T28n1547_鞞婆沙論
大正藏第 28 冊 No. 1547 鞞婆沙論
No. 1547 [cf. Nos. 1543-1546]
鞞婆沙論卷第一
阿羅漢尸陀槃尼撰
符秦罽賓三藏僧伽跋澄譯
愛樂覺意葉 清凈戒妙枝 無比三十二 奇相華嚴身 最智甘露果 堅固精進根 具足聖道樹 我頂禮如來 善快說無比 息道無為城 歸命功德仙 消除愛憂戚 離生老病死 安隱永無慾 大仙所演法 我今稽首禮 妙戒高顯現 山嶽不移動 清凈智慧法 解脫大牟尼 禪等叢林樹 神足石無邊 聖眾大雪山 我今稽首禮 如是稽首禮 世稱無有比 大師廣演教 吾今奉受持 我說正覺語 增益無上樂 聖眾等欲聞 專心一意聽
鞞婆沙說阿毗曇八揵度
雜結使智行四大根定見(迦旃延子造先雜揵度總序曰)。
問曰。誰作此經。答曰佛。何以故。答曰。甚深智微妙法性一切智境界。誰有此界。無餘唯佛也。問曰。若爾者。云何作。答曰。尊者舍利弗問佛答。復有說者。五百比丘問佛答。復有說者。諸天問佛答。復有說者。化問佛答。何以故。答曰。此法應爾。如知應當說。無能問者。彼時世尊化作化端正
【現代漢語翻譯】 現代漢語譯本 大正藏第 28 冊 No. 1547 鞞婆沙論 No. 1547 [cf. Nos. 1543-1546] 鞞婆沙論卷第一 阿羅漢尸陀槃尼撰 符秦罽賓（古代地名，位於今克什米爾地區）三藏僧伽跋澄譯 愛樂覺意葉，清凈戒妙枝， 無比三十二，奇相華嚴身， 最智甘露果，堅固精進根， 具足聖道樹，我頂禮如來。 善快說無比，息道無為城， 歸命功德仙，消除愛憂戚， 離生老病死，安隱永無慾， 大仙所演法，我今稽首禮。 妙戒高顯現，山嶽不移動， 清凈智慧法，解脫大牟尼（佛的稱號之一）。 禪等叢林樹，神足石無邊， 聖眾大雪山，我今稽首禮。 如是稽首禮，世稱無有比， 大師廣演教，吾今奉受持， 我說正覺語，增益無上樂， 聖眾等欲聞，專心一意聽。 鞞婆沙說阿毗曇八揵度 雜結使智行四大根定見(迦旃延子造先雜揵度總序曰)。 問曰：誰作此經？答曰：佛。何以故？答曰：甚深智微妙法性一切智境界。誰有此界？無餘唯佛也。問曰：若爾者，云何作？答曰：尊者舍利弗（佛陀十大弟子之一，以智慧著稱）問佛答。復有說者：五百比丘問佛答。復有說者：諸天問佛答。復有說者：化問佛答。何以故？答曰：此法應爾。如知應當說，無能問者。彼時世尊化作化端正
【English Translation】 English version Taisho Tripitaka Volume 28, No. 1547 Vibhasa Sastra No. 1547 [cf. Nos. 1543-1546] Vibhasa Sastra, Volume 1 Composed by Arhat（證得阿羅漢果位的修行者） Sitapanni Translated by Tripitaka（三藏） Sanghabhadra from Kipin（古代地名，位於今克什米爾地區） during the Fu Qin Dynasty Loving the leaves of enlightenment, the exquisite branches of pure precepts, Incomparable thirty-two, adorned body of wondrous marks, The supreme wisdom, nectar fruit, the firm root of diligent progress, Complete with the tree of the Noble Path, I bow my head to the Tathagata（如來，佛的稱號之一）. Well and quickly spoken, incomparable, the city of cessation, the unconditioned, Taking refuge in the immortal of merit and virtue, eliminating love, sorrow, and grief, Away from birth, old age, sickness, and death, peaceful, eternally without desire, The Dharma（佛法） expounded by the Great Immortal, I now bow my head in reverence. Exquisite precepts, high and manifest, mountains and peaks unmoving, Pure wisdom Dharma, liberation, Great Muni（牟尼，對佛的尊稱） Forests of meditation and the like, boundless divine foot stones, The great snow mountain of the Holy Assembly, I now bow my head in reverence. Thus, bowing my head in reverence, the world says there is no comparison, The Great Teacher widely expounds the teachings, I now respectfully receive and uphold them, I speak the words of perfect enlightenment, increasing unsurpassed joy, The Holy Assembly and others wish to hear, listen attentively with one mind. The Vibhasa speaks of the eight Khandhas（蘊） of Abhidhamma（阿毗達摩，論藏） Miscellaneous bonds, wisdom practices, the four great roots, fixed views (Katyayaniputra（迦旃延子） made the general preface to the Miscellaneous Khandhas first). Question: Who made this sutra（經）? Answer: The Buddha. Why? Answer: Profound wisdom, subtle Dharma nature, the realm of omniscient knowledge. Who has this realm? No one else but the Buddha. Question: If that is so, how was it made? Answer: The Venerable Sariputra（舍利弗，佛陀十大弟子之一，以智慧著稱） asked and the Buddha answered. Others say: Five hundred Bhikkhus（比丘，佛教出家男眾） asked and the Buddha answered. Others say: The Devas（天神） asked and the Buddha answered. Others say: A transformation asked and the Buddha answered. Why? Answer: This Dharma should be like this. As knowing, one should speak, there is no one who can ask. At that time, the World Honored One transformed and created a transformation of uprightness.
極妙。宗敬悅可。剃除鬚髮被僧迦梨。叉手而問世尊答。如彼因緣經所說也。問曰。若爾者。何以故說尊者迦旃延作此經。答曰。彼尊者誦習轉教他人廣施設。此誦習廣施設。謂之造也。或曰。彼尊者迦旃延作此經。問曰。如甚深智微妙法性一切智境界。誰有此界。無餘唯佛。云何彼作。答曰。彼尊者本學利作誓願。於五千佛修阿毗曇。令我于當來三耶三佛施設阿毗曇章句。是故彼妙智觀已作此經。問曰。若爾者。佛阿毗曇何者是。答曰。彼佛說道處處方處處城。種種教化故。彼尊者迦旃延子。過去佛法中。以愿智觀一向略作揵度品數立章門。于中種種不相似立雜揵度。說結立結揵度。說智立智揵度。說行立行揵度。說四大立四大揵度。說根立根揵度。說定立定揵度。說見立見揵度。如佛說一切法句。彼尊者曇摩多羅。於過去佛法中愿智觀一向略。若說無常偈立無常品。至說梵志立梵志品。如是彼佛說道處處方處處城。種種教化故。彼尊者迦旃延子。過去佛法中。以愿智觀一向略作揵度品數立章門。于中種種不相似立雜揵度。說見立見揵度。複次一切佛世尊出世說三藏。契經律阿毗曇。問曰。契經律阿毗曇何差別。一說者無差別。何以故。答曰。從一智海出故無差別。大悲出故無差別。欲饒益一切眾生故無差別。入一
【現代漢語翻譯】 現代漢語譯本 極妙啊！宗敬感到喜悅和認可，剃除了鬚髮，披上了僧伽梨（僧侶的袈裟），合掌詢問世尊，世尊的回答就像《因緣經》里所說的那樣。 問：如果是這樣，為什麼說是尊者迦旃延（Kātyāyana）製作了這部經呢？ 答：因為那位尊者誦讀學習，然後轉教他人，廣泛地施設講解。這種誦讀學習和廣泛施設講解，就叫做『造』。或者說，是那位尊者迦旃延製作了這部經。 問：像這樣甚深智慧、微妙法性，是一切智（Sarvajña）的境界，誰能達到這種境界呢？除了佛（Buddha）之外沒有別人了。那怎麼能說是他（迦旃延）製作的呢？ 答：那位尊者過去學習時就立下誓願，在五千佛（Buddha）那裡修習阿毗曇（Abhidhamma），發願將來在三耶三佛（Samyaksambuddha，正等覺者）時，能夠施設阿毗曇的章句。所以他以妙智觀察后，才製作了這部經。 問：如果是這樣，佛（Buddha）的阿毗曇是什麼樣的呢？ 答：佛（Buddha）在說法時，遍及各處地方、各個城池，用種種方式教化眾生。那位尊者迦旃延子（Kātyāyanīputra），在過去佛（Buddha）的教法中，以愿智觀察，將佛所說的內容簡略地製作成揵度（khandha，蘊）、品（vagga，篇）、數（saṃkhyā，數量）等，設立章節。其中種種不相似的內容，就設立雜揵度（missaka-khandha，雜蘊）。說結（saṃyojana，束縛）就設立結揵度（saṃyojana-khandha，結蘊），說智（jñāna，智慧）就設立智揵度（jñāna-khandha，智蘊），說行（carita，行為）就設立行揵度（carita-khandha，行蘊），說四大（mahābhūta，地、水、火、風）就設立四大揵度（mahābhūta-khandha，四大蘊），說根（indriya，感覺器官）就設立根揵度（indriya-khandha，根蘊），說定（samādhi，禪定）就設立定揵度（samādhi-khandha，定蘊），說見（diṣṭi，見解）就設立見揵度（diṣṭi-khandha，見蘊）。就像佛（Buddha）所說的一切法句。 那位尊者曇摩多羅（Dharmatara），在過去佛（Buddha）的教法中，以愿智觀察，將佛所說的內容簡略地歸納。如果說無常偈（anicca-gāthā，無常偈頌）就設立無常品（anicca-vagga，無常篇），乃至說梵志（brāhmaṇa，婆羅門）就設立梵志品（brāhmaṇa-vagga，婆羅門篇）。就像佛（Buddha）在說法時，遍及各處地方、各個城池，用種種方式教化眾生。那位尊者迦旃延子（Kātyāyanīputra），在過去佛（Buddha）的教法中，以愿智觀察，將佛所說的內容簡略地製作成揵度（khandha，蘊）、品（vagga，篇）、數（saṃkhyā，數量）等，設立章節。其中種種不相似的內容，就設立雜揵度（missaka-khandha，雜蘊）。說見（diṣṭi，見解）就設立見揵度（diṣṭi-khandha，見蘊）。 再者，一切佛世尊（Buddha-loka-nātha）出世，都會宣說三藏（Tripiṭaka）：契經（Sūtra）、律（Vinaya）、阿毗曇（Abhidhamma）。 問：契經（Sūtra）、律（Vinaya）、阿毗曇（Abhidhamma）有什麼差別呢？如果從宣說者來看，是沒有差別的。為什麼呢？ 答：因為它們都是從同一個智慧之海流出來的，所以沒有差別；因為它們都是出於大悲心，所以沒有差別；因為它們都是爲了饒益一切眾生，所以沒有差別；因為它們都進入同一個...
【English Translation】 English version Excellent! Zongjing felt delighted and agreeable, shaved his beard and hair, and wore the Saṃghāṭī (monk's robe). He asked the World Honored One with folded hands, and the World Honored One answered as described in the 'Causation Sutra'. Question: If that's the case, why is it said that Venerable Kātyāyana (迦旃延) composed this scripture? Answer: Because that Venerable one recites and studies, then teaches others, and widely expounds and explains it. This reciting, studying, and widely expounding is called 'creating'. Or it is said that Venerable Kātyāyana composed this scripture. Question: Such profound wisdom and subtle Dharma nature are the realm of the All-Knowing One (Sarvajña), who can attain this realm? No one else but the Buddha (佛). How could he (Kātyāyana) have composed it? Answer: That Venerable one made a vow when he was learning in the past, practicing Abhidhamma (阿毗曇) under five thousand Buddhas (佛), vowing that in the future, during the time of Samyaksambuddha (三耶三佛, Perfectly Enlightened One), he would be able to establish the phrases and sentences of the Abhidhamma. Therefore, he composed this scripture after observing with wonderful wisdom. Question: If that's the case, what is the Buddha's (佛) Abhidhamma like? Answer: When the Buddha (佛) preaches the Dharma, it reaches all places and cities, teaching beings in various ways. That Venerable Kātyāyanīputra (迦旃延子), in the past Buddha's (佛) Dharma, observed with the wisdom of vows and briefly created Khandhas (揵度, aggregates), Vaggas (品, chapters), Saṃkhyās (數, numbers), etc., establishing sections. Among them, various dissimilar contents are established as Missaka-khandha (雜揵度, miscellaneous aggregates). Saying Saṃyojana (結, fetters) establishes Saṃyojana-khandha (結揵度, fetter aggregates), saying Jñāna (智, wisdom) establishes Jñāna-khandha (智揵度, wisdom aggregates), saying Carita (行, conduct) establishes Carita-khandha (行揵度, conduct aggregates), saying Mahābhūta (四大, the four great elements) establishes Mahābhūta-khandha (四大揵度, the four great element aggregates), saying Indriya (根, sense faculties) establishes Indriya-khandha (根揵度, sense faculty aggregates), saying Samādhi (定, concentration) establishes Samādhi-khandha (定揵度, concentration aggregates), saying Diṣṭi (見, views) establishes Diṣṭi-khandha (見揵度, view aggregates). Just like all the Dharma phrases spoken by the Buddha (佛). That Venerable Dharmatara (曇摩多羅), in the past Buddha's (佛) Dharma, observed with the wisdom of vows and briefly summarized what the Buddha said. If he spoke Anicca-gāthā (無常偈, impermanence verses), he established Anicca-vagga (無常品, impermanence chapter), and if he spoke of Brāhmaṇa (梵志, Brahmin), he established Brāhmaṇa-vagga (梵志品, Brahmin chapter). Just like when the Buddha (佛) preached the Dharma, it reached all places and cities, teaching beings in various ways. That Venerable Kātyāyanīputra (迦旃延子), in the past Buddha's (佛) Dharma, observed with the wisdom of vows and briefly created Khandhas (揵度, aggregates), Vaggas (品, chapters), Saṃkhyās (數, numbers), etc., establishing sections. Among them, various dissimilar contents are established as Missaka-khandha (雜揵度, miscellaneous aggregates). Saying Diṣṭi (見, views) establishes Diṣṭi-khandha (見揵度, view aggregates). Furthermore, all Buddhas (Buddha-loka-nātha) who appear in the world preach the Tripiṭaka (三藏): Sūtra (契經), Vinaya (律), and Abhidhamma (阿毗曇). Question: What are the differences between Sūtra (契經), Vinaya (律), and Abhidhamma (阿毗曇)? If viewed from the perspective of the speaker, there is no difference. Why? Answer: Because they all come from the same ocean of wisdom, there is no difference; because they all arise from great compassion, there is no difference; because they all aim to benefit all sentient beings, there is no difference; because they all enter the same...
解脫門故無差別。或曰。有差降。契經說種種。律說戒。阿毗曇說相。或曰。契經依力。律依大悲。阿毗曇依無畏。或曰。契經說增上意。律說增上戒。阿毗曇說增上慧。問曰。若爾者。契經亦說增上戒增上慧。律亦說增上意增上慧。阿毗曇亦說增上意增上戒。此何差別。答曰。若契經說增上戒者。當知律。若說增上慧者。當知阿毗曇。如律說增上意者。當知契經。若說增上慧者。當知阿毗曇。如阿毗曇說增上意者。當知契經。若說增上戒。當知律。是為契經律阿毗曇差別。問曰。何以故彼作經者立此經。答曰。饒益他故。勤者聞者受者持者思者量者觀者。無量結惡行須臾除。或復依此度法性。譬如人慾益他故於闇冥處燃明。有眼者令見色。如是彼作經者。饒益他故立此經。若有意智者彼依此度法性。佛世尊亦饒益他故。說十二部經契經律阿毗曇何以故。答曰。設眾生有因力不緣他力而開解。如是眾生不知差降。如緣他力而開解。如是眾生知有差降。猶如此中優缽羅缽頭摩拘牟頭分陀利。池中必有優缽羅至分陀利華。如日天子未出光不照時。華不敷不舒不香。如日天子出光照時華敷舒香。如是眾生因力不緣他力而開解。如是眾生不知差降。如緣他力而開解。如是眾生知有差降。敷信也。舒根力覺道也。香戒也。如彼偈
【現代漢語翻譯】 現代漢語譯本： 解脫之門因此沒有差別。或者有人說：『有差別的層次。』因為契經（Sutra，佛經）說了種種法門，律（Vinaya，戒律）說了戒，阿毗曇（Abhidhamma，論藏）說了法相。或者說：契經側重於力量，律側重於大悲，阿毗曇側重於無畏。或者說：契經說增上意（Adhicitta，更高的心），律說增上戒（Adhisila，更高的戒律），阿毗曇說增上慧（Adhiprajna，更高的智慧）。 問：『如果這樣，契經也說增上戒和增上慧，律也說增上意和增上慧，阿毗曇也說增上意和增上戒，這有什麼差別呢？』 答：『如果契經說增上戒，應當知道是律的內容；如果說增上慧，應當知道是阿毗曇的內容。如同律說增上意，應當知道是契經的內容；如果說增上慧，應當知道是阿毗曇的內容。如同阿毗曇說增上意，應當知道是契經的內容；如果說增上戒，應當知道是律的內容。』這就是契經、律、阿毗曇的差別。 問：『為什麼那些作經的人要立此經呢？』 答：『爲了饒益他人。勤奮的人、聽聞的人、接受的人、持守的人、思考的人、衡量的人、觀察的人，無量的結縛和惡行在須臾之間消除。或者依靠此經度脫法性。譬如有人爲了利益他人，在黑暗的地方點燃光明，讓有眼睛的人能夠看見顏色。如此，那些作經的人，爲了饒益他人而立此經。若有智慧的人，他們依靠此經度脫法性。』佛世尊也爲了饒益他人，說了十二部經，契經、律、阿毗曇，是為什麼呢？ 答：『假設眾生有因力，不依賴他力而開解，這樣的眾生不知道差降。如果依賴他力而開解，這樣的眾生知道有差降。』猶如這個池塘中有優缽羅（Utpala，青蓮花）、缽頭摩（Padma，紅蓮花）、拘牟頭（Kumuda，白蓮花）、分陀利（Pundarika，白睡蓮）。池塘中必然有從優缽羅到分陀利的花。如同日天子未出，光不照耀時，花不開放、不舒展、不香。如同日天子出，光照耀時，花開放、舒展、香。如此，眾生因力不依賴他力而開解，這樣的眾生不知道差降。如果依賴他力而開解，這樣的眾生知道有差降。開放是信，舒展是根力覺道，香是戒。』如那首偈頌所說。
【English Translation】 English version: The gate of liberation is therefore without difference. Or it is said: 'There are different levels.' Because the Sutras (Sutra, Buddhist scriptures) speak of various teachings, the Vinaya (Vinaya, monastic rules) speaks of precepts, and the Abhidhamma (Abhidhamma, philosophical treatises) speaks of characteristics. Or it is said: the Sutras emphasize strength, the Vinaya emphasizes great compassion, and the Abhidhamma emphasizes fearlessness. Or it is said: the Sutras speak of higher mind (Adhicitta, higher mind), the Vinaya speaks of higher morality (Adhisila, higher morality), and the Abhidhamma speaks of higher wisdom (Adhiprajna, higher wisdom). Question: 'If that is so, the Sutras also speak of higher morality and higher wisdom, the Vinaya also speaks of higher mind and higher wisdom, and the Abhidhamma also speaks of higher mind and higher morality, what is the difference?' Answer: 'If the Sutras speak of higher morality, it should be understood as the content of the Vinaya; if they speak of higher wisdom, it should be understood as the content of the Abhidhamma. Just as when the Vinaya speaks of higher mind, it should be understood as the content of the Sutras; if it speaks of higher wisdom, it should be understood as the content of the Abhidhamma. Just as when the Abhidhamma speaks of higher mind, it should be understood as the content of the Sutras; if it speaks of higher morality, it should be understood as the content of the Vinaya.' This is the difference between the Sutras, the Vinaya, and the Abhidhamma. Question: 'Why do those who compose the Sutras establish this Sutra?' Answer: 'To benefit others. The diligent, those who listen, those who receive, those who uphold, those who contemplate, those who measure, those who observe, countless fetters and evil deeds are eliminated in an instant. Or they rely on this Sutra to cross over to the nature of reality. For example, if someone wants to benefit others, they light a lamp in a dark place, so that those with eyes can see colors. Thus, those who compose the Sutras establish this Sutra to benefit others. If there are intelligent people, they rely on this Sutra to cross over to the nature of reality.' Why did the Buddha, the World Honored One, also speak of the twelve divisions of scriptures, the Sutras, the Vinaya, and the Abhidhamma, to benefit others? Answer: 'Suppose beings have the power of cause, and awaken without relying on the power of others, such beings do not know the levels of difference. If they awaken by relying on the power of others, such beings know that there are levels of difference.' Just as in this pond there are Utpala (Utpala, blue lotus), Padma (Padma, red lotus), Kumuda (Kumuda, white lotus), and Pundarika (Pundarika, white water lily). In the pond there must be flowers from Utpala to Pundarika. Just as when the sun has not risen and its light does not shine, the flowers do not open, do not unfold, and do not have fragrance. Just as when the sun rises and its light shines, the flowers open, unfold, and have fragrance. Thus, beings with the power of cause awaken without relying on the power of others, such beings do not know the levels of difference. If they awaken by relying on the power of others, such beings know that there are levels of difference. Opening is faith, unfolding is the roots of power and the path to awakening, and fragrance is morality.' As the verse says.
所說。
如蓋屋密 而入闇中 雖有此色 眼所不睹 如是有一 無智之人 不聞不知 法之善惡 有明有色 而眼得見 聞已能知 法之善惡 聞法能知 聞惡不作 聞除非義 聞得至滅
如是余契經所說(出雜阿含)。賢聖弟子一心聽法。當爾時滅五蓋。具滿修七覺意。如是余契經說(出增一)。一因二緣發於等見。從他聞內正思惟。如是余契經說(增一四法說)。有四法饒益人。云何為四。親近善知識。聽善法內正思惟。次法向法。如佛世尊饒益他故說十二部經。如是彼作經者。饒益他故立此經。或以三事故。增益智故。開意故。離計人故。增益智者。盡誦內外法無能益智。如阿毗曇也。開意者。眾生意在睡眠不知。何者己界一切遍使。何者非己界一切遍使。何者己地一切遍使。何者非己地一切遍使。何者己界緣。何者非己界緣。何者己地緣。何者非己地緣。何者有漏緣。何者無漏緣。何者有為緣。何者無為緣。云何攝。云何相應。云何成就。云何不成就。云何因。云何緣。若此意轉不由他度不由他聞。自見自在身作證。由何力。唯阿毗曇也。離計人者。誦爾所阿毗曇前句后何。如是四句不說計人。一切中說無我行。非眾生非命非長養非士空凈聚也。以三事益智開意
【現代漢語翻譯】 現代漢語譯本： 如同蓋了一間密不透風的屋子，進入一片黑暗之中，即使有顏色，眼睛也無法看見。同樣地，有些人沒有智慧，不聽聞也不瞭解善惡之法。有了光明和顏色，眼睛才能看見；聽聞之後才能瞭解善惡之法。聽聞佛法就能明辨，聽到惡事就不會去做，聽到能去除邪惡的道理，聽聞后就能達到寂滅的境界。
如其他契經（契經：佛經的另一種稱謂，意為『契合真理的經典』）所說（出自《雜阿含經》）。賢聖弟子一心聽聞佛法，在那時滅除五蓋（五蓋：貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋），圓滿修習七覺支（七覺支：念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、行舍覺支）。如其他契經所說（出自《增一阿含經》）。一個因緣或兩個因緣能引發正確的見解，即從他人聽聞和內心正確的思考。如其他契經所說（《增一阿含經》四法說）。有四種法能夠饒益人，是哪四種呢？親近善知識，聽聞善法，內心正確地思考，依次修行，趨向正法。正如佛世尊爲了饒益他人而宣說十二部經（十二部經：佛教經典的不同分類方式）。同樣地，那些撰寫經典的人，爲了饒益他人而立此經典，或者因為三種原因：爲了增長智慧，爲了開啟心意，爲了使人遠離計度分別。
增長智慧：即使背誦了所有的內外之法，也不能增長智慧，就像《阿毗曇》（阿毗曇：佛教論藏，是對佛法的系統性解釋和分析）一樣。
開啟心意：眾生的心意處於睡眠狀態，不知道什麼是屬於自己的界限和普遍的煩惱，什麼是不屬於自己的界限和普遍的煩惱，什麼是屬於自己的地和普遍的煩惱，什麼是不屬於自己的地和普遍的煩惱，什麼是屬於自己的界的緣，什麼是不屬於自己的界的緣，什麼是屬於自己的地的緣，什麼是不屬於自己的地的緣，什麼是有漏的緣，什麼是無漏的緣，什麼是有為的緣，什麼是無為的緣，如何攝取，如何相應，如何成就，如何不成就，什麼是因，什麼是緣。如果這種心意的轉變不是通過他人教導，不是通過聽聞他人所說，而是自己親眼所見，自在地親身作證，依靠的是什麼力量呢？唯有《阿毗曇》。
使人遠離計度分別：背誦了那麼多的《阿毗曇》，前一句后一句是什麼？像這樣四句不說計度分別，一切都在宣說無我之行，不是眾生，不是命，不是長養，不是士夫，是空凈的聚合。通過這三種方式，可以增長智慧，開啟心意。
【English Translation】 English version: It is like covering a house tightly and entering into darkness. Even though there is color, the eyes cannot see it. Similarly, there are those without wisdom who neither hear nor understand the good and evil of the Dharma. With light and color, the eyes can see; after hearing, one can understand the good and evil of the Dharma. Hearing the Dharma enables discernment; hearing of evil, one will not do it; hearing the principles that remove evil, one can attain cessation.
As stated in other Sutras (Khyati Sutra: another name for Buddhist scriptures, meaning 'scriptures that conform to the truth') (from the Samyukta Agama). Virtuous and noble disciples listen to the Dharma with one mind, at that time extinguishing the five coverings (five coverings: greed, anger, sleepiness, restlessness and remorse, doubt), and fully cultivating the seven factors of enlightenment (seven factors of enlightenment: mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, equanimity). As stated in other Sutras (from the Ekottara Agama). One cause or two causes can give rise to right view, namely, hearing from others and correct reflection within. As stated in other Sutras (Ekottara Agama, Discourse on Four Dharmas). There are four Dharmas that benefit people. What are the four? Associating with good teachers, listening to good Dharma, reflecting correctly within, practicing sequentially, and moving towards the right Dharma. Just as the World Honored One, the Buddha, spoke the twelve divisions of scriptures (twelve divisions of scriptures: different classifications of Buddhist scriptures) to benefit others. Similarly, those who wrote the scriptures established this scripture to benefit others, or for three reasons: to increase wisdom, to open the mind, and to enable people to move away from conceptual proliferation.
Increasing wisdom: Even if one recites all the internal and external Dharmas, one cannot increase wisdom, just like the Abhidhamma (Abhidhamma: Buddhist treatises, systematic explanations and analyses of the Dharma).
Opening the mind: The minds of beings are in a state of sleep, not knowing what belongs to their own realm and pervasive afflictions, what does not belong to their own realm and pervasive afflictions, what belongs to their own ground and pervasive afflictions, what does not belong to their own ground and pervasive afflictions, what belongs to their own realm as a condition, what does not belong to their own realm as a condition, what belongs to their own ground as a condition, what does not belong to their own ground as a condition, what is a conditioned condition, what is an unconditioned condition, what is a conditioned cause, what is an unconditioned cause, how to gather, how to correspond, how to accomplish, how not to accomplish, what is the cause, what is the condition. If this transformation of mind is not through the teaching of others, not through hearing what others say, but is personally witnessed, freely and personally testified to, what power does it rely on? Only the Abhidhamma.
Enabling people to move away from conceptual proliferation: Having recited so much Abhidhamma, what is the previous sentence and what is the next? Like this, four sentences do not speak of conceptual proliferation; everything speaks of the practice of no-self, not a being, not a life, not nourishment, not a person, but an empty and pure aggregate. Through these three ways, one can increase wisdom and open the mind.
。離計人故作此經。或曰。壞無明故。猶如燃燈除去闇冥而生明。如是阿毗曇燈除無明生慧明。是為壞無明闇故。或曰。見無我像故。如鏡極磨治諦見其像。如是阿毗曇鏡極了覺知諦見無我像。是為見無我像故。或曰。渡生死河故。如依船百眾生千眾生安隱渡河。如是依阿毗曇船已。無數那術眾生安隱渡生死河。是為渡生死河故。或曰。見契經故。如人手執燈見彼彼色不迷惑。如是慧者執阿毗曇已。于彼彼契經不迷惑。是為見契經故立此經。問曰。何者阿毗曇性。答曰。無漏慧根也。攝彼同性故。攝一界一入一陰。少所入及方便及相應及共有。攝三界二入五陰。三界者。意界法界意識界。二入者。意入法入。五陰者。色痛想行識陰。問曰。若爾者。阿毗曇無漏慧根。此經何故名阿毗曇。答曰。此阿毗曇具名阿毗曇。如余具以具為名。樂具樂為名。如所說偈。
彼樂摶食 樂為持衣 樂為行步 依山窟間
垢具垢為名。如彼偈說。
女垢梵行 女縛世間 苦行梵行 此洗無水
使具使為名。如契經所說(出雜阿含)。比丘色所使愛色。若比丘所使彼即是愛。若愛愛已為魔所縛。欲具欲為名。如彼契經說(同上)。五欲功德世間愛樂念。鉤具鉤為名。如契經所說(同上)。五欲功德是魔
【現代漢語翻譯】 現代漢語譯本： 有人爲了脫離錯誤的見解而撰寫此經。或者說，爲了破除無明（avidyā，對事物真相的迷惑）的緣故。就像點燃燈火可以驅散黑暗而產生光明一樣，阿毗曇（Abhidhamma，論藏）之燈可以去除無明，產生智慧之光。這是爲了破除無明黑暗的緣故。或者說，爲了見到無我的形象的緣故。就像鏡子經過精細的打磨，可以清晰地顯現出影像一樣，阿毗曇之鏡經過徹底的覺悟，可以清晰地見到無我的形象。這是爲了見到無我形象的緣故。或者說，爲了渡過生死之河的緣故。就像依靠船隻，成百上千的眾生可以安全地渡過河流一樣，依靠阿毗曇之船，無數的那術（nayuta，數量單位）眾生可以安全地渡過生死之河。這是爲了渡過生死之河的緣故。或者說，爲了理解契經（sūtra，經藏）的緣故。就像人手持燈火，可以清晰地看到各種顏色而不會迷惑一樣，有智慧的人掌握了阿毗曇，對於各種契經就不會迷惑。這是爲了理解契經的緣故而立此經。
有人問：什麼是阿毗曇的體性？
回答說：是無漏（anāsrava，沒有煩惱）的智慧之根。因為它包含著相同的性質。它包含著一個界（dhātu），一個入（āyatana），一個陰（skandha）。少量包含入、方便、相應和共有。包含著三界、二入、五陰。三界是：意界（manodhātu）、法界（dhammadhātu）、意識界（manoviññāṇadhātu）。二入是：意入（manāyatana）、法入（dhammāyatana）。五陰是：色陰（rūpaskandha）、受陰（vedanāskandha）、想陰（saṃjñāskandha）、行陰（saṃskāraskandha）、識陰（vijñānaskandha）。
有人問：如果這樣說，阿毗曇是無漏的智慧之根，那麼這部經為什麼叫做阿毗曇呢？
回答說：這部阿毗曇具備阿毗曇的特性，就像其他具備某種特性的事物就以該特性來命名一樣。例如，帶來快樂的事物被稱為快樂。正如偈頌所說：
『他們樂於食用團食，樂於持有衣物，樂於行走，依靠在山間的洞窟里。』
帶來污垢的事物被稱為污垢，正如偈頌所說：
『女人是梵行的污垢，女人束縛著世間，苦行是梵行，用沒有水的地方來洗滌。』
帶來煩惱的事物被稱為煩惱，正如契經所說（出自《雜阿含經》）：『比丘被色所驅使，貪愛色。如果比丘被什麼所驅使，那麼他就是貪愛。如果貪愛已經產生，就會被魔所束縛。』帶來慾望的事物被稱為慾望，正如契經所說（同上）：『五欲功德是世間所愛樂的念頭。』帶來鉤子的事物被稱為鉤子，正如契經所說（同上）：『五欲功德是魔』 English version: Some people composed this scripture to abandon erroneous views. Or, it is for the sake of destroying ignorance (avidyā, delusion about the true nature of things). Just as lighting a lamp removes darkness and generates light, the lamp of Abhidhamma (the collection of treatises) removes ignorance and generates the light of wisdom. This is for the sake of destroying the darkness of ignorance. Or, it is for the sake of seeing the image of no-self (anatta). Just as a mirror, after being finely polished, can clearly reveal an image, the mirror of Abhidhamma, after thorough awakening, can clearly see the image of no-self. This is for the sake of seeing the image of no-self. Or, it is for the sake of crossing the river of birth and death. Just as relying on a boat, hundreds and thousands of beings can safely cross the river, relying on the boat of Abhidhamma, countless nayuta (a unit of quantity) beings can safely cross the river of birth and death. This is for the sake of crossing the river of birth and death. Or, it is for the sake of understanding the sutras (sūtra, the collection of discourses). Just as a person holding a lamp can clearly see various colors without being confused, a wise person who has mastered the Abhidhamma will not be confused about various sutras. This scripture is established for the sake of understanding the sutras.
Someone asks: What is the nature of Abhidhamma?
The answer is: It is the root of unconditioned (anāsrava, without defilements) wisdom. Because it contains the same nature. It contains one element (dhātu), one base (āyatana), and one aggregate (skandha). It contains a small amount of bases, means, correspondence, and commonality. It contains the three realms, two bases, and five aggregates. The three realms are: the mind element (manodhātu), the dharma element (dhammadhātu), and the mind-consciousness element (manoviññāṇadhātu). The two bases are: the mind base (manāyatana) and the dharma base (dhammāyatana). The five aggregates are: the form aggregate (rūpaskandha), the feeling aggregate (vedanāskandha), the perception aggregate (saṃjñāskandha), the mental formations aggregate (saṃskāraskandha), and the consciousness aggregate (vijñānaskandha).
Someone asks: If this is the case, and Abhidhamma is the root of unconditioned wisdom, then why is this scripture called Abhidhamma?
The answer is: This Abhidhamma possesses the characteristics of Abhidhamma, just as other things that possess certain characteristics are named after those characteristics. For example, something that brings happiness is called happiness. As the verse says:
'They delight in eating morsels, delight in holding clothes, delight in walking, relying on caves in the mountains.'
Something that brings defilement is called defilement, as the verse says:
'Woman is the defilement of the holy life, woman binds the world, asceticism is the holy life, washing with a place without water.'
Something that brings afflictions is called afflictions, as the sutra says (from the Saṃyukta Āgama): 'A monk is driven by form, craving for form. If a monk is driven by something, then he is craving. If craving has arisen, he will be bound by Mara.' Something that brings desire is called desire, as the sutra says (ibid.): 'The merits of the five desires are thoughts that the world loves and delights in.' Something that brings hooks is called hooks, as the sutra says (ibid.): 'The merits of the five desires are Mara.'
【English Translation】 Some people composed this scripture to abandon erroneous views. Or, it is for the sake of destroying ignorance ('avidyā', delusion about the true nature of things). Just as lighting a lamp removes darkness and generates light, the lamp of 'Abhidhamma' (the collection of treatises) removes ignorance and generates the light of wisdom. This is for the sake of destroying the darkness of ignorance. Or, it is for the sake of seeing the image of no-self ('anatta'). Just as a mirror, after being finely polished, can clearly reveal an image, the mirror of 'Abhidhamma', after thorough awakening, can clearly see the image of no-self. This is for the sake of seeing the image of no-self. Or, it is for the sake of crossing the river of birth and death. Just as relying on a boat, hundreds and thousands of beings can safely cross the river, relying on the boat of 'Abhidhamma', countless 'nayuta' (a unit of quantity) beings can safely cross the river of birth and death. This is for the sake of crossing the river of birth and death. Or, it is for the sake of understanding the 'sutras' ('sūtra', the collection of discourses). Just as a person holding a lamp can clearly see various colors without being confused, a wise person who has mastered the 'Abhidhamma' will not be confused about various 'sutras'. This scripture is established for the sake of understanding the 'sutras'. Someone asks: What is the nature of 'Abhidhamma'? The answer is: It is the root of unconditioned ('anāsrava', without defilements) wisdom. Because it contains the same nature. It contains one element ('dhātu'), one base ('āyatana'), and one aggregate ('skandha'). It contains a small amount of bases, means, correspondence, and commonality. It contains the three realms, two bases, and five aggregates. The three realms are: the mind element ('manodhātu'), the dharma element ('dhammadhātu'), and the mind-consciousness element ('manoviññāṇadhātu'). The two bases are: the mind base ('manāyatana') and the dharma base ('dhammāyatana'). The five aggregates are: the form aggregate ('rūpaskandha'), the feeling aggregate ('vedanāskandha'), the perception aggregate ('saṃjñāskandha'), the mental formations aggregate ('saṃskāraskandha'), and the consciousness aggregate ('vijñānaskandha'). Someone asks: If this is the case, and 'Abhidhamma' is the root of unconditioned wisdom, then why is this scripture called 'Abhidhamma'? The answer is: This 'Abhidhamma' possesses the characteristics of 'Abhidhamma', just as other things that possess certain characteristics are named after those characteristics. For example, something that brings happiness is called happiness. As the verse says: 'They delight in eating morsels, delight in holding clothes, delight in walking, relying on caves in the mountains.' Something that brings defilement is called defilement, as the verse says: 'Woman is the defilement of the holy life, woman binds the world, asceticism is the holy life, washing with a place without water.' Something that brings afflictions is called afflictions, as the sutra says (from the 'Saṃyukta Āgama'): 'A monk is driven by form, craving for form. If a monk is driven by something, then he is craving. If craving has arisen, he will be bound by Mara.' Something that brings desire is called desire, as the sutra says (ibid.): 'The merits of the five desires are thoughts that the world loves and delights in.' Something that brings hooks is called hooks, as the sutra says (ibid.): 'The merits of the five desires are Mara.'
魔鉤。縛具縛為名。如契經所說(同上)。比丘受色為魔所縛。不受者為離魔。行具行為名。如契經所說(同上)。此六細滑入本行報。報具報為名。如契經所說(出中阿含)。諸賢彼一施報。七生天上為天王。七生人為人王。如此中余具余為名。如是阿毗曇具名阿毗曇。但阿毗曇性無漏慧根是。如佛契經說。此鬼長夜無諛諂。無幻質直設問事者。盡欲知故無觸嬈意。此亦如法。我寧可以甚深阿毗曇授之(出中阿含)。問曰。此中雲何說甚深阿毗曇。答曰。即是無漏慧根。如佛契經說。梵摩婆羅門長夜無諛諂。無幻質直設問者。盡欲知故無觸嬈意。此亦如法。我寧可以甚深阿毗曇授之(同上)。問曰。此中雲何說甚深阿毗曇。答曰。即是無漏慧根。如佛契經說。異學須跋無諛諂。無幻質直設問事者。盡欲知故無觸嬈意。此亦如法。我寧可以甚深阿毗曇授之(出雜阿含)。
問曰。此中雲何說甚深阿毗曇。答曰。即是無漏慧根。如佛契經說。阿難。緣起甚深明亦甚深(出中阿含)。問曰。此中雲何說甚深。答曰。此中說因及緣甚深。如佛契經說。此處甚深。如此經緣起此亦極甚深。所謂舍離一切生死。愛盡無慾滅盡涅槃(出雜阿含)。問曰。此中雲何說甚深。答曰。此中因及緣。因及緣舍離說甚深。如佛契經說。
【現代漢語翻譯】 現代漢語譯本 『魔鉤』，以『縛具縛』為名，如契經所說（同上）。比丘如果執著於色（rupa，物質、形態），就會被魔所束縛；如果不執著，就能脫離魔的束縛。以『行具行』為名，如契經所說（同上）。這六種細微的滑膩之物會進入根本的行業報應。以『報具報』為名，如契經所說（出自《中阿含經》）。諸位賢者，那一次佈施的果報，能使人在天上做七世天王，在人間做七世人王。如此，『中余具余』以『余』為名。像這樣，『阿毗曇具』以『阿毗曇』為名，但阿毗曇的自性是無漏的智慧之根。如佛陀在契經中所說：『這個鬼長久以來沒有虛偽諂媚，沒有虛幻，質樸正直，如果有人提問，他會盡力想知道，所以不會用觸惱的方式打斷。』這也符合佛法。我寧願用甚深的阿毗曇來教導他（出自《中阿含經》）。 問：這裡為什麼說甚深的阿毗曇？答：就是指無漏的智慧之根。如佛陀在契經中所說：『梵摩（Brahma，婆羅門）婆羅門長久以來沒有虛偽諂媚，沒有虛幻，質樸正直，如果有人提問，他會盡力想知道，所以不會用觸惱的方式打斷。』這也符合佛法。我寧願用甚深的阿毗曇來教導他（同上）。問：這裡為什麼說甚深的阿毗曇？答：就是指無漏的智慧之根。如佛陀在契經中所說：『異學須跋（Subha，人名）沒有虛偽諂媚，沒有虛幻，質樸正直，如果有人提問，他會盡力想知道，所以不會用觸惱的方式打斷。』這也符合佛法。我寧願用甚深的阿毗曇來教導他（出自《雜阿含經》）。 問：這裡為什麼說甚深的阿毗曇？答：就是指無漏的智慧之根。如佛陀在契經中所說：『阿難（Ananda，佛陀的十大弟子之一），緣起（Pratītyasamutpāda， dependent origination）甚深，明（vidyā，知識、明）也甚深。』（出自《中阿含經》）。問：這裡為什麼說甚深？答：這裡說因和緣甚深。如佛陀在契經中所說：『此處甚深。如此經緣起，這也是極其甚深的，所謂舍離一切生死，愛盡無慾，滅盡涅槃（Nirvana， 寂滅）。』（出自《雜阿含經》）。問：這裡為什麼說甚深？答：這裡說因和緣，因和緣的舍離，說甚深。如佛陀在契經中所說。
【English Translation】 English version 'Demon's hook' is named 'fettered by attachments', as stated in the sutras (same as above). If a Bhikshu (monk) is attached to rupa (form, matter), he is bound by the demon; if he is not attached, he is free from the demon. Named 'practice with practice', as stated in the sutras (same as above). These six subtle and smooth things enter the root karmic retribution. Named 'retribution with retribution', as stated in the sutras (from the Madhyama Agama). Worthy ones, the retribution of that one offering will cause one to be a Deva-king (king of gods) in heaven for seven lives, and a human king on earth for seven lives. Thus, 'remaining with remaining' is named 'remaining'. In this way, 'Abhidhamma with Abhidhamma' is named 'Abhidhamma', but the nature of Abhidhamma is the root of undefiled wisdom. As the Buddha said in the sutras: 'This ghost has been without flattery or deceit for a long time, without illusion, honest and upright. If someone asks questions, he will try his best to know, so he will not interrupt with annoying intentions.' This is also in accordance with the Dharma. I would rather teach him the profound Abhidhamma (from the Madhyama Agama).' Question: Why is profound Abhidhamma mentioned here? Answer: It refers to the root of undefiled wisdom. As the Buddha said in the sutras: 'Brahma (Brahmin) has been without flattery or deceit for a long time, without illusion, honest and upright. If someone asks questions, he will try his best to know, so he will not interrupt with annoying intentions.' This is also in accordance with the Dharma. I would rather teach him the profound Abhidhamma (same as above). Question: Why is profound Abhidhamma mentioned here? Answer: It refers to the root of undefiled wisdom. As the Buddha said in the sutras: 'The heterodox Subha (name of a person) has been without flattery or deceit for a long time, without illusion, honest and upright. If someone asks questions, he will try his best to know, so he will not interrupt with annoying intentions.' This is also in accordance with the Dharma. I would rather teach him the profound Abhidhamma (from the Samyukta Agama).' Question: Why is profound Abhidhamma mentioned here? Answer: It refers to the root of undefiled wisdom. As the Buddha said in the sutras: 'Ananda (one of the ten great disciples of the Buddha), Pratītyasamutpāda (dependent origination) is profound, and vidyā (knowledge, clarity) is also profound.' (from the Madhyama Agama). Question: Why is 'profound' mentioned here? Answer: Here, it is said that cause and condition are profound. As the Buddha said in the sutras: 'This place is profound. Thus, the dependent origination in this sutra is also extremely profound, namely, abandoning all birth and death, the exhaustion of love and desire, the extinction of Nirvana (Nirvana, extinction).' (from the Samyukta Agama). Question: Why is 'profound' mentioned here? Answer: Here, it is said that cause and condition, the abandonment of cause and condition, are profound. As the Buddha said in the sutras.
一切法甚深故難見。難見故甚深(出雜阿含)。問曰。此中雲何說甚深。答曰。此中說一切法甚深。如佛契經說。何故汝愚人盲無目。論甚深阿毗曇(出中阿含)。問曰。此中雲何說甚深阿毗曇。答曰。意生也。如佛契經說。先尼我法甚深難見難覺。非察行汝不審彼法。何以故。如汝長夜異見異忍異欲異樂(出雜阿含)。問曰。此中雲何說甚深。答曰。此中說空三昧甚深。何以故。答曰。空無我。彼異學計有我。不審知彼但阿毗曇性無漏慧根。由彼故諸世間所修慧不凈。安般念意止暖來頂忍世間第一法一切阿毗曇得名。由彼故諸思慧用。斷諸法自相及共相。壞愚種及緣愚。於法中不顛倒行。此亦一切阿毗曇得名。由彼故諸生所得報聞善慧。彼於此十二部聞受持思惟稱量。觀此一切阿毗曇得名。雖有是但阿毗曇性無漏慧根。問曰。阿毗曇有何句義。尊者婆須蜜說曰。此究竟智。此斷智。此第一義智。此無欺智。是謂阿毗曇。重說曰。此無非法在上。是謂阿毗曇。若有學自相共相。彼盡其力不能勝。以是故無非法在上。是謂阿毗曇。尊者曇摩多羅說曰。諸尊染污清凈縛解輪轉出要。謂之法也。從此故名身句身味身次第嚴治安處造作。是謂阿毗曇。尊者瞿沙說曰。諸趣解脫當求智時。未顯示顯示。是謂阿毗曇。所謂此苦苦因
。此道道果。是求道。此無礙道解脫道。是增益道。是向是果。是故說諸趣解脫當求智時未顯示顯示是謂阿毗曇。曇無德說曰。此法無比。是謂阿毗曇。問曰。此有何無比。答曰。如所說偈。
智為世間妙 能趣有所至 能用等正智 生老病死盡
複次慧過一切法上。如所說諸妙聖弟子。以慧刀斷一切結縛使。惱纏重斷打重打割剝(出雜阿含)。以是故說此法無比。是謂阿毗曇。鞞婆阇婆提說曰。此法明能照。是謂阿毗曇。如所說世間無有明與慧等(同上)。復如所說諸所有明。慧明說第一(同上)。是故說此法明能照。是謂阿毗曇。舍提說曰。未盡能盡未擇能擇。是謂阿毗曇。問曰。何所盡。答曰。結縛使惱纏也。問曰。何所擇。答曰。界入陰緣起。是故說未盡能盡未擇能擇。是謂阿毗曇。譬喻者。說曰。法次法向。是謂阿毗曇。問曰。云何法次法。答曰。佛契經說。涅槃第一義法。彼次更有何法。謂聖八道也。是故說法次法。是謂阿毗曇。尊者婆跋芩說曰。增上事增上轉故。是謂阿毗曇。如所說最上長增上長最上慢增上慢。此亦爾(序阿毗曇竟也)。
三結三不善根三有漏。四流四軛四受四縛。五蓋五結五下結五上結五見。六身愛。七使九結九十八使。此一切佛契經除五結九十八使。除五
結已當立五上結。何以故。答曰。彼是佛契經除九十八使已無所立。問曰。何以故爾。答曰。尊者曇無多羅。盡以阿毗曇於四阿鋡契經等觀于中。非佛契經舍之。此非佛契經。是故應舍之。或曰。此五結于章不應舍。何以故。答曰。此佛說契經增一阿鋡五法中於久時已來亡失。彼作經者愿智觀已立此阿毗曇章。佛說無量部久時亡失。說者增一阿鋡從一法至百法。今從一法至十法。於此一多有失不存。如是至十。復說尊者舍那婆阿羅漢。是耆婆師。彼般涅槃日。即彼日亡失七十千生經。阿毗曇中亡失十千經。從是以來佛法不復行。如是此無量部久時亡失。如是佛契經說五結。一增阿含於五法中久時亡失。彼作經者愿智觀已立此阿毗曇章。問曰。九十八使非佛契經。何以故。於此章不捨。答曰。此一切是契經義。契經采契經說。佛契經中說七使分別界分別種分別行。攝已便有九十一使。或曰。俱非佛契經。于章中俱不應舍。問曰。五結非佛契經。於此章中何以不捨。答曰。彼作經者意欲爾。如我別說一切遍結。別說非一切遍。別說一切遍非一切遍。彼別說一切遍結如三結。別說非一切遍如五結。別說一切遍非一切遍如九結。是故彼作經者意欲爾。三結至九十八使問曰。何以故作章。答曰。為立門故。不可以無章而得立門。
【現代漢語翻譯】 現代漢語譯本 已確定應當建立五種上等束縛（結）。為什麼呢？回答說：因為那些是佛陀的『契經』（Sutra，佛經），除了九十八種煩惱（使）之外，沒有其他需要建立的。有人問：為什麼會這樣呢？回答說：尊者曇無多羅（Dharmottara）完全用『阿毗曇』（Abhidhamma，論藏）來觀察四部『阿鋡』（Agama，阿含經）『契經』等等，認為其中不是佛陀的『契經』就捨棄它。這（五上結）不是佛陀的『契經』，所以應該捨棄它。或者有人說：這五種束縛在章節中不應該捨棄。為什麼呢？回答說：這是佛陀所說的『契經』，在《增一阿鋡》（Ekottara Agama）的五法中，很久以前就已經遺失了。那些作經的人用愿智觀察后，建立了這個『阿毗曇』章節。佛陀所說的無量經典，很久以前就遺失了。說者在《增一阿鋡》中，從一法說到百法，現在從一法說到十法，在這裡，一和多都有遺失，沒有儲存下來。像這樣說到十法。又說尊者舍那婆（Shanava）阿羅漢，是耆婆（Jivaka）的老師。在他般涅槃（Parinirvana，圓寂）的那天，就遺失了七十千首關於生的經文。在『阿毗曇』中，遺失了一萬首經文。從那以後，佛法就不再流行了。像這樣，這無量的經典，很久以前就遺失了。像這樣，佛陀的『契經』說了五種束縛，在《增一阿鋡》的五法中，很久以前就遺失了。那些作經的人用愿智觀察后，建立了這個『阿毗曇』章節。有人問：九十八種煩惱不是佛陀的『契經』，為什麼在這個章節中不捨棄呢？回答說：這一切都是『契經』的意義。『契經』採集『契經』來說。佛陀的『契經』中說了七種煩惱，分別界、分別種、分別行。攝取之後，便有九十一種煩惱。或者有人說：兩者都不是佛陀的『契經』，在章節中都不應該捨棄。有人問：五種束縛不是佛陀的『契經』，為什麼在這個章節中不捨棄呢？回答說：那些作經的人是這樣想的。像我分別說一切普遍的束縛，分別說非一切普遍的束縛，分別說一切普遍和非一切普遍的束縛。他們分別說一切普遍的束縛，如三種束縛。分別說非一切普遍的束縛，如五種束縛。分別說一切普遍和非一切普遍的束縛，如九種束縛。所以那些作經的人是這樣想的。從三種束縛到九十八種煩惱。有人問：為什麼要作章節呢？回答說：爲了建立門徑。不可以沒有章節而能夠建立門徑。
【English Translation】 English version It has been determined that five higher fetters (結, Kleshas) should be established. Why is that? The answer is: because those are the Buddha's 'Sutras' (契經, Sutra), and apart from the ninety-eight afflictions (使, Anusaya), there is nothing else to establish. Someone asks: Why is that so? The answer is: Venerable Dharmottara (曇無多羅) thoroughly uses 'Abhidhamma' (阿毗曇, Abhidhamma) to observe the four 'Agamas' (阿鋡, Agama) 'Sutras' and so on, and discards what is not the Buddha's 'Sutra' among them. These (five higher fetters) are not the Buddha's 'Sutra', so they should be discarded. Or someone says: These five fetters should not be discarded in the chapter. Why is that? The answer is: This is the 'Sutra' spoken by the Buddha, in the five dharmas of the 'Ekottara Agama' (增一阿鋡), it has been lost for a long time. Those who composed the scriptures, after observing with wisdom, established this 'Abhidhamma' chapter. The immeasurable scriptures spoken by the Buddha have been lost for a long time. The speaker, in the 'Ekottara Agama', speaks from one dharma to a hundred dharmas, now speaking from one dharma to ten dharmas. Here, both one and many are lost and not preserved. It is like this up to ten dharmas. Furthermore, it is said that Venerable Shanava (舍那婆) Arhat, was the teacher of Jivaka (耆婆). On the day of his Parinirvana (般涅槃), seventy thousand sutras about birth were lost on that very day. In the 'Abhidhamma', ten thousand sutras were lost. Since then, the Buddha's Dharma has no longer been prevalent. Like this, these immeasurable scriptures have been lost for a long time. Like this, the Buddha's 'Sutra' speaks of five fetters, in the five dharmas of the 'Ekottara Agama', it has been lost for a long time. Those who composed the scriptures, after observing with wisdom, established this 'Abhidhamma' chapter. Someone asks: The ninety-eight afflictions are not the Buddha's 'Sutra', why are they not discarded in this chapter? The answer is: All of this is the meaning of the 'Sutra'. The 'Sutra' collects 'Sutras' to speak. In the Buddha's 'Sutra', seven afflictions are spoken of, distinguishing realms, distinguishing species, distinguishing conduct. After gathering them, there are ninety-one afflictions. Or someone says: Neither is the Buddha's 'Sutra', neither should be discarded in the chapter. Someone asks: The five fetters are not the Buddha's 'Sutra', why are they not discarded in this chapter? The answer is: Those who composed the scriptures intended it that way. Like I separately speak of all pervasive fetters, separately speak of non-all pervasive fetters, separately speak of all pervasive and non-all pervasive fetters. They separately speak of all pervasive fetters, like the three fetters. Separately speak of non-all pervasive fetters, like the five fetters. Separately speak of all pervasive and non-all pervasive fetters, like the nine fetters. Therefore, those who composed the scriptures intended it that way. From the three fetters to the ninety-eight afflictions. Someone asks: Why make chapters? The answer is: For the sake of establishing a gateway. It is not possible to establish a gateway without chapters.
不可以手莊虛空。問曰。何處可莊。答曰。莊可莊處。如是不可以無章而得立門。或曰。莫令無章空論也。或曰。以久住故。如此陰品數善造善作章善立門。百千中可一能得持。亦有不者。何況散解亂合聚誰能得持。是謂以久住故。或曰。自無亂知見現故。若有作經亂知見者。彼經亦亂。以此可知。彼作經者無亂知見。結作此經不亂善正。是謂自無亂知見現故作章。問曰。何以故佛契經立作章。答曰。欲現佛契經無量義故。此外部少義無義。少義者。誦羅摩那十二千章二句義。羅摩泥將私陀去波羅彌。還將來。無義者。以一女故殺十八垓眾生。如鐵城滿中草。外部如是少義無義。問曰。佛契經云何。答曰。無量義無邊味。如大海無量甚深極廣無邊。佛契經亦如是。無量義無邊味者。如尊者舍利弗比。如是百千那術數作百千經。盡彼智住不可得。佛契經二句義至底度彼岸。是謂佛契經現無量義故。或曰。忍問答現契經故。此外部問亦不忍。答亦不忍。猶如獼猴子。亦不忍搗不忍重搗。以杵搗便解散。如是此外部問亦不忍。答亦不忍。問事已如被杵搗。問曰。佛契經云何。答曰。如成就波羅捺衣。杵搗亦忍重搗亦忍。搗重搗益有色柔軟。佛契經亦如是。問亦忍答亦忍。如問如答。戒色益好功德柔軟。是故忍問答。現佛契經
【現代漢語翻譯】 現代漢語譯本 不可以憑空捏造章節（手莊虛空）。問：在哪裡可以捏造章節？答：在可以捏造的地方捏造。如果這樣，就不可以沒有條理（無章）而建立門戶。或者說：不要讓沒有條理的空談出現。或者說：因為長久居住的緣故。像這樣，陰品（陰，skandha，五蘊之一）的數量，善於創造，善於製作章節，善於建立門戶，百千人中可能有一人能夠堅持。也有不能堅持的。何況是散亂、瓦解、混亂組合的人，誰能堅持？這叫做因為長久居住的緣故。或者說：因為沒有混亂的知見顯現的緣故。如果有人制作經典，知見混亂，那部經典也混亂。由此可知，製作經典的人沒有混亂的知見。總結制作這部經典，不混亂，善良正直。這叫做因為沒有混亂的知見顯現的緣故而製作章節。問：因為什麼緣故，佛陀的契經（佛契經，sutra，佛經）要建立製作章節？答：想要顯現佛陀契經的無量意義的緣故。這些外道經典少義或者無義。少義的，比如誦讀《羅摩衍那》（羅摩那，Ramayana）十二千章的兩句意義：羅摩（羅摩泥，Rama）將悉多（私陀，Sita）帶走，到波羅彌（波羅彌，parami，彼岸），又帶回來。無義的，因為一個女人而殺害十八垓眾生。如同鐵城裡長滿了草。外道經典就是這樣少義無義。問：佛陀的契經怎麼樣？答：無量意義，無邊滋味。如同大海無量深廣無邊。佛陀的契經也是這樣。無量意義，無邊滋味的，比如尊者舍利弗（舍利弗，Sariputra）。像這樣，百千那術數（那術數，計算單位）製作百千部經典，窮盡他們的智慧也無法達到。佛陀契經的兩句意義就能到達彼岸（至底度彼岸）。這叫做佛陀契經顯現無量意義的緣故。或者說：因為忍耐問答而顯現契經的緣故。這些外道經典問也不忍耐，答也不忍耐。猶如獼猴，不忍耐搗，也不忍耐重複搗。用杵搗就解散了。像這樣，這些外道經典問也不忍耐，答也不忍耐。問的事情已經像被杵搗過一樣。問：佛陀的契經怎麼樣？答：如同成就的波羅捺（波羅捺，Varanasi）的布，杵搗也忍耐，重複搗也忍耐。搗得越多，顏色越好，越柔軟。佛陀的契經也是這樣。問也忍耐，答也忍耐。如問如答，戒律的顏色越好，功德越柔軟。所以忍耐問答，顯現佛陀的契經。
【English Translation】 English version It is not permissible to fabricate chapters out of thin air (hand-zhuang empty space). Question: Where can chapters be fabricated? Answer: Fabricate where it is permissible to fabricate. If so, it is not permissible to establish a gateway without order (wu zhang). Or it is said: Do not let unordered empty talk arise. Or it is said: Because of long dwelling. Like this, the number of skandhas (yin pin), being skilled at creating, skilled at making chapters, skilled at establishing gateways, among hundreds of thousands, perhaps one can persevere. There are also those who cannot. How much more so for those who are scattered, disintegrated, and chaotically assembled, who can persevere? This is called because of long dwelling. Or it is said: Because there is no confused knowledge and views manifested. If someone makes a sutra with confused knowledge and views, that sutra is also confused. From this, it can be known that the one who makes the sutra has no confused knowledge and views. Concluding and making this sutra, it is not confused, but good and upright. This is called making chapters because there is no confused knowledge and views manifested. Question: For what reason does the Buddha's sutra (Fo Qi Jing) establish and make chapters? Answer: Wanting to manifest the immeasurable meaning of the Buddha's sutra. These externalist scriptures have little meaning or no meaning. Those with little meaning, such as reciting the two-line meaning of the twelve thousand chapters of the Ramayana (Luomo na): Rama (Luomo ni) took Sita (Si tuo) away, to the parami (Bolo mi), and then brought her back. Those with no meaning, such as killing eighteen he (unit of measurement) of sentient beings because of one woman. Like a city of iron filled with grass. Externalist scriptures are like this, with little meaning or no meaning. Question: What is the Buddha's sutra like? Answer: Immeasurable meaning, boundless flavor. Like the ocean, immeasurably deep, extremely vast, and boundless. The Buddha's sutra is also like this. Immeasurable meaning, boundless flavor, like the Venerable Sariputra (Shelifu). Like this, hundreds of thousands of na shu shu (unit of measurement) make hundreds of thousands of sutras, exhausting their wisdom cannot reach it. The two-line meaning of the Buddha's sutra can reach the other shore (zhi di du bi an). This is called the Buddha's sutra manifesting immeasurable meaning. Or it is said: Because of enduring questions and answers, the sutra is manifested. These externalist scriptures neither endure the questions nor endure the answers. Like a monkey, it does not endure pounding, nor does it endure repeated pounding. Pounding with a pestle scatters it. Like this, these externalist scriptures neither endure the questions nor endure the answers. The matter of the question is already like being pounded by a pestle. Question: What is the Buddha's sutra like? Answer: Like the accomplished cloth of Varanasi (Bolo nai), it endures pounding with a pestle, and it endures repeated pounding. The more it is pounded, the better the color, the more supple. The Buddha's sutra is also like this. It endures the questions, and it endures the answers. As the questions are, so are the answers, the color of the precepts is better, the merit is more supple. Therefore, enduring questions and answers manifests the Buddha's sutra.
故。或曰。佛契經開示妙故。佛說契經。此三事覆則妙開則不妙。云何三。無明者。婆羅門語女。三事開則妙覆則不妙。云何三。明日月佛語(出雜阿含)。是謂佛契經開示妙故佛契經作章。問曰。何以故先作章后立門。答曰。治地法故。如人慾種樹。先治其地然後種樹。彼作經者亦如是。治地法先作章種樹法后立門。或曰。基法故。如人作舍。彼先作基然後立舍。彼作經者亦如是。基法故先作章。立舍法后立門。或曰。木摸法故。如像師像師弟子前治摸然後立枝節。彼作經亦如是。木摸治法前作章。枝節法后立門或曰。畫法故。如畫師畫弟子先摸然後傅辨。彼作經者亦如是。摸法者先作章。傅辨法后立門。或曰。綖法故。如彼巧鬘師鬘弟子前繩綖已然後結種種華鬘。彼作經者亦如是。綖法前作章。鬘法后立門。或曰。現尊法佛世尊亦復爾。說分別法。世尊前說。比丘人有六界聚六更四處(一真諦處二施處三慧處四息處也)十八意行。然後分別。是為比丘六界六更四處十八意行。彼作經者亦如是。說法者前作章。分別法者后立門。是謂現尊法故。或曰。現修行法故。如彼修行前以四大造色作章已。然後彼色微細破散。彼作經者亦如是。四大造色法前作章。破散色法然後立門。是謂現修法故。或曰。現論法故。此論之法
【現代漢語翻譯】 現代漢語譯本： 因此，有人說，佛陀的契經（Sutra，佛經）之所以能開示妙理，是因為佛陀所說的契經，這三件事覆蓋則不妙，開啟則妙。哪三件事呢？無明者、婆羅門語女。這三件事開啟則妙，覆蓋則不妙。哪三件事呢？日月佛語（出自《雜阿含經》）。這就是佛陀的契經開示妙理，所以佛陀的契經要先作章。有人問：為什麼先作章而後立門呢？回答說：這是治理土地的方法。比如有人想種樹，先治理土地然後種樹。作經的人也是這樣，治理土地的方法是先作章，種樹的方法是后立門。或者說，這是地基的方法。比如有人蓋房子，先打地基然後蓋房子。作經的人也是這樣，地基的方法是先作章，蓋房子的方法是后立門。或者說，這是木模的方法。比如雕像師或雕像師的弟子，先製作模具然後安裝枝節。作經也是這樣，製作模具的方法是先作章，安裝枝節的方法是后立門。或者說，這是繪畫的方法。比如畫家教畫弟子，先描摹輪廓然後著色。作經的人也是這樣，描摹輪廓的方法是先作章，著色的方法是后立門。或者說，這是穿線的辦法。比如巧手的花鬘師教弟子，先用繩子穿好線，然後編結各種花鬘。作經的人也是這樣，穿線的方法是先作章，編結花鬘的方法是后立門。或者說，這是展現尊法的緣故。佛世尊也是這樣，先說分別法。世尊先說：比丘，人有六界聚、六更、四處（一真諦處，二施處，三慧處，四息處），十八意行。然後分別解釋：這就是比丘的六界、六更、四處、十八意行。作經的人也是這樣，說法的人先作章，分別法的人後立門。這就是展現尊法的緣故。或者說，這是展現修行法故。比如修行者先以四大造色作章，然後將這些色法微細地破散。作經的人也是這樣，四大造色法先作章，破散色法然後立門。這就是展現修法故。或者說，這是展現論法故。這是論的法則。 English version: Therefore, some say that the Buddha's Sutras (Sutra, Buddhist scriptures) can reveal wonderful principles because the Sutras spoken by the Buddha, these three things are not wonderful when covered, but wonderful when opened. What are the three things? The ignorant, the Brahmin's language to women. These three things are wonderful when opened, but not wonderful when covered. What are the three things? The words of the sun, moon, and Buddha (from the Samyukta Agama Sutra). This is why the Buddha's Sutras reveal wonderful principles, so the Buddha's Sutras should first create chapters. Someone asks: Why create chapters first and then establish doors? The answer is: This is the method of governing the land. For example, if someone wants to plant a tree, they first govern the land and then plant the tree. The one who makes the Sutra is also like this, the method of governing the land is to first create chapters, and the method of planting trees is to establish doors later. Or, it is said that this is the method of the foundation. For example, if someone builds a house, they first lay the foundation and then build the house. The one who makes the Sutra is also like this, the method of the foundation is to first create chapters, and the method of building the house is to establish doors later. Or, it is said that this is the method of wooden molds. For example, a sculptor or a sculptor's disciple first makes a mold and then installs branches and joints. Making Sutras is also like this, the method of making molds is to first create chapters, and the method of installing branches and joints is to establish doors later. Or, it is said that this is the method of painting. For example, a painter teaches painting disciples, first tracing the outline and then coloring. The one who makes the Sutra is also like this, the method of tracing the outline is to first create chapters, and the method of coloring is to establish doors later. Or, it is said that this is the method of threading. For example, a skillful garland maker teaches disciples, first threading the rope and then weaving various garlands. The one who makes the Sutra is also like this, the method of threading is to first create chapters, and the method of weaving garlands is to establish doors later. Or, it is said that this is because of showing respect for the Dharma. The Buddha, the World Honored One, is also like this, first speaking of the Dharma of differentiation. The World Honored One first said: 'Bhikkhus, people have six realms of aggregation, six senses, four places (one place of truth, two places of giving, three places of wisdom, four places of rest), and eighteen mental activities.' Then explain separately: 'These are the six realms, six senses, four places, and eighteen mental activities of the Bhikkhu.' The one who makes the Sutra is also like this, the one who speaks the Dharma first creates chapters, and the one who differentiates the Dharma establishes doors later. This is why it shows respect for the Dharma. Or, it is said that this is because of showing the method of practice. For example, the practitioner first creates chapters with the four great elements creating form, and then subtly breaks and scatters these form dharmas. The one who makes the Sutra is also like this, the four great elements creating form first create chapters, and breaking and scattering form dharmas then establish doors. This is why it shows the method of practice. Or, it is said that this is because of showing the method of argumentation. This is the law of argumentation.
【English Translation】 English version: Therefore, some say that the Buddha's Sutras (Sutra, Buddhist scriptures) can reveal wonderful principles because the Sutras spoken by the Buddha, these three things are not wonderful when covered, but wonderful when opened. What are the three things? The ignorant, the Brahmin's language to women. These three things are wonderful when opened, but not wonderful when covered. What are the three things? The words of the sun, moon, and Buddha (from the Samyukta Agama Sutra). This is why the Buddha's Sutras reveal wonderful principles, so the Buddha's Sutras should first create chapters. Someone asks: Why create chapters first and then establish doors? The answer is: This is the method of governing the land. For example, if someone wants to plant a tree, they first govern the land and then plant the tree. The one who makes the Sutra is also like this, the method of governing the land is to first create chapters, and the method of planting trees is to establish doors later. Or, it is said that this is the method of the foundation. For example, if someone builds a house, they first lay the foundation and then build the house. The one who makes the Sutra is also like this, the method of the foundation is to first create chapters, and the method of building the house is to establish doors later. Or, it is said that this is the method of wooden molds. For example, a sculptor or a sculptor's disciple first makes a mold and then installs branches and joints. Making Sutras is also like this, the method of making molds is to first create chapters, and the method of installing branches and joints is to establish doors later. Or, it is said that this is the method of painting. For example, a painter teaches painting disciples, first tracing the outline and then coloring. The one who makes the Sutra is also like this, the method of tracing the outline is to first create chapters, and the method of coloring is to establish doors later. Or, it is said that this is the method of threading. For example, a skillful garland maker teaches disciples, first threading the rope and then weaving various garlands. The one who makes the Sutra is also like this, the method of threading is to first create chapters, and the method of weaving garlands is to establish doors later. Or, it is said that this is because of showing respect for the Dharma. The Buddha, the World Honored One, is also like this, first speaking of the Dharma of differentiation. The World Honored One first said: 'Bhikkhus, people have six realms of aggregation, six senses, four places (one place of truth, two places of giving, three places of wisdom, four places of rest), and eighteen mental activities.' Then explain separately: 'These are the six realms, six senses, four places, and eighteen mental activities of the Bhikkhu.' The one who makes the Sutra is also like this, the one who speaks the Dharma first creates chapters, and the one who differentiates the Dharma establishes doors later. This is why it shows respect for the Dharma. Or, it is said that this is because of showing the method of practice. For example, the practitioner first creates chapters with the four great elements creating form, and then subtly breaks and scatters these form dharmas. The one who makes the Sutra is also like this, the four great elements creating form first create chapters, and breaking and scattering form dharmas then establish doors. This is why it shows the method of practice. Or, it is said that this is because of showing the method of argumentation. This is the law of argumentation.
前問后答。是故現論法故。是謂彼作經者先作章后立門。問曰。何以彼作經先立三結。后立至九十八使。答曰。前已說阿毗曇說相。當求阿毗曇相。不應索次第。契經當求次第。何以故。此品次第說。此品律說本末當求本末。此義由何生。但阿毗曇說相。當求阿毗曇相。不應求次第。複次可說所以。彼作經先立三結后立至九十八使。但阿毗曇多破散亂合聚。誰能盡說次第。但阿毗曇說相當求相。不應求次第。前後無在。尊者婆奢說曰。一切疑法不違。若先立三不善根。后立至九十八使。彼亦當有此疑。是故一切疑法不違前後無在。或曰。彼作經者意欲爾。如我先立三結后立至九十八使。以是故爾。或曰。增益法故。前現三后四五六七九九十八使。是故增益法故。或曰。次第立四沙門果故。三結永盡立須陀洹果是故彼前立三不善根。余盡立斯陀含果。永盡立阿那含果。是故此次立彼三有漏。永盡立阿羅漢果。是故彼后諸流扼受乃至九十八使。此一切廣說有漏漏有差降有漏增。此三有漏。謂是流扼受至九十八使。是故次第立四沙門果故。或曰。次第立結樹故。此是結樹前現三后四五六七九九十八使。是故彼作經者。先立三結。后立至九十八使。廣說章處盡。
鞞婆沙三結處第一
三結身見戒盜疑。問曰。三結
【現代漢語翻譯】 現代漢語譯本 前問后答。因此現在討論法的原因是，那些創作經典的人先寫章節，然後設立門類。有人問：為什麼他們創作經典時先設立三結（Samyoja，指身見、戒禁取見、疑），然後設立到九十八使（Anusaya，煩惱的潛在傾向）？回答說：前面已經說過，阿毗曇（Abhidhamma，論藏）是描述事物的性質，應當探求阿毗曇的性質，不應該尋求次第。契經（Sutra，經藏）應當尋求次第。為什麼呢？因為這一品是按照次第說的，這一品是按照律藏（Vinaya）說的，應當尋求本末。這個道理從何而來？只是阿毗曇描述事物的性質，應當探求阿毗曇的性質，不應該尋求次第。再者，可以解釋原因。他們創作經典時先設立三結，然後設立到九十八使，是因為阿毗曇大多是破除、分散、混亂、聚合，誰能完全按照次第來說呢？只是阿毗曇描述事物的性質，應當探求性質，不應該尋求次第，前後沒有固定。尊者婆奢（Vasubandhu）說：一切可疑的法都不相違背。如果先設立三個不善根（Akusala-mula，貪、嗔、癡），然後設立到九十八使，也會有這樣的疑問。因此，一切可疑的法都不相違背，前後沒有固定。或者說，那些創作經典的人是故意這樣做的，就像我先設立三結，然後設立到九十八使，所以是這樣。或者說，是爲了增益法。前面呈現三個，後面是四個、五個、六個、七個、九個、九十八使，所以是爲了增益法。或者說，是爲了按照次第設立四沙門果（四種修行證悟的果位）。三結永遠斷盡，設立須陀洹果（Sotapanna，入流果），因此他們先設立三個不善根。其餘的斷盡，設立斯陀含果（Sakadagami，一來果）。永遠斷盡，設立阿那含果（Anagami，不還果），因此這次設立那三個有漏（Asrava，煩惱）。永遠斷盡，設立阿羅漢果（Arhat，無學果），因此他們後來設立諸流、扼、受，乃至九十八使。這一切廣泛地說明了有漏、漏、有差降、有漏增。這三個有漏，就是流、扼、受，直到九十八使。因此，是爲了按照次第設立四沙門果。或者說，是爲了按照次第設立結樹。這就是結樹，前面呈現三個，後面是四個、五個、六個、七個、九個、九十八使。因此，那些創作經典的人先設立三結，然後設立到九十八使。廣泛地說明了章節之處已經結束。 鞞婆沙三結處第一 三結是身見（Sakkaya-ditthi，認為五蘊身是真實的我）、戒盜（Silabbata-paramasa，執取錯誤的戒律和苦行）、疑（Vicikiccha，對佛法僧三寶的懷疑）。有人問：什麼是三結？
【English Translation】 English version Question and answer format. Therefore, the reason for discussing the Dharma now is that those who composed the scriptures first wrote the chapters and then established the categories. Someone asks: Why did they first establish the three bonds (Samyoja, referring to self-view, attachment to rites and rituals, and doubt) and then establish up to the ninety-eight latent tendencies (Anusaya, the underlying tendencies of afflictions) when composing the scriptures? The answer is: It has been said before that the Abhidhamma (the basket of higher knowledge) describes the nature of things, and one should seek the nature of the Abhidhamma, not the sequence. The Sutras (the basket of discourses) should seek the sequence. Why? Because this section speaks in sequence, this section speaks according to the Vinaya (the basket of discipline), and one should seek the origin and end. Where does this principle come from? Only the Abhidhamma describes the nature of things, and one should seek the nature of the Abhidhamma, not the sequence. Furthermore, a reason can be explained. They first established the three bonds and then established up to the ninety-eight latent tendencies when composing the scriptures because the Abhidhamma mostly breaks down, scatters, confuses, and aggregates, and who can completely speak in sequence? Only the Abhidhamma describes the nature of things, and one should seek the nature, not the sequence; there is no fixed order. Venerable Vasubandhu said: All doubtful dharmas do not contradict each other. If the three unwholesome roots (Akusala-mula, greed, hatred, and delusion) are established first, and then up to the ninety-eight latent tendencies are established, there will also be such doubts. Therefore, all doubtful dharmas do not contradict each other, and there is no fixed order. Or it is said that those who composed the scriptures intended to do so, just as I first established the three bonds and then established up to the ninety-eight latent tendencies, so it is. Or it is said that it is for the sake of increasing the Dharma. The first three are presented, and the latter are four, five, six, seven, nine, and ninety-eight latent tendencies, so it is for the sake of increasing the Dharma. Or it is said that it is for the sake of establishing the four fruits of the ascetic (the four stages of enlightenment) in sequence. The three bonds are forever exhausted, and the Sotapanna fruit (stream-enterer) is established, so they first established the three unwholesome roots. The rest are exhausted, and the Sakadagami fruit (once-returner) is established. Forever exhausted, the Anagami fruit (non-returner) is established, so this time the three outflows (Asrava, defilements) are established. Forever exhausted, the Arhat fruit (worthy one) is established, so they later established the flows, yokes, and receptions, up to the ninety-eight latent tendencies. All of this extensively explains the outflows, defilements, differences in decrease, and increase in outflows. These three outflows are the flows, yokes, and receptions, up to the ninety-eight latent tendencies. Therefore, it is for the sake of establishing the four fruits of the ascetic in sequence. Or it is said that it is for the sake of establishing the tree of bonds in sequence. This is the tree of bonds, the first three are presented, and the latter are four, five, six, seven, nine, and ninety-eight latent tendencies. Therefore, those who composed the scriptures first established the three bonds and then established up to the ninety-eight latent tendencies. The extensive explanation of the chapter is finished. The First Section on the Three Bonds in the Vibhasa The three bonds are self-view (Sakkaya-ditthi, the belief that the five aggregates are the real self), attachment to rites and rituals (Silabbata-paramasa, clinging to wrong precepts and practices), and doubt (Vicikiccha, doubt about the Buddha, Dharma, and Sangha). Someone asks: What are the three bonds?
有何性。答曰。身見者。三界有一種。此三種。戒盜者三界有二種。此六種。疑者。三界有四種。此十二種。此二十一種是三結性。此三結性。已種相身所有自然。說性已。當說行。何以說結結義云何。答曰。縛義是結義。苦系義是結義。雜毒義是結義。縛義是結義者。縛是結。結是縛。云何知。答曰。有契經。彼契經尊者舍利弗問尊者摩訶拘絺羅。云何賢者拘絺羅。眼系色耶。色系眼耶。答曰。尊者舍利弗。不眼系色。不色系眼。至意法不意系法不法系意。但此中若淫若欲是彼系也。尊者舍利弗。譬如二牛一黑一白一軛一鞅縛系。尊者舍利弗。若有作是說。黑牛系白牛。白牛系黑牛。尊者舍利弗。彼為等說不。答曰。不也賢者拘絺羅。何以故。答曰。賢者拘絺羅。非黑牛系白牛。非白牛系黑牛。但以軛鞅系是彼系。如是尊者舍利弗。不眼系色不色系眼。至意法不意系法不法系意。但此中若淫若欲是彼系(出雜阿含)。是謂縛義是結義。苦系義是結義者。欲界結欲界眾生欲界中苦系。色界結色界眾生色界中苦系。無色界結無色界眾生無色界中苦系。諸欲界結彼是系相。系苦中非是樂。諸色無色界結彼是系相。系苦中非是樂。是謂苦系義是結義。雜毒義是結義者。極妙生處世俗正受如解脫。除入一切入彼聖所。除結雜毒
【現代漢語翻譯】 現代漢語譯本： 『有何性？』答曰：『身見（Sakkāya-ditthi，認為五蘊為我）者，三界（Trailokya，欲界、色界、無色界）有一種。』此三種。『戒盜（Silabbata-paramasa，執著于不正確的戒律和儀式）者，三界有二種。』此六種。『疑（Vicikicchā，懷疑）者，三界有四種。』此十二種。此二十一種是三結（Tīni Samyojanāni，三種束縛）性。此三結性，已種相身所有自然。』 『說性已，當說行。何以說結？結義云何？』答曰：『縛義是結義，苦系義是結義，雜毒義是結義。』 『縛義是結義者，縛是結，結是縛。云何知？』答曰：『有契經。彼契經尊者舍利弗（Sariputta）問尊者摩訶拘絺羅（Mahakotthita）：『云何賢者拘絺羅，眼系色耶？色系眼耶？』答曰：『尊者舍利弗，不眼系色，不色系眼，至意法不意系法不法系意。但此中若淫若欲是彼系也。尊者舍利弗，譬如二牛，一黑一白，一軛一鞅縛系。尊者舍利弗，若有作是說：黑牛系白牛，白牛系黑牛。尊者舍利弗，彼為等說不？』答曰：『不也賢者拘絺羅。何以故？』答曰：『賢者拘絺羅，非黑牛系白牛，非白牛系黑牛，但以軛鞅系是彼系。如是尊者舍利弗，不眼系色，不色系眼，至意法不意系法不法系意，但此中若淫若欲是彼系（出雜阿含）。』是謂縛義是結義。 『苦系義是結義者，欲界（Kāmadhātu）結欲界眾生欲界中苦系，結眾生中苦系，無結無眾生無中苦系。諸欲界結彼是系相，系苦中非是樂。諸色無結彼是系相，系苦中非是樂。是謂苦系義是結義。 『雜毒義是結義者，極妙生處世俗正受如解脫，除入一切入彼聖所，除結雜毒。』
【English Translation】 English version: 『What is their nature?』 The answer is: 『Self-view (Sakkāya-ditthi, the belief that the five aggregates are 'I' or 'mine') has one kind in the three realms (Trailokya, the desire realm, the form realm, and the formless realm).』 These are three kinds. 『Adherence to wrong precepts and vows (Silabbata-paramasa, clinging to incorrect rules and rituals) has two kinds in the three realms.』 These are six kinds. 『Doubt (Vicikicchā, uncertainty) has four kinds in the three realms.』 These are twelve kinds. These twenty-one kinds are the nature of the three fetters (Tīni Samyojanāni, three bonds). This nature of the three fetters is naturally present in the already-formed body. 『Having spoken of nature, let us now speak of practice. Why are they called fetters? What is the meaning of 'fetter'?』 The answer is: 『The meaning of binding is the meaning of fetter, the meaning of being bound to suffering is the meaning of fetter, the meaning of being mixed with poison is the meaning of fetter.』 『The meaning of binding is the meaning of fetter; binding is a fetter, and a fetter is binding. How is this known?』 The answer is: 『There is a sutra. In that sutra, Venerable Sariputta (Sariputta) asked Venerable Mahakotthita (Mahakotthita): 『Venerable Kotthita, does the eye bind to form, or does form bind to the eye?』 The answer is: 『Venerable Sariputta, the eye does not bind to form, nor does form bind to the eye, and so on, up to the mind and mental objects; the mind does not bind to mental objects, nor do mental objects bind to the mind. But in this case, whatever lust or desire there is, that is the binding. Venerable Sariputta, it is like two oxen, one black and one white, bound together by a yoke and harness. Venerable Sariputta, if someone were to say: the black ox binds the white ox, or the white ox binds the black ox, Venerable Sariputta, would they be speaking correctly?』 The answer is: 『No, Venerable Kotthita. Why is that?』 The answer is: 『Venerable Kotthita, the black ox does not bind the white ox, nor does the white ox bind the black ox, but they are bound by the yoke and harness. Just so, Venerable Sariputta, the eye does not bind to form, nor does form bind to the eye, and so on, up to the mind and mental objects; the mind does not bind to mental objects, nor do mental objects bind to the mind, but in this case, whatever lust or desire there is, that is the binding (from the Samyukta Agama).』 This is what is meant by the meaning of binding is the meaning of fetter. 『The meaning of being bound to suffering is the meaning of fetter; the fetters of the desire realm (Kāmadhātu) bind beings in the desire realm to suffering, the fetters bind beings to suffering, without fetters, there are no beings and no suffering. The fetters of the desire realm are the nature of being bound, bound to suffering and not to happiness. The fetters of the formless realm are the nature of being bound, bound to suffering and not to happiness. This is what is meant by the meaning of being bound to suffering is the meaning of fetter. 『The meaning of being mixed with poison is the meaning of fetter; the most excellent place of birth, the worldly right perception is like liberation, except for entering into all the alls, that is the holy place, except for the fetters mixed with poison.』
故。如極妙食雜毒。慧者能除。以雜毒故。如是極妙生處世俗正受。彼聖能除結雜毒故。是謂系義是縛義苦系義是結義雜毒義是結義。如佛契經說三結盡須陀洹。問曰。如阿毗曇所說。八十八見所斷盡須陀洹。如華池喻。契經所說。無量苦盡須陀洹(出雜阿含)。何以故說三結盡須陀洹。答曰。是世尊余言略言。欲令行言。世尊為教化故。或曰。為人故。為眷屬故。為器故。為教化故。彼受化者能辯說爾所事。或曰。佛世尊所說盡為教化故。如醫療治盡為病人故。彼醫為病者。審知病根而說隨病投藥。不說減少恐病不差。亦不說增恐捐其功。處中而說欲令病差。如佛世尊所說。盡為教化故。彼世尊為受化者。知身知使已為投道藥。亦不減說恐結病不盡。亦不說增恐捐其功。處中而說。或曰。誘進教化故。事易行故。手扶佐故。此中應說跋耆子喻。有說者。有比丘名跋耆子。於世尊境作沙門。世尊為漸漸設出二百五十戒。彼聞已厭。至世尊所說。世尊設出二百五十戒。半月次來令族姓子學。唯世尊。我不能行爾所戒。世尊善不粗言勸。善哉善哉跋耆子。汝跋耆子。能行三戒增上戒增上意增上慧不。彼聞已便踴躍作是念。我能善行此三戒。彼說曰。唯世尊。我當學。善逝。我當燃熾行。彼學三戒時漸漸學一切戒海。若世尊
【現代漢語翻譯】 因此，就像極美味的食物混入了毒藥，有智慧的人能夠去除毒藥，因為混入了毒藥的緣故。同樣，極美好的生存之處，世俗的正受，聖者能夠去除煩惱的毒害。這就是所謂的繫縛之義，束縛之義，痛苦束縛之義，煩惱之義，雜毒之義，煩惱之義。正如佛陀的契經所說，斷盡三結（samyojana，指身見、戒禁取見、疑）的須陀洹（Srotapanna，入流果）。 有人問：『如阿毗曇（Abhidhamma，論藏）所說，斷盡八十八見（ditthi，錯誤的見解）的須陀洹，就像華池的譬喻。契經所說，斷盡無量痛苦的須陀洹（出自《雜阿含經》）。為什麼只說斷盡三結的須陀洹呢？』 回答說：『這是世尊的另一種說法，一種簡略的說法，爲了方便修行。世尊是爲了教化眾生，或者說是爲了人，爲了眷屬，爲了根器，爲了教化。那些接受教化的人能夠辨別和講述這些事情。』或者說，佛世尊所說的一切都是爲了教化眾生。就像醫生治療疾病都是爲了病人一樣。醫生為病人仔細瞭解病根，然後根據病情投藥，不說減少藥量，恐怕疾病不能痊癒；也不說增加藥量，恐怕浪費藥效。而是採取中庸之道，希望疾病痊癒。佛世尊所說的一切，都是爲了教化眾生。世尊為接受教化的人，瞭解他們的身心狀況，然後投以相應的法藥。既不減少說法，恐怕煩惱之病不能徹底根除；也不增加說法，恐怕浪費了法藥的功效。而是採取中庸之道。 或者說，這是爲了誘導和促進教化，使事情容易實行，給予扶持和幫助。這裡應該說跋耆子（Vajjiputta）的比喻。有一種說法是，有一位比丘名叫跋耆子，在世尊的教化區域出家。世尊為他逐漸制定了二百五十條戒律。他聽了之後感到厭倦，來到世尊那裡說：『世尊，您制定了二百五十條戒律，每個半月都要讓族姓子學習。世尊，我不能奉行這麼多的戒律。』世尊沒有粗暴地責備他，而是勸慰他說：『善哉，善哉，跋耆子！你跋耆子，能夠奉行三戒——增上戒（adhisila，更高的戒律）、增上意（adhicitta，更高的心）、增上慧（adhipanna，更高的智慧）嗎？』他聽了之後，便高興地想：『我能夠很好地奉行這三戒。』他回答說：『是的，世尊。我應當學習。善逝（Sugata，如來），我應當努力奉行。』他在學習這三戒的時候，逐漸地學習了一切戒海。如果世尊……
【English Translation】 Therefore, just as extremely delicious food mixed with poison, a wise person can remove the poison because of the mixture. Similarly, the extremely wonderful place of existence, the worldly right perception, the Holy One can remove the poisonous afflictions. This is what is called the meaning of attachment, the meaning of bondage, the meaning of painful attachment, the meaning of affliction, the meaning of mixed poison, the meaning of affliction. As the Buddha's sutras say, a Sotapanna (Srotapanna, 'stream-enterer') is one who has exhausted the three fetters (samyojana, referring to self-view, attachment to rites and rituals, and doubt). Someone asks: 'As the Abhidhamma (Abhidhamma, the collection of philosophical treatises) says, a Sotapanna is one who has exhausted the eighty-eight views (ditthi, wrong views), like the metaphor of the lotus pond. The sutras say that a Sotapanna has exhausted immeasurable suffering (from the Samyukta Agama Sutra). Why is it said that a Sotapanna has exhausted only the three fetters?' The answer is: 'This is another way of speaking by the World-Honored One, a concise way of speaking, for the sake of easy practice. The World-Honored One is for the sake of teaching sentient beings, or for the sake of people, for the sake of relatives, for the sake of capacity, for the sake of teaching. Those who receive the teachings are able to discern and explain these things.' Or, everything that the Buddha, the World-Honored One, says is for the sake of teaching sentient beings. Just as a doctor treats illnesses for the sake of patients. The doctor carefully understands the root of the illness for the patient, and then prescribes medicine according to the condition, not saying to reduce the dosage, fearing that the disease will not be cured; nor saying to increase the dosage, fearing that the efficacy of the medicine will be wasted. Instead, he takes a middle path, hoping that the disease will be cured. Everything that the Buddha, the World-Honored One, says is for the sake of teaching sentient beings. The World-Honored One, for those who receive the teachings, understands their physical and mental condition, and then administers the corresponding Dharma medicine. He neither reduces the teaching, fearing that the disease of affliction will not be completely eradicated; nor does he increase the teaching, fearing that the efficacy of the Dharma medicine will be wasted. Instead, he takes a middle path. Or, it is for the sake of inducing and promoting teaching, making things easy to practice, providing support and assistance. Here, the metaphor of Vajjiputta (Vajjiputta) should be mentioned. One account says that there was a bhikkhu named Vajjiputta who became a monk in the area of the World-Honored One's teachings. The World-Honored One gradually established two hundred and fifty precepts for him. After hearing this, he felt weary and came to the World-Honored One and said: 'World-Honored One, you have established two hundred and fifty precepts, and every half month you require the sons of noble families to learn them. World-Honored One, I cannot uphold so many precepts.' The World-Honored One did not harshly rebuke him, but comforted him, saying: 'Excellent, excellent, Vajjiputta! You, Vajjiputta, are you able to uphold the three trainings—higher morality (adhisila, higher morality), higher mind (adhicitta, higher mind), and higher wisdom (adhipanna, higher wisdom)?' After hearing this, he happily thought: 'I am able to uphold these three trainings well.' He replied: 'Yes, World-Honored One. I should learn. Sugata (Sugata, the Well-Gone One), I should strive to practice.' While learning these three trainings, he gradually learned the entire ocean of precepts. If the World-Honored One...
如是為教化。說八十八見斷盡須陀洹無量苦盡須陀洹。彼聞已厭。誰能破此八十八苦山。誰能拔此八十八苦樹根。誰能度此八十八苦河。誰能竭此八十八苦海。如佛契經說三結盡須陀洹。彼受化者聞已。便欲我能善斷此三結彼斷三結時漸漸一切見斷結盡。是謂誘進教化故事易行故手扶佐故。此中說跋耆子喻(出律)。或曰。盛患重過多苦。問曰。身見有何盛患。答曰。身見六十二見根。見是結根。結是行根。行是報根。一切世間依報。依報已生死中趣善法趣不善法趣無記法。問曰。戒盜有何盛患。答曰。戒盜中生諸苦行。問曰。疑有何盛患。答曰。為過去故疑猶豫。為當來故疑猶豫。為現在故疑猶豫。于內中疑猶豫。此云何。何謂此此眾生從何所來當何所至。何因何有。是謂盛患重過多苦。或曰。功德怨家故。問曰。云何功德。答曰。須陀洹果。彼何近不親怨家。答曰。三結是。或曰。謂須陀洹果證時。而為作礙不令入門。住如守門人。或曰。謂三解脫門相違。彼身見空定相違。戒盜無愿相違。疑無相相違。是謂三解脫門相違故。以是故爾。或曰。謂盡無餘乃至阿羅漢。亦有相似身見得苦。未知智永盡。彼已盡已知。乃至阿羅漢亦有相似。如彼阿羅漢作是念。是我衣缽。是我弟子沙彌。是我舍。是我園。似如有我。戒
【現代漢語翻譯】 現代漢語譯本： 這樣的教化方式是可行的。如果說斷盡八十八種見解就能成為須陀洹（Sotapanna，入流者），就能脫離無量的痛苦，那麼聽聞此說的人會感到厭倦。誰能摧毀這八十八座苦山？誰能拔除這八十八棵苦樹的根？誰能渡過這八十八條苦河？誰能耗盡這八十八個苦海？正如佛陀在契經中所說，斷盡三種結縛就能成為須陀洹。那些接受教化的人聽聞后，便會想：『我能很好地斷除這三種結縛。』當他們斷除這三種結縛時，就能逐漸斷除一切見解，最終斷盡所有結縛。這就是誘導漸進的教化方式，因為它容易實行，並且有扶持幫助的作用。這裡用跋耆子（Vajjiputta）的比喻（出自律藏）來說明。 或者說，嚴重的疾病會帶來過多的痛苦。問：身見（Sakkaya-ditthi，有身見）有什麼嚴重的危害？答：身見是六十二種見解的根源。見是結縛的根源，結縛是行為的根源，行為是報應的根源。一切世間都依賴於報應，依賴於報應就會在生死中流轉，趨向善法，趨向不善法，趨向無記法（既非善也非惡）。問：戒盜（Silabbata-paramasa，戒禁取見）有什麼嚴重的危害？答：戒盜中會產生各種苦行。問：疑（Vicikiccha，疑）有什麼嚴重的危害？答：因為過去的事情而懷疑猶豫，因為將來的事情而懷疑猶豫，因為現在的事情而懷疑猶豫，對內在的事情懷疑猶豫。這是什麼？這意味著什麼？這些眾生從哪裡來？將要到哪裡去？什麼因導致了什麼結果？這就是嚴重的危害，過多的痛苦。 或者說，功德的怨家。問：什麼是功德？答：須陀洹果（Sotapatti-phala，入流果）。什麼是不親近的怨家？答：三種結縛就是。或者說，當證得須陀洹果時，三種結縛會阻礙入門，就像守門人一樣。或者說，三種解脫門（三三昧）與三種結縛是相違背的。身見與空定（Sunyata-samadhi，空三昧）相違背，戒盜與無愿定（Animitta-samadhi，無相三昧）相違背，疑與無相定（Apranihita-samadhi，無愿三昧）相違背。這就是三種解脫門相違背的原因。因此，情況就是這樣。或者說，即使是斷盡一切煩惱乃至阿羅漢（Arahat，阿羅漢）的人，也可能有類似身見的痛苦，因為他們還未完全瞭解智慧的永恒。他們已經斷盡煩惱並且已經瞭解，但即使是阿羅漢也可能有類似的想法，例如：『這是我的衣缽，這是我的弟子沙彌（Sramanera，沙彌），這是我的住所，這是我的花園。』似乎仍然有『我』的存在。戒
【English Translation】 English version: Such is the way to teach. If it is said that by completely cutting off the eighty-eight views, one becomes a Sotapanna (Stream-enterer), and escapes immeasurable suffering, then those who hear this will become weary. Who can destroy these eighty-eight mountains of suffering? Who can uproot these eighty-eight trees of suffering? Who can cross these eighty-eight rivers of suffering? Who can exhaust these eighty-eight oceans of suffering? As the Buddha said in the sutras, by completely cutting off the three fetters, one becomes a Sotapanna. Those who receive this teaching, upon hearing it, will think: 'I can skillfully cut off these three fetters.' When they cut off these three fetters, they can gradually cut off all views, and ultimately cut off all fetters. This is called the gradual and progressive method of teaching, because it is easy to practice and has the support of assistance. Here, the analogy of the Vajjiputta (mentioned in the Vinaya) is used to illustrate this. Or, it is said that severe illness brings excessive suffering. Question: What are the severe harms of Sakkaya-ditthi (self-view)? Answer: Self-view is the root of the sixty-two views. Views are the root of fetters, fetters are the root of actions, and actions are the root of consequences. All the world relies on consequences, and relying on consequences leads to wandering in samsara (cycle of rebirth), inclining towards good deeds, inclining towards bad deeds, and inclining towards neutral deeds. Question: What are the severe harms of Silabbata-paramasa (attachment to rites and rituals)? Answer: Various ascetic practices arise from attachment to rites and rituals. Question: What are the severe harms of Vicikiccha (doubt)? Answer: Doubting and hesitating about the past, doubting and hesitating about the future, doubting and hesitating about the present, doubting and hesitating about internal matters. What is this? What does this mean? Where do these beings come from? Where will they go? What cause leads to what result? This is the severe harm, the excessive suffering. Or, the enemy of merit. Question: What is merit? Answer: The Sotapatti-phala (fruit of stream-entry). What is the unapproachable enemy? Answer: The three fetters are. Or, when the fruit of stream-entry is attained, the three fetters obstruct entry, like a gatekeeper. Or, the three doors of liberation (three samadhis) are contrary to the three fetters. Self-view is contrary to Sunyata-samadhi (emptiness samadhi), attachment to rites and rituals is contrary to Animitta-samadhi (signless samadhi), and doubt is contrary to Apranihita-samadhi (wishless samadhi). This is why the three doors of liberation are contrary. Therefore, that is the situation. Or, even those who have completely exhausted all defilements, even Arahats (worthy ones), may have similar suffering from self-view, because they have not fully understood the eternity of wisdom. They have exhausted defilements and have understood, but even Arahats may have similar thoughts, such as: 'This is my robe and bowl, this is my disciple Sramanera (novice monk), this is my dwelling, this is my garden.' It seems as if there is still a 'me'. Precepts
盜得道未知智永盡。彼已盡已知。乃至阿羅漢亦有相似。如彼阿羅漢行乞食糞掃衣露坐。受沙門十二凈行。似如凈行。疑得道未知永盡。彼已盡已知。乃至阿羅漢亦有相似。彼阿羅漢見二道而疑。此是道非道耶。見二衣而疑。是我衣耶非我衣耶。遠見已而疑。是男耶是女耶。莫作是念。阿羅漢不盡此理定。須陀洹已盡。況阿羅漢。以是故說三結盡須陀洹。或曰。此現門現略現度。若有見斷結者。或一種二種四種。彼身見已說。當知已說一種。戒盜已說當知已說二種。雖無餘二結可得二種。當知即彼戒盜二種。及彼相應法。疑已說。當知已說四種。或曰。若有見斷結者。或己界一切遍。或非己界一切遍。身見已說。當知已說己界一切遍。戒盜疑已說當知非己界一切遍。問曰。何以故。說一已界一切遍二非己界一切遍。答曰。若彼有非己界一切遍結。或有漏緣。或無漏緣。彼身見戒盜已說。當知已說有漏緣。疑已說。當知已說。無漏緣。如己界一切遍非己界一切遍。如是己地一切遍非己地一切遍。己界緣非己界緣。己地緣非己地緣。盡當知。若有見斷結者。或有漏緣或無漏緣。彼身見戒盜已說。當知已說有漏緣。疑已說。當知已說無漏緣。問曰。何以故。二有漏緣一無漏緣。答曰若有有漏緣結者。或己界一切遍非己界一切
【現代漢語翻譯】 現代漢語譯本 『盜得道未知智永盡』：有人自以為證得了道，但實際上並不清楚自己的智慧是否已經達到永盡的程度。他可能已經證得了一部分，也可能自認為已經完全證得。這種情況甚至在阿羅漢（Arhat，已斷除一切煩惱，達到涅槃境界的聖者）中也可能發生，表現爲相似的疑惑。 例如，某些阿羅漢仍然需要托缽乞食，穿著從垃圾堆撿來的糞掃衣，露天而坐，奉行沙門（Shramana，佛教修行者）的十二種凈行。他們表面上看起來像是在奉行凈行，但內心深處可能仍然懷疑自己是否真正證得了道，是否已經徹底斷盡了煩惱。他們可能已經斷除了一部分煩惱，但仍然不確定是否已經完全斷盡。這種情況甚至在阿羅漢中也可能發生。 這些阿羅漢在面對兩條道路時會猶豫不決，懷疑哪一條才是正確的道路。看到兩件衣服時，他們會懷疑哪一件才是自己的。遠遠地看到一個人影時，他們會懷疑那是男人還是女人。不要認為阿羅漢一定能完全理解所有道理，他們也可能存在疑惑。實際上，須陀洹（Srotapanna，已證得預流果的聖者）就已經斷除了身見、戒禁取見、疑這三種結縛，更何況是阿羅漢呢？因此，經中說斷除三結就能證得須陀洹果。 或者有人說，這是一種從顯現到略現再到度脫的過程。如果有人通過見道斷除了結縛，那麼他可能斷除了一種、兩種或四種結縛。其中，身見（Satkayadrishti，認為五蘊為真實自我的邪見）已經被提及，可以確定已經斷除了一種結縛。戒禁取見（Silabbataparamasa，執著于不正確的戒律和苦行）也已經被提及，可以確定已經斷除了兩種結縛。即使沒有剩餘的兩種結縛可以被發現，也應該知道這兩種結縛就是指戒禁取見和與它相應的法。疑（Vicikiccha，對佛法僧三寶的懷疑）也已經被提及，可以確定已經斷除了四種結縛。 或者有人說，如果有人通過見道斷除了結縛，那麼他可能斷除了自身領域的一切結縛，或者斷除了非自身領域的一切結縛。身見已經被提及，可以確定已經斷除了自身領域的一切結縛。戒禁取見和疑已經被提及，可以確定斷除了非自身領域的一切結縛。 有人問：為什麼說一種是自身領域的一切結縛，兩種是非自身領域的一切結縛呢？回答說：如果存在非自身領域的一切結縛，那麼它可能是有漏緣（與煩惱相關的因緣），也可能是無漏緣（與解脫相關的因緣）。其中，身見、戒禁取見已經被提及，可以確定已經斷除了有漏緣。疑已經被提及，可以確定已經斷除了無漏緣。就像自身領域的一切結縛和非自身領域的一切結縛一樣，自身地的一切結縛和非自身地的一切結縛也是如此。應該知道，一切都將被斷盡。如果有人通過見道斷除了結縛，那麼它可能是有漏緣，也可能是無漏緣。其中，身見、戒禁取見已經被提及，可以確定已經斷除了有漏緣。疑已經被提及，可以確定已經斷除了無漏緣。 有人問：為什麼說兩種是有漏緣，一種是無漏緣呢？回答說：如果存在有漏緣的結縛，那麼它可能是自身領域的一切結縛，也可能不是自身領域的一切結縛。
【English Translation】 English version 'Stealing the attainment of the Path, not knowing the wisdom is exhausted': Someone may believe they have attained the Path, but in reality, they are not clear whether their wisdom has reached the point of complete exhaustion. They may have attained a part of it, or they may think they have completely attained it. This situation can even occur among Arhats (Arhat, a saint who has eradicated all defilements and reached Nirvana), manifesting as similar doubts. For example, some Arhats still need to beg for food, wear robes picked from garbage heaps (rag robes), sit in the open, and practice the twelve pure practices of a Shramana (Shramana, a Buddhist practitioner). They may appear to be practicing pure conduct, but deep down they may still doubt whether they have truly attained the Path, whether they have completely exhausted their defilements. They may have eradicated some defilements, but they are still unsure whether they have completely eradicated them. This situation can even occur among Arhats. These Arhats hesitate when facing two paths, doubting which one is the correct path. When seeing two pieces of clothing, they doubt which one is theirs. When seeing a figure in the distance, they doubt whether it is a man or a woman. Do not think that Arhats can completely understand all principles; they may also have doubts. In fact, a Srotapanna (Srotapanna, a saint who has attained the stream-entry fruit) has already eradicated the three fetters of self-view, attachment to rites and rituals, and doubt, let alone an Arhat? Therefore, it is said in the scriptures that attaining the Srotapanna fruit requires eradicating the three fetters. Or someone may say that this is a process from manifestation to brief manifestation to liberation. If someone eradicates fetters through the path of seeing, then he may have eradicated one, two, or four fetters. Among them, self-view (Satkayadrishti, the false view that the five aggregates are a real self) has been mentioned, and it can be determined that one fetter has been eradicated. Attachment to rites and rituals (Silabbataparamasa, attachment to incorrect precepts and ascetic practices) has also been mentioned, and it can be determined that two fetters have been eradicated. Even if there are no remaining two fetters to be found, it should be known that these two fetters refer to attachment to rites and rituals and the corresponding Dharma. Doubt (Vicikiccha, doubt about the Three Jewels of Buddha, Dharma, and Sangha) has also been mentioned, and it can be determined that four fetters have been eradicated. Or someone may say that if someone eradicates fetters through the path of seeing, then he may have eradicated all the fetters in his own realm, or he may have eradicated all the fetters in the non-self realm. Self-view has been mentioned, and it can be determined that all the fetters in his own realm have been eradicated. Attachment to rites and rituals and doubt have been mentioned, and it can be determined that all the fetters in the non-self realm have been eradicated. Someone asks: Why is it said that one is all the fetters in one's own realm, and two are all the fetters in the non-self realm? The answer is: If there are all the fetters in the non-self realm, then it may be a conditioned cause (causes related to defilements), or it may be an unconditioned cause (causes related to liberation). Among them, self-view and attachment to rites and rituals have been mentioned, and it can be determined that conditioned causes have been eradicated. Doubt has been mentioned, and it can be determined that unconditioned causes have been eradicated. Just like all the fetters in one's own realm and all the fetters in the non-self realm, so are all the fetters in one's own ground and all the fetters in the non-self ground. It should be known that everything will be eradicated. If someone eradicates fetters through the path of seeing, then it may be a conditioned cause, or it may be an unconditioned cause. Among them, self-view and attachment to rites and rituals have been mentioned, and it can be determined that conditioned causes have been eradicated. Doubt has been mentioned, and it can be determined that unconditioned causes have been eradicated. Someone asks: Why is it said that two are conditioned causes and one is an unconditioned cause? The answer is: If there are fetters with conditioned causes, then it may be all the fetters in one's own realm, or it may not be all the fetters in one's own realm.
遍。彼身見已說。當知已說己界一切遍。戒盜疑已說。當知已說非己界一切遍。如有漏緣無漏緣。如是諍不諍。世間出世間。住不住。依欲不依欲。盡當知。若有見斷結者。或有為緣或無為緣。彼身見戒盜已說。當知已說有為緣。疑已說。當知已說無為緣。如有為緣無為緣。如是有常緣無常緣。有恒緣無恒緣有住緣不住緣。盡當知。或曰。若有見斷結者。或見性非見性。彼身見戒盜已說。當知已說見性。疑已說。當知已說非見性。如見性非見性。如是觀不觀。行非行。堅持不堅持。求不求轉不轉。盡當知。是故說現門現略現度。以是故說三結盡須陀洹。問曰。始得道是須陀洹耶。為始得果是須陀洹耶。若始得道是須陀洹者。應第八是須陀洹。第八者堅信堅法彼始得道賢通道堅法道。若始得果是須陀洹者。彼應倍欲盡欲愛儘是須陀洹。彼始得果斯陀含果阿那含果作此論已。說曰。始得道是須陀洹。問曰。若爾者。應第八是須陀洹。彼始得道堅通道堅法道。答曰。始得道是須陀洹。始道入道彼堅信堅法。雖始得道是始入苦。或曰。始得道是須陀洹。若見斷結永盡已知忍相違。已盡已知耶見永斷。或曰。始得道是須陀洹。有想人故。可說人故。施設人法故。或曰。始得道是須陀洹。思惟道故。果攝道故。道未知智故。或曰。
【現代漢語翻譯】 現代漢語譯本： 遍。彼身見（Sakkāya-ditthi，認為五蘊為我）已說。當知已說己界一切遍。戒盜（Sīlabbata-parāmāsa，執取不正確的戒律和儀式）疑已說。當知已說非己界一切遍。如有漏緣無漏緣。如是諍不諍。世間出世間。住不住。依欲不依欲。盡當知。若有見斷結者，或有為緣或無為緣。彼身見戒盜已說。當知已說有為緣。疑已說。當知已說無為緣。如有為緣無為緣。如是有常緣無常緣。有恒緣無恒緣有住緣不住緣。盡當知。或曰。若有見斷結者。或見性非見性。彼身見戒盜已說。當知已說見性。疑已說。當知已說非見性。如見性非見性。如是觀不觀。行非行。堅持不堅持。求不求轉不轉。盡當知。是故說現門現略現度。以是故說三結盡須陀洹（Sotāpanna，入流者）。問曰。始得道是須陀洹耶。為始得果是須陀洹耶。若始得道是須陀洹者。應第八是須陀洹。第八者堅信堅法彼始得道賢通道堅法道。若始得果是須陀洹者。彼應倍欲盡欲愛儘是須陀洹。彼始得果斯陀含果（Sakadāgāmi，一來者）阿那含果（Anāgāmi，不還者）作此論已。說曰。始得道是須陀洹。問曰。若爾者。應第八是須陀洹。彼始得道堅通道堅法道。答曰。始得道是須陀洹。始道入道彼堅信堅法。雖始得道是始入苦。或曰。始得道是須陀洹。若見斷結永盡已知忍相違。已盡已知耶見永斷。或曰。始得道是須陀洹。有想人故。可說人故。施設人法故。或曰。始得道是須陀洹。思惟道故。果攝道故。道未知智故。或曰。
【English Translation】 English version: Everywhere. That personality-belief (Sakkāya-ditthi, the view that the five aggregates are 'I' or 'mine') has been spoken of. It should be understood that everything pertaining to one's own sphere has been spoken of everywhere. Doubt about rules and observances (Sīlabbata-parāmāsa, clinging to rites and rituals) has been spoken of. It should be understood that everything not pertaining to one's own sphere has been spoken of everywhere. Just as with conditioned and unconditioned causes, so too with contention and non-contention, mundane and supramundane, abiding and non-abiding, dependent on desire and not dependent on desire, all should be understood. If one has fetters eradicated by insight, either with conditioned or unconditioned causes, that personality-belief and doubt about rules and observances have been spoken of. It should be understood that conditioned causes have been spoken of. Doubt has been spoken of. It should be understood that unconditioned causes have been spoken of. Just as with conditioned and unconditioned causes, so too with permanent and impermanent causes, constant and inconstant causes, abiding and non-abiding causes, all should be understood. Or it is said: If one has fetters eradicated by insight, either with the nature of seeing or without the nature of seeing, that personality-belief and doubt about rules and observances have been spoken of. It should be understood that the nature of seeing has been spoken of. Doubt has been spoken of. It should be understood that the nature of not seeing has been spoken of. Just as with the nature of seeing and not seeing, so too with contemplation and non-contemplation, practice and non-practice, adherence and non-adherence, seeking and non-seeking, turning and non-turning, all should be understood. Therefore, it is said that the present door, the present summary, the present measure. Therefore, it is said that the Sotāpanna (stream-enterer) is one who has eradicated the three fetters. Question: Is one who has just attained the path a Sotāpanna, or is one who has just attained the fruit a Sotāpanna? If one who has just attained the path is a Sotāpanna, then the eighth should be a Sotāpanna. The eighth is firm faith, firm Dharma; one who has just attained the path is one with virtuous faith, the path of firm Dharma. If one who has just attained the fruit is a Sotāpanna, then he should have doubled desire, exhausted desire and lust, and be a Sotāpanna. He has just attained the fruit of Sakadāgāmi (once-returner), the fruit of Anāgāmi (non-returner). Having made this argument, it is said: One who has just attained the path is a Sotāpanna. Question: If so, then the eighth should be a Sotāpanna. He has just attained the path, the path of firm faith, the path of firm Dharma. Answer: One who has just attained the path is a Sotāpanna. The beginning of the path is entering the path; he has firm faith, firm Dharma. Although he has just attained the path, it is the beginning of entering suffering. Or it is said: One who has just attained the path is a Sotāpanna. If the fetters eradicated by insight are completely exhausted, and knowledge and forbearance are known to be contradictory, then complete exhaustion is known, and wrong views are permanently severed. Or it is said: One who has just attained the path is a Sotāpanna because he is a person with thought, a person who can be spoken of, a person who establishes the Dharma. Or it is said: One who has just attained the path is a Sotāpanna because he contemplates the path, because the path is included in the fruit, because the knowledge of the path is not yet known. Or it is said:
始得道是須陀洹。若處得三事。未曾得道。舍曾道。結盡得一味。或曰。始得道是須陀洹。若處得五事。未曾得道。舍曾道。結盡得一味。得八智。一時修十六行。或曰。始得道是須陀洹可有生。更有說者始得果是須陀洹。問曰。若爾者。倍欲盡欲愛盡。應是須陀洹。彼始得果。斯陀含果阿那含果。答曰。始得果是須陀洹。最初解脫故。最初度故。最初住果故。或曰。始得果是須陀洹。次第故具縛故不越次故。或曰。始得果是須陀洹。四向四住果故。或曰。始得果是須陀洹。四雙八輩故。或曰。始得果是須陀洹。余未得增行故。余未得增行者。世間道未有所盡而得果。或曰。始得果是須陀洹。無差降故。無差降者。亦如上世間道。未有所盡而得果。或曰。始得果是須陀洹。若果道不壞地亦不壞。道不壞者。一向無漏道得果。地不壞者。依未來得。非余阿羅漢果者。雖道不壞一向無漏道得果。然彼地壞依九無漏地得。斯陀含果者。雖地不壞依未來得非余。然彼道壞世間無漏道得果。阿那含果者道亦壞地亦壞。道壞者世間無漏道得果。地壞者依六地得。此須陀洹果道亦不壞地亦不壞。以是故始得果是須陀洹。更有說者。亦不始得道是須陀洹。亦不始得果是須陀洹。問曰。若爾者為云何。答曰。由彼須陀洹果故。是須陀洹法
【現代漢語翻譯】 現代漢語譯本： 最初證得道果的是須陀洹（Srota-apanna，入流果）。如果處於獲得三種事物的情況下，尚未證得道果，捨棄曾經的道，斷盡所有結縛而證得唯一的解脫之味。或者說，最初證得道果的是須陀洹，如果處於獲得五種事物的情況下，尚未證得道果，捨棄曾經的道，斷盡所有結縛而證得唯一的解脫之味，獲得八種智慧，同時修習十六種行。或者說，最初證得道果的須陀洹可能還會再生。更有說法認為，最初證得果位的是須陀洹。 問：如果這樣說，那麼倍欲盡（貪慾逐漸減少）和欲愛盡（貪慾完全斷盡）的人，應該就是須陀洹了。他們最初證得果位，即斯陀含果（Sakrdagamin，一來果）和阿那含果（Anagamin，不還果）。 答：最初證得果位的是須陀洹，因為這是最初的解脫，最初的度脫，最初安住于果位。或者說，最初證得果位的是須陀洹，因為有次第，因為具足結縛，因為不超越次第。或者說，最初證得果位的是須陀洹，因為有四向四住果。或者說，最初證得果位的是須陀洹，因為有四雙八輩。或者說，最初證得果位的是須陀洹，因為還有未證得的，需要增加修行。那些未證得而需要增加修行的人，是因為世間道尚未完全斷盡而證得果位。 或者說，最初證得果位的是須陀洹，因為沒有差別和降低。沒有差別和降低，也像上面所說的世間道，尚未完全斷盡而證得果位。或者說，最初證得果位的是須陀洹，如果果道不壞，地也不壞。道不壞，是指一向無漏道證得果位。地不壞，是指依未來世而證得。並非其他的阿羅漢果（Arhat，無學果），雖然道不壞，一向無漏道證得果位，然而他們的地壞了，依九無漏地而證得。斯陀含果的人，雖然地不壞，依未來世而證得，但並非其他的果位，然而他們的道壞了，世間無漏道證得果位。阿那含果的人，道也壞了，地也壞了。道壞了，是指世間無漏道證得果位。地壞了，是指依六地而證得。而須陀洹果，道也不壞，地也不壞。因此，最初證得果位的是須陀洹。更有說法認為，既不是最初證得道的是須陀洹，也不是最初證得果的是須陀洹。 問：如果這樣，那又該如何解釋呢？ 答：因為他們具有須陀洹果，所以是須陀洹法。
【English Translation】 English version: The first attainment of the path is Srota-apanna (須陀洹, Stream-enterer). If one is in a state of attaining three things, one has not yet attained the path, abandoning the previous path, and attaining one taste by exhausting all fetters. Or it is said that the first attainment of the path is Srota-apanna. If one is in a state of attaining five things, one has not yet attained the path, abandoning the previous path, and attaining one taste by exhausting all fetters, obtaining eight wisdoms, and simultaneously practicing sixteen conducts. Or it is said that the first attainment of the path is Srota-apanna, who may still be reborn. Others say that the first attainment of the fruit is Srota-apanna. Question: If that is the case, then those who gradually diminish desire (倍欲盡) and those who completely exhaust desire (欲愛盡) should be Srota-apannas. They initially attain the fruit, namely Sakrdagamin (斯陀含果, Once-returner) and Anagamin (阿那含果, Non-returner). Answer: The first attainment of the fruit is Srota-apanna, because it is the initial liberation, the initial deliverance, and the initial dwelling in the fruit. Or it is said that the first attainment of the fruit is Srota-apanna, because of the sequence, because of being bound by fetters, and because of not skipping the sequence. Or it is said that the first attainment of the fruit is Srota-apanna, because of the four paths and four fruits. Or it is said that the first attainment of the fruit is Srota-apanna, because of the four pairs and eight types of individuals. Or it is said that the first attainment of the fruit is Srota-apanna, because there are still unattained things, requiring increased practice. Those who have not attained and need to increase practice are those who attain the fruit without completely exhausting the worldly path. Or it is said that the first attainment of the fruit is Srota-apanna, because there is no difference or degradation. No difference or degradation is like the worldly path mentioned above, where the fruit is attained without completely exhausting it. Or it is said that the first attainment of the fruit is Srota-apanna, because if the fruit-path is not destroyed, the ground is also not destroyed. The path not being destroyed refers to attaining the fruit through the exclusively unconditioned path. The ground not being destroyed refers to attaining it based on the future. It is not like the other Arhat (阿羅漢果, Worthy One) fruit, where although the path is not destroyed, the fruit is attained through the exclusively unconditioned path, their ground is destroyed, attained based on the nine unconditioned grounds. For the Sakrdagamin fruit, although the ground is not destroyed, it is attained based on the future, but not like the other fruits, their path is destroyed, and the fruit is attained through the worldly unconditioned path. For the Anagamin fruit, both the path and the ground are destroyed. The path being destroyed refers to attaining the fruit through the worldly unconditioned path. The ground being destroyed refers to attaining it based on the six grounds. This Srota-apanna fruit, both the path and the ground are not destroyed. Therefore, the first attainment of the fruit is Srota-apanna. Others say that neither the first attainment of the path is Srota-apanna, nor the first attainment of the fruit is Srota-apanna. Question: If that is the case, how should it be explained? Answer: Because they possess the Srota-apanna fruit, they are the Srota-apanna Dharma.
故名為人。如藥湯。由藥故名為藥湯。由酥故名為酥瓶。由蜜故名為蜜瓶。如是彼由須陀洹果故。是須陀洹由法故名為人。如藥湯也。須陀洹者。八聖道名為水是彼入。以是故名須陀洹。問曰。如斯陀含阿那含阿羅漢入聖道水。彼何以故不名為須陀洹。答曰。始起受名始方便度。以是故名須陀洹。非斯陀含阿那含阿羅漢。不墮惡法者。終不墮三惡趣。問曰。如斯陀含阿那含阿羅漢。亦不墮惡法。何以故。但說須陀洹不墮惡法而非余。答曰。各各有差降故。此須陀洹不墮惡法是差降。斯陀含一往來是差降。阿那含不還欲界是差降。阿羅漢更不還有是差降。是謂各各差降故。一須陀洹名不墮惡法。非斯陀含阿那含阿羅漢。問曰。如凡夫人亦不墮惡法。何以故。說聖人不墮惡法。答曰。彼非定或墮惡法或不墮惡法。此聖人一向不墮惡法。無有一聖人墮惡法。如彼非定。以是故。聖人不墮惡法。非凡夫人。定者聚正定住故名為定。當言須陀洹定般涅槃變易故。趣正覺者。盡智無生智謂之覺。彼人依此有向有趣有樂有欲。是故說趣正覺極七還有者。問曰。如此極十四還有。極二十八還有。若取本有數者。天上本有七人間七此十四。若取本有中陰數。天上本有七中陰七人間本有七中陰七。是二十八。何以故。說極七還有是須陀洹。
【現代漢語翻譯】 現代漢語譯本 因此被稱為『人』。比如藥湯，因為有藥材的緣故，所以被稱為藥湯；因為有酥油的緣故，所以被稱為酥油瓶；因為有蜂蜜的緣故，所以被稱為蜂蜜瓶。同樣地，因為有須陀洹果（Sotapanna-phala，入流果）的緣故，所以是須陀洹（Sotapanna，入流者），因為有法的緣故，所以被稱為『人』，就像藥湯一樣。須陀洹，八聖道（ariya aṭṭhaṅgika magga，達到涅槃的八正道）被稱為水，他進入其中。因此被稱為須陀洹。問：像斯陀含（Sakadagami，一來者）、阿那含（Anagami，不還者）、阿羅漢（Arahat，無學）也進入聖道之水，為什麼他們不被稱為須陀洹呢？答：最初開始獲得名稱，最初方便度化，因此被稱為須陀洹。而不是斯陀含、阿那含、阿羅漢。不墮惡法者，最終不會墮入三惡趣（apāya-bhūmi，地獄、餓鬼、畜生）。問：像斯陀含、阿那含、阿羅漢，也不墮惡法，為什麼只說須陀洹不墮惡法，而不說其他的呢？答：因為各自有差別和降伏。這須陀洹不墮惡法是一種差別和降伏；斯陀含一往一來是一種差別和降伏；阿那含不還欲界（kāma-loka，眾生對感官享樂有慾望的世界）是一種差別和降伏；阿羅漢不再有輪迴是一種差別和降伏。這就是各自的差別和降伏的緣故。只有須陀洹被稱為不墮惡法，而不是斯陀含、阿那含、阿羅漢。問：像凡夫俗子也有不墮惡法的，為什麼只說聖人不墮惡法呢？答：他們不是確定的，或許墮入惡法，或許不墮入惡法。而聖人是一定不墮入惡法的。沒有一個聖人會墮入惡法。因為他們不是確定的，因此，聖人不墮惡法，而不是凡夫俗子。『定』是指聚集、正定、安住，所以稱為『定』。應當說須陀洹確定會般涅槃（Parinirvana，完全的涅槃），會轉變。趣向正覺者，盡智（khaye-ñāṇa，知滅盡之智）和無生智（anuppāda-ñāṇa，知不生之智）稱為『覺』。這些人依靠此覺，有趨向，有樂趣，有喜好，有慾望。所以說趣向正覺。最多七次往還者。問：像這樣最多有十四次往還，最多有二十八次往還。如果取本有（bhava，存在）的次數，天上本有七次，人間七次，這就是十四次。如果取本有和中陰（antarabhava，死後到再生的過渡期）的次數，天上本有七次，中陰七次，人間本有七次，中陰七次，這就是二十八次。為什麼只說最多七次往還才是須陀洹呢？
【English Translation】 English version Therefore, they are called 'persons'. Like a medicinal soup, it is called medicinal soup because of the herbs; it is called a ghee jar because of the ghee; it is called a honey jar because of the honey. Similarly, because of the Sotapanna-phala (stream-entry fruit), they are Sotapanna (stream-enterer); because of the Dharma, they are called 'persons', just like the medicinal soup. Sotapanna, the Noble Eightfold Path (ariya aṭṭhaṅgika magga, the eightfold path to Nirvana) is called water, and they enter into it. Therefore, they are called Sotapanna. Question: Like Sakadagami (once-returner), Anagami (non-returner), and Arahat (worthy one), they also enter the water of the Noble Path, why are they not called Sotapanna? Answer: The name is first received at the beginning, and the initial means of deliverance, therefore they are called Sotapanna, not Sakadagami, Anagami, or Arahat. Those who do not fall into evil states will ultimately not fall into the three evil realms (apāya-bhūmi, realms of hell, hungry ghosts, and animals). Question: Like Sakadagami, Anagami, and Arahat, they also do not fall into evil states, why is it only said that Sotapanna do not fall into evil states, and not the others? Answer: Because each has its own difference and subduing. This Sotapanna not falling into evil states is a difference and subduing; Sakadagami returning once is a difference and subduing; Anagami not returning to the desire realm (kāma-loka, the world where beings have desires for sensual pleasures) is a difference and subduing; Arahat no longer having rebirth is a difference and subduing. This is why each has its own difference and subduing. Only Sotapanna is called not falling into evil states, not Sakadagami, Anagami, or Arahat. Question: Like ordinary people, there are also those who do not fall into evil states, why is it only said that noble ones do not fall into evil states? Answer: They are not certain, perhaps they will fall into evil states, perhaps they will not. But noble ones are certain not to fall into evil states. There is no noble one who will fall into evil states. Because they are not certain, therefore, noble ones do not fall into evil states, but ordinary people do. 'Certain' means gathering, right concentration, abiding, therefore it is called 'certain'. It should be said that Sotapanna is certain to attain Parinirvana (complete Nirvana), will transform. Those who are inclined towards enlightenment, the knowledge of the exhaustion of defilements (khaye-ñāṇa, knowledge of the extinction of defilements) and the knowledge of non-arising (anuppāda-ñāṇa, knowledge of non-arising) are called 'enlightenment'. These people rely on this enlightenment, have inclination, have joy, have liking, have desire. Therefore, it is said that they are inclined towards enlightenment. Those who have at most seven more rebirths. Question: Like this, there are at most fourteen more rebirths, at most twenty-eight more rebirths. If we take the number of existences (bhava, existence), there are seven existences in the heavens and seven in the human realm, which is fourteen. If we take the number of existences and intermediate states (antarabhava, the transitional period between death and rebirth), there are seven existences in the heavens, seven intermediate states, seven existences in the human realm, and seven intermediate states, which is twenty-eight. Why is it only said that having at most seven more rebirths is a Sotapanna?
答曰。法應七故不過七。一一趣故。世尊說極七還有是須陀洹。若天上本有七中陰七人間本有七中陰七彼一切皆不過七。以是故世尊說。極七還有須陀洹。如余契經說。四聖諦三轉十二行。此不應三轉十二行。應十二轉有四十八行。但三轉十二法故。不過三轉十二行。觀一一諦故。世尊說四聖諦三轉十二行。如余契經說。比丘七處善觀三種義。速於此法中得漏盡。此不應七處。若應有三十五處善。亦有無量處善。但七法故不過七觀。一一陰故。世尊說。比丘七處善觀三種。速於此法中得漏盡。如余契經說。比丘我當爲說法。謂有二眼及色。耳聲鼻香舌味身細滑意法。此不應一二。應有六二。但二法故。不過二觀。一一入故。眼及色故。乃至意及法故。世尊說。比丘我當爲說法。謂有二也。如是若天上本有七中陰七人間本有七中陰七。一切不過七。一一趣故。天趣故人趣故中陰故。七本有七。是故一一趣故。世尊說。極七還有是須陀洹。問曰。何以故須陀洹極七還有亦不增減。婆奢說曰。一切有疑法不違。若增若減者彼亦當有此疑。是故說一切疑法不違。或曰。是彼齊報因故。如彼齊報因。齊報果應爾。是故說是彼齊報因故。或曰。行力故須陀洹生七有。聖道力故不至八。如人為七步蛇所螫。彼以四大力故能行七步。毒
【現代漢語翻譯】 現代漢語譯本 答：正因為法應七次，所以不會超過七次。因為每一次都是一個去處（一一趣故）。世尊說，最多七次往返之後，就能證得須陀洹（Sotapanna，預流果）。如果天上本來就有七個中陰身，人間本來就有七個中陰身，那麼他們的一切都不會超過七次往返。因此，世尊說，最多七次往返就能證得須陀洹。如同其他契經所說，四聖諦有三轉十二行（Three Turnings of the Wheel of Dharma）。這裡不應該是三轉十二行，而應該是十二轉四十八行。但因為只有三轉十二法，所以不會超過三轉十二行。因為觀察每一個諦（觀一一諦故），世尊才說四聖諦有三轉十二行。如同其他契經所說，比丘如果能善於在七個地方觀察三種意義，就能迅速在此法中證得漏盡。這裡不應該是七處，如果應該是，那麼就應該有三十五處善，甚至有無量處善。但因為只有七法，所以不會超過七觀。因為觀察每一個陰（一一陰故），世尊才說比丘如果能善於在七個地方觀察三種意義，就能迅速在此法中證得漏盡。如同其他契經所說，比丘，我應當為你們說法，即有二（眼及色，耳聲，鼻香，舌味，身細滑，意法）。這裡不應該是一二，而應該有六二。但因為只有二法，所以不會超過二觀。因為觀察每一個入（一一入故），眼及色故，乃至意及法故，世尊才說，比丘，我應當為你們說法，即有二。像這樣，如果天上本來就有七個中陰身，人間本來就有七個中陰身，一切都不會超過七次往返。因為每一次都是一個去處（一一趣故），天趣故，人趣故，中陰故，七本有七。因此，因為每一次都是一個去處，世尊才說，最多七次往返就能證得須陀洹。問：為什麼須陀洹最多七次往返，既不會增加也不會減少？婆奢（Vasya）說：一切有疑之法都不會違背。如果增加或減少，那麼他們也會有這個疑問。所以說一切有疑之法都不會違背。或者說：這是他們齊等報應的因（齊報因）的緣故。因為他們有齊等報應的因，所以齊等報應的果也應該是這樣。所以說這是他們齊等報應的因的緣故。或者說：因為行（karma）的力量，須陀洹會生於七有。因為聖道的力量，不會到第八有。就像人被七步蛇咬傷，他因為四大（地、水、火、風）的力量，能夠走七步。毒
【English Translation】 English version Answer: Because the Dharma should be seven, it does not exceed seven. Because each is a destination (ekaika-gati), the World-Honored One said that at most seven more times, one will attain Srotapanna (須陀洹, Stream-enterer). If there are originally seven intermediate existences in the heavens, and seven intermediate existences in the human realm, then all of them will not exceed seven rebirths. Therefore, the World-Honored One said that at most seven more times, one will attain Srotapanna. As other sutras say, the Four Noble Truths have three turnings and twelve aspects (Three Turnings of the Wheel of Dharma). This should not be three turnings and twelve aspects, but should be twelve turnings and forty-eight aspects. But because there are only three turnings and twelve dharmas, it does not exceed three turnings and twelve aspects. Because of observing each truth (ekaika-satya), the World-Honored One said that the Four Noble Truths have three turnings and twelve aspects. As other sutras say, if a Bhikshu (比丘, monk) is good at observing three meanings in seven places, he will quickly attain the exhaustion of outflows in this Dharma. This should not be seven places; if it should be, then there should be thirty-five good places, or even countless good places. But because there are only seven dharmas, it does not exceed seven observations. Because of observing each skandha (一一陰, aggregate), the World-Honored One said that if a Bhikshu is good at observing three meanings in seven places, he will quickly attain the exhaustion of outflows in this Dharma. As other sutras say, Bhikshus, I should speak the Dharma for you, namely, there are two (eye and form, ear and sound, nose and smell, tongue and taste, body and touch, mind and dharma). This should not be one or two, but should be six twos. But because there are only two dharmas, it does not exceed two observations. Because of observing each entrance (一一入, sense base), eye and form, and so on, up to mind and dharma, the World-Honored One said, Bhikshus, I should speak the Dharma for you, namely, there are two. In this way, if there are originally seven intermediate existences in the heavens, and seven intermediate existences in the human realm, all will not exceed seven rebirths. Because each is a destination (ekaika-gati), the heavenly destination, the human destination, the intermediate existence, seven originally have seven. Therefore, because each is a destination, the World-Honored One said that at most seven more times, one will attain Srotapanna. Question: Why does a Srotapanna have at most seven more rebirths, neither increasing nor decreasing? Vasya (婆奢) said: All doubtful dharmas will not be violated. If there is an increase or decrease, then they will also have this doubt. Therefore, it is said that all doubtful dharmas will not be violated. Or it is said: This is because of their equal retribution karma (齊報因, karma of equal retribution). Because they have the cause of equal retribution, the result of equal retribution should also be like this. Therefore, it is said that this is because of their equal retribution karma. Or it is said: Because of the power of karma (行力, karma), a Srotapanna will be born in seven existences. Because of the power of the holy path, he will not reach the eighth existence. Just like a person bitten by a seven-step snake, he can walk seven steps because of the power of the four elements (四大, earth, water, fire, wind). The poison
力故不至八。如是須陀洹行故生七有。聖道力故不至八。如人前食故命至七日。食勢盡不至八。如是須陀洹本行故生七有。行盡不至八。或曰。彼住增上忍時。除欲界七生色無色界一一處一一生。餘一切生得非數緣盡。若生得非數緣盡。此生至竟不現在前。或曰。七生處故。生生處者。欲界六天及人。此中須陀洹應生。是故。七生處故。或曰。彼八生空無聖道故。若須陀洹至八有者。彼見諦已為非見諦。得果已為非得果。等行已為非等行。得聖人已為是凡人。無說有咎。以是故須陀洹不至八有。或曰。世間中現事故。世間中現事者。至七世名為親。若至八非親。如是若須陀洹至八。于恒沙佛法中遠離他不親。無說有咎。以是故須陀洹不至八。若須陀洹極滿天上七生人間七。彼中說。是但須陀洹有差降七生天上人間六天上六人間五天上五人間四天上四人間三天上三人間二天上二人間一。但須陀洹極滿天上七人間七。彼中說。是若極七生有是須陀洹。問曰。彼七何處滿。或有說者。若身得須陀洹果。彼身於七中。或有說數。或有不說數。謂有說數者。若天上得果人間般涅槃。人間得果天上般涅槃。謂有不說數者。若天上得果天上般涅槃。人間得果人間般涅槃。如是說者。若身中得須陀洹果。彼身於七中不數。何以故。答曰
【現代漢語翻譯】 現代漢語譯本 因為（聖道的）力量，所以不會達到第八次轉生。就像一個已經吃過食物的人，他的生命可以維持七天。當食物的效力耗盡時，他的生命就不會延續到第八天。同樣，因為須陀洹（Sotapanna，入流者）最初的修行，他會經歷七次轉生。當修行結束時，就不會有第八次轉生。或者有人說，當他安住于增上忍（更高的忍耐力）時，除了欲界的七次轉生，在色界和無色界的每一處都只轉生一次。其餘的一切轉生都通過非數緣盡（非通過計數的方式而結束）。如果轉生通過非數緣盡而結束，那麼這次轉生就不會最終顯現。或者有人說，因為有七個轉生之處。所謂轉生之處，指的是欲界的六慾天和人間。須陀洹應該在這些地方轉生。因此，是因為有七個轉生之處。或者有人說，因為第八次轉生是空無，沒有聖道。如果須陀洹經歷第八次轉生，那麼他已經見諦（dṛṣṭi，真理之見）就等於沒有見諦，已經證果就等於沒有證果，已經等行（正確的修行）就等於沒有等行，已經成為聖人就等於還是凡人。這樣說是有過失的。因此，須陀洹不會經歷第八次轉生。或者有人說，因為世間中顯現的事實就是如此。世間中顯現的事實是，經歷七世還算親近，如果經歷八世就不算親近了。同樣，如果須陀洹經歷第八次轉生，那麼他就會在恒河沙數般的佛法中遠離，與佛法不再親近。這樣說是有過失的。因此，須陀洹不會經歷第八次轉生。如果須陀洹最多在天上轉生七次，在人間轉生七次，那麼其中會說，這只是須陀洹的差別，減少到天上七次人間六次，天上六次人間五次，天上五次人間四次，天上四次人間三次，天上三次人間兩次，天上兩次人間一次。但須陀洹最多在天上轉生七次，在人間轉生七次。其中會說，如果最多有七次轉生，那麼這個人就是須陀洹。有人問：這七次轉生在哪裡圓滿？或者有人說，如果以這個身體證得須陀洹果，那麼這個身體就在七次轉生之中。或者有人說要計數，或者有人說不計數。所謂說要計數的人，指的是在天上證果，在人間般涅槃（parinirvana，完全的涅槃），或者在人間證果，在天上般涅槃。所謂說不計數的人，指的是在天上證果，在天上般涅槃，或者在人間證果，在人間般涅槃。這樣說的人認為，如果在這個身體中證得須陀洹果，那麼這個身體就不在七次轉生之數中。為什麼呢？回答是：
【English Translation】 English version Therefore, due to the power (of the holy path), one does not reach the eighth existence. Just as a person who has already eaten food can sustain life for seven days. When the effect of the food is exhausted, life does not extend to the eighth day. Similarly, due to the initial practice of a Sotapanna (須陀洹, Stream-enterer), one experiences seven existences. When the practice is completed, there is no eighth existence. Or some say, when one dwells in higher forbearance (增上忍), apart from the seven births in the desire realm, one is born only once in each of the form and formless realms. All other births are attained through non-numerical cessation (非數緣盡). If birth ceases through non-numerical cessation, then this birth will not ultimately manifest. Or some say, because there are seven places of birth. The places of birth refer to the six heavens of the desire realm and the human realm. A Sotapanna should be born in these places. Therefore, it is because there are seven places of birth. Or some say, because the eighth existence is empty and without the holy path. If a Sotapanna experiences an eighth existence, then having seen the truth (見諦) is equivalent to not having seen the truth, having attained the fruit is equivalent to not having attained the fruit, having practiced correctly (等行) is equivalent to not having practiced correctly, and having become a holy person is equivalent to being an ordinary person. To say this is a fault. Therefore, a Sotapanna does not experience an eighth existence. Or some say, because the facts manifest in the world are such. The facts that manifest in the world are that experiencing seven lifetimes is considered close, but experiencing eight lifetimes is not considered close. Similarly, if a Sotapanna experiences an eighth existence, then one becomes distant from the Buddha's teachings in the Ganges of Buddhas, and is no longer close to the Dharma. To say this is a fault. Therefore, a Sotapanna does not experience an eighth existence. If a Sotapanna at most experiences seven births in the heavens and seven births in the human realm, then it is said that this is only the difference of a Sotapanna, reduced to seven births in the heavens and six births in the human realm, six births in the heavens and five births in the human realm, five births in the heavens and four births in the human realm, four births in the heavens and three births in the human realm, three births in the heavens and two births in the human realm, two births in the heavens and one birth in the human realm. But a Sotapanna at most experiences seven births in the heavens and seven births in the human realm. It is said that if there are at most seven births, then this person is a Sotapanna. Someone asks: Where are these seven births fulfilled? Or some say that if one attains the fruit of Sotapanna in this body, then this body is among the seven births. Or some say to count, or some say not to count. Those who say to count refer to attaining the fruit in the heavens and attaining parinirvana (般涅槃, complete nirvana) in the human realm, or attaining the fruit in the human realm and attaining parinirvana in the heavens. Those who say not to count refer to attaining the fruit in the heavens and attaining parinirvana in the heavens, or attaining the fruit in the human realm and attaining parinirvana in the human realm. Those who say this believe that if one attains the fruit of Sotapanna in this body, then this body is not counted among the seven births. Why? The answer is:
。若彼身中得須陀洹果者。彼身中陰凡夫時。若此身於七中數者。應有二十七。不應二十八。若爾者。與施設所說相違。彼所說彼二十八有。往生後有。后依后得身。得無漏道。用盡余結。無說有咎。是彼身於七中不數。問曰。極七生有須陀洹。於六生中聖道現在前耶。不現在前耶。若現在前者。何以不般涅槃。若不現在前者。彼意應無聖道。作此論已。有一說者現在前。問曰。何以不般涅槃。答曰。彼行樂世間行力故不般涅槃。問曰。極七生有須陀洹極滿七。佛未出世。彼為白衣般涅槃為云何。答曰。不然。彼定出家般涅槃。彼如是若五百若千辟支佛。住仙人窟中。本盡為聲聞。是故說極七生有。七生天上人間者。從天至人從人至天。如人從園至園從節會至節會。彼亦如是。從天至人從人至天。是故說七。天人往生者。往謂中陰。生謂本有。是故說往生。信苦邊者。問曰。苦邊者。當言中當言外。若言苦中應無苦邊。若苦外者世間現事云何通。如金籌初亦金中亦金后亦金。如是須陀洹初亦苦中亦苦后亦苦。云何有苦邊。作此論已。有一說者。阿羅漢最後陰是苦邊。或有說者。滅盡涅槃是苦邊。問曰。若阿羅漢最後陰是苦邊者。云何有苦邊。答曰。如是有苦邊。謂更不受苦。更不結著苦。更不與苦作緣。問曰。若滅盡
【現代漢語翻譯】 現代漢語譯本：如果那個人在中陰身階段證得了須陀洹果（Sotapanna-phala，預流果），那麼他在中陰身階段還是凡夫的時候，如果這個身體在七次往返中被計算在內，那麼應該只有二十七有（bhava，存在），不應該是二十八有。如果這樣，就與《施設論》所說的相違背。該論說那二十八有，是往生後有，之後依靠後得之身，證得無漏道（anasrava-marga，無漏之道），用盡剩餘的煩惱結縛。如果說沒有過失，那麼這個身體就不應該被計算在七次往返之中。問：最多七次往返就會證得須陀洹果的人，在六次往返中，聖道（ariya-magga，聖道）是現在前還是不現在前？如果現在前，為什麼不般涅槃（parinibbana，完全的涅槃）？如果不現在前，那麼他的意念中應該沒有聖道。作了這樣的討論之後，有一種說法是現在前。問：為什麼不般涅槃？答：因為他有喜歡世間享樂的習性，所以不般涅槃。問：最多七次往返就會證得須陀洹果的人，如果已經滿了七次，佛陀還沒有出世，他以在家居士的身份般涅槃會怎麼樣？答：不會的。他一定會出家然後般涅槃。就像五百或一千位辟支佛（paccekabuddha，獨覺佛）住在仙人窟中，斷盡煩惱成為聲聞（savaka，聲聞弟子）一樣。所以說最多七次往返就會證得須陀洹果。七生天上人間，是從天到人，從人到天。就像人從花園到花園，從節會到節會一樣。他們也是這樣，從天到人，從人到天。所以說是七次。天人往生，往指的是中陰，生指的是本有。所以說是往生。信苦邊，問：苦邊，應該說是苦之中還是苦之外？如果說是苦之中，應該沒有苦邊。如果說是苦之外，世間現有的事情怎麼解釋？就像金籌，開始在金中，中間也在金中，最後也在金中。這樣，須陀洹開始在苦中，中間也在苦中，最後也在苦中。怎麼會有苦邊呢？作了這樣的討論之後，有一種說法是，阿羅漢（arahant，阿羅漢）的最後陰是苦邊。或者有人說，滅盡定（nirodha-samapatti，滅盡定）是苦邊。問：如果阿羅漢的最後陰是苦邊，怎麼會有苦邊呢？答：就是有苦邊。指的是不再感受痛苦，不再執著于痛苦，不再與痛苦結緣。問：如果滅盡
【English Translation】 English version: If that person attains the Sotapanna-phala (stream-enterer fruit) in that intermediate existence (antarabhava), when he is still an ordinary person (prthagjana) in that intermediate existence, if this body is counted in the seven transmigrations, then there should be twenty-seven existences (bhava), not twenty-eight. If so, it contradicts what is said in the 'Treatise on Establishments' (施設論). That treatise says that the twenty-eight existences are rebirth after death, and then relying on the body obtained later, attaining the anasrava-marga (path free from outflows), exhausting the remaining fetters. If there is no fault in saying this, then this body should not be counted in the seven transmigrations. Question: For a Sotapanna who has at most seven rebirths, in the six rebirths, does the ariya-magga (noble path) manifest or not? If it manifests, why not attain parinibbana (complete nirvana)? If it does not manifest, then there should be no noble path in his mind. After this discussion, one view is that it does manifest. Question: Why not attain parinibbana? Answer: Because he has the habit of enjoying worldly pleasures, he does not attain parinibbana. Question: For a Sotapanna who has at most seven rebirths, if the seven rebirths are completed and the Buddha has not yet appeared, what will happen if he attains parinibbana as a layman? Answer: No. He will definitely become a monk and then attain parinibbana. Just like the five hundred or thousand paccekabuddhas (private Buddhas) who live in the Cave of the Sages, exhausting their defilements and becoming sravakas (hearers). Therefore, it is said that there are at most seven rebirths for a Sotapanna. Seven rebirths in heaven and human realms, is from heaven to human, from human to heaven. Just like a person goes from garden to garden, from festival to festival. They are also like this, from heaven to human, from human to heaven. Therefore, it is said to be seven times. Rebirth of gods and humans, 'rebirth' refers to the intermediate existence, 'birth' refers to the fundamental existence. Therefore, it is said to be rebirth. Believing in the end of suffering, question: The end of suffering, should it be said to be in the middle of suffering or outside of suffering? If it is said to be in the middle of suffering, there should be no end to suffering. If it is said to be outside of suffering, how can the existing things in the world be explained? Just like a gold counting stick, it is in gold at the beginning, in gold in the middle, and in gold at the end. In this way, a Sotapanna is in suffering at the beginning, in suffering in the middle, and in suffering at the end. How can there be an end to suffering? After this discussion, one view is that the last consciousness (陰) of an arahant (worthy one) is the end of suffering. Or some say that nirodha-samapatti (cessation attainment) is the end of suffering. Question: If the last consciousness of an arahant is the end of suffering, how can there be an end to suffering? Answer: There is indeed an end to suffering. It refers to no longer experiencing suffering, no longer being attached to suffering, and no longer creating conditions for suffering. Question: If cessation
涅槃是苦邊者。譬喻云何通。答曰。此不必通。此亦非契經非律非阿毗曇。不可以世間喻壞賢聖語。世間事異賢聖事異。作苦邊者。苦謂之五盛陰。彼是邊最邊後邊。是故說作苦邊。廣說三結處盡。
鞞婆沙論卷第一 大正藏第 28 冊 No. 1547 鞞婆沙論
鞞婆沙論卷第二
阿羅漢尸陀槃尼撰
符秦罽賓三藏僧伽跋澄譯
三不善根處第二
三不善根者。貪不善根恚不善根癡不善根。三不善根有何性。答曰。貪不善根者。欲界愛五種六識身。恚不善根者。恚有五種六識身。癡不善根者。欲界無明盡有四種。見習見盡見道思惟所斷。見苦斷癡種少所入。問曰。何以故。答曰。謂此有十種。五見相應疑愛恚慢相應。不共有十。于中八種立不善根。二種不立。欲界身見邊見相應也。問曰。因者說是根。彼欲界身見邊見相應無明一切不善法因。彼何以故不立不善根。答曰。謂性不善。亦一切不善法因。彼立不善根。此欲界身見邊見相應無明。雖一切不善法因。非性不善。問若爾者為云何。答曰。無記是。是故說欲界無明盡四種見盡見道思惟所斷。一種少所入見苦斷也。六識身相應。此十五種三不善根性。此是三不善根性已種相身所有自然。說性已當說行。何以故說不善根
【現代漢語翻譯】 現代漢語譯本 問：如果涅槃是苦的終結，該如何用比喻來解釋呢？ 答：這不一定需要用比喻來解釋。這些話並非完全符合契經（Sutra，佛經）、律（Vinaya，戒律）或阿毗曇（Abhidharma，論藏）。不應該用世俗的比喻來否定聖賢的教誨。世俗的事與聖賢的事是不同的。 說到『苦的終結』，這裡的『苦』指的是五盛陰（五蘊，Skandha）。涅槃是它們的終結、最遠的邊際、最終的歸宿。因此，才說是『苦的終結』。更詳細地說，就是三結（Samyoojana）完全斷盡的地方。
《鞞婆沙論》卷第一 大正藏第28冊 No. 1547 《鞞婆沙論》
《鞞婆沙論》卷第二
阿羅漢尸陀槃尼（Arhat Sitapanni）撰
符秦罽賓三藏僧伽跋澄（Samghabhadra）譯
三不善根處 第二
什麼是三不善根？答：貪（Lobha）不善根、嗔（Dosa）不善根、癡（Moha）不善根。 這三種不善根的性質是什麼？答：貪不善根，指的是欲界（Kama-dhatu）的愛，以及五種六識身（Vijnanakaya）。嗔不善根，指的是嗔，以及五種六識身。癡不善根，指的是欲界的無明（Avidya），完全斷盡的有四種：見苦（Dukkha）所斷、見集（Samudaya）所斷、見滅（Nirodha）所斷、見道（Magga）所斷、思惟（Bhavana）所斷。見苦所斷的癡，只是少量包含在其中。 問：為什麼會這樣呢？答：因為這裡有十種情況：五見（五種錯誤的見解，包括身見、邊見、邪見、見取見、戒禁取見）相應、疑（Vicikiccha）相應、愛（Raga）相應、嗔（Dosa）相應、慢（Mana）相應。總共有十種情況，其中八種被立為不善根，兩種沒有被立為不善根，指的是欲界的身見（Sakkaya-ditthi）、邊見（Antagrahaditthi）相應。 問：因（Hetu）被稱為根，而欲界的身見、邊見相應的無明，是一切不善法的因，為什麼它們不被立為不善根呢？答：因為本質上是不善的，也是一切不善法的因，所以被立為不善根。而欲界的身見、邊見相應的無明，雖然是一切不善法的因，但本質上不是不善的。 問：如果這樣，那它們是什麼呢？答：是無記（Avyakrta，非善非惡）。因此說，欲界的無明完全斷盡的有四種：見集、見滅、見道、思惟所斷。有一種是少量包含在見苦所斷之中。與六識身相應。這十五種是三不善根的性質。這些是三不善根的性質、已種下的相、身所有自然的。說了性質之後，接下來應當說行為。為什麼要說不善根呢？
【English Translation】 English version Question: If Nirvana is the cessation of suffering, how can it be explained through metaphors? Answer: It doesn't necessarily need to be explained through metaphors. These words are not entirely in accordance with the Sutras (discourses of the Buddha), the Vinaya (code of conduct), or the Abhidharma (philosophical analysis). One should not use worldly metaphors to negate the teachings of the wise and noble. Worldly matters are different from the matters of the wise and noble. When speaking of 'the cessation of suffering,' 'suffering' refers to the five Skandhas (aggregates). Nirvana is their end, the furthest boundary, the ultimate destination. Therefore, it is said to be 'the cessation of suffering.' To explain further, it is the place where the three Samyojanas (fetters) are completely eradicated.
《Vibhasa》 Volume 1 Taisho Tripitaka Volume 28 No. 1547 《Vibhasa》
《Vibhasa》 Volume 2
Written by Arhat Sitapanni
Translated by Tripiṭaka Master Samghabhadra from Kashmir during the Qin Dynasty
Section 2: The Three Unwholesome Roots
What are the three unwholesome roots? Answer: Greed (Lobha) as an unwholesome root, hatred (Dosa) as an unwholesome root, and delusion (Moha) as an unwholesome root. What is the nature of these three unwholesome roots? Answer: Greed as an unwholesome root refers to the desire in the Kama-dhatu (desire realm) and the five types of six consciousness-bodies (Vijnanakaya). Hatred as an unwholesome root refers to hatred and the five types of six consciousness-bodies. Delusion as an unwholesome root refers to the ignorance (Avidya) in the Kama-dhatu, which is completely eradicated in four ways: eradicated through seeing suffering (Dukkha), eradicated through seeing the cause of suffering (Samudaya), eradicated through seeing the cessation of suffering (Nirodha), eradicated through seeing the path to the cessation of suffering (Magga), and eradicated through contemplation (Bhavana). The delusion eradicated through seeing suffering is only a small part included within it. Question: Why is this so? Answer: Because there are ten conditions here: associated with the five views (five wrong views, including self-view, extreme view, wrong view, view of holding to views, view of holding to precepts), associated with doubt (Vicikiccha), associated with attachment (Raga), associated with aversion (Dosa), associated with pride (Mana). There are a total of ten conditions, among which eight are established as unwholesome roots, and two are not established as unwholesome roots, referring to self-view (Sakkaya-ditthi) and extreme view (Antagrahaditthi) associated with the desire realm. Question: Cause (Hetu) is called a root, and the ignorance associated with self-view and extreme view in the desire realm is the cause of all unwholesome dharmas. Why are they not established as unwholesome roots? Answer: Because the nature is unwholesome, and it is the cause of all unwholesome dharmas, so it is established as an unwholesome root. However, the ignorance associated with self-view and extreme view in the desire realm, although it is the cause of all unwholesome dharmas, its nature is not unwholesome. Question: If so, then what are they? Answer: They are indeterminate (Avyakrta, neither good nor bad). Therefore, it is said that the ignorance in the desire realm is completely eradicated in four ways: eradicated through seeing the origin, cessation, and path, and eradicated through contemplation. One is a small part included in what is eradicated through seeing suffering. It is associated with the six consciousness-bodies. These fifteen are the nature of the three unwholesome roots. These are the nature of the three unwholesome roots, the sown characteristics, and the natural possession of the body. Having spoken of the nature, we should next speak of the actions. Why speak of unwholesome roots?
不善根義云何。尊者婆須蜜說曰。生義養義增義不善根義。重說曰。長義受義滿義不善根義。重說曰。因不善義是不善根義。重說曰。轉不善義是不善根義。重說曰。順不善義是不善根義。重說曰。受不善義是不善根義。尊者曇摩多羅說曰。諸尊處所中種不善法轉順受。是故說不善根義。問曰。若因不善義是不善根義者。前生不善五陰後生不善五陰。亦是因前生十惡行。後生十惡行。亦是因前生四十四不善使。後生四十四不善使。亦是因意故時無量不善。何以故說三不善根。答曰。佛世尊法真諦。余真不能過上者。彼盡知法相。定知定行。有不善根相者立不善根。無不善根相不立不善根。尊者瞿沙說曰。世尊覺此隨彼力隨重重彼隨彼近。此三不善根一切不善法因。非余不善法。或曰。謂一切不善法首在前主將法故。此力故一切不善法轉。或曰。謂一切不善法因根。導本所作緣等有習等起。于中因種子法故。根堅法故。或曰。謂一切不善法來持等持生養增。是故說不善根。或曰。謂功德怨家。問曰。此中何功德。答曰。三善根是。問曰。此何近不親怨家。答曰。三不善根是。或曰。如守門人不令入門。住守門法故。或曰。謂三善根相違。于中貪不貪相違。恚不恚相違。癡不癡相違。或曰。謂說行本如所說(出中阿含)。
【現代漢語翻譯】 現代漢語譯本 何為不善根的含義？尊者婆須蜜（Vasumitra）說：『產生、滋養、增長是不善根的含義。』重複說：『增長、領受、圓滿是不善根的含義。』重複說：『作為不善之因，是不善根的含義。』重複說：『轉變不善，是不善根的含義。』重複說：『順應不善，是不善根的含義。』重複說：『領受不善，是不善根的含義。』尊者曇摩多羅（Dharmatrāta）說：『諸位尊者所說，在不善之處種下不善之法，使其轉變、順應、領受。因此說是不善根的含義。』 問：如果作為不善之因是不善根的含義，那麼前一生不善的五蘊（skandha）導致后一生不善的五蘊，也是因為前一生十惡行（dasa akusala kamma）導致后一生十惡行，也是因為前一生四十四不善隨眠（anusaya）導致后一生四十四不善隨眠，也是因為意念的緣故導致無量的不善。為何只說三種不善根？ 答：佛世尊的法是真諦，沒有其他真理可以超越。他完全了解法的實相，確定地知道並確定地實行。具有不善根之相的，就立為不善根；沒有不善根之相的，就不立為不善根。尊者瞿沙（Ghosaka）說：『世尊覺悟到，隨順其力量，隨順其重要性，隨順其親近性。這三種不善根是一切不善法的因，而不是其他不善法。』 或者說，因為是一切不善法的首領、在前引導的緣故，因為這種力量，一切不善法得以轉變。或者說，因為是一切不善法的因、根源、導向、根本、所作之緣等，具有習性等生起。其中，作為因是種子之法，作為根是堅固之法。或者說，因為一切不善法由此而來，被持有、平等持有、生長、滋養、增長。因此說是不善根。 或者說，是不善根是功德的怨家。問：這裡有什麼功德？答：是三種善根（kusala-mula）。問：這裡什麼是不親近的怨家？答：是三種不善根。或者說，就像守門人不讓人進入，因為他堅守守門之法。或者說，是與三種善根相違背。其中，貪（lobha）與不貪（alobha）相違背，嗔（dosa）與不嗔（adosa）相違背，癡（moha）與不癡（amoha）相違背。或者說，是行為的根本，如《中阿含經》（Majjhima Nikaya）所說。
【English Translation】 English version What is the meaning of 'unwholesome roots'? Venerable Vasumitra said: 'Generating, nourishing, and increasing are the meanings of unwholesome roots.' He repeated: 'Growing, receiving, and fulfilling are the meanings of unwholesome roots.' He repeated: 'Being the cause of unwholesomeness is the meaning of unwholesome roots.' He repeated: 'Transforming unwholesomeness is the meaning of unwholesome roots.' He repeated: 'Conforming to unwholesomeness is the meaning of unwholesome roots.' He repeated: 'Receiving unwholesomeness is the meaning of unwholesome roots.' Venerable Dharmatrāta said: 'In the places of all venerable ones, planting unwholesome dharmas, transforming, conforming, and receiving them. Therefore, it is said to be the meaning of unwholesome roots.' Question: If being the cause of unwholesomeness is the meaning of unwholesome roots, then the unwholesome five aggregates (skandha) of the previous life cause the unwholesome five aggregates of the subsequent life. Also, the ten unwholesome actions (dasa akusala kamma) of the previous life cause the ten unwholesome actions of the subsequent life. Also, the forty-four unwholesome latent tendencies (anusaya) of the previous life cause the forty-four unwholesome latent tendencies of the subsequent life. Also, due to intention, there is immeasurable unwholesomeness. Why are only three unwholesome roots mentioned?' Answer: The Dharma of the Buddha, the World Honored One, is the ultimate truth. There is no other truth that can surpass it. He fully knows the true nature of dharmas, knows definitively, and acts definitively. Those that have the characteristics of unwholesome roots are established as unwholesome roots; those that do not have the characteristics of unwholesome roots are not established as unwholesome roots. Venerable Ghosaka said: 'The World Honored One realized that according to their power, according to their weight, according to their proximity, these three unwholesome roots are the cause of all unwholesome dharmas, not other unwholesome dharmas.' Or it is said that because they are the leaders of all unwholesome dharmas, leading in front, because of this power, all unwholesome dharmas are transformed. Or it is said that because they are the cause, root, guidance, foundation, and conditioning factors of all unwholesome dharmas, having habits and so on arising. Among them, being the cause is the dharma of a seed, being the root is the dharma of firmness. Or it is said that because all unwholesome dharmas come from them, are held, equally held, grow, are nourished, and increase. Therefore, it is said to be unwholesome roots. Or it is said that unwholesome roots are the enemies of merit. Question: What merit is here? Answer: The three wholesome roots (kusala-mula). Question: What is the unwholesome enemy here? Answer: The three unwholesome roots. Or it is said that like a gatekeeper who does not allow people to enter, because he adheres to the law of gatekeeping. Or it is said that they are contrary to the three wholesome roots. Among them, greed (lobha) is contrary to non-greed (alobha), hatred (dosa) is contrary to non-hatred (adosa), delusion (moha) is contrary to non-delusion (amoha). Or it is said that they are the root of action, as said in the Middle Length Discourses (Majjhima Nikaya).
迦藍此三行本習。迦藍貪行本習。迦藍恚癡行本習。或曰。謂各各相生各各相轉。如所說從愛生愛。從愛生恚。從恚生恚。從恚生愛。于中無明。或曰。說相違相違不相違相違故。眾生多起斗諍縛。謂天阿須倫往共鬥。婆羅他(兄也)摩訶婆羅他(弟也)羅摩(兄也)羅叉那(弟也)為私陀故(妻也)罽那(兄也)阿酬那(弟也)。為彼一女故。殺十八垓人。何以故。答曰。不相違相違故。不相違者愛。相違者恚。問曰。何以故不說癡。答曰。于中已說。若彼智者天境界故不作此惡。何況人間惡欲故。人為國故為宮故爾所惡。何況園田作爾所惡。何況長者為糞掃故作。于春時多起斗諍縛。是故說謂不相違相違。以此故爾。或曰。謂三痛所使。如所說樂痛中貪使所使。苦痛中恚使所使。不苦不樂痛中癡使所使。問曰。如此中一切所使。答曰。多故樂痛中多貪所使。苦痛中多恚所使。不苦不樂痛中多癡所使。貪因樂痛中起已。即彼樂痛中受根已。增不善五陰。增不善五陰已。多起惡行。多起惡行已。生死中多受苦。恚因苦痛起。彼于苦痛中受根已增不善五陰。增不善五陰已。多起惡行。多起惡行已。于生死中多受苦。癡因不苦不樂痛起。彼于不苦不樂受根已。增不善五陰。增不善五陰已。多起惡行。多起惡行已。于生死中
【現代漢語翻譯】 現代漢語譯本： 迦藍的三種行為習慣是：貪婪的行為習慣，嗔恚和愚癡的行為習慣。或者說，它們各自相生，各自相轉。如所說，從愛產生愛，從愛產生嗔恚，從嗔恚產生嗔恚，從嗔恚產生愛。其中有無明（avidyā，對事物真相的迷惑）。或者說，因為宣說相違和不相違，眾生多起爭鬥和束縛。比如天神（deva）和阿修羅（asura）常常互相爭鬥。婆羅他（Bharata，兄長）和摩訶婆羅他（Mahabharata，弟弟），羅摩（Rama，兄長）和羅叉那（Lakshmana，弟弟），爲了私陀（Sita，妻子）的緣故而爭鬥。罽那（Kena，兄長）和阿酬那（Arjuna，弟弟），爲了一個女人的緣故，殺死了十八垓人。為什麼會這樣呢？回答說，因為不相違和相違。不相違的是愛，相違的是嗔恚。問：為什麼不說愚癡呢？答：愚癡已經在其中說過了。如果那些有智慧的人，因為有天界的境界，就不會做這些惡事。更何況人間因為惡欲的緣故。人們爲了國家，爲了宮殿，做了那麼多的惡事。更何況爲了園田，會做那麼多的惡事。更何況長者爲了糞土掃除的瑣事而爭鬥。在春天的時候，多起爭鬥和束縛。所以說，這是因為不相違和相違的緣故。因為這個原因，才會這樣。 或者說，這是因為三種感受（vedanā）所驅使。如所說，在快樂的感受中，貪慾的隨眠（anuśaya，潛在的煩惱）驅使著我們；在痛苦的感受中，嗔恚的隨眠驅使著我們；在不苦不樂的感受中，愚癡的隨眠驅使著我們。問：這樣說來，一切都是隨眠所驅使嗎？答：不是的，只是多數情況下。在快樂的感受中，多數情況下是貪慾的隨眠驅使著我們；在痛苦的感受中，多數情況下是嗔恚的隨眠驅使著我們；在不苦不樂的感受中，多數情況下是愚癡的隨眠驅使著我們。貪慾因為快樂的感受而生起，在快樂的感受中紮根之後，就會增長不善的五蘊（pañca-skandha，構成個體存在的五種要素）。增長不善的五蘊之後，就會多起惡行。多起惡行之後，在生死輪迴中就會多受苦。嗔恚因為痛苦的感受而生起，在痛苦的感受中紮根之後，就會增長不善的五蘊。增長不善的五蘊之後，就會多起惡行。多起惡行之後，在生死輪迴中就會多受苦。愚癡因為不苦不樂的感受而生起，在不苦不樂的感受中紮根之後，就會增長不善的五蘊。增長不善的五蘊之後，就會多起惡行。多起惡行之後，在生死輪迴中...
【English Translation】 English version: Kāḷaka's three habitual practices are: the habitual practice of greed, and the habitual practice of hatred and delusion. Or it is said that they arise from each other and transform into each other. As it is said, from love arises love, from love arises hatred, from hatred arises hatred, from hatred arises love. In this, there is ignorance (avidyā, delusion about the true nature of things). Or it is said that because of speaking of what is contradictory and what is not contradictory, beings often engage in strife and bondage. For example, the gods (deva) and asuras (asura) often fight each other. Bharata (elder brother) and Mahabharata (younger brother), Rama (elder brother) and Lakshmana (younger brother), fought for the sake of Sita (wife). Kena (elder brother) and Arjuna (younger brother), killed eighteen 'gaha' of people for the sake of one woman. Why is this so? The answer is, because of what is not contradictory and what is contradictory. What is not contradictory is love, and what is contradictory is hatred. Question: Why is delusion not mentioned? Answer: It has already been mentioned within. If those who are wise, because of having the realm of the gods, would not do these evil deeds. How much more so in the human realm because of evil desires. People do so many evil deeds for the sake of a country, for the sake of a palace. How much more so for the sake of gardens and fields. How much more so do elders quarrel for the sake of sweeping away rubbish. In the spring, there are many instances of strife and bondage. Therefore, it is said that it is because of what is not contradictory and what is contradictory. For this reason, it is so. Or it is said that it is because of being driven by the three feelings (vedanā). As it is said, in pleasant feeling, we are driven by the latent tendency (anuśaya, underlying defilement) of greed; in painful feeling, we are driven by the latent tendency of hatred; in neither-pleasant-nor-painful feeling, we are driven by the latent tendency of delusion. Question: In this case, are all things driven by latent tendencies? Answer: No, only in most cases. In pleasant feeling, in most cases, we are driven by the latent tendency of greed; in painful feeling, in most cases, we are driven by the latent tendency of hatred; in neither-pleasant-nor-painful feeling, in most cases, we are driven by the latent tendency of delusion. Greed arises because of pleasant feeling, and after taking root in pleasant feeling, it increases the unwholesome five aggregates (pañca-skandha, the five aggregates that constitute individual existence). After increasing the unwholesome five aggregates, one engages in many evil deeds. After engaging in many evil deeds, one suffers much in the cycle of birth and death. Hatred arises because of painful feeling, and after taking root in painful feeling, it increases the unwholesome five aggregates. After increasing the unwholesome five aggregates, one engages in many evil deeds. After engaging in many evil deeds, one suffers much in the cycle of birth and death. Delusion arises because of neither-pleasant-nor-painful feeling, and after taking root in neither-pleasant-nor-painful feeling, it increases the unwholesome five aggregates. After increasing the unwholesome five aggregates, one engages in many evil deeds. After engaging in many evil deeds, in the cycle of birth and death...
多受苦。是故說謂此三痛所使。以此故爾。或曰。謂五種六識身使性。能起身行口行。斷善根時多方便。五種者。見苦斷至思惟斷。六識身者。眼識相應乃至意識相應。使性者。貪者欲使。恚者不可使。癡者無明使。能起身行口行者。為貪故作身行口行。為恚癡故作身行口行。斷善根時多方便者。如施設中所說。若斷善根彼云何斷以何行。答曰。有一人性慾重恚重癡重。彼欲重恚重癡重故。難語難教難解難脫。是故說謂五種六識身使效能起身行口行斷善根時多方便。彼立作不善根。問曰。如邪見能斷善根。彼何以故不立不善根中。答曰。方便堪任增上力。一切善惡多用方便力。非堪任作。有說者如菩薩。見世間生老病死苦盲無將導。始發無上正真道意。于中初意最勝。不退轉不移動。於此上三阿僧祇作行。不后得盡智無生智。當來修三界善根。或曰。彼邪見若斷善根。彼一切是不善根力。若彼不善根。令善根薄穿減少力。然後彼邪見斷善根。或曰。謂彼斷善根時轉不轉。貪者轉恚者不轉癡者轉不轉。彼邪見能不轉非轉。以是故爾。或曰。此前已說謂五種。彼邪見非五種是四種。非六識身是意識。雖有使性不能起身行口行。何以故。答曰。無有見斷結能起身行口行。斷善根時不多方便。彼邪見最後時用。謂彼邪見離此聚
【現代漢語翻譯】 現代漢語譯本 多受苦。因此說這是被三種痛苦所驅使。因為這個緣故。或者說，這是指五種六識身（眼識、耳識、鼻識、舌識、身識）的使性（煩惱的潛在力量），能夠引發身行和口行。在斷絕善根的時候，會使用很多手段。五種是指見苦所斷，直到思惟所斷。六識身是指眼識相應，乃至意識相應。使性是指，貪者有欲使（對慾望的潛在執著），嗔者有不可使（嗔恨的潛在力量），癡者有無明使（愚癡的潛在力量）。能夠引發身行和口行是指，因為貪的緣故而做出身行和口行，因為嗔和癡的緣故而做出身行和口行。斷絕善根的時候會使用很多手段，就像《施設論》中所說的那樣。如果斷絕善根，那麼他們是如何斷絕的？用什麼行為斷絕的？回答說：有的人貪心很重，嗔心很重，癡心很重。他們因為貪心很重，嗔心很重，癡心很重，所以難以溝通，難以教導，難以理解，難以解脫。因此說，五種六識身的使效能夠引發身行和口行，在斷絕善根的時候會使用很多手段。他們建立起不善根。 問：如果邪見能夠斷絕善根，那麼為什麼不把它列入不善根之中呢？ 答：因為方便、堪任和增上力。一切善惡都多用方便力，而不是堪任力。有的人說，比如菩薩，看到世間有生老病死苦，盲人沒有引導，於是開始發起無上正真道意（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。其中最初的發心最為殊勝，不會退轉，不會移動。在此之上，經過三大阿僧祇劫（Asankhyeya，無數）的修行，不會後來才得到盡智（Ksayajnana，知諸漏已盡之智）和無生智（Anutpadajnana，知諸法不生之智）。將來會修習三界（Trailokya，欲界、色界、無色界）的善根。或者說，如果邪見斷絕善根，那麼一切都是不善根的力量。如果這種不善根，令善根變得薄弱、穿透、減少力量，然後這種邪見才能斷絕善根。或者說，是指斷絕善根的時候，轉還是不轉？貪者轉，嗔者不轉，癡者轉還是不轉？這種邪見能夠不轉，而非轉。因為這個緣故。或者說，此前已經說過是五種。這種邪見不是五種，而是四種。不是六識身，而是意識。雖然有使性，但是不能引發身行和口行。為什麼呢？回答說：沒有見斷結（Dristi-heya-klesha，見道所斷之煩惱）能夠引發身行和口行。斷絕善根的時候不會使用很多手段。這種邪見在最後的時候使用。是指這種邪見離開了這個群體。
【English Translation】 English version Suffering much. Therefore, it is said that they are driven by these three pains. It is because of this. Or it is said to refer to the five types of the six consciousness bodies' latent tendencies (anusaya), which can give rise to bodily and verbal actions. When severing roots of goodness, many means are employed. The five types are those severed from the perspective of suffering, up to those severed from contemplation. The six consciousness bodies are those associated with eye consciousness, and so on, up to those associated with mind consciousness. The latent tendencies are: for the greedy, the latent tendency of desire (kama-anusaya); for the hateful, the latent tendency of aversion (pratigha-anusaya); for the deluded, the latent tendency of ignorance (avidya-anusaya). 'Able to give rise to bodily and verbal actions' means performing bodily and verbal actions because of greed, and performing bodily and verbal actions because of hatred and delusion. 'When severing roots of goodness, many means are employed' is as described in the Shishe Lun (Treatise on Establishments). If one severs roots of goodness, how do they sever them, and by what actions? The answer is: there is a person who is heavily greedy, heavily hateful, and heavily deluded. Because they are heavily greedy, heavily hateful, and heavily deluded, they are difficult to communicate with, difficult to teach, difficult to understand, and difficult to liberate. Therefore, it is said that the latent tendencies of the five types of the six consciousness bodies can give rise to bodily and verbal actions, and when severing roots of goodness, many means are employed. They establish unwholesome roots. Question: If wrong view (mithya-drishti) can sever roots of goodness, then why is it not included among the unwholesome roots? Answer: Because of skillful means (upaya), competence (ksamata), and superior power (adhipati). All good and evil mostly use the power of skillful means, not the power of competence. Some say that, for example, a Bodhisattva, seeing the suffering of birth, old age, sickness, and death in the world, and the blind without guidance, then initially generates the intention for unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi-citta). Among these, the initial intention is the most supreme, not regressing, not moving. Above this, after practicing for three great Asankhyeya (innumerable) kalpas, they do not later obtain the knowledge of exhaustion (Ksayajnana) and the knowledge of non-arising (Anutpadajnana). In the future, they will cultivate wholesome roots in the three realms (Trailokya). Or it is said that if wrong view severs roots of goodness, then all of it is the power of unwholesome roots. If these unwholesome roots cause the wholesome roots to become thin, pierced, and diminished in power, then this wrong view can sever the roots of goodness. Or it is said to refer to whether it turns or does not turn when severing roots of goodness. The greedy turn, the hateful do not turn, and the deluded turn or do not turn? This wrong view is able to not turn, rather than turn. It is because of this. Or it is said that it has already been said before that there are five types. This wrong view is not five types, but four types. It is not the six consciousness bodies, but the mind consciousness. Although it has latent tendencies, it cannot give rise to bodily and verbal actions. Why? The answer is: no afflictions to be abandoned by seeing (Dristi-heya-klesha) can give rise to bodily and verbal actions. When severing roots of goodness, many means are not employed. This wrong view is used at the very end. It refers to this wrong view leaving this group.
。以是故不立不善根中。謂此五陰離不善根中。彼亦離此聚色陰。非五種非六識身非使性。不能起身行口行。斷善根時不多方便。痛陰想陰識陰。彼相應行陰。謂彼離結。是五種六識身非使性。不能起身行口行。斷善根時不多方便。不相應行陰五種。非六識身非使性。不能起身行口行。斷善根時不多方便。結中五見及疑。非五種非六識身。雖有使性不能起身行口行。斷善根時不多方便。慢五種非六識身。雖使性不能起身行口行。斷善根時不多方便。余說十纏。瞋纏不語纏睡纏眠纏調纏悔纏無慚纏無愧纏慳纏嫉纏。于中瞋不語非五種。非六識身非使性。不能起身行口行。斷善根時不多方便。眠五種非六識身非使性。不能起身行口行。斷善根時不多方便。睡調此二五種六識身非使性。不能起身行口行。斷善根時不多方便。無慚無愧。此二五種六識身非使性。能起身行口行。斷善根時多方便。慳嫉。此二非五種非六識身非使性。不能起身行口行。斷善根時不多方便。憤依誑諂高害。此一切說是結。垢依結非根本結。謂五種六識身使性。能起身行口行。斷善根時多方便。彼立不善根。若離此聚中彼不立不善根。或曰。謂此三不善根能起十惡行。起十惡行已生十惡道。問曰。云何此三不善根能起十惡行。起十惡行已生十惡道。答
【現代漢語翻譯】 現代漢語譯本：因此，不在不善根中建立（五陰）。意思是說，這五陰離開了不善根。它們也離開了這個聚集的色陰（Rūpaskandha，物質蘊）。不是五種（指五根：眼、耳、鼻、舌、身），不是六識身（指眼識、耳識、鼻識、舌識、身識、意識），不具有隨使性（Anuśaya，煩惱的潛在傾向），不能引發起身業、口業、意業。斷善根的時候不需要太多方便（Upāya，方法）。受陰（Vedanāskandha，感受蘊）、想陰（Saṃjñāskandha，知覺蘊）、識陰（Vijñānaskandha，意識蘊），以及與它們相應的行陰（Saṃskāraskandha，行蘊）。意思是說，它們離開了結（Saṃyojana，束縛）。是五種，是六識身，不具有隨使性，不能引發起身業、口業、意業。斷善根的時候不需要太多方便。不相應的行陰五種，不是六識身，不具有隨使性，不能引發起身業、口業、意業。斷善根的時候不需要太多方便。結中的五見（五種錯誤的見解，如身見、邊見、邪見、見取見、戒禁取見）和疑（Vicikicchā，懷疑），不是五種，不是六識身，雖然具有隨使性，但不能引發起身業、口業、意業。斷善根的時候不需要太多方便。慢（Māna，傲慢）五種，不是六識身，雖然具有隨使性，但不能引發起身業、口業、意業。斷善根的時候不需要太多方便。其餘所說的十纏（Daśa bandhanāni，十種束縛），即：瞋纏（Krodha，嗔恨）、不語纏（Mrakṣa，覆藏）、睡纏（Styana，昏沉）、眠纏（Middha，睡眠）、調纏（Auddhatya，掉舉）、悔纏（Kaukṛtya，後悔）、無慚纏（Āhrīkya，無慚）、無愧纏（Anapatrāpya，無愧）、慳纏（Mātsarya，慳吝）、嫉纏（Īrṣyā，嫉妒）。其中，瞋和不語不是五種，不是六識身，不具有隨使性，不能引發起身業、口業、意業。斷善根的時候不需要太多方便。眠五種，不是六識身，不具有隨使性，不能引發起身業、口業、意業。斷善根的時候不需要太多方便。睡和調這二者是五種，是六識身，不具有隨使性，不能引發起身業、口業、意業。斷善根的時候不需要太多方便。無慚和無愧，這二者是五種，是六識身，不具有隨使性，能引發起身業、口業、意業。斷善根的時候需要很多方便。慳和嫉，這二者不是五種，不是六識身，不具有隨使性，不能引發起身業、口業、意業。斷善根的時候不需要太多方便。憤（Krodha，憤怒）、依（Upādāna，執取）、誑（Śāṭhya，欺騙）、諂（Māya，諂媚）、高（Māna，傲慢）、害（Vihiṃsā，損害），這一切都說是結。垢（Mala，污垢）依附於結，不是根本結。意思是說，五種，六識身，具有隨使性，能引發起身業、口業、意業。斷善根的時候需要很多方便。它們建立不善根。如果離開了這個聚集，它們就不建立不善根。或者說，這三種不善根（貪、嗔、癡）能引發十惡行（十種不善的行為）。引發十惡行之後，就生於十惡道（惡趣）。問：為什麼這三種不善根能引發十惡行，引發十惡行之後，就生於十惡道？答：
【English Translation】 English version: Therefore, (the five Skandhas) are not established within the roots of unwholesomeness. This means that these five Skandhas are separate from the roots of unwholesomeness. They are also separate from this aggregate of the Rūpaskandha (aggregate of form). They are not the five faculties (eye, ear, nose, tongue, body), not the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), and do not possess latent tendencies (Anuśaya). They cannot initiate actions of body, speech, or mind. When severing roots of goodness, not much effort (Upāya) is needed. The Vedanāskandha (aggregate of feeling), Saṃjñāskandha (aggregate of perception), Vijñānaskandha (aggregate of consciousness), and the Saṃskāraskandha (aggregate of mental formations) that correspond to them. This means that they are separate from the Saṃyojana (fetters). They are the five faculties, the six consciousnesses, and do not possess latent tendencies. They cannot initiate actions of body, speech, or mind. When severing roots of goodness, not much effort is needed. The five non-corresponding mental formations are not the six consciousnesses and do not possess latent tendencies. They cannot initiate actions of body, speech, or mind. When severing roots of goodness, not much effort is needed. Among the fetters, the five views (such as self-view, extreme view, wrong view, view of holding to views, view of holding to rituals) and doubt (Vicikicchā) are not the five faculties, not the six consciousnesses, and although they possess latent tendencies, they cannot initiate actions of body, speech, or mind. When severing roots of goodness, not much effort is needed. Conceit (Māna) is of five kinds, not the six consciousnesses, and although it possesses latent tendencies, it cannot initiate actions of body, speech, or mind. When severing roots of goodness, not much effort is needed. The remaining ten bonds (Daśa bandhanāni) are mentioned: anger (Krodha), concealment (Mrakṣa), torpor (Styana), drowsiness (Middha), restlessness (Auddhatya), remorse (Kaukṛtya), shamelessness (Āhrīkya), lack of embarrassment (Anapatrāpya), stinginess (Mātsarya), and jealousy (Īrṣyā). Among these, anger and concealment are not the five faculties, not the six consciousnesses, and do not possess latent tendencies. They cannot initiate actions of body, speech, or mind. When severing roots of goodness, not much effort is needed. Torpor is of five kinds, not the six consciousnesses, and does not possess latent tendencies. They cannot initiate actions of body, speech, or mind. When severing roots of goodness, not much effort is needed. Drowsiness and restlessness are both of five kinds, are the six consciousnesses, and do not possess latent tendencies. They cannot initiate actions of body, speech, or mind. When severing roots of goodness, not much effort is needed. Shamelessness and lack of embarrassment are both of five kinds, are the six consciousnesses, and do not possess latent tendencies. They can initiate actions of body, speech, or mind. When severing roots of goodness, much effort is needed. Stinginess and jealousy are not the five faculties, not the six consciousnesses, and do not possess latent tendencies. They cannot initiate actions of body, speech, or mind. When severing roots of goodness, not much effort is needed. Indignation (Krodha), attachment (Upādāna), deceit (Śāṭhya), flattery (Māya), pride (Māna), and harm (Vihiṃsā) are all said to be fetters. Defilements (Mala) are dependent on fetters but are not fundamental fetters. This means that the five faculties, the six consciousnesses, possess latent tendencies, and can initiate actions of body, speech, or mind. When severing roots of goodness, much effort is needed. They establish the roots of unwholesomeness. If they are separate from this aggregate, they do not establish the roots of unwholesomeness. Or it is said that these three roots of unwholesomeness (greed, hatred, delusion) can initiate the ten unwholesome actions. Having initiated the ten unwholesome actions, one is born in the ten evil realms. Question: How do these three roots of unwholesomeness initiate the ten unwholesome actions, and having initiated the ten unwholesome actions, one is born in the ten evil realms? Answer:
曰。佛說契經殺有三種。貪故恚故癡故。至邪見三種。貪故恚故癡故。阿毗曇亦說。謂此三不善根一切不善法因根。導本作緣有習起。如是三不善根能起十惡行。問曰。云何起十惡行已生十惡道。答曰。佛說契經習殺生修多修。生地獄畜生餓鬼中。若來生人中短壽。阿毗曇亦說。習增上殺修多修。生大阿鼻泥犁中。于中減于中軟。生熱地獄大熱地獄叫喚大叫喚想黑繩等活地獄。生畜生餓鬼中。如是起十惡行已生十惡道中。是故說三不善根。或曰。謂彼亦說增亦說薄。如所說云何增欲增恚增癡。答曰。因軟欲故便有中。因中便有增。因軟恚故便有中。因中便有增。因軟癡故便有中。因中便有增。如是增欲增恚增癡。問曰。云何欲軟恚軟癡軟。答曰。增上欲薄便有中。中薄便有軟。增上恚薄便有中。中薄便有軟。增上癡薄便有中。中薄便有軟。如是欲薄恚薄癡薄。是故說。謂彼亦說增亦說薄。以故爾。或曰。謂彼退時多因多緣。如所說若比丘比丘尼。自觀增欲恚癡。比丘比丘尼當知我于善法中退。世尊說此是退。是故說。謂彼退時多因多緣。以故爾。或曰。謂說結障礙。如所說云何結障礙。答曰。若眾生性慾重恚重癡重。彼性慾恚癡重故。難教難語難解難脫。是故說結障礙以故爾。或曰。此現門略度。若有爾所不善根。或
【現代漢語翻譯】 現代漢語譯本： 問：佛陀在契經（Sutra，佛經）中說，殺生有三種原因：貪婪、嗔恚、愚癡。乃至邪見也有三種原因：貪婪、嗔恚、愚癡。阿毗曇（Abhidhamma，論藏）也這樣說，這三種不善之根是一切不善法的根源和起因。導引作為緣起，產生習性。這三種不善之根能引發十種惡行。 問：如何通過引發十種惡行而進入十惡道（惡趣）？ 答：佛陀在契經中說，習慣性地殺生，反覆地做，會生地獄、畜生、餓鬼道中。如果來生為人，則會短壽。阿毗曇也說，習慣性地、變本加厲地殺生，會生於大阿鼻泥犁（Avici Niraya，無間地獄）中。在那裡受苦，從較輕到較重，會生於熱地獄、大熱地獄、叫喚地獄、大叫喚地獄、想地獄、黑繩地獄等活地獄。也會生於畜生、餓鬼道中。這樣，通過引發十種惡行而進入十惡道中。所以說有三種不善之根。 或者說，他們也說增長，也說減弱。如所說，如何增長慾望、增長嗔恚、增長愚癡？ 答：因為輕微的慾望，就會有中等的慾望；因為中等的慾望，就會有增長的慾望。因為輕微的嗔恚，就會有中等的嗔恚；因為中等的嗔恚，就會有增長的嗔恚。因為輕微的愚癡，就會有中等的愚癡；因為中等的愚癡，就會有增長的愚癡。這樣增長慾望、增長嗔恚、增長愚癡。 問：如何使慾望減弱、嗔恚減弱、愚癡減弱？ 答：強烈的慾望減弱，就會有中等的慾望；中等的慾望減弱，就會有輕微的慾望。強烈的嗔恚減弱，就會有中等的嗔恚；中等的嗔恚減弱，就會有輕微的嗔恚。強烈的愚癡減弱，就會有中等的愚癡；中等的愚癡減弱，就會有輕微的愚癡。這樣使慾望減弱、嗔恚減弱、愚癡減弱。所以說，他們也說增長，也說減弱。因此是這樣。 或者說，他們說退步的時候有很多原因和條件。如所說，如果比丘（bhikkhu，男性出家人）、比丘尼（bhikkhuni，女性出家人）自己觀察到慾望、嗔恚、愚癡增長，比丘、比丘尼應當知道自己在善法中退步了。世尊（Bhagavan，佛陀的尊稱）說這是退步。所以說，他們說退步的時候有很多原因和條件。因此是這樣。 或者說，他們說結（saṃyojana，束縛）是障礙。如所說，什麼是結的障礙？ 答：如果眾生慾望、嗔恚、愚癡很重，因為他們的慾望、嗔恚、愚癡很重，所以難以教導、難以勸說、難以理解、難以解脫。所以說結是障礙，因此是這樣。 或者說，這是現觀之門的簡略概括。如果存在如此多的不善之根，或者……
【English Translation】 English version: Question: The Buddha said in the Sutras (Khying, Sutra), there are three causes for killing: greed, hatred, and delusion. Even wrong views have three causes: greed, hatred, and delusion. The Abhidhamma (Abhidhamma, Collection of Discourses) also says this, that these three unwholesome roots are the source and cause of all unwholesome dharmas. Guidance serves as a condition, giving rise to habits. These three unwholesome roots can give rise to ten evil deeds. Question: How does one enter the ten evil paths (evil realms) by giving rise to the ten evil deeds? Answer: The Buddha said in the Sutras that habitually killing, repeatedly doing so, will lead to birth in hell, the animal realm, and the realm of hungry ghosts. If one is reborn as a human, one will have a short life. The Abhidhamma also says that habitually and increasingly killing will lead to birth in the Great Avici Niraya (Avici Niraya, Hell of Incessant Suffering). Suffering there, from lighter to heavier, one will be born in hot hells, great hot hells, screaming hells, great screaming hells, thought hells, black rope hells, and other living hells. One will also be born in the animal realm and the realm of hungry ghosts. Thus, by giving rise to the ten evil deeds, one enters the ten evil paths. Therefore, it is said that there are three unwholesome roots. Or, they also speak of increase and decrease. As it is said, how does one increase desire, increase hatred, increase delusion? Answer: Because of slight desire, there will be moderate desire; because of moderate desire, there will be increased desire. Because of slight hatred, there will be moderate hatred; because of moderate hatred, there will be increased hatred. Because of slight delusion, there will be moderate delusion; because of moderate delusion, there will be increased delusion. Thus, one increases desire, increases hatred, increases delusion. Question: How does one weaken desire, weaken hatred, weaken delusion? Answer: Strong desire weakens, and there will be moderate desire; moderate desire weakens, and there will be slight desire. Strong hatred weakens, and there will be moderate hatred; moderate hatred weakens, and there will be slight hatred. Strong delusion weakens, and there will be moderate delusion; moderate delusion weakens, and there will be slight delusion. Thus, one weakens desire, weakens hatred, weakens delusion. Therefore, it is said that they also speak of increase and decrease. Therefore, it is so. Or, they say that there are many causes and conditions for regression. As it is said, if a bhikkhu (bhikkhu, male monastic), or bhikkhuni (bhikkhuni, female monastic) observes that their desire, hatred, and delusion are increasing, the bhikkhu or bhikkhuni should know that they are regressing in wholesome dharmas. The Blessed One (Bhagavan, an honorific for the Buddha) said that this is regression. Therefore, it is said that there are many causes and conditions for regression. Therefore, it is so. Or, they say that fetters (saṃyojana, bondage) are obstacles. As it is said, what are the obstacles of fetters? Answer: If beings' desires, hatred, and delusion are heavy, because their desires, hatred, and delusion are heavy, they are difficult to teach, difficult to persuade, difficult to understand, and difficult to liberate. Therefore, it is said that fetters are obstacles, therefore it is so. Or, this is a brief summary of the door of direct perception. If there are so many unwholesome roots, or...
欲分恚分癡分。如彼契經說。婆羅門若有二十一結染著意。彼必生惡道趣泥犁中。說者尊者曇摩多羅說。此契經中一切結立三分。爾所欲恚癡分。若說欲當知已說欲分。若說恚癡當知已說恚癡分。如欲恚癡分。如是親分不親分親不親分。益分不益分益不益分。樂分不樂分樂不樂分。盡當知。是故說現門略度。或曰。謂說內垢。如所說欲是內垢。恚癡是內垢。如內垢者。如是內不親怨敵盡當知。或曰。謂說塵。如所說欲是塵恚癡是塵。如塵如是。垢穢障大刺毒刀盡當知。以是故立三不善根。問曰。此結云何行。答曰。若意中行欲此中無恚。若恚無慾。此二要有癡。問曰。何以故。若意中行欲此中無恚。若恚無慾。答曰。性相違故。貪性喜恚性憂。貪身長養受。恚身不長養受。貪身軟安隱緣中不礙。軟安隱者。若貪現在前一切身軟。緣中不礙者。若意中染著受。長夜親不厭。恚身不軟不安隱緣中礙。不軟不安隱者。若恚現在前一切身不軟。緣中礙者。若意中恚現在前。眼不喜有所視。是謂性相違故。若意中行欲。此中無恚。若恚無慾。此二要有癡。此三不善根說五種六識身。問曰。何以故。三不善根說五種六識身。答曰。若此有見斷非思惟者。彼思惟斷不善心應非根。若思惟非見斷者。彼見斷不善心應非根。若有五識身非
【現代漢語翻譯】 現代漢語譯本 關於欲、恚（嗔怒）、癡（愚癡）的區分，正如那部契經所說：『婆羅門，如果一個人有二十一種結縛染著於心，他必定會墮入惡道，前往泥犁（地獄）之中。』 尊者曇摩多羅說，這部契經中，一切結縛可以分為三部分，即欲、恚、癡三部分。如果說『欲』，應當知道已經說了『欲』的部分；如果說『恚』、『癡』，應當知道已經說了『恚』、『癡』的部分。如同區分欲、恚、癡一樣，親（友善）、不親（不友善）、親不親（亦友善亦不友善），益（利益）、不益（無利益）、益不益（亦利益亦無利益），樂（快樂）、不樂（不快樂）、樂不樂（亦快樂亦不快樂），都應當這樣理解。因此，才說現觀之門，略作度量。 或者說，這是指內心的垢染。正如所說，『欲』是內心的垢染，『恚』、『癡』是內心的垢染。如同內心的垢染一樣，內心的不親、怨敵，都應當這樣理解。或者說，這是指塵垢。正如所說，『欲』是塵垢，『恚』、『癡』是塵垢。如同塵垢一樣，垢穢、障礙、大刺、毒、刀，都應當這樣理解。因此，才設立三種不善根。 問：這些結縛是如何運作的？ 答：如果心中生起慾念，其中就沒有嗔怒；如果生起嗔怒，就沒有慾念。但這二者都必然伴隨著愚癡。 問：為什麼會這樣？為什麼心中生起慾念，其中就沒有嗔怒；如果生起嗔怒，就沒有慾念？ 答：因為它們的性質是相反的。貪慾的性質是喜悅，嗔怒的性質是憂愁。貪慾使身體增長、享受；嗔怒使身體不增長、不享受。貪慾使身體柔軟、安穩，在因緣中沒有阻礙。所謂柔軟、安穩，是指如果貪慾現在生起，一切身體都是柔軟的；所謂在因緣中沒有阻礙，是指如果心中染著于享受，長夜親近而不厭倦。嗔怒使身體不柔軟、不安穩，在因緣中有阻礙。所謂不柔軟、不安穩，是指如果嗔怒現在生起，一切身體都是不柔軟的；所謂在因緣中有阻礙，是指如果心中嗔怒現在生起，眼睛不喜歡看任何東西。這就是所謂的性質相反。 如果心中生起慾念，其中就沒有嗔怒；如果生起嗔怒，就沒有慾念。但這二者都必然伴隨著愚癡。這三種不善根，說明了五種六識身。 問：為什麼三種不善根，說明了五種六識身？ 答：如果這裡有見所斷（通過見道斷除的煩惱），不是思惟所斷（通過修道斷除的煩惱），那麼思惟所斷的不善心，就不應該是根本。如果思惟所斷不是見所斷，那麼見所斷的不善心，就不應該是根本。如果有五識身，不是...
【English Translation】 English version Regarding the distinctions of desire (欲), hatred/anger (恚), and delusion/ignorance (癡), as stated in that sutra: 'Brahmin, if a person has twenty-one bonds clinging to their mind, they will surely fall into evil paths and go to Naraka (泥犁, hell).' Venerable Dharmatara (曇摩多羅) said, in this sutra, all bonds can be divided into three parts, namely desire, hatred, and delusion. If 'desire' is mentioned, it should be understood that the part of 'desire' has been spoken of; if 'hatred' and 'delusion' are mentioned, it should be understood that the parts of 'hatred' and 'delusion' have been spoken of. Just as desire, hatred, and delusion are distinguished, so too should 'friendly' (親), 'unfriendly' (不親), 'both friendly and unfriendly' (親不親), 'beneficial' (益), 'unbeneficial' (不益), 'both beneficial and unbeneficial' (益不益), 'pleasant' (樂), 'unpleasant' (不樂), 'both pleasant and unpleasant' (樂不樂) be understood. Therefore, it is said that the gate of direct perception is briefly measured. Or it is said that this refers to inner defilements. Just as it is said that 'desire' is an inner defilement, 'hatred' and 'delusion' are inner defilements. Just as inner defilements are, so too should inner unfriendliness and enemies be understood. Or it is said that this refers to dust. Just as it is said that 'desire' is dust, 'hatred' and 'delusion' are dust. Just as dust is, so too should filth, obstacles, great thorns, poison, and knives be understood. Therefore, three unwholesome roots are established. Question: How do these bonds operate? Answer: If desire arises in the mind, there is no anger in it; if anger arises, there is no desire. But both of these are necessarily accompanied by delusion. Question: Why is this so? Why is it that if desire arises in the mind, there is no anger in it; if anger arises, there is no desire? Answer: Because their natures are contradictory. The nature of greed is joy, the nature of anger is sorrow. Greed causes the body to grow and enjoy; anger causes the body not to grow and not to enjoy. Greed makes the body soft and peaceful, and there is no hindrance in conditions. What is meant by soft and peaceful is that if greed arises now, the whole body is soft; what is meant by no hindrance in conditions is that if the mind is attached to enjoyment, it is close for a long night and does not get tired of it. Anger makes the body not soft and not peaceful, and there is hindrance in conditions. What is meant by not soft and not peaceful is that if anger arises now, the whole body is not soft; what is meant by hindrance in conditions is that if anger arises now in the mind, the eyes do not like to see anything. This is what is meant by contradictory natures. If desire arises in the mind, there is no anger in it; if anger arises, there is no desire. But both of these are necessarily accompanied by delusion. These three unwholesome roots explain the five types of six consciousnesses. Question: Why do the three unwholesome roots explain the five types of six consciousnesses? Answer: If here there is what is abandoned by seeing (見所斷, afflictions abandoned through the path of seeing), not abandoned by thinking (思惟所斷, afflictions abandoned through the path of cultivation), then the unwholesome mind abandoned by thinking should not be a root. If what is abandoned by thinking is not abandoned by seeing, then the unwholesome mind abandoned by seeing should not be a root. If there are five consciousnesses, not...
意識者。謂彼意識不善心應非根。若有意識非五識者。謂彼五識不善心應非根。一切不善心中此三不善根。是根或二或一。貪相應不善意有二根。貪及彼相應無明。恚相應不善意有二根。恚及彼相應無明。離此已諸不善意。彼儘是一根無明。是此說多有根。身見法根。世尊法根。欲法根。不放逸法根。性根說一切法。問曰。何以故說身見法根。答曰。計我故。計我已生六十二見。以故爾。問曰。何以故說世尊法根。答曰。說故誰說染著清凈縛解輪轉出要佛也。以故爾。問曰。何以故說欲法根。答曰。欲得善法。欲得者彼得善法。不欲得者彼不得善法。以故爾。問曰。何以故說不放逸法根。答曰。堅持善法故。不放逸者。彼能堅持善法。放逸者。彼堅持善法已便失。況能更堅持。問曰。何以故說性根一切法。答曰。不捨自己種故。問曰。如汝說無為中亦應有根。彼亦不捨己種。答曰。若無為中有根者無在。彼亦不捨己種。以故無在更有欲。治此咎故說。性根者與因故。問曰。云何與因。答曰。前生後生因。問曰。如汝說苦法忍應無根。何以故。彼他不與自然因。答曰。彼苦法忍雖他不與自然因。而彼與他彼涅槃。他不與因。亦不與他因。彼云何性根與因故此不論。如是說性根者。不捨己種故。以是故說性根一切諸法。廣
【現代漢語翻譯】 現代漢語譯本 意識者：如果說因為有意識，那麼不善心就不應該有根。如果說有意識不是五識（眼識、耳識、鼻識、舌識、身識）的，那麼五識的不善心就不應該有根。一切不善心中，這三種不善根（貪、嗔、癡），有的是一個根，有的是兩個根。與貪相應的的不善意有兩個根：貪以及與貪相應的無明（avidyā）。與嗔相應的的不善意有兩個根：嗔以及與嗔相應的無明。除了這些以外，所有其他的不善意，都只有一個根：無明。這是說多數情況是有根的。 身見（satkāya-dṛṣṭi）是法的根源。世尊（Buddha）是法的根源。欲（chanda）是法的根源。不放逸（apramāda）是法的根源。性根（indriya-mūla）是一切法的根源。 問：為什麼說身見是法的根源？答：因為執著于『我』。執著于『我』之後，就會產生六十二種邪見。所以這樣說。 問：為什麼說世尊是法的根源？答：因為世尊宣說了染著、清凈、束縛、解脫、輪迴、出離等重要的佛法。所以這樣說。 問：為什麼說欲是法的根源？答：因為想要獲得善法。想要獲得的人，就能獲得善法；不想要獲得的人，就不能獲得善法。所以這樣說。 問：為什麼說不放逸是法的根源？答：因為能夠堅持善法。不放逸的人，能夠堅持善法；放逸的人，堅持的善法也會失去，更何況是繼續堅持。 問：為什麼說性根是一切法的根源？答：因為不捨棄自己的種子。 問：如果像你所說，無為法（asaṃskṛta）中也應該有根，因為它也不捨棄自己的種子。答：如果無為法中有根，那就沒有『無』了。因為它也不捨棄自己的種子，所以沒有『無』。更有甚者，會產生慾望。爲了糾正這個錯誤，所以說性根是給予因的。 問：如何給予因？答：前生是後生的因。 問：如果像你所說，苦法忍（duḥkha-dharmajñāna-kṣānti）應該沒有根。為什麼呢？因為它不給予自然的因。答：雖然苦法忍不給予自然的因，但是它給予涅槃（nirvāṇa）。它不給予因，也不給予其他的因。它怎麼能說是性根給予因呢？所以這裡不討論。這樣說性根，是因為不捨棄自己的種子。因此說性根是一切諸法的根源。廣說。
【English Translation】 English version 'Consciousness': If because of having consciousness, then unwholesome minds should not have roots. If having consciousness is not the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness), then the unwholesome minds of the five consciousnesses should not have roots. In all unwholesome minds, these three unwholesome roots (greed, hatred, delusion), some have one root, some have two roots. Unwholesome intentions associated with greed have two roots: greed and the ignorance (avidyā) associated with it. Unwholesome intentions associated with hatred have two roots: hatred and the ignorance associated with it. Apart from these, all other unwholesome intentions have only one root: ignorance. This is to say that in most cases, there are roots. Self-view (satkāya-dṛṣṭi) is a root of the Dharma. The World-Honored One (Buddha) is a root of the Dharma. Desire (chanda) is a root of the Dharma. Non-negligence (apramāda) is a root of the Dharma. The faculty-root (indriya-mūla) is a root of all dharmas. Question: Why is self-view said to be a root of the Dharma? Answer: Because of clinging to 'self'. After clinging to 'self', sixty-two wrong views arise. Therefore, it is said so. Question: Why is the World-Honored One said to be a root of the Dharma? Answer: Because the World-Honored One proclaimed important Buddhist teachings such as attachment, purity, bondage, liberation, samsara, and deliverance. Therefore, it is said so. Question: Why is desire said to be a root of the Dharma? Answer: Because of wanting to obtain good dharmas. Those who want to obtain them can obtain good dharmas; those who do not want to obtain them cannot obtain good dharmas. Therefore, it is said so. Question: Why is non-negligence said to be a root of the Dharma? Answer: Because it can uphold good dharmas. Those who are non-negligent can uphold good dharmas; those who are negligent will lose the good dharmas they uphold, let alone continue to uphold them. Question: Why is the faculty-root said to be a root of all dharmas? Answer: Because it does not abandon its own seed. Question: If, as you say, unconditioned dharmas (asaṃskṛta) should also have roots, because they also do not abandon their own seed. Answer: If unconditioned dharmas have roots, then there is no 'unconditioned'. Because it also does not abandon its own seed, so there is no 'unconditioned'. Furthermore, desires would arise. To correct this error, it is said that the faculty-root gives rise to causes. Question: How does it give rise to causes? Answer: The previous life is the cause of the next life. Question: If, as you say, the forbearance towards the knowledge of suffering (duḥkha-dharmajñāna-kṣānti) should have no root. Why? Because it does not give rise to natural causes. Answer: Although the forbearance towards the knowledge of suffering does not give rise to natural causes, it gives rise to nirvāṇa. It does not give rise to causes, nor does it give rise to other causes. How can it be said that the faculty-root gives rise to causes? Therefore, it is not discussed here. Saying so about the faculty-root is because it does not abandon its own seed. Therefore, it is said that the faculty-root is the root of all dharmas. Extensive explanation.
說三不善處盡。
鞞婆沙三有漏處第三
三有漏者。欲有漏恚有漏癡有漏。問曰。漏有何性。答曰。欲有漏性四十一種。愛五恚五慢五疑四見十二十纏。此四十一種欲有漏性。問曰。身惡行口惡行煩惱性耶。非煩惱性耶。若煩惱性者。此欲有漏中何故不說。若非煩惱性者。施設所說云何通。彼中說身惡行口惡行。非結非縛非使。是煩惱非纏當棄捨滅。因生苦故。作此論已說曰如煩惱性。問曰。若爾者。此欲有漏中何故不說。答曰。應說此身惡行口惡行立欲有漏中。應作四十三種欲有漏性。若不說者是略言。更有說者如非煩惱性。問曰。以是故欲有漏中不說。彼施設云何通。答曰。此施設所說應爾。身惡行口惡行非結非縛非使非煩惱非纏。當棄捨滅。因生苦故應爾。問曰。若不爾者何意。答曰。彼雖非煩惱性。為煩惱所煩惱。是故說煩惱。問曰。彼非結性為結所繫。何故不說結。非縛性為縛所縛。何故不說縛。非使性為使所使。何故不說使。非纏性為纏所纏。何故不說纏。答曰。應說若未說者是略言。或曰。現二門二略二度二炬二明二光二數。如彼非煩惱性為煩惱所煩惱。是故說煩惱。如是彼非結性為結所繫。亦應說結。非縛性為縛所縛。亦應說縛。非使性為使所使。亦應說使。非纏性為纏所纏。亦應說纏
【現代漢語翻譯】 現代漢語譯本： 說完三種不善之處的終結。
《鞞婆沙》第三篇：關於有漏之處
三種有漏之處是：欲有漏（kāma-āsava，對感官快樂的渴求之漏）、恚有漏（bhava-āsava，對存在的渴求之漏）和癡有漏（avijjā-āsava，無明之漏）。問：漏的性質是什麼？答：欲有漏的性質有四十一種：愛五種（五種感官的愛），恚五種（五種感官的恨），慢五種（五種感官的傲慢），疑四種（對佛、法、僧、戒的懷疑），見十種（五種邪見及其相應的執取），十二纏（十二種煩惱的纏縛）。這四十一種是欲有漏的性質。問：身惡行（kāya-duccarita，身體的惡行）和口惡行（vacī-duccarita，語言的惡行）是煩惱的性質嗎？或者不是煩惱的性質？如果是煩惱的性質，為什麼在欲有漏中沒有提到？如果不是煩惱的性質，那麼在《施設論》（Prakaranapada）中所說的又該如何解釋？《施設論》中說身惡行和口惡行，不是結（bandhana，束縛）、不是縛（yoga，繫縛）、不是使（anusaya，隨眠），是煩惱但不是纏（paryavasthana，纏縛），應當捨棄和滅除，因為它們會帶來痛苦。在作出這樣的論述后，又說它們如同煩惱的性質。問：如果是這樣，為什麼在欲有漏中沒有提到？答：應該說，這身惡行和口惡行也屬於欲有漏，應該算作四十三種欲有漏的性質。如果沒有說，那就是一種省略的說法。還有一種說法是，它們不是煩惱的性質。問：因此，欲有漏中沒有提到它們，那麼《施設論》中的說法又該如何解釋？答：《施設論》中所說的應該是這樣：身惡行和口惡行不是結、不是縛、不是使、不是煩惱、不是纏，應當捨棄和滅除，因為它們會帶來痛苦。應該是這樣。問：如果不是這樣，那是什麼意思？答：它們雖然不是煩惱的性質，但會被煩惱所煩惱，因此說它們是煩惱。問：它們不是結的性質，但會被結所束縛，為什麼不說結？不是縛的性質，但會被縛所繫縛，為什麼不說縛？不是使的性質，但會被使所驅使，為什麼不說使？不是纏的性質，但會被纏所纏縛，為什麼不說纏？答：應該說，如果未說，那就是一種省略的說法。或者說，有二門、二略、二度、二炬、二明、二光、二數。如同它們不是煩惱的性質，但會被煩惱所煩惱，因此說它們是煩惱。同樣，它們不是結的性質，但會被結所繫縛，也應該說結。不是縛的性質，但會被縛所繫縛，也應該說縛。不是使的性質，但會被使所驅使，也應該說使。不是纏的性質，但會被纏所纏縛，也應該說纏。
【English Translation】 English version: The end of the exposition on the three unwholesome states.
《Vibhasa》, Third Section: On the Three Asavas (Defilements)
The three asavas (āsava, defilements) are: kāma-āsava (sensuality defilement), bhava-āsava (existence defilement), and avijjā-āsava (ignorance defilement). Question: What is the nature of the asavas? Answer: The nature of kāma-āsava is forty-onefold: five kinds of love (attachment to the five senses), five kinds of hatred (aversion to the five senses), five kinds of pride (conceit regarding the five senses), four kinds of doubt (doubt about the Buddha, Dharma, Sangha, and precepts), ten kinds of views (five false views and their corresponding adherence), and twelve entanglements (twelve kinds of afflictive entanglements). These forty-one are the nature of kāma-āsava. Question: Are bodily misconduct (kāya-duccarita) and verbal misconduct (vacī-duccarita) of the nature of afflictions, or not of the nature of afflictions? If they are of the nature of afflictions, why are they not mentioned in kāma-āsava? If they are not of the nature of afflictions, how can we reconcile what is said in the 《Prakaranapada》 (Treatise on Categories)? In the 《Prakaranapada》, it is said that bodily misconduct and verbal misconduct are not bonds (bandhana), not yokes (yoga), not tendencies (anusaya), are afflictions but not entanglements (paryavasthana), and should be abandoned and extinguished because they cause suffering. After making such a statement, it is said that they are like the nature of afflictions. Question: If that is the case, why are they not mentioned in kāma-āsava? Answer: It should be said that bodily misconduct and verbal misconduct also belong to kāma-āsava, and should be counted as forty-three kinds of kāma-āsava. If they are not mentioned, it is an abbreviated statement. Another explanation is that they are not of the nature of afflictions. Question: Therefore, they are not mentioned in kāma-āsava. How can we reconcile the statement in the 《Prakaranapada》? Answer: What is said in the 《Prakaranapada》 should be like this: bodily misconduct and verbal misconduct are not bonds, not yokes, not tendencies, not afflictions, not entanglements, and should be abandoned and extinguished because they cause suffering. It should be like this. Question: If it is not like this, what does it mean? Answer: Although they are not of the nature of afflictions, they are afflicted by afflictions, therefore it is said that they are afflictions. Question: They are not of the nature of bonds, but they are bound by bonds, why not say bonds? They are not of the nature of yokes, but they are yoked by yokes, why not say yokes? They are not of the nature of tendencies, but they are driven by tendencies, why not say tendencies? They are not of the nature of entanglements, but they are entangled by entanglements, why not say entanglements? Answer: It should be said that if it is not said, it is an abbreviated statement. Or it can be said that there are two doors, two abbreviations, two crossings, two torches, two illuminations, two lights, two numbers. Just as they are not of the nature of afflictions, but they are afflicted by afflictions, therefore it is said that they are afflictions. Similarly, they are not of the nature of bonds, but they are bound by bonds, and bonds should also be mentioned. They are not of the nature of yokes, but they are yoked by yokes, and yokes should also be mentioned. They are not of the nature of tendencies, but they are driven by tendencies, and tendencies should also be mentioned. They are not of the nature of entanglements, but they are entangled by entanglements, and entanglements should also be mentioned.
。若彼非結性為結所繫而不說結。非纏性為縛所縛而不說縛。非使性為使所使而不說使。非纏性為纏所纏而不說纏。如是彼非煩惱性為煩惱所煩惱。亦不應說煩惱。是故說現二門至二數。有有漏性五十二種(應加睡調五十四也)。愛十。色界五。無色界五慢十。色界五。無色界五。疑八。色界四。無色界四。見二十四。色界十二。無色界十二。此五十二種有有漏性。無明有漏性十五種。欲界五色界五無色界五。此十五種無明有漏性。此百八種三有漏性。彼亦名百八種煩惱。是謂三有漏性已種相身所有自然。說性已。當說行。何以故說有漏。有漏有何義。答曰。留住義是有漏義。漬義是有漏義。漏義是有漏義。增上主義是有漏義。持義是有漏義。醉義是有漏義。留住義是有漏義者。眾生以何留住欲界。眾生以何留住色無色界有漏也。漬義是有漏義者。如漬種子而生萌芽。如是眾生為結所漬生有萌芽。漏義是有漏義者。如漏刻水漏。如乳房出乳。如是眾生六入門中常結漏。增上主義是有漏義者。如人為人增上主。不得令眾生東西南北自在。如是眾生結為增上主。不得越界趣輪轉生死。持義是有漏義者。如人為非人所持。不應說而說。不應語而語。不應取而取。不應盜而盜。如是眾生為結所持。不應說而說。至不應盜而盜。
【現代漢語翻譯】 現代漢語譯本 若那（煩惱）不是結的自性，就不會被結所束縛，卻不說它是結；若不是纏的自性，就不會被縛所纏繞，卻不說它是縛；若不是使的自性，就不會被使所驅使，卻不說它是使；若不是纏的自性，就不會被纏所纏繞，卻不說它是纏。同樣，如果那（煩惱）不是煩惱的自性，就不會被煩惱所煩惱，也不應該說它是煩惱。因此說，從現二門到二數，有有漏性的煩惱五十二種（應加上『睡』和『調』，共五十四種）。愛有十種，貪五種，無貪五種，慢有十種，嗔五種，無嗔五種，疑有八種，癡四種，無癡四種，見有二十四種，邪見十二種，無邪見十二種。這五十二種是有有漏性的煩惱。無明有漏性有十五種，欲界五種，五種無五種。這十五種是無明有漏性。這總共一百零八種是三有漏性。它們也被稱為一百零八種煩惱。這就是所說的三有漏性的已種相身所有自然。說完『性』，接下來要說『行』。為什麼說『有漏』？『有漏』是什麼意思？回答說：『留住』是『有漏』的意思，『漬』是『有漏』的意思，『漏』是『有漏』的意思，『增上主』是『有漏』的意思，『持』是『有漏』的意思，『醉』是『有漏』的意思。『留住』是『有漏』的意思，是指眾生因什麼而留住在欲界？眾生因什麼而留住在色界和無色界有漏之中。『漬』是『有漏』的意思，就像浸漬種子而生出萌芽一樣，眾生被結所浸漬而生出有的萌芽。『漏』是『有漏』的意思，就像漏刻的水漏，就像流出乳汁一樣，眾生從六個入門中經常有結漏。『增上主』是『有漏』的意思，就像人被另一個人當作增上主，不能讓眾生東西南北自在一樣，眾生被結當作增上主，不能越界而趣向輪迴生死。『持』是『有漏』的意思，就像人被非人所控制，不應該說而說，不應該語而語，不應該取而取，不應該盜而盜一樣，眾生被結所控制，不應該說而說，直到不應該盜而盜。
【English Translation】 English version If that (affliction) were not the nature of a knot (bandhana), it would not be bound by a knot, and it would not be called a knot. If it were not the nature of an entanglement (paryavasthana), it would not be entangled by a bond, and it would not be called a bond. If it were not the nature of an instigation (anusaya), it would not be instigated by an instigation, and it would not be called an instigation. If it were not the nature of an entanglement, it would not be entangled by an entanglement, and it would not be called an entanglement. Likewise, if that (affliction) were not the nature of affliction (klesha), it would not be afflicted by affliction, and it should not be called affliction. Therefore, it is said that from the two doors of manifestation to the number two, there are fifty-two kinds of afflictions that are of the nature of being with outflows (sāsrava) (it should be added 'sleep' and 'regulation', making fifty-four in total). Love (rāga) has ten types, greed (lobha) five, non-greed (alobha) five, pride (māna) has ten types, hatred (dvesha) five, non-hatred (advesha) five, doubt (vicikitsa) has eight types, ignorance (moha) four, non-ignorance (amoha) four, views (drsti) have twenty-four types, wrong views (mithyādrsti) twelve, non-wrong views (samyagdrsti) twelve. These fifty-two types are afflictions of the nature of being with outflows. Ignorance with outflows has fifteen types, five in the desire realm (kāmadhātu), five without five. These fifteen types are ignorance with outflows. These one hundred and eight types in total are the three with outflows. They are also called the one hundred and eight afflictions. This is what is said about the natural state of the body with the already planted characteristics of the three with outflows. Having spoken about 'nature', we should now speak about 'conduct'. Why is it said 'with outflows'? What is the meaning of 'with outflows'? The answer is: 'Dwelling' is the meaning of 'with outflows', 'soaking' is the meaning of 'with outflows', 'leaking' is the meaning of 'with outflows', 'dominant' is the meaning of 'with outflows', 'holding' is the meaning of 'with outflows', 'intoxicating' is the meaning of 'with outflows'. 'Dwelling' is the meaning of 'with outflows', referring to what causes beings to dwell in the desire realm? What causes beings to dwell in the form realm (rūpadhātu) and formless realm (arūpadhātu) with outflows. 'Soaking' is the meaning of 'with outflows', just as soaking seeds produces sprouts, beings are soaked by knots and produce sprouts of existence. 'Leaking' is the meaning of 'with outflows', like water leaking from a water clock, like milk flowing out, beings constantly have leaking knots from the six entrances. 'Dominant' is the meaning of 'with outflows', just as a person is treated as dominant by another person, and cannot allow beings to be free in the four directions, beings are treated as dominant by knots, and cannot cross the boundary and go towards the cycle of birth and death. 'Holding' is the meaning of 'with outflows', just as a person is held by a non-human, and says what should not be said, speaks what should not be spoken, takes what should not be taken, steals what should not be stolen, beings are held by knots, and say what should not be said, up to stealing what should not be stolen.
醉義是有漏義者。如人飲根酒莖酒葉酒華酒果酒。醉失慚愧不知事非事。如是此眾生結酒所醉。失慚愧不知事不事。是故說留住義漬義漏義增上主義持義醉義是有漏義。問曰。若留住義是有漏義者。行亦留住眾生在生死中。如所說二因二緣生死行及結行結。是生死種子不斷不破不除不沒。複次若七歲八歲得阿羅漢果。于彼上至百歲。住生死中受無量苦。頭痛身熱乃至四百四病。彼一切結盡。但因行故住生死中。如因行故。眾生住生死中者。何以故。立結有漏中而不立行。答曰。此結是行本。不可以不斷結而斷行。或曰。彼因結故而起行。無結受報。如人以泥團摶壁干亦不墮。因本故。如是彼因結故而起行。無結受報。或曰。結盡般涅槃。非行盡阿羅漢。行住如須彌。而阿羅漢盡滅陰入無餘涅槃界。或曰。彼行不定。或住生死或斷生死。此結一向定住生死中。以是故立結有漏中非行。彼婆須蜜。施設所說。云何欲有漏。答曰。除欲界無明。諸餘欲界結縛使煩惱纏也。云何有漏。答曰。除色無色界無明。諸餘色無色界結縛使煩惱纏也。云何無明漏。答曰。三界無智也。此說好三界無智。若說三界不智。而不取三界無智。若說三界無智此說好。問曰。何以故欲界結。除無明立欲有漏。色無色界結。除無明立有有漏。何以故。
【現代漢語翻譯】 現代漢語譯本： 問：『醉義是有漏義嗎？』就像人喝根酒、莖酒、葉酒、花酒、果酒，醉了之後失去慚愧心，不知道什麼是該做的，什麼是不該做的。同樣，這些眾生被結（Kleshas，煩惱）所麻醉，失去慚愧心，不知道什麼是該做的，什麼是不該做的。所以說，留住義、漬義、漏義、增上主義、持義、醉義是有漏義。 問：『如果留住義是有漏義，那麼行（Karma，業）也留住眾生在生死輪迴中。正如所說，二因二緣導致生死，行和結導致行結。這是生死的種子，不會斷絕、不會破滅、不會消除、不會消失。』再者，如果七歲或八歲的人證得阿羅漢果（Arhat，斷盡煩惱的聖者），之後活到一百歲，仍然住在生死中，承受無量的痛苦，如頭痛、身熱，乃至四百零四種疾病。他們的一切結都已經斷盡，只是因為行而住在生死中。既然因為行，眾生才住在生死中，為什麼只把結立為有漏，而不把行也立為有漏呢？』 答：『因為結是行的根本。不可能在不斷結的情況下斷行。』 或曰：『他們因為結而產生行，沒有結也會受報。就像人用泥團做墻，幹了也不會掉下來，因為有根本。同樣，他們因為結而產生行，沒有結也會受報。』 或曰：『結盡則般涅槃（Parinirvana，完全的涅槃），行盡則成為阿羅漢。行住如須彌山（Sumeru，佛教宇宙觀中的聖山），而阿羅漢則完全滅盡陰、入，進入無餘涅槃界（Nirvana，寂滅的境界）。』 或曰：『行是不定的，或者住在生死中，或者斷絕生死。而結則一定住在生死中。因此，把結立為有漏，而不是行。』 婆須蜜（Vasumitra，論師名）的施設論中說：『什麼是欲有漏？』 答：『除了欲界（Kāmadhātu，三界之一，眾生有情慾的世界）的無明（Avidyā，對真理的無知），其餘的欲界結、縛、使、煩惱、纏都是欲有漏。』 問：『什麼是有有漏？』 答：『除了色界（Rūpadhātu，三界之一，有物質但無情慾的世界）和無色界（Arūpadhātu，三界之一，既無物質也無情慾的精神世界）的無明，其餘的色界和無色界結、縛、使、煩惱、纏都是有有漏。』 問：『什麼是無明漏？』 答：『三界的無智。』這樣說更好，三界的無智。如果說三界的不智，而不取三界的無智。如果說三界的無智，這樣說更好。 問：『為什麼欲界的結，除了無明，立為欲有漏？色界和無色界的結，除了無明，立為有有漏？為什麼？』
【English Translation】 English version: Question: 'Is 'drunkenness' a defiled meaning?' Just as a person drinks root wine, stem wine, leaf wine, flower wine, or fruit wine, and becomes drunk, losing shame and not knowing what is right and wrong. Similarly, these beings are intoxicated by the Kleshas (afflictions), losing shame and not knowing what is right and wrong. Therefore, it is said that 'remaining,' 'staining,' 'leaking,' 'supreme,' 'holding,' and 'drunkenness' are defiled meanings. Question: 'If 'remaining' is a defiled meaning, then Karma (action) also keeps beings in the cycle of birth and death. As it is said, two causes and two conditions lead to birth and death, and action and Kleshas lead to action-Kleshas. This is the seed of birth and death, which will not be cut off, destroyed, eliminated, or disappear.' Furthermore, if a person of seven or eight years attains the Arhat (one who has extinguished all afflictions) fruit, and then lives to be a hundred years old, they still dwell in birth and death, enduring immeasurable suffering, such as headaches, fever, and even four hundred and four diseases. All their Kleshas have been exhausted, but they dwell in birth and death because of Karma. Since beings dwell in birth and death because of Karma, why is only Klesha established as defiled, and not Karma as well?' Answer: 'Because Klesha is the root of Karma. It is impossible to cut off Karma without cutting off Kleshas.' Or it is said: 'They arise Karma because of Kleshas, and receive retribution even without Kleshas. Just as a person uses a mud ball to make a wall, and it does not fall down even when it is dry, because it has a root. Similarly, they arise Karma because of Kleshas, and receive retribution even without Kleshas.' Or it is said: 'The exhaustion of Kleshas is Parinirvana (complete Nirvana), and the exhaustion of Karma is becoming an Arhat. Karma remains like Mount Sumeru (the sacred mountain in Buddhist cosmology), while the Arhat completely extinguishes the Skandhas (aggregates) and Ayatanas (sense bases), entering the realm of Nirvana (cessation of suffering) without remainder.' Or it is said: 'Karma is uncertain, either dwelling in birth and death or cutting off birth and death. But Klesha is certain to dwell in birth and death. Therefore, Klesha is established as defiled, and not Karma.' Vasumitra (a Buddhist philosopher) said in his treatise: 'What is the defilement of the desire realm (Kāmadhātu, the realm of desire)?' Answer: 'Except for ignorance (Avidyā, lack of knowledge of the truth) in the desire realm, all other Kleshas, bonds, tendencies, afflictions, and entanglements in the desire realm are the defilement of the desire realm.' Question: 'What is the defilement of the form realm and formless realm?' Answer: 'Except for ignorance in the form realm (Rūpadhātu, the realm of form) and the formless realm (Arūpadhātu, the realm of no form), all other Kleshas, bonds, tendencies, afflictions, and entanglements in the form realm and the formless realm are the defilement of the form realm and formless realm.' Question: 'What is the defilement of ignorance?' Answer: 'The lack of wisdom in the three realms.' It is better to say, the lack of wisdom in the three realms. If you say the non-wisdom of the three realms, without taking the lack of wisdom of the three realms. If you say the lack of wisdom of the three realms, this is better. Question: 'Why are the Kleshas of the desire realm, except for ignorance, established as the defilement of the desire realm? Why are the Kleshas of the form realm and formless realm, except for ignorance, established as the defilement of the form realm and formless realm? Why?'
一切三界無明別立無明有漏。答曰。若留住欲界。彼一切依欲故欲得欲故求欲故樂欲故欲愛慾故。以是故欲界結。除無明立欲有漏。若留住色無色界。彼一切依有故欲得有故求有故樂有故欲受有故。以是故色無色界結。除無明立有有漏。謂彼住欲界。住色無色界者。彼一切由無明故。以是故一切三界無明別立無明有漏。或曰。欲界結及欲愛我及二及毒。以是故欲界結。除無明立欲有漏。色無色界結無慾受我。非二非毒。以是故色無色界結。除無明立有有漏。謂彼欲界愛我。色無色界愛我。彼一切由無明故。以是故一切三界無明別立無明有漏。作譬喻者說。二根本結無明及有愛何以故。答曰。謂彼二根本結。無明者本緣起根。有愛者當來有。問曰。若爾者。彼三有漏云何。答曰。彼說者愛或不善或無記。或有報或無報。或受二果或受一果。或無慚無愧相應。或無慚無愧不相應。彼若有不善有報受二果無慚無愧相應者。彼是欲界愛。因彼故諸餘欲界結。除無明得欲有漏名。謂無記無報一果無慚無愧不相應。此謂說色無色界愛。因彼故色無色界結。除無明有有漏得名。問曰。於此論中更有論生。何以故。欲界愛故。欲界結除無明欲有漏得名。何以故。色無色界愛故。色無色界結。除無明有有漏得名。答曰。謂愛故界斷地斷種
【現代漢語翻譯】 現代漢語譯本： 問：一切三界（指欲界、色界、無色界）的無明，是否可以獨立設立為無明有漏（指由無明產生的煩惱）？ 答：如果眾生還停留在欲界，他們的一切行為都依賴於對慾望的追求，因為他們想要得到慾望，追求慾望，享受慾望，貪愛慾望。因此，產生了欲界的煩惱。在這些煩惱中，去除無明，就構成了欲有漏（指欲界的煩惱）。如果眾生還停留在色界和無色界，他們的一切行為都依賴於對存在的追求，因為他們想要得到存在，追求存在，享受存在，貪愛存在。因此，產生了色界和無色界的煩惱。在這些煩惱中，去除無明，就構成了有有漏（指色界和無色界的煩惱）。也就是說，那些停留在欲界、色界和無色界的眾生，他們的一切行為都是由無明引起的。因此，一切三界的無明都可以獨立設立為無明有漏。 或者說，欲界的煩惱以及對慾望的愛、對自我的執著、猶豫不決以及嗔恨，這些構成了欲界的煩惱。在這些煩惱中，去除無明，就構成了欲有漏。色界和無色界的煩惱則不包含對慾望的愛、對自我的執著、猶豫不決以及嗔恨。因此，色界和無色界的煩惱，去除無明，就構成了有有漏。也就是說，無論是欲界對慾望的愛和對自我的執著，還是色界和無色界對存在的愛和對自我的執著，都是由無明引起的。因此，一切三界的無明都可以獨立設立為無明有漏。 譬喻者說，無明和有愛（對存在的愛）是兩個根本的煩惱。為什麼這麼說呢？ 答：因為這兩個是根本的煩惱。無明是產生一切緣起的根本原因，而有愛則是導致未來存在的根本原因。 問：如果是這樣，那麼這三個有漏（欲有漏、有有漏、無明有漏）又是什麼呢？ 答：那些說愛，或者是不善的，或者是無記的（非善非惡），或者是有果報的，或者是無果報的，或者是承受兩種果報的，或者是承受一種果報的，或者是與無慚無愧相應的，或者是與無慚無愧不相應的。如果這些愛是不善的、有果報的、承受兩種果報的、與無慚無愧相應的，那麼這就是欲界的愛。因為這種愛，其他的欲界煩惱，去除無明，就獲得了欲有漏的名稱。如果是無記的、無果報的、承受一種果報的、與無慚無愧不相應的，那麼這就是色界和無色界的愛。因為這種愛，色界和無色界的煩惱，去除無明，就獲得了有有漏的名稱。 問：在這個討論中，又產生了另一個問題。為什麼因為欲界的愛，欲界的煩惱去除無明，就獲得了欲有漏的名稱？為什麼因為色界和無色界的愛，色界和無色界的煩惱去除無明，就獲得了有有漏的名稱？ 答：因為愛導致了界（指三界）的區分，導致了地（指不同的禪定層次）的區分，導致了種姓的區分。
【English Translation】 English version: Question: Can the ignorance (Avidya) in all three realms (Triloka) be separately established as 'Avidya Asrava' (ignorance with outflows)? Answer: If beings remain in the Desire Realm (Kama-dhatu), all their actions depend on desire, because they want to obtain desire, seek desire, enjoy desire, and crave desire. Therefore, the fetters of the Desire Realm arise. Removing ignorance from these fetters establishes 'Kama Asrava' (desire-outflows). If beings remain in the Form Realm (Rupa-dhatu) and Formless Realm (Arupa-dhatu), all their actions depend on existence, because they want to obtain existence, seek existence, enjoy existence, and crave existence. Therefore, the fetters of the Form and Formless Realms arise. Removing ignorance from these fetters establishes 'Bhava Asrava' (existence-outflows). That is, those who remain in the Desire Realm, Form Realm, and Formless Realm, all their actions are caused by ignorance. Therefore, the ignorance in all three realms can be separately established as 'Avidya Asrava'. Or, the fetters of the Desire Realm, as well as the love of desire, attachment to self, doubt, and hatred, constitute the fetters of the Desire Realm. Removing ignorance from these fetters establishes 'Kama Asrava'. The fetters of the Form and Formless Realms do not include the love of desire, attachment to self, doubt, and hatred. Therefore, the fetters of the Form and Formless Realms, removing ignorance, establish 'Bhava Asrava'. That is, whether it is the love of desire and attachment to self in the Desire Realm, or the love of existence and attachment to self in the Form and Formless Realms, all are caused by ignorance. Therefore, the ignorance in all three realms can be separately established as 'Avidya Asrava'. Those who use analogies say that ignorance (Avidya) and craving for existence (Bhava-tanha) are the two fundamental fetters. Why is that? Answer: Because these two are fundamental fetters. Ignorance is the root cause of all dependent origination (Pratītyasamutpāda), and craving for existence is the root cause of future existence. Question: If that is the case, then what are the three Asravas (outflows)? Answer: Those who speak of love, whether it is unwholesome or neutral (neither wholesome nor unwholesome), whether it has karmic results or no karmic results, whether it receives two kinds of results or one kind of result, whether it is associated with shamelessness and lack of remorse or not associated with shamelessness and lack of remorse. If these loves are unwholesome, have karmic results, receive two kinds of results, and are associated with shamelessness and lack of remorse, then this is the love of the Desire Realm. Because of this love, the other fetters of the Desire Realm, removing ignorance, obtain the name 'Kama Asrava'. If it is neutral, has no karmic results, receives one kind of result, and is not associated with shamelessness and lack of remorse, then this is the love of the Form and Formless Realms. Because of this love, the fetters of the Form and Formless Realms, removing ignorance, obtain the name 'Bhava Asrava'. Question: In this discussion, another question arises. Why is it that because of the love of the Desire Realm, the fetters of the Desire Realm, removing ignorance, obtain the name 'Kama Asrava'? Why is it that because of the love of the Form and Formless Realms, the fetters of the Form and Formless Realms, removing ignorance, obtain the name 'Bhava Asrava'? Answer: Because love leads to the distinction of realms (Triloka), leads to the distinction of levels (different levels of Dhyana), and leads to the distinction of species.
斷。謂愛故愛一切盛結。以是故欲界愛故。欲界結除無明欲有漏得名。以是故色無色界愛故。色無色界結除無明有有漏得名。問曰。何以故。一切三界無明別立無明漏。答曰。謂無明前無智后無智中無智。內無智外無智內外無智。行無智報無智行報無智。覺無智法無智僧無智。苦無智習盡道無智。於六更樂入如真無智。無見癡冥故以故爾。或曰。謂種重行重。種重者。一切結重與一無明等。行重者。一切結共作行。復別立不共無明使。以故爾。或曰。謂彼說懶怠。如所說此比丘懶怠者。謂無明是。有說。水中有蟲名懶怠。自盲教他亦盲。如是此無明已自盲。諸有行者亦盲。以故爾。或曰。謂九種一種緣中癡。九種者增上至軟軟。一種緣中癡者。彼有想無想軟軟一種也。問曰。此事能一切非己界遍使。邪見有九種。一種緣中謗言無見。盜九種。一種緣中受。第一戒盜九種。一種緣中受凈。疑九種。一種緣中猶豫。如此事能一切非己界遍使。彼何不共事獨說無明。答曰。不也。問曰。若爾者此云何。答曰。此欲界癡起九種。一種亦起九種。如一種起九種。如是至第九種亦起九種。如欲界起九九種。如是至有想無想處起九九種。一切非己界遍使。無此事。謂彼爾所種爾所度今眾生生死癡。以故爾。或曰。謂彼住一時中。五種
【現代漢語翻譯】 現代漢語譯本：斷。意思是由於愛而愛一切盛結。因此，因為對欲界的愛，所以欲界的結被去除，無明、欲有、漏被稱為（結）。因此，因為對色界和無色界的愛，所以色界和無色界的結被去除，無明、有有、漏被稱為（結）。 問：為什麼一切三界的無明要單獨設立為無明漏？ 答：因為無明之前沒有智慧，無明之後沒有智慧，無明之中沒有智慧。內在沒有智慧，外在沒有智慧，內外都沒有智慧。行沒有智慧，報沒有智慧，行報沒有智慧。覺沒有智慧，法沒有智慧，僧沒有智慧。苦沒有智慧，習（集）沒有智慧，盡沒有智慧，道沒有智慧。對於六種更樂的進入，如實地沒有智慧。因為沒有見解，愚癡昏昧，所以這樣。 或者說，因為種子重，行為重。種子重是指一切結的重量與一個無明相等。行為重是指一切結共同造作行為，所以單獨設立不共的無明使。 或者說，這是指懶惰。如所說，這個比丘懶惰，指的就是無明。有人說，水中有蟲名叫懶惰，自己瞎了還教別人也瞎。就像這個無明已經自己瞎了，那些修行的人也跟著瞎。 或者說，這是指九種（無明）中的一種緣中的癡。九種是指從增上到軟軟。一種緣中的癡是指彼有想無想處的軟軟一種。 問：這件事（無明）能夠一切非己界遍使嗎？邪見有九種，一種緣中誹謗，沒有見解。盜有九種，一種緣中接受（偷盜）。第一戒盜有九種，一種緣中接受清凈（的戒律）。疑有九種，一種緣中猶豫。像這樣，這件事能夠一切非己界遍使，為什麼不共同說這件事，而單獨說無明？ 答：不是的。 問：如果不是，那麼這是怎麼回事？ 答：這是欲界的癡，生起九種，一種也生起九種。如一種生起九種，這樣直到第九種也生起九種。如欲界生起九九種，這樣直到有想無想處生起九九種。一切非己界遍使，沒有這件事。因為他們（眾生）在那麼多種類，那麼多種程度中，現在眾生死於愚癡。 或者說，他們住在同一時間中，五種（無明）。
【English Translation】 English version: Cut off. It means loving all the flourishing knots because of love. Therefore, because of love for the desire realm (Kāmadhātu), the knots of the desire realm are removed, and ignorance (Avidyā), existence in the desire realm (Kāmabhava), and outflows (Āsrava) are called (knots). Therefore, because of love for the form realm (Rūpadhātu) and formless realm (Arūpadhātu), the knots of the form realm and formless realm are removed, and ignorance (Avidyā), existence in the form realm (Rūpabhava) and formless realm (Arūpabhava), and outflows (Āsrava) are called (knots). Question: Why is ignorance (Avidyā) in all three realms (Tridhātu) separately established as the outflow of ignorance (Avidyāsrava)? Answer: Because before ignorance (Avidyā) there is no wisdom (Jñāna), after ignorance (Avidyā) there is no wisdom (Jñāna), and in the midst of ignorance (Avidyā) there is no wisdom (Jñāna). Internally there is no wisdom (Jñāna), externally there is no wisdom (Jñāna), and internally and externally there is no wisdom (Jñāna). Action (Karma) has no wisdom (Jñāna), retribution (Vipāka) has no wisdom (Jñāna), action (Karma) and retribution (Vipāka) have no wisdom (Jñāna). Awareness (Bodhi) has no wisdom (Jñāna), Dharma has no wisdom (Jñāna), Sangha has no wisdom (Jñāna). Suffering (Dukkha) has no wisdom (Jñāna), accumulation (Samudaya) has no wisdom (Jñāna), cessation (Nirodha) has no wisdom (Jñāna), path (Mārga) has no wisdom (Jñāna). Regarding the entry into the six pleasures, there is truly no wisdom (Jñāna). Because there is no view, and there is foolish darkness, that is why. Or it is said, because the seed is heavy, and the action is heavy. The seed being heavy means that the weight of all the knots is equal to one ignorance (Avidyā). The action being heavy means that all the knots jointly create action (Karma), so a separate uncommon ignorance (Avidyā) fetter (Saṃyojana) is established. Or it is said, this refers to laziness. As it is said, this Bhikkhu is lazy, which refers to ignorance (Avidyā). Some say that there is a worm in the water called laziness, which is blind itself and teaches others to be blind as well. Just like this ignorance (Avidyā) is already blind itself, and those who practice also follow it blindly. Or it is said, this refers to the delusion (Moha) in one condition (Ārambaṇa) out of the nine types (of ignorance). The nine types refer to from superior to softest. The delusion (Moha) in one condition (Ārambaṇa) refers to the softest one in the realm of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana). Question: Can this matter (ignorance) universally pervade all non-self realms (Anātman)? Wrong view (Mithyā-dṛṣṭi) has nine types, in one condition (Ārambaṇa) there is slander, without view. Theft has nine types, in one condition (Ārambaṇa) there is acceptance (of stealing). The first precept of theft has nine types, in one condition (Ārambaṇa) there is acceptance of purity (of precepts). Doubt (Vicikitsā) has nine types, in one condition (Ārambaṇa) there is hesitation. Like this, this matter can universally pervade all non-self realms (Anātman), why not speak of this matter together, but speak of ignorance (Avidyā) alone? Answer: No. Question: If not, then what is this about? Answer: This is the delusion (Moha) of the desire realm (Kāmadhātu), which arises in nine types, and one type also arises in nine types. As one type arises in nine types, so until the ninth type also arises in nine types. As the desire realm (Kāmadhātu) arises in nine times nine types, so until the realm of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana) arises in nine times nine types. Universally pervading all non-self realms (Anātman), there is no such thing. Because they (sentient beings) are in so many kinds, so many degrees, now sentient beings die in ignorance (Avidyā). Or it is said, they dwell in the same time, in five types (of ignorance).
因五種緣五種使所使。以故爾。或曰。謂前普遍。問曰。前者云何。答曰。於四聖諦不欲故。無明纏故。苦是苦不欲不忍。習是習儘是盡道是道。不欲不忍。如飢餓人。初得惡食飽滿。后得極妙食而不欲。如是彼癡如惡食。無明纏故。后甘露四諦而不欲。不欲故苦是苦不欲不忍。習是習儘是盡道是道不欲不忍。不欲故生猶豫。有苦耶無苦耶。有習盡道耶。無習盡道耶。是疑如是無明中轉生疑。一切猶豫令定故。若得正說。便從正定有苦習盡道。此是正見。若得邪說。便從邪定無苦習盡道。此是邪見。如是彼疑中轉生邪見。若無苦習盡道而有我。此是身見。如是彼邪見中轉生身見。若有我者便作是念。是常耶是斷耶。若見次第相似便作是念。有常也。此是計常見若見壞事便作是念。斷也。此是斷見。如是彼身見中轉生俱邊見。于中取一邊凈。以此為凈為解脫出要。此是戒盜。如是彼邊見中轉生戒盜。若此為凈解脫出要。是第一上最上妙最妙。此是見盜。如是彼戒盜中轉生見盜。若彼已見便愛。此是愛使。他見便恚。此是不可使。彼見故貢高。此是慢使。如是彼見中轉生使。使中轉生纏。纏者十纏。瞋纏不語纏睡纏眠纏調纏悔纏無慚纏無愧纏慳纏嫉纏。于中瞋纏嫉纏依不可使。不語纏亦依愛亦依無明。依愛者。愛故覆藏。
【現代漢語翻譯】 現代漢語譯本： 因為五種原因和五種煩惱的驅使，才會這樣。或者說，這是因為之前的普遍情況。問道：之前的普遍情況是什麼？回答：因為對於四聖諦（苦、集、滅、道）沒有慾望，被無明（avidyā）所纏繞。對於苦諦，認為苦是苦，卻不想要、不能忍受；對於集諦，認為集是集，對於滅諦是滅，對於道諦是道，卻不想要、不能忍受。就像飢餓的人，最初得到粗劣的食物就飽了，之後得到極好的食物卻不想要。這樣，那愚癡就像粗劣的食物，被無明纏繞，之後即使得到甘露般的四諦也不想要。因為不想要，所以對於苦諦，認為苦是苦，卻不想要、不能忍受；對於集諦，認為集是集，對於滅諦是滅，對於道諦是道，卻不想要、不能忍受。因為不想要，所以產生猶豫：有苦嗎？沒有苦嗎？有集、滅、道嗎？沒有集、滅、道嗎？這種疑惑就像在無明中產生的疑惑。一切猶豫都使人無法確定，如果得到正確的說法，就會從正確的確定中認識到有苦、集、滅、道，這就是正見（samyag-dṛṣṭi）。如果得到錯誤的說法，就會從錯誤的確定中認識到沒有苦、集、滅、道，這就是邪見（mithyā-dṛṣṭi）。這樣，在那疑惑中產生邪見。如果沒有苦、集、滅、道，卻有我（ātman），這就是身見（satkāya-dṛṣṭi）。這樣，在那邪見中產生身見。如果認為有我，就會產生這樣的想法：是常（nitya）嗎？是斷（uccheda）嗎？如果看到事物次第相似，就會認為有常，這就是常見（śāśvata-dṛṣṭi）。如果看到事物壞滅，就會認為斷滅，這就是斷見（uccheda-dṛṣṭi）。這樣，在那身見中產生俱邊見（antagrāhika-dṛṣṭi）。在其中取一邊認為清凈，以此為清凈、為解脫、為出離的要道，這就是戒禁取見（śīlabbataparāmarsa）。這樣，在那邊見中產生戒禁取見。如果認為這是清凈、解脫、出離的要道，是第一、最上、最妙、最妙，這就是見取見（dṛṣṭiparāmarsa）。這樣，在那戒禁取見中產生見取見。如果他已經看見，就愛戀，這就是愛使（rāga-anuśaya）。如果他人的見解不同，就嗔恚，這就是嗔使（pratigha-anuśaya）。因為他的見解而貢高自大，這就是慢使（māna-anuśaya）。這樣，在那見解中產生煩惱。煩惱中產生纏縛，纏縛有十種：瞋纏（krodha）、不語纏（upanāha）、睡眠纏（styāna）、眠纏（middha）、調戲纏（auddhatya）、後悔纏（kaukṛtya）、無慚纏（ahrīkya）、無愧纏（anapatrāpya）、慳纏（mātsarya）、嫉纏（īrṣyā）。其中，瞋纏和嫉纏依賴於嗔使。不語纏也依賴於愛和無明。依賴於愛是因為愛而覆蓋隱藏。
【English Translation】 English version: It is because of five causes and five underlying tendencies that this happens. Or, it is said to be due to the previous pervasive conditions. Question: What are the previous conditions? Answer: Because there is no desire for the Four Noble Truths (苦、集、滅、道 - duḥkha, samudaya, nirodha, mārga), being entangled by ignorance (avidyā). Regarding the truth of suffering (苦 - duḥkha), one perceives suffering as suffering but does not desire or endure it; regarding the truth of the origin of suffering (集 - samudaya), the truth of cessation of suffering (滅 - nirodha), and the truth of the path to the cessation of suffering (道 - mārga), one perceives them as they are but does not desire or endure them. It is like a hungry person who is satisfied with coarse food at first, but later does not desire even the most exquisite food. Similarly, that ignorance is like coarse food; being entangled by ignorance, one does not desire even the nectar-like Four Noble Truths. Because of not desiring, one has no desire to accept suffering as suffering, or to endure it; one has no desire to accept the origin of suffering as the origin, the cessation of suffering as the cessation, or the path to the cessation of suffering as the path, nor to endure them. Because of not desiring, doubt arises: Is there suffering or is there no suffering? Is there an origin, cessation, and path, or is there no origin, cessation, and path? This doubt is like doubt arising from ignorance. All hesitation prevents one from being certain. If one receives correct teaching, one will recognize from correct certainty that there is suffering, origin, cessation, and path; this is right view (samyag-dṛṣṭi). If one receives wrong teaching, one will recognize from wrong certainty that there is no suffering, origin, cessation, and path; this is wrong view (mithyā-dṛṣṭi). Thus, from that doubt, wrong view arises. If there is no suffering, origin, cessation, and path, but there is a self (ātman), this is the view of self (satkāya-dṛṣṭi). Thus, from that wrong view, the view of self arises. If one believes there is a self, one will think: Is it permanent (nitya) or is it annihilated (uccheda)? If one sees things as successively similar, one will think there is permanence; this is the view of eternalism (śāśvata-dṛṣṭi). If one sees things as decaying, one will think there is annihilation; this is the view of annihilationism (uccheda-dṛṣṭi). Thus, from that view of self, the view of clinging to extremes (antagrāhika-dṛṣṭi) arises. In that, one takes one side as pure, considering it as purity, as liberation, as the essential path to escape; this is the adherence to rites and rituals (śīlabbataparāmarsa). Thus, from that extreme view, the adherence to rites and rituals arises. If one considers this as purity, liberation, the essential path to escape, as the first, the highest, the most excellent, the most exquisite, this is the clinging to views (dṛṣṭiparāmarsa). Thus, from that adherence to rites and rituals, the clinging to views arises. If one has already seen, one loves it; this is the underlying tendency of attachment (rāga-anuśaya). If others' views are different, one becomes angry; this is the underlying tendency of aversion (pratigha-anuśaya). Because of one's own views, one becomes arrogant; this is the underlying tendency of conceit (māna-anuśaya). Thus, from that view, afflictions arise. From afflictions, entanglements arise. There are ten entanglements: anger (krodha), resentment (upanāha), drowsiness (styāna), torpor (middha), restlessness (auddhatya), regret (kaukṛtya), shamelessness (ahrīkya), lack of embarrassment (anapatrāpya), stinginess (mātsarya), and jealousy (īrṣyā). Among these, anger and jealousy depend on aversion. Resentment also depends on attachment and ignorance. It depends on attachment because one covers and hides due to attachment.
依無明者。無智故覆藏。睡調慳者依愛。眠無慚無愧悔依無明。更有說結垢依結。非根本結。憤依諂誑高害。于中憤害依不可使。依誑高依見盜。誑依五見。如是無明中轉生一切結。是故說前。普者從阿鼻至第一有可得。是故說普。遍者非如前說。住一時中五種。因五種緣五種所使。問曰。若不爾者此云何。答曰。自界一切遍使中亦共一切遍使。非己界一切遍使中亦共一切遍使。己地一切遍使中亦共一切遍使。非己地一切遍使中亦共一切遍使。己界緣使中共緣使。非己界緣使中共緣使。己地緣使中共緣使。非己地緣使中共緣使。有漏緣使中共有漏緣使。無漏緣使中共無漏緣使。有為緣使中共有為緣使。無為緣使中共無為緣使。共一切結去灑散入內雜。謂彼爾所門爾所度令眾生生死中癡。以是故。一切三界無明別立無明有漏。如佛契經說。彼不正思惟未生欲有漏便生。生已增廣。問曰。如此結如所起隨所滅住不過一時。何以故。說未生欲有漏便生生已增廣。答曰。此說軟中上故彼結軟生。若不正思惟不依正事。便生中中增上。以故爾。尊者婆須蜜說曰。如佛說。若不正思惟未生。欲有漏便生。生已增廣。云何增廣。答曰。不應增廣。但生復生故增廣也。彼結一過生。若不正思惟不依正事便生至百千。是故說增廣。重說曰
【現代漢語翻譯】 現代漢語譯本 依于無明（avidyā，指對事物真相的迷惑和無知）者，是因為沒有智慧而被矇蔽。貪睡、懈怠、吝嗇者，是依于愛慾（rāga）。睡眠、無慚、無愧、後悔，是依于無明。還有一種說法是，結使（saṃyojana，煩惱的束縛）是依于結使，但不是根本結使。憤怒是依于諂媚、欺誑、傲慢、損害。其中，憤怒和損害是依于不可調伏。欺誑和傲慢是依于邪見和盜取。欺誑是依於五種邪見。像這樣，一切結使都從無明中產生。所以說前面所說的。普遍是指從阿鼻地獄（Avīci，八大地獄中最下層）到第一有（bhava-agra，有頂天）都可以得到，所以說是普遍。遍及是指不像前面所說的，只住在一時之中，而是有五種因、五種緣、五種所使。 問：如果不是這樣，那麼這是什麼意思呢？ 答：在自己界的一切遍使中，也共同一切遍使。在非自己界的一切遍使中，也共同一切遍使。在自己地的一切遍使中，也共同一切遍使。在非自己地的一切遍使中，也共同一切遍使。在自己界的緣使中，共同緣使。在非自己界的緣使中，共同緣使。在自己地的緣使中，共同緣使。在非自己地的緣使中，共同緣使。在有漏（sāsrava，指有煩惱的）緣使中，共同有漏緣使。在無漏（anāsrava，指沒有煩惱的）緣使中，共同無漏緣使。在有為（saṃskṛta，指因緣和合而成的）緣使中，共同有為緣使。在無為（asaṃskṛta，指非因緣和合而成的）緣使中，共同無為緣使。共同一切結使，使眾生散亂、進入內心、雜亂，就是說，通過那些門徑、那些程度，使眾生在生死中愚癡。因此，一切三界（trailokya，欲界、色界、無色界）的無明，特別建立為有漏的無明。正如佛陀的契經（sūtra，佛經）所說：『如果不正思惟，未生的欲有漏（kāmāsava，欲界的煩惱）就會生起，生起后還會增長。』 問：像這樣的結使，隨著所起之處，隨著所滅之處，住留不超過一時。為什麼說『未生的欲有漏便生，生已增廣』呢？ 答：這是說軟、中、上三種程度。那些結使是軟弱的生起。如果不正思惟，不依據正事，就會生起中等的，中等的會增長，增上的會更加增長。因此是這樣。尊者婆須蜜（Vasumitra）說：『如佛所說，若不正思惟，未生的欲有漏便生，生已增廣。』如何增廣呢？ 答：不應該說是增廣，只是生了又生，所以說是增廣。那些結使一旦生起，如果不正思惟，不依據正事，就會生起至百千。所以說是增廣。』 重說：
【English Translation】 English version Those who rely on ignorance (avidyā, the delusion and lack of knowledge of the true nature of things) are obscured because of their lack of wisdom. Those who are sleepy, indolent, and miserly rely on desire (rāga). Sleep, shamelessness, lack of conscience, and regret rely on ignorance. Furthermore, it is said that fetters (saṃyojana, the bonds of affliction) rely on fetters, but not fundamental fetters. Anger relies on flattery, deceit, arrogance, and harm. Among these, anger and harm rely on that which cannot be tamed. Deceit and arrogance rely on wrong views and theft. Deceit relies on the five wrong views. In this way, all fetters arise from ignorance. Therefore, it is said before. 'Universal' means that it can be obtained from Avīci (the lowest of the eight great hells) to the peak of existence (bhava-agra, the highest heaven), so it is called universal. 'Pervasive' means that it is not as said before, only abiding in one moment, but has five causes, five conditions, and five uses. Question: If it is not so, then what does this mean? Answer: In all pervasive uses of one's own realm, there are also common pervasive uses of all. In all pervasive uses of a realm that is not one's own, there are also common pervasive uses of all. In all pervasive uses of one's own ground, there are also common pervasive uses of all. In all pervasive uses of a ground that is not one's own, there are also common pervasive uses of all. In the causal uses of one's own realm, there are common causal uses. In the causal uses of a realm that is not one's own, there are common causal uses. In the causal uses of one's own ground, there are common causal uses. In the causal uses of a ground that is not one's own, there are common causal uses. In the defiled (sāsrava, with afflictions) causal uses, there are common defiled causal uses. In the undefiled (anāsrava, without afflictions) causal uses, there are common undefiled causal uses. In the conditioned (saṃskṛta, compounded) causal uses, there are common conditioned causal uses. In the unconditioned (asaṃskṛta, uncompounded) causal uses, there are common unconditioned causal uses. Common to all fetters, causing beings to be scattered, entering the mind, confused, that is to say, through those gates, those degrees, causing beings to be foolish in birth and death. Therefore, the ignorance of all three realms (trailokya, the desire realm, the form realm, and the formless realm) is specifically established as defiled ignorance. As the Buddha said in the sūtra (sūtra, Buddhist scripture): 'If one does not think correctly, the defiled outflows of desire (kāmāsava, afflictions of the desire realm) that have not yet arisen will arise, and after arising, they will increase.' Question: Such fetters, according to where they arise, according to where they cease, do not remain for more than a moment. Why is it said, 'The defiled outflows of desire that have not yet arisen will arise, and after arising, they will increase'? Answer: This refers to the three degrees of soft, medium, and superior. Those fetters are weak in arising. If one does not think correctly and does not rely on correct matters, then medium ones will arise, medium ones will increase, and superior ones will increase even more. Therefore, it is so. Venerable Vasumitra (Vasumitra) said: 'As the Buddha said, if one does not think correctly, the defiled outflows of desire that have not yet arisen will arise, and after arising, they will increase.' How do they increase? Answer: It should not be said that they increase, but they are born again and again, so it is said that they increase. Once those fetters arise, if one does not think correctly and does not rely on correct matters, they will arise to hundreds and thousands. Therefore, it is said that they increase.' Repeating:
。軟中上故說增廣。彼結軟生。若不正思惟不依正事。便有中中增上。是故說增廣。重說曰。不增廣但生復生。重生故說增廣。彼結軟生。若不正思惟不依正事便有中。中有增上增上極增上。是故說增廣。重說曰。不增廣。但度境界故說增廣。因一界生彼結生住已緣余界。舍彼已復緣余界。依眼生彼結。若不正思惟不依正事。彼復依耳鼻舌身意生緣色生。若不正思惟不依正事。彼復緣聲香味細滑法生。是故說增廣。尊者曇摩多羅說曰。諸尊不應增廣。但人於一有中多行纏故說增廣。問曰。彼何所說。答曰。彼尊者謂。一切眾生結等生惡趣等至生第一有。亦等於中或多行結或不爾。是故說。諸尊人於一有中多行纏故說增廣。或曰。受依果報果故說增廣。謂結未起時亦不受依果報果。起已便受依果報果。是故受依果報果故說增廣。或曰。與果受果故說增廣。若結未起時亦不與果亦不受果。生已便與果受果。是故與果受果故說增廣。或曰。與緣故說增廣。彼結未起時不與次第緣。若起已便與次第緣。是與緣故說增廣。如佛契經說。七有漏能多起憂悲惱。問曰。如三有漏。何以故說七有漏。答曰。此中說有漏具名有漏。如余具余為名。阿毗曇具以阿毗曇為名。樂具樂為名。如所說偈。
樂為揣食 樂為持衣 樂為行步
依山窟間
垢具垢為名。如所說偈。
女垢梵行 女縛世間 苦行梵行 此洗無水
使具使為名。如所說。比丘色所使色所愛。比丘所使者。即彼愛彼。愛已為魔所縛。欲具欲為名。如所說。五欲功德世間愛樂。念退具退為名。如所說。五因五緣等。意解脫阿羅漢若退若忘。云何為五。一者多誦。二者業。三者和合諍。四者遠行。五者長病。行具行為名。如所說。此六更樂入本所作本所思本行所報。報具報為名。如所說。諸賢。我已一施報故。七生天上為天王。七生人為人王。如是有漏具有漏為名。尊者婆奢說曰。彼所說法竟。更有受化者來。彼能知此義異句異味。以是故。世尊。此義說異句異味也。尊者瞿沙說曰。佛說此契經中二漏。一者見斷。二者思惟斷。見斷者如己像。思惟斷者治故。彼思惟斷者二種。一者須臾治。二者根本斷。於五品中現須臾治。最後品現根本斷。如佛契經說。彼如是知如是見。欲有漏心解脫。有有漏無明漏心解脫。問曰。如彼欲界除欲時。欲有漏心解脫。有想無想處除欲時。有有漏心解脫。何以故。有想無想處中說。欲有漏心解脫。有有漏無明漏心解脫。答曰。本已解脫。解脫為名。如已來來為名。如所說。大王從何所來。當爾時非是來。彼已來也。已取證證
【現代漢語翻譯】 現代漢語譯本 在依山洞居住的地方
『垢』以『具垢』為名。如（佛經）所說偈：
『女垢』（指對女性身體的執著）束縛梵行（清凈的修行），『女縛』（指被女性束縛）束縛世間，苦行和梵行，不能用水洗滌（這些污垢）。
『使』以『具使』為名。如（佛經）所說：比丘（出家人）被色（外貌）所驅使，愛戀色。被（外物）驅使的比丘，就會愛戀（外物）。愛戀之後，就會被魔所束縛。『欲』以『具欲』為名。如（佛經）所說：五欲的功德是世間所愛樂的。『念退』以『具退』為名。如（佛經）所說：五因五緣等等。意解脫的阿羅漢（斷絕煩惱，達到最高修行境界的人）會退步或遺忘（修行）。什麼是五種原因呢？一是多誦（經文），二是（從事）俗業，三是和合爭（與人和合又爭鬥），四是遠行（遊歷遠方），五是長病（長期生病）。『行』以『具行』為名。如（佛經）所說：這六種（感官）更樂於進入原本所作、原本所思、原本所行所帶來的報應。『報』以『具報』為名。如（佛經）所說：諸位賢者，我因為一次佈施的果報，七次轉生到天上做天王，七次轉生到人間做人王。像這樣，有漏（有煩惱）以『具有漏』為名。尊者婆奢說：他說法完畢后，又有能接受教化的人來。他能理解這個道理，雖然語句不同，但意味相同。因此，世尊，這個道理可以用不同的語句和不同的意味來表達。尊者瞿沙說：佛陀在這部契經中說了兩種漏（煩惱）：一是見斷（通過正確的見解斷除的煩惱），二是思惟斷（通過思惟斷除的煩惱）。見斷就像照鏡子（一樣直接），思惟斷需要治理（才能斷除）。思惟斷有兩種：一是暫時治理，二是根本斷除。在五品（五種修行階段）中，（前四品）表現爲暫時治理，最後品（第五品）表現爲根本斷除。如佛陀契經所說：他這樣知道，這樣看見，欲有漏（對慾望的執著）的心解脫了，有有漏（對存在的執著）、無明漏（對事物真相的迷惑）的心也解脫了。問：如果像在欲界（六道輪迴中的欲界）去除慾望時，欲有漏的心就解脫了，在有想無想處（色界和無色界的最高境界）去除慾望時，有有漏的心就解脫了，為什麼在有想無想處中說，欲有漏的心解脫了，有有漏、無明漏的心也解脫了呢？答：本來已經解脫了，（現在只是）以解脫為名。如『已來』以『來』為名。如（國王）所說：大王從哪裡來？當時並不是（真正地）來，而是已經來過了。已經取得證悟的『證』。
【English Translation】 English version Dwelling in mountain caves,
'Defilement' is named 'possessing defilement'. As the verse says:
'Female defilement' (referring to attachment to the female body) binds the Brahmacharya (pure practice), 'female bondage' (referring to being bound by women) binds the world. Asceticism and Brahmacharya cannot be washed away with water (these defilements).
'Instigation' is named 'possessing instigation'. As it is said: A Bhikkhu (monk) is instigated by form (appearance), and loves form. A Bhikkhu who is instigated (by external things) will love (external things). After loving, he will be bound by Mara (demon). 'Desire' is named 'possessing desire'. As it is said: The merits of the five desires are loved and enjoyed by the world. 'Mind regression' is named 'possessing regression'. As it is said: Five causes and five conditions, etc. An Arhat (one who has cut off afflictions and reached the highest state of practice) with liberation of mind will regress or forget (practice). What are the five causes? First, reciting (scriptures) too much; second, (engaging in) secular activities; third, harmonious contention (being harmonious and contending with people); fourth, traveling far; fifth, prolonged illness. 'Conduct' is named 'possessing conduct'. As it is said: These six (senses) are more inclined to enter the retribution brought about by what was originally done, originally thought, and originally practiced. 'Retribution' is named 'possessing retribution'. As it is said: Worthy ones, because of the retribution of one act of giving, I was reborn seven times in the heavens as a Deva king, and seven times in the human world as a human king. Like this, defilement (with afflictions) is named 'possessing defilement'. Venerable Bhaṣa said: After he finished speaking the Dharma, there were others who could be taught who came. He can understand this principle, although the words are different, the meaning is the same. Therefore, World-Honored One, this principle can be expressed with different words and different meanings. Venerable Ghoṣa said: The Buddha spoke of two kinds of outflows (afflictions) in this sutra: first, those cut off by view (afflictions cut off by correct view), and second, those cut off by thought (afflictions cut off by thought). Cutting off by view is like looking in a mirror (direct), cutting off by thought requires governance (to cut off). There are two kinds of cutting off by thought: first, temporary governance, and second, fundamental cutting off. In the five stages (of practice), (the first four stages) are manifested as temporary governance, and the last stage (the fifth stage) is manifested as fundamental cutting off. As the Buddha's sutra says: He knows in this way, sees in this way, the mind of the outflow of desire (attachment to desire) is liberated, and the mind of the outflow of existence (attachment to existence) and the outflow of ignorance (delusion about the truth of things) is also liberated. Question: If, like when removing desire in the desire realm (the desire realm in the six realms of reincarnation), the mind of the outflow of desire is liberated, and when removing desire in the realm of neither perception nor non-perception (the highest realm of the form realm and formless realm), the mind of the outflow of existence is liberated, why is it said in the realm of neither perception nor non-perception that the mind of the outflow of desire is liberated, and the mind of the outflow of existence and the outflow of ignorance is also liberated? Answer: It was originally liberated, (now it is only) named as liberation. Like 'already come' is named 'come'. As (the king) said: Where did the great king come from? At that time, it was not (truly) coming, but had already come. The 'proof' of having already attained enlightenment.
為名。如所說。菩薩于正中取證時得等智。如來得盡智無生智時。于欲得無慾無恚無愚癡。善根本已儘儘為名。如所說。彼苦已盡樂已盡。憂喜本已沒。不苦不樂護念清凈。於四禪成就游也。已正受正受為名。如所說。云何念入慈正受。答曰。欲令眾生樂。已痛痛為名。如所說。彼覺樂痛時知樂痛。如是本已解脫。解脫為名。或曰。二俱永滅故說。二俱者。欲有漏無明有漏。有有漏無明有漏。彼欲界除欲時。雖有參差未永盡。彼有想無想處除欲時。永儘是二俱永滅故說。或曰。縛斷故說。本際不可知。如彼有有漏無明有漏。于彼欲有漏斷已。斷還復縛。若有想無想處除欲已。彼縛至竟斷。是縛斷故說。或曰緣斷故說。本際不可知。如彼有有漏無明有漏。彼欲有漏斷已。斷與三緣。次第緣緣緣增上緣。若有想無想處除欲已彼緣盡斷。是緣斷故說。或曰。責治故說。謂彼修行人有想無想處除欲已。彼欲有漏有有漏無明有漏。責數呵諫。我脫欲有漏有有漏無明有漏。謂將我生死中去欺調。是責治故說。問曰。如所說。彼如是知如是見。欲有漏心解脫。有有漏無明有漏心解脫。如一切心數法解脫。何故獨說心解脫。答曰。妙說妙義故。彼一切心心數品中何者最妙心也。如所說。王共眷屬行。或曰。謂說心主。因彼故立心數法。
【現代漢語翻譯】 名為。如所說，菩薩在正中取證時得到等智（Samajñā-jñāna）。如來得到盡智（Ksaya-jñana）和無生智（Anutpada-jñana）時，對於想要得到無慾、無恚、無愚癡，善的根本已經窮盡，因此稱為『盡』。如所說，『他的苦已經窮盡，樂已經窮盡，憂和喜的根本已經消失，不苦不樂，護念清凈』。於四禪成就而遊歷，已經正受，因此稱為『正受』。如所說，『如何念入慈正受？』回答說，『想要令眾生快樂』。已經痛，因此稱為『痛』。如所說，『當他覺知樂受時，知道是樂受；如是，根本已經解脫』，因此稱為『解脫』。或者說，因為二者都永遠滅盡，所以這樣說。二者是指欲有漏和無明有漏，有有漏和無明有漏。當在欲界去除慾望時，雖然有參差不齊，但沒有永遠窮盡。當在有想無想處去除慾望時，永遠窮盡，所以說二者都永遠滅盡。或者說，因為束縛斷絕，所以這樣說。本際不可知。如同那有有漏和無明有漏，在欲有漏斷絕之後，斷絕了又重新束縛。如果在有想無想處去除慾望之後，那束縛就徹底斷絕，所以說束縛斷絕。或者說，因為緣斷絕，所以這樣說。本際不可知。如同那有有漏和無明有漏，在欲有漏斷絕之後，斷絕了與三緣——次第緣、緣緣、增上緣的聯繫。如果在有想無想處去除慾望之後，那些緣就全部斷絕，所以說緣斷絕。或者說，因為責備和治理，所以這樣說。意思是說，修行人在有想無想處去除慾望之後，那欲有漏、有有漏、無明有漏，責備、數落、呵斥說：『我脫離了欲有漏、有有漏、無明有漏，你們卻將我帶到生死之中去欺騙和調戲。』所以說是責備和治理。問：如所說，『他如是知，如是見，欲有漏心解脫，有有漏無明有漏心解脫，如一切心數法解脫。』為什麼唯獨說心解脫？答：因為是巧妙的說法和巧妙的意義。在一切心和心數法中，什麼最妙？是心。如所說，『國王與眷屬同行』。或者說，這是指說心是主導，因為心，所以才建立心數法。
【English Translation】 It is called thus. As it is said, when a Bodhisattva attains enlightenment in the middle way, he obtains equal wisdom (Samajñā-jñāna). When a Tathagata obtains the wisdom of exhaustion (Ksaya-jñana) and the wisdom of non-arising (Anutpada-jñana), he desires to be without desire, without hatred, and without ignorance. The root of goodness is exhausted, hence it is called 'exhaustion.' As it is said, 'His suffering is exhausted, his joy is exhausted, the root of sorrow and happiness has disappeared, neither suffering nor joy, mindfulness is pure.' He dwells in the accomplishment of the four Dhyanas, having attained right concentration, hence it is called 'right concentration.' As it is said, 'How does one enter into the right concentration of loving-kindness?' The answer is, 'Desiring to bring happiness to all beings.' It is already felt, hence it is called 'feeling.' As it is said, 'When he is aware of pleasant feeling, he knows it is pleasant feeling; thus, the root is already liberated,' hence it is called 'liberation.' Or it is said, because both are permanently extinguished, it is said thus. 'Both' refers to desire-tainted and ignorance-tainted, existence-tainted and ignorance-tainted. When desire is removed in the desire realm, although there are discrepancies, it is not permanently exhausted. When desire is removed in the realm of neither perception nor non-perception, it is permanently exhausted, hence it is said that both are permanently extinguished. Or it is said, because the bond is severed, it is said thus. The ultimate boundary is unknowable. Like those with existence-tainted and ignorance-tainted, after the desire-taint is severed, the severance is again bound. If desire is removed in the realm of neither perception nor non-perception, that bond is completely severed, hence it is said that the bond is severed. Or it is said, because the condition is severed, it is said thus. The ultimate boundary is unknowable. Like those with existence-tainted and ignorance-tainted, after the desire-taint is severed, the severance is connected with three conditions—successive condition, condition-condition, and dominant condition. If desire is removed in the realm of neither perception nor non-perception, those conditions are completely severed, hence it is said that the condition is severed. Or it is said, because of rebuke and governance, it is said thus. It means that after a practitioner removes desire in the realm of neither perception nor non-perception, that desire-taint, existence-taint, and ignorance-taint are rebuked, reproached, and scolded: 'I have escaped from desire-taint, existence-taint, and ignorance-taint, but you take me into the cycle of birth and death to deceive and tease.' Therefore, it is said to be rebuke and governance. Question: As it is said, 'He knows thus, he sees thus, the desire-tainted mind is liberated, the existence-tainted and ignorance-tainted mind is liberated, like the liberation of all mental factors.' Why is only the liberation of the mind mentioned? Answer: Because it is a skillful saying and a skillful meaning. Among all mental and mental factors, what is the most excellent? It is the mind. As it is said, 'The king travels with his retinue.' Or it is said that this refers to the mind being the leader, because of the mind, mental factors are established.
心者說大地。因彼故立十大地。或曰。謂彼神通作證時無礙道緣心。或曰。謂說遠行。如所說偈。
遠行獨去 無身依身 難御能御 是世梵志
或曰。謂說前去。如所說偈。
意法在前 意妙意疾 意爲念惡 若說若作 罪苦自隨 輪道轢殺 意法在前 意妙意疾 意爲念善 若說若作 福樂自隨 影逐其形
或曰。謂彼說如王。如所說偈。
第六增上王 以染而染之 不染則無染 染者謂之愚
或曰。謂說城主。如所說。比丘城主者。識盛陰是。或曰。謂能起善不善戒。如所說。他婆提不善戒從何所起者。我說有所起從心中起是。他婆提善戒從何所起者。我說有所起從心中起是。或曰。謂不等者生惡道。等者生天上。不等生惡道者。如所說。今是時鸚鵡童子。是兜他子若命終。如申臂頃入泥犁中。何以故。如彼於我起不善心。眾生噁心故。身壞命終生惡趣中。等生天上者。如所說。今是時鸚鵡童子。是兜他子若命終。如申臂頃生天上。何以故。如彼於我起善心。眾生善心故。身壞命終生天上。是故說謂不等生惡道等生天上。以故爾。或曰。謂彼心若依若行若緣隨轉。心數法亦爾。若心依眼隨轉心數法亦爾。若心依耳鼻舌身意隨轉。心數法亦爾
【現代漢語翻譯】 現代漢語譯本： 關於『心』的說法，有人認為是『大地』（一切事物的基礎）。因為這個原因，才建立了『十大地』的說法。或者說，是指當神通證悟時，無礙的道路所緣的心。或者說，是指描述遙遠的旅程。正如偈頌所說： 『遠行獨去，無身依身，難御能御，是世梵志。』 或者說，是指描述前進的方向。正如偈頌所說： 『意法在前，意妙意疾，意爲念惡，若說若作，罪苦自隨，輪道轢殺。意法在前，意妙意疾，意爲念善，若說若作，福樂自隨，影逐其形。』 或者說，是指描述如同國王一般。正如偈頌所說： 『第六增上王，以染而染之，不染則無染，染者謂之愚。』 或者說，是指描述城主。正如經文所說：『比丘，城主是指識蘊（vijnana-skandha）』。或者說，是指能夠生起善與不善的戒律。正如經文所說：『他婆提（Tabavati）的不善戒從何處生起？』我說：『有所生起，從心中生起。』『他婆提（Tabavati）的善戒從何處生起？』我說：『有所生起，從心中生起。』或者說，是指不平等的心會使人墮入惡道，平等的心會使人升入天道。不平等的心使人墮入惡道，正如經文所說：『現在這隻鸚鵡童子，如果兜他子（Duta）死去，就會在伸臂頃刻之間墮入泥犁（Naraka）之中。』為什麼呢？因為他對我的心中生起了不善的心念。眾生因為噁心，身壞命終后就會墮入惡趣之中。平等的心使人升入天道，正如經文所說：『現在這隻鸚鵡童子，如果兜他子（Duta）死去，就會在伸臂頃刻之間升入天上。』為什麼呢？因為他對我的心中生起了善良的心念。眾生因為善心，身壞命終后就會升入天上。』因此說，不平等的心使人墮入惡道，平等的心使人升入天道。就是因為這個原因。或者說，是指心如果依賴、行動、或者緣取，隨之轉變，那麼心所法（citta-samprayukta-dharma）也是如此。如果心依賴眼睛隨之轉變，那麼心所法也是如此。如果心依賴耳朵、鼻子、舌頭、身體、意根隨之轉變，那麼心所法也是如此。
【English Translation】 English version: Regarding the statement about 'mind', some say it refers to 'great earth' (the foundation of all things). Because of this, the concept of 'ten great earths' is established. Or, it refers to the mind that is the object of the unobstructed path when one attains enlightenment through supernatural powers. Or, it refers to describing a distant journey. As the verse says: 'Wandering far alone, without a body relying on a body, difficult to tame yet able to tame, such is a Brahmin in this world.' Or, it refers to describing the direction of going forward. As the verse says: 'Mind precedes all mental states, mind is chief, mind-made are they. If one speaks or acts with an evil thought, suffering follows him as the wheel follows the hoof of the ox. Mind precedes all mental states, mind is chief, mind-made are they. If one speaks or acts with a pure thought, happiness follows him as his shadow, unshakeable.' Or, it refers to describing something like a king. As the verse says: 'The sixth, the supreme king, is stained by what stains it. If it is not stained, then there is no stain. Those who are stained are called fools.' Or, it refers to describing the lord of a city. As it is said in the scriptures: 'Bhikkhus, the lord of the city is the aggregate of consciousness (vijnana-skandha).' Or, it refers to the ability to generate good and bad precepts. As it is said: 'From where do the bad precepts of Tabavati (Tabavati) arise?' I say: 'They arise from somewhere, they arise from the mind.' 'From where do the good precepts of Tabavati (Tabavati) arise?' I say: 'They arise from somewhere, they arise from the mind.' Or, it refers to the fact that an unequal mind leads to the evil realms, while an equal mind leads to the heavens. An unequal mind leads to the evil realms, as it is said: 'Now, this parrot boy, if Duta (Duta) dies, will fall into Naraka (Naraka) in the time it takes to stretch out an arm.' Why? Because he generated an unwholesome thought towards me. Because of their evil minds, beings, after the destruction of their bodies and the end of their lives, fall into evil realms. An equal mind leads to the heavens, as it is said: 'Now, this parrot boy, if Duta (Duta) dies, will rise to the heavens in the time it takes to stretch out an arm.' Why? Because he generated a wholesome thought towards me. Because of their good minds, beings, after the destruction of their bodies and the end of their lives, rise to the heavens.' Therefore, it is said that an unequal mind leads to the evil realms, while an equal mind leads to the heavens. That is the reason. Or, it refers to the fact that if the mind relies on, acts on, or takes as its object, and changes accordingly, then the mental concomitants (citta-samprayukta-dharma) are also like that. If the mind relies on the eye and changes accordingly, then the mental concomitants are also like that. If the mind relies on the ear, nose, tongue, body, or mind-base and changes accordingly, then the mental concomitants are also like that.
。若心青行隨轉心數法亦爾。若心赤黃白行隨轉心數法亦爾。若心色緣隨轉。心數法亦爾。若心聲香味細滑法緣隨轉。心數法亦爾。如魚隨所轉。諸子亦爾。如是心若依若行若緣。隨所轉心數法亦爾。或曰。謂未調御不調御身行口行。所謂調御調御身行口行。謂不調御心數法亦爾。謂調御心數法亦爾。謂不定不定身行口行。謂定定身行口行。謂不正不正身行口行。謂正正身行口行。謂不軟不軟身行口行。謂軟軟身行口行。謂不持不持身行口行。謂持持身行口行。如彼法澡罐不覆口則漏覆則不漏。如是心不持已心數法。則漏色聲香味細滑法中。心持已心數法。則不漏色聲香味細滑法中。是故說謂不持心數法亦不持。謂持心數法亦持。喻如法澡罐。廣說三有漏處盡。
鞞婆沙四流處第四
四流者。欲流有流無明流見流。問曰。四流有何性。答曰。欲流性二十九種。愛五恚五慢五疑四十纏。是二十九種欲流性。有流性二十八種。愛十色界五無色界五慢十色界五。無色界五。疑八色界四無色界四。是二十八種有流性。無明流性十五種。欲界無明五色界五無色界五。是十五種無明流性。見流性三十六種。欲界見十二色界十二無色界十二。是三十六種見流性。此百八種四流性。此是流性。已種相身所有自然。說性已當
說行。何以故說流。流有何義。答曰。流下義是流義。漂義是流義。墮義是流義。流下義是流義者。流下諸界諸趣諸生流轉生死中。是故說流下義。漂義是流義者。漂諸界諸趣諸生漂轉生死中。是故說漂義是流義。墮義是流義者。墮諸界諸趣諸生墮轉生死中。是故說墮義是流義。是故說流下義漂義墮義是流義。問曰。若流下諸界諸趣諸生流轉生死中者。不應立上分結此亦將至上墮生上上界縛。答曰。不然。問曰。若不爾者此云何。答曰。諸界故立上分結。謂彼將至上墮生上上界縛。解脫故正智故聖道故善法故立流。雖生至第一有中故是下。解脫故正智故聖道故善法故。尊者婆跋羅茶亦爾說。久時生上。流下故是故說流。施扼故是故說扼。問曰。何以故。流中別立見流而不立有漏中。答曰。譬喻者四有漏。欲有漏有有漏無明有漏見有漏。謂我此欲流彼欲有漏。謂我此有流彼有有漏。謂我此無明流彼無明有漏。謂我此見流彼見有漏。說曰。彼譬喻者。於此中不問不答。問曰。若三有漏者此云何。答曰。佛世尊法真諦余真無能過。彼知法相盡知行。若有有漏相立有漏中。或曰。此見動搖除欲時隨順也。住欲時不隨順住義是有漏義。是故余不動搖。結住結爛結雜已立有漏中流下隨順。是故流中別立見流。或曰此見狂捷利行。住
【現代漢語翻譯】 現代漢語譯本 問：什麼是『流』（Srota，指煩惱之流）？為什麼說它是『流』？『流』有什麼含義？ 答：『流』的含義是向下流動，漂流，以及墮落。向下流動是『流』的含義，因為眾生在諸界、諸趣中向下流動，在生死輪迴中流轉，所以說是向下流動。 漂流是『流』的含義，因為眾生在諸界、諸趣中漂流，在生死輪迴中漂轉，所以說是漂流。 墮落是『流』的含義，因為眾生在諸界、諸趣中墮落，在生死輪迴中墮轉，所以說是墮落。因此，向下流動、漂流、墮落都是『流』的含義。 問：如果說眾生在諸界、諸趣中向下流動，在生死輪迴中流轉，那麼就不應該設立『上分結』（Urdhvabhāgīya-saṃyojana，指導致眾生投生到上界的五種煩惱），因為這也會導致向上墮落，束縛于更高的界。 答：不是這樣的。 問：如果不是這樣，那又該如何解釋呢？ 答：因為諸界（Dhatu）的緣故，設立『上分結』，指的是那些導致向上墮落，束縛于更高界的因素。爲了解脫，爲了正智（Samyag-jñana），爲了聖道（Arya-marga），爲了善法（Kushala-dharma），才設立『流』。即使生到第一有（Bhavagra，指色界頂端），也仍然是向下流動，因為有解脫，有正智，有聖道，有善法。 尊者婆跋羅茶（Babhruvacana）也這樣說過：『即使長時間生於上界，因為向下流動，所以才說是『流』。因為施加束縛，所以才說是『扼』（Ogha，指四種瀑流：欲流、有流、見流、無明流）。』 問：為什麼在『流』中特別設立『見流』（Drsti-srota，指錯誤的見解之流），而不設立在『有漏』（Asrava，指煩惱）中？ 答：譬如說，有四種『有漏』：欲有漏（Kama-asrava）、有有漏（Bhava-asrava）、無明有漏（Avidya-asrava）和見有漏（Drsti-asrava）。所謂『我』，這就是欲流，那就是欲有漏。所謂『我』，這就是有流，那就是有有漏。所謂『我』，這就是無明流，那就是無明有漏。所謂『我』，這就是見流，那就是見有漏。 經中說：『那些譬喻者，在此中不問也不答。』 問：如果說有三種『有漏』，那又該如何解釋呢？ 答：佛（Buddha）、世尊（Bhagavan）的法（Dharma）是真諦（Satya），沒有其他真諦能夠超越它。他完全了解法的真相，完全瞭解行為。如果『有有漏』的相狀設立在『有漏』中，或者說，這種見解動搖，在去除慾望時會隨順，在安住于慾望時不會隨順，安住的含義就是『有漏』的含義。因此，其餘的不會動搖。結（Bandhana）、安住、腐爛、混雜都已經設立在『有漏』中，向下流動隨順。因此，在『流』中特別設立『見流』。或者說，這種見解狂妄、敏捷、銳利。
【English Translation】 English version Question: What is 『Srota』 (stream, referring to the stream of defilements)? Why is it called 『Srota』? What is the meaning of 『Srota』? Answer: The meaning of 『Srota』 is flowing downwards, drifting, and falling. Flowing downwards is the meaning of 『Srota』 because beings flow downwards in all realms and destinies, transmigrating in the cycle of birth and death. Therefore, it is said to be flowing downwards. Drifting is the meaning of 『Srota』 because beings drift in all realms and destinies, drifting in the cycle of birth and death. Therefore, it is said that drifting is the meaning of 『Srota』. Falling is the meaning of 『Srota』 because beings fall in all realms and destinies, falling in the cycle of birth and death. Therefore, it is said that falling is the meaning of 『Srota』. Thus, flowing downwards, drifting, and falling are all meanings of 『Srota』. Question: If it is said that beings flow downwards in all realms and destinies, transmigrating in the cycle of birth and death, then the 『Urdhvabhāgīya-saṃyojana』 (the five fetters that bind beings to the higher realms) should not be established, because this would also lead to falling upwards, bound to the higher realms. Answer: It is not so. Question: If it is not so, how should it be explained? Answer: Because of the realms (Dhatu), the 『Urdhvabhāgīya-saṃyojana』 is established, referring to those factors that lead to falling upwards, bound to the higher realms. For the sake of liberation, for the sake of right knowledge (Samyag-jñana), for the sake of the noble path (Arya-marga), for the sake of good Dharma (Kushala-dharma), 『Srota』 is established. Even if born in the highest existence (Bhavagra), it is still flowing downwards, because there is liberation, there is right knowledge, there is the noble path, there is good Dharma. The Venerable Babhruvacana also said: 『Even if born in the higher realms for a long time, because of flowing downwards, it is called 『Srota』. Because it imposes bondage, it is called 『Ogha』 (flood, referring to the four floods: the flood of desire, the flood of existence, the flood of views, and the flood of ignorance).』 Question: Why is 『Drsti-srota』 (the stream of wrong views) specifically established in 『Srota』, and not in 『Asrava』 (defilements)? Answer: For example, there are four types of 『Asrava』: Kama-asrava (the defilement of desire), Bhava-asrava (the defilement of existence), Avidya-asrava (the defilement of ignorance), and Drsti-asrava (the defilement of views). What is called 『I』, that is the flood of desire, that is the defilement of desire. What is called 『I』, that is the flood of existence, that is the defilement of existence. What is called 『I』, that is the flood of ignorance, that is the defilement of ignorance. What is called 『I』, that is the flood of views, that is the defilement of views. It is said in the sutra: 『Those who use analogies do not ask or answer in this.』 Question: If there are three types of 『Asrava』, how should it be explained? Answer: The Dharma of the Buddha (Buddha), the Blessed One (Bhagavan), is the truth (Satya), and no other truth can surpass it. He fully understands the truth of the Dharma, fully understands the actions. If the characteristic of 『Bhava-asrava』 is established in 『Asrava』, or if this view wavers, it will comply when removing desire, and it will not comply when dwelling in desire. The meaning of dwelling is the meaning of 『Asrava』. Therefore, the rest will not waver. Bondage (Bandhana), dwelling, decay, and mixture have already been established in 『Asrava』, flowing downwards in compliance. Therefore, 『Drsti-srota』 is specifically established in 『Srota』. Or rather, this view is arrogant, swift, and sharp.
時不隨順住義是有漏義。是故余不動搖。結住結爛結雜已立有漏中流下隨順。是故流中別立見流。如二狂牛繫在一扼。彼挽扼破已而走。如系一狂一不狂。彼不狂者能制狂者。如是見狂捷利行。住時不隨順住義是有漏義。是故余不動搖。結住結爛結雜已立有漏中流下隨順。是故流中別立見流。如四流四扼亦爾。問曰。何以故。一切經說流已。后說四扼。亦爾。答曰。所謂流則是扼。扼則是流。流下故說流。施扼故說扼。如此眾生流所流下。扼者施扼。彼當云何不受生死苦。如彼牛在犁中。施扼已以杖捶。當云何不挽犁。如是眾生流所流下扼者施扼。彼當云何不受生死苦。以是故一切經說流已后說扼亦爾。廣說四流四扼處盡。
鞞婆沙四受處第五
四受者。欲受戒受見受我受。問曰。四受有何性。答曰。欲受性三十四種。愛五恚五慢五無明五疑四十纏。是三十四欲受性。戒受性六種。欲界二色界二無色界二。是六種戒受性。見受性三十種。欲界十色界十無色界十。是三十種見受性。我受性三十八種。愛十色界五無色界五慢十色界五無色界五無明十色界。五無色界五疑八色界四無色界四。此百八種四受性。此四受性已種相身所有自然。說性已當說行。何以故說受。受有何義。答曰。二事故說受。能燃行捷疾行
【現代漢語翻譯】 現代漢語譯本： 不隨順時節安住的意義是有漏洞的意義。因此，其餘的都不會動搖。煩惱的繫縛、腐爛、混雜已經建立在有漏洞的輪迴中，隨之流下順應。因此，在輪迴中特別設立見解之流。如同兩頭狂牛被繫在一個軛上，它們掙脫軛后便逃走了。如果繫著一頭狂牛和一頭不狂的牛，那不狂的牛就能控制狂牛。同樣，見解的狂流迅速而猛烈地執行。安住于不隨順時節的意義是有漏洞的意義。因此，其餘的都不會動搖。煩惱的繫縛、腐爛、混雜已經建立在有漏洞的輪迴中，隨之流下順應。因此，在輪迴中特別設立見解之流。如同四流（catasroghāḥ）和四扼（catvāro yogāḥ）也是如此。有人問：為什麼一切經中先說流，后說四扼呢？回答說：所謂的流就是扼，扼就是流。向下流動所以說流，施加束縛所以說扼。如此眾生被輪迴所流下，被束縛所束縛，他們怎麼能不受生死的痛苦呢？如同牛在犁中，被施加了軛並用杖鞭打，怎麼能不拉犁呢？如此眾生被輪迴所流下，被束縛所束縛，他們怎麼能不受生死的痛苦呢？因此，一切經中先說流，后說扼也是如此。關於四流和四扼的詳細解釋到此結束。
《鞞婆沙》四受處第五
四受（catvāri upādānāni）是：欲受（kāmopādāna），戒受（śīlavratopādāna），見受（dṛṣṭyupādāna），我受（ātmavādopādāna）。有人問：四受有什麼性質？回答說：欲受的性質有三十四種，即愛（rāga）五種，恚（dveṣa）五種，慢（māna）五種，無明（avidyā）五種，疑（vicikitsā）四種，四十纏（paripendha）。這是三十四種欲受的性質。戒受的性質有六種，即欲界（kāmadhātu）的二（此處原文有缺失，無法翻譯），無（此處原文有缺失，無法翻譯）二種。這是六種戒受的性質。見受的性質有三十種，即欲界的十（此處原文有缺失，無法翻譯），無（此處原文有缺失，無法翻譯）十種。這是三十種見受的性質。我受的性質有三十八種，即愛十（此處原文有缺失，無法翻譯）五無（此處原文有缺失，無法翻譯）五，慢十（此處原文有缺失，無法翻譯）五無（此處原文有缺失，無法翻譯）五，無明十（此處原文有缺失，無法翻譯）五無（此處原文有缺失，無法翻譯）五，疑八（此處原文有缺失，無法翻譯）四無（此處原文有缺失，無法翻譯）四。這總共一百零八種是四受的性質。這四受的性質已經種下，與身體所有自然相連。說完性質，接下來應該說行為。為什麼要說受？受有什麼意義？回答說：因為兩種原因要說受，它能點燃行為，使之迅速而猛烈地執行。
【English Translation】 English version: The meaning of abiding without conforming to the times is the meaning of being tainted. Therefore, the rest do not waver. The binding, decay, and mixture of afflictions have already been established in the tainted cycle of existence, flowing down in accordance. Therefore, the stream of views is specifically established within the cycle of existence. It is like two mad oxen tied to one yoke; they break the yoke and run away. If one mad ox and one non-mad ox are tied together, the non-mad one can control the mad one. Likewise, the mad stream of views runs swiftly and fiercely. Abiding in the meaning of not conforming to the times is the meaning of being tainted. Therefore, the rest do not waver. The binding, decay, and mixture of afflictions have already been established in the tainted cycle of existence, flowing down in accordance. Therefore, the stream of views is specifically established within the cycle of existence. It is like the four streams (catasroghāḥ) and the four yokes (catvāro yogāḥ) are also like this. Someone asks: Why do all the sutras first speak of streams and then of the four yokes? The answer is: What is called a stream is a yoke, and what is called a yoke is a stream. It is called a stream because it flows downward, and it is called a yoke because it imposes bondage. If beings are flowed down by the cycle of existence and bound by bondage, how can they not suffer the pain of birth and death? It is like an ox in a plow, being yoked and beaten with a stick; how can it not pull the plow? If beings are flowed down by the cycle of existence and bound by bondage, how can they not suffer the pain of birth and death? Therefore, all the sutras first speak of streams and then of the four yokes as well. The detailed explanation of the four streams and four yokes ends here.
《Vibhaṣā》The Fifth Section on the Four Attachments
The four attachments (catvāri upādānāni) are: attachment to desires (kāmopādāna), attachment to vows and precepts (śīlavratopādāna), attachment to views (dṛṣṭyupādāna), and attachment to the self (ātmavādopādāna). Someone asks: What is the nature of the four attachments? The answer is: The nature of attachment to desires is thirty-fourfold, namely, five kinds of desire (rāga), five kinds of hatred (dveṣa), five kinds of pride (māna), five kinds of ignorance (avidyā), four kinds of doubt (vicikitsā), and forty entanglements (paripendha). This is the thirty-fourfold nature of attachment to desires. The nature of attachment to vows and precepts is sixfold, namely, two (missing text in original, untranslatable) of the desire realm (kāmadhātu), and two non-(missing text in original, untranslatable). This is the sixfold nature of attachment to vows and precepts. The nature of attachment to views is thirtyfold, namely, ten (missing text in original, untranslatable) of the desire realm, and ten non-(missing text in original, untranslatable). This is the thirtyfold nature of attachment to views. The nature of attachment to the self is thirty-eightfold, namely, ten (missing text in original, untranslatable) of desire, five non-(missing text in original, untranslatable), ten (missing text in original, untranslatable) of pride, five non-(missing text in original, untranslatable), ten (missing text in original, untranslatable) of ignorance, five non-(missing text in original, untranslatable), eight (missing text in original, untranslatable) of doubt, and four non-(missing text in original, untranslatable). These one hundred and eight in total are the nature of the four attachments. The nature of these four attachments has already been sown and is naturally connected to everything the body possesses. Having spoken of the nature, we should next speak of the actions. Why speak of attachment? What is the meaning of attachment? The answer is: Attachment is spoken of for two reasons; it can ignite actions, making them run swiftly and fiercely.
。能燃行者。燃五趣中行。捷疾行者利故。或曰。三事故說受燒受斷是故說受。問曰。云何燒義。答曰。薪義是受義。壞義是受義。纏義是受義。薪義是受義者。如因薪火燃。如是眾生因結薪行火燃。是故薪義是受義。壞義是受義者。如利刺極入身中能壞身。如此受利刺極入法中能壞法身。是故壞義是受義。纏義是受義者。如蠶蟲要以綿自纏而於中死。如是此眾生要以結自纏而生惡趣中。是故纏義是受義。薪義壞義纏義是受義。問曰。何以故。無明有漏中別立無明漏。流中無明流。扼中無明扼。然受中不別立無明受。答曰。佛世尊於法真諦。余真無能過。彼盡知法相盡知行。謂法能擔彼別立。或曰。前已說二事故。說受行燃捷疾行。彼無明雖燃五趣行。但非捷疾行。鈍故爛故不利行故不定故不斷故。或曰此前已說三事故。名為受能燒受斷彼無明。雖有燒受但不斷。捷利者。能斷彼鈍爛不利行不定不斷。以是故受中不別立無明受。問曰。何以五見流中合立見流。扼中合立見扼。何以受中四見立見。受一見立戒受。答曰。佛世尊於法真諦。余真無能過。彼盡知法相盡知行。謂法能擔別立。或曰。前已說二事故。說受行然捷疾行。彼戒盜等然五趣行等余見。或曰。前已說三事故。名為受能燒受斷。彼戒盜等燒受斷等余見。或
【現代漢語翻譯】 現代漢語譯本： 能燃燒行者，燃燒五趣（地獄、餓鬼、畜生、人、天）中的行為。捷疾行者，因為其利益的緣故。或者說，因為三種事故，所以說『受』能被燒、能被斷，因此才說『受』。 問：什麼是『燒』的含義？ 答：『薪』是『受』的含義，『壞』是『受』的含義，『纏』是『受』的含義。『薪』是『受』的含義，例如因為柴薪，火才能燃燒。同樣，眾生因為煩惱之薪，行為之火才能燃燒。所以說，『薪』是『受』的含義。『壞』是『受』的含義，例如鋒利的刺深深扎入身體，能夠破壞身體。同樣，『受』這根利刺深深扎入法中，能夠破壞法身。所以說，『壞』是『受』的含義。『纏』是『受』的含義，例如蠶蟲用絲將自己纏繞，最終死在其中。同樣，眾生用煩惱將自己纏繞，最終生於惡趣之中。所以說，『纏』是『受』的含義。『薪』、『壞』、『纏』都是『受』的含義。 問：為什麼在無明、有漏中，要單獨設立『無明漏』，在『流』中設立『無明流』，在『扼』中設立『無明扼』，然而在『受』中卻不單獨設立『無明受』呢？ 答：佛世尊對於法的真諦，沒有任何其他的真理能夠超越。他完全了解法的相狀，完全了解法的執行。他認為法能夠承擔，所以才單獨設立。或者說，之前已經說了兩種事故，所以說『受』能使行為燃燒，並且迅速執行。而無明雖然能燃燒五趣的行為，但並非迅速執行，因為它遲鈍、腐爛、不利於執行、不定、不能斷除。 或者說，此前已經說了三種事故，名為『受』能燒、能受、能斷。而無明雖然有燒和受，但不能斷除。而捷利者，能夠斷除那些遲鈍、腐爛、不利於執行、不定、不能斷除的事物。因此，在『受』中不單獨設立『無明受』。 問：為什麼在五見（身見、邊見、邪見、見取見、戒禁取見）中，『流』中合併設立『見流』，『扼』中合併設立『見扼』。為什麼在『受』中，四見（身見、邊見、邪見、見取見）設立『見受』，而一見（戒禁取見）設立『戒受』呢？ 答：佛世尊對於法的真諦，沒有任何其他的真理能夠超越。他完全了解法的相狀，完全了解法的執行。他認為法能夠承擔，所以才單獨設立。或者說，之前已經說了兩種事故，所以說『受』能使行為燃燒，並且迅速執行。那些戒盜等燃燒五趣的行為，等同於其他的見。 或者說，此前已經說了三種事故，名為『受』能燒、能受、能斷。那些戒盜等燒、受、斷，等同於其他的見。
【English Translation】 English version: 'That which can burn the practitioner' burns the actions within the five realms of existence (hell, hungry ghosts, animals, humans, and gods). 'The one who acts swiftly' does so because of its benefit. Alternatively, it is said that because of three occurrences, it is said that 'feeling' can be burned and can be severed, therefore 'feeling' is spoken of. Question: What is the meaning of 'burning'? Answer: 'Fuel' is the meaning of 'feeling', 'destruction' is the meaning of 'feeling', 'entanglement' is the meaning of 'feeling'. 'Fuel' is the meaning of 'feeling', just as fire burns because of fuel. Similarly, sentient beings burn the fire of action because of the fuel of defilements. Therefore, 'fuel' is the meaning of 'feeling'. 'Destruction' is the meaning of 'feeling', just as a sharp thorn deeply pierces the body and can destroy the body. Similarly, 'feeling', like a sharp thorn, deeply pierces the Dharma and can destroy the Dharma body. Therefore, 'destruction' is the meaning of 'feeling'. 'Entanglement' is the meaning of 'feeling', just as a silkworm entangles itself with silk and eventually dies within it. Similarly, sentient beings entangle themselves with defilements and are born into evil realms. Therefore, 'entanglement' is the meaning of 'feeling'. 'Fuel', 'destruction', and 'entanglement' are all meanings of 'feeling'. Question: Why is it that within ignorance (Avidya), outflows (Asava), a separate 'outflow of ignorance' (Avidya-asava) is established, within 'streams' (Ogha), a 'stream of ignorance' (Avidya-ogha) is established, and within 'yokes' (Yoga), a 'yoke of ignorance' (Avidya-yoga) is established, yet within 'feeling' (Vedana), a separate 'feeling of ignorance' (Avidya-vedana) is not established? Answer: The Buddha, the World Honored One, regarding the true essence of the Dharma, no other truth can surpass it. He fully understands the characteristics of the Dharma, fully understands the workings of the Dharma. He believes that the Dharma can bear, therefore he establishes it separately. Alternatively, it has already been said that there are two occurrences, therefore it is said that 'feeling' can cause actions to burn and to proceed swiftly. Although ignorance can burn the actions of the five realms, it does not proceed swiftly, because it is dull, rotten, not beneficial for action, uncertain, and cannot be severed. Or, it has already been said that there are three occurrences, named 'feeling' can burn, can be felt, and can be severed. Although ignorance has burning and feeling, it cannot be severed. But the swift and sharp one can sever those things that are dull, rotten, not beneficial for action, uncertain, and cannot be severed. Therefore, within 'feeling', a separate 'feeling of ignorance' is not established. Question: Why is it that within the five views (Sakkayaditthi, Vicikiccha, Silabbataparamasa, Kamaraga, Patigha), within 'streams' (Ogha), the 'stream of views' (Ditthi-ogha) is established by combining them, and within 'yokes' (Yoga), the 'yoke of views' (Ditthi-yoga) is established by combining them. Why is it that within 'feeling' (Vedana), four views (Sakkayaditthi, Vicikiccha, Kamaraga, Patigha) establish 'feeling of views' (Ditthi-vedana), while one view (Silabbataparamasa) establishes 'feeling of adherence to rites and rituals' (Silabbata-vedana)? Answer: The Buddha, the World Honored One, regarding the true essence of the Dharma, no other truth can surpass it. He fully understands the characteristics of the Dharma, fully understands the workings of the Dharma. He believes that the Dharma can bear, therefore he establishes it separately. Alternatively, it has already been said that there are two occurrences, therefore it is said that 'feeling' can cause actions to burn and to proceed swiftly. Those adherence to rites and rituals, theft, etc., burn the actions of the five realms, equivalent to other views. Or, it has already been said that there are three occurrences, named 'feeling' can burn, can be felt, and can be severed. Those adherence to rites and rituals, theft, etc., burn, feel, and sever, equivalent to other views.
曰。違道故遠解脫故。違道者。欲種種苦行為清凈。遠解脫者。如彼依此見而遠涅槃。或曰。二事欺誑故。二事者。此內法外法。問曰。云何此內法欺誑。答曰。等受持乞食糞掃衣露坐。受持沙門十二凈行。如人似凈行。如彼尊者婆耶。日日澡浴如似凈行。如是此內法欺誑。此外法雲何欺誑。謂欲種種苦行為凈。此尊者瞿沙亦爾說。此世間現事如見火二事。欺誑如小兒。以是故受中四見立見。受一見立戒受。問曰。何以故說我受為行耶為緣耶。若行是我受者。應身見是我受。此是我行。若緣是我受者而無我。作此論已說曰。亦非行亦非緣。問曰。若不爾此云何。答曰。處所故。此欲界結欲處故。轉行眾生處故。具處故。色無色界結非欲處故。轉行非眾生處故。非具處故。但我處故。以故爾。如佛契經說。此四受者何本何習何生何緣。答曰。此四受無明本無明習無明生無明緣。問曰。如一切契經說。愛緣受。何以故。此契經中說無明緣受。答曰。為異學故。彼異學亦出家舍家妻子。無家無守不畜財寶。彼亦無多惡。但由無明故。依諸見令彼生惡趣中。如彼老象入污泥中而陷沒。如是彼異學由無明故。依諸見令彼生惡趣中。以是故佛契經說。四受無明本無明習無明生無明緣。廣說四受處盡。
鞞婆沙四縛受處第六
【現代漢語翻譯】 現代漢語譯本： 問：為什麼說違背正道就會遠離解脫？答：因為違背正道的人，會認為通過各種苦行可以獲得清凈；而遠離解脫的人，就像那些依據錯誤見解而追求涅槃的人一樣。或者說，這是因為兩種事物在欺騙他們。這兩種事物指的是內在的法和外在的法。問：內在的法是如何欺騙人的呢？答：比如，執著于托缽乞食、穿糞掃衣、露天而坐等行為，或者執著于沙門的十二種凈行。有些人表面上看起來像是在修行凈行，就像尊者婆耶（Bhava）一樣，每天洗澡，看起來好像很清凈。這就是內在的法在欺騙人。那麼，外在的法又是如何欺騙人的呢？答：比如，認為通過各種苦行可以獲得清凈。尊者瞿沙（Ghosha）也說過，世間上的事物，就像看到火一樣，這兩種事物就像欺騙小孩子一樣欺騙人。因此，人們會基於四種受（受 वेदना，feeling）而建立錯誤的見解，基於一種受而建立戒律。問：為什麼要說『我受』是行（行 संस्कार，volition）或者緣（緣 प्रत्यय，condition）呢？如果『行』是『我受』，那麼身見（身見 सकायदृष्टि，belief in self）就應該是『我受』，這就是我的『行』。如果『緣』是『我受』，那麼就沒有『我』了。在進行這樣的討論之後，佛說：『我受』既不是『行』，也不是『緣』。問：如果不是這樣，那又是什麼呢？答：是因為處所的緣故。欲界（欲界 कामधातु，desire realm）是結縛（結 बन्धन，bondage）的處所，是慾望的處所，是眾生輪迴的處所，是各種條件都具備的處所。而色界（色界 रूपधातु，form realm）和無色界（無色界 आरूप्यधातु，formless realm）的結縛不是慾望的處所，輪迴也不是眾生的處所，也不是各種條件都具備的處所，只是『我』的處所。所以是這樣的。正如佛經所說：這四種受的根本是什麼？習性是什麼？生起的原因是什麼？緣是什麼？答：這四種受以無明（無明 अविद्या，ignorance）為根本，以無明為習性，以無明為生起的原因，以無明為緣。問：正如所有的佛經所說，愛（愛 तृष्णा，craving）是受的緣。為什麼這部佛經中說無明是受的緣呢？答：這是爲了那些異學（異學 外道，non-Buddhist schools）的緣故。那些異學也出家，捨棄家庭和妻子，沒有家，沒有守護，不積蓄財寶。他們也沒有太多的惡行，但由於無明，依據各種錯誤的見解，導致他們墮入惡趣之中。就像老象陷入污泥中一樣，那些異學由於無明，依據各種錯誤的見解，導致他們墮入惡趣之中。因此，佛經說，四種受以無明為根本，以無明為習性，以無明為生起的原因，以無明為緣。以上是關於四種受的處所的詳細解釋。
《鞞婆沙》（Vibhasa）四縛受處第六
【English Translation】 English version: Question: Why is it said that deviating from the path leads to being far from liberation? Answer: Because those who deviate from the path think that they can attain purity through various ascetic practices; and those who are far from liberation are like those who seek Nirvana based on wrong views. Or, it is because two things are deceiving them. These two things refer to the internal dharma and the external dharma. Question: How does the internal dharma deceive people? Answer: For example, being attached to begging for food, wearing discarded rags, sitting in the open, or being attached to the twelve pure practices of a Shramana (沙門，ascetic). Some people appear to be practicing pure conduct, like the Venerable Bhava (婆耶), who bathes every day, seemingly pure. This is how the internal dharma deceives people. Then, how does the external dharma deceive people? Answer: For example, thinking that one can attain purity through various ascetic practices. The Venerable Ghosha (瞿沙) also said that worldly things, like seeing fire, deceive people like deceiving children. Therefore, people establish wrong views based on the four types of feeling (受), and establish precepts based on one type of feeling. Question: Why is it said that 'my feeling' is a volition (行) or a condition (緣)? If 'volition' is 'my feeling', then the belief in self (身見) should be 'my feeling', and this is my 'volition'. If 'condition' is 'my feeling', then there is no 'self'. After such a discussion, the Buddha said: 'My feeling' is neither 'volition' nor 'condition'. Question: If it is not so, then what is it? Answer: It is because of the place. The desire realm (欲界) is the place of bondage (結), the place of desire, the place of the cycle of rebirth for sentient beings, and the place where all conditions are met. The bondage of the form realm (色界) and the formless realm (無色界) is not the place of desire, the cycle of rebirth is not the place of sentient beings, and it is not the place where all conditions are met, but only the place of 'self'. So it is like this. As the sutra says: What is the root of these four types of feeling? What is the habit? What is the cause of arising? What is the condition? Answer: These four types of feeling have ignorance (無明) as their root, ignorance as their habit, ignorance as their cause of arising, and ignorance as their condition. Question: As all the sutras say, craving (愛) is the condition of feeling. Why does this sutra say that ignorance is the condition of feeling? Answer: This is for the sake of those non-Buddhist schools (異學). Those non-Buddhist schools also renounce the world, abandon their families and wives, have no home, no protection, and do not accumulate wealth. They also do not have much evil conduct, but due to ignorance, based on various wrong views, they fall into evil realms. Just like an old elephant sinking into the mud, those non-Buddhist schools, due to ignorance, based on various wrong views, fall into evil realms. Therefore, the sutra says that the four types of feeling have ignorance as their root, ignorance as their habit, ignorance as their cause of arising, and ignorance as their condition. The above is a detailed explanation of the places of the four types of feeling.
《Vibhasa》: The Sixth Section on the Places of the Four Bonds of Feeling
四縛者。欲愛身縛。瞋恚身縛。戒盜身縛。我見身縛。問曰。四縛有何性。答曰。欲愛身縛欲界愛五種。瞋恚身縛恚五種。戒盜身縛三界六種。我見身縛三界十二種。此二十八是四縛性。此縛性已種相身所有自然。說性已當說行。何以故說縛。縛有何義。答曰。束義是縛義。連續義是縛義。束義是縛義者。如彼施設所說。此無明未盡未知已彼彼身彼彼依彼彼得已身亦是因亦是緣。束而束遍束。連續相連續。如巧鬘師鬘師弟子。繩長綖已結作種種鬘。彼綖于彼華亦是因亦是緣。結而結遍結。連續相連續。如是此無明未盡未知已彼彼身彼彼依彼彼得已身亦是因亦是緣。束而束遍束。連續相連續。是故說束義是縛義連續義是縛義。相連續是縛義者。如彼契經說。當爾時香食(中陰也)。二心中必有一。或愛相應。或恚相應。是故說連續義是縛義。問曰。若此眾生生死中。束而束遍束是縛義者。一切結亦爾。眾生生死中束而束遍束。何以故。立四縛不立余。答曰。是世尊余言略言欲令行言。世尊為教化故。或曰。為人故為眷屬故為器故為教化故。尊者瞿沙說曰。世尊於法真諦余真無能過。彼盡知法相盡知行。若有縛相立縛中。無縛相不立縛中。或曰。謂極縛三界眾生。欲愛身縛瞋恚身縛極縛欲界眾生。戒盜身縛我見身縛
極縛三界眾生。或曰。謂二事極縛白衣及學道者。欲愛身縛瞋恚身縛極縛白衣。戒盜身縛我見身縛極縛學道者。如白衣及學道。如出家及不出家。舍家妻子及不捨家妻子。有家無家。有畜財寶不畜財寶盡當知。或曰。謂能起二諍。一者淫慾故諍。二者見欲故諍。如彼契經。持澡罐杖梵志至尊者迦栴延所。而問迦栴延。何因何緣。王王共諍。梵志梵志共諍。居士。居士共諍。縣縣共諍。國國共諍。答曰。此梵志因淫慾著故。令此王王共諍。梵志梵志共諍。居士居士共諍。縣縣共諍。國國共諍。重問曰。迦旃延此沙門亦無家無所守不畜財寶。迦栴延何固何緣。沙門沙門共諍。答曰。見欲著故。此梵志沙門沙門共諍。謂彼能起二諍。一者淫慾。二者見欲。以故爾。如諍如是二邊二箭二轉二戲盡當知。以是故立四縛不立余。廣說四縛處盡。
鞞婆沙論卷第二 大正藏第 28 冊 No. 1547 鞞婆沙論
鞞婆沙論卷第三
阿羅漢尸陀槃尼撰
符秦罽賓三藏僧伽跋澄譯
五蓋處第七
五蓋者。欲愛瞋恚睡眠調悔疑。問曰。五蓋有何性。答曰。欲愛慾界五種六識身。瞋恚五種六識身。睡調二俱三界五種。不善無記一切染污心可得。于中不善者立蓋中。無記不立蓋中。眠欲界五種善
【現代漢語翻譯】 現代漢語譯本 極度束縛三界眾生。或者說，指的是兩件事極度束縛在家居士和修行者。欲愛和身見束縛，嗔恚和身見束縛，極度束縛在家居士。戒律盜取和身見束縛，我見和身見束縛，極度束縛修行者。如同在家居士和修行者一樣，如同出家和不出家一樣，捨棄家庭妻子和不捨棄家庭妻子一樣，有家和無家一樣，有畜養財寶和不畜養財寶一樣，都應當知道。或者說，指的是能夠引起兩種爭端。一是由於淫慾而引起的爭端，二是由於見解上的慾望而引起的爭端。如同那部契經所說，手持澡罐和杖的婆羅門來到尊者迦旃延（Katyayana）那裡，問迦旃延：『因為什麼原因，什麼緣故，國王和國王之間互相爭鬥，婆羅門和婆羅門之間互相爭鬥，居士和居士之間互相爭鬥，縣和縣之間互相爭鬥，國和國之間互相爭鬥？』迦旃延回答說：『這位婆羅門因為對淫慾的執著，才使得這些國王和國王之間互相爭鬥，婆羅門和婆羅門之間互相爭鬥，居士和居士之間互相爭鬥，縣和縣之間互相爭鬥，國和國之間互相爭鬥。』婆羅門又問：『迦旃延，這些沙門（Sramana）也沒有家，也沒有什麼可以守護的，也不畜養財寶，迦旃延因為什麼緣故，什麼原因，沙門和沙門之間互相爭鬥？』迦旃延回答說：『因為對見解上的慾望的執著，這些婆羅門和沙門之間互相爭鬥。』指的是他們能夠引起兩種爭端，一是淫慾，二是見解上的慾望，因此才會這樣。如同爭端一樣，像這樣兩種邊見、兩種箭、兩種轉變、兩種戲論，都應當知道。因此才建立四種束縛，而不建立其他的。廣泛地說，四種束縛之處就說完了。
《鞞婆沙論》卷第二 大正藏第 28 冊 No. 1547 《鞞婆沙論》
《鞞婆沙論》卷第三
阿羅漢尸陀槃尼（Arhat Sitapani）撰
符秦罽賓三藏僧伽跋澄（Samghabhadra）譯
五蓋處第七
五蓋指的是：欲愛（desire）、嗔恚（hatred）、睡眠（sloth）、調悔（restlessness and remorse）、疑（doubt）。問：五蓋有什麼樣的性質？答：欲愛是欲界的五種六識身。嗔恚是五種六識身。睡眠和調悔二者都包括三界的五種。不善和無記的一切染污心都可以得到。其中不善的才被立為蓋，無記的則不被立為蓋。睡眠是欲界的五種善。
【English Translation】 English version Extremely binding sentient beings in the Three Realms. Alternatively, it refers to two things that extremely bind laypeople and practitioners. Lust and attachment, and attachment to the body bind; hatred and attachment to the body bind, extremely binding laypeople. Precepts being stolen and attachment to the body bind; self-view and attachment to the body bind, extremely binding practitioners. Just as with laypeople and practitioners, just as with those who have left home and those who have not, just as with those who have abandoned family and wives and those who have not, just as with those who have a home and those who do not, just as with those who possess livestock and treasures and those who do not, all should be known. Alternatively, it refers to being able to incite two kinds of disputes. First, disputes arising from lust; second, disputes arising from desires based on views. As stated in that sutra, a Brahmin holding a water pot and staff came to the Venerable Katyayana (迦旃延) and asked Katyayana: 'Due to what cause, what reason, do kings fight with kings, Brahmins fight with Brahmins, householders fight with householders, counties fight with counties, and countries fight with countries?' Katyayana replied: 'This Brahmin, due to attachment to lust, causes these kings to fight with kings, Brahmins to fight with Brahmins, householders to fight with householders, counties to fight with counties, and countries to fight with countries.' The Brahmin asked again: 'Katyayana, these Sramanas (沙門) have no home, nothing to protect, and do not possess treasures. Katyayana, due to what reason, what cause, do Sramanas fight with Sramanas?' Katyayana replied: 'Due to attachment to desires based on views, these Brahmins and Sramanas fight with Sramanas.' It refers to their ability to incite two kinds of disputes: first, lust; second, desires based on views. Therefore, it is like this. Just like disputes, in this way, the two extremes, the two arrows, the two transformations, the two plays, all should be known. Therefore, four bonds are established, and no others are established. Broadly speaking, the places of the four bonds are finished.
《Vibhasa Sastra》 Volume 2 Taisho Tripitaka Volume 28, No. 1547 《Vibhasa Sastra》
《Vibhasa Sastra》 Volume 3
Composed by Arhat Sitapani (阿羅漢尸陀槃尼)
Translated by Samghabhadra (僧伽跋澄) of Kipin during the Fu Qin Dynasty
The Seventh Section on the Five Coverings
The five coverings are: desire (欲愛), hatred (瞋恚), sloth (睡眠), restlessness and remorse (調悔), and doubt (疑). Question: What is the nature of the five coverings? Answer: Desire is the five types of six consciousness bodies of the desire realm. Hatred is the five types of six consciousness bodies. Sloth and restlessness both include the five types of the three realms. All defiled minds, whether unwholesome or neutral, can be obtained. Among them, only the unwholesome are established as coverings, while the neutral are not. Sloth is the five types of goodness in the desire realm.
不善無記。于中不善者立蓋中。謂善無記不立蓋中。悔欲界思惟斷善不善。于中不善者立蓋中。善者不立蓋中。疑三界四種不善無記。于中不善者立蓋中。無記者不立蓋中。此三十種是五蓋性此是性。問曰。彼有何相。答曰。謂彼性即是相相即是性。一切法中不可離性說相。尊者婆須蜜說曰。于中欲得欲者便起欲愛。令眾生相違故起瞋恚。心沒故起睡。已沒不動便眠不息。相者是調心中生恨。種種恨所作惡故生悔。心中行未成意不定故便生疑。已說恨相當說行。可以故說蓋。蓋有何義。答曰。障義是蓋義。壞義是蓋義。破義是蓋義。墮義是蓋義。臥義是蓋義。障義是蓋者。而作障礙聖道及聖道方便善根。如彼契經所說。有樹大樹子小。而樹大謂覆余小樹。覆余樹已壞破墮臥。此云何。一千阇那。二伽賓阇羅。三伊說多。四閉缽羅。五必樓叉。六優曇跋羅。七尼拘類。八那梨伽羅。此樹大樹子小。而樹大覆余小樹。覆余樹已壞破墮臥。如大樹覆小樹已亦不生華不轉成果。如是眾生欲界心樹蓋所覆。不生覺意華。亦不轉成沙門果。是故說障義壞義破義墮義臥義是蓋義。問曰。若此蓋作障礙聖道及聖道方便善根者。一切諸結亦作障礙聖道及聖道方便善根。何以故立五蓋不立余。答曰。是世尊有餘言略言欲令行言。世尊為教化
【現代漢語翻譯】 現代漢語譯本： 不善和無記（既非善亦非惡的狀態）。其中，不善的（心所）被歸入蓋中（五蓋，即貪慾蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑蓋）。而善和無記的（心所）不被歸入蓋中。對於欲界的悔（對已做錯的事後悔）和思惟（思考），斷除善和不善（的行為）。其中，不善的（心所）被歸入蓋中，而善的（心所）不被歸入蓋中。對於三界（欲界、色界、無色界）的疑（懷疑），以及四種不善和無記（的心所），其中不善的（心所）被歸入蓋中，而無記的（心所）不被歸入蓋中。這三十種（心所）是五蓋的自性，這就是它們的自性。 問：它們有什麼樣的相（特徵）？ 答：它們的自性就是它們的相，相就是它們的自性。在一切法中，不能離開自性來談論相。尊者婆須蜜說：對於慾望，想要得到慾望的人就會生起欲愛（Kama-raga）。因為與眾生相違背，所以生起瞋恚（vyapada）。因為心沉沒，所以生起睡眠（styana）。已經沉沒不動，就睡眠不醒。相是指在調伏心中產生怨恨。因為種種怨恨所作的惡行，所以生起後悔（kaukritya）。心中所行之事未完成，意志不定，所以就生起懷疑（vicikitsa）。已經說了怨恨的相，現在應當說行（行為）。因為可以（覆蓋），所以稱為蓋。蓋有什麼意義？ 答：障礙是蓋的意義，破壞是蓋的意義，破除是蓋的意義，墮落是蓋的意義，覆臥是蓋的意義。障礙是蓋的意義，是指它會障礙聖道（arya-marga）以及聖道的方便善根。正如那部契經（sutra）所說，有的樹大而果實小，而樹大是指它覆蓋了其他小樹。覆蓋了其他樹之後，就會破壞、破除、墮落、覆臥。這是指什麼呢？一、千阇那（kimsuka），二、伽賓阇羅（kapittha），三、伊說多（icchu），四、閉缽羅（pippala），五、必樓叉（bilva），六、優曇跋羅（udumbara），七、尼拘類（nyagrodha），八、那梨伽羅（narikela）。這些樹大而果實小，而樹大覆蓋了其他小樹。覆蓋了其他樹之後，就會破壞、破除、墮落、覆臥。就像大樹覆蓋了小樹之後，小樹也不會開花，也不會結成果實。同樣，眾生在欲界的心樹被蓋所覆蓋，就不會生起覺意華（bodhyanga），也不會轉成沙門果（sramana-phala）。所以說障礙、破壞、破除、墮落、覆臥是蓋的意義。 問：如果這些蓋會障礙聖道以及聖道的方便善根，那麼一切諸結（klesha）也會障礙聖道以及聖道的方便善根。為什麼隻立五蓋而不立其他的（結）呢？ 答：這是世尊（Bhagavan）用簡略的語言，想要讓修行者容易理解。世尊是爲了教化（眾生）。
【English Translation】 English version: 'Non-virtuous' and 'indeterminate'. Among these, the non-virtuous are included in the 'coverings' (the five hindrances: desire, aversion, sloth, restlessness, and doubt). The virtuous and indeterminate are not included in the coverings. Regarding regret (over wrongdoings) and thought in the desire realm, severing virtuous and non-virtuous (actions). Among these, the non-virtuous are included in the coverings, while the virtuous are not. Regarding doubt in the three realms (desire realm, form realm, formless realm), and the four types of non-virtuous and indeterminate (mental states), the non-virtuous are included in the coverings, while the indeterminate are not. These thirty (mental states) are the nature of the five coverings; this is their nature. Question: What are their characteristics (lakshana)? Answer: Their nature is their characteristic, and their characteristic is their nature. In all dharmas, one cannot discuss characteristics apart from nature. Venerable Vasumitra said: Regarding desire, one who desires to obtain desire arises with desire-attachment (Kama-raga). Because of opposition to beings, aversion (vyapada) arises. Because the mind is submerged, sloth (styana) arises. Having submerged and not moving, one sleeps without waking. 'Characteristic' refers to generating resentment in the tamed mind. Because of the evil deeds done by various resentments, regret (kaukritya) arises. Because the actions in the mind are not completed and the will is not determined, doubt (vicikitsa) arises. Having spoken of the characteristic of resentment, one should now speak of action. Because it can (cover), it is called a 'covering'. What is the meaning of 'covering'? Answer: Obstruction is the meaning of 'covering', destruction is the meaning of 'covering', breaking is the meaning of 'covering', falling is the meaning of 'covering', lying down is the meaning of 'covering'. Obstruction as the meaning of 'covering' refers to its obstructing the Noble Path (arya-marga) and the roots of virtue that are expedient means to the Noble Path. As stated in that sutra, some trees are large with small fruits, and the large tree covers the other small trees. Having covered the other trees, it destroys, breaks, causes to fall, and lies upon them. What does this refer to? 1. Kimsuka (千阇那), 2. Kapittha (伽賓阇羅), 3. Icchu (伊說多), 4. Pippala (閉缽羅), 5. Bilva (必樓叉), 6. Udumbara (優曇跋羅), 7. Nyagrodha (尼拘類), 8. Narikela (那梨伽羅). These trees are large with small fruits, and the large tree covers the other small trees. Having covered the other trees, it destroys, breaks, causes to fall, and lies upon them. Just as when a large tree covers a small tree, the small tree will not blossom or bear fruit. Likewise, when the mind-tree of beings in the desire realm is covered by the coverings, it will not give rise to the flower of enlightenment factors (bodhyanga), nor will it transform into the fruit of a sramana (sramana-phala). Therefore, it is said that obstruction, destruction, breaking, falling, and lying down are the meanings of 'covering'. Question: If these coverings obstruct the Noble Path and the roots of virtue that are expedient means to the Noble Path, then all the fetters (klesha) also obstruct the Noble Path and the roots of virtue that are expedient means to the Noble Path. Why are only the five coverings established and not the others (fetters)? Answer: This is because the World-Honored One (Bhagavan) used concise language, wanting to make it easy for practitioners to understand. The World-Honored One is for the purpose of teaching (beings).
故。或曰。佛世尊於法真諦余真無能過者。彼盡知法相盡知行。謂有蓋相立蓋中。或曰。謂彼三界除欲時。極作障礙非余。或曰。謂彼正受障礙及果障礙。正受障礙者。九次第正受作障礙。果障礙者。九斷智果作障礙。或曰。欲愛者于離欲中而遠離。瞋恚者于離惡中而遠離。睡眠者于觀中而遠離。調悔者于止中而遠離。彼遠離已離欲離惡。止觀失已便心中生疑。有惡法報耶。無惡法報耶。或曰。欲愛瞋恚者壞戒身。睡眠壞慧身。調悔壞定身。彼已壞三身。於心中便生疑。有惡法報耶。無惡法報耶。或曰。欲愛瞋恚壞戒。睡眠壞觀。調悔壞止。彼壞三法已。於心中便生疑。有惡法報耶。無惡法報耶。或曰。謂欲界眾生數數行行。此中幾慢行。幾見行。地獄中雲。何行慢。豈可言我極燒汝。不知一切畜生豈有見耶。尊者瞿沙說亦爾。謂此欲界眾生數數行行而不見咎。欲令見咎故說五蓋。或曰。謂此因時作障礙。果時亦作障礙。因時作障礙者。若蓋現在前。爾時不可善有漏心現在前。何況無漏果時作障礙者。若生惡趣中受惡報時。當爾時障礙一切諸功德。以是故佛契經立五蓋非余。問曰。名五蓋種有幾。答曰。名五蓋種有七。欲愛瞋恚疑者。名亦三種亦三。睡眠者名有一種有二。調悔者名有一種有二。如是五蓋名有。五種有
七。如名如種如是名數種數。名異種異。名別種別。名覺種覺。如是盡當知。問曰。若蓋種有七。云何名立五蓋。答曰。以三事故。一食一治等擔。一食一治者。欲愛以何為食。謂凈想也。以何為治。不凈想也。如彼一食一治故立一蓋。瞋恚以何為食。謂相違想也。以何為治慈也。如彼一食一治故立一蓋。睡眠以何為食。愁憂不樂不欲食心沒也。以何為治觀也。如彼一食一治故二俱立一蓋。調悔以何為食。親里想國想種種想本戲笑想。已憶今憶當憶。以何為治止也。如彼一食一治故二俱立一蓋。疑以何為食。因前故猶豫。因后故猶豫。因中故猶豫。內亦有猶豫。何謂此云何此眾生從何所來當至何所。何因有云何有。以何為治。觀緣起法也。如彼一食一治故立一蓋。是故說一食一治。重擔者。等欲愛瞋恚。疑別蓋重擔等。睡眠調悔二俱蓋重擔。如彼村人能獨擔材擔。彼獨擔不能者二共擔材擔。如彼屋施椽。強者施一弱者施二。如是等欲愛瞋恚疑獨蓋重擔等。睡眠調悔二俱蓋重擔。是三事故名立五蓋。問曰。何以故佛契經。前說欲愛蓋后說乃至疑。答曰。順他說故如是順他說。如是應味次第順。或曰。世尊順說故他亦順受。故佛說如是順受亦如是順。或曰。本末順故。本末順者。前生欲愛。是故佛前說后至疑。是故佛后說
【現代漢語翻譯】 現代漢語譯本 七、如同名稱一樣，種類也一樣，名稱的數量和種類的數量也是如此。名稱不同，種類也不同。名稱有區別，種類也有區別。名稱覺悟，種類也覺悟。這些都應當知道。問：如果蓋（āvaraṇa）的種類有七種，為什麼只建立五蓋（pañca āvaraṇāni）？答：因為有三種原因。一是食，一是治，以及等同的負擔。所謂『一食一治』，是指欲愛（kāmacchanda）以什麼為食？以清凈想（subha-saññā）為食。以什麼為治？以不凈想（asubha-saññā）為治。像這樣一食一治，所以立為一蓋。瞋恚（vyāpāda）以什麼為食？以相違想（paṭigha-saññā）為食。以什麼為治？以慈（mettā）為治。像這樣一食一治，所以立為一蓋。睡眠（thīna）以什麼為食？以憂愁、不快樂、不欲食、心沉沒為食。以什麼為治？以觀（vipassanā）為治。像這樣一食一治，所以二者都立為一蓋。掉悔（uddhacca-kukkucca）以什麼為食？以親里想、國家想、種種想、過去戲笑想為食，回憶已經憶起的、現在憶起的、將來憶起的。以什麼為治？以止（samatha）為治。像這樣一食一治，所以二者都立為一蓋。疑（vicikicchā）以什麼為食？因為前因而猶豫，因為后因而猶豫，因為中間因而猶豫。內心也有猶豫：『這是什麼？這是如何？此眾生從何處來？將到何處去？什麼因緣而有？如何而有？』以什麼為治？以觀察緣起法（paṭicca-samuppāda）為治。像這樣一食一治，所以立為一蓋。因此說一食一治。 重擔方面，欲愛、瞋恚、疑是單獨的蓋，各自承擔重擔。睡眠和掉悔二者共同承擔蓋的重擔。就像村裡人，能獨自承擔木材的就獨自承擔，不能獨自承擔的就兩個人共同承擔。又像房屋，強壯的椽子承受一份重量，弱的椽子承受兩份重量。像這樣，欲愛、瞋恚、疑是單獨的蓋，各自承擔重擔。睡眠和掉悔二者共同承擔蓋的重擔。因為這三種原因，所以建立五蓋。問：為什麼佛陀的契經（sutta），先說欲愛蓋，后說乃至疑蓋？答：爲了順應他人所說，所以這樣順應他人所說。應當按照味道的順序順應。或者說，世尊（bhagavat）順應著說，所以他人也順應著接受。所以佛陀說這樣順應著接受，也像這樣順應著。或者說，因為本末的順序。所謂本末的順序，是指前生起欲愛，所以佛陀先說；後生起疑，所以佛陀后說。
【English Translation】 English version 7. As the name is, so is the kind; the number of names and the number of kinds are likewise. Different names, different kinds. Distinct names, distinct kinds. Awakened names, awakened kinds. All this should be known. Question: If there are seven kinds of hindrances (āvaraṇa), why are only five hindrances (pañca āvaraṇāni) established? Answer: Because of three reasons. One is food, one is cure, and equal burdens. 'One food, one cure' means: What is the food for sensual desire (kāmacchanda)? It is the pure thought (subha-saññā). What is the cure? It is the impure thought (asubha-saññā). Thus, one food and one cure, therefore one hindrance is established. What is the food for ill-will (vyāpāda)? It is the thought of opposition (paṭigha-saññā). What is the cure? It is loving-kindness (mettā). Thus, one food and one cure, therefore one hindrance is established. What is the food for sloth and torpor (thīna)? It is sorrow, unhappiness, lack of desire, and sinking of the mind. What is the cure? It is insight (vipassanā). Thus, one food and one cure, therefore both are established as one hindrance. What is the food for restlessness and remorse (uddhacca-kukkucca)? It is thoughts of relatives, thoughts of country, various thoughts, and past laughter, remembering what has been remembered, what is being remembered, and what will be remembered. What is the cure? It is tranquility (samatha). Thus, one food and one cure, therefore both are established as one hindrance. What is the food for doubt (vicikicchā)? It is doubt because of the past, doubt because of the future, doubt because of the present. There is also doubt within: 'What is this? How is this? From where did this being come? Where will it go? What is the cause? How does it exist?' What is the cure? It is observing dependent origination (paṭicca-samuppāda). Thus, one food and one cure, therefore one hindrance is established. Therefore, it is said, 'one food, one cure'. Regarding burdens, sensual desire, ill-will, and doubt are individual hindrances, each bearing its own burden. Sloth and torpor, and restlessness and remorse, together bear the burden of a hindrance. Just as villagers, those who can carry timber alone do so, and those who cannot carry it alone carry it together. Also, like a house, strong rafters bear one share of the weight, and weak rafters bear two shares. Thus, sensual desire, ill-will, and doubt are individual hindrances, each bearing its own burden. Sloth and torpor, and restlessness and remorse, together bear the burden of a hindrance. Because of these three reasons, five hindrances are established. Question: Why does the Buddha's discourse (sutta) first mention the hindrance of sensual desire, and then doubt? Answer: To accord with what others say, thus according with what others say. One should accord with the order of tastes. Or, the Blessed One (bhagavat) speaks in accordance, so others also accept in accordance. Therefore, the Buddha speaks of accepting in accordance, and it is also like that in accordance. Or, because of the order of beginning and end. The order of beginning and end means that sensual desire arises first, so the Buddha speaks of it first; doubt arises later, so the Buddha speaks of it later.
。尊者婆須蜜說曰。愛樂境界故而起欲愛。若失愛樂境界而生瞋恚。已失愛樂境界便生憂戚。是睡身已著睡便眠。眠覺已便起調。起調已便起悔。悔隨順疑。有善法報耶。無有善法報耶。是本末順故。佛契經前說欲愛后說乃至疑。此佛契經中五蓋說十。問曰。何以故佛契經五蓋說十。答曰。三事故內外故種故善不善故。內外者云何。佛說契經有內欲愛有外慾愛。如內欲愛即是蓋。非智非等覺不轉成涅槃。如外慾愛即是蓋。非智非等覺。不轉成涅槃。有內瞋恚想。有外瞋恚想。如內瞋恚想即是蓋。非智非等覺。不轉成涅槃。如內瞋恚想即是蓋。非智非等覺。不轉成涅槃。種者有睡有眠。如睡即是蓋。非智非等覺不轉成涅槃。如眠即是蓋非智非等覺不轉成涅槃。有調有悔。如調即是蓋。非智非等覺不輪成涅槃。如悔即是蓋。非智非等覺。不轉成涅槃。善不善者。有疑善法有疑不善法。如疑善法即是蓋。非智非等覺。不轉成涅槃。如疑不善法即是蓋。非智非等覺。不轉成涅槃。是三事內外故種故善不善法故。佛世尊契經五蓋說十。說曰。七使中無明不立蓋中。慢不立蓋中。見不立蓋中。色無色界結不立蓋中。問曰。何以故無明不立蓋中。答曰。等重擔故立五蓋。無明極重也。問曰。慢何以故不立蓋中。答曰。蓋者心覆。慢者
【現代漢語翻譯】 現代漢語譯本： 尊者婆須蜜說：『因為喜愛所樂的境界，所以生起貪慾之愛（欲愛）。如果失去了所愛的境界，就會產生嗔恚（瞋恚）。已經失去了所愛的境界，便會產生憂愁悲傷（憂戚）。身體昏昏欲睡（睡身）已經沾染了睡眠（睡）便會入眠（眠）。從睡眠中醒來（眠覺）后，便會感到心神不寧（起調）。心神不寧之後，便會產生後悔（起悔）。後悔又會順著產生疑惑（疑）：這樣做會有善法的果報嗎？沒有善法的果報嗎？』這是從根本到末梢的順序。 佛陀的契經（佛契經）中先說貪慾之愛，后說乃至疑惑。這部佛陀契經中，五蓋（五蓋）被說成了十種。問：『為什麼佛陀契經中五蓋被說成十種？』答：『因為三種原因：內外之分，種類之分，善與不善之分。』 內外之分是怎樣的呢？佛陀在契經中說，有內在的貪慾之愛，有外在的貪慾之愛。如內在的貪慾之愛，就是蓋（蓋），它阻礙智慧（智），阻礙正確的覺悟（等覺），不能轉化為涅槃（涅槃）。如外在的貪慾之愛，也是蓋，它阻礙智慧，阻礙正確的覺悟，不能轉化為涅槃。有內在的嗔恚之想，有外在的嗔恚之想。如內在的嗔恚之想，就是蓋，它阻礙智慧，阻礙正確的覺悟，不能轉化為涅槃。如外在的嗔恚之想，也是蓋，它阻礙智慧，阻礙正確的覺悟，不能轉化為涅槃。 種類之分是怎樣的呢？有昏睡（睡）和睡眠（眠）。如昏睡就是蓋，它阻礙智慧，阻礙正確的覺悟，不能轉化為涅槃。如睡眠就是蓋，它阻礙智慧，阻礙正確的覺悟，不能轉化為涅槃。有心神不寧（調）和後悔（悔）。如心神不寧就是蓋，它阻礙智慧，阻礙正確的覺悟，不能轉化為涅槃。如後悔就是蓋，它阻礙智慧，阻礙正確的覺悟，不能轉化為涅槃。 善與不善之分是怎樣的呢？有疑惑善法，有疑惑不善法。如疑惑善法就是蓋，它阻礙智慧，阻礙正確的覺悟，不能轉化為涅槃。如疑惑不善法就是蓋，它阻礙智慧，阻礙正確的覺悟，不能轉化為涅槃。因為這三種原因——內外之分，種類之分，善與不善之分，所以佛陀世尊的契經中，五蓋被說成了十種。 經中說：『七使（七使）中的無明（無明）沒有被列入蓋中，慢（慢）沒有被列入蓋中，見（見）沒有被列入蓋中，色無色結（色無**結）沒有被列入蓋中。』問：『為什麼無明沒有被列入蓋中？』答：『因為蓋是同等程度的重擔，而無明極其沉重。』問：『慢為什麼沒有被列入蓋中？』答：『蓋是覆蓋心的，而慢是……』
【English Translation】 English version: Venerable Vasumitra said: 'Because of delighting in desirable realms, craving-love (desire-love) arises. If the delighted realm is lost, anger (hatred) arises. Having lost the delighted realm, sorrow (grief) arises. The sleepy body (sleep-body) already attached to sleep (sleep) then sleeps (slumber). Having awakened from sleep (sleep-awakening), then restlessness arises (arises disturbance). Having arisen disturbance, then regret arises (arises remorse). Remorse follows doubt: Is there a reward of good Dharma? Is there no reward of good Dharma?' This is the order from beginning to end. In the Buddha's sutras (Buddha's sutras), craving-love is mentioned first, and then doubt is mentioned last. In this Buddha's sutra, the five coverings (five covers) are spoken of as ten. Question: 'Why are the five coverings spoken of as ten in the Buddha's sutras?' Answer: 'Because of three reasons: the distinction between internal and external, the distinction between types, and the distinction between good and unwholesome.' What is the distinction between internal and external? The Buddha said in the sutras that there is internal craving-love and external craving-love. Internal craving-love is a covering (cover), it hinders wisdom (wisdom), hinders correct enlightenment (equal enlightenment), and does not transform into Nirvana (Nirvana). External craving-love is also a covering, it hinders wisdom, hinders correct enlightenment, and does not transform into Nirvana. There is internal anger-thought and external anger-thought. Internal anger-thought is a covering, it hinders wisdom, hinders correct enlightenment, and does not transform into Nirvana. External anger-thought is also a covering, it hinders wisdom, hinders correct enlightenment, and does not transform into Nirvana. What is the distinction between types? There is drowsiness (drowsiness) and sleep (sleep). Drowsiness is a covering, it hinders wisdom, hinders correct enlightenment, and does not transform into Nirvana. Sleep is a covering, it hinders wisdom, hinders correct enlightenment, and does not transform into Nirvana. There is restlessness (disturbance) and regret (remorse). Restlessness is a covering, it hinders wisdom, hinders correct enlightenment, and does not transform into Nirvana. Regret is a covering, it hinders wisdom, hinders correct enlightenment, and does not transform into Nirvana. What is the distinction between good and unwholesome? There is doubt about good Dharma and doubt about unwholesome Dharma. Doubt about good Dharma is a covering, it hinders wisdom, hinders correct enlightenment, and does not transform into Nirvana. Doubt about unwholesome Dharma is a covering, it hinders wisdom, hinders correct enlightenment, and does not transform into Nirvana. Because of these three reasons—the distinction between internal and external, the distinction between types, and the distinction between good and unwholesome—the five coverings are spoken of as ten in the Buddha World-Honored One's sutras. The sutras say: 'Ignorance (ignorance) among the seven latent tendencies (seven latent tendencies) is not included in the coverings, pride (pride) is not included in the coverings, views (views) are not included in the coverings, the formless fetters (formless fetters) are not included in the coverings.' Question: 'Why is ignorance not included in the coverings?' Answer: 'Because the coverings are burdens of equal weight, and ignorance is extremely heavy.' Question: 'Why is pride not included in the coverings?' Answer: 'Coverings cover the mind, while pride is...'
心受起能高。問曰。見何以故不立蓋中。答曰。蓋者滅慧見者性慧。不以慧滅慧。問曰。此論中更有論生。何以故蓋滅慧不滅余。答曰。妙言妙義故。於一切品中何者最妙慧也。蓋能滅慧況不滅余。如一勝彼當千。于凡小者有何想。如是蓋能滅慧況余。問曰。色無色界結何以故不立蓋中。答曰。蓋者三界除欲時能障礙。非色無色界結除三界結時障礙。或曰。蓋者正受障礙及果障礙。非色無色界結正受障礙及果障礙。或曰。蓋者九斷智果道障礙。非色無色界結九斷智果道障礙。或曰。蓋者九次第正受障礙。非色無色界結九次第正受障礙。或曰。蓋者四沙門果障礙。非色無色界結四沙門果障礙。或曰。蓋者三三昧障礙。非色無色界結三三昧障礙。或曰。蓋者三地障礙非色無色界結三地障礙。或曰。蓋者三根障礙。非色無色界結三根障礙。或曰蓋者三道障礙。非色無色界結三道障礙。或曰。蓋者三慧障礙。非色無色界結三慧障礙(一聞慧二思慧三思惟慧也)。如是說如是思如是出要盡當知。或曰。三正受障礙非色無色界結三正受障礙。如是三戒三思惟三法身盡當知或曰。蓋者一向不善。非色無色界結不善。尊者瞿沙亦爾說。一切結應不善。聖道相違故。但蓋咎故一向說不善。如佛契經說無明所蓋愛所繫。如是愚得此身。慧者
【現代漢語翻譯】 現代漢語譯本 心隨感受而生起，能夠高漲。有人問：『為什麼（五）蓋不包括（對）色的無貪（araga，無慾）之結？』回答說：『（五）蓋會遮蔽智慧，而見（vipassana，內觀）是自性之慧。不能用智慧來滅除智慧。』有人問：『這部論中還有其他論點產生。為什麼（五）蓋能滅除智慧卻不能滅除其他的（煩惱）？』回答說：『因為言語精妙，義理深奧。』在一切品類中，什麼最為精妙？是智慧。蓋能夠滅除智慧，更何況不能滅除其他的（煩惱）呢？就像一個勝過一千個一樣。對於凡夫和小乘（修行者）來說，有什麼樣的想法？就像這樣，（五）蓋能夠滅除智慧，更何況其他的（煩惱）呢？有人問：『（對）色的無貪之結，為什麼不包括在（五）蓋中？』回答說：『（五）蓋在（修行者）去除三界之慾時能夠造成障礙，而（對）色的無貪之結，不是在去除三界之結時造成障礙。』或者說，（五）蓋會障礙正受（samapatti，禪定）以及（正受的）果報，而（對）色的無貪之結不會障礙正受以及（正受的）果報。或者說，（五）蓋會障礙九斷智果道（指九種斷除煩惱的智慧及其果報之道），而（對）色的無貪之結不會障礙九斷智果道。或者說，（五）蓋會障礙九次第正受（指從初禪到滅盡定的九種次第禪定），而（對）色的無貪之結不會障礙九次第正受。或者說，（五）蓋會障礙四沙門果（指須陀洹果、斯陀含果、阿那含果、阿羅漢果），而（對）色的無貪之結不會障礙四沙門果。或者說，（五）蓋會障礙三三昧（指空三昧、無相三昧、無愿三昧），而（對）色的無貪之結不會障礙三三昧。或者說，（五）蓋會障礙三地（指欲界、色界、無色界），而（對）色的無貪之結不會障礙三地。或者說，（五）蓋會障礙三根（指未知當知根、已知根、無知根），而（對）色的無貪之結不會障礙三根。或者說，（五）蓋會障礙三道（指見道、修道、無學道），而（對）色的無貪之結不會障礙三道。或者說，（五）蓋會障礙三慧（指聞慧、思慧、修慧），而（對）色的無貪之結不會障礙三慧。像這樣說，像這樣思考，像這樣出離，應當知道窮盡（煩惱）。或者說，（五）蓋會障礙三正受，而（對）色的無貪之結不會障礙三正受。像這樣，三戒、三思惟、三法身，應當知道窮盡（煩惱）。或者說，（五）蓋完全是不善的，而（對）色的無貪之結不是不善的。尊者瞿沙（Ghosha）也是這樣說的。一切結都應該是不善的，因為與聖道相違背。但因為（五）蓋的過失，所以才說完全是不善的。就像佛陀在契經（sutra）中所說：『被無明所覆蓋，被愛所束縛。』像這樣，愚人得到這個身體，而有智慧的人（則不然）。'
【English Translation】 English version The mind, subject to feeling, can rise high. Question: 'Why is the absence of greed (araga) for form not included among the hindrances?' Answer: 'The hindrances obscure wisdom, while insight (vipassana) is wisdom by nature. Wisdom cannot extinguish wisdom.' Question: 'In this treatise, other arguments arise. Why can the hindrances extinguish wisdom but not other (afflictions)?' Answer: 'Because the words are subtle and the meaning profound.' Among all categories, what is most subtle? It is wisdom. The hindrances can extinguish wisdom, how much more so other (afflictions)? It is like one overcoming a thousand. What is the thought regarding ordinary people and those of the Lesser Vehicle (Hinayana)? Just so, the hindrances can extinguish wisdom, how much more so other (afflictions)? Question: 'Why is the absence of greed for form not included among the hindrances?' Answer: 'The hindrances can obstruct when removing desire for the three realms, but the absence of greed for form does not obstruct when removing the fetters of the three realms.' Or it is said, the hindrances obstruct right concentration (samapatti) and its fruits, while the absence of greed for form does not obstruct right concentration and its fruits. Or it is said, the hindrances obstruct the nine successive attainments of wisdom, its fruits, and the path, while the absence of greed for form does not obstruct the nine successive attainments of wisdom, its fruits, and the path. Or it is said, the hindrances obstruct the nine successive absorptions (from the first dhyana to the cessation of feeling and perception), while the absence of greed for form does not obstruct the nine successive absorptions. Or it is said, the hindrances obstruct the four fruits of the ascetic (sramana) (Sotapanna, Sakadagami, Anagami, Arhat), while the absence of greed for form does not obstruct the four fruits of the ascetic. Or it is said, the hindrances obstruct the three samadhis (emptiness, signlessness, wishlessness), while the absence of greed for form does not obstruct the three samadhis. Or it is said, the hindrances obstruct the three realms (desire realm, form realm, formless realm), while the absence of greed for form does not obstruct the three realms. Or it is said, the hindrances obstruct the three roots (unknown to be known, known, without knowledge), while the absence of greed for form does not obstruct the three roots. Or it is said, the hindrances obstruct the three paths (path of seeing, path of cultivation, path of no more learning), while the absence of greed for form does not obstruct the three paths. Or it is said, the hindrances obstruct the three wisdoms (wisdom from hearing, wisdom from thinking, wisdom from meditation), while the absence of greed for form does not obstruct the three wisdoms. Thus it is said, thus it is thought, thus it is liberated, one should know the exhaustion (of afflictions). Or it is said, the hindrances obstruct the three right concentrations, while the absence of greed for form does not obstruct the three right concentrations. Thus, the three precepts, the three thoughts, the three bodies of the Dharma, one should know the exhaustion (of afflictions). Or it is said, the hindrances are entirely unwholesome, while the absence of greed for form is not unwholesome. Venerable Ghosha also said this. All fetters should be unwholesome, because they are contrary to the noble path. But because of the fault of the hindrances, it is said that they are entirely unwholesome. Just as the Buddha said in the sutra: 'Covered by ignorance, bound by craving.' Thus, the foolish obtain this body, while the wise (do not).
亦爾。問曰。如無明亦可蓋亦可結。愛亦可結亦可蓋。何以故。無明說蓋愛說結。答曰。應說若不說者。是世尊有餘言現義義門義略義度當知義。或曰。現二門二略二度二炬二明二光現二數。如無明說蓋。亦應說結如愛。說結亦應說蓋。是故說現二門二略二度二炬二明二光現二數。或曰。前已障礙是蓋義更無二結令此眾生慧眼障礙。如無明前已說。縛義是結義更無二結。令此眾生縛生死中。如愛如此眾生無明所盲愛所縛。如是不能至涅槃。如人有二怨家。一來近已以一把土坌其目。二來近已係手足。彼盲被縛已不能有所至。如此眾生無明所盲愛所縛。如是不能至涅槃。以是故說頌。
無明能使盲 愛縛眾生死 彼于中可得 諸惡不善法
此中說鄰那摩倏喻。說者有二賊。一者鄰那二摩倏。欲作賊時一來近已。以一把土坌其目。二來近已係手足。彼盲被縛已不能有所至。如是此眾生無明所盲愛所縛。彼已盲已縛如是不能至涅槃以是故說頌(頌如上故不重寫)。此中鄰那摩倏喻(亦如上也)。以是故佛契經無明說蓋愛說結。廣說五蓋處盡。
鞞婆沙五結處第八
五結者。愛結恚結慢結慳結嫉結。問曰。五結有何性。答曰。愛結者。三界愛五種此十五種。慢結亦爾。恚結者。五種慳結嫉結思惟
【現代漢語翻譯】 現代漢語譯本： 是的。有人問：『如果無明（Avidya，指對真理的無知）可以被認為是蓋（avarana，覆蓋），也可以被認為是結（bandhana，束縛），愛（Trsna，指渴愛）也可以被認為是結，也可以被認為是蓋，為什麼呢？為什麼無明被稱為蓋，而愛被稱為結？』 回答說：『應該這樣說，如果不是這樣說，那麼世尊（Bhagavan，佛陀）的言語就有了剩餘的意義，即顯現的意義、義門、義略、義度，應當理解的意義。』或者說：『顯現二門、二略、二度、二炬、二明、二光，顯現二數。』 『正如無明被稱為蓋，也應該被稱為結，正如愛被稱為結，也應該被稱為蓋。』因此，說顯現二門、二略、二度、二炬、二明、二光，顯現二數。 或者說：『先前已經有了障礙，這是蓋的意義，不再有第二個結來障礙這些眾生的慧眼。』正如無明先前已經說了，束縛的意義就是結的意義，不再有第二個結，讓這些眾生被束縛在生死之中，正如愛一樣。如此，這些眾生被無明所矇蔽，被愛所束縛，這樣就不能到達涅槃（Nirvana，指解脫）。 就像一個人有兩個仇家，一個走近後用一把土撒在他的眼睛上，另一個走近后捆綁他的手腳。那個人既瞎又被捆綁，就不能到達任何地方。如此，這些眾生被無明所矇蔽，被愛所束縛，這樣就不能到達涅槃。 因此說了這首偈頌： 『無明能使盲，愛縛眾生死，彼于中可得，諸惡不善法。』 這裡說的是鄰那摩倏（Linna-masu，偷盜者）的比喻。說的是有兩個賊，一個叫鄰那，一個叫摩倏。他們想做賊的時候，一個走近後用一把土撒在他的眼睛上，另一個走近后捆綁他的手腳。那個人既瞎又被捆綁，就不能到達任何地方。如此，這些眾生被無明所矇蔽，被愛所束縛，他們既瞎又被捆綁，這樣就不能到達涅槃。因此說了這首偈頌（偈頌如上，故不重寫）。這裡是鄰那摩倏的比喻（也如上）。 因此，佛陀的契經（Sutra，佛經）中，無明被稱為蓋，愛被稱為結。廣說五蓋之處到此結束。 《鞞婆沙》五結處第八 五結是：愛結、恚結（Dvesa，指嗔恨）、慢結（Mana，指傲慢）、慳結（Matsarya，指吝嗇）、嫉結（Irsya，指嫉妒）。有人問：『五結有什麼性質？』回答說：『愛結，是三界（欲界、色界、無色界）的愛，共有五種，這總共有十五種。慢結也是如此。恚結，有五種。慳結、嫉結，是思惟（指思考）的結果。』
【English Translation】 English version: Yes. Someone asks: 'If ignorance (Avidya, referring to the lack of knowledge of the truth) can be considered a covering (avarana), and also can be considered a bond (bandhana), and craving (Trsna, referring to thirst) can be considered a bond, and also can be considered a covering, why is that? Why is ignorance called a covering, and craving called a bond?' The answer is: 'It should be said like this, if it is not said like this, then the words of the Blessed One (Bhagavan, the Buddha) would have remaining meaning, that is, the manifested meaning, the gateway to meaning, the brief meaning, the measure of meaning, the meaning that should be understood.' Or it is said: 'Manifesting two gateways, two briefs, two measures, two torches, two illuminations, two lights, manifesting two numbers.' 'Just as ignorance is called a covering, it should also be called a bond, just as craving is called a bond, it should also be called a covering.' Therefore, it is said manifesting two gateways, two briefs, two measures, two torches, two illuminations, two lights, manifesting two numbers. Or it is said: 'Previously there has already been an obstruction, this is the meaning of covering, there is no second bond to obstruct the wisdom eye of these beings.' Just as ignorance has been said previously, the meaning of bondage is the meaning of bond, there is no second bond to bind these beings in samsara (birth and death), just like craving. Thus, these beings are blinded by ignorance, bound by craving, and thus cannot reach Nirvana (Nirvana, referring to liberation).' It is like a person who has two enemies, one approaches and throws a handful of dirt in his eyes, and the other approaches and binds his hands and feet. That person is both blind and bound, and cannot reach anywhere. Thus, these beings are blinded by ignorance, bound by craving, and thus cannot reach Nirvana. Therefore, this verse is said: 'Ignorance can make blind, craving binds beings to birth and death, therein can be obtained, all evil and unwholesome dharmas.' Here is said the simile of Linna-masu (Linna-masu, a thief). It is said that there are two thieves, one named Linna, and one named Masu. When they want to be thieves, one approaches and throws a handful of dirt in his eyes, and the other approaches and binds his hands and feet. That person is both blind and bound, and cannot reach anywhere. Thus, these beings are blinded by ignorance, bound by craving, they are both blind and bound, and thus cannot reach Nirvana. Therefore, this verse is said (the verse is as above, so it is not repeated). Here is the simile of Linna-masu (also as above). Therefore, in the Sutras (Sutra, Buddhist scriptures) of the Buddha, ignorance is called a covering, and craving is called a bond. The extensive explanation of the place of the five coverings ends here. 《Vibhasa》 Eighth Section on the Five Bonds The five bonds are: the bond of craving, the bond of aversion (Dvesa, referring to hatred), the bond of conceit (Mana, referring to arrogance), the bond of stinginess (Matsarya, referring to miserliness), the bond of jealousy (Irsya, referring to envy). Someone asks: 'What is the nature of the five bonds?' The answer is: 'The bond of craving is the craving of the three realms (the desire realm, the form realm, the formless realm), there are five kinds in total, making fifteen in all. The bond of conceit is also like this. The bond of aversion has five kinds. The bond of stinginess and the bond of jealousy are the result of thinking (referring to contemplation).'
所斷。此三十七種。是五結性。此結性已種相身所有自然。說相已當說行。何以故說結結義云何。答曰。縛義是結義。苦系義是結義。雜毒義是結義。縛義是結義者。縛是結結是縛云何知。答曰。有契經尊者舍利弗問尊者摩訶拘絺羅。云何系者。拘絺羅。眼系色耶。色系眼耶。答曰。尊者舍利弗。不眼系色不色系眼。至意法不意系法不法系意。但此中若淫若欲是彼系也。尊者舍利弗。譬如二牛一黑一白一扼一鞅縛系。尊者舍利弗。若有作是說。黑牛系白牛白牛系黑牛。尊者舍利弗。彼為等說不。答曰。不也賢者拘絺羅。何以故。答曰。賢者拘絺羅。非黑牛系白牛。非白牛系黑牛。俱以鞅扼系。是彼系如是。尊者舍利弗。不眼系色不色系眼。至意法不意系法不法系意。但此中若淫若欲是彼系。是謂縛義是結義。若系義是結義者。欲界結欲界眾生欲界。苦中系。色界結色界眾生色界苦中系。無色界結無色界眾生無色界苦中系。諸欲界結彼是系相。系苦中非是樂。諸色無色界結彼是系相。系苦中非是樂。是謂苦系義是結義。結雜毒義是結義者。極妙生處世俗正受。如解脫除入一切。入彼聖所除結雜毒故。如極妙食。雜毒慧者。能除以雜毒故。如是極妙生處世俗正受。彼聖能除結雜毒故。是謂系義是縛義苦系義是結義結雜毒義
【現代漢語翻譯】 現代漢語譯本 所斷。這三十七種（菩提分法），是五種結的自性（五結性：欲結、恚結、慢結、見結、疑結）。這些結的自性，已在（蘊、處、界）相中說明，現在應當說明它的行相。為什麼要說結？結的意義是什麼？回答說：束縛的意義是結的意義，與苦相連的意義是結的意義，混雜毒害的意義是結的意義。束縛的意義是結的意義，束縛是結，結是束縛，怎麼知道呢？回答說：有契經記載，尊者舍利弗（Sariputta）問尊者摩訶拘絺羅（Mahakotthila）：什麼是繫縛？是眼繫縛色，還是色系縛眼？回答說：尊者舍利弗，不是眼繫縛色，也不是色系縛眼，乃至意（Mano）繫縛法（Dhamma），也不是法系縛意。但是，這裡面的淫慾才是它們的繫縛。尊者舍利弗，譬如兩頭牛，一黑一白，用軛和鞅連線束縛在一起。尊者舍利弗，如果有人這樣說，黑牛繫縛白牛，白牛繫縛黑牛。尊者舍利弗，他說的對嗎？回答說：不對，賢者拘絺羅。為什麼呢？回答說：賢者拘絺羅，不是黑牛繫縛白牛，也不是白牛繫縛黑牛，而是它們都用鞅和軛連線束縛在一起，這才是它們的繫縛。像這樣，尊者舍利弗，不是眼繫縛色，也不是色系縛眼，乃至意繫縛法，也不是法系縛意。但是，這裡面的淫慾才是它們的繫縛。這就是所謂的束縛的意義是結的意義。如果與苦相連的意義是結的意義，那麼欲界的結，使欲界的眾生在欲界的苦中相連。結使眾生與苦相連。沒有結，就沒有眾生與苦相連。各種欲界的結，是與苦相連的相，與苦相連而不是與樂相連。各種色無色界的結，是與苦相連的相，與苦相連而不是與樂相連。這就是所謂的與苦相連的意義是結的意義。結混雜毒害的意義是結的意義，極其美妙的生處（指禪定），世俗的正受，如解脫、除入一切（指滅盡定），進入這些境界，聖者能夠去除結的混雜毒害。就像極妙的食物，混雜了毒藥，有智慧的人能夠去除毒藥。像這樣，極其美妙的生處，世俗的正受，聖者能夠去除結的混雜毒害。這就是所謂的束縛的意義是結的意義，與苦相連的意義是結的意義，結混雜毒害的意義。
【English Translation】 English version What is abandoned. These thirty-seven kinds (Bodhipakkhiyadhamma, factors of enlightenment) are the nature of the five fetters (Pañca Saṃyojanāni: attachment to sense pleasures, ill-will, conceit, views, and doubt). This nature of the fetters has already been explained in terms of characteristics (of aggregates, sense bases, and elements); now, their function should be explained. Why are the fetters explained? What is the meaning of 'fetter'? The answer is: the meaning of 'binding' is the meaning of 'fetter'; the meaning of 'connection with suffering' is the meaning of 'fetter'; the meaning of 'mixed poison' is the meaning of 'fetter'. The meaning of 'binding' is the meaning of 'fetter'; 'binding' is 'fetter', and 'fetter' is 'binding' – how is this known? The answer is: there is a sutra where the Venerable Sariputta (Sariputta) asked the Venerable Mahakotthila (Mahakotthila): What is bondage? Does the eye bind the object, or does the object bind the eye? The answer is: Venerable Sariputta, neither does the eye bind the object, nor does the object bind the eye, up to neither does the mind (Mano) bind the mental object (Dhamma), nor does the mental object bind the mind. But the lust and desire within them are their bondage. Venerable Sariputta, it is like two oxen, one black and one white, bound together with a yoke and a strap. Venerable Sariputta, if someone were to say, 'The black ox binds the white ox, and the white ox binds the black ox,' Venerable Sariputta, would he be speaking correctly? The answer is: No, wise Kotthila. Why? The answer is: Wise Kotthila, neither does the black ox bind the white ox, nor does the white ox bind the black ox, but they are both bound together with a yoke and a strap; that is their bondage. Likewise, Venerable Sariputta, neither does the eye bind the object, nor does the object bind the eye, up to neither does the mind bind the mental object, nor does the mental object bind the mind. But the lust and desire within them are their bondage. This is what is meant by 'the meaning of binding is the meaning of fetter'. If the meaning of 'connection with suffering' is the meaning of 'fetter', then the fetters of the desire realm connect beings of the desire realm with suffering in the desire realm. The fetters connect beings with suffering. Without fetters, there are no beings connected with suffering. The various fetters of the desire realm are characteristics of being connected with suffering, connected with suffering and not with happiness. The various fetters of the form and formless realms are characteristics of being connected with suffering, connected with suffering and not with happiness. This is what is meant by 'the meaning of connection with suffering is the meaning of fetter'. The meaning of 'fetter as mixed poison' is the meaning of 'fetter', the extremely wonderful places of birth (referring to meditative states), the mundane right concentration, such as liberation, cessation of perception and sensation (referring to Nirodha-Samapatti, the attainment of cessation), entering these states, the noble ones are able to remove the mixed poison of the fetters. Just like extremely wonderful food, mixed with poison, the wise are able to remove the poison. Likewise, the extremely wonderful places of birth, the mundane right concentration, the noble ones are able to remove the mixed poison of the fetters. This is what is meant by 'the meaning of binding is the meaning of fetter', 'the meaning of connection with suffering is the meaning of fetter', 'the meaning of fetter as mixed poison'.
是結義。廣說五結處盡。
鞞婆沙五下結處第九
五下分結者。欲愛瞋恚身見戒盜疑。問曰。五下分結有何性。答曰。欲愛者欲愛五種六識身。瞋恚者恚五種六識身。身見者三界一種是三種。戒盜者三界二種是六種。疑者三界四種是十二種。此三十一種是五下分結性。是下分結性已種相身所有自然。說性已當說行。何以故說下分結。下分結有何義。答曰。下墮下斷下縛故說下分結。問曰。若下墮下分結義者。一切結下墮欲界三十六使。有想無想處二十八使。下墮下斷下縛。因有欲界三十六使有想無想處二十八。下分結時須立無量下分結。何以故立五下分結。答曰。是世尊有餘言。略言欲令行言。世尊為教化故。或曰。佛世尊於法真諦余真無能過。彼盡知法想盡知行。若有下分想彼立下分結中。若無下分相彼不立下分結中。或曰。下者說二種。一者界下。二者地下。界下者欲界是。地下者凡夫是。謂此眾生不度地獄。何以故。因欲愛瞋恚故不度下地。何以故。因身見戒盜疑故。復說下二種。一者界下。二者眾生下。界下者欲界是。眾生下者凡夫是。如此眾生不度地獄何以故。因欲愛瞋恚故。不度眾生下。何以故。因身見戒盜疑故。或曰。謂彼說如守獄門人。如人繫在獄中立二人。守獄門三人防邏。敕防邏人
{ "translations": [ "現代漢語譯本：", "這是關於結的意義的解釋。廣泛地闡述了五種結的斷除之處。", "", "《鞞婆沙》第五下分結之處，第九品", "", "五下分結（Orambhāgiyāni saṃyojanāni）：欲愛（kāmarāga，對感官享樂的貪愛），瞋恚（paṭigha，嗔恨、厭惡），身見（sakkāyadiṭṭhi，認為五蘊為我），戒禁取見（sīlabbataparāmāsa，執著于錯誤的戒律和苦行），疑（vicikicchā，對佛法僧的懷疑）。問：五下分結的性質是什麼？答：欲愛是指對欲界五種六識身（眼、耳、鼻、舌、身、意）的貪愛。瞋恚是指對五種六識身的嗔恨。身見是指三界（欲界、色界、無色界）中，執著於一種『我』的三種見解。戒禁取見是指三界中，執著于兩種錯誤的戒律和苦行的六種見解。疑是指三界中，四種懷疑的十二種見解。這三十一種是五下分結的性質。這些下分結的性質，是與生俱來的，存在於身心中。說完性質，接下來應當說修行。為什麼要說下分結？下分結有什麼意義？答：因為它們使人下墮（adhogamana）、下斷（adhoccheda）、下縛（adhobandha），所以稱為下分結。問：如果下墮是下分結的意義，那麼一切結都會使人下墮到欲界的三十六使（指貪、嗔、癡等煩惱），以及有想無想處的二十八使，都會使人下墮、下斷、下縛。因為有欲界的三十六使和有想無想處的二十八使，在解釋下分結時，就需要建立無量的下分結。為什麼只建立五下分結？答：這是世尊（Bhagavān）的方便說法，用簡略的語言來表達，爲了方便修行。或者說，佛世尊對於法的真諦，沒有任何人能夠超越。他完全了解法的思想，完全瞭解修行。如果存在下分的想法，他就將其歸入下分結中。如果沒有下分的想法，他就不將其歸入下分結中。或者說，『下』有兩種含義：一是界下，二是地下。界下指的是欲界。地下指的是凡夫。這意味著這些眾生無法超越地獄。為什麼呢？因為有欲愛和瞋恚，所以無法超越下地。為什麼呢？因為有身見、戒禁取見和疑。再次說明『下』有兩種含義：一是界下，二是眾生下。界下指的是欲界。眾生下指的是凡夫。這些眾生無法超越地獄，為什麼呢？因為有欲愛和瞋恚。無法超越眾生下，為什麼呢？因為有身見、戒禁取見和疑。或者說，這就像看守監獄大門的人。就像有人被關在監獄裡，設立兩個人看守監獄大門，三個人負責巡邏。命令巡邏的人...", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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。若此獄囚作方便傷害。守獄門人突獄門走者。汝等三人隨其遠近攝來還繫獄中。彼獄囚作方便傷害。守獄門人突獄門走。彼三防邏者。隨其遠近攝來還繫獄中。如是此眾生不凈惡露傷害欲愛慈傷害恚。出欲界獄中至第一有。彼身見戒盜疑還攝來系欲界獄中。尊者瞿沙亦爾說。二下分結未盡未知不能出欲界獄中。三下分結未盡未知至第一有。還攝來系欲界獄中。尊者婆跋羅茶亦爾說。二系故不得出。三未盡故還來欲界中。或曰。此現門現略現度。若有爾所結。或一種二種四種五種。身見說已。當知已說一種。戒盜說已。當知已說二種。雖無餘二結可得二種。當知即彼戒盜二種。及戒盜相應法。疑說已。當知已說四種。欲愛瞋恚說已。當知已說五種。故曰現門現略現度。以是故佛立五下分結。若問何以故佛欲愛瞋恚立五下分結中。謂彼三不善根處所中。答彼一切報此間。若問何以故佛身見戒盜疑立五下分結中。謂彼三結處所中。答彼一切報此間。如是彼二論報此論。如佛契經說。諸比丘。持我所說五下分結不。彼諸比丘默然。世尊再三告諸比丘。持我所說五下分結不。彼諸比丘亦再三默然。當爾時尊者鬘童真亦在眾坐。於是尊者鬘童真從座起整衣服。偏袒右肩叉手向世尊。白世尊曰。唯世尊。我持世尊所說五下分結。如
是說已。世尊告鬘童真曰。汝鬘童真。云何持我所說五下分結。鬘童真曰。世尊。初說欲愛下分結我持之。瞋恚身見戒盜疑。世尊。說五下分結我持之。世尊曰。汝鬘童真。云何持我所說五下分結。從何口受持我所說五下分結。我不一向說。汝愚癡人一向說。問曰。如此五下分結。佛一切契經中說。何以故世尊呵責鬘童真。答曰。尊者鬘童真行結故說。尊者鬘童真說。若行者是結不行者非是結。世尊未盡結故呵責。世尊說結行者不行者諸未盡者皆是結。或曰。尊者鬘童真結現在前故說。尊者鬘童真說。若結現在前即是結。不現在前非是結。世尊成就結故呵責。世尊說結若現在前者不現在前者諸結成就皆是結。以此事故孩童呵責喻而呵責之。鬘童真彼眾多異學。不以此孩童呵責喻。責汝耶。鬘童如孩童年小未有欲意。欲令彼無有欲使耶。但所使故名為欲愛使。或曰。鬘童真現在結故說。尊者鬘童真說。若結現在是結餘者非是結。世尊三世結故呵責。或曰。尊者鬘童真未盡結故說。尊者鬘童真說。若結未盡是結。餘者非結。世尊說盡未盡故呵責。以是故佛世尊呵責鬘童真。廣說五下分結處盡。
鞞婆沙五上結處第十
五上分結者。色愛無色愛調慢無明。問曰。五上分結有何性。答曰。色愛者。色界愛思惟斷。
無色愛者。無色界愛思惟斷。調慢無明者。色無色界思惟斷。此八種是五上分結性。是謂上分結性。已種相身所有自然。說性已當說行。何以故說上分。上有何義。答曰。將至上墮生上上界縛。是故說上分。問曰。若將至上墮生上上界縛是故說上分者。不應立流。此亦流下諸界諸趣諸生。流轉生死中。答曰。不然。問曰。若不爾者此云何。答曰。諸界故立上分結。謂彼將至上墮生上上界縛。解脫故正智故聖道故善法故立流。離生至第一有中故是下。解脫故正智故聖道故善法故。尊者婆跋羅茶亦爾說。久時生上流下是故說流。說曰此上分結生上不是下。問曰。此論中更有論生。何以故上分生上不是下。答曰。見諦思惟斷結亦生上亦生下。此上分結一向思惟所斷。以是故生上不生下。或曰。謂此聖意中可得非凡夫。彼聖人阿那含意中可得。非須陀洹斯陀含。問曰。於此論中更有論生。何以故上分結阿那含意中可得。非須陀洹斯陀含。答曰。即彼事如上說。謂彼生上不生下。是須陀洹斯陀含亦生上亦生下。彼阿那含一向生上不生下。或曰。謂度界及得果。度界者欲界也。得果者阿那含果也。須陀洹斯陀含雖得果未度界。或曰。謂度界及下分永盡知。須陀洹斯陀含亦不度界。亦不下分結永盡知。或曰。謂得果行功德不行惡須陀
【現代漢語翻譯】 現代漢語譯本 無色愛者（對無色界的貪愛）。無愛思惟斷（通過思惟斷除貪愛）。調慢無明者（調伏我慢和無明的人）。色無思惟斷（斷除對色界的思惟）。這八種是五上分結（uddhambhāgiyāni pañca saṃyojanāni）的性質。這就是所謂的上分結的性質。已經描述了相身（saṃkhāta-kāya）所具有的自然屬性，接下來應當描述其行為。為什麼要說上分結？『上』有什麼意義？回答說：因為它們將眾生帶到更高的境界，使其墮落並生於更高的上界，所以稱為上分結。有人問：如果因為它們將眾生帶到更高的境界，使其墮落並生於更高的上界，所以稱為上分結，那麼就不應該設立『流』（sota，指入流果）。因為『流』也向下流向較低的境界、趣向和生命，在生死輪迴中流轉。回答說：不是這樣的。有人問：如果不是這樣，那又該如何解釋呢？回答說：因為這些境界，所以設立上分結，意思是它們將眾生帶到更高的境界，使其墮落並生於更高的上界。因為解脫、正智、聖道和善法，所以設立『流』，因為它脫離了生死，到達了第一有（bhava-agga，有頂天），所以是『下』。因為解脫、正智、聖道和善法。尊者婆跋羅茶（Bhabbila）也這樣說：長時間向上生，向下流，所以稱為『流』。說的是這些上分結生於上界，而不是地獄。有人問：在這個論中，又產生了另一個論點。為什麼上分結生於上界，而不是地獄？回答說：見諦（ditthidhammika，現法）和思惟斷（bhāvanāpahātabba）的結既能生於上界，也能生於地獄。而這些上分結完全是通過思惟才能斷除的。因此，它們生於上界，不生於地獄。或者說，這些結只存在於聖者的心中，凡夫無法獲得。它們存在於阿那含（Anāgāmi，不還果）聖者的心中，而不是須陀洹（Sotāpanna，入流果）和斯陀含（Sakadāgāmi，一來果）聖者的心中。有人問：在這個論中，又產生了另一個論點。為什麼上分結只存在於阿那含聖者的心中，而不是須陀洹和斯陀含聖者的心中？回答說：就像上面所說的那樣，因為它們生於上界，不生於地獄。須陀洹和斯陀含既能生於上界，也能生於地獄。而阿那含只生於上界，不生於地獄。或者說，這是指度越了欲界，並證得了阿那含果。須陀洹和斯陀含雖然證得了果位，但還沒有度越欲界。或者說，這是指度越了欲界，並且對下分結（orambhāgiyāni pañca saṃyojanāni）有了徹底的瞭解。須陀洹和斯陀含既沒有度越欲界，也沒有對下分結有徹底的瞭解。或者說，這是指證得了果位，行持功德，而不行持惡法。
【English Translation】 English version Those who have affection for the immaterial (arūparāga). The cessation of affection through contemplation (bhāvanāpahātabba). Those who subdue conceit and ignorance (māna-avijjā). The cessation of form without contemplation (rūpa-abhāvanā). These eight are the nature of the five higher fetters (uddhambhāgiyāni pañca saṃyojanāni). This is said to be the nature of the higher fetters. The inherent nature of the constituted body (saṃkhāta-kāya) has been described; next, its function should be described. Why are the higher fetters spoken of? What is the meaning of 'higher'? The answer is: Because they lead beings to higher realms, causing them to fall and be born in higher, upper realms, they are called higher fetters. The question is asked: If they lead beings to higher realms, causing them to fall and be born in higher, upper realms, then the 'stream' (sota, referring to stream-entry) should not be established. For the 'stream' also flows downwards to lower realms, destinies, and lives, revolving in the cycle of birth and death. The answer is: It is not so. The question is asked: If it is not so, then how is it? The answer is: Because of these realms, the higher fetters are established, meaning they lead beings to higher realms, causing them to fall and be born in higher, upper realms. Because of liberation, right knowledge, the noble path, and good Dhamma, the 'stream' is established, because it departs from birth and reaches the highest existence (bhava-agga, the peak of existence), therefore it is 'lower'. Because of liberation, right knowledge, the noble path, and good Dhamma. Venerable Bhabbila also said: For a long time, it arises upwards and flows downwards, therefore it is called 'stream'. It is said that these higher fetters arise in the higher realms, not the lower. The question is asked: In this treatise, another argument arises. Why do the higher fetters arise in the higher realms and not the lower? The answer is: The fetters that are abandoned through seeing the truth (ditthidhammika, present truth) and contemplation (bhāvanāpahātabba) can arise in both higher and lower realms. But these higher fetters are abandoned solely through contemplation. Therefore, they arise in the higher realms and not the lower. Or it is said that these fetters are attainable only in the minds of the noble ones, not ordinary people. They are attainable in the minds of Anāgāmis (Non-returners), not Sotāpannas (Stream-enterers) or Sakadāgāmis (Once-returners). The question is asked: In this treatise, another argument arises. Why are the higher fetters attainable only in the minds of Anāgāmis, and not Sotāpannas or Sakadāgāmis? The answer is: Just as said above, because they arise in the higher realms and not the lower. Sotāpannas and Sakadāgāmis can arise in both higher and lower realms. But Anāgāmis arise only in the higher realms and not the lower. Or it is said that this refers to transcending the realm of desire and attaining the fruit of Anāgāmi. Sotāpannas and Sakadāgāmis, although they have attained the fruit, have not transcended the realm of desire. Or it is said that this refers to transcending the realm of desire and having complete knowledge of the lower fetters (orambhāgiyāni pañca saṃyojanāni). Sotāpannas and Sakadāgāmis have neither transcended the realm of desire nor have complete knowledge of the lower fetters. Or it is said that this refers to attaining the fruit, practicing merit, and not practicing evil.
洹斯陀含雖得果彼亦行功德亦行惡。或曰。謂得果不同凡夫行事轉。須陀洹斯陀含雖得果彼同凡夫行事轉。手搏加捲起身行口行。與妻子共居。捉持金銀栴檀香華鬘著。身臥高廣大床。摩觸女身兩兩相近。阿那含永無此事。或曰。謂得果不復還世問。不入母胎。銅釜無囚獄。不復處生熟藏中。須陀洹斯陀含雖得果故有此事。以是故五上分結。阿那含意中可得非余。問曰。何以故一愛立二上分結。調慢無明立一。答曰。應立若未立者。是世尊有餘言現義門現義略現義度當知義。或曰。佛世尊於法真諦余真無能過。彼盡知法性盡知行。諸法獨能擔彼獨立。謂不能不獨立。或曰。現二門二略二度二炬二明二光現二數。如愛立二上分結。如是調慢無明亦應立二。如調慢無明立一上分結。愛亦應立一。此上分應有四應有八。是故說現二門至現二數。或曰。謂愛斷于界斷于地斷于種。或曰。謂愛故盛一切結。以是故愛立二上分結。調慢無明立一。問曰。如睡調二俱。三界有五種。一切染污意可得。何以故。調立上分結而不立睡。答曰。佛世尊於法真諦余真無能過。彼盡知法性盡知行。諦有上分相立上分結。無上分相不立上分結。或曰此謂盛患重過多苦以盛患故。婆須蜜經云。不善大地中以盛患故施設所說。凡夫起欲使時便生五法。
【現代漢語翻譯】 現代漢語譯本 斯陀含（Sakadagami，一種果位）雖然證得了果位，但他仍然會行功德，也會作惡。有人說：『證得果位的人與凡夫的行為舉止不同。』但須陀洹（Sotapanna，初果）和斯陀含雖然證得了果位，他們的行為舉止仍然與凡夫相同。他們會參與手搏、摔跤，起身行走，口頭交談，與妻子共同生活，拿取和持有金銀、旃檀香、花鬘，睡在高大寬廣的床上，摩挲觸控女人的身體，彼此親近。阿那含（Anagami，三果）則永遠不會有這些行為。有人說：『證得果位的人不再返回世間，不再進入母胎，如同銅釜中沒有囚犯，不再處於生藏和熟藏之中。』但須陀洹和斯陀含雖然證得了果位，仍然會有這些事情發生。因此，五上分結（五種使人留在色界和無色界的煩惱）在阿那含的意念中可以發現，而在其他果位中則不然。 問：為什麼愛（Raga）要立為二上分結，而掉（Uddhacca，掉舉）、慢（Mana）、無明（Avijja）卻隻立為一個？答：應該立而尚未立的，這是世尊（佛陀）的言語中蘊含的深意，是揭示意義、簡略揭示意義、衡量意義，應當瞭解的意義。有人說：佛世尊對於法的真諦，沒有其他真理能夠超越。他完全知曉法的性質，完全知曉行為。諸法獨自能夠承擔，他獨自存在，意味著不能不獨自存在。 有人說：應該顯現二門、二略、二度、二炬、二明、二光，顯現二數。如同愛被立為二上分結，掉、慢、無明也應該被立為二個。或者，如同掉、慢、無明被立為一個上分結，愛也應該被立為一個。這樣，上分結應該有四個或者八個。因此，才說顯現二門直到顯現二數。有人說：愛在界（Dhatu，界，指欲界、色界、無色界）中被斷除，在地（Bhumi，地，指三界中的不同層次）中被斷除，在種（Gotra，種性）中被斷除。有人說：因為愛，一切結使才會增長。因此，愛被立為二上分結，而掉、慢、無明被立為一個。 問：如同睡（Thina）和掉（Uddhacca）二者是共同的，三界中有五種，一切染污的意念都可以發現，為什麼掉被立為上分結，而睡卻沒有被立為上分結？答：佛世尊對於法的真諦，沒有其他真理能夠超越。他完全知曉法的性質，完全知曉行為。真實具有上分相，所以立為上分結；沒有上分相，所以不立為上分結。有人說：這是指盛大的禍患、沉重的過失、過多的痛苦，因為盛大的禍患的緣故。婆須蜜經（Vasumitra Sutra）中說：『在不善的大地中，因為盛大的禍患的緣故而施設所說。』凡夫生起欲使（Kama-raga-anusaya，欲貪隨眠）時，便會生起五種法。
【English Translation】 English version Although a Sakadagami (once-returner, a stage of enlightenment) has attained the fruit, he still performs meritorious deeds and also commits evil. Some say: 'Those who have attained the fruit are different in their actions from ordinary people.' But although a Sotapanna (stream-enterer, the first stage of enlightenment) and a Sakadagami have attained the fruit, their actions are still the same as those of ordinary people. They engage in wrestling, get up and walk, speak, live with their wives, take and hold gold and silver, sandalwood incense, and flower garlands, sleep on high and wide beds, and caress the bodies of women, being close to each other. An Anagami (non-returner, the third stage of enlightenment) will never do these things. Some say: 'Those who have attained the fruit no longer return to the world, no longer enter the womb, like a copper pot without prisoners, no longer being in the raw or cooked state.' But although a Sotapanna and a Sakadagami have attained the fruit, these things still happen. Therefore, the five higher fetters (five defilements that keep one in the realms of form and formlessness) can be found in the mind of an Anagami, but not in other stages. Question: Why is Raga (lust/attachment) established as two higher fetters, while Uddhacca (restlessness), Mana (conceit), and Avijja (ignorance) are only established as one? Answer: What should be established but has not yet been, this is the profound meaning contained in the words of the Blessed One (the Buddha), which reveals meaning, briefly reveals meaning, measures meaning, and is the meaning that should be understood. Some say: The Buddha, the Blessed One, regarding the true essence of the Dharma, no other truth can surpass it. He fully knows the nature of the Dharma, fully knows the actions. All Dharmas can bear alone, he exists alone, meaning that he cannot but exist alone. Some say: Two doors, two summaries, two measures, two torches, two lights, two illuminations, and two numbers should be manifested. Just as Raga is established as two higher fetters, Uddhacca, Mana, and Avijja should also be established as two. Or, just as Uddhacca, Mana, and Avijja are established as one higher fetter, Raga should also be established as one. Thus, there should be four or eight higher fetters. Therefore, it is said that two doors are manifested up to two numbers are manifested. Some say: Raga is cut off in the Dhatu (realm, referring to the desire realm, form realm, and formless realm), cut off in the Bhumi (level, referring to different levels in the three realms), and cut off in the Gotra (lineage/nature). Some say: Because of Raga, all fetters increase. Therefore, Raga is established as two higher fetters, while Uddhacca, Mana, and Avijja are established as one. Question: Just as Thina (sloth) and Uddhacca (restlessness) are common, there are five kinds in the three realms, and all defiled thoughts can be found, why is Uddhacca established as a higher fetter, but Thina is not established as a higher fetter? Answer: The Buddha, the Blessed One, regarding the true essence of the Dharma, no other truth can surpass it. He fully knows the nature of the Dharma, fully knows the actions. What is real has the characteristic of a higher fetter, so it is established as a higher fetter; what does not have the characteristic of a higher fetter is not established as a higher fetter. Some say: This refers to great calamity, heavy fault, excessive suffering, because of great calamity. The Vasumitra Sutra says: 'In the unwholesome ground, because of great calamity, what is said is established.' When an ordinary person arises with Kama-raga-anusaya (the underlying tendency of sensual lust), five dharmas arise.
一者欲愛使。二者欲愛使種。三者無明使。四者無明使種。五者調。以盛患故。阿毗曇雜揵度中問。云何不共無明使。云何不共調纏。此睡非多盛患非多重過非多苦。以是故不立上分結中。或曰。此調於四枝五枝定能起意。彼睡于定隨順。複次若意睡盛彼速發定。以是故調立上分結中不立睡問曰。五上分結。調是結性耶。非結性耶。若結性者。彼婆須蜜經云何通。彼經說結法雲何九結是非結法。云何除九結已餘法。是結非結性者。此經云何通。此中說五上分結。色愛無色愛調慢無明。是作此論已說曰。是結性也。問曰。以是故此經中立五上分結。彼婆須蜜經云何通。彼說結法雲何九結是非結法。云何除九結已餘法。是外者作是說。此經應爾。結法雲何九結。及五上分調是非結法。云何除九結及五上分調余法。是外者此經如是說罽賓此經何以故不作是說。答曰。應說若未說者何意。答曰。彼罽賓說。此五上分結調不定。或是結或非是結。或有結者或無結者。有時結有時非結。或是結或非是結者。謂色無色界是結。謂欲界非是結。或有結者或無結者。謂聖人意可得是結。謂凡夫人意可得是非結。有時結有時非結者。彼聖人中謂阿那含意可得是結。謂須陀洹斯陀含意可得是非結。以不定故。或是結或非是結。或有結者或無結
【現代漢語翻譯】 現代漢語譯本 一者，欲愛使（tanha-anusaya，指對感官快樂的潛在渴望）。二者，欲愛使種（tanha-anusaya-bija，指產生對感官快樂潛在渴望的種子）。三者，無明使（avijja-anusaya，指對真理的無知）。四者，無明使種（avijja-anusaya-bija，指產生無明的種子）。五者，調（uddhacca，指掉舉，內心的躁動不安），因為它會帶來極大的痛苦。在《阿毗曇雜犍度》中提問：什麼是不共無明使？什麼是不共掉纏？這種昏睡不是極大的痛苦，不是極重的過失，也不是極度的苦惱。因此，它沒有被列入上分結中。或者說，這種掉舉在四禪五禪中能夠生起意念。而昏睡則與禪定相隨順。再者，如果意念昏睡嚴重，它會迅速破壞禪定。因此，掉舉被列入上分結中，而昏睡沒有。問：五上分結中，掉舉是結的性質嗎？還是非結的性質？如果是結的性質，那麼《婆須蜜經》該如何解釋？該經中說結法是九結，什麼是非結法？除九結之外，其餘的法是什麼？是結還是非結？如果是非結的性質，那麼此經該如何解釋？此經中說五上分結是色愛（rupa-raga，對色界的貪愛）、無色愛（arupa-raga，對無色界的貪愛）、掉（uddhacca，掉舉）、慢（mana，我慢）、無明（avijja，無明）。在作出此論之後，說：是結的性質。問：因此，此經中立五上分結，那麼《婆須蜜經》該如何解釋？該經中說結法是九結，什麼是非結法？除九結之外，其餘的法是什麼？外道這樣說：此經應該是這樣，結法是九結，以及五上分結中的掉舉是非結法。除九結以及五上分結中的掉舉之外，其餘的法是什麼？外道此經這樣說。罽賓的此經為什麼不這樣說？答：應該說，如果未說，那是什麼意思？答：罽賓說，這五上分結中的掉舉是不定的，或者它是結，或者它不是結。或者有人是結，或者沒有人是結。有時是結，有時不是結。或者它是結，或者它不是結，指的是色愛和無色愛是結，指的是欲界不是結。或者有人是結，或者沒有人是結，指的是聖人的意念可能是結，指的是凡夫的意念可能不是結。有時是結，有時不是結，指的是聖人中阿那含的意念可能是結，指的是須陀洹和斯陀含的意念可能不是結。因為不定，所以或者它是結，或者它不是結。或者有人是結，或者沒有人是結。
【English Translation】 English version Firstly, the attachment-underlying tendency to sensual desire (tanha-anusaya). Secondly, the seed of the attachment-underlying tendency to sensual desire (tanha-anusaya-bija). Thirdly, the attachment-underlying tendency to ignorance (avijja-anusaya). Fourthly, the seed of the attachment-underlying tendency to ignorance (avijja-anusaya-bija). Fifthly, restlessness (uddhacca), because it causes great suffering. In the Abhidhamma Miscellaneous Section, the question is asked: What is non-concomitant ignorance-underlying tendency? What is non-concomitant restlessness-entanglement? This sleepiness is not great suffering, not a heavy fault, not extreme misery. Therefore, it is not established among the higher fetters. Or it is said, this restlessness can arise in the fourth and fifth jhanas. And sleepiness is in accordance with samadhi. Furthermore, if the mind is heavily sleepy, it quickly destroys samadhi. Therefore, restlessness is established among the higher fetters, but sleepiness is not. Question: Among the five higher fetters, is restlessness of the nature of a fetter, or is it not of the nature of a fetter? If it is of the nature of a fetter, how is the 'Vasumitra Sutra' to be explained? That sutra says the fetter-dhammas are the nine fetters, what are the non-fetter-dhammas? What are the remaining dhammas besides the nine fetters? Are they fetters or non-fetters? If it is not of the nature of a fetter, how is this sutra to be explained? This sutra says the five higher fetters are attachment to form (rupa-raga), attachment to the formless (arupa-raga), restlessness (uddhacca), conceit (mana), and ignorance (avijja). After making this treatise, it is said: It is of the nature of a fetter. Question: Therefore, this sutra establishes the five higher fetters, so how is the 'Vasumitra Sutra' to be explained? That sutra says the fetter-dhammas are the nine fetters, what are the non-fetter-dhammas? What are the remaining dhammas besides the nine fetters? Outsiders say this: This sutra should be like this, the fetter-dhammas are the nine fetters, and restlessness among the five higher fetters is a non-fetter-dhamma. What are the remaining dhammas besides the nine fetters and restlessness among the five higher fetters? Outsiders say this sutra like this. Why does the sutra of Kashmir not say it like this? Answer: It should be said, if it is not said, what is the meaning? Answer: Kashmir says, this restlessness among the five higher fetters is uncertain. Either it is a fetter, or it is not a fetter. Either there is someone who has it as a fetter, or there is no one who has it as a fetter. Sometimes it is a fetter, sometimes it is not a fetter. Either it is a fetter, or it is not a fetter, referring to attachment to form and attachment to the formless being fetters, referring to the desire realm not being a fetter. Either there is someone who has it as a fetter, or there is no one who has it as a fetter, referring to the mind of a noble one possibly being a fetter, referring to the mind of an ordinary person possibly not being a fetter. Sometimes it is a fetter, sometimes it is not a fetter, referring to the mind of an Anagami among the noble ones possibly being a fetter, referring to the mind of a Sotapanna and Sakadagami possibly not being a fetter. Because it is uncertain, either it is a fetter, or it is not a fetter. Either there is someone who has it as a fetter, or there is no one who has it as a fetter.
者。有時結有時非結。以是故不立結中。問曰。於此論中更有論生。何以故色無色界調立結。欲界調不立結。答曰。此欲界非定界。非思惟地。非除欲地。此欲界中結如放逸馬。以是故調此欲界不現。色無色界是定界思惟地除欲地。彼結不如放逸馬。是故彼中調現。以是故色無色界調立結中。欲界調不立結中。或曰。此欲界多結非是法法想。如瞋憤不語。依誑諂高害。此非是法法想。壞故此中調不現。彼色無色界無此非是法法想。結于彼中調現。以是故色無色界調立結中。欲界調不立結中。或曰。此欲界非定界。非思惟地。非除欲地。此中無有定。謂調可亂意。色無色界是定界。是思惟地。是除欲地。彼四枝五枝定中調起意。以是故色無色界調立結中。欲界調不立結中。廣說五上分結處盡。
鞞婆沙五見處第十一
五見者。身見邊見邪見見盜戒盜。問曰。此五見有何性。答曰。身見三界一種此三種。邊見亦爾。邪見者三界有四種。此十二種。見盜亦爾。戒盜者三界有二種此六種。是三十六種五見性。是見性已種性身所有自然。性說已當說行。何以故名為見。見有何義。答曰。觀故行故堅受故緣深入故。觀者能視也。問曰。如邪觀顛倒觀云何是視。答曰。雖邪觀顛倒觀但慧故名視。此是慧性。如人見不了了
亦名為見。如是邪觀顛倒觀但慧故名為視。此是慧性故。曰觀行者能有所行。問曰。一時頃云何行。答曰。捷利故名為行。故曰行。堅受者。邪事堅受故。此見邪事極堅受。非聖道刀不捨。如佛佛弟子興已。以聖道刀墮見牙然後舍。以是故說頌曰。
若受惡慧 如鳣魚嚙 失搔摩銜 非斧不離
說者大海中有蟲。名失搔摩羅。彼蟲若有所銜時。若草若木彼極銜非刀不離。要以刀墮其牙然後得離。如是此見邪事極堅受。非聖道刀不捨。若佛佛弟子興已。以聖道刀。墮見牙然後舍。故曰堅受。緣深入者。此見緣中極入如針墮泥。是觀故行故堅受故緣深入故名為見。或曰。二事故名為見。明故行故也。或曰更有二事故名為見。彼相成就故。彼事辦故也。或曰。三事故名為見。彼相成就故彼事辦故。緣深入故也。或曰。更有三事故名為見。意故著故行故也。或曰。更有三事故名為見。意故方便故無智故。意者惡意也。方便者惡方便也。無智者此二事俱也。復說意者正受人也。方便者察行人也。無智者依二聞也。如是共行說已今當別說。何以故名為身見。答曰。此見己身轉行。是故說身見。問曰。余見亦己身轉行。何以故說一身見不說余。答曰。此身見一向己身轉行。非是他身亦非非身。余見亦己身轉行。亦他
【現代漢語翻譯】 現代漢語譯本：也叫做『見』（Dṛṣṭi，錯誤的見解）。像這樣，邪惡的觀點、顛倒的觀點，僅僅因為是智慧，所以叫做『視』。這是智慧的性質。因此說，修行者能夠有所行動。有人問：『一時頃刻之間如何行動？』回答說：『因為敏捷迅速，所以叫做行動。』因此說『行』。『堅受者』，因為對邪惡之事堅固執受。這種見解對邪惡之事極其堅固執受，不是聖道的利刃無法捨棄。如同佛陀和佛陀的弟子們興起之後，用聖道的利刃斬斷見解的牙齒，然後才能捨棄。因此說了這首偈頌： 『如果接受了邪惡的智慧， 就像鳣魚咬住東西一樣， 失搔摩（Śiśumāra，海獸名）銜住東西一樣， 不用斧頭就無法分離。』 說的是大海中有一種蟲子，名叫失搔摩羅（Śiśumāra）。這種蟲子如果銜住什麼東西，無論是草還是木頭，都會極力銜住不放，不用刀就無法分離。必須用刀砍斷它的牙齒才能脫離。像這樣，這種見解對邪惡之事極其堅固執受，不是聖道的利刃無法捨棄。如果佛陀和佛陀的弟子們興起之後，用聖道的利刃斬斷見解的牙齒，然後才能捨棄。所以叫做『堅受』。『緣深入者』，這種見解在因緣中極其深入，就像針掉進泥里一樣。因為是觀點，所以是『行』，所以是『堅受』，所以是『緣深入』，所以叫做『見』。或者說，因為兩種原因所以叫做『見』：明瞭和行動。或者說，還有兩種原因所以叫做『見』：它的相成就，它的事辦成。或者說，因為三種原因所以叫做『見』：它的相成就，它的事辦成，因緣深入。或者說，還有三種原因所以叫做『見』：意、著、行。或者說，還有三種原因所以叫做『見』：意、方便、無智。『意』指的是惡意。『方便』指的是惡劣的手段。『無智』指的是這兩種事情都具備。又說，『意』指的是正受之人。『方便』指的是觀察行動之人。『無智』指的是依賴於二種聽聞。像這樣，共同的解釋已經說完，現在應當分別解釋。為什麼叫做『身見』（Satkāya-dṛṣṭi，認為五蘊和合的身體是真實的我）？回答說：這種見解在自身上運轉活動，所以叫做身見。有人問：『其他的見解也在自身上運轉活動，為什麼只說身見而不說其他的見解？』回答說：這種身見只是一味地在自身上運轉活動，不是在他身，也不是在非身。其他的見解也在自身上運轉活動，也在他身。
【English Translation】 English version: It is also called 'view' (Dṛṣṭi, wrong view). Thus, evil views and inverted views are called 'seeing' simply because they are wisdom. This is the nature of wisdom. Therefore, it is said that a practitioner can act. Someone asks: 'How can one act in an instant?' The answer is: 'Because of swiftness and quickness, it is called action.' Therefore, it is called 'action'. 'Firmly holding on' refers to firmly holding on to evil matters. This view is extremely firm in holding on to evil matters, and cannot be abandoned without the sharp blade of the holy path. Just as when the Buddha and the Buddha's disciples arise, they cut off the teeth of views with the sharp blade of the holy path, and then abandon them. Therefore, this verse is spoken: 'If one accepts evil wisdom, Like a catfish biting, Like a Śiśumāra (a sea creature) holding something in its mouth, It cannot be separated without an axe.' It is said that there is a worm in the great ocean called Śiśumāra. If this worm holds onto something, whether it is grass or wood, it will hold on extremely tightly and cannot be separated without a knife. It is necessary to cut off its teeth with a knife to be able to break free. In this way, this view is extremely firm in holding on to evil matters, and cannot be abandoned without the sharp blade of the holy path. If the Buddha and the Buddha's disciples arise, they cut off the teeth of views with the sharp blade of the holy path, and then abandon them. Therefore, it is called 'firmly holding on'. 'Deeply rooted in conditions' means that this view is extremely deeply rooted in conditions, like a needle falling into mud. Because it is a view, it is 'action', so it is 'firmly holding on', so it is 'deeply rooted in conditions', so it is called 'view'. Or it is said that it is called 'view' because of two reasons: clarity and action. Or it is said that there are two more reasons why it is called 'view': its characteristics are accomplished, and its affairs are completed. Or it is said that it is called 'view' because of three reasons: its characteristics are accomplished, its affairs are completed, and it is deeply rooted in conditions. Or it is said that there are three more reasons why it is called 'view': intention, attachment, and action. Or it is said that there are three more reasons why it is called 'view': intention, means, and lack of wisdom. 'Intention' refers to evil intention. 'Means' refers to evil means. 'Lack of wisdom' refers to possessing both of these things. It is also said that 'intention' refers to the person who receives it correctly. 'Means' refers to the person who observes and acts. 'Lack of wisdom' refers to relying on two kinds of hearing. In this way, the common explanation has been completed, and now we should explain them separately. Why is it called 'self-view' (Satkāya-dṛṣṭi, the view that the body, which is the combination of the five aggregates, is the real self)? The answer is: This view revolves and acts on oneself, so it is called self-view. Someone asks: 'Other views also revolve and act on oneself, why only talk about self-view and not other views?' The answer is: This self-view only revolves and acts on oneself, not on others, nor on non-self. Other views also revolve and act on oneself, and also on others.
身轉行。亦非身轉行。己身轉行者。己界緣也。他身轉行者。他界緣也。非身轉行者。盡道緣也。此身見一向己身轉行。非他身非非身轉行。是故說一身見非余。或曰。謂己身轉行我。是我轉行此是身行。餘者雖己身轉行無此事。或曰。謂己身轉行我作。是我作轉行是身見。餘者雖己身轉行無此事。或曰謂己身轉行著行惜行。我所行轉行此是身見。餘者雖己身轉行無此事。或曰。謂己身轉行諸事我受盡是己身所轉行。餘者雖己身轉行無此事。或曰受己身故名為身見。己身者五盛陰。此見受彼故曰身見。余見者雖己身轉行無此事。問曰。何以故名為邊見。答曰。受二邊故名為邊見。二邊者。一者斷二者常。此見受彼二邊故曰邊見。如彼契經說。迦旃延。世間習者。正觀如實世間有非有。如觀陰持入展轉相生。便作是念。此起已滅非是常也。迦旃延。世間滅者。正觀如實世間無者非有。如觀身轉生上。彼作是念。此終亦生非是斷。或曰。此因二行所轉斷行及常行。故曰邊見。或曰。彼異學邊受癡受不正受謂有我彼或常或斷。如佛契經說諸比丘。我不共世間諍。世間共我諍。問曰。世尊以何故不共世間諍。答曰。世尊善等能共事不粗言。若斷見異學共俱。彼斷見異學有因無果謂彼果斷。世尊說者。汝有因我亦有因。如汝謗果
汝自當知。若常見異學共俱。彼常見異學無有因而有果。謂彼無因是有常。世尊說者。汝有果我亦有果。汝謗因汝自當知。彼世尊取一邊因取二邊果。已離斷常處中說法。是故說。比丘我不共世間諍。世間共我諍。尊者婆須蜜說曰。如世尊所說。比丘我不共世間諍。世間共我諍。何以故佛不共世間諍。世間共佛諍。答曰。世尊說法世間說非法。不可說法共非說法諍。重說曰。世尊于等中隨順。世間不與世尊第一義隨順。是故說。比丘我不共世間諍。重說曰。善除二諍根故。二諍者愛及見。此二世尊已盡世間未盡。是故說。比丘我不共世間諍。尊者曇摩多羅說曰。諸尊如馬依惡道。當觀不得正道。如是彼異學不正說。當觀是非正說。世尊現義現法現善現妙故。當觀是正說。是故說比丘我不共世間諍。世間共我諍。問曰。何以故說邪見。答曰。邪行故說邪見。問曰。如一切見邪行。何以故說一邪見不說余。答曰。二事故名邪見。及無行轉說邪見。餘者雖邪行轉無此二事。或曰。謂邪行轉謗眾生恩及法恩。謗眾生恩者。說無有父母。謗法恩者。說世間無阿羅漢善逝等正法等正趣。謂此世後世自知作證成就游也。餘者雖行轉無此事。或曰。謂邪行轉及無行轉。說無有施無有齊無有說。無善行惡行果報。無有此世後世。如是廣說
。餘者雖邪行轉無此事。或曰。謂邪行轉盡謗因及果。亦謗過去當來現在如來。無著等正覺道。亦謗三寶及四諦。餘者雖邪行轉無此事。或曰。謂邪行轉謗現事。如人墮大火坑中。誑他故說我極樂。如是眾生受有如熱鐵丸。邪見故說無苦。餘者雖邪行轉無此事。或曰。謂邪行轉說惡。如所說居士邪見人。諸身行口行意行思愿及彼相應行。一切彼法不愛不念不喜不喜不欲而轉。何以故居士見惡謂邪見居士。如苦瓠子婆檀鞮伽子摩樓多子尸婆梨子種著地中。若受地味水味火味風味。彼一切味轉苦無味不甜。何以故居士謂種子苦也。如是居士邪見人。諸身行口行意行思愿及彼相應行。一切彼法不愛不念不喜不喜不欲而轉。何以故居士見惡謂邪見故。餘者雖邪行轉無此事。問曰。何以故說見盜。答曰。見故名為見盜。問曰。如此盜一切五陰。何以見盜故名為見盜答曰。因見起盜。一切五陰故說見盜。或曰。設見盜及盜五陰但第一行故名為見盜。問曰。何以故說戒盜。答曰。戒故名為戒盜。問曰。如此盜一切五陰。何以故戒盜故名為戒盜。答曰。因戒起盜。一切五陰故說戒盜。或曰。說戒盜及盜五陰但凈行故說戒盜。問曰。何以故說盜。答曰。他所見而盜故說盜。謂彼身見受我。邊見者受斷及常。邪見謗言無彼見盜。而受第一戒
【現代漢語翻譯】 現代漢語譯本： 其餘的即使是邪行轉變也沒有這樣的事。或者說，所謂的邪行轉變是誹謗因和果，也誹謗過去、未來、現在的如來（Tathagata，佛的稱號）。誹謗無著（Asanga，印度佛教瑜伽行派創始人之一）等正覺之道，也誹謗三寶（佛、法、僧）和四諦（苦、集、滅、道）。其餘的即使是邪行轉變也沒有這樣的事。 或者說，所謂的邪行轉變是誹謗現實的事情，比如有人掉進大火坑中，欺騙他人說自己極樂。像這樣的眾生所感受的就像熱鐵丸一樣，因為邪見而說沒有痛苦。其餘的即使是邪行轉變也沒有這樣的事。 或者說，所謂的邪行轉變是說惡事，就像所說的居士（居士，在家信徒）是邪見之人，他們的身行、口行、意行、思愿以及與這些相應的行為，一切這些法都不愛、不念、不喜、不喜、不欲而運轉。為什麼呢？因為居士認為惡就是邪見。就像苦瓠子、婆檀鞮伽子（Potthapada，人名）、摩樓多子（Mallika，人名）、尸婆梨子（Sivali，人名）的種子種在地上，如果接受了地味、水味、火味、風味，那麼一切味道都轉為苦味、無味、不甜。為什麼呢？因為居士認為種子是苦的。像這樣，居士是邪見之人，他們的身行、口行、意行、思愿以及與這些相應的行為，一切這些法都不愛、不念、不喜、不喜、不欲而運轉。為什麼呢？因為居士認為惡就是邪見。 其餘的即使是邪行轉變也沒有這樣的事。問：為什麼說見盜？答：因為見的緣故稱為見盜。問：像這樣盜取一切五陰（色、受、想、行、識），為什麼見盜被稱為見盜？答：因為因見而起盜取一切五陰，所以說見盜。或者說，假設見盜和盜取五陰，但因為第一行（最初的行為）的緣故稱為見盜。 問：為什麼說戒盜？答：因為戒的緣故稱為戒盜。問：像這樣盜取一切五陰，為什麼戒盜被稱為戒盜？答：因為因戒而起盜取一切五陰，所以說戒盜。或者說，說戒盜和盜取五陰，但因為凈行的緣故說戒盜。 問：為什麼說盜？答：因為盜取他人所見的，所以說盜。所謂的身見者受我，邊見者受斷滅和常存，邪見者誹謗說沒有彼見盜，而受持第一戒。
【English Translation】 English version: Others, even if they are transformations of evil conduct, do not have such things. Or it is said that the so-called transformation of evil conduct is to slander cause and effect, and also to slander the Tathagatas (Tathagata, title of the Buddha) of the past, future, and present. It also slanders the path of enlightenment of Asanga (Asanga, one of the founders of the Yogacara school of Indian Buddhism) and others, and also slanders the Three Jewels (Buddha, Dharma, Sangha) and the Four Noble Truths (suffering, origin, cessation, path). Others, even if they are transformations of evil conduct, do not have such things. Or it is said that the so-called transformation of evil conduct is to slander present matters, such as a person falling into a great fire pit, deceiving others by saying that they are in extreme bliss. Such beings experience something like a hot iron ball, and because of wrong views, they say there is no suffering. Others, even if they are transformations of evil conduct, do not have such things. Or it is said that the so-called transformation of evil conduct is to speak of evil, just as it is said that a layman (Upasaka, a lay devotee) is a person of wrong views, and their bodily actions, verbal actions, mental actions, thoughts, and corresponding actions, all these dharmas do not love, do not remember, do not like, do not like, do not desire to operate. Why? Because the layman thinks that evil is wrong view. Just like the seeds of bitter gourds, Potthapada (Potthapada, a personal name), Mallika (Mallika, a personal name), and Sivali (Sivali, a personal name) planted in the ground, if they receive the taste of earth, the taste of water, the taste of fire, and the taste of wind, then all tastes turn bitter, tasteless, and not sweet. Why? Because the layman thinks the seeds are bitter. In this way, the layman is a person of wrong views, and their bodily actions, verbal actions, mental actions, thoughts, and corresponding actions, all these dharmas do not love, do not remember, do not like, do not like, do not desire to operate. Why? Because the layman thinks that evil is wrong view. Others, even if they are transformations of evil conduct, do not have such things. Question: Why is it called 'view theft'? Answer: Because of the view, it is called 'view theft'. Question: In this way, stealing all five skandhas (form, feeling, perception, mental formations, consciousness), why is 'view theft' called 'view theft'? Answer: Because stealing all five skandhas arises from view, it is called 'view theft'. Or it is said that assuming 'view theft' and stealing the five skandhas, but because of the first action (the initial action), it is called 'view theft'. Question: Why is it called 'precept theft'? Answer: Because of the precept, it is called 'precept theft'. Question: In this way, stealing all five skandhas, why is 'precept theft' called 'precept theft'? Answer: Because stealing all five skandhas arises from the precept, it is called 'precept theft'. Or it is said that speaking of 'precept theft' and stealing the five skandhas, but because of pure conduct, it is called 'precept theft'. Question: Why is it called 'theft'? Answer: Because stealing what others see, it is called 'theft'. The self-view holds to 'I', the extreme view holds to annihilation and permanence, the wrong view slanders and says there is no such 'view theft', and yet they uphold the first precept.
盜受清凈。是他所見而盜故說盜。廣說五見處盡。
鞞婆沙六身愛處第十二
六身愛者。眼更愛耳鼻舌身意更愛。問曰。應說一愛。如九結中三界愛立愛結。應說二如七使中欲界愛立欲使。色無色界愛立有使。應說三如所說欲愛色愛無色愛。應說四如起四愛。彼說比丘比丘尼。因依愛起而起著而著立而立。因食床臥。依此有比丘比丘尼愛起而起著而著立而立。應說五如見苦斷見習盡道思惟斷。應說九如九種增上。增上上增上中增上下。中上中中中下。下上下中下下。應說十八。如說十八意行。應說三十六如三十六刀。應說百八愛。如百八痛。時故意故無量愛云何一愛廣施六中雲何無量愛略施六中。云何立六身愛。答曰。依故立六身愛。若有一愛及無量。彼一切依六行六門六跡六道六度六識身相應。是依故說六身愛。問曰。恚及無明亦依六行六門六跡六道六度六識身相應。何以故說六愛身。不說六恚及無明身。答曰。是世尊有餘言。此現義義門義略義愛當知義。如說六身愛恚無明亦爾。若不說何意。答曰。謂愛界斷地斷種斷。或曰。謂愛盛一切諸結。或曰。謂愛不大增惡難除。恚大增惡易除。無明亦大增惡難除以故爾。問曰。何以故說身。答曰。多身故說身。非一愛時名眼更愛。非一愛時乃至意更愛。但多
【現代漢語翻譯】 現代漢語譯本 盜竊接受清凈之物。這是因為他所見到的而盜竊，所以說是盜竊。廣泛地說，五種邪見之處都包括在內。
《鞞婆沙》第六身愛處第十二
六身愛是指：眼根生起愛，耳根、鼻根、舌根、身根、意根也生起愛。問：應該只說一種愛，就像九結中，對三界的愛立為愛結一樣；或者應該說兩種愛，就像七使中，對欲界的愛立為欲使，對色界和無色界的愛立為有使一樣；或者應該說三種愛，就像所說的欲愛、色愛、無色愛一樣；或者應該說四種愛，就像生起四種愛一樣。他們說，比丘（Bhikkhu，男性僧侶）、比丘尼（Bhikkhuni，女性僧侶）因為依賴愛而生起，執著而執著，安立而安立。因為食物、床鋪、臥具，依賴這些，比丘、比丘尼生起愛，執著而執著，安立而安立。或者應該說五種愛，就像見苦所斷、見習所盡、道所思惟所斷一樣；或者應該說九種愛，就像九種增上一樣，即增上上、增上中、增上下，中上、中中、中下，下上、下中、下下；或者應該說十八種愛，就像所說的十八意行一樣；或者應該說三十六種愛，就像三十六把刀一樣；或者應該說一百零八種愛，就像一百零八種痛苦一樣。有時故意，有時無意，有無量的愛，為什麼只說一種愛？廣泛地施設在六根中，為什麼說無量的愛？簡略地施設在六根中，為什麼安立六身愛？答：因為依賴的緣故，安立六身愛。如果有一種愛以及無量的愛，它們都依賴於六行、六門、六跡、六道、六度、六識身相應。因為這個依賴的緣故，所以說六身愛。問：嗔恚（Dosa）和無明（Avijja）也依賴於六行、六門、六跡、六道、六度、六識身相應，為什麼只說六愛身，而不說六嗔恚身和無明身？答：這是世尊（Buddha，佛陀）的未盡之言。這個顯現了意義、義門、義略、愛的意義，應當知道這個意義。就像說六身愛一樣，嗔恚和無明也是如此。如果不說，是什麼意思呢？答：是指愛界的斷除、地的斷除、種子的斷除。或者說，愛是所有結縛中最盛的。或者說，愛不是很大，但增長惡業難以去除；嗔恚雖然增長惡業，但容易去除；無明也增長惡業，難以去除，因此這樣說。問：為什麼說『身』呢？答：因為多種身，所以說『身』。不是隻有一種愛的時候才稱為眼根生起愛，不是隻有一種愛的時候才稱為乃至意根生起愛，而是多種愛。
【English Translation】 English version Stealing involves accepting something pure. It is called stealing because of what he sees and then steals. Broadly speaking, it encompasses all five places of wrong views.
《Vibhasa》, Twelfth section on the Six Bodies of Affection
The six bodies of affection refer to: affection arising from the eye, affection arising from the ear, nose, tongue, body, and mind. Question: Should only one type of affection be mentioned, just as in the nine fetters, affection for the three realms is established as the affection fetter? Or should two types be mentioned, just as in the seven latent tendencies, affection for the desire realm is established as the desire latent tendency, and affection for the form and formless realms is established as the existence latent tendency? Or should three types be mentioned, as in the affection for the desire realm, form realm, and formless realm? Or should four types be mentioned, as in the arising of four types of affection? They say that Bhikkhus (male monks) and Bhikkhunis (female monks) arise, cling, and establish themselves because of their dependence on affection. Because of food, beds, and bedding, Bhikkhus and Bhikkhunis arise, cling, and establish themselves in affection. Or should five types be mentioned, as in what is abandoned by seeing suffering, exhausted by seeing the origin, and abandoned by contemplating the path? Or should nine types be mentioned, as in the nine types of superiority: superior-superior, superior-middle, superior-inferior, middle-superior, middle-middle, middle-inferior, inferior-superior, inferior-middle, inferior-inferior? Or should eighteen types be mentioned, as in the eighteen mental activities? Or should thirty-six types be mentioned, as in the thirty-six knives? Or should one hundred and eight types of affection be mentioned, as in the one hundred and eight types of pain? Sometimes intentional, sometimes unintentional, there are immeasurable affections. Why speak of only one type of affection? When broadly applied to the six senses, why speak of immeasurable affection? When briefly applied to the six senses, why establish the six bodies of affection? Answer: Because of dependence, the six bodies of affection are established. If there is one type of affection or immeasurable affection, they all depend on the six actions, six doors, six traces, six paths, six perfections, and six consciousness bodies. Because of this dependence, the six bodies of affection are mentioned. Question: Anger (Dosa) and ignorance (Avijja) also depend on the six actions, six doors, six traces, six paths, six perfections, and six consciousness bodies. Why only speak of the six bodies of affection and not the six bodies of anger and ignorance? Answer: These are the incomplete words of the Buddha (Buddha). This reveals the meaning, the gateway to meaning, the brief meaning, and the meaning of affection. This meaning should be understood. Just as the six bodies of affection are mentioned, so too are anger and ignorance. If they are not mentioned, what is the meaning? Answer: It refers to the cutting off of the realm of affection, the cutting off of the ground, and the cutting off of the seed. Or it is said that affection is the most prevalent of all fetters. Or it is said that affection is not very great, but it increases evil and is difficult to remove; anger, although it increases evil, is easy to remove; ignorance also increases evil and is difficult to remove, therefore it is said in this way. Question: Why is 'body' mentioned? Answer: Because of the many bodies, 'body' is mentioned. It is not only when there is one type of affection that it is called affection arising from the eye, it is not only when there is one type of affection that it is called affection arising from the mind, but rather there are many types of affection.
愛時說眼更愛。多愛時說乃至意更愛。如非一象名象軍。非一馬名馬軍。非一車名車軍。非一步名步軍。但多象名象軍。多馬名馬軍。多車名車軍。多步名步軍。如是非一愛時說眼更愛。非一愛時說乃至意更愛。但多愛時說眼更愛。多愛時說乃至意更愛。是多身故名為身。廣說六身愛處盡。
鞞婆沙七使處第十三
七使者。欲使恚使有使慢使無明使見使疑使。問曰。七使有何性。答曰。欲使者欲界愛五種六識身。恚使者恚五種六識身。有使者色無色界愛五種。慢使者三界五種。此十五種。無明使亦爾。見使者三十六種。疑使者三界四種。此十二種。此九十八種是七使性。是使性已種相身所有自然。說性已當說行。何以故說使。使有何義。答曰。罽賓說三句。如豪使亦爾。所使是使相逐是使。如豪使亦爾者。豪者說細如豪。所說七使成一豪。是說豪使亦爾。所使是使者。至一時中所使。一使中亦所使。是所使是使也。相逐是使者。彼意中所使。猶影相逐。如空行水行此亦爾。空行者鳥。水行者蟲說者如鳥飛空逕游大海。彼諸水蟲作是念。此大海水無量深廣。非是凡鳥能從此岸至彼岸。除一金翅鳥。蟲知此鳥飛必墮水。見影便逐鳥極墮水蟲得而食。如是未除欲眾生。一切時七使得現在相逐。若結現在前。當爾
【現代漢語翻譯】 現代漢語譯本 愛慾熾盛時，人們說眼睛最受喜愛。當愛慾更加強烈時，甚至會說意念（心）更受喜愛。這就像並非只有一頭大象才能被稱為象軍，並非只有一匹馬才能被稱為馬軍，並非只有一輛車才能被稱為車軍，並非只有一個人才能被稱為步軍。而是因為有很多大象才被稱為象軍，有很多馬才被稱為馬軍，有很多車才被稱為車軍，有很多人才被稱為步軍。同樣，並非只有一次愛慾才能說眼睛最受喜愛，並非只有一次愛慾才能說意念最受喜愛。而是因為多次的愛慾才說眼睛最受喜愛，多次的愛慾才說意念最受喜愛。因為是多種身（組合）的緣故，所以才稱為身。廣泛地說，六身（眼、耳、鼻、舌、身、意）的愛慾之處都包括在內。
《鞞婆沙》七使處第十三
七使（Saptaanusaya）指的是：欲使（Kāmaanusaya，對欲界的貪慾），恚使（Pratighaatusaya，嗔恚），有使（Bhavanusaya，對色界和無色界的貪慾），慢使（Mānaanusaya，我慢），無明使（Avidyānusaya，無明），見使（Dṛṣṭyanusaya，邪見），疑使（Vicikitsānusaya，懷疑）。 問：這七使具有什麼樣的性質？ 答：欲使指的是欲界的愛慾以及五種六識身（眼識、耳識、鼻識、舌識、身識、意識）。恚使指的是嗔恚以及五種六識身。有使指的是對色界和無色界的愛慾以及五種（六識身）。慢使指的是三界（欲界、色界、無色界）的五種（六識身）。無明使也是如此。見使指的是三十六種（邪見）。疑使指的是三界的四種（懷疑）。這九十八種是七使的性質。這些使的性質，已經種下相續的身，所有自然而然產生。 說了性質之後，應當說其執行（行為）。為什麼要說使？使有什麼意義？ 答：罽賓（Kashmir）的論師說了三句話，就像豪使（細微的煩惱）一樣。所使是使（被驅使的是煩惱），相逐是使（相互追逐的是煩惱）。就像豪使一樣，豪者說細微如毫毛。所說的七使整合一根毫毛。這是說豪使也是如此。所使是使，指的是在同一時間裡被驅使。在一個煩惱中也被驅使。這被驅使的就是煩惱。相逐是使，指的是在他們的意念中所驅使的，就像影子相互追逐一樣。就像空行（在空中飛行）的鳥，水行（在水中游動）的蟲一樣。說的人就像鳥在空中飛行，逕直遊過大海。那些水中的蟲子這樣想：這大海水無量深廣，不是普通的鳥能夠從這岸到達彼岸的，除非是金翅鳥（Garuda）。蟲子知道這鳥飛行必定會掉入水中，看到影子便追逐，鳥最終掉入水中，蟲子便得以食用。就像這樣，沒有去除愛慾的眾生，一切時候七使都得以現在（當下）相互追逐。如果結（煩惱）現在面前，就應當這樣。
【English Translation】 English version When desire is strong, people say the eyes are most beloved. When desire is even stronger, they might even say that the mind is more beloved. This is like how it's not just one elephant that makes an elephant army, not just one horse that makes a horse army, not just one chariot that makes a chariot army, not just one foot soldier that makes a foot soldier army. Rather, it's because there are many elephants that it's called an elephant army, many horses that it's called a horse army, many chariots that it's called a chariot army, many people that it's called a foot soldier army. Similarly, it's not just one instance of desire that makes one say the eyes are most beloved, not just one instance of desire that makes one say the mind is most beloved. Rather, it's because of multiple instances of desire that one says the eyes are most beloved, multiple instances of desire that one says the mind is most beloved. Because it is made of many bodies, it is called a body. Broadly speaking, all the places of desire in the six bodies (eye, ear, nose, tongue, body, mind) are included.
《Vibhasa》 Chapter Thirteen on the Seven Latent Tendencies
The seven latent tendencies (Saptaanusaya) are: the latent tendency of desire (Kāmaanusaya, craving for the desire realm), the latent tendency of aversion (Pratighaatusaya, aversion), the latent tendency of existence (Bhavanusaya, craving for the form and formless realms), the latent tendency of conceit (Mānaanusaya, pride), the latent tendency of ignorance (Avidyānusaya, ignorance), the latent tendency of views (Dṛṣṭyanusaya, wrong views), and the latent tendency of doubt (Vicikitsānusaya, doubt). Question: What is the nature of these seven latent tendencies? Answer: The latent tendency of desire refers to desire in the desire realm and the five types of six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness). The latent tendency of aversion refers to aversion and the five types of six consciousnesses. The latent tendency of existence refers to craving for the form and formless realms and the five types (of six consciousnesses). The latent tendency of conceit refers to the five types (of six consciousnesses) in the three realms (desire realm, form realm, formless realm). The latent tendency of ignorance is also like this. The latent tendency of views refers to thirty-six types (of wrong views). The latent tendency of doubt refers to four types (of doubt) in the three realms. These ninety-eight types are the nature of the seven latent tendencies. These tendencies have already planted the continuous body, all naturally arising. Having spoken of the nature, one should speak of their operation (behavior). Why speak of tendencies? What is the meaning of 'tendency'? Answer: The teachers of Kashmir spoke three sentences, like the subtle afflictions (Haushaya). 'What is driven is the tendency' (what is driven is the affliction), 'what pursues is the tendency' (what mutually pursues is the affliction). Like the subtle afflictions, the subtle ones are said to be as fine as a hair. The seven tendencies spoken of are integrated into one hair. This is to say that the subtle afflictions are also like this. 'What is driven is the tendency' refers to being driven at the same time. One is also driven within one affliction. What is driven is the affliction. 'What pursues is the tendency' refers to what is driven in their minds, just like shadows mutually pursue each other. Like birds flying in the air (Kha-Gati), insects moving in the water (Jala-Gati). The speaker is like a bird flying in the air, directly swimming across the great ocean. Those insects in the water think like this: this great ocean is immeasurably deep and wide, it is not possible for ordinary birds to reach the other shore from this shore, except for the Garuda. The insects know that this bird will definitely fall into the water, and seeing the shadow, they pursue it, and the bird eventually falls into the water, and the insects are able to eat it. Just like this, for sentient beings who have not removed desire, the seven tendencies are able to mutually pursue each other in the present (now). If the knot (affliction) is present before you, it should be like this.
時愛非愛依果報果。是故相逐是使。或曰。如豪使亦爾者。熏堅著故。所使是使者行也。相逐是使者事也。或曰。如豪使亦爾者。細事也所使是使者性也。相逐是使者。熏堅著也。或曰。如豪使亦爾者。過去使也。所使是使者現在也。相逐是使者當來也。或曰。如豪使亦爾。所使是使者。心相應使也。相逐是使者。心不相應使也。問曰。如使無不心相應。答曰。彼使得以使為名。外者說四句。如豪使亦爾。相入是使。所使是使。相逐是使。如豪使亦爾者。豪者說細也。如所說此極細行也。相入是使者。于意中相入。如麻中有油。如杏人中膩。所使是使者。于意中所使如乳母為嬰兒所使。相逐是使者。于意中相逐如影逐身。或曰。如豪使亦爾者性也。相入是使者事也。所使是使者行也。相逐是使者。熏堅著也。或曰。以三事得知使。一者性二者果三者人。性者欲使者如甜藥草。恚使者如苦果子。有使者如乳母衣。慢使者如憍貴人。無明使者如盲人。見使者如迷失道。疑使者如惑二道。是說性也。果者欲使修習多修習生雀鴛鴦鴿中。恚使修習多修習生蛇蚖中。有使修習多修習生色無色界中。慢使修習多修習生下賤中。無明使修習多修習生愚闇中。見使修習多修習生異道中。疑使修習多修習生邊地中。是說果也。人者欲使者
【現代漢語翻譯】 現代漢語譯本： 時愛非愛是依果報而產生的果。因此，相互追逐就是使（指煩惱）。 有人問：『就像毫毛一樣，也是這樣嗎？』 回答：因為熏習堅固執著的緣故。『所使』是指使者的行為，『相逐』是指使者的作用。 有人問：『就像毫毛一樣，也是這樣嗎？』 回答：這是細微的事情。『所使』是指使者的性質，『相逐』是指使者的熏習堅固執著。 有人問：『就像毫毛一樣，也是這樣嗎？』 回答：『所使』是指過去的使，『相逐』是指現在的使，『當來』是指未來的使。 有人問：『就像毫毛一樣，也是這樣嗎？』 回答：『所使』是指與心相應的使，『相逐』是指與心不相應的使。 問：『如果使沒有不與心相應的，那又如何解釋？』 答：『使』這個名稱只是一個代稱。外道之人會說四句，就像毫毛一樣。 『相入』是使，『所使』是使，『相逐』是使。就像毫毛一樣，毫毛是用來形容細微的。 就像所說的，這是極其細微的行為。 『相入』是指使者在意念中相互進入，就像麻中有油，杏仁中有油脂。 『所使』是指使者在意念中所驅使，就像乳母被嬰兒所驅使。 『相逐』是指使者在意念中相互追逐，就像影子追逐身體。 有人問：『就像毫毛一樣，也是這樣嗎？』這是指使者的性質。 『相入』是指使者的作用，『所使』是指使者的行為，『相逐』是指使者的熏習堅固執著。 有人說：通過三件事可以得知使：一是性質，二是果報，三是人。 性質方面，欲使（kāma-anusaya）就像甜藥草，嗔使（pratigha-anusaya）就像苦果子，有使（bhava-anusaya）就像乳母的衣服，慢使（māna-anusaya）就像驕傲尊貴的人，無明使（avidyā-anusaya）就像盲人，見使（dṛṣṭi-anusaya）就像迷失道路的人，疑使（vicikitsā-anusaya）就像迷惑于兩條道路的人。這是在說性質。 果報方面，修習和多次修習欲使會導致投生到麻雀、鴛鴦、鴿子中。修習和多次修習嗔使會導致投生到蛇、蚖中。修習和多次修習有使會導致投生到色界（rūpadhātu）和無色界（arūpadhātu）中。修習和多次修習慢使會導致投生到**中。修習和多次修習無明使會導致投生到愚昧黑暗中。修習和多次修習見使會導致投生到異道中。修習和多次修習疑使會導致投生到邊地中。這是在說果報。 人方面，欲使者...
【English Translation】 English version: 'Time, love, non-love are the fruits that arise from retribution. Therefore, mutual pursuit is 'anusaya' (latent tendency).' Someone asks: 'Is it like a hair, too?' Answer: 'Because of the firm and attached habituation. 'What is caused' refers to the action of the 'anusaya'; 'mutual pursuit' refers to the function of the 'anusaya'.' Someone asks: 'Is it like a hair, too?' Answer: 'This is a subtle matter. 'What is caused' refers to the nature of the 'anusaya'; 'mutual pursuit' refers to the firm and attached habituation of the 'anusaya'.' Someone asks: 'Is it like a hair, too?' Answer: ''What is caused' refers to the past 'anusaya'; 'mutual pursuit' refers to the present 'anusaya'; 'future' refers to the future 'anusaya'.' Someone asks: 'Is it like a hair, too?' Answer: ''What is caused' refers to the 'anusaya' that corresponds to the mind; 'mutual pursuit' refers to the 'anusaya' that does not correspond to the mind.' Question: 'If there is no 'anusaya' that does not correspond to the mind, how is it explained?' Answer: 'The name 'anusaya' is just a substitute. Outsiders will say four sentences, just like a hair.' 'Mutual entry' is 'anusaya', 'what is caused' is 'anusaya', 'mutual pursuit' is 'anusaya'. Just like a hair, a hair is used to describe subtlety. As it is said, this is an extremely subtle action. 'Mutual entry' refers to the 'anusaya' entering each other in the mind, like oil in sesame, and grease in apricot kernels. 'What is caused' refers to what the 'anusaya' causes in the mind, like a wet nurse being caused by an infant. 'Mutual pursuit' refers to the 'anusaya' pursuing each other in the mind, like a shadow pursuing a body. Someone asks: 'Is it like a hair, too?' This refers to the nature of the 'anusaya'. 'Mutual entry' refers to the function of the 'anusaya', 'what is caused' refers to the action of the 'anusaya', 'mutual pursuit' refers to the firm and attached habituation of the 'anusaya'. Someone says: 'The 'anusaya' can be known through three things: first, nature; second, retribution; third, person.' In terms of nature, kāma-anusaya (latent tendency of desire) is like sweet medicinal herbs, pratigha-anusaya (latent tendency of aversion) is like bitter fruit, bhava-anusaya (latent tendency of existence) is like a wet nurse's clothes, māna-anusaya (latent tendency of conceit) is like a proud and noble person, avidyā-anusaya (latent tendency of ignorance) is like a blind person, dṛṣṭi-anusaya (latent tendency of views) is like a person lost on the road, vicikitsā-anusaya (latent tendency of doubt) is like a person confused by two roads. This is talking about nature. In terms of retribution, practicing and repeatedly practicing kāma-anusaya leads to rebirth among sparrows, mandarin ducks, and pigeons. Practicing and repeatedly practicing pratigha-anusaya leads to rebirth among snakes and vipers. Practicing and repeatedly practicing bhava-anusaya leads to rebirth in the Rūpadhātu (realm of form) and Arūpadhātu (formless realm). Practicing and repeatedly practicing māna-anusaya leads to rebirth in **. Practicing and repeatedly practicing avidyā-anusaya leads to rebirth in ignorance and darkness. Practicing and repeatedly practicing dṛṣṭi-anusaya leads to rebirth in other paths. Practicing and repeatedly practicing vicikitsā-anusaya leads to rebirth in border regions. This is talking about retribution. In terms of person, the one with kāma-anusaya...
當觀如難陀。恚使者當觀如貰合及鴦掘摩。有使者當觀如阿私陀阿羅蘭郁頭藍子也。慢使者當觀如摩那多陀。無明使者當觀如郁鞞羅。見使者當觀如鬘童真。疑使者當觀如須那剎多羅。是說人。以是三事得知使。一者性。二者果。三者人。問曰。慳嫉何以故不立使中。答曰。佛世尊於法真諦。余真無能過。彼盡知法相盡知行。謂有使相立使中。謂無使相不立使中。或曰。說結二種。一者具結。二者不具結。具結者立使中。不具者不立使中。或曰。謂結見斷思惟斷彼立使中。此慳嫉一向思惟斷。以是故不立使中。或曰。此慳嫉者厚濁使者清薄。或曰。慳嫉熏不堅著。使者熏堅著。如處所燒草樹皮。火滅地即冷。慳嫉行亦爾。如處所燒狗骨木。彼火滅久地故。熱使行亦爾。以是故慳嫉不立使中。廣說八使處盡。
鞞婆沙九結處第十四
九結者。愛結恚結慢結無明結見結失愿結疑結慳結嫉結。問曰。九結有何性。答曰。愛結三界五種是十五種。慢結無明結亦爾。恚結五種六識身。見結十八種。失愿結亦爾。疑結三界四種是十二種。慳嫉結欲界思惟斷。此五種是九結性。是結性已種相身所有自然。說性已當說行。何以故說結。結有何義。答曰。縛義是結義。苦系義是結義。結雜毒義是結義。縛義是結義者。縛是結
【現代漢語翻譯】 現代漢語譯本：應當觀察難陀（Nanda）的例子來理解嗔恚的驅使。應當觀察貰合（Sada）和鴦掘摩（Angulimala）的例子來理解害意的驅使。應當觀察阿私陀（Asita）、阿羅蘭（Arada Kalama）、郁頭藍子（Uddaka Ramaputta）的例子來理解有的驅使。應當觀察摩那多陀（Manatatha）的例子來理解慢的驅使。應當觀察郁鞞羅（Ubbila）的例子來理解無明的驅使。應當觀察鬘童真（Malandin）的例子來理解見的驅使。應當觀察須那剎多羅（Sunakkhatta）的例子來理解疑的驅使。這是關於如何通過三種方式瞭解煩惱的驅使的說法：一是本性，二是結果，三是人（例子）。 問：為什麼慳吝和嫉妒沒有被列入煩惱的驅使中？答：佛世尊對於法的真諦，沒有人能超過他。他完全了解法的相狀，完全了解法的執行。凡是有煩惱相的，就列入煩惱的驅使中；凡是沒有煩惱相的，就不列入煩惱的驅使中。或者說，結有兩種：一是具結，二是不具結。具結的列入煩惱的驅使中，不具結的不列入煩惱的驅使中。或者說，那些通過見斷和思惟斷的結，才列入煩惱的驅使中。而慳吝和嫉妒完全是通過思惟斷的，因此不列入煩惱的驅使中。或者說，慳吝和嫉妒是粗濁的，煩惱的驅使是清澈的。或者說，慳吝和嫉妒的薰染不堅固，煩惱的驅使的薰染堅固。就像燒草樹皮的地方，火滅后地面立刻就冷了，慳吝和嫉妒的執行也是這樣。就像燒狗骨木的地方，即使火滅了很久，地面仍然很熱，煩惱的驅使的執行也是這樣。因此，慳吝和嫉妒不列入煩惱的驅使中。以上是關於八種煩惱的詳細解釋。
《鞞婆沙》第九結處第十四
九結是：愛結、恚結、慢結、無明結、見結、失愿結、疑結、慳結、嫉結。問：九結有什麼樣的性質？答：愛結在三界中有五種，總共是十五種。慢結和無明結也是這樣。恚結在五種六識身中。見結有十八種。失愿結也是這樣。疑結在三界中有四種，總共是十二種。慳結和嫉結在欲界是通過思惟斷的。這五種是九結的性質。這些結的性質，已經種下相狀，存在於身中，自然而然地產生。說完性質，接下來要說執行。為什麼要說結？結有什麼意義？答：束縛的意思就是結的意義。痛苦的繫縛的意思就是結的意義。結是混雜毒藥的意思。束縛的意思就是結的意義，束縛就是結。
【English Translation】 English version: One should observe Nanda's example to understand the driving force of hatred. One should observe the examples of Sada and Angulimala to understand the driving force of harmful intent. One should observe the examples of Asita, Arada Kalama, and Uddaka Ramaputta to understand the driving force of existence. One should observe the example of Manatatha to understand the driving force of pride. One should observe the example of Ubbila to understand the driving force of ignorance. One should observe the example of Malandin to understand the driving force of views. One should observe the example of Sunakkhatta to understand the driving force of doubt. This is a saying about how to understand the driving force of afflictions through three ways: first, nature; second, result; third, person (example). Question: Why are stinginess and jealousy not included in the driving force of afflictions? Answer: The Buddha, the World Honored One, regarding the true essence of the Dharma, no one can surpass him. He fully understands the characteristics of the Dharma and fully understands the operation of the Dharma. Those that have the characteristics of afflictions are included in the driving force of afflictions; those that do not have the characteristics of afflictions are not included in the driving force of afflictions. Or it is said that there are two kinds of fetters: complete fetters and incomplete fetters. Complete fetters are included in the driving force of afflictions, and incomplete fetters are not included in the driving force of afflictions. Or it is said that those fetters that are severed through the abandonment of views and the abandonment of thought are included in the driving force of afflictions. But stinginess and jealousy are completely severed through the abandonment of thought, therefore they are not included in the driving force of afflictions. Or it is said that stinginess and jealousy are coarse and turbid, while the driving force of afflictions is clear and pure. Or it is said that the influence of stinginess and jealousy is not firm, while the influence of the driving force of afflictions is firm. Just like a place where grass and tree bark are burned, the ground cools down immediately after the fire is extinguished, the operation of stinginess and jealousy is like this. Just like a place where dog bones and wood are burned, even after the fire has been extinguished for a long time, the ground is still hot, the operation of the driving force of afflictions is like this. Therefore, stinginess and jealousy are not included in the driving force of afflictions. The above is a detailed explanation of the eight afflictions.
《Vibhasa》Ninth Knot Chapter Fourteenth
The nine knots are: the knot of love, the knot of hatred, the knot of pride, the knot of ignorance, the knot of views, the knot of disappointment, the knot of doubt, the knot of stinginess, and the knot of jealousy. Question: What are the natures of the nine knots? Answer: The knot of love has five kinds in the three realms, totaling fifteen kinds. The knot of pride and the knot of ignorance are also like this. The knot of hatred is in the five kinds of six consciousness bodies. The knot of views has eighteen kinds. The knot of disappointment is also like this. The knot of doubt has four kinds in the three realms, totaling twelve kinds. The knot of stinginess and the knot of jealousy are severed through thought in the desire realm. These five kinds are the natures of the nine knots. These natures of the knots have already planted characteristics, exist in the body, and arise naturally. Having spoken of the nature, next we will speak of the operation. Why speak of knots? What is the meaning of knots? Answer: The meaning of binding is the meaning of knots. The meaning of painful bondage is the meaning of knots. Knots are the meaning of mixed poison. The meaning of binding is the meaning of knots, binding is knots.
結是縛。云何知。答曰。有契經。彼契經尊者舍利弗問尊者摩訶拘絺羅。云何賢者拘絺羅。眼系色耶色系眼耶。答曰。尊者舍利弗。不眼系色不色系眼。至意法不意系法不法系意。但此中若淫若欲是彼系也。尊者舍利弗。譬如二牛一黑一白一扼一鞅縛系。尊者舍利弗。若有作是說。黑牛系白牛白牛系黑牛。尊者舍利弗。彼為等說不。答曰。不也。賢者拘絺羅。何以故。答曰。賢者拘絺羅。非黑牛系白牛非白牛系黑牛。但以扼鞅系是彼系。如是尊者舍利弗。不眼系色不色系眼至意法不意系法不法系意。但此中若淫若欲是彼系。是謂縛義是結義。苦系義是結義者。欲界結欲界眾生欲界中苦系。色界結色界眾生色界中苦系。無色界結無色界眾生無色界中苦系。諸欲界結彼是系相。系苦中非是樂。諸色無色界結彼是系相。系苦中非是樂。是謂苦系義是結義。結雜毒義是結義者。極妙生處世俗世受。如解脫除入一切。入彼聖所除結雜毒故。如極妙食雜毒。慧者能除。以雜毒故。如是極妙生處世俗正受。彼聖能除結雜毒故。是謂系義是縛義。苦系義是結。義雜毒義是結義。共行說已當別說行。愛結云何。答曰。三界愛也。問曰。何以故使中欲界愛立欲使。色無色界愛立有使。如是余契經中說三愛。欲愛色愛無色愛。何以故。此契經
【現代漢語翻譯】 現代漢語譯本： 結就是束縛。如何得知？回答是：有契經（佛教經典）。那部契經中，尊者舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）問尊者摩訶拘絺羅（Mahākauṣṭhila，佛陀弟子，以善於辯論著稱）：『賢者拘絺羅，是眼睛束縛于顏色，還是顏色束縛于眼睛呢？』回答是：『尊者舍利弗，不是眼睛束縛于顏色，也不是顏色束縛于眼睛。』乃至『是意（manas，意識）束縛於法（dharma，事物、規律），還是法束縛于意呢？』『不是意束縛於法，也不是法束縛于意。』『但這裡面，如果有淫慾，那就是它們的束縛。』尊者舍利弗，譬如兩頭牛，一黑一白，用軛和鞅連線束縛在一起。尊者舍利弗，如果有人這樣說：『黑牛束縛白牛，白牛束縛黑牛。』尊者舍利弗，他這樣說是正確的嗎？』回答是：『不正確，賢者拘絺羅。』為什麼呢？回答是：『賢者拘絺羅，不是黑牛束縛白牛，也不是白牛束縛黑牛。而是用軛和鞅連線束縛，這才是它們的束縛。』『如此，尊者舍利弗，不是眼睛束縛于顏色，也不是顏色束縛于眼睛，乃至不是意束縛於法，也不是法束縛于意。但這裡面，如果有淫慾，那就是它們的束縛。』這就是束縛的含義，這就是結的含義。 苦的束縛的含義就是結的含義：欲界的結，欲界的眾生在欲界中被苦所束縛。結束縛眾生，眾生被苦束縛。沒有結，沒有眾生，沒有被苦束縛。各種欲界的結，那就是束縛的相狀，在束縛的痛苦中沒有快樂。各種色界和無色界的**結，那就是束縛的相狀，在束縛的痛苦中沒有快樂。這就是苦的束縛的含義，也就是結的含義。 結具有混雜毒藥的含義，也就是結的含義：極其美妙的生處、世俗的感受。如解脫，去除進入一切。進入那裡，聖者去除結的混雜毒藥的緣故。如同極美味的食物混雜著毒藥，有智慧的人能夠去除毒藥，因為混雜著毒藥的緣故。如此，極其美妙的生處、世俗的正受，那些聖者能夠去除結的混雜毒藥的緣故。這就是束縛的含義，這就是結的含義。苦的束縛的含義就是結的含義，混雜毒藥的含義就是結的含義。共同的解釋已經說完，下面應當分別解釋行（karma，業）。 愛結是什麼？回答是：三界（trayo dhātavaḥ，欲界、色界、無色界）的愛。問：為什麼在使（anuśaya，煩惱的潛在傾向）中，欲界的愛被稱為欲使，色界和無色界的愛被稱為有使（bhava-anuśaya，對存在的執著）？如同其他的契經中說三種愛：欲愛（kāma-taṇhā，對感官快樂的渴求）、色愛（rūpa-taṇhā，對色界存在的渴求）、無色愛（arūpa-taṇhā，對無色界存在的渴求）。為什麼這部契經...
【English Translation】 English version: A knot is a bond. How is this known? The answer is: There is a sutra (sūtra, a discourse of the Buddha). In that sutra, Venerable Śāriputra (Śāriputra, one of the Buddha's ten principal disciples, known for his wisdom) asked Venerable Mahākauṣṭhila (Mahākauṣṭhila, a disciple of the Buddha, known for his skill in debate): 'Venerable Kauṣṭhila, is the eye bound to form, or is form bound to the eye?' The answer is: 'Venerable Śāriputra, neither is the eye bound to form, nor is form bound to the eye.' And so on, up to 'Is the mind (manas, consciousness) bound to dharma (dharma, phenomena, law), or is dharma bound to the mind?' 'Neither is the mind bound to dharma, nor is dharma bound to the mind.' 'But within this, if there is lust or desire, that is their bond.' Venerable Śāriputra, it is like two oxen, one black and one white, bound together by a yoke and a strap. Venerable Śāriputra, if someone were to say: 'The black ox is bound to the white ox, and the white ox is bound to the black ox,' Venerable Śāriputra, would he be speaking correctly?' The answer is: 'No, Venerable Kauṣṭhila.' Why is that? The answer is: 'Venerable Kauṣṭhila, neither is the black ox bound to the white ox, nor is the white ox bound to the black ox. But they are bound by the yoke and the strap; that is their bond.' 'Likewise, Venerable Śāriputra, neither is the eye bound to form, nor is form bound to the eye, and so on, up to neither is the mind bound to dharma, nor is dharma bound to the mind. But within this, if there is lust or desire, that is their bond.' This is the meaning of a bond; this is the meaning of a knot. The meaning of the bond of suffering is the meaning of a knot: The knots of the desire realm (kāmadhātu), beings of the desire realm are bound by suffering in the desire realm. Knots bind beings, beings are bound by suffering. Without knots, there are no beings, there is no being bound by suffering. The various knots of the desire realm, that is the aspect of bondage; there is no pleasure in the bondage of suffering. The various knots of the form realm (rūpadhātu) and formless realm (arūpadhātu), that is the aspect of bondage; there is no pleasure in the bondage of suffering. This is the meaning of the bond of suffering; this is the meaning of a knot. The meaning of a knot is the meaning of being mixed with poison: Extremely wonderful places of birth, worldly sensations. Like liberation, removing entry into everything. Entering there, the noble ones remove the mixed poison of the knots. Just as extremely delicious food is mixed with poison, the wise are able to remove the poison, because it is mixed with poison. Likewise, extremely wonderful places of birth, worldly right sensations, those noble ones are able to remove the mixed poison of the knots. This is the meaning of a bond; this is the meaning of a knot. The meaning of the bond of suffering is the meaning of a knot; the meaning of being mixed with poison is the meaning of a knot. The common explanation has been given; now the explanation of karma (karma, action) should be given separately. What is the knot of love? The answer is: The love of the three realms (trayo dhātavaḥ, the desire realm, the form realm, and the formless realm). Question: Why, among the latent tendencies (anuśaya, underlying tendencies of defilements), is the love of the desire realm called the latent tendency of desire (kāma-anuśaya), and the love of the form and formless realms called the latent tendency of existence (bhava-anuśaya, attachment to existence)? Just as other sutras say there are three kinds of love: desire-love (kāma-taṇhā, craving for sensual pleasure), form-love (rūpa-taṇhā, craving for existence in the form realm), and formless-love (arūpa-taṇhā, craving for existence in the formless realm). Why does this sutra...
一切三界愛立一愛結。答曰。佛世尊於法真諦。余真無能過。彼盡知法相盡知行。謂法獨能擔彼獨立。若不能獨擔彼立品。或曰。世尊教化或有利根或中根或軟根。利根者一切三界愛說一愛結。中根者說二愛。如使中欲界愛立欲使。色無色界愛立有使。軟根者說三愛如所說三愛慾愛色愛無色愛。或曰。複次世尊教化。或欲略或欲廣或欲略廣。謂欲略者彼三界愛說一愛結。謂欲廣者彼說三愛。如所說三愛。欲愛色愛無色愛謂欲廣略者彼說二愛。如使中欲界愛立欲使。色無色界愛立有使。或曰。複次世尊教化或始行或少習行或已成行。謂始行者彼說三愛如所說三愛。欲愛色愛無色愛。謂少習行者彼說二愛。如使中欲界愛立欲使。色無色愛立有使。謂已成行者彼三界愛說一愛結。或曰。前已說苦系義是結義。謂欲界愛此是系相。系苦中非是樂。謂色無色界愛彼一切系相。系苦中非是樂。是等共一相故。以是故世尊一切三界愛立愛結。問曰。恚結云何。答曰。于眾生起惡。問曰。如非眾生亦起惡。何以故說于眾生起惡。答曰。因眾生起惡。于非眾生亦起惡。或曰。多故多因眾生起惡少非眾生。或曰。多增惡故。多增惡于眾生起惡。少增惡非眾生。問曰。慢結云何。答曰。七慢謂之慢結。七慢者。慢增上慢慢增慢我慢欺慢不如慢
【現代漢語翻譯】 現代漢語譯本 問：一切三界（Kāmadhātu, Rūpadhātu, Arūpadhātu，欲界、色界、無色界）的愛，是否都可歸結為一個愛結（愛煩惱的束縛）？ 答：佛世尊對於法的真諦，沒有人能夠超越。他完全知曉法的相狀，完全知曉法的執行。因此，法能夠獨自承擔一切，獨立存在。如果不能獨自承擔，就只能依附於其他事物而存在。 或問：世尊的教化，有針對利根（智慧敏銳）者、中根（智慧中等）者和鈍根（智慧遲鈍）者。對於利根者，將一切三界之愛歸結為一個愛結。對於中根者，則說兩種愛，例如將欲界之愛立為欲使（對慾望的驅使），將色界和無色界之愛立為有使（對存在的驅使）。對於鈍根者，則說三種愛，即欲愛、色愛和無色愛。 或問：進一步說，世尊的教化，有時簡略，有時廣博，有時簡略與廣博相結合。簡略時，將三界之愛歸結為一個愛結。廣博時，則說三種愛，即欲愛、色愛和無色愛。簡略與廣博相結合時，則說兩種愛，例如將欲界之愛立為欲使，將色界和無色界之愛立為有使。 或問：進一步說，世尊的教化，有針對初學者、略有修行者和已成就者。對於初學者，則說三種愛，即欲愛、色愛和無色愛。對於略有修行者，則說兩種愛，例如將欲界之愛立為欲使，將色界和無色界之愛立為有使。對於已成就者，則將一切三界之愛歸結為一個愛結。 或問：之前已經說過，苦的繫縛之義就是結的含義。欲界之愛是繫縛之相，在繫縛的痛苦中沒有快樂。色界和無色界之愛，也都是繫縛之相，在繫縛的痛苦中沒有快樂。這些都是共同的相狀。因此，世尊將一切三界之愛立為愛結。 問：嗔恚結（憤怒的束縛）是什麼？ 答：對於眾生生起惡意。 問：如果對非眾生也生起惡意，為什麼只說對眾生生起惡意？ 答：因為因眾生而生起惡意，所以也會對非眾生生起惡意。 或問：因為多數情況下是因為眾生而生起惡意，而很少是因為非眾生。或者說，因為對眾生生起的惡意增長得更多，而對非眾生生起的惡意增長得較少。 問：慢結（傲慢的束縛）是什麼？ 答：七種慢被稱為慢結。這七種慢是：慢（māna，自以為是）、過慢（atimāna，勝過他人）、慢過慢（mānātimāna，比勝過自己的人更勝一籌）、我慢（asmimāna，執著于自我）、增上慢（adhimāna，未證言證）、卑慢（avamāna，輕視他人）、不如慢（ūnamāna，本不如人卻以為自己比別人強）。
【English Translation】 English version Question: Is all love in the Three Realms (Kāmadhātu, Rūpadhātu, Arūpadhātu, the Desire Realm, the Form Realm, and the Formless Realm) established as one love-fetter (the bondage of love-affliction)? Answer: The World-Honored One, the Buddha, is unsurpassed in the true essence of the Dharma. No one can surpass him. He fully knows the characteristics of the Dharma and fully knows its workings. Therefore, the Dharma alone can bear everything and exist independently. If it cannot bear itself alone, it must rely on other things to exist. Or, it is asked: The World-Honored One's teachings are directed towards those of sharp faculties, those of middling faculties, and those of dull faculties. For those of sharp faculties, all love in the Three Realms is said to be one love-fetter. For those of middling faculties, two loves are spoken of, such as establishing desire-love in the Desire Realm as a 'desire-obsession' (kāmacchanda, the drive for desire), and establishing love of the Form and Formless Realms as an 'existence-obsession' (bhava-samyojana, the drive for existence). For those of dull faculties, three loves are spoken of, as in the three loves that are spoken of: desire-love, form-love, and formless-love. Or, it is asked: Furthermore, the World-Honored One's teachings are sometimes concise, sometimes extensive, and sometimes a combination of concise and extensive. When concise, the love of the Three Realms is said to be one love-fetter. When extensive, the three loves are spoken of, as in the three loves that are spoken of: desire-love, form-love, and formless-love. When a combination of concise and extensive, two loves are spoken of, such as establishing desire-love in the Desire Realm as a 'desire-obsession,' and establishing love of the Form and Formless Realms as an 'existence-obsession.' Or, it is asked: Furthermore, the World-Honored One's teachings are directed towards beginners, those who have practiced a little, and those who have attained accomplishment. For beginners, the three loves are spoken of, as in the three loves that are spoken of: desire-love, form-love, and formless-love. For those who have practiced a little, two loves are spoken of, such as establishing desire-love in the Desire Realm as a 'desire-obsession,' and establishing love of the Form and Formless Realms as an 'existence-obsession.' For those who have attained accomplishment, all love in the Three Realms is said to be one love-fetter. Or, it is asked: It has been said before that the meaning of the bondage of suffering is the meaning of a fetter. Desire-love in the Desire Realm is the aspect of bondage; there is no happiness in the bondage of suffering. The love of the Form and Formless Realms is also the aspect of bondage; there is no happiness in the bondage of suffering. These are all common aspects. Therefore, the World-Honored One establishes all love in the Three Realms as a love-fetter. Question: What is the anger-fetter (the bondage of anger)? Answer: Giving rise to malice towards sentient beings. Question: If malice also arises towards non-sentient beings, why is it only said that malice arises towards sentient beings? Answer: Because malice arises due to sentient beings, malice also arises towards non-sentient beings. Or, it is asked: Because in most cases, malice arises due to sentient beings, and rarely due to non-sentient beings. Or, because the malice that arises towards sentient beings increases more, while the malice that arises towards non-sentient beings increases less. Question: What is the pride-fetter (the bondage of arrogance)? Answer: The seven types of pride are called the pride-fetter. These seven types of pride are: pride (māna, thinking highly of oneself), excessive pride (atimāna, surpassing others), pride in excessive pride (mānātimāna, being superior to those who are superior to oneself), conceit (asmimāna, clinging to self), exaggerated pride (adhimāna, claiming attainment without realization), contemptuous pride (avamāna, looking down on others), and inferior pride (ūnamāna, thinking oneself better than others despite being inferior).
邪慢此七慢謂之慢結。問曰。無明結云何。答曰。三界無知也。問曰。見結云何。答曰。三見謂之見結。三見者。身見邊見邪見。是三見謂之見結。問曰。失愿結云何。答曰。二盜謂之失愿結二盜者。見盜及戒盜。是二盜謂之失愿結。問曰。何以故使中五見立一見使。結中二見立見結。二見立失愿結。答曰。佛世尊於法真諦余真無能過。彼盡知法相盡知行。謂法能獨擔彼獨立。謂不能獨擔彼立品。或曰。前已說苦系是結義。謂身見彼名女系。苦中非是樂。謂邊見及邪見彼亦名女系。苦中非是樂。是等共一名一性故。三立一見結。謂戒盜彼名界。系苦中非是樂。謂見盜亦名界。系苦中非是樂。是共一名一性故。是二見立一失愿結。或曰。謂彼種等攝亦等。種等者謂見結十八種。失愿結亦十八種。攝等者見結攝十八使。失愿結亦攝十八使。謂彼種等攝亦等。以是故結中三見立見結。二見立失愿結。問曰。疑結云何答曰。于諦猶豫也。問曰。何以作是說于諦猶豫。答曰。不定者欲令定故。欲令定者。若遠見生猶豫。是女耶非女耶。是男耶非男耶。見二道已生猶豫。是道耶非道耶。見二衣生猶豫。是我衣耶非我衣耶。莫作是念。是根本疑結。此是一切欲界不隱沒無記耶行也。謂彼不定說欲令定。問曰。疑結云何。答曰。于諦猶
【現代漢語翻譯】 現代漢語譯本：邪慢等七種慢被稱為慢結（mana-samyojana，煩惱的束縛）。 問：什麼是無明結（avijja-samyojana，無明的束縛）？ 答：對三界（trailokya，欲界、色界、無色界）的無知就是無明結。 問：什麼是見結（ditthi-samyojana，邪見的束縛）？ 答：三種邪見被稱為見結。這三種邪見是：身見（sakkaya-ditthi，認為五蘊為我）、邊見（anta-grahika-ditthi，執斷或執常的極端見解）、邪見（miccha-ditthi，否定因果的錯誤見解）。這三種邪見被稱為見結。 問：什麼是失愿結（silabbata-paramasa-samyojana，戒禁取的束縛）？ 答：兩種盜取被稱為失愿結。這兩種盜取是：見盜（ditthi-taya，以錯誤的見解為真實）和戒盜（silabbata-taya，以不正的戒律為解脫之道）。這兩種盜取被稱為失愿結。 問：為什麼在使（anusaya，潛在的煩惱）中，五種見解被歸為一種見使（ditthanusaya，潛在的邪見），而在結（samyojana，煩惱的束縛）中，兩種見解被歸為見結，兩種見解被歸為失愿結？ 答：佛世尊對於法的真諦，沒有其他真理可以超越。他完全了解法的相狀，完全了解法的執行。如果法能夠獨立承擔，就獨立建立；如果不能獨立承擔，就建立為一類。或者說，之前已經說過苦系（dukkha-samyojana，痛苦的束縛）就是結的含義。身見被稱為女系（itthilinga，女性的束縛），因為苦中沒有樂。邊見和邪見也被稱為女系，因為苦中沒有樂。這些具有共同的名稱和相同的性質，因此三種見解被歸為一種見結。戒盜被稱為界（dhatu，界限），因為束縛在痛苦中沒有快樂。見盜也被稱為界，因為束縛在痛苦中沒有快樂。這些具有共同的名稱和相同的性質，因此兩種見解被歸為一種失愿結。或者說，它們的種類相同，攝取也相同。種類相同是指見結有十八種，失愿結也有十八種。攝取相同是指見結攝取十八使，失愿結也攝取十八使。因為它們的種類相同，攝取也相同，因此在結中，三種見解被歸為見結，兩種見解被歸為失愿結。 問：什麼是疑結（vicikiccha-samyojana，懷疑的束縛）？ 答：對於真諦的猶豫不決就是疑結。 問：為什麼要這樣說，對於真諦猶豫不決？ 答：爲了使不確定的變得確定。爲了使確定的，如果遠見產生猶豫，這是女人嗎？不是女人嗎？這是男人嗎？不是男人嗎？看到兩條道路已經產生猶豫，這是道嗎？不是道嗎？看到兩件衣服產生猶豫，這是我的衣服嗎？不是我的衣服嗎？不要這樣想，這是根本的疑結。這是一切欲界（kama-dhatu，慾望界）不隱沒的無記（avyakrta，非善非惡）的行為。對於那些不確定的，說是爲了使之確定。 問：疑結是什麼？ 答：對於真諦的猶豫。 English version: The seven types of conceit, such as evil conceit, are called mana-samyojana (fetters of conceit). Question: What is avijja-samyojana (fetters of ignorance)? Answer: Ignorance of the three realms (trailokya, the realm of desire, the realm of form, and the formless realm) is avijja-samyojana. Question: What is ditthi-samyojana (fetters of views)? Answer: The three wrong views are called ditthi-samyojana. These three wrong views are: sakkaya-ditthi (belief in a self), anta-grahika-ditthi (belief in eternalism or annihilationism), and miccha-ditthi (wrong view). These three wrong views are called ditthi-samyojana. Question: What is silabbata-paramasa-samyojana (fetters of clinging to rites and rituals)? Answer: The two thefts are called silabbata-paramasa-samyojana. These two thefts are: ditthi-taya (theft of views, taking wrong views as truth) and silabbata-taya (theft of precepts, taking wrong precepts as the path to liberation). These two thefts are called silabbata-paramasa-samyojana. Question: Why are five views established as one view-anusaya (latent tendency of views) among the anusaya (latent tendencies), while two views are established as ditthi-samyojana and two views are established as silabbata-paramasa-samyojana among the samyojana (fetters)? Answer: The Buddha, the World Honored One, regarding the true essence of the Dharma, there is no other truth that can surpass it. He fully understands the characteristics of the Dharma, fully understands the workings of the Dharma. If the Dharma can independently bear it, it is established independently; if it cannot independently bear it, it is established as a category. Or it is said that the dukkha-samyojana (fetters of suffering) has already been said to be the meaning of fetters. Sakkaya-ditthi is called itthilinga (feminine gender), because there is no pleasure in suffering. Anta-grahika-ditthi and miccha-ditthi are also called itthilinga, because there is no pleasure in suffering. These have a common name and the same nature, so three views are established as one ditthi-samyojana. Silabbata-taya is called dhatu (element), because there is no pleasure in being bound in suffering. Ditthi-taya is also called dhatu, because there is no pleasure in being bound in suffering. These have a common name and the same nature, so two views are established as one silabbata-paramasa-samyojana. Or it is said that their kind is the same, and their inclusion is also the same. The kind is the same, meaning that ditthi-samyojana has eighteen kinds, and silabbata-paramasa-samyojana also has eighteen kinds. The inclusion is the same, meaning that ditthi-samyojana includes eighteen anusaya, and silabbata-paramasa-samyojana also includes eighteen anusaya. Because their kind is the same, and their inclusion is also the same, therefore, in the fetters, three views are established as ditthi-samyojana, and two views are established as silabbata-paramasa-samyojana. Question: What is vicikiccha-samyojana (fetters of doubt)? Answer: Hesitation about the truth is vicikiccha-samyojana. Question: Why is it said that hesitation about the truth? Answer: In order to make the uncertain certain. In order to make the certain, if a distant view produces hesitation, is this a woman? Is it not a woman? Is this a man? Is it not a man? Seeing two paths already produces hesitation, is this the path? Is it not the path? Seeing two pieces of clothing produces hesitation, is this my clothing? Is it not my clothing? Do not think like this, this is the fundamental fetter of doubt. This is all the unhidden avyakrta (indeterminate) actions of the kama-dhatu (desire realm). For those uncertain things, it is said to make them certain. Question: What is the fetter of doubt? Answer: Hesitation about the truth.
【English Translation】 English version: The seven types of conceit, such as evil conceit, are called mana-samyojana (fetters of conceit). Question: What is avijja-samyojana (fetters of ignorance)? Answer: Ignorance of the three realms (trailokya, the realm of desire, the realm of form, and the formless realm) is avijja-samyojana. Question: What is ditthi-samyojana (fetters of views)? Answer: The three wrong views are called ditthi-samyojana. These three wrong views are: sakkaya-ditthi (belief in a self), anta-grahika-ditthi (belief in eternalism or annihilationism), and miccha-ditthi (wrong view). These three wrong views are called ditthi-samyojana. Question: What is silabbata-paramasa-samyojana (fetters of clinging to rites and rituals)? Answer: The two thefts are called silabbata-paramasa-samyojana. These two thefts are: ditthi-taya (theft of views, taking wrong views as truth) and silabbata-taya (theft of precepts, taking wrong precepts as the path to liberation). These two thefts are called silabbata-paramasa-samyojana. Question: Why are five views established as one view-anusaya (latent tendency of views) among the anusaya (latent tendencies), while two views are established as ditthi-samyojana and two views are established as silabbata-paramasa-samyojana among the samyojana (fetters)? Answer: The Buddha, the World Honored One, regarding the true essence of the Dharma, there is no other truth that can surpass it. He fully understands the characteristics of the Dharma, fully understands the workings of the Dharma. If the Dharma can independently bear it, it is established independently; if it cannot independently bear it, it is established as a category. Or it is said that the dukkha-samyojana (fetters of suffering) has already been said to be the meaning of fetters. Sakkaya-ditthi is called itthilinga (feminine gender), because there is no pleasure in suffering. Anta-grahika-ditthi and miccha-ditthi are also called itthilinga, because there is no pleasure in suffering. These have a common name and the same nature, so three views are established as one ditthi-samyojana. Silabbata-taya is called dhatu (element), because there is no pleasure in being bound in suffering. Ditthi-taya is also called dhatu, because there is no pleasure in being bound in suffering. These have a common name and the same nature, so two views are established as one silabbata-paramasa-samyojana. Or it is said that their kind is the same, and their inclusion is also the same. The kind is the same, meaning that ditthi-samyojana has eighteen kinds, and silabbata-paramasa-samyojana also has eighteen kinds. The inclusion is the same, meaning that ditthi-samyojana includes eighteen anusaya, and silabbata-paramasa-samyojana also includes eighteen anusaya. Because their kind is the same, and their inclusion is also the same, therefore, in the fetters, three views are established as ditthi-samyojana, and two views are established as silabbata-paramasa-samyojana. Question: What is vicikiccha-samyojana (fetters of doubt)? Answer: Hesitation about the truth is vicikiccha-samyojana. Question: Why is it said that hesitation about the truth? Answer: In order to make the uncertain certain. In order to make the certain, if a distant view produces hesitation, is this a woman? Is it not a woman? Is this a man? Is it not a man? Seeing two paths already produces hesitation, is this the path? Is it not the path? Seeing two pieces of clothing produces hesitation, is this my clothing? Is it not my clothing? Do not think like this, this is the fundamental fetter of doubt. This is all the unhidden avyakrta (indeterminate) actions of the kama-dhatu (desire realm). For those uncertain things, it is said to make them certain. Question: What is the fetter of doubt? Answer: Hesitation about the truth.
豫是謂根本疑結。問曰。嫉結云何。答曰。心恚也。心恚者此結恚相也。問曰。慳結云何。答曰。心不欲舍也。心不欲舍者此結貪相也。問曰。何以作是說。答曰。不定者欲令定故。欲令定者。此世間嫉中慳想慳中嫉想。嫉中慳想者謂見他好物而起嫉彼物於我好。彼物於我好。世間見已作是念。此人極慳。彼非慳是嫉也。慳中嫉。想者。如守己妻子財寶。是物於此中莫出。是物於此中莫出。世間見已作是念。此人極嫉。此非嫉是慳也。謂彼不定嫉中慳想慳中嫉想。說欲令定。問曰。嫉結云何。答曰。心恚也。心恚者此結恚相也。問曰。慳結云何。答曰。心不欲舍也。心不欲舍者此結貪相也。問曰。何以故十纏慳嫉立九結中余不立。答曰。佛世尊於法真諦余真無能過。彼盡知法相盡知行。謂有結相立結中。謂無結相不立結中。或曰。現后現邊。彼十纏何謂后何謂邊。慳嫉也。以是故十纏中慳嫉立九結中。余不立也。或曰。謂卑結賤妾結穢結弊結。若見他得恭敬供養。何故見已起嫉者。有百千無量錢財。于中不能持一錢。從今世至後世于中何故起慳。是謂卑結賤妾結穢結弊結。故十纏慳嫉立九結中不立余。或曰。謂因此慳嫉眾生生死中受無量輕易。世間二所輕易。一者貧窮。二者醜陋。嫉結修習多修習便醜陋。慳結修習多
【現代漢語翻譯】 現代漢語譯本 豫（yù，猶豫）是指根本的疑惑和纏結。問：嫉結（嫉妒的煩惱）是什麼？答：是心中的嗔恚。心中的嗔恚，這就是嫉結的嗔恚相。問：慳結（吝嗇的煩惱）是什麼？答：是心中不願施捨。心中不願施捨，這就是慳結的貪婪相。問：為什麼要這樣說？答：因為不確定，所以要使其確定。要使其確定，是因為世間有在嫉妒中產生吝嗇的想法，在吝嗇中產生嫉妒的想法。在嫉妒中產生吝嗇的想法，是指看到別人有好的東西，就嫉妒那個東西應該屬於我。那個東西應該屬於我。世間人看到后就想：這個人極其吝嗇。但那不是吝嗇，是嫉妒。在吝嗇中產生嫉妒的想法，比如守護自己的妻子、財產和珍寶，不讓這些東西從自己這裡流出。不讓這些東西從自己這裡流出。世間人看到后就想：這個人極其嫉妒。但那不是嫉妒，是吝嗇。所以說，對於不確定的，在嫉妒中產生吝嗇的想法，在吝嗇中產生嫉妒的想法，要說使其確定。問：嫉結是什麼？答：是心中的嗔恚。心中的嗔恚，這就是嫉結的嗔恚相。問：慳結是什麼？答：是心中不願施捨。心中不願施捨，這就是慳結的貪婪相。問：為什麼十纏（十種細微的煩惱）中的慳和嫉可以立為九結（九種根本煩惱）中的兩種，而其他的不能？答：佛世尊對於法的真諦，沒有人能超過他。他完全知道法的相狀，完全知道修行。凡是有煩惱相的，就立為結，凡是沒有煩惱相的，就不立為結。或者說，從現在到未來，從現在到最終。這十纏中，什麼是未來，什麼是最終？就是慳和嫉。因此，十纏中的慳和嫉可以立為九結中的兩種，其他的不能。或者說，是卑賤的煩惱，低下的煩惱，污穢的煩惱，卑劣的煩惱。如果看到別人得到恭敬供養，為什麼看到後會產生嫉妒？有成百上千無量的錢財，從中卻不能拿出一文錢。從今生到後世，為什麼會產生吝嗇？這就是卑賤的煩惱，低下的煩惱，污穢的煩惱，卑劣的煩惱。所以十纏中的慳和嫉可以立為九結中的兩種，其他的不能。或者說，因為這慳和嫉，眾生在生死輪迴中會遭受無量的輕賤和容易被欺負。世間有兩種容易被欺負的情況：一是貧窮，二是醜陋。修習嫉結越多，就會變得醜陋。修習慳結越多
【English Translation】 English version Yu (豫, hesitation) refers to the fundamental doubt and entanglement. Question: What is the Jije (嫉結, the knot of jealousy)? Answer: It is anger in the mind. Anger in the mind, this is the anger aspect of the Jije. Question: What is the Qianjie (慳結, the knot of stinginess)? Answer: It is the unwillingness to give in the mind. The unwillingness to give in the mind, this is the greed aspect of the Qianjie. Question: Why is it said this way? Answer: Because what is uncertain needs to be made certain. To make it certain is because in this world, there is the thought of stinginess arising from jealousy, and the thought of jealousy arising from stinginess. The thought of stinginess arising from jealousy refers to seeing others have good things and being jealous, thinking that those things should belong to me. Those things should belong to me. When people in the world see this, they think: This person is extremely stingy. But that is not stinginess, it is jealousy. The thought of jealousy arising from stinginess is like guarding one's wife, property, and treasures, not letting these things flow out from oneself. Not letting these things flow out from oneself. When people in the world see this, they think: This person is extremely jealous. But that is not jealousy, it is stinginess. Therefore, for what is uncertain, the thought of stinginess arising from jealousy, and the thought of jealousy arising from stinginess, it is said to make it certain. Question: What is the Jije? Answer: It is anger in the mind. Anger in the mind, this is the anger aspect of the Jije. Question: What is the Qianjie? Answer: It is the unwillingness to give in the mind. The unwillingness to give in the mind, this is the greed aspect of the Qianjie. Question: Why can Qian (慳, stinginess) and Ji (嫉, jealousy) from the ten entanglements (十纏) be established as two of the nine knots (九結), while the others cannot? Answer: The Buddha, the World Honored One, is unsurpassed in the true essence of the Dharma. He fully knows the characteristics of the Dharma and fully knows the practice. Whatever has the characteristic of entanglement is established as a knot, and whatever does not have the characteristic of entanglement is not established as a knot. Or, from the present to the future, from the present to the ultimate. Among these ten entanglements, what is the future, and what is the ultimate? It is Qian and Ji. Therefore, Qian and Ji from the ten entanglements can be established as two of the nine knots, while the others cannot. Or, it is the base entanglement, the lowly entanglement, the defiled entanglement, the inferior entanglement. If one sees others receiving respect and offerings, why does one become jealous upon seeing this? One may have hundreds of thousands of immeasurable wealth, but cannot take out a single coin from it. From this life to the next, why does one become stingy? This is the base entanglement, the lowly entanglement, the defiled entanglement, the inferior entanglement. Therefore, Qian and Ji from the ten entanglements can be established as two of the nine knots, while the others cannot. Or, because of this Qian and Ji, sentient beings will suffer immeasurable contempt and being easily bullied in the cycle of birth and death. There are two situations in the world where one is easily bullied: one is poverty, and the other is ugliness. The more one practices the Jije, the more one will become ugly. The more one practices the Qianjie
修習便貧窮。此二貧窮及醜陋。父母輕易兄弟姊妹亦輕易。至己妻子亦輕易。以是故十纏慳嫉立九結中不立余。或曰。謂此慳嫉如守獄卒。如眾生繫在獄中。立二獄卒守門令不得出。如園觀極嚴治已。立二人守門不令入。如是此眾生不出惡趣如獄囚者。由慳嫉故。不入天人如園觀者。由慳嫉故。以是故十纏慳嫉立九結中不立余。或曰。謂因慳嫉天阿須羅數數共鬥。如彼契經。釋提桓因至世尊所而問。大仙人。天及人阿須羅揵沓和迦留羅羅剎如是及余各異身有幾結。世尊告曰。拘翼。天及人阿須羅揵沓和迦留羅羅剎。各異身有二結。慳及嫉。問曰。如此天及人或九結或六結或三結或無結。有九結者一切凡夫人。有六結者如凡夫欲愛盡。及聖人慾愛未盡。有三結者如聖人慾愛盡。無結者阿羅漢。天及人獨成就二結。慳及嫉。何以故。告拘翼。天及人阿須羅揵沓和迦留羅羅剎。如是及余各異身有二結慳及嫉耶。答曰。謂慳嫉是豪貴結。彼釋提桓因於二天中增上豪貴主。彼為此重擔慳嫉所纏。世尊為彼譏刺義故說。拘翼天及人阿須羅揵沓和迦留羅羅剎。如是及余各異身有二結。慳及嫉。汝因慳嫉重擔所纏。或曰。以此慳嫉故。令天阿須羅數數共鬥。彼釋提桓因畏阿須羅。為阿須羅所嬈。離戰處不久。至世尊所而說義。世尊。何
因何緣天及阿須羅數數共鬥。世尊為說義。拘翼。因慳嫉故天及阿須羅數數共鬥。天上食妙。阿須羅有美女。彼諸天于食慳。不欲令阿須羅得。于女嫉令我得。阿須羅于女慳。不欲令天得。于食嫉令我得。彼天來下為女故。阿須羅至天上為食故。如是天及阿須羅數數共鬥。彼釋提桓因畏阿須羅所嬈。離戰處不久至世尊所而問。大仙人。天及人阿須羅揵沓和迦留羅羅剎。如是余各異身有幾結。世尊告曰。拘翼。天及人阿須羅揵沓和迦留羅羅剎。及余各異身有二結慳及嫉。以是故十纏慳嫉立九結中不立余。廣說九結處盡。
鞞婆沙九十八使處第十五
九十八使者。欲愛五恚五。色無色愛十慢十五無明十五見三十六疑十二。問曰。何以故作此論。答曰。如守本文沙門。斷彼意故作此論。如名守本文沙門者。是一切佛契經如本所說而執持。問曰。彼何以故作是念。答曰。彼作是說。更誰有力勝于佛者。謂佛契經說七使。彼當能作九十八使耶。謂彼欲爾者欲斷彼意故。此中九十八使說如實相。以是故作此論。佛契經說七使。彼分別界行種起九十八使。分別種者。謂七使。欲愛使中分別種。於九十八使中起五種恚使亦爾。分別界種者。謂七使中有愛使者。使分別界種。於九十八使中起十使。若七使中慢使。亦分別界種
【現代漢語翻譯】 現代漢語譯本 因何緣故天（Deva，天神）和阿須羅（Asura，非天）屢次互相爭鬥？世尊（Bhagavan，佛陀）為他們解釋了其中的道理。拘翼（Kausika，帝釋天的別名），因為慳吝和嫉妒的緣故，天和阿須羅屢次互相爭鬥。天上的食物精妙，阿須羅有美女。那些天神對食物慳吝，不希望阿須羅得到；對美女嫉妒，希望自己得到。阿須羅對美女慳吝，不希望天神得到；對食物嫉妒，希望自己得到。那些天神下到阿修羅界是爲了美女的緣故，阿須羅到天上是爲了食物的緣故。像這樣，天和阿須羅屢次互相爭鬥。那時，釋提桓因（Sakradevanam Indra，帝釋天）畏懼阿須羅的侵擾，離開戰場不久就到世尊那裡請教：『大仙人，天、人、阿須羅、乾闥婆（Gandharva，香神）、迦樓羅（Garuda，金翅鳥）、羅剎（Rakshasa，惡鬼），像這樣各有不同身形的眾生，有幾種煩惱的束縛？』世尊回答說：『拘翼，天、人、阿須羅、乾闥婆、迦樓羅、羅剎，以及其他各有不同身形的眾生，有兩種煩惱的束縛，即慳吝和嫉妒。因此，十纏（Dasa Pariyutthana，十種隨煩惱）中慳吝和嫉妒被列入，其餘的沒有被列入。』（以上）廣泛地說明了九結（Nava Samyojana，九種結縛）之處已經完畢。
《鞞婆沙》（Vibhasa，一種佛教論書）九十八使（Astasattati Anusaya，九十八種煩惱）之處第十五
九十八使是：欲愛五種，恚五種，色界愛十種，無色界愛十種，慢十五種，無明十五種，見三十六種，疑十二種。有人問：『為什麼要做這部論？』回答說：『爲了破除守本文沙門（Mul पाठका श्रमण，字面意義上的經文守護者）的錯誤想法，所以要做這部論。』所謂的守本文沙門，就是指那些完全按照佛陀契經（Buddha Sutra，佛經）所說的來執持經文的人。有人問：『他們為什麼會產生這樣的想法？』回答說：『他們這樣說：還有誰的力量能勝過佛陀呢？佛陀的契經只說了七使（Sapta Anusaya，七種根本煩惱），他們怎麼能說出九十八使呢？』爲了斷除他們的這種想法，所以要如實地說明這九十八使。因此才要做這部論。佛陀的契經說了七使，（這部論）分別界、行、種來闡述這九十八使。分別種，就是說七使。在欲愛使中分別種，在九十八使中生起五種。恚使也是這樣。分別界種，就是說七使中有愛使，使分別界種，在九十八使中生起十使。如果七使中有慢使，也分別界種。
【English Translation】 English version Why do the Devas (gods) and Asuras (demons) repeatedly fight each other? The Bhagavan (Buddha) explained the reason to them. Kausika (another name for Sakra, the lord of the Devas), it is because of stinginess and jealousy that the Devas and Asuras repeatedly fight each other. The food in the heavens is exquisite, and the Asuras have beautiful women. Those Devas are stingy with the food, not wanting the Asuras to get it; they are jealous of the women, wanting to get them for themselves. The Asuras are stingy with the women, not wanting the Devas to get them; they are jealous of the food, wanting to get it for themselves. Those Devas go down to the Asura realm for the sake of the women, and the Asuras go up to the heavens for the sake of the food. In this way, the Devas and Asuras repeatedly fight each other. At that time, Sakradevanam Indra (the lord of the Devas) was afraid of being harassed by the Asuras, and soon after leaving the battlefield, he went to the Bhagavan to ask: 'Great Immortal, how many kinds of bonds of affliction do beings like Devas, humans, Asuras, Gandharvas (celestial musicians), Garudas (mythical birds), Rakshasas (demons), and other beings with different forms have?' The Bhagavan replied: 'Kausika, Devas, humans, Asuras, Gandharvas, Garudas, Rakshasas, and other beings with different forms have two kinds of bonds of affliction, namely stinginess and jealousy. Therefore, among the ten entanglements (Dasa Pariyutthana, ten secondary afflictions), stinginess and jealousy are included, and the rest are not.' (The above) extensively explains the places of the nine bonds (Nava Samyojana, nine fetters) has been completed.
《Vibhasa》 (a type of Buddhist treatise) Fifteenth Section on the Ninety-Eight Afflictions (Astasattati Anusaya, ninety-eight kinds of afflictions)
The ninety-eight afflictions are: five kinds of desire-love, five kinds of hatred, ten kinds of love in the Form Realm, ten kinds of love in the Formless Realm, fifteen kinds of pride, fifteen kinds of ignorance, thirty-six kinds of views, and twelve kinds of doubt. Someone asked: 'Why is this treatise being made?' The answer is: 'To dispel the wrong ideas of the Mul पाठका श्रमण (literal meaning: scripture guardians), that's why this treatise is being made.' The so-called Mul पाठका श्रमण refers to those who hold onto the scriptures exactly as the Buddha Sutras (Buddha's teachings) say. Someone asked: 'Why do they have such thoughts?' The answer is: 'They say: Who else's power can surpass the Buddha's? The Buddha's Sutras only speak of seven afflictions (Sapta Anusaya, seven fundamental afflictions), how can they speak of ninety-eight afflictions?' In order to cut off their thoughts, these ninety-eight afflictions must be explained truthfully. That is why this treatise is being made. The Buddha's Sutras speak of seven afflictions, (this treatise) explains these ninety-eight afflictions by distinguishing realms, actions, and types. Distinguishing types means the seven afflictions. Distinguishing types in the affliction of desire-love, five kinds arise among the ninety-eight afflictions. The same is true for the affliction of hatred. Distinguishing realm types means that among the seven afflictions, the affliction of love causes the distinguishing of realm types, and ten afflictions arise among the ninety-eight afflictions. If there is pride among the seven afflictions, it also distinguishes realm types.
。於九十八使中起十五種。無明使亦爾。謂七使中疑使。彼亦分別界種。於九十八使中起十二種。分別界行種者。謂七使中見使。分別界起十五欲界五見色無色界五見。分別行者。十八欲界六色無色界六。分別種者有四。如是五見分別界行種。於九十八使中起三十六使。是謂七使分別界分別行分別種。便起九十八使。廣說九十八使處盡。鞞婆沙說不善品小章竟。
鞞婆沙論卷第三 大正藏第 28 冊 No. 1547 鞞婆沙論
鞞婆沙論卷第四
阿羅漢尸陀槃尼撰
符秦罽賓三藏僧伽跋澄譯
解十門大章
二十二根。十八界十二入五陰。五盛陰六界。色法無色法。可見法不可見法。有對法無對法。有漏法無漏法。有為法無為法。過去法未來法現在法。善法不善法無記法。欲界系法色界系法無色界系法。學法無學法非學非無學法。見斷法思惟斷法。無斷法。四諦四禪四等四無色定。八解脫。八除入。十一切入。八智三三昧。三結。三不善根。三有漏四流四扼四受四縛。五蓋五結五下分結五見。六身愛七使九結。九十八使。
鞞婆沙二十二根處第十六
二十二根者。眼根耳鼻舌身意根。男根女根命根樂根苦根喜根憂根護根信根精進念定慧根。未知根已知根無知
【現代漢語翻譯】 現代漢語譯本： 在九十八種煩惱使（九十八使）中，生起十五種。無明使（無明使，指對事物真相的迷惑）也是如此。在七種煩惱使（七使）中，疑使（疑使，指對真理的懷疑）也是如此，它們也分別對應于界（界，指感覺器官、感覺對像和感覺意識）和種（種，指煩惱的潛在力量）。在九十八種煩惱使中，生起十二種。分別對應于界和行（行，指行為或業力）的種，指的是七使中的見使（見使，指錯誤的見解）。分別對應于界的，生起十五種，即欲界（欲界，指充滿慾望的眾生所居住的世界）的五種見（五見，指身見、邊見、邪見、見取見、戒禁取見），色無色界（色無色界，指沒有物質慾望或完全沒有物質形態的眾生所居住的世界）的五種見。分別對應於行的，生起十八種，即欲界的六種，色無色界的六種。分別對應于種的，有四種。像這樣，五種見分別對應于界、行、種，在九十八種煩惱使中生起三十六種煩惱使。這就是所謂的七使分別對應于界、分別對應於行、分別對應于種，從而生起九十八種煩惱使。關於九十八種煩惱使的詳細解釋到此結束。《鞞婆沙》（鞞婆沙，佛教論書名）中關於不善品的小章結束。
《鞞婆沙論》卷第三 大正藏第 28 冊 No. 1547 《鞞婆沙論》
《鞞婆沙論》卷第四
阿羅漢尸陀槃尼（阿羅漢尸陀槃尼，人名）撰
符秦罽賓三藏僧伽跋澄（符秦罽賓三藏僧伽跋澄，人名）譯
解十門大章
二十二根（二十二根，指構成生命體的二十二種要素），十八界（十八界，指六根、六境、六識），十二入（十二入，指六根和六境），五陰（五陰，指色、受、想、行、識），五盛陰（五盛陰，指五陰的熾盛狀態），六界（六界，指地、水、火、風、空、識），色法（色法，指物質現象）無色法（無色法，指精神現象），可見法（可見法，指可以被眼睛感知的現象）不可見法（不可見法，指不能被眼睛感知的現象），有對法（有對法，指有阻礙的現象）無對法（無對法，指沒有阻礙的現象），有漏法（有漏法，指有煩惱的現象）無漏法（無漏法，指沒有煩惱的現象），有為法（有為法，指因緣和合而成的現象）無為法（無為法，指不依賴因緣而存在的現象），過去法（過去法，指已經發生的現象）未來法（未來法，指尚未發生的現象）現在法（現在法，指正在發生的現象），善法（善法，指有益於解脫的現象）不善法（不善法，指有害於解脫的現象）無記法（無記法，指非善非惡的現象），欲界系法（欲界系法，指屬於欲界的現象）色界系法（色界系法，指屬於色界的現象）無色界系法（無色界系法，指屬於無色界的現象），學法（學法，指還在學習階段的修行者所證得的法）無學法（無學法，指已經完成學習的修行者所證得的法）非學非無學法（非學非無學法，指既不是學法也不是無學法的現象），見斷法（見斷法，指通過見道斷除的煩惱）思惟斷法（思惟斷法，指通過修道斷除的煩惱），無斷法（無斷法，指無法通過修行斷除的現象）。四諦（四諦，指苦、集、滅、道），四禪（四禪，指色界的四種禪定），四等（四等，即四無量心，指慈、悲、喜、舍），四無色定（四無色定，指無色界的四種禪定），八解脫（八解脫，指八種解脫煩惱的方法），八除入（八除入，指八種去除煩惱的禪定），十一切入（十一切入，指十種遍一切處的禪定），八智（八智，指八種智慧），三三昧（三三昧，指空、無相、無愿三種禪定），三結（三結，指身見、戒禁取見、疑），三不善根（三不善根，指貪、嗔、癡），三有漏（三有漏，指欲漏、有漏、無明漏），四流（四流，指欲流、有流、見流、無明流），四扼（四扼，指欲扼、有扼、見扼、無明扼），四受（四受，指欲受、見受、戒禁取受、我語取受），四縛（四縛，指貪慾縛、嗔恚縛、戒禁取縛、我語取縛），五蓋（五蓋，指貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋），五結（五結，指貪慾結、嗔恚結、有愛結、慢結、無明結），五下分結（五下分結，指貪慾結、嗔恚結、身見結、戒禁取見結、疑結），五見（五見，指身見、邊見、邪見、見取見、戒禁取見），六身愛（六身愛，指眼觸所生愛、耳觸所生愛、鼻觸所生愛、舌觸所生愛、身觸所生愛、意觸所生愛），七使（七使，指貪慾使、嗔恚使、有愛使、慢使、無明使、見使、疑使），九結（九結，指愛結、恚結、慢結、無明結、見結、取結、疑結、嫉結、慳結），九十八使（九十八使，指九十八種煩惱）。
《鞞婆沙》二十二根處第十六
二十二根指的是：眼根（眼根，指視覺器官），耳根（耳根，指聽覺器官），鼻根（鼻根，指嗅覺器官），舌根（舌根，指味覺器官），身根（身根，指觸覺器官），意根（意根，指思維器官），男根（男根，指男性生殖器官），女根（女根，指女性生殖器官），命根（命根，指維持生命的力量），樂根（樂根，指感受快樂的能力），苦根（苦根，指感受痛苦的能力），喜根（喜根，指感受喜悅的能力），憂根（憂根，指感受憂愁的能力），護根（護根，指舍受），信根（信根，指相信真理的能力），精進根（精進根，指努力修行的能力），念根（念根，指保持正念的能力），定根（定根，指專注不散亂的能力），慧根（慧根，指理解真理的能力），未知根（未知根，指初果聖人證悟前的智慧），已知根（已知根，指二果到四果聖人證悟后的智慧），無知
【English Translation】 English version: Among the ninety-eight anusayas (ninety-eight anusayas, referring to the ninety-eight types of latent defilements), fifteen arise. The avidyā-anuśaya (avidyā-anuśaya, referring to the latent defilement of ignorance) is also like this. Among the seven anusayas (seven anusayas, referring to the seven types of latent defilements), the vicikitsā-anuśaya (vicikitsā-anuśaya, referring to the latent defilement of doubt) is also like this; they also correspond respectively to dhātu (dhātu, referring to the elements of sense organs, sense objects, and sense consciousness) and bija (bija, referring to the potential power of defilements). Among the ninety-eight anusayas, twelve arise. Those that correspond respectively to dhātu and carita (carita, referring to behavior or karma) are the dṛṣṭi-anuśayas (dṛṣṭi-anuśayas, referring to the latent defilements of wrong views) among the seven anusayas. Those that correspond respectively to dhātu arise as fifteen, namely, the five dṛṣṭis (five dṛṣṭis, referring to satkāya-dṛṣṭi, antagraha-dṛṣṭi, mithyā-dṛṣṭi, dṛṣṭi-parāmarśa, and śīlāvrata-parāmarśa) of the kāmadhātu (kāmadhātu, referring to the realm of beings filled with desires), and the five dṛṣṭis of the rūpadhātu and arūpadhātu (rūpadhātu and arūpadhātu, referring to the realms of beings without material desires or completely without material form). Those that correspond respectively to carita arise as eighteen, namely, six of the kāmadhātu and six of the rūpadhātu and arūpadhātu. Those that correspond respectively to bija are four. Like this, the five dṛṣṭis correspond respectively to dhātu, carita, and bija, giving rise to thirty-six anusayas among the ninety-eight anusayas. This is what is called the seven anusayas corresponding respectively to dhātu, corresponding respectively to carita, and corresponding respectively to bija, thereby giving rise to the ninety-eight anusayas. The detailed explanation of the ninety-eight anusayas ends here. The small chapter on the akuśala-prakaraṇa in the Vibhāṣā (Vibhāṣā, the name of a Buddhist treatise) ends.
Vibhāṣā-śāstra, Volume 3 Taishō Tripiṭaka, Volume 28, No. 1547, Vibhāṣā-śāstra
Vibhāṣā-śāstra, Volume 4
Composed by Arhat Śīlabhadra (Arhat Śīlabhadra, a person's name)
Translated by Saṃghabhadra, Tripiṭaka Master from Kashmir during the Fu Qin Dynasty (Saṃghabhadra, Tripiṭaka Master from Kashmir during the Fu Qin Dynasty, a person's name)
Explanation of the Great Chapter on the Ten Doors
Twenty-two indriyas (twenty-two indriyas, referring to the twenty-two elements that constitute a living being), eighteen dhātus (eighteen dhātus, referring to the six sense organs, six sense objects, and six consciousnesses), twelve āyatanas (twelve āyatanas, referring to the six sense organs and six sense objects), five skandhas (five skandhas, referring to rūpa, vedanā, saṃjñā, saṃskāra, and vijñāna), five upādānaskandhas (five upādānaskandhas, referring to the intensified state of the five skandhas), six dhātus (six dhātus, referring to earth, water, fire, wind, space, and consciousness), rūpa-dharma (rūpa-dharma, referring to material phenomena) arūpa-dharma (arūpa-dharma, referring to mental phenomena), sa-pratigha-dharma (sa-pratigha-dharma, referring to phenomena with obstruction) apratigha-dharma (apratigha-dharma, referring to phenomena without obstruction), sāsrava-dharma (sāsrava-dharma, referring to phenomena with defilements) anāsrava-dharma (anāsrava-dharma, referring to phenomena without defilements), saṃskṛta-dharma (saṃskṛta-dharma, referring to phenomena arising from conditions) asaṃskṛta-dharma (asaṃskṛta-dharma, referring to phenomena not dependent on conditions), atīta-dharma (atīta-dharma, referring to phenomena that have already occurred) anāgata-dharma (anāgata-dharma, referring to phenomena that have not yet occurred) pratyutpanna-dharma (pratyutpanna-dharma, referring to phenomena that are currently occurring), kuśala-dharma (kuśala-dharma, referring to phenomena beneficial for liberation) akuśala-dharma (akuśala-dharma, referring to phenomena harmful for liberation) avyākṛta-dharma (avyākṛta-dharma, referring to phenomena that are neither good nor bad), kāmadhātu-saṃgṛhīta-dharma (kāmadhātu-saṃgṛhīta-dharma, referring to phenomena belonging to the kāmadhātu) rūpadhātu-saṃgṛhīta-dharma (rūpadhātu-saṃgṛhīta-dharma, referring to phenomena belonging to the rūpadhātu) arūpadhātu-saṃgṛhīta-dharma (arūpadhātu-saṃgṛhīta-dharma, referring to phenomena belonging to the arūpadhātu), śaikṣa-dharma (śaikṣa-dharma, referring to the dharma attained by practitioners still in the learning stage) aśaikṣa-dharma (aśaikṣa-dharma, referring to the dharma attained by practitioners who have completed their learning) naiva-śaikṣa-nāśaikṣa-dharma (naiva-śaikṣa-nāśaikṣa-dharma, referring to phenomena that are neither śaikṣa nor aśaikṣa), darśana-heya-dharma (darśana-heya-dharma, referring to defilements eradicated through the path of seeing) bhāvanā-heya-dharma (bhāvanā-heya-dharma, referring to defilements eradicated through the path of cultivation), aheya-dharma (aheya-dharma, referring to phenomena that cannot be eradicated through practice). Four Noble Truths (Four Noble Truths, referring to suffering, its origin, its cessation, and the path to its cessation), four dhyānas (four dhyānas, referring to the four dhyānas of the rūpadhātu), four apramāṇas (four apramāṇas, referring to the four immeasurables: loving-kindness, compassion, joy, and equanimity), four arūpa-samāpattis (four arūpa-samāpattis, referring to the four formless concentrations of the arūpadhātu), eight vimokṣas (eight vimokṣas, referring to the eight methods of liberating from defilements), eight abhibhāyatanas (eight abhibhāyatanas, referring to the eight concentrations for overcoming defilements), ten kṛtsnāyatanas (ten kṛtsnāyatanas, referring to the ten concentrations that pervade everything), eight jñānas (eight jñānas, referring to the eight types of wisdom), three samādhis (three samādhis, referring to the three concentrations of emptiness, signlessness, and wishlessness), three saṃyojanas (three saṃyojanas, referring to self-view, attachment to rites and rituals, and doubt), three akuśala-mūlas (three akuśala-mūlas, referring to greed, hatred, and delusion), three āsravas (three āsravas, referring to the outflows of desire, existence, and ignorance), four oghas (four oghas, referring to the floods of desire, existence, views, and ignorance), four yogas (four yogas, referring to the yokes of desire, existence, views, and ignorance), four upādānas (four upādānas, referring to the attachments to desire, views, rites and rituals, and the doctrine of self), four bandhanas (four bandhanas, referring to the bonds of greed, hatred, attachment to rites and rituals, and the doctrine of self), five āvaraṇas (five āvaraṇas, referring to the hindrances of desire, hatred, sleepiness, restlessness, and doubt), five saṃyojanas (five saṃyojanas, referring to the fetters of desire, hatred, attachment to existence, pride, and ignorance), five avara-bhāgīya-saṃyojanas (five avara-bhāgīya-saṃyojanas, referring to the lower fetters of desire, hatred, self-view, attachment to rites and rituals, and doubt), five dṛṣṭis (five dṛṣṭis, referring to self-view, extreme view, wrong view, attachment to views, and attachment to rites and rituals), six kāya-prītis (six kāya-prītis, referring to the love arising from contact with the eye, ear, nose, tongue, body, and mind), seven anusayas (seven anusayas, referring to the latent defilements of desire, hatred, attachment to existence, pride, ignorance, views, and doubt), nine saṃyojanas (nine saṃyojanas, referring to the fetters of love, hatred, pride, ignorance, views, attachment, doubt, jealousy, and stinginess), ninety-eight anusayas (ninety-eight anusayas, referring to the ninety-eight types of defilements).
Vibhāṣā, Section 16 on the Twenty-Two Indriyas
The twenty-two indriyas are: eye-indriya (eye-indriya, referring to the visual organ), ear-indriya (ear-indriya, referring to the auditory organ), nose-indriya (nose-indriya, referring to the olfactory organ), tongue-indriya (tongue-indriya, referring to the gustatory organ), body-indriya (body-indriya, referring to the tactile organ), mano-indriya (mano-indriya, referring to the mental organ), male-indriya (male-indriya, referring to the male reproductive organ), female-indriya (female-indriya, referring to the female reproductive organ), jīvita-indriya (jīvita-indriya, referring to the life force), sukha-indriya (sukha-indriya, referring to the ability to experience pleasure), duḥkha-indriya (duḥkha-indriya, referring to the ability to experience pain), saumanasya-indriya (saumanasya-indriya, referring to the ability to experience joy), daurmanasya-indriya (daurmanasya-indriya, referring to the ability to experience sorrow), upekṣā-indriya (upekṣā-indriya, referring to equanimity), śraddhā-indriya (śraddhā-indriya, referring to the ability to believe in the truth), vīrya-indriya (vīrya-indriya, referring to the ability to strive in practice), smṛti-indriya (smṛti-indriya, referring to the ability to maintain mindfulness), samādhi-indriya (samādhi-indriya, referring to the ability to concentrate without distraction), prajñā-indriya (prajñā-indriya, referring to the ability to understand the truth), anājñāta-indriya (anājñāta-indriya, referring to the wisdom before the attainment of the first fruit), ājñā-indriya (ājñā-indriya, referring to the wisdom after the attainment of the second to fourth fruits), anājñātāvi
根。問曰。何以故。彼作經者依二十二根而作論。答曰。彼作經者意欲。亦如所欲。如是作經與法不相違。以是故依二十二根而作論。或曰。彼作經者無事。問曰。何以故彼作經者無事。答曰。此是佛契經。佛契經說二十二根。彼作經者于佛契經中依本末處所已。此阿毗曇中作論。彼作經者不能二十二根中減一根。已立二十一。增一已立二十二。問曰。何以故。答曰。所謂是一切佛契經。亦不增亦不減。不增者無增可減。不減者無減可增。如不增不減。如是無量深無邊。無量深者無量義故。無邊者無邊味故。如大海無量深無邊。如是佛契經無量深無邊。無量深者無量義故。無邊者無邊味故。如尊者舍利弗。如是比百千那術。以佛契經二句作百千經。令智盡而住不能盡佛契經。或曰。得其邊崖。如佛契經此論。是故作經者無事。問曰。置彼作經者。何以故佛契經說二十二根。答曰。佛世尊為教化故說二十二根。彼受化者應須二十二根。或曰。契經有本末有因有緣。問曰。契經有何本末。答曰。說者有生聞梵志。彼中食后彷佯遊行至世尊所。到已共世尊面相慰勞已。在一面坐。一面坐已。生聞梵志白世尊曰。瞿曇。我欲少有所問。聽我所問當為我說。世尊告曰。梵志。隨所欲問。梵志曰。瞿曇。根謂根。瞿曇。根有幾所。
【現代漢語翻譯】 現代漢語譯本 根。問：為什麼這樣說？因為那些著經者依據二十二根來作論。答：那些著經者的意圖也是隨他們所愿。這樣著經與佛法並不相違背。因此依據二十二根來作論。或者說，那些著經者是沒事找事。問：為什麼說那些著經者是沒事找事？答：這是佛的契經（Sutra，佛經）。佛的契經說了二十二根。那些著經者在佛的契經中，依據其根本和末節、處所等，在這阿毗曇（Abhidhamma，論藏）中作論。那些著經者不能在二十二根中減少一根，如果立了二十一根。也不能增加一根，如果立了二十三根。問：為什麼不能增減？答：因為一切佛的契經，既不能增加也不能減少。不能增加是因為沒有可以增加的，不能減少是因為沒有可以減少的。像這樣不增不減，是無量深遠且無邊際的。無量深遠是因為有無量的意義，無邊際是因為有無邊的滋味。就像大海一樣無量深遠且無邊際，佛的契經也是這樣無量深遠且無邊際。無量深遠是因為有無量的意義，無邊際是因為有無邊的滋味。就像尊者舍利弗（Sariputta）一樣，如果用百千那術（nayuta，數量單位）來比喻，用佛的契經的兩句話就可以作出百千部經。即使智慧窮盡也無法窮盡佛的契經。或者說，已經得到了它的邊際和崖岸，就像佛的契經一樣，這個論也是如此。所以說著經者是沒事找事。問：先放下那些著經者不談，為什麼佛的契經要說二十二根？答：佛世尊爲了教化眾生才說二十二根。那些被教化的人需要這二十二根。或者說，契經有本末，有因有緣。問：契經有什麼本末？答：說者是生聞梵志（Sona Kutikanna），他在飯後徘徊遊蕩，來到了世尊那裡。到達后，與世尊互相慰問，然後在一旁坐下。坐下後，生聞梵志對世尊說：『瞿曇（Gotama，佛的姓氏），我想要問您一些問題。請允許我提問，您應當為我解答。』世尊告訴他：『梵志，隨你所想問的問吧。』梵志說：『瞿曇，根，什麼是根？瞿曇，根有多少種？』
【English Translation】 English version Root. Question: Why is that? Because those who compose the Sutras rely on the twenty-two roots to create treatises. Answer: The intention of those who compose the Sutras is also as they wish. Thus, composing Sutras does not contradict the Dharma. Therefore, they rely on the twenty-two roots to create treatises. Or it is said that those who compose the Sutras have nothing to do. Question: Why is it said that those who compose the Sutras have nothing to do? Answer: This is the Buddha's Sutra (Khei Jing). The Buddha's Sutra speaks of the twenty-two roots. Those who compose the Sutras, based on the origin, end, and location in the Buddha's Sutra, create treatises in this Abhidhamma (A-pi-tan). Those who compose the Sutras cannot reduce one root from the twenty-two roots, having established twenty-one. Nor can they add one, having established twenty-three. Question: Why not increase or decrease? Answer: Because all the Buddha's Sutras neither increase nor decrease. Not increasing because there is nothing to increase, not decreasing because there is nothing to decrease. Like this, neither increasing nor decreasing, it is immeasurably deep and boundless. Immeasurably deep because of immeasurable meanings, boundless because of boundless flavors. Just as the great ocean is immeasurably deep and boundless, so too are the Buddha's Sutras immeasurably deep and boundless. Immeasurably deep because of immeasurable meanings, boundless because of boundless flavors. Like the Venerable Sariputta (She-li-fu), if compared with hundreds of thousands of nayutas (Na-shu, a unit of measurement), with two sentences of the Buddha's Sutra, hundreds of thousands of Sutras can be made. Even if wisdom is exhausted, the Buddha's Sutras cannot be exhausted. Or it is said that its edge and shore have been obtained, just like the Buddha's Sutra, so too is this treatise. Therefore, it is said that those who compose the Sutras have nothing to do. Question: Putting aside those who compose the Sutras, why does the Buddha's Sutra speak of the twenty-two roots? Answer: The World Honored One, the Buddha, speaks of the twenty-two roots for the sake of teaching and transforming beings. Those who are to be taught and transformed need these twenty-two roots. Or it is said that the Sutras have origin and end, cause and condition. Question: What origin and end do the Sutras have? Answer: The speaker is Sona Kutikanna (Sheng-wen Fan-zhi), who, after his meal, wandered to the World Honored One. Having arrived, he exchanged greetings with the World Honored One and sat down on one side. Having sat down, Sona Kutikanna said to the World Honored One: 'Gotama (Qu-tan, Buddha's surname), I wish to ask you a few questions. Please allow me to ask, and you should answer me.' The World Honored One told him: 'Brahmin, ask whatever you wish.' The Brahmin said: 'Gotama, root, what is root? Gotama, how many kinds of roots are there?'
云何瞿曇。根根所攝。施設而施設。世尊告曰。汝梵志。有二十二根。從眼根至無知根。此梵志有爾所根。如是如來根根所施設而施設。梵志。若如是說此非根。如沙門瞿曇所施設。我舍此根更施設余根者。彼但有言。數問已不知增益生癡。何以故。如非境界。如梵志問佛答。是故契經不必索本末此應索。彼梵志何以故問根不問界入陰諦沙門果道品緣起。有一說者。謂彼梵志疑而問。不疑不問。或曰。彼梵志善能求喜行。彼盡游九十六種道。為施設根故。彼或有一為施設根如尼揵。是故彼不截菜。亦不飲冷水。謂彼于外物計有命想。問曰。彼尼揵于外物有何根想。一說。者意根也。復有說者。命根也。如是說者意根及命根。更復有施設二根行及意。復有施設二根。若眼不見色耳不聞聲。彼是聖修諸根如彼波羅施。問曰。何以故名波羅施。答曰。是彼名名波羅施。或曰。彼姓波羅施。是故名波羅施。如姓婆蹉拘蹉婆羅婆羯提羅。如是彼姓波羅施。是故名波羅施。若母剎利種父梵志種。此亦名波羅施。母梵志種父剎利種。亦名波羅施。如從驢馬生名為騾。此梵志姓名波羅施。彼弟子名郁多羅。中食后彷佯行至世尊所。到已共世尊而相慰勞已。卻坐一面。坐一面已。世尊告曰。郁多羅。汝師波羅施為弟子說修根不。郁多羅白
【現代漢語翻譯】 現代漢語譯本： 『瞿曇（Gautama，佛陀的姓），什麼是根的根所攝？』（根的分類和組織方式）施設又是如何施設的？』 世尊（Bhagavan，佛陀的尊稱）回答說：『你這位梵志（Brahmin，古印度婆羅門種姓的人），有二十二根，從眼根到無知根。這位梵志，根就是如此。如來（Tathagata，佛陀的稱號之一）就是這樣根據根的類別來施設的。』 『梵志，如果有人這樣說，』這不是根，不像沙門瞿曇（Śrāmaṇa Gautama，釋迦牟尼佛）所施設的那樣。我捨棄這個根，另外施設其他的根』，那他只是空談，多次詢問后反而會增加愚癡。為什麼呢？因為那不是（正確的）境界。』 就像梵志問佛，佛回答一樣。因此，（對於）契經（Sutra，佛經）不必追究本末，而應該探究其要義。那位梵志為什麼問根，而不問界（Dhātu，構成要素），入（Āyatana，感覺器官與對像），陰（Skandha，五蘊），諦（Satya，四聖諦），沙門果（Śrāmaṇaphala，修道者的果報），道品（Mārgaṅga，八正道）和緣起（Pratītyasamutpāda，因緣生法）呢？ 有一種說法是，那位梵志是帶著疑惑來問的，沒有疑惑就不會問。或者說，那位梵志善於尋求快樂的行為。他遍游九十六種外道。爲了施設根的緣故。他或許像尼揵（Nirgrantha，耆那教徒）一樣施設根。因此，他不截菜，也不喝冷水，認為外物也有生命。 問：那位尼揵對外物有什麼根的想法呢？ 一種說法是意根（Manas-indriya，意識的根源）。另一種說法是命根（Jīvitendriya，生命的根源）。如果這樣說，就是意根和命根。還有施設二根，即行（運動）和意（意識）。還有施設二根，如果眼睛看不見顏色，耳朵聽不見聲音，那就是聖者所修的諸根，就像那位波羅施（Pārāśarya）。 問：為什麼叫波羅施？ 答：那是他的名字，所以叫波羅施。或者說，他姓波羅施，所以叫波羅施。就像姓婆蹉（Vatsa），拘蹉（Kutsa），婆羅婆（Bharadvaja），羯提羅（Katyayana）一樣。這樣，他姓波羅施，所以叫波羅施。如果母親是剎利種（Kshatriya，古印度第二等級，武士），父親是梵志種，這也叫波羅施。母親是梵志種，父親是剎利種，也叫波羅施。就像從驢和馬生出來叫騾子一樣。這位梵志的名字叫波羅施。他的弟子名叫郁多羅（Uttara）。 中午飯後，他徘徊行走，來到世尊處。到達后，與世尊互相慰問，然後退到一旁坐下。坐在一旁后，世尊告訴郁多羅：『你的老師波羅施為弟子們講說修根嗎？』郁多羅回答說：
【English Translation】 English version: 『Gautama, what is the root of roots? How is the designation designated?』 The Blessed One (Bhagavan) said: 『Brahmin, there are twenty-two roots, from the eye-root to the root of ignorance. Brahmin, that is how the roots are. Thus, the Tathagata designates according to the categories of roots.』 『Brahmin, if someone says, 『This is not a root, unlike what the Śrāmaṇa Gautama designates. I abandon this root and designate other roots,』 then he is merely talking nonsense, and after repeated questioning, he will only increase his ignorance. Why? Because that is not the (correct) realm.』 Just as the Brahmin asked the Buddha, and the Buddha answered. Therefore, one should not dwell on the beginning and end of the Sutras, but rather explore their essence. Why did that Brahmin ask about roots and not about elements (Dhātu), sense-bases (Āyatana), aggregates (Skandha), truths (Satya), the fruits of asceticism (Śrāmaṇaphala), the factors of the path (Mārgaṅga), and dependent origination (Pratītyasamutpāda)? One explanation is that the Brahmin asked with doubt; without doubt, he would not have asked. Or, that Brahmin was skilled in seeking pleasurable practices. He wandered through ninety-six heretical paths. For the sake of designating roots. He might designate roots like the Nirgrantha. Therefore, he does not cut vegetables or drink cold water, believing that external objects also have life. Question: What idea of roots does that Nirgrantha have regarding external objects? One explanation is the mind-root (Manas-indriya). Another explanation is the life-root (Jīvitendriya). If it is said this way, it is the mind-root and the life-root. There are also designations of two roots: action (movement) and mind (consciousness). There are also designations of two roots: if the eye does not see color and the ear does not hear sound, those are the roots cultivated by the noble ones, like that Pārāśarya. Question: Why is he called Pārāśarya? Answer: That is his name, so he is called Pārāśarya. Or, his surname is Pārāśarya, so he is called Pārāśarya. Just like the surnames Vatsa, Kutsa, Bharadvaja, Katyayana. Thus, his surname is Pārāśarya, so he is called Pārāśarya. If the mother is of the Kshatriya caste and the father is of the Brahmin caste, that is also called Pārāśarya. If the mother is of the Brahmin caste and the father is of the Kshatriya caste, that is also called Pārāśarya. Just as what is born from a donkey and a horse is called a mule. This Brahmin's name is Pārāśarya. His disciple is named Uttara. After lunch, he wandered and walked to where the Blessed One was. Having arrived, he exchanged greetings with the Blessed One, and then sat down to one side. Having sat down to one side, the Blessed One said to Uttara: 『Does your teacher Pārāśarya teach the cultivation of roots to his disciples?』 Uttara replied:
世尊曰。如是瞿曇。波羅施為弟子說修根。世尊告曰。郁多羅。云何波羅施為弟子說修根。郁多羅曰。唯瞿曇。眼不見色耳不聞聲。彼是聖修諸根。世尊告曰。如是郁多羅。盲者為修根。郁多羅。盲者眼不見色。彼時尊者阿難在世尊后。手執拂拂世尊。於是尊者阿難告郁多羅曰。如是郁多羅。聾者為修根。郁多羅。聾者耳不聞聲。問曰。如尊者舍利弗。如是比百千那術。世尊能答彼能斷意。何以故世尊答一。阿難答二。何以故。世尊不止阿難。答曰。世尊知阿難言在咽喉欲語。世尊三阿僧祇劫百千苦行已終不斷他辯。以是故本師贊曰。
己弟子說法時 專心聽不斷論 以是故在眾說 于中間無能難
以是故不止。或曰。世尊作是念。若我說阿難比丘說亦爾。彼不增不減。如不增不減。以是故不止。或曰。斷彼異學意故。若世尊說一阿難不說二。彼異學還至己眾已。當自稱譽。彼師伏我非弟子。我師往者彼不能伏。若世尊說一阿難說二。令彼異學勢力斷。彼作是念。我不與弟子何況師。是斷彼異學意故。世尊說一阿難說二。或曰。欲滿彼異學意願故。彼異學作是念。此沙門瞿曇不可伏不可勝。一切師最妙。謂本大師者彼亦不能伏。此況復如我比。我正可共弟子論。世尊常欲滿彼意所欲愿。隨所應解而為
【現代漢語翻譯】 現代漢語譯本： 世尊說：『瞿曇，確實如此。波羅施為弟子講說修習諸根。』世尊告訴他說：『郁多羅，波羅施如何為弟子講說修習諸根呢？』郁多羅說：『瞿曇，眼不見色，耳不聞聲，這就是聖者修習諸根。』世尊告訴他說：『郁多羅，照你這麼說，盲人就是修習諸根了。郁多羅，盲人本來就眼不見色啊。』 當時，尊者阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）在世尊身後，手持拂塵為世尊拂拭。於是尊者阿難告訴郁多羅說：『郁多羅，照你這麼說，聾子就是修習諸根了。郁多羅，聾子本來就耳不聞聲啊。』 有人問：『像尊者舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）那樣，即使有一百千個那術（Nātha，這裡指辯論者），世尊都能回答，並且能斷絕他們的想法。為什麼世尊只回答一個問題，而阿難回答兩個問題呢？為什麼世尊不阻止阿難呢？』 回答說：『世尊知道阿難的話語就在喉嚨里，想要說出來。世尊經歷了三大阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）的百千苦行，已經成就，不會阻止他人辯論。因此，本師讚歎說： 『當自己的弟子說法時，專心聽取，不打斷辯論。因此在眾人中說法，在中間沒有人能夠難倒。』 『因此世尊不阻止阿難。』或者說，世尊這樣想：『如果我說一句，阿難比丘說的也一樣，他不會增加也不會減少。』因為不增不減，所以不阻止。 或者說，爲了斷絕那些異學（指佛教以外的學說）的想法。如果世尊說一句，阿難不說兩句，那些異學會回到自己的群體后，就會自我稱讚說：『我的老師勝過他，而不是弟子。我的老師去的時候，他不能勝過。』如果世尊說一句，阿難說兩句，就能斷絕那些異學的勢力。他們會這樣想：『我不和弟子辯論，更何況是老師呢。』這是爲了斷絕那些異學的想法。 世尊說一句，阿難說兩句。或者說，爲了滿足那些異學的意願。那些異學這樣想：『這位沙門瞿曇（Śrāmaṇa Gautama，釋迦牟尼佛的稱號）不可戰勝，一切老師中最妙。』即使是本大師也不能勝過他，更何況是我呢？我只能和他的弟子辯論。世尊常常想要滿足他們的意願，隨其所應而為他們解說。
【English Translation】 English version: The World-Honored One said, 'So it is, Gautama. Parashara teaches his disciples to cultivate the senses.' The World-Honored One said, 'Uttara, how does Parashara teach his disciples to cultivate the senses?' Uttara said, 'Gautama, not seeing forms with the eye, not hearing sounds with the ear, that is the holy cultivation of the senses.' The World-Honored One said, 'So it is, Uttara. Then the blind are cultivating the senses. Uttara, the blind do not see forms with the eye.' At that time, the Venerable Ānanda (one of the ten principal disciples of the Buddha, known for his excellent memory) was behind the World-Honored One, holding a fan and fanning the World-Honored One. Then the Venerable Ānanda said to Uttara, 'So it is, Uttara. Then the deaf are cultivating the senses. Uttara, the deaf do not hear sounds with the ear.' Someone asked, 'Like the Venerable Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), even if there were a hundred thousand Nāthas (here referring to debaters), the World-Honored One could answer them and cut off their thoughts. Why does the World-Honored One answer only one question, while Ānanda answers two questions? Why doesn't the World-Honored One stop Ānanda?' The answer is, 'The World-Honored One knows that Ānanda's words are in his throat, wanting to be spoken. The World-Honored One has completed hundreds of thousands of practices of suffering for three great asaṃkhya-kalpas (extremely long units of time) and will not stop others from debating. Therefore, the original teacher praises: 'When his disciples are speaking the Dharma, listen attentively and do not interrupt the debate. Therefore, when speaking in the assembly, no one in the middle can refute him.' 'Therefore, the World-Honored One does not stop Ānanda.' Or it is said that the World-Honored One thinks, 'If I say one sentence, the Bhikshu Ānanda will say the same, he will not add or subtract.' Because it is neither added nor subtracted, he does not stop him. Or it is said, it is to cut off the thoughts of those heretics (referring to doctrines other than Buddhism). If the World-Honored One says one sentence and Ānanda does not say two sentences, those heretics will return to their group and praise themselves, saying, 'My teacher is superior to him, not the disciple. When my teacher went, he could not overcome him.' If the World-Honored One says one sentence and Ānanda says two sentences, it can cut off the power of those heretics. They will think, 'I will not debate with the disciple, let alone the teacher.' This is to cut off the thoughts of those heretics. The World-Honored One says one sentence, and Ānanda says two sentences. Or it is said, it is to fulfill the wishes of those heretics. Those heretics think, 'This Śrāmaṇa Gautama (epithet of Shakyamuni Buddha) is invincible, the most wonderful of all teachers.' Even the original teacher cannot overcome him, let alone me? I can only debate with his disciple.' The World-Honored One always wants to fulfill their wishes and explains to them according to what is appropriate.
說。是故欲滿彼異學意願故不止。或曰。義證故。阿難彼異學所宗敬。能說因提書。及容色妙故。世尊說。以此住問是法應汝所說不。以是義證故。世尊說一阿難說二。或曰。異學不欲令弟子有所說恐還難問使我墮不如故。世尊無此事。如尊者舍利弗所有智。百千那術數不能及佛。況復餘者。以是故世尊不止阿難。或曰。現己無慳嫉妒故。異學不欲令弟子有所說。恐我所得供養弟子得故。世尊無此事。如世尊所得恭敬供養。盡令一切眾生得。佛不得者於此處亦不憂戚。是謂現己無慳嫉妒故不止阿難。或曰。現善說法故。成就說法故。一見一慧一欲一忍故。彼異學法不善說。如破塔不可依。如是彼意盡壞志亦壞。師誌異弟子誌異。此法無彼咎。如師志弟子亦爾。義同義句同句味同味乃至同第一義。是謂善說法故。成就說法故。一見一慧一欲一忍故。以是故。世尊說一阿難說二。故世尊不止阿難。問曰。世尊說彼異學有何咎。彼說亦爾。盲及聾聖修根。答曰。佛報彼梵志。極大咎斷一切意。世尊說曰。若汝言聾盲聖修根者。為唐出家虛剃鬚發空修梵行。應壞此二根眼根及耳根。如是即聖修根。以是故。佛報梵志。極大咎斷一切意。復有施設五根。香味眼皮耳根。香者鼻根。味者舌根。眼者眼根。皮者身根。耳即耳根。施設
如毗施師也。復有施設十一根。五覺根五行根。五覺根者。眼耳鼻舌身根。五行根者。手根足根口根大便根小便根意根。為十一如僧呿也。復有施設百二十根。問曰。云何異學施設百二十根。答曰。九十八使及二十二根也。如是說此不論。彼異學不能分別如此法。問曰。若不能分別者。云何彼異學施設百二十根。答曰。二眼二耳二鼻舌根身根意根命根五痛根五信此地獄。二十畜生。二十餓鬼。二十天上。二十人間。二十阿須羅。欲令六趣彼亦二十。是彼異學施設百二十根。復有說者。彼異學非施設此百二十根。問曰。若不爾者復云何。答曰。彼異學施設百二十因陀羅。如所說。龍主迦留羅主阿須羅主天主人主梵天主。如此極上極妙身。一一應受百二十主。彼梵志聞已重更生疑。不知何者第一義施設一根耶。至百二十根耶。彼聞釋種家生童男。三十二相莊嚴身。八十種好金色圓光。梵音聲如伽毗凌伽鳥。視之無厭。彼生時行七步。二龍洗浴。梵志相記於二處非余。若在家者為轉輪王如法法王。若除鬚髮被著袈裟信樂舍家學道。當成如來無所著等正覺。世間悉聞。彼已出家學道降魔眷屬已。成無上最正覺。得一切智及一切現斷一切疑。授一切定決一切論。我當往問。何者第一義。施設一根至百二十根耶。彼便至世尊所。到
【現代漢語翻譯】 現代漢語譯本： 如毗施師也（姓名）。又有施設十一種根。五覺根、五行根。五覺根是：眼根、耳根、鼻根、舌根、身根。五行根是：手根、足根、口根、大便根、小便根、意根。這十一種根就像僧呿也（意義不明）。又有施設一百二十種根。問：異教學派如何施設一百二十種根？答：是九十八使（九十八種煩惱）和二十二根。這樣說是不討論他們的。那些異教學派不能分辨這樣的法。問：如果不能分辨，那麼那些異教學派如何施設一百二十種根？答：二眼、二耳、二鼻、舌根、身根、意根、命根、五痛根、五信——這在地獄有二十種，在畜生有二十種，在餓鬼有二十種，在天上（天道）有二十種，在人間有二十種，在阿修羅道有二十種。想要讓六道都有，所以每一道都是二十種。這是那些異教學派施設的一百二十種根。還有人說，那些異教學派並非施設這（些）一百二十種根。問：如果不是這樣，那又是怎樣呢？答：那些異教學派施設一百二十個因陀羅（Indra，帝釋天）。如所說：龍主、迦留羅主（Garuda，金翅鳥）、阿修羅主、天主、人主、梵天主。像這樣極其殊勝、極其美妙的身體，每一個都應該接受一百二十個主宰。那位梵志（婆羅門修行者）聽了之後，更加疑惑，不知道哪一個是第一義——施設一個根呢？還是施設一百二十個根呢？他聽說釋迦族（Śākya）出生了一個童男，三十二相莊嚴其身，八十種好，金色圓光，梵音聲如伽毗凌伽鳥（Kalaviṅka，妙音鳥），看他看不厭。他出生時走了七步，有兩條龍為他洗浴。梵志相師預言他在兩個方面與衆不同：如果他在家，就會成為轉輪王，如法統治；如果他剃除鬚髮，披上袈裟，信樂舍家學道，就會成就如來（Tathāgata），無所著等正覺（Anuttarā-samyak-saṃbodhi）。世間都知道這件事。他已經出家學道，降伏了魔的眷屬，成就了無上最正覺，得到了一切智，以及一切現斷一切疑，授予一切定，決斷一切論。『我應當去問他，哪一個是第一義——施設一個根，乃至一百二十個根呢？』他便前往世尊（Bhagavan）所在之處，到達了。
【English Translation】 English version: Like Pi Shi Shi Ye (name). Furthermore, there are eleven roots established: the five sense roots and the five functional roots. The five sense roots are: the eye root, ear root, nose root, tongue root, and body root. The five functional roots are: the hand root, foot root, mouth root, large intestine root, small intestine root, and mind root. These eleven are like Seng Qu Ye (meaning unclear). Furthermore, there are one hundred and twenty roots established. Question: How do the heterodox schools establish one hundred and twenty roots? Answer: They are the ninety-eight bonds (ninety-eight kinds of afflictions) and twenty-two roots. Speaking like this is not discussing them. Those heterodox schools cannot distinguish such a Dharma. Question: If they cannot distinguish, then how do those heterodox schools establish one hundred and twenty roots? Answer: Two eyes, two ears, two noses, tongue root, body root, mind root, life root, five pain roots, five beliefs—these are twenty in hell, twenty in animals, twenty in hungry ghosts, twenty in heaven (the heavenly realm), twenty in the human realm, and twenty in the Asura realm. Wanting to have all six realms, so each realm has twenty. These are the one hundred and twenty roots established by those heterodox schools. There are also those who say that those heterodox schools do not establish these one hundred and twenty roots. Question: If not so, then how is it? Answer: Those heterodox schools establish one hundred and twenty Indras (Indra, the lord of gods). As it is said: Dragon lord, Garuda (Garuda, the golden-winged bird) lord, Asura lord, Deva lord, Human lord, Brahma lord. Like this extremely supreme, extremely wonderful body, each one should receive one hundred and twenty lords. That Brahmin (Brahmin practitioner), after hearing this, became even more doubtful, not knowing which is the ultimate meaning—establishing one root? Or establishing one hundred and twenty roots? He heard that a boy was born in the Shakya (Śākya) clan, his body adorned with the thirty-two marks, the eighty minor marks, golden halo, the Brahma sound like the Kalaviṅka bird (Kalaviṅka, a bird with a beautiful voice), looking at him without getting tired. When he was born, he walked seven steps, and two dragons bathed him. The Brahmin fortune-teller predicted that he would be different in two aspects: if he stayed at home, he would become a Chakravartin king, ruling according to the Dharma; if he shaved his head, donned the robes, and believed in leaving home to study the Way, he would achieve the Tathāgata (Tathāgata), the unsurpassed perfect enlightenment (Anuttarā-samyak-saṃbodhi). The world knows this matter. He has already left home to study the Way, subdued the retinue of Mara, achieved unsurpassed perfect enlightenment, obtained all-knowing wisdom, as well as cutting off all doubts, granting all samadhi, and resolving all arguments. 'I should go and ask him, which is the ultimate meaning—establishing one root, up to one hundred and twenty roots?' He then went to where the Bhagavan (Bhagavan) was, and arrived.
已共世尊面相慰勞。慰勞已卻坐一面。白世尊曰。唯瞿曇。我欲有所問。聽我所問當為我說。世尊告曰。梵志。隨所欲問。梵志曰。瞿曇。根謂根。瞿曇。根有幾所。云何瞿曇。根根所攝施設而施設。此不說誰施設幾根。問曰。何以故不說。答曰。彼作是念。若我說者彼聞已取彼勝者答我。世尊告曰。汝梵志有二十二根。從眼根至無知根。此梵志有爾所根。如是如來根根所攝施設而施設。梵志若如是說非此根。如沙門瞿曇所施設。我舍此根更施設余根者。彼但有言數問已。不知增益生癡。何以故。如非境界。問曰。何以故說。此梵志有爾所根。如是如來根根所攝施設而施設。答曰。止彼本所聞。謂彼施設一根至百二十根。此非如彼所說。我是一切智一切見。猶不能增減二十二根。況復異學以見壞意成就凡智。以是故彼梵志問根。不問界入陰諦沙門果道品及緣起二十二根者。眼根至無知根問曰名有二十二根種有幾阿毗曇者說曰。師說也。名有二十二根。種有十七。阿毗曇者五根。不欲令是種男根女根未知根已知根無知根。問曰。男根女根何以不欲令是種。答曰。彼說如阿毗曇中所說。云何女根身根少分。云何男根身根少分。彼離身根不欲令男女根別有種。問曰。未知根已知根無知根。何以故。不欲令是種。答曰彼說此九
根合聚未知根。九根合聚已知根。九根合聚無知根。合聚九根者。意根三痛根信五。此九根或時未知根。知時已知根。或時無知根。見道中未知根。思惟道中已知根。無學道中無知根。堅信堅法意中未知根。信解脫見到身證意中已知根。慧解脫俱解脫意中無知根。如此九根或未知根。或已知根或無知根。以是故。彼名有二十二根。種有十七。尊者曇摩多羅說。名有二十二根。種有十四。彼尊者曇摩多羅。此五根不欲令是種。更有三命根護根定根。問曰。彼何以故。命根不欲令是種。答曰。此命根不相應行陰所攝。彼尊者曇摩多羅不相應行陰非是種。問曰。彼何以故。護根不欲令是種。答曰。彼尊者曇摩多羅說。有爾所痛。謂若樂若苦彼不苦不樂痛。亦不能苦亦不能樂。此云何痛。問曰。彼佛契經云何通。佛說三痛樂痛苦痛不苦不樂痛。答曰。彼說有樂痛苦痛。或軟或增上或鈍或利謂彼樂痛苦痛軟樂痛苦痛鈍樂痛苦痛止。是彼不苦不樂痛。但彼離苦樂不欲更有痛。以故爾。問曰。彼何以故。定根不欲令是種。答曰。彼從契經起。佛契經說。定根云何。答曰。善意一心。彼曇摩多羅離心更無別定種。以是故。彼名二十二根。種有十四。尊者佛陀提婆說。名有二十二根。種或二或五。謂彼儘是有為法二分四大及心。彼說色根
【現代漢語翻譯】 現代漢語譯本 根的集合可以分為未知根。九根的集合可以分為已知根。九根的集合也可以分為無知根。那麼，集合這九根的是什麼呢？是意根（manas-indriya，意識之根）、三種痛根（vedanā-indriya，感受之根，即樂受、苦受、不苦不樂受）以及信等五根（śraddhā-indriya，信根；vīrya-indriya，精進根；smṛti-indriya，念根；samādhi-indriya，定根；prajñā-indriya，慧根）。這九根有時是未知根，知的時候是已知根，有時是無知根。在見道（darśana-mārga）中是未知根，在思惟道（bhāvanā-mārga）中是已知根，在無學道（aśaikṣa-mārga）中是無知根。在堅信堅法的意中是未知根，在信解脫、見到、身證的意中是已知根，在慧解脫、俱解脫的意中是無知根。如此，這九根有時是未知根，有時是已知根，有時是無知根。因此，它們被稱為有二十二根，種類有十七種。尊者曇摩多羅（Dharmatrāta）說，名稱有二十二根，種類有十四種。這位尊者曇摩多羅不想讓這五根成為種類，而是增加了三種：命根（jīvitendriya，生命之根）、護根和定根。 問：他為什麼不希望命根成為種類呢？答：因為這命根是不相應行陰（citta-viprayukta-saṃskāra-skandha）所包含的。這位尊者曇摩多羅認為不相應行陰不是種類。 問：他為什麼不希望護根成為種類呢？答：這位尊者曇摩多羅說，有這樣的感受，即非樂非苦的感受，既不能說是苦，也不能說是樂。這如何能稱之為感受呢？問：那麼，佛陀的契經（sūtra）中是如何解釋的呢？佛陀說有三種感受：樂受、苦受、不苦不樂受。答：佛陀所說的樂受和苦受，或者可以是柔軟的，或者可以是增強的，或者可以是遲鈍的，或者可以是敏銳的。也就是說，樂受和苦受可以是柔軟的樂受和苦受，也可以是遲鈍的樂受和苦受，也可以是止息的樂受和苦受。這就是那不苦不樂受。但是，他不想在苦樂之外再有其他的感受，因此如此。 問：他為什麼不希望定根成為種類呢？答：這是從契經開始的。佛陀的契經說，定根是什麼？答：是善意一心（kuśala citta ekāgratā）。這位曇摩多羅認為，離開心就沒有其他的定種。因此，他認為名稱有二十二根，種類有十四種。尊者佛陀提婆（Buddhatrāta）說，名稱有二十二根，種類或者有兩種，或者有五種。也就是說，所有有為法（saṃskṛta dharma）都可以分為兩部分：四大（mahābhūta）和心。他說色根（rūpa-indriya）。
【English Translation】 English version The aggregation of roots can be divided into unknown roots. The aggregation of nine roots can be divided into known roots. The aggregation of nine roots can also be divided into unknowable roots. So, what aggregates these nine roots? They are the manas-indriya (faculty of mind), the three vedanā-indriya (faculties of feeling, namely pleasant, painful, and neither-pleasant-nor-painful), and the five faculties beginning with śraddhā (faith, energy, mindfulness, concentration, and wisdom). These nine faculties are sometimes unknown roots; when known, they are known roots; and sometimes they are unknowable roots. In the darśana-mārga (path of seeing) they are unknown roots, in the bhāvanā-mārga (path of cultivation) they are known roots, and in the aśaikṣa-mārga (path of no more learning) they are unknowable roots. In the mind of firm faith in the Dharma, they are unknown roots; in the mind of faith-liberation, seeing, and body-witness, they are known roots; and in the mind of wisdom-liberation and both-ways-liberation, they are unknowable roots. Thus, these nine faculties are sometimes unknown roots, sometimes known roots, and sometimes unknowable roots. Therefore, they are called having twenty-two faculties, with seventeen types. Venerable Dharmatrāta said that there are twenty-two faculties in name, with fourteen types. This Venerable Dharmatrāta did not want these five faculties to be types, but added three: jīvitendriya (faculty of life), the faculty of protection, and the faculty of concentration. Question: Why did he not want the jīvitendriya to be a type? Answer: Because this jīvitendriya is included in the citta-viprayukta-saṃskāra-skandha (aggregate of formations dissociated from consciousness). This Venerable Dharmatrāta considered the citta-viprayukta-saṃskāra-skandha not to be a type. Question: Why did he not want the faculty of protection to be a type? Answer: This Venerable Dharmatrāta said that there is such a feeling, namely a feeling that is neither pleasant nor painful, which cannot be said to be painful or pleasant. How can this be called a feeling? Question: Then, how is it explained in the Buddha's sūtra? The Buddha said that there are three feelings: pleasant, painful, and neither-pleasant-nor-painful. Answer: The pleasant and painful feelings spoken of by the Buddha can be either soft, or enhanced, or dull, or sharp. That is to say, pleasant and painful feelings can be soft pleasant and painful feelings, or dull pleasant and painful feelings, or ceased pleasant and painful feelings. This is that neither-pleasant-nor-painful feeling. However, he did not want there to be other feelings besides pleasant and painful, and therefore it is so. Question: Why did he not want the faculty of concentration to be a type? Answer: This starts from the sūtra. The Buddha's sūtra says, what is the faculty of concentration? Answer: It is kuśala citta ekāgratā (wholesome one-pointedness of mind). This Dharmatrāta considered that there is no other type of concentration apart from the mind. Therefore, he considered that there are twenty-two faculties in name, with fourteen types. Venerable Buddhatrāta said that there are twenty-two faculties in name, with either two or five types. That is to say, all saṃskṛta dharma (conditioned phenomena) can be divided into two parts: the mahābhūta (four great elements) and the mind. He said the rūpa-indriya (faculty of form).
者是四大差降。無色根者是心差降。以是故。彼名有二十二根。種或二或五。如是說者名有二十二根。種有十七。如名如種如是名數種數名相種相名異種異名別種別名覺種覺。如是盡當知。尊者瞿沙說曰。應說一根。是第一義意根也。問曰。何以故。答曰。謂此是內是普是共緣。內者內入所攝。普者從阿鼻地獄至第一有可得。共緣者一切法緣。謂余根離此聚中。眼根耳鼻舌身根男女根。雖是內。非是普非是共緣。五根中除護根。餘四痛雖共緣。非是內。非是普。護根及信五雖普及共緣。非是內。未知根已知根無知根無別種。彼前已說。謂根合聚。問曰。余根何因得根名。答曰。依故猗故染著故凈故已凈故。依者眼根耳鼻舌身根也。猗者命根也。染著者五痛也。凈者信五也。已凈者未知根已知根無知根也。問曰。若爾者男根女根何因得根名。答曰。此欲界中淫稷淫種。此淫稷淫種因男根女根也。或曰。因五事故。一者生生。二者生欲樂。三者能止結。四者依起染污身識。五者定行淫人。生生者胎生也。生欲樂者。彼淫人於此處起欲樂已遍身中生樂。如聖人從眉間起聖樂已遍身中生樂。如是彼淫者此處起欲樂已遍身中生樂。能止結者。須臾止也。依染污身識者。依餘三種生識善不善無記。依男根女根已必生不善身識非是善
【現代漢語翻譯】 現代漢語譯本： 這是四大（Mahabhuta，地水火風）的差別和衰減。無色根（Arupa-dhatu-indriya，無色界根）是心的差別和衰減。因此，它們被稱為有二十二根（Dvavimsati indriyani，二十二根）。種類或者有兩種或者有五種。像這樣說的人認為有二十二根，種類有十七種。如其名，如其種，如是名數，種數，名相，種相，名異，種異，名別，種別，名覺，種覺。像這樣都應當知道。尊者瞿沙（Ghosha，佛陀弟子名）說：『應當說一個根，這是第一義的意根（Manindriya，意根）。』問：『為什麼？』答：『因為這是內在的，普遍的，共同緣取的。』內在的是指內入所攝（ajjhattika，內在的）。普遍的是指從阿鼻地獄（Avici，八大地獄中最下層）到第一有（Bhavagra，有頂天）都可以得到。共同緣取是指一切法緣。其餘的根離開這個集合。眼根（Cakkhundriya，眼根）、耳根（Sotindriya，耳根）、鼻根（Ghanindriya，鼻根）、舌根（Jivhindriya，舌根）、身根（Kayindriya，身根）、男根（Purisindriya，男根）、女根（Itthindriya，女根），雖然是內在的，但不是普遍的，不是共同緣取的。五根（Pancendriyani，五根）中除了護根（Jivitindriya，命根），其餘四種感受（Vedana，感受）雖然共同緣取，但不是內在的，不是普遍的。護根以及信五根（Saddhindriyani，信根、精進根、念根、定根、慧根）雖然普遍及共同緣取，但不是內在的。未知根（Anajnatavindriya，未知當知根）、已知根（Ajnatavindriya，已知根）、無知根（Anajnatavindriya，無知根）沒有別的種類，它們之前已經說過了，是指根的集合。問：『其餘的根因為什麼得到根的名字？』答：『因為依靠，因為依附，因為染著，因為清凈，因為已清凈。』依靠的是指眼根、耳根、鼻根、舌根、身根。依附的是指命根。染著的是指五痛（五種感受）。清凈的是指信五根。已清凈的是指未知根、已知根、無知根。問：『如果是這樣，那麼男根、女根因為什麼得到根的名字？』答：『因為這欲界（Kamadhatu，欲界）中的淫慾和淫種，這淫慾和淫種的原因是男根和女根。』或者說：『因為五種原因。』一者，生生（產生生命）。二者，生欲樂（產生慾望的快樂）。三者，能止結（能夠暫時停止煩惱）。四者，依起染污身識（依靠產生染污的身識）。五者，定行淫人（確定進行淫慾的人）。生生是指胎生。生欲樂是指，那些淫慾的人在這裡產生慾望的快樂，然後遍身中產生快樂，就像聖人從眉間產生聖樂，然後遍身中產生快樂。像這樣，那些淫慾的人在這裡產生慾望的快樂，然後遍身中產生快樂。能止結是指，暫時停止。依靠染污身識是指，依靠其餘三種產生識，善、不善、無記。依靠男根女根一定會產生不善的身識，不是善的。
【English Translation】 English version: These are the differences and diminutions of the four great elements (Mahabhuta). The formless roots (Arupa-dhatu-indriya) are the differences and diminutions of the mind. Therefore, they are called the twenty-two roots (Dvavimsati indriyani). The types are either two or five. Those who say it this way believe there are twenty-two roots, with seventeen types. As the name, as the type, so are the number of names, the number of types, the appearance of names, the appearance of types, the difference in names, the difference in types, the distinction in names, the distinction in types, the awareness of names, the awareness of types. All of this should be known. Venerable Ghosha (Ghosha) said: 'One root should be spoken of, which is the mind root (Manindriya) in the ultimate sense.' Question: 'Why?' Answer: 'Because it is internal, universal, and commonly conditioned.' Internal refers to what is included within the internal sense bases (ajjhattika). Universal refers to what can be obtained from Avici Hell (Avici) to the Peak of Existence (Bhavagra). Commonly conditioned refers to the conditions of all dharmas. The remaining roots are separate from this collection. The eye root (Cakkhundriya), ear root (Sotindriya), nose root (Ghanindriya), tongue root (Jivhindriya), body root (Kayindriya), male root (Purisindriya), and female root (Itthindriya), although internal, are not universal, not commonly conditioned. Among the five roots (Pancendriyani), except for the life root (Jivitindriya), the remaining four feelings (Vedana), although commonly conditioned, are not internal, not universal. The life root and the five faculties of faith (Saddhindriyani), although universal and commonly conditioned, are not internal. The root of the unknown (Anajnatavindriya), the root of the known (Ajnatavindriya), and the root of the unknowable (Anajnatavindriya) have no other types; they have already been spoken of before, referring to the collection of roots. Question: 'Why do the remaining roots get the name 'root'?' Answer: 'Because of reliance, because of attachment, because of defilement, because of purity, because of already being pure.' Reliance refers to the eye root, ear root, nose root, tongue root, and body root. Attachment refers to the life root. Defilement refers to the five pains (five kinds of feelings). Purity refers to the five faculties of faith. Already being pure refers to the root of the unknown, the root of the known, and the root of the unknowable. Question: 'If that is so, then why do the male root and female root get the name 'root'?' Answer: 'Because of the lust and the seed of lust in this desire realm (Kamadhatu), the cause of this lust and the seed of lust is the male root and the female root.' Or it is said: 'Because of five reasons.' First, to generate life. Second, to generate the pleasure of desire. Third, to be able to temporarily stop the fetters. Fourth, to rely on and arise defiled bodily consciousness. Fifth, to determine the actions of those who engage in lust. Generating life refers to being born from a womb. Generating the pleasure of desire refers to those who are lustful, generating the pleasure of desire here, and then generating pleasure throughout the body, just as a sage generates sacred joy from between the eyebrows, and then generates pleasure throughout the body. In this way, those who are lustful generate the pleasure of desire here, and then generate pleasure throughout the body. Being able to stop the fetters refers to stopping them temporarily. Relying on defiled bodily consciousness refers to relying on the other three types to generate consciousness: wholesome, unwholesome, and neutral. Relying on the male root and female root will certainly generate unwholesome bodily consciousness, not wholesome.
。非是無記。定行淫人者。習淫心非不習淫心。是五事故。一生生。二生欲樂。三能止結。四依起染污身識。五定行淫人。以是故。男根女根得名。更有說者。此中命根六。當說第一義根。命根六者。眼根耳鼻舌身命根。問曰。何以故。答曰。謂此根本眾生種。問曰。若此根本眾生種。彼余根何因得名。答曰。因種因染著因凈因已凈。因種者意根也。因染著者五痛也。因凈者信五也。因已凈者三無漏根也。以是故余根得名。問曰。男根女根何因得根名。答曰。謂此中轉生人。亦生出要人。轉生人者。如六師也。生出要人者。佛辟支佛聲聞也。以是故男根女根得名。或曰。命根八當說第一義根。命根八者。眼根耳鼻舌身男女命根也。問曰。何以故。答曰。謂此根本眾生種。問曰。若此根本種者。彼余根何因得名。答曰。因種因染著因凈因已凈得根名。因種者意根也。因染著者五痛也。因凈者信五也。因已凈者三無漏根也。以是故余根得名。此是根根性己種相身所有自然。說性已當說行。何以故名根。根有何義。答曰。增上義是根義。明義是根義。收義是根義。宗義是根義。最義是根義。勝義是根義。妙義是根義。生義是根義。問曰。若增上是根義者。一切有為法各各相增。無為法亦有為法增。何以故。立二十二根。答曰
【現代漢語翻譯】 現代漢語譯本：並非是無記（既非善也非惡）。如果有人決心行淫，那麼他有習慣於淫慾的心，也有不習慣於淫慾的心。這是五個原因：第一，導致不斷輪迴；第二，產生對性慾的快樂；第三，能夠停止煩惱的束縛；第四，依賴於產生染污的身識；第五，是決心行淫之人。因此，男根和女根才得名。還有一種說法是，這裡所說的命根有六種，應當說的是第一義根。這六種命根是：眼根、耳根、鼻根、舌根、身根和命根。有人問：為什麼這樣說？回答說：因為這是眾生的根本種子。又有人問：如果這是眾生的根本種子，那麼其餘的根是因為什麼而得名的呢？回答說：因為種子、因為染著、因為清凈、因為已經清凈。因為種子指的是意根；因為染著指的是五種感受（苦、樂、憂、喜、舍）；因為清凈指的是五種信根（信、精進、念、定、慧）；因為已經清凈指的是三種無漏根（未知當知根、已知根、無知根）。因此，其餘的根才得名。有人問：男根和女根是因為什麼而得根的名稱呢？回答說：因為從這裡能夠轉生為人，也能出生出離生死的人。轉生為人指的是像六師（六位外道老師）那樣的人；出生出離生死的人指的是佛、辟支佛和聲聞。因此，男根和女根才得名。或者說，命根有八種，應當說的是第一義根。這八種命根是：眼根、耳根、鼻根、舌根、身根、男根、女根和命根。有人問：為什麼這樣說？回答說：因為這是眾生的根本種子。又有人問：如果這是根本種子，那麼其餘的根是因為什麼而得名的呢？回答說：因為種子、因為染著、因為清凈、因為已經清凈而得根的名稱。因為種子指的是意根；因為染著指的是五種感受；因為清凈指的是五種信根；因為已經清凈指的是三種無漏根。因此，其餘的根才得名。這些是根的根性、自身擁有的種子相和身體所具有的自然屬性。說了根的自性之後，應當說根的作用。為什麼稱為根？根有什麼意義？回答說：增上是根的意義，明瞭是根的意義，收攝是根的意義，宗主是根的意義，最勝是根的意義，殊勝是根的意義，微妙是根的意義，生起是根的意義。有人問：如果增上是根的意義，那麼一切有為法都各自相互增上，無為法也對有為法有增上作用，為什麼只設立二十二根呢？回答說：
【English Translation】 English version: It is not indeterminate (neither good nor evil). If someone is determined to engage in sexual activity, then they have a mind accustomed to lust and also a mind not accustomed to lust. These are five reasons: first, it leads to continuous rebirth; second, it generates pleasure in sexual desire; third, it can stop the bonds of affliction; fourth, it relies on the production of defiled body consciousness; fifth, it is a person determined to engage in sexual activity. Therefore, the male and female organs are named. There is another saying that the life faculty here is sixfold, and the primary meaning faculty should be discussed. The six life faculties are: eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, and life faculty. Someone asks: Why is this so? The answer is: Because this is the fundamental seed of sentient beings. Someone asks: If this is the fundamental seed of sentient beings, then why are the other faculties named? The answer is: Because of the seed, because of attachment, because of purity, because of already purified. 'Because of the seed' refers to the mind faculty; 'because of attachment' refers to the five feelings (suffering, pleasure, sorrow, joy, equanimity); 'because of purity' refers to the five faith faculties (faith, diligence, mindfulness, concentration, wisdom); 'because of already purified' refers to the three unconditioned faculties (faculty of 'I will know what is not yet known', faculty of knowledge, faculty of no-knowing). Therefore, the other faculties are named. Someone asks: Why are the male and female organs named faculties? The answer is: Because from here, one can be reborn as a human, and one can also be born as someone who transcends birth and death. 'Reborn as a human' refers to people like the six teachers (six heretical teachers); 'born as someone who transcends birth and death' refers to Buddhas, Pratyekabuddhas, and Sravakas. Therefore, the male and female organs are named. Or it is said that the life faculty is eightfold, and the primary meaning faculty should be discussed. The eight life faculties are: eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, male faculty, female faculty, and life faculty. Someone asks: Why is this so? The answer is: Because this is the fundamental seed of sentient beings. Someone asks: If this is the fundamental seed, then why are the other faculties named? The answer is: Because of the seed, because of attachment, because of purity, because of already purified, the faculties are named. 'Because of the seed' refers to the mind faculty; 'because of attachment' refers to the five feelings; 'because of purity' refers to the five faith faculties; 'because of already purified' refers to the three unconditioned faculties. Therefore, the other faculties are named. These are the nature of the faculties, the seed aspect possessed by oneself, and the natural attributes possessed by the body. Having spoken of the nature of the faculties, one should speak of the function of the faculties. Why are they called faculties? What is the meaning of faculties? The answer is: Supremacy is the meaning of faculty, clarity is the meaning of faculty, collection is the meaning of faculty, sovereignty is the meaning of faculty, utmost is the meaning of faculty, superior is the meaning of faculty, subtle is the meaning of faculty, arising is the meaning of faculty. Someone asks: If supremacy is the meaning of faculty, then all conditioned dharmas mutually enhance each other, and unconditioned dharmas also enhance conditioned dharmas, why are only twenty-two faculties established? The answer is:
。此增上緣或增上或軟或妙或下。謂彼增上緣增上及妙。當知二十二根。謂增上緣軟及下。當知余法。或曰。雖一切有為法各各相增及無為法有為法增。但余無有增上緣如是增如是明如是收如是宗如是最如是勝如是妙。如二十二根。如人各各相增。但余無有增上緣。如村中主國中王四天下轉輪王。大千國梵王。三千大千世界佛世尊。如是雖一切有為法各各相增及無為法有為法增。但余無有增上如是增如是明如是收如是宗如是最如是勝如是妙。如二十二根。是故說增上義明義收義宗義最義勝義妙義生義是根義。問曰。若增上義是根義。此根義何所為增上緣。答曰。眼根四事為增上緣。一者己身端嚴。二者持己身。三者依生識。四者不共事。己身端嚴者。極令身妙具足一切支節。若眼根不具。彼非端正多所增惡。若眼具已。顏貌端正眾不增惡。是謂己身端嚴也。持己身者。眼見好惡除惡從好。令身久住。是謂持己身也。依生識者。依此眼生眼識。是謂依生識也。不共事者。眼根見色此事余根無也。耳根亦四事為增上緣。一者己身端嚴二者持己身。三者依生識。四者不共事。己身端嚴者。極令身妙具足一切支節。若耳根不具。彼非端正多所增惡。若耳根具足顏貌端正眾不增惡。是謂己身端嚴也。持己身者。耳聞好惡除惡從好
。令身久住。是謂持己身也。依生識者。依此耳生耳識。是謂依生識也。不共事者。耳根聞聲此事余根無也。更有說者。眼根持生死身為增上緣。如所說偈。
眼見諸惡 如實當求 慧以存世 除去諸惡
耳根持法身為增上緣。如所說偈。
聞法能知 聞惡不作 聞除非義 聞得至滅
更有說者。眼根耳根俱持生死身及法身為增上緣。持生死身如前所說。持法身者。眼根近善知識誦習耳根聞法。近善知識及聞法已。思惟念向法次法。以是故彼契經說。彼時梵摩梵志二根不壞。眼根及耳根。問曰。何以故。一切根中說二根不壞。眼根及耳根。答曰。謂二根入佛法中是門是度是道。以是故。一切根中說二根不壞。眼及耳根。鼻根舌根身根亦四事為增上緣。一者己身端嚴。二者持己身。三者依生識。四者不共事。己身端嚴者。極令身妙具足一切支節。若三根不具者非端正多所增惡。三根具者顏貌端正眾不增惡。是謂己身端嚴也。持己身者。依此三根通揣食。謂揣食即三入香味細滑是。是謂持己身也。依生識者。依此三根生三識。是謂依生識也。不共事者。謂鼻嗅香舌知味身知細滑。此事余根無也。意根二事為增上緣。一者次生當來有。二者自在。次生當來有者。如所說。阿難。若識不入母
【現代漢語翻譯】 現代漢語譯本： 令身體長久存在，這叫做『持己身』（保持自身）。依靠產生意識，就是依靠這耳朵產生耳識，這叫做『依生識』（依靠產生意識）。『不共事』（獨特作用）是指耳朵聽聞聲音這件事，其他根沒有這個功能。還有一種說法，眼根以生死之身為增上緣（主要條件），正如偈頌所說：
『眼見諸惡，如實當求，慧以存世，除去諸惡。』
耳根以法身為增上緣，正如偈頌所說：
『聞法能知，聞惡不作，聞除非義，聞得至滅。』
還有一種說法，眼根和耳根都以生死之身和法身為增上緣。保持生死身如前面所說。保持法身是指眼根親近善知識誦讀學習，耳根聽聞佛法。親近善知識並且聽聞佛法后，思惟憶念趨向正法和如法修行。因此，那部契經（佛經）中說，當時梵摩（Brahma，一種天神）梵志（Brahmin，婆羅門）的兩個根沒有損壞，即眼根和耳根。問：為什麼在一切根中只說眼根和耳根沒有損壞？答：因為這兩個根是進入佛法的門徑、是渡過生死苦海的工具、是通往解脫的道路。因此，在一切根中只說眼根和耳根沒有損壞。鼻根、舌根、身根也以四件事為增上緣：一是自身端莊，二是保持自身，三是依靠產生意識，四是不共事。『己身端嚴』（自身端莊）是指使身體美好，具備一切肢體。如果這三個根不健全，就不是端正，反而會增加許多惡業。這三個根健全，容貌端正，眾人不會增加惡感。這叫做『己身端嚴』。『持己身』（保持自身）是指依靠這三個根來攝取食物，所謂攝取食物就是通過這三個根攝入香味和細滑的觸感。這叫做『持己身』。『依生識』（依靠產生意識）是指依靠這三個根產生三種意識。這叫做『依生識』。『不共事』（獨特作用）是指鼻子嗅聞香氣，舌頭品嚐味道，身體感知細滑的觸感，這些是其他根沒有的功能。意根以兩件事為增上緣：一是來世的產生，二是自在。『次生當來有』（來世的產生）是指，正如佛所說，阿難（Ananda，佛陀的十大弟子之一），如果識不進入母親的...
【English Translation】 English version: To make the body last long, this is called 'sustaining oneself' (持己身). Relying on the arising of consciousness, that is, relying on this ear to produce ear-consciousness, this is called 'relying on the arising of consciousness' (依生識). 'Non-shared function' (不共事) refers to the fact that the ear hears sounds, which other roots do not have. There is another saying that the eye-root takes the body of birth and death as the predominant condition (增上緣), as the verse says:
'Seeing all evils with the eye, one should seek the truth, use wisdom to preserve the world, and remove all evils.'
The ear-root takes the Dharma-body as the predominant condition, as the verse says:
'Hearing the Dharma can lead to knowledge, hearing evil one does not commit it, hearing except for what is meaningless, hearing leads to extinction.'
There is another saying that both the eye-root and the ear-root take the body of birth and death and the Dharma-body as the predominant condition. Sustaining the body of birth and death is as described earlier. Sustaining the Dharma-body refers to the eye-root being close to virtuous friends, reciting and learning, and the ear-root hearing the Dharma. After being close to virtuous friends and hearing the Dharma, one contemplates and remembers, moving towards the Dharma and practicing according to the Dharma. Therefore, that Sutra (契經) says that at that time, the two roots of Brahma (梵摩, a type of deity) the Brahmin (梵志, a member of the priestly class) were not damaged, namely the eye-root and the ear-root. Question: Why is it said among all the roots that only the eye-root and the ear-root are not damaged? Answer: Because these two roots are the gateway to entering the Buddha-Dharma, the tool for crossing the sea of birth and death, and the path to liberation. Therefore, among all the roots, it is said that only the eye-root and the ear-root are not damaged. The nose-root, tongue-root, and body-root also take four things as the predominant conditions: first, the elegance of one's own body; second, sustaining oneself; third, relying on the arising of consciousness; and fourth, non-shared function. 'Elegance of one's own body' (己身端嚴) refers to making the body beautiful, possessing all limbs. If these three roots are not complete, one is not upright but instead increases much evil karma. If these three roots are complete, one's appearance is upright, and others will not increase negative feelings. This is called 'elegance of one's own body'. 'Sustaining oneself' (持己身) refers to relying on these three roots to ingest food, that is, ingesting flavors, scents, and smooth textures through these three roots. This is called 'sustaining oneself'. 'Relying on the arising of consciousness' (依生識) refers to relying on these three roots to produce three kinds of consciousness. This is called 'relying on the arising of consciousness'. 'Non-shared function' (不共事) refers to the nose smelling scents, the tongue tasting flavors, and the body perceiving smooth textures, which are functions that other roots do not have. The mind-root takes two things as the predominant conditions: first, the arising of the next life; and second, freedom. 'The arising of the next life' (次生當來有) refers to, as the Buddha said, Ananda (阿難, one of the Buddha's ten principal disciples), if consciousness does not enter the mother's...
胎。寧名色膜漸厚不。阿難曰。不也世尊。是謂次生當來有也。自在者。如所說。比丘。心牽世間心煩惱心生自在。更有說者。意根復有二事增上緣。一者染著。二者清凈。染著者。如所說。心染著眾生染著。清凈者。如所說。心清凈眾生清凈。是謂意根二事為增上緣。女根男根亦二事為增上緣。一者施設根。二者斷根。施設根者。本有一士夫。亦不知男亦不知女。若少生造色。因少造色故。女形異處所異持衣異所說異飲食異去來異男形亦異。更有說者。此男根女根復有二事為增上緣。一者染著。二者清凈。染著者非淫故說增上主。此中無疑。問曰。若非淫者此云何。答曰。若有具此二根。彼受非威儀。能起五逆斷善根。滅一切善種子。破壞一切善根。此不成男性不成男。無形二形不能作爾所惡。清凈者。若具此二根。彼受具足戒威儀。能起定威儀無漏威儀。除欲界結色界結。得須陀洹果斯陀含果阿那含果阿羅漢果辟支佛果佛果。此不成男性不成男。無形二形不能發爾所功德。是謂男根女根二事為增上緣。命根二事為增上緣。一者施設根。二者斷根。施設根者。至命存說有根死已有何根。更有說者。命根四事為增上緣。種類續種類持種類行種類不斷。是謂命根四事為增上緣。五痛根一向染著。為增上緣。因五痛令眾生
【現代漢語翻譯】 現代漢語譯本 胎（Garbha，指受精卵）。名色（Namarupa，指精神和物質現象）的薄膜會逐漸增厚嗎？阿難（Ananda，佛陀的十大弟子之一）回答：『不會的，世尊（Bhagavan，對佛陀的尊稱）。』這被稱為次生當來有（Upapattibhava，指未來投生的存在）。 自在者（Isvara，指具有主宰能力的神祇），正如所說，比丘（Bhikkhu，指佛教僧侶），心被世間牽引，心生煩惱，心生自在。還有一種說法，意根（Manindriya，指意識的根源）還有兩種增上緣（Adhipati-pratyaya，指起主導作用的條件）：一是染著（Raga，指貪愛），二是清凈（Visuddhi，指純潔）。染著，正如所說，心染著眾生，眾生染著。清凈，正如所說，心清凈，眾生清凈。這就是意根的兩種增上緣。 女根（Stri-indriya，指女性的性器官）和男根（Purusa-indriya，指男性的性器官）也有兩種增上緣：一是施設根（Prajnapti-indriya，指假立的根），二是斷根（Cheda-indriya，指斷滅的根）。施設根，原本有一個士夫（Purusa，指人），既不知道是男也不知道是女。如果稍微產生造色（Rupa，指物質現象），因為稍微產生造色的緣故，女人的形體、處所、持衣、所說、飲食、去來都與男人不同，男人的形體也不同。還有一種說法，這男根和女根還有兩種增上緣：一是染著，二是清凈。染著者並非因為淫慾而說是增上主，對此沒有疑問。問：如果不是因為淫慾，那這是什麼呢？答：如果有人具備這兩種根，他會做出不合威儀的事情，能引發五逆（Panca anantarya，指五種極重的罪行），斷滅善根（Kusalamula，指善的根源），滅絕一切善的種子，破壞一切善根。這樣的人不能成就男性，不能成為男人，無形人和兩性人都不能做出如此惡行。清凈者，如果具備這兩種根，他會受持具足戒（Upasampada，指比丘或比丘尼的戒律）的威儀，能生起禪定（Samadhi，指精神集中）的威儀，無漏（Anasrava，指沒有煩惱）的威儀，去除欲界（Kama-dhatu，指充滿慾望的界）的結（Samyojana，指煩惱的束縛），證得須陀洹果（Srotapanna，指預流果）、斯陀含果（Sakrdagamin，指一來果）、阿那含果（Anagamin，指不還果）、阿羅漢果（Arhat，指無學果）、辟支佛果（Pratyekabuddha，指緣覺果）、佛果（Buddha，指覺悟的果位）。這樣的人不能成就男性，不能成為男人，無形人和兩性人都不能發起如此功德。這就是男根和女根的兩種增上緣。 命根（Jivitindriya，指生命的根源）有兩種增上緣：一是施設根，二是斷根。施設根，到生命存在時說有根，死後有什麼根？還有一種說法，命根有四種增上緣：種類延續，種類保持，種類執行，種類不斷。這就是命根的四種增上緣。 五痛根（Dukkhendriya，指苦受的根源）一向染著，是增上緣。因為五痛使眾生...
【English Translation】 English version Garbha (Embryo). Do the membranes of Namarupa (Name and Form) gradually thicken? Ananda (One of the ten principal disciples of the Buddha) replied, 'No, Bhagavan (Blessed One, an epithet for the Buddha).' This is called Upapattibhava (Becoming to be reborn). Isvara (Lord, a deity with sovereign power), as it is said, Bhikkhu (Buddhist monk), the mind is drawn to the world, the mind is troubled, the mind is free. There is another saying that the Manindriya (Faculty of mind) has two Adhipati-pratyaya (Dominant conditions): one is Raga (Attachment), and the other is Visuddhi (Purity). Attachment, as it is said, the mind is attached to beings, and beings are attached. Purity, as it is said, the mind is pure, and beings are pure. These are the two dominant conditions of the faculty of mind. The Stri-indriya (Feminine faculty) and Purusa-indriya (Masculine faculty) also have two dominant conditions: one is Prajnapti-indriya (Designation faculty), and the other is Cheda-indriya (Cutting off faculty). Designation faculty, originally there was a Purusa (Person), who did not know whether he was male or female. If a small amount of Rupa (Form) is produced, because of the small amount of form produced, the woman's form, place, clothing, speech, food, and movements are different from the man's, and the man's form is also different. There is another saying that the masculine and feminine faculties have two dominant conditions: one is attachment, and the other is purity. The attached one is not said to be the dominant lord because of lust; there is no doubt about this. Question: If it is not because of lust, then what is it? Answer: If someone possesses these two faculties, he will do things that are not in accordance with the precepts, and can cause the Panca anantarya (Five heinous crimes), cut off the Kusalamula (Roots of goodness), extinguish all good seeds, and destroy all good roots. Such a person cannot achieve masculinity, cannot become a man, and neither eunuchs nor hermaphrodites can commit such evil deeds. The pure one, if he possesses these two faculties, will uphold the Upasampada (Full ordination) precepts, and can generate the dignity of Samadhi (Concentration), the dignity of Anasrava (Without outflows), remove the Samyojana (Fetters) of the Kama-dhatu (Desire realm), and attain the Srotapanna (Stream-enterer), Sakrdagamin (Once-returner), Anagamin (Non-returner), Arhat (Worthy one), Pratyekabuddha (Solitary Buddha), and Buddha (Enlightened one) fruits. Such a person cannot achieve masculinity, cannot become a man, and neither eunuchs nor hermaphrodites can generate such merits. These are the two dominant conditions of the masculine and feminine faculties. The Jivitindriya (Life faculty) has two dominant conditions: one is the designation faculty, and the other is the cutting off faculty. Designation faculty, when life exists, it is said that there is a faculty; what faculty is there after death? There is another saying that the life faculty has four dominant conditions: the continuation of the species, the maintenance of the species, the operation of the species, and the non-interruption of the species. These are the four dominant conditions of the life faculty. The Dukkhendriya (Pain faculty) is always attached and is a dominant condition. Because of pain, sentient beings...
趣東西南北。過棧道過刺道。過蒺䔧道。過山險道。過羅剎渚入大海。洄澓濤波失搔摩羅山。同水色黑風暴起度惡龍處。所求財物盡為五痛故。更有說者。樂根喜根亦有二事為增上緣。一者染著。二者清凈。染著者。如所說。樂痛愛使所使。清凈者。如所說。樂己心定。苦根憂根亦二事為增上緣。一者染著。二者清凈。染著者。如所說。苦痛恚使所使。清凈者。如所說。因苦習。信護根亦二事為增上緣。一者染著。二者清凈。染著者。如所說。不苦不樂痛癡使所使。清凈者。如所說。謂依六出要護彼習彼依彼立已。謂此依六慾護便棄捨。如是彼得斷。如是五痛根二事為增上緣。信五根一向清凈為增上緣。如所說偈。
信能度流 不放逸海 諦舍除苦 以慧清凈
如所說。舍利弗信邪成就。若比丘比丘尼除去不善修行于善。復如所說。阿難精進能轉成道。如所說。舍利弗聖弟子成就精進力。除去不善修行于善。如所說。我說一切中念如所說。舍利弗聖弟子成就於念如守門人。除去不善修行于善。如所說偈。
定者是道 非定非道 定已自知 五陰興衰
如所說。舍利弗聖弟子成就三三昧。須除去不善修行于善。如所說偈。
慧為世間妙 能起有所至 能用等正智 生老病死
盡
如所說。慧過一切法上。如所說。諸妹聖弟子以慧刀斷一切結縛使惱纏重斷。打重打割剝未知根。未見處當見處為增上緣。已知根已見處。當除諸惡為增上緣。無知根已除諸惡現法受樂為增上緣。是謂事于中此二十二根為增上緣。共行說已當說別行。云何眼根。答曰。謂眼色已見當見今見。及此余所有已見者過去。當見者未來。今見者現在。及此余所有者。謂彼眼識或空或非空。如眼根如是耳鼻舌身根亦爾。問曰。意根云何。答曰。謂意法已識當識今識。及此余所有。已識者過去。當識者未來。今識者現在。及此余所有者。謂彼意識相應。問曰。女根云何。答曰。身根少分。男根云何。身根少分。問曰。如身極微從足至頂滿。何以故。于身根少處說女根男根。尊者婆須蜜說曰。此二根令眾生得名是男是女。問曰。二形二形得名。欲令彼二形得名耶。尊者曇摩多羅說曰。諸尊此二根中生佛辟支佛聲聞仙人文尼善樂善御。問曰。云何命根。答曰。三界壽也。問曰。何以故。不相應行陰中命根立。根種類不立。答曰。命根報果。一切報因行故。此種類不定。或報果或依果。以是故。命根立根中。種類不立。問曰。云何樂根。答曰。樂痛觸更樂。謂身心中生善樂能覺是痛。是謂樂根。問曰。苦根云何。答曰。苦更樂
【現代漢語翻譯】 現代漢語譯本 如經文所說，智慧超越一切法之上。如經文所說，諸位聖弟子以智慧之刀，斷除一切結縛、煩惱、纏縛的沉重束縛，徹底斷除、擊破、割裂那未知的根源。對於未曾見到的境界，應當以增上緣去觀察。對於已經知曉根源、已經見到的境界，應當以增上緣去除各種惡行。對於已經去除無知根源的人，以增上緣在現世享受快樂。這就是所說的事，其中這二十二根作為增上緣。共同的行相已經說完，現在應當說各自不同的行相。 什麼是眼根？回答說：就是眼睛已經看到、將要看到、現在正在看到的顏色。以及與此相關的其他所有，已經看到的屬於過去，將要看到的屬於未來，現在正在看到的屬於現在。以及與此相關的其他所有，指的是眼識，或者與空相應，或者與非空相應。如同眼根一樣，耳根、鼻根、舌根、身根也是如此。 什麼是意根？回答說：就是意識已經識別、將要識別、現在正在識別的法。以及與此相關的其他所有，已經識別的屬於過去，將要識別的屬於未來，現在正在識別的屬於現在。以及與此相關的其他所有，指的是與意識相應的法。 什麼是女根？回答說：是身根的一部分。什麼是男根？回答說：是身根的一部分。 如果身體的極微細之處從腳到頭頂都佈滿，為什麼在身根的少部分地方說女根和男根呢？尊者婆須蜜（Vasumitra）說：這兩種根使眾生得到是男是女的名稱。 二形人（ उभयव्यञ्जन, Ubhayavyañjanā）也有兩種形體，想要讓這兩種形體都得到名稱嗎？尊者曇摩多羅（Dharmatrāta）說：諸位尊者，在這兩種根中，能出生佛（Buddha）、辟支佛（Pratyekabuddha）、聲聞（Śrāvaka）、仙人（Ṛṣi）、文尼（Muni）、善樂者、善於調御者。 什麼是命根？回答說：是三界的壽命。 為什麼在不相應行陰中建立命根，而在根的種類中不建立呢？回答說：命根是報果，一切報因都屬於行。而根的種類是不定的，或者屬於報果，或者屬於依果。因此，命根建立在根中，而根的種類不建立。 什麼是樂根？回答說：是樂的感受所帶來的快樂，指的是身心中產生的善的快樂，能夠覺知到的這種痛苦，就是樂根。 什麼是苦根？回答說：是苦的感受所帶來的快樂。
【English Translation】 English version As it is said, wisdom surpasses all dharmas. As it is said, the noble disciples, with the sword of wisdom, cut off all the heavy bonds of fetters, afflictions, and entanglements, completely severing, striking down, and dissecting the unknown root. Regarding the realm that has not been seen, one should observe it with the condition of enhancement. Regarding the realm that has been known and seen, one should remove all evil deeds with the condition of enhancement. For those who have removed the root of ignorance, they enjoy happiness in the present life with the condition of enhancement. This is what is said, in which these twenty-two roots serve as the condition of enhancement. The common characteristics have been discussed; now, the distinct characteristics should be discussed. What is the eye-faculty (cakṣurindriya)? The answer is: it is the color that the eye has seen, will see, and is seeing now. And all other things related to it. What has been seen belongs to the past, what will be seen belongs to the future, and what is being seen now belongs to the present. And all other things related to it refer to the eye-consciousness (cakṣurvijñāna), which is either associated with emptiness or not associated with emptiness. Just like the eye-faculty, so are the ear-faculty (śrotrendriya), nose-faculty (ghrāṇendriya), tongue-faculty (jihvendriya), and body-faculty (kāyendriya). What is the mind-faculty (mana-indriya)? The answer is: it is the dharma that the mind has cognized, will cognize, and is cognizing now. And all other things related to it. What has been cognized belongs to the past, what will be cognized belongs to the future, and what is being cognized now belongs to the present. And all other things related to it refer to the dharma associated with mind-consciousness (manovijñāna). What is the female-faculty (strīndriya)? The answer is: it is a part of the body-faculty. What is the male-faculty (puruṣendriya)? The answer is: it is a part of the body-faculty. If the smallest parts of the body are filled from the feet to the crown of the head, why are the female-faculty and male-faculty mentioned in a small part of the body-faculty? Venerable Vasumitra (婆須蜜) said: These two faculties give beings the names of male and female. The hermaphrodite ( उभयव्यञ्जन, Ubhayavyañjanā) has two forms; do you want both forms to be named? Venerable Dharmatrāta (曇摩多羅) said: Venerables, from these two faculties are born Buddhas (佛), Pratyekabuddhas (辟支佛), Śrāvakas (聲聞), Ṛṣis (仙人), Munis (文尼), those who are skilled in happiness, and those who are skilled in taming. What is the life-faculty (jīvitendriya)? The answer is: it is the lifespan of the three realms. Why is the life-faculty established in the non-associated formations aggregate (不相應行陰), but not established in the category of faculties? The answer is: the life-faculty is a resultant effect (報果), and all causal actions of retribution (報因) belong to formations. The category of faculties is uncertain; it either belongs to the resultant effect or to the dependent effect (依果). Therefore, the life-faculty is established in the faculties, but the category of faculties is not established. What is the pleasure-faculty (sukhendriya)? The answer is: it is the pleasure brought about by the feeling of pleasure, referring to the wholesome pleasure arising in body and mind, the pain that can be perceived is the pleasure-faculty. What is the pain-faculty (duḥkhendriya)? The answer is: it is the pleasure brought about by the feeling of pain.
觸。若生身不善苦覺是痛。是謂苦根。問曰。喜根云何。答曰。喜更樂觸。若心中生善樂覺是痛。是謂喜根。問曰。憂根云何。答曰。憂更樂觸。若心中生不善苦覺是痛。是謂憂根。問曰。護根云何。答曰。不苦不樂更樂觸。若心中生非善非不善覺是痛。是謂護根。問曰。信根云何。答曰。行無慾時為善法故。若信能信重信兢重。已解當解今解。屈伏意心凈。是謂信根。問曰。精進根云何。答曰。行無慾時為善法故。若精進方便力精勤已能當能今能心正持。是謂精進根。問曰。念根云何。答曰。行無慾時為善法故。若念次念數念。已憶當憶今憶。不忘心正憶。是謂念根。問曰。定根云何。答曰。行無慾時為善法故。若心住等住上住無亂不散攝正定。是謂定根。問曰。慧根云何。答曰。行無慾時為善法故。若擇選擇法擇視等視上視了等了上了山地眼覺黠慧行觀。是謂慧根。問曰。云何未知根。答曰。若人未見未觀。謂學慧慧根。及諸根堅信堅法未觀四諦能觀。若人未見者。謂彼不見。諦未觀者。謂彼未觀諦。學慧慧根者即是慧根也。及諸根堅信堅法未觀四諦能觀者。謂八根也。此九根合聚。謂未知根也。問曰。何以故。慧說二名余道品一。答曰。妙說妙義故。一切彼品中何者最妙慧是。如所說。王及眷屬行。或曰。謂慧
【現代漢語翻譯】 現代漢語譯本 觸（Sparsha）。如果身體產生不善的苦受，這就是痛。這被稱為苦根。 問：喜根（Prīti-indriya）是什麼？答：喜與樂觸相應。如果心中產生善的樂受，這就是痛。這被稱為喜根。 問：憂根（Daurmanasya-indriya）是什麼？答：憂與樂觸相應。如果心中產生不善的苦受，這就是痛。這被稱為憂根。 問：護根（Upekṣā-indriya）是什麼？答：不苦不樂與樂觸相應。如果心中產生非善非不善的感受，這就是痛。這被稱為護根。 問：信根（Śraddhā-indriya）是什麼？答：在無慾修行時，爲了善法。如果信能夠信、重視信、努力信，已經理解、將要理解、現在理解，屈服意念，內心清凈。這被稱為信根。 問：精進根（Vīrya-indriya）是什麼？答：在無慾修行時，爲了善法。如果精進、方便、力量、精勤，已經能夠、將要能夠、現在能夠，心正直堅持。這被稱為精進根。 問：念根（Smṛti-indriya）是什麼？答：在無慾修行時，爲了善法。如果念、次第念、數念，已經憶念、將要憶念、現在憶念，不忘失，心正直憶念。這被稱爲念根。 問：定根（Samādhi-indriya）是什麼？答：在無慾修行時，爲了善法。如果心安住、平等安住、向上安住，沒有擾亂、不散亂，攝持正定。這被稱為定根。 問：慧根（Prajñā-indriya）是什麼？答：在無慾修行時，爲了善法。如果選擇、選擇法、選擇觀察、平等觀察、向上觀察、瞭解、平等了解、向上瞭解，如山地之眼般覺醒，聰慧地行動觀察。這被稱為慧根。 問：什麼叫做未知根（Anajñāta-indriya）？答：如果有人未見、未觀，稱為學慧慧根，以及諸根堅信堅法，未觀四諦（catvāri āryasatyāni）而能觀。如果人未見，是指他沒有見到。諦未觀，是指他沒有觀察諦。學慧慧根，就是慧根。以及諸根堅信堅法，未觀四諦而能觀，是指八根。這九根合聚，稱為未知根。 問：為什麼慧（Prajñā）說了兩個名稱，而其他道品（mārgaṅga）只有一個？答：因為妙說妙義。一切彼品中，什麼最妙？是慧。如所說，王及眷屬行。或者說，是慧。
【English Translation】 English version Touch (Sparsha). If an unwholesome painful feeling arises in the body, that is pain. This is called the root of suffering (Dukkha-indriya). Question: What is the root of joy (Prīti-indriya)? Answer: Joy is associated with pleasant touch. If a wholesome pleasant feeling arises in the mind, that is pain. This is called the root of joy. Question: What is the root of sorrow (Daurmanasya-indriya)? Answer: Sorrow is associated with pleasant touch. If an unwholesome painful feeling arises in the mind, that is pain. This is called the root of sorrow. Question: What is the root of equanimity (Upekṣā-indriya)? Answer: Neither painful nor pleasant is associated with pleasant touch. If a feeling that is neither wholesome nor unwholesome arises in the mind, that is pain. This is called the root of equanimity. Question: What is the root of faith (Śraddhā-indriya)? Answer: When practicing without desire, for the sake of wholesome Dharma. If faith is able to believe, values belief, strives in belief, has already understood, will understand, is now understanding, subdues the mind, and the mind is purified. This is called the root of faith. Question: What is the root of effort (Vīrya-indriya)? Answer: When practicing without desire, for the sake of wholesome Dharma. If effort, skillful means, strength, diligence, has already been able, will be able, is now able, the mind is upright and persevering. This is called the root of effort. Question: What is the root of mindfulness (Smṛti-indriya)? Answer: When practicing without desire, for the sake of wholesome Dharma. If mindfulness, sequential mindfulness, repeated mindfulness, has already remembered, will remember, is now remembering, does not forget, the mind is upright in remembering. This is called the root of mindfulness. Question: What is the root of concentration (Samādhi-indriya)? Answer: When practicing without desire, for the sake of wholesome Dharma. If the mind abides, abides equally, abides upwards, without disturbance, without scattering, holding to right concentration. This is called the root of concentration. Question: What is the root of wisdom (Prajñā-indriya)? Answer: When practicing without desire, for the sake of wholesome Dharma. If choosing, choosing the Dharma, choosing to observe, observing equally, observing upwards, understanding, understanding equally, understanding upwards, awakening like the eye of a mountain, acting and observing with intelligence. This is called the root of wisdom. Question: What is called the root of the unknown (Anajñāta-indriya)? Answer: If a person has not seen, has not observed, it is called the wisdom of learning, the root of wisdom, and the roots of firm faith and firm Dharma, not having observed the Four Noble Truths (catvāri āryasatyāni) but able to observe. If a person has not seen, it means he has not seen. Not having observed the Truths, it means he has not observed the Truths. The wisdom of learning, the root of wisdom, is the root of wisdom. And the roots of firm faith and firm Dharma, not having observed the Four Noble Truths but able to observe, refers to the eight roots. The gathering of these nine roots is called the root of the unknown. Question: Why is wisdom (Prajñā) spoken of with two names, while the other factors of the path (mārgaṅga) have only one? Answer: Because of the wonderful speech and wonderful meaning. Among all those factors, which is the most wonderful? It is wisdom. As it is said, the king and his retinue act. Or it is said, it is wisdom.
能三觀。一者事觀。二者見觀。三者緣觀。謂彼相應法雖有二觀。事觀緣觀但非見觀。性慧非慧故。謂彼共有法雖有一觀。是事觀但非見觀。性非慧故。亦非緣觀。非緣法故。此慧能三觀以故爾。或曰。謂慧見結不得久住。如地隱蟲見物還入。如是慧見結不得久住。或曰。謂慧照意結賊不嬈。如室有燈賊不敢嬈。如是慧照意結賊不嬈。或曰。謂無智則縛。智則解脫。或曰。于佛法中謂智快樂。能覺則妙。如盲入珍寶渚。如是無智入佛法中。如有目入珍寶渚。如是有智入佛法中。是說于佛法中有智快樂能覺則妙。或曰。謂慧能觀余道品盲。如彼盲聚一有目者而為將導。如是余道品盲慧者。能觀而為將匯入寶真諦。或曰。謂彼如人說眼首覺覺種道道種。或曰。謂慧能照一切法。此外事。如日月星宿摩尼藥瓔珞宮殿。能照一界一入一陰一世少所入一界者色界。一入者色入。一陰者色陰。一世者現在。此慧能照十八界十二入五陰三世。或曰。謂慧能斷諸法自相及共相。立法自相及共相。壞種癡及壞緣癡。於法中不顛倒行。或曰。謂彼說如講堂。如所說諸賢。我依戒立戒。升戒已登無上慧講堂。少方便而觀千世界。或曰。謂斷結時說如利刀。如所說。諸妹聖妹聖弟子。以慧刀斷結縛使煩惱纏重斷。打重打割剝。或曰。謂彼說如珍
【現代漢語翻譯】 現代漢語譯本 能三種觀：一是事觀，二是見觀，三是緣觀。與『彼』相應的法雖然有二種觀，即事觀和緣觀，但不是見觀，因為自性是智慧而不是非智慧。與『彼』共有的法雖然有一種觀，即事觀，但不是見觀，因為自性不是智慧。也不是緣觀，因為它不是緣法。這種智慧能夠進行三種觀，所以是這樣。 或者說，智慧能使煩惱結不能長久停留，就像地裡的蟲子見到東西就鉆回土裡一樣。智慧能使煩惱結不能長久停留。 或者說，智慧能照亮內心，使煩惱賊不能侵擾，就像房間里有燈，賊不敢侵擾一樣。智慧能照亮內心，使煩惱賊不能侵擾。 或者說，沒有智慧就會被束縛，有智慧就能解脫。 或者說，在佛法中，智慧是快樂，能覺悟就美妙。就像盲人進入珍寶洲，什麼也看不到。如果有眼睛的人進入珍寶洲，就能看到各種珍寶。所以說在佛法中，有智慧是快樂，能覺悟就美妙。 或者說，智慧能觀察其他道品是盲目的，就像一群盲人中有一個有眼睛的人來引導他們一樣。其他道品是盲目的，有智慧的人能觀察並引導他們進入寶貴的真諦。 或者說，就像有人說眼睛是首要的，覺悟是覺悟的種子，道是道的種子。 或者說，智慧能照亮一切法，以及外在的事物，如日月星宿、摩尼（maṇi，寶珠）藥、瓔珞（yaṅgulī，裝飾品）、宮殿。能照亮一界、一入、一陰、一世中很少的部分。一界指的是色界，一入指的是色入，一陰指的是色陰，一世指的是現在世。這種智慧能照亮十八界、十二入、五陰、三世。 或者說，智慧能斷除諸法的自相和共相，建立諸法的自相和共相，破除種子癡和破除緣癡，在法中不顛倒地行。 或者說，就像講堂一樣。就像所說的，諸位賢者，我依靠戒律建立戒律，提升戒律后登上無上智慧的講堂，用少許方便就能觀察千世界。 或者說，斷除煩惱結時，智慧就像鋒利的刀。就像所說的，諸位聖妹、聖弟子，用智慧之刀斷除煩惱結縛，使煩惱纏縛被徹底斬斷、擊碎、割裂。 或者說，就像珍寶一樣。
【English Translation】 English version There are three kinds of views: first, the view of events (事觀, shì guān); second, the view of perception (見觀, jiàn guān); and third, the view of conditions (緣觀, yuán guān). Although the corresponding dharmas have two views, namely the view of events and the view of conditions, they are not the view of perception, because their nature is wisdom, not non-wisdom. Although the common dharmas have one view, namely the view of events, they are not the view of perception, because their nature is not wisdom. Nor are they the view of conditions, because they are not conditioned dharmas. This wisdom is capable of the three views, and that is why it is so. Or it is said that wisdom prevents the knots of affliction from lingering for long, just as a worm in the ground burrows back into the earth when it sees something. Wisdom prevents the knots of affliction from lingering for long. Or it is said that wisdom illuminates the mind, preventing the thieves of affliction from disturbing it, just as thieves dare not disturb a room with a lamp. Wisdom illuminates the mind, preventing the thieves of affliction from disturbing it. Or it is said that without wisdom one is bound, and with wisdom one is liberated. Or it is said that in the Buddha-dharma, wisdom is joy, and enlightenment is wonderful. It is like a blind person entering a treasure island, seeing nothing. If a person with eyes enters a treasure island, they can see all kinds of treasures. Therefore, it is said that in the Buddha-dharma, wisdom is joy, and enlightenment is wonderful. Or it is said that wisdom can observe that other aspects of the path are blind, just as a group of blind people is guided by one person with eyes. Other aspects of the path are blind, and the wise can observe and guide them into the precious truth. Or it is like saying that the eye is the foremost, enlightenment is the seed of enlightenment, and the path is the seed of the path. Or it is said that wisdom can illuminate all dharmas, as well as external things, such as the sun, moon, stars, maṇi (摩尼, precious jewel), medicine, yaṅgulī (瓔珞, ornaments), and palaces. It can illuminate a small part of one realm, one entrance, one aggregate, and one world. One realm refers to the realm of form (色界, sè jiè), one entrance refers to the entrance of form (色入, sè rù), one aggregate refers to the aggregate of form (色陰, sè yīn), and one world refers to the present world. This wisdom can illuminate the eighteen realms, twelve entrances, five aggregates, and three worlds. Or it is said that wisdom can cut off the self-nature and common nature of all dharmas, establish the self-nature and common nature of all dharmas, destroy the ignorance of seeds and destroy the ignorance of conditions, and practice in the dharma without inversion. Or it is like a lecture hall. As it is said, virtuous ones, I rely on precepts to establish precepts, and after elevating precepts, I ascend to the lecture hall of supreme wisdom, and with little effort, I can observe the thousand worlds. Or it is said that when cutting off the knots of affliction, wisdom is like a sharp knife. As it is said, holy sisters and holy disciples, with the knife of wisdom, cut off the bonds of affliction, so that the entanglements of affliction are completely severed, shattered, and cut apart. Or it is like a treasure.
寶。如所說。舍利弗聖弟子成就慧珍寶。除不善修行于善。或曰。佛世尊愛樂慧。佛世尊非愛色非族姓非力非錢財。非豪貴非眷屬。但愛樂慧。以是慧二名。余道品一。問曰。已知根云何。答曰。謂人已見已觀學慧慧根。及諸根信解脫見到身證已觀諦能上觀。謂人已見者。謂彼已見諦。已觀者。謂彼已觀諦。學慧慧根者。即是慧根。及諸根信解脫見到身證已觀諦能上觀者。謂八根此九根合聚謂已知根。問曰。如無學亦能上觀。如彼退法至無退法。無退法至念法。念法至護法。護法至上法。上法至無疑。何以故。說學上觀不說無學。答曰。應說。若不說者。是世尊有餘言。此現義門現義略現義度當知義。或曰。謂更斷結更受果。彼說上觀。彼無學更不斷結亦更不受果。以是故。不說上觀。或曰。謂更斷系得(得者法得之得)。更受解脫得。彼說上觀。彼無學不更斷系得。亦不更受解脫得。以是故。不說上觀。或曰。謂更斷無智更得智。彼說上觀彼無學雖更得智。不更斷無智染污無智故以是說學上觀不說無學。問曰。無知根云何。答曰。謂人已見已觀。無學慧慧根。及諸根慧解脫俱解脫已觀諦現法受樂。謂人已見者。謂彼已見諦。已觀者。謂已觀諦。無學慧慧根者。即是慧根。及諸根慧解脫俱解脫已觀諦現法受樂者。謂八
【現代漢語翻譯】 現代漢語譯本： 『好。』如你所說。舍利弗，聖弟子成就了智慧的珍寶，從而去除不善，修行良善。或者說，佛世尊喜愛智慧。佛世尊不喜愛外貌、不喜愛種族姓氏、不喜愛力量、不喜愛錢財、不喜愛豪門顯貴、不喜愛親屬眷屬，只是喜愛智慧。因為這智慧有兩種名稱，其餘的道品只有一種。問：『已知根』是什麼？答：是指人已經見到、已經觀察，學習智慧的智慧之根，以及諸根、信根、解脫、見到（真諦）、以身證得、已經觀察真諦，能夠向上觀察。所謂『人已經見到』，是指他已經見到了真諦。所謂『已經觀察』，是指他已經觀察了真諦。『學習智慧的智慧之根』，就是指智慧之根。以及諸根、信根、解脫、見到（真諦）、以身證得、已經觀察真諦，能夠向上觀察，是指八根。這九根合在一起，就叫做『已知根』。問：如果無學之人也能向上觀察，比如從退法到無退法，從無退法到念法，從念法到護法，從護法到上法，從上法到無疑。為什麼說學習者向上觀察，而不說無學者向上觀察呢？答：應該說無學者也能向上觀察。如果不這樣說，就是世尊的言語有所遺漏。這是現義門，現義略，現義度，應當知道這個意義。或者說，因為學習者會進一步斷除煩惱結，進一步領受果報，所以說向上觀察。而無學之人不再進一步斷除煩惱結，也不再進一步領受果報。因此，不說無學者向上觀察。或者說，因為學習者會進一步斷除繫縛，獲得（法得之得）解脫之得，所以說向上觀察。而無學之人不再進一步斷除繫縛，也不再進一步領受解脫之得。因此，不說無學者向上觀察。或者說，因為學習者會進一步斷除無智，獲得智慧，所以說向上觀察。而無學之人雖然會進一步獲得智慧，但不再進一步斷除被染污的無智，因此說學習者向上觀察，而不說無學者向上觀察。問：『無知根』是什麼？答：是指人已經見到、已經觀察，無學之人的智慧之根，以及諸根、智慧解脫、俱解脫，已經觀察真諦，在現世感受快樂。所謂『人已經見到』，是指他已經見到了真諦。所謂『已經觀察』，是指他已經觀察了真諦。『無學之人的智慧之根』，就是指智慧之根。以及諸根、智慧解脫、俱解脫，已經觀察真諦，在現世感受快樂，是指八根。
【English Translation】 English version: 'Good,' as you say. Shariputra (Sariputta), a noble disciple is accomplished in the jewel of wisdom, thereby eliminating the unwholesome and practicing the wholesome. Or it is said that the Buddha (Buddha) World-Honored One delights in wisdom. The Buddha World-Honored One does not delight in appearance, nor in lineage, nor in strength, nor in wealth, nor in nobility, nor in relatives, but only delights in wisdom. Because this wisdom has two names, while the other factors of the path have only one. Question: What is the 'root of the known'? Answer: It refers to a person who has already seen, already observed, the wisdom root of learning wisdom, as well as the roots, faith, liberation, seeing (the truth), attaining through the body, having already observed the truth, and being able to observe upwards. 'A person who has already seen' means that he has already seen the truth. 'Already observed' means that he has already observed the truth. 'The wisdom root of learning wisdom' refers to the wisdom root. And the roots, faith, liberation, seeing (the truth), attaining through the body, having already observed the truth, and being able to observe upwards, refers to the eight roots. The combination of these nine roots is called the 'root of the known.' Question: If a non-learner can also observe upwards, such as from falling away to non-falling away, from non-falling away to mindfulness, from mindfulness to protection, from protection to the highest, from the highest to no doubt, why is it said that the learner observes upwards, and not the non-learner? Answer: It should be said that the non-learner can also observe upwards. If it is not said this way, then the World-Honored One's words would be incomplete. This is the gate of present meaning, the brief of present meaning, the measure of present meaning; one should know this meaning. Or it is said that because the learner further severs the bonds and further receives the fruit, it is said to be upward observation. The non-learner no longer further severs the bonds nor further receives the fruit. Therefore, it is not said that the non-learner observes upwards. Or it is said that because the learner further severs the fetters and obtains the attainment of liberation (the attainment of Dharma), it is said to be upward observation. The non-learner no longer further severs the fetters nor further receives the attainment of liberation. Therefore, it is not said that the non-learner observes upwards. Or it is said that because the learner further severs ignorance and obtains wisdom, it is said to be upward observation. Although the non-learner further obtains wisdom, he no longer further severs the defiled ignorance. Therefore, it is said that the learner observes upwards, and not the non-learner. Question: What is the 'root of the unknown'? Answer: It refers to a person who has already seen, already observed, the wisdom root of the non-learner, as well as the roots, wisdom liberation, both liberation, having already observed the truth, and experiencing happiness in the present life. 'A person who has already seen' means that he has already seen the truth. 'Already observed' means that he has already observed the truth. 'The wisdom root of the non-learner' refers to the wisdom root. And the roots, wisdom liberation, both liberation, having already observed the truth, and experiencing happiness in the present life, refers to the eight roots.
根。此九根合聚謂無知根。問曰。如學現法亦受樂。何以故。說無學現法受樂不說學。答曰。應說。若不說者。是世尊有餘言。此現義門現義略現義度當知義。或曰。妙說妙義故。若說妙法者。學法勝非無學。若說人妙無學人勝非學人。或曰。謂此猗樂快受彼學意結所熱。是故猗樂不快受。此無學意結熱滅。是故猗樂快受。或曰。謂此猗樂極廣大受。彼學或結怨家盡或不盡。是故猗樂不極廣大受。如王或降怨家或未降。是故王境界不極廣大受。如是彼學或結怨家盡或不盡。是故猗樂不極廣大受。此無學一切結怨家盡。彼猗樂極廣大受。如王降一切怨家。彼王境界極廣大受。如是此無學一切結怨家盡。是故猗樂極廣大受。或曰。謂現法樂非后樂。彼學現法樂后亦樂。此無學是現法樂非后樂。以是故。無學說現法受樂不說學。問曰。此說及諸根慧解脫俱解脫已觀諦現法受樂。彼三明阿羅漢有耶無耶。若有者此中何以不說。若無者彼契經云何通。彼契經尊者舍利弗至世尊所問。唯世尊。五百比丘中幾比丘三明。幾比丘俱解脫。幾比丘慧解脫。世尊告曰。舍利弗。此五百比丘九十比丘三明。九十比丘俱解脫。余比丘慧解脫。舍利弗。此眾無枝葉亦無節清凈堅住。問曰。尊者舍利弗知耶不知耶。若知者何以問。若不知者云何稱聲
【現代漢語翻譯】 現代漢語譯本 根。這九種根聚集在一起被稱為無知根。有人問：『如果修學者在現世也能感受到快樂，為什麼只說無學在現世感受快樂，而不說修學者呢？』回答說：『應該說。如果不說，那就是世尊的言語有所遺漏。』這現世的意義，現世的略義，現世的度量，應當知曉其意義。或者說，因為說法精妙，意義精妙。如果說精妙的法，修學之法勝過無學之法；如果說人精妙，無學之人勝過修學之人。或者說，這是因為修學者所依賴的快樂，是受到意結所熱惱的，所以所依賴的快樂不是真正的快樂。而無學者的意結熱惱已經滅盡，所以所依賴的快樂才是真正的快樂。或者說，這是因為修學者所依賴的快樂，不是極其廣大之樂，因為修學者或者已經斷盡結縛怨家，或者尚未斷盡。所以所依賴的快樂不是極其廣大之樂。如同國王，或者已經降伏怨家，或者尚未降伏，所以國王的境界不是極其廣大之境。如此，修學者或者已經斷盡結縛怨家，或者尚未斷盡，所以所依賴的快樂不是極其廣大之樂。而無學者已經斷盡一切結縛怨家，他所依賴的快樂才是極其廣大之樂。如同國王降伏一切怨家，國王的境界才是極其廣大之境。如此，無學者已經斷盡一切結縛怨家，所以他所依賴的快樂才是極其廣大之樂。或者說，現世的快樂不是未來的快樂。修學者的現世之樂，未來也是快樂。而無學者的快樂是現世的快樂，不是未來的快樂。因此，只說無學在現世感受快樂，而不說修學者。有人問：『經中說，以及諸根、慧解脫、俱解脫，已經觀照真諦，在現世感受快樂。那麼，三明阿羅漢有這種情況嗎？如果沒有，那部契經該如何解釋？』那部契經中，尊者舍利弗去到世尊那裡問道：『世尊，五百比丘中有多少比丘是三明，有多少比丘是俱解脫，有多少比丘是慧解脫？』世尊告訴舍利弗說：『舍利弗，這五百比丘中有九十比丘是三明，九十比丘是俱解脫，其餘比丘是慧解脫。舍利弗，這個僧團沒有枝葉，也沒有節，清凈而堅固。』有人問：『尊者舍利弗知道這件事嗎？如果知道，為什麼要問？如果不知道，又怎麼能被稱為尊者呢？』
【English Translation】 English version Root. These nine roots combined are called the root of ignorance. Question: 'If a learner also experiences happiness in the present life, why is it said that a non-learner experiences happiness in the present life, but not a learner?' Answer: 'It should be said. If it is not said, then the World-Honored One's words are incomplete.' This present meaning, the brief meaning of the present, the measure of the present, should be known. Or it is said, because the teaching is exquisite and the meaning is exquisite. If the exquisite Dharma is spoken, the Dharma of learning surpasses the Dharma of non-learning; if the exquisite person is spoken of, the non-learner surpasses the learner. Or it is said, this reliance on happiness is because the learner's mind is heated by mental knots, so the reliance on happiness is not true happiness. The non-learner's mental knots have been extinguished, so the reliance on happiness is true happiness. Or it is said, this reliance on happiness is not extremely vast happiness, because the learner has either exhausted the bonds of enmity or has not yet exhausted them. Therefore, the reliance on happiness is not extremely vast happiness. Like a king, who has either subdued his enemies or has not yet subdued them, so the king's realm is not an extremely vast realm. Thus, the learner has either exhausted the bonds of enmity or has not yet exhausted them, so the reliance on happiness is not extremely vast happiness. The non-learner has exhausted all bonds of enmity, and his reliance on happiness is extremely vast happiness. Like a king who subdues all enemies, the king's realm is an extremely vast realm. Thus, the non-learner has exhausted all bonds of enmity, so his reliance on happiness is extremely vast happiness. Or it is said, present happiness is not future happiness. The learner's present happiness is also future happiness. The non-learner's happiness is present happiness, not future happiness. Therefore, it is said that the non-learner experiences happiness in the present life, but not the learner. Question: 'The sutra says, as well as the roots, liberation by wisdom, liberation in both ways, having already contemplated the truth, experiencing happiness in the present life. Then, do the Threefold-Knowing Arhats have this situation? If not, how should that sutra be explained?' In that sutra, Venerable Sariputra went to the World-Honored One and asked: 'World-Honored One, among the five hundred bhikshus, how many bhikshus have the Threefold Knowledge, how many bhikshus are liberated in both ways, and how many bhikshus are liberated by wisdom?' The World-Honored One told Sariputra: 'Sariputra, among these five hundred bhikshus, ninety bhikshus have the Threefold Knowledge, ninety bhikshus are liberated in both ways, and the remaining bhikshus are liberated by wisdom. Sariputra, this Sangha has no branches or knots, it is pure and steadfast.' Someone asked: 'Does Venerable Sariputra know this matter? If he knows, why does he ask? If he does not know, how can he be called Venerable?'
聞波羅蜜。作此論已。說曰。知也問曰。若知者何以故問。答曰。或有知而問。如所說。佛世尊知而問。或曰。為他故而問。雖尊者舍利弗知。彼眾中有不知者。彼不知者彼不成就無畏法。不能問世尊。尊者舍利弗知亦成就無畏法。彼為他故問世尊。或曰。入等性現差降故問。佛為彼五百比丘說法。盡得阿羅漢果不受當來有。彼世尊心歡悅故說等同。誰能第一義。世尊心歡悅。謂斷當來有。尊者舍利弗作是念。雖一切得阿羅漢果斷當來有。第一義世尊心歡悅。但未知誰勤精進。誰不勤精進。以是故。入等性現差降故問。或曰。佛因彼道果說等同。尊者舍利弗道差降故問。或曰。佛因彼無為解脫等同。尊者舍利弗于有為解脫差降故問。或曰施主思愿關故問。若施主夏四月受供養。彼思愿開意如是此極妙福田。莫作是念。施種惡田。或曰。少欲灰覆功德藏顯示世間故。如人灰覆藏發顯示故。如是少欲灰覆功德藏顯示世間故問。或曰。現弟子功德故問。此應爾如弟子問師答。是現弟子功德故問。或曰。不實貢高智焦增智慢。斷貢高慢故問。謂彼成就增智慢。不喜問世尊說舍利弗比丘問。閻浮利十六分慧不能及。何況汝等凡智見成就。是謂不實貢高智焦增智慢。斷貢高慢故問。或曰。斷謗故問。異學誹謗世尊說者。沙門瞿曇從
【現代漢語翻譯】 現代漢語譯本 聽聞般若波羅蜜（Prajnaparamita，智慧到彼岸）。作此論述之後，說道：『知也。』 問：『如果已經知道，為什麼還要問呢？』 答：『有些人雖然知道，但仍然會問。正如佛世尊（Buddha，覺悟者）明明知道，卻仍然提問。』 或者說：『爲了他人而問。』即使尊者舍利弗（Sariputra，智慧第一的佛陀弟子）知道，但聽眾中還有不知道的人。那些不知道的人，無法成就無畏之法，不能向世尊提問。尊者舍利弗知道，並且成就了無畏之法，所以他爲了他人而向世尊提問。 或者說：『爲了在平等性中顯示差別而問。』佛陀為那五百比丘（bhikkhu，出家男眾）說法，他們都證得了阿羅漢果（Arhat，斷盡煩惱的聖者），不再受未來的生死輪迴。世尊心中歡喜，所以說他們是等同的。誰能真正瞭解第一義諦，世尊的心就會歡悅，也就是斷絕未來的生死輪迴。 尊者舍利弗這樣想：『雖然所有人都證得了阿羅漢果，斷絕了未來的生死輪迴，第一義諦讓世尊心生歡悅，但還不知道誰勤奮精進，誰不勤奮精進。』因此，爲了在平等性中顯示差別而提問。 或者說：『佛陀因為他們證得的道果是等同的，所以說他們是等同的。』尊者舍利弗因為他們證得的道有差別，所以提問。 或者說：『佛陀因為他們的無為解脫是等同的，所以說他們是等同的。』尊者舍利弗因為他們的有為解脫有差別，所以提問。 或者說：『因為施主（dānapati，佈施者）的思愿有關而問。』如果施主在夏季四個月接受供養，他們的思愿是這樣開啟的：『這是極妙的福田（puññaketto，積功德的田地）。』不要這樣想：『我把種子播種在了惡劣的田地裡。』 或者說：『爲了用少欲（appicchatā，知足少欲）的灰燼覆蓋功德寶藏，從而在世間顯示出來。』就像人用灰燼覆蓋寶藏，然後把它顯示出來一樣。因此，用少欲的灰燼覆蓋功德寶藏，從而在世間顯示出來而提問。 或者說：『爲了顯示弟子的功德而問。』這應該是像弟子問老師，老師回答一樣，是爲了顯示弟子的功德而提問。 或者說：『爲了斷除虛假的貢高我慢，以及因智慧而產生的焦躁和增長的傲慢。』對於那些成就了增長的傲慢的人，不喜歡問世尊，（所以）說舍利弗比丘提問。閻浮利（Jambudvipa，我們所居住的這個世界）十六分之一的智慧都比不上他，更何況你們這些凡夫俗子的智慧見解。這就是爲了斷除虛假的貢高我慢而提問。 或者說：『爲了斷除誹謗而問。』其他學派誹謗世尊說：
【English Translation】 English version Having heard the Paramita (Prajnaparamita, Perfection of Wisdom), and having made this treatise, he said: 'Knowing.' Question: 'If knowing, why ask?' Answer: 'Some know and yet ask, as it is said, the Blessed One (Buddha, the Awakened One) knew and yet asked.' Or it is said: 'He asks for the sake of others.' Although the venerable Sariputra (Sariputra, foremost disciple in wisdom) knows, there are those in the assembly who do not know. Those who do not know do not achieve the fearless Dharma, and cannot ask the Blessed One. The venerable Sariputra knows and also achieves the fearless Dharma, so he asks the Blessed One for the sake of others. Or it is said: 'He asks in order to show the difference in equality.' The Buddha taught the Dharma to those five hundred monks (bhikkhu, ordained male monastic), and they all attained the Arhat fruit (Arhat, one who has extinguished all defilements) and will not receive future existence. The Blessed One's heart was joyful, so he spoke of equality. Whoever can understand the ultimate meaning will make the Blessed One's heart joyful, which is to cut off future existence. The venerable Sariputra thought: 'Although everyone has attained the Arhat fruit and cut off future existence, the ultimate meaning makes the Blessed One's heart joyful, but it is not yet known who is diligent in effort and who is not diligent in effort.' Therefore, he asks in order to show the difference in equality. Or it is said: 'The Buddha spoke of equality because their path fruits were equal.' The venerable Sariputra asked because their paths had differences. Or it is said: 'The Buddha spoke of equality because their unconditioned liberation was equal.' The venerable Sariputra asked because their conditioned liberation had differences. Or it is said: 'He asks because of the donors' (dānapati, givers) thoughts and wishes.' If the donors receive offerings for four months in the summer, their thoughts and wishes are opened like this: 'This is an excellent field of merit (puññaketto, field for accumulating merit).' Do not think: 'I have sown seeds in a bad field.' Or it is said: 'He asks in order to display to the world the treasure of merit covered by the ashes of contentment (appicchatā, wanting little).' Just as a person covers a treasure with ashes and then reveals it. Thus, he asks in order to display to the world the treasure of merit covered by the ashes of contentment. Or it is said: 'He asks in order to show the merits of the disciples.' This should be like a disciple asking a teacher, and the teacher answering, which is to show the merits of the disciples. Or it is said: 'He asks in order to cut off false pride and arrogance, and the impatience and increased arrogance that arise from wisdom.' For those who have achieved increased arrogance, they do not like to ask the Blessed One, (so) it is said that the monk Sariputra asked. One-sixteenth of the wisdom of Jambudvipa (Jambudvipa, the continent where we live) cannot compare to him, let alone the wisdom and views of you ordinary people. This is why he asks in order to cut off false pride and arrogance. Or it is said: 'He asks in order to cut off slander.' Other schools slander the Blessed One, saying:
舍利弗目揵連受法而說。夜受晝說。如尊者。舍利弗叉手而問世尊答。是謂斷誹謗故。或曰。斷於法嫉妒故問。若嫉妒者他說功德而不喜聞。何況自說。尊者舍利弗無此咎。是故斷於法嫉妒故問或曰。現無貢高及求善法故問。或曰。現世尊善說印可故問。如王縢書法令。若無王印可一切關守便有留難。如是若善說無如來印可。於過去佛法中四部眾便有留難。如王縢書法令。若王印可一切關守無有留難。如是若善說如來印可。於過去佛法中四部眾無有留難。是謂現世尊善說印可故。尊者舍利弗問。作此論已說曰有三明阿羅漢。問曰。若爾者于彼經通。此經中何以不說。答曰。應說。若不說者。世尊有餘言。或曰。彼已說在此中。若有此三明阿羅漢。或性慧解脫或俱解脫。已說慧解脫。當知已說性慧解脫三明阿羅漢也。已說俱解脫。當知已說性俱解脫三明阿羅漢。說者更有二師。尊者視違羅。尊者瞿沙披摩。尊者視違羅者稱說慧妙。尊者瞿沙披摩者稱說滅盡定妙。尊者視違羅說慧勝。非滅盡定。慧者等緣。滅盡定者無等緣。尊者瞿沙披摩說。滅盡定勝非慧。慧者凡人亦有。滅盡定者非凡人。若稱說。慧者非滅盡定。彼說若有三明無八解脫者。是說三明阿羅漢。謂三明有八解脫。彼亦說三明。何以故。謂彼慧勝非滅盡定。一
明二明者慧解脫。若稱說。滅盡定者非慧。彼說若有八解脫無三明。是說俱解脫。若有八解脫及三明。此亦說俱解脫。何以故。謂彼滅盡定勝非慧。一明二明者慧解脫。說者彼此但虛論。不益經不益義。如是好。如前所說。此三明阿羅漢。或得滅盡定。或不得。若得滅盡定彼說俱解脫。不得者說慧解脫複次未知根已知根無知根。更別說行未知根云何。答曰。未知當知未觀當觀未斷當斷。是故說未知根。問曰。若未知當知未觀當觀未斷當斷是說未知根者。彼苦法忍生已。觀欲界五陰。于上生苦法智。欲界五陰已觀重觀。如此已觀當觀。何以故說未知根不說已知根。答曰。苦法忍生欲界始觀五陰。未已觀于彼上苦法智生已觀欲界五陰。或曰。苦法忍生欲界五陰。雖觀欲界五陰。但未知彼上苦法智生。知欲界五陰因智。故名為觀非是忍。或曰。于彼上當生道未曾所觀意陰覆墮下。以是故說未。知根非已知根。問曰已知根云何。答曰已知當知已觀當觀未斷當斷。是故說已知根。問曰。若已知當知已觀當觀未斷當斷。是說已知根者。道未知忍生。除共有相應法。餘一切法智及觀。于彼上生道未知智彼共有相應法智及觀。如此中未知當知未觀當觀。何以說已知根。不說未知根。答曰。外者十六心見道。彼初道未知智時。于見諦道中
【現代漢語翻譯】 現代漢語譯本 明二：明者是慧解脫（prajna-vimoksha，通過智慧獲得解脫）。如果有人說，進入滅盡定（nirodha-samapatti，一種高級禪定狀態）的人不是慧解脫，這種說法是錯誤的。他們說，如果有人具有八解脫（asta-vimoksha，八種解脫方式）而沒有三明（tri-vidya，三種智慧），那麼這被稱為俱解脫（ubhayato-bhaga-vimukta，既有智慧解脫又有禪定解脫）。如果有人具有八解脫和三明，這也稱為俱解脫。為什麼呢？因為滅盡定勝過智慧。一明和二明的人是慧解脫。那些爭論的人只是在空談，對佛經和教義沒有幫助。最好還是像之前所說的那樣。具有三明的阿羅漢（arhat，已證悟者）可能獲得滅盡定，也可能沒有獲得。如果他們獲得滅盡定，那麼就說是俱解脫；如果沒有獲得，就說是慧解脫。 再次，有未知根（anajnata-ajnatavindriya，未知當知根）、已知根（ajnata-indriya，已知根）和無知根。現在要分別說明行未知根（行向于未知根）是什麼。回答是：未知應當知，未觀應當觀，未斷應當斷，所以稱為未知根。 有人問：如果未知應當知，未觀應當觀，未斷應當斷，所以稱為未知根，那麼當苦法忍（duhkha-dharmajnanaksanti，對苦諦的忍）生起時，他觀察欲界（kama-dhatu，慾望界）的五陰（panca-skandha，五蘊），然後生起對欲界五陰的苦法智（duhkha-dharmajnana，對苦諦的智）。欲界的五陰已經被觀察過，又被重複觀察。既然如此，已經觀察的應當繼續觀察，為什麼說是未知根，而不是已知根呢？ 回答是：苦法忍生起時，開始觀察欲界的五陰，但還沒有完全觀察。當其上的苦法智生起時，已經觀察了欲界的五陰。或者說，苦法忍生起時，雖然觀察了欲界的五陰，但還不知道其上的苦法智會生起。因為通過智慧才能瞭解欲界的五陰，所以稱為觀，而不是忍。或者說，因為其上將要生起的道（marga，道路）還沒有被觀察過，意陰（mano-skandha，意識蘊）被覆蓋而墮落，因此說是未知根，而不是已知根。 有人問：已知根是什麼？回答是：已知應當知，已觀應當觀，未斷應當斷，所以稱為已知根。 有人問：如果已知應當知，已觀應當觀，未斷應當斷，所以稱為已知根，那麼當道未知忍（marga-anajnata-indriya，對道未知的忍）生起時，除了共有相應法（samprayukta-dharma，相應法）之外，其餘一切法智和觀，在其上生起道未知智，彼共有相應法智和觀。既然如此，其中未知應當知，未觀應當觀，為什麼說是已知根，而不是未知根呢？ 回答是：外道（tirthika，指佛教以外的修行者）的十六心見道（sodasa-citta-darsana-marga，十六種心識的見道），在最初的道未知智時，對於見諦道（darsana-satya-marga，見真理之道）中。
【English Translation】 English version The second 'Ming' (vidya, knowledge) refers to the liberation through wisdom (prajna-vimoksha). If someone claims that one who has attained the cessation attainment (nirodha-samapatti, a high state of meditative absorption) does not have liberation through wisdom, that is incorrect. They say that if someone has the eight liberations (asta-vimoksha, eight kinds of liberation) but not the three knowledges (tri-vidya, three kinds of wisdom), it is called liberation in both ways (ubhayato-bhaga-vimukta, liberated through both wisdom and meditative absorption). If someone has both the eight liberations and the three knowledges, it is also called liberation in both ways. Why? Because the cessation attainment surpasses wisdom. Those with one or two knowledges have liberation through wisdom. Those who argue about this are just engaging in empty talk, which does not benefit the sutras or the meaning. It is better as previously stated. An Arhat (arhat, enlightened being) with the three knowledges may or may not attain the cessation attainment. If they attain the cessation attainment, it is said to be liberation in both ways; if they do not, it is said to be liberation through wisdom. Furthermore, there are the 'root of the unknown that will be known' (anajnata-ajnatavindriya, the faculty of 'I shall know the unknown'), the 'known root' (ajnata-indriya, the faculty of knowledge), and the 'root of ignorance'. Now, let's separately explain what is meant by 'proceeding towards the root of the unknown'. The answer is: what is unknown should be known, what is unobserved should be observed, what is unabandoned should be abandoned. Therefore, it is called the 'root of the unknown'. Someone asks: If what is unknown should be known, what is unobserved should be observed, what is unabandoned should be abandoned, and therefore it is called the 'root of the unknown', then when the 'patience towards the dharma of suffering' (duhkha-dharmajnanaksanti, acceptance of the truth of suffering) arises, he observes the five aggregates (panca-skandha, five aggregates) of the desire realm (kama-dhatu, realm of desire), and then the 'knowledge of the dharma of suffering' (duhkha-dharmajnana, knowledge of the truth of suffering) arises regarding the five aggregates of the desire realm. The five aggregates of the desire realm have already been observed and are observed again. Since what has been observed should continue to be observed, why is it called the 'root of the unknown' and not the 'known root'? The answer is: When the 'patience towards the dharma of suffering' arises, one begins to observe the five aggregates of the desire realm, but has not yet fully observed them. When the 'knowledge of the dharma of suffering' arises above that, the five aggregates of the desire realm have already been observed. Or, when the 'patience towards the dharma of suffering' arises, although the five aggregates of the desire realm are observed, one does not yet know that the 'knowledge of the dharma of suffering' will arise above that. Because the five aggregates of the desire realm are understood through wisdom, it is called observation, not patience. Or, because the path (marga, the way) that will arise above that has not yet been observed, the mind aggregate (mano-skandha, aggregate of consciousness) is covered and falls down. Therefore, it is called the 'root of the unknown' and not the 'known root'. Someone asks: What is the 'known root'? The answer is: what is known should be known, what has been observed should be observed, what has not been abandoned should be abandoned. Therefore, it is called the 'known root'. Someone asks: If what is known should be known, what has been observed should be observed, what has not been abandoned should be abandoned, and therefore it is called the 'known root', then when the 'patience towards the unknown path' (marga-anajnata-indriya, acceptance of the unknown path) arises, except for the associated dharmas (samprayukta-dharma, associated mental factors), all other knowledge and observation arise above that, the knowledge of the unknown path arises, and the associated dharmas are known and observed. Since what is unknown should be known, and what has not been observed should be observed, why is it called the 'known root' and not the 'root of the unknown'? The answer is: The sixteen moments of mind in the path of seeing (sodasa-citta-darsana-marga, sixteen moments of mind in the path of seeing) of the outsiders (tirthika, non-Buddhists), at the time of the initial knowledge of the unknown path, regarding the path of seeing the truth (darsana-satya-marga, the path of seeing the truth).
彼共有相應品智及觀。是故彼已知而知非未知。已觀而觀非未觀問曰。此中依外不問不答若十五意見道此說云何。尊者僧伽婆修說曰。當道未知忍現在前時。修當來無量道未知忍。若彼當來修無量道未知忍者。是彼觀共有相應法。說曰。此不論。問曰。何以故此不論。答曰。非是當來道能觀。問曰。若不爾者。此云何。答曰。多故多已觀當觀少未觀當觀。如地無量無邊。知是已觀當觀。如地一丸。如是未觀當觀。如空無量無邊如是已觀當觀。如空一蚊蚋處。如是未觀當觀。如海無量無邊。如是已觀當觀。如海一渧。如是未觀當觀。如須彌山王無量無邊。如是已觀當觀。如須彌山芥子數。如是未觀當觀。是謂多故。或曰。于彼上當生道。已曾所觀。已曾所觀意陰覆墮下。以是故說已知根非未知根。問曰。無知根云何。答曰。已知當知已觀當觀無有未斷可斷。是謂無知根。問曰。若已知當知已觀當觀無有未斷可斷者。佛辟支佛聲聞。亦已知當知已觀當觀無有未斷可斷。何以故三等一說佛不說余。答曰。謂始覺覺一切法不破正智。或曰謂始得盡智。除二種障結障及解脫障。或曰。謂意中除二種無知闇癡染著。及不染著等及第一義。或曰。謂意中除二種。疑惑猶豫處處及結處。或曰。謂多聞無厭。或曰。謂得盡甚深緣起底。非
【現代漢語翻譯】 現代漢語譯本：他們共同具有相應的智慧和觀察力。因此，他們是已知而知，不是未知而知；是已觀而觀，不是未觀而觀。有人問：『如果有人依據外道，不問不答，持有十五種邪見，那麼這段話該如何解釋？』 尊者僧伽婆修回答說：『應當說在未知忍（Anājñāta-indriya，指預流果的智慧）生起的時候，修習未來無量的道未知忍。如果他們未來修習無量道未知忍，那麼這就是他們觀察共同相應的法。』 有人說：『這不應該討論。』 問：『為什麼這不應該討論？』 答：『因為未來的道不能觀察。』 問：『如果不是這樣，那應該怎樣解釋？』 答：『因為已觀和當觀的很多，未觀和當觀的很少。比如大地無量無邊，知道這是已觀當觀；比如大地的一小團泥土，這就是未觀當觀。比如天空無量無邊，這是已觀當觀；比如天空中的一隻蚊子所佔的地方，這就是未觀當觀。比如大海無量無邊，這是已觀當觀；比如大海中的一滴水，這就是未觀當觀。比如須彌山王（Sumeru，佛教宇宙觀中的山）無量無邊，這是已觀當觀；比如須彌山如同芥子般大小的數量，這就是未觀當觀。』 這就是因為多的緣故。或者說，對於他們將來要生起的道，是已經曾經觀察過的。已經曾經觀察過的意念被陰影覆蓋而墮落。因此說已知根（Ajñāta-indriya，指阿羅漢果的智慧）不是未知根。有人問：『無知根（Anajñā-indriya，指無學位的智慧）是什麼？』 答：『已知當知，已觀當觀，沒有未斷的可斷。』 這就是無知根。有人問：『如果已知當知，已觀當觀，沒有未斷的可斷，那麼佛（Buddha，覺悟者）、辟支佛（Pratyekabuddha，緣覺佛）、聲聞（Śrāvaka，聽聞佛法而證悟的弟子）也已知當知，已觀當觀，沒有未斷的可斷。為什麼只說三者平等，佛不說其他的呢？』 答：『因為佛是最初覺悟者，覺悟一切法，不破正智。』 或者說，佛是最初獲得盡智（Kṣayajñāna，斷盡煩惱的智慧），去除兩種障礙，即結縛的障礙和解脫的障礙。或者說，佛在意念中去除兩種無知，即愚昧的癡和染著，以及不染著等等和第一義（Paramārtha，最高的真理）。或者說，佛在意念中去除兩種疑惑，即猶豫不決之處和結縛之處。或者說，佛是多聞而不厭倦的。或者說，佛是得到了甚深緣起（Pratītyasamutpāda，因緣生法）的根本。
【English Translation】 English version: They all possess corresponding wisdom and observation. Therefore, they know knowing what is already known, not knowing what is unknown; they observe observing what has already been observed, not observing what has not been observed. Someone asks: 'If someone relies on external paths, neither asking nor answering, holding fifteen kinds of wrong views, how should this passage be explained?' Venerable Saṅgharakṣa replies: 'It should be said that when the Anājñāta-indriya (the faculty of knowing the unknown, referring to the wisdom of the stream-enterer) arises, one cultivates the future immeasurable path of Anājñāta-indriya. If they cultivate the future immeasurable path of Anājñāta-indriya, then this is their observation of the mutually corresponding Dharma.' Someone says: 'This should not be discussed.' Question: 'Why should this not be discussed?' Answer: 'Because the future path cannot be observed.' Question: 'If it is not like this, then how should it be explained?' Answer: 'Because what has been observed and what will be observed is much, and what has not been observed and what will be observed is little. For example, the earth is immeasurable and boundless, knowing this is what has been observed and what will be observed; like a small lump of earth, this is what has not been observed and what will be observed. For example, the sky is immeasurable and boundless, this is what has been observed and what will be observed; like the space occupied by a mosquito in the sky, this is what has not been observed and what will be observed. For example, the ocean is immeasurable and boundless, this is what has been observed and what will be observed; like a drop of water in the ocean, this is what has not been observed and what will be observed. For example, Mount Sumeru (the central mountain in Buddhist cosmology) is immeasurable and boundless, this is what has been observed and what will be observed; like the number of mustard seeds on Mount Sumeru, this is what has not been observed and what will be observed.' This is because of the abundance. Or it is said that for the path that will arise in them in the future, it has already been observed. The thought that has already been observed is covered by shadows and falls down. Therefore, it is said that the Ajñāta-indriya (the faculty of knowing, referring to the wisdom of an Arhat) is not the Anājñāta-indriya. Someone asks: 'What is the Anajñā-indriya (the faculty of non-knowing, referring to the wisdom of a non-learner)?' Answer: 'What is known and will be known, what has been observed and will be observed, there is nothing unabandoned that can be abandoned.' This is the Anajñā-indriya. Someone asks: 'If what is known and will be known, what has been observed and will be observed, there is nothing unabandoned that can be abandoned, then the Buddha (the awakened one), the Pratyekabuddha (a solitary Buddha), and the Śrāvaka (a disciple who attains enlightenment by hearing the Dharma) also know what is known and will be known, what has been observed and will be observed, there is nothing unabandoned that can be abandoned. Why is it said that the three are equal, and the Buddha does not speak of others?' Answer: 'Because the Buddha is the first awakened one, awakening to all Dharmas, not destroying right wisdom.' Or it is said that the Buddha is the first to attain Kṣayajñāna (the wisdom of the exhaustion of defilements), removing two kinds of obstacles, namely the obstacle of bonds and the obstacle of liberation. Or it is said that the Buddha removes two kinds of ignorance in the mind, namely the ignorance of delusion and attachment, as well as non-attachment and so on, and Paramārtha (the ultimate truth). Or it is said that the Buddha removes two kinds of doubts in the mind, namely places of hesitation and places of bonds. Or it is said that the Buddha is one who is learned and never tires of learning. Or it is said that the Buddha has attained the bottom of the profound Pratītyasamutpāda (dependent origination).
如一切聲聞辟支佛。作譬喻三獸渡河兔馬香象。兔者浮而渡河。馬者少多觸沙而渡。香象者盡底蹈沙而渡。如是三乘渡緣起河。佛辟支佛聲聞。如兔浮渡河。如是當觀聲聞緣起智。如馬少多觸沙而渡。如是當觀辟支佛緣起智。如香象盡底蹈沙而渡。如是當觀佛世尊緣起智。是故說謂得盡甚深緣起底。非如一切聲聞辟支佛。或曰。謂四聖諦的智箭極深入。如非一切聲聞辟支佛。作譬喻如一的三人共射。一者摩訶能伽。二者缽騫提。三者那羅延。摩訶能伽者雖著的不能入。何況能過缽騫提者雖著的能入不能令過。那羅延者射破的徹過入地。彼的亦不現。堅軟隨彼力軟中上。射破的亦有軟中上。如是三乘射四聖諦的。佛辟支佛聲聞。如摩訶能伽雖著的不能入。況當能過。如是當觀聲聞四聖諦智。如缽騫提雖著的能入不能令過。如是當觀辟支佛四聖諦智。如那羅延射破的徹過入地。如是當觀佛四聖諦智。此四聖諦的亦不現。堅軟隨彼智力有軟中上。四聖諦的便有軟中上。是故說謂。四聖諦的智箭極深入如非一切聲聞辟支佛。或曰。謂知自覺盡及具。辟支佛者雖自覺及具非是盡。聲聞者不能自覺。何況具盡。是說謂知自覺具及盡。或曰。謂緣自覺及盡行。辟支佛者雖有自覺不能盡行。聲聞不能自覺。何況盡行。或曰。謂說無二種
【現代漢語翻譯】 現代漢語譯本 例如，一切聲聞（Sravaka，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，獨自覺悟者），可以用三種動物渡河來比喻：兔子、馬和香象。兔子只是浮在水面渡河；馬有時觸到沙子，有時不觸到沙子地渡河；香象則是腳踏實地，完全踩著河底的沙子渡河。同樣，三乘（佛教的三種修行方式，即聲聞乘、緣覺乘和菩薩乘）渡過緣起（Pratītyasamutpāda，事物相互依存的法則）之河，佛、辟支佛和聲聞就像兔子浮渡河，應當這樣觀察聲聞的緣起智；像馬有時觸到沙子，有時不觸到沙子地渡河，應當這樣觀察辟支佛的緣起智；像香象完全踩著河底的沙子渡河，應當這樣觀察佛世尊的緣起智。因此說，佛能夠完全通達甚深的緣起之底，不像一切聲聞和辟支佛那樣。 或者說，四聖諦（catuḥ-āryasatya，佛教的基本教義，包括苦、集、滅、道）的智慧之箭能夠極深入地射入目標，不像一切聲聞和辟支佛那樣。可以比喻為三個人一起射箭：摩訶能伽（Mahānāga）、缽騫提（Patkanti）和那羅延（Nārāyaṇa）。摩訶能伽射出的箭雖然射中目標，但不能射入；缽騫提射出的箭雖然射中目標並且能射入，但不能穿透；那羅延射出的箭則能射穿目標，並且穿透入地，目標完全消失不見。箭靶的堅硬程度取決於射箭者的力量，有軟、中、上三種。射穿目標的程度也有軟、中、上三種。同樣，三乘射向四聖諦的目標，佛、辟支佛和聲聞就像摩訶能伽射出的箭，雖然射中目標，但不能射入，更不用說穿透；應當這樣觀察聲聞的四聖諦智；像缽騫提射出的箭，雖然射中目標並且能射入，但不能穿透；應當這樣觀察辟支佛的四聖諦智；像那羅延射出的箭，能射穿目標並且穿透入地，目標完全消失不見；應當這樣觀察佛的四聖諦智。這四聖諦的目標也因智慧力量的不同而有軟、中、上三種，四聖諦的目標也有軟、中、上三種。因此說，四聖諦的智慧之箭能夠極深入地射入目標，不像一切聲聞和辟支佛那樣。 或者說，佛能夠完全知、自覺、具足和窮盡。辟支佛雖然能夠自覺和具足，但不能窮盡；聲聞則不能自覺，更不用說具足和窮盡。這是說佛能夠知、自覺、具足和窮盡。 或者說，佛能夠緣自覺、窮盡和實行。辟支佛雖然能夠自覺，但不能窮盡實行；聲聞不能自覺，更不用說窮盡實行。 或者說，佛所說的是無二種。
【English Translation】 English version For example, all Sravakas (Śrāvaka, disciples who practice by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, solitary Buddhas who attain enlightenment on their own) can be compared to three animals crossing a river: a rabbit, a horse, and an elephant. The rabbit merely floats across the river; the horse sometimes touches the sand and sometimes doesn't while crossing; the elephant treads firmly, completely stepping on the sand at the bottom of the river. Similarly, the three vehicles (the three paths of Buddhist practice, namely Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) cross the river of dependent origination (Pratītyasamutpāda, the law of interdependent arising of phenomena). The Buddha, Pratyekabuddha, and Sravaka are like the rabbit floating across the river; one should observe the Sravaka's wisdom of dependent origination in this way. Like the horse sometimes touching the sand and sometimes not while crossing, one should observe the Pratyekabuddha's wisdom of dependent origination in this way. Like the elephant completely stepping on the sand at the bottom of the river, one should observe the Buddha, the World Honored One's, wisdom of dependent origination in this way. Therefore, it is said that the Buddha can fully penetrate the bottom of profound dependent origination, unlike all Sravakas and Pratyekabuddhas. Or, it is said that the arrow of wisdom regarding the Four Noble Truths (catuḥ-āryasatya, the fundamental teachings of Buddhism, including suffering, its origin, its cessation, and the path) can penetrate the target extremely deeply, unlike all Sravakas and Pratyekabuddhas. It can be compared to three people shooting arrows together: Mahānāga, Patkanti, and Nārāyaṇa. The arrow shot by Mahānāga, although hitting the target, cannot penetrate it; the arrow shot by Patkanti, although hitting the target and penetrating it, cannot pass through; the arrow shot by Nārāyaṇa can pierce through the target and penetrate into the ground, and the target completely disappears. The hardness of the target depends on the strength of the archer, with three levels: soft, medium, and hard. The degree of penetration also has three levels: soft, medium, and hard. Similarly, the three vehicles shoot at the target of the Four Noble Truths. The Buddha, Pratyekabuddha, and Sravaka are like the arrow shot by Mahānāga, although hitting the target, it cannot penetrate, let alone pass through; one should observe the Sravaka's wisdom of the Four Noble Truths in this way. Like the arrow shot by Patkanti, although hitting the target and penetrating it, it cannot pass through; one should observe the Pratyekabuddha's wisdom of the Four Noble Truths in this way. Like the arrow shot by Nārāyaṇa, it can pierce through the target and penetrate into the ground, and the target completely disappears; one should observe the Buddha's wisdom of the Four Noble Truths in this way. These targets of the Four Noble Truths also have three levels of soft, medium, and hard depending on the strength of wisdom, and the targets of the Four Noble Truths also have soft, medium, and hard levels. Therefore, it is said that the arrow of wisdom regarding the Four Noble Truths can penetrate the target extremely deeply, unlike all Sravakas and Pratyekabuddhas. Or, it is said that the Buddha can fully know, self-realize, possess completely, and exhaust. The Pratyekabuddha, although able to self-realize and possess completely, cannot exhaust; the Sravaka cannot self-realize, let alone possess completely and exhaust. This is to say that the Buddha can know, self-realize, possess completely, and exhaust. Or, it is said that the Buddha can dependently self-realize, exhaust, and practice. The Pratyekabuddha, although able to self-realize, cannot exhaustively practice; the Sravaka cannot self-realize, let alone exhaustively practice. Or, it is said that what the Buddha speaks of is without duality.
辯才不盡所說無異。或曰。成就身及身所依明行成。轉輪聖王雖身成就無身所依。聲聞辟支佛雖成就身。所依非是身。佛亦成就身。及身所依明行成。或曰。謂三成就色挨妙語。復三成就誓果教授。或曰。三不護及三不共意止。或曰。謂四不護及四不諫。或曰。謂成就四智因智時智想智他說智。復有四智。無滯智無住智無錯智無礙智。或曰。謂覺種種因覺種種果覺種種治覺種種意。或曰。一無二獨福力降魔。如非一切聲聞辟支佛。說者謂菩薩食難陀難陀波羅乳糜已。作如是意。坐道樹下要不破結加坐至盡有漏。彼時魔波旬宮殿六反震動。彼作是念。不知是誰力。彼見菩薩坐道樹下。作如是意。要不破結加趺坐至盡有漏。彼時魔波旬雨華而至菩薩所。到已善言語菩薩悉達阿㝹。是濁世時眾生意剛強。如此時難可得成無上正真道。且起我當給汝七寶及以千子。領四天下為轉輪聖王。菩薩說曰。波旬。汝唐疲勞。速令此地及泉源池水莊嚴村城舍宅人民飛在空中。空及日月星辰速令墮地。要不與汝起至盡有漏。魔波旬說曰。我以愛善之言用告汝。汝不起者當見極惡。作是語已。還至天上告六慾天。諸賢。當持鉾戟刀鉤金椎鉞斧罥索長鉤。我有怨家今在道樹下坐。彼時菩薩魔波旬還去不久。便作是念。常凡人共諍由當防護不應默
【現代漢語翻譯】 現代漢語譯本： 辯才無盡，所說沒有差異。或者說，成就身以及身所依，明行成就。轉輪聖王雖然身成就，但沒有身所依。聲聞、辟支佛雖然成就身，但所依不是身。佛也成就身，以及身所依，明行成就。或者說，是指三種成就：色、哀妙語。又有三種成就：誓、果、教授。或者說，是指三種不護以及三種不共意止。或者說，是指四種不護以及四種不諫。或者說，是指成就四智：因智、時智、想智、他說智。又有四智：無滯智、無住智、無錯智、無礙智。或者說，是指覺悟種種因，覺悟種種果，覺悟種種治，覺悟種種意。或者說，一無二，獨一的福力降伏魔怨，不像一切聲聞、辟支佛那樣。說的是菩薩食用了難陀（Nanda，歡喜）和難陀波羅（Nandabala，歡喜力）供養的乳糜后，這樣想：坐在菩提樹下，一定要破除結縛，結跏趺坐直到斷盡所有有漏。那時，魔波旬（Mara Papiyas，惡魔）的宮殿六次震動。他這樣想：不知是誰的力量。他看見菩薩坐在菩提樹下，這樣想：一定要破除結縛，結跏趺坐直到斷盡所有有漏。那時，魔波旬降下花雨來到菩薩處所。到達后，用善言語對菩薩悉達（Siddhartha，成就者）說：阿㝹（Aruna，黎明）。現在是濁世，眾生的心意剛強。像現在這個時候，難以成就無上正真道。暫且起來，我應當給你七寶以及一千個兒子，讓你統治四天下，成為轉輪聖王。菩薩說：波旬（Papiyas，惡者），你徒勞疲憊。快讓這土地以及泉源池水、莊嚴村城舍宅人民飛在空中。讓天空以及日月星辰快速墜落地面。要不我就不與你起身，直到斷盡所有有漏。魔波旬說：我用愛善的言語告訴你，你不起身就會看到極惡。說完這些話后，回到天上告訴六慾天：諸位，應當拿著鉾、戟、刀、鉤、金椎、鉞、斧、罥索、長鉤。我有怨家現在在菩提樹下坐著。那時，菩薩魔波旬回去不久，便這樣想：常人和凡人爭鬥，應當防護，不應沉默。
【English Translation】 English version: The eloquence is inexhaustible, and what is said is without difference. Or it is said that the accomplishment of the body and what the body relies on, the accomplishment of clear conduct. Although the Chakravarti Raja (Universal Monarch) has accomplished the body, he does not have what the body relies on. Although the Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) have accomplished the body, what they rely on is not the body. The Buddha also accomplishes the body and what the body relies on, the accomplishment of clear conduct. Or it is said that it refers to the three accomplishments: form, mournful wonderful speech. Again, there are three accomplishments: vow, fruit, and teaching. Or it is said that it refers to the three protections and the three unshared intentions. Or it is said that it refers to the four protections and the four non-admonishments. Or it is said that it refers to the accomplishment of the four wisdoms: the wisdom of cause, the wisdom of time, the wisdom of thought, and the wisdom of the speech of others. Again, there are four wisdoms: unobstructed wisdom, non-abiding wisdom, unerring wisdom, and unimpeded wisdom. Or it is said that it refers to the awakening to various causes, the awakening to various fruits, the awakening to various cures, and the awakening to various intentions. Or it is said that it is one without a second, the unique power of merit subduing the demons, unlike all Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). It is said that after the Bodhisattva ate the milk gruel offered by Nanda (Nanda, Joy) and Nandabala (Nandabala, Joyful Strength), he thought thus: sitting under the Bodhi tree, I must break the bonds, sitting in the lotus position until all outflows are exhausted. At that time, the palace of Mara Papiyas (Mara Papiyas, Evil One) shook six times. He thought thus: I do not know whose power it is. He saw the Bodhisattva sitting under the Bodhi tree and thought thus: I must break the bonds, sitting in the lotus position until all outflows are exhausted. At that time, Mara Papiyas rained flowers and came to the Bodhisattva's place. Upon arriving, he spoke kindly to the Bodhisattva Siddhartha (Siddhartha, He who achieves his goal): Aruna (Aruna, Dawn). Now is a degenerate age, and the minds of beings are stubborn. At a time like this, it is difficult to achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Arise for a moment, and I shall give you seven treasures and a thousand sons, and you shall rule the four continents as a Chakravarti Raja (Universal Monarch). The Bodhisattva said: Papiyas (Papiyas, Evil One), you are tiring yourself in vain. Quickly cause this land and the springs, ponds, adorned villages, cities, houses, and people to fly into the sky. Quickly cause the sky and the sun, moon, and stars to fall to the ground. Otherwise, I will not rise until all outflows are exhausted. Mara Papiyas said: I tell you with words of loving-kindness, if you do not arise, you will see extreme evil. After saying these words, he returned to the heavens and told the six desire heavens: Gentlemen, you should hold spears, halberds, knives, hooks, golden mallets, axes, lassos, and long hooks. I have an enemy who is now sitting under the Bodhi tree. At that time, the Bodhisattva Mara Papiyas, not long after returning, thought thus: Ordinary people and common people contend, one should protect oneself and not remain silent.
住。何況欲界豪貴菩薩。去欲結跡先已備習彼速除欲。已發於神足種種變化。謂作鼠形者化作貓。謂作貓形化作狗。謂狗形化作豹形。謂豹形化作虎。謂虎形化作師子。謂戴火化作雨。謂雨化作蓋。菩薩自化作琉璃臺。在中結加趺坐。謂障形不障眼。變化已菩薩作是念。我種種變化若我他行法時有所嬈亂者。魔波旬必能嬈亂我。若我他行法時不作嬈亂者。魔波旬終不能嬈亂我。菩薩因此事念宿命。神通作證發已。觀百眾生千眾生行法時極供給所。當菩薩作是念。如我種種變化。如本行善因。令如此魔百千億來者。彼終不能嬈亂我。何況一魔。菩薩作是念住。於是魔波旬及十八億魔作醜陋面牙齒。恐怖聲極惡音聲。執持種種鉾戟。滿三十六由延往詣道樹所。到已語菩薩曰。悉達阿㝹。汝見此惡眾不。速起莫於此中受無量苦。菩薩說曰。波旬汝語如小兒。汝昔一齋之施。謂因果力今得如是自在。魔說曰。我一齋之施汝施幾齋。菩薩說曰。我施無量百千齋。魔說曰。我齋之施得汝為證。誰為汝證。彼時菩薩滿百千福相好莊嚴紫磨金色。以合曼掌按地。地即大動。此以為證。彼時此地如七寶器聲。彼魔眾聞已。恐怖散壞顧面奔走放惡音聲複道而還。菩薩所生眼。魔眾過一由延不復見。菩薩因此天眼神通作證發已。但見而耳不聞
【現代漢語翻譯】 現代漢語譯本：安住於此。更何況欲界的豪貴菩薩，斷除慾念的修行早已完備，他們能夠迅速去除慾望。已經發起了神通，能夠進行種種變化，比如變成老鼠時可以變成貓，變成貓時可以變成狗，變成狗時可以變成豹，變成豹時可以變成老虎，變成老虎時可以變成獅子。能夠頭頂火焰時化作雨水，降下雨水時化作傘蓋。菩薩自己可以變化成琉璃臺，在其中結跏趺坐。這種變化能夠遮蔽形體卻不遮蔽視線。變化完畢后，菩薩這樣想：『我進行種種變化，如果我在修行佛法時，有什麼事物來擾亂我，魔波旬（Māra Pāpīyas，佛教中的欲界之主，常被視為障礙修行的惡魔）一定能夠擾亂我。如果我在修行佛法時，沒有什麼事物來擾亂我，魔波旬終究不能擾亂我。』菩薩因此事憶念宿命，以神通作為證明而發起。觀察百千眾生修行佛法時所需要的供養。當菩薩這樣想：『像我這樣進行種種變化，都是因為過去所行的善因。即使有百千億魔來，他們終究不能擾亂我，更何況只有一個魔。』菩薩這樣想著安住於此。於是魔波旬和十八億魔眾，做出醜陋的面容，露出牙齒，發出恐怖的聲音和極其惡劣的聲音，手持各種各樣的矛戟，充滿三十六由延（Yojana，古印度長度單位）的範圍，前往菩提樹所在之處。到達后對菩薩說：『悉達多（Siddhartha，釋迦牟尼佛的本名），你看見這些惡眾了嗎？趕快離開，不要在這裡遭受無量的痛苦。』菩薩說：『波旬，你說的話像小孩子一樣。你過去僅僅佈施了一頓齋飯，因為因果的力量，現在才得到如此的自在。』魔說：『我佈施一頓齋飯，你用什麼來證明？誰來為你作證？』那時菩薩身上充滿百千種福德相好，莊嚴無比，呈現紫磨金色，用合攏的曼妙手掌按壓地面，地面立刻發生巨大的震動。這就是證明。那時大地發出像七寶器皿一樣的聲音。那些魔眾聽見后，驚恐地四處逃散，回頭奔跑，發出惡劣的聲音，又返回來。菩薩所生的眼睛，魔眾即使超過一由延的距離也無法看見。菩薩因此以天眼神通作為證明而發起，只能看見他們，卻聽不見他們的聲音。
【English Translation】 English version: He dwells there. Moreover, the noble Bodhisattvas of the desire realm, having already fully practiced the means to sever desires, are able to quickly eliminate them. They have awakened their supernormal powers, capable of various transformations, such as transforming into a cat when in the form of a mouse, into a dog when in the form of a cat, into a leopard when in the form of a dog, into a tiger when in the form of a leopard, into a lion when in the form of a tiger. They can transform fire above their heads into rain, and rain into a canopy. The Bodhisattva can transform himself into a crystal platform, sitting in full lotus posture upon it. This transformation can conceal the form but not obstruct the vision. After the transformation, the Bodhisattva thinks: 'If, during my practice of the Dharma, something were to disturb me, Māra Pāpīyas (the lord of the desire realm in Buddhism, often seen as an evil spirit obstructing practice) would surely be able to disturb me. If, during my practice of the Dharma, nothing were to disturb me, Māra Pāpīyas would ultimately not be able to disturb me.' Because of this, the Bodhisattva recalls his past lives, awakening his supernormal powers as proof. He observes the offerings needed when hundreds or thousands of beings practice the Dharma. When the Bodhisattva thinks: 'Such are my various transformations, due to the good deeds I have performed in the past. Even if hundreds of thousands of millions of Māras were to come, they would ultimately not be able to disturb me, let alone a single Māra.' The Bodhisattva dwells there with this thought. Then, Māra Pāpīyas and eighteen million Māras, making ugly faces, baring their teeth, uttering terrifying sounds and extremely vile noises, holding various spears and halberds, filling a space of thirty-six Yojanas (an ancient Indian unit of distance), went to the Bodhi tree. Upon arriving, they said to the Bodhisattva: 'Siddhartha (the original name of Shakyamuni Buddha), do you see these evil beings? Quickly leave, do not suffer immeasurable pain here.' The Bodhisattva said: 'Pāpīyas, your words are like those of a child. You only gave one meal as alms in the past, and because of the power of karma, you now have such freedom.' The Māra said: 'I gave one meal as alms, what proof do you have? Who will be your witness?' At that time, the Bodhisattva, filled with hundreds of thousands of auspicious marks and adorned with purple-gold color, pressed the ground with his joined, graceful hands, and the ground immediately shook greatly. This is the proof. At that time, the earth made a sound like a vessel of seven jewels. Upon hearing this, the Māras scattered in terror, running back and forth, uttering vile noises, and then returned. The eyes of the Bodhisattva, born from enlightenment, could not be seen by the Māras even from a distance of one Yojana. The Bodhisattva, therefore, awakened his divine eye as proof, able to see them but not hear their voices.
。菩薩因此天耳神通作證發已。能聞不知以何意來。菩薩因此知他心神通作證發已。觀釋釋眾妙意來。魔魔眾惡意來。菩薩作是念。魔波旬何因來此觀守境界故來。以何故守境界。便作是念。以結故。菩薩因此斷一切結已。三十四心頃成無上正真等正覺道。三十四心頃者。見道十五心道未知智第十六。謂道已知智。此菩薩有想無想處除欲時。是方便道。有想無想處斷九品結。九無礙道九解脫道。是謂三十四心頃。謂一切三耶三佛。依此以降魔及官屬成最正覺。是說謂一無二獨。以福力降魔及官屬已。成無上正真道已。如非一切聲聞辟支佛。或曰。謂已知智滿及覺道行及行緣及緣根及根義。或曰。謂有十力四無所畏十八不共法。或曰。謂離世八法。不可得功德邊。救諸危厄而為作歸。或曰。謂大悲久遠來微入普入一切眾生等轉行。久遠來者。三阿僧祇具修行遠來也。微入者。覺三苦微入也(一者苦苦二者行苦三者變易苦也)。普來者三界緣普入也。一切眾生等轉行者怨親中間等意故。一切眾生等轉行也。是故說謂。大悲久遠來微入普入一切眾生等轉行。以是故等三說一佛。非聲聞辟支佛。問曰。何以故色陰中。眼根耳鼻舌身根立根。色聲香味細滑不立根。答曰。謂內彼立根。外者不立根。謂現在時眾生數彼立根。不定者
不立根。謂受彼立根。不受者不立根。謂斷時痛癢重擔彼立根。不定者不立根。謂根彼立根。謂根義不立根。以故爾。問曰。何以故痛陰中。樂痛立二根。樂根及喜根。苦痛亦立二根。苦根及憂根。何以故不苦不樂立一根護根。答曰。應說若不說者。世尊有餘言。現義現義門現義略現義度當知義。或曰。現二門二略二度二炬二明二光現二處。如樂痛苦痛立二根。不苦不樂亦應立二根。此有差降。謂于彼可得起二根。如不苦不樂立一根。如是樂痛苦痛亦應一根。有此等行。謂彼起一根。是說現二門二略二度二炬二明二光現二數。或曰。離相違故。樂痛苦痛相違。苦痛亦樂痛相違。彼不苦不樂痛更無餘痛相違。是離相違故。以故爾。或曰。轉行余故。此樂痛異樂根。轉行異喜根。痛苦亦異苦根。轉行異憂根。彼不苦不樂痛一切轉行。余以故爾。或曰。樂痛或利或不利。或狂或不狂。或住或不住。或定或不定。謂彼不利狂狂不住定彼立一根。是樂根利狂不住不定彼立喜根。苦痛亦爾。彼不苦不樂痛一切不利不狂住定。以是故樂痛立二根。樂根及喜根。苦痛亦立二根。苦根及憂根。不苦不樂立一根。護根。問曰。想何以故不立根。答曰。多有法不立根中。何以獨問想。問曰。色陰或立根或不立根。如是行陰或立根或不立根。痛
【現代漢語翻譯】 現代漢語譯本 『不立根』，是指接受他者所立的根。不接受的，則不立根。所謂斷絕之時，痛癢和重擔是他者所立的根。不確定的，也不立根。所謂根源是他者所立的根，根源的意義是不立根。因此是這樣。 問：為什麼在痛受（Vedana Skandha）中，樂受（Sukha Vedana）和苦受（Dukkha Vedana）各立二根——樂根（Sukha Indriya）和喜根（Somanassa Indriya），苦根（Dukkha Indriya）和憂根（Domanassa Indriya）？為什麼不苦不樂受（Adukkhamasukha Vedana）隻立一根——舍根（Upekkhā Indriya）？ 答：應該說，如果世尊沒有說，那麼世尊還有未盡之言。有顯現意義、顯現意義之門、顯現意義之略說、顯現意義之度量，應當知曉其意義。或者說，顯現二門、二略說、二度量、二炬火、二光明、二光芒，顯現二處。如同樂受和苦受各立二根，不苦不樂受也應該立二根。這是有差別的，因為在樂受和苦受中可以生起二根。如同不苦不樂受隻立一根，樂受和苦受也應該隻立一根。這是因為有這樣的行相，即在其中只生起一根。這是說顯現二門、二略說、二度量、二炬火、二光明、二光芒，顯現二數。 或者說，因為遠離相違。樂受和苦受是相違的，苦受也和樂受是相違的。而不苦不樂受沒有其他的受與之相違。這是因為遠離相違的緣故，所以如此。 或者說，因為轉行不同。樂受不同於樂根的轉行，也不同於喜根的轉行。苦受也不同於苦根的轉行，也不同於憂根的轉行。而不苦不樂受的一切轉行都是一樣的，因此是這樣。 或者說，樂受有時有利有時不利，有時瘋狂有時不瘋狂，有時安住有時不安住，有時禪定有時不禪定。所謂不利、瘋狂、不安住、不禪定，這些都立為一根，即樂根。有利、瘋狂、不安住、不禪定，這些都立為喜根。苦受也是如此。而不苦不樂受的一切都是不利、不瘋狂、安住、禪定。因此樂受立二根——樂根和喜根，苦受也立二根——苦根和憂根，不苦不樂受立一根——舍根。 問：為什麼想蘊（Sañña Skandha）不立根？ 答：有很多法都不在立根之中，為什麼唯獨問想蘊？ 問：色蘊（Rūpa Skandha）有時立根，有時不立根，同樣，行蘊（Sankhara Skandha）有時立根，有時不立根，痛受（Vedana Skandha）...
【English Translation】 English version 'Not establishing a root' means accepting the root established by another. Not accepting means not establishing a root. So-called cutting off, pain and burden are the roots established by another. What is uncertain also does not establish a root. The so-called source is the root established by another, the meaning of the source is not establishing a root. Therefore, it is so. Question: Why, in the Vedana Skandha (feeling aggregate), are two roots established for both Sukha Vedana (pleasant feeling) and Dukkha Vedana (unpleasant feeling) - Sukha Indriya (pleasant feeling faculty) and Somanassa Indriya (joy faculty), Dukkha Indriya (unpleasant feeling faculty) and Domanassa Indriya (sadness faculty)? Why is only one root established for Adukkhamasukha Vedana (neither-pleasant-nor-unpleasant feeling) - Upekkhā Indriya (equanimity faculty)? Answer: It should be said that if the World-Honored One had not spoken, then the World-Honored One would have had unfinished words. There are manifest meanings, doors of manifest meanings, brief explanations of manifest meanings, measures of manifest meanings, and one should know their meanings. Or it is said, manifesting two doors, two brief explanations, two measures, two torches, two lights, two rays, manifesting two places. Just as two roots are established for pleasant feeling and unpleasant feeling, two roots should also be established for neither-pleasant-nor-unpleasant feeling. There is a difference here, because two roots can arise in pleasant feeling and unpleasant feeling. Just as only one root is established for neither-pleasant-nor-unpleasant feeling, one root should also be established for pleasant feeling and unpleasant feeling. This is because there is such a characteristic, that is, only one root arises in it. This is to say, manifesting two doors, two brief explanations, two measures, two torches, two lights, two rays, manifesting two numbers. Or it is said, because of being away from contradiction. Pleasant feeling and unpleasant feeling are contradictory, and unpleasant feeling is also contradictory to pleasant feeling. And neither-pleasant-nor-unpleasant feeling has no other feeling that contradicts it. This is because of being away from contradiction, so it is so. Or it is said, because the course of action is different. Pleasant feeling is different from the course of action of the pleasant feeling faculty, and also different from the course of action of the joy faculty. Unpleasant feeling is also different from the course of action of the unpleasant feeling faculty, and also different from the course of action of the sadness faculty. And all the courses of action of neither-pleasant-nor-unpleasant feeling are the same, therefore it is so. Or it is said, pleasant feeling is sometimes beneficial and sometimes not beneficial, sometimes mad and sometimes not mad, sometimes abiding and sometimes not abiding, sometimes in samadhi and sometimes not in samadhi. The so-called not beneficial, mad, not abiding, not in samadhi, these are all established as one root, that is, the pleasant feeling faculty. Beneficial, mad, not abiding, not in samadhi, these are all established as the joy faculty. Unpleasant feeling is also like this. And everything about neither-pleasant-nor-unpleasant feeling is not beneficial, not mad, abiding, in samadhi. Therefore, two roots are established for pleasant feeling - the pleasant feeling faculty and the joy faculty, and two roots are also established for unpleasant feeling - the unpleasant feeling faculty and the sadness faculty, and one root is established for neither-pleasant-nor-unpleasant feeling - the equanimity faculty. Question: Why is the Sañña Skandha (perception aggregate) not established as a root? Answer: There are many dharmas that are not among the established roots, why only ask about the perception aggregate? Question: The Rūpa Skandha (form aggregate) is sometimes established as a root and sometimes not established as a root, similarly, the Sankhara Skandha (mental formations aggregate) is sometimes established as a root and sometimes not established as a root, Vedana Skandha (feeling aggregate)...
陰及識陰盡立根。此想何以故盡不立根耶。答曰。謂無根相。無根相故不立根。或曰。根自力轉行此想因他力轉行。如弟子及庸作人隨彼教敕。教取即取。教舍即舍。如是想。若痛所覺彼想即想。若思所思彼想即想。若識所識彼想即想。尊者婆須蜜說曰。何以故想不立根者。增上義是根義。想非增上。問曰。如一切有為法各各相增。無為法有為法增。何以故想非增上。答曰。謂諸法能增結彼立根。非想能壞結。問曰。想亦能壞結。世尊所說無常想。修習多修習。壞一切欲愛及色愛無色愛。壞一切無明及慢。何以故說想不能壞結。尊者曇摩多羅說曰。諸尊想者因他受想。彼從他起。如受所依。如彼余心數法作緣已然後受想。是故說諸尊想者因他受想。彼從他起如所受依。以是故想不立根。問曰。結何以故不立根。答曰。增上義是根義。結非增上。痛于結增上故。問曰。結增上于解脫中退沒。在生死遠離於善。何以故說結非增上。答曰。不如是增上。如於解脫中退沒在生死遠離於善。此是說下賤弊惡非增上。問曰。此痛因結增上。何以故痛立根結不立。答曰。雖痛因結起。因結得增上。但結是下賤。如城中豪貴主立守門人。彼守門者雖極增惡但非此增上緣。如是增上主。如是痛雖因結起。因結得增上。但結下賤。以是故痛
【現代漢語翻譯】 現代漢語譯本： 陰（蘊，skandha）及識陰（vijñāna-skandha）盡皆建立根（mūla）。此想陰（saṃjñā-skandha）為何不建立根呢？答：因為想陰沒有根的相狀。沒有根的相狀，所以不建立根。或者說，根是自身有力而運轉，而想陰是因他力而運轉。比如弟子和庸工，跟隨他人的教導和命令。教他拿就拿，教他舍就舍。如此，若是痛（vedanā）所感覺到的，想陰就想；若是思（cetanā）所思慮的，想陰就想；若是識（vijñāna）所識別的，想陰就想。 尊者婆須蜜（Vasumitra）說：為什麼想陰不建立根呢？增上（adhipati）的意義才是根的意義，而想陰並非增上。問：如一切有為法（saṃskṛta-dharma）各自互相增上，無為法（asaṃskṛta-dharma）與有為法互相增上，為什麼想陰不是增上呢？答：因為諸法能夠增長煩惱結（kleśa），所以才建立為根，而想陰不能斷壞煩惱結。問：想陰也能斷壞煩惱結。世尊所說的無常想（anitya-saṃjñā），如果修習、多多修習，就能斷壞一切欲愛（kāma-rāga）以及色愛（rūpa-rāga）、無色愛（arūpa-rāga），斷壞一切無明（avidyā）以及慢（māna）。為什麼說想陰不能斷壞煩惱結呢？ 尊者曇摩多羅（Dharmatrāta）說：諸位，想陰是因他而感受的想，它從他而起，就像受（vedanā）所依賴的一樣。就像其餘心數法（caitta-dharma）作為緣（pratyaya）之後，然後才感受想。所以說，諸位，想陰是因他而感受的想，它從他而起，就像所感受的依賴一樣。因此，想陰不建立為根。問：煩惱結為什麼不建立為根呢？答：增上的意義才是根的意義，而煩惱結並非增上。痛對於煩惱結是增上的緣故。問：煩惱結在解脫（mokṣa）中退失，在生死（saṃsāra）中遠離善法，為什麼說煩惱結不是增上呢？答：不是像那樣增上。像在解脫中退失，在生死中遠離善法，這是說弊惡（dosa）不是增上。問：此痛因煩惱結而增上，為什麼痛建立為根，而煩惱結不建立為根呢？答：雖然痛因煩惱結而生起，因煩惱結而得到增上，但煩惱結是弊惡。就像城中的豪貴主人設立守門人，那守門人雖然極其增惡，但不是此增上的緣。像這樣增上的是主人。像這樣，痛雖然因煩惱結而生起，因煩惱結而得到增上，但煩惱結是弊惡。因此，痛建立為根。
【English Translation】 English version: The skandha (aggregate) of sensation and the skandha of consciousness are both established as roots (mūla). Why is the skandha of perception (saṃjñā-skandha) not established as a root? The answer is: because the skandha of perception does not have the characteristic of a root. Because it does not have the characteristic of a root, it is not established as a root. Or it could be said that a root operates by its own power, while the skandha of perception operates due to the power of others. For example, a disciple or a common worker follows the teachings and commands of others. If they are told to take something, they take it; if they are told to discard something, they discard it. Similarly, if it is what is felt by sensation (vedanā), the skandha of perception perceives it; if it is what is thought by thought (cetanā), the skandha of perception perceives it; if it is what is cognized by consciousness (vijñāna), the skandha of perception perceives it. The Venerable Vasumitra (婆須蜜) said: Why is the skandha of perception not established as a root? The meaning of 'adhipati' (增上, dominance) is the meaning of 'root,' but the skandha of perception is not dominant. Question: Just as all conditioned dharmas (saṃskṛta-dharma) are mutually dominant, and unconditioned dharmas (asaṃskṛta-dharma) and conditioned dharmas are mutually dominant, why is the skandha of perception not dominant? Answer: Because those dharmas that can increase afflictions (kleśa) are established as roots, but the skandha of perception cannot destroy afflictions. Question: The skandha of perception can also destroy afflictions. The impermanence perception (anitya-saṃjñā) spoken of by the World-Honored One, if practiced and cultivated extensively, can destroy all desire-attachment (kāma-rāga) as well as attachment to form (rūpa-rāga) and attachment to the formless (arūpa-rāga), and destroy all ignorance (avidyā) and pride (māna). Why is it said that the skandha of perception cannot destroy afflictions? The Venerable Dharmatrāta (曇摩多羅) said: Monastics, the skandha of perception is perception that is felt due to others; it arises from others, just as sensation (vedanā) depends on something. Just as the other mental factors (caitta-dharma) act as conditions (pratyaya), and then sensation is felt. Therefore, it is said that, monastics, the skandha of perception is perception that is felt due to others; it arises from others, just as what is felt depends on something. Therefore, the skandha of perception is not established as a root. Question: Why are afflictions not established as roots? Answer: The meaning of 'dominance' is the meaning of 'root,' but afflictions are not dominant. Sensation is dominant over afflictions. Question: Afflictions cause one to fall back from liberation (mokṣa), and in samsara (saṃsāra) to be separated from goodness. Why is it said that afflictions are not dominant? Answer: It is not dominant in that way. Like falling back from liberation, and in samsara being separated from goodness, this is to say that evil (dosa) is not dominant. Question: This sensation is increased due to afflictions. Why is sensation established as a root, but afflictions are not established as a root? Answer: Although sensation arises due to afflictions, and gains dominance due to afflictions, afflictions are evil. It is like a wealthy and noble master in a city establishing a gatekeeper. Although that gatekeeper greatly increases evil, he is not the condition for this dominance. The master is the one who is dominant in this way. Similarly, although sensation arises due to afflictions, and gains dominance due to afflictions, afflictions are evil. Therefore, sensation is established as a root.
立根結不立。問曰。何以故。痛善染污不隱沒無記一切立根。慧者謂善彼立根。染污不隱沒無記不立根。答曰。痛者結所宗。是故善染污不隱沒無記盡立根。慧者善法所宗。謂善彼屬善法。謂染污彼斷善法。謂不隱沒無記不可用。以是故痛善染污隱沒無記盡立根。慧者謂善彼立根。染污不隱沒無記不立根。問曰。若妙義是根義者。涅槃於一切法最妙。何以故不立根。答曰。彼涅槃壞根非根。非根如車壞非車。瓶壞非瓶。財物壞非財物。如是涅槃根壞非根。或曰。根者墮生老無常。涅槃者不墮生老無常。或曰。根者有因得有為相。涅槃者無因得無為相。或曰。根者轉世作行受果能知緣。涅槃者非轉世不作行不受果不知緣。或曰。根者前後可得。涅槃者無前後。或曰。根者軟中上可得。涅槃者離軟中上。或曰。根者墮世。涅槃者離世。或曰。根者是陰。涅槃者離陰。或曰。根者縛苦。涅槃者離苦。或曰。有為法者因行故。說妙義根義。但涅槃一切有為法中妙廣說。二十二根處盡。
鞞婆沙論卷第四 大正藏第 28 冊 No. 1547 鞞婆沙論
鞞婆沙論卷第五
阿羅漢尸陀槃尼撰
符秦罽賓三藏僧伽跋澄譯
十八界處第十七
十八界者。眼界色界眼識界。耳界聲界耳識界
【現代漢語翻譯】 現代漢語譯本 『立根結不立』。問：『為什麼這樣說呢？』因為『痛』（vedanā，感受）這種善、染污、不隱沒無記的一切法都可以作為『立根』（根的建立）。有智慧的人認為，善法可以作為『彼立根』（與它相應的根的建立），而染污、不隱沒無記則不能作為『立根』。答：『痛』是煩惱的根本，所以善、染污、不隱沒無記的一切感受都可以作為『立根』。有智慧的人認為，善法是善的根本，所以善法屬於善法；染污法會斷滅善法；不隱沒無記則不可用。因此，『痛』這種善、染污、隱沒無記的一切感受都可以作為『立根』。有智慧的人認為，善法可以作為『彼立根』，而染污、不隱沒無記則不能作為『立根』。問：『如果妙義是根的意義，那麼涅槃（nirvāṇa，寂滅）對於一切法來說是最妙的，為什麼不把它作為『立根』呢？』答：『涅槃』是壞滅根的，它本身不是根。非根就像壞掉的車不是車，壞掉的瓶子不是瓶子，壞掉的財物不是財物一樣。同樣，『涅槃』是壞滅根的，所以它本身不是根。或者說，根是會墮入生、老、無常的，而『涅槃』不會墮入生、老、無常。或者說，根是有因緣而生，具有有為相的；而『涅槃』是無因緣而生，具有無為相的。或者說，根會轉世，造作行為，承受果報，能夠知曉因緣；而『涅槃』不會轉世，不造作行為，不承受果報，不能知曉因緣。或者說，根有前後可得；而『涅槃』沒有前後。或者說，根有軟、中、上三種程度可得；而『涅槃』則脫離了軟、中、上。或者說，根是墮入世間的；而『涅槃』是脫離世間的。或者說，根是五陰（pañca-khandha，構成個體存在的五種要素）之一；而『涅槃』則脫離了五陰。或者說，根是束縛和痛苦；而『涅槃』則脫離了痛苦。或者說，有為法是因為因行才被稱為妙義和根義的。但是，『涅槃』在一切有為法中是最微妙的。以上廣泛地解釋了二十二根的處所。\n\n《鞞婆沙論》卷第四\n大正藏第 28 冊 No. 1547 《鞞婆沙論》\n\n《鞞婆沙論》卷第五\n阿羅漢尸陀槃尼撰\n符秦罽賓三藏僧伽跋澄譯\n\n第十八界處第十七\n\n十八界是：眼界、色界、眼識界；耳界、聲界、耳識界……
【English Translation】 English version 'The establishment of roots is not established.' Question: 'Why is that?' Because 'vedanā' (feeling), whether it is wholesome, defiled, or neither obscured nor marked, can all be established as 'roots'. The wise consider that wholesome dharmas can be established as 'roots', while defiled dharmas and those that are neither obscured nor marked cannot be established as 'roots'. Answer: 'Vedanā' is the basis of afflictions, so all feelings, whether wholesome, defiled, or neither obscured nor marked, can be established as 'roots'. The wise consider that wholesome dharmas are the basis of wholesomeness, so wholesome dharmas belong to wholesome dharmas; defiled dharmas destroy wholesome dharmas; and those that are neither obscured nor marked are unusable. Therefore, all feelings, whether wholesome, defiled, or obscured and unmarked, can be established as 'roots'. The wise consider that wholesome dharmas can be established as 'roots', while defiled dharmas and those that are neither obscured nor marked cannot be established as 'roots'. Question: 'If the subtle meaning is the meaning of root, then nirvāṇa (cessation) is the most subtle of all dharmas, why is it not established as a 'root'?' Answer: 'Nirvāṇa' destroys roots; it is not a root itself. A non-root is like a broken cart that is not a cart, a broken bottle that is not a bottle, or broken wealth that is not wealth. Similarly, 'nirvāṇa' destroys roots, so it is not a root itself. Or, roots are subject to birth, old age, and impermanence, while 'nirvāṇa' is not subject to birth, old age, and impermanence. Or, roots arise from causes and conditions and have the characteristics of conditioned phenomena, while 'nirvāṇa' arises without causes and conditions and has the characteristics of unconditioned phenomena. Or, roots transmigrate, create actions, receive karmic results, and can know conditions, while 'nirvāṇa' does not transmigrate, does not create actions, does not receive karmic results, and cannot know conditions. Or, roots can be obtained in the past and future, while 'nirvāṇa' has no past or future. Or, roots can be obtained in soft, medium, and superior degrees, while 'nirvāṇa' is free from soft, medium, and superior. Or, roots are subject to the world, while 'nirvāṇa' is free from the world. Or, roots are one of the five skandhas (pañca-khandha, the five aggregates that constitute individual existence), while 'nirvāṇa' is free from the five skandhas. Or, roots are bondage and suffering, while 'nirvāṇa' is free from suffering. Or, conditioned dharmas are called subtle meanings and root meanings because of their causal actions. However, 'nirvāṇa' is the most subtle of all conditioned dharmas. The places of the twenty-two roots have been extensively explained above.\n\nVinaya-vibhasa, Volume 4\nT28, No. 1547, Vinaya-vibhasa\n\nVinaya-vibhasa, Volume 5\nComposed by Arhat Sthavira-pani\nTranslated by Tripitaka Samghabhadra from Kashmir during the Qin Dynasty\n\nThe Eighteenth Realm, Chapter 17\n\nThe eighteen realms are: the eye realm, the form realm, the eye consciousness realm; the ear realm, the sound realm, the ear consciousness realm...
。鼻界香界鼻識界。舌界味界舌識界。身界細滑界身識界。意界法界意識界。說曰。此界亦是略說。亦是廣說。略說者因大經故。如大本起大般泥洹。廣說者因入故。入者亦是略說亦是廣說。略說者界故。廣說者陰故。陰者亦是略說亦是廣說。略說者入故。廣說者如所說諸有為求。是苦因彼故。更有說者。界者亦是略說亦是廣說。即此界故。此界中說色心廣心數法略。入亦是略說亦是廣說。即此入故。入中說色廣心心數法略。陰亦是略說亦是廣說。即此陰故。陰中說心數法廣色心略。更有說者。界者一向說廣。問曰。何以故界一向說廣。答曰。攝一切法故。大本起大般泥洹雖說廣。但彼非攝一切法。入中雖攝一切法。但不說廣。陰中不攝一切法。陰者雖攝有為法。但不攝無為。亦不說廣。此界一向說廣及攝一切法。此是佛世尊略說廣說。非爾所廣說。如大本起大般泥洹。亦非爾所略說。如二施法施財施。問曰。若不爾者此云何。答曰。若法前說廣后說略。謂十八界法此攝受。立十二入中。謂十二入法此攝受。立五陰中。除無為法。謂五陰法此攝受。說諸有為求是苦。諸有為求者。是謂世尊一向略說。此是佛略說廣說。世尊因此告舍利弗。舍利弗。我能為諸弟子法略說廣說。但知者難。因此略說廣說故。尊者舍利弗白世
【現代漢語翻譯】 鼻界（鼻根與色塵相接的範圍）、香界（鼻根所能嗅到的氣味範圍）、鼻識界（鼻根對氣味的辨識能力）。舌界（舌根與味塵相接的範圍）、味界（舌根所能嚐到的味道範圍）、舌識界（舌根對味道的辨識能力）。身界（身體與觸塵相接的範圍）、細滑界（身體所能感受到的觸感範圍）、身識界（身體對觸感的辨識能力）。意界（意識的範圍）、法界（意識所能認識的現象範圍）、意識界（意識的辨識能力）。 有人說：『這些界既可以被視為簡略的說法，也可以被視為詳細的說法。』之所以說是簡略的說法，是因為有《大本起經》（Mahāpadāna-sutta）和《大般涅槃經》（Mahāparinibbāna Sutta）這樣的經典作為依據。之所以說是詳細的說法，是因為它們包含在『入』（āyatana）之中。『入』也可以被視為簡略的說法，也可以被視為詳細的說法。之所以說是簡略的說法，是因為它們是『界』的組成部分。之所以說是詳細的說法，是因為它們是『陰』（khandha）的組成部分。 『陰』也可以被視為簡略的說法，也可以被視為詳細的說法。之所以說是簡略的說法，是因為它們是『入』的組成部分。之所以說是詳細的說法，是因為它們描述了所有有為法的追求，而這些追求是痛苦的根源。 還有人說：『界既可以被視為簡略的說法，也可以被視為詳細的說法。』這是因為界本身就包含了這些方面。在界中，色和心被詳細地描述，而心所法（cetasikas）則被簡略地描述。『入』也可以被視為簡略的說法，也可以被視為詳細的說法。這是因為『入』本身就包含了這些方面。在『入』中，色被詳細地描述，而心和心所法被簡略地描述。『陰』也可以被視為簡略的說法，也可以被視為詳細的說法。這是因為『陰』本身就包含了這些方面。在『陰』中，心所法被詳細地描述，而色和心被簡略地描述。 還有人說：『界』始終被視為詳細的說法。有人問：『為什麼『界』始終被視為詳細的說法？』回答說：『因為它涵蓋了一切法。』《大本起經》和《大般涅槃經》雖然描述得很詳細，但它們並沒有涵蓋一切法。『入』雖然涵蓋了一切法，但並沒有被描述得很詳細。『陰』沒有涵蓋一切法。『陰』雖然涵蓋了有為法，但沒有涵蓋無為法，也沒有被描述得很詳細。只有『界』始終被視為詳細的說法，並且涵蓋了一切法。這是佛世尊（Buddha）對簡略和詳細說法的理解，而不是像《大本起經》和《大般涅槃經》那樣詳細的說法，也不是像二施（兩種佈施）——法施（dharma-dāna）和財施（āmiṣa-dāna）——那樣簡略的說法。 有人問：『如果不是這樣，那又該如何理解呢？』回答說：『如果一種法在前面被詳細地描述，而在後面被簡略地描述，那就是十八界法（dhātu），它們被包含在十二入（āyatana）中。十二入法被包含在五陰（khandha）中。』除了無為法（asaṅkhata-dharma），五陰法涵蓋了所有有為法的追求，而這些追求是痛苦的根源。所有有為法的追求，這就是世尊一貫簡略的說法。這是佛陀對簡略和詳細說法的理解。世尊因此告訴舍利弗（Śāriputra）：『舍利弗，我能為我的弟子們簡略或詳細地解釋法，但理解這一點很難。』因為這種簡略和詳細的說法，尊者舍利弗向世
【English Translation】 Nose realm (the range where the nose root contacts with color dust), smell realm (the range of odors that the nose root can smell), nose consciousness realm (the nose root's ability to distinguish odors). Tongue realm (the range where the tongue root contacts with taste dust), taste realm (the range of tastes that the tongue root can taste), tongue consciousness realm (the tongue root's ability to distinguish tastes). Body realm (the range where the body contacts with touch dust), tangible realm (the range of tactile sensations that the body can feel), body consciousness realm (the body's ability to distinguish tactile sensations). Mind realm (the range of consciousness), dharma realm (the range of phenomena that consciousness can recognize), mind consciousness realm (the ability of consciousness to distinguish). It is said: 'These realms can be seen as both brief and detailed explanations.' They are brief because they are based on scriptures like the Mahāpadāna-sutta (Great Discourse on the Lineage) and the Mahāparinibbāna Sutta (Great Discourse on the Passing Away). They are detailed because they are included within the 'āyatana' (sense bases). The 'āyatana' can also be seen as both brief and detailed. They are brief because they are components of the 'dhātu' (realms). They are detailed because they are components of the 'khandha' (aggregates). The 'khandha' can also be seen as both brief and detailed. They are brief because they are components of the 'āyatana'. They are detailed because they describe the pursuit of all conditioned phenomena, and these pursuits are the root of suffering. Others say: 'The 'dhātu' can be seen as both brief and detailed.' This is because the 'dhātu' itself contains these aspects. Within the 'dhātu', form and mind are described in detail, while mental factors (cetasikas) are described briefly. The 'āyatana' can also be seen as both brief and detailed. This is because the 'āyatana' itself contains these aspects. Within the 'āyatana', form is described in detail, while mind and mental factors are described briefly. The 'khandha' can also be seen as both brief and detailed. This is because the 'khandha' itself contains these aspects. Within the 'khandha', mental factors are described in detail, while form and mind are described briefly. Others say: 'The 'dhātu' is always considered a detailed explanation.' Someone asks: 'Why is the 'dhātu' always considered a detailed explanation?' The answer is: 'Because it encompasses all phenomena.' The Mahāpadāna-sutta and the Mahāparinibbāna Sutta, although described in detail, do not encompass all phenomena. The 'āyatana', although it encompasses all phenomena, is not described in detail. The 'khandha' does not encompass all phenomena. The 'khandha', although it encompasses conditioned phenomena, does not encompass unconditioned phenomena, nor is it described in detail. Only the 'dhātu' is always considered a detailed explanation and encompasses all phenomena. This is the Buddha's understanding of brief and detailed explanations, not as detailed as the Mahāpadāna-sutta and the Mahāparinibbāna Sutta, nor as brief as the two kinds of giving – dharma-dāna (gift of the dharma) and āmiṣa-dāna (gift of material things).' Someone asks: 'If that is not the case, then how should it be understood?' The answer is: 'If a dharma is described in detail at the beginning and briefly at the end, that is the eighteen dhātus (elements), which are contained within the twelve āyatanas (sense bases). The twelve āyatanas are contained within the five khandhas (aggregates).' Except for unconditioned dharma (asaṅkhata-dharma), the five khandhas encompass the pursuit of all conditioned phenomena, and these pursuits are the root of suffering. The pursuit of all conditioned phenomena, this is the Buddha's consistent brief explanation. This is the Buddha's understanding of brief and detailed explanations. The Buddha therefore told Śāriputra: 'Śāriputra, I can explain the dharma briefly or in detail to my disciples, but it is difficult to understand.' Because of this brief and detailed explanation, the Venerable Śāriputra said to the
尊曰。唯世尊。但當略說及廣說法。能有知法者。因此略說廣說故。作譬喻。如海中大龍海中長養身已。升在虛空云覆虛空。放電光震大音聲。我當降雨。彼時百穀藥木樹神恐怖作是念。海龍大身。若雨者當有所壞。彼時此地亦不畏懼堪受龍雨。百歲千歲我能盡受如海大龍。如是世尊從幢英佛定光惟衛式棄隨葉拘留秦拘耶含牟尼迦葉三耶三佛。長養法身。以大悲乘虛空。以大慈雲覆陰世間。放智電光震大法音。舍利弗。我能為諸弟子法略說廣說。但知者難。如百穀藥木樹神恐怖。如是一切聲聞恐怖作是念。世尊能異名異句異味異法異義。若說法者。恐不能知。如地不畏懼堪受龍雨。如是尊者舍利弗六十劫中長養智見。堪受世尊略說廣說。能有知法者。因此略說廣說故。問曰。如有法如舍利弗百千那術數。非其境界所知。何以故舍利弗堪受世尊。答曰。堪受聲聞境界非佛境界。堪受聲聞智非佛智。堪受聲聞行非佛行。或曰。堪受依佛。尊者舍利弗作是念。此世尊等說饒益不空說法。一向滿具隨器說法。以是故尊者舍利弗堪受世尊。十八界者。眼界乃至意界。問曰。名十八界種有幾。答曰。名十八界種或十七或十二。若取六識者失意界。如是名十八種十七。若取意界失六識。如是名十八種十二。是名十八界種或十七或十二
【現代漢語翻譯】 現代漢語譯本： 尊者（舍利弗）說：『是的，世尊。無論您是略說還是廣說，只要能有人理解佛法，都可以。』 『作個比喻，就像海中的大龍，在海中成長壯大后，升到空中，烏雲遮蔽天空，放出閃電，發出巨大的雷聲，宣告：『我將降雨。』那時，各種穀物、藥草、樹木和神靈都會感到恐懼，心想：『這條海龍如此巨大，如果降下大雨，一定會造成破壞。』但大地卻毫不畏懼，能夠承受龍的降雨。無論一百年、一千年，我都能完全承受像海龍一樣的大雨。』 『同樣，世尊您從幢英佛（Dipankara Buddha，錠光佛）、惟衛佛（Vipassi Buddha，毗婆尸佛）、式棄佛（Sikhi Buddha，尸棄佛）、隨葉佛（Vessabhu Buddha，毗舍浮佛）、拘留秦佛（Kakusandha Buddha，拘留孫佛）、拘耶含牟尼佛（Konagamana Buddha，拘那含牟尼佛）、迦葉佛（Kassapa Buddha，迦葉佛）等三耶三佛（Samyaksambuddha，正等覺佛）那裡，長養了法身，以大悲心乘著虛空，以大慈悲的雲朵覆蓋世間，放出智慧的閃電，發出大法的雷音。』 『舍利弗，我能為弟子們略說或廣說佛法，但能理解的人很難得。就像各種穀物、藥草、樹木和神靈感到恐懼一樣，一切聲聞（Sravaka，小乘弟子）也會感到恐懼，心想：『世尊能用不同的名稱、不同的語句、不同的味道、不同的方法和不同的意義來闡述佛法，如果說法太深奧，恐怕我們無法理解。』但就像大地不畏懼，能夠承受龍的降雨一樣，尊者舍利弗您在六十劫中長養了智慧和見識，能夠承受世尊的略說和廣說，能夠理解佛法。』 （有人）問：『如果有一種佛法，像舍利弗這樣的人有百千那由他（Nayuta，數量單位）那麼多，也無法理解，那為什麼說舍利弗能夠承受世尊的說法呢？』 （回答）說：『他能承受聲聞境界的佛法，但不能承受佛的境界；他能承受聲聞的智慧，但不能承受佛的智慧；他能承受聲聞的修行，但不能承受佛的修行。』 或者說：『他能承受依于佛的教法。』尊者舍利弗心想：『這位世尊平等地說法，饒益眾生，不會空說，總是圓滿具足，隨眾生的根器而說法。』因此，尊者舍利弗能夠承受世尊的說法。 十八界（Eighteen Dhatus）：眼界（Eye-dhatu，眼根）、乃至意界（Mano-dhatu，意根）。 （有人）問：『十八界的種類有多少？』 （回答）說：『十八界的種類或者有十七種，或者有十二種。如果取六識（Six Vijnanas，眼識、耳識、鼻識、舌識、身識、意識），就會失去意界。這樣，十八界就變成了十七種。如果取意界，就會失去六識。這樣，十八界就變成了十二種。』這就是十八界的種類，或者有十七種，或者有十二種。
【English Translation】 English version: The Venerable (Sariputra) said: 'Yes, World Honored One. Whether you speak briefly or extensively, as long as there are those who can understand the Dharma, it is all right.' 'Let me give an analogy. It is like a great dragon in the sea, growing and developing in the sea. It ascends into the sky, with clouds covering the sky, emitting lightning and making great thunder, announcing: 'I will send down rain.' At that time, various grains, herbs, trees, and spirits will feel fear, thinking: 'This sea dragon is so huge, if it rains heavily, it will cause destruction.' But the earth is not afraid at all, and can withstand the dragon's rain. Whether it is a hundred years or a thousand years, I can fully withstand the great rain like the sea dragon.' 'Similarly, World Honored One, you have nurtured the Dharma body from Buddhas such as Dipankara Buddha (Buddha of Fixed Light), Vipassi Buddha, Sikhi Buddha, Vessabhu Buddha, Kakusandha Buddha, Konagamana Buddha, Kassapa Buddha, and other Samyaksambuddhas (Perfectly Enlightened Buddhas), riding the void with great compassion, covering the world with clouds of great kindness, emitting the lightning of wisdom, and making the thunder of the Great Dharma.' 'Sariputra, I can speak briefly or extensively about the Dharma for my disciples, but it is difficult to find those who can understand. Just as various grains, herbs, trees, and spirits feel fear, all Sravakas (Hearers, disciples of the Hinayana) will also feel fear, thinking: 'The World Honored One can expound the Dharma with different names, different sentences, different flavors, different methods, and different meanings. If the Dharma is too profound, I am afraid we will not be able to understand.' But just as the earth is not afraid and can withstand the dragon's rain, Venerable Sariputra, you have nurtured wisdom and knowledge for sixty kalpas, and can withstand the World Honored One's brief and extensive teachings, and can understand the Dharma.' (Someone) asked: 'If there is a Dharma that even people like Sariputra, even if there were hundreds of thousands of Nayutas (a unit of number) of them, could not understand, then why do you say that Sariputra can withstand the World Honored One's teachings?' (The answer) said: 'He can withstand the Dharma of the Sravaka realm, but cannot withstand the realm of the Buddha; he can withstand the wisdom of the Sravaka, but cannot withstand the wisdom of the Buddha; he can withstand the practice of the Sravaka, but cannot withstand the practice of the Buddha.' Or it is said: 'He can withstand the teachings based on the Buddha.' Venerable Sariputra thought: 'This World Honored One speaks the Dharma equally, benefiting all beings, does not speak emptily, is always complete and perfect, and teaches according to the capacities of beings.' Therefore, Venerable Sariputra is able to withstand the World Honored One's teachings. The Eighteen Dhatus: Eye-dhatu (eye element), up to Mano-dhatu (mind element). (Someone) asked: 'How many kinds of Eighteen Dhatus are there?' (The answer) said: 'There are either seventeen or twelve kinds of Eighteen Dhatus. If you take the Six Vijnanas (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), you will lose the Mano-dhatu. Thus, the Eighteen Dhatus become seventeen kinds. If you take the Mano-dhatu, you will lose the Six Vijnanas.' Thus, the Eighteen Dhatus become twelve kinds. These are the kinds of Eighteen Dhatus, either seventeen or twelve.
。如名如種。如是名數種數名相種相名異種異名別種別名覺種覺盡當知。問曰。若十八界種或十七或十二。云何名立十八界。答曰。以三事故身依緣。謂十八界六身六依六緣。六身者六內界。眼界耳鼻舌身意界。六依者六識界。眼識界耳鼻舌身意識界。六緣者六外界。色界聲香味細滑法界。是謂三事故身依緣。是立十八界。如佛契經所說。六十二界彼盡入中。此三事故身依緣。問曰。何以故世尊說六十二界。答曰。斷異學意故。此身見六十二見根。斷身見故。佛契經說六十二界。如彼佛契經所說。拘翼。此世種種界無量界。彼謂知界。于彼彼界強力盜一向入說。此佛契經以見名說界。此盡入十八界中。以三事故身依緣。佛所說契經以大樹作喻說。諸比丘如大樹葉。界亦爾數。此佛契經以見名說界。此亦盡入十八界中。以此三事故身依緣。是謂名立十八界。此是界性。已種相身所有自然。說性已當說行。何以故說界。界有何義。答曰。性義是界義。段義分義微義異相義不相似義斷義。種種事是界事。舍提說曰。趣趣者是界。持長養是界。性義是界義者。一身一意有十八性。如一山中多有性。鐵性銅性白镴性鉛錫性金性銀性琉璃性水精性。如是一身一意有十八性。是性義是界義。段義是界義者。次第布肉便數有男有女。如
【現代漢語翻譯】 現代漢語譯本： 『如名如種』，就像名字和種類一樣。『如是名數種數名相種相名異種異名別種別名覺種覺盡當知』，應當知道，就像這樣，名字的數量和種類的數量，名字的相和種類的相，名字的差異和種類的差異，名字的區別和種類的區別，覺悟的種類和覺悟的窮盡也是如此。 問：如果十八界（dhatus，構成要素）的種類是十七種或十二種，為什麼還要建立十八界的說法呢？ 答：因為有三種原因導致了身體的依賴和緣起，這三種原因就是十八界：六身、六依、六緣。六身指的是六內界：眼界（cakkhu-dhatu）、耳界（sota-dhatu）、鼻界（ghana-dhatu）、舌界（jivha-dhatu）、身界（kaya-dhatu）、意界（mano-dhatu）。六依指的是六識界：眼識界（cakkhu-vinnana-dhatu）、耳識界（sota-vinnana-dhatu）、鼻識界（ghana-vinnana-dhatu）、舌識界（jivha-vinnana-dhatu）、身識界（kaya-vinnana-dhatu）、意識界（mano-vinnana-dhatu）。六緣指的是六外界：色界（rupa-dhatu）、聲界（sadda-dhatu）、香界（gandha-dhatu）、味界（rasa-dhatu）、觸界（photthabba-dhatu）、法界（dhamma-dhatu）。這就是所謂的三種原因導致了身體的依賴和緣起，因此建立了十八界的說法。正如佛陀的契經（sutra）所說，六十二界（drsti，見解）全部都包含在這十八界之中。這三種原因導致了身體的依賴和緣起。 問：為什麼世尊（Bhagavan，佛陀）要說六十二界呢？ 答：爲了斷除外道的意圖。這身體是六十二種見解的根源。爲了斷除對身體的錯誤見解，佛陀的契經說了六十二界。正如佛陀的契經所說：『拘翼（Kotika），這個世界有種種界，無量界。』他們認為知道這些界，對於那些界，強行地、片面地進入並宣說。這部佛陀的契經以『見』（drsti）的名義來說界，這些都包含在十八界之中，因為有三種原因導致了身體的依賴和緣起。佛陀所說的契經用大樹作為比喻來說明，諸位比丘（bhikkhus），就像大樹的葉子一樣，界的數量也是如此。這部佛陀的契經以『見』的名義來說界，這些也全部都包含在十八界之中，因為有三種原因導致了身體的依賴和緣起。這就是建立十八界的說法。這是界的自性，已經說明了種相和身體所具有的自然屬性，說明了自性之後，應當說明修行。為什麼要說界？界有什麼意義？ 答：自性的意義就是界的意義。段的意義、分的意義、微的意義、異相的意義、不相似的意義、斷的意義，種種事物就是界的事。舍提（Sariputra）說：『趣向趣曏者就是界。』持有和長養就是界。自性的意義就是界的意義，一身一意有十八種自性，就像一座山中有很多種自性：鐵的自性、銅的自性、白镴的自性、鉛錫的自性、金的自性、銀的自性、琉璃的自性、水精的自性。像這樣，一身一意有十八種自性，這自性的意義就是界的意義。段的意義就是界的意義，次第地分佈肉，於是便可以區分有男有女，就像……
【English Translation】 English version: 'As name, as species,' just like names and species. 'Thus name-number, species-number, name-characteristic, species-characteristic, name-difference, species-difference, name-distinction, species-distinction, awareness-species, awareness-cessation should be known.' It should be known that just like this, the number of names and the number of species, the characteristic of names and the characteristic of species, the difference of names and the difference of species, the distinction of names and the distinction of species, the species of awareness and the cessation of awareness are all like this. Question: If the species of the eighteen realms (dhatus, elements) are seventeen or twelve, why is the doctrine of the eighteen realms established? Answer: Because there are three reasons that cause the dependence and origination of the body, these three reasons are the eighteen realms: six bodies, six dependencies, and six conditions. The six bodies refer to the six internal realms: eye realm (cakkhu-dhatu), ear realm (sota-dhatu), nose realm (ghana-dhatu), tongue realm (jivha-dhatu), body realm (kaya-dhatu), and mind realm (mano-dhatu). The six dependencies refer to the six consciousness realms: eye-consciousness realm (cakkhu-vinnana-dhatu), ear-consciousness realm (sota-vinnana-dhatu), nose-consciousness realm (ghana-vinnana-dhatu), tongue-consciousness realm (jivha-vinnana-dhatu), body-consciousness realm (kaya-vinnana-dhatu), and mind-consciousness realm (mano-vinnana-dhatu). The six conditions refer to the six external realms: form realm (rupa-dhatu), sound realm (sadda-dhatu), smell realm (gandha-dhatu), taste realm (rasa-dhatu), touch realm (photthabba-dhatu), and dharma realm (dhamma-dhatu). These are the so-called three reasons that cause the dependence and origination of the body, therefore the doctrine of the eighteen realms is established. Just as the Buddha's sutras say, the sixty-two views (drsti, perspectives) are all included in these eighteen realms. These three reasons cause the dependence and origination of the body. Question: Why did the World-Honored One (Bhagavan, Buddha) speak of the sixty-two views? Answer: In order to cut off the intentions of the non-Buddhist schools. This body is the root of the sixty-two views. In order to cut off the wrong views about the body, the Buddha's sutras spoke of the sixty-two views. Just as the Buddha's sutras say: 'Kotika, this world has various realms, countless realms.' They think they know these realms, and for those realms, they forcibly and one-sidedly enter and proclaim. This Buddha's sutra speaks of realms in the name of 'views' (drsti), and these are all included in the eighteen realms, because there are three reasons that cause the dependence and origination of the body. The sutras spoken by the Buddha use a large tree as a metaphor to illustrate, 'Monks (bhikkhus), just like the leaves of a large tree, the number of realms is also like that.' This Buddha's sutra speaks of realms in the name of 'views', and these are also all included in the eighteen realms, because there are three reasons that cause the dependence and origination of the body. This is the establishment of the doctrine of the eighteen realms. This is the nature of the realms. The inherent nature possessed by species-characteristics and the body has already been explained. After explaining the nature, one should explain the practice. Why speak of realms? What is the meaning of realms? Answer: The meaning of nature is the meaning of realms. The meaning of segment, the meaning of division, the meaning of subtle, the meaning of different characteristics, the meaning of dissimilarity, the meaning of cutting off, various things are the affairs of realms. Sariputra (Sariputra) said: 'That which tends towards, tends towards, is a realm.' That which holds and nourishes is a realm. The meaning of nature is the meaning of realms. One body and one mind have eighteen natures, just like there are many natures in a mountain: the nature of iron, the nature of copper, the nature of white tin, the nature of lead and tin, the nature of gold, the nature of silver, the nature of lapis lazuli, the nature of crystal. Like this, one body and one mind have eighteen natures, this meaning of nature is the meaning of realms. The meaning of segment is the meaning of realms, distributing meat in order, and then one can distinguish between male and female, just like...
竹篾次第織便數名蓋是扇。如木片便數為車宮舍講堂臺觀。如是次第布肉段便數為男女。是段義是界義。分義是界義者。女十八分男十八分。是分義是界義。微義是界義者。女十八微男十八微。是微義是界義。異相義是界義者。眼相異至意相異。是異相義是界義。不相似義是界義者。眼界不相似至意界不相似。是不相似義是界義。斷義是界義者。眼界斷三界。至意界斷三界。是斷義是界義。種種事是界事者。謂眼界事非至意界事。謂意界事非至眼界事。是種種事是界事。舍提說曰。趣趣者是界。持長養是界。趣趣是界者。趣諸界諸趣諸生趣輪轉生死。持者己性。長養者他性。是謂性義是界義。段義分義微義異相義不相似義斷義種種事是界義。舍提說曰。趣是界持長養是界。如是共行說已。當說別行。云何眼界。答曰。謂眼見色。已見當見今見。及此余所有。已見者是過去。當見者未來。今見者現在。此及余所有者。謂彼眼識或空或非空。更有說者。謂我眼見色是我所有。餘一切眾生余所有。謂我眼不見色是我余所有。餘一切眾生亦余所有。更有說者。謂我眼見色是我所有。餘一切眾生亦所有。謂我眼不見色是我余所有。余不見色亦余所有。問曰。如無此事。一眼二人見色。況多。何以故說。謂我眼見色是我所有。餘一
【現代漢語翻譯】 現代漢語譯本 用竹篾依次編織，就稱之為扇子。用木片，就稱之為車、宮殿、講堂、樓臺亭閣。像這樣依次分佈肉塊，就稱之為男人、女人。『段』的意義就是『界』的意義。『分』的意義就是『界』的意義。女人有十八個『分』，男人有十八個『分』。『分』的意義就是『界』的意義。『微』的意義就是『界』的意義。女人有十八個『微』，男人有十八個『微』。『微』的意義就是『界』的意義。『異相』的意義就是『界』的意義。從眼相的差異到意相的差異，『異相』的意義就是『界』的意義。『不相似』的意義就是『界』的意義。眼界不相似，直到意界不相似，『不相似』的意義就是『界』的意義。『斷』的意義就是『界』的意義。眼界斷絕三界，直到意界斷絕三界，『斷』的意義就是『界』的意義。種種事物是『界』的事物。例如眼界的事物不是意界的事物，意界的事物不是眼界的事物。這就是種種事物是『界』的事物。 舍提（Shetu）說：『趣趣』就是『界』，『持長養』就是『界』。『趣趣』是『界』，指的是趨向諸界、諸趣、諸生趣，在生死中輪轉。『持』指的是自己的本性，『長養』指的是他人的本性。這就是所謂的『性』的意義就是『界』的意義。『段』的意義、『分』的意義、『微』的意義、『異相』的意義、『不相似』的意義、『斷』的意義、種種事物，都是『界』的意義。舍提（Shetu）說：『趣』是『界』，『持長養』是『界』。像這樣共同的解釋已經說完，接下來應當解釋個別的解釋。什麼是眼界？回答說：指的是眼睛看見顏色。已經看見、將要看見、現在看見。以及除此之外所有。已經看見的是過去，將要看見的是未來，現在看見的是現在。『此及余所有』指的是，那眼識或者空或者非空。還有一種說法是：我的眼睛看見顏色是我的所有，其他一切眾生是其他所有。還有一種說法是：我的眼睛看不見顏色是我的其他所有，其他一切眾生也是其他所有。還有一種說法是：我的眼睛看見顏色是我的所有，其他一切眾生也是所有。我的眼睛看不見顏色是我的其他所有，其他看不見顏色也是其他所有。問：如果沒有這件事，一隻眼睛兩個人看見顏色，何況更多？為什麼說我的眼睛看見顏色是我的所有，其他一
【English Translation】 English version That which is woven successively with bamboo strips is called a fan. That which is made of wood pieces is called a cart, palace, lecture hall, platform, or pavilion. Similarly, that which is successively arranged with pieces of flesh is called male or female. The meaning of 'segment' (段) is the meaning of 'realm' (界). The meaning of 'division' (分) is the meaning of 'realm'. The female has eighteen 'divisions', the male has eighteen 'divisions'. The meaning of 'division' is the meaning of 'realm'. The meaning of 'subtlety' (微) is the meaning of 'realm'. The female has eighteen 'subtleties', the male has eighteen 'subtleties'. The meaning of 'subtlety' is the meaning of 'realm'. The meaning of 'different characteristics' (異相) is the meaning of 'realm'. From the difference in eye characteristics to the difference in mind characteristics, the meaning of 'different characteristics' is the meaning of 'realm'. The meaning of 'dissimilarity' (不相似) is the meaning of 'realm'. The eye realm is dissimilar, up to the mind realm is dissimilar, the meaning of 'dissimilarity' is the meaning of 'realm'. The meaning of 'severance' (斷) is the meaning of 'realm'. The eye realm severs the three realms, up to the mind realm severs the three realms, the meaning of 'severance' is the meaning of 'realm'. Various matters are matters of 'realm'. For example, the matters of the eye realm are not the matters of the mind realm, and the matters of the mind realm are not the matters of the eye realm. These various matters are matters of 'realm'. Shetu (舍提) said: 'Tendency-tendency' (趣趣) is 'realm', 'holding and nourishing' (持長養) is 'realm'. 'Tendency-tendency' is 'realm', referring to tending towards the various realms, various destinies, various birth tendencies, revolving in birth and death. 'Holding' refers to one's own nature, 'nourishing' refers to the nature of others. This is what is called the meaning of 'nature' is the meaning of 'realm'. The meaning of 'segment', the meaning of 'division', the meaning of 'subtlety', the meaning of 'different characteristics', the meaning of 'dissimilarity', the meaning of 'severance', various matters, are all meanings of 'realm'. Shetu (舍提) said: 'Tendency' is 'realm', 'holding and nourishing' is 'realm'. Having spoken about the common explanation in this way, we should now explain the individual explanation. What is the eye realm? The answer is: it refers to the eye seeing color. Already seen, about to be seen, now seeing. And all that remains besides this. That which has already been seen is the past, that which is about to be seen is the future, that which is now seen is the present. 'This and all that remains' refers to that eye consciousness, whether it is empty or not empty. Another explanation is: my eye seeing color is my possession, all other sentient beings are other possessions. Another explanation is: my eye not seeing color is my remaining possession, all other sentient beings are also remaining possessions. Another explanation is: my eye seeing color is my possession, all other sentient beings are also possessions. My eye not seeing color is my remaining possession, others not seeing color are also other possessions. Question: If there is no such thing as one eye seeing color for two people, let alone more, why is it said that my eye seeing color is my possession, and another
切眾生亦所有。答曰。頗有此以他眼見色耶。但眼所用事因見色。彼見已便滅。謂用事已便滅。以是故說。謂我眼見色是我所有。餘一切眾生亦所有。更有說者。謂我眼見色是我所有。餘一切眾生亦非所有。亦非余所有。謂我眼不見色是我余所有。餘一切眾生非所有。亦非余所有。此者不論。此眼云何非所有非余所有。問曰。若不論者此云何。答曰。如是好。如前所說。謂我眼見色是我所有。餘一切眾生余所有。謂我眼不見色是我余所有。餘一切眾生亦余所有。問曰。如一眼能見色二眼不見色。云何見非見因非見見因。答曰。因見不見來。因不見見來。是各各相來故謂之因。見不見持不見見持。是各各相持故謂之因。見不見等持不見見等持。是各各等相持故謂之因。因見不見生因不見見生。各各相生故謂之因。見不見養不見見養。各各相養故謂之因。見不見長不見見長。各各相長故謂之因。或曰。謂眼見及不見。此二俱一界一入一根一見。一界者眼界。一入者眼入。一根者眼根。一見者眼見。如眼界耳鼻舌身界亦爾。問曰。色界云何。答曰。謂色眼已見當見今見。及此余所有。已見者過去色。當見者未來色。今見者現在色。及此余所有者。罽賓說余所有。色四種。有過去色。謂眼不見已滅。有當來色。謂眼不見當滅。
【現代漢語翻譯】 現代漢語譯本 切眾生亦所有。答曰：『頗有此以他眼見色耶？』但眼所用事因見色。彼見已便滅，謂用事已便滅。以是故說，謂我眼見色是我所有，餘一切眾生亦所有。更有說者，謂我眼見色是我所有，餘一切眾生亦非所有，亦非余所有。謂我眼不見色是我余所有，餘一切眾生非所有，亦非余所有。此者不論。此眼云何非所有非余所有？問曰：『若不論者此云何？』答曰：『如是好。如前所說，謂我眼見色是我所有，餘一切眾生余所有，謂我眼不見色是我余所有，餘一切眾生亦余所有。』問曰：『如一眼能見色二眼不見色，云何見非見因非見見因？』答曰：『因見不見來，因不見見來。是各各相來故謂之因。見不見持不見見持，是各各相持故謂之因。見不見等持不見見等持，是各各等相持故謂之因。因見不見生因不見見生，各各相生故謂之因。見不見養不見見養，各各相養故謂之因。見不見長不見見長，各各相長故謂之因。』或曰：『謂眼見及不見，此二俱一界、一入、一根、一見。一界者眼界（眼識的範圍）。一入者眼入（產生眼識的入口）。一根者眼根（產生眼識的器官）。一見者眼見（眼識的顯現）。』如眼界耳鼻舌身界亦爾。問曰：『**云何？』答曰：『謂色眼已見、當見、今見，及此余所有。已見者過去色。當見者未來色。今見者現在色。及此余所有者，罽賓（Kashmir）說余所有。色四種。有過去色，謂眼不見已滅。有當來色，謂眼不見當滅。
【English Translation】 English version All beings also possess it.' The answer is: 'Is it possible for someone to see form with another's eyes?' It is only because the eye is used to see form. Once it has seen, it ceases; that is, once it has been used, it ceases. Therefore, it is said, 'My eye sees form, and it is my possession; all other beings also possess it.' Others say, 'My eye sees form, and it is my possession; all other beings neither possess it nor is it another's possession. My eye does not see form, and it is another's possession; all other beings neither possess it nor is it another's possession.' This is not discussed. How is this eye neither a possession nor another's possession?' The question is: 'If it is not discussed, what is it?' The answer is: 'It is good as it is. As previously stated, my eye sees form, and it is my possession; all other beings possess it as another's possession. My eye does not see form, and it is another's possession; all other beings also possess it as another's possession.' The question is: 'If one eye can see form and two eyes cannot see form, how is seeing the cause of not-seeing, and not-seeing the cause of seeing?' The answer is: 'Not-seeing comes because of seeing, and seeing comes because of not-seeing. Because they come to each other, they are called causes. Seeing supports not-seeing, and not-seeing supports seeing; because they support each other, they are called causes. Seeing equally supports not-seeing, and not-seeing equally supports seeing; because they equally support each other, they are called causes. Seeing gives rise to not-seeing, and not-seeing gives rise to seeing; because they give rise to each other, they are called causes. Seeing nourishes not-seeing, and not-seeing nourishes seeing; because they nourish each other, they are called causes. Seeing lengthens not-seeing, and not-seeing lengthens seeing; because they lengthen each other, they are called causes.' Or it is said: 'Seeing and not-seeing with the eye are both one realm, one entrance, one root, and one seeing. One realm is the eye realm (eye consciousness's scope). One entrance is the eye entrance (the entrance where eye consciousness arises). One root is the eye root (the organ that produces eye consciousness). One seeing is the eye seeing (the manifestation of eye consciousness).' The same is true for the realms of ear, nose, tongue, and body. The question is: 'What is it?' The answer is: 'The eye has seen, will see, and is seeing form, and all that remains. 'Has seen' is past form. 'Will see' is future form. 'Is seeing' is present form. And 'all that remains' is what Kashmir (Kashmir) says remains. There are four kinds of form. There is past form, which the eye has not seen and has ceased. There is future form, which the eye has not seen and will cease.
有現在色。謂眼不見而滅。復有當來色不生法是。謂罽賓說。余所有色四種。外者說余所有。色五種。有過去色。謂眼不見已滅。有當來色。謂眼不見當滅。有現在色。謂眼不見而滅。復有當來色不生法。不生法色者有二種。或眼識空或非空。是謂外者余所有色說五種。說曰。復有所有色。或一眾生境界。或二或至百千。謂一眾生見至百千。此云何。如說法者升乎高座。百千眾生見已起彼緣識。彼所有不起者余所有。如月初生。百千眾生見已起彼緣識。彼所有不起余所有。如大聚會莊嚴一女伎人。百千眾生見已起彼緣識。彼所有不起者余所有。說曰。復有餘所有色。或一眾生不見。或二乃至百千。如山根山谷山腹山內。此大地內大海內須彌山王內。雖彼天眼境界。但不用故不見。問曰。非佛眼境界耶。答曰。頗有佛天眼常現在前耶。如色界。聲香味細滑界亦爾。問曰。云何眼識界。答曰。眼緣色生眼識。問曰。如除己性餘一切法緣生眼識。何以故說眼緣生眼識。答曰。謂彼近與增上緣。彼眼色生眼識時。極近與增上緣。非如已生老無常。或曰。謂彼依及緣。依者眼。緣者色。或曰。謂彼內及外。內者眼。外者色。或曰。謂彼根及根義。根者眼。根義者色。是說眼緣色生眼識。問曰。如色緣生識。何以說眼識不說色識。
【現代漢語翻譯】 現代漢語譯本 有現在的『色』(Rūpa，物質)。意思是眼睛看不見就已經滅去了。還有未來的『色』，是不生之法。這是迦濕彌羅(Kaśmīra)的說法。外道認為還有其他四種『色』。外道說還有其他五種『色』。有過去的『色』，意思是眼睛看不見就已經滅去了。有未來的『色』，意思是眼睛看不見將要滅去。有現在的『色』，意思是眼睛看不見就已經滅去了。還有未來的『色』，是不生之法。不生之法的『色』有兩種：或者眼識是空的，或者不是空的。這就是外道所說的其他五種『色』。 他們說：還有一種『色』，或者是一個眾生的境界，或者是兩個，甚至是成百上千個。意思是說一個眾生看見，乃至成百上千個眾生看見。這是什麼情況呢？比如說法者登上高座，成百上千的眾生看見后，生起與此相關的意識。那些沒有生起這種意識的，就是其他的『色』。比如新月升起，成百上千的眾生看見后，生起與此相關的意識。那些沒有生起這種意識的，就是其他的『色』。比如大型聚會上，用一個美麗的歌舞伎來裝點場面，成百上千的眾生看見后，生起與此相關的意識。那些沒有生起這種意識的，就是其他的『色』。 他們說：還有其他的『色』，或者是一個眾生看不見，或者是兩個，乃至成百上千個看不見。比如山根、山谷、山腹、山內，這大地內、大海內、須彌山王(Sumeru)內。即使是天眼的境界，因為沒有使用，所以也看不見。問：難道不是佛眼的境界嗎？答：難道佛的天眼會一直顯現嗎？就像**一樣。聲音(Śabda)、氣味(Gandha)、味道(Rasa)、細滑(Spraṣṭavya)的界也是如此。 問：什麼是眼識界(Cakṣur-vijñāna-dhātu)？答：眼睛(Cakṣu)緣于『色』而生眼識。問：如果除去自性，其他一切法都能作為緣而生眼識，為什麼只說眼睛緣于『色』而生眼識呢？答：因為眼睛和『色』是眼識生起時最接近和增上的緣。不像已生、老、無常等法。或者說，眼睛和『色』是所依和所緣。所依是眼睛，所緣是『色』。或者說，眼睛和『色』是內在和外在。內在是眼睛，外在是『色』。或者說，眼睛和『色』是根(Indriya)和根義(Gocara)。根是眼睛，根義是『色』。所以說眼睛緣于『色』而生眼識。問：既然『色』緣于識而生，為什麼說是眼識，而不是『色』識呢？
【English Translation】 English version There is present Rūpa (form, matter). This means it vanishes as soon as it is seen by the eye. There is also future Rūpa, which is the unarisen dharma. This is according to the Kashmiris (Kaśmīra). Outsiders (non-Buddhists) say there are four other kinds of Rūpa. Outsiders say there are five other kinds of Rūpa. There is past Rūpa, which means it has vanished after being seen by the eye. There is future Rūpa, which means it will vanish when seen by the eye. There is present Rūpa, which means it vanishes as soon as it is seen by the eye. There is also future Rūpa, which is the unarisen dharma. The Rūpa of the unarisen dharma is of two kinds: either the eye-consciousness is empty, or it is not empty. This is what outsiders say about the five other kinds of Rūpa. They say: There is another kind of Rūpa, which is either the realm of one being, or of two, or even of hundreds or thousands. This means that one being sees it, or hundreds or thousands of beings see it. What is this situation? For example, when a Dharma speaker ascends the high seat, hundreds or thousands of beings see it and arise consciousness related to it. Those who do not arise this consciousness, that is the other Rūpa. For example, when the new moon rises, hundreds or thousands of beings see it and arise consciousness related to it. Those who do not arise this consciousness, that is the other Rūpa. For example, at a large gathering, a beautiful dancing girl is used to decorate the scene, hundreds or thousands of beings see it and arise consciousness related to it. Those who do not arise this consciousness, that is the other Rūpa. They say: There are other kinds of Rūpa, which either one being does not see, or two, or even hundreds or thousands do not see. For example, the root of a mountain, a mountain valley, the belly of a mountain, inside a mountain, inside this great earth, inside the great ocean, inside Mount Sumeru (Sumeru). Even though it is within the realm of the divine eye, because it is not used, it is not seen. Question: Is it not within the realm of the Buddha's eye? Answer: Does the Buddha's divine eye always manifest? Like **. The realms of sound (Śabda), smell (Gandha), taste (Rasa), and touch (Spraṣṭavya) are also like this. Question: What is the eye-consciousness element (Cakṣur-vijñāna-dhātu)? Answer: The eye (Cakṣu) arises eye-consciousness dependent on Rūpa. Question: If, excluding self-nature, all other dharmas can be the condition for the arising of eye-consciousness, why only say that the eye arises eye-consciousness dependent on Rūpa? Answer: Because the eye and Rūpa are the closest and most enhancing conditions for the arising of eye-consciousness. Unlike already born, old, impermanent dharmas. Or it is said that the eye and Rūpa are the support and the object. The support is the eye, the object is Rūpa. Or it is said that the eye and Rūpa are internal and external. Internal is the eye, external is Rūpa. Or it is said that the eye and Rūpa are the sense faculty (Indriya) and the sense object (Gocara). The sense faculty is the eye, the sense object is Rūpa. Therefore, it is said that the eye arises eye-consciousness dependent on Rūpa. Question: Since Rūpa arises dependent on consciousness, why is it called eye-consciousness, and not Rūpa-consciousness?
答曰。應說如彼外塵經所說。色更樂緣生識。若不說者是世尊有餘言。此現義門現義略現義度當知義。或曰。妙說妙義故。雖色緣生識。但彼眼生識時。妙義如伎染衣書。如所說某處作伎。非無女伎。非無彈伎。非無歌伎。非無教伎。非無守者。但彼伎主極妙事。是說某處作伎。如說人染衣。非是人染衣是色染衣。但彼人于染極妙事。是說人染衣。如說以筆書作字。非無墨非無紙非無人方便。但彼筆于字極妙。是說筆妙。如是雖色緣生識。但彼眼生識時妙事。是妙說妙義故。如彼染衣書。或曰。眼及眼識一依一意可得色不定。或曰。眼內色不定。或曰。眼在己意(意者神也)。色不定。尊者婆須蜜說曰。如色緣生識。何以故說眼識不說色識。答曰。依眼非色。重說曰。眼妙非色。重說曰。眼己意可得非色。重說曰。眼近事色不定。重說曰。眼受非色。重說曰。眼增減識亦增減非色。重說曰。眼增上緣非色。尊者曇摩多羅說曰。若無眼者必不生識。問曰。若無色者亦不生識。答曰。若無一色者更有二乃至百千色。若無眼者以那術色在前。不可依此生識。是故說數事。
依猗及妙 己意近受 增及上緣 師想在後
眼知色者。問曰。如識知色非眼知色。何以故說眼知色。答曰。此說應當爾。眼到眼識所教
【現代漢語翻譯】 現代漢語譯本： 答：應當像《外塵經》所說的那樣解釋：『色』（rupa，物質現象）是『識』（vijnana，意識）產生時更令人愉悅的條件。如果不這樣說，那就是世尊（釋迦牟尼佛）沒有說完的話。這裡所說的『現義門』（現觀之門），是指通過顯現、簡略顯現、衡量顯現來理解意義。或者說，這是因為說法巧妙、意義精妙。即使『識』由『色』為緣而生，當眼產生『識』時，其精妙之處就像表演、染色和書寫一樣。例如，人們說某處在表演，並非沒有女演員、沒有樂器彈奏、沒有歌唱、沒有指導、沒有守衛，而是因為表演的主題極其精彩，所以才說某處在表演。又如，人們說某人染色，並非是人染了衣服，而是顏色染了衣服，而是因為這個人染色技藝極其精湛，所以才說人染色。又如，人們說用筆寫字，並非沒有墨、沒有紙、沒有人為的方便，而是因為這支筆寫字極其精妙，所以才說筆很精妙。同樣，即使『識』由『色』為緣而生，當眼產生『識』時，其精妙之處才是關鍵，所以說是巧妙的說法和精妙的意義。就像染色和書寫一樣。 或者說，眼和眼識可以依賴於一個『意』（manas，意根），但『色』是不確定的。或者說，眼內的『色』是不確定的。或者說，眼存在於自己的『意』（意，在這裡指神識）中，『色』是不確定的。尊者婆須蜜（Vasumitra）說：如果『識』由『色』為緣而生，為什麼只說眼識，而不說色識呢？答：因為『識』依賴於眼，而不是『色』。重申：眼是精妙的，而『色』不是。重申：眼可以通過自己的『意』來獲得，而『色』不能。重申：眼是近取因，而『色』是不確定的。重申：眼是受者，而『色』不是。重申：眼增減，『識』也增減，而『色』不是。重申：眼是增上緣，而『色』不是。尊者曇摩多羅（Dharmatrata）說：如果沒有眼，必然不會產生『識』。問：如果沒有『色』，也不會產生『識』。答：如果沒有一種『色』，還會有兩種乃至成百上千種『色』。如果沒有眼，即使有無數的『色』在前，也不可能依賴這些『色』產生『識』。所以要說明這些重要的事情。 依賴、精妙和奇特， 自己的『意』、接近、接受， 增減和增上緣， 老師的想法在後面。 眼知道『色』。問：是『識』知道『色』，而不是眼知道『色』。為什麼說眼知道『色』呢？答：這是說應當如此。眼到達眼識所教導的地方。
【English Translation】 English version: Reply: It should be explained as stated in the 'Outer Dust Sutra': 'Rupa' (material phenomena) is a more pleasurable condition for the arising of 'Vijnana' (consciousness). If it is not said this way, then it is the World Honored One (Sakyamuni Buddha) having unfinished words. The 'Door of Manifest Meaning' (door of direct perception) here refers to understanding the meaning through manifestation, brief manifestation, and measured manifestation. Or, it is because the speech is skillful and the meaning is exquisite. Even if 'Vijnana' arises from 'Rupa' as a condition, when the eye produces 'Vijnana', its exquisiteness is like performance, dyeing, and writing. For example, people say that there is a performance somewhere, it is not that there are no actresses, no musical instrument playing, no singing, no instruction, no guards, but because the theme of the performance is extremely wonderful, so it is said that there is a performance somewhere. Also, for example, people say that someone is dyeing clothes, it is not that the person dyes the clothes, but the color dyes the clothes, but because the person's dyeing skills are extremely superb, so it is said that the person dyes the clothes. Also, for example, people say that writing with a pen, it is not that there is no ink, no paper, no human convenience, but because the pen writes extremely exquisitely, so it is said that the pen is exquisite. Similarly, even if 'Vijnana' arises from 'Rupa' as a condition, when the eye produces 'Vijnana', its exquisiteness is the key, so it is said to be skillful speech and exquisite meaning. Just like dyeing and writing. Or, the eye and eye-consciousness can rely on one 'Manas' (mind-root), but 'Rupa' is uncertain. Or, the 'Rupa' within the eye is uncertain. Or, the eye exists in its own 'Manas' (mind, here referring to consciousness), and 'Rupa' is uncertain. Venerable Vasumitra said: If 'Vijnana' arises from 'Rupa' as a condition, why only say eye-consciousness, and not say rupa-consciousness? Answer: Because 'Vijnana' relies on the eye, not on 'Rupa'. Reiterate: The eye is exquisite, but 'Rupa' is not. Reiterate: The eye can be obtained through one's own 'Manas', but 'Rupa' cannot. Reiterate: The eye is the proximate cause, but 'Rupa' is uncertain. Reiterate: The eye is the receiver, but 'Rupa' is not. Reiterate: The eye increases or decreases, and 'Vijnana' also increases or decreases, but 'Rupa' does not. Reiterate: The eye is the dominant condition, but 'Rupa' is not. Venerable Dharmatrata said: If there is no eye, 'Vijnana' will certainly not arise. Question: If there is no 'Rupa', 'Vijnana' will also not arise. Answer: If there is no one 'Rupa', there will be two or even hundreds of thousands of 'Rupas'. If there is no eye, even if there are countless 'Rupas' in front, it is impossible to rely on these 'Rupas' to produce 'Vijnana'. Therefore, it is necessary to explain these important matters. Reliance, exquisiteness, and peculiarity, One's own 'Manas', proximity, acceptance, Increase and decrease, and dominant condition, The teacher's thought is behind. The eye knows 'Rupa'. Question: It is 'Vijnana' that knows 'Rupa', not the eye that knows 'Rupa'. Why say that the eye knows 'Rupa'? Answer: This is to say that it should be so. The eye reaches where the eye-consciousness teaches.
謂之見應爾。問曰。若不爾者何意。答曰。具故。如商人行導。彼非商人。行是足行。但彼商人於行為具。是說商人行導。如是雖識知色。但彼眼見色具。是故說眼知色。或曰。除重說咎故。如后當說眼知色謂心意識。問曰。心意識有何差別。一說者無有差別。心意識一義無若干義。如此誦十種名。彼說火有十名。火炎燃熾盡薪惡黑煙居明炎雪怨。此是火十名彼同是一。如是誦火色者。說火色有十名。
火赤多疫死 黃色起刀兵 紅炎有饑饉 雜色宜五穀 青色豐歡樂 白色國興盛 黑色境減損 此名火十色
如是余契經說。謂痛等痛別痛覺。是痛此雖多名是一。痛如是余契經說偈。
釋統勛大 千眼拘翼 日夫天王 因提在後
此雖十名故是一。如是說心意識同一義非若干。或曰。有差別。心者過去。意者當來。識者現在。或曰。界施設心。入施設意。陰施設識或曰。性義是心義。輸門義是意義。聚義是識義。或曰。猗性憍逸說心。性義是界義。恃財憍逸說意。輸門義是入義。恃命憍逸說識。陰者如怨家。或曰。思是心覺是意知是識。尊者婆婆羅茶說曰。能思能截是心。能覺能惻是意。能知能別是識。能思者是有漏。能截者是無漏。能覺者是有漏。能惻者是無漏。能知者
【現代漢語翻譯】 現代漢語譯本：
稱之為『見』是應該的。有人問：『如果不是這樣，那是什麼意思呢？』回答說：『因為具備的緣故。』就像商人出行需要嚮導一樣，嚮導不是商人，『行』是足部的行動，但商人因為有嚮導才能完成出行。所以說商人有嚮導。同樣，雖然是『識』認知色法，但眼睛是『見』色法的工具。因此說眼睛能認知色法。或者說，爲了避免重複的過失。就像後面將要說到的，眼睛認知色法是指心、意識。有人問：『心、意、識有什麼差別呢？』一種說法是沒有差別。心、意、識意義相同，沒有多種意義。就像背誦十種火的名字一樣。他們說火有十個名字：火、炎、燃、熾、盡薪、惡、黑煙、居、明炎、雪怨。這十個名字都是指火，它們本質上是同一個。就像背誦火的顏色的人，說火的顏色有十種：
火赤多疫死，黃色起刀兵，紅炎有饑饉，雜色宜五穀，青色豐歡樂，白色國興盛，黑色境減損，此名火十色。
像其他的契經所說，所謂痛、等痛、別痛、覺，都是指『痛』，雖然名稱很多，但意義是相同的。就像其他的契經所說偈頌：
釋統勛大，千眼拘翼，日夫天王，因提在後。
這雖然有十個名字，但指的都是同一個。因此說心、意、識意義相同，不是多種意義。另一種說法是有差別。『心』指的是過去，『意』指的是未來，『識』指的是現在。或者說，『界』施設為心，『入』施設為意，『陰』施設為識。或者說，『性』的意義是心的意義，『輸門』的意義是意的意義，『聚』的意義是識的意義。或者說，依于『性』而驕慢放逸，稱為心，『性』的意義是『界』的意義；依于財富而驕慢放逸，稱為意，『輸門』的意義是『入』的意義；依于生命而驕慢放逸，稱為識，『陰』就像怨家一樣。或者說，思是心，覺是意，知是識。尊者婆婆羅茶說：『能思能截是心，能覺能惻是意，能知能別是識。』能思是有漏，能截是無漏，能覺是有漏，能惻是無漏，能知是
【English Translation】 English version:
It is proper to call it 'seeing'. Someone asks: 'If it is not so, what does it mean?' The answer is: 'Because of having the means.' Just as a merchant needs a guide when traveling, the guide is not the merchant, and 'traveling' is the movement of the feet, but the merchant can complete the journey because of the guide. Therefore, it is said that the merchant has a guide. Similarly, although it is 'consciousness' (識) that cognizes form (色), the eye is the means of 'seeing' form. Therefore, it is said that the eye can cognize form. Or, it is to avoid the fault of repetition. As will be said later, the eye's cognition of form refers to mind (心), consciousness (意識). Someone asks: 'What are the differences between mind (心), intention (意), and consciousness (識)?' One view is that there is no difference. Mind, intention, and consciousness have the same meaning, not multiple meanings. It is like reciting ten names for fire. They say that fire has ten names: fire, flame, burning, blazing, consuming fuel, evil, black smoke, dwelling, bright flame, snow-resentment. These ten names all refer to fire, and they are essentially the same. Just like someone reciting the colors of fire, saying that fire has ten colors:
'Fire red, much plague and death; yellow, the rise of war; red flame, famine; mixed colors, suitable for the five grains; green, abundant joy; white, the country prospers; black, the territory diminishes; these are the ten colors of fire.'
As other sutras say, so-called pain (痛), similar pain (等痛), different pain (別痛), and feeling (覺) all refer to 'pain', although there are many names, the meaning is the same. Just like other sutras say in verse:
'Shakra (釋統勛大), Thousand-eyed (千眼拘翼), Sun-husband Heavenly King (日夫天王), Indra (因提) behind.'
Although these are ten names, they all refer to the same one. Therefore, it is said that mind, intention, and consciousness have the same meaning, not multiple meanings. Another view is that there are differences. 'Mind' refers to the past, 'intention' refers to the future, and 'consciousness' refers to the present. Or, 'realm' (界) is designated as mind, 'entrance' (入) is designated as intention, and 'aggregate' (陰) is designated as consciousness. Or, the meaning of 'nature' (性) is the meaning of mind, the meaning of 'gate of input' (輸門) is the meaning of intention, and the meaning of 'collection' (聚) is the meaning of consciousness. Or, relying on 'nature' to be arrogant and unrestrained is called mind, the meaning of 'nature' is the meaning of 'realm'; relying on wealth to be arrogant and unrestrained is called intention, the meaning of 'gate of input' is the meaning of 'entrance'; relying on life to be arrogant and unrestrained is called consciousness, 'aggregate' is like an enemy. Or, thinking is mind, feeling is intention, and knowing is consciousness. Venerable Bà婆羅茶 says: 'Being able to think and cut off is mind, being able to feel and sympathize is intention, being able to know and distinguish is consciousness.' Being able to think is with outflows (有漏), being able to cut off is without outflows (無漏), being able to feel is with outflows, being able to sympathize is without outflows, being able to know is
是有漏。能別者是無漏。心意識是謂差別。如眼識。耳鼻舌身意識亦爾。問曰。意界云何。答曰。謂意法已知當知今知。及此余所有。已知者過去。當知者未來。今知者現在。及此余所有者。謂意或空或不空。問曰。云何法界。答曰。謂法意已知當知今知。已知是過去。當知是未來。今知是現在。問曰。六識何以不立余所有。答曰。行故立六識。彼過去意不作行。或曰。生故立六識。彼過去意無生法也。以是故六識不立余所有。問曰。法界何以故不立余所有。答曰。已說意當知已略說法界。謂彼不說此中說。謂彼說有餘此說無餘。是故法界不立余所有。或曰。非是因法界故立所有餘所有。若因法界故立所有餘所有者。是一切十二入亦當立所有餘所有。但非法界故立所有餘所有。以是故作此論。頗色界法中或所有或余所有耶。答曰。有十色入。是所有餘所有。謂彼生老無常此所有。問曰。何以故。答曰。謂彼入法界中。法界者無餘所有。以故爾。頗無色法中所有餘所有耶。答曰。有七意界是所有餘所有。謂彼生老無常此所有。問曰。何以故。答曰。謂彼入法界中。法界者無餘所有。以故爾。頗有處繫在眼。彼處亦繫在色。亦繫在能生眼識耶。答曰。或是處或余處。問曰。云何是處。答曰。生欲界見欲界色。彼欲界眼欲界
【現代漢語翻譯】 現代漢語譯本 是有漏（sāsrava，指有煩惱的）。能辨別的是無漏（anāsrava，指沒有煩惱的）。心、意、識，這就是所謂的差別。例如眼識，耳、鼻、舌、身意識也是如此。 問：意界（manodhātu，意識的領域）是什麼？ 答：意界是指意和法，過去已知的、未來當知的、現在正知的，以及除此之外的所有。已知的指過去，當知的指未來，現在正知的指現在，以及除此之外的所有，指的是意或者為空或者不空。 問：法界（dhammadhātu，法的領域）是什麼？ 答：法界是指法和意，過去已知的、未來當知的、現在正知的。已知的指過去，當知的指未來，現在正知的指現在。 問：為什麼六識（sad-vijñāna-kāyāḥ，眼識、耳識、鼻識、舌識、身識、意識）不建立『余所有』（所有之外的）？ 答：因為『行』（saṃskāra，造作）的緣故建立六識。過去的意不造作『行』。或者說，因為『生』（jāti，產生）的緣故建立六識，過去的意沒有『生』法。因此六識不建立『余所有』。 問：法界為什麼不建立『余所有』？ 答：已經說了意，當知已經簡略地說法界。意界中沒有說的，在這裡（法界）說了。意界中說有『余』，這裡說沒有『余』。所以法界不建立『余所有』。或者說，不是因為法界的原因才建立『所有』和『余所有』。如果因為法界的原因才建立『所有』和『余所有』，那麼一切十二入（dvādaśa āyatanāni，眼、耳、鼻、舌、身、意六內入和色、聲、香、味、觸、法六外入）也應當建立『所有』和『余所有』。但不是因為法界的原因才建立『所有』和『余所有』。因此才作此論：在法中，是否有『所有』或『余所有』呢？ 答：有十色入（dasa rūpāyatanāni，眼、耳、鼻、舌、身五根和色、聲、香、味、觸五境），是『所有』和『余所有』。指的是它們的生、老、無常，是『所有』。 問：為什麼？ 答：因為它們進入法界中。法界是沒有『余所有』的，因此如此。 問：在無色法中，是否有『所有』和『余所有』呢？ 答：有七意界（sapta manodhātavaḥ，七種意識的領域），是『所有』和『余所有』。指的是它們的生、老、無常，是『所有』。 問：為什麼？ 答：因為它們進入法界中。法界是沒有『余所有』的，因此如此。 問：是否有處（āyatana，處所）繫縛在眼，這個處所也繫縛在色，也繫縛在能生眼識（cakṣur-vijñāna，視覺意識）？ 答：或者是有處，或者是余處。 問：什麼是『是處』？ 答：生在欲界（kāmadhātu，慾望界）見到欲界的色（rūpa，形態），這個欲界的眼，欲界的...
【English Translation】 English version It is sāsrava (with outflows, meaning with afflictions). That which can distinguish is anāsrava (without outflows, meaning without afflictions). Mind, thought, and consciousness, these are called differentiations. For example, eye-consciousness; so are ear, nose, tongue, body, and mind consciousness. Question: What is the manodhātu (mind element)? Answer: The manodhātu refers to mind and dharma, what is already known, what will be known, what is now known, and all that remains. What is already known refers to the past, what will be known refers to the future, what is now known refers to the present, and all that remains refers to the mind, whether it is empty or not empty. Question: What is the dhammadhātu (dharma element)? Answer: The dhammadhātu refers to dharma and mind, what is already known, what will be known, what is now known. What is already known is the past, what will be known is the future, what is now known is the present. Question: Why are the six vijñāna-kāyāḥ (the six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) not established with 'what remains' (beyond what is)? Answer: Because of saṃskāra (volitional formations), the six consciousnesses are established. The past mind does not create saṃskāra. Or, because of jāti (birth), the six consciousnesses are established; the past mind has no dharma of birth. Therefore, the six consciousnesses are not established with 'what remains'. Question: Why is the dhammadhātu not established with 'what remains'? Answer: Having spoken of the mind, it should be known that the dhammadhātu has been briefly spoken of. What was not spoken of in the mind element is spoken of here (in the dharma element). The mind element speaks of 'remainder', here it is said there is no 'remainder'. Therefore, the dhammadhātu is not established with 'what remains'. Or, it is not because of the dharma element that 'what remains' is established. If 'what remains' were established because of the dharma element, then all twelve āyatanāni (the twelve sense bases: the six internal sense bases of eye, ear, nose, tongue, body, and mind, and the six external sense bases of form, sound, smell, taste, touch, and dharma) should also be established with 'what remains'. But it is not because of the dharma element that 'what remains' is established. Therefore, this argument is made: In dharma, is there 'what is' or 'what remains'? Answer: There are the ten rūpāyatanāni (the ten form sense bases: the five sense organs of eye, ear, nose, tongue, body, and the five sense objects of form, sound, smell, taste, touch), which are 'what is' and 'what remains'. This refers to their birth, aging, and impermanence, which are 'what is'. Question: Why? Answer: Because they enter into the dhammadhātu. The dhammadhātu has no 'what remains', therefore it is so. Question: In formless dharma, is there 'what is' and 'what remains'? Answer: There are the seven manodhātavaḥ (seven mind elements), which are 'what is' and 'what remains'. This refers to their birth, aging, and impermanence, which are 'what is'. Question: Why? Answer: Because they enter into the dhammadhātu. The dhammadhātu has no 'what remains', therefore it is so. Question: Is there an āyatana (sense base) bound to the eye, and is that sense base also bound to form, and also bound to that which gives rise to cakṣur-vijñāna (eye-consciousness)? Answer: It is either 'what is' or 'what remains'. Question: What is 'what is'? Answer: Born in the kāmadhātu (desire realm), seeing form (rūpa) of the desire realm, that eye of the desire realm, the desire realm...
色。能生欲界眼識。生初禪中。初禪地眼見初禪地色。彼初禪地眼初禪地色。能生初禪地眼識。此謂是處。問曰。云何余處。答曰。生欲界中。初禪地眼見欲界色。彼初禪地眼欲界色。能生初禪地眼識。復生欲界。二禪地眼見欲界色。彼二禪地眼欲界色。能生初禪地眼識。二禪地眼見初禪地色。彼二禪地眼初禪地色。能生初禪地眼識。二禪地眼見二禪地色。彼二禪地眼二禪地色。能生初禪地眼識。復生欲界。三禪地眼見欲界色。彼三禪地眼欲界色。能生初禪地眼識。三禪地眼見初禪地色。彼三禪地眼初禪地色。能生初禪地眼識。三禪地眼見二禪地色。彼三禪地眼二禪地色。能生初禪地眼識。三禪地眼見三禪地色。彼三禪地眼三禪地色。能生初禪地眼識。復生欲界。四禪地眼見欲界色。彼四禪地眼欲界色。能生初禪地眼識。四禪地眼見初禪地色。彼四禪地眼初禪地色。能生初禪地眼識四禪地眼見二禪地色。彼四禪地眼二禪地色。能生初禪地眼識。四禪地眼見三禪地色。彼四禪地眼三禪地色。能生初禪地眼識。四禪地眼見四禪地色。彼四禪地眼四禪地色。能生初禪地眼識。是謂生欲界。如生欲界。生初禪二禪三禪四禪亦爾。是謂余處。頗有餘處繫在眼余處繫在色。余處繫在能生眼識耶。答曰。有生欲界。二禪地眼見欲界色
【現代漢語翻譯】 現代漢語譯本 色（Rūpa，形態）。能生欲界（Kāmadhātu， desire realm）眼識。生初禪（Prathama Dhyana，first dhyana）中。初禪地眼見初禪地色。彼初禪地眼初禪地色。能生初禪地眼識。此謂是處。問曰。云何余處。答曰。生欲界中。初禪地眼見欲界色。彼初禪地眼欲界色。能生初禪地眼識。復生欲界。二禪（Dvitīya Dhyāna，second dhyana）地眼見欲界色。彼二禪地眼欲界色。能生初禪地眼識。二禪地眼見初禪地色。彼二禪地眼初禪地色。能生初禪地眼識。二禪地眼見二禪地色。彼二禪地眼二禪地色。能生初禪地眼識。復生欲界。三禪（Tritīya Dhyāna，third dhyana）地眼見欲界色。彼三禪地眼欲界色。能生初禪地眼識。三禪地眼見初禪地色。彼三禪地眼初禪地色。能生初禪地眼識。三禪地眼見二禪地色。彼三禪地眼二禪地色。能生初禪地眼識。三禪地眼見三禪地色。彼三禪地眼三禪地色。能生初禪地眼識。復生欲界。四禪（Chaturtha Dhyana，fourth dhyana）地眼見欲界色。彼四禪地眼欲界色。能生初禪地眼識。四禪地眼見初禪地色。彼四禪地眼初禪地色。能生初禪地眼識。四禪地眼見二禪地色。彼四禪地眼二禪地色。能生初禪地眼識。四禪地眼見三禪地色。彼四禪地眼三禪地色。能生初禪地眼識。四禪地眼見四禪地色。彼四禪地眼四禪地色。能生初禪地眼識。是謂生欲界。如生欲界。生初禪二禪三禪四禪亦爾。是謂余處。頗有餘處繫在眼余處繫在色。余處繫在能生眼識耶。答曰。有生欲界。二禪地眼見欲界色
【English Translation】 English version Rūpa (form). It can generate eye consciousness in the Kāmadhātu (desire realm). Born in the first Dhyana (Prathama Dhyana, first dhyana). The eye of the first Dhyana sees the rūpa of the first Dhyana. The eye of the first Dhyana and the rūpa of the first Dhyana can generate the eye consciousness of the first Dhyana. This is called 'the place'. Question: What is 'the other place'? Answer: Born in the Kāmadhātu. The eye of the first Dhyana sees the rūpa of the Kāmadhātu. The eye of the first Dhyana and the rūpa of the Kāmadhātu can generate the eye consciousness of the first Dhyana. Again, born in the Kāmadhātu. The eye of the second Dhyana (Dvitīya Dhyāna, second dhyana) sees the rūpa of the Kāmadhātu. The eye of the second Dhyana and the rūpa of the Kāmadhātu can generate the eye consciousness of the first Dhyana. The eye of the second Dhyana sees the rūpa of the first Dhyana. The eye of the second Dhyana and the rūpa of the first Dhyana can generate the eye consciousness of the first Dhyana. The eye of the second Dhyana sees the rūpa of the second Dhyana. The eye of the second Dhyana and the rūpa of the second Dhyana can generate the eye consciousness of the first Dhyana. Again, born in the Kāmadhātu. The eye of the third Dhyana (Tritīya Dhyāna, third dhyana) sees the rūpa of the Kāmadhātu. The eye of the third Dhyana and the rūpa of the Kāmadhātu can generate the eye consciousness of the first Dhyana. The eye of the third Dhyana sees the rūpa of the first Dhyana. The eye of the third Dhyana and the rūpa of the first Dhyana can generate the eye consciousness of the first Dhyana. The eye of the third Dhyana sees the rūpa of the second Dhyana. The eye of the third Dhyana and the rūpa of the second Dhyana can generate the eye consciousness of the first Dhyana. The eye of the third Dhyana sees the rūpa of the third Dhyana. The eye of the third Dhyana and the rūpa of the third Dhyana can generate the eye consciousness of the first Dhyana. Again, born in the Kāmadhātu. The eye of the fourth Dhyana (Chaturtha Dhyana, fourth dhyana) sees the rūpa of the Kāmadhātu. The eye of the fourth Dhyana and the rūpa of the Kāmadhātu can generate the eye consciousness of the first Dhyana. The eye of the fourth Dhyana sees the rūpa of the first Dhyana. The eye of the fourth Dhyana and the rūpa of the first Dhyana can generate the eye consciousness of the first Dhyana. The eye of the fourth Dhyana sees the rūpa of the second Dhyana. The eye of the fourth Dhyana and the rūpa of the second Dhyana can generate the eye consciousness of the first Dhyana. The eye of the fourth Dhyana sees the rūpa of the third Dhyana. The eye of the fourth Dhyana and the rūpa of the third Dhyana can generate the eye consciousness of the first Dhyana. The eye of the fourth Dhyana sees the rūpa of the fourth Dhyana. The eye of the fourth Dhyana and the rūpa of the fourth Dhyana can generate the eye consciousness of the first Dhyana. This is called 'born in the Kāmadhātu'. Just as being born in the Kāmadhātu, so too with being born in the first, second, third, and fourth Dhyanas. This is called 'the other place'. Is there another place where the connection is in the eye, another place where the connection is in the rūpa, and another place where the connection is in the generation of eye consciousness? Answer: Yes, being born in the Kāmadhātu. The eye of the second Dhyana sees the rūpa of the Kāmadhātu.
。彼二禪地眼欲界色。能生初禪地眼識。復生欲界。三禪地眼見欲界色。彼三禪地眼欲界色。能生初禪地眼識。三禪地眼見二禪地色。彼三禪地眼二禪地色。能生初禪地眼識。復生欲界。四禪地眼見欲界色。彼四禪地眼欲界色。能生初禪地眼識。四禪地眼見二禪地色。彼四禪地眼二禪地色。能生初禪地眼識。四禪地眼見三禪地色。彼四禪地眼三禪地色。能生初禪地眼識。是謂生欲界。如生欲界。生初禪二禪三禪四禪亦爾。是謂余處繫在眼。余處繫在色。余處繫在能生眼識。頗有處繫在身。彼處亦繫在眼。亦繫在色。亦繫在能生眼識耶。答曰。或是處或余處。問曰。云何是處。答曰。生欲界。欲界眼見欲界色。彼欲界身欲界眼欲界色。能生欲界眼識。生初禪。初禪地眼見初禪地色。彼初禪地身初禪地眼初禪地色。能生初禪地眼識。是謂是處。問曰。余處系云何。答曰。生欲界。初禪地眼見欲界色。彼欲界身初禪地眼欲界色。能生初禪地眼識。初禪地眼見初禪地色。彼欲界身初禪地眼初禪地色。能生初禪地眼識。復生欲界。二禪地眼見欲界色。彼欲界身二禪地眼欲界色。能生初禪地眼識。二禪地眼見初禪地色。彼欲界身二禪地眼初禪地色。能生初禪地眼識。二禪地眼見二禪地色。彼欲界身二禪地眼二禪地色。能生初禪地眼
【現代漢語翻譯】 現代漢語譯本： 二禪定地的眼根觀看欲界（Kāmadhātu）的色法，能夠產生初禪定地的眼識。又能夠產生欲界的眼識。三禪定地的眼根觀看欲界的色法，這三禪定地的眼根和欲界的色法，能夠產生初禪定地的眼識。三禪定地的眼根觀看二禪定地的色法，這三禪定地的眼根和二禪定地的色法，能夠產生初禪定地的眼識，又能夠產生欲界的眼識。四禪定地的眼根觀看欲界的色法，這四禪定地的眼根和欲界的色法，能夠產生初禪定地的眼識。四禪定地的眼根觀看二禪定地的色法，這四禪定地的眼根和二禪定地的色法，能夠產生初禪定地的眼識。四禪定地的眼根觀看三禪定地的色法，這四禪定地的眼根和三禪定地的色法，能夠產生初禪定地的眼識。這叫做在其他處所繫縛于眼根。如同在其他處所產生欲界一樣，在其他處所產生初禪、二禪、三禪、四禪也是如此。這叫做在其他處所繫縛於色法。在其他處所繫縛于能夠產生眼識的事物。有沒有某個處所繫縛于身根，那個處所也繫縛于眼根，也繫縛於色法，也繫縛于能夠產生眼識的事物呢？回答說：或者是在同一個處所，或者是在不同的處所。問：什麼是同一個處所呢？回答說：在欲界產生。欲界的眼根觀看欲界的色法，這欲界的身根、欲界的眼根、欲界的色法，能夠產生欲界的眼識。在初禪產生。初禪定地的眼根觀看初禪定地的色法，這初禪定地的身根、初禪定地的眼根、初禪定地的色法，能夠產生初禪定地的眼識。這叫做在同一個處所。問：在不同處所的繫縛是怎樣的呢？回答說：在欲界產生。初禪定地的眼根觀看欲界的色法，這欲界的身根、初禪定地的眼根、欲界的色法，能夠產生初禪定地的眼識。初禪定地的眼根觀看初禪定地的色法，這欲界的身根、初禪定地的眼根、初禪定地的色法，能夠產生初禪定地的眼識，又能夠產生欲界的眼識。二禪定地的眼根觀看欲界的色法，這欲界的身根、二禪定地的眼根、欲界的色法，能夠產生初禪定地的眼識。二禪定地的眼根觀看初禪定地的色法，這欲界的身根、二禪定地的眼根、初禪定地的色法，能夠產生初禪定地的眼識。二禪定地的眼根觀看二禪定地的色法，這欲界的身根、二禪定地的眼根、二禪定地的色法，能夠產生初禪定地的眼
【English Translation】 English version: The eye faculty of the second Dhyana (Jhāna) realm, perceiving forms of the desire realm (Kāmadhātu), can give rise to eye-consciousness of the first Dhyana realm. It can also give rise to eye-consciousness of the desire realm. The eye faculty of the third Dhyana realm, perceiving forms of the desire realm, this eye faculty of the third Dhyana realm and the forms of the desire realm can give rise to eye-consciousness of the first Dhyana realm. The eye faculty of the third Dhyana realm, perceiving forms of the second Dhyana realm, this eye faculty of the third Dhyana realm and the forms of the second Dhyana realm can give rise to eye-consciousness of the first Dhyana realm, and also give rise to eye-consciousness of the desire realm. The eye faculty of the fourth Dhyana realm, perceiving forms of the desire realm, this eye faculty of the fourth Dhyana realm and the forms of the desire realm can give rise to eye-consciousness of the first Dhyana realm. The eye faculty of the fourth Dhyana realm, perceiving forms of the second Dhyana realm, this eye faculty of the fourth Dhyana realm and the forms of the second Dhyana realm can give rise to eye-consciousness of the first Dhyana realm. The eye faculty of the fourth Dhyana realm, perceiving forms of the third Dhyana realm, this eye faculty of the fourth Dhyana realm and the forms of the third Dhyana realm can give rise to eye-consciousness of the first Dhyana realm. This is called being bound to the eye faculty in other places. Just as the desire realm is produced in other places, so too are the first, second, third, and fourth Dhyanas produced in other places. This is called being bound to forms in other places. Being bound to things that can produce eye-consciousness in other places. Is there any place bound to the body faculty, that place also bound to the eye faculty, also bound to forms, also bound to things that can produce eye-consciousness? The answer is: either in the same place or in different places. Question: What is the same place? Answer: Being born in the desire realm. The eye faculty of the desire realm perceiving forms of the desire realm, this body faculty of the desire realm, eye faculty of the desire realm, and forms of the desire realm can give rise to eye-consciousness of the desire realm. Being born in the first Dhyana. The eye faculty of the first Dhyana realm perceiving forms of the first Dhyana realm, this body faculty of the first Dhyana realm, eye faculty of the first Dhyana realm, and forms of the first Dhyana realm can give rise to eye-consciousness of the first Dhyana realm. This is called being in the same place. Question: What is the binding in different places like? Answer: Being born in the desire realm. The eye faculty of the first Dhyana realm perceiving forms of the desire realm, this body faculty of the desire realm, eye faculty of the first Dhyana realm, and forms of the desire realm can give rise to eye-consciousness of the first Dhyana realm. The eye faculty of the first Dhyana realm perceiving forms of the first Dhyana realm, this body faculty of the desire realm, eye faculty of the first Dhyana realm, and forms of the first Dhyana realm can give rise to eye-consciousness of the first Dhyana realm, and also give rise to eye-consciousness of the desire realm. The eye faculty of the second Dhyana realm perceiving forms of the desire realm, this body faculty of the desire realm, eye faculty of the second Dhyana realm, and forms of the desire realm can give rise to eye-consciousness of the first Dhyana realm. The eye faculty of the second Dhyana realm perceiving forms of the first Dhyana realm, this body faculty of the desire realm, eye faculty of the second Dhyana realm, and forms of the first Dhyana realm can give rise to eye-consciousness of the first Dhyana realm. The eye faculty of the second Dhyana realm perceiving forms of the second Dhyana realm, this body faculty of the desire realm, eye faculty of the second Dhyana realm, and forms of the second Dhyana realm can give rise to eye-consciousness of the first Dhyana
識。復生欲界。三禪地眼見欲界色。彼欲界身三禪地眼欲界色。能生初禪地眼識。三禪地眼見初禪地色。彼欲界身三禪地眼初禪地色。能生初禪地眼識。三禪地眼見二禪地色。彼欲界身三禪地眼三禪地色。能生初禪地眼識。三禪地眼見三禪地色。彼欲界身三禪地眼三禪地色。能生初禪地眼識。復生欲界。四禪地眼見欲界色。彼欲界身四禪地眼欲界色。能生初禪地眼識。四禪地眼見初禪地色。彼欲界身四禪地眼初禪地色。能生初禪地眼識。四禪地眼見二禪地色。彼欲界身四禪地眼二禪地色。能生初禪地眼識。四禪地眼見三禪地色。彼欲界身四禪地眼三禪地色。能生初禪地眼識。四禪地眼見四禪地色。彼欲界身四禪地眼四禪地色。能生初禪地眼識。是謂生欲界。如生欲界。生初禪二禪三禪四禪亦爾。是謂余處。頗有餘處繫在身。亦余處繫在眼。亦余處繫在色。亦余處繫在能生眼識耶。答曰。有生欲界。三禪地眼見二禪地色。彼欲界身三禪地眼二禪地色。能生初禪地眼識。復生欲界。四禪地眼見二禪地色。彼欲界身四禪地眼二禪地色。能生初禪地眼識。四禪地眼見三禪地色。彼欲界身四禪地眼三禪地色。能生初禪地眼識。是謂生欲界。生二禪。三禪地眼見欲界色。彼二禪地身三禪地眼欲界色。能生初禪地眼識。復生二禪。四
【現代漢語翻譯】 現代漢語譯本 識。又如果轉生到欲界（Kāmadhātu，指眾生因有情慾而輪迴的世界），以三禪地（Tṛtīya Dhyāna，色界第三禪天）的眼見欲界色。那欲界之身，以三禪地的眼見欲界色，能生起初禪地（Prathama Dhyāna，色界第一禪天）的眼識。以三禪地的眼見初禪地的色。那欲界之身，以三禪地的眼見初禪地的色，能生起初禪地的眼識。以三禪地的眼見二禪地（Dvitīya Dhyāna，色界第二禪天）的色。那欲界之身，以三禪地的眼見二禪地的色，能生起初禪地的眼識。以三禪地的眼見三禪地的色。那欲界之身，以三禪地的眼見三禪地的色，能生起初禪地的眼識。又如果轉生到欲界，以四禪地（Caturtha Dhyāna，色界第四禪天）的眼見欲界色。那欲界之身，以四禪地的眼見欲界色，能生起初禪地的眼識。以四禪地的眼見初禪地的色。那欲界之身，以四禪地的眼見初禪地的色，能生起初禪地的眼識。以四禪地的眼見二禪地的色。那欲界之身，以四禪地的眼見二禪地的色，能生起初禪地的眼識。以四禪地的眼見三禪地的色。那欲界之身，以四禪地的眼見三禪地的色，能生起初禪地的眼識。以四禪地的眼見四禪地的色。那欲界之身，以四禪地的眼見四禪地的色，能生起初禪地的眼識。這叫做轉生欲界。如同轉生欲界，轉生到初禪、二禪、三禪、四禪也是一樣。這叫做其餘之處。是否還有其餘之處繫縛于身，也有其餘之處繫縛于眼，也有其餘之處繫縛於色，也有其餘之處繫縛于能生眼識呢？回答說：有。如果轉生到欲界，以三禪地的眼見二禪地的色。那欲界之身，以三禪地的眼見二禪地的色，能生起初禪地的眼識。又如果轉生到欲界，以四禪地的眼見二禪地的色。那欲界之身，以四禪地的眼見二禪地的色，能生起初禪地的眼識。以四禪地的眼見三禪地的色。那欲界之身，以四禪地的眼見三禪地的色，能生起初禪地的眼識。這叫做轉生欲界。轉生到二禪，以三禪地的眼見欲界色。那二禪地之身，以三禪地的眼見欲界色，能生起初禪地的眼識。又如果轉生到二禪，以四
【English Translation】 English version Consciousness. Furthermore, being born into the Kāmadhātu (desire realm, the world where beings are reborn due to their desires), with the eye of the Tṛtīya Dhyāna (third dhyana heaven in the Rūpadhātu), one sees the form of the Kāmadhātu. That body in the Kāmadhātu, with the eye of the Tṛtīya Dhyāna seeing the form of the Kāmadhātu, can generate the eye-consciousness of the Prathama Dhyāna (first dhyana heaven in the Rūpadhātu). With the eye of the Tṛtīya Dhyāna, one sees the form of the Prathama Dhyāna. That body in the Kāmadhātu, with the eye of the Tṛtīya Dhyāna seeing the form of the Prathama Dhyāna, can generate the eye-consciousness of the Prathama Dhyāna. With the eye of the Tṛtīya Dhyāna, one sees the form of the Dvitīya Dhyāna (second dhyana heaven in the Rūpadhātu). That body in the Kāmadhātu, with the eye of the Tṛtīya Dhyāna seeing the form of the Dvitīya Dhyāna, can generate the eye-consciousness of the Prathama Dhyāna. With the eye of the Tṛtīya Dhyāna, one sees the form of the Tṛtīya Dhyāna. That body in the Kāmadhātu, with the eye of the Tṛtīya Dhyāna seeing the form of the Tṛtīya Dhyāna, can generate the eye-consciousness of the Prathama Dhyāna. Furthermore, being born into the Kāmadhātu, with the eye of the Caturtha Dhyāna (fourth dhyana heaven in the Rūpadhātu), one sees the form of the Kāmadhātu. That body in the Kāmadhātu, with the eye of the Caturtha Dhyāna seeing the form of the Kāmadhātu, can generate the eye-consciousness of the Prathama Dhyāna. With the eye of the Caturtha Dhyāna, one sees the form of the Prathama Dhyāna. That body in the Kāmadhātu, with the eye of the Caturtha Dhyāna seeing the form of the Prathama Dhyāna, can generate the eye-consciousness of the Prathama Dhyāna. With the eye of the Caturtha Dhyāna, one sees the form of the Dvitīya Dhyāna. That body in the Kāmadhātu, with the eye of the Caturtha Dhyāna seeing the form of the Dvitīya Dhyāna, can generate the eye-consciousness of the Prathama Dhyāna. With the eye of the Caturtha Dhyāna, one sees the form of the Tṛtīya Dhyāna. That body in the Kāmadhātu, with the eye of the Caturtha Dhyāna seeing the form of the Tṛtīya Dhyāna, can generate the eye-consciousness of the Prathama Dhyāna. With the eye of the Caturtha Dhyāna, one sees the form of the Caturtha Dhyāna. That body in the Kāmadhātu, with the eye of the Caturtha Dhyāna seeing the form of the Caturtha Dhyāna, can generate the eye-consciousness of the Prathama Dhyāna. This is called being born into the Kāmadhātu. Just as being born into the Kāmadhātu, so too is being born into the Prathama Dhyāna, Dvitīya Dhyāna, Tṛtīya Dhyāna, and Caturtha Dhyāna. This is called the remaining places. Are there any remaining places bound to the body, also remaining places bound to the eye, also remaining places bound to form, also remaining places bound to that which can generate eye-consciousness? The answer is: yes. If being born into the Kāmadhātu, with the eye of the Tṛtīya Dhyāna, one sees the form of the Dvitīya Dhyāna. That body in the Kāmadhātu, with the eye of the Tṛtīya Dhyāna seeing the form of the Dvitīya Dhyāna, can generate the eye-consciousness of the Prathama Dhyāna. Furthermore, being born into the Kāmadhātu, with the eye of the Caturtha Dhyāna, one sees the form of the Dvitīya Dhyāna. That body in the Kāmadhātu, with the eye of the Caturtha Dhyāna seeing the form of the Dvitīya Dhyāna, can generate the eye-consciousness of the Prathama Dhyāna. With the eye of the Caturtha Dhyāna, one sees the form of the Tṛtīya Dhyāna. That body in the Kāmadhātu, with the eye of the Caturtha Dhyāna seeing the form of the Tṛtīya Dhyāna, can generate the eye-consciousness of the Prathama Dhyāna. This is called being born into the Kāmadhātu. Being born into the Dvitīya Dhyāna, with the eye of the Tṛtīya Dhyāna, one sees the form of the Kāmadhātu. That body in the Dvitīya Dhyāna, with the eye of the Tṛtīya Dhyāna seeing the form of the Kāmadhātu, can generate the eye-consciousness of the Prathama Dhyāna. Furthermore, being born into the Dvitīya Dhyāna, with the eye of the Catur
禪地眼見欲界色。彼二禪地身四禪地眼欲界色。能生初禪地眼識。四禪地眼見三禪地色。彼二禪地身四禪地眼三禪地色。能生初禪地眼識。是謂生二禪。如生二禪。三禪亦爾。是謂余處。如眼界色界眼識界說已。耳界聲界耳識界亦爾。頗有處繫在鼻。彼處亦繫在香。彼處亦繫在能生鼻識耶。答曰。有欲界鼻欲界香。能生欲界鼻識。如鼻界香界鼻識界說已。舌界味界舌識界亦爾。頗有處繫在身。彼處亦繫在細滑。彼處亦繫在能生身識耶。答曰。或是處或余處。問曰。云何是處。答曰。生欲界覺欲界細滑。彼欲界身欲界細滑。能生欲界身識。生初禪覺初禪地細滑。彼初禪地身初禪地細滑。能生初禪地身識。是謂是處。問曰。云何余處。答曰。生二禪覺二禪地細滑。彼二禪地身二禪地細滑。能生初禪地身識。生三禪覺三禪地細滑。彼三禪地身三禪地細滑。能生初禪地身識。生四禪覺四禪地細滑。彼四禪地身四禪地細滑。能生初禪地身識。謂細滑能覺自地非覺他地。是謂余處。頗有處繫在意彼處亦繫在法。彼處亦繫在能生意識耶。答曰。或是處或余處。問曰。云何是處。答曰。生欲界中知欲界法。彼欲界意欲界法。能生欲界意識。如是至生有想無想地知有想無想地法。彼有想無想地意有想無想地法。能生有想無想地意識。此謂
【現代漢語翻譯】 現代漢語譯本 以禪定之眼觀察欲界之色。二禪定境之身和四禪定境之眼，觀察欲界之色，能夠產生初禪定境的眼識。四禪定境之眼觀察三禪定境之色。二禪定境之身和四禪定境之眼，觀察三禪定境之色，能夠產生初禪定境的眼識。這稱為生於二禪。如同生於二禪一樣，三禪也是如此。這稱為其他處所。如同眼界、眼識界所說的那樣，耳界、聲界、耳識界也是如此。 是否有處所與鼻相關聯，該處所也與香相關聯，該處所也能產生鼻識呢？回答是：有。欲界之鼻和欲界之香，能夠產生欲界之鼻識。如同鼻界、香界、鼻識界所說的那樣，舌界、味界、舌識界也是如此。 是否有處所與身相關聯，該處所也與細滑相關聯，該處所也能產生身識呢？回答是：或是此處，或是其他處所。問：什麼是此處？答：生於欲界，覺知欲界之細滑。欲界之身和欲界之細滑，能夠產生欲界之身識。生於初禪，覺知初禪定境之細滑。初禪定境之身和初禪定境之細滑，能夠產生初禪定境之身識。這稱為此處。問：什麼是其他處所？答：生於二禪，覺知二禪定境之細滑。二禪定境之身和二禪定境之細滑，能夠產生初禪定境之身識。生於三禪，覺知三禪定境之細滑。三禪定境之身和三禪定境之細滑，能夠產生初禪定境之身識。生於四禪，覺知四禪定境之細滑。四禪定境之身和四禪定境之細滑，能夠產生初禪定境之身識。這是因為細滑只能覺知自身所處的禪定境界，而不能覺知其他禪定境界。這稱為其他處所。是否有處所與意相關聯，該處所也與法相關聯，該處所也能產生意識呢？回答是：或是此處，或是其他處所。問：什麼是此處？答：生於欲界之中，知曉欲界之法。欲界之意和欲界之法，能夠產生欲界之意識。如此乃至生於有想無想地（Bhavasankha-nasankha-ayatana） ，知曉有想無想地之法。有想無想地之意和有想無想地之法，能夠產生有想無想地之意識。這稱為此處。
【English Translation】 English version The eye in the meditative state (dhyana) sees the form of the desire realm (Kama-dhatu). The body in the second dhyana state and the eye in the fourth dhyana state, seeing the form of the desire realm, can generate the eye-consciousness of the first dhyana state. The eye in the fourth dhyana state sees the form of the third dhyana state. The body in the second dhyana state and the eye in the fourth dhyana state, seeing the form of the third dhyana state, can generate the eye-consciousness of the first dhyana state. This is called being born in the second dhyana. Just as being born in the second dhyana, so too is the third dhyana. This is called another place. Just as it has been said about the eye-sphere (caksu-dhatu), eye-consciousness-sphere (caksu-vijnana-dhatu), so too are the ear-sphere (srota-dhatu), sound-sphere (sabda-dhatu), and ear-consciousness-sphere (srota-vijnana-dhatu). Is there a place related to the nose, and is that place also related to smell, and can that place also generate nose-consciousness? The answer is: Yes. The nose of the desire realm and the smell of the desire realm can generate the nose-consciousness of the desire realm. Just as it has been said about the nose-sphere (ghrana-dhatu), smell-sphere (gandha-dhatu), and nose-consciousness-sphere (ghrana-vijnana-dhatu), so too are the tongue-sphere (jihva-dhatu), taste-sphere (rasa-dhatu), and tongue-consciousness-sphere (jihva-vijnana-dhatu). Is there a place related to the body, and is that place also related to smoothness, and can that place also generate body-consciousness? The answer is: either it is this place, or it is another place. Question: What is 'this place'? Answer: Being born in the desire realm, perceiving the smoothness of the desire realm. The body of the desire realm and the smoothness of the desire realm can generate the body-consciousness of the desire realm. Being born in the first dhyana, perceiving the smoothness of the first dhyana state. The body of the first dhyana state and the smoothness of the first dhyana state can generate the body-consciousness of the first dhyana state. This is called 'this place'. Question: What is 'another place'? Answer: Being born in the second dhyana, perceiving the smoothness of the second dhyana state. The body of the second dhyana state and the smoothness of the second dhyana state can generate the body-consciousness of the first dhyana state. Being born in the third dhyana, perceiving the smoothness of the third dhyana state. The body of the third dhyana state and the smoothness of the third dhyana state can generate the body-consciousness of the first dhyana state. Being born in the fourth dhyana, perceiving the smoothness of the fourth dhyana state. The body of the fourth dhyana state and the smoothness of the fourth dhyana state can generate the body-consciousness of the first dhyana state. This is because smoothness can only perceive the dhyana state it is in, and cannot perceive other dhyana states. This is called 'another place'. Is there a place related to the mind (manas), and is that place also related to the dharma (dhamma), and can that place also generate consciousness (vijnana)? The answer is: either it is 'this place', or it is 'another place'. Question: What is 'this place'? Answer: Being born in the desire realm, knowing the dharma of the desire realm. The mind of the desire realm and the dharma of the desire realm can generate the consciousness of the desire realm. Thus, even being born in the sphere of neither perception nor non-perception (Bhavasankha-nasankha-ayatana), knowing the dharma of the sphere of neither perception nor non-perception. The mind of the sphere of neither perception nor non-perception and the dharma of the sphere of neither perception nor non-perception can generate the consciousness of the sphere of neither perception nor non-perception. This is called 'this place'.
是處。問曰。余處云何。答曰。生欲界中知初禪地法。彼欲界意初禪地意識法。或三界系或不繫。初禪次第知欲界法。彼初禪地意欲界意識法。或初禪地或至有想地無想地。彼生欲界中知二禪地法。彼欲界意二禪地意識法。或三界系或不繫。二禪次第知欲界法。彼二禪地意欲界意識法。或二禪地或至有想無想地。彼生欲界中知三禪地法。彼欲界意三禪地意識法。或三界系或不繫。三禪次第知欲界法。彼三禪地意欲界意識法。或三禪地或至有想無想地。彼生欲界中知四禪地法。彼欲界意四禪地意識法。或三界系或不繫。四禪次第知欲界法彼四禪地意欲界意識法。或四禪地或至有想無想地。彼生欲界中知虛空地法。彼欲界意虛空地意識法。或三界系或不繫。虛空處次第知欲界法。彼虛空地意欲界意識法。或虛空地或至有想無想地。彼生欲界中知識地法。彼欲界意識地意識法。或三界系或不繫。識處次第知欲界法。彼識地意欲界意識法。或識地或至有想無想地。彼生欲界中知不用地法。彼欲界意不用地意識法。或三界系或不繫。不用處次第知欲界法。彼不用地意欲界意識法。或不用地或有想無想地。彼生欲界中知有想無想地法。彼欲界意有想無想地意識法。或三界系或不繫。有想無想處次第知欲界法。彼有想無想地意欲界意
識法。有想無想地。是謂生欲界中。生初禪中知二禪地法。彼初禪地意二禪地意識法。或三界系或不繫。二禪次第知初禪地法。彼二禪地意初禪地意識法。或初禪地或至有想無想地。彼生初禪中知三禪地法。彼初禪地意三禪地意識法。或三界系或不繫。三禪次第知初禪地法。彼三禪地意初禪地意識法。或初禪地或至有想無想地。彼生初禪中知四禪地法。彼初禪地意四禪地意識法。或三界系或不繫。四禪次第知初禪地法彼四禪地意初禪意識法。或初禪地或至有想無想地。彼生初禪中知空處地識處不用處有想無想處地法。彼初禪地意有想無想地意識法。或三界系或不繫。有想無想次第知初禪地法。彼有想無想地意初禪地意識法。或初禪地或至有想無想處地。是謂生初禪。如生初禪。至生有想無想處亦爾。此說是生。問曰。云何正受。答曰。欲界善心次第初禪正受。彼欲界意初禪意識法。或三界系或不繫。初禪次第二禪正受順。彼初禪意二禪意識法。或三界系或不繫。從二禪初禪正受逆。彼二禪意初禪意識法。或初禪地或至有想無想處地初禪次第三禪正受順起。彼初禪意三禪意識法。或三界系或不繫。從三禪起初禪正受逆超。彼三禪意初禪意識法。或初禪地或至有想無想地。二禪次第三禪正受順。彼二禪意三禪意識法。或三
【現代漢語翻譯】 現代漢語譯本 辨識法（Dharma）。處於有想無想地（Bhava-agga-sanna-nasannayatana，非想非非想處），這被稱為生於欲界（Kāmadhātu）。生於初禪（Prathama Dhyana）中，知曉二禪（Dvitīya Dhyāna）的法。那初禪的意（Manas）是二禪的意識（Vijñāna）。或者屬於三界（Trailokya）所繫縛，或者不屬於。從二禪次第知曉初禪的法。那二禪的意是初禪的意識。或者屬於初禪，或者直至有想無想地。那生於初禪中，知曉三禪（Tritīya Dhyāna）的法。那初禪的意是三禪的意識。或者屬於三界所繫縛，或者不屬於。從三禪次第知曉初禪的法。那三禪的意是初禪的意識。或者屬於初禪，或者直至有想無想地。那生於初禪中，知曉四禪（Chaturtha Dhyana）的法。那初禪的意是四禪的意識。或者屬於三界所繫縛，或者不屬於。從四禪次第知曉初禪的法。那四禪的意是初禪的意識。或者屬於初禪，或者直至有想無想地。那生於初禪中，知曉空無邊處（Ākāśānantyāyatana）、識無邊處（Vijñānānantyāyatana）、無所有處（Ākiṃcanyāyatana）、有想無想處（Naivasaṃjñānāsaṃjñāyatana）的法。那初禪的意是有想無想地的意識。或者屬於三界所繫縛，或者不屬於。從有想無想次第知曉初禪的法。那有想無想地的意是初禪的意識。或者屬於初禪，或者直至有想無想處地。這被稱為生於初禪。如同生於初禪，直至生於有想無想處也是如此。這被稱為『生』。問：什麼是正受（Samāpatti）？答：欲界的善心次第進入初禪正受。那欲界的意是初禪的意識。或者屬於三界所繫縛，或者不屬於。從初禪次第進入二禪正受（Anuloma）。那初禪的意是二禪的意識。或者屬於三界所繫縛，或者不屬於。從二禪逆向進入初禪正受（Pratiloma）。那二禪的意是初禪的意識。或者屬於初禪，或者直至有想無想處地。從初禪次第順向進入三禪正受。那初禪的意是三禪的意識。或者屬於三界所繫縛，或者不屬於。從三禪逆向進入初禪正受。那三禪的意是初禪的意識。或者屬於初禪，或者直至有想無想地。從二禪次第順向進入三禪正受。那二禪的意是三禪的意識。或者屬於三
【English Translation】 English version Discerning the Dharma. Being in the Realm of Neither Perception nor Non-Perception (Bhava-agga-sanna-nasannayatana), this is called being born in the Desire Realm (Kāmadhātu). Being born in the First Dhyana (Prathama Dhyana), knowing the Dharma of the Second Dhyana (Dvitīya Dhyāna). The mind (Manas) of that First Dhyana is the consciousness (Vijñāna) of the Second Dhyana. It is either bound by the Three Realms (Trailokya) or not. Sequentially knowing the Dharma of the First Dhyana from the Second Dhyana. The mind of that Second Dhyana is the consciousness of the First Dhyana. It either belongs to the First Dhyana or extends to the Realm of Neither Perception nor Non-Perception. Being born in the First Dhyana, knowing the Dharma of the Third Dhyana (Tritīya Dhyāna). The mind of that First Dhyana is the consciousness of the Third Dhyana. It is either bound by the Three Realms or not. Sequentially knowing the Dharma of the First Dhyana from the Third Dhyana. The mind of that Third Dhyana is the consciousness of the First Dhyana. It either belongs to the First Dhyana or extends to the Realm of Neither Perception nor Non-Perception. Being born in the First Dhyana, knowing the Dharma of the Fourth Dhyana (Chaturtha Dhyana). The mind of that First Dhyana is the consciousness of the Fourth Dhyana. It is either bound by the Three Realms or not. Sequentially knowing the Dharma of the First Dhyana from the Fourth Dhyana. The mind of that Fourth Dhyana is the consciousness of the First Dhyana. It either belongs to the First Dhyana or extends to the Realm of Neither Perception nor Non-Perception. Being born in the First Dhyana, knowing the Dharma of the Realm of Infinite Space (Ākāśānantyāyatana), the Realm of Infinite Consciousness (Vijñānānantyāyatana), the Realm of Nothingness (Ākiṃcanyāyatana), and the Realm of Neither Perception nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana). The mind of that First Dhyana is the consciousness of the Realm of Neither Perception nor Non-Perception. It is either bound by the Three Realms or not. Sequentially knowing the Dharma of the First Dhyana from the Realm of Neither Perception nor Non-Perception. The mind of that Realm of Neither Perception nor Non-Perception is the consciousness of the First Dhyana. It either belongs to the First Dhyana or extends to the Realm of Neither Perception nor Non-Perception. This is called being born in the First Dhyana. Just as being born in the First Dhyana, so too is being born in the Realm of Neither Perception nor Non-Perception. This is called 『birth』. Question: What is Right Absorption (Samāpatti)? Answer: The wholesome mind of the Desire Realm sequentially enters the Right Absorption of the First Dhyana. The mind of that Desire Realm is the consciousness of the First Dhyana. It is either bound by the Three Realms or not. Sequentially entering the Right Absorption of the Second Dhyana (Anuloma) from the First Dhyana. The mind of that First Dhyana is the consciousness of the Second Dhyana. It is either bound by the Three Realms or not. Reversely entering the Right Absorption of the First Dhyana (Pratiloma) from the Second Dhyana. The mind of that Second Dhyana is the consciousness of the First Dhyana. It either belongs to the First Dhyana or extends to the Realm of Neither Perception nor Non-Perception. Sequentially and progressively entering the Right Absorption of the Third Dhyana from the First Dhyana. The mind of that First Dhyana is the consciousness of the Third Dhyana. It is either bound by the Three Realms or not. Reversely entering the Right Absorption of the First Dhyana from the Third Dhyana. The mind of that Third Dhyana is the consciousness of the First Dhyana. It either belongs to the First Dhyana or extends to the Realm of Neither Perception nor Non-Perception. Sequentially and progressively entering the Right Absorption of the Third Dhyana from the Second Dhyana. The mind of that Second Dhyana is the consciousness of the Third Dhyana. It is either
界系或不繫。從三禪起二禪正受逆。彼三禪意二禪意識法。或二禪地或至有想無想地。二禪次第四禪正受順超。彼二禪意四禪意識法。或三界系或不繫。從四禪起二禪正受逆超。彼四禪意二禪意識法。或二禪或至有想無想處。三禪次第四禪正受順。彼三禪意四禪意識法。或三界系或不繫。從四禪起三禪正受逆。彼四禪意三禪意識法。或三禪地或至有想無想地。三禪次第虛空處正受順超。彼三禪意虛空處意識法。或三界系或不繫。從虛空處起三禪正受逆超。彼虛空處意三禪意識法。或三禪地或至有想無想地。四禪次第虛空處正受順。彼四禪意虛空處意識法。或三界系或不繫。從虛空處起四禪正受逆。彼虛空處意四禪意識法。或四禪地或至有想無想地。四禪次第識處正受順超。彼四禪意識處意識法。或三界系或不繫。從識處起四禪正受逆超。彼識處意四禪意識法。或四禪地或至有想無想地。虛空處次第識處正受順。彼虛空處意識處意識法。或三界系或不繫。從識處起虛空處正受逆。彼識處意虛空處意識法。或虛空處或至有想無想處。虛空處次第不用處正受順超。彼虛空處意不用處意識法。或三界系或不繫。從不用處起虛空處正受逆超。彼不用處意虛空處意識法。或虛空處或至有想無想地。識處次第不用處正受順彼識處意不
【現代漢語翻譯】 現代漢語譯本： 界系或不繫？從三禪（Dhyana of the Third Realm）起，二禪（Dhyana of the Second Realm）正受逆行。彼三禪的意，二禪的意識法。或是二禪地，或是至有想無想地。二禪次第，四禪（Dhyana of the Fourth Realm）正受順行超脫。彼二禪的意，四禪的意識法。或是三界系，或是不繫。從四禪起，二禪正受逆行超脫。彼四禪的意，二禪的意識法。或是二禪，或是至有想無想處。三禪次第，四禪正受順行。彼三禪的意，四禪的意識法。或是三界系，或是不繫。從四禪起，三禪正受逆行。彼四禪的意，三禪的意識法。或是三禪地，或是至有想無想地。三禪次第，虛空處（Realm of Infinite Space）正受順行超脫。彼三禪的意，虛空處的意識法。或是三界系，或是不繫。從虛空處起，三禪正受逆行超脫。彼虛空處的意，三禪的意識法。或是三禪地，或是至有想無想地。四禪次第，虛空處正受順行。彼四禪的意，虛空處的意識法。或是三界系，或是不繫。從虛空處起，四禪正受逆行。彼虛空處的意，四禪的意識法。或是四禪地，或是至有想無想地。四禪次第，識處（Realm of Infinite Consciousness）正受順行超脫。彼四禪的意，識處的意識法。或是三界系，或是不繫。從識處起，四禪正受逆行超脫。彼識處的意，四禪的意識法。或是四禪地，或是至有想無想地。虛空處次第，識處正受順行。彼虛空處的意，識處的意識法。或是三界系，或是不繫。從識處起，虛空處正受逆行。彼識處的意，虛空處的意識法。或是虛空處，或是至有想無想處。虛空處次第，不用處（Realm of Nothingness）正受順行超脫。彼虛空處的意，不用處的意識法。或是三界系，或是不繫。從不用處起，虛空處正受逆行超脫。彼不用處的意，虛空處的意識法。或是虛空處，或是至有想無想地。識處次第，不用處正受順行。彼識處的意，不……
【English Translation】 English version: Is it bound by realms or not? Starting from the Third Dhyana (Dhyana of the Third Realm), the Second Dhyana (Dhyana of the Second Realm) attains right concentration in reverse. The intention of that Third Dhyana is the consciousness-dharma of the Second Dhyana. It is either the realm of the Second Dhyana or reaches the realm of neither perception nor non-perception. In sequence from the Second Dhyana, the Fourth Dhyana (Dhyana of the Fourth Realm) attains right concentration in forward transcendence. The intention of that Second Dhyana is the consciousness-dharma of the Fourth Dhyana. It is either bound by the Three Realms or not bound. Starting from the Fourth Dhyana, the Second Dhyana attains right concentration in reverse transcendence. The intention of that Fourth Dhyana is the consciousness-dharma of the Second Dhyana. It is either the Second Dhyana or reaches the realm of neither perception nor non-perception. In sequence from the Third Dhyana, the Fourth Dhyana attains right concentration in forward progression. The intention of that Third Dhyana is the consciousness-dharma of the Fourth Dhyana. It is either bound by the Three Realms or not bound. Starting from the Fourth Dhyana, the Third Dhyana attains right concentration in reverse. The intention of that Fourth Dhyana is the consciousness-dharma of the Third Dhyana. It is either the realm of the Third Dhyana or reaches the realm of neither perception nor non-perception. In sequence from the Third Dhyana, the Realm of Infinite Space (Realm of Infinite Space) attains right concentration in forward transcendence. The intention of that Third Dhyana is the consciousness-dharma of the Realm of Infinite Space. It is either bound by the Three Realms or not bound. Starting from the Realm of Infinite Space, the Third Dhyana attains right concentration in reverse transcendence. The intention of that Realm of Infinite Space is the consciousness-dharma of the Third Dhyana. It is either the realm of the Third Dhyana or reaches the realm of neither perception nor non-perception. In sequence from the Fourth Dhyana, the Realm of Infinite Space attains right concentration in forward progression. The intention of that Fourth Dhyana is the consciousness-dharma of the Realm of Infinite Space. It is either bound by the Three Realms or not bound. Starting from the Realm of Infinite Space, the Fourth Dhyana attains right concentration in reverse. The intention of that Realm of Infinite Space is the consciousness-dharma of the Fourth Dhyana. It is either the realm of the Fourth Dhyana or reaches the realm of neither perception nor non-perception. In sequence from the Fourth Dhyana, the Realm of Infinite Consciousness (Realm of Infinite Consciousness) attains right concentration in forward transcendence. The intention of that Fourth Dhyana is the consciousness-dharma of the Realm of Infinite Consciousness. It is either bound by the Three Realms or not bound. Starting from the Realm of Infinite Consciousness, the Fourth Dhyana attains right concentration in reverse transcendence. The intention of that Realm of Infinite Consciousness is the consciousness-dharma of the Fourth Dhyana. It is either the realm of the Fourth Dhyana or reaches the realm of neither perception nor non-perception. In sequence from the Realm of Infinite Space, the Realm of Infinite Consciousness attains right concentration in forward progression. The intention of that Realm of Infinite Space is the consciousness-dharma of the Realm of Infinite Consciousness. It is either bound by the Three Realms or not bound. Starting from the Realm of Infinite Consciousness, the Realm of Infinite Space attains right concentration in reverse. The intention of that Realm of Infinite Consciousness is the consciousness-dharma of the Realm of Infinite Space. It is either the Realm of Infinite Space or reaches the realm of neither perception nor non-perception. In sequence from the Realm of Infinite Space, the Realm of Nothingness (Realm of Nothingness) attains right concentration in forward transcendence. The intention of that Realm of Infinite Space is the consciousness-dharma of the Realm of Nothingness. It is either bound by the Three Realms or not bound. Starting from the Realm of Nothingness, the Realm of Infinite Space attains right concentration in reverse transcendence. The intention of that Realm of Nothingness is the consciousness-dharma of the Realm of Infinite Space. It is either the Realm of Infinite Space or reaches the realm of neither perception nor non-perception. In sequence from the Realm of Infinite Consciousness, the Realm of Nothingness attains right concentration in forward progression. The intention of that Realm of Infinite Consciousness is not...
用處意識法。或三界系或不繫。從不用處起識處正受逆。彼不用處意識處意識法。或識處或至有想無想處識處次第有想無想處正受順超彼識處意有想無想處意識法。或三界系或不繫。從有想無想起識處正受逆超。彼有想無想處意識處意識法。或識處或至有想(無想處)。從不用處次第有想無想處正受順。彼不用處意有想無想處意識法。或三界系或不繫。從有想無想處起不用處正受逆。彼有想無想處意不用處意識法。或不用處或有想無想處。是謂正受。問曰。余正受云何。答曰。此設欲界四種變化意。一者初禪果。二者二禪果。三者三禪果。四者四禪果。初禪果變化心次第世俗初禪現在前。彼欲界意初禪意識法者。彼變化或六入或四。六者己心住。四者非己心住。世俗初禪次第初禪果欲界變化化。彼初禪地意欲界意識法者。變化或六入或四入。問曰。應有六。何故四。答曰。彼不化香味故。問曰。何以不化香味。答曰。莫令成就是故不化。更有說者。彼化香味但彼不成就。如女有女根男有男根。但彼不成就。如是彼化香味但不成就。如是說者必化香味。欲界二禪果變化心次第世俗二禪現在前。彼欲界意二禪意識法者。或六入或四。世俗二禪次第二禪果欲界變化化。彼二禪意欲界意識法者。變化六入。欲界三禪果變化心次
【現代漢語翻譯】 現代漢語譯本 用處意識法。或者屬於三界（欲界、色界、無色界）的繫縛，或者不屬於三界的繫縛。從『不用處』（指非禪定狀態）開始，到『識處』（四空定中的識無邊處）的正受，再逆向返回。那『不用處』的意識處，就是意識法。或者從『識處』，到『有想無想處』（非想非非想處），『識處』次第進入『有想無想處』的正受，再順向超越。那『識處』的意，『有想無想處』的意識法。或者屬於三界的繫縛，或者不屬於三界的繫縛。從『有想無想處』開始，到『識處』的正受，再逆向超越。那『有想無想處』的意識處，就是意識法。或者從『識處』，到『有想（無想處）』。從『不用處』次第進入『有想無想處』的正受，再順向返回。那『不用處』的意，『有想無想處』的意識法。或者屬於三界的繫縛，或者不屬於三界的繫縛。從『有想無想處』開始，到『不用處』的正受，再逆向返回。那『有想無想處』的意，『不用處』的意識法。或者『不用處』，或者『有想無想處』。這就是所謂的正受。 問：其他的正受是怎樣的呢？ 答：這裡假設欲界的四種變化意。第一種是初禪果，第二種是二禪果，第三種是三禪果，第四種是四禪果。初禪果的變化心，次第進入世俗初禪的現在。那欲界的意，初禪的意識法，那變化或者有六入（眼、耳、鼻、舌、身、意），或者有四入。六入是指自己的心安住于禪定，四入是指自己的心不安住于禪定。世俗初禪次第進入初禪果，欲界的變化。那初禪地的意，欲界的意識法，那變化或者有六入，或者有四入。 問：應該有六入，為什麼只有四入呢？ 答：因為他不變化香味。 問：為什麼不變化香味呢？ 答：爲了不讓它成就，所以不變化。還有一種說法是，他變化香味，但是不成就。就像女人有女根，男人有男根，但是不成就。這樣，他變化香味，但是不成就。這樣說的人，必定變化香味。欲界的二禪果變化心，次第進入世俗二禪的現在。那欲界的意，二禪的意識法，或者有六入，或者有四入。世俗二禪次第進入二禪果，欲界的變化。那二禪的意，欲界的意識法，變化六入。欲界的三禪果變化心次第
【English Translation】 English version Consciousness according to its usage. Either bound by the Three Realms (Desire Realm, Form Realm, Formless Realm) or unbound. Starting from the 'non-use place' (referring to a non-meditative state), to the 'sphere of consciousness' (the sphere of infinite consciousness in the Four Formless Realms) of correct reception, and then reversing back. The consciousness-place of that 'non-use place' is the consciousness-dharma. Or from the 'sphere of consciousness' to the 'sphere of neither perception nor non-perception' (the sphere of neither perception nor non-perception), the 'sphere of consciousness' sequentially enters the 'sphere of neither perception nor non-perception' of correct reception, and then transcends forward. The intention of that 'sphere of consciousness', the consciousness-dharma of the 'sphere of neither perception nor non-perception'. Either bound by the Three Realms or unbound. Starting from the 'sphere of neither perception nor non-perception' to the 'sphere of consciousness' of correct reception, and then transcending backward. The consciousness-place of that 'sphere of neither perception nor non-perception' is the consciousness-dharma. Or from the 'sphere of consciousness' to the 'sphere of having perception (and non-perception)'. From the 'non-use place' sequentially entering the 'sphere of neither perception nor non-perception' of correct reception, and then returning forward. The intention of that 'non-use place', the consciousness-dharma of the 'sphere of neither perception nor non-perception'. Either bound by the Three Realms or unbound. Starting from the 'sphere of neither perception nor non-perception' to the 'non-use place' of correct reception, and then returning backward. The intention of that 'sphere of neither perception nor non-perception', the consciousness-dharma of the 'non-use place'. Either the 'non-use place' or the 'sphere of neither perception nor non-perception'. This is what is called correct reception. Question: What are the other correct receptions like? Answer: Here, let's assume the four kinds of transformation-intentions of the Desire Realm. The first is the fruit of the First Dhyana (First Jhana), the second is the fruit of the Second Dhyana (Second Jhana), the third is the fruit of the Third Dhyana (Third Jhana), and the fourth is the fruit of the Fourth Dhyana (Fourth Jhana). The transformation-mind of the fruit of the First Dhyana sequentially enters the present of the mundane First Dhyana. That intention of the Desire Realm, the consciousness-dharma of the First Dhyana, that transformation either has six entrances (eye, ear, nose, tongue, body, mind) or four entrances. Six entrances refer to one's own mind abiding in meditation, four entrances refer to one's own mind not abiding in meditation. The mundane First Dhyana sequentially enters the transformation of the fruit of the First Dhyana, the Desire Realm. That intention of the First Dhyana ground, the consciousness-dharma of the Desire Realm, that transformation either has six entrances or four entrances. Question: There should be six entrances, why are there only four entrances? Answer: Because it does not transform fragrance and taste. Question: Why does it not transform fragrance and taste? Answer: In order not to let it be accomplished, therefore it does not transform. There is another saying that it transforms fragrance and taste, but it is not accomplished. Just like a woman has female organs and a man has male organs, but it is not accomplished. Thus, it transforms fragrance and taste, but it is not accomplished. Those who say this must transform fragrance and taste. The transformation-mind of the fruit of the Second Dhyana of the Desire Realm sequentially enters the present of the mundane Second Dhyana. That intention of the Desire Realm, the consciousness-dharma of the Second Dhyana, either has six entrances or four entrances. The mundane Second Dhyana sequentially enters the transformation of the fruit of the Second Dhyana, the Desire Realm. That intention of the Second Dhyana, the consciousness-dharma of the Desire Realm, transforms six entrances. The transformation-mind of the fruit of the Third Dhyana of the Desire Realm sequentially
第世俗三禪現在前。彼欲界意三禪意識法者。或六入或四。世俗三禪次第三禪果欲界變化化。彼三禪意欲界意識法者。變化六入。欲界四禪果變化心次第世俗四禪現在前。彼欲界意四禪意識法者。彼變化或六或四。世俗四禪次第四禪果欲界變化化。彼四禪意欲界意識法者。變化六入。此余正受也。問曰。若成就眼界彼亦成就色界耶。答曰。如是。若成就眼界彼亦成就色界。頗成就色界不成就眼界耶。答曰。有生欲界不得眼界。設得便失。不得者。生盲及處母胎卵膜漸厚。設得便失者。如眼界。若脫若腐若破若墮若挑若陷若瞟若曀若煙若塵。如是余患壞眼也。問曰。若成就眼界。彼亦成就眼識界耶。答曰。或成就眼界非眼識界。云何成就眼界非眼識界。答曰。生二禪三禪四禪。眼識界不現在前。是謂成就眼界非眼識界。云何成就眼識界非眼界耶。答曰。處胎卵膜漸厚。若生欲界不得眼根。設得便失。是謂成就眼識界非眼界。云何成就眼界亦成就眼識界耶。答曰。生欲界具諸根。亦生初禪及生二禪三禪四禪。眼識界現在前時。是謂成就眼界亦成就眼識界。云何不成就眼界。亦不成就眼識界耶。答曰。生無色界。是謂不成就眼界亦不成就眼識界。問曰。若成就色界。彼亦成就眼識界耶。答曰。或成就色界非成就眼識界。云何
【現代漢語翻譯】 現代漢語譯本： 當世俗三禪（Rūpadhātu Third Dhyāna，色界第三禪）現前時，彼欲界（Kāmadhātu，欲界）之意（mano，意）與三禪之意識法（vijñāna-dharma，意識之法）為何？或為六入（ṣaḍāyatana，六處）或為四（catu，四）。世俗三禪次第（anupubbena，次第）為三禪之果（phala，果報），于欲界變化（upapajjati，生起）。彼三禪之意與欲界之意識法為何？變化為六入。欲界四禪之果，變化心（upapatti-citta，結生心）次第，世俗四禪（Rūpadhātu Fourth Dhyāna，色界第四禪）現在前。彼欲界之意與四禪之意識法為何？彼變化或為六或為四。世俗四禪次第為四禪之果，于欲界變化。彼四禪之意與欲界之意識法為何？變化為六入。此為其餘正受（samāpatti，等至）也。 問：若成就眼界（cakkhāyatana，眼處），彼亦成就（此處原文缺失）耶？答：如是。若成就眼界，彼亦成就。頗有成就而不成就眼界耶？答：有。生於欲界而不得眼界，或設若得之而便失去。不得者，如生盲（jātyandha，天生盲人）及處於母胎卵膜漸厚之時。設得而便失去者，如眼界若脫、若腐、若破、若墮、若挑、若陷、若瞟、若曀、若煙、若塵。如是其餘患壞眼也。 問：若成就眼界，彼亦成就眼識界（cakkhuviññāṇadhātu，眼識界）耶？答：或成就眼界而非眼識界。云何成就眼界而非眼識界？答：生於二禪（Second Dhyāna，第二禪）、三禪、四禪，眼識界不現在前。是謂成就眼界而非眼識界。云何成就眼識界而非眼界耶？答：處於胎卵膜漸厚之時，若生欲界而不得眼根（cakkhundriya，眼根），設得便失。是謂成就眼識界而非眼界。云何成就眼界亦成就眼識界耶？答：生於欲界具諸根，亦生於初禪（First Dhyāna，初禪）及生於二禪、三禪、四禪，眼識界現在前時。是謂成就眼界亦成就眼識界。云何不成就眼界亦不成就眼識界耶？答：生於無（此處原文缺失）。是謂不成就眼界亦不成就眼識界。 問：若成就（此處原文缺失），彼亦成就眼識界耶？答：或成就而非成就眼識界。云何
【English Translation】 English version: When the mundane Third Dhyāna (Rūpadhātu Third Dhyāna) is present, what are the mind (mano) of the desire realm (Kāmadhātu) and the consciousness-dharmas (vijñāna-dharma) of the Third Dhyāna? They are either the six sense bases (ṣaḍāyatana) or four (catu). The mundane Third Dhyāna sequentially (anupubbena) results in the fruit (phala) of the Third Dhyāna, arising in the desire realm (upapajjati). What are the mind of that Third Dhyāna and the consciousness-dharmas of the desire realm? They transform into the six sense bases. The result of the Fourth Dhyāna of the desire realm, the rebirth-linking consciousness (upapatti-citta) sequentially, the mundane Fourth Dhyāna (Rūpadhātu Fourth Dhyāna) is present. What are the mind of that desire realm and the consciousness-dharmas of the Fourth Dhyāna? That transformation is either six or four. The mundane Fourth Dhyāna sequentially results in the fruit of the Fourth Dhyāna, arising in the desire realm. What are the mind of that Fourth Dhyāna and the consciousness-dharmas of the desire realm? They transform into the six sense bases. This is the remaining attainment (samāpatti). Question: If one possesses the eye-element (cakkhāyatana), does one also possess ** (missing in original text)? Answer: Yes. If one possesses the eye-element, one also possesses **. Is there anyone who possesses ** but does not possess the eye-element? Answer: Yes. Some are born in the desire realm but do not obtain the eye-element, or if they obtain it, they lose it. Those who do not obtain it are like those born blind (jātyandha) and those in the mother's womb when the amniotic membrane gradually thickens. Those who obtain it but lose it are like the eye-element being detached, decayed, broken, fallen out, plucked out, sunken, squinting, obscured, smoky, or dusty. Likewise, other ailments damage the eye. Question: If one possesses the eye-element, does one also possess the eye-consciousness element (cakkhuviññāṇadhātu)? Answer: One may possess the eye-element but not the eye-consciousness element. How does one possess the eye-element but not the eye-consciousness element? Answer: Being born in the Second Dhyāna, Third Dhyāna, or Fourth Dhyāna, the eye-consciousness element is not present. This is said to be possessing the eye-element but not the eye-consciousness element. How does one possess the eye-consciousness element but not the eye-element? Answer: Being in the womb when the amniotic membrane gradually thickens, or being born in the desire realm without obtaining the eye-faculty (cakkhundriya), or if obtaining it, losing it. This is said to be possessing the eye-consciousness element but not the eye-element. How does one possess the eye-element and also possess the eye-consciousness element? Answer: Being born in the desire realm with all faculties complete, or being born in the First Dhyāna, Second Dhyāna, Third Dhyāna, or Fourth Dhyāna, when the eye-consciousness element is present. This is said to be possessing the eye-element and also possessing the eye-consciousness element. How does one not possess the eye-element and also not possess the eye-consciousness element? Answer: Being born in the formless realms (Arupa). This is said to be not possessing the eye-element and also not possessing the eye-consciousness element. Question: If one possesses ** (missing in original text), does one also possess the eye-consciousness element? Answer: One may possess ** but not possess the eye-consciousness element. How?
成就色界非眼識界耶。答曰。生二禪三禪四禪。眼識界不現在前時。是謂成就色界非眼識界。云何成就眼識界非色界耶。答曰。此無也。云何成就色界亦成就眼識界耶。答曰。生欲界具諸根。亦生初禪及生二禪三禪四禪。眼識界現在前時。是謂成就色界亦成就眼識界。云何不成就色界亦不成就眼識界耶。答曰。生無色界。是謂不成就。色界亦不成就眼識界。問曰。若不成就色界。彼亦不成就眼界耶。答曰。如是。若不成就色界。彼亦不成就眼界頗不成就眼界非不色界耶。答曰。有生欲界不得眼根。設得便失。問曰。若不成就眼界。彼亦不成就眼識界耶。答曰。或不成就眼界非眼識界。云何不成就眼界非眼識界。答曰。處胎卵膜漸厚。若生欲界不得眼根。設得便失。是謂不成就眼界非眼識界云何不成就眼識界非不眼界。答曰。生二三四禪眼識界不現在前。是謂不成就眼識界非不眼界。云何不成就眼界眼識界。答曰。生無色界。是謂不成就眼界眼識界。云何非不成就眼界眼識界。答曰。生欲界具足眼根。生初禪亦生二三四禪。眼識界現在前。是謂非不成就眼界眼識界。問曰。若不成就色界彼亦不成就眼識界耶。答曰。如是若不成就色界彼亦不成就眼識界。頗不成就眼識界非不色界耶。答曰。有生二禪三禪四禪。眼識界不現
【現代漢語翻譯】 現代漢語譯本 成就非眼識界嗎？答：生於二禪、三禪、四禪時，眼識界不顯現，這稱為成就非眼識界。如何成就眼識界非呢？答：沒有這種情況。如何成就也成就眼識界呢？答：生於欲界且具足諸根，也生於初禪以及生於二禪、三禪、四禪，眼識界顯現時，這稱為成就也成就眼識界。如何不成就也不成就眼識界呢？答：生於無，這稱為不成就也不成就眼識界。問：若不成就，他也就不成就眼界嗎？答：是的。若不成就，他也就不成就眼界。有沒有不成就眼界而非不的呢？答：有，生於欲界而不得眼根，即使得到也會失去。問：若不成就眼界，他也就不成就眼識界嗎？答：或者不成就眼界而非眼識界。如何不成就眼界而非眼識界呢？答：處於胎卵膜漸厚之時，或者生於欲界而不得眼根，即使得到也會失去，這稱為不成就眼界而非眼識界。如何不成就眼識界而非不眼界呢？答：生於二禪、三禪、四禪，眼識界不顯現，這稱為不成就眼識界而非不眼界。如何不成就眼界眼識界呢？答：生於無，這稱為不成就眼界眼識界。如何非不成就眼界眼識界呢？答：生於欲界具足眼根，生於初禪也生於二禪、三禪、四禪，眼識界顯現，這稱為非不成就眼界眼識界。問：若不成就，他也就不成就眼識界嗎？答：是的，若不成就，他也就不成就眼識界。有沒有不成就眼識界而非不**的呢？答：有，生於二禪、三禪、四禪，眼識界不顯現。
【English Translation】 English version Is the attainment of ** not the eye-consciousness realm? Answer: When born in the second Dhyana, third Dhyana, and fourth Dhyana, the eye-consciousness realm does not manifest. This is called the attainment of ** not the eye-consciousness realm. How is the eye-consciousness realm attained but not ? Answer: There is no such case. How is the attainment of ** also the attainment of the eye-consciousness realm? Answer: When born in the desire realm and possessing all faculties, also when born in the first Dhyana, and born in the second Dhyana, third Dhyana, and fourth Dhyana, when the eye-consciousness realm manifests, this is called the attainment of ** also the attainment of the eye-consciousness realm. How is the non-attainment of ** also the non-attainment of the eye-consciousness realm? Answer: When born in the realm of no , this is called the non-attainment of ** also the non-attainment of the eye-consciousness realm. Question: If ** is not attained, is the eye-realm also not attained? Answer: Yes. If ** is not attained, the eye-realm is also not attained. Is there a case where the eye-realm is not attained, but it is not the case that ** is not attained? Answer: Yes, there are those born in the desire realm who do not obtain the eye-faculty, or if they obtain it, they lose it. Question: If the eye-realm is not attained, is the eye-consciousness realm also not attained? Answer: Perhaps the eye-realm is not attained, but it is not the eye-consciousness realm. How is the eye-realm not attained, but it is not the eye-consciousness realm? Answer: When in the thick amniotic membrane, or when born in the desire realm and not obtaining the eye-faculty, or if obtained, it is lost, this is called the non-attainment of the eye-realm, but it is not the eye-consciousness realm. How is the eye-consciousness realm not attained, but it is not the non-eye-realm? Answer: When born in the second, third, and fourth Dhyanas, the eye-consciousness realm does not manifest. This is called the non-attainment of the eye-consciousness realm, but it is not the non-eye-realm. How are the eye-realm and eye-consciousness realm not attained? Answer: When born in the realm of no **, this is called the non-attainment of the eye-realm and eye-consciousness realm. How is it that the eye-realm and eye-consciousness realm are not not attained? Answer: When born in the desire realm and possessing the eye-faculty, when born in the first Dhyana, and also born in the second, third, and fourth Dhyanas, when the eye-consciousness realm manifests, this is called the non-non-attainment of the eye-realm and eye-consciousness realm. Question: If ** is not attained, is the eye-consciousness realm also not attained? Answer: Yes, if ** is not attained, the eye-consciousness realm is also not attained. Is there a case where the eye-consciousness realm is not attained, but it is not the case that ** is not attained? Answer: Yes, there are those born in the second, third, and fourth Dhyanas where the eye-consciousness realm does not manifest.
在前也。問曰。若眼界成就得不成就。彼亦色界成就得不成就耶。答曰。如是若色界成就得不成就。彼亦眼界成就得不成就。頗眼界成就得不成就非色界耶。答曰有。生欲界得眼根便失也。問曰。若眼界成就得不成就。彼亦識界成就得不成就耶。答曰。或眼界成就得不成就非眼識界。云何眼界成就得不成就非眼識界。答曰。生欲界得眼根便失。是謂眼界成就得不成就非眼識界。云何眼識界成就得不成就非眼界。答曰。生二三四禪從眼識界起。是謂眼識界成就得不成就非眼界。云何眼界成就得不成就亦眼識界。答曰。欲色界沒生無色界。是謂眼界成就得不成就亦眼識界。云何非眼界成就得不成就亦眼識界。答曰。生欲界具足眼根。生初禪亦生二三四禪。眼識界現在前。是謂非眼界成就得不成就亦眼識界。問曰。若色界成就得不成就。彼亦眼識界成就得不成就耶。答曰。如是若色界成就得不成就。彼亦眼識界成就得不成就。頗眼識界成就得不成就非色界耶。答曰有。生二禪三禪四禪。從眼識界起也。問曰。若不成就眼界得成就彼亦色界不成就得成就耶。答曰。如是若色界不成就得成就。彼亦眼界不成就得成就。頗眼界不成就得成就非色界耶。答曰有。生欲界不具眼根獲眼根也。問曰。若不成就眼界得成就。彼亦眼識界不成
就得成就耶。答曰。或眼界不成就得成就非眼識界。云何眼界不成就得成就非眼識界。答曰。生欲界眼根不具得眼根。是謂眼界不成就得成眼識界。云何眼識界不成就得成就非眼界。答曰。生二禪三禪四禪。眼識界現在前。是謂眼識界不成就得成就非眼界。云何眼界不成就得成就亦眼識界。答曰。無色界沒生欲色界。是謂眼界不成就得成就亦眼識界。云何非眼界不成就得成就亦眼識界。答曰。生欲界眼根具足。生初禪亦生二禪三禪四禪。眼識界現在前。是謂非眼界不成就得成就亦眼識界。問曰。若不成就色界得成就。彼亦眼識界不成就得成就耶。答曰。如是。若不成就色界得成就。彼亦眼識界不成就得成就。頗不成就眼識界得成就非色界耶。答曰有。生二三四禪。眼識界現在前也。如眼界色界眼識界余界亦爾。廣說十八界處盡。
鞞婆沙論卷第五 大正藏第 28 冊 No. 1547 鞞婆沙論
鞞婆沙論卷第六
阿羅漢尸陀槃尼撰
符秦罽賓三藏僧伽跋澄譯
十二入處第十八
十二入者。眼入色入耳入聲入鼻入香入舌入味入身入細滑入意入法入。問曰。何以故。彼作經者依十二入而作論。答曰。彼作經者意欲爾。如所欲如是作經與法不相違。以是故。依十二入而作論。
【現代漢語翻譯】 現代漢語譯本： 問：是否眼界不成就就能成就？ 答：或者眼界不成就而能成就，但不是眼識界。 問：如何眼界不成就而能成就，但不是眼識界？ 答：在欲界出生，眼根不具足，但獲得了眼根。這就是眼界不成就而能成就，但不是眼識界。 問：如何眼識界不成就而能成就，但不是眼界？ 答：在二禪、三禪、四禪出生，眼識界現在前。這就是眼識界不成就而能成就，但不是眼界。 問：如何眼界不成就而能成就，也是眼識界？ 答：從無想（無沒生欲，原文如此）的狀態沒後，又在欲界出生。這就是眼界不成就而能成就，也是眼識界。 問：如何非眼界不成就而能成就，也是眼識界？ 答：在欲界出生，眼根具足，又在初禪、二禪、三禪、四禪出生，眼識界現在前。這就是非眼界不成就而能成就，也是眼識界。 問：如果不成就（，原文如此）就能成就，那麼那個也是眼識界不成就而能成就嗎？ 答：是的。如果不成就（，原文如此）就能成就，那麼那個也是眼識界不成就而能成就。難道有不成就眼識界而能成就，但不是（，原文如此）的嗎？ 答：有。在二禪、三禪、四禪出生，眼識界現在前。 就像眼界（，原文如此）和眼識界一樣，其餘的界也是如此。廣泛地說明十八界處。
《鞞婆沙論》卷第五 大正藏第 28 冊 No. 1547 《鞞婆沙論》
《鞞婆沙論》卷第六
阿羅漢尸陀槃尼撰
符秦罽賓三藏僧伽跋澄譯
十二入處第十八
十二入是：眼入（眼根所入之境）、色入（顏色等所入之境）、耳入（耳根所入之境）、聲入（聲音所入之境）、鼻入（鼻根所入之境）、香入（氣味所入之境）、舌入（舌根所入之境）、味入（味道所入之境）、身入（身根所入之境）、細滑入（觸感所入之境）、意入（意根所入之境）、法入（法塵所入之境）。 問：為什麼那位作經者依據十二入而作論？ 答：那位作經者意欲如此。如他所愿，這樣作經與佛法不相違背。因此，依據十二入而作論。
【English Translation】 English version: Question: Is it that non-attainment of the eye-element leads to attainment? Answer: Perhaps non-attainment of the eye-element leads to attainment, but not the eye-consciousness-element. Question: How does non-attainment of the eye-element lead to attainment, but not the eye-consciousness-element? Answer: Being born in the desire realm with imperfect eye-faculty, one obtains the eye-faculty. This is what is meant by non-attainment of the eye-element leading to attainment, but not the eye-consciousness-element. Question: How does non-attainment of the eye-consciousness-element lead to attainment, but not the eye-element? Answer: Being born in the second, third, or fourth Dhyana (禪, meditative state), the eye-consciousness-element is present. This is what is meant by non-attainment of the eye-consciousness-element leading to attainment, but not the eye-element. Question: How does non-attainment of the eye-element lead to attainment, and also the eye-consciousness-element? Answer: After ceasing from the state of non-perception (無沒生欲, original text), and then being born in the desire realm. This is what is meant by non-attainment of the eye-element leading to attainment, and also the eye-consciousness-element. Question: How does non-non-eye-element lead to attainment, and also the eye-consciousness-element? Answer: Being born in the desire realm with perfect eye-faculty, and also being born in the first, second, third, or fourth Dhyana, the eye-consciousness-element is present. This is what is meant by non-non-eye-element leading to attainment, and also the eye-consciousness-element. Question: If non-attainment (, original text) leads to attainment, then does that also mean that non-attainment of the eye-consciousness-element leads to attainment? Answer: Yes. If non-attainment (, original text) leads to attainment, then that also means that non-attainment of the eye-consciousness-element leads to attainment. Is there non-attainment of the eye-consciousness-element that leads to attainment, but not (, original text)? Answer: Yes. Being born in the second, third, or fourth Dhyana, the eye-consciousness-element is present. Just like the eye-element (, original text) and the eye-consciousness-element, so are the remaining elements. Expound extensively on the eighteen elements and realms.
《Vibhasa (鞞婆沙)》 Shastra (論) Volume 5 Taisho Tripitaka Volume 28, No. 1547 《Vibhasa Shastra》
《Vibhasa Shastra》 Volume 6
Composed by Arhat (阿羅漢) Shidapanni (尸陀槃尼)
Translated by Sanghabhadra (僧伽跋澄), Tripitaka Master from Kashmir (罽賓), during the Qin (秦) Dynasty
The Eighteenth Section on the Twelve Entrances (入處)
The twelve entrances are: eye-entrance (the realm entered by the eye faculty), form-entrance (the realm entered by forms), ear-entrance (the realm entered by the ear faculty), sound-entrance (the realm entered by sounds), nose-entrance (the realm entered by the nose faculty), smell-entrance (the realm entered by smells), tongue-entrance (the realm entered by the tongue faculty), taste-entrance (the realm entered by tastes), body-entrance (the realm entered by the body faculty), touch-entrance (the realm entered by touch), mind-entrance (the realm entered by the mind faculty), and dharma-entrance (the realm entered by dharma-objects). Question: Why did the author of the Sutra (經) compose a treatise based on the twelve entrances? Answer: That was the intention of the author of the Sutra. As he wished, he composed the Sutra in this way, and it does not contradict the Dharma (佛法). Therefore, he composed a treatise based on the twelve entrances.
或曰。彼作經者無事。問曰。何以故。彼作經者無事。答曰。此是佛契經。彼契經有生聞梵志。彼中食后彷徉遊行至世尊所。到已共世尊面相慰勞已在一面坐。一面坐已。生聞梵志白世尊曰。瞿曇。我欲少有所問。聽我所問當為我說。世尊告曰。梵志。隨所欲問。梵志曰。瞿曇。一切謂一切。瞿曇一切有幾所。云何瞿曇。一切一切有施設而施設。世尊告曰。汝梵志。有十二入。從眼入至法入。此梵志有爾所一切。如是如來一切施設而施設。梵志若如是說。此非一切。如沙門瞿曇所施設。我舍此一切。更施設餘一切者。彼但有言。數問已不知增益生癡。何以故。如非境界。問曰。若有作是說。爾所一切謂十八界。爾所一切謂五陰及無為。爾所一切謂四聖諦及虛空非數緣盡。爾所一切謂名及色。此亦但有言。數問已不知增益生癡。如非境界耶。答曰。此不然。問曰。若不然者此云何。答曰。此說除義不說除味。此說除施設義不說除施設味。謂一切法性彼盡攝十二入中。若有作是說。我舍十二入義更施設義者。彼終不能施設。是故此說除義不說除味。此說除施設義不說除施設味。說者此十二入妙說快說最說上說。問曰。何以故。此十二入妙說快說最說上說。答曰。謂此入不亂說。及攝一切法界者。雖攝一切法但是亂說。謂一
【現代漢語翻譯】 現代漢語譯本： 有人說：『那些著經的人沒事做。』 問：『為什麼說著經的人沒事做呢？』 答：『這是佛陀的契經（Sutra，佛經）。這部契經中記載，生聞梵志（Sronakotikavisa，一位婆羅門的名字）在用餐后，悠閒地來到世尊（Bhagavan，佛陀的尊稱）所在的地方。到達后，與世尊互相問候，然後在旁邊坐下。坐下後，生聞梵志對世尊說：『喬達摩（Gotama，佛陀的姓），我想問您一些問題，請您允許我提問，併爲我解答。』 世尊告訴他：『梵志，你想問什麼就問吧。』 梵志說：『喬達摩，您說的一切（everything），這個「一切」有多少呢？您是如何施設（designate，指定）這個「一切」的呢？』 世尊告訴他：『梵志，有十二入（ayatana，處），從眼入（eye base）到法入（mind-object base）。梵志，我所說的一切就是這些。如來（Tathagata，佛陀的稱號）就是這樣施設一切的。梵志，如果有人這樣說：「這不是一切，而是沙門（Sramana，出家人）喬達摩所施設的。我捨棄這個一切，另外施設一個一切」，那麼他只是空談，多次提問后反而會增加愚癡（delusion），因為他所說的不是真實的境界（reality）。』 問：『如果有人這樣說：「一切就是十八界（dhatu，界），一切就是五陰（skandha，蘊）和無為法（asamskrta，非因緣和合的法），一切就是四聖諦（arya-satya，四種真理）和虛空（akasa，空間）、非數緣盡（asankhyata-nirodha，無法計算的因緣滅盡），一切就是名（nama，名稱）和色（rupa，物質）」，那麼他是不是也只是空談，多次提問后反而會增加愚癡，因為他所說的不是真實的境界呢？』 答：『不是這樣的。』 問：『如果不是這樣，那又該怎麼解釋呢？』 答：『這是在說明去除其意義，而不是去除其味道（essence）。這是在說明去除施設的意義，而不是去除施設的味道。也就是說，一切法的自性（nature）都包含在這十二入之中。如果有人這樣說：「我捨棄這十二入的意義，另外施設一個意義」，那麼他終究無法施設。所以說，這是在說明去除其意義，而不是去除其味道。這是在說明去除施設的意義，而不是去除施設的味道。』 『說的人認為這十二入是精妙的、令人愉悅的、最好的、至上的說法。』 問：『為什麼說這十二入是精妙的、令人愉悅的、最好的、至上的說法呢？』 答：『因為這十二入不會混亂地說，並且能夠攝取一切法界（dharma-dhatu，法界）。雖然攝取了一切法，但如果是混亂的說法，那也只是其中之一。』
【English Translation】 English version: Someone said: 'Those who compose sutras have nothing to do.' Asked: 'Why do you say that those who compose sutras have nothing to do?' Answered: 'This is a sutra (Sutra) of the Buddha (Bhagavan). In this sutra, it is recorded that Sronakotikavisa (Sronakotikavisa, a Brahmin's name), after having a meal, leisurely came to where the World Honored One (Bhagavan, the Buddha's title) was. Having arrived, he exchanged greetings with the World Honored One and sat down to one side. Having sat down, Sronakotikavisa said to the World Honored One: 'Gotama (Gotama, the Buddha's surname), I would like to ask you some questions. Please allow me to ask and answer them for me.' The World Honored One told him: 'Brahmin, ask whatever you want.' The Brahmin said: 'Gotama, everything you say (everything), how much is this 'everything'? How do you designate (designate) this 'everything'?' The World Honored One told him: 'Brahmin, there are twelve entrances (ayatana, bases), from the eye base (eye base) to the mind-object base (mind-object base). Brahmin, everything I say is these. The Tathagata (Tathagata, the Buddha's title) designates everything in this way. Brahmin, if someone says: 'This is not everything, but what the Sramana (Sramana, renunciant) Gotama designates. I abandon this everything and designate another everything', then he is just talking nonsense, and after asking many times, he will only increase delusion (delusion), because what he says is not the true reality (reality).' Asked: 'If someone says: 'Everything is the eighteen realms (dhatu, realms), everything is the five aggregates (skandha, aggregates) and the unconditioned (asamskrta, unconditioned dharmas), everything is the Four Noble Truths (arya-satya, four truths) and space (akasa, space), non-calculable cessation (asankhyata-nirodha, cessation due to uncountable conditions), everything is name (nama, name) and form (rupa, matter)', then is he also just talking nonsense, and after asking many times, he will only increase delusion, because what he says is not the true realm?' Answered: 'It is not like that.' Asked: 'If it is not like that, then how should it be explained?' Answered: 'This is explaining the removal of its meaning, not the removal of its essence (essence). This is explaining the removal of the designation's meaning, not the removal of the designation's essence. That is to say, the nature (nature) of all dharmas is contained within these twelve entrances. If someone says: 'I abandon the meaning of these twelve entrances and designate another meaning', then he will never be able to designate it. Therefore, it is said that this is explaining the removal of its meaning, not the removal of its essence. This is explaining the removal of the designation's meaning, not the removal of the designation's essence.' 'The speaker believes that these twelve entrances are subtle, pleasant, the best, and the supreme teaching.' Asked: 'Why are these twelve entrances said to be subtle, pleasant, the best, and the supreme teaching?' Answered: 'Because these twelve entrances do not speak confusedly, and they can encompass all the dharma-dhatu (dharma-dhatu, dharma realm). Although it encompasses all dharmas, if it is a confused statement, then it is only one of them.'
心立七心界陰。雖非亂說但彼不攝一切法。謂攝有為不攝無為。此入非是亂說。及攝一切法。或曰。謂此入中說及攝一切法界者。雖攝一切法但是廣說。陰者不攝一切法。亦非中說此入。是中說及攝一切法。以是故。說者十二入妙說快說最說上說。以是故作此論。欲觀一切法者。彼當依十二入觀。依十二入觀已。生十二入法明。及現十二義像。如人瑩磨十二鏡自觀其像。彼一切十二鏡中見其像。如是欲觀一切法者。彼當依十二入觀。依十二入觀已。生十二法明。及現十二義像。此入一身一意可得。但有行若干差降。如十二人一家可得。但行各各異。如是十二入雖有一身一意可得。但有行若干差降。此是入性。已種相身所有自然。說性已當說行。何以故說入。入有何義。答曰。輸門義是入義。輸道義藏義倉義摽義機義田義泉義流義海義白義清義是入義。輸門義是入義者。如村城國貲輸可得令王官豐富。如是依及緣心心數法可得。謂長養眾生。是謂輸門義是入義。輸道義亦爾。藏義是入義者。如藏中有金銀琉璃摩尼可得。謂益眾生。如是此依及緣心心數法可得。謂長養眾生。是謂藏義是入義。倉義是入義者。如倉中飲食具可得。謂長養眾生。如是依及緣心心數法可得。謂長養眾生。是謂倉義是入義。摽義是入義者。如此摽
【現代漢語翻譯】 現代漢語譯本 心立七心界陰（蘊、處、界）。雖然不是胡說，但它們沒有包含一切法（dharma，宇宙間一切事物和現象）。也就是說，它們包含有為法（conditioned dharma），不包含無為法（unconditioned dharma）。這種包含不是胡說，並且包含一切法。或者說，在這種包含中，說的是包含一切法界（dhātu，構成要素），雖然包含一切法，但這是廣說。蘊（skandha）不包含一切法，也不是中說。這種包含是中說，並且包含一切法。因此，說十二入（āyatana，感覺器官和感覺對像）是妙說、快說、最說、上說。因此，作此論。想要觀察一切法的人，應當依靠十二入來觀察。依靠十二入觀察后，產生十二入法明，並且顯現十二義像。就像人擦亮十二面鏡子，自己觀察自己的影像。他在所有十二面鏡子中看到自己的影像。如此，想要觀察一切法的人，應當依靠十二入來觀察。依靠十二入觀察后，產生十二法明，並且顯現十二義像。這十二入，一身一意可以得到，但行為有若干差異。就像十二個人，一家可以得到，但行為各自不同。如此，十二入雖然一身一意可以得到，但行為有若干差異。這是入的自性。已經說了自性，身所有自然。說了自性后，應當說行。為什麼要說入？入有什麼意義？回答說：輸門義是入的意義。輸道義、藏義、倉義、摽義、機義、田義、泉義、流義、海義、白義、清義是入的意義。輸門義是入的意義，就像村莊、城市、國家，資財輸送可以得到，使國王官吏富足。如此，依靠和緣於心和心數法（caitta，心理活動），可以得到，即長養眾生。這就是輸門義是入的意義。輸道義也是如此。藏義是入的意義，就像倉庫中有金銀琉璃摩尼可以得到，即利益眾生。如此，依靠和緣於心和心數法可以得到，即長養眾生。這就是藏義是入的意義。倉義是入的意義，就像倉庫中有飲食器具可以得到，即長養眾生。如此，依靠和緣於心和心數法可以得到，即長養眾生。這就是倉義是入的意義。摽義是入的意義，就像這個摽
【English Translation】 English version The seven citta (mind), skandha (aggregate), āyatana (sense base), and dhātu (element) are established. Although not nonsensical, they do not encompass all dharmas (teachings, phenomena). That is, they encompass conditioned dharmas but not unconditioned dharmas. This inclusion is not nonsensical, and it encompasses all dharmas. Or, it is said that within this inclusion, it speaks of encompassing all dhātu, although it encompasses all dharmas, this is an extensive explanation. Skandhas do not encompass all dharmas, nor is it a middle explanation. This inclusion is a middle explanation and encompasses all dharmas. Therefore, it is said that the twelve āyatanas are a wonderful explanation, a quick explanation, the best explanation, the supreme explanation. Therefore, this treatise is composed. Those who wish to observe all dharmas should observe based on the twelve āyatanas. Having observed based on the twelve āyatanas, they generate the clarity of the twelve āyatana dharmas, and the images of the twelve meanings appear. Just as a person polishes twelve mirrors and observes their own image. They see their image in all twelve mirrors. Likewise, those who wish to observe all dharmas should observe based on the twelve āyatanas. Having observed based on the twelve āyatanas, they generate the clarity of the twelve dharmas, and the images of the twelve meanings appear. These twelve āyatanas, one body and one mind can be obtained, but there are some differences in conduct. Just as twelve people, one family can be obtained, but their conduct is different. Likewise, although the twelve āyatanas, one body and one mind can be obtained, there are some differences in conduct. This is the nature of the āyatana. The nature has been spoken, the body possesses naturally. Having spoken of the nature, conduct should be spoken of. Why speak of āyatana? What is the meaning of āyatana? The answer is: the meaning of 'entrance gate' is the meaning of āyatana. The meaning of 'entrance path', 'store', 'granary', 'mark', 'machine', 'field', 'spring', 'stream', 'sea', 'white', 'clear' is the meaning of āyatana. The meaning of 'entrance gate' is the meaning of āyatana, just as in a village, city, or country, wealth can be obtained through conveyance, enriching the king and officials. Likewise, relying on and conditioned by the mind and mental activities (caitta), it can be obtained, namely, nourishing sentient beings. This is what is meant by 'entrance gate' is the meaning of āyatana. The meaning of 'entrance path' is also like this. The meaning of 'store' is the meaning of āyatana, just as gold, silver, lapis lazuli, and mani can be obtained in a store, namely, benefiting sentient beings. Likewise, relying on and conditioned by the mind and mental activities, it can be obtained, namely, nourishing sentient beings. This is what is meant by 'store' is the meaning of āyatana. The meaning of 'granary' is the meaning of āyatana, just as food and utensils can be obtained in a granary, namely, nourishing sentient beings. Likewise, relying on and conditioned by the mind and mental activities, it can be obtained, namely, nourishing sentient beings. This is what is meant by 'granary' is the meaning of āyatana. The meaning of 'mark' is the meaning of āyatana, just like this mark
下百千眾生斷其命。如是此依及緣中眾生無常所滅。是謂摽義是入義。機義是入義者。如因機織施經緯。如是因此依及緣心心數法施設。是謂機義是入義。田義是入義者。如田中生種種谷。謂長養眾生。如是此依及緣心心數法可得。謂長養眾生。是謂田義是入義。泉義是入義者。如彼契經。有天到世尊所。以偈而問。
泉從何轉 何轉不轉 何所苦樂 無餘滅盡
世尊以偈答曰。
眼耳及鼻 舌身並意 泉從是轉 此轉不轉 此苦及樂 無餘滅盡
是泉義是入義。流義是入義者。如彼契經。有天到世尊所。以偈而問。
流一切流 以何制流 說防護流 以何塞流
世尊以偈答曰。
謂世諸流 念者制流 我說防流 以慧塞流
是謂流義是入義。海義是入義者。如彼契經說比丘海者。凡愚所未聞。凡人口說也。彼非此聖法中海。是大積聚水數。
眼是入大海 彼色為濤波 若忍色濤波 彼不度眼海 濤波所迴轉 邪魅羅剎持
耳鼻舌身亦爾。
意是入大海 彼法為濤波 若忍法濤波 彼不度意海 濤波所迴轉 邪魅羅剎持
是謂海義是入義。清白義是入義者。此說白清亦爾。輕故彼外書說亦名地亦名
【現代漢語翻譯】 現代漢語譯本： 殺害成百上千的眾生，像這樣，這些所依和緣起中的眾生都會被無常所消滅。這叫做『摽義』，是『入』的含義。『機義』是『入』的含義，就像用織布機織布，施加經緯線一樣。像這樣，因此所依和緣起，心和心所法才能被施設。這叫做『機義』，是『入』的含義。『田義』是『入』的含義，就像田地裡生長各種穀物，滋養眾生一樣。像這樣，因此所依和緣起，心和心所法才能獲得，從而滋養眾生。這叫做『田義』，是『入』的含義。『泉義』是『入』的含義，就像那部契經里說的，有天人來到世尊（Bhagavan）處，用偈頌提問： 『泉水從何處流轉？何處流轉又何處不流轉？何處是苦樂的無餘滅盡？』 世尊（Bhagavan）用偈頌回答說： 『眼、耳、鼻、舌、身、意，泉水從這裡流轉。在這裡流轉，也在這裡不流轉。這裡是苦和樂的無餘滅盡。』 這叫做『泉義』，是『入』的含義。『流義』是『入』的含義，就像那部契經里說的，有天人來到世尊（Bhagavan）處，用偈頌提問： 『一切的流都流向何處？用什麼來制止流？說什麼能防護流？用什麼來堵塞流？』 世尊（Bhagavan）用偈頌回答說： 『所謂的世間諸流，用正念來制止流。我說用防護來防流，用智慧來堵塞流。』 這叫做『流義』，是『入』的含義。『海義』是『入』的含義，就像那部契經里說的，關於比丘（bhiksu）的海，凡夫愚人沒有聽聞過，凡夫俗人嘴裡說說而已。那不是這聖法中的海，只是大量積聚的水而已。 『眼是進入大海，那些色是海中的波濤。如果能忍受色的波濤，他就不需要渡過眼的海。被波濤所迴轉，會被邪魅羅剎所抓住。』 耳、鼻、舌、身也是這樣。 『意是進入大海，那些法是海中的波濤。如果能忍受法的波濤，他就不需要渡過意的海。被波濤所迴轉，會被邪魅羅剎所抓住。』 這叫做『海義』，是『入』的含義。『清白義』是『入』的含義，這裡說的清白也是這樣。因為輕，所以那些外道書也說也叫地也叫……
【English Translation】 English version: Slaying hundreds and thousands of beings, in this way, these beings dependent on and arising from conditions are destroyed by impermanence. This is called 'Piao-yi' (signification), which is the meaning of 'entry'. 'Ji-yi' (mechanism) is the meaning of 'entry', just like using a loom to weave cloth, applying warp and weft threads. In this way, due to this dependence and arising from conditions, mental states and mental factors can be established. This is called 'Ji-yi' (mechanism), which is the meaning of 'entry'. 'Tian-yi' (field) is the meaning of 'entry', just like various grains grow in the field, nourishing beings. In this way, due to this dependence and arising from conditions, mental states and mental factors can be obtained, thereby nourishing beings. This is called 'Tian-yi' (field), which is the meaning of 'entry'. 'Quan-yi' (spring) is the meaning of 'entry', just like in that sutra, a deva (celestial being) came to the Bhagavan (World-Honored One), and asked in verse: 'From where does the spring flow? Where does it flow and where does it not flow? Where is the complete cessation of suffering and joy?' The Bhagavan (World-Honored One) answered in verse: 'The eye, ear, nose, tongue, body, and mind, the spring flows from here. It flows here, and it also does not flow here. Here is the complete cessation of suffering and joy.' This is called 'Quan-yi' (spring), which is the meaning of 'entry'. 'Liu-yi' (flow) is the meaning of 'entry', just like in that sutra, a deva (celestial being) came to the Bhagavan (World-Honored One), and asked in verse: 'Where do all the flows flow to? What can restrain the flow? What is said to protect against the flow? What can block the flow?' The Bhagavan (World-Honored One) answered in verse: 'The so-called worldly flows, mindfulness restrains the flow. I say protection defends against the flow, wisdom blocks the flow.' This is called 'Liu-yi' (flow), which is the meaning of 'entry'. 'Hai-yi' (sea) is the meaning of 'entry', just like in that sutra, regarding the sea of a bhiksu (monk), ordinary fools have not heard of it, ordinary people just talk about it. That is not the sea in this sacred Dharma, it is just a large accumulation of water. 'The eye is entering the great sea, those forms are the waves in the sea. If one can endure the waves of forms, he does not need to cross the sea of the eye. Being turned by the waves, he will be seized by evil demons and rakshasas (demons).' The ear, nose, tongue, and body are also like this. 'The mind is entering the great sea, those dharmas (phenomena) are the waves in the sea. If one can endure the waves of dharmas (phenomena), he does not need to cross the sea of the mind. Being turned by the waves, he will be seized by evil demons and rakshasas (demons).' This is called 'Hai-yi' (sea), which is the meaning of 'entry'. 'Qingbai-yi' (purity) is the meaning of 'entry', the purity mentioned here is also like this. Because it is light, those heretical books also say it is called earth and also called...
作。如彼契經。異學摩竭檀提說。沙門瞿曇。地壞地已壞何所作。是謂輸門義是入義。輸道藏義倉義摽義機義田義泉義流義海義白義清義是入義。共行說已當說別行。眼入云何。答曰。謂眼色已見當見今見。及此余所有。已見過去。當見未來。今見現在。及此余所有者。謂彼眼識或空或不空。如眼入耳鼻舌身意入亦爾。問曰。色入云何。答曰。謂色眼已見當見今見。及此余所有。已見過去。當見未來。今見現在。及此余所有。如色入聲香味細滑亦爾。問曰。何以故。說色入如十色入。何以故。說一色入。答曰。色入者是一名。餘者二名。色入者同名。余入者同不同名。彼說不同名。或曰。色入者二眼界。是說色入。或曰。色入者三眼界。肉眼天眼聖慧眼。是說色入。余入者非三眼界。是故不說色入。或曰。色入者二眼界及眼識緣。是說色入。余入者非二眼界。亦非眼識緣。是故不說色入。尊者瞿沙亦爾說。二眼界故及眼識緣故說一色入。或曰。謂色入者能斷壞。是說色入。余入者不能斷壞。是故不說色入。或曰。色入者大礙能捨。是說色入。余入者非大礙亦不能捨。是故不說色入。或曰。色入者。方所有及施設方。由延所有及施設由延。方所有者。方色入所有。方施設者。因色施設方。由延所有者。由延色入所有。由
延施設者。因色施設由延。謂色入。方所有及施設方。由延所有及施設由延。是說色入。余入者。非方所有。亦非施設方。非由延所有。亦非施設由延。是故不說色入。或曰。謂色入者二十種。二十一種是說色入。余入者非二十種。亦非二十一種。是故不說色入。或曰。色入者可施設住此住彼。是說色入。余入者不可施設住此住彼。是故不說色入。或曰。色入者色名及色所有。是說色入。余入者雖色所有但非色名。是故不說色入。有法非色所有。但墮色名。如所說。謂彼息解脫度色無無色。如是色正受身作證遊行。此說十一種。是細滑入。何者四大。軟澀輕重寒熱飲食飢渴。是謂十一種。是細滑入。問曰。何以故。說細滑入。為有所觸是細滑入耶。為性細滑是細滑入耶。為細滑緣是細滑入耶。若有所觸是細滑入者。不應極微觸極微。若性細滑是細滑入者。心心數法亦性細滑非觸細滑。若細滑緣是細滑入者。應心心數法緣細滑入非細滑緣細滑。作此論已。答曰。有所觸是說細滑入。問曰。不應極微觸極微。答曰。不可施設一極微。若施設者多合聚已施設。或曰。謂因身觸。謂因身觸者是說觸。尊者婆須蜜說曰。極微當言觸耶。當言非觸耶。答曰。當言非觸。但等諦交易故。便有觸想。尊者曇摩多羅說曰。諸尊極微者當言
【現代漢語翻譯】 現代漢語譯本 延施設的含義是：因為色而施設延，指的是色入（Rūpa-āyatana，色界）。方位所包含的和施設的方位，由延所包含的和施設的由延，這些都指的是色入。其他的入（āyatana，處）不是方位所包含的，也不是施設的方位；不是由延所包含的，也不是施設的由延。因此不說其他的入。或者說，所謂的色入有二十種或二十一種，這些指的是色入。其他的入不是二十種，也不是二十一種，因此不說其他的入。或者說，色入是可以施設『住在這裡』或『住在那裡』的，這些指的是色入。其他的入是不可施設『住在這裡』或『住在那裡』的，因此不說其他的入。或者說，色入是色的名稱和色所包含的，這些指的是色入。其他的入雖然是色所包含的，但不是色的名稱，因此不說其他的入。有些法不是色所包含的，但屬於色的名稱，就像所說的，指的是那些息滅、解脫、超越色界和無色界的人。像這樣，以色為對像而獲得正受，並通過身體來作證**。這裡說的是十一種，是細滑入（Snigdha-ślākṣṇya-āyatana，滑性處）。哪十一種呢？四大（Mahābhūta，地、水、火、風）中的軟、澀、輕、重，以及寒、熱、飲食、饑、渴。這被稱為十一種，是細滑入。問：為什麼說細滑入？是因為有所觸才是細滑入嗎？還是因為性質細滑才是細滑入嗎？還是因為細滑的緣才是細滑入嗎？如果說有所觸才是細滑入，那麼極微（Paramāṇu，最小的物質單位）不應該觸及極微。如果說性質細滑才是細滑入，那麼心和心所法（Citta-caitasika-dharma，精神現象）也具有性質上的細滑，而不是觸覺上的細滑。如果說細滑的緣才是細滑入，那麼心和心所法應該是細滑入的緣，而不是細滑緣細滑。在進行這樣的論述之後，回答說：有所觸才是細滑入。問：極微不應該觸及極微。答：無法施設一個極微。如果施設的話，那一定是多個極微聚合在一起后才能施設。或者說，指的是因身體的觸覺。因身體的觸覺，這指的是觸（Sparśa，感覺）。尊者婆須蜜（Vasumitra）說：極微應該說是觸呢？還是應該說不是觸呢？答：應該說不是觸。但因為等諦（Samatā，平等真理）的相互作用，才會有觸的想像。尊者曇摩多羅（Dharmatrāta）說：諸位，極微應該說...
【English Translation】 English version The establishment of 'length' (dīrgha) is due to color (rūpa). That is, the 'color-āyatana' (Rūpa-āyatana, sphere of color). What is contained by and established in a direction (diś), and what is contained by and established in length (dīrgha), these refer to the 'color-āyatana'. Other āyatanas (spheres) are not contained by a direction, nor are they established in a direction; they are not contained by length, nor are they established in length. Therefore, other āyatanas are not discussed. Alternatively, the so-called 'color-āyatana' has twenty or twenty-one types; these refer to the 'color-āyatana'. Other āyatanas are neither twenty nor twenty-one types; therefore, other āyatanas are not discussed. Alternatively, the 'color-āyatana' can be established as 'residing here' or 'residing there'; these refer to the 'color-āyatana'. Other āyatanas cannot be established as 'residing here' or 'residing there'; therefore, other āyatanas are not discussed. Alternatively, the 'color-āyatana' is the name of color and what is contained by color; these refer to the 'color-āyatana'. Other āyatanas, although contained by color, are not the name of color; therefore, other āyatanas are not discussed. Some dharmas (phenomena) are not contained by color but fall under the name of color, as it is said, referring to those who have ceased, liberated, and transcended the realm of color and the formless realm. In this way, attaining right concentration (samyak-samādhi) with color as the object and realizing it through the body**. Here, eleven are mentioned, which are the 'smooth-and-slippery-āyatana' (Snigdha-ślākṣṇya-āyatana, sphere of smoothness and slipperiness). What are the eleven? The softness, roughness, lightness, heaviness of the four great elements (Mahābhūta, earth, water, fire, wind), as well as cold, heat, food, hunger, and thirst. These are called the eleven, which are the 'smooth-and-slippery-āyatana'. Question: Why is the 'smooth-and-slippery-āyatana' mentioned? Is it because what is touched is the 'smooth-and-slippery-āyatana'? Or is it because the nature of smoothness and slipperiness is the 'smooth-and-slippery-āyatana'? Or is it because the condition (pratyaya) of smoothness and slipperiness is the 'smooth-and-slippery-āyatana'? If what is touched is the 'smooth-and-slippery-āyatana', then a paramāṇu (atom, the smallest unit of matter) should not touch a paramāṇu. If the nature of smoothness and slipperiness is the 'smooth-and-slippery-āyatana', then mental states (citta) and mental factors (caitasika) also have the nature of smoothness and slipperiness, but not tactile smoothness and slipperiness. If the condition of smoothness and slipperiness is the 'smooth-and-slippery-āyatana', then mental states and mental factors should be the condition of the 'smooth-and-slippery-āyatana', not the condition of smoothness and slipperiness for smoothness and slipperiness. After such a discussion, the answer is: what is touched is the 'smooth-and-slippery-āyatana'. Question: A paramāṇu should not touch a paramāṇu. Answer: It is impossible to establish a single paramāṇu. If it is established, it must be established after multiple paramāṇus have gathered together. Alternatively, it refers to the tactile sensation caused by the body. The tactile sensation caused by the body refers to touch (Sparśa, sensation). Venerable Vasumitra said: Should a paramāṇu be said to be touch, or should it be said not to be touch? Answer: It should be said not to be touch. However, because of the interaction of equal truth (Samatā, equality truth), there is the imagination of touch. Venerable Dharmatrāta said: Venerable ones, should a paramāṇu be said...
不觸。但色合無中間故。觸則有想。如等諦交易故。問曰。謂水中影鏡中像是實耶非實耶。若實者面不入鏡中。鏡亦不入面中。除此已云何更有色。譬喻者說曰。非是實。問曰。何以故非實。答曰。所謂面不入鏡中。鏡亦不入面中。除此已云何更有色。阿毗曇者說曰。實有種相。是色入及眼識所知。問曰。如面不入鏡中。鏡亦不入面中。除此已云何更有色。答曰。我無量種成色非是一種。如緣月及陰燧珠。緣器便得水。此真實水用事。如緣日及陽燧珠燧鐕。緣牛糞人方便便得火。真實用火事。如是謂水中影鏡中像實有種相。是色入及眼識所知。問曰。如呼聲響應。彼是實耶為非實耶。若是實者。謂此發聲即滅。除此已云何更有聲。譬喻者說曰。非實。問曰。何以故非實。答曰。此間發聲即滅。除此已云何更有聲。阿毗曇者說曰。實有種相。是聲入及耳識所知。問曰。如此發聲彼即滅。除此已云何更有聲。答曰。我無量種成聲非是一種。謂頰㗁龂咽舌齒相緣而發聲。問曰。法入云何。答曰謂法意識已知當知今知。已知過去。當知未來。今知現在。問曰。如一切十二入儘是法性。何以故說一法入。答曰。如是雖一切十二入是法性。但有一法處所。如十八界雖是法性。但有一法界處所。十智雖是法性。但有一法智處所。七覺
【現代漢語翻譯】 現代漢語譯本 不觸（Sparśa，觸）。但色（Rūpa，色）合無中間故。觸則有想（Saṃjñā，想）。如等諦交易故。問曰：謂水中影、鏡中像是實耶？非實耶？若實者，面不入鏡中，鏡亦不入面中，除此已，云何更有色？譬喻者說曰：非是實。問曰：何以故非實？答曰：所謂面不入鏡中，鏡亦不入面中，除此已，云何更有色？阿毗曇（Abhidharma，論藏）者說曰：實有種相，是色入（Rūpāyatana，色處）及眼識（Cakṣurvijñāna，眼識）所知。問曰：如面不入鏡中，鏡亦不入面中，除此已，云何更有色？答曰：我無量種成色，非是一種。如緣月及陰燧珠，緣器便得水，此真實水用事。如緣日及陽燧珠燧鐕，緣牛糞人方便便得火，真實用火事。如是謂水中影、鏡中像實有種相，是色入及眼識所知。問曰：如呼聲響應，彼是實耶？為非實耶？若是實者，謂此發聲即滅，除此已，云何更有聲？譬喻者說曰：非實。問曰：何以故非實？答曰：此間發聲即滅，除此已，云何更有聲？阿毗曇者說曰：實有種相，是聲入（Śabdāyatana，聲處）及耳識（Śrotravijñāna，耳識）所知。問曰：如此發聲彼即滅，除此已，云何更有聲？答曰：我無量種成聲，非是一種。謂頰、㗁、龂、咽、舌、齒相緣而發聲。問曰：法入（Dharmāyatana，法處）云何？答曰：謂法意識（Manovijñāna，意識）已知當知今知，已知過去，當知未來，今知現在。問曰：如一切十二入（Dvādaśāyatana，十二處）儘是法性，何以故說一法入？答曰：如是雖一切十二入是法性，但有一法處所。如十八界（Aṣṭādaśa dhātavaḥ，十八界）雖是法性，但有一法界處所。十智雖是法性，但有一法智處所。七覺（Sapta bodhyaṅgāḥ，七覺支）
【English Translation】 English version It does not touch (Sparśa). But because the combination of form (Rūpa) has no intermediate, touch then has thought (Saṃjñā). It is like the exchange of equal truths. Question: Are the reflections in water and the images in a mirror real or unreal? If they are real, then the face does not enter the mirror, nor does the mirror enter the face. Apart from this, how can there be form? The parable-makers say: They are not real. Question: Why are they not real? Answer: Because the face does not enter the mirror, nor does the mirror enter the face. Apart from this, how can there be form? The Abhidharma (論藏) masters say: There are real characteristics, which are known by the form-sphere (Rūpāyatana) and eye-consciousness (Cakṣurvijñāna). Question: Since the face does not enter the mirror, nor does the mirror enter the face, apart from this, how can there be form? Answer: I have countless kinds of forms, not just one kind. For example, relying on the moon and the dark magnifying glass, one obtains water by using a container; this is real water in use. Like relying on the sun and the burning glass, and using tinder, one obtains fire through the expedient of cow dung; this is real fire in use. Thus, the reflections in water and the images in a mirror have real characteristics, which are known by the form-sphere and eye-consciousness. Question: Like an echo responding to a call, is it real or unreal? If it is real, then the sound disappears immediately after it is produced. Apart from this, how can there be sound? The parable-makers say: It is unreal. Question: Why is it unreal? Answer: Because the sound disappears immediately after it is produced here. Apart from this, how can there be sound? The Abhidharma masters say: There are real characteristics, which are known by the sound-sphere (Śabdāyatana) and ear-consciousness (Śrotravijñāna). Question: Since the sound disappears immediately after it is produced, apart from this, how can there be sound? Answer: I have countless kinds of sounds, not just one kind. That is, the cheeks, throat, palate, pharynx, tongue, and teeth interact to produce sound. Question: What is the dharma-sphere (Dharmāyatana)? Answer: It refers to the dharma that mind-consciousness (Manovijñāna) has already known, will know, and knows now; has known the past, will know the future, and knows the present. Question: Since all twelve spheres (Dvādaśāyatana) are of the nature of dharma, why is only one dharma-sphere mentioned? Answer: Although all twelve spheres are of the nature of dharma, there is only one dharma-sphere. Just as the eighteen realms (Aṣṭādaśa dhātavaḥ) are of the nature of dharma, there is only one dharma-realm. Although the ten wisdoms are of the nature of dharma, there is only one dharma-wisdom. The seven factors of enlightenment (Sapta bodhyaṅgāḥ)
意雖是法性。但有一擇法覺意處所。六思念雖是法性。但有一念法處所。四意止雖是法性。但有一法意止處所。四辯雖是法性。但有一法辯處所。四信雖是法性。但有一信法處所。三寶三自歸雖是法性。但有一法寶一法歸處所。如是十二入雖是法性。但有一法入處所。或曰。法入者是一名。余入者有二名。法入者同名。余入者同不同名。彼說不同名。或曰。謂彼法常入不異生老無常不壞。謂滅盡涅槃彼入法入中。是故說一法入。或曰。謂一切有為法封印想。謂三有為相。彼入法入中。是故說一法入。或曰。謂一切有為法說顯現誦習。謂名彼入法入中。是故說一法入。或曰。謂覺法是法不覺是我。謂空三昧彼入法入中。是故說一法入。問曰。身見亦入法入中。謂覺法是我。何以故。不因身見說法入耶。答曰。此非如如覺身見。是如如覺空三昧。是謂因空三昧。故說法入非身見。或曰。此法可得。如風所從來。此名風入。如是法入中法可得。是故說法入。或曰。多法可得故說一法入。法入中多有法入。謂色法無色法。可見法不可見法。有對法無對法。相應法不相應法。依法不依法。行法不行法。身法不身法。共緣法不共緣法。是謂多法可得故說一法入。如佛契經。內六入前說眼入。后說乃至意入。外六入前說色入。后說乃
【現代漢語翻譯】 現代漢語譯本： 意雖然是法性（Dharmata，事物本來的性質），但有一個擇法覺意（Dharma-vicaya-buddhi，辨別法義的智慧）的處所。六思念雖然是法性，但有一個念法的處所。四意止（四念住，Smrti-upasthana，身、受、心、法四方面的專注）雖然是法性，但有一個法意止的處所。四辯（四無礙解，Catur-pratisamvid，義、法、辭、樂說四種無礙的辯才）雖然是法性，但有一個法辯的處所。四信雖然是法性，但有一個信法的處所。三寶（佛、法、僧）三自歸（皈依）雖然是法性，但有一個法寶和一個法歸的處所。如此，十二入（十二處，Dvadasha-ayatana，眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）雖然是法性，但有一個法入的處所。 或者有人說：『法入是一個名稱，其餘的入有兩個名稱。法入是同名，其餘的入有同名和不同名。』他們說不同名。或者有人說：『所說的法常入不異，生老無常不壞，所說的滅盡涅槃（Nirvana，寂滅）在法入中。』所以說一個法入。或者有人說：『所說的一切有為法（Samskrta-dharma，由因緣和合而成的法）的封印想，所說的三有為相（生、住、滅），在法入中。』所以說一個法入。或者有人說：『所說的一切有為法說顯現誦習，所說的名在法入中。』所以說一個法入。或者有人說：『覺法是法，不覺是我，所說的空三昧（Sunyata-samadhi，體悟空性的禪定）在法入中。』所以說一個法入。 有人問：『身見（Satkayadristi，認為五蘊和合的身體是「我」的邪見）也入法入中，認為覺法是我。為什麼不因為身見說法入呢？』回答說：『這不是如實覺身見，而是如實覺空三昧。』這是因為空三昧，所以說法入，而不是身見。或者有人說：『此法可以得到，如風所從來，此名風入。』如此，法入中法可以得到，所以說法入。或者有人說：『多法可以得到，所以說一個法入。法入中多有法入，所說的色法（Rupa-dharma，有形質的法）、無色法（Arupa-dharma，無形質的法），可見法（Sanidarsana-dharma，可以被看見的法）、不可見法（Anidarsana-dharma，不可以被看見的法），有對法（S प्रतिघata-dharma，有障礙的法）、無對法（Apratighata-dharma，無障礙的法），相應法（Samprayukta-dharma，與心識相應的法）、不相應法（Visamprayukta-dharma，與心識不相應的法），依法（શ્રિતa-dharma，依靠的法）、不依法（Asrita-dharma，不依靠的法），行法（Samskrta-dharma，有為法）、不行法（Asamskrta-dharma，無為法），身法（Kaya-dharma，身體的法）、不身法（Akaya-dharma，非身體的法），共緣法（Sahaja-dharma，共同生起的法）、不共緣法（Asahaja-dharma，非共同生起的法）。』這是說多法可以得到，所以說一個法入。如佛契經（佛經，Buddha-sutra），內六入（Adhyatmika-ayatana，內六處）前說眼入，后說乃至意入。外六入（Bahya-ayatana，外六處）前說色入，后說乃
【English Translation】 English version: Although mind is Dharmata (the nature of things), there is a place for Dharma-vicaya-buddhi (discrimination of Dharma). Although the six thoughts are Dharmata, there is a place for thinking of Dharma. Although the four Smrti-upasthana (the four foundations of mindfulness: body, feeling, mind, and Dharma) are Dharmata, there is a place for Dharma Smrti-upasthana. Although the four Catur-pratisamvid (four kinds of eloquence: meaning, Dharma, wording, and joyful speaking) are Dharmata, there is a place for Dharma eloquence. Although the four kinds of faith are Dharmata, there is a place for faith in Dharma. Although the Three Jewels (Buddha, Dharma, Sangha) and the Three Refuges are Dharmata, there is a place for one Dharma Jewel and one Dharma Refuge. Thus, although the twelve Dvadasha-ayatana (twelve sense bases: six sense organs and six sense objects) are Dharmata, there is a place for one Dharma sense base. Or someone might say: 'The Dharma sense base is one name, and the other sense bases have two names. The Dharma sense base is the same name, and the other sense bases have the same and different names.' They say different names. Or someone might say: 'The so-called Dharma constantly enters without change, birth, old age, impermanence, and non-destruction, the so-called extinction Nirvana (cessation) is in the Dharma sense base.' Therefore, it is said that there is one Dharma sense base. Or someone might say: 'The so-called seal of all Samskrta-dharma (conditioned dharmas), the so-called three characteristics of conditioned dharmas (arising, abiding, ceasing), are in the Dharma sense base.' Therefore, it is said that there is one Dharma sense base. Or someone might say: 'The so-called speaking, revealing, reciting of all conditioned dharmas, the so-called name is in the Dharma sense base.' Therefore, it is said that there is one Dharma sense base. Or someone might say: 'Perceiving Dharma as Dharma, not perceiving it as self, the so-called Sunyata-samadhi (emptiness concentration) is in the Dharma sense base.' Therefore, it is said that there is one Dharma sense base. Someone asks: 'Satkayadristi (the view of self in the five aggregates) also enters the Dharma sense base, perceiving Dharma as self. Why is the Dharma sense base not spoken of because of Satkayadristi?' The answer is: 'This is not truly perceiving Satkayadristi, but truly perceiving Sunyata-samadhi.' This is because of Sunyata-samadhi, so the Dharma sense base is spoken of, not Satkayadristi. Or someone might say: 'This Dharma can be obtained, like the wind from where it comes, this is called the wind sense base.' Thus, Dharma can be obtained in the Dharma sense base, so the Dharma sense base is spoken of. Or someone might say: 'Many Dharmas can be obtained, so one Dharma sense base is spoken of. There are many Dharma sense bases in the Dharma sense base, the so-called Rupa-dharma (form), Arupa-dharma (formless), Sanidarsana-dharma (visible), Anidarsana-dharma (invisible), S प्रतिघata-dharma (obstructive), Apratighata-dharma (non-obstructive), Samprayukta-dharma (associated), Visamprayukta-dharma (dissociated), श्रિતa-dharma (dependent), Asrita-dharma (independent), Samskrta-dharma (conditioned), Asamskrta-dharma (unconditioned), Kaya-dharma (body), Akaya-dharma (non-body), Sahaja-dharma (co-arisen), Asahaja-dharma (non-co-arisen).' This is saying that many Dharmas can be obtained, so one Dharma sense base is spoken of. Like the Buddha-sutra (Buddha's teachings), the Adhyatmika-ayatana (internal sense bases) first speaks of the eye sense base, and then speaks of the mind sense base. The Bahya-ayatana (external sense bases) first speaks of the form sense base, and then
至法入。問曰。何以故。世尊內六入前說眼入。后說乃至意入。外六入前說色入。后說乃至法入。答曰。他說隨順故。如是他說隨順。如是應味次第順。或曰。世尊順說故他亦順受。故佛說如是順受亦如是順。或曰。因粗細故。內六入何者最粗眼入是。是故佛前說。何者最細意入是。是故佛最後說。外六入何者最粗色入是。是故佛前說。何者最細法入是。是故佛最後說。是因粗細故。佛契經內六入前說眼入。后說乃至意入。外六入前說色入。后說乃至法入。佛契經說。比丘此岸者內六入是。比丘彼岸者外六入是。問曰。何以故。佛契經內六入說此岸。外六入說彼岸。答曰。近遠法故。如河近者此岸遠者彼岸。如是謂心心河依者近緣者遠。是謂近遠法故。或曰。下上法故。如河謂所下處是此岸所上處是彼岸。如是心心法所依下所緣上。是謂下上法故。或曰。彼岸者第一義滅盡涅槃。彼攝外入。以是故佛契經內六入說此岸。外六入說彼岸。問曰。云何河。答曰。心心法是。如河兩岸所持眾生數非眾生數漂流入大海。如是心心法河內外入岸所持漂流眾生入生死海。問曰。云何船。答曰。聖道是如依船筏。無量眾生而得渡河。如是依聖道船筏。無量眾生渡生死河。佛契經說。六入當知。內六更樂入當知內。問曰。如此外亦當知
【現代漢語翻譯】 現代漢語譯本： 至於法入（dharma-āyatana，法處）。問：為什麼世尊在內六入（adhyātmika-āyatana，內處）中先說眼入（cakṣur-āyatana，眼處），后說乃至意入（mana-āyatana，意處）？在外六入（bāhya-āyatana，外處）中先說色入（rūpa-āyatana，色處），后說乃至法入？答：因為他說隨順的緣故。像這樣，他說隨順，就應該按照味道的次第來順應。或者說，世尊順著（世俗）來說，所以他人也順著接受。所以佛說像這樣順著接受，也像這樣順著（世俗）。或者說，因為粗細的緣故。內六入中哪個最粗？眼入是最粗的。所以佛先說。哪個最細？意入是最細的。所以佛最後說。外六入中哪個最粗？色入是最粗的。所以佛先說。哪個最細？法入是最細的。所以佛最後說。這是因為粗細的緣故。佛的契經（sūtra，經）中，內六入先說眼入，后說乃至意入。外六入先說色入，后說乃至法入。佛的契經說：『比丘，此岸是內六入。比丘，彼岸是外六入。』問：為什麼佛的契經中，內六入說是此岸，外六入說是彼岸？答：因為近遠法的緣故。就像河流，近的是此岸，遠的是彼岸。像這樣，所謂心心（citta，心）河，所依的是近，所緣的是遠。這是因為近遠法的緣故。或者說，因為上下法的緣故。就像河流，所下的地方是此岸，所上的地方是彼岸。像這樣，心心法所依的是下，所緣的是上。這是因為上下法的緣故。或者說，彼岸是第一義的滅盡涅槃（nirvāṇa，涅槃）。彼岸攝取外入。因此佛的契經中，內六入說是此岸，外六入說是彼岸。問：什麼是河？答：心心法就是。就像河流兩岸所持，眾生數（saṃkhyā，數量）和非眾生數漂流入大海。像這樣，心心法河，內外入岸所持，漂流眾生入生死海。問：什麼是船？答：聖道（ārya-mārga，聖道）就是。就像依靠船筏，無量眾生得以渡河。像這樣，依靠聖道船筏，無量眾生渡生死河。佛的契經說：『六入應當知道。內六更樂入應當知道內。』問：如此，外也應當知道？
【English Translation】 English version: Regarding dharma-āyatana (法處, the sphere of ideas). Question: Why did the World Honored One first speak of cakṣur-āyatana (眼處, the sphere of the eye) and then speak of, up to, mana-āyatana (意處, the sphere of mind) among the six internal āyatanas (內處, spheres)? And why did he first speak of rūpa-āyatana (色處, the sphere of form) and then speak of, up to, dharma-āyatana among the six external āyatanas (外處, spheres)? Answer: Because he spoke in accordance with what is agreeable. Thus, he spoke in accordance with what is agreeable, and one should accord with the sequential order of taste. Or, it is said that the World Honored One spoke in accordance (with the world), so others also accept in accordance. Therefore, the Buddha said that accepting in accordance like this is also in accordance like this. Or, it is said that it is because of coarseness and fineness. Among the six internal āyatanas, which is the coarsest? The cakṣur-āyatana is. Therefore, the Buddha spoke of it first. Which is the finest? The mana-āyatana is. Therefore, the Buddha spoke of it last. Among the six external āyatanas, which is the coarsest? The rūpa-āyatana is. Therefore, the Buddha spoke of it first. Which is the finest? The dharma-āyatana is. Therefore, the Buddha spoke of it last. This is because of coarseness and fineness. In the Buddha's sūtra (經, scripture), the six internal āyatanas are spoken of with the cakṣur-āyatana first, and then up to the mana-āyatana. The six external āyatanas are spoken of with the rūpa-āyatana first, and then up to the dharma-āyatana. The Buddha's sūtra says: 'Bhikkhus, this shore is the six internal āyatanas. Bhikkhus, that shore is the six external āyatanas.' Question: Why does the Buddha's sūtra say that the six internal āyatanas are this shore, and the six external āyatanas are that shore? Answer: Because of the near and far dharmas. Just like a river, what is near is this shore, and what is far is that shore. Likewise, the so-called citta (心, mind) river, what is relied upon is near, and what is conditioned is far. This is because of the near and far dharmas. Or, it is said that it is because of the lower and upper dharmas. Just like a river, the place where it descends is this shore, and the place where it ascends is that shore. Likewise, the mind and mental dharmas, what is relied upon is lower, and what is conditioned is higher. This is because of the lower and upper dharmas. Or, it is said that that shore is the ultimate extinction, nirvāṇa (涅槃, liberation). That shore encompasses the external āyatanas. Therefore, in the Buddha's sūtra, the six internal āyatanas are said to be this shore, and the six external āyatanas are said to be that shore. Question: What is the river? Answer: The mind and mental dharmas are. Just like a river held by both shores, the number (數量, saṃkhyā) of sentient beings and non-sentient beings drift into the great ocean. Likewise, the mind and mental dharma river, held by the shores of internal and external āyatanas, causes sentient beings to drift into the ocean of saṃsāra (生死, birth and death). Question: What is the boat? Answer: The ārya-mārga (聖道, noble path) is. Just like relying on a boat or raft, countless sentient beings are able to cross the river. Likewise, relying on the boat or raft of the noble path, countless sentient beings cross the river of saṃsāra. The Buddha's sūtra says: 'The six āyatanas should be known. The six internal āyatanas, which are more pleasurable, should be known internally.' Question: In that case, should the external also be known?
。何以故。世尊說六入當知內六更樂當知內。答曰。世尊于契經中說內觀。世尊說內入諸根意。莫向外前內想內身。身觀后外后內外。是前內觀故。或曰。世尊教弟子不顛倒觀故。世尊說曰。莫顛倒觀常樂凈我。當觀無常苦空無我因習本緣。以聖八行破壞有。是謂不顛倒觀故。或曰。世尊教弟子不共觀故。世尊說莫共觀粗澀。當觀如病癰箭蛇無常苦空無我。內六更樂火燒有。是不共觀故。或曰。佛契經說內意止。問曰。何以故。佛說內意止。答曰。為我故計有我。是吾作是我作。愛我已便有愛具。長養內故求外具。以是故佛契經說。六入當知。內六更樂入當知內。問曰。六入六更樂入何差別。一說者無差別。六入者眼入耳鼻舌身意入。六更樂入亦眼入耳鼻舌身意入。是故無差別。更有說者。有差別。謂近者是六入。謂遠者是六更樂入。問曰。如汝說六入者是現在。六更樂者過去未來。更有說者。謂近者是六更樂。謂遠者是六入。問曰。如汝說六更樂入是現在。六入者是過去未來。或曰。謂當行時轉是六更樂入。餘者是六入。或曰。謂依六入作行是六入。謂依六更樂作行是六更樂入。或曰。謂所有是六更樂入。余所有者是六入。如說比丘缽彼性是缽如比丘用事。是故說比丘缽如是謂所有是六更樂入。余所有者是六入。尊
者陀罹難提說曰。性入者是六入。行入者是六更樂入。如說鐵酥缽性是鐵。缽如依酥用事。是故說鐵酥缽。如是性入者是六入。行入者是六更樂入。佛契經說。二入無想眾生及有想無想天。問曰。何以故。佛契經說。二入無想眾生及有想無想天。答曰。餘地二種名。一者識住。二者眾生居。欲令二入中作二名。謂此雖有眾生居名但無識住名。是謂二名。故佛契經說。二入無想眾生及有想無想天。或曰。佛契經眾生居識住處等施設已。謂眾生居於識住中不攝。彼立二入。無想眾生及有想無想天。或曰。多壽故。一切凡夫處所無有爾所壽如無想天。一切處所無有爾所壽。如有想無想天。是謂多壽。故佛契經說。二入無想眾生及有想無想天。或曰。斷異學意故。異學二入中計意解脫想。世尊說此是生死入非是解脫。是謂斷異學意。故佛契經說。二入無想眾生及有想無想天。或曰。行法故。異學於二入中計意無行解脫。世尊說此中復行諸界諸趣諸生輪轉生死中。是謂行法。故佛契經說。二入無想眾生及有想無想天。或曰。退轉法故異學於二入中計意不退轉解脫。世尊說此中復退轉諸界諸趣諸生輪轉生死中。是謂退轉法。故佛契經說。無想眾生及有想無想天。此佛契經。尊者舍利弗到世尊所已而說曰。世尊。此無上事謂世尊施設
【現代漢語翻譯】 現代漢語譯本 者陀罹難提說：『性入指的是六入（眼、耳、鼻、舌、身、意六種感覺器官）。行入指的是六更樂入（對六種感覺器官所產生的快樂的進一步體驗）。』例如，就像說『鐵酥缽』，它的本質是鐵，而缽的功能是用來盛酥油。因此，說『鐵酥缽』。同樣，『性入』指的是六入，『行入』指的是六更樂入。佛陀的契經（佛經）中說：『二入（無想入和非想非非想入）指的是無想眾生以及有想無想天。』 問：『為什麼佛陀的契經中說，二入指的是無想眾生以及有想無想天？』 答：『因為在其他的境界中，有兩種名稱：一是識住（意識停留的地方），二是眾生居（眾生居住的地方）。爲了在這二入中區分這兩種名稱，說明這裡雖然有眾生居的名稱，但沒有識住的名稱。這就是這兩種名稱的區別。』所以佛陀的契經中說，二入指的是無想眾生以及有想無想天。 或者說：『佛陀的契經已經施設了眾生居和識住處等，說明眾生居住在識住中，但不被它所包含。因此，設立了二入，即無想眾生以及有想無想天。』 或者說：『因為壽命長久。一切凡夫的處所都沒有像無想天那樣長久的壽命，一切處所都沒有像有想無想天那樣長久的壽命。』這就是壽命長久的原因。所以佛陀的契經中說，二入指的是無想眾生以及有想無想天。 或者說：『爲了斷除異學的想法。異學在這二入中認為意識可以解脫。世尊說，這仍然是生死之入，而不是解脫。』這就是爲了斷除異學的想法。所以佛陀的契經中說，二入指的是無想眾生以及有想無想天。 或者說：『因為有行法。異學在這二入中認為意識沒有行為可以解脫。世尊說，這裡仍然在諸界、諸趣、諸生中執行，在生死中輪轉。』這就是有行法的原因。所以佛陀的契經中說，二入指的是無想眾生以及有想無想天。 或者說：『因為有退轉法。異學在這二入中認為意識不會退轉可以解脫。世尊說，這裡仍然會退轉，在諸界、諸趣、諸生中執行，在生死中輪轉。』這就是有退轉法的原因。所以佛陀的契經中說，無想眾生以及有想無想天。這部佛陀的契經，尊者舍利弗（智慧第一的佛陀弟子）到達世尊那裡后說：『世尊，這是無上的事情，就是世尊的施設。』
【English Translation】 English version The Venerable Thadharanandi said: '『Entering into nature』 refers to the six entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind). 『Entering into practice』 refers to the six further experiences of pleasure. For example, when we say 『iron ghee bowl,』 its nature is iron, and the bowl's function is to hold ghee. Therefore, we say 『iron ghee bowl.』 Similarly, 『entering into nature』 refers to the six entrances, and 『entering into practice』 refers to the six further experiences of pleasure.' The Buddha's Sutra (Buddhist scripture) says: 'The two entrances (the state of non-perception and the state of neither perception nor non-perception) refer to the non-percipient beings and the heavens of neither perception nor non-perception.' Question: 'Why does the Buddha's Sutra say that the two entrances refer to the non-percipient beings and the heavens of neither perception nor non-perception?' Answer: 'Because in other realms, there are two kinds of names: one is the abode of consciousness (a place where consciousness dwells), and the other is the dwelling of beings (a place where beings reside). In order to distinguish these two names in these two entrances, it is explained that although there is the name of the dwelling of beings here, there is no name of the abode of consciousness.' Therefore, the Buddha's Sutra says that the two entrances refer to the non-percipient beings and the heavens of neither perception nor non-perception. Or it could be said: 'The Buddha's Sutra has already established the dwelling of beings and the place of the abode of consciousness, etc., indicating that beings reside in the abode of consciousness but are not contained by it. Therefore, the two entrances are established, namely the non-percipient beings and the heavens of neither perception nor non-perception.' Or it could be said: 'Because of long life. No place of all ordinary beings has such a long life as the heavens of non-perception, and no place has such a long life as the heavens of neither perception nor non-perception.' This is the reason for long life. Therefore, the Buddha's Sutra says that the two entrances refer to the non-percipient beings and the heavens of neither perception nor non-perception. Or it could be said: 'In order to eliminate the ideas of other schools. Other schools believe that in these two entrances, consciousness can be liberated. The World-Honored One (Buddha) said that this is still an entrance of birth and death, not liberation.' This is to eliminate the ideas of other schools. Therefore, the Buddha's Sutra says that the two entrances refer to the non-percipient beings and the heavens of neither perception nor non-perception. Or it could be said: 'Because there is the law of practice. Other schools believe that in these two entrances, consciousness has no action and can be liberated. The World-Honored One said that here, one still operates in the realms, destinies, and births, and revolves in birth and death.' This is the reason for the law of practice. Therefore, the Buddha's Sutra says that the two entrances refer to the non-percipient beings and the heavens of neither perception nor non-perception. Or it could be said: 'Because there is the law of regression. Other schools believe that in these two entrances, consciousness will not regress and can be liberated. The World-Honored One said that here, one will still regress, operate in the realms, destinies, and births, and revolve in birth and death.' This is the reason for the law of regression. Therefore, the Buddha's Sutra says that the non-percipient beings and the heavens of neither perception nor non-perception. This Buddha's Sutra, the Venerable Sariputra (the Buddha's disciple foremost in wisdom) arrived at the World-Honored One and said: 'World-Honored One, this is the supreme matter, namely the establishment of the World-Honored One.'
入。彼世尊無餘智無餘分別。更無無上智。謂余智若沙門婆羅門等等覺。問曰。爾所一切謂十二入。尊者舍利弗非一切智非一切見。云何知爾所一切謂十二入。答曰。說無餘故知。如佛契經說十一入已后說法入。尊者舍利弗意決定諸法未說未現彼一切。當知在入中。或曰。以妙愿智觀已知。或曰以相貌知。如佛契經說。爾所一切謂十二入。尊者舍利弗得無壞信。彼世尊所說倍極信。以故知爾所一切十二入。是謂相貌知也。問曰。云何尊者舍利弗相貌知非現知耶。答曰。現知亦知。尊者舍利弗因十二入故亦知一切法。問曰。若尊者舍利弗因十二入故亦知一切法。佛舍利弗有何差別。答曰。佛世尊一切知盡知。尊者舍利弗雖一切知。但不能盡知。或曰。尊者舍利弗總十二入。故知一切法非一一相。佛世尊知總相。亦知一一相有無量內入。謂尊者舍利弗從他。如世尊說此契經。舍利弗以何口說此妙。一向師子吼。更無有沙門婆羅門於世尊等等覺。何況出上。尊者舍利弗白世尊曰。躬從世尊聞。躬自受持如如來所說。阿難無有此處。前後有二如來興出世無有是處。問曰。云何世尊為受化說界云何入。答曰。世尊教化一切法中無智。或非一切法中無智。謂一切法為說界。非一切法中無智者為說入。或曰。世尊教化或利根或鈍根。
【現代漢語翻譯】 現代漢語譯本 入（Ayatana，處）。彼世尊（Bhagavan，佛）無餘智無餘分別。更無無上智。謂余智若沙門（Śrāmaṇa，出家修行者）婆羅門（Brāhmaṇa，祭司）等等覺。問曰：『爾所一切謂十二入（Dvādaśa āyatanāni，十二處）。尊者舍利弗（Śāriputra，佛陀十大弟子之一）非一切智非一切見。云何知爾所一切謂十二入？』答曰：『說無餘故知。如佛契經說十一入已后說法入。尊者舍利弗意決定諸法未說未現彼一切。當知在入中。』或曰：『以妙愿智觀已知。』或曰：『以相貌知。如佛契經說。爾所一切謂十二入。尊者舍利弗得無壞信。彼世尊所說倍極信。以故知爾所一切十二入。是謂相貌知也。』問曰：『云何尊者舍利弗相貌知非現知耶？』答曰：『現知亦知。尊者舍利弗因十二入故亦知一切法。』問曰：『若尊者舍利弗因十二入故亦知一切法。佛（Buddha）舍利弗有何差別？』答曰：『佛世尊一切知盡知。尊者舍利弗雖一切知。但不能盡知。』或曰：『尊者舍利弗總十二入。故知一切法非一一相。佛世尊知總相。亦知一一相有無量內入。謂尊者舍利弗從他。如世尊說此契經。舍利弗以何口說此妙。一向師子吼。更無有沙門婆羅門於世尊等等覺。何況出上。』尊者舍利弗白世尊曰：『躬從世尊聞。躬自受持如如來（Tathāgata，如來）所說。阿難（Ānanda，佛陀十大弟子之一）無有此處。前後有二如來興出世無有是處。』問曰：『云何世尊為受化說界（Dhātu，界）云何入？』答曰：『世尊教化一切法中無智。或非一切法中無智。謂一切法為說界。非一切法中無智者為說入。』或曰：『世尊教化或利根或鈍根。』
【English Translation】 English version Entrance (Ayatana). That Bhagavan (Blessed One, Buddha) has complete wisdom and complete discernment. There is no higher wisdom. Other wisdoms are those of Śrāmaṇas (ascetics) and Brāhmaṇas (priests), and so on. Question: 'All that is referred to as the twelve entrances (Dvādaśa āyatanāni). Venerable Śāriputra (one of the Buddha's ten great disciples) is not all-knowing and all-seeing. How does he know that all that is referred to as the twelve entrances?' Answer: 'He knows because it is said to be complete. As the Buddha's sutras say, after the eleven entrances, the Dharma entrance is taught. Venerable Śāriputra's mind is certain that all Dharmas (teachings) that have not been spoken or manifested are to be known as being within the entrances.' Or it is said: 'He knows by observing with the wisdom of excellent aspiration.' Or it is said: 'He knows by characteristics. As the Buddha's sutras say, all that is referred to as the twelve entrances. Venerable Śāriputra has unwavering faith. He has extreme faith in what the Bhagavan has said. Therefore, he knows all that is referred to as the twelve entrances. This is called knowing by characteristics.' Question: 'How does Venerable Śāriputra know by characteristics and not by direct knowledge?' Answer: 'He knows by direct knowledge as well. Venerable Śāriputra also knows all Dharmas because of the twelve entrances.' Question: 'If Venerable Śāriputra also knows all Dharmas because of the twelve entrances, what is the difference between the Buddha and Śāriputra?' Answer: 'The Buddha, the Bhagavan, knows everything completely. Venerable Śāriputra knows everything, but not completely.' Or it is said: 'Venerable Śāriputra knows all Dharmas in general through the twelve entrances, not individually. The Buddha, the Bhagavan, knows the general characteristics and also knows the individual characteristics. There are countless internal entrances. Venerable Śāriputra learns from others. As the Bhagavan said in this sutra, with what mouth does Śāriputra speak this wonderfully, with a single lion's roar? There is no Śrāmaṇa or Brāhmaṇa who is equal to the Bhagavan, let alone superior.' Venerable Śāriputra said to the Bhagavan: 'I have heard directly from the Bhagavan. I have personally received and upheld it as the Tathāgata (Thus Gone One, Buddha) has said. Ānanda (one of the Buddha's ten great disciples) is not in this place. There is no such thing as two Tathāgatas arising in the world one after another.' Question: 'How does the Bhagavan teach the realms (Dhātu) and entrances to those who are to be transformed?' Answer: 'The Bhagavan teaches those who are without wisdom in all Dharmas, or those who are not without wisdom in all Dharmas. He teaches the realms to those who are without wisdom in all Dharmas, and he teaches the entrances to those who are not without wisdom in all Dharmas.' Or it is said: 'The Bhagavan teaches those who are of sharp faculties or dull faculties.'
利根者為說入。鈍根者為說界。或曰。世尊教化或大因力或多緣力。大因力者為說入。多緣力者為說界。或曰。世尊教化或多內力或多外力。內多力者為說入。外多力者為說界。或曰。世尊教化內思念長養身。或從他聞。內思念長養身者為說入。從他聞者為說界。或曰。世尊教化或始開則知。或分別知。始開知者為說入。分別知者為說界。或曰。于界有愚為說界。于入有愚為說入。或曰。有猗性者為說界。性義是界義。猗財物者為說入。輸門義是入義。如是世尊教化為說界。如是教化為說入。廣說十二入處盡。
鞞婆沙五陰處第十九
五陰者。色陰痛陰想陰行陰識陰。問曰。色陰雲何。答曰。佛契經說。色陰雲何。諸所有色。過去未來現在。若內若外若粗若細若惡若妙若遠若近。彼一切非我我非彼非是我。如是以慧如真實觀。是謂色陰。如是更有契經說。色陰雲何。諸所有色。彼一切四大及四大造色。阿毗曇中說。色陰雲何。十色入及諸色在法入中。問曰。此三種說何差別。答曰。一切三說中各各斷意。問曰。謂契經說。色陰雲何。諸所有色。過去未來現在。若內若外若粗若細若惡若妙若遠若近。彼一切非我我非彼非是我。如是以慧如真實觀。于中斷何意。答曰。是時彼異學牢羅尸棄。過去未來欲令非種
【現代漢語翻譯】 現代漢語譯本：對於根器敏銳的人，佛陀講解『入』（Ayatana，指感覺器官和感覺對像）。對於根器遲鈍的人，佛陀講解『界』（Dhatu，指構成要素）。或者說，世尊的教化，有時憑藉強大的因緣之力，有時憑藉眾多的緣分之力。憑藉強大因緣之力的，講解『入』。憑藉眾多緣分之力的，講解『界』。或者說，世尊的教化，有時憑藉內在的強大力量，有時憑藉外在的強大力量。內在力量強大的，講解『入』。外在力量強大的，講解『界』。或者說，世尊的教化，有時通過最初的開啟就能理解，有時通過分別才能理解。通過最初的開啟就能理解的，講解『入』。通過分別才能理解的，講解『界』。或者說，對於『界』有愚昧的，講解『界』。對於『入』有愚昧的，講解『入』。或者說，對於具有依賴習性的人，講解『界』，因為『性』的意義就是『界』的意義。對於依賴財物的人，講解『入』，因為『輸送門戶』的意義就是『入』的意義。像這樣，世尊的教化是講解『界』。像這樣，世尊的教化是講解『入』。以上廣泛地闡述了十二入處（Dvadasayatana）。
《鞞婆沙五陰處》第十九
五陰（Panca-skandha）指的是：色陰（Rupa-skandha）、受陰（Vedana-skandha）、想陰（Samjna-skandha）、行陰（Samskara-skandha）、識陰（Vijnana-skandha）。問：什麼是色陰？答：佛陀的契經（Sutra）中說：什麼是色陰？所有存在的色，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是醜陋、美好，無論是遙遠、鄰近，所有這些都不是『我』，『我』也不是它們，它們也不是『我』。像這樣用智慧如實地觀察，這就是所謂的色陰。像這樣，還有契經中說：什麼是色陰？所有存在的色，都是四大（四大種）以及四大所造的色。阿毗曇（Abhidhamma）中說：什麼是色陰？十色入（Dasarupa-ayatana）以及存在於法入（Dharmayatana）中的諸色。問：這三種說法有什麼差別？答：這三種說法各自斷除不同的意念。問：契經中說：什麼是色陰？所有存在的色，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是醜陋、美好，無論是遙遠、鄰近，所有這些都不是『我』，『我』也不是它們，它們也不是『我』。像這樣用智慧如實地觀察，於此斷除了什麼意念？答：當時，外道勞羅尸棄（Roruksika）想要將過去未來變成非種子。
【English Translation】 English version: To those with sharp faculties, the Buddha explains 'Ayatana' (sense bases, referring to sense organs and sense objects). To those with dull faculties, the Buddha explains 'Dhatu' (elements, referring to the constituent elements). Alternatively, it is said that the World-Honored One's teachings sometimes rely on the power of great causes and conditions, and sometimes on the power of numerous conditions. To those who benefit from the power of great causes and conditions, he explains 'Ayatana'. To those who benefit from the power of numerous conditions, he explains 'Dhatu'. Alternatively, it is said that the World-Honored One's teachings sometimes rely on strong internal power, and sometimes on strong external power. To those with strong internal power, he explains 'Ayatana'. To those with strong external power, he explains 'Dhatu'. Alternatively, it is said that the World-Honored One's teachings are sometimes understood through initial opening, and sometimes through differentiation. To those who understand through initial opening, he explains 'Ayatana'. To those who understand through differentiation, he explains 'Dhatu'. Alternatively, to those who are ignorant about 'Dhatu', he explains 'Dhatu'. To those who are ignorant about 'Ayatana', he explains 'Ayatana'. Alternatively, to those who have a nature of dependence, he explains 'Dhatu', because the meaning of 'nature' is the meaning of 'Dhatu'. To those who are attached to possessions, he explains 'Ayatana', because the meaning of 'gates of input' is the meaning of 'Ayatana'. In this way, the World-Honored One's teachings explain 'Dhatu'. In this way, the World-Honored One's teachings explain 'Ayatana'. The twelve ayatanas (Dvadasayatana) are extensively explained above.
《Vibhasa on the Section of the Five Skandhas》, Nineteenth
The five skandhas (Panca-skandha) are: Rupa-skandha (form), Vedana-skandha (feeling), Samjna-skandha (perception), Samskara-skandha (mental formations), and Vijnana-skandha (consciousness). Question: What is Rupa-skandha? Answer: The Sutra (Sutra) of the Buddha says: What is Rupa-skandha? All forms that exist, whether past, future, or present, whether internal or external, whether coarse or fine, whether ugly or beautiful, whether distant or near, all of these are not 'I', 'I' am not them, and they are not 'I'. Observing with wisdom in this way, as it truly is, this is called Rupa-skandha. Likewise, another Sutra says: What is Rupa-skandha? All forms that exist are the four great elements (Mahabhuta) and the forms created by the four great elements. The Abhidhamma (Abhidhamma) says: What is Rupa-skandha? The ten form ayatanas (Dasarupa-ayatana) and all forms that exist in the Dharma-ayatana (Dharmayatana). Question: What is the difference between these three explanations? Answer: Each of these three explanations cuts off different intentions. Question: The Sutra says: What is Rupa-skandha? All forms that exist, whether past, future, or present, whether internal or external, whether coarse or fine, whether ugly or beautiful, whether distant or near, all of these are not 'I', 'I' am not them, and they are not 'I'. Observing with wisdom in this way, what intention is cut off here? Answer: At that time, the heretic Roruksika (Roruksika) wanted to make the past and future into non-seeds.
。欲斷彼意故契經說。色陰雲何。諸所有色。過去未來現在。若內若外乃至如是以慧如真實觀。問曰。如所說色陰。云何諸所有色彼一切四大及四大造色于中斷何意。答曰。觀當來故。佛世尊說契經。一切智善覺善見過去未來現在。我般涅槃后當來世。必有謂離四大不欲令有造色。欲斷彼意故契經說色陰雲何。諸所有色。彼一切四大及四大造色。問曰。如所說色陰雲何。十色入及諸色在法入中。于中斷何意。答曰。彼時有尊者曇摩多羅。謂法入中色不欲令有種。問曰。何以故。尊者曇摩多羅謂法入中色不欲令有種。答曰。彼說謂色因五識身五識身緣是謂色。彼在法入中色。非因五識身。非五識身緣。是故彼非色。欲斷彼意故說數。色陰雲何。十色入及諸色在法入中。問曰。若爾者尊者曇摩多羅所說云何通。彼說謂色因五識身五識身緣是謂色。彼在法入中色。非因五識身非五識身緣。答曰。可說謂非因五識身。但六識身緣。彼在法入中色。雖不因五識身亦非五識身緣。但因意識身意識身緣。或曰。雖彼在法入中色非因五識身亦非五識身緣。但彼因依緣依。問曰。云何彼依。答曰。四大也。問曰。痛陰雲何。答曰。佛契經說。痛陰雲何。六身痛。此如契經所說阿毗曇亦爾。問曰。想陰雲何。答曰。佛契經說。想陰雲何。六
【現代漢語翻譯】 現代漢語譯本 爲了斷除他們的想法，所以契經（Sutra，佛經）中說：『色陰（Rupa-skandha，物質之蘊）是什麼？』是『所有』的色，無論是過去、未來、現在，還是內在、外在，乃至如這樣用智慧如實地觀察。 問：如所說的色陰，為什麼『所有』的色，即一切四大（四大元素：地、水、火、風）及四大所造色（四大所衍生的物質），在這裡中斷了呢？ 答：爲了觀察未來。佛世尊說契經，一切智善覺善見過去、未來、現在。我般涅槃（Parinirvana，圓寂）后，當未來世，必定有人認為離開四大就沒有造色。爲了斷除他們的想法，所以契經中說：『色陰是什麼？』是『所有』的色，即一切四大及四大所造色。 問：如所說的色陰是什麼？為什麼十色入（十種色法：眼、耳、鼻、舌、身、色、聲、香、味、觸）以及諸色在法入（Dharmadhatu，法界）中，在這裡中斷了呢？ 答：那時有尊者曇摩多羅（Dharmatrata），認為法入中的色不應該有種類。 問：為什麼尊者曇摩多羅認為法入中的色不應該有種類呢？ 答：他說，色是五識身（五種感官意識）的原因，五識身是色的緣。而法入中的色，不是五識身的原因，也不是五識身的緣。所以它不是……爲了斷除他們的想法，所以說數量。色陰是什麼？是十色入以及諸色在法入中。 問：如果這樣，尊者曇摩多羅所說的話如何解釋呢？他說，色是五識身的原因，五識身是色的緣。而法入中的色，不是五識身的原因，也不是五識身的緣。 答：可以說它不是五識身的原因，但它是六識身（六種意識）的緣。法入中的色，雖然不是五識身的原因，也不是五識身的緣，但它是意識身（Manovijnana-kaya，意識的集合）的原因，意識身是它的緣。或者說，雖然法入中的色不是五識身的原因，也不是五識身的緣，但它是因依緣依。 問：什麼是它的依呢？ 答：是四大。 問：痛陰（Vedana-skandha，感受之蘊）是什麼？ 答：佛契經中說：『痛陰是什麼？』是六身痛（六種感受）。這如契經所說，阿毗曇（Abhidhamma，論藏）也是這樣。 問：想陰（Samjna-skandha，認知之蘊）是什麼？ 答：佛契經中說：『想陰是什麼？』是六……
【English Translation】 English version To sever their intention, the Sutra (契經) says: 'What is the Rupa-skandha (色陰, the aggregate of form)?' It is 'all' form, whether past, future, or present, internal or external, and so on, observed with wisdom as it truly is. Question: As the Rupa-skandha (色陰) is described, why is 'all' form, that is, all the four great elements (四大: earth, water, fire, wind) and the derived form (四大造色) from the four great elements, interrupted here? Answer: For the sake of observing the future. The World-Honored One, the Buddha, said in the Sutra (契經), with all-knowing wisdom, good awareness, and good vision of the past, future, and present: 'After my Parinirvana (般涅槃, complete nirvana), in the future world, there will surely be those who think that there is no derived form apart from the four great elements.' To sever their intention, the Sutra (契經) says: 'What is the Rupa-skandha (色陰)?' It is 'all' form, that is, all the four great elements and the derived form from the four great elements. Question: As the Rupa-skandha (色陰) is described, what are the ten sense bases of form (十色入: eye, ear, nose, tongue, body, form, sound, smell, taste, touch) and the forms within the Dharmadhatu (法入, the realm of phenomena), and why are they interrupted here? Answer: At that time, there was the Venerable Dharmatrata (曇摩多羅), who thought that there should be no kind of form in the Dharmadhatu (法入). Question: Why did the Venerable Dharmatrata (曇摩多羅) think that there should be no kind of form in the Dharmadhatu (法入)? Answer: He said that form is the cause of the five consciousnesses (五識身), and the five consciousnesses are the condition of form. But the form in the Dharmadhatu (法入) is not the cause of the five consciousnesses, nor is it the condition of the five consciousnesses. Therefore, it is not... To sever their intention, the number is stated. What is the Rupa-skandha (色陰)? It is the ten sense bases of form and the forms within the Dharmadhatu (法入). Question: If so, how can the words of the Venerable Dharmatrata (曇摩多羅) be explained? He said that form is the cause of the five consciousnesses, and the five consciousnesses are the condition of form. But the form in the Dharmadhatu (法入) is not the cause of the five consciousnesses, nor is it the condition of the five consciousnesses. Answer: It can be said that it is not the cause of the five consciousnesses, but it is the condition of the six consciousnesses (六識身). Although the form in the Dharmadhatu (法入) is not the cause of the five consciousnesses, nor is it the condition of the five consciousnesses, it is the cause of the Manovijnana-kaya (意識身, the collection of consciousness), and the Manovijnana-kaya is its condition. Or it can be said that although the form in the Dharmadhatu (法入) is not the cause of the five consciousnesses, nor is it the condition of the five consciousnesses, it is the dependent condition. Question: What is its dependence? Answer: It is the four great elements (四大). Question: What is the Vedana-skandha (痛陰, the aggregate of feeling)? Answer: The Buddha said in the Sutra (契經): 'What is the Vedana-skandha (痛陰)?' It is the six kinds of feeling (六身痛). This is as stated in the Sutra (契經), and so is the Abhidhamma (阿毗曇, the collection of philosophical treatises). Question: What is the Samjna-skandha (想陰, the aggregate of perception)? Answer: The Buddha said in the Sutra (契經): 'What is the Samjna-skandha (想陰)?' It is the six...
想身。此如契經所說阿毗曇亦爾。問曰。行陰雲何。答曰。佛契經說。行陰雲何。六思身。阿毗曇說。行陰雲何。答曰。行陰二種。一者心相應。二者心不相應。問曰。心相應行陰雲何。答曰。痛想思更樂憶欲解脫念定慧善根不善根無記根結縛使煩惱纏所知所見所觀。如是諸所有心相應行。是謂心相應行陰。問曰。云何心不相應行陰。答曰。得無想定滅盡定無想命根種類得處得種得入生老死無常名身句身味身。如是諸所有心不相應行。是謂心不相應行陰。問曰。何以佛世尊一切相應不相應行陰中。一思立行陰耶。答曰。此思施設行時攝受種。是故佛一切相應不相應行陰中。一思立行陰。如愛施設習時攝受種。是故佛一切有漏種一愛立習諦。如是此思施設行時攝受種。是故佛一切相應不相應行陰中一思立行陰。問曰。識陰雲何。答曰。佛契經說識陰。云何六識身。此如契經所說。阿毗曇亦爾。此是陰性已種相身所有自然。性說已當說行。何以故說陰。陰有何義。答曰。聚義是陰義。團義積義撿義。世施設陰施設。多語是陰義。聚義是陰義者。諸所有色過去未來現在。彼一切一向撿已立一色陰。如是至識陰。是謂聚義是陰義。團義是陰義者。無量有為種團合已立五陰。是謂團義是陰義。積義是陰義者。猶糞積聚種種積。如
【現代漢語翻譯】 現代漢語譯本：想蘊（Saṃjñāskandha）。正如經典（契經，Sūtra）所說，阿毗達磨（Abhidharma）也是如此。問：行蘊（Saṃskāraskandha）是什麼？答：佛陀在經典中說，行蘊是什麼？是六思身（ṣaṭ cetanākāyāḥ）。阿毗達磨說，行蘊是什麼？答：行蘊有兩種，一是心相應（citta-samprayukta），二是不心相應（citta-viprayukta）。問：心相應行蘊是什麼？答：是感受（痛，vedanā）、想（saṃjñā）、思（cetanā）、觸（sparśa）、樂（sukha）、憶念（smṛti）、欲（chanda）、解脫（mokṣa）、念（smṛti）、定（samādhi）、慧（prajñā）、善根（kuśala-mūla）、不善根（akuśala-mūla）、無記根（avyākṛta-mūla）、結（saṃyojana）、縛（bandhana）、隨眠（anuśaya）、煩惱（kleśa）、纏（paryavasthāna）、所知（jñeya）、所見（darśana）、所觀（dṛṣṭi）。像這樣所有與心相應的行，就叫做心相應行蘊。問：什麼是不心相應行蘊？答：是得（prāpti）、無想定（asaṃjñā-samāpatti）、滅盡定（nirodha-samāpatti）、無想（asaṃjñā）、命根（jīvitendriya）、種類（nikāya-sabhāga）、得處（prāpti-sthāna）、得種（prāpti-bīja）、得入（prāpti-avakāśa）、生（jāti）、老（jarā）、死（maraṇa）、無常（anitya）、名身（nāma-kāya）、句身（pada-kāya）、味身（vyañjana-kāya）。像這樣所有不與心相應的行，就叫做不心相應行蘊。問：為什麼佛世尊在一切相應和不相應行蘊中，只將思（cetanā）立為行蘊呢？答：因為此思在施設行時，能攝受種子（bīja）。所以佛在一切相應和不相應行蘊中，只將思立為行蘊。如同愛（tṛṣṇā）在施設習（samudaya）時，能攝受種子。所以佛在一切有漏（sāsrava）的種子中，只將愛立為集諦（samudaya-satya）。同樣，此思在施設行時，能攝受種子。所以佛在一切相應和不相應行蘊中，只將思立為行蘊。問：識蘊（Vijñānaskandha）是什麼？答：佛陀在經典中說，識蘊是什麼？是六識身（ṣaṭ vijñānakāyāḥ）。這正如經典所說，阿毗達磨也是如此。這是陰（skandha）的自性（svabhāva），已經說明了種相身（prakṛti-lakṣaṇa-kāya）的所有自然（prakṛti）。自性已經說了，接下來應當說行（pravṛtti）。為什麼要說陰？陰有什麼意義？答：聚集（聚義，rāśyartha）是陰的意義，團聚（團義，piṇḍārtha）、積累（積義，cayārtha）、包含（撿義，upacayārtha）。世間施設陰的施設，多語（bahuvacana）是陰的意義。聚集是陰的意義，是指所有過去、未來、現在的色（rūpa），將它們全部包含起來，立為一色陰（rūpaskandha）。像這樣直到識陰（vijñānaskandha）。這就是聚集是陰的意義。團聚是陰的意義，是指無量有為（saṃskṛta）的種子團聚在一起，立為五陰（pañcaskandha）。這就是團聚是陰的意義。積累是陰的意義，就像糞便積聚，種種積累，如同……
【English Translation】 English version: Saṃjñāskandha (The aggregate of perception). Just as the sutras say, so does the Abhidharma. Question: What is Saṃskāraskandha (The aggregate of mental formations)? Answer: The Buddha said in the sutras, what is Saṃskāraskandha? It is the six cetanākāyāḥ (bodies of volition). The Abhidharma says, what is Saṃskāraskandha? Answer: There are two types of Saṃskāraskandha: one is citta-samprayukta (associated with mind), and the other is citta-viprayukta (not associated with mind). Question: What is citta-samprayukta Saṃskāraskandha? Answer: It is vedanā (feeling), saṃjñā (perception), cetanā (volition), sparśa (contact), sukha (pleasure), smṛti (memory), chanda (desire), mokṣa (liberation), smṛti (mindfulness), samādhi (concentration), prajñā (wisdom), kuśala-mūla (wholesome roots), akuśala-mūla (unwholesome roots), avyākṛta-mūla (neutral roots), saṃyojana (fetters), bandhana (bonds), anuśaya (latent tendencies), kleśa (afflictions), paryavasthāna (obsessions), jñeya (knowable), darśana (seeing), dṛṣṭi (views). All such mental formations associated with mind are called citta-samprayukta Saṃskāraskandha. Question: What is citta-viprayukta Saṃskāraskandha? Answer: It is prāpti (attainment), asaṃjñā-samāpatti (cessation of perception and feeling), nirodha-samāpatti (extinction of feeling and perception), asaṃjñā (non-perception), jīvitendriya (life faculty), nikāya-sabhāga (similarity of kind), prāpti-sthāna (place of attainment), prāpti-bīja (seed of attainment), prāpti-avakāśa (opportunity of attainment), jāti (birth), jarā (aging), maraṇa (death), anitya (impermanence), nāma-kāya (body of name), pada-kāya (body of phrase), vyañjana-kāya (body of letter). All such mental formations not associated with mind are called citta-viprayukta Saṃskāraskandha. Question: Why did the Buddha, the World Honored One, establish only cetanā (volition) as Saṃskāraskandha among all associated and unassociated mental formations? Answer: Because this cetanā, when establishing actions, can receive seeds (bīja). Therefore, the Buddha established only cetanā as Saṃskāraskandha among all associated and unassociated mental formations. Just as tṛṣṇā (craving), when establishing samudaya (arising), can receive seeds. Therefore, the Buddha established only craving as the truth of origin (samudaya-satya) among all sāsrava (with outflows) seeds. Similarly, this cetanā, when establishing actions, can receive seeds. Therefore, the Buddha established only cetanā as Saṃskāraskandha among all associated and unassociated mental formations. Question: What is Vijñānaskandha (The aggregate of consciousness)? Answer: The Buddha said in the sutras, what is Vijñānaskandha? It is the six vijñānakāyāḥ (bodies of consciousness). This is just as the sutras say, and so does the Abhidharma. This is the svabhāva (nature) of skandha (aggregate), and all the prakṛti (naturalness) of prakṛti-lakṣaṇa-kāya (body of nature and characteristics) has been explained. The nature has been explained, and next, pravṛtti (activity) should be explained. Why are the skandhas explained? What is the meaning of skandha? Answer: Rāśyartha (gathering) is the meaning of skandha, piṇḍārtha (lump), cayārtha (accumulation), upacayārtha (inclusion). The world establishes the establishment of skandhas, bahuvacana (plurality) is the meaning of skandha. Gathering is the meaning of skandha, referring to all rūpa (form) in the past, future, and present, including them all and establishing them as one rūpaskandha (aggregate of form). Like this, up to vijñānaskandha (aggregate of consciousness). This is the meaning of gathering as the meaning of skandha. Lump is the meaning of skandha, referring to the countless saṃskṛta (conditioned) seeds lumped together and established as pañcaskandha (five aggregates). This is the meaning of lump as the meaning of skandha. Accumulation is the meaning of skandha, just like a pile of manure, various accumulations, like...
是陰種種積。撿義是陰義者。諸所有色過去未來現在。若內若外若粗若細若惡若妙若遠若近。彼一切一向撿已立一色陰。乃至識陰亦爾。是謂撿義是陰義。世施設陰施設者。謂色陰三世乃至識陰亦三世。是世施設陰施設。多語是陰義者。謂色多語乃至識陰亦多語。問曰。如汝說一極微不應有色陰。謂彼無多語。答曰。不可以一極微施設。若施設者。便多聚斂施設。阿毗曇者若掌護陰施設。彼說極微攝一界一入一陰少入。若不掌護者。彼說極微一界一入一陰。如人大谷聚取一粒去。他問人何所持。彼人若掌護谷聚者。說此谷聚中一粒。若不掌護者。說此谷一粒。如是阿毗曇者。若掌護陰施設。彼說極微一界一入一陰少入。若不掌護者。彼說極微一界一入一陰。是說多語陰語。是謂聚義是陰義團義積義撿義世施設陰施設多語陰語是陰義。問曰。何以故。世尊前說色陰后說識陰。答曰。隨順他故。如是隨順他。應味次第順。或曰。世尊說隨順受教者亦順。或曰。粗細故。五陰中何者最粗。色陰是。是故佛前說四無色陰。何者最粗。痛陰是。是故佛前說。問曰。此痛無形無處亦不可見。云何粗細可知。答曰。行故知。如所說手痛足痛頭痛如是。如是痛是行故知有粗細。何者最細識陰是。是故佛后說。以是故。佛契經前說色陰后
【現代漢語翻譯】 現代漢語譯本： 這是陰的種種積聚。『撿義』是陰的意義。所有過去、未來、現在的色，無論是內在的還是外在的，粗糙的還是細微的，醜陋的還是美好的，遙遠的還是鄰近的，所有這些都被統一收集起來，建立一個色陰。乃至識陰也是如此。這就是所謂的『撿義』，是陰的意義。『世施設』是陰的施設，指的是色陰的三世，乃至識陰的三世。這就是『世施設』，是陰的施設。『多語』是陰的意義，指的是色的多語，乃至識陰的多語。有人問：『如果按照你所說，一個極微不應該有色陰，因為它沒有多語。』回答說：『不能以一個極微來施設。如果施設，那就是通過多個聚集來施設。』阿毗曇論師如果守護陰的施設，他們說極微包含一個界、一個入、一個陰，少量入。如果不守護，他們說極微包含一個界、一個入、一個陰。就像一個人從一大堆穀物中取走一粒，別人問他拿的是什麼。如果這個人守護谷堆，他會說這是谷堆中的一粒。如果不守護，他會說這是谷的一粒。同樣，阿毗曇論師如果守護陰的施設，他們說極微包含一個界、一個入、一個陰，少量入。如果不守護，他們說極微包含一個界、一個入、一個陰。這就是說多語是陰的語言。這就是所謂的『聚義』、『團義』、『積義』、『撿義』、『世施設』、『多語陰語』，是陰的意義。有人問：『為什麼世尊先說色陰，后說識陰？』回答說：『爲了順應他人。』這樣是爲了順應他人，應該按照味道的順序。或者說，世尊說的是爲了順應接受教導的人。或者說，是因為粗細的緣故。五陰中哪個最粗？是色陰。所以佛先說。四無色陰中哪個最粗？是痛陰。所以佛先說。有人問：『這個痛沒有形狀，沒有處所，也看不見，怎麼知道粗細？』回答說：『通過它的作用來知道。』如所說的手痛、足痛、頭痛等等。這樣，痛是通過它的作用來知道有粗細的。哪個最細？是識陰。所以佛后說。因此，佛的契經先說色陰，后說識陰。
【English Translation】 English version: These are the various accumulations of Skandhas (aggregates). 'Samgraha' (collection) is the meaning of Skandha. All forms (rupa) whether past, future, or present; whether internal or external; whether gross or subtle; whether bad or excellent; whether far or near—all of these, having been collected together, establish one Rupa Skandha (aggregate of form). Even so with the Vijnana Skandha (aggregate of consciousness). This is what is called 'Samgraha', the meaning of Skandha. 'Worldly designation' is the designation of Skandha, referring to the three times of Rupa Skandha, and so on, up to the three times of Vijnana Skandha. This is 'worldly designation', the designation of Skandha. 'Multiplicity of speech' is the meaning of Skandha, referring to the multiplicity of speech about form, and so on, up to the multiplicity of speech about Vijnana Skandha. Someone asks: 'As you say, a single ultimate particle should not have a Rupa Skandha, because it has no multiplicity of speech.' The answer is: 'One cannot designate with a single ultimate particle. If one designates, it is through the accumulation of many.' If the Abhidharma masters protect the designation of Skandha, they say that an ultimate particle contains one Dhatu (element), one Ayatana (sense base), one Skandha, and a few entries. If they do not protect, they say that an ultimate particle contains one Dhatu, one Ayatana, and one Skandha. It is like a person taking one grain from a large pile of grain, and someone asks him what he is holding. If that person protects the pile of grain, he says it is one grain from this pile of grain. If he does not protect, he says it is one grain of grain. Likewise, if the Abhidharma masters protect the designation of Skandha, they say that an ultimate particle contains one Dhatu, one Ayatana, one Skandha, and a few entries. If they do not protect, they say that an ultimate particle contains one Dhatu, one Ayatana, and one Skandha. This is saying that multiplicity of speech is the language of Skandha. This is what is called 'collection meaning', 'group meaning', 'accumulation meaning', 'gathering meaning', 'worldly designation', 'multiplicity of speech', the language of Skandha, which is the meaning of Skandha. Someone asks: 'Why did the World Honored One (世尊) first speak of Rupa Skandha and then Vijnana Skandha?' The answer is: 'To accord with others.' Thus, it is to accord with others, and it should follow the order of taste. Or, the World Honored One speaks to accord with those who receive teachings. Or, it is because of grossness and subtlety. Which of the five Skandhas is the grossest? It is Rupa Skandha. Therefore, the Buddha (佛) speaks of it first. Which of the four formless Skandhas is the grossest? It is Vedana Skandha (aggregate of feeling). Therefore, the Buddha speaks of it first. Someone asks: 'This feeling has no shape, no place, and is invisible. How can its grossness and subtlety be known?' The answer is: 'It is known through its function.' As it is said, hand pain, foot pain, head pain, and so on. Thus, pain is known to have grossness and subtlety through its function. Which is the subtlest? It is Vijnana Skandha. Therefore, the Buddha speaks of it last. Therefore, the Buddha's Sutras (契經) first speak of Rupa Skandha and then Vijnana Skandha.
說至識陰。問曰。何故心數法中痛陰想陰別立陰。余心數法立行陰。答曰。佛世尊於法真諦。余真無能過。彼盡知法相盡知行。謂法獨能擔彼別立。謂品能擔彼立品。或曰。此現二門二略二度二炬二光二明現二數。如痛陰想陰別立陰。如是余心數法亦應立。如余心數法立一行陰。如是痛想亦立行陰中。如是陰或立三或十三。是故說此現二門二略二度二炬二光二明二數。或曰。謂此二界宗因。痛宗禪因想宗無色。或曰。謂因二法行者二界多求痛勞。因痛于禪疲勞。因想于無色疲勞。或曰。謂因二法眾生生死中受無量苦。貪於樂痛及著顛倒想。或曰。謂二法滅立二定。無想定及滅盡定。或曰。謂二法治故。彼行者入二定。無想定及滅盡定。或曰。謂此二法別受二識住名。痛識住。及想識住。余心數法一行識住。以是故。一切心數法。痛陰想陰別立陰。余心數法立一行陰。問曰。何以故。說行陰如一切五陰有為。何故立一行陰。答曰。謂彼思有為想此入中。是故說行陰。或曰。謂彼一切有為法。封印想謂三有為想。彼入中是故說一行陰。或曰。謂一切有為法顯現誦習。謂名彼盡入中。是故說一行陰。或曰。謂一切有為法因習本緣。謂生彼盡入中。是故說一行陰。或曰。多法合聚故說一行陰。多有法入此中。相應不相應依不依
【現代漢語翻譯】 現代漢語譯本：說到識陰。有人問：『為什麼在心數法（citta-samkhāra-dharma）中，痛陰（vedanā-skandha）和想陰（saṃjñā-skandha）要單獨設立為陰，而其他心數法卻歸入行陰（saṃskāra-skandha）呢？』 回答說：『佛世尊（Buddha-loka）對於法的真諦（dharma-satya），沒有人能超過他。他完全了解法的相（dharma-lakṣaṇa），完全了解法的行（dharma-gati）。因為法單獨能夠承擔，所以單獨設立。因為品（varga）能夠承擔，所以設立品。』 或者有人說：『這裡呈現了二門、二略、二度、二炬、二光、二明、二數，就像痛陰和想陰單獨設立為陰一樣，其他的心數法也應該單獨設立。就像其他心數法歸入一行陰一樣，痛和想也應該歸入行陰中。這樣，陰或者可以設立為三個，或者可以設立為十三個。所以才說這裡呈現了二門、二略、二度、二炬、二光、二明、二數。』 或者有人說：『這是因為二界（dhatu）的宗因（hetu）：痛的宗因是禪（dhyāna），想的宗因是無色（arūpa）。』 或者有人說：『這是因為兩種法，修行者（yogācāra）在二界中多求而感到痛的勞累，因為痛而在禪中感到疲勞，因為想而在無色界中感到疲勞。』 或者有人說：『這是因為兩種法，眾生（sattva）在生死（saṃsāra）中承受無量的痛苦，貪戀于快樂的痛，以及執著于顛倒的想。』 或者有人說：『這是因為兩種法的滅而設立兩種定（samādhi）：無想定（asaṃjñā-samāpatti）和滅盡定（nirodha-samāpatti）。』 或者有人說：『這是因為兩種法的止息，所以修行者進入兩種定：無想定和滅盡定。』 或者有人說：『這是因為這兩種法分別接受兩種識住（vijñāna-sthiti）的名稱：痛識住和想識住。其餘的心數法歸入一行識住。因此，一切心數法中，痛陰和想陰單獨設立為陰，其餘心數法歸入一行陰。』 有人問：『為什麼說行陰就像一切五陰（pañca-skandha）一樣是有為法（saṃskṛta-dharma），卻要設立為一行陰呢？』 回答說：『因為思（cetanā）是有為想，所以思進入其中，因此說行陰。』 或者有人說：『因為一切有為法，都以想作為封印，即三有（tri-bhava）的有為想，所以想進入其中，因此說一行陰。』 或者有人說：『因為一切有為法都顯現誦習，即名（nāma），它們都進入其中，因此說一行陰。』 或者有人說：『因為一切有為法的因習本緣，即生（jāti），它們都進入其中，因此說一行陰。』 或者有人說：『因為多種法合聚，所以說一行陰。多種有法進入其中，相應（saṃprayukta）或不相應（viprayukta），依（āśraya）或不依。』
【English Translation】 English version: Speaking of the Consciousness Aggregate (vijñāna-skandha). Someone asks: 'Why, among the mental formations (citta-samkhāra-dharma), are the Feeling Aggregate (vedanā-skandha) and the Perception Aggregate (saṃjñā-skandha) established as separate aggregates, while the remaining mental formations are included in the Formation Aggregate (saṃskāra-skandha)?' The answer is: 'The World Honored One, the Buddha (Buddha-loka), regarding the true essence of the Dharma (dharma-satya), no one can surpass him. He fully knows the characteristics of the Dharma (dharma-lakṣaṇa), fully knows the workings of the Dharma (dharma-gati). Because the Dharma alone is capable of bearing, it is established separately. Because a category (varga) is capable of bearing, a category is established.' Or someone says: 'Here are presented two gates, two summaries, two degrees, two torches, two lights, two illuminations, two numbers. Just as the Feeling Aggregate and the Perception Aggregate are established as separate aggregates, the other mental formations should also be established separately. Just as the other mental formations are included in one Formation Aggregate, Feeling and Perception should also be included in the Formation Aggregate. In this way, the aggregates could be established as three, or they could be established as thirteen. Therefore, it is said that here are presented two gates, two summaries, two degrees, two torches, two lights, two illuminations, two numbers.' Or someone says: 'This is because of the causal basis (hetu) of the two realms (dhatu): the causal basis of Feeling is meditation (dhyāna), and the causal basis of Perception is the formless realm (arūpa).' Or someone says: 'This is because of two kinds of Dharma, practitioners (yogācāra) seek much in the two realms and experience the toil of Feeling, because of Feeling they experience fatigue in meditation, and because of Perception they experience fatigue in the formless realm.' Or someone says: 'This is because of two kinds of Dharma, sentient beings (sattva) in the cycle of birth and death (saṃsāra) endure immeasurable suffering, craving pleasurable Feeling and clinging to inverted Perception.' Or someone says: 'This is because of the cessation of two kinds of Dharma that two kinds of samadhi (samādhi) are established: the Non-Perception Attainment (asaṃjñā-samāpatti) and the Cessation Attainment (nirodha-samāpatti).' Or someone says: 'This is because of the cessation of two kinds of Dharma that practitioners enter two kinds of samadhi: the Non-Perception Attainment and the Cessation Attainment.' Or someone says: 'This is because these two kinds of Dharma separately receive the names of two kinds of abodes of consciousness (vijñāna-sthiti): the abode of Feeling-consciousness and the abode of Perception-consciousness. The remaining mental formations are included in one abode of Formation-consciousness. Therefore, among all mental formations, the Feeling Aggregate and the Perception Aggregate are established as separate aggregates, and the remaining mental formations are included in one Formation Aggregate.' Someone asks: 'Why is it said that the Formation Aggregate, like all five aggregates (pañca-skandha), is conditioned (saṃskṛta-dharma), yet it is established as one Formation Aggregate?' The answer is: 'Because volition (cetanā) is a conditioned thought, it enters into it, therefore it is called the Formation Aggregate.' Or someone says: 'Because all conditioned dharmas are sealed by thought, that is, the conditioned thought of the three realms of existence (tri-bhava), it enters into it, therefore it is called one Formation Aggregate.' Or someone says: 'Because all conditioned dharmas are manifested and recited, that is, name (nāma), they all enter into it, therefore it is called one Formation Aggregate.' Or someone says: 'Because the causal basis and fundamental condition of all conditioned dharmas, that is, birth (jāti), they all enter into it, therefore it is called one Formation Aggregate.' Or someone says: 'Because many dharmas are combined and gathered, it is called one Formation Aggregate. Many existing dharmas enter into it, associated (saṃprayukta) or unassociated (viprayukta), dependent (āśraya) or independent.'
行不行身不身共緣不共緣。是謂多法合聚故說一行陰。問曰。無為何以故。不立陰中。答曰。謂非陰名亦非陰性。非色名亦非色性。是故不立色陰中。非痛名亦非痛性。是故不立痛陰中。非想名亦非想性。是故不立想陰中。非行名亦非行性。是故不立行陰中。非識名亦非識性。是故不立識陰中。若作是念者。何以故。不立行中。陰者多有種。多種者非無為。或曰。陰者墮生老無常。無為者無生老無常。或曰。陰者興衰法有因得有為相。無為者非興衰法無因得無為相。或曰。陰者世迴轉作行受果知緣。無為者非世迴轉不作行不受果不知緣。或曰。陰者墮於世。無為者不墮世。或曰。陰者墮于陰。無為者離於陰。或曰。陰者苦所縛。無為者離苦縛。或曰。陰者軟中上。無為者無軟中上。或曰。陰者前後可得。無為者無前後。以是故。無為不立陰中。彼佛契經說八萬法身。問曰。法身者有何齊限數。有一說者。一數經名法身。謂彼一身。是謂一身齊限數。如是至一切八萬。更有說者。謂契經說。意止此是一法身齊限數。如是契經說。意斷神足根力覺種道種。是謂一法身齊限數。如是至一切八萬。算者說。八字一句三十二字為一首盧數。
有五百千 亦復五千 五百五千 一法身數
如是至八萬。如是說者。
【現代漢語翻譯】 現代漢語譯本 行和不行，是自身還是非自身，是共同的因緣還是非共同的因緣？這就是說多種法聚合在一起，所以說是一行陰（Skandha，蘊）。 問：為什麼無為法（Nirvana，涅槃）不被設立在五陰（Skandha，蘊）之中呢？ 答：因為無為法既不是陰的名字，也不是陰的性質；不是色的名字，也不是色的性質，所以不設立在色陰（Rupa Skandha，色蘊）中；不是痛（受）的名字，也不是痛（受）的性質，所以不設立在痛陰（Vedana Skandha，受蘊）中；不是想的名字，也不是想的性質，所以不設立在想陰（Samjna Skandha，想蘊）中；不是行的名字，也不是行的性質，所以不設立在行陰（Samskara Skandha，行蘊）中；不是識的名字，也不是識的性質，所以不設立在識陰（Vijnana Skandha，識蘊）中。 如果有人這樣想：為什麼不把無為法設立在行陰中呢？陰有很多種類，多種類的事物不是無為法。 或者說：陰會墮入生、老、無常之中，而無為法沒有生、老、無常。 或者說：陰是興盛衰敗之法，有因緣而生，具有有為的相狀；無為法不是興盛衰敗之法，沒有因緣而生，具有無為的相狀。 或者說：陰在世間輪迴，造作行為，承受果報，知曉因緣；無為法不在世間輪迴，不造作行為，不承受果報，不知曉因緣。 或者說：陰會墮入世間，無為法不墮入世間。 或者說：陰會墮入陰（五陰），無為法脫離陰（五陰）。 或者說：陰被痛苦所束縛，無為法脫離痛苦的束縛。 或者說：陰有軟、中、上之分，無為法沒有軟、中、上之分。 或者說：陰的前後可以得到，無為法沒有前後。 因為這個緣故，無為法不設立在陰中。 那部佛經（佛陀的經典）中說有八萬法身（Dharmakaya，法身）。 問：法身（Dharmakaya，法身）的齊限數（數量的界限）是多少？ 有一種說法是：一個數目的經文稱為法身（Dharmakaya，法身），就是指那一個自身，這就是一個自身齊限數。像這樣直到一切八萬。 還有一種說法是：經文（佛經）中說，意止（專注）這就是一個法身（Dharmakaya，法身）的齊限數。像這樣經文（佛經）中說，意斷、神足、根、力、覺、種、道種，這就是一個法身（Dharmakaya，法身）的齊限數。像這樣直到一切八萬。 算數的人說：八個字一句，三十二個字為一首盧數。 有五百千，亦復五千，五百五千，一法身數。 像這樣直到八萬。像這樣說。
【English Translation】 English version Are actions and non-actions, self and non-self, common causes and conditions or uncommon causes and conditions? This means that many dharmas (laws, phenomena) are gathered together, so it is said to be one Skandha (aggregate) of action. Question: Why is Nirvana (unconditioned reality) not established within the five Skandhas (aggregates)? Answer: Because Nirvana is neither the name of a Skandha nor the nature of a Skandha; it is neither the name of Rupa (form) nor the nature of Rupa, therefore it is not established in the Rupa Skandha (aggregate of form); it is neither the name of Vedana (feeling) nor the nature of Vedana, therefore it is not established in the Vedana Skandha (aggregate of feeling); it is neither the name of Samjna (perception) nor the nature of Samjna, therefore it is not established in the Samjna Skandha (aggregate of perception); it is neither the name of Samskara (mental formations) nor the nature of Samskara, therefore it is not established in the Samskara Skandha (aggregate of mental formations); it is neither the name of Vijnana (consciousness) nor the nature of Vijnana, therefore it is not established in the Vijnana Skandha (aggregate of consciousness). If someone thinks like this: Why isn't Nirvana established in the Samskara Skandha? Skandhas have many kinds, and things of many kinds are not Nirvana. Or it is said: Skandhas fall into birth, old age, and impermanence, while Nirvana has no birth, old age, or impermanence. Or it is said: Skandhas are the law of arising and decaying, arising from causes and conditions, and having the characteristics of conditioned existence; Nirvana is not the law of arising and decaying, arising without causes and conditions, and having the characteristics of unconditioned existence. Or it is said: Skandhas revolve in the world, creating actions, receiving karmic results, and knowing causes and conditions; Nirvana does not revolve in the world, does not create actions, does not receive karmic results, and does not know causes and conditions. Or it is said: Skandhas fall into the world, Nirvana does not fall into the world. Or it is said: Skandhas fall into the Skandhas (five aggregates), Nirvana is liberated from the Skandhas (five aggregates). Or it is said: Skandhas are bound by suffering, Nirvana is liberated from the bonds of suffering. Or it is said: Skandhas have soft, medium, and superior qualities, Nirvana has no soft, medium, or superior qualities. Or it is said: The past and future of Skandhas can be obtained, Nirvana has no past or future. For this reason, Nirvana is not established in the Skandhas. That Buddha Sutra (Buddha's scripture) says there are eighty-thousand Dharmakayas (body of the Dharma). Question: What is the limit of the number of Dharmakayas (body of the Dharma)? One explanation is: one numbered scripture is called a Dharmakaya (body of the Dharma), which refers to that one self, this is the limit of one self. Like this, up to all eighty-thousand. Another explanation is: the scripture (Buddha's scripture) says that mindfulness is the limit of one Dharmakaya (body of the Dharma). Like this, the scripture (Buddha's scripture) says mindfulness, the four divine abodes, the roots, the powers, the factors of enlightenment, the seeds, and the seeds of the path, this is the limit of one Dharmakaya (body of the Dharma). Like this, up to all eighty-thousand. Those who calculate say: eight words per line, thirty-two words are one verse. There are five hundred thousand, also five thousand, five hundred and five thousand, one Dharmakaya. Like this up to eighty thousand. Like this it is said.
佛契經教化故說八萬度。謂度受化于聖道得度。彼八萬度名八萬法身。問曰。謂此有爾所身何以故。立五陰身。答曰。彼一切入五陰身中。謂欲者佛語教性。彼盡入色陰中。謂欲者佛語名性。彼盡入行陰中。是故一切八萬法身盡入五陰中。此佛說契經。謂餘五陰身。戒身定身慧身解脫身解脫知見身。問曰。如此餘五陰身。何以故。立五陰。答曰。彼亦盡入中。戒身入色陰中。餘者入行陰中。以是故佛契經說五陰。廣說五陰處盡。
鞞婆沙五盛陰處第二十
五盛陰者。色盛陰痛盛陰想盛陰行盛陰識盛陰。問曰。色盛陰雲何。答曰。謂色過去未來現在。欲生而生。恚怒癡及余若干心煩惱生而生。彼欲生而生者愛是。恚者瞋是癡者無明是。及余若干心煩惱生而生者。謂彼心相應煩惱。說曰。此不應說恐生而生。問曰。何以故。答曰。恐者無智性。謂眾生無智彼便恐。更有說者。恐者身見性。謂眾生計有我彼便恐。此亦入中。如所說及余若干心煩惱。如是說者此恐應說。問曰。何以故。答曰。恐者心數法心相應。問曰。此恐何所。答曰。在欲界非色無色界。問曰。若色無色界無恐者。彼契經云何通。彼風吹火至梵處。謂眾生生光音天不久。未曾見世間成敗。不知世間成敗彼見火已恐怖驚愕身毛豎。火不來至此耶。
【現代漢語翻譯】 現代漢語譯本： 佛陀的契經教化，因此宣說了八萬種法門，意為通過接受教化，在聖道中得到解脫。這八萬種法門被稱為八萬法身。有人問：『既然有這麼多的法身，為什麼還要設立五陰身呢？』回答說：『因為這所有的法門都包含在五陰身中。』所謂的『欲』，指的是佛陀教誨的本質，它完全包含在色陰中。所謂的『名』，指的是佛陀教誨的名稱，它完全包含在行陰中。因此，所有的八萬法身都包含在五陰中。』這是佛陀所說的契經，指的是其餘的五陰身：戒身、定身、慧身、解脫身、解脫知見身。有人問：『既然有這些其餘的五陰身，為什麼還要設立五陰呢？』回答說：『因為它們也完全包含在五陰中。戒身包含在色陰中，其餘的包含在行陰中。因此，佛陀的契經宣說了五陰，廣泛地闡述了五陰的處所和盡頭。
《鞞婆沙》五盛陰處第二十
五盛陰指的是：色盛陰、痛盛陰、想盛陰、行盛陰、識盛陰。有人問：『什麼是色盛陰？』回答說：『指的是過去、未來、現在的色，以及由貪慾、嗔恚、愚癡以及其他各種心理煩惱所產生的色。』所謂的『欲生而生』，指的是愛；『恚』指的是嗔；『癡』指的是無明；『以及其他各種心理煩惱所產生的』，指的是與心相應的煩惱。有人說：『不應該說「恐生而生」。』有人問：『為什麼？』回答說：『因為恐懼是無智的體現，眾生因為沒有智慧所以會恐懼。』還有人說：『恐懼是身見的體現，眾生執著于「我」所以會恐懼。』這些也包含在其中。正如所說的『以及其他各種心理煩惱』，這樣說來，這個『恐』應該說。有人問：『為什麼？』回答說：『因為恐懼是心數法，與心相應。』有人問：『這個恐懼存在於哪裡？』回答說：『存在於欲界，不在色界和無色界。』有人問：『如果色界和無色界沒有恐懼，那麼契經中是如何解釋的呢？契經中說風吹火到達梵天，指的是眾生生於光音天不久，未曾見過世間的成敗，不知道世間的成敗，他們見到火後感到恐怖驚愕，汗毛豎立，他們會想火會不會來到這裡呢？』
【English Translation】 English version: The Buddha's sutra teachings expound eighty thousand doctrines, meaning that through receiving teachings, one attains liberation on the holy path. These eighty thousand doctrines are called the eighty thousand Dharmakayas (法身, embodiments of the Dharma). Someone asks: 'Since there are so many Dharmakayas, why establish the five skandhas (五陰, aggregates of existence)?' The answer is: 'Because all these doctrines are contained within the five skandhas.' The so-called 'desire' refers to the essence of the Buddha's teachings, and it is completely contained within the rupa-skandha (色陰, form aggregate). The so-called 'name' refers to the names of the Buddha's teachings, and it is completely contained within the samskara-skandha (行陰, formation aggregate). Therefore, all eighty thousand Dharmakayas are contained within the five skandhas.' This is the sutra spoken by the Buddha, referring to the remaining five skandhas: sila-skandha (戒身, aggregate of morality), samadhi-skandha (定身, aggregate of concentration), prajna-skandha (慧身, aggregate of wisdom), vimukti-skandha (解脫身, aggregate of liberation), and vimukti-jnana-darsana-skandha (解脫知見身, aggregate of the knowledge and vision of liberation). Someone asks: 'Since there are these remaining five skandhas, why establish the five skandhas?' The answer is: 'Because they are also completely contained within the five skandhas. The sila-skandha is contained within the rupa-skandha, and the rest are contained within the samskara-skandha. Therefore, the Buddha's sutra expounds the five skandhas, extensively explaining the places and cessation of the five skandhas.'
《Vibhasa》Chapter Twenty: The Five Flourishing Skandha Places
The five flourishing skandhas are: rupa-skandha (色盛陰, flourishing form aggregate), vedana-skandha (痛盛陰, flourishing feeling aggregate), samjna-skandha (想盛陰, flourishing perception aggregate), samskara-skandha (行盛陰, flourishing formation aggregate), and vijnana-skandha (識盛陰, flourishing consciousness aggregate). Someone asks: 'What is the rupa-skandha?' The answer is: 'It refers to the rupa of the past, future, and present, and the rupa that arises from desire, anger, ignorance, and other various mental afflictions.' The so-called 'arising from desire' refers to love; 'anger' refers to hatred; 'ignorance' refers to avidya (無明, ignorance); 'and arising from other various mental afflictions' refers to the mental afflictions that are associated with the mind. Someone says: 'It should not be said "arising from fear".' Someone asks: 'Why?' The answer is: 'Because fear is a manifestation of non-wisdom; beings fear because they lack wisdom.' Others say: 'Fear is a manifestation of self-view; beings fear because they cling to the notion of "I".' These are also included within it. As it is said, 'and other various mental afflictions,' in this way, this 'fear' should be spoken of. Someone asks: 'Why?' The answer is: 'Because fear is a mental factor, associated with the mind.' Someone asks: 'Where does this fear exist?' The answer is: 'It exists in the desire realm (欲界, Kamadhatu), not in the form realm (色界, Rupadhatu) or the formless realm (無色界, Arupadhatu).' Someone asks: 'If there is no fear in the form realm and the formless realm, how is it explained in the sutras? The sutras say that the wind blows fire to the Brahma realm, referring to beings who are born in the Abhasvara heaven (光音天, Heaven of Radiant Sound) not long ago, who have never seen the success and failure of the world, and do not know the success and failure of the world. When they see the fire, they feel terrified and astonished, and their hair stands on end. They wonder if the fire will come here?'
謂眾生前生光音天。彼見世間成敗。彼知世間成敗。見火已慰勞彼眾生。諸眾生勿恐怖。諸眾生勿恐怖。是火極至彼不至此。如汝所說。色無色界恐怖者。此云何通。如是余偈云何解。
世尊知一切 說法成就眼 如來人師子 世中無比士 彼時長壽天 名稱色微妙 聞已驚恐怖 如鹿畏師子
若色無色界無恐怖者。此云何通。答曰。恐怖者此說厭。問曰。恐怖厭者何差別。答曰。名即是差別。此恐怖彼厭。是謂差別。或曰。恐怖者欲界。厭者三界。或曰。為結障礙恐怖。為善根障礙是厭。尊者婆須蜜說曰。恐怖及厭何差別。答曰。為結障礙是恐怖。為善根障礙是厭。重說曰。為不善法障礙是恐怖。為善法障礙是厭。重說曰。二諦攝是恐怖。三諦攝是厭。重說曰。無智性是恐怖。慧性是厭。尊者曇摩多羅說曰。諸尊思念惡起諍是恐怖。諍已心懼相是厭。恐怖及厭是差別。問曰。恐怖者為凡夫為聖人。答曰。恐怖者凡夫非聖人。問曰。何以故。恐怖者凡夫非聖人耶。答曰。彼聖人恐怖已盡。更有說者。凡夫亦有恐怖。聖人亦有恐怖。問曰。如聖人恐怖已盡。何所有恐怖。答曰。有五恐怖。死恐怖惡趣恐怖不活恐怖惡名恐怖眾中恐怖。此五恐怖聖人已盡。余恐怖聖人未盡。聖人者。須陀洹斯陀含
【現代漢語翻譯】 現代漢語譯本 他們說眾生的前生是光音天（Ābhāsvara）。他們看見世間的成敗，他們知道世間的成敗。看見火災後，他們安慰那些眾生：『眾生們，不要恐怖！眾生們，不要恐怖！這場火災最多到這裡，不會到那裡。』 就像你說的，如果色（rūpa）沒有**（rāga）和恐怖，這又如何解釋？像這樣的其他偈頌又該如何理解？
世尊知曉一切，說法成就慧眼，如來人中獅子，世間無比之士。 那時，長壽天（Dīghāyu-deva）擁有美妙的名稱和容色，聽聞這些后驚恐萬分，如同鹿畏懼獅子。
如果色沒有**和恐怖，這又如何解釋？回答說：『恐怖』在這裡指的是『厭』。提問：『恐怖』和『厭』有什麼差別？回答說：名稱本身就是差別。這裡是『恐怖』，那裡是『厭』，這就是差別。或者說，『恐怖』是欲界（Kāmadhātu）的，『厭』是三界（Tridhātu）的。或者說，對於煩惱結的障礙是『恐怖』，對於善根的障礙是『厭』。尊者婆須蜜（Vasumitra）說：『恐怖』和『厭』有什麼差別？回答說：對於煩惱結的障礙是『恐怖』，對於善根的障礙是『厭』。重複說：對於不善法的障礙是『恐怖』，對於善法的障礙是『厭』。重複說：二諦（Dve satye）所攝的是『恐怖』，三諦（Tri satye）所攝的是『厭』。重複說：無智的性質是『恐怖』，智慧的性質是『厭』。尊者曇摩多羅（Dharmatrāta）說：諸天思念惡事而引起的爭論是『恐怖』，爭論之後心中產生的恐懼相是『厭』。『恐怖』和『厭』就是這樣的差別。提問：『恐怖』是凡夫的還是聖人的？回答說：『恐怖』是凡夫的，不是聖人的。提問：為什麼『恐怖』是凡夫的，不是聖人的呢？回答說：因為聖人的恐怖已經斷盡。還有一種說法是：凡夫也有恐怖，聖人也有恐怖。提問：如果聖人的恐怖已經斷盡，那還有什麼恐怖呢？回答說：有五種恐怖：死亡的恐怖、惡趣的恐怖、不能活命的恐怖、惡名的恐怖、大眾中的恐怖。這五種恐怖聖人已經斷盡，其餘的恐怖聖人還沒有斷盡。這裡的聖人指的是須陀洹（Srotāpanna）和斯陀含（Sakrdāgāmin）。
【English Translation】 English version They say that the previous life of sentient beings is in the Ābhāsvara heaven (Ābhāsvara). They see the success and failure of the world, and they know the success and failure of the world. Having seen the fire, they comfort those sentient beings: 'Sentient beings, do not be afraid! Sentient beings, do not be afraid! This fire will at most reach here, it will not reach there.' As you said, if rūpa (rūpa) has no rāga (rāga) and fear, how can this be explained? How should other verses like this be understood?
The World-Honored One knows everything, preaches the Dharma with accomplished wisdom, the Tathāgata is a lion among men, an unparalleled being in the world. At that time, the long-lived deva (Dīghāyu-deva) had a wonderful name and appearance, and after hearing these things, he was terrified, like a deer fearing a lion.
If rūpa has no rāga and fear, how can this be explained? The answer is: 'Fear' here refers to 'disgust'. Question: What is the difference between 'fear' and 'disgust'? The answer is: The name itself is the difference. Here it is 'fear', there it is 'disgust', that is the difference. Or, 'fear' belongs to the Kāmadhātu (Kāmadhātu), and 'disgust' belongs to the Tridhātu (Tridhātu). Or, the obstacle to the bonds of affliction is 'fear', and the obstacle to the roots of goodness is 'disgust'. Venerable Vasumitra (Vasumitra) said: What is the difference between 'fear' and 'disgust'? The answer is: The obstacle to the bonds of affliction is 'fear', and the obstacle to the roots of goodness is 'disgust'. Repeating: The obstacle to unwholesome dharmas is 'fear', and the obstacle to wholesome dharmas is 'disgust'. Repeating: What is included in the Two Truths (Dve satye) is 'fear', and what is included in the Three Truths (Tri satye) is 'disgust'. Repeating: The nature of non-wisdom is 'fear', and the nature of wisdom is 'disgust'. Venerable Dharmatrāta (Dharmatrāta) said: The disputes caused by the devas thinking of evil things are 'fear', and the fearful appearance that arises in the mind after the disputes is 'disgust'. 'Fear' and 'disgust' are such differences. Question: Is 'fear' for ordinary people or for sages? The answer is: 'Fear' is for ordinary people, not for sages. Question: Why is 'fear' for ordinary people, not for sages? The answer is: Because the fear of sages has been exhausted. There is another saying: Ordinary people also have fear, and sages also have fear. Question: If the fear of sages has been exhausted, then what fear is there? The answer is: There are five fears: the fear of death, the fear of evil destinies, the fear of not being able to live, the fear of bad names, and the fear in the assembly. These five fears have been exhausted by the sages, and the remaining fears have not been exhausted by the sages. The sages here refer to Srotāpanna (Srotāpanna) and Sakrdāgāmin (Sakrdāgāmin).
阿那含阿羅漢辟支佛非佛。何以非佛。答曰。如來無所著等正覺恐怖永盡。如色盛陰痛想行識盛陰亦爾。此是盛陰性。已種相身所有自然。說性已當說行。何以故說盛陰盛陰有何義。答曰。受所生是故說盛。謂生受是故說盛。受所養是故說盛。謂養受是故說盛。受所長是故說盛。謂長受是故說盛。受所來是故說盛。謂來受是故說盛。受所持是故說盛。謂持受是故說盛。受所等持是故說盛。謂等持受是故說盛。或曰。受所轉是故說盛。謂轉受是故說盛。或曰。受著此中如塵垢。是故說盛。或曰。受於此中所攝是故說盛。或曰。此是受屋室居處。依此已愛生而生。見慢無明及余若干心煩惱生而生。或曰。此受所有是故說盛。如外職所有。如內職所有。如王所有。如是此受所有是故說盛。但內更無所有。若有問者。汝屬誰謂作是。答我是受所有。或曰。受所廣施設是故說盛。謂廣施設受是故說盛。廣者說痛為名。此盛陰界中不別施設。地中不別施設。除其意。謂因我陰余得盛陰名。因余陰我得盛陰名。若此意不別施設者。此外物不可施設陰以故爾。問曰。陰及盛陰何差別。答曰。名即是差別。彼陰此盛陰。或曰。陰有漏無漏。盛陰一向有漏。或曰。陰染污不染污。盛陰一向染污。或曰。陰攝三諦。盛陰攝二諦。或曰。陰或斷
或不斷。盛陰一向斷。或曰陰或受相應或不相應。盛陰一向相應。或曰。陰得或結相應或不相應。盛陰得一向結相應不離結。或曰。陰或學或無學或非學非無學。盛陰一向非學非無學。陰及盛陰是謂差別。廣說五盛陰處盡。
鞞婆沙六界處第二十一
六界者。地界水界火界風界空界識界。問曰。何以故作此論。答曰。此是佛契經。此佛契經十八界總已說六界。問曰。何以故。此佛契經十八界總已說六界。答曰。為教化故。世尊教化。或有利根或有鈍根。利根者說六界。鈍根者說十八界。如利根鈍根。如是因力緣力內力外力內思惟長養。從他聞盡當知。或曰。略者說六。廣者說十八。如略如廣如是分別不分別。卷及舒改不改。漸漸一時盡當知。以是故作此論。六界者。地界水界火界風界空界識界。此六界於十八界中攝十界七界少所入。攝十界者。四大及空界攝十界。眼界色界耳界聲界鼻界香界舌界味界身界細滑界。七界少所入者。識界攝七心界。少所入謂彼有漏無漏。謂有漏者攝。無漏者不攝。是故少所入。六界者地界水界火界風界空界識界。問曰。地界云何。答曰。佛契經說。地界云何堅是。此佛總說地界云何堅是。但彼堅無量差別。內異外亦異。外異者。如此屋墻壁樹木巖石山金銀琉璃摩尼水精珠銅鐵
【現代漢語翻譯】 現代漢語譯本： 或斷或不斷。盛陰（Skandha，蘊）一向斷。或說陰（Skandha，蘊）或與結相應，或不相應。盛陰（Skandha，蘊）一向相應。或說陰（Skandha，蘊）得或與結相應，或不相應。盛陰（Skandha，蘊）得一向與結相應，不離結。或說陰（Skandha，蘊）或是學，或是無學，或非學非無學。盛陰（Skandha，蘊）一向非學非無學。陰（Skandha，蘊）及盛陰（Skandha，蘊）是謂差別。廣說五盛陰（Skandha，蘊）處盡。
《鞞婆沙》六界處第二十一
六界者：地界、水界、火界、風界、空界、識界。問：為何要作此論？答：這是佛的契經。此佛契經以十八界總括已說了六界。問：為何此佛契經以十八界總括已說了六界？答：爲了教化。世尊教化，或有利根，或有鈍根。利根者說六界，鈍根者說十八界。如利根鈍根，如是因力緣力內力外力內思惟長養，從他聞盡當知。或說，略者說六，廣者說十八。如略如廣，如是分別不分別，卷及舒改不改，漸漸一時盡當知。因此作此論。六界者：地界、水界、火界、風界、空界、識界。此六界於十八界中攝十界，七界少所入。攝十界者：四大及空界攝十界，眼界、**、耳界、聲界、鼻界、香界、舌界、味界、身界、細滑界。七界少所入者：識界攝七心界。少所入謂彼有漏無漏。謂有漏者攝，無漏者不攝。是故少所入。六界者：地界、水界、火界、風界、空界、識界。問：地界云何？答：佛契經說：地界云何堅是。此佛總說地界云何堅是。但彼堅無量差別，內異外亦異。外異者：如此屋墻壁樹木巖石山金銀琉璃摩尼水精珠銅鐵。
【English Translation】 English version: Sometimes ceasing, sometimes not. The Aggregates (Skandha) always cease. It is said that the Aggregates (Skandha) may or may not be associated with fetters. The Aggregates (Skandha) are always associated. It is said that the Aggregates (Skandha) obtained may or may not be associated with fetters. The Aggregates (Skandha) obtained are always associated with fetters, never separated from them. It is said that the Aggregates (Skandha) are either learners, non-learners, or neither learners nor non-learners. The Aggregates (Skandha) are always neither learners nor non-learners. The Aggregates (Skandha) and the Aggregates (Skandha) are said to be different. The exposition of the five Aggregates (Skandha) is complete.
《Vibhasa》 The Twenty-first Section on the Six Elements
The six elements are: the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element. Question: Why is this treatise composed? Answer: This is a sutra spoken by the Buddha. This sutra of the Buddha has already spoken of the six elements in the totality of the eighteen elements. Question: Why does this sutra of the Buddha speak of the six elements in the totality of the eighteen elements? Answer: For the sake of teaching and transformation. The World-Honored One teaches and transforms, some with sharp faculties and some with dull faculties. For those with sharp faculties, he speaks of the six elements; for those with dull faculties, he speaks of the eighteen elements. Just as with sharp and dull faculties, so too with the power of causes, the power of conditions, internal power, external power, internal contemplation, and cultivation. One should know all by hearing from others. It is said that the concise speak of six, while the extensive speak of eighteen. Just as with concise and extensive, so too with distinguishing and not distinguishing, contracting and expanding, changing and not changing, gradually and all at once, one should know all. Therefore, this treatise is composed. The six elements are: the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element. Among the eighteen elements, these six elements encompass ten elements and slightly enter into seven elements. The ten elements encompassed are: the four great elements and the space element encompass ten elements: the eye element, **, the ear element, the sound element, the nose element, the scent element, the tongue element, the taste element, the body element, and the fine and smooth element. The seven elements that are slightly entered into are: the consciousness element encompasses the seven mind elements. 'Slightly entered into' refers to those that are with outflows and without outflows. Those with outflows are encompassed, while those without outflows are not encompassed. Therefore, it is 'slightly entered into'. The six elements are: the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element. Question: What is the earth element? Answer: The Buddha's sutra says: 'What is the earth element? It is solidity.' This Buddha generally speaks of the earth element as solidity. However, that solidity has countless differences, differing internally and also differing externally. The external differences are: such as the walls of houses, trees, rocks, mountains, gold, silver, lapis lazuli, mani jewels, crystal beads, copper, and iron.
鉛錫白镴。內異者。如發毛爪齒筋骨脾腎心肝腸胃腹大小便手足異。及余支節異。足極堅非手。謂內外堅。彼一切總已說地界云何堅是。問曰。水界云何。答曰。佛契經說。水界云何濕是。此佛總說水界云何濕是。但彼濕無量差別。內異外亦異。內異者。如此目淚涎唾膏肪髓腦膽膿血小便支節間各異。外異者。涌泉深淵流水澹水河水池水大海。至下水輪謂內外濕。彼一切總已說。水界云何濕是。問曰。火界云何。答曰。佛契經說。火界云何熱是。此佛總說。火界云何熱是。但彼熱無量差別。內異外亦異。內異者。令身熱身溫暖身燒身燋熱得名數。飲食啖味令身安隱。手足各異支節亦異。外異者。如炬火燈火大聚火極大火鐕火泥犁火沷燋火。謂內極利非外。謂此飲食舉著釜中極煮色不變。食入腹中已色即變。謂內外熱。彼一切總已說。火界云何熱是。問曰。風界云何。答曰。佛契經說。風界云何。謂吹起是。此佛總說風界。云何吹起。是但吹起無量差別。內異外亦異。內異者。下風上風支節風腹中風力風脊風起風屈申風喘息風百脈風支節間各異。外異者。如塵土風無塵風隨藍風飄風成敗風不成敗風至風輪。謂內外吹起。彼一切總已說。風界云何吹起是。問曰。空界云何。答曰。佛契經說。空界云何。謂色邊色。謂色者造
【現代漢語翻譯】 現代漢語譯本： 鉛、錫、白镴（一種合金）。內部不同的有：頭髮、指甲、牙齒、筋、骨、脾、腎、心、肝、腸、胃、腹部、大小便、手、足等不同。以及其餘肢節的不同。足非常堅硬而非手，這是說內外堅硬。這些一切總括起來已經說明了地界，即什麼是堅硬。問：水界是什麼？答：佛經上說，水界是什麼？是濕。這裡佛陀總括地說水界是什麼？是濕。但是濕有無量的差別。內部不同，外部也不同。內部不同的有：像眼睛的淚水、口水、鼻涕、脂肪、骨髓、腦、膽汁、膿、血、小便，肢節之間也各有不同。外部不同的有：涌泉、深淵、流水、淡水、河水、池水、大海，乃至下方的水輪，這是說內外濕潤。這些一切總括起來已經說明了水界，即什麼是濕。問：火界是什麼？答：佛經上說，火界是什麼？是熱。這裡佛陀總括地說火界是什麼？是熱。但是熱有無量的差別。內部不同，外部也不同。內部不同的有：使身體發熱、身體溫暖、身體燒灼、身體焦熱，這些熱有不同的名稱。飲食的味道使身體安穩。手足各有不同，肢節也各有不同。外部不同的有：像火炬、燈火、大堆火、極大的火、燃燒的火、地獄之火、潑灑燃燒的火。這是說內部極其厲害而非外部。這是說飲食放在鍋里煮，顏色不變，食物進入腹中后顏色立即改變。這是說內外熱。這些一切總括起來已經說明了火界，即什麼是熱。問：風界是什麼？答：佛經上說，風界是什麼？是吹動。這裡佛陀總括地說風界是什麼？是吹動。但是吹動有無量的差別。內部不同，外部也不同。內部不同的有：下行的風、上行的風、肢節的風、腹中的風、力氣的風、脊椎的風、升起的風、屈伸的風、喘息的風、百脈的風，肢節之間也各有不同。外部不同的有：像塵土風、無塵風、隨藍風、飄風、成敗風、不成敗風，乃至風輪。這是說內外吹動。這些一切總括起來已經說明了風界，即什麼是吹動。問：空界是什麼？答：佛經上說，空界是什麼？是色的邊際。所謂色，是指造作之色。
【English Translation】 English version: Lead, tin, and pewter. Internal differences include: hair, nails, teeth, sinews, bones, spleen, kidneys, heart, liver, intestines, stomach, abdomen, large and small intestines, hands, feet, etc., are different. And the remaining limbs and joints are different. The foot is very hard and not the hand, which means internal and external hardness. All of these together have already explained the earth element, which is what is hard. Question: What is the water element? Answer: The Buddha's sutras say, what is the water element? It is wetness. Here the Buddha summarizes what is the water element? It is wetness. But there are countless differences in wetness. Internal differences, and external differences as well. Internal differences include: like tears in the eyes, saliva, mucus, fat, marrow, brain, bile, pus, blood, urine, and each of the joints are different. External differences include: gushing springs, deep pools, flowing water, fresh water, river water, pond water, the great sea, and even the water wheel below, which means internal and external wetness. All of these together have already explained the water element, which is what is wet. Question: What is the fire element? Answer: The Buddha's sutras say, what is the fire element? It is heat. Here the Buddha summarizes what is the fire element? It is heat. But there are countless differences in heat. Internal differences, and external differences as well. Internal differences include: making the body hot, the body warm, the body burning, the body scorching, these heats have different names. The taste of food and drink makes the body peaceful. Hands and feet are different, and each of the joints are different. External differences include: like a torch, lamplight, a large fire, an extremely large fire, a burning fire, the fire of hell, a fire that is splashed and burning. This means that the inside is extremely fierce and not the outside. This means that when food is put in a pot to cook, the color does not change, but when the food enters the abdomen, the color changes immediately. This means internal and external heat. All of these together have already explained the fire element, which is what is heat. Question: What is the wind element? Answer: The Buddha's sutras say, what is the wind element? It is blowing. Here the Buddha summarizes what is the wind element? It is blowing. But there are countless differences in blowing. Internal differences, and external differences as well. Internal differences include: downward-moving wind, upward-moving wind, wind in the limbs, wind in the abdomen, wind of strength, wind in the spine, rising wind, flexing and extending wind, breathing wind, wind in the hundreds of meridians, and each of the joints are different. External differences include: like dusty wind, dust-free wind, following-blue wind, drifting wind, wind of success and failure, wind of non-success and failure, and even the wind wheel. This means internal and external blowing. All of these together have already explained the wind element, which is what is blowing. Question: What is the space element? Answer: The Buddha's sutras say, what is the space element? It is the boundary of form. The so-called form refers to created form.
色是。于彼間施設。如眼空耳空鼻空口空咽喉空。飲食來往處空。住消處空。下過處空。更有說者。空界云何。空邊色是。此說空色不空色。不空色者眾生數。空色者非眾生數。謂彼空非眾生數色邊施設。如樹間葉間墻間屋間牖間戶間。是謂空非眾生數色邊施設。舊阿毗曇說。皮性膜性肉性筋性骨性髓性。色可知處亦可知。尊者婆須蜜說曰。云何知有空界。答曰。契經可知。世尊亦說。謂此空中空諸所色覆所不覆。問曰。云何契經可知非現知耶。答曰。現亦可知。謂晝所有明是空界所有。謂夜所有闇是空界所有。重說曰。形可知處亦可知。重說曰。夜闇障故不見。晝明障故不見。尊者曇摩多羅說曰。諸尊空界雖不可知。但非無智處。空界是色非是色。亦非此住非彼住。亦非空者相貌聲世轉可知。問曰。空空界何差別。答曰。空者非色。空界是色。空者不可見。空界者可見。空者無對。空界者有對。空者無為。空界者有為。問曰。此論中更有論生。若空無為者。此契經云何通。彼時世尊手捫摸空。手捫摸空已告諸比丘。比丘于意云何。手寧著此空縛空受空不。答曰。不也世尊。若空無為者。何以故。世尊以手捫摸無為耶。如是余契經偈云何通。
謂無積聚 亦無我所 空則無想 于離中行 如鳥飛空 足
【現代漢語翻譯】 現代漢語譯本 色（Rūpa，指物質、形態）是空。在空之中施設（Prajñapti，指假立、安立）。比如眼空、耳空、鼻空、口空、咽喉空。飲食來往之處空。食物消化之處空。排泄之處空。還有人說，空界（Ākāśadhātu，指空間界）是什麼？空的邊際就是色。這種說法認為空色不是不空之色。不空之色是指眾生之色。空色是指非眾生之色。所謂的空，不是眾生之色，而是在色的邊際施設。比如樹木之間、樹葉之間、墻壁之間、房屋之間、窗戶之間、門戶之間。這就是所謂的空，不是眾生之色，而是在色的邊際施設。舊的阿毗曇（Abhidharma，指論藏）說，面板的性質、薄膜的性質、肌肉的性質、筋的性質、骨的性質、骨髓的性質，色是可以知曉之處，也是可以知曉的。尊者婆須蜜（Vasumitra）說：如何知道有空界？回答說：通過契經（Sūtra，指佛經）可以知道。世尊也說過，所謂的空中，空掉了所有被色覆蓋的和沒有被色覆蓋的。問：為什麼通過契經可以知道，而不是通過現量（Pratyakṣa，指直接感知）可以知道呢？答：通過現量也可以知道。比如白天所有的光明就是空界所有的，比如夜晚所有的黑暗就是空界所有的。重複說：形狀可以知曉之處，也是可以知曉的。重複說：因為夜晚的黑暗遮蔽，所以看不見；因為白天的光明遮蔽，所以看不見。尊者曇摩多羅（Dharmatrāta）說：諸位尊者，空界雖然不可知，但並非沒有智慧之處。空界是色，不是非色。也不是住在此處，也不是住在彼處。也不是空者的相貌、聲音、世間流轉可以知曉的。問：空（Śūnyatā，指空性）和空界有什麼差別？答：空不是色，空界是色。空不可見，空界可見。空沒有對礙，空界有對礙。空是無為（Asaṃskṛta，指非因緣和合），空界是有為（Saṃskṛta，指因緣和合）。問：這個論中還有論產生。如果空是無為，那麼這個契經怎麼解釋？當時世尊用手觸控空，用手觸控空之後告訴諸位比丘：比丘們，你們怎麼想？手會執著這個空、束縛空、感受空嗎？回答說：不會的，世尊。如果空是無為，為什麼世尊用手觸控無為呢？像這樣的其他契經偈怎麼解釋？ 所謂的沒有積聚，也沒有我所，空就沒有想念，在遠離中行走，如同鳥在空中飛翔，足跡不可尋。
【English Translation】 English version Rūpa (form, matter) is emptiness. It is applied (Prajñapti, designated) within that emptiness. For example, the emptiness of the eye, the emptiness of the ear, the emptiness of the nose, the emptiness of the mouth, the emptiness of the throat. The emptiness of the place where food comes and goes. The emptiness of the place where food is digested. The emptiness of the place where waste passes out. Some also say, what is Ākāśadhātu (space element)? The edge of emptiness is rūpa. This saying considers that the rūpa of emptiness is not the rūpa of non-emptiness. The rūpa of non-emptiness refers to the rūpa of sentient beings. The rūpa of emptiness refers to the rūpa of non-sentient beings. The so-called emptiness is not the rūpa of sentient beings, but is applied at the edge of rūpa. For example, between trees, between leaves, between walls, between houses, between windows, between doors. This is the so-called emptiness, not the rūpa of sentient beings, but is applied at the edge of rūpa. The old Abhidharma (doctrines) says that the nature of skin, the nature of membrane, the nature of flesh, the nature of tendons, the nature of bones, the nature of marrow, rūpa is a knowable place, and it is also knowable. Venerable Vasumitra said: How do we know there is Ākāśadhātu? The answer is: it can be known through the Sūtras (Buddhist scriptures). The World Honored One also said, the so-called emptiness within emptiness, empties all that is covered by rūpa and not covered by rūpa. Question: Why can it be known through the Sūtras, and not through Pratyakṣa (direct perception)? Answer: It can also be known through direct perception. For example, all the light during the day belongs to Ākāśadhātu, and all the darkness during the night belongs to Ākāśadhātu. Repeating: the place where form can be known is also knowable. Repeating: because the darkness of the night obscures, it cannot be seen; because the light of the day obscures, it cannot be seen. Venerable Dharmatrāta said: Venerable ones, although Ākāśadhātu is unknowable, it is not a place without wisdom. Ākāśadhātu is rūpa, not non-rūpa. It does not dwell here, nor does it dwell there. Nor can the appearance, sound, or worldly transformations of the empty one be known. Question: What is the difference between Śūnyatā (emptiness) and Ākāśadhātu? Answer: Emptiness is not rūpa, Ākāśadhātu is rūpa. Emptiness is invisible, Ākāśadhātu is visible. Emptiness has no obstruction, Ākāśadhātu has obstruction. Emptiness is Asaṃskṛta (unconditioned), Ākāśadhātu is Saṃskṛta (conditioned). Question: Another argument arises in this discussion. If emptiness is unconditioned, how can this Sūtra be explained? At that time, the World Honored One touched emptiness with his hand, and after touching emptiness with his hand, he said to the monks: Monks, what do you think? Would the hand be attached to this emptiness, bound by emptiness, or feel emptiness? The answer is: No, World Honored One. If emptiness is unconditioned, why did the World Honored One touch the unconditioned with his hand? How can other Sūtra verses like this be explained? That which has no accumulation, nor anything belonging to 'me', emptiness has no thought, walking in detachment, like a bird flying in the sky, without a trace of its feet.
跡難尋
此云何通。如是余契經偈云何解。
此空無足跡 如外無沙門
此云何通耶。如是余契經云何通。于比丘意云何。若巧畫師畫弟子。寧能以色莊染此虛空不。答曰。不也世尊。何以故。唯世尊。此虛空非色不可見無對。是故巧畫師畫弟子。不能以色莊染此虛空。此云何通。如是余偈云何解。
如鹿依林 鳥飛虛空 法歸分別 真人趣滅
此云何通。答曰。謂世尊契經說。于比丘意云何。手寧著此空縛空受空不。答曰。不也世尊。此佛契經以虛空界說虛空。如佛所說契經偈。
謂無積聚 亦無我所 空則無想 于離中行 如鳥飛空 足跡難尋
此佛契經偈虛空即說虛空。如佛所說契經偈。
此空無足跡 如外無沙門
此佛契經偈虛空界說虛空。如佛契經說。于比丘意云何。若巧畫師畫弟子。寧能以色莊染此虛空不。答曰。不也世尊。唯世尊。此虛空非色不可見無對。是故巧畫師畫弟子。不能以色莊染虛空。此佛契經以虛空界說虛空。如佛契經說偈。
如鹿依林 鳥飛虛空 法歸分別 真人趣滅
此佛契經說偈。以虛空界說虛空。問曰。彼虛空此虛空界為緣故住耶。為起故住耶。作此論已。有一說者。亦非緣故住。亦非起
【現代漢語翻譯】 現代漢語譯本 跡難尋
這是如何解釋的呢？像其他契經（Sutra，佛經）中的偈頌（Gatha，詩偈）又該如何理解呢？
『此空無足跡，如外無沙門（Shramana，修行者）』
這又該如何解釋呢？像其他契經又該如何理解呢？佛陀對比丘（Bhikshu，出家男眾）們的意思是什麼呢？如果一位技藝精湛的畫師畫他的弟子，難道能用顏色來涂染這虛空嗎？回答說：『不能，世尊（Bhagavan，佛陀的尊稱）。』為什麼呢？因為，世尊，這虛空沒有顏色，不可見，也沒有對立。所以技藝精湛的畫師畫他的弟子，不能用顏色來涂染這虛空。這又該如何解釋呢？像其他偈頌又該如何理解呢？
『如鹿依林，鳥飛虛空，法歸分別，真人趣滅』
這又該如何解釋呢？回答說：世尊在契經中說，對比丘們的意思是什麼呢？手能抓住這虛空，束縛虛空，接受虛空嗎？回答說：『不能，世尊。』這部佛經用虛空界（Akashadhatu，空間界）來描述虛空。就像佛陀所說的契經偈頌：
『謂無積聚，亦無我所，空則無想，于離中行，如鳥飛空，足跡難尋』
這部佛經偈頌用虛空來描述虛空。就像佛陀所說的契經偈頌：
『此空無足跡，如外無沙門』
這部佛經偈頌用虛空界來描述虛空。就像佛陀在契經中所說，對比丘們的意思是什麼呢？如果一位技藝精湛的畫師畫他的弟子，難道能用顏色來涂染這虛空嗎？回答說：『不能，世尊。』因為，世尊，這虛空沒有顏色，不可見，也沒有對立。所以技藝精湛的畫師畫他的弟子，不能用顏色來涂染虛空。這部佛經用虛空界來描述虛空。就像佛經中所說的偈頌：
『如鹿依林，鳥飛虛空，法歸分別，真人趣滅』
這部佛經偈頌用虛空界來描述虛空。有人問：這虛空和虛空界是依靠因緣而存在嗎？還是因為生起而存在呢？在進行這樣的討論之後，有一種說法是：既不是依靠因緣而存在，也不是因為生起而存在。
【English Translation】 English version Traces Difficult to Find
How is this to be understood? How are other Gathas (verses) in the Sutras (scriptures) to be explained?
'This emptiness has no footprints, just as there are no Shramanas (ascetics) outside [the Dharma].'
How is this to be understood? How are other Sutras to be understood? What is the Buddha's intention for the Bhikshus (monks)? If a skilled painter paints his disciple, could he use colors to adorn this emptiness? The answer is: 'No, Bhagavan (the Blessed One).' Why? Because, Bhagavan, this emptiness has no color, is invisible, and has no opposite. Therefore, a skilled painter painting his disciple cannot use colors to adorn this emptiness. How is this to be understood? How are other verses to be explained?
'As deer rely on the forest, birds fly in the sky, Dharma returns to discrimination, the Realized One goes to extinction.'
How is this to be understood? The answer is: What is the Blessed One saying in the Sutra, what is his intention for the Bhikshus? Can the hand grasp this emptiness, bind emptiness, receive emptiness? The answer is: 'No, Bhagavan.' This Buddha's Sutra uses Akashadhatu (the space element) to describe emptiness. Just like the Gatha in the Sutra spoken by the Buddha:
'It is said there is no accumulation, nor anything belonging to me, emptiness is without thought, one walks in detachment, like a bird flying in the sky, traces are difficult to find.'
This Buddha's Sutra Gatha uses emptiness to describe emptiness. Just like the Gatha in the Sutra spoken by the Buddha:
'This emptiness has no footprints, just as there are no Shramanas outside [the Dharma].'
This Buddha's Sutra Gatha uses Akashadhatu to describe emptiness. Just like the Buddha said in the Sutra, what is his intention for the Bhikshus? If a skilled painter paints his disciple, could he use colors to adorn this emptiness? The answer is: 'No, Bhagavan.' Because, Bhagavan, this emptiness has no color, is invisible, and has no opposite. Therefore, a skilled painter painting his disciple cannot use colors to adorn emptiness. This Buddha's Sutra uses Akashadhatu to describe emptiness. Just like the Gatha spoken in the Sutra:
'As deer rely on the forest, birds fly in the sky, Dharma returns to discrimination, the Realized One goes to extinction.'
This Buddha's Sutra Gatha uses Akashadhatu to describe emptiness. Someone asks: Does this emptiness and the Akashadhatu exist because of conditions? Or do they exist because of arising? After such a discussion, one view is: They exist neither because of conditions nor because of arising.
故住。問曰。若不爾者此云何。答曰。彼虛空此普散。虛空界與次第緣普散。虛空界次第四大。四大次第心數法。若有欲虛空界非種者。謗彼爾所法展轉。問曰。識界云何。答曰。有漏意及六識。問曰。無漏法何以不立六界中。答曰。無漏法者。能滅壞破。有此界增受長養有。或曰。無漏法者。能斷有相續。能斷輪轉生老死。此界者。能相續有輪轉生老死。或曰。無漏法者。非身見種非顛倒種。非愛種非使種。非貪處非恚處非癡處。非雜污非雜毒非雜濁。非在有。不墮苦習諦。此界者。身見種顛倒種愛種使種。貪處恚處癡處。雜污雜毒雜濁。在有墮苦習諦。或曰。無漏法者。苦盡趣道。有盡趣道。貪盡趣道。盡生老死趣道。界者。苦習趣道。有習趣道。貪習趣道。生老死習趣道。以是故無漏法不立界中。尊者婆須蜜說曰。何以故此界說有漏。答曰。此界有漏所生。非無漏法有漏所生。重說曰。此生於有漏。不無漏法生於有漏。重說曰。界者士數。非無漏法士數。重說曰。界者報數。不無漏法報數。重說曰。界者入母胎。如所說因此界入母胎。非因無漏法入母胎。重說曰。界者久時住。不無漏法久時住。是故說數。
二漏為士 數及報應 母胎久住 作界滿偈
問曰。陰盛陰界何差別。答曰。陰者已成
【現代漢語翻譯】 現代漢語譯本 故住（暫住）。問：如果不是這樣，那麼這是什麼呢？答：那是虛空，這是普散。虛空界與次第緣普散。虛空界次第是四大（地、水、火、風）。四大次第是心數法（與心相關的法）。如果有人說虛空界不是種子，那就是誹謗了那麼多展轉相生的法。 問：識界（意識的領域）是什麼？答：是有漏意（受煩惱污染的意）和六識（眼識、耳識、鼻識、舌識、身識、意識）。 問：為什麼無漏法（沒有煩惱的法）不被列入六界（地、水、火、風、空、識）中？答：因為無漏法能夠滅壞、破除有漏法。而這些界會增長、接受和滋養有漏法。或者說，無漏法能夠斷除有的相續，能夠斷除輪轉生死。而這些界能夠相續有，輪轉生死。或者說，無漏法不是身見（認為五蘊為我）的種子，不是顛倒（錯誤的認知）的種子，不是愛的種子，不是使（煩惱）的種子，不是貪處（貪慾的場所），不是恚處（嗔恚的場所），不是癡處（愚癡的場所），不是雜污（混雜的污垢），不是雜毒（混雜的毒藥），不是雜濁（混雜的污濁），不在有（存在），不墮苦習諦（導致痛苦的因）。而這些界是身見的種子，顛倒的種子，愛的種子，使的種子，貪處，恚處，癡處，雜污，雜毒，雜濁，在有，墮苦習諦。或者說，無漏法是苦盡（痛苦的止息）的趣道，有盡（存在的止息）的趣道，貪盡（貪慾的止息）的趣道，盡生老死（止息生老死）的趣道。而這些界是苦習（痛苦的習性）的趣道，有習（存在的習性）的趣道，貪習（貪慾的習性）的趣道，生老死習（生老死的習性）的趣道。因此，無漏法不被列入界中。 尊者婆須蜜（Vasumitra）說：為什麼說這些界是有漏的呢？答：因為這些界是有漏所生的，而不是無漏法由有漏所生。重申：這些界生於有漏，而不是無漏法生於有漏。重申：界是士數（數量），而不是無漏法是士數。重申：界是報數（果報的數量），而不是無漏法是報數。重申：界是入母胎，如所說，因此界入母胎，而不是因為無漏法入母胎。重申：界是久時住（長時間存在），而不是無漏法長時間存在。所以說是數量。 二漏為士，數及報應，母胎久住，作界滿偈。 問：陰（五蘊）、盛陰（強烈的五蘊）、陰界（五蘊的界）有什麼差別？答：陰是已經形成的。
【English Translation】 English version Therefore, he dwells. Question: If it is not so, then what is this? Answer: That is space, this is diffusion. The space element is diffused with sequential conditions. The sequence of the space element is the four great elements (earth, water, fire, wind). The sequence of the four great elements is mental phenomena. If someone desires that the space element is not a seed, they slander the so many mutually arising dharmas. Question: What is the consciousness element (識界)? Answer: It is defiled intention (有漏意) and the six consciousnesses (六識) (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). Question: Why are undefiled dharmas (無漏法) not established within the six elements (六界) (earth, water, fire, wind, space, and consciousness)? Answer: Because undefiled dharmas are able to destroy and break down defiled dharmas. And these elements increase, receive, and nourish defiled dharmas. Or, undefiled dharmas are able to cut off the continuity of existence, able to cut off the cycle of birth, aging, and death. And these elements are able to continue existence, cycle through birth, aging, and death. Or, undefiled dharmas are not the seed of self-view (身見), not the seed of inverted views (顛倒), not the seed of love (愛), not the seed of fetters (使), not the place of greed (貪處), not the place of hatred (恚處), not the place of delusion (癡處), not mixed with defilement (雜污), not mixed with poison (雜毒), not mixed with turbidity (雜濁), not in existence (有), not falling into the truth of the accumulation of suffering (苦習諦). And these elements are the seed of self-view, the seed of inverted views, the seed of love, the seed of fetters, the place of greed, the place of hatred, the place of delusion, mixed with defilement, mixed with poison, mixed with turbidity, in existence, falling into the truth of the accumulation of suffering. Or, undefiled dharmas are the path to the cessation of suffering (苦盡), the path to the cessation of existence (有盡), the path to the cessation of greed (貪盡), the path to the cessation of birth, aging, and death (盡生老死). And these elements are the path to the accumulation of suffering, the path to the accumulation of existence, the path to the accumulation of greed, the path to the accumulation of birth, aging, and death. Therefore, undefiled dharmas are not established within the elements. Venerable Vasumitra (婆須蜜) said: Why are these elements said to be defiled? Answer: Because these elements are born from defilement, and undefiled dharmas are not born from defilement. Reiteration: These elements are born from defilement, and undefiled dharmas are not born from defilement. Reiteration: Elements are numerical quantities (士數), and undefiled dharmas are not numerical quantities. Reiteration: Elements are the number of retributions (報數), and undefiled dharmas are not the number of retributions. Reiteration: Elements are entering the womb, as it is said, therefore these elements enter the womb, and not because of undefiled dharmas entering the womb. Reiteration: Elements abide for a long time (久時住), and undefiled dharmas do not abide for a long time. Therefore, it is said to be a number. 'Two defilements are numerical quantities, numbers and retributions, entering the womb and abiding for a long time,' making a verse to complete the section on elements. Question: What is the difference between skandhas (陰), intense skandhas (盛陰), and the realm of skandhas (陰界)? Answer: Skandhas are already formed.
勢。盛陰者轉勢。界者重轉勢。或曰。陰者施設有為。盛陰者施設行。界者施設有漏。陰盛陰界。是謂差別。廣說六界處盡。
鞞婆沙論卷第六 大正藏第 28 冊 No. 1547 鞞婆沙論
鞞婆沙論卷第七
阿羅漢尸陀槃尼撰
符秦罽賓三藏僧伽跋澄譯
色無色法處第二十二
色法者無色法者。問曰。何以故作此論。答曰。斷計我人意故。及現大妙智故。斷計我人意者。此色法無色法非是我。現大妙智者。若有行智成就智。彼以此二句便知一切法。謂此俱攝一切法。具足一切法。是謂斷計我人意故及現大妙智。故作此論。色法無色法者。問曰。色法雲何。答曰。十色入及一入少所入法入是。問曰。無色法雲何。答曰。一入意入是。及一入少所入法入是。問曰。何以故說色法無色法。答曰。謂二眼界是色。謂非二眼界是無色。或曰。謂三眼界。肉眼天眼聖無上慧眼是色。謂非三眼界是無色。或曰。謂二眼界及眼識緣是色。謂非二眼界及非眼識緣是無色。或曰。謂四大所有及造色所有是色。謂非四大所有。及非造色所有是無色。或曰。謂二十種。及二十一種是色。謂非二十種。及非二十一種是無色。或曰。謂方所有及方施設。由延所有及由延施設是色。謂非方所有及非
【現代漢語翻譯】 現代漢語譯本 勢：強盛的陰（蘊、處、界等）會轉變。界（十八界）也會再次轉變。或者說，陰（五陰）是施設和有為法，強盛的陰是施設和行，界是施設和有漏法。陰、盛陰、界，這就是它們的差別。廣泛地解釋了六界所包含的一切。
《鞞婆沙論》卷第六
《鞞婆沙論》卷第七
阿羅漢尸陀槃尼（Arhat Sitapanini）撰
符秦罽賓三藏僧伽跋澄（Sanghabhadra）譯
色無色法處第二十二
色法和無色法：問：為什麼要作這部論？答：爲了斷除計度『我』和『人』的意念，以及爲了顯現廣大的微妙智慧。斷除計度『我』和『人』的意念，是因為這色法和無色法都不是『我』。顯現廣大的微妙智慧，是因為如果有人具備行智和成就智，他就能通過這兩句話瞭解一切法，即這兩句話涵蓋了一切法，具足了一切法。這就是爲了斷除計度『我』和『人』的意念，以及爲了顯現廣大的微妙智慧而作這部論。色法和無色法：問：什麼是色法？答：十色入（眼、耳、鼻、舌、身、色、聲、香、味、觸）以及一個入（法入）中少部分所包含的法。問：什麼是無色法？答：一個入（意入）以及一個入（法入）中少部分所包含的法。問：為什麼要說色法和無色法？答：因為二眼界（眼界和色界）是色，而非二眼界是無色。或者說，三眼界（肉眼、天眼、聖無上慧眼）是色，而非三眼界是無色。或者說，二眼界以及眼識所緣是色，而非二眼界以及非眼識所緣是無色。或者說，四大（地、水、火、風）所有以及造色所有是色，而非四大所有以及非造色所有是無色。或者說，二十種（眼、耳、鼻、舌、身、色、聲、香、味、觸、地、水、火、風、男女根）以及二十一種（加上命根）是色，而非二十種以及非二十一種是無色。或者說，方位所有以及方位施設，由延（長度單位）所有以及由延施設是色，而非方位所有以及非
【English Translation】 English version Forces: A flourishing Yin (skandha, ayatana, dhatu, etc.) will transform. A Dhatu (the eighteen dhatus) will also transform again. Alternatively, Yin (the five skandhas) are constructions and conditioned phenomena. A flourishing Yin is construction and action. A Dhatu is construction and defiled phenomena. Yin, flourishing Yin, and Dhatu, these are their differences. A broad explanation of everything contained within the six dhatus.
《Vibhasa Sastra》Volume 6
《Vibhasa Sastra》Volume 7
Composed by Arhat Sitapanini (Arhat Sitapanini)
Translated by Tripitaka Sanghabhadra (Sanghabhadra) from Kashmir during the Fu Qin Dynasty
The Twenty-second Section on Form and Formless Dharmas
Form Dharmas and Formless Dharmas: Question: Why is this treatise composed? Answer: To sever the notion of 'I' and 'person,' and to reveal great and subtle wisdom. Severing the notion of 'I' and 'person' is because these form dharmas and formless dharmas are not 'I.' Revealing great and subtle wisdom is because if someone possesses the wisdom of practice and the wisdom of accomplishment, they can understand all dharmas through these two sentences, that is, these two sentences encompass all dharmas and completely contain all dharmas. This is why this treatise is composed to sever the notion of 'I' and 'person' and to reveal great and subtle wisdom. Form Dharmas and Formless Dharmas: Question: What are form dharmas? Answer: The ten form ayatanas (eye, ear, nose, tongue, body, form, sound, smell, taste, touch) and a small portion of the dharmas contained within one ayatana (dharma ayatana). Question: What are formless dharmas? Answer: One ayatana (mind ayatana) and a small portion of the dharmas contained within one ayatana (dharma ayatana). Question: Why speak of form dharmas and formless dharmas? Answer: Because the two eye dhatus (eye dhatu and form dhatu) are form, and what is not the two eye dhatus is formless. Alternatively, the three eye dhatus (flesh eye, heavenly eye, and the supreme wisdom eye of the saints) are form, and what is not the three eye dhatus is formless. Alternatively, the two eye dhatus and what is cognized by eye consciousness are form, and what is not the two eye dhatus and is not cognized by eye consciousness is formless. Alternatively, what belongs to the four great elements (earth, water, fire, wind) and what is produced by form are form, and what does not belong to the four great elements and is not produced by form is formless. Alternatively, twenty kinds (eye, ear, nose, tongue, body, form, sound, smell, taste, touch, earth, water, fire, wind, male and female roots) and twenty-one kinds (adding the life force) are form, and what is not twenty kinds and is not twenty-one kinds is formless. Alternatively, what belongs to direction and the designation of direction, what belongs to a yojana (unit of length) and the designation of a yojana is form, and what does not belong to direction and is not
方施設。非由延所有及非由延施設是無色。或曰。謂色名及色所有是色。謂非色名及非色所有是無色。或曰。謂粗可見睹可現是色。謂細非可見非睹是無色。尊者婆須蜜說曰。云何為色相。答曰。漸漸生相是色相。重說曰。漸漸開張相是色相。重說曰。方所受相是色相。重說曰。處施設相是色相。重說曰。有障閡相是色相。重說曰。愚相是色相。重說曰。三相是色相。有色可見有對。有色不可見有對有色不可見無對。重說曰。持去相持來相是色相。重說曰。種相是色相。問曰。過去當來色及極微。復無教色不可種。欲令非是色耶。答曰。過去色已種。當來色當種。極微者雖非一可種。但余極微合聚種。無教色者。雖不可種但教色可種。彼教色種已無教色。亦當言種如動樹。當知影亦動此亦爾。重說曰。覆虛空相是色相。重說曰。四大因相是色相。重說曰。色者無色相。問曰。何所說。答曰。色者無一色相。何以故。謂眼界異相至細滑界亦異相。重說曰。有對相是色相。此說數。
漸漸產生 開施設方 處障閡愚 三去來種 覆空與因 一相併對
餘者無色。廣說色無色處盡。
鞞婆沙可見不可見法處第二十三
可見法者不可見法者。問曰。何以故作此論。答曰。斷計我人意故。及現
【現代漢語翻譯】 現代漢語譯本： 關於色的施設。不是由延續存在所施設的，也不是由延續存在所施設的，是無色。或者說，所謂的色名（Rūpa-saṃjñā，對色的概念）以及色所具有的特性是色。所謂的非色名以及非色所具有的特性是無色。或者說，所謂的粗顯、可見、可觀察的是色。所謂的細微、不可見、不可觀察的是無色。尊者婆須蜜（Vasumitra）說：『什麼是色的相？』回答說：『漸漸生長的相是色的相。』重複說：『漸漸開展擴張的相是色的相。』重複說：『佔據方位的相是色的相。』重複說：『處所施設的相是色的相。』重複說：『具有障礙隔閡的相是色的相。』重複說：『愚昧的相是色的相。』重複說：『三種相是色的相。』有色是可見的且有對礙。有色是不可見的但有對礙，有色是不可見的且無對礙。重複說：『持去（遠離）的相，持來（接近）的相是色的相。』重複說：『種子的相是色的相。』問：『過去的、未來的色以及極微（paramāṇu，最小的物質單位），還有無教色（avijñapti-rūpa，無表色）不可種，難道要說它們不是色嗎？』回答說：『過去的色已經種下，未來的色將要種下。極微雖然單個不可種，但多個極微聚合在一起就可以種。無教色雖然不可種，但教色（vijñapti-rūpa，表色）可以種。彼教色種下后，無教色也可以說是種下了，就像搖動樹木，影子也會隨之搖動一樣。』重複說：『覆蓋虛空的相是色的相。』重複說：『四大（mahābhūta，地、水、火、風）為因的相是色的相。』重複說：『色是沒有單一色相的。』問：『這是什麼意思？』回答說：『色沒有單一的相，為什麼呢？因為眼界的相和細滑界的相是不同的。』重複說：『有對礙的相是色的相。』這是在計數。 漸漸產生，開展施設方位，處所障礙隔閡愚昧，三種去來種子，覆蓋虛空與四大為因，單一相併有對礙。 其餘的是無色。廣義地講述了色和無色之處的全部。 《鞞婆沙》（Vibhaṣā）可見法和不可見法處第二十三 可見法和不可見法。問：『為什麼要作此論？』回答說：『爲了斷除計度我（ātman，實體自我）和人（pudgala，個體）的意念，以及爲了顯現。』
【English Translation】 English version: On the establishment of Rūpa (form). That which is not established by the continuation of existence, and that which is not established by the continuation of existence, is Arūpa (formless). Or, that which is called Rūpa-saṃjñā (perception of form) and that which belongs to Rūpa is Rūpa. That which is called non-Rūpa-saṃjñā and that which does not belong to Rūpa is Arūpa. Or, that which is coarse, visible, and observable is Rūpa. That which is subtle, invisible, and unobservable is Arūpa. Venerable Vasumitra said: 'What is the characteristic of Rūpa?' The answer is: 'The characteristic of gradual growth is the characteristic of Rūpa.' Repeatedly said: 'The characteristic of gradual expansion is the characteristic of Rūpa.' Repeatedly said: 'The characteristic of occupying a direction is the characteristic of Rūpa.' Repeatedly said: 'The characteristic of establishing a place is the characteristic of Rūpa.' Repeatedly said: 'The characteristic of having obstruction and hindrance is the characteristic of Rūpa.' Repeatedly said: 'The characteristic of ignorance is the characteristic of Rūpa.' Repeatedly said: 'The three characteristics are the characteristics of Rūpa.' Some Rūpa is visible and has resistance. Some Rūpa is invisible but has resistance, and some Rūpa is invisible and has no resistance. Repeatedly said: 'The characteristic of holding away, the characteristic of holding near is the characteristic of Rūpa.' Repeatedly said: 'The characteristic of a seed is the characteristic of Rūpa.' Question: 'Past and future Rūpa, and paramāṇu (ultimate particles), and avijñapti-rūpa (non-revealing form) cannot be sown, should it be said that they are not Rūpa?' The answer is: 'Past Rūpa has already been sown, future Rūpa will be sown. Although a single paramāṇu cannot be sown, multiple paramāṇu can be sown when they are gathered together. Although avijñapti-rūpa cannot be sown, vijñapti-rūpa (revealing form) can be sown. After that vijñapti-rūpa is sown, avijñapti-rūpa can also be said to be sown, just like when a tree is shaken, its shadow also moves.' Repeatedly said: 'The characteristic of covering space is the characteristic of Rūpa.' Repeatedly said: 'The characteristic of the four mahābhūta (great elements: earth, water, fire, wind) as the cause is the characteristic of Rūpa.' Repeatedly said: 'Rūpa has no single characteristic of Rūpa.' Question: 'What does this mean?' The answer is: 'Rūpa has no single characteristic, why? Because the characteristic of the eye realm and the characteristic of the subtle and smooth realm are different.' Repeatedly said: 'The characteristic of resistance is the characteristic of Rūpa.' This is counting. Gradual growth, expansion, establishment of direction, place, obstruction, hindrance, ignorance, three kinds of going away and coming, seed, covering space and the four elements as the cause, single characteristic and resistance. The rest is Arūpa. The entirety of the places of Rūpa and Arūpa are extensively discussed. Vibhaṣā (Commentary) on the twenty-third section on visible and invisible Dharmas Visible Dharmas and invisible Dharmas. Question: 'Why is this treatise made?' The answer is: 'To cut off the idea of calculating ātman (self) and pudgala (individual), and to reveal.'
大妙智故。斷計我人意者。此是可見法。不可見法是非我。現大妙智者。若有行智成就智。彼以此二句便知一切法。謂此俱攝一切法。具足一切法。是謂斷計我人意故及現大妙智故作此論。復何以故作此論。答曰。或有欲令一切法可見。慧眼界故。謂若有欲爾者。斷彼意故說可見法不可見法。是謂斷他意。現己意說法如等故作此論。莫令斷他意。亦莫現己意但說如等法故作此論。可見法不可見法者。問曰。可見法雲何。答曰。一入是。問曰。不可見法雲何。答曰。十一入是。問曰。何以故說可見不可見法。答曰。謂眼行是可見。謂非眼行是不可見。或曰。謂眼光是可見。謂非眼光是不可見。或曰。謂二眼界是可見。謂非二眼界是不可見。或曰。謂三眼界是可見。謂非三眼界是不可見。或曰。謂二眼界及眼識緣是可見。謂非二眼界亦非眼識緣是不可見。尊者瞿沙亦爾說。二眼界及眼識緣故說可見。餘者不可見。尊者婆須蜜說曰。可見法有何義。答曰。可示現是可見。重說曰。可示他是可見。眼行光來是可見。重說曰。可說此彼是可見也。不可見有何義。答曰。不可示現是不可見。重說曰。不可示現他是不可見。重說曰。非眼行光來是不可見。重說曰。不可說此彼是不可見。廣說可見不可見法處盡。
鞞婆沙有對無
【現代漢語翻譯】 現代漢語譯本 因為有了偉大的、奇妙的智慧，才能斷除計較『我』和『人』的意念。這裡所說的『可見法』，指的是可以被看見的事物；『不可見法』，指的是『非我』的事物。爲了展現偉大的、奇妙的智慧，如果有人具備了實踐的智慧和成就的智慧，那麼他就能通過這兩句話理解一切法，也就是說，這兩句話涵蓋了一切法，包含了所有法。這就是因為要斷除計較『我』和『人』的意念，以及爲了展現偉大的、奇妙的智慧，才撰寫這部論著。 又是因為什麼原因撰寫這部論著呢？回答是：或許有人想要讓一切法都變成可見的，因為他們有慧眼（Prajñacakṣus）的界限。如果有人想要這樣做，爲了斷除他們的這種想法，所以才說『可見法』和『不可見法』。這就是爲了斷除他人的意念，展現自己的意念，並宣說如實平等的法，所以才撰寫這部論著。不要斷除他人的意念，也不要展現自己的意念，只是宣說如實平等的法，所以才撰寫這部論著。 關於『可見法』和『不可見法』，有人問道：什麼是『可見法』呢？回答是：一個入（Āyatana）是。問道：什麼是『不可見法』呢？回答是：十一個入是。問道：為什麼要說『可見法』和『不可見法』呢？回答是：所謂眼（cakṣus）的行境是可見的，所謂非眼的行境是不可見的。或者說，所謂眼的光明是可見的，所謂非眼的光明是不可見的。或者說，所謂兩個眼界（Dvi-cakṣur-dhātu）是可見的，所謂非兩個眼界是不可見的。或者說，所謂三個眼界（Tri-cakṣur-dhātu）是可見的，所謂非三個眼界是不可見的。或者說，所謂兩個眼界以及眼識（Cakṣur-vijñāna）的緣是可見的，所謂非兩個眼界，也不是眼識的緣是不可見的。 尊者瞿沙（Ghoṣa）也是這樣說的：因為兩個眼界以及眼識的緣，所以說是可見的，其餘的則是不可見的。尊者婆須蜜（Vasumitra）說：『可見法』有什麼意義呢？回答是：可以示現的就是可見的。重申說：可以向他人示現的就是可見的。眼（cakṣus）的行境和光明到來就是可見的。重申說：可以說『此』『彼』的就是可見的。『不可見』有什麼意義呢？回答是：不可以示現的就是不可見的。重申說：不可以向他人示現的就是不可見的。重申說：非眼（cakṣus）的行境和光明到來就是不可見的。重申說：不可以說『此』『彼』的就是不可見的。廣泛地解釋了『可見法』和『不可見法』的處所，到此結束。 《鞞婆沙》（Vibhaṣā）有對無
【English Translation】 English version Because of great and wondrous wisdom, one can sever the intention of calculating 'I' and 'person'. The 'visible dharma' here refers to things that can be seen; 'invisible dharma' refers to things that are 'not-self'. To manifest great and wondrous wisdom, if someone possesses the wisdom of practice and the wisdom of accomplishment, then they can understand all dharmas through these two sentences, that is, these two sentences encompass all dharmas and contain all dharmas. This is why this treatise is written, to sever the intention of calculating 'I' and 'person', and to manifest great and wondrous wisdom. And for what reason is this treatise written? The answer is: perhaps someone wants to make all dharmas visible because they have the realm of the wisdom eye (Prajñacakṣus). If someone wants to do this, to sever their intention, 'visible dharma' and 'invisible dharma' are spoken of. This is to sever the intentions of others, manifest one's own intentions, and proclaim the dharma of equality as it is, which is why this treatise is written. Do not sever the intentions of others, nor manifest one's own intentions, but only proclaim the dharma of equality as it is, which is why this treatise is written. Regarding 'visible dharma' and 'invisible dharma', someone asks: what is 'visible dharma'? The answer is: one entry (Āyatana) is. Asked: what is 'invisible dharma'? The answer is: eleven entries are. Asked: why speak of 'visible dharma' and 'invisible dharma'? The answer is: what is called the sphere of the eye (cakṣus) is visible, what is not the sphere of the eye is invisible. Or, what is called the light of the eye is visible, what is not the light of the eye is invisible. Or, what is called the two eye realms (Dvi-cakṣur-dhātu) are visible, what is not the two eye realms is invisible. Or, what is called the three eye realms (Tri-cakṣur-dhātu) are visible, what is not the three eye realms is invisible. Or, what is called the two eye realms and the condition of eye consciousness (Cakṣur-vijñāna) are visible, what is not the two eye realms, nor the condition of eye consciousness, is invisible. Venerable Ghoṣa also said this: because of the two eye realms and the condition of eye consciousness, it is said to be visible, the rest is invisible. Venerable Vasumitra said: what is the meaning of 'visible dharma'? The answer is: what can be shown is visible. Reaffirming: what can be shown to others is visible. The sphere of the eye (cakṣus) and the arrival of light are visible. Reaffirming: what can be said to be 'this' and 'that' is visible. What is the meaning of 'invisible'? The answer is: what cannot be shown is invisible. Reaffirming: what cannot be shown to others is invisible. Reaffirming: what is not the sphere of the eye (cakṣus) and the arrival of light is invisible. Reaffirming: what cannot be said to be 'this' and 'that' is invisible. The explanation of the places of 'visible dharma' and 'invisible dharma' is extensively explained, and this concludes. 《Vibhaṣā》has opposition and non-
對處第二十四
有對法者無對法者。何以故作此論。答曰。斷計我人意故。及現大妙智故。斷計我人意者。此是有對法。無對法非是我。現大妙智者。若有行智成就智。以此二句便知一切法。謂此俱攝一切法。具足一切法。是謂斷計我人意故及現大妙智故作此論。有對法無對法者。問曰。有對法雲何。答曰。十入是。無對法雲何。答曰。二入是。問曰。何以故說有對無對法。答曰。有對者說三種。一者障礙有對二者界有對。三者緣有對。障礙有對者。如手手相礙。手與外種相礙。外種外種相礙。外種與手相礙。界有對者。如眼界有礙。如是至意法界有礙。緣有對者。如意識共相應一切法礙。婆須蜜經說。因眼色閡。因色眼亦礙。至因意法礙。因法亦意閡。彼尊者婆須蜜說。此一向界礙是謂三種有對。於三種有對中此因界有對作論。非余有對。或曰。謂大障礙能捨是有對。謂非大障礙非舍是無對。或曰。謂粗可見睹可現是有對。謂細不可見不可睹不可現是無對。或曰。謂種生長是有對。內事種者。謂時精系。母胎生者。謂時彼精。漸厚長者。謂時肉段生。胞外種者。謂時以種子。種地中生者。謂時子生。萌芽長者。謂時生莖節華果。謂種生長是有對。謂若不種不生不長是無對。或曰。謂可知此住彼住是有對。謂不
【現代漢語翻譯】 現代漢語譯本 第二十四 對治品
存在有對法和無對法。為什麼要做這樣的論述呢？回答是：爲了斷除計著于『我』和『人』的意念，以及爲了展現廣大的微妙智慧。斷除計著于『我』和『人』的意念，是因為『有對法』和『無對法』都不是『我』。展現廣大的微妙智慧，是因為如果有人修行智慧併成就智慧，那麼通過這兩句話就能瞭解一切法，也就是說，這兩句話涵蓋了一切法，完備了一切法。這就是爲了斷除計著于『我』和『人』的意念，以及爲了展現廣大的微妙智慧而作此論述。
關於有對法和無對法，有人問：什麼是有對法？回答是：十入（dasayatana）是。什麼是無對法？回答是：二入（dviayatana）是。有人問：為什麼要說有對法和無對法？回答是：有對法有三種，一是障礙有對，二是界有對，三是緣有對。障礙有對，比如手和手互相阻礙，手和外在的種子互相阻礙，外在的種子和外在的種子互相阻礙，外在的種子和手互相阻礙。界有對，比如眼界（cakkhu-dhatu）有阻礙，像這樣直到意法界（mano-dhamma-dhatu）都有阻礙。緣有對，比如意識（vinnana）和相應的法（dhamma）都有阻礙。《婆須蜜經》（Vasumitra Sutra）說，因為眼和色（rupa）的阻礙，也因為色和眼的阻礙，直到因為意和法的阻礙，也因為法和意的阻礙。尊者婆須蜜（Vasumitra）說，這是一種界限的阻礙，這就是三種有對。在這三種有對中，這裡討論的是因為界限而產生的有對，而不是其他的有對。或者說，所謂大的障礙能夠捨棄的是有對，所謂非大的障礙不能捨棄的是無對。或者說，所謂粗顯可見、可以觀察、可以顯現的是有對，所謂細微不可見、不可觀察、不可顯現的是無對。或者說，所謂種子生長是有對。內在的種子，指的是時節和精液的結合。母胎中出生的，指的是時節和彼精液。逐漸增厚生長的，指的是時節和肉塊的形成。胞胎外面的種子，指的是時節和種子。在土地中生長的種子，指的是時節和種子的萌發。萌芽生長，指的是時節和莖節花果的生長。所謂種子生長是有對，所謂不種植、不生長的是無對。或者說，所謂可知此住彼住是有對，所謂不可知
【English Translation】 English version Chapter 24: Counteracting
There are things with resistance and things without resistance. Why is this treatise made? The answer is: to cut off the idea of clinging to 'self' and 'person', and to reveal great and subtle wisdom. Cutting off the idea of clinging to 'self' and 'person' is because things with resistance and things without resistance are not 'self'. Revealing great and subtle wisdom is because if someone cultivates wisdom and achieves wisdom, then through these two sentences one can understand all dharmas, that is, these two sentences encompass all dharmas and complete all dharmas. This is why this treatise is made to cut off the idea of clinging to 'self' and 'person' and to reveal great and subtle wisdom.
Regarding things with resistance and things without resistance, someone asks: What are things with resistance? The answer is: the ten entrances (dasayatana). What are things without resistance? The answer is: the two entrances (dviayatana). Someone asks: Why speak of things with resistance and things without resistance? The answer is: there are three kinds of things with resistance, first, resistance of obstruction, second, resistance of realm, and third, resistance of condition. Resistance of obstruction, for example, hand and hand obstruct each other, hand and external seed obstruct each other, external seed and external seed obstruct each other, external seed and hand obstruct each other. Resistance of realm, for example, the eye realm (cakkhu-dhatu) has obstruction, like this until the mind-dharma realm (mano-dhamma-dhatu) has obstruction. Resistance of condition, for example, consciousness (vinnana) and corresponding dharmas (dhamma) have obstruction. The 'Vasumitra Sutra' says, because of the obstruction of eye and form (rupa), also because of the obstruction of form and eye, until because of the obstruction of mind and dharma, also because of the obstruction of dharma and mind. The Venerable Vasumitra says, this is a kind of realm obstruction, these are the three kinds of resistance. Among these three kinds of resistance, here we discuss the resistance caused by realm, not the other resistances. Or it is said, what great obstruction can abandon is resistance, what non-great obstruction cannot abandon is non-resistance. Or it is said, what is coarse, visible, observable, and can be manifested is resistance, what is subtle, invisible, unobservable, and cannot be manifested is non-resistance. Or it is said, what is seed growth is resistance. The inner seed refers to the combination of season and semen. What is born in the mother's womb refers to the season and that semen. What gradually thickens and grows refers to the season and the formation of the flesh mass. The seed outside the womb refers to the season and the seed. The seed that grows in the soil refers to the season and the germination of the seed. Sprout growth refers to the season and the growth of stems, nodes, flowers, and fruits. What is seed growth is resistance, what is not planted and does not grow is non-resistance. Or it is said, what can be known that this dwells there and that dwells there is resistance, what cannot be known
可知此住彼住是無對。或曰。謂因四大造色所有是有對。謂不因四大非造色所有是無對。或曰。謂方所有施設方由延所有由延施設是有對。謂非方所有非施設方非由延所有非由延施設是無對。或曰。謂可知長短是有對。謂非可知長短是無對。尊者婆須蜜說曰。何以故說有對無對。答曰。謂大障礙是有對。謂非大障礙是無對。重說曰。謂能捨是有對。謂非能捨是無對。重說曰。謂大障礙者即是能捨。謂能捨者即是有對。餘者無對。重說曰。微合是有對。重說曰。陰是有對。重說曰。覆虛空是有對。重說曰。微合者即是陰。陰者覆虛空。覆虛空者即是有對。餘者是無對。問曰。何入障礙何入。有一說者。五入障礙內中身入。外色香味細滑。余入不可觸。更有說者。九入障礙除眼入。如是說者。一切十入障礙。問曰。何以故。答曰。如手手相障礙。如是若以手覆眼為非障礙耶。是故一切十入障礙。謂手手相障礙時。爾時五五相障礙。手與外事障礙時。爾時五障礙。四外事外事相障礙時。爾時四四相障礙。外事障礙手時。爾時四障礙五。廣說有對無對法處盡。
鞞婆沙有漏無漏處第二十五
有漏法者無漏法者。何以故作此論。答曰。斷計我人意故。現大妙智故。斷計我人意者。此是有漏法。無漏法非是我。現大妙
【現代漢語翻譯】 現代漢語譯本 可知此住彼住是無對。（可知此物在此處，彼物在彼處，二者互不影響，是為無對。） 或曰：謂因四大（地、水、火、風）造色所有是有對。（如果事物由四大構成，並且具有顏色，則是有對。）謂不因四大非造色所有是無對。（如果事物不是由四大構成，並且沒有顏色，則是無對。） 或曰：謂方所有施設方由延所有由延施設是有對。（如果事物佔據空間，並且可以測量其長度，則是有對。）謂非方所有非施設方非由延所有非由延施設是無對。（如果事物不佔據空間，並且不能測量其長度，則是無對。） 或曰：謂可知長短是有對。（如果事物可以感知其長短，則是有對。）謂非可知長短是無對。（如果事物不能感知其長短，則是無對。） 尊者婆須蜜（Vasumitra）說曰：何以故說有對無對？（為什麼要討論有對和無對呢？） 答曰：謂大障礙是有對。（如果事物構成重大障礙，則是有對。）謂非大障礙是無對。（如果事物不構成重大障礙，則是無對。） 重說曰：謂能捨是有對。（如果事物可以被捨棄，則是有對。）謂非能捨是無對。（如果事物不能被捨棄，則是無對。） 重說曰：謂大障礙者即是能捨。（構成重大障礙的事物就可以被捨棄。）謂能捨者即是有對。（可以被捨棄的事物就是有對。）餘者無對。（其餘的則是無對。） 重說曰：微合是有對。（微小的結合是有對。） 重說曰：陰（skandha，五蘊）是有對。（五蘊是有對。） 重說曰：覆虛空是有對。（覆蓋虛空是有對。） 重說曰：微合者即是陰。（微小的結合就是五蘊。）陰者覆虛空。（五蘊覆蓋虛空。）覆虛空者即是有對。（覆蓋虛空就是有對。）餘者是無對。（其餘的則是無對。） 問曰：何入障礙何入？（哪些根（indriya）會障礙哪些根？） 有一說者：五入障礙內中身入。（一種說法是，五根會障礙內部的觸覺。）外色香味細滑。（外部的色、香、味、細滑。）余入不可觸。（其餘的根不可觸。） 更有說者：九入障礙除眼入。（另一種說法是，九根會障礙，除了眼根。） 如是說者：一切十入障礙。（還有一種說法是，一切十根都會互相障礙。） 問曰：何以故？（為什麼？） 答曰：如手手相障礙。（比如手和手會互相障礙。）如是若以手覆眼為非障礙耶？（如果用手遮住眼睛，難道不是障礙嗎？）是故一切十入障礙。（所以說一切十根都會互相障礙。） 謂手手相障礙時，爾時五五相障礙。（當手和手互相障礙時，就是五根和五根互相障礙。）手與外事障礙時，爾時五障礙。（當手和外物互相障礙時，就是五根構成障礙。）四外事外事相障礙時，爾時四四相障礙。（當四種外物互相障礙時，就是四種外物互相障礙。）外事障礙手時，爾時四障礙五。（當外物障礙手時，就是四種外物構成對五根的障礙。） 廣說有對無對法處盡。（關於有對和無對的討論到此結束。） 鞞婆沙有漏無漏處第二十五（《鞞婆沙》有漏無漏品第二十五） 有漏法者無漏法者。（什麼是有漏法，什麼是無漏法？） 何以故作此論？（為什麼要進行這樣的討論？） 答曰：斷計我人意故。（爲了斷除執著于『我』和『人』的觀念。）現大妙智故。（爲了顯現偉大的智慧。）斷計我人意者：此是有漏法，無漏法非是我。（斷除執著于『我』和『人』的觀念，是因為有漏法是存在的，而無漏法不是『我』。）現大妙
【English Translation】 English version It is knowable that 'this resides here' and 'that resides there' are without opposition. (Knowing that this thing is here and that thing is there, and the two do not affect each other, is considered without opposition.) Or it is said: That which is produced by the four great elements (earth, water, fire, wind) and possesses color is with opposition. That which is not produced by the four great elements and does not possess color is without opposition. Or it is said: That which possesses a direction and a designated direction, or possesses a length and a designated length, is with opposition. That which does not possess a direction or a designated direction, or does not possess a length or a designated length, is without opposition. Or it is said: That which can be known as long or short is with opposition. That which cannot be known as long or short is without opposition. The Venerable Vasumitra said: Why is it said that there is opposition and no opposition? The answer is: That which is a great obstacle is with opposition. That which is not a great obstacle is without opposition. It is said again: That which can be relinquished is with opposition. That which cannot be relinquished is without opposition. It is said again: That which is a great obstacle can be relinquished. That which can be relinquished is with opposition. The rest is without opposition. It is said again: A subtle combination is with opposition. It is said again: The skandhas (aggregates) are with opposition. It is said again: Covering space is with opposition. It is said again: A subtle combination is the skandhas. The skandhas cover space. Covering space is with opposition. The rest is without opposition. Question: Which sense-bases obstruct which sense-bases? One explanation is: The five sense-bases obstruct the internal sense-base of body. External forms, smells, tastes, subtle touch. The remaining sense-bases are not tangible. Another explanation is: The nine sense-bases obstruct, except for the eye sense-base. Thus it is said: All ten sense-bases obstruct. Question: Why? Answer: Just as hands obstruct each other. If one covers the eyes with a hand, is that not an obstruction? Therefore, all ten sense-bases obstruct. When hands obstruct each other, then the five sense-bases obstruct the five sense-bases. When a hand obstructs an external object, then the five sense-bases obstruct. When four external objects obstruct each other, then the four external objects obstruct each other. When an external object obstructs a hand, then the four external objects obstruct the five sense-bases. The extensive discussion of the dharmas of opposition and no opposition is complete. Vibhasa Chapter on Defiled and Undefiled, Twenty-fifth What are defiled dharmas, and what are undefiled dharmas? Why is this discussion undertaken? The answer is: To sever the notion of 'I' and 'person'. To reveal great and wondrous wisdom. To sever the notion of 'I' and 'person': These are defiled dharmas; undefiled dharmas are not 'I'. To reveal great and wondrous
智者。謂行智成就智。彼以此二句知一切法。謂此俱攝一切法。具足一切法。以是故作此論。復何以故作此論。答曰。欲令斷他意故。或有欲令佛身一向無漏。鞞婆阇婆提欲令佛身一向無漏。問曰。何以故彼欲令爾。答曰。彼從佛契經起已。欲令佛身一向無漏。佛說契經。如來生世間長世間。不著世間法行。如來無所著等正覺。出一切世間上。彼從此契經起。欲令佛身一向無漏。欲斷彼意故。於此佛身說有漏。問曰。若佛身是無漏者。當有何咎。答曰。若佛身一向無漏者。彼無喻女不應起淫意。鴦掘魔不應起瞋恚。慢高兒不應起慢。郁鞞羅迦葉不應起癡意。如此此中或有著或有瞋或癡或有慢。以是故知佛身是有漏。問曰。若佛身一向有漏者。此鞞婆阇婆提契經云何通。答曰。彼契經因法身故說。如來生世間長世間者。此說生身不著世間法行。如來無所著等正覺出一切世間上者。此說法身。或曰。離世八法故說。世八法者。隨順世間。世間亦隨順八法。八法雖順世尊。然世尊不隨順八法。是謂離八法故說。世八法者。利不利稱不稱譽不譽樂苦。此世八法攝十八界十二入五陰。此總說世八法攝十八界十二入五陰。但利有二種。有眾生數非眾生數。眾生數利者。像馬牛羊𤛆牛奴婢妻子利是眾生數。非眾生數利者。谷珍寶金銀
【現代漢語翻譯】 現代漢語譯本：智者，指的是在修行智慧上獲得成就的人。他們通過這兩種智慧來了解一切事物。這兩種智慧涵蓋幷包含了所有事物，因此才撰寫這部論著。為什麼要撰寫這部論著呢？答案是：爲了消除他人的誤解。有些人認為佛陀的身體完全沒有煩惱。鞞婆阇婆提（Bhīṣma-pratibhā，人名）也希望佛陀的身體完全沒有煩惱。有人問：為什麼他會這樣認為呢？答案是：他從佛陀的契經（sūtra，佛經）中產生了這種想法，希望佛陀的身體完全沒有煩惱。佛陀在契經中說：『如來（Tathāgata，佛的稱號）生於世間，長於世間，但不執著於世間的法則。如來沒有任何執著，是完全覺悟者，超越一切世間。』他從這段契經中產生想法，希望佛陀的身體完全沒有煩惱。爲了消除他的這種想法，這裡說佛陀的身體是有煩惱的。有人問：如果佛陀的身體完全沒有煩惱，會有什麼問題呢？答案是：如果佛陀的身體完全沒有煩惱，那麼無喻女（Aupamya，人名）不應該對佛陀產生淫慾之念，鴦掘魔（Aṅgulimāla，人名）不應該對佛陀產生嗔恨之心，慢高兒（Māna-ucchrita，人名）不應該對佛陀產生傲慢之心，郁鞞羅迦葉（Uruvilvā-kāśyapa，人名）不應該對佛陀產生愚癡之念。因為這些人有時會產生貪慾、嗔恨、愚癡或傲慢，所以我們知道佛陀的身體是有煩惱的。有人問：如果佛陀的身體完全有煩惱，那麼鞞婆阇婆提所引用的契經又該如何解釋呢？答案是：那段契經是就法身（Dharmakāya，佛的法性之身）而言的。『如來生於世間，長於世間』，這是指生身（Nirmāṇakāya，佛的化身）而言，『不執著於世間的法則。如來沒有任何執著，是完全覺悟者，超越一切世間』，這是指法身而言。或者說，這是因為佛陀遠離了世間的八法（Aṣṭa Loka Dharmas）而說的。世間的八法是順應世間的，世間也順應這八法。這八法雖然順應世尊（Bhagavān，佛的稱號），但世尊不順應這八法。這就是說佛陀遠離了八法。世間的八法是：利、不利，稱讚、不稱讚，榮譽、不榮譽，快樂、痛苦。這世間的八法涵蓋了十八界（Aṣṭādaśa dhātus），十二入（Dvādaśa āyatanas），五陰（Pañca skandhas）。總的來說，世間的八法涵蓋了十八界、十二入、五陰。但利益有兩種：有情眾生的利益和非有情眾生的利益。有情眾生的利益是指：象、馬、牛、羊、牸牛、奴婢、妻子等。非有情眾生的利益是指：穀物、珍寶、金銀等。
【English Translation】 English version: 'Wise' refers to one who has achieved wisdom in practice. They understand all phenomena through these two types of wisdom. These two types of wisdom encompass and contain all phenomena; therefore, this treatise is composed. Why is this treatise composed? The answer is: to dispel the misunderstandings of others. Some believe that the Buddha's body is entirely free from defilements. Bhīṣma-pratibhā (name of a person) also wishes the Buddha's body to be entirely free from defilements. Someone asks: Why does he think this way? The answer is: He has conceived this idea from the Buddha's sūtras (Buddhist scriptures), wishing the Buddha's body to be entirely free from defilements. The Buddha says in the sūtras: 'The Tathāgata (title of the Buddha) is born in the world, grows in the world, but is not attached to the laws of the world. The Tathāgata has no attachments, is fully enlightened, and transcends all worlds.' He conceives this idea from this sūtra, wishing the Buddha's body to be entirely free from defilements. To dispel this idea of his, it is said here that the Buddha's body has defilements. Someone asks: If the Buddha's body were entirely free from defilements, what would be the problem? The answer is: If the Buddha's body were entirely free from defilements, then Aupamya (name of a woman) should not have arisen lustful thoughts towards the Buddha, Aṅgulimāla (name of a person) should not have arisen anger towards the Buddha, Māna-ucchrita (name of a person) should not have arisen arrogance towards the Buddha, and Uruvilvā-kāśyapa (name of a person) should not have arisen delusion towards the Buddha. Because these people sometimes have greed, anger, delusion, or arrogance, we know that the Buddha's body has defilements. Someone asks: If the Buddha's body entirely has defilements, then how should the sūtra quoted by Bhīṣma-pratibhā be explained? The answer is: That sūtra refers to the Dharmakāya (the Dharma-nature body of the Buddha). 'The Tathāgata is born in the world, grows in the world' refers to the Nirmāṇakāya (the manifested body of the Buddha), and 'is not attached to the laws of the world. The Tathāgata has no attachments, is fully enlightened, and transcends all worlds' refers to the Dharmakāya. Or, it is said because the Buddha is detached from the eight worldly dharmas (Aṣṭa Loka Dharmas). The eight worldly dharmas are in accordance with the world, and the world is also in accordance with these eight dharmas. Although these eight dharmas are in accordance with the Bhagavan (title of the Buddha), the Bhagavan is not in accordance with these eight dharmas. This is to say that the Buddha is detached from the eight dharmas. The eight worldly dharmas are: gain and loss, praise and blame, honor and dishonor, pleasure and pain. These eight worldly dharmas encompass the eighteen dhātus (Aṣṭādaśa dhātus), the twelve āyatanas (Dvādaśa āyatanas), and the five skandhas (Pañca skandhas). In general, the eight worldly dharmas encompass the eighteen dhātus, the twelve āyatanas, and the five skandhas. But there are two types of benefit: the benefit of sentient beings and the benefit of non-sentient beings. The benefit of sentient beings refers to: elephants, horses, cows, sheep, female cows, servants, wives, etc. The benefit of non-sentient beings refers to: grains, treasures, gold, silver, etc.
水精琉璃摩尼真珠車渠馬瑙是非眾生數利。于中眾生數利攝十八界十二入五陰。非眾生數利攝六界六入二陰。稱不稱譽不譽樂苦攝一界一入二陰。彼一切總已說。世八法攝十八界十二入五陰。世八法者。利不利稱不稱譽不譽樂苦。問曰。利云何。答曰。前已說利有二種。眾生數非眾生數。此已得當得今得。是謂為利。非利云何。答曰。如此法非已得非當得非今得。是謂非利。稱云何。答曰。面稱其德是謂稱。不稱云何。答曰。面前譏貶其闕是謂不稱。譽云何。答曰。不面前稱揚其德是謂譽。不譽云何。答曰。不面前說其過是謂不譽。樂云何。答曰。樂痛六識身樂是謂樂。苦云何。答曰。苦痛六識身是謂苦。說曰。世世此八法一向是欲界。問曰。若世八法一向是欲界者。當除欲界結時世八法亦盡。何以獨說世尊離世八法。不說聲聞。答曰。離相似故說。說者若二阿羅漢根等。一者極得供養。二者不具供養。于彼一者起相似不如慢。二者起相似增上慢。如佛世尊得供養。一切眾生有是供養。世尊無者。世尊于彼不起相似慢如毛髮想。是謂離相似故說世尊離世八法不說聲聞。問曰。世尊亦有世八法。世尊有利者。一日中優伽長者三百千供養。不利者婆羅披羅門村如澡缽入還空缽出鞞羅。若三月食麥。有稱者始生時至阿迦貳吒
【現代漢語翻譯】 現代漢語譯本 水精、琉璃、摩尼（如意寶珠）、真珠（珍珠）、車渠（硨磲）、馬瑙（瑪瑙），這些是屬於眾生數所擁有的利益。在這些眾生數所擁有的利益中，包含十八界、十二入、五陰。非眾生數所擁有的利益包含六界、六入、二陰。稱讚與不稱讚，讚譽與不讚譽，快樂與痛苦，這些包含一界、一入、二陰。以上這些都已經總括地說明了。世間的八法包含十八界、十二入、五陰。世間的八法是：利益與非利益，稱讚與不稱讚，讚譽與不讚譽，快樂與痛苦。 問：什麼是利益？答：前面已經說過，利益有兩種：眾生數所擁有的和非眾生數所擁有的。這種已經得到、將要得到、現在得到的，就叫做利益。什麼是非利益？答：像這種法，不是已經得到，不是將要得到，也不是現在得到的，就叫做非利益。什麼是稱讚？答：當面稱讚他的德行，就叫做稱讚。什麼是不稱讚？答：當面譏諷他的缺點，就叫做不稱讚。什麼是讚譽？答：不在當面稱揚他的德行，就叫做讚譽。什麼是不讚譽？答：不在當面說他的過失，就叫做不讚譽。什麼是快樂？答：六識身所感受到的快樂的痛感，就叫做快樂。什麼是痛苦？答：六識身所感受到的痛苦的痛感，就叫做痛苦。 說：世世代代這八法都完全屬於欲界。問：如果世間的八法完全屬於欲界，那麼當去除欲界結縛的時候，世間的八法也應該全部消失。為什麼唯獨說世尊離開了世間的八法，而不說聲聞離開了世間的八法？答：因為遠離的方式不同所以這樣說。如果兩個阿羅漢的根器相等，一個極受供養，一個沒有得到供養，那麼那個得到供養的阿羅漢會生起相似的『不如我慢』，而那個沒有得到供養的阿羅漢會生起相似的『增上慢』。就像佛世尊得到供養，一切眾生都來供養，而世尊對於這些供養，不會生起像毛髮那樣細微的慢心。這就是因為遠離的方式不同，所以說世尊離開了世間的八法，而不說聲聞離開了世間的八法。問：世尊也有世間的八法。世尊有利益的時候，比如有一天優伽（Ugga）長者供養了三百千；世尊有非利益的時候，比如在婆羅（Brahmana）披羅門（Bhiru）村，像用澡缽去乞食，結果空缽而回；世尊有三個月吃麥子的時候。世尊有被稱讚的時候，比如從出生時直到阿迦貳吒（Akanistha）。
【English Translation】 English version Crystal, lapis lazuli, mani (wish-fulfilling jewel), pearl, tridacna (giant clam), and agate are benefits belonging to the realm of sentient beings. Among these benefits belonging to sentient beings are included the eighteen realms, twelve entrances, and five skandhas. Benefits not belonging to the realm of sentient beings include the six realms, six entrances, and two skandhas. Praise and dispraise, honor and dishonor, pleasure and pain encompass one realm, one entrance, and two skandhas. All of these have been comprehensively explained. The eight worldly dharmas encompass the eighteen realms, twelve entrances, and five skandhas. The eight worldly dharmas are: gain and loss, praise and blame, honor and dishonor, pleasure and pain. Question: What is gain? Answer: As previously stated, there are two types of gain: that belonging to sentient beings and that not belonging to sentient beings. That which has been obtained, will be obtained, or is being obtained now is called gain. What is loss? Answer: A dharma that has not been obtained, will not be obtained, and is not being obtained now is called loss. What is praise? Answer: To praise someone's virtues to their face is called praise. What is blame? Answer: To criticize someone's faults to their face is called blame. What is honor? Answer: To praise someone's virtues behind their back is called honor. What is dishonor? Answer: To speak of someone's faults behind their back is called dishonor. What is pleasure? Answer: The pleasurable sensation experienced by the six consciousnesses is called pleasure. What is pain? Answer: The painful sensation experienced by the six consciousnesses is called pain. It is said: These eight dharmas invariably belong to the desire realm throughout all lifetimes. Question: If the eight worldly dharmas invariably belong to the desire realm, then when the bonds of the desire realm are removed, the eight worldly dharmas should also disappear completely. Why is it said only that the World Honored One (世尊, Shìzūn) has departed from the eight worldly dharmas, and not that the Shravakas (聲聞, Shēngwén) have departed from the eight worldly dharmas? Answer: It is said because of the difference in the way of detachment. If two Arhats (阿羅漢, Āluóhàn) have equal faculties, one receives abundant offerings, and the other does not receive offerings, then the one who receives offerings may develop a similar 'inferiority complex', and the one who does not receive offerings may develop a similar 'superiority complex'. Just as the World Honored One receives offerings, and all sentient beings make offerings, the World Honored One does not develop even the slightest arrogance towards these offerings. This is because of the difference in the way of detachment, so it is said that the World Honored One has departed from the eight worldly dharmas, and not that the Shravakas have departed from the eight worldly dharmas. Question: Does the World Honored One also experience the eight worldly dharmas? The World Honored One experiences gain, such as when the elder Ugga (優伽, Yōujiā) made three hundred thousand offerings in one day; the World Honored One experiences loss, such as in the Brahmana (婆羅, Póluó) village of Bhiru (披羅門, Pīluómén), returning with an empty bowl like a bathing vessel; the World Honored One ate barley for three months. The World Honored One experiences praise, such as from the time of his birth until Akanistha (阿迦貳吒, Ājiāèrzhà).
。功德香稱充滿其中。不稱者曰旃遮女孫陀利女。十六大國醜名流佈。不譽者喜罵梵志以五百罵偈罵佛。譽者彼還以五百贊偈嘆佛。如是婆利多耆奢為首。如是比曰千以百千贊偈嘆佛。樂者一切生死禪最為樂。苦者金鏘刺足疹患脊風頭痛。調達以惡傷足出血。何以故說世尊離世八法耶。答曰。為意不傾動故說。世尊以四利為首不自貢高。四不利為首不以損減。四利為首不以歡喜。四不利為首不以憂戚。四利為首心無染著。四不利為首心無憎惡。四利為首亦不悅豫。四不利為首亦不愁悒。四利為首不興樂想。四不利為首不以為苦。如須彌山王峙金剛輪。四種風吹不能傾動。如是世尊善住戒德輪。世八法風不能移轉。是謂意不傾動故說世尊離世八法。是謂斷他意現己意說如等法故作此論。莫令斷他意。亦莫現己意。但說如等法故作此論。有漏法無漏法者。問曰。有漏法雲何。答曰。十入二入少所入。問曰。無漏法雲何。答曰。二入少所入。問曰。何以故說有漏無漏法。答曰。謂有增受長養有是有漏。謂能滅壞破有是無漏。謂有能相續有輪轉生死是有漏。謂能斷有相續。能斷輪轉生死是無漏。謂有身見種顛倒種愛種使種。貪處恚處癡處。雜污雜毒雜濁在有墮苦習諦是有漏。謂非身見種非顛倒種非愛種非使種。非貪處非恚處非
{ "translations": [ "功德香充滿其中。不稱讚佛的是旃遮女（Ciñcā-māṇavikā，一個誹謗佛陀的女人）和孫陀利女（Sundarī，一個被謀殺並被栽贓給佛陀的女人），她們的醜名流佈於十六大國。不讚譽佛的人喜歡用五百句罵偈來謾罵佛陀，而讚譽佛的人則會用五百句贊偈來讚歎佛陀。例如，以婆利多耆奢（Bhāradvāja，人名）為首的比丘們用成百上千的贊偈來讚歎佛陀。快樂之中，一切生死輪迴中禪定最為快樂；痛苦之中，金鏘刺足、疹患、脊風、頭痛最為痛苦。提婆達多（Devadatta，佛陀的堂兄，也是佛陀的對手）因惡意傷害佛足而出血。為什麼說世尊（Bhagavān，佛陀的尊稱）遠離世間八法（世間的八種境遇，即利、衰、毀、譽、稱、譏、苦、樂）呢？回答說：爲了意念不為之傾動而說。世尊以四利（四種利益）為首，不因此而貢高自滿；以四不利（四種不利）為首，不因此而損減；以四利為首，不因此而歡喜；以四不利為首，不因此而憂戚；以四利為首，內心沒有染著；以四不利為首，內心沒有憎惡；以四利為首，也不悅豫；以四不利為首，也不愁悒；以四利為首，不興起快樂的想法；以四不利為首，也不認為痛苦。如同須彌山王（Sumeru，佛教宇宙觀中的山名）屹立於金剛輪之上，四種風吹也不能使之傾動。如同這樣，世尊善於安住于戒德之輪，世間八法之風也不能使之轉移。這就是意念不為之傾動，所以說世尊遠離世間八法。這就是爲了斷除他人之意，顯現自己之意，宣說如等法（相似的法）而作此論。不要斷除他人之意，也不要顯現自己之意，但宣說如等法而作此論。關於有漏法（saāsrava-dharma，與煩惱相關的法）和無漏法（anāsrava-dharma，與解脫相關的法）：問：什麼是有漏法？答：十入（十種產生煩惱的處所）、二入（兩種產生煩惱的處所）、少所入（少量產生煩惱的處所）。問：什麼是無漏法？答：二入、少所入。問：為什麼要說有漏法和無漏法？答：所謂有增長、領受、長養、存在的，就是有漏法；所謂能滅壞、破除存在的，就是無漏法。所謂有能相續、有輪轉生死的，就是有漏法；所謂能斷有相續、能斷輪轉生死的，就是無漏法。所謂有身見（satkāya-dṛṣṭi，認為五蘊為我的邪見）之種、顛倒（viparyāsa，錯誤的認知）之種、愛（taṇhā，渴愛）之種、使（anuśaya，潛在的煩惱）之種，以及貪處（lobhasthāna，貪慾的處所）、恚處（dosasthāna，嗔恚的處所）、癡處（mohasthāna，愚癡的處所），雜污、雜毒、雜濁，存在於有（bhava，存在）中，墮入苦（duḥkha，痛苦）的習諦（samudaya-satya，集諦，苦的根源）就是有漏法。所謂非身見之種、非顛倒之種、非愛之種、非使之種，以及非貪處、非恚處、非", "現代漢語譯本" ], "english_translations": [ 'The fragrance of merit fills it. Those who do not praise are Ciñcā-māṇavikā (a woman who slandered the Buddha) and Sundarī (a woman who was murdered and the blame was placed on the Buddha), whose scandalous names are spread throughout the sixteen great kingdoms. Those who do not commend like to curse the Brahmins with five hundred verses of abuse, while those who commend praise the Buddha with five hundred verses of praise. For example, Bhāradvāja (a personal name) and other monks praise the Buddha with hundreds of thousands of verses. Among pleasures, meditation is the greatest pleasure in all of samsara (cycle of birth and death); among sufferings, being pierced in the foot by a golden splinter, skin rashes, spinal wind, and headaches are the most painful. Devadatta (Buddha\'s cousin and rival) maliciously injured the Buddha\'s foot, causing it to bleed. Why is it said that the Bhagavan (the Blessed One, a title for the Buddha) is detached from the eight worldly conditions (gain and loss, disgrace and honor, praise and blame, pleasure and pain)? The answer is: It is said because the mind is not swayed by them. The Bhagavan takes the four gains as primary, without being arrogant; takes the four losses as primary, without being diminished; takes the four gains as primary, without being joyful; takes the four losses as primary, without being sorrowful; takes the four gains as primary, with no attachment in the mind; takes the four losses as primary, with no aversion in the mind; takes the four gains as primary, without being delighted; takes the four losses as primary, without being depressed; takes the four gains as primary, without giving rise to thoughts of pleasure; takes the four losses as primary, without considering it suffering. Just as Mount Sumeru (the mountain in Buddhist cosmology) stands firm on the Vajra Wheel, and the four winds cannot shake it. In the same way, the Bhagavan dwells well in the wheel of virtuous precepts, and the eight worldly winds cannot move him. This is why it is said that the mind is not swayed, and therefore the Bhagavan is detached from the eight worldly conditions. This is why this treatise is made, to cut off the intentions of others, reveal one\'s own intentions, and expound such similar dharmas (teachings). Do not cut off the intentions of others, nor reveal your own intentions, but expound such similar dharmas, and therefore make this treatise. Regarding defiled dharmas (saāsrava-dharma, dharmas associated with afflictions) and undefiled dharmas (anāsrava-dharma, dharmas associated with liberation): Question: What are defiled dharmas? Answer: The ten entrances (ten places where afflictions arise), the two entrances (two places where afflictions arise), and the few entrances (few places where afflictions arise). Question: What are undefiled dharmas? Answer: The two entrances and the few entrances. Question: Why are defiled and undefiled dharmas spoken of? Answer: What has increase, reception, growth, and existence is defiled. What can destroy and break existence is undefiled. What has continuity and the cycle of birth and death is defiled. What can cut off continuity and the cycle of birth and death is undefiled. What has the seed of self-view (satkāya-dṛṣṭi, the false view of considering the five aggregates as self), the seed of perversion (viparyāsa, distorted perception), the seed of craving (taṇhā, thirst), the seed of latent tendencies (anuśaya, underlying defilements), as well as the place of greed (lobhasthāna, the location of greed), the place of hatred (dosasthāna, the location of hatred), the place of delusion (mohasthāna, the location of delusion), mixed with impurity, mixed with poison, mixed with turbidity, existing in being (bhava, existence), falling into the truth of suffering (duḥkha, suffering) and the origin of suffering (samudaya-satya, the cause of suffering) is defiled. What is not the seed of self-view, not the seed of perversion, not the seed of craving, not the seed of latent tendencies, as well as not the place of greed, not the place of hatred, not the' "English version" ] }
癡處。非雜污非雜毒非雜濁非在有不墮苦習諦是無漏。或曰。謂苦習趣道有習趣道貪習趣道生老死習趣道是有漏。謂苦盡趣道有盡趣道貪盡趣道生老死盡趣道是無漏。尊者婆須蜜說曰。有漏相云何。答曰。有漏所生是有漏相。重說曰。此生於有漏是有漏相。重說曰。有所長養相是有漏相。重說曰。長養有相是有漏相。重說曰。謂種因有漏生是有漏相。無漏相云何。答曰。非有漏所生是無漏相。重說曰。不生有漏是無漏相。重說曰。謂種因無漏生是無漏相。廣說有漏無漏法處盡。
鞞婆沙有為無為法處第二十六
有為法者無為法者。問曰。何以故作此論。答曰。斷計我人意故。現大妙智故。斷計我人意者。此是有為法。無為法非是我現大妙智者。若行智成就智。彼以此二句知一切法。謂此俱攝一切法。具足一切法。是謂斷計我人意現大妙智故作此論。有為法無為法者。有為法雲何。答曰。十一入及一入少所入。問曰。無為法雲何。答曰。一入少所入。問曰。何以故說有為法無為法。答曰。謂墮生老無常是有為。謂不墮生老無常是無為。或曰。謂興衰法有因得有為相是有為。謂非興衰法無因得無為相是無為。或曰。謂轉世作行受果知緣是有為。謂不轉世不作行不受果不知緣是無為。或曰。謂墮世是有為。謂不
【現代漢語翻譯】 現代漢語譯本： 『癡處』（無明之處）。非雜污、非雜毒、非雜濁，非在於『有』（存在）不墮入『苦習諦』（苦的集起之真理），這是『無漏』（沒有煩惱滲漏）。 或者說，『苦習趣道』（趨向苦和集的道路）、『有習趣道』（趨向存在的道路）、『貪習趣道』（趨向貪慾的道路）、『生老死習趣道』（趨向生老死的道路）是『有漏』（有煩惱滲漏）。『苦盡趣道』（趨向苦滅的道路）、『有盡趣道』（趨向存在滅的道路）、『貪盡趣道』（趨向貪慾滅的道路）、『生老死盡趣道』（趨向生老死滅的道路）是『無漏』。 尊者Vasumitra（婆須蜜）說：『有漏相』（有煩惱滲漏的相狀）是怎樣的？回答說：『有漏所生』（由有漏產生的）是『有漏相』。重申說：『此生於有漏』（這個產生於有漏）是『有漏相』。重申說：『有所長養相』（具有增長和滋養的相狀）是『有漏相』。重申說：『長養有相』（增長和滋養具有相狀）是『有漏相』。重申說：『謂種因有漏生』（以有漏為種子和因緣而生）是『有漏相』。 『無漏相』（沒有煩惱滲漏的相狀）是怎樣的？回答說：『非有漏所生』（不是由有漏產生的）是『無漏相』。重申說：『不生有漏』（不產生於有漏）是『無漏相』。重申說：『謂種因無漏生』（以無漏為種子和因緣而生）是『無漏相』。廣泛地闡述了『有漏』和『無漏』的法處到此結束。
《鞞婆沙》『有為』（有造作）『無為』（無造作）法處第二十六
『有為法』（有造作的法）和『無為法』（無造作的法）。問：為什麼要做這個論述？答：爲了斷除計度『我』和『人』的意念，爲了顯現廣大的微妙智慧。斷除計度『我』和『人』的意念，即『此是有為法，無為法非是我』。顯現廣大的微妙智慧，即如果修行智慧成就，那麼他可以通過這兩句話瞭解一切法，即『此俱攝一切法，具足一切法』。這就是爲了斷除計度『我』和『人』的意念，顯現廣大的微妙智慧，所以才做這個論述。『有為法』和『無為法』，什麼是『有為法』？回答說：十一個『入』（處）和一個『入』（處）的少部分。問：什麼是『無為法』？回答說：一個『入』（處）的少部分。問：為什麼要說『有為法』和『無為法』？回答說：因為墮入生老無常的是『有為』，不墮入生老無常的是『無為』。或者說，興盛和衰敗的法，有因緣而得到的『有為相』是『有為』，不是興盛和衰敗的法，沒有因緣而得到的『無為相』是『無為』。或者說，流轉於世間，造作行為，承受果報，知曉因緣的是『有為』，不流轉於世間，不造作行為，不承受果報，不知曉因緣的是『有為』。或者說，墮入世間的是『有為』，不
【English Translation】 English version: 'Ignorance' (the place of ignorance). It is not defiled, not poisoned, not turbid, not in 'existence' and does not fall into the 'Truth of Suffering and its Arising' (Dukkha-samudaya-satya), this is 'unconditioned' (Anasrava, without outflows). Or it is said that 'the path leading to suffering and its arising', 'the path leading to existence', 'the path leading to greed', 'the path leading to birth, old age, and death' are 'conditioned' (Sasrava, with outflows). 'The path leading to the cessation of suffering', 'the path leading to the cessation of existence', 'the path leading to the cessation of greed', 'the path leading to the cessation of birth, old age, and death' are 'unconditioned'. Venerable Vasumitra said: What is the 'characteristic of the conditioned'? The answer is: 'What is produced by the conditioned' is the 'characteristic of the conditioned'. He reiterated: 'This is produced by the conditioned' is the 'characteristic of the conditioned'. He reiterated: 'Having the characteristic of being nourished and growing' is the 'characteristic of the conditioned'. He reiterated: 'Nourishment and growth having characteristics' is the 'characteristic of the conditioned'. He reiterated: 'Being born from conditioned seeds and causes' is the 'characteristic of the conditioned'. What is the 'characteristic of the unconditioned'? The answer is: 'What is not produced by the conditioned' is the 'characteristic of the unconditioned'. He reiterated: 'Not being born from the conditioned' is the 'characteristic of the unconditioned'. He reiterated: 'Being born from unconditioned seeds and causes' is the 'characteristic of the unconditioned'. The extensive explanation of the conditioned and unconditioned Dharmadhatu ends here.
《Vibhasa》 The Twenty-sixth Section on the Dharmadhatu of the Conditioned (Samskrta) and the Unconditioned (Asamskrta)
The conditioned Dharma and the unconditioned Dharma. Question: Why is this treatise made? Answer: To cut off the thought of 'I' and 'person', and to manifest great and wonderful wisdom. Cutting off the thought of 'I' and 'person' means 'This is conditioned Dharma, the unconditioned Dharma is not I'. Manifesting great and wonderful wisdom means that if one cultivates wisdom and achieves wisdom, then he can understand all Dharmas through these two sentences, that is, 'This includes all Dharmas, and is complete with all Dharmas'. This is why this treatise is made to cut off the thought of 'I' and 'person' and to manifest great and wonderful wisdom. The conditioned Dharma and the unconditioned Dharma, what is the 'conditioned Dharma'? The answer is: eleven 'Ayatanas' (sense bases) and a small part of one 'Ayatana' (sense base). Question: What is the 'unconditioned Dharma'? The answer is: a small part of one 'Ayatana' (sense base). Question: Why are the 'conditioned Dharma' and the 'unconditioned Dharma' spoken of? Answer: Because what falls into birth, old age, and impermanence is 'conditioned', and what does not fall into birth, old age, and impermanence is 'unconditioned'. Or it is said that the Dharma of prosperity and decay, having causes and conditions to obtain the 'characteristic of the conditioned', is 'conditioned', and the Dharma that is not of prosperity and decay, without causes and conditions to obtain the 'characteristic of the unconditioned', is 'unconditioned'. Or it is said that what transmigrates in the world, performs actions, receives retribution, and knows causes and conditions is 'conditioned', and what does not transmigrate in the world, does not perform actions, does not receive retribution, and does not know causes and conditions is 'conditioned'. Or it is said that what falls into the world is 'conditioned', and what does not
墮世是無為。或曰。謂墮陰是有為。謂離陰是無為。或曰。謂苦縛是有為。謂離苦是無為。或曰。謂前後可得是有為。謂前後不可得是無為。或曰。謂軟中上是有為。謂離軟中上是無為。尊者婆須蜜說曰。有為相云何。答曰。墮陰相是有為相。重說曰。墮世相是有為相。重說曰。災患相是有為相。無為相云何。答曰。不墮陰相是無為相。重說曰。不墮世相是無為相。重說曰。不災患相是無為相。重說曰。不憂戚相是無為相。重說曰。不愁無塵安隱相是無為相。廣說有為無為法處盡。
鞞婆沙三世處第二十七
過去法者當來法者現在法者。問曰。何以故作此論。答曰。斷他意故。謂不欲令有過去未來。於世有愚說現在無為。斷彼意故。此過去未來真實說有種相。問曰。若過去未來非種者當有何咎。答曰。若彼非種者。不應緣彼有意生。何以故。謂意無境界。若無境界生意者。是則無所依而生意。若無所依無所緣而生意者。應阿羅漢入無餘涅槃已還生意。何以故。謂彼無依無緣而生意。若彼生意者。是則無脫無離不得出要。莫言有咎。是故有過去未來真實有種有相。複次若無過去未來者當有何咎。答曰。若彼非種者。不應有成就不成就。如二頭三手六陰十三入無成就不成就。如是若過去未來非種者。彼應無成
【現代漢語翻譯】 現代漢語譯本 墮世是無為（Asamskrita，非造作）。有人說，墮入五陰（Skandha，構成個體的五種要素：色、受、想、行、識）是有為（Samskrita，造作），脫離五陰是無為。有人說，被痛苦束縛是有為，脫離痛苦是無為。有人說，前後可以得到是有為，前後不可以得到是無為。有人說，軟、中、上是有為，脫離軟、中、上是無為。 尊者婆須蜜（Vasumitra）說：『有為的相狀是怎樣的？』回答說：『墮入五陰的相狀是有為的相狀。』重複說：『墮入世間的相狀是有為的相狀。』重複說：『災禍患難的相狀是有為的相狀。』無為的相狀是怎樣的？回答說：『不墮入五陰的相狀是無為的相狀。』重複說：『不墮入世間的相狀是無為的相狀。』重複說：『沒有災禍患難的相狀是無為的相狀。』重複說：『沒有憂愁悲慼的相狀是無為的相狀。』重複說：『沒有煩惱塵垢，安穩寂靜的相狀是無為的相狀。』廣泛地闡述了有為法和無為法之處的窮盡。 《鞞婆沙》（Vibhasa）三世處第二十七 過去法、未來法、現在法。問：為什麼要做這個論述？答：爲了斷除其他人的想法。因為不想讓人們認為沒有過去和未來。世間有愚昧的人說現在是無為。爲了斷除他們的想法。過去和未來真實存在，具有種子的相狀。問：如果過去和未來不是種子，會有什麼過失？答：如果它們不是種子，就不應該憑藉它們而產生意識。為什麼呢？因為意識沒有境界。如果沒有境界而產生意識，那就是沒有所依而產生意識。如果沒有所依，沒有所緣而產生意識，那麼阿羅漢（Arhat，已證得涅槃的聖者）進入無餘涅槃（Parinirvana，完全的涅槃）后應該還會產生意識。為什麼呢？因為他們沒有所依，沒有所緣而產生意識。如果他們產生意識，那就是沒有解脫，沒有脫離，不能得出離的要道。不要說沒有過失。所以過去和未來真實存在，具有種子的相狀。再次，如果沒有過去和未來，會有什麼過失？答：如果它們不是種子，就不應該有成就和不成就。比如二頭、三手、六陰（六陰：色、受、想、行、識、觸）、十三入（十三入：眼、耳、鼻、舌、身、意六根，以及色、聲、香、味、觸五境，加上法入）沒有成就和不成就。像這樣，如果過去和未來不是種子，它們應該沒有成就。
【English Translation】 English version 'Falling into the world' is Asamskrita (unconditioned). Some say that 'falling into the Skandhas (the five aggregates of existence: form, feeling, perception, mental formations, and consciousness) is Samskrita (conditioned), and 'departing from the Skandhas' is Asamskrita.' Some say that 'being bound by suffering' is Samskrita, and 'departing from suffering' is Asamskrita. Some say that 'what can be obtained before and after' is Samskrita, and 'what cannot be obtained before and after' is Asamskrita. Some say that 'soft, medium, and superior' are Samskrita, and 'departing from soft, medium, and superior' is Asamskrita. Venerable Vasumitra said: 'What is the characteristic of Samskrita?' The answer is: 'The characteristic of falling into the Skandhas is the characteristic of Samskrita.' He repeated: 'The characteristic of falling into the world is the characteristic of Samskrita.' He repeated: 'The characteristic of calamities and misfortunes is the characteristic of Samskrita.' What is the characteristic of Asamskrita? The answer is: 'The characteristic of not falling into the Skandhas is the characteristic of Asamskrita.' He repeated: 'The characteristic of not falling into the world is the characteristic of Asamskrita.' He repeated: 'The characteristic of no calamities and misfortunes is the characteristic of Asamskrita.' He repeated: 'The characteristic of no sorrow and grief is the characteristic of Asamskrita.' He repeated: 'The characteristic of no defilements, peacefulness, and tranquility is the characteristic of Asamskrita.' The places where Samskrita and Asamskrita dharmas are exhausted are extensively explained. Vibhasa, Section 27: On the Three Times Past dharmas, future dharmas, and present dharmas. Question: Why is this treatise made? Answer: To cut off the intentions of others. Because we do not want people to think that there is no past and future. There are foolish people in the world who say that the present is Asamskrita. To cut off their intentions. The past and future truly exist, having the characteristic of seeds. Question: If the past and future are not seeds, what fault would there be? Answer: If they are not seeds, consciousness should not arise based on them. Why? Because consciousness has no realm. If consciousness arises without a realm, then consciousness arises without a basis. If consciousness arises without a basis and without an object, then an Arhat (one who has attained Nirvana) who has entered Parinirvana (complete Nirvana) should still have consciousness arise. Why? Because they have no basis and no object for consciousness to arise. If they have consciousness arising, then there is no liberation, no escape, and no way to attain deliverance. Do not say there is no fault. Therefore, the past and future truly exist, having the characteristic of seeds. Furthermore, if there is no past and future, what fault would there be? Answer: If they are not seeds, there should be no accomplishment and no non-accomplishment. For example, two heads, three hands, six Skandhas (form, feeling, perception, mental formations, consciousness, and contact), thirteen entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind; and the five sense objects: form, sound, smell, taste, and touch, plus the dharma entrance) have no accomplishment and no non-accomplishment. Likewise, if the past and future are not seeds, they should have no accomplishment.
就不成就。若彼成就不成就。是故以此可知有過去未來真實有種有相。謂彼欲令過去未來非種者。應當爾詰。若爾時因現在。彼時果何所在。過去耶未來耶現在耶。若說有過去者。是則有過去。莫言無過去。若言無過去者。此事不然。若說未來者。是則有未來。莫言無未來。若言無未來者。此事不然。若說有現在。是則一時有因有果。若一時有因有果者。如世尊所說偈。
作惡不即受 如薩阇乳酪 罪惡燒所追 如灰覆火上
與此偈相違彼作惡不即受。如薩阇乳酪者。有說者。有草名薩阇。若末著乳中已即時成酪。作惡不如是即受。問曰。若不爾者云何。答曰。罪惡燒所追。如灰覆火上者。如以灰覆火初下足冷謂足下轉轉下便燒。如是眾生生死作惡行而樂中轉。捨身已生惡趣受惡果報。若非過法未來現在者。是故應無果。若無果者是故彼因不實。如二頭三手六陰十三入。或有常如無為。若爾時果現在。彼時因何所在。過去耶未來耶現在耶。若說有過去者。是則有過去。莫言無過去。若言無過去者。此事不然。若說未來者。是則有未來。莫言無未來。若言無未來者。此事不然。若說有現在者。是則一時有因有果。若一時有因果者。如世尊所說偈。
作惡不即受 如薩阇乳酪 罪惡燒所追 如
【現代漢語翻譯】 現代漢語譯本 如果（過去和未來）不能成就，那麼那個成就又是什麼呢？因此，由此可知過去和未來真實存在，具有種子和相狀。如果有人想讓過去和未來不存在種子，就應該這樣詰問：如果那時（過去或未來）的因存在於現在，那麼那時的果又在哪裡呢？在過去嗎？在未來嗎？還是在現在嗎？ 如果說存在於過去，那就是有過去，不要說沒有過去。如果說沒有過去，這事是不對的。如果說存在於未來，那就是有未來，不要說沒有未來。如果說沒有未來，這事是不對的。如果說存在於現在，那就是一時之間既有因也有果。如果一時之間既有因也有果，就與世尊（釋迦牟尼佛）所說的偈頌相違背： 『作惡不立即受報，猶如薩阇（一種草名）乳酪；罪惡燃燒緊隨不捨，猶如灰燼覆蓋火上。』 與這首偈頌相違背的是，作惡不立即受報，猶如薩阇乳酪。有人說，有一種草名叫薩阇，如果把它末著于乳中，乳立即變成酪。作惡卻不是這樣立即受報。問：如果不這樣，那又是怎樣呢？答：罪惡燃燒緊隨不捨，猶如灰燼覆蓋火上。就像用灰燼覆蓋火焰，最初放下腳時感覺涼，但隨著腳逐漸下移，就會被燒傷。就像這樣，眾生在生死輪迴中作惡行，卻在快樂中流轉，捨棄此身之後，就會墮入惡趣，遭受惡果報。如果過去、未來和現在不是法，那麼就應該沒有果。如果沒有果，那麼這個因就是不真實的，就像二頭、三手、六陰、十三入一樣。或者有常如無為法（指不生不滅的真如本性）。如果那時的果存在於現在，那麼那時的因又在哪裡呢？在過去嗎？在未來嗎？還是在現在嗎？ 如果說存在於過去，那就是有過去，不要說沒有過去。如果說沒有過去，這事是不對的。如果說存在於未來，那就是有未來，不要說沒有未來。如果說沒有未來，這事是不對的。如果說存在於現在，那就是一時之間既有因也有果。如果一時之間既有因也有果，就與世尊（釋迦牟尼佛）所說的偈頌相違背： 『作惡不立即受報，猶如薩阇（一種草名）乳酪；罪惡燃燒緊隨不捨，猶如』
【English Translation】 English version If they (past and future) cannot be accomplished, then what is that accomplishment? Therefore, from this it can be known that the past and future truly exist, possessing seeds and characteristics. If someone wants to argue that the past and future do not have seeds, they should be questioned thus: If the cause of that time (past or future) exists in the present, then where is the effect of that time? Is it in the past? Is it in the future? Or is it in the present? If you say it exists in the past, then there is a past; do not say there is no past. If you say there is no past, this is not correct. If you say it exists in the future, then there is a future; do not say there is no future. If you say there is no future, this is not correct. If you say it exists in the present, then there is cause and effect at the same time. If there is cause and effect at the same time, it contradicts the verse spoken by the World Honored One (Shakyamuni Buddha): 'Doing evil does not immediately receive retribution, like 'Saja' (a kind of grass) milk-curd; the burning of sins closely follows, like ashes covering fire.' Contradictory to this verse is that doing evil does not immediately receive retribution, like 'Saja' milk-curd. Some say that there is a grass called 'Saja'. If it is powdered and put into milk, the milk immediately turns into curd. Doing evil is not like this, receiving retribution immediately. Question: If it is not like this, then how is it? Answer: The burning of sins closely follows, like ashes covering fire. Just like covering a fire with ashes, when you first put your foot down, it feels cool, but as your foot gradually moves down, it will be burned. Just like this, sentient beings in the cycle of birth and death do evil deeds, yet they revel in pleasure. After abandoning this body, they will fall into evil realms and suffer evil consequences. If the past, future, and present are not dharmas, then there should be no effect. If there is no effect, then this cause is not real, like two heads, three hands, six skandhas, and thirteen entrances. Or there is permanence like unconditioned dharma (referring to the uncreated and unceasing true nature). If the effect of that time exists in the present, then where is the cause of that time? Is it in the past? Is it in the future? Or is it in the present? If you say it exists in the past, then there is a past; do not say there is no past. If you say there is no past, this is not correct. If you say it exists in the future, then there is a future; do not say there is no future. If you say there is no future, this is not correct. If you say it exists in the present, then there is cause and effect at the same time. If there is cause and effect at the same time, it contradicts the verse spoken by the World Honored One (Shakyamuni Buddha): 'Doing evil does not immediately receive retribution, like 'Saja' (a kind of grass) milk-curd; the burning of sins closely follows, like'
灰覆火上
與此偈相違彼作惡不即受。如薩阇乳酪者。有說者。有草名薩阇。若末著乳中已即時成酪。作惡不如是即受。問曰。若不爾者云何。答曰。罪惡燒所追。如灰覆火上者。如以灰覆火初下足冷謂足下轉轉下便燒。如是眾生生死作惡行而樂中轉。捨身已生惡趣受惡果報。若非過去未來現在者。是故應無因。若無因者是故彼果不實。如二頭三手六陰十三入。或有常如無為。或曰。若過去未來非種者。是則無有學道。如尊者婆須蜜所說偈。
若無去來 是則無師 謂無師者 終無學道
或曰。若過去未來非種者。是則知已虛妄。如佛所說偈。
言無過去 說有年歲 豈非是常 知已妄語
彼是無智果癡果闇果不勤果。謂欲令過去未來非種。但過去未來真實有種有相。是謂斷他意現己意說如等法故作此論。莫令斷他意。亦莫現己意。但說如等法。故作此論。過去法未來法現在法。問曰。過去法雲何。答曰。過去十八界十二入五陰。未來法雲何。答曰。未來十八界十二入五陰。現在法雲何。答曰。現在十八界十二入五陰。問曰。若此行無來去無住。若來者是則來不應去。若去者是則去不應來。如尊者婆須蜜所說偈。
行終不來 斯由空故 亦無有去 終則不住
【現代漢語翻譯】 現代漢語譯本 灰覆火上
與這首偈頌的意思相反，作惡之人不會立刻受到報應，就像薩阇（Saja，一種草名）乳酪一樣。有人說，有一種草名叫薩阇（Saja），如果把它磨碎放入牛奶中，牛奶會立刻變成乳酪。但作惡並非如此，不會立刻受報。有人問：如果不是這樣，那會怎樣呢？回答說：罪惡會像燒灼一樣逐漸追上來，就像灰覆蓋在火上一樣。就像用灰覆蓋在火上，剛開始踩上去感覺是冷的，但隨著腳逐漸向下，最終會被燒傷。同樣，眾生在生死輪迴中作惡，卻在享樂中沉溺，捨棄此身之後，會墮入惡趣，承受惡果報。如果過去、未來、現在沒有因，那麼就應該沒有果。如果沒有因，那麼果就不真實，就像二頭、三手、六陰、十三入一樣。或者有常，就像無為法一樣。或者說，如果過去、未來不是種子，那麼就沒有修學的道。就像尊者婆須蜜（Vasumitra）所說的偈頌：
『如果過去未來不存在，那麼就沒有老師，沒有老師，最終就沒有修學的道。』
或者說，如果過去、未來不是種子，那麼所知就是虛妄的。就像佛陀所說的偈頌：
『如果說沒有過去，卻說有年歲，這難道不是常嗎？所知就是虛妄的。』
這是無智的果報、愚癡的果報、黑暗的果報、不勤奮的果報。他們想要讓過去、未來不是種子。但過去、未來真實存在種子和相。這就是爲了斷除他人之意，顯現自己之意，宣說如等法，所以才作此論。不要斷除他人之意，也不要顯現自己之意，只要宣說如等法。所以才作此論。過去法、未來法、現在法。有人問：什麼是過去法？回答說：過去十八界（dasa-attha-dhatu），十二入（dvadasayatana），五陰（panca-khandha）。什麼是未來法？回答說：未來十八界（dasa-attha-dhatu），十二入（dvadasayatana），五陰（panca-khandha）。什麼是現在法？回答說：現在十八界（dasa-attha-dhatu），十二入（dvadasayatana），五陰（panca-khandha）。有人問：如果此行沒有來去沒有住，如果來，那麼來就不應該去；如果去，那麼去就不應該來。就像尊者婆須蜜（Vasumitra）所說的偈頌：
『行最終不會來，這是因為空的緣故，也沒有去，最終也不會住。』
【English Translation】 English version Ashes Covering Fire
Contrary to this verse, those who do evil do not receive retribution immediately, like Saja (a type of grass) cheese. Some say that there is a grass called Saja. If it is ground and put into milk, the milk will immediately turn into cheese. But doing evil is not like that; retribution is not immediate. Someone asks: If it is not like that, then how is it? The answer is: Evil will gradually catch up like a burning, like ashes covering fire. Just like covering fire with ashes, at first, stepping on it feels cold, but as the foot gradually goes down, it will eventually be burned. Similarly, sentient beings in the cycle of birth and death do evil, but indulge in pleasure. After abandoning this body, they will fall into evil realms and suffer evil consequences. If the past, future, and present have no cause, then there should be no effect. If there is no cause, then the effect is not real, like two heads, three hands, six skandhas, and thirteen entrances. Or there is permanence, like unconditioned dharma. Or it is said that if the past and future are not seeds, then there is no path to be learned. Like the verse spoken by Venerable Vasumitra:
'If the past and future do not exist, then there is no teacher. If there is no teacher, then ultimately there is no path to be learned.'
Or it is said that if the past and future are not seeds, then what is known is false. Like the verse spoken by the Buddha:
'If it is said that there is no past, but it is said that there are years, is this not permanence? What is known is false.'
This is the fruit of ignorance, the fruit of delusion, the fruit of darkness, the fruit of non-diligence. They want to make the past and future not seeds. But the past and future truly have seeds and characteristics. This is to cut off the intentions of others, reveal one's own intentions, and proclaim such dharmas, so this treatise is made. Do not cut off the intentions of others, nor reveal one's own intentions, just proclaim such dharmas. So this treatise is made. Past dharmas, future dharmas, present dharmas. Someone asks: What are past dharmas? The answer is: the eighteen realms (dasa-attha-dhatu), the twelve entrances (dvadasayatana), and the five skandhas (panca-khandha) of the past. What are future dharmas? The answer is: the eighteen realms (dasa-attha-dhatu), the twelve entrances (dvadasayatana), and the five skandhas (panca-khandha) of the future. What are present dharmas? The answer is: the eighteen realms (dasa-attha-dhatu), the twelve entrances (dvadasayatana), and the five skandhas (panca-khandha) of the present. Someone asks: If this action has no coming, no going, and no staying, if it comes, then coming should not go; if it goes, then going should not come. Like the verse spoken by Venerable Vasumitra:
'Action ultimately does not come, this is because of emptiness, nor is there going, and ultimately it does not stay.'
若行無去來云何立三世。答曰。因行故立三世。如彼法未作行是說未來。若作行是說現在。若作行已滅是說過去。如眼未見色是說未來。若見是說現在。若見已滅是說過去。如是至意。若未來種是說未來。若現在種是說現在。若種已滅是說過去。如未生不去是說未來。如生未去是說現在。如生已去是說過去。如未生不沒是說未來。如生未沒是說現在。如生已沒是說過去。如未生不壞是說未來。如生未壞是說現在。如生已壞是說過去。如未起不去是說未來。如起未去是說現在。如起已去是說過去。如未起不沒是說未來。如起未沒是說現在。如起已沒是說過去。如未起不壞是說未來。如起未壞是說現在。如起已壞是說過去。因此可知一切如所說。比丘。有生真實有作有為思緣起盡法衰法無慾法滅法壞法。此不壞者。無有是處。彼有生者即是生。真實者諦有是。有作者有為是。有為者災患是。思者因思念是。緣起者因緣是。盡法衰法無慾法滅法壞者要當有是。此不壞者終不自在。或曰。謂三世前是說過去。謂三世后是說未來。謂三世中是說現在。或曰。謂三世果是說未來。謂二世果是說現在。謂一世果是說過去。或曰。謂三世因是說過去。謂二世因是說現在。謂一世因是說未來。問曰。如此二世一損可知。二增可知。一損
【現代漢語翻譯】 現代漢語譯本 若說『行』（karma, 業）沒有來去，又如何確立三世（過去、現在、未來）呢？回答是：因為『行』的緣故才確立三世。比如，某個法（dharma, 法）未被造作，這被稱為未來；如果正在被造作，這被稱為現在；如果造作完畢已經滅去，這被稱為過去。如同眼睛未見色（rupa, 色），這被稱為未來；如果正在見，這被稱為現在；如果見已滅去，這被稱為過去。乃至意（manas, 意）也是如此。如果未來的種子（bija, 種子），這被稱為未來；如果現在的種子，這被稱為現在；如果種子已經滅去，這被稱為過去。如同未生起，未離去，這被稱為未來；如同生起，但未離去，這被稱為現在；如同生起，並且已經離去，這被稱為過去。如同未生起，未消失，這被稱為未來；如同生起，但未消失，這被稱為現在；如同生起，並且已經消失，這被稱為過去。如同未生起，未壞滅，這被稱為未來；如同生起，但未壞滅，這被稱為現在；如同生起，並且已經壞滅，這被稱為過去。如同未發起，未離去，這被稱為未來；如同發起，但未離去，這被稱為現在；如同發起，並且已經離去，這被稱為過去。如同未發起，未消失，這被稱為未來；如同發起，但未消失，這被稱為現在；如同發起，並且已經消失，這被稱為過去。如同未發起，未壞滅，這被稱為未來；如同發起，但未壞滅，這被稱為現在；如同發起，並且已經壞滅，這被稱為過去。因此可知一切如所說。比丘（bhikkhu, 比丘），有生是真實的，有作為，有為（samskrta, 有為）是思緣（pratyaya, 緣）而起，是盡法、衰法、無慾法、滅法、壞法。這些是無法避免的。因為有生，所以就是生。真實就是諦實。有作為就是有為。有為就是災患。思就是因思念而起。緣起就是因緣。盡法、衰法、無慾法、滅法、壞法，這些終究會發生，是無法避免的。最終無法自在。或者說，三世之前被稱為過去，三世之後被稱為未來，三世之中被稱為現在。或者說，三世的果報被稱為未來，二世的果報被稱為現在，一世的果報被稱為過去。或者說，三世的因被稱為過去，二世的因被稱為現在，一世的因被稱為未來。問：如此二世的損失可以知曉，二世的增長可以知曉，一世的損失
【English Translation】 English version If 『karma』 (行) has no coming or going, how can the three times (三世, past, present, and future) be established? The answer is: because of 『karma』, the three times are established. For example, if a dharma (法) has not been created, it is said to be the future; if it is being created, it is said to be the present; if it has been created and has ceased, it is said to be the past. Just as the eye has not seen a form (色), it is said to be the future; if it is seeing, it is said to be the present; if the seeing has ceased, it is said to be the past. So it is with the mind (意). If it is a future seed (種子), it is said to be the future; if it is a present seed, it is said to be the present; if the seed has ceased, it is said to be the past. If it has not arisen and has not departed, it is said to be the future; if it has arisen but has not departed, it is said to be the present; if it has arisen and has departed, it is said to be the past. If it has not arisen and has not disappeared, it is said to be the future; if it has arisen but has not disappeared, it is said to be the present; if it has arisen and has disappeared, it is said to be the past. If it has not arisen and has not decayed, it is said to be the future; if it has arisen but has not decayed, it is said to be the present; if it has arisen and has decayed, it is said to be the past. If it has not arisen and has not departed, it is said to be the future; if it has arisen but has not departed, it is said to be the present; if it has arisen and has departed, it is said to be the past. If it has not arisen and has not disappeared, it is said to be the future; if it has arisen but has not disappeared, it is said to be the present; if it has arisen and has disappeared, it is said to be the past. If it has not arisen and has not decayed, it is said to be the future; if it has arisen but has not decayed, it is said to be the present; if it has arisen and has decayed, it is said to be the past. Therefore, everything is known as it is said. Bhikkhus (比丘), birth is real, there is action, conditioned things (有為) arise from conditions (緣), and are subject to cessation, decay, desirelessness, extinction, and destruction. These cannot be avoided. Because there is birth, there is birth. Real is true. Action is conditioned. Conditioned is suffering. Thought arises from thinking. Dependent arising is due to conditions. Cessation, decay, desirelessness, extinction, and destruction will eventually occur and cannot be avoided. Ultimately, there is no freedom. Or it is said that what is before the three times is called the past, what is after the three times is called the future, and what is in the middle of the three times is called the present. Or it is said that the result of the three times is called the future, the result of the two times is called the present, and the result of one time is called the past. Or it is said that the cause of the three times is called the past, the cause of the two times is called the present, and the cause of one time is called the future. Question: Thus, the loss of the two times can be known, the increase of the two times can be known, the loss of one time
可知者未來是。二增可知者過去是。何以故。未來不減過去不滿。尊者婆須蜜說曰。頗有數爾所過去。未來為不數。而作是念。增減可知耶。但過去未來無量故增減不可知。如大海以百千瓶器取彼水增減不可知。如是過去未來無量故增減不可知。重說曰。當來未生故減不可知。過去增故滿不可知。重說曰。當來未起故減不可知。過去沒故滿不可知。尊者曇摩多羅說曰。諸尊若世有二種者。應有增減。可知但因事合會故法生而滅。問曰。為未起而起耶。為已起而起耶。若未起而起者。何得法不未有法而有。若已起者。何得法不轉還有。作此論已。答曰。因事故已起而起。因事故未起而起。因事故已起而起者。謂一切法各自有種性相住。因事故未起而起者。謂未來中起一切未來是未起。問曰。為所有起彼即滅耶。為所有起更余滅耶。若所有起彼即滅者。為未來起即未來滅耶。若所有起更余滅者。為色起痛滅耶。為至行起識滅耶。作此論已。答曰。因事故謂所有起即滅。因事故所有起更余滅。因事故謂所有起即滅者。謂色起色滅痛想行識起識滅。因事故所有起更余滅者。謂未來起現在滅。陰故所有起即滅。世故所有起更余滅。問曰。為世起耶。為世中起耶。若世起者。何得不有餘世余行。若世中起者。應有舍有。作此論已。
【現代漢語翻譯】 現代漢語譯本 可知的事物是未來。二，可以知道的事物是過去。為什麼呢？因為未來沒有減少，過去沒有滿溢。尊者婆須蜜（Vasumitra，一位論師）說：『有沒有數量，像你們所說的過去，未來，因為不計數，而產生這樣的想法：可以增減，可以知道嗎？』但是過去和未來是無量的，所以增減是不可知的。就像從大海中用百千瓶器取水，大海的增減是不可知的。像這樣，過去和未來是無量的，所以增減是不可知的。重複說：當未來還沒有產生，所以減少是不可知的。過去增加，所以滿溢是不可知的。重複說：當未來還沒有生起，所以減少是不可知的。過去已經消逝，所以滿溢是不可知的。 尊者曇摩多羅（Dharmatrāta，一位論師）說：『諸位尊者，如果世間有兩種事物，應該有增減，可以知道。但是因為因緣和合，所以法生起而滅去。』問：『是未生起而生起呢？還是已經生起而生起呢？』如果未生起而生起，怎麼會有法不是在沒有法的情況下而有法呢？如果已經生起，怎麼會有法不轉變而還存在呢？』作了這樣的討論后，回答說：『因為因緣的緣故，已經生起而生起。因為因緣的緣故，未生起而生起。因為因緣的緣故，已經生起而生起，是指一切法各自有種性相住。因為因緣的緣故，未生起而生起，是指未來中生起的一切未來是未生起。』問：『是所有生起的，那個當下就滅去嗎？還是所有生起的，有其他的滅去呢？』如果所有生起的，那個當下就滅去，是未來生起，當下未來就滅去嗎？如果所有生起的，有其他的滅去，是色（rūpa，物質）生起，痛（vedanā，感受）滅去嗎？是至行（到達修行的行為）生起，識（vijñāna，意識）滅去嗎？』作了這樣的討論后，回答說：『因為因緣的緣故，是所有生起的，那個當下就滅去。因為因緣的緣故，是所有生起的，有其他的滅去。因為因緣的緣故，是所有生起的，那個當下就滅去，是指色生起，色滅去，痛想行識生起，識滅去。因為因緣的緣故，是所有生起的，有其他的滅去，是指未來生起，現在滅去。陰（skandha，五蘊）的緣故，是所有生起的，那個當下就滅去。世（loka，世界）的緣故，是所有生起的，有其他的滅去。』問：『是世間生起嗎？還是世間中生起呢？』如果是世間生起，怎麼會沒有其他的世間其他的行為呢？如果是世間中生起，應該有捨棄有。』作了這樣的討論后，
【English Translation】 English version The knowable is the future. Two, the knowable is the past. Why is that? Because the future does not decrease, and the past is not full. Venerable Vasumitra (a commentator) said: 'Is there a number, like you say, of the past and the future, because it is not counted, that produces the thought: can it be increased or decreased, can it be known?' But the past and the future are immeasurable, so increase and decrease are unknowable. Just like taking water from the ocean with hundreds of thousands of bottles, the increase or decrease of the ocean is unknowable. Like this, the past and the future are immeasurable, so increase and decrease are unknowable. It is repeated: when the future has not yet arisen, so decrease is unknowable. The past increases, so fullness is unknowable. It is repeated: when the future has not yet arisen, so decrease is unknowable. The past has vanished, so fullness is unknowable. Venerable Dharmatrāta (a commentator) said: 'Venerable ones, if there are two kinds of things in the world, there should be increase and decrease, which can be known. But because of the combination of causes and conditions, the Dharma arises and ceases.' Question: 'Does it arise without arising, or does it arise after arising?' If it arises without arising, how can there be a Dharma that is not in the absence of Dharma? If it has already arisen, how can the Dharma not transform and still exist?' After such a discussion, the answer is: 'Because of causes and conditions, it arises after arising. Because of causes and conditions, it arises without arising. Because of causes and conditions, it arises after arising, which means that all Dharmas each have their own nature and abide. Because of causes and conditions, it arises without arising, which means that all futures arising in the future are not yet arisen.' Question: 'Is it that all that arises ceases immediately? Or is it that all that arises has other cessations?' If all that arises ceases immediately, does the future arise and the future cease immediately? If all that arises has other cessations, does rūpa (form, matter) arise and vedanā (feeling, sensation) cease? Does the ultimate practice arise and vijñāna (consciousness) cease?' After such a discussion, the answer is: 'Because of causes and conditions, all that arises ceases immediately. Because of causes and conditions, all that arises has other cessations. Because of causes and conditions, all that arises ceases immediately, which means that rūpa arises and rūpa ceases, vedanā, saṃjñā (perception), saṃskāra (mental formations), and vijñāna arise and vijñāna ceases. Because of causes and conditions, all that arises has other cessations, which means that the future arises and the present ceases. Because of the skandha (aggregate), all that arises ceases immediately. Because of the loka (world), all that arises has other cessations.' Question: 'Does the world arise? Or does it arise in the world?' If the world arises, how can there be no other worlds and other actions? If it arises in the world, there should be abandonment and existence.' After such a discussion,
答曰。因事故世起。因事故世中起。因事故世起者。謂時起彼即是世。因事故世中起者。謂未來世中起彼當來世空。問曰。為已性中起耶為他性中起耶。若已性中起者。何得性非有性。亦不有性而有性。若他性中起者。應有舍有作此論已。答曰。非已性中起。亦非他性中起。問曰。若非已性中起亦非他性中起者。此云何。答曰。彼法已性起已即滅。問曰。彼過去未來為合聚如今現在屋舍房室墻壁樹木耶。為離散耶。若合聚如今現在屋舍房室墻壁樹木者。檀越施法何得不空。何得不有方處可見。何得不有常存。若過去未來離散不如現在合聚者。云何說過去。如是彼有過去世時。有拘舍婆提王城名善法講堂。王名善見。云何說當來。如是彼有當來世時雞頭末王城。王名蠰伽。佛名慈氏如來至真等正覺。過去境界宿命智云何立。未來境界妙愿智云何立。又未來離散者。爾時彼法從未來世至現在世。何得不合時無而有離散時有而無。作此論已。有一說者。彼過去未來合聚。如今現在屋舍房室墻壁樹木。問曰。若爾者。檀越施法何得不空。答曰。顯示故不空也。問曰。何得不有方處。答曰。有方處。問曰。何故不見。答曰。不多作行故不見。若多行者便見。問曰。何得不有常存。答曰。時變不停故不常存。更有說者。彼過去未來
【現代漢語翻譯】 現代漢語譯本： 答：因為某種原因，世界產生；因為某種原因，世界持續存在。因為某種原因世界產生，指的是時間產生，那就是世界。因為某種原因世界持續存在，指的是在未來的世界中產生，那未來的世界是空虛的。問：是從自身本性中產生呢？還是從其他本性中產生呢？如果從自身本性中產生，為何本性會從非有變成有？如果從其他本性中產生，那麼應該存在捨棄已有的，創造新的這種說法。答：不是從自身本性中產生，也不是從其他本性中產生。問：如果不是從自身本性中產生，也不是從其他本性中產生，那這是怎麼回事？答：那個法從自身本性產生后立即滅亡。問：那過去的和未來的，是像現在這樣聚合在一起，如同房屋、房間、墻壁、樹木一樣呢？還是離散的呢？如果像現在這樣聚合在一起，如同房屋、房間、墻壁、樹木一樣，那麼檀越（dānyuè，施主）所施捨的法，為何不是空無的？為何不是有固定的處所可以看見的？為何不是常存的？如果過去和未來是離散的，不像現在這樣聚合，那麼怎麼能說過去呢？比如，過去世的時候，有拘舍婆提（Jūshèpótí）王城，名叫善法講堂，國王名叫善見（Shànjiàn）。怎麼能說未來呢？比如，當未來世的時候，有雞頭末（Jītóumò）王城，國王名叫蠰伽（Nángqié），佛名叫慈氏如來（Císhì Rúlái）至真等正覺。過去境界的宿命智（Sùmìngzhì）如何成立？未來境界的妙愿智（Miàoyuànzhì）如何成立？而且未來是離散的，那麼那時那個法從未來世到現在的世，為何不是聚合的？沒有聚合的時候卻有，離散的時候卻無。提出這些論點后，有一種說法是，過去和未來是聚合的，如同現在的房屋、房間、墻壁、樹木。問：如果是這樣，那麼檀越施捨的法為何不是空無的？答：因為顯示的緣故，不是空無的。問：為何沒有固定的處所？答：有固定的處所。問：為何看不見？答：因為沒有多加修行所以看不見。如果多加修行就能看見。問：為何不是常存的？答：因為時間變化不停留，所以不是常存的。還有一種說法是，過去和未來
【English Translation】 English version: Answer: The world arises due to a cause; the world continues to exist due to a cause. The world arises due to a cause means that when time arises, that is the world. The world continues to exist due to a cause means that it arises in the future world, and that future world is empty. Question: Does it arise from its own nature or from another's nature? If it arises from its own nature, how can the nature change from non-existent to existent? If it arises from another's nature, then there should be a saying of abandoning the existing and creating the new. Answer: It does not arise from its own nature, nor does it arise from another's nature. Question: If it does not arise from its own nature, nor does it arise from another's nature, then what is it? Answer: That dharma arises from its own nature and immediately ceases. Question: Are the past and future aggregated like the present, like houses, rooms, walls, and trees? Or are they scattered? If they are aggregated like the present, like houses, rooms, walls, and trees, then why is the dharma donated by the Dānyuè (benefactor) not empty? Why is it not visible in a fixed place? Why is it not permanent? If the past and future are scattered, unlike the present which is aggregated, then how can we speak of the past? For example, in the past world, there was the city of Jūshèpótí (Kushavati), called the Good Dharma Lecture Hall, and the king was named Shànjiàn (Sudarsana). How can we speak of the future? For example, in the future world, there will be the city of Jītóumò (Ketumati), the king will be named Nángqié (Sankha), and the Buddha will be named Císhì Rúlái (Maitreya Tathagata), the Perfectly Enlightened One. How is the knowledge of past lives (Sùmìngzhì - Purva-nivasânusmriti-jnana) established for the past realm? How is the wonderful wish wisdom (Miàoyuànzhì) established for the future realm? Moreover, if the future is scattered, then when that dharma comes from the future world to the present world, why is it not aggregated? It exists when there is no aggregation, and it does not exist when there is scattering. After raising these points, one view is that the past and future are aggregated, like the present houses, rooms, walls, and trees. Question: If so, then why is the dharma donated by the Dānyuè not empty? Answer: Because of manifestation, it is not empty. Question: Why is there no fixed place? Answer: There is a fixed place. Question: Why is it not visible? Answer: Because one does not cultivate enough. If one cultivates more, one will see it. Question: Why is it not permanent? Answer: Because time changes and does not stay, it is not permanent. Another view is that the past and future
離散現在者一合聚。問曰。若過去未來離散者。云何說有過去。如是彼有過去世時。有拘舍婆提王城名善法講堂。王名善見。答曰。如前現在時有觀而說。問曰。云何說當來。如是彼有當來世時雞頭末王城。王名蠰伽。佛名慈氏如來至真等正覺。答曰。彼亦如后現在時有觀而說。問曰。過去境界宿命智云何立。答曰。彼亦如前現在時有觀而說。問曰。未來境界妙愿智云何立。答曰。彼亦如后現在時有觀而說。問曰。若未來離散者。爾時彼法從未來世至現在世。何得不合時無而有離散時有而無。答曰。謂一切法已性種相住也。此說有四種薩婆多。一者事異。二者相異。三者時異。四者異異。事異者說。彼法與世隨轉時事。便有異非種異。如乳成酪變時味有異色不異。如是彼法從當來世至現在世。彼舍當來事不捨種。從現在世至過去世。彼舍現在事不捨種。相異者說。彼法世隨轉時過去時。成就過去相。非不成就未來現在相。當來時成就當來相。非不成就過去現在相。現在時成就現在相。非不成就過去未來相。如人染著一女。餘者非不染著。此亦如是。時異者說。彼法與世隨轉時隨時得名。時故非種故。如運算元初下位一轉十至百千。彼一運算元隨轉時得名。如一女人亦名為女亦名為婦亦名為母亦名為大母。彼一女人隨時得名
【現代漢語翻譯】 現代漢語譯本 離散的現在聚合在一起。問：如果過去和未來是離散的，為什麼說有過去？比如，在過去世的時候，有一個拘舍婆提（Kushavati）王城，名叫善法講堂，國王名叫善見（Sudarsana）。答：就像前面現在時一樣，通過觀察而說。問：為什麼說有未來？比如，在未來世的時候，有一個雞頭末（Ketumati）王城，國王名叫蠰伽（Sankha），佛名叫慈氏如來（Maitreya Tathagata）至真等正覺。答：那也像後面的現在時一樣，通過觀察而說。問：過去境界的宿命智（Purvanivasanusmriti-jnana）如何成立？答：那也像前面的現在時一樣，通過觀察而說。問：未來境界的妙愿智（Anagatamsa-jnana）如何成立？答：那也像後面的現在時一樣，通過觀察而說。問：如果未來是離散的，那麼那時那個法從未來世到現在的世，怎麼會不聚合？為什麼在沒有時間的時候反而有，在離散的時候反而沒有？答：這是說一切法已經有了自性、種子和相的安住。這裡說了四種一切有（Sarvastivada）：一是事異，二是相異，三是時異，四是異異。事異是說，那個法隨著世間流轉，時間的事情就有了差異，但種子沒有差異。比如牛奶變成奶酪，變化的時候味道有差異，顏色沒有差異。這樣，那個法從未來世到現在的世，它捨棄了未來的事情，但不捨棄種子；從現在的世到過去世，它捨棄了現在的事情，但不捨棄種子。相異是說，那個法隨著世間流轉，過去的時候，成就了過去的相，而不是不成就未來和現在的相；未來的時候，成就了未來的相，而不是不成就過去和現在的相；現在的時候，成就了現在的相，而不是不成就過去和未來的相。就像一個人染著一個女子，對其他的女子不是不染著。這也像這樣。時異是說，那個法隨著世間流轉，隨著時間得到名稱，因為時間的緣故，不是因為種子的緣故。比如算盤珠子，最初在個位上是「一」，轉到十位是「十」，到百位、千位。那個算盤珠子隨著流轉的時間得到名稱。就像一個女人，也叫作女，也叫作婦，也叫作母，也叫作祖母。那個女人隨著時間得到名稱。
【English Translation】 English version The discrete present is gathered together. Question: If the past and future are discrete, how can it be said that there is a past? For example, in the past, there was a Kushavati (Kushavati) city called the Good Dharma Lecture Hall, and the king was named Sudarsana (Sudarsana). Answer: Just like the present time mentioned earlier, it is spoken through observation. Question: How can it be said that there is a future? For example, in the future, there will be a Ketumati (Ketumati) city, and the king will be named Sankha (Sankha), and the Buddha will be named Maitreya Tathagata (Maitreya Tathagata), the Perfectly Enlightened One. Answer: That is also spoken through observation, just like the later present time. Question: How is the Purvanivasanusmriti-jnana (Purvanivasanusmriti-jnana) of the past realm established? Answer: That is also spoken through observation, just like the earlier present time. Question: How is the Anagatamsa-jnana (Anagatamsa-jnana) of the future realm established? Answer: That is also spoken through observation, just like the later present time. Question: If the future is discrete, then at that time, how can that dharma not be gathered together when it comes from the future to the present? Why is there something when there is no time, and nothing when there is discreteness? Answer: This is saying that all dharmas already have the abiding of their own nature, seed, and characteristics. Here, four types of Sarvastivada (Sarvastivada) are mentioned: first, difference in event; second, difference in characteristic; third, difference in time; and fourth, difference in difference. Difference in event means that as that dharma flows with the world, the events of time become different, but the seed does not differ. For example, when milk turns into cheese, the taste changes, but the color does not. Thus, when that dharma goes from the future to the present, it abandons the future event but does not abandon the seed; when it goes from the present to the past, it abandons the present event but does not abandon the seed. Difference in characteristic means that as that dharma flows with the world, in the past, it achieves the characteristic of the past, and it is not that it does not achieve the characteristics of the future and the present; in the future, it achieves the characteristic of the future, and it is not that it does not achieve the characteristics of the past and the present; in the present, it achieves the characteristic of the present, and it is not that it does not achieve the characteristics of the past and the future. It is like a person being attached to one woman, and it is not that he is not attached to other women. It is also like this. Difference in time means that as that dharma flows with the world, it obtains a name according to time, because of time, not because of the seed. For example, an abacus bead is initially 'one' in the ones place, then it becomes 'ten' when moved to the tens place, and then to hundreds and thousands. That abacus bead obtains a name as the time flows. It is like a woman who is also called a girl, also called a wife, also called a mother, and also called a grandmother. That woman obtains a name according to time.
。如是彼法隨時得名。時故非種故。說曰。此最不亂施設世。此因行立三世。如彼法未作行是說未來。若作行是說現在。如作行已滅是說過去。是故此最不亂施設世。異異者說。彼法隨世轉時說異異。非時故非種故說者。此最亂施設世。此說者未來一時。現在世二。現在一時。過去二。此一世中施設三世。此最亂施設世。廣說三世處盡。
鞞婆沙善不善無記處第二十八
善法者不善法者無記法者。問曰。善法雲何。答曰。善五陰及數緣盡。不善法雲何。答曰。不善五陰。無記法雲何。答曰。無記五陰及虛空非數緣盡。問曰。何以故說善法不善法無記法。答曰。謂生善趣彼是善。謂生不善處是不善。謂不生善處亦不生不善處是無記。或曰。謂善有芽及解脫芽轉成。謂不善有芽轉成是不善。謂亦非善非不善有芽轉成是無記。或曰。謂善果及樂痛果是善。謂不善果及苦痛果是不善。謂非善果亦非樂果。非不善果亦非苦果。是無記。或曰。四事故說是善。一者性。二者相應。三者等起。四者第一義。性者。或有說。慚愧性是善。或有說。三善根性是善。相應者。謂彼相應心數法。等起者。謂等起身行口行。第一義者。涅槃安隱義故說善。尊者跋[跳-兆+荼]亦爾說。
善性是智 相應識俱 起身口行
涅槃第一
四事故。說不善性相應等起第一義性者。或有說。無慚無愧性是不善。或有說。三不善根性是不善。相應者。謂彼相應心心數法。等起者。謂彼等起身行口行。第一義者。一切生死不安隱故說不善。尊者跋𨃓亦爾說。
不善性智 相應識俱 起身口行 生死第一
餘者無記。尊者瞿沙說曰。謂法正思惟性。正思惟相應。正思惟等起。正思惟所依果報果是善。謂法非正思惟性。非正思惟相應。非正思惟等起。非正思惟所依果報果是不善。餘者無記。或曰謂慚愧性。慚愧相應慚愧等起。慚愧所依果報果是善。謂法無慚無愧性。無慚無愧相應。無慚無愧等起。無慚無愧所依果報果是不善。餘者無記。或曰。謂法三善根性。三善根相應。三善根等起。三善根所依果報果是善。謂法三不善根性。三不善根相應。三不善根等起。三不善根所依果報果是不善。餘者無記。或曰。謂法五根性。五根相應。五根等起。五根所依果報果是善。謂法五蓋性。五蓋相應。五蓋等起。五蓋所依果報果是不善。餘者無記。彼施設亦說善者。何以故善。答曰。善果愛果意樂果意欲果。以是故善。已說果。今當說報。複次善報愛報意樂報意欲報。以是故善。不善者。何以故不善。答曰。不善果不愛果意不樂果意不欲
【現代漢語翻譯】 現代漢語譯本： 涅槃第一
四種原因。說明與不善性相應等的第一義性。或者有人說，『無慚』（lack of shame）『無愧』（lack of embarrassment）的性質是不善的。或者有人說，『三不善根』（three unwholesome roots）的性質是不善的。相應指的是，與那些不善根相應的『心』（mind）和『心所法』（mental factors）。等起指的是，由那些不善根所引發的『身行』（bodily actions）和『口行』（verbal actions）。第一義指的是，一切生死輪迴都是不安穩的，所以說是不善的。尊者『跋𨃓』（Vatsa）也是這樣說的。
不善的性質，智慧，相應的意識，一起產生的身行和口行，以及生死的根本，都是第一位的。
其餘的則是『無記』（neutral）。尊者『瞿沙』（Ghosha）說：『如果某種法是正思惟的性質，與正思惟相應，由正思惟引發，並且是正思惟所依的果報，那麼這個果就是善的。如果某種法不是正思惟的性質，不與正思惟相應，不由正思惟引發，並且不是正思惟所依的果報，那麼這個果就是不善的。』其餘的則是無記。或者說：『如果某種法是慚愧的性質，與慚愧相應，由慚愧引發，並且是慚愧所依的果報，那麼這個果就是善的。如果某種法是無慚無愧的性質，與無慚無愧相應，由無慚無愧引發，並且是無慚無愧所依的果報，那麼這個果就是不善的。』其餘的則是無記。或者說：『如果某種法是三善根的性質，與三善根相應，由三善根引發，並且是三善根所依的果報，那麼這個果就是善的。如果某種法是三不善根的性質，與三不善根相應，由三不善根引發，並且是三不善根所依的果報，那麼這個果就是不善的。』其餘的則是無記。或者說：『如果某種法是五根的性質，與五根相應，由五根引發，並且是五根所依的果報，那麼這個果就是善的。如果某種法是五蓋的性質，與五蓋相應，由五蓋引發，並且是五蓋所依的果報，那麼這個果就是不善的。』其餘的則是無記。』
他們的論述也說什麼是善的。為什麼是善的呢？回答說：『因為善的果報是可愛的果報，是令人意樂的果報，是令人意欲的果報，所以是善的。』已經說了果報，現在應當說報應。再次，善的報應是可愛的報應，是令人意樂的報應，是令人意欲的報應，所以是善的。什麼是不善的呢？為什麼是不善的呢？回答說：『因為不善的果報不是可愛的果報，不是令人意樂的果報，不是令人意欲的果報。』
【English Translation】 English version: Nirvana Chapter 1
Four reasons. Explaining the first definitive nature that corresponds to and arises from unwholesome qualities. Some say that the nature of 'lack of shame' (Hri) and 'lack of embarrassment' (Apatrapya) is unwholesome. Some say that the nature of the 'three unwholesome roots' (Lobha, Dvesha, Moha) is unwholesome. 'Corresponding' refers to the 'mind' (Citta) and 'mental factors' (Cetasikas) that correspond to those unwholesome roots. 'Arising' refers to the 'bodily actions' (Kaya Karma) and 'verbal actions' (Vak Karma) that arise from those unwholesome roots. 'First definitive nature' refers to the fact that all cycles of birth and death are unstable, therefore they are said to be unwholesome. The Venerable 'Vatsa' (Vatsa) also said the same.
The nature of unwholesomeness, wisdom, the corresponding consciousness, the bodily and verbal actions that arise together, and the root of birth and death are all primary.
The rest are 'neutral' (avyākrta). The Venerable 'Ghosha' (Ghosha) said: 'If a certain dharma is of the nature of right thought, corresponds to right thought, arises from right thought, and is the fruit of retribution based on right thought, then that fruit is wholesome. If a certain dharma is not of the nature of right thought, does not correspond to right thought, does not arise from right thought, and is not the fruit of retribution based on right thought, then that fruit is unwholesome.' The rest are neutral. Or it is said: 'If a certain dharma is of the nature of shame and embarrassment, corresponds to shame and embarrassment, arises from shame and embarrassment, and is the fruit of retribution based on shame and embarrassment, then that fruit is wholesome. If a certain dharma is of the nature of lack of shame and lack of embarrassment, corresponds to lack of shame and lack of embarrassment, arises from lack of shame and lack of embarrassment, and is the fruit of retribution based on lack of shame and lack of embarrassment, then that fruit is unwholesome.' The rest are neutral. Or it is said: 'If a certain dharma is of the nature of the three wholesome roots, corresponds to the three wholesome roots, arises from the three wholesome roots, and is the fruit of retribution based on the three wholesome roots, then that fruit is wholesome. If a certain dharma is of the nature of the three unwholesome roots, corresponds to the three unwholesome roots, arises from the three unwholesome roots, and is the fruit of retribution based on the three unwholesome roots, then that fruit is unwholesome.' The rest are neutral. Or it is said: 'If a certain dharma is of the nature of the five roots, corresponds to the five roots, arises from the five roots, and is the fruit of retribution based on the five roots, then that fruit is wholesome. If a certain dharma is of the nature of the five hindrances, corresponds to the five hindrances, arises from the five hindrances, and is the fruit of retribution based on the five hindrances, then that fruit is unwholesome.' The rest are neutral.'
Their exposition also says what is wholesome. Why is it wholesome? The answer is: 'Because the fruit of wholesome actions is a lovable fruit, a pleasant fruit, a desirable fruit, therefore it is wholesome.' Having spoken of the fruit, now we should speak of the retribution. Furthermore, the retribution of wholesome actions is a lovable retribution, a pleasant retribution, a desirable retribution, therefore it is wholesome. What is unwholesome? Why is it unwholesome? The answer is: 'Because the fruit of unwholesome actions is not a lovable fruit, not a pleasant fruit, not a desirable fruit.'
果是不善。已說果。今當說報。複次不善報不愛報不意樂報不意欲報是不善。餘者無記。問曰。何以故說無記。如佛世尊。此苦一向記。此習盡道一向記。複次爾所一切謂十二入。佛亦一向記。一向分別。一向施設。一向顯示此。何以故說無記。答曰。不以不說故名為無記。問曰。若不爾者此云何。答曰。善者記于善。不善者記于不善。此無記者不記善亦不記不善是無記。或曰。善者二事故記性及果。不善亦二事故記性及果。此無記雖性記非果記。以是故無記。或曰。善者生善趣。不善者生惡趣。此無記者不生善趣亦不生惡趣。或曰。善者受善報。不善者受不善報。此無記者不受善報亦不受不善報。以是故說無記。說曰。或復不說故名無記。如彼契經。梵志至世尊所。到已而問。瞿曇。世是常耶為非常耶。世尊告曰。梵志此是無記。云何瞿曇。世有邊耶為無邊耶。世尊告曰。梵志。此是無記。云何瞿曇。是命是身耶。為命異身異耶。世尊告曰。梵志。此是無記。云何瞿曇。如來終耶如來不終耶。如來終不終耶。如來亦不終亦不不終耶。世尊告曰。梵志。此是無記。如說。云何瞿曇。世是常耶為非常耶。世尊告曰。梵志。此是無記。問曰。何以故不說。答曰。斷異學意故異學至世尊所而問。云何瞿曇。人是常耶人非常耶
。世尊作是念。我若說無人者。彼當言我不問此有以無。我若說常無常者而無有人。何得有常無常。如有問人。士夫石女兒有恭敬耶。善言耶。彼人作是念。我若作是說。石女無有兒。彼當言我不問女有兒無兒。我若說有恭敬有善言。而石女無有兒。何得有恭敬善言。如是異學至世尊所而問。云何瞿曇。人是常為非常耶。世尊作是念。我若言有人。彼當言我不問有無。我若言常無常。而無有人。何得有常無常。此是不實問非實論。非真諦問。非真諦論。是謂不實不真諦故世尊不記。如說如說云何瞿曇。世有邊耶世無邊耶。是命耶是身耶。為命異身異耶。世尊告曰。梵志。此是無記。問曰。何以故世尊不記。答曰。斷異學意故。異學至世尊所而問。是命耶是身耶為命異身異耶。世尊作是念。我若說有身無有命。彼當言我不問此有無。我若言命異身異而有身無有命。何得身異命異。如有人問。云何士夫牛角兔角相似不。彼人作是念。我若言牛有角兔無角。彼當言我不問此誰有誰無我若言等相似。而牛有角兔無角。何得等相似。如是異學至世尊所而問。是命耶是身耶為命異身異耶。世尊作是念。我若言有身無有命。彼當言我不問此有無。我若言命異身異。而有身無有命。何得身異命異。此是實問不實問。實論非實論。真諦問
【現代漢語翻譯】 現代漢語譯本： 世尊這樣想：『如果我說沒有「人」（Purusha，補特伽羅，指代個體），他們會說我沒有回答「有」還是「沒有」的問題。如果我說「常」（Nitya，永恒不變）或者「無常」（Anitya，變化無常），但實際上沒有「人」，又怎麼會有「常」或者「無常」呢？』 就像有人問：『石女（Vandhya，不能生育的女子）的兒子有恭敬心嗎？會說好話嗎？』 那個人會想：『如果我說石女沒有兒子，他們會說我沒有問她有沒有兒子。如果我說有恭敬心，會說好話，但石女根本沒有兒子，又怎麼會有恭敬心和好話呢？』 同樣，外道（Tirthika，指佛教以外的修行者）來到世尊處問道：『喬達摩（Gautama，釋迦牟尼的姓），人是常還是無常呢？』 世尊這樣想：『如果我說有「人」，他們會說我沒有問「有」還是「沒有」。如果我說「常」或者「無常」，但實際上沒有「人」，又怎麼會有「常」或者「無常」呢？』 這是不真實的提問，不真實的論述，不是真諦的提問，不是真諦的論述。因為是不真實、非真諦的，所以世尊不回答。 就像他們說的那樣，『喬達摩，世界有邊嗎？世界無邊嗎？是命（Jiva，生命）就是身體嗎？還是命和身體不同？』 世尊告訴他們：『梵志（Brahmana，婆羅門），這些問題我不回答。』 他們問：『為什麼世尊不回答呢？』 回答說：『爲了斷絕外道的想法。』 外道來到世尊處問道：『是命就是身體嗎？還是命和身體不同？』 世尊這樣想：『如果我說有身體沒有命，他們會說我沒有問「有」還是「沒有」。如果我說命和身體不同，但有身體沒有命，又怎麼會有身體和命不同呢？』 就像有人問：『士夫（Purusha，人）的牛角和兔角相似嗎？』 那個人會想：『如果我說牛有角，兔子沒有角，他們會說我沒有問誰有誰沒有。如果我說相等相似，但牛有角，兔子沒有角，又怎麼會相等相似呢？』 同樣，外道來到世尊處問道：『是命就是身體嗎？還是命和身體不同？』 世尊這樣想：『如果我說有身體沒有命，他們會說我沒有問「有」還是「沒有」。如果我說命和身體不同，但有身體沒有命，又怎麼會有身體和命不同呢？』 這是真實的提問，不真實的提問，真實的論述，不真實的論述，真諦的提問。
【English Translation】 English version: The World-Honored One (Bhagavan, an epithet of the Buddha) thought thus: 'If I were to say there is no 'person' (Purusha, the individual), they would say I am not answering whether there is or is not. If I were to say 'eternal' (Nitya, permanent) or 'non-eternal' (Anitya, impermanent), but there is no 'person', how could there be 'eternal' or 'non-eternal'?' It is like someone asking: 'Does the son of a barren woman (Vandhya, a woman unable to bear children) have respect? Does he speak well?' That person would think: 'If I were to say the barren woman has no son, they would say I am not asking whether she has a son or not. If I were to say he has respect and speaks well, but the barren woman has no son, how could there be respect and good speech?' Similarly, the non-Buddhist (Tirthika, referring to practitioners outside of Buddhism) came to the World-Honored One and asked: 'Gautama (the Buddha's family name), is a person eternal or non-eternal?' The World-Honored One thought thus: 'If I were to say there is a 'person', they would say I am not asking whether there is or is not. If I were to say 'eternal' or 'non-eternal', but there is no 'person', how could there be 'eternal' or 'non-eternal'?' This is an unreal question, an unreal discussion, not a question of truth, not a discussion of truth. Because it is unreal and not of truth, the World-Honored One does not answer. Just as they said, 'Gautama, is the world finite? Is the world infinite? Is the life (Jiva, life force) the same as the body? Or is the life different from the body?' The World-Honored One told them: 'Brahmin (Brahmana, a member of the priestly class), these are unanswerable questions.' They asked: 'Why does the World-Honored One not answer?' The answer is: 'To cut off the thoughts of the non-Buddhists.' The non-Buddhists came to the World-Honored One and asked: 'Is the life the same as the body? Or is the life different from the body?' The World-Honored One thought thus: 'If I were to say there is a body but no life, they would say I am not asking whether there is or is not. If I were to say the life is different from the body, but there is a body without life, how could the body be different from the life?' It is like someone asking: 'Are the horns of a bull and the horns of a rabbit similar?' That person would think: 'If I were to say the bull has horns and the rabbit has no horns, they would say I am not asking who has and who does not have. If I were to say they are equal and similar, but the bull has horns and the rabbit has no horns, how could they be equal and similar?' Similarly, the non-Buddhists came to the World-Honored One and asked: 'Is the life the same as the body? Or is the life different from the body?' The World-Honored One thought thus: 'If I were to say there is a body but no life, they would say I am not asking whether there is or is not. If I were to say the life is different from the body, but there is a body without life, how could the body be different from the life?' This is a real question, an unreal question, a real discussion, an unreal discussion, a question of truth.
不真諦問。真諦論非真諦論。是謂實不實真諦不真諦故世尊不記。如說。云何瞿曇。如來終耶如來不終耶。
如來終不終耶如來亦不終亦不不終耶。世尊告曰。梵志。此是無記。問曰。世尊何以故不記。答曰。斷異學意故。異學者欲令法無有而有。彼異學至世尊所而問。云何瞿曇。此人無有而有耶。為有而有耶。何此而無有而有。如是有而無耶。為有而有。為有已常耶。世尊作是念。無有此無有而有。此亦無有有已而有常。此是不實問不實論。非真諦問。非真諦論。是謂不實不真諦故世尊不記。此是不說故謂之無記。謂佛說謂佛演說佛分別施設顯示。說曰。此說四論記。一者一向記論。二者分別記論。三者詰問記論。四者止記論。一向記論者。若有作是問。如來至真無所著等正覺耶。世尊善說法耶。如來弟子善向耶。一切行無常一切法無我涅槃息滅耶。此當爲一向記。是謂一向記論。何以故一向記論。答曰。此論趣義趣法趣智趣等覺趣涅槃。是故一向記論。分別記論者。若作是問。法過去耶。當爲彼分別記。何以故。答曰。過去法者。或善或不善或無記。或欲界系或色界系或無色界系。或學或無學。或非學非無學。或見斷或思惟斷或不斷。是謂分別記論。詰問記論者。若作是問。法過去耶。當還詰彼賢士問何法
。何以故。過去法者。或善或不善或無記。或欲界系或色界系或無色界系。或學或無學或非學非無學。或見斷或思惟斷或不斷。是謂詰問記論。問曰。分別記論詰問記論何差別。答曰。正無差別。問差降故便有差別。問者二種。或有欲知而問。或有觸嬈而問。欲知而問者。彼若言為我說法。當語彼多有法。或過去未來現在。我當爲說何者。若言為我說過去。當語彼過去法亦多。或有色陰至識陰。我當爲說何者。若言為我說色。當語彼色亦多。或善或不善或無記。我當爲說何者。若言為我說善色。當語彼善色亦多。或離於殺至不知時言。我當爲說何者。若言為我說離殺。當語彼離殺亦多。或不貪生或不恚生或不癡生。我當爲說何者。若言為我說不貪生。當語彼不貪生亦多。或有教或無教。我當爲說何者。謂彼欲知而問。為彼法性分別開示善記令彼知。有觸嬈而問者。彼若言為我說法。當語彼多有法。當爲說何者。不應語彼或過去未來現在。若言為我說過去。當語彼過去法亦多。我當爲說何者。不應語彼或有色陰至識陰。若言為我說色。當語彼色亦多。我當爲說何者。不應語彼或善或不善或無記。若言為我說善。當語彼善色亦多。我當爲說何者。不應為彼說或離於殺至不知時言。若言為我說離殺。當語彼離殺亦多。我當爲
【現代漢語翻譯】 現代漢語譯本： 為什麼呢？因為過去的法，有善、不善、無記三種。或者屬於欲界所繫縛，或者不屬於任何界所繫縛，或者不屬於任何繫縛。或者屬於有學，或者屬於無學，或者既非有學也非無學。或者通過見道斷除煩惱，或者通過思惟斷除煩惱，或者無法斷除煩惱。這叫做詰問記論。 問：分別記論和詰問記論有什麼差別？答：本質上沒有差別。因為提問方式不同，所以才有了差別。提問者有兩種：一種是想要了解而提問，一種是故意刁難而提問。如果是想要了解而提問，如果他說：『請為我說法。』應該告訴他法有很多種，或者過去、未來、現在。我應該為你講哪一種呢？如果他說：『請為我說過去。』應該告訴他過去的法也很多，或者有色陰到識陰。我應該為你講哪一種呢？如果他說：『請為我說色。』應該告訴他色也很多，或者有善、不善、無記。我應該為你講哪一種呢？如果他說：『請為我說善色。』應該告訴他善色也很多，或者有遠離殺生到不知何時說話。我應該為你講哪一種呢？如果他說：『請為我說遠離殺生。』應該告訴他遠離殺生也很多，或者有不貪著生存，或者不嗔恨生存，或者不愚癡生存。我應該為你講哪一種呢？如果他說：『請為我說不貪著生存。』應該告訴他不貪著生存也很多，或者有教法，或者沒有教法。我應該為你講哪一種呢？』這是因為他想要了解而提問，所以應該為他詳細地解釋法性，讓他明白。 如果是故意刁難而提問，如果他說：『請為我說法。』應該告訴他法有很多種，應該為你講哪一種呢？不應該告訴他或者過去、未來、現在。如果他說：『請為我說過去。』應該告訴他過去的法也很多，我應該為你講哪一種呢？不應該告訴他或者有色陰到識陰。如果他說：『請為我說色。』應該告訴他色也很多，我應該為你講哪一種呢？不應該告訴他或者有善、不善、無記。如果他說：『請為我說善。』應該告訴他善色也很多，我應該為你講哪一種呢？不應該為他說或者有遠離殺生到不知何時說話。如果他說：『請為我說遠離殺生。』應該告訴他遠離殺生也很多，我應該為
【English Translation】 English version: Why is that? Because past dharmas (laws, teachings) can be good, not good, or neutral. They can be bound to the desire realm (欲界系), unbound, or neither bound nor unbound. They can be of the learning stage (學), the no-more-learning stage (無學), or neither learning nor no-more-learning. They can be eradicated by seeing (見斷), eradicated by thinking (思惟斷), or not eradicated. This is called 'questioning and noting discussion'. Question: What is the difference between 'discriminating noting discussion' and 'questioning noting discussion'? Answer: Essentially, there is no difference. The difference arises from the way the question is posed. There are two types of questioners: one who asks to understand, and one who asks to harass. If someone asks to understand, and says, 'Please explain the Dharma to me,' you should tell them that there are many dharmas, whether past, future, or present. Which one should I explain to you? If they say, 'Please explain the past to me,' you should tell them that there are many past dharmas, whether the form aggregate (色陰) to the consciousness aggregate (識陰). Which one should I explain to you? If they say, 'Please explain form (色) to me,' you should tell them that there are many forms, whether good, not good, or neutral. Which one should I explain to you? If they say, 'Please explain good form (善色) to me,' you should tell them that there are many good forms, whether abstaining from killing to not knowing when to speak. Which one should I explain to you? If they say, 'Please explain abstaining from killing (離殺) to me,' you should tell them that there are many ways to abstain from killing, whether not being greedy for life, not being hateful for life, or not being deluded for life. Which one should I explain to you? If they say, 'Please explain not being greedy for life (不貪生) to me,' you should tell them that there are many ways to not be greedy for life, whether with teachings or without teachings. Which one should I explain to you?' This is because they are asking to understand, so you should explain the nature of the Dharma in detail and make them understand. If someone is asking to harass, and says, 'Please explain the Dharma to me,' you should tell them that there are many dharmas, which one should I explain to you? You should not tell them whether past, future, or present. If they say, 'Please explain the past to me,' you should tell them that there are many past dharmas, which one should I explain to you? You should not tell them whether the form aggregate to the consciousness aggregate. If they say, 'Please explain form to me,' you should tell them that there are many forms, which one should I explain to you? You should not tell them whether good, not good, or neutral. If they say, 'Please explain good to me,' you should tell them that there are many good forms, which one should I explain to you? You should not explain to them whether abstaining from killing to not knowing when to speak. If they say, 'Please explain abstaining from killing to me,' you should tell them that there are many ways to abstain from killing, which one should I explain to
說何者。不應語彼或不貪生或不恚生或不癡生。若言為我說不貪生。當語彼不貪生亦多。我當爲說何者。不應語彼或有教或無教。謂彼觸嬈問應當爾令彼或自答或默然住。是謂答故無差別。問差降故便有差別。止記論者。若作是問。云何瞿曇。世是常耶世無常耶。世尊告曰。梵志。此是無記。云何瞿曇。世有邊耶世無邊耶。是命是身耶。命異身異耶。如來終耶如來不終耶如來終不終耶。如來亦不終亦不不終耶。世尊告曰。梵志。此是無記。是謂止記論。何以故止記論。答曰。此論不趣義不趣法不趣智不趣等覺不趣涅槃。是故止記論。問曰。云何此論名記論。謂此中不答一句。答曰。此是如等法第一義。答謂默然是。問曰。何以故。答曰。謂默然伏于彼。何況記而不伏。說者有異學名傷坻羅。為論故至罽賓。彼時足晝林有阿羅漢尊者跋修羅。得三明三藏六通。離三界結。于內外法盡學知。彼傷坻羅聞此林中有如此大論師。彼作是念。當往而問。彼到已共尊者跋修羅。相慰勞已卻坐一面。卻坐一面已。語尊者跋修羅。比丘。我等誰當先立論。我耶汝耶。尊者跋修羅曰。我是主人我應先立論。然汝是客令汝先立論。彼便先立論。說曰。一切論當有詰論。尊者跋修羅默然住。傷坻羅弟子便舉聲言。伏沙門伏沙門。尊者跋修羅說
【現代漢語翻譯】 現代漢語譯本 說什麼樣的人不應該告訴他（佛法）呢？不應該告訴那些貪生的人，或者嗔恨心重的人，或者愚癡的人。如果他說：『請為我說說不貪生的人。』應該告訴他：『不貪生的人也很多。』我應該為他說什麼樣的人呢？不應該告訴那些有教養或沒有教養的人。對於那些喜歡刁難提問的人，應該用適當的方式引導他們，讓他們自己回答或者保持沉默。這就是所謂的回答沒有差別，因為提問的方式不同，所以回答的方式也有差別。 什麼是止記論（Avyakata-vada）呢？如果有人這樣問：『喬達摩（Gautama，釋迦牟尼佛的姓）啊，世界是常（永恒）嗎？世界是無常（變化）嗎？』世尊（Bhagavan，佛陀的尊稱）回答說：『婆羅門（Brahmana，古印度祭司階層）啊，這是無記（不予回答）。』又問：『喬達摩啊，世界是有邊（有限）的嗎？世界是無邊（無限）的嗎？』『生命和身體是同一個東西嗎？』『生命和身體是不同的東西嗎？』『如來（Tathagata，佛陀的稱號）死後存在嗎？』『如來死後不存在嗎？』『如來死後既存在又不存在嗎？』『如來死後既非存在也非不存在嗎？』世尊回答說：『婆羅門啊，這些都是無記。』這就是所謂的止記論。為什麼是止記論呢？回答說：『因為這些問題不導向正義（義）、不導向正法（法）、不導向智慧（智）、不導向正覺（等覺）、不導向涅槃（Nirvana，解脫）。』所以是止記論。問：『為什麼這種論被稱為記論（可以討論的）呢？』因為這裡沒有回答任何一句。答：『這是如等法（真如之法）的第一義諦。』回答說：『沉默就是一種回答。』問：『為什麼呢？』答：『因為沉默可以降伏對方，更何況是言語回答卻不能降伏呢？』 據說有一個異教學者名叫傷坻羅（Samghatila），爲了辯論來到了罽賓（Kashmir）。當時在足晝林（forest name）有一位阿羅漢（Arhat，已證得解脫的聖者）尊者跋修羅（Vasura），他證得了三明（tevijja，宿命明、天眼明、漏盡明），通達三藏（Tipitaka，經、律、論），具足六神通（chalabhijna，神足通、天眼通、天耳通、他心通、宿命通、漏盡通），斷除了三界（欲界、色界、無色界）的煩惱結縛，對於內外之法都通達明瞭。傷坻羅聽說這個林中有一位如此偉大的論師，就想去拜訪並向他請教。他到達后，與尊者跋修羅互相問候，然後坐在一旁。坐定后，他對尊者跋修羅說：『比丘（Bhikkhu，佛教出家眾），我們誰先開始立論呢？是我還是你呢？』尊者跋修羅說：『我是主人，我應該先立論。但你是客人，就讓你先立論吧。』於是傷坻羅就先開始立論，他說：『一切論都應該有詰難。』尊者跋修羅保持沉默。傷坻羅的弟子們便大聲喊道：『沙門（Sramana，出家修行者）被降伏了！沙門被降伏了！』尊者跋修羅說。
【English Translation】 English version What kind of person should one not speak to (about the Dharma)? One should not speak to those who are attached to life, or those who are full of hatred, or those who are ignorant. If he says, 'Please tell me about those who are not attached to life,' one should tell him, 'There are many who are not attached to life.' What kind of person should I speak to? One should not speak to those who are educated or uneducated. For those who like to ask difficult questions, one should guide them in an appropriate way, so that they can answer themselves or remain silent. This is what is called answering without difference, because the way of asking is different, so the way of answering is also different. What is Avyakata-vada (the doctrine of indeterminacy)? If someone asks, 'Gautama (Gautama, the family name of Shakyamuni Buddha), is the world eternal (permanent)? Is the world impermanent (changing)?' The Blessed One (Bhagavan, an honorific title for the Buddha) replies, 'Brahmin (Brahmana, the priestly class in ancient India), this is unrecordable (not to be answered).' Again, 'Gautama, is the world finite (limited)? Is the world infinite (unlimited)?' 'Are life and body the same thing?' 'Are life and body different things?' 'Does the Tathagata (Tathagata, a title of the Buddha) exist after death?' 'Does the Tathagata not exist after death?' 'Does the Tathagata both exist and not exist after death?' 'Does the Tathagata neither exist nor not exist after death?' The Blessed One replies, 'Brahmin, these are all unrecordable.' This is what is called Avyakata-vada. Why is it Avyakata-vada? The answer is, 'Because these questions do not lead to righteousness (artha), do not lead to Dharma (dharma), do not lead to wisdom (jnana), do not lead to enlightenment (sambodhi), do not lead to Nirvana (Nirvana, liberation).' Therefore, it is Avyakata-vada. Question: 'Why is this kind of discussion called a recordable (discussable) one?' Because there is no answer to any sentence here. Answer: 'This is the first noble truth of Suchness (the Dharma of Suchness).' The answer is, 'Silence is an answer.' Question: 'Why?' Answer: 'Because silence can subdue the other party, let alone verbal answers that cannot subdue them?' It is said that there was a heretical scholar named Samghatila, who came to Kashmir (Kashmir) for debate. At that time, in the forest of Foot-Day (forest name), there was an Arhat (Arhat, a saint who has attained liberation) Venerable Vasura (Vasura), who had attained the three kinds of knowledge (tevijja, knowledge of past lives, knowledge of the divine eye, knowledge of the extinction of outflows), mastered the three baskets (Tipitaka, Sutra, Vinaya, Abhidhamma), possessed the six supernormal powers (chalabhijna, psychic power, divine eye, divine ear, knowledge of others' minds, knowledge of past lives, extinction of outflows), and had severed the bonds of the three realms (desire realm, form realm, formless realm), and was thoroughly knowledgeable about both internal and external dharmas. Samghatila heard that there was such a great debater in this forest, and wanted to visit and ask him for advice. After he arrived, he greeted Venerable Vasura and sat aside. After sitting down, he said to Venerable Vasura, 'Bhikkhu (Bhikkhu, a Buddhist monastic), who should start the debate first? Me or you?' Venerable Vasura said, 'I am the host, I should start the debate first. But you are the guest, so let you start the debate first.' So Samghatila started the debate first, and he said, 'Every debate should have refutation.' Venerable Vasura remained silent. Samghatila's disciples shouted loudly, 'The Sramana (Sramana, a renunciate practitioner) is subdued! The Sramana is subdued!' Venerable Vasura said.
曰。傷坻羅還去。汝傷坻羅者自當知。彼時傷坻羅便還去不遠作是念。不知彼沙門何所說。傷坻羅還去。汝傷坻羅者自當知。傷坻羅復作是念。我立此論一切論當有詰論。我此論有咎有諍有過。彼沙門若作是論。彼亦有此咎。彼傷坻羅告弟子曰。彼沙門得我便來。當共往禮彼沙門。弟子對曰。師眾中得勝。何用禮彼沙門為。傷坻羅曰。寧從智者伏。不從愚者勝。彼傷坻羅便還至尊者跋修羅所。舉身投地已。說曰。汝為我師。我為弟子。汝得勝。我不如。是謂或應默然而成論。況復記說而不成論。是故說如等法第一義。答謂默然。是廣說善不善無記處盡。
鞞婆沙欲界色界無色界系法處第二十九
欲界系法者。色界系法者。無色界系法者。問曰。欲界系法雲何。答曰。欲界系五陰。色界系法雲何。答曰。色界系五陰。無色界系法雲何。答曰。無色界系四陰。問曰。何以故說欲界系法。何以故說色無色界系法。答曰。因欲系足。是故說欲界系。因色系足。是故說色界系。因無色系足。是故說無色界系。足者結也。如所說偈。
若已盡不生 已盡不將隨 彼佛無量行 無跡何跡將 若叢深枝灑 無愛可將隨 彼佛無量行 無跡何跡將
如有足者。彼能趣東西南北。如是若有結足者。彼
【現代漢語翻譯】 現代漢語譯本： 他說：『傷坻羅（Samgharaksha）回去吧。你傷害傷坻羅，你自己應當知道。』 當時傷坻羅便回去，不遠的地方這樣想：『不知道那位沙門（Shramana，修行者）說了些什麼。傷坻羅回去吧。你傷害傷坻羅，你自己應當知道。』 傷坻羅又這樣想：『我立下這個理論，一切理論都應當有詰難。我的這個理論有缺點，有爭論，有過失。那位沙門如果這樣評論，他也會有這個缺點。』 傷坻羅告訴他的弟子說：『那位沙門如果覺得我方便，就一起去拜訪那位沙門。』 弟子回答說：『老師您在眾人中得勝，何必去拜訪那位沙門呢？』 傷坻羅說：『寧願被智者折服，也不願勝過愚者。』 那位傷坻羅便回去尊者跋修羅（Vasura）那裡，全身投地，說道：『您是我的老師，我是您的弟子。您得勝了，我不如您。』 這就是說，或者應當沉默才能成就論點，更何況記述說明卻不能成就論點。所以說，如等法的第一義，回答是沉默。這是廣泛說明善、不善、無記之處的窮盡。
《鞞婆沙》（Vibhasa）欲界無系法處第二十九
欲界系法，系法，無系法。問：欲界系法是什麼？答：欲界系五陰（Panca-skandha，色、受、想、行、識）。系法是什麼？答：系五陰。無系法是什麼？答：無系四陰。問：為什麼說欲界系法？為什麼說色無系法？答：因為欲系是根本，所以說欲界系。因為色系是根本，所以說系。因為無色系是根本，所以說無**系。根本就是結縛。如所說偈：
『如果已經窮盡，不再產生，已經窮盡，不再隨逐，那位佛陀（Buddha）無量行，沒有軌跡，用什麼軌跡來追隨？如果叢林深密，枝條散亂，沒有愛戀可以隨逐，那位佛陀無量行，沒有軌跡，用什麼軌跡來追隨？』
如有腳的人，他能去東西南北。像這樣，如果有人有結縛的腳，他能...
【English Translation】 English version: He said: 『Samgharaksha, go back. You who harm Samgharaksha should know for yourself.』 At that time, Samgharaksha went back and thought not far away: 『I wonder what that Shramana (ascetic) said. Samgharaksha, go back. You who harm Samgharaksha should know for yourself.』 Samgharaksha further thought: 『I have established this theory, and all theories should have refutations. This theory of mine has flaws, disputes, and faults. If that Shramana comments in this way, he will also have this flaw.』 Samgharaksha told his disciples: 『If that Shramana finds it convenient for me, let's go together to pay respects to that Shramana.』 The disciple replied: 『Teacher, you have won among the crowd, why bother paying respects to that Shramana?』 Samgharaksha said: 『It is better to be subdued by the wise than to win over the foolish.』 That Samgharaksha then returned to Venerable Vasura, prostrated himself on the ground, and said: 『You are my teacher, and I am your disciple. You have won, and I am not as good as you.』 This means that one should be silent to achieve a point, let alone record and explain without achieving a point. Therefore, it is said that the first meaning of such dharmas is silence. This is a broad explanation of the exhaustion of good, non-good, and indeterminate places.
《Vibhasa》, The Twenty-ninth Section on the Realm of Desire, Un-bound Dharmas
Dharmas bound to the Realm of Desire, bound Dharmas, Un-bound Dharmas. Question: What are the dharmas bound to the Realm of Desire? Answer: The five skandhas (Panca-skandha, form, feeling, perception, mental formations, and consciousness) bound to the Realm of Desire. What are the bound dharmas? Answer: The bound five skandhas. What are the Un-bound dharmas? Answer: The Un-bound four skandhas. Question: Why are the dharmas bound to the Realm of Desire mentioned? Why are the formless bound dharmas mentioned? Answer: Because the desire bond is the root, the dharmas bound to the Realm of Desire are mentioned. Because the form bond is the root, the bound dharmas are mentioned. Because the formless bond is the root, the Un**-bound dharmas are mentioned. The root is the bond. As the verse says:
『If it has been exhausted and no longer arises, if it has been exhausted and no longer follows, that Buddha (Buddha) has immeasurable conduct, without traces, what traces will be followed?』 If the forest is dense and the branches are scattered, there is no love to follow, that Buddha has immeasurable conduct, without traces, what traces will be followed?』
Just as someone with feet can go east, west, north, and south. Likewise, if someone has the feet of bonds, he can...
便趣諸界趣諸趣趣諸生趣輪轉生死中。是故說因欲界系足是欲界系。因色無色界系足是色無色界系。或曰。因欲繫縛。是故說欲界系。因色系縛。是故說色界系。因無色系縛。是故說無色界系。如系人在堅柱堅杙。彼因堅柱堅杙說是縛。如是因欲繫縛是故說欲界系。因色系縛是故說色界系。因無色系縛是故說無色界系。或曰。謂有欲樂是欲界系。謂有欲樂是色界系。謂有欲樂是無色界系。欲者愛樂者見。或曰。謂欲界著所著惜所惜已所已是欲界系。謂色界著所著惜所惜已所已是色界系。謂無色界著所著惜所惜已所已是無色界系。或曰。謂欲界垢雜垢污雜污毒雜毒是欲界系。謂色界垢雜垢污雜污毒雜毒是色界系。謂無色界垢雜垢污雜污毒雜毒是無色界系。廣說欲界色無色界系法處盡。
鞞婆沙學無學非學非無學法處第三十
學法者無學法者非學非無學法者。問曰。學法雲何。答曰。學五陰。無學法雲何。答曰。無學五陰。非學非無學法雲何。答曰。有漏五陰及無為。問曰。何以故說學無學非學非無學。答曰。謂不貪道學斷貪是學。謂不貪道不學斷貪是無學。餘者非學非無學。或曰。謂不恚道學斷恚是學。謂不恚道不學斷恚是無學。餘者非學非無學。或曰。謂不癡道學斷癡是學。謂不癡道不學斷癡是無學。余
【現代漢語翻譯】 現代漢語譯本： 因為在欲界、色界、無色界中，于諸趣（Gati，生命形式）、諸趣趣（Gatigati，生命形式的轉變）、諸生趣（Upapattigati，投生方式）中輪轉生死。因此說，以對欲界的執著為繫縛的根本，所以稱為欲界系（Kāmadhātu-saṃyojana，欲界的束縛）。以對色界的執著為繫縛的根本，所以稱為色界系（Rūpadhātu-saṃyojana，色界的束縛）。有人說，因為被慾望束縛，所以稱為欲界系；因為被色界束縛，所以稱為色界系；因為被無色界束縛，所以稱為無色界系（Arūpadhātu-saṃyojana，無色界的束縛）。就像被繩索束縛的人，被牢固地綁在柱子上或木樁上，人們會因為柱子和木樁而說他被束縛。同樣，因為被慾望束縛，所以稱為欲界系；因為被色界束縛，所以稱為色界系；因為被無色界束縛，所以稱為無色界系。或者說，因為有對慾望的快樂，所以是欲界系；因為有對色界的快樂，所以是色界系；因為有對無色界的快樂，所以是無色界系。這裡的『欲』指的是愛和快樂。或者說，對於欲界的執著、所執著的事物、所珍惜的事物、已經擁有的事物，都是欲界系；對於色界的執著、所執著的事物、所珍惜的事物、已經擁有的事物，都是色界系；對於無色界的執著、所執著的事物、所珍惜的事物、已經擁有的事物，都是無色界系。或者說，欲界的垢染、混雜的垢染、污穢、混雜的污穢、毒害、混雜的毒害，都是欲界系；色界的垢染、混雜的垢染、污穢、混雜的污穢、毒害、混雜的毒害，都是色界系；無色界的垢染、混雜的垢染、污穢、混雜的污穢、毒害、混雜的毒害，都是無色界系。以上廣泛地解釋了欲界、色界、無色界的繫縛，以及法處（Dharmāyatana，法處）的窮盡。
《鞞婆沙》（Vibhaṣā，論書）學、無學、非學非無學法處第三十
學法（Śaikṣa-dharma，有學之法）是什麼？無學法（Aśaikṣa-dharma，無學之法）是什麼？非學非無學法（Naivaśaikṣanāśaikṣa-dharma，非有學非無學之法）是什麼？問：學法是什麼？答：學五陰（Pañca-skandha，五蘊）。無學法是什麼？答：無學五陰。非學非無學法是什麼？答：有漏五陰（Sāsrava-pañca-skandha，有煩惱的五蘊）以及無為法（Asaṃskṛta-dharma，無為法）。問：為什麼說學、無學、非學非無學？答：因為不貪之道，學習斷除貪慾，這是學；因為不貪之道，不學習斷除貪慾，這是無學；其餘的，是非學非無學。或者說，因為不嗔之道，學習斷除嗔恚，這是學；因為不嗔之道，不學習斷除嗔恚，這是無學；其餘的，是非學非無學。或者說，因為不癡之道，學習斷除愚癡，這是學；因為不癡之道，不學習斷除愚癡，這是無學；其餘的
【English Translation】 English version: Because in the Realm of Desire (Kāmadhātu), the Realm of Form (Rūpadhātu), and the Formless Realm (Arūpadhātu), one transmigrates through the various Gatis (destinies), Gatigatis (changes of destinies), and Upapattigatis (modes of rebirth). Therefore, it is said that the root of bondage is attachment to the Realm of Desire, hence it is called the Kāmadhātu-saṃyojana (bondage of the Realm of Desire). The root of bondage is attachment to the Realm of Form, hence it is called the Rūpadhātu-saṃyojana (bondage of the Realm of Form). Some say that because one is bound by desire, it is called the Kāmadhātu-saṃyojana; because one is bound by form, it is called the Rūpadhātu-saṃyojana; because one is bound by the formless, it is called the Arūpadhātu-saṃyojana (bondage of the Formless Realm). Just as a person bound by ropes is firmly tied to a pillar or a stake, people say he is bound because of the pillar and the stake. Similarly, because one is bound by desire, it is called the Kāmadhātu-saṃyojana; because one is bound by form, it is called the Rūpadhātu-saṃyojana; because one is bound by the formless, it is called the Arūpadhātu-saṃyojana. Or, because there is pleasure in desire, it is the Kāmadhātu-saṃyojana; because there is pleasure in form, it is the Rūpadhātu-saṃyojana; because there is pleasure in the formless, it is the Arūpadhātu-saṃyojana. Here, 'desire' refers to love and pleasure. Or, attachment to the Realm of Desire, the things attached to, the things cherished, the things already possessed, are all Kāmadhātu-saṃyojana; attachment to the Realm of Form, the things attached to, the things cherished, the things already possessed, are all Rūpadhātu-saṃyojana; attachment to the Formless Realm, the things attached to, the things cherished, the things already possessed, are all Arūpadhātu-saṃyojana. Or, the defilements of the Realm of Desire, the mixed defilements, the impurities, the mixed impurities, the poisons, the mixed poisons, are all Kāmadhātu-saṃyojana; the defilements of the Realm of Form, the mixed defilements, the impurities, the mixed impurities, the poisons, the mixed poisons, are all Rūpadhātu-saṃyojana; the defilements of the Formless Realm, the mixed defilements, the impurities, the mixed impurities, the poisons, the mixed poisons, are all Arūpadhātu-saṃyojana. The above extensively explains the bondages of the Realm of Desire, the Realm of Form, and the Formless Realm, as well as the exhaustion of the Dharmāyatana (sphere of mental objects).
The Thirtieth Section on the Dharmāyatana of the Śaikṣa (learner), Aśaikṣa (non-learner), and Naivaśaikṣanāśaikṣa (neither learner nor non-learner) in the Vibhaṣā (commentary).
What is Śaikṣa-dharma (the dharma of a learner)? What is Aśaikṣa-dharma (the dharma of a non-learner)? What is Naivaśaikṣanāśaikṣa-dharma (the dharma of neither a learner nor a non-learner)? Question: What is Śaikṣa-dharma? Answer: The five Skandhas (Pañca-skandha, aggregates) of a learner. What is Aśaikṣa-dharma? Answer: The five Skandhas of a non-learner. What is Naivaśaikṣanāśaikṣa-dharma? Answer: The Sāsrava-pañca-skandha (five aggregates with outflows) and the Asaṃskṛta-dharma (unconditioned dharma). Question: Why are Śaikṣa, Aśaikṣa, and Naivaśaikṣanāśaikṣa mentioned? Answer: Because the path of non-greed, learning to abandon greed, is Śaikṣa; because the path of non-greed, not learning to abandon greed, is Aśaikṣa; the rest is Naivaśaikṣanāśaikṣa. Or, because the path of non-hatred, learning to abandon hatred, is Śaikṣa; because the path of non-hatred, not learning to abandon hatred, is Aśaikṣa; the rest is Naivaśaikṣanāśaikṣa. Or, because the path of non-delusion, learning to abandon delusion, is Śaikṣa; because the path of non-delusion, not learning to abandon delusion, is Aśaikṣa; the rest
者非學非無學。或曰。謂道學斷愛非愛本是學。謂道學斷愛者。以此別無學。道非愛本者以此別世俗道。謂道不學斷愛亦非愛本是無學。謂道不學斷愛者以此別學。道亦非愛本者以此別世俗道。餘者非學非無學。或曰。謂不離愛意中無漏法可得是學。謂離愛意中無漏法可得是無學。餘者非學。非無學。或曰。謂結得縛意中無漏法可得是學。謂結得不縛意中無漏法可得是無學。餘者非學非無學。或曰。謂攝見地思惟地是學。謂攝無學地是無學。餘者非學非無學。或曰。謂攝見道思惟道是學。謂攝無學道是無學。餘者非學非無學。或曰。謂攝未知根已知根是學。謂攝無知根是無學。餘者非學非無學。或曰。謂五人堅信堅法信解脫見到身證意中無漏法可得是學。謂二人慧解脫俱解脫意中無漏法可得是無學。餘者非學非無學。或曰。謂七人四向三果意中無漏法可得是學。謂一人意中無漏法可得是無學。餘者非學非無學。或曰。十八人意中無漏法可得是學。謂九人意中無漏法可得是無學。餘者非學非無學。廣說學無學非學非無學處盡。
鞞婆沙見斷思惟斷不斷法處第三十一
見斷法者思惟斷法者不斷法者。問曰。見斷法雲何。答曰。謂堅信堅法觀時忍斷。此云何。見斷八十八使及彼相應法。是謂見斷法。思惟斷法雲
【現代漢語翻譯】 現代漢語譯本： 或者有人說：『所謂道，如果通過學習斷除了愛慾，但其本質並非愛慾，這就是有學。』之所以說通過學習斷除了愛慾，是爲了區別于無學。之所以說道的本質並非愛慾，是爲了區別於世俗之道。『所謂道，如果不通過學習斷除了愛慾，但其本質並非愛慾，這就是無學。』之所以說不通過學習斷除了愛慾，是爲了區別于有學。之所以說道的本質並非愛慾，是爲了區別於世俗之道。其餘情況，既非有學，也非無學。 或者有人說：『在未離愛慾的意念中，可以獲得無漏法，這就是有學。』『在已離愛慾的意念中，可以獲得無漏法，這就是無學。』其餘情況，既非有學，也非無學。 或者有人說：『在結縛的狀態中，可以獲得無漏法，這就是有學。』『在結縛已解脫的狀態中，可以獲得無漏法，這就是無學。』其餘情況，既非有學，也非無學。 或者有人說：『包含見地（ditthi-bhumi）和思惟地（bhavana-bhumi），這就是有學。』『包含無學地（asekha-bhumi），這就是無學。』其餘情況，既非有學，也非無學。 或者有人說：『包含見道（dassana-magga）和思惟道（bhavana-magga），這就是有學。』『包含無學道（asekha-magga），這就是無學。』其餘情況，既非有學，也非無學。 或者有人說：『包含未知根（anagnataññassami-ndriya）和已知根（aññindriya），這就是有學。』『包含無知根（aññata-vindriya），這就是無學。』其餘情況，既非有學，也非無學。 或者有人說：『五種人，即具有堅定信仰、堅定修行、信解脫、見到真理、以身證得，在他們的意念中可以獲得無漏法，這就是有學。』『兩種人，即慧解脫（pañña-vimutta）和俱解脫（ubhato-bhagavimutta），在他們的意念中可以獲得無漏法，這就是無學。』其餘情況，既非有學，也非無學。 或者有人說：『七種人，即處於四向（cattaro-magga）和獲得三果（tri-phala）的人，在他們的意念中可以獲得無漏法，這就是有學。』『一種人，即獲得阿羅漢果的人，在他們的意念中可以獲得無漏法，這就是無學。』其餘情況，既非有學，也非無學。 或者有人說：『十八種人，在他們的意念中可以獲得無漏法，這就是有學。』『九種人，在他們的意念中可以獲得無漏法，這就是無學。』其餘情況，既非有學，也非無學。 詳細說明了有學、無學、非有學非無學之處，到此結束。
《鞞婆沙》見斷、思惟斷、不斷法處第三十一
見斷法（dassana-pahatabba-dhamma）者、思惟斷法（bhavana-pahatabba-dhamma）者、不斷法（apahatabba-dhamma）者。問：什麼是見斷法？答：是指具有堅定信仰、堅定修行的人在觀照時，通過忍而斷除的法。這是指什麼呢？是指見斷的八十八使（attattha-anusaya）以及與它們相應的法。這被稱為見斷法。思惟斷法雲何？
【English Translation】 English version: Or someone might say: 'That which is called the path, if it is through learning that one abandons craving, but its essence is not craving, that is a learner.' The reason for saying that craving is abandoned through learning is to distinguish it from the non-learner. The reason for saying that the essence of the path is not craving is to distinguish it from the worldly path. 'That which is called the path, if it is not through learning that one abandons craving, but its essence is not craving, that is a non-learner.' The reason for saying that craving is not abandoned through learning is to distinguish it from the learner. The reason for saying that the essence of the path is not craving is to distinguish it from the worldly path. The remaining cases are neither learner nor non-learner. Or someone might say: 'In the mind that has not departed from craving, it is possible to obtain undefiled Dharma, that is a learner.' 'In the mind that has departed from craving, it is possible to obtain undefiled Dharma, that is a non-learner.' The remaining cases are neither learner nor non-learner. Or someone might say: 'In the state of being bound by fetters, it is possible to obtain undefiled Dharma, that is a learner.' 'In the state of being unbound by fetters, it is possible to obtain undefiled Dharma, that is a non-learner.' The remaining cases are neither learner nor non-learner. Or someone might say: 'Including the plane of view (ditthi-bhumi) and the plane of thought (bhavana-bhumi), that is a learner.' 'Including the plane of the non-learner (asekha-bhumi), that is a non-learner.' The remaining cases are neither learner nor non-learner. Or someone might say: 'Including the path of seeing (dassana-magga) and the path of cultivation (bhavana-magga), that is a learner.' 'Including the path of the non-learner (asekha-magga), that is a non-learner.' The remaining cases are neither learner nor non-learner. Or someone might say: 'Including the unknown root (anagnataññassami-ndriya) and the known root (aññindriya), that is a learner.' 'Including the unknowing root (aññata-vindriya), that is a non-learner.' The remaining cases are neither learner nor non-learner. Or someone might say: 'Five types of people, namely those with firm faith, firm practice, faith-deliverance, those who have seen the truth, and those who have attained it through the body, in their minds it is possible to obtain undefiled Dharma, that is a learner.' 'Two types of people, namely wisdom-deliverance (pañña-vimutta) and both-deliverance (ubhato-bhagavimutta), in their minds it is possible to obtain undefiled Dharma, that is a non-learner.' The remaining cases are neither learner nor non-learner. Or someone might say: 'Seven types of people, namely those on the four paths (cattaro-magga) and those who have attained the three fruits (tri-phala), in their minds it is possible to obtain undefiled Dharma, that is a learner.' 'One type of person, namely the one who has attained the fruit of Arhat, in their mind it is possible to obtain undefiled Dharma, that is a non-learner.' The remaining cases are neither learner nor non-learner. Or someone might say: 'Eighteen types of people, in their minds it is possible to obtain undefiled Dharma, that is a learner.' 'Nine types of people, in their minds it is possible to obtain undefiled Dharma, that is a non-learner.' The remaining cases are neither learner nor non-learner. The detailed explanation of the learner, non-learner, and neither learner nor non-learner ends here.
《Vibhasa》: The Thirty-first Section on the Places of Abandoning by Seeing, Abandoning by Thinking, and Non-abandoning
Those dharmas to be abandoned by seeing (dassana-pahatabba-dhamma), those dharmas to be abandoned by thinking (bhavana-pahatabba-dhamma), and those dharmas not to be abandoned (apahatabba-dhamma). Question: What are the dharmas to be abandoned by seeing? Answer: It refers to those with firm faith and firm practice who, while contemplating, abandon through forbearance. What does this refer to? It refers to the eighty-eight fetters (attattha-anusaya) to be abandoned by seeing and the dharmas corresponding to them. These are called dharmas to be abandoned by seeing. What are the dharmas to be abandoned by thinking?
何。謂學見跡思惟斷。此云何。思惟斷十使及彼相應法。是謂思惟斷法。不斷法雲何。答曰。虛空不數緣盡數緣盡學法無學法。是謂不斷法。問曰。何以故說見斷思惟斷。如見不離思惟。思惟不離見。見者是慧。思惟者是不放逸。何者真實。答曰。此中說真實。少見道者慧多不放逸。少思惟道者不放逸多慧少。是故說此中真實少。更有說者。此中說等真實。見道者所有慧亦與不放逸等。思惟道者所有不放逸而與慧等。是故說此中等真實。見斷法者思惟斷法者。尊者婆須蜜說曰。如見四聖諦時斷一切結。何以故說見斷法思惟斷法。答曰。以見斷以見除以見舍。是故說見斷。復有作是說。亦思惟斷亦見斷。但以見斷以見除以見舍。是故說見斷。何以故說思惟斷者。答曰。彼即以道修習多修習。數數斷少少斷品品斷稍稍斷漸漸斷令薄。是故說思惟斷。復有作是說。見斷亦思惟斷。但彼即以道修習多修習。數數斷少少斷品品斷稍稍斷漸漸斷令薄。是故說思惟斷。何所說。答曰。彼作是說。見道是利道。彼始起以一種慧斷九種結。思惟道是鈍道彼數數行。以九種慧斷九種結。如二刀截一處。一利二鈍利者始下便斷。鈍者數數下乃斷。如是見道是利道。彼始起以一種慧斷九種結。思惟道是鈍道。彼數數行以九種慧斷九種結。更有說
【現代漢語翻譯】 現代漢語譯本 什麼叫做通過學習、觀察而斷除，以及通過思惟而斷除？這是什麼意思呢？通過思惟斷除十使（十種煩惱）以及與它們相應的法，這叫做通過思惟斷除的法。什麼叫做不斷除的法呢？回答是：虛空、非擇滅（不通過智慧力量而自然止息的狀態）、擇滅（通過智慧力量而止息的狀態）、學習階段的法、無學階段的法，這些叫做不斷除的法。 有人問：為什麼既要說通過觀察而斷除，又要說通過思惟而斷除呢？好像觀察離不開思惟，思惟也離不開觀察。觀察是智慧，思惟是不放逸（精進）。哪個才是真實的呢？回答是：這裡說的是真實情況。在見道（初果）階段，智慧多而不放逸少；在思惟道（二果、三果、四果）階段，不放逸多而智慧少。所以說這裡說的是真實情況。還有人說，這裡說的是相等真實。見道階段的人，他的智慧與不放逸相等；思惟道階段的人，他的不放逸與智慧相等。所以說這裡說的是相等真實。關於見斷法和思惟斷法，尊者婆須蜜（Vasumitra）說：如同見到四聖諦（catvāri āryasatyāni）時，就斷除一切結（saṃyojana）。為什麼還要說見斷法和思惟斷法呢？回答是：因為通過觀察而斷除，通過觀察而去除，通過觀察而捨棄，所以說見斷。還有人這樣說：既通過思惟斷除，也通過觀察斷除，但主要是通過觀察斷除，通過觀察去除，通過觀察捨棄，所以說見斷。為什麼說思惟斷呢？回答是：因為通過道（mārga）的修習，多次修習，不斷地斷除，少量地斷除，分品類地斷除，稍微地斷除，漸漸地斷除，使之變得微薄，所以說思惟斷。還有人這樣說：見斷也思惟斷，但主要是通過道（mārga）的修習，多次修習，不斷地斷除，少量地斷除，分品類地斷除，稍微地斷除，漸漸地斷除，使之變得微薄，所以說思惟斷。這是什麼意思呢？回答是：他們這樣說，見道（darśanamārga）是利道（銳利的道），它開始時以一種智慧斷除九種結（saṃyojana）。思惟道（bhāvanāmārga）是鈍道（遲鈍的道），它多次修行，以九種智慧斷除九種結。如同兩把刀砍同一個地方，一把鋒利，一把遲鈍，鋒利的刀一開始砍下去就斷了，遲鈍的刀砍多次才斷。這樣，見道是利道，它開始時以一種智慧斷除九種結。思惟道是鈍道，它多次修行，以九種智慧斷除九種結。還有人說
【English Translation】 English version What is meant by 'severance through learning and seeing' and 'severance through contemplation'? What does this mean? Severing the ten fetters (daśa saṃyojanas) and their associated dharmas through contemplation is called 'severance through contemplation'. What are the dharmas that are not severed? The answer is: space (ākāśa), non-cessation through deliberation (apratiṣaṃkhyānirodha), cessation through deliberation (pratiṣaṃkhyānirodha), the dharmas of the learning stage (śaikṣa), and the dharmas of the no-longer-learning stage (aśaikṣa). These are called dharmas that are not severed. The question is asked: Why speak of both 'severance through seeing' and 'severance through contemplation'? It seems that seeing cannot be separated from contemplation, nor contemplation from seeing. Seeing is wisdom (prajñā), and contemplation is non-negligence (apramāda). Which is the true one? The answer is: Here, the truth is spoken. In the path of seeing (darśanamārga), wisdom is more and non-negligence is less. In the path of contemplation (bhāvanāmārga), non-negligence is more and wisdom is less. Therefore, it is said that the truth is spoken here. Others say that equal truth is spoken here. For those on the path of seeing, their wisdom is equal to their non-negligence. For those on the path of contemplation, their non-negligence is equal to their wisdom. Therefore, it is said that equal truth is spoken here. Regarding the dharmas severed by seeing and the dharmas severed by contemplation, Venerable Vasumitra (Vasumitra) said: Just as when seeing the Four Noble Truths (catvāri āryasatyāni), all fetters (saṃyojana) are severed. Why then speak of dharmas severed by seeing and dharmas severed by contemplation? The answer is: Because they are severed by seeing, removed by seeing, and relinquished by seeing, therefore it is called severance by seeing. Others say this: They are severed by contemplation and also severed by seeing, but mainly they are severed by seeing, removed by seeing, and relinquished by seeing, therefore it is called severance by seeing. Why is it called severance by contemplation? The answer is: Because through the cultivation of the path (mārga), repeated cultivation, constantly severing, severing in small amounts, severing by categories, severing gradually, gradually severing, making them thin, therefore it is called severance by contemplation. Others say this: Severance by seeing is also severance by contemplation, but mainly through the cultivation of the path (mārga), repeated cultivation, constantly severing, severing in small amounts, severing by categories, severing gradually, gradually severing, making them thin, therefore it is called severance by contemplation. What is meant by this? The answer is: They say this: The path of seeing (darśanamārga) is a sharp path (a quick path). It initially severs nine fetters (saṃyojana) with one kind of wisdom. The path of contemplation (bhāvanāmārga) is a dull path (a slow path). It practices repeatedly, severing nine fetters with nine kinds of wisdom. It is like two knives cutting in the same place, one sharp and one dull. The sharp one cuts through immediately, while the dull one cuts through only after repeated cuts. Thus, the path of seeing is a sharp path. It initially severs nine fetters with one kind of wisdom. The path of contemplation is a dull path. It practices repeatedly, severing nine fetters with nine kinds of wisdom. Others say
者。見道亦九種慧斷九種結。思惟道亦九種慧斷九種結。如多中毒誰不欲一時吐。問曰。若爾有何得見道是利道。答曰。所以見道是利道者。如思惟道以九種慧斷九種結。如是見道亦以九種慧斷九種結。但速于彼。是故說見道是利道。如是說者此不論。如前說如見道以一種慧斷九種結。思惟道以九種慧斷九種結。或曰。謂道多見斷結。是謂見斷。謂道思惟多斷結。是思惟斷。或曰。謂道三相。眼明慧相斷結是見斷。謂道四相。眼明智慧相斷結是思惟斷。或曰。謂道四相。眼明覺慧相斷結是見斷。謂道五相。眼明覺智慧相斷結是思惟斷。或曰。謂忍斷結是見斷。謂智斷結是思惟斷。或曰。謂未知根斷結是見斷。謂已知根斷結是思惟斷。或曰。謂斷結如方便破石是見斷。謂斷結如方便挽藕絲是思惟斷。或曰。未見諦見諦時斷結是見斷。謂已見諦見諦時斷結是思惟斷。或曰。謂大力斷結如摩呵能伽是見斷。謂斷結如履壞器上是思惟斷。或曰。謂斷結時修異智修異知修異行是見斷。謂斷結時修不異智修不異知修不異行是思惟斷。或曰。謂向不成就果斷結是見斷。謂向成就果斷結是思惟斷。或曰。謂非稍稍斷是見斷。謂稍稍斷結是思惟斷。或曰。謂堅信堅法斷結是見斷。謂信解脫見斷。身證斷結是思惟斷。或曰。謂始起道斷結是
【現代漢語翻譯】 現代漢語譯本： 有人說：『見道（Darsanamarga，見諦之道）有九種智慧，斷除九種結（Samyoojana，煩惱的束縛）。思惟道（Bhavanamarga，修習之道）也有九種智慧，斷除九種結。』就像中了多種毒的人，誰不想立刻吐出來呢？ 有人問：『如果這樣，那麼憑什麼說見道是快速之道呢？』 回答說：『之所以說見道是快速之道，是因為思惟道用九種智慧斷除九種結，見道也同樣用九種智慧斷除九種結，只是見道比思惟道更快。所以說見道是快速之道。』 這樣說的人，並沒有理解。不像前面所說的，見道用一種智慧斷除九種結，思惟道用九種智慧斷除九種結。 或者有人說：『道（Marga，修行之道）在見（Darsana，見諦）的階段斷除的結多，就稱為見斷（Darsana-prahana，見道所斷）；道在思惟（Bhavana，修習）的階段斷除的結多，就稱為思惟斷（Bhavana-prahana，修道所斷）。』 或者有人說：『道有三種相：眼明、慧相斷除結，是見斷；道有四種相：眼明、智慧相斷除結，是思惟斷。』 或者有人說：『道有四種相：眼明、覺慧相斷除結，是見斷；道有五種相：眼明、覺智慧相斷除結，是思惟斷。』 或者有人說：『忍（Ksanti，安忍）斷除結是見斷；智（Jnana，智慧）斷除結是思惟斷。』 或者有人說：『未知根（Anajnatam Ajnasyamindriyam，未知當知根）斷除結是見斷；已知根（Ajnatam Ajnasyamindriyam，已知根）斷除結是思惟斷。』 或者有人說：『斷除結就像用方便破石頭，是見斷；斷除結就像用方便拔藕絲，是思惟斷。』 或者有人說：『未見諦（Satya-darsana，未見真諦）到見諦（Satya-darsana，見真諦）時斷除結是見斷；已見諦見諦時斷除結是思惟斷。』 或者有人說：『用大力斷除結就像摩呵能伽（Mahakanaka，大力士）一樣，是見斷；斷除結就像踩在破損的器皿上，是思惟斷。』 或者有人說：『斷除結時修習不同的智慧、不同的知見、不同的行為，是見斷；斷除結時修習不不同的智慧、不不同的知見、不不同的行為，是思惟斷。』 或者有人說：『向（Pratipatti，趨向果位的修行）未成就果位時斷除結是見斷；向成就果位時斷除結是思惟斷。』 或者有人說：『不是逐漸斷除結是見斷；逐漸斷除結是思惟斷。』 或者有人說：『以堅定的信心、堅定的法斷除結是見斷；以信解脫（Sraddhadhimukti，信勝解）見斷，以身證（Kayasaksi，身證）斷除結是思惟斷。』 或者有人說：『開始生起道時斷除結是…』
【English Translation】 English version: Some say: 'The Path of Seeing (Darsanamarga, the path of seeing the truth) has nine kinds of wisdom to sever nine kinds of fetters (Samyoojana, the bonds of affliction). The Path of Cultivation (Bhavanamarga, the path of cultivation) also has nine kinds of wisdom to sever nine kinds of fetters.' Just like someone poisoned with multiple toxins, who wouldn't want to vomit them out all at once? Someone asks: 'If that's the case, then why is the Path of Seeing said to be the faster path?' The answer is: 'The reason the Path of Seeing is said to be the faster path is because the Path of Cultivation uses nine kinds of wisdom to sever nine kinds of fetters, and the Path of Seeing also uses nine kinds of wisdom to sever nine kinds of fetters, but the Path of Seeing is faster than the Path of Cultivation. That's why the Path of Seeing is said to be the faster path.' Those who say this have not understood. It's not like what was said earlier, that the Path of Seeing uses one kind of wisdom to sever nine kinds of fetters, and the Path of Cultivation uses nine kinds of wisdom to sever nine kinds of fetters. Or some say: 'The fetters severed by the Path (Marga, the path of practice) during the stage of seeing (Darsana, seeing the truth) are called 'severed by seeing' (Darsana-prahana, severed by the Path of Seeing); the fetters severed by the Path during the stage of cultivation (Bhavana, practice) are called 'severed by cultivation' (Bhavana-prahana, severed by the Path of Cultivation).' Or some say: 'The Path has three aspects: clear vision, the aspect of wisdom severing fetters is severance by seeing; the Path has four aspects: clear vision, the aspect of intelligence severing fetters is severance by cultivation.' Or some say: 'The Path has four aspects: clear vision, the aspect of awakened wisdom severing fetters is severance by seeing; the Path has five aspects: clear vision, the aspect of awakened intelligence severing fetters is severance by cultivation.' Or some say: 'Patience (Ksanti, forbearance) severing fetters is severance by seeing; wisdom (Jnana, knowledge) severing fetters is severance by cultivation.' Or some say: 'The Unborn Faculty (Anajnatam Ajnasyamindriyam, the faculty of what is not yet known) severing fetters is severance by seeing; the Known Faculty (Ajnatam Ajnasyamindriyam, the faculty of what is known) severing fetters is severance by cultivation.' Or some say: 'Severing fetters is like breaking a stone with skill, it is severance by seeing; severing fetters is like pulling lotus silk with skill, it is severance by cultivation.' Or some say: 'Severing fetters from the time of not seeing the truth (Satya-darsana, not seeing the truth) to seeing the truth (Satya-darsana, seeing the truth) is severance by seeing; severing fetters at the time of already seeing the truth and seeing the truth is severance by cultivation.' Or some say: 'Severing fetters with great strength is like Mahakanaka (Mahakanaka, a strong man), it is severance by seeing; severing fetters is like stepping on a broken vessel, it is severance by cultivation.' Or some say: 'Severing fetters while cultivating different wisdom, different knowledge, and different conduct is severance by seeing; severing fetters while cultivating not different wisdom, not different knowledge, and not different conduct is severance by cultivation.' Or some say: 'Severing fetters when the path (Pratipatti, practice leading to fruition) has not achieved fruition is severance by seeing; severing fetters when the path has achieved fruition is severance by cultivation.' Or some say: 'Not severing fetters gradually is severance by seeing; severing fetters gradually is severance by cultivation.' Or some say: 'Severing fetters with firm faith and firm Dharma is severance by seeing; severance by seeing is liberation through faith (Sraddhadhimukti, liberation through faith), severance by cultivation is bodily realization (Kayasaksi, bodily witness).' Or some say: 'Severing fetters when the path begins to arise is...'
見斷。謂數數起道斷結是思惟斷。或曰。謂斷結攝四沙門果是見斷。謂斷結或攝三果或二或一是思惟斷。或曰。謂道斷結不替是見斷。謂道斷結或替不替是思惟斷。或曰。謂已斷結不退是見斷。謂已斷結或退或不退是思惟斷。或曰。謂已解脫不復縛是見斷。謂已解脫或縛或不縛是思惟斷。或曰。謂已離不繫是見斷。謂已離或系或不繫是思惟斷。或曰。謂斷結時忍無礙道智解脫道是見斷。謂斷結時智無礙道智解脫道是思惟斷。或曰。謂斷結時忍方便道忍無礙道智解脫道是見斷。謂斷結時智方便道智無礙道智解脫道是思惟斷。或曰。謂斷結時四行修道是見斷。謂斷結時十六行修道是思惟斷。或曰。謂斷結時緣一一諦修道是見斷。謂斷結時緣四諦修道是思惟斷。或曰。謂斷結時一相似修道是見斷謂斷結時相似不相似修道是思惟斷。或曰。謂斷結時修一三昧是見斷。謂斷結時修三三昧是思惟斷。或曰。謂斷結時不住是見斷。謂斷結時或住不住是思惟斷。餘者無斷。廣說見斷思惟斷無斷處盡。
鞞婆沙論卷第七 大正藏第 28 冊 No. 1547 鞞婆沙論
鞞婆沙論卷第八
阿羅漢尸陀槃尼撰
符秦罽賓三藏僧伽跋澄譯
四聖諦處第三十二之一
四諦者。苦諦習諦盡諦道諦。問
【現代漢語翻譯】 現代漢語譯本： 關於『見斷』（Dṛṣṭi-heya，通過見道斷除的煩惱）：有人說，通過反覆修習道來斷除煩惱結縛，這屬於『思惟斷』（Bhāvanā-heya，通過修道斷除的煩惱）。或者說，斷除煩惱結縛，證得四沙門果（catvāri śrāmaṇyā phalāni，預流果、一來果、不還果、阿羅漢果）屬於『見斷』。斷除煩惱結縛，或者證得三果、二果、一果，這屬於『思惟斷』。或者說，通過道斷除煩惱結縛，並且不再復起，這屬於『見斷』。通過道斷除煩惱結縛，或者復起，或者不復起，這屬於『思惟斷』。或者說，已經斷除的煩惱結縛不再退轉，這屬於『見斷』。已經斷除的煩惱結縛，或者退轉，或者不退轉，這屬於『思惟斷』。或者說，已經解脫不再被束縛，這屬於『見斷』。已經解脫，或者被束縛，或者不被束縛，這屬於『思惟斷』。或者說，已經遠離不再被繫縛，這屬於『見斷』。已經遠離，或者被繫縛，或者不被繫縛，這屬於『思惟斷』。或者說，斷除煩惱結縛時，忍（kṣānti，安忍）、無礙道（anantarya-mārga，無間道）、智（jñāna，智慧）、解脫道（vimukti-mārga，解脫道）屬於『見斷』。斷除煩惱結縛時，智、無礙道、智、解脫道屬於『思惟斷』。或者說，斷除煩惱結縛時，忍、方便道（upāya-mārga，方便道）、忍、無礙道、智、解脫道屬於『見斷』。斷除煩惱結縛時，智、方便道、智、無礙道、智、解脫道屬於『思惟斷』。或者說，斷除煩惱結縛時，四行修道（catasra pratipadā，四種修行方法）屬於『見斷』。斷除煩惱結縛時，十六行修道（ṣoḍaśa-ākāra，十六種行相）屬於『思惟斷』。或者說，斷除煩惱結縛時，緣于每一諦（satya，真諦）修道屬於『見斷』。斷除煩惱結縛時，緣於四諦修道屬於『思惟斷』。或者說，斷除煩惱結縛時，修習一種相似的三昧（samādhi，禪定）屬於『見斷』。斷除煩惱結縛時，修習相似和不相似的三昧屬於『思惟斷』。或者說，斷除煩惱結縛時，安住于某種狀態屬於『見斷』。斷除煩惱結縛時，或者安住，或者不安住于某種狀態屬於『思惟斷』。其餘情況則沒有斷除。廣泛地說，見斷、思惟斷以及沒有斷除之處都已窮盡。
《鞞婆沙論》卷第七 大正藏第28冊 No. 1547 《鞞婆沙論》
《鞞婆沙論》卷第八
阿羅漢尸陀槃尼（Arhat Śīlabhadra）撰
符秦罽賓三藏僧伽跋澄（Saṃghabhadra）譯
四聖諦處第三十二之一
四諦（catvāri āryasatyāni，苦諦、集諦、滅諦、道諦）者：苦諦（duḥkha-satya，苦的真理）、集諦（samudaya-satya，苦的起因的真理）、滅諦（nirodha-satya，苦的止息的真理）、道諦（mārga-satya，通往苦的止息的道路的真理）。問：
【English Translation】 English version: Regarding 'Dṛṣṭi-heya' (that which is abandoned by seeing, defilements eradicated through the path of seeing): Some say that repeatedly arising to sever the bonds of defilements is 'Bhāvanā-heya' (that which is abandoned by cultivation, defilements eradicated through the path of cultivation). Or it is said that severing the bonds of defilements, encompassing the four Śrāmaṇya fruits (catvāri śrāmaṇyā phalāni, Stream-enterer, Once-returner, Non-returner, Arhat) is 'Dṛṣṭi-heya'. Severing the bonds of defilements, either encompassing three fruits, two, or one, is 'Bhāvanā-heya'. Or it is said that severing the bonds of defilements through the path, without relapse, is 'Dṛṣṭi-heya'. Severing the bonds of defilements through the path, either relapsing or not relapsing, is 'Bhāvanā-heya'. Or it is said that already severed bonds of defilements do not regress, is 'Dṛṣṭi-heya'. Already severed bonds of defilements, either regress or do not regress, is 'Bhāvanā-heya'. Or it is said that already liberated, no longer bound, is 'Dṛṣṭi-heya'. Already liberated, either bound or not bound, is 'Bhāvanā-heya'. Or it is said that already detached, not tied, is 'Dṛṣṭi-heya'. Already detached, either tied or not tied, is 'Bhāvanā-heya'. Or it is said that when severing the bonds of defilements, forbearance (kṣānti), the path of immediate consequence (anantarya-mārga), wisdom (jñāna), the path of liberation (vimukti-mārga) are 'Dṛṣṭi-heya'. When severing the bonds of defilements, wisdom, the path of immediate consequence, wisdom, the path of liberation are 'Bhāvanā-heya'. Or it is said that when severing the bonds of defilements, forbearance, the path of expedient means (upāya-mārga), forbearance, the path of immediate consequence, wisdom, the path of liberation are 'Dṛṣṭi-heya'. When severing the bonds of defilements, wisdom, the path of expedient means, wisdom, the path of immediate consequence, wisdom, the path of liberation are 'Bhāvanā-heya'. Or it is said that when severing the bonds of defilements, the four practices of cultivation (catasra pratipadā) are 'Dṛṣṭi-heya'. When severing the bonds of defilements, the sixteen aspects of cultivation (ṣoḍaśa-ākāra) are 'Bhāvanā-heya'. Or it is said that when severing the bonds of defilements, cultivating the path in relation to each truth (satya) is 'Dṛṣṭi-heya'. When severing the bonds of defilements, cultivating the path in relation to the four truths is 'Bhāvanā-heya'. Or it is said that when severing the bonds of defilements, cultivating one similar samādhi (samādhi) is 'Dṛṣṭi-heya'. When severing the bonds of defilements, cultivating similar and dissimilar samādhi is 'Bhāvanā-heya'. Or it is said that when severing the bonds of defilements, abiding is 'Dṛṣṭi-heya'. When severing the bonds of defilements, either abiding or not abiding is 'Bhāvanā-heya'. The remaining cases have no severance. Broadly speaking, the places of Dṛṣṭi-heya, Bhāvanā-heya, and no severance are exhausted.
Vinaya-vibhāṣā-śāstra, Volume 7 Taishō Tripiṭaka, Volume 28, No. 1547, Vinaya-vibhāṣā-śāstra
Vinaya-vibhāṣā-śāstra, Volume 8
Composed by Arhat Śīlabhadra
Translated by Saṃghabhadra of Kashmir, Tripiṭaka Master of the Former Qin Dynasty
Section 32.1: On the Four Noble Truths
The Four Truths (catvāri āryasatyāni): the Truth of Suffering (duḥkha-satya), the Truth of the Origin of Suffering (samudaya-satya), the Truth of the Cessation of Suffering (nirodha-satya), and the Truth of the Path to the Cessation of Suffering (mārga-satya). Question:
曰。四諦有何性。阿毗曇者說曰。五盛陰是苦諦。有漏因是習諦。數緣滅是盡諦。學無學法是道諦。譬喻者說曰。名及色是苦諦。行及結是習諦。行及結滅是盡諦。止及觀是道諦。鞞婆阇婆提說曰。八苦相是苦是苦諦。余苦雖苦非苦諦。當來有愛是習是習諦。余愛及余有漏法。雖習非習諦。當來有愛滅是儘是盡諦。余愛及余有漏法滅雖盡非盡諦。學八種道是道是道諦。余學法及一切無學法雖道非道諦。問曰。如汝說阿羅漢應不成就二諦。習諦及道諦。不成就習諦者。謂彼當來有愛是習諦。彼阿羅漢除欲時當來有愛盡也。不成就道諦者。謂彼學八種道是道諦。彼阿羅漢得果時舍學八種道。尊者瞿沙說曰。己陰及他陰。眾生數非眾生數。彼一切苦是苦是苦諦。但觀時觀己陰。不觀他陰眾生數非眾生數。
問曰。何以故爾。答曰。謂彼觀是苦此他陰眾生數非眾生數不能生苦無命。此他陰眾生數非眾生數。於此己陰生苦。若無此己陰者。彼他陰眾生數非眾生數當生何苦。以是故。彼作此智。生經中設數己陰極生苦。他陰不如此。因己陰他陰生苦。不因他陰己陰生苦。以是故觀己陰不觀余。謂己陰因及他陰眾生數非眾生數。彼一切習是習諦。但觀時觀已陰因。不觀他陰眾生數非眾生數。謂己陰盡。及他陰眾生數非眾生數盡
{ "translations": [ "現代漢語譯本：", "問：四聖諦（catvāri-ārya-satyāni）的性質是什麼？", "《阿毗曇》（Abhidhamma）的學者說：五取蘊（pañca-upādāna-skandha）是苦諦（duḥkha-satya）。有漏因（sāsrava-hetu）是集諦（samudaya-satya）。數緣滅（saṃkhyā-pratyaya-nirodha）是滅諦（nirodha-satya）。有學（śaikṣa）和無學（aśaikṣa）之法是道諦（mārga-satya）。", "譬喻者說：名色（nāma-rūpa）是苦諦。行（saṃskāra）和結（bandhana）是集諦。行和結的滅是滅諦。止（śamatha）和觀（vipaśyanā）是道諦。", "《鞞婆阇婆提》（Vibhajjavādin）說：八苦相（aṣṭa-duḥkha-lakṣaṇa）是苦，是苦諦。其餘的苦，雖然是苦，但不是苦諦。未來的有愛（bhavataṇhā）是集，是集諦。其餘的愛和其餘的有漏法，雖然是集，但不是集諦。未來的有愛滅是滅，是滅諦。其餘的愛和其餘的有漏法滅，雖然是滅，但不是滅諦。有學的八正道（ārya-aṣṭāṅga-mārga）是道，是道諦。其餘的有學法和一切無學法，雖然是道，但不是道諦。", "問：如你所說，阿羅漢（arhat）應該不成就二諦，即集諦和道諦。不成就集諦，是因為阿羅漢斷除慾望時，未來的有愛已經滅盡。不成就道諦，是因為阿羅漢證得果位時，捨棄了有學的八正道。", "尊者瞿沙（Ghoṣa）說：自己的五蘊（skandha）和他人的五蘊，眾生數（sattvasaṃkhyā）和非眾生數（asattvasaṃkhyā），那一切的苦是苦，是苦諦。但觀的時候，只觀自己的五蘊，不觀他人的五蘊，眾生數和非眾生數。", "問：為什麼這樣呢？", "答：因為觀的是自己的五蘊所生的苦，而他人的五蘊，眾生數和非眾生數不能直接產生苦，沒有命。這他人的五蘊，眾生數和非眾生數，對於這自己的五蘊產生苦。如果沒有這自己的五蘊，那他人的五蘊，眾生數和非眾生數將產生什麼苦呢？因此，他們產生這樣的智慧：在經中，自己的五蘊極易產生苦，而他人的五蘊不是這樣。因為自己的五蘊和他人的五蘊，眾生數和非眾生數而產生苦，而不是因為他人的五蘊和自己的五蘊產生苦。因此，只觀自己的五蘊，不觀其餘的。", "自己的五蘊的因和他人的五蘊，眾生數和非眾生數，那一切的集是集諦。但觀的時候，只觀自己的五蘊的因，不觀他人的五蘊，眾生數和非眾生數。自己的五蘊的滅和他人的五蘊，眾生數和非眾生數的滅。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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。彼一切是儘是盡諦。但觀時觀己陰盡。不觀他陰眾生數非眾生數盡。謂己陰道及他陰眾生數非眾生數道。彼一切是道是道諦。但觀時觀己陰道。不觀他陰眾生數非眾生數道。如是說者。謂己陰及他陰。眾生數非眾生數。彼一切是苦是苦諦。觀時亦盡觀。
問曰。如彼觀時觀苦。彼他陰眾生數非眾生數不生苦當何觀。答曰。設不生苦。但彼一切有無智欲令生智。有疑欲令生定。有謗欲令生信。複次何得他陰眾生數非眾生數不生我苦。若他以手以足打我者。我寧不生苦耶。如是若於上若木若石墮我上者。我寧不生苦耶。以是故謂己陰及他陰眾生數非眾生數彼一切是苦。是苦諦觀時盡觀苦相故。謂己陰因及他陰。眾生數非眾生數因彼一切是習。是習諦觀時盡觀本末故。謂己陰盡及他陰。眾生數非眾生數盡彼一切是盡。是盡諦觀時盡觀止相故。謂己陰道及他陰。眾生數非眾生數道彼一切是道。是道諦觀時盡觀出要相故。此是諸諦性。已種相所有自然。說性已當說行。何以故說諦。諦有何義。答曰。實義是諦義。審義如義不顛倒義不虛義是諦義。問曰。若實義是諦義者。虛空非數緣盡亦實亦審。亦如彼何以故不立諦。答曰。謂法癰癰因離癰能離癰。癰者是苦諦。癰因者是習諦。離癰者是盡諦。能離癰者是道諦。彼立諦。
【現代漢語翻譯】 現代漢語譯本： 彼一切都是盡，是盡諦（Nirodha Satya，滅諦）。但觀照時，觀照自己的五蘊（Skandha，蘊）滅盡。不觀照他人的五蘊，眾生數（有情眾生的數量）和非眾生數（非有情眾生的數量）的滅盡。所謂自己的五蘊以及他人的五蘊，眾生數和非眾生數的道（Marga，道）。彼一切都是道，是道諦（Marga Satya，道諦）。但觀照時，觀照自己的道。不觀照他人的五蘊，眾生數和非眾生數的道。像這樣說的人，認為自己的五蘊以及他人的五蘊，眾生數和非眾生數，彼一切都是苦，是苦諦（Dukkha Satya，苦諦），觀照時也盡觀照。
問：如果觀照時觀照苦，那麼他人的五蘊，眾生數和非眾生數不生苦時，應當觀照什麼？答：即使不生苦，但彼一切有無智，想要令其生智；有疑，想要令其生定；有謗，想要令其生信。再者，怎麼能說他人的五蘊，眾生數和非眾生數不生我的苦呢？如果他人用手或腳打我，我難道不生苦嗎？像這樣，如果上面有木頭或石頭掉在我身上，我難道不生苦嗎？因此說自己的五蘊以及他人的五蘊，眾生數和非眾生數，彼一切都是苦，是苦諦，觀照時盡觀照苦相的緣故。所謂自己的五蘊的因以及他人的五蘊，眾生數和非眾生數的因，彼一切都是集（Samudaya，集），是集諦（Samudaya Satya，集諦），觀照時盡觀照本末的緣故。所謂自己的五蘊的滅盡以及他人的五蘊，眾生數和非眾生數的滅盡，彼一切都是盡，是盡諦，觀照時盡觀照止息之相的緣故。所謂自己的道以及他人的五蘊，眾生數和非眾生數之道，彼一切都是道，是道諦，觀照時盡觀照出離要道的緣故。這就是諸諦的自性，已經說了自性，所有自然。說了自性后，應當說修行。為什麼要說諦？諦有什麼意義？答：真實義是諦的意義，審察義、如實義、不顛倒義、不虛妄義是諦的意義。問：如果真實義是諦的意義，那麼虛空、非數緣盡也真實也審察，也如實，那為什麼不立為諦？答：所謂法如癰（Ganda，癰），癰因，離癰，能離癰。癰是苦諦，癰因是集諦，離癰是滅諦，能離癰是道諦。因此建立四諦。
【English Translation】 English version: All of that is cessation, is the Truth of Cessation (Nirodha Satya). But when observing, observe the cessation of one's own five aggregates (Skandha). Do not observe the cessation of others' aggregates, the number of sentient beings (the quantity of sentient beings) and the number of non-sentient beings (the quantity of non-sentient beings). What is called one's own aggregates and others' aggregates, the number of sentient beings and the number of non-sentient beings, is the Path (Marga). All of that is the Path, is the Truth of the Path (Marga Satya). But when observing, observe one's own Path. Do not observe the Path of others' aggregates, the number of sentient beings and the number of non-sentient beings. Those who speak like this consider their own aggregates and others' aggregates, the number of sentient beings and the number of non-sentient beings, all of that is suffering, is the Truth of Suffering (Dukkha Satya), and when observing, they fully observe.
Question: If when observing, one observes suffering, then when others' aggregates, the number of sentient beings and the number of non-sentient beings do not produce suffering, what should one observe? Answer: Even if suffering is not produced, all of that has no wisdom, wanting to generate wisdom; has doubt, wanting to generate concentration; has slander, wanting to generate faith. Furthermore, how can it be said that others' aggregates, the number of sentient beings and the number of non-sentient beings do not produce my suffering? If others strike me with their hands or feet, would I not produce suffering? Likewise, if wood or stone falls on me from above, would I not produce suffering? Therefore, it is said that one's own aggregates and others' aggregates, the number of sentient beings and the number of non-sentient beings, all of that is suffering, is the Truth of Suffering, because when observing, one fully observes the characteristics of suffering. What is called the cause of one's own aggregates and others' aggregates, the cause of the number of sentient beings and the number of non-sentient beings, all of that is accumulation (Samudaya), is the Truth of Accumulation (Samudaya Satya), because when observing, one fully observes the beginning and the end. What is called the cessation of one's own aggregates and others' aggregates, the cessation of the number of sentient beings and the number of non-sentient beings, all of that is cessation, is the Truth of Cessation, because when observing, one fully observes the characteristics of cessation. What is called one's own Path and the Path of others' aggregates, the number of sentient beings and the number of non-sentient beings, all of that is the Path, is the Truth of the Path, because when observing, one fully observes the essential path of liberation. This is the nature of the Truths, the nature has already been spoken, all that is natural. Having spoken of the nature, one should speak of practice. Why speak of the Truths? What is the meaning of Truth? Answer: The meaning of reality is the meaning of Truth, the meaning of examination, the meaning of suchness, the meaning of non-reversal, the meaning of non-falsity is the meaning of Truth. Question: If the meaning of reality is the meaning of Truth, then emptiness, the cessation of non-number conditions is also real and also examined, also such, then why is it not established as a Truth? Answer: What is called the Dharma is like a boil (Ganda), the cause of the boil, the separation from the boil, the ability to separate from the boil. The boil is the Truth of Suffering, the cause of the boil is the Truth of Accumulation, the separation from the boil is the Truth of Cessation, the ability to separate from the boil is the Truth of the Path. Therefore, the Four Truths are established.
彼虛空非數緣盡非癰非癰因非離癰非能離癰。是故彼不立諦。或曰。謂法刺刺因離刺能離刺。刺者是苦諦。刺因者是習諦。離刺者是盡諦。能離刺者是道諦。彼立諦。彼虛空非數緣盡非刺非刺因非離刺非能離刺。是故彼不立諦。或曰。謂法病病因離病能離病。病是苦諦。病因是習諦。離病是盡諦。能離病是道諦。彼立諦。彼虛空非數緣盡非病非病因非離病非能離病。是故彼不立諦。或曰。謂法災患災患因離災患能離災患。災患者是苦諦。災患因者是習諦。離災患者是盡諦。能離災患者是道諦。彼立諦。彼虛空非數緣盡非災患非災患因非離災患非能離災患。是故彼不立諦。或曰。謂法苦苦因離苦能離苦。苦者是苦諦。苦因者是習諦。離苦者是盡諦。能離苦者是道諦。彼立諦。彼虛空非數緣盡非苦非苦因非離苦非能離苦。是故彼不立諦。或曰。謂法陰陰因離陰能離陰。陰者是苦諦。陰因者是習諦。離陰者是盡諦。能離陰者是道諦。彼立諦。彼虛空非數緣盡非陰非陰因非離陰非能離陰。是故彼不立諦。或曰。謂此岸彼岸河筏。此岸者是苦諦。彼岸者是盡諦。河者是習諦。筏者是道諦。彼立諦。彼虛空非數緣盡非此岸非彼岸非河非筏。是故彼不立諦。或曰。彼虛空非數緣盡。無漏故不攝苦諦習諦。無記故不攝盡諦。無為故不攝
道諦。或曰。彼虛空非數緣盡。常故非三諦。無記故非盡諦。或曰。彼虛空非數緣盡。非陰故非三諦。無記故非盡諦。或曰。彼虛空非數緣盡。非世故非三諦。無記故非盡諦。或曰。謂法喜處緣及厭處緣。彼立諦。彼虛空非數緣盡非喜處緣亦非厭處緣。以是不立諦。或曰。謂法邪見及無漏見緣是立諦。彼虛空非數緣盡非邪見亦非無漏見緣。是故彼不立諦。或曰。謂法是因是果彼立諦。彼虛空非數緣盡非是因非是果。是故彼不立諦。
問曰。若不顛倒義是諦義者。不應顛倒諦所攝。以顛倒故。答曰。行故相貌故一向顛倒住故說顛倒。如彼有審實種相。如是諦所攝。或曰。如彼有因有果。是諦所攝。如無常計常苦計樂不凈計凈無我計我如是說顛倒。問曰。若不虛義是諦義者。不應虛諦所攝。以虛故。答曰。奸偽欺誑一向佞諂住故說妄語。如彼有審實種相。是諦所攝。或曰。如彼有因有果是諦所攝。如不見言見見言不見。不聞言聞聞言不聞。不分別言分別分別言不分別(鼻舌身三情總名也)。不知言知知言不知。是說妄語。是謂實義是諦義。審義如義不顛倒義不虛義是諦義。問曰。苦有何相。習盡道有何相。尊者婆須蜜說曰。逼迫相是苦相。本末相是習相。止相是盡相。出要相是道相。重說曰。已轉成是苦相。當轉相
【現代漢語翻譯】 現代漢語譯本： 關於道諦（Marga Satya，通往解脫的真理）。有人說：『那虛空並非通過修習而滅盡，因為它是常恒的，所以不是三諦（苦諦、集諦、滅諦）之一。』又因為它不是有記（可以被記錄或描述的），所以不是盡諦（Nirodha Satya，滅諦）。 有人說：『那虛空並非通過修習而滅盡，因為它不是五蘊（Skandha）之一，所以不是三諦之一。』又因為它不是有記的，所以不是盡諦。 有人說：『那虛空並非通過修習而滅盡，因為它不是世間法，所以不是三諦之一。』又因為它不是有記的，所以不是盡諦。 有人說：『如果法喜（Dharma-priti）之處和厭惡（Dvesha）之處是緣起而存在的，那麼它們就可被立為諦。』但那虛空並非通過修習而滅盡，既不是法喜之處的緣起，也不是厭惡之處的緣起，因此它不能被立為諦。 有人說：『如果邪見（Mithya-drsti）和無漏見（Anasrava-drsti）是緣起而存在的，那麼它們就可被立為諦。』但那虛空並非通過修習而滅盡，既不是邪見的緣起，也不是無漏見的緣起，所以它不能被立為諦。 有人說：『如果法是因也是果，那麼它就可被立為諦。』但那虛空並非通過修習而滅盡，既不是因也不是果，所以它不能被立為諦。
問：如果『不顛倒』的意義是諦的意義，那麼不應該將顛倒（Viparyasa）包含在諦之中，因為它本身就是顛倒的。 答：因為行為、相貌和一向的顛倒執著，所以稱之為顛倒。如同它們具有真實的種子和相貌一樣，所以它們被包含在諦之中。有人說：如同它們有因有果一樣，所以它們被包含在諦之中。例如，將無常視為常，將苦視為樂，將不凈視為凈，將無我視為我，這些都被稱為顛倒。 問：如果『不虛』的意義是諦的意義，那麼不應該將虛妄包含在諦之中，因為它本身就是虛妄的。 答：因為奸詐、虛偽、欺騙、一向的諂媚和執著，所以稱之為妄語。如同它們具有真實的種子和相貌一樣，所以它們被包含在諦之中。有人說：如同它們有因有果一樣，所以它們被包含在諦之中。例如，將不見說成見，將見說成不見；將不聞說成聞，將聞說成不聞；將不分別說成分別，將分別說成不分別（鼻、舌、身三種感覺的總稱）；將不知說成知，將知說成不知，這些都被稱為妄語。 這就是所謂的實義是諦的意義。審察的意義、如實的意義、不顛倒的意義、不虛妄的意義，這些都是諦的意義。 問：苦諦（Dukkha Satya，苦的真理）有什麼相？集諦（Samudaya Satya，苦的根源的真理）、滅諦（Nirodha Satya，苦的止息的真理）、道諦（Marga Satya，通往苦的止息的真理）有什麼相？ 尊者婆須蜜（Vasumitra）說：『逼迫相是苦相，本末相是習相，止相是盡相，出要相是道相。』 重說：『已轉變完成的是苦相，將要轉變的是習相。』
【English Translation】 English version: On Marga Satya (Truth of the Path). Some say: 'That space is not exhausted through cultivation, because it is permanent, therefore it is not one of the three truths (Dukkha Satya, Samudaya Satya, Nirodha Satya).' Also, because it is not 'recorded' (capable of being recorded or described), it is not Nirodha Satya (Truth of Cessation). Some say: 'That space is not exhausted through cultivation, because it is not one of the five Skandhas (aggregates), therefore it is not one of the three truths.' Also, because it is not 'recorded', it is not Nirodha Satya. Some say: 'That space is not exhausted through cultivation, because it is not a worldly phenomenon, therefore it is not one of the three truths.' Also, because it is not 'recorded', it is not Nirodha Satya. Some say: 'If the place of Dharma-priti (joy in the Dharma) and the place of Dvesha (aversion) are arisen from conditions, then they can be established as truths.' But that space is not exhausted through cultivation, neither arising from the conditions of the place of Dharma-priti, nor from the conditions of the place of Dvesha, therefore it cannot be established as a truth. Some say: 'If Mithya-drsti (wrong view) and Anasrava-drsti (undefiled view) are arisen from conditions, then they can be established as truths.' But that space is not exhausted through cultivation, neither arising from the conditions of Mithya-drsti, nor from the conditions of Anasrava-drsti, therefore it cannot be established as a truth. Some say: 'If a Dharma is both a cause and an effect, then it can be established as a truth.' But that space is not exhausted through cultivation, neither being a cause nor an effect, therefore it cannot be established as a truth.
Question: If the meaning of 'non-perverted' is the meaning of truth, then Viparyasa (perversions) should not be included in truth, because it is itself a perversion. Answer: Because of the behavior, appearance, and consistent clinging to perversions, it is called perversion. Just as they have real seeds and appearances, so they are included in truth. Some say: Just as they have cause and effect, so they are included in truth. For example, considering impermanence as permanence, suffering as pleasure, impurity as purity, and non-self as self, these are called perversions. Question: If the meaning of 'non-false' is the meaning of truth, then falsehood should not be included in truth, because it is itself false. Answer: Because of deceit, falsehood, deception, consistent flattery, and clinging, it is called false speech. Just as they have real seeds and appearances, so they are included in truth. Some say: Just as they have cause and effect, so they are included in truth. For example, saying 'I see' when not seeing, saying 'I do not see' when seeing; saying 'I hear' when not hearing, saying 'I do not hear' when hearing; saying 'I distinguish' when not distinguishing, saying 'I do not distinguish' when distinguishing (the general term for the three senses of nose, tongue, and body); saying 'I know' when not knowing, saying 'I do not know' when knowing, these are called false speech. This is what is called the meaning of reality is the meaning of truth. The meaning of examination, the meaning of being as it is, the meaning of non-perversion, the meaning of non-falsehood, these are the meanings of truth. Question: What is the characteristic of Dukkha Satya (Truth of Suffering)? What are the characteristics of Samudaya Satya (Truth of the Origin of Suffering), Nirodha Satya (Truth of the Cessation of Suffering), and Marga Satya (Truth of the Path to the Cessation of Suffering)? Venerable Vasumitra said: 'The characteristic of oppression is the characteristic of suffering, the characteristic of origin and end is the characteristic of accumulation, the characteristic of cessation is the characteristic of cessation, and the characteristic of deliverance is the characteristic of the path.' Repeating: 'What has been transformed is the characteristic of suffering, and what will be transformed is the characteristic of accumulation.'
是習相。離行相是盡相。能離行相是道相。重說曰。已成輪轉生死是苦相。當輪轉生死是習相。已離輪轉生死是盡相。能離輪轉生死是道相。尊者曇摩多羅說曰。諸尊。處所中作諦相。彼五盛陰堆阜如鐵團。入三苦依在內雜如鐵團著火中。火入鐵同火色。觀苦當如是。此苦行所轉結所變易有所趣連續有。此合會有當觀習諦。中起離結行不復連續有。此合會有當觀是盡諦。修習止觀知興衰法有因得盡。此合會有當觀道諦。是故說諸尊處所中作諦相。如世尊所說偈。
一諦無有二 謂眾生生疑 難陀觀諸諦 我說非沙門
問曰。如四諦。何以故佛說一諦無有二。尊者波奢說曰。一一諦故。世尊說一諦無有二。一諦者是苦諦。更無二苦諦。一諦者是習諦。更無二習諦。一諦者是盡諦。更無有二盡諦。一諦者是道諦。更無有二道諦。是故世尊說一諦無有二。或曰。一諦者是盡諦。斷多計解脫意故。異學欲令多有解脫無身無量意凈聚無想聚世尊說彼非解非脫非出要非離。唯有一第一義解脫。謂盡諦是。是謂斷多計解脫意故。世尊說一諦無二。或曰。一諦者道諦是。斷多計道意故。異學欲令多有道。不食臥灰上叉手隨日月服氣食果裸形臥棘上著弊草衣。世尊說此非道是惡道此不可依非是人所行惡人所行。唯一第一
【現代漢語翻譯】 現代漢語譯本：是習相（導致痛苦的原因）。離行相是盡相（痛苦的止息）。能離行相是道相（通往止息的道路）。重說一遍：已經形成的輪轉生死是苦相（痛苦的本質）。正在輪轉生死是習相（痛苦的根源）。已經脫離輪轉生死是盡相（痛苦的滅除）。能夠脫離輪轉生死是道相（滅除痛苦的道路）。 尊者曇摩多羅說：『諸位尊者，在你們的處所中如實觀察諦相（真理的顯現）。那五盛陰（構成生命的五種要素：色、受、想、行、識）堆積如鐵團。進入三苦（苦苦、壞苦、行苦）依附在內，混雜如鐵團著火中。火進入鐵中與鐵同色。觀察苦諦應當像這樣。』此苦是行為所轉移，煩惱所變易，有所趨向連續不斷的。此聚合存在應當觀察為習諦（集諦）。 從中生起脫離煩惱的行為，不再連續不斷地存在。此聚合存在應當觀察為盡諦（滅諦）。修習止觀，了知興衰之法，有因緣而得以滅盡。此聚合存在應當觀察為道諦（道諦）。所以說，諸位尊者，在你們的處所中如實觀察諦相。 如世尊所說偈： 『一諦沒有二，謂眾生生疑，難陀（Ananda，佛陀的十大弟子之一）觀諸諦，我說非沙門（Sramana，指當時的其他修行者）。』 問：如四諦（苦、集、滅、道），為什麼佛說一諦沒有二？尊者波奢說：因為一一諦都是唯一的，所以世尊說一諦沒有二。一諦就是苦諦（Dukkha Satya，關於痛苦的真理），沒有第二個苦諦。一諦就是習諦（Samudaya Satya，關於痛苦根源的真理），沒有第二個習諦。一諦就是盡諦（Nirodha Satya，關於痛苦止息的真理），沒有第二個盡諦。一諦就是道諦（Magga Satya，關於通往痛苦止息之道的真理），沒有第二個道諦。所以世尊說一諦沒有二。 或者說，一諦就是盡諦，爲了斷除多種關於解脫的計較。其他學派想要有多種解脫，如無身、無量意、清凈聚集、無想聚集。世尊說那些不是解脫，不是出離，不是脫離苦難的要道，不是真正的解脫。只有一種第一義的解脫，就是盡諦。這是爲了斷除多種關於解脫的計較，所以世尊說一諦沒有二。 或者說，一諦就是道諦，爲了斷除多種關於道的計較。其他學派想要有多種道，如不吃飯、睡在灰上、叉手、跟隨日月、服氣食果、裸形、睡在荊棘上、穿著破爛的草衣。世尊說這些不是道，是惡道，不可依止，不是人所應該做的，是惡人所做的。只有一種第一
【English Translation】 English version: It is the characteristic of accumulation (of suffering). The characteristic of detachment from action is the characteristic of cessation (of suffering). The ability to detach from action is the characteristic of the path (to the cessation of suffering). To reiterate: The already formed cycle of birth and death is the characteristic of suffering. The current cycle of birth and death is the characteristic of accumulation. The already detached cycle of birth and death is the characteristic of cessation. The ability to detach from the cycle of birth and death is the characteristic of the path. Venerable Dharmatara said: 'Venerables, in your places, contemplate the characteristics of the Truth (the manifestation of truth). Those heaps of the five aggregates (Skandhas, the five elements constituting life: form, feeling, perception, mental formations, and consciousness) are piled up like iron masses. Entering the three sufferings (suffering of suffering, suffering of change, and pervasive suffering), they are attached within, mixed like iron masses in a fire. When fire enters iron, it takes on the color of iron. Observe suffering in this way.' This suffering is transferred by actions, transformed by afflictions, and has a continuous tendency. This aggregate existence should be observed as the Truth of Accumulation (Samudaya Satya). From this arises the practice of detachment from afflictions, no longer existing continuously. This aggregate existence should be observed as the Truth of Cessation (Nirodha Satya). Cultivating cessation and contemplation, knowing the law of arising and decay, one can attain cessation through causes and conditions. This aggregate existence should be observed as the Truth of the Path (Magga Satya). Therefore, it is said, Venerables, in your places, contemplate the characteristics of the Truth. As the World Honored One said in verse: 'One Truth has no two, causing doubt among beings. Ananda (one of the ten great disciples of the Buddha) contemplates the Truths. I say they are not Sramanas (referring to other practitioners of the time).' Question: Regarding the Four Noble Truths (suffering, its origin, its cessation, and the path to its cessation), why did the Buddha say that one Truth has no two? Venerable Parsva said: Because each Truth is unique, the World Honored One said that one Truth has no two. One Truth is the Truth of Suffering (Dukkha Satya), there is no second Truth of Suffering. One Truth is the Truth of Accumulation (Samudaya Satya, the truth about the origin of suffering), there is no second Truth of Accumulation. One Truth is the Truth of Cessation (Nirodha Satya, the truth about the cessation of suffering), there is no second Truth of Cessation. One Truth is the Truth of the Path (Magga Satya, the truth about the path to the cessation of suffering), there is no second Truth of the Path. Therefore, the World Honored One said that one Truth has no two. Or, one Truth is the Truth of Cessation, in order to cut off multiple calculations about liberation. Other schools want to have multiple liberations, such as bodilessness, immeasurable mind, pure gathering, and thoughtless gathering. The World Honored One said that those are not liberation, not escape, not the essential path to liberation from suffering, not true liberation. There is only one ultimate liberation, which is the Truth of Cessation. This is to cut off multiple calculations about liberation, so the World Honored One said that one Truth has no two. Or, one Truth is the Truth of the Path, in order to cut off multiple calculations about the path. Other schools want to have multiple paths, such as not eating, sleeping on ashes, holding hands up, following the sun and moon, consuming air and eating fruits, being naked, sleeping on thorns, and wearing tattered grass clothing. The World Honored One said that these are not the path, they are evil paths, not to be relied upon, not to be done by humans, but by evil people. There is only one first
義道。謂道諦是。是謂斷多計道意故。世尊說一諦無二。如世尊所說契經。二諦等諦第一義諦。問曰。云何等諦云何第一義諦。答曰。等諦者。苦諦習諦等入此中。謂婦人男子小兒小女。若來若去若坐若住現種種行。第一義諦者。盡諦道諦。更有說者。等諦者三諦。彼盡亦說如城現如彼岸。第一義諦者是道諦。更有說者。一切四諦是等諦。亦第一義諦彼道諦。亦說如筏觀如山。是故一切四諦是等諦。亦第一義諦。苦諦習諦中等如前所說。婦人男子小兒小女。若來若去若坐若住現種種行。第一義者。無常苦空非我。因習有緣盡諦中等如所說。如園觀彼岸城。三耶三佛所說第一義者。盡止妙離。道諦等者如所說筏大石山。生七花成八種水。第一義者。道正趣出要。是故一切四諦中趣等亦趣第一義。問曰。若一切四諦中起等亦起第一義者。彼等應有十八界十二入五陰第一義。亦應有十八界十二入五陰。彼等諦第一義諦何差別。尊者婆須蜜說曰。等諦者是諸法名。第一義諦是諸法性。重說曰。等諦者是俗數。第一義諦者賢聖數。等諦第一義諦是謂差別。問曰。彼等於第一義中是第一義耶。為非耶。若等於第一義中是第一義者。應有一諦。是第一義諦無有二諦。若等諦于第一義中非第一義者。亦應有一諦。是第一義諦無有二諦。
【現代漢語翻譯】 現代漢語譯本 義道。指的是道諦。這是爲了斷除對道的多種計度之意。所以世尊說一諦，沒有二諦。如世尊所說的契經中提到：二諦、等諦、第一義諦。問：什麼是等諦？什麼又是第一義諦？答：等諦，指的是苦諦和習諦等包含在其中。例如，婦人、男子、小兒、小女，或來或去，或坐或住，顯現種種行為。第一義諦，指的是盡諦和道諦。還有一種說法，等諦指的是三諦（苦諦、集諦、滅諦），它們就像顯現的城市，像彼岸一樣。第一義諦指的是道諦。還有一種說法，一切四諦都是等諦，也是第一義諦，其中的道諦，就像木筏，像山一樣。因此，一切四諦既是等諦，也是第一義諦。苦諦和習諦中的『等』，如前所說，指的是婦人、男子、小兒、小女，或來或去，或坐或住，顯現種種行為。第一義指的是無常、苦、空、非我。因習有緣，盡諦中的『等』，如所說，就像花園、彼岸、城市。三耶三佛（正等覺佛）所說的第一義，指的是寂滅、止息、微妙、遠離。道諦中的『等』，如所說，指的是木筏、大石山，生長七種花，成就八種水。第一義指的是，道是正直的，趨向出離的要道。因此，一切四諦中，趨向『等』也趨向第一義。問：如果一切四諦中生起『等』，也生起第一義，那麼，『等』應該有十八界、十二入、五陰的第一義，也應該有十八界、十二入、五陰。那麼，等諦和第一義諦有什麼差別呢？尊者婆須蜜（Vasumitra）說：等諦是諸法的名稱，第一義諦是諸法的自性。重申：等諦是世俗的計數，第一義諦是賢聖的計數。等諦和第一義諦的差別就在於此。問：『等』在第一義中是第一義嗎？還是不是呢？如果『等』在第一義中是第一義，那麼應該只有一諦，是第一義諦，沒有二諦。如果『等』在第一義中不是第一義，那麼也應該只有一諦，是第一義諦，沒有二諦。
【English Translation】 English version The Righteous Path. This refers to the Truth of the Path (Dukkha-nirodha-gamini patipada-ariya-sacca). This is to eliminate the many conceptions about the Path. Therefore, the World Honored One (Bhagavan) said there is one Truth, not two. As the sutra spoken by the World Honored One mentions: the Two Truths, the Conventional Truth (samvrti-satya), and the Ultimate Truth (paramartha-satya). Question: What is the Conventional Truth? What is the Ultimate Truth? Answer: The Conventional Truth refers to the Truth of Suffering (Dukkha-sacca) and the Truth of the Origin of Suffering (Samudaya-sacca) and others included within them. For example, women, men, boys, girls, coming and going, sitting and standing, manifesting various actions. The Ultimate Truth refers to the Truth of the Cessation of Suffering (Nirodha-sacca) and the Truth of the Path. Another explanation is that the Conventional Truth refers to the three truths (Truth of Suffering, Truth of the Origin of Suffering, Truth of the Cessation of Suffering), which are like a city appearing, like the other shore. The Ultimate Truth refers to the Truth of the Path. Another explanation is that all Four Noble Truths are the Conventional Truth and also the Ultimate Truth, and the Truth of the Path within them is like a raft, like a mountain. Therefore, all Four Noble Truths are both the Conventional Truth and the Ultimate Truth. The 'conventional' in the Truth of Suffering and the Truth of the Origin of Suffering, as mentioned before, refers to women, men, boys, girls, coming and going, sitting and standing, manifesting various actions. The Ultimate Truth refers to impermanence (anitya), suffering (duhkha), emptiness (sunyata), and non-self (anatman). Because of the conditions arising from the origin, the 'conventional' in the Truth of the Cessation of Suffering, as mentioned, is like a garden, the other shore, a city. The Ultimate Truth spoken by the Samyak-sambuddha (perfectly enlightened Buddha) refers to cessation, stillness, subtlety, and detachment. The 'conventional' in the Truth of the Path, as mentioned, refers to a raft, a large stone mountain, growing seven kinds of flowers, accomplishing eight kinds of water. The Ultimate Truth refers to the Path being upright, leading to the essential way of liberation. Therefore, in all Four Noble Truths, tending towards the 'conventional' also tends towards the Ultimate Truth. Question: If the arising of the 'conventional' in all Four Noble Truths also gives rise to the Ultimate Truth, then the 'conventional' should have the Ultimate Truth of the eighteen realms (dhatus), twelve entrances (ayatanas), and five aggregates (skandhas), and should also have the eighteen realms, twelve entrances, and five aggregates. So, what is the difference between the Conventional Truth and the Ultimate Truth? Venerable Vasumitra (Vasumitra) said: The Conventional Truth is the names of all dharmas, and the Ultimate Truth is the nature of all dharmas. To reiterate: The Conventional Truth is the worldly calculation, and the Ultimate Truth is the calculation of the wise and noble ones. This is the difference between the Conventional Truth and the Ultimate Truth. Question: Is the 'conventional' the Ultimate in the Ultimate Truth, or is it not? If the 'conventional' is the Ultimate in the Ultimate Truth, then there should only be one Truth, which is the Ultimate Truth, and there are no two Truths. If the 'conventional' is not the Ultimate in the Ultimate Truth, then there should also only be one Truth, which is the Ultimate Truth, and there are no two Truths.
作此論已。答曰。有此等於第一義中是第一。若等諦于第一義中非第一義者。如來說二不是真實。若如來說二真實者。是故可知等諦于第一義中是第一義。問曰。若等諦于第一義中是第一義應有一諦。是第一義諦無有二諦。答曰。是一諦第一義諦。問曰。若是一諦第一義諦者。云何如來說二諦。答曰。因事故如來說二諦。若事是等諦。此事非第一義諦。若事第一義諦。此事非等諦。如一痛說四緣。因緣次第緣增上緣所緣緣。彼雖一痛說四緣。但若事因緣非此事乃至增上緣。若事增上緣非此事乃至因緣。如是一痛說六因。相應因共有因自然因一切遍因報因所作因。彼雖一痛說六因。但若事相應因非此事乃至所作因。若事所作因非此事乃至相應因。如是一諦第一義諦。若事等諦非此事第一義諦。若事第一義諦非此事等諦。尊者陀罹難提說曰。性名等諦。苦諦習諦所攝。如世尊契經所說。異學梵志梵志有三諦。云何為三。此異學梵志梵志作是說。不害一切眾生。若異學梵志梵志作是說。不害一切眾生。是謂異學梵志梵志一諦。複次異學梵志梵志作是說。我於他無所為他於我無所為。若異學梵志梵志作是說。我於他無所為他於我無所為。是謂異學梵志梵志二諦。複次異學梵志梵志作是說。諸所習法皆是盡法。若異學梵志梵志作
【現代漢語翻譯】 現代漢語譯本： 作此論之後，回答說：『有此等同於第一義（paramārtha，究竟真實）中，就是第一。』如果等同的真諦在第一義中不是第一義，那麼如來（Tathāgata，佛的稱號）所說的二諦就不是真實的。如果如來說的二諦是真實的，因此可知等同的真諦在第一義中就是第一義。問：『如果等同的真諦在第一義中就是第一義，應該只有一諦，就是第一義諦，不應該有二諦。』答：『就是一諦，第一義諦。』問：『如果是一諦，第一義諦，為什麼如來說二諦？』答：『因為因緣事故，如來說二諦。如果某事是等同的真諦，這件事就不是第一義諦；如果某事是第一義諦，這件事就不是等同的真諦。』例如一個感受（痛）說四種緣（hetu-pratyaya）：因緣（hetu-pratyaya）、次第緣（samanantara-pratyaya）、增上緣（adhipati-pratyaya）、所緣緣（ārambaṇa-pratyaya）。雖然一個感受說四種緣，但是如果某事是因緣，這件事就不是次第緣乃至增上緣；如果某事是增上緣，這件事就不是次第緣乃至因緣。如同一個感受說六種因：相應因（sahabhū-hetu）、共有因（sabhāga-hetu）、自然因（svabhāva-hetu）、一切遍因（sarvatraga-hetu）、報因（vipāka-hetu）、所作因（kāritra-hetu）。雖然一個感受說六種因，但是如果某事是相應因，這件事就不是所作因乃至所作因；如果某事是所作因，這件事就不是相應因乃至相應因。如同一個真諦，第一義諦，如果某事是等同的真諦，這件事就不是第一義諦；如果某事是第一義諦，這件事就不是等同的真諦。尊者陀罹難提（Dharānandī）說：『自性名為等同的真諦，為苦諦（duḥkha-satya）和習諦（samudaya-satya）所攝。』如世尊（Bhagavat，佛的稱號）契經（sūtra，佛經）所說，異學梵志（brāhmaṇa，婆羅門）有三諦。什麼是三諦？這些異學梵志這樣說：『不傷害一切眾生。』如果異學梵志這樣說：『不傷害一切眾生。』這就是異學梵志的第一諦。其次，異學梵志這樣說：『我對於他人沒有什麼作為，他人對於我沒有什麼作為。』如果異學梵志這樣說：『我對於他人沒有什麼作為，他人對於我沒有什麼作為。』這就是異學梵志的第二諦。再次，異學梵志這樣說：『所有修習的法都是盡法。』如果異學梵志這樣說：
【English Translation】 English version: Having made this argument, the answer is: 'Having this equality in the ultimate meaning (paramārtha), it is the first.' If the equal truth is not the ultimate meaning in the ultimate meaning, then the two truths spoken by the Tathāgata (the thus-gone one) are not real. If the two truths spoken by the Tathāgata are real, then it can be known that the equal truth is the ultimate meaning in the ultimate meaning. Question: 'If the equal truth is the ultimate meaning in the ultimate meaning, there should be only one truth, which is the ultimate truth, and there should not be two truths.' Answer: 'It is one truth, the ultimate truth.' Question: 'If it is one truth, the ultimate truth, why does the Tathāgata speak of two truths?' Answer: 'Because of causal events, the Tathāgata speaks of two truths. If something is an equal truth, that thing is not an ultimate truth; if something is an ultimate truth, that thing is not an equal truth.' For example, one feeling (pain) is said to have four conditions (hetu-pratyaya): causal condition (hetu-pratyaya), immediately preceding condition (samanantara-pratyaya), dominant condition (adhipati-pratyaya), and object condition (ārambaṇa-pratyaya). Although one feeling is said to have four conditions, if something is a causal condition, that thing is not an immediately preceding condition, nor even a dominant condition; if something is a dominant condition, that thing is not an immediately preceding condition, nor even a causal condition. Likewise, one feeling is said to have six causes: co-existent cause (sahabhū-hetu), common cause (sabhāga-hetu), natural cause (svabhāva-hetu), all-pervading cause (sarvatraga-hetu), retributive cause (vipāka-hetu), and causative cause (kāritra-hetu). Although one feeling is said to have six causes, if something is a co-existent cause, that thing is not a causative cause, nor even a causative cause; if something is a causative cause, that thing is not a co-existent cause, nor even a co-existent cause. Likewise, one truth, the ultimate truth, if something is an equal truth, that thing is not an ultimate truth; if something is an ultimate truth, that thing is not an equal truth. Venerable Dharānanndi said: 'Nature is called the equal truth, which is included in the truth of suffering (duḥkha-satya) and the truth of origin (samudaya-satya).' As the sutra (sūtra) spoken by the Bhagavat (Blessed One), non-Buddhist Brahmins (brāhmaṇa) have three truths. What are the three truths? These non-Buddhist Brahmins say: 'Do not harm all living beings.' If non-Buddhist Brahmins say: 'Do not harm all living beings,' this is the first truth of non-Buddhist Brahmins. Secondly, non-Buddhist Brahmins say: 'I have nothing to do with others, and others have nothing to do with me.' If non-Buddhist Brahmins say: 'I have nothing to do with others, and others have nothing to do with me,' this is the second truth of non-Buddhist Brahmins. Again, non-Buddhist Brahmins say: 'All practiced dharmas are exhaustible dharmas.' If non-Buddhist Brahmins say:
是說。諸所習法皆是盡法。是謂異學梵志梵志三諦。問曰。此中雲何說梵志云何諦。答曰。梵志者外。諦者即此三。餘者盡虛妄。更有說者。梵志者此內法。諦者即此三。世尊說契經斷異學意故。異學自言是梵志。常逼促他為齋故。殺牛亦殺羊雞豬。亦殺種種眾生為齋故。世尊說逼促他非梵志。謂不害一切眾生。是第一義梵志。異學自言是梵志。有所為故行梵行。為天女為天食。世尊說。若有所為故行梵行非梵志。謂無所著無所愛無所為行梵行。是第一義梵志。異學自言是梵志。著斷滅計常。世尊說。若著斷滅計常非梵志。謂諸所習法皆是盡法。是謂第一義梵志。是謂梵志。此內法諦者即此三。佛說契經斷異學意故。或曰。此中說三分法身戒身定身慧身。彼不害一切眾生者是戒身。我不為他他不為我者是定身。諸所習法皆是盡法者是慧身。如三身三戒三思惟亦爾。或曰。此中說三三昧方便。空無愿無相。彼不害一切眾生者。是空三昧方便。我不為他他不為我者。是無愿三昧方便。諸所有習法皆盡者。是無相三昧方便。或曰。此中說根本三三昧。空無愿無相三昧。彼不害一切眾生者。是空三昧。我不為他他不為我者。是無愿三昧。諸所習法皆是盡法者。是無相三昧。以是故此中說根本三三昧。如佛契經說。此是已行正法
【現代漢語翻譯】 現代漢語譯本： 有人說：『所有修習的法都是趨於滅盡的法，這就是異教學派的婆羅門（梵志，Brahmin）所說的三種真諦。』 有人問：『這裡面如何說是婆羅門，又如何說是真諦呢？』 回答說：『婆羅門指的是外道，真諦就是指這三種說法，其餘的都是虛妄的。』 還有一種說法是：婆羅門指的是內道的修行者，真諦就是指這三種說法。世尊（佛陀，The Blessed One）宣說契經是爲了斷除異教學派的邪見。 異教學派自稱是婆羅門，經常逼迫他人為他們準備齋飯，因此殺牛、殺羊、殺雞、殺豬，甚至殺害各種眾生來作為齋飯的供品。世尊說，逼迫他人不是婆羅門，不傷害一切眾生才是第一義的婆羅門。 異教學派自稱是婆羅門，爲了某種目的而修行梵行（清凈的行為，pure conduct），例如爲了得到天女或天上的食物。世尊說，如果爲了某種目的而修行梵行就不是婆羅門，不執著、不貪愛、無所求地修行梵行才是第一義的婆羅門。 異教學派自稱是婆羅門，執著于斷滅論或常見論。世尊說，如果執著于斷滅論或常見論就不是婆羅門，所有修習的法都是趨於滅盡的法，這才是第一義的婆羅門。這就是所謂的婆羅門，這內道的真諦就是指這三種說法，佛陀宣說契經是爲了斷除異教學派的邪見。 或者有人說：『這裡面說的是三分法身（Dharmakaya，the body of Dharma），即戒身（Silakaya，the body of precepts）、定身（Samadhikaya，the body of concentration）和慧身（Prajnakaya，the body of wisdom）。』他們認為，『不傷害一切眾生』是戒身，『我不為他，他也不為我』是定身，『所有修習的法都是趨於滅盡的法』是慧身。如同三身對應三戒、三思惟一樣。 或者有人說：『這裡面說的是三種三昧（Samadhi，concentration）的方便，即空（Sunyata，emptiness）、無愿（Apranihita，wishlessness）和無相（Animitta，signlessness）。』他們認為，『不傷害一切眾生』是空三昧的方便，『我不為他，他也不為我』是無愿三昧的方便，『所有修習的法都滅盡』是無相三昧的方便。 或者有人說：『這裡面說的是根本的三種三昧，即空三昧、無愿三昧和無相三昧。』他們認為，『不傷害一切眾生』是空三昧，『我不為他，他也不為我』是無愿三昧，『所有修習的法都是趨於滅盡的法』是無相三昧。因此，這裡面說的是根本的三種三昧。正如佛陀的契經所說，這就是已經奉行的正法。
【English Translation】 English version: It is said: 'All practiced dharmas are dharmas of cessation. This is what the heterodox Brahmins (梵志, Brahmin) call the three truths.' Someone asks: 'How is it said here to be Brahmin, and how is it said to be truth?' The answer is: 'Brahmin refers to the outsiders. Truth refers to these three. The rest are all false.' There is another saying: Brahmin refers to the inner dharma. Truth refers to these three. The World-Honored One (世尊, The Blessed One) speaks the sutras to cut off the intentions of the heterodox. The heterodox claim to be Brahmins, constantly urging others to prepare offerings for them. Therefore, they kill cows, sheep, chickens, and pigs, and also kill various beings for the sake of offerings. The World-Honored One says that urging others is not Brahmin. Not harming all beings is the first meaning of Brahmin. The heterodox claim to be Brahmins, practicing pure conduct (梵行, pure conduct) for a purpose, such as for heavenly women or heavenly food. The World-Honored One says that if one practices pure conduct for a purpose, it is not Brahmin. Practicing pure conduct without attachment, without love, and without purpose is the first meaning of Brahmin. The heterodox claim to be Brahmins, clinging to annihilationism or eternalism. The World-Honored One says that if one clings to annihilationism or eternalism, it is not Brahmin. All practiced dharmas are dharmas of cessation. This is the first meaning of Brahmin. This is what is called Brahmin. The truth of this inner dharma refers to these three. The Buddha speaks the sutras to cut off the intentions of the heterodox. Or someone says: 'Here it speaks of the three divisions of the Dharmakaya (法身, the body of Dharma), namely the Silakaya (戒身, the body of precepts), the Samadhikaya (定身, the body of concentration), and the Prajnakaya (慧身, the body of wisdom).' They believe that 'not harming all beings' is the Silakaya, 'I am not for others, and others are not for me' is the Samadhikaya, and 'all practiced dharmas are dharmas of cessation' is the Prajnakaya. It is like the three bodies corresponding to the three precepts and the three contemplations. Or someone says: 'Here it speaks of the three Samadhi (三昧, concentration) expedients, namely Sunyata (空, emptiness), Apranihita (無愿, wishlessness), and Animitta (無相, signlessness).' They believe that 'not harming all beings' is the expedient of Sunyata Samadhi, 'I am not for others, and others are not for me' is the expedient of Apranihita Samadhi, and 'all practiced dharmas cease' is the expedient of Animitta Samadhi. Or someone says: 'Here it speaks of the fundamental three Samadhis, namely Sunyata Samadhi, Apranihita Samadhi, and Animitta Samadhi.' They believe that 'not harming all beings' is Sunyata Samadhi, 'I am not for others, and others are not for me' is Apranihita Samadhi, and 'all practiced dharmas are dharmas of cessation' is Animitta Samadhi. Therefore, here it speaks of the fundamental three Samadhis. As the Buddha's sutras say, this is the righteous Dharma that has already been practiced.
。所謂廣說四諦。問曰。何以故說已正行。答曰。謂已行者已修道行非因他修道。是謂說已正行問曰。云何知。答曰。有佛契經。契經中有頭陀梵志。到世尊所而說偈言。
我觀世天人 梵志行無積 我今禮大仙 拔我疑網刺
問曰。此梵志何所說。答曰。彼梵志懈怠。至世尊所已。沙門瞿曇為我故修道。令我意中結盡。世尊為彼說偈。
我不能脫汝 梵志及余世 若知極妙道 汝可度此流
問曰。如來何所說答曰。世尊說。梵志。不因他修道令汝結盡。若梵志。因他修道汝結盡者。我在道樹下時一切眾生皆應結盡。我於一切眾生極有大悲。但梵志。非因他修道令汝結盡梵志。如己病服藥。非他病得愈。如是梵志。己有結病服聖道藥。非他結病得愈。如梵志己服樂己病癒。如是梵志己有結病。服聖道藥己結病癒。以此契經可知。自行四諦非因他行。是故說己正行。或曰。不正令入正。是故說己正行。不正者凡夫是。正者聖道是。令不正凡夫使入于正道果。是故說己正行。或曰。正令入正。是故說己正行。正者世間第一法。正者苦法忍。今正世間第一法使入正苦法忍。是故說己正行。問曰。何以故聖諦說己正行。非說界入陰。答曰。謂此聖諦極上受化者亦極上。說界者為始行。說入者
【現代漢語翻譯】 現代漢語譯本：所謂廣說四諦（Satya，真諦）。問：為什麼說『已正行』？答：因為『已行者』已經修習道行，不是因為他人修道。這叫做『說已正行』。問：如何得知？答：有佛陀的契經（Sutra，佛經）為證。契經中記載，有頭陀（Dhūta，苦行）梵志（Brahmin，婆羅門），來到世尊（Bhagavan，佛陀）處，說了這樣的偈頌： 『我觀察世間天人，梵志的修行沒有積累。我現在禮敬大仙（Maharishi，偉大的聖人），請您拔除我疑惑的網刺。』 問：這位梵志說了什麼？答：這位梵志懈怠，來到世尊處后，心想沙門瞿曇（Śrāmaṇa Gautama，釋迦牟尼佛）爲了我而修道，使我心中的煩惱結縛得以解除。世尊為他說了偈頌： 『我不能解脫你，梵志以及其他世人。如果知道極妙之道，你才可以度過這生死之流。』 問：如來說了什麼？答：世尊說：『梵志，不是因為他人修道就能使你的煩惱結縛解除。如果梵志因為他人修道，你的結縛就能解除，那麼我在菩提樹下時，一切眾生都應該結縛解除。我對一切眾生極有大悲心。但是梵志，不是因為他人修道就能使你的結縛解除。梵志，如同自己生病服藥，不是他人病就能痊癒。這樣，梵志自己有煩惱結縛的病，服用聖道之藥，不是他人的結縛病就能痊癒。如同梵志自己服藥，自己的病才能痊癒。這樣，梵志自己有煩惱結縛的病，服用聖道之藥，自己的結縛病才能痊癒。』 通過這個契經可以知道，自行四諦，不是因為他人修行。所以說『己正行』。或者說，使不正進入正，所以說『己正行』。『不正』指的是凡夫，『正』指的是聖道。使不正的凡夫進入正道之果，所以說『己正行』。或者說，使正進入正，所以說『己正行』。『正』指的是世間第一法（Laukikāgradharma，世間最高的善法），『正』指的是苦法忍（kṣānti，對苦諦的忍可）。現在使正的世間第一法進入正的苦法忍，所以說『己正行』。問：為什麼聖諦說『己正行』，而不說界（Dhātu，構成要素）、入（Āyatana，感覺器官和對像）、陰（Skandha，五蘊）？答：因為這聖諦是極上根器的人才能接受的教化，也是極上的法。說界是爲了初學者，說入是爲了……
【English Translation】 English version: So-called extensively explaining the Four Noble Truths (Satya). Question: Why is it said 'already rightly practicing'? Answer: Because 'one who has already practiced' has already cultivated the path, not because of others cultivating the path. This is called 'explaining already rightly practicing.' Question: How is this known? Answer: There is a Sutra (Buddha's scripture) as evidence. In the Sutra, there was an ascetic (Dhūta) Brahmin (Brahmin), who came to the World-Honored One (Bhagavan, Buddha) and spoke this verse: 'I observe the gods and humans in the world, the Brahmin's practice has no accumulation. I now pay homage to the great sage (Maharishi), please remove the thorns of my net of doubt.' Question: What did this Brahmin say? Answer: This Brahmin was lazy. After arriving at the World-Honored One, he thought, 'The Śrāmaṇa Gautama (Śrāmaṇa Gautama, Shakyamuni Buddha) is cultivating the path for my sake, so that the knots in my mind can be untied.' The World-Honored One spoke this verse for him: 'I cannot liberate you, Brahmin, and the rest of the world. If you know the supremely wonderful path, you can cross this stream of samsara.' Question: What did the Tathagata (Tathagata, Buddha) say? Answer: The World-Honored One said: 'Brahmin, it is not because others cultivate the path that your knots of affliction can be untied. If, Brahmin, because others cultivate the path, your knots could be untied, then when I was under the Bodhi tree, all beings should have had their knots untied. I have great compassion for all beings. But Brahmin, it is not because others cultivate the path that your knots can be untied. Brahmin, it is like taking medicine for one's own illness, not another's illness being cured. Thus, Brahmin, one has the illness of the knots of affliction, and takes the medicine of the Noble Path, not another's knots being cured. Just as Brahmin, one takes medicine and one's own illness is cured. Thus, Brahmin, one has the illness of the knots of affliction, and takes the medicine of the Noble Path, and one's own knots of affliction are cured.' Through this Sutra, it can be known that practicing the Four Noble Truths is done by oneself, not because of others' practice. Therefore, it is said 'already rightly practicing.' Or it is said, causing the incorrect to enter the correct, therefore it is said 'already rightly practicing.' 'Incorrect' refers to ordinary beings, 'correct' refers to the Noble Path. Causing the incorrect ordinary beings to enter the fruit of the correct path, therefore it is said 'already rightly practicing.' Or it is said, causing the correct to enter the correct, therefore it is said 'already rightly practicing.' 'Correct' refers to the Highest Mundane Dharma (Laukikāgradharma), 'correct' refers to the forbearance of the Dharma of Suffering (kṣānti). Now causing the correct Highest Mundane Dharma to enter the correct forbearance of the Dharma of Suffering, therefore it is said 'already rightly practicing.' Question: Why do the Noble Truths speak of 'already rightly practicing,' and not speak of realms (Dhātu), entrances (Āyatana), or aggregates (Skandha)? Answer: Because these Noble Truths are the teachings that only those of the highest capacity can accept, and are also the highest Dharma. Speaking of realms is for beginners, speaking of entrances is for...
為少習行。說陰者為己成行。此聖諦一向近法身。謂彼近見聖諦者。或曰。謂說聖諦取證得果。除結漏盡非界入陰。以是故聖諦說己正行非界入陰。問曰。四聖諦者。云何立四聖諦為種耶。為因果耶。為觀耶。若種者應有三。離苦無習離習無苦。是一諦盡二道三。若因果者應有五。如苦有因有果。是二諦道亦有因有果。是四諦盡諦五若觀者應有八。前觀欲界苦。后觀色無色界。前觀欲界行因。后觀色無色界。前觀欲界行盡。后觀色無色界。前觀欲界行道。后觀色無色界。作此論已。答曰。因果故便立四諦。問曰。若爾者應有五。如苦有因有果。彼一切苦習趣道。有習趣道貪習趣道輪轉生死習趣道。如是道有因有果。彼一切苦盡趣道。有盡趣道貪盡趣道輪轉生死盡趣道。云何因果故立四諦。答曰。因三事。有漏無漏故因果故誹謗信故。此四聖諦二種有漏無漏。有漏者有因有果。謂有漏因彼立一諦習諦是。謂有漏有果立二諦苦諦是。無漏種者亦有因有果。謂無漏有因有果者。立一諦道諦是。謂無漏有果無因者。立二諦盡諦是。問曰。謂無漏種有因有果。何以故立一諦非二。答曰。誹謗信故此苦有二種。謗無苦無習。如此中二種謗。應當發二種信。彼道謂有因有果。彼一切同一謗無有道。如同一謗如是應當發一信。是謂因三
【現代漢語翻譯】 現代漢語譯本：對於那些只稍微學習修行的人來說，如果有人說蘊（Skandha，構成個體的五種要素：色、受、想、行、識）就是已經成就的修行，這是不對的。四聖諦（Catvāri-āryasatyāni，佛教的基本教義：苦、集、滅、道）始終接近於法身（Dharmakāya，佛的法性之身）。那些接近見到聖諦的人，或者說，那些通過宣說聖諦而證得果位的人，已經除去了煩惱，斷盡了漏（Āsava，煩惱），超越了界（Dhātu，構成要素）、入（Āyatana，感覺器官及其對像）和蘊的範疇。因此，宣說聖諦是已經如實修行的體現，而不是界、入和蘊的範疇。 有人問：『四聖諦，如何被確立為種子、因果或觀想呢？』如果說是種子，那麼應該有三種：離開苦就沒有習（Samudaya，苦的根源），離開習就沒有苦。這樣，滅諦（Nirodha，苦的止息）是一，道諦（Mārga，達到滅苦的道路）是二，習諦是三。如果說是因果，那麼應該有五種：比如苦有因有果，這是兩個諦；道也有因有果，這是四個諦；滅諦是第五個。如果說是觀想，那麼應該有八種：先觀想欲界的苦，后觀想色界和無色界的苦；先觀想欲界的行因，后觀想色界和無色界的行因；先觀想欲界的行盡，后觀想色界和無色界的行盡；先觀想欲界的行道，后觀想色界和無色界的行道。』 在提出這些論點之後，回答說：『因為因果的關係，所以確立了四聖諦。』有人問：『如果這樣，那麼應該有五種。比如苦有因有果，一切苦都趨向于習和道，有趨向于貪愛的習，有趨向于輪迴生死的習。同樣，道也有因有果，一切苦的止息都趨向于道，有趨向于止息的道，有趨向于止息貪愛的道，有趨向于止息輪迴生死的道。』為什麼因為因果的關係而確立四聖諦呢？ 回答說：『因為三種原因：有漏（Sāsrava，與煩惱相關的）和無漏（Anāsrava，沒有煩惱的）的緣故，因果的緣故，誹謗和信仰的緣故。這四聖諦有兩種，有漏和無漏。有漏的有因有果，這確立了一個諦，即習諦。有漏的有果，這確立了第二個諦，即苦諦。無漏的種子也有因有果，無漏的有因有果，這確立了一個諦，即道諦。無漏的有果無因，這確立了第二個諦，即滅諦。』有人問：『既然無漏的種子有因有果，為什麼確立為一個諦而不是兩個？』 回答說：『因為誹謗和信仰的緣故。苦有兩種，誹謗說沒有苦，沒有習。像這樣，有兩種誹謗，就應當生起兩種信仰。道有因有果，他們都同樣誹謗說沒有道。像同一種誹謗一樣，就應當生起一種信仰。這就是因為三種原因。』
【English Translation】 English version: For those who only slightly practice, it is incorrect to say that the Skandhas (the five aggregates constituting an individual: form, feeling, perception, mental formations, and consciousness) are already accomplished practice. The Four Noble Truths (Catvāri-āryasatyāni, the fundamental teachings of Buddhism: suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering) are always close to the Dharmakāya (the body of the Dharma, the ultimate nature of the Buddha). Those who are close to seeing the Noble Truths, or those who attain the fruit by proclaiming the Noble Truths, have already removed afflictions, exhausted the outflows (Āsava, defilements), and transcended the categories of realms (Dhātu, elements), entrances (Āyatana, sense organs and their objects), and aggregates. Therefore, proclaiming the Noble Truths is a manifestation of practice that has been truly accomplished, rather than a category of realms, entrances, and aggregates. Someone asks: 'How are the Four Noble Truths established as seeds, cause and effect, or contemplation?' If they are seeds, then there should be three: without suffering, there is no origin (Samudaya, the cause of suffering); without origin, there is no suffering. Thus, the Truth of Cessation (Nirodha, the cessation of suffering) is one, the Truth of the Path (Mārga, the path to the cessation of suffering) is two, and the Truth of Origin is three. If they are cause and effect, then there should be five: for example, suffering has a cause and an effect, which are two truths; the path also has a cause and an effect, which are four truths; and the Truth of Cessation is the fifth. If they are contemplation, then there should be eight: first contemplate the suffering of the desire realm, then contemplate the suffering of the form and formless realms; first contemplate the causes of actions in the desire realm, then contemplate the causes of actions in the form and formless realms; first contemplate the cessation of actions in the desire realm, then contemplate the cessation of actions in the form and formless realms; first contemplate the path of actions in the desire realm, then contemplate the path of actions in the form and formless realms.' After presenting these arguments, the answer is: 'Because of the relationship of cause and effect, the Four Noble Truths are established.' Someone asks: 'If so, then there should be five. For example, suffering has a cause and an effect, and all suffering tends towards origin and the path, there is origin that tends towards craving, and there is origin that tends towards the cycle of birth and death. Similarly, the path also has a cause and an effect, and all cessation of suffering tends towards the path, there is a path that tends towards cessation, there is a path that tends towards the cessation of craving, and there is a path that tends towards the cessation of the cycle of birth and death.' Why are the Four Noble Truths established because of the relationship of cause and effect? The answer is: 'Because of three reasons: because of the defiled (Sāsrava, associated with afflictions) and undefiled (Anāsrava, without afflictions), because of cause and effect, and because of slander and faith. These Four Noble Truths are of two kinds, defiled and undefiled. The defiled have cause and effect, which establishes one truth, namely the Truth of Origin. The defiled have effect, which establishes the second truth, namely the Truth of Suffering. The undefiled seeds also have cause and effect, the undefiled have cause and effect, which establishes one truth, namely the Truth of the Path. The undefiled have effect without cause, which establishes the second truth, namely the Truth of Cessation.' Someone asks: 'Since the undefiled seeds have cause and effect, why establish one truth instead of two?' The answer is: 'Because of slander and faith. There are two kinds of suffering, slander says there is no suffering, no origin. Like this, there are two kinds of slander, so two kinds of faith should arise. The path has cause and effect, they all similarly slander that there is no path. Like the same kind of slander, one kind of faith should arise. This is because of three reasons.'
事有漏無漏故因果故誹謗信故立四聖諦。更有說者。亦因觀故立四聖諦。謂欲界苦及色無色界苦。彼一切同一觀逼迫一相故。謂欲界行因。及色無色界行因。彼一切同一觀本末一相故。謂欲界行盡。及色無色界行盡。彼一切同一觀一止相故。謂欲界行道。及色無色界行道。彼一切同一觀一出要相故。是謂同一觀故立四聖諦。問曰。云何四聖諦為善根聖耶。為無漏聖耶。為聖所成就耶。若善根聖是聖諦者。便有二諦善盡諦道諦。二諦三種善不善無記。苦諦習諦是。若無漏聖是聖諦者。便有二無漏盡諦道諦。二有漏苦諦習諦。若聖所成就是聖諦者。非聖亦成就。如所說。誰成就苦諦習諦。答曰。一切眾生。作此論已。答曰。聖所成就是故聖諦。問曰。如非聖亦成就。如所說。誰成就苦諦習諦。答曰。一切眾生。答曰。謂成就一切四聖諦。彼是聖。非聖者雖有成就。但不成就一切四聖諦。是故不說聖。問曰。彼聖亦不成就四聖諦。謂具縛入苦法忍中。答曰。少一時項于彼上生苦法智已。成就一切四聖諦。或曰。此是聖所諦聖所知聖所見聖所了聖所觀聖所覺。是故說聖諦。或曰。謂得聖戒是聖。彼聖有此諦。是故說聖諦。或曰。謂得聖財是聖。彼聖有此諦。是故說聖諦。或曰。謂聖得止觀是聖。彼聖有此諦。是故說聖諦。或曰
【現代漢語翻譯】 現代漢語譯本 因為事情有有漏和無漏的區分，以及因果關係、誹謗和信仰的區分，所以確立了四聖諦（Four Noble Truths）。還有一種說法，也是因為觀照的緣故而確立四聖諦。也就是說，欲界（Desire Realm）的苦和色界（Form Realm）、無色界（Formless Realm）的苦，它們全部以同一種觀照方式，視為逼迫的單一相狀。欲界的行因和色界、無色界的行因，它們全部以同一種觀照方式，視為本末的單一相狀。欲界的行盡和色界、無色界的行盡，它們全部以同一種觀照方式，視為單一止息的相狀。欲界的行道和色界、無色界的行道，它們全部以同一種觀照方式，視為單一出離要道的相狀。這就是因為同一種觀照的緣故而確立四聖諦。 有人問：四聖諦是屬於善根的聖諦嗎？還是屬於無漏的聖諦嗎？還是屬於聖者所成就的呢？如果善根的聖諦是聖諦，那麼就有兩個諦是善的，即盡諦（Cessation of Suffering）和道諦（Path to the Cessation of Suffering）。有兩個諦包含三種善、不善、無記的性質，即苦諦（Suffering）和習諦（Origin of Suffering）。如果無漏的聖諦是聖諦，那麼就有兩個是無漏的，即盡諦和道諦。有兩個是有漏的，即苦諦和習諦。如果是聖者所成就的就是聖諦，那麼非聖者也能成就。就像所說的，誰成就苦諦和習諦？回答是：一切眾生。 在提出這個論點之後，回答說：聖者所成就的，所以是聖諦。有人問：如果非聖者也能成就，就像所說的，誰成就苦諦和習諦？回答是：一切眾生。回答說：是指成就一切四聖諦的，那些是聖者。非聖者雖然也有成就，但是不能成就一切四聖諦，所以不能說是聖者。有人問：那些聖者也不能成就四聖諦，比如具縛（bound）者進入苦法忍（acceptance of suffering）中。回答說：只要在那個階段之後生起苦法智（wisdom of suffering），就能成就一切四聖諦。或者說，這是聖者所諦（realized）、聖者所知（known）、聖者所見（seen）、聖者所了（understood）、聖者所觀（contemplated）、聖者所覺（awakened to）的，所以說是聖諦。或者說，得到聖戒（noble precepts）的是聖者，那些聖者擁有這個諦，所以說是聖諦。或者說，得到聖財（noble wealth）的是聖者，那些聖者擁有這個諦，所以說是聖諦。或者說，聖者得到止觀（calm abiding and insight）是聖者，那些聖者擁有這個諦，所以說是聖諦。或者說
【English Translation】 English version Because things have distinctions of defiled (with outflows) and undefiled (without outflows), and because of cause and effect, slander and faith, the Four Noble Truths are established. Others say that the Four Noble Truths are also established because of contemplation. That is to say, the suffering of the Desire Realm (Kāmadhātu) and the suffering of the Form Realm (Rūpadhātu) and Formless Realm (Arūpadhātu), all of them are regarded as a single aspect of oppression with the same contemplation. The causes of action in the Desire Realm and the causes of action in the Form and Formless Realms, all of them are regarded as a single aspect of origin and end with the same contemplation. The cessation of action in the Desire Realm and the cessation of action in the Form and Formless Realms, all of them are regarded as a single aspect of cessation with the same contemplation. The path of action in the Desire Realm and the path of action in the Form and Formless Realms, all of them are regarded as a single aspect of the essential path to liberation with the same contemplation. This is why the Four Noble Truths are established because of the same contemplation. Someone asks: Are the Four Noble Truths the noble truths of wholesome roots, or the noble truths of the undefiled, or are they accomplished by the noble ones? If the noble truths of wholesome roots are the Noble Truths, then there are two truths that are wholesome: the Truth of Cessation (Nirodha Satya) and the Truth of the Path (Mārga Satya). There are two truths that contain three qualities of wholesome, unwholesome, and neutral: the Truth of Suffering (Dukkha Satya) and the Truth of the Origin of Suffering (Samudaya Satya). If the undefiled Noble Truths are the Noble Truths, then there are two that are undefiled: the Truth of Cessation and the Truth of the Path. There are two that are defiled: the Truth of Suffering and the Truth of the Origin of Suffering. If what is accomplished by the noble ones is the Noble Truth, then the non-noble ones can also accomplish it. As it is said, who accomplishes the Truth of Suffering and the Truth of the Origin of Suffering? The answer is: all sentient beings. After raising this point, the answer is: what is accomplished by the noble ones, therefore it is the Noble Truth. Someone asks: If the non-noble ones can also accomplish it, as it is said, who accomplishes the Truth of Suffering and the Truth of the Origin of Suffering? The answer is: all sentient beings. The answer is: it refers to those who accomplish all Four Noble Truths, those are the noble ones. Although the non-noble ones also have accomplishments, they cannot accomplish all Four Noble Truths, so they cannot be said to be noble ones. Someone asks: Those noble ones also cannot accomplish the Four Noble Truths, such as those who are bound (by afflictions) entering into the acceptance of suffering (Dukkha-dharma-kṣānti). The answer is: as long as the wisdom of suffering (Dukkha-dharma-jñāna) arises after that stage, they can accomplish all Four Noble Truths. Or it is said, this is what is realized (satya), known (jñāta), seen (dṛṣṭa), understood (abhisameta), contemplated (upaparīkṣita), awakened to (abhisambuddha) by the noble ones, therefore it is said to be the Noble Truth. Or it is said, those who obtain the noble precepts (ārya-śīla) are noble ones, those noble ones possess this truth, therefore it is said to be the Noble Truth. Or it is said, those who obtain the noble wealth (ārya-dhana) are noble ones, those noble ones possess this truth, therefore it is said to be the Noble Truth. Or it is said, the noble ones who obtain calm abiding and insight (śamatha-vipaśyanā) are noble ones, those noble ones possess this truth, therefore it is said to be the Noble Truth. Or it is said
。謂得聖印是聖。彼聖有此諦。是故說聖諦。尊者僧伽婆修說曰。彼時凡人共聖人諍。凡人說此是我。聖人說此非我。凡人說此是樂。聖人說此是苦。凡人慾令無因不正因。聖人慾令有因正因。彼共諍便至世尊所。到已如此義白世尊。世尊說。如聖所說。此是聖所諦聖所知聖所見聖所了聖所觀聖所覺。問曰。如汝說一切洹沙三耶三佛說聖諦。一切皆有諍耶。此者不論。如是好如前所說。聖所諦聖所知聖所見聖所了聖所觀聖所覺。是故說四聖諦。云何四。苦聖諦苦習聖諦苦盡聖諦苦盡道聖諦。苦聖諦云何。生苦老苦病苦死苦怨憎會苦愛別離苦所求不得苦。略言之五盛陰苦。彼生苦者。因一切苦故。老苦者少壯變故。病苦者境界斷故。死苦者大憂悲故。怨憎會苦者一切厭惡故。愛別離苦者所念相違故。所求不得苦者不從愿故。略言之五盛陰苦者眾苦依故。複次生苦者起苦故。老苦者容色敗故。病苦者一切不堪故。死苦者多煩惱熱故。怨憎會苦者見不善故。愛別離苦者善見相違故。所求不得苦者善望意斷故。略言之五盛陰苦者彼一切苦依。此轉非不依。是故說略言之五盛陰苦。問曰。如五盛陰亦廣苦。何以故世尊說略言之五盛陰苦。答曰。如是略亦苦廣亦苦。但多苦故。世尊說略言之五盛陰苦多苦患故。如彼賊帥屏處呵責眾
【現代漢語翻譯】 現代漢語譯本： 有人說，獲得聖印才是聖者。聖者具有這種真諦，所以稱為聖諦。尊者僧伽婆修說：『當時，凡人和聖人爭論。凡人說：『這是我（ātman）。』聖人說：『這不是我（anātman）。』凡人說：『這是樂（sukha）。』聖人說：『這是苦（duḥkha）。』凡人想要沒有原因或不正當的原因，聖人想要有原因和正當的原因。』他們爭論不休，便去見世尊（Śākyamuni Buddha）。到了之後，將這些道理告訴世尊。世尊說：『如聖者所說，這是聖者所證實的真諦，是聖者所知、所見、所了悟、所觀察、所覺悟的。』 有人問：『如您所說，一切洹沙（梵文不確定）三耶三佛（梵文不確定）都說聖諦，一切都有爭論嗎？』世尊說：『這個不討論。』這樣很好，如前面所說，是聖者所證實的真諦，是聖者所知、所見、所了悟、所觀察、所覺悟的。所以說四聖諦（catvāri āryasatyāni）。什麼是四聖諦呢？苦聖諦（duḥkhasatya）、苦集聖諦（duḥkhasamudayasatya）、苦滅聖諦（duḥkhanirodhasatya）、苦滅道聖諦（duḥkhanirodhagāminīpratipadāsatya）。 什麼是苦聖諦？生苦（jāti-duḥkha）、老苦（jarā-duḥkha）、病苦（vyādhi-duḥkha）、死苦（maraṇa-duḥkha）、怨憎會苦（apriyasaṃprayoga-duḥkha）、愛別離苦（priyaviprayoga-duḥkha）、所求不得苦（yadicchālabho-duḥkha）。簡而言之，五盛陰苦（pañcaskandha-duḥkha）。生苦，是因為一切苦的根源。老苦，是因為少壯的變遷。病苦，是因為境界的斷絕。死苦，是因為極大的憂悲。怨憎會苦，是因為一切厭惡的事物聚集。愛別離苦，是因為所愛念的事物分離。所求不得苦，是因為願望不能實現。簡而言之，五盛陰苦，是眾苦所依賴的。 再次解釋，生苦是開始的苦。老苦是容顏衰敗的苦。病苦是一切都無法承受的苦。死苦是充滿煩惱和熱惱的苦。怨憎會苦是見到不善之事的苦。愛別離苦是與美好的事物分離的苦。所求不得苦是美好的願望破滅的苦。簡而言之，五盛陰苦是一切苦的根源，這些苦都依賴於它。所以說簡而言之，五盛陰苦。 有人問：『既然五盛陰也包含廣大的苦，為什麼世尊只說簡而言之的五盛陰苦呢？』世尊回答說：『無論是簡略的還是廣大的，都是苦。但因為五盛陰包含更多的苦，所以世尊說簡而言之的五盛陰苦，因為它包含更多的苦患。』就像盜賊首領在隱蔽的地方呵斥眾人一樣。
【English Translation】 English version: Someone says that obtaining the holy seal is being holy. The holy one possesses this truth, therefore it is called the holy truth. Venerable Saṃgharakṣa said: 'At that time, ordinary people argued with holy people. Ordinary people said: 'This is self (ātman).' Holy people said: 'This is not self (anātman).' Ordinary people said: 'This is pleasure (sukha).' Holy people said: 'This is suffering (duḥkha).' Ordinary people want no cause or an improper cause, while holy people want a cause and a proper cause.' They argued and went to the World Honored One (Śākyamuni Buddha). After arriving, they told the World Honored One these principles. The World Honored One said: 'As the holy ones say, this is the truth confirmed by the holy ones, known, seen, understood, observed, and awakened by the holy ones.' Someone asked: 'As you say, all unclear Sanskrit Buddhas speak of the holy truths, is there argument in everything?' The World Honored One said: 'This is not discussed.' It is good like what was said before, it is the truth confirmed by the holy ones, known, seen, understood, observed, and awakened by the holy ones. Therefore, the Four Noble Truths (catvāri āryasatyāni) are spoken. What are the Four Noble Truths? The Truth of Suffering (duḥkhasatya), the Truth of the Origin of Suffering (duḥkhasamudayasatya), the Truth of the Cessation of Suffering (duḥkhanirodhasatya), the Truth of the Path to the Cessation of Suffering (duḥkhanirodhagāminīpratipadāsatya).' What is the Truth of Suffering? The suffering of birth (jāti-duḥkha), the suffering of aging (jarā-duḥkha), the suffering of sickness (vyādhi-duḥkha), the suffering of death (maraṇa-duḥkha), the suffering of association with what is disliked (apriyasaṃprayoga-duḥkha), the suffering of separation from what is loved (priyaviprayoga-duḥkha), the suffering of not obtaining what one desires (yadicchālabho-duḥkha). In brief, the suffering of the five aggregates (pañcaskandha-duḥkha). The suffering of birth is because it is the cause of all suffering. The suffering of aging is because of the change from youth. The suffering of sickness is because of the cessation of realms. The suffering of death is because of great sorrow. The suffering of association with what is disliked is because of the gathering of all detestable things. The suffering of separation from what is loved is because of the separation from what is cherished. The suffering of not obtaining what one desires is because desires are not fulfilled. In brief, the suffering of the five aggregates is what all suffering relies on. Again, the suffering of birth is the suffering of beginning. The suffering of aging is the suffering of decaying appearance. The suffering of sickness is the suffering of being unable to bear anything. The suffering of death is the suffering of much vexation and heat. The suffering of association with what is disliked is the suffering of seeing unwholesome things. The suffering of separation from what is loved is the suffering of separation from good things. The suffering of not obtaining what one desires is the suffering of the breaking of good hopes. In brief, the suffering of the five aggregates is the source of all suffering, and all these sufferings rely on it. Therefore, it is said in brief, the suffering of the five aggregates. Someone asked: 'Since the five aggregates also contain vast suffering, why does the World Honored One only speak of the suffering of the five aggregates in brief?' The World Honored One replied: 'Whether brief or vast, it is suffering. But because the five aggregates contain more suffering, the World Honored One speaks of the suffering of the five aggregates in brief, because it contains more suffering and affliction.' It is like a bandit leader scolding the crowd in a hidden place.
中亦呵責。用多過故。如是五盛陰略亦苦廣亦苦。但世尊說略言之五盛陰苦多苦患故。問曰。陰中有樂耶無樂耶。若陰中有樂者。何以故世尊說苦諦無說樂諦。若陰中無樂者。摩訶男契經云何通。彼所說摩訶男若色一向是苦者非樂。樂喜長養離樂。摩訶男。非是因眾生著色。此眾生不應著色摩訶男。若痛想行識一向是苦者非樂。樂喜長養離樂。摩訶男。非是因眾生著識。此眾生不應著識。摩訶男。如色非一向苦樂樂喜長養不離樂。摩訶男。是因眾生著色。以是故眾生著色。摩訶男。如痛想行識非一向苦樂是樂樂喜長養不離樂。摩訶男。是因眾生著識。以是故眾生著識。複次說三痛。樂痛苦痛不苦不樂痛。苦陰中無樂者。此二經云何通。作此論已有一說者。陰中有樂。問曰。若陰中有樂者。摩訶男契經善得通。此經云何通。何以故說苦諦不說樂諦。答曰。雖陰中有樂但少。以少故立苦分中。猶如毒瓶一渧蜜墮中不因一渧蜜故毒瓶。得名蜜瓶。但毒多故名為毒瓶非蜜瓶。如是雖陰中有樂但少。以少故立苦分中。更有說者。陰中無樂。問曰。若陰中無樂者。此經若為通。以是故說苦諦不說樂諦。摩訶男契經云何通。答曰。此說是俗數亦說聖數。如俗數者陰中可有樂。如彼行疲小息便言樂。寒小得熱便言樂。熱得少涼便言樂。
【現代漢語翻譯】 現代漢語譯本
中間也會加以呵責，因為使用過度。像這樣，五盛陰（蘊）概括來說是苦，詳細來說也是苦。但世尊只是簡略地說五盛陰是苦，多是痛苦和禍患的緣故。有人問：『五陰之中有快樂嗎？還是沒有快樂呢？如果五陰中有快樂，為什麼世尊只說苦諦，而不說樂諦呢？如果五陰中沒有快樂，那麼《摩訶男契經》又該如何解釋呢？』其中說到，『摩訶男（人名），如果色（物質）完全是苦而不是樂，快樂和喜悅增長並遠離快樂，摩訶男，就不會因為眾生執著於色，這些眾生就不應該執著於色。摩訶男，如果受、想、行、識（精神現象）完全是苦而不是樂，快樂和喜悅增長並遠離快樂，摩訶男，就不會因為眾生執著于識，這些眾生就不應該執著于識。摩訶男，如果色不是完全的苦，樂是快樂和喜悅增長而不遠離快樂，摩訶男，就是因為眾生執著於色，因此眾生執著於色。摩訶男，如果受、想、行、識不是完全的苦，樂是快樂和喜悅增長而不遠離快樂，摩訶男，就是因為眾生執著于識，因此眾生執著于識。』
又說到三種感受：樂受、苦受、不苦不樂受。如果苦陰（苦蘊）中沒有快樂，這兩部經又該如何解釋呢？對此，有一種說法認為，五陰中是有快樂的。有人問：『如果五陰中有快樂，《摩訶男契經》可以很好地解釋，但這部經又該如何解釋呢？為什麼只說苦諦而不說樂諦呢？』回答說：『雖然五陰中有快樂，但快樂很少，因為少，所以歸入苦的範疇中。就像裝滿毒藥的瓶子里掉進一滴蜂蜜，不能因為這一滴蜂蜜，就將毒藥瓶稱為蜜瓶。而是因為毒藥多，所以稱為毒藥瓶而不是蜜瓶。像這樣，雖然五陰中有快樂，但快樂很少，因為少，所以歸入苦的範疇中。』
還有一種說法認為，五陰中沒有快樂。有人問：『如果五陰中沒有快樂，這部經又該如何解釋呢？因此才說苦諦而不說樂諦。《摩訶男契經》又該如何解釋呢？』回答說：『這裡說的是世俗的計數，也說是聖者的計數。如世俗的計數，五陰中可能有快樂。比如行走疲勞時稍微休息一下就說快樂，寒冷時稍微得到溫暖就說快樂，炎熱時得到少許涼爽就說快樂。
【English Translation】 English version
In the middle, there is also rebuke, because of excessive use. Thus, the five Skandhas (five aggregates) in brief are suffering, and in detail are also suffering. But the World Honored One (世尊) briefly said that the five Skandhas are suffering, mostly because of pain and affliction. Someone asked: 'Is there pleasure in the Skandhas, or is there no pleasure? If there is pleasure in the Skandhas, why did the World Honored One only speak of the Truth of Suffering (苦諦) and not the Truth of Pleasure (樂諦)? If there is no pleasure in the Skandhas, how should the Mahānāma Sutta (摩訶男契經) be explained?' It says, 'Mahānāma (摩訶男, a person's name), if form (色, material form) were entirely suffering and not pleasure, and pleasure and joy increased and departed from pleasure, Mahānāma, it would not be because beings are attached to form that these beings should not be attached to form. Mahānāma, if sensation, perception, volition, and consciousness (受、想、行、識, mental phenomena) were entirely suffering and not pleasure, and pleasure and joy increased and departed from pleasure, Mahānāma, it would not be because beings are attached to consciousness that these beings should not be attached to consciousness. Mahānāma, if form were not entirely suffering, and pleasure were pleasure and joy increased and did not depart from pleasure, Mahānāma, it is because beings are attached to form that beings are attached to form. Mahānāma, if sensation, perception, volition, and consciousness were not entirely suffering, and pleasure were pleasure and joy increased and did not depart from pleasure, Mahānāma, it is because beings are attached to consciousness that beings are attached to consciousness.'
It also speaks of three kinds of feeling: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. If there is no pleasure in the suffering Skandha (苦陰, aggregate of suffering), how should these two sutras be explained? To this, one view holds that there is pleasure in the five Skandhas. Someone asked: 'If there is pleasure in the five Skandhas, the Mahānāma Sutta can be well explained, but how should this sutra be explained? Why only speak of the Truth of Suffering and not the Truth of Pleasure?' The answer is: 'Although there is pleasure in the five Skandhas, it is little. Because it is little, it is placed in the category of suffering. Just as if a drop of honey falls into a bottle full of poison, the bottle of poison cannot be called a honey bottle because of this one drop of honey. But because there is much poison, it is called a poison bottle and not a honey bottle. Thus, although there is pleasure in the five Skandhas, it is little. Because it is little, it is placed in the category of suffering.'
Another view holds that there is no pleasure in the five Skandhas. Someone asked: 'If there is no pleasure in the five Skandhas, how should this sutra be explained? Therefore, the Truth of Suffering is spoken of and not the Truth of Pleasure. How should the Mahānāma Sutta be explained?' The answer is: 'Here, it speaks of worldly reckoning, and it also speaks of the reckoning of the saints. As in worldly reckoning, there may be pleasure in the five Skandhas. For example, when one is tired from walking, a little rest is said to be pleasure; when one is cold, a little warmth is said to be pleasure; when one is hot, a little coolness is said to be pleasure.'
饑少得食便言。樂渴少得飲便言樂。如聖數者如是陰中無樂。如聖觀地獄中。界入陰熾然。至第一有亦爾。如是俗數陰中有樂。聖數陰中無樂。云何苦習愛習聖諦。謂此愛當來有喜欲俱愛樂彼有。問曰。如阿毗曇所說。習諦云何有漏緣。何以故佛世尊一切有漏種獨當來有愛立習諦耶。答曰。此愛施設習時攝受種。是故佛一切有漏種。一當來有愛立習諦。如思施設行時攝受種。是故佛一切相應不相應行陰中。一思立行陰。如是此愛施設習時攝受種。是故佛一切有漏種。一當來有愛立習諦。或曰。謂愛過去當來現在苦說根本。如所說。此愛過去當來現在苦因根。將本作緣有習等起。或曰。謂愛數數轉苦時增上主。如所說偈。
如樹根不拔 斷截還復生 不拔愛根本 數數還受苦
謂愛數數轉苦增上主以故爾。或曰。謂說愛如母。如所說偈。
愛中生士夫 彼心馳趣向 眾生入生死 受苦甚恐怖
謂愛說如母以故爾。或曰。謂愛男種女種生長養。謂此眾生趣向東西南北。以供養父母及妻子奴婢。一切皆由愛故。如此鳥從一山谷殺蟲還以養子。一切皆由愛故。謂愛男種女種生長養以故爾。或曰。謂愛眾生數非眾生數生長養。謂此眾生畜象馬駝牛驢騾豬羊奴婢。金銀琉璃車𤦲馬瑙珊瑚虎珀。謂
【現代漢語翻譯】 現代漢語譯本：如果一個人飢餓時稍微得到一點食物，就說這是快樂；乾渴時稍微得到一點飲料，就說這是快樂。但在聖人的境界看來，在五陰（蘊）中沒有真正的快樂。聖人觀察地獄，看到的是界、入、陰熾盛燃燒，乃至達到第一有（最高禪定境界）也是如此。因此，在世俗的觀念中，五陰（蘊）中存在快樂，但在聖人的觀念中，五陰（蘊）中沒有快樂。什麼是苦習愛習聖諦呢？就是指這種愛與未來的喜樂和慾望相關聯，人們喜愛並執著于這種存在。有人問：正如《阿毗曇》（Abhidhamma，佛教論藏）所說，習諦（Samudaya Satya，集諦）如何與有漏法（sa-āsrava，指與煩惱相關的法）相關聯呢？為什麼佛世尊只將一切有漏之法的根源——對未來的存在的愛——立為習諦呢？回答是：當施設習諦時，它涵蓋了所有有漏之法的根源。因此，佛將一切有漏之法的根源——對未來的存在的愛——立為習諦。正如施設行時，它涵蓋了所有行為的根源。因此，佛將一切相應和不相應的行蘊（saṃskāra-skandha）中的思（cetanā，意志）立為行蘊。同樣，當施設習諦時，它涵蓋了所有有漏之法的根源。因此，佛將一切有漏之法的根源——對未來的存在的愛——立為習諦。或者說，愛被認為是過去、未來和現在痛苦的根本。正如所說：『這種愛是過去、未來和現在痛苦的因和根，它將（眾生）帶到輪迴中，作為緣起，導致習氣的生起。』或者說，愛是不斷地使痛苦增長的主要原因。正如偈頌所說： 『如樹根不拔，斷截還復生；不拔愛根本，數數還受苦。』 意思是說，愛是不斷地使痛苦增長的主要原因。或者說，愛被比作母親。正如偈頌所說： 『愛中生士夫，彼心馳趣向；眾生入生死，受苦甚恐怖。』 意思是說，愛被比作母親。或者說，愛使男人和女人繁衍和成長。眾生爲了供養父母、妻子、奴婢，奔波于東西南北，這一切都是因為愛。就像鳥兒從山谷中捕殺昆蟲回來餵養幼鳥一樣，一切都是因為愛。意思是說，愛使男人和女人繁衍和成長。或者說，愛使眾生和非眾生的事物生長和繁榮。眾生畜養象、馬、駱駝、牛、驢、騾、豬、羊、奴婢，以及金、銀、琉璃、車磲、瑪瑙、珊瑚、琥珀等，都是因為愛。
【English Translation】 English version: If one, being hungry, obtains a little food, he says it is pleasure; if thirsty, obtains a little drink, he says it is pleasure. But as seen by the noble ones, there is no pleasure in the skandhas (aggregates). The noble ones observe hell, seeing the realms, entrances, and skandhas burning intensely, even up to the First Existence (highest state of meditative absorption). Thus, in the worldly view, there is pleasure in the skandhas, but in the noble view, there is no pleasure in the skandhas. What is the Noble Truth of the Origin of Suffering and the Origin of Attachment? It refers to this attachment that is associated with future joy, desire, and delight, and people cherish and cling to this existence. Someone asks: As stated in the Abhidhamma (Buddhist philosophical treatises), how is the Samudaya Satya (Truth of the Origin of Suffering) related to the defiled dharmas (sa-āsrava, dharmas associated with afflictions)? Why did the Buddha, the World-Honored One, establish only the root of all defiled dharmas—attachment to future existence—as the Samudaya Satya? The answer is: When the Samudaya is established, it encompasses the root of all defiled dharmas. Therefore, the Buddha established the root of all defiled dharmas—attachment to future existence—as the Samudaya Satya. Just as when action is established, it encompasses the root of all actions. Therefore, the Buddha established thought (cetanā, volition) in all associated and unassociated formations (saṃskāra-skandha) as the formation aggregate. Similarly, when the Samudaya is established, it encompasses the root of all defiled dharmas. Therefore, the Buddha established the root of all defiled dharmas—attachment to future existence—as the Samudaya Satya. Or it is said that attachment is considered the root of past, future, and present suffering. As it is said: 'This attachment is the cause and root of past, future, and present suffering; it leads (beings) into samsara (cycle of rebirth), serving as a condition, causing the arising of habits.' Or it is said that attachment is the primary cause that constantly increases suffering. As the verse says: 'Like a tree whose root is not pulled out, it will grow again even if cut down; if the root of attachment is not pulled out, one will repeatedly experience suffering.' It means that attachment is the primary cause that constantly increases suffering. Or it is said that attachment is likened to a mother. As the verse says: 'From attachment, a person is born; his mind rushes towards it; beings enter birth and death, experiencing suffering and terror.' It means that attachment is likened to a mother. Or it is said that attachment causes men and women to procreate and grow. Beings strive in the east, west, south, and north to provide for their parents, wives, servants, all because of attachment. Just as a bird kills insects from a valley and returns to feed its young, all because of attachment. It means that attachment causes men and women to procreate and grow. Or it is said that attachment causes sentient and non-sentient things to grow and prosper. Beings raise elephants, horses, camels, cows, donkeys, mules, pigs, sheep, servants, as well as gold, silver, lapis lazuli, conch shells, agate, coral, amber, all because of attachment.
愛眾生數非眾生數生長養以故爾。或曰。謂愛數數微細行。如削(音笑)刀削物不覺。如是此愛數數微細行。行時不可覺以故爾。或曰。謂愛無厭足。如人飲鹹水飲已增渴。如是眾生未除欲。若得境界已增益其愛。謂愛無厭足以故爾。或曰。謂難捨不可除。如人為二羅剎所持。一為母形。二為己形。謂己形者彼易防護。謂母形者不可防護。如是眾生未除欲者。多為二結所持。愛及瞋恚。恚者如己形此易防護。愛者如母形不可防護。謂愛難捨不可除以故爾。或曰。謂愛說如羅剎。如羅剎見商人船壞而往問訊。善來諸賢。善來大仙人。此間園觀快樂無極。宮舍可樂此多諸珍寶。種種具足盡持相與。可共我等娛樂此間。如彼各隨所欲然後斷其命根而食之。食彼人時若有餘殘發毛爪齒。盡取食之無有遺余。食彼人時血渧墮地。以指爪摑而食之。如是此愛因時和顏悅色。果時便異斷慧命根。墮地獄中極受惡苦。謂愛說如羅剎以故爾。或曰。謂愛潤漬相著。此愛潤漬著眾生不至涅槃。如蠅膠著蜜瓶。及濕牛皮力不能飛。如是此眾生愛所潤漬著無力至涅槃以故爾。或曰。謂此愛起生死蠱道。如有水處彼能起蠱道。如是愛起生死蠱道。以故爾。或曰。謂愛性壞散。有為能合會。如以水合會性散壞沙如是此愛性壞散。有為能合會以故爾。
或曰。謂愛潤漬一切生死不萎干。如水潤漬一切藥草樹木不萎干。如是愛潤漬一切生死不萎干。以故爾。或曰。謂愛潤漬識種子生有萌芽。如水漬種子萌芽得生。如是愛潤漬識種子生有萌芽以故爾。或曰。謂愛若意中著。彼余結皆著。如衣有膩塵垢染著。如是此愛謂意中著。彼余結皆著以故爾。或曰。謂愛若意中樂。彼余結皆樂。如有水處蝦蟆魚樂中。如是謂愛若意中樂。彼余結皆樂以故爾。或曰。謂愛受三有種名。彼初者名為愛種。廣者名為受種。已滅者名為無明種。謂愛受三有種名以故爾。或曰。謂愛說如羅網說水說灑。如所說比丘。我當爲說愛羅網水灑。謂此眾生所纏裹陰蓋覆弊以故爾。或曰。謂說不可計如所說偈。
本有斯一愛 此愛便有二 愛為連鉤鎖 彼愛不可計
謂說愛不可計以故爾。或曰。謂愛說廣如所說偈。問曰。
廣無過於地 深無能逾海 高無出須彌 力無勝那延
佛答偈曰。
廣無過於愛 腹為難可滿 憍慢最增上 大士無勝佛
或曰。謂愛染污一切正受增上主。如阿毗曇所說。味相應初禪。當言入味耶。當言起味耶。答曰。若味是入已味是起。味相應乃至有想無想處。當言入味耶。當言起味耶答曰。若味是入已味是起。謂愛染污一切正
【現代漢語翻譯】 現代漢語譯本： 有人說：『愛能滋潤一切生死，使其不枯萎。就像水滋潤一切藥草樹木，使其不枯萎一樣。』因此，愛能滋潤一切生死，使其不枯萎。有人說：『愛能滋潤識（consciousness）的種子，使其生出存在的萌芽。就像水滋潤種子，使其萌芽得以生長一樣。』因此，愛能滋潤識的種子，使其生出存在的萌芽。有人說：『如果愛在心中執著，那麼其餘的煩惱結也會隨之執著。就像衣服沾染了油膩塵垢一樣。』因此，這種愛如果在心中執著，那麼其餘的煩惱結也會隨之執著。有人說：『如果愛在心中感到快樂，那麼其餘的煩惱結也會隨之感到快樂。就像有水的地方，蝦蟆和魚在其中感到快樂一樣。』因此，如果愛在心中感到快樂，那麼其餘的煩惱結也會隨之感到快樂。有人說：『愛、受（feeling）、有（existence）這三者被稱為種子。最初的被稱為愛種，擴充套件的被稱為受種，已經滅盡的被稱為無明（ignorance）種。』因此，愛、受、有這三者被稱為種子。有人說：『愛被說成如同羅網、水、灑水一樣。』就像佛陀所說：『比丘們，我將為你們講述愛的羅網、水和灑水。』這是指眾生被愛所纏繞，被陰（skandhas）所覆蓋和遮蔽。有人說：『愛是不可計量的。』就像偈頌所說： 『最初只有一種愛， 這種愛便生出兩種。 愛是連線的鉤鎖， 那種愛是不可計量的。』 因此，愛是不可計量的。有人說：『愛被說成是廣大的。』就像偈頌所說。有人問： 『廣闊沒有超過大地， 深邃沒有超過海洋， 高聳沒有超過須彌山（Mount Sumeru）， 力量沒有勝過那羅延（Narayana）。』 佛陀回答偈頌說： 『廣闊沒有超過愛， 腹部難以填滿， 驕慢最為增長， 大士沒有勝過佛陀。』 有人說：『愛染污了一切正受（right perception），是增上主。』就像阿毗曇（Abhidhamma）所說：『與味（taste）相應的初禪（first dhyana），應當說是進入味，還是說是生起味呢？』回答說：『如果味是進入，那麼味就是生起。』與味相應的乃至有想無想處（neither perception nor non-perception），應當說是進入味，還是說是生起味呢？回答說：『如果味是進入，那麼味就是生起。』因此，愛染污了一切正受。
【English Translation】 English version: Someone said: 'Love moistens all of samsara (cycle of birth and death), preventing it from withering. Just as water moistens all herbs and trees, preventing them from withering.' Therefore, love moistens all of samsara, preventing it from withering. Someone said: 'Love moistens the seed of consciousness (vijnana), causing the sprout of existence to grow. Just as water moistens a seed, allowing the sprout to grow.' Therefore, love moistens the seed of consciousness, causing the sprout of existence to grow. Someone said: 'If love is attached to the mind, then the remaining fetters (kleshas) will also be attached. Just as clothes are stained by greasy dirt.' Therefore, if this love is attached to the mind, then the remaining fetters will also be attached. Someone said: 'If love feels pleasure in the mind, then the remaining fetters will also feel pleasure. Just as frogs and fish feel pleasure in a place with water.' Therefore, if love feels pleasure in the mind, then the remaining fetters will also feel pleasure. Someone said: 'Love, feeling (vedana), and existence (bhava) are called seeds. The first is called the seed of love, the expanding one is called the seed of feeling, and the extinguished one is called the seed of ignorance (avidya).' Therefore, love, feeling, and existence are called seeds. Someone said: 'Love is described as a net, water, and sprinkling.' Just as the Buddha said: 'Bhikkhus (monks), I will tell you about the net, water, and sprinkling of love.' This refers to beings being entangled by love, covered and obscured by the skandhas (aggregates). Someone said: 'Love is immeasurable.' Just as the verse says: 'Originally there was only one love, This love then produces two. Love is a connecting hook and chain, That love is immeasurable.' Therefore, love is immeasurable. Someone said: 'Love is described as vast.' Just as the verse says. Someone asked: 'Vastness is not greater than the earth, Depth is not greater than the ocean, Height is not greater than Mount Sumeru (Mount Meru), Strength is not greater than Narayana (Vishnu).' The Buddha answered in verse: 'Vastness is not greater than love, The belly is difficult to fill, Arrogance is the most increasing, A great being is not greater than the Buddha.' Someone said: 'Love contaminates all right perception (samyag-drishti), and is the supreme master.' Just as the Abhidhamma (Buddhist philosophical texts) says: 'The first dhyana (first meditation) corresponding to taste (rasa), should it be said to be entering taste, or should it be said to be arising taste?' The answer is: 'If taste is entering, then taste is arising.' The state of neither perception nor non-perception (naivasamjnanasamjnayatana) corresponding to taste, should it be said to be entering taste, or should it be said to be arising taste?' The answer is: 'If taste is entering, then taste is arising.' Therefore, love contaminates all right perception.
受增上主以故爾。或曰。謂依愛于母胎有所依。因父母不凈便有精以故爾。或曰。謂愛持去狂愚如羅剎女。如所說。伽彌尼持去者是愛。以故爾。或曰。謂愛當來有依欲令得當來身樂欲。樂欲已愿求。愿求已便轉成。以故爾。或曰。謂愛界斷地斷種斷根斷。以故爾。或曰。謂愛盛一切結以故爾。或曰。謂愛為首說十法。如所說阿難。因愛求因求利因利計。挍因計挍欲因欲著因著慳不捨因慳不捨家因家守。因守故阿難便知。便知有刀杖。因有刀杖便斗諍。諛諂欺誑妾言意中便生無量不善法。以是故佛契經。一切有漏種獨一當來有愛立習諦。愛盡苦盡聖諦云何。謂此愛當來有喜欲俱無餘斷舍吐盡無慾滅止沒。問曰。如此亦習盡何以故世尊說苦盡不說習盡。答曰。應說如說苦盡習盡亦爾。若未說者是世尊有餘言。此現義義門義略義度當知義。或曰。為教化者。令彼欲故。如佛說苦盡。如是受化者聞已欲得盡。彼作是念。彼盡極妙。謂離此弊惡苦。以是故佛契經說苦盡不說習盡。苦盡道聖諦云何。謂八聖道。是正見正志正語正業正命正方便正念正定。問曰。如此習盡道。何以故說苦盡道不說習盡道。答曰。應說如說苦盡道。說習盡道亦爾。若未說者。是世尊有餘言。此現義義門義略義度當知義。或曰。彼習此中已說。謂離習無
有苦。離苦無有習。已說苦盡道。當知已說習盡道。或曰。為教化者令彼欲故。如佛說苦盡道。如是受化者聞已欲得道。彼作是念。彼道極妙。謂能斷此弊惡苦以故爾。或曰。不受苦時現道功故。彼道問其義。能令因不作因耶。能令果非果耶道義。答曰。我不能令因不作因。不能令果非果。但所因及緣生苦者。彼緣彼因要當壞。彼更不復受苦。更不復與苦相續。更不復與苦作因。是謂不受苦現道功故。以故爾。或曰。斷誹謗故說苦盡道。謂七歲八歲得阿羅漢果。于彼上或百歲在生死中多受苦。世間者誹謗彼道。何所能而令彼受爾所苦。世尊說謂道所應為已為斷當來苦。壽盡已更不復受苦。更不復連續苦。更不復與苦作因。是謂斷誹謗故佛契經說苦盡道非說習盡道。如世尊契經說。謂無量種諸善法和合。彼一切盡攝入四聖諦。四聖諦者于彼說第一。謂攝故。諸野眾生足一切盡攝入象足中。像足者于彼說第一。謂廣大故。是故諸無量種善法和合。彼一切盡攝入四聖諦。四聖諦者于彼中說第一。謂攝故。問曰。設使有三聖諦有為和合。彼盡諦無為云何和合。答曰。假使不和合。但攝故名為和合。或曰。此說得故。雖彼盡諦不和合。但彼得是和合。是謂得和合故說。或曰。和合說二有和合起和合。此三諦二和合。有和合起和合
【現代漢語翻譯】 現代漢語譯本 有苦（duhkha，痛苦）。離苦沒有產生痛苦的原因。已經說了滅苦之道。應當知道已經說了滅除痛苦原因之道。或者說，爲了教化眾生使他們生起希求之心，就像佛陀宣說滅苦之道一樣。這樣，接受教化的人聽了之後，就希望得到道。他們這樣想，這個道極其美妙，因為它能夠斷除這些弊病和惡劣的痛苦。或者說，在不受苦的時候，顯現道的功用。這個道詢問它的意義，能夠使因不成為因嗎？能夠使果不是果嗎？道的意義是，我不能使因不成為因，不能使果不是果。但是，由因和緣所生的苦，那些緣和那些因一定要被破壞。他們不再承受痛苦，不再與痛苦相續，不再與痛苦作為原因。這就是不受苦時顯現道的功用。因此是這樣。或者說，爲了斷除誹謗，宣說滅苦之道。例如，七歲或八歲證得阿羅漢果（arhat，已斷除所有煩惱，達到涅槃的聖人），在他們之上，或者一百歲還在生死輪迴中遭受許多痛苦。世間的人誹謗這個道，它有什麼能力而讓他們遭受那麼多的痛苦？世尊說，道所應當做的已經做了，斷除了將來的痛苦。壽命終結后，不再承受痛苦，不再連續承受痛苦，不再與痛苦作為原因。這就是爲了斷除誹謗，佛陀的契經（sutra，佛經）宣說滅苦之道，而不是宣說滅除痛苦原因之道。就像世尊的契經所說，無數種善法和合在一起，它們全部都被攝入四聖諦（four noble truths，佛教的基本教義）。四聖諦在其中被稱為第一，因為它們能總攝一切。就像所有野獸的足跡都被攝入象足中，像足在其中被稱為第一，因為它廣大。所以，無數種善法和合在一起，它們全部都被攝入四聖諦。四聖諦在其中被稱為第一，因為它們能總攝一切。問：假設有三個聖諦是有為法（conditioned phenomena，由因緣和合而成的現象）的和合，那麼盡諦（cessation truth，涅槃）是無為法（unconditioned phenomena，不依賴因緣而存在的現象），如何和合呢？答：即使不和合，但因為能總攝，所以稱為和合。或者說，這是因為證得的緣故。雖然那個盡諦不和合，但是證得它是和合的。這就是因為證得和合的緣故而這樣說。或者說，和合分為二種：有和合、生起和合。這三個諦是二種和合：有和合、生起和合。
【English Translation】 English version There is suffering (duhkha). There is no origin of suffering apart from suffering itself. The path to the cessation of suffering has already been spoken. It should be known that the path to the cessation of the origin of suffering has already been spoken. Or it is said, it is to teach beings so that they may generate desire, just as the Buddha speaks of the path to the cessation of suffering. Thus, those who are taught, upon hearing this, desire to attain the path. They think, 'This path is extremely wonderful, because it can cut off these defects and evil sufferings.' Or it is said, it is to manifest the function of the path when not experiencing suffering. This path asks its meaning, 'Can it make a cause not be a cause? Can it make a result not be a result?' The meaning of the path is, 'I cannot make a cause not be a cause, nor can I make a result not be a result. But the suffering that arises from causes and conditions, those conditions and those causes must be destroyed. They will no longer experience suffering, no longer continue with suffering, and no longer make suffering a cause.' This is said to be the function of the path manifested when not experiencing suffering. Therefore, it is so. Or it is said, it is to speak of the path to the cessation of suffering in order to cut off slander. For example, one who attains the fruit of Arhat (arhat, a perfected being who has eliminated all defilements and attained nirvana) at the age of seven or eight, and above them, or one hundred years still suffering much in the cycle of birth and death. Worldly people slander this path, 'What ability does it have that makes them suffer so much?' The World Honored One said, 'What the path should do has already been done, cutting off future suffering. When life ends, they will no longer experience suffering, no longer continuously experience suffering, and no longer make suffering a cause.' This is to cut off slander, the Buddha's sutra (sutra, Buddhist scripture) speaks of the path to the cessation of suffering, not the path to the cessation of the origin of suffering. Just as the World Honored One's sutra says, countless kinds of good dharmas (dharmas, teachings or phenomena) are combined, and all of them are completely included in the Four Noble Truths (four noble truths, the basic teachings of Buddhism). The Four Noble Truths are called the first among them, because they can encompass everything. Just as the footprints of all wild animals are completely included in the elephant's footprint, the elephant's footprint is called the first among them, because it is vast. Therefore, countless kinds of good dharmas are combined, and all of them are completely included in the Four Noble Truths. The Four Noble Truths are called the first among them, because they can encompass everything. Question: Suppose there are three Noble Truths that are conditioned phenomena (conditioned phenomena, phenomena that arise from causes and conditions) combined, then how can the Cessation Truth (cessation truth, nirvana), which is an unconditioned phenomenon (unconditioned phenomena, phenomena that do not depend on causes and conditions), be combined? Answer: Even if they are not combined, they are called combined because they can encompass everything. Or it is said, this is because of attainment. Although that Cessation Truth is not combined, attaining it is combined. This is said because of attaining combination. Or it is said, combination is divided into two types: existing combination and arising combination. These three Truths are two types of combination: existing combination and arising combination.
。彼盡諦起和合。但有和合。是謂有和合。故如世尊契經說。慧根當何所觀。四聖諦是。問曰。為攝故說。為緣故說。若攝故說者。不應慧根攝四聖諦。亦非四聖諦攝慧根。若緣故說者。是一切法緣。作此論已。答曰。非攝故說。亦非緣故說。問曰。若不爾者此云何。答曰。因事故。此慧根事。得四聖諦增上主。是故世尊說。慧根何所觀四聖諦是。如信根事得四不壞信增上主。是故世尊說。信根何所觀。四不壞信是。精進根事於四意斷增上主。是故世尊說。精進根何所觀。四意斷是。念根事於四意止增上主。是故世尊說。念根何所觀。四意止是。定根事於四禪增上主。是故世尊說。定根何所觀。四禪是。如是此慧根於四聖諦增上主事。是世尊說。慧根何所觀。四聖諦是。云何四。謂苦聖諦習盡道聖諦。問曰。如前因後果。何以故世尊前說苦后說習。答曰。此苦粗是故以前說。習細是故后說。如人前學射箕泥團草朿。然後能射著毛不僻錯。如是此苦粗彼學已然後觀習細。問曰。如前修道然後盡作證。何以故。世尊前說盡作證后說修道。答曰。謂觀盡觀道隨順。問曰。云何觀盡觀道隨順。答曰。彼行者前盡作證已。然後求道。當以何道得至涅槃。如人慾進路時。問他人士當示我道。彼還問欲至何所。曰我欲至某城。彼曰。
【現代漢語翻譯】 現代漢語譯本： 彼等究竟是因緣和合而生起。只有因緣和合，才可稱之為『有和合』。因此，正如世尊在契經中所說：『慧根（Prajna-indriya，智慧之根）應當觀什麼？』答：『四聖諦（catvāri āryasatyāni，苦、集、滅、道）是。』 問：這是爲了包含（攝）而說，還是爲了緣起（緣）而說？如果是爲了包含而說，那麼慧根不應包含四聖諦，四聖諦也不應包含慧根。如果是爲了緣起而說，那麼一切法都是緣。作此論述后，回答說：不是爲了包含而說，也不是爲了緣起而說。 問：如果不是這樣，那又是什麼原因呢？答：因為因緣事故。此慧根之事，得到四聖諦的增上主導。所以世尊說：『慧根觀什麼？四聖諦是。』如同信根（Śraddhendriya，信仰之根）之事得到四不壞信（catvāri avaityaprasādāni，對於佛、法、僧、戒的堅定信仰）的增上主導。所以世尊說：『信根觀什麼？四不壞信是。』精進根（Vīryendriya，精進之根）之事對於四意斷（catvāraḥ samyakprahāṇāḥ，四正勤）增上主導。所以世尊說：『精進根觀什麼？四意斷是。』念根（Smṛtīndriya，正念之根）之事對於四意止（catvāraḥ smṛtyupasthānāḥ，四念住）增上主導。所以世尊說：『念根觀什麼？四意止是。』定根（Samādhīndriya，禪定之根）之事對於四禪（catvāri dhyānāni，四種禪定境界）增上主導。所以世尊說：『定根觀什麼？四禪是。』 如此，此慧根對於四聖諦增上主導之事，是世尊所說：『慧根觀什麼？四聖諦是。』什麼是四聖諦？即苦聖諦（duḥkha āryasatya，關於痛苦的真理），習聖諦（samudaya āryasatya，關於痛苦根源的真理），盡聖諦（nirodha āryasatya，關於痛苦止息的真理），道聖諦（mārga āryasatya，關於通往痛苦止息之道的真理）。 問：如前所述，因產生果。為什麼世尊先說苦，后說習？答：因為苦是粗顯的，所以先說；習是細微的，所以後說。就像人先學習射箭靶、泥團、草靶，然後才能射中毫毛而不偏離。如此，此苦是粗顯的，學習之後才能觀察習的細微。 問：如前所述，修道然後證得滅盡。為什麼世尊先說滅盡的證悟，后說修道？答：這是因為觀察滅盡與觀察道是相互隨順的。 問：如何觀察滅盡與觀察道是相互隨順的？答：那位修行者先證得滅盡，然後尋求道，應當以何道才能到達涅槃（Nirvana，寂滅）。就像一個人想要前進時，問他人說：『請指示我道路。』那人反問：『你想去哪裡？』回答說：『我想去某個城市。』那人說：
【English Translation】 English version: They ultimately arise from the combination of conditions. Only with the combination of conditions can it be called 'having combination'. Therefore, as the Blessed One said in the sutras: 'What should the faculty of wisdom (Prajna-indriya) contemplate?' The answer is: 'The Four Noble Truths (catvāri āryasatyāni).' Question: Is this said for the sake of inclusion (samgraha), or for the sake of condition (pratyaya)? If it is said for the sake of inclusion, then the faculty of wisdom should not include the Four Noble Truths, nor should the Four Noble Truths include the faculty of wisdom. If it is said for the sake of condition, then all dharmas are conditions. Having made this argument, the answer is: It is not said for the sake of inclusion, nor is it said for the sake of condition. Question: If not, then what is the reason? Answer: Because of the causal event. The event of this faculty of wisdom obtains the supreme lordship of the Four Noble Truths. Therefore, the Blessed One said: 'What does the faculty of wisdom contemplate? The Four Noble Truths.' Just as the event of the faculty of faith (Śraddhendriya) obtains the supreme lordship of the four kinds of unwavering faith (catvāri avaityaprasādāni). Therefore, the Blessed One said: 'What does the faculty of faith contemplate? The four kinds of unwavering faith.' The event of the faculty of vigor (Vīryendriya) has the supreme lordship over the four right efforts (catvāraḥ samyakprahāṇāḥ). Therefore, the Blessed One said: 'What does the faculty of vigor contemplate? The four right efforts.' The event of the faculty of mindfulness (Smṛtīndriya) has the supreme lordship over the four foundations of mindfulness (catvāraḥ smṛtyupasthānāḥ). Therefore, the Blessed One said: 'What does the faculty of mindfulness contemplate? The four foundations of mindfulness.' The event of the faculty of concentration (Samādhīndriya) has the supreme lordship over the four dhyanas (catvāri dhyānāni). Therefore, the Blessed One said: 'What does the faculty of concentration contemplate? The four dhyanas.' Thus, this event of the faculty of wisdom having supreme lordship over the Four Noble Truths is what the Blessed One said: 'What does the faculty of wisdom contemplate? The Four Noble Truths.' What are the Four Noble Truths? They are the Noble Truth of Suffering (duḥkha āryasatya), the Noble Truth of the Origin of Suffering (samudaya āryasatya), the Noble Truth of the Cessation of Suffering (nirodha āryasatya), and the Noble Truth of the Path to the Cessation of Suffering (mārga āryasatya). Question: As previously stated, cause produces effect. Why did the Blessed One first speak of suffering and then of origin? Answer: Because suffering is coarse, it is spoken of first; the origin is subtle, so it is spoken of later. Just as a person first learns to shoot at targets, mud balls, and grass targets, and then can shoot at a hair without deviating. Thus, this suffering is coarse; after learning it, one can then observe the subtlety of the origin. Question: As previously stated, one cultivates the path and then realizes cessation. Why did the Blessed One first speak of the realization of cessation and then of the cultivation of the path? Answer: This is because observing cessation and observing the path are mutually compliant. Question: How are observing cessation and observing the path mutually compliant? Answer: That practitioner first realizes cessation and then seeks the path. By what path should one attain Nirvana? Just as a person who wants to proceed on a road asks another person, saying: 'Please show me the way.' That person asks in return: 'Where do you want to go?' The reply is: 'I want to go to a certain city.' That person says:
此是道已知。彼城說道易。如是若前說道后說盡。便不知趣何道。如前說盡后說道。已知盡便修道易。或曰。彼行者因道前除三諦癡。然後道道緣現在前。謂除道諦癡。如人先見他面不自見面。以明凈鏡自照其面。如是彼行者彼因道先前除三諦癡。后道道緣現在前。謂除道諦癡。以是故世尊前說盡后說道。問曰。如前斷習後知苦。何以故世尊前說知苦后說斷習。答曰。欲拔苦根本故。如樹前執持枝葉后斷其根易。如是生死樹前知苦已后斷習易。以故爾。或曰。謂此觀苦能來觀習。觀習已能來觀盡。觀盡已能來觀道。不可以不觀苦而觀習盡道。或曰。謂苦慧能來習盡道慧。不可以不起苦慧能起習盡道慧。或曰。謂觀苦觀習盡道方便門依。不可以不起苦觀能起習盡道觀。或曰。謂觀苦觀習盡道。因根將本作緣有習等起。不可以不起苦觀能起習盡道觀。或曰。謂觀苦習盡道生持等持增長養。不可以不起苦觀能起習盡道觀。或曰。謂苦癡能執持習盡道癡。不可以不除苦癡能除習盡道癡。或曰。謂苦不癡能令習盡道不癡。不可以苦不癡能令習盡道不癡。尊者波奢說曰。彼行者觀五陰如癰已然後求因。此從何生。觀從習生。云何令無。謂滅盡涅槃云何至。謂聖八道種。如人身中生癰極苦痛膿血流出。彼求所因此從何生。觀知或風寒
【現代漢語翻譯】 現代漢語譯本： 這是道已知曉的。那座城池說道起來容易。如果像這樣，先說道，后說道，全部說完，便不知道該走向哪條道路。如果像先前說完『盡』，之後才說道，那麼已知曉『盡』之後，修道就容易了。或者說，那位修行者因為『道』，先去除三諦（苦諦、集諦、滅諦）的愚癡，然後『道』的因緣才顯現出來，也就是去除對道諦的愚癡。就像人先看到別人的臉，看不到自己的臉，用明亮的鏡子才能照見自己的臉。像這樣，那位修行者因為『道』，先去除三諦的愚癡，之後『道』的因緣才顯現出來，也就是去除對道諦的愚癡。因此，世尊先說『盡』，后說道。 問：如果像先前斷除習氣，之後才知道苦，為什麼世尊先說知苦，后說斷習呢？ 答：爲了拔除苦的根本。就像對待樹木，先抓住枝葉，后砍斷樹根容易。像這樣，對於生死之樹，先知苦，之後斷習就容易了。因此是這樣。或者說，觀察苦能夠帶來觀察習，觀察習之後能夠帶來觀察盡，觀察盡之後能夠帶來觀察道。不可以不觀察苦而觀察習、盡、道。 或者說，苦的智慧能夠帶來習、盡、道的智慧。不可以不起苦的智慧而能起習、盡、道的智慧。 或者說，觀察苦是觀察習、盡、道的方便之門所依賴的。不可以不起苦的觀察而能起習、盡、道的觀察。 或者說，觀察苦、習、盡、道，因為根將本作緣，有習等生起。不可以不起苦的觀察而能起習、盡、道的觀察。 或者說，觀察苦、習、盡、道，生起、保持、等持、增長、滋養。不可以不起苦的觀察而能起習、盡、道的觀察。 或者說，對苦的愚癡能夠執持對習、盡、道的愚癡。不可以不去除對苦的愚癡而能去除對習、盡、道的愚癡。 或者說，對苦的不愚癡能夠令對習、盡、道的不愚癡。不可以對苦的不愚癡而能令對習、盡、道的不愚癡。 尊者波奢（Venerable Posha）說：那位修行者觀察五陰（色、受、想、行、識）如同毒瘡之後，然後尋求原因，這從何處產生？觀察到是從習（集諦）產生。怎樣才能令其沒有？就是滅盡涅槃（Nirvana）。怎樣才能達到？就是聖八道種（Noble Eightfold Path）。就像人的身體中生了毒瘡，極其苦痛，膿血流出，他尋求原因，這從何處產生？觀察知道或許是風寒。
【English Translation】 English version: This is the Path already known. That city is easy to talk about. If, in this way, one speaks of the Path first, then speaks of the Path later, having said everything, one would not know which path to take. If, as before, one speaks of 'cessation' completely, and then speaks of the Path, then having known 'cessation' completely, cultivating the Path is easy. Or, it is said that the practitioner, because of the Path, first removes the delusion of the Three Truths (Dukkha Satya (Truth of Suffering), Samudaya Satya (Truth of the Origin of Suffering), Nirodha Satya (Truth of the Cessation of Suffering)), and then the condition of the Path appears, which is removing the delusion of the Path Truth (Magga Satya). It is like a person who sees the face of another first, but does not see his own face; only with a bright mirror can he see his own face. In this way, that practitioner, because of the Path, first removes the delusion of the Three Truths, and then the condition of the Path appears, which is removing the delusion of the Path Truth. Therefore, the World Honored One (Bhagavan) first speaks of 'cessation' and then speaks of the Path. Question: If, as before, one cuts off habits and then knows suffering, why does the World Honored One first speak of knowing suffering and then speak of cutting off habits? Answer: It is to uproot the root of suffering. It is like dealing with a tree, where it is easier to hold the branches and leaves first and then cut off the root. In this way, for the tree of Samsara (cycle of rebirth), it is easier to know suffering first and then cut off habits. Therefore, it is so. Or, it is said that observing suffering can lead to observing the origin (of suffering), observing the origin can lead to observing cessation, and observing cessation can lead to observing the Path. One cannot observe the origin, cessation, and the Path without observing suffering. Or, it is said that the wisdom of suffering can lead to the wisdom of the origin, cessation, and the Path. One cannot arise the wisdom of the origin, cessation, and the Path without arising the wisdom of suffering. Or, it is said that observing suffering is the dependent door of convenience for observing the origin, cessation, and the Path. One cannot arise the observation of the origin, cessation, and the Path without arising the observation of suffering. Or, it is said that observing suffering, the origin, cessation, and the Path, because the root takes the original as a condition, the origin and others arise. One cannot arise the observation of the origin, cessation, and the Path without arising the observation of suffering. Or, it is said that observing suffering, the origin, cessation, and the Path, gives rise to, maintains, sustains, increases, and nourishes. One cannot arise the observation of the origin, cessation, and the Path without arising the observation of suffering. Or, it is said that delusion about suffering can hold onto delusion about the origin, cessation, and the Path. One cannot remove delusion about the origin, cessation, and the Path without removing delusion about suffering. Or, it is said that non-delusion about suffering can lead to non-delusion about the origin, cessation, and the Path. One cannot lead to non-delusion about the origin, cessation, and the Path without non-delusion about suffering. Venerable Posha said: That practitioner observes the five skandhas (form, feeling, perception, mental formations, consciousness) as a boil, and then seeks the cause: from where does this arise? He observes that it arises from habit (Samudaya Satya). How can it be made to not exist? That is, extinguished Nirvana (Nirvana). How can it be reached? That is, the Noble Eightfold Path (Arya Ashtanga Marga). It is like a person who has a boil on his body, which is extremely painful, with pus and blood flowing out. He seeks the cause: from where does this arise? He observes and knows that perhaps it is from wind or cold.
熱。云何令無安隱處。云何至安隱。或服藥吐下或破。如是彼行者觀五陰如癰已后求因。此從何生。觀從習生。云何令無。謂滅盡涅槃。云何至。謂八聖道種。複次行者觀五陰如患已后求因此從何生。觀從習生。云何令無。謂滅盡涅槃。云何至。謂八聖道種。如人有兒作賊兇暴隨惡知識。后求因誰壞我兒。觀從惡知識生。誰能制之。觀善知識是。如是彼行者觀五陰如患已后求因。此從何生。觀從習生。云何令無。謂滅盡涅槃。云何至。謂八聖道種。以是故彼行者前知苦已后斷習。斷習已次盡作證。盡作證已后修道。以是故前說苦后說習盡道。
鞞婆沙論卷第八 大正藏第 28 冊 No. 1547 鞞婆沙論
鞞婆沙論卷第九
阿羅漢尸陀槃尼造
符秦罽賓三藏僧伽跋澄譯
四聖諦處第三十二之餘
如世尊契經說。當知苦如阿毗曇說如以智知一切法。何以故世尊說獨說知苦。答曰。觀時故此說二種時。觀時分別時。如觀時如是佛契經說。當知苦如分別時。如是阿毗曇說以智知一切法。複次說二種隨順。觀隨順分別隨順。如觀隨順如是佛契經說。當知苦如分別隨順。如是阿毗曇說以智知一切法。或曰。一向無漏知。故佛契經說。當知苦有漏無漏知故。阿毗曇說以智知一切法
【現代漢語翻譯】 現代漢語譯本 熱。如何使之沒有安穩之處？如何到達安穩之處？或者服用藥物催吐或瀉下，或者破除（煩惱）。像這樣，修行者觀察五陰（色、受、想、行、識，構成個體存在的五個要素）如同癰瘡之後，尋求其原因：這（癰瘡）從何而生？觀察到是從習（習氣、業力）而生。如何使之沒有（癰瘡）？就是滅盡涅槃（佛教的最高境界，指煩惱止息，達到解脫）。如何到達（涅槃）？就是八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定）。 再次，修行者觀察五陰如同疾病之後，尋求其原因：這（疾病）從何而生？觀察到是從習（習氣、業力）而生。如何使之沒有（疾病）？就是滅盡涅槃。如何到達（涅槃）？就是八聖道。如同有人兒子作賊，兇狠暴戾，跟隨惡知識。後來（這人）尋求原因：是誰敗壞了我的兒子？觀察到是從惡知識而生。誰能制止他？觀察到善知識可以。 像這樣，修行者觀察五陰如同疾病之後，尋求其原因：這（疾病）從何而生？觀察到是從習（習氣、業力）而生。如何使之沒有（疾病）？就是滅盡涅槃。如何到達（涅槃）？就是八聖道。因此，修行者先知苦，然後斷習。斷習之後，接著證盡（證得煩惱滅盡）。證盡之後，然後修道。因此，先說苦，后說習，（再說）盡道。 《鞞婆沙論》卷第八 大正藏第 28 冊 No. 1547 《鞞婆沙論》 《鞞婆沙論》卷第九 阿羅漢尸陀槃尼造 符秦罽賓三藏僧伽跋澄譯 四聖諦處第三十二之餘 如世尊契經所說：『應當知苦』，如阿毗曇（佛教論藏）所說：『如以智知一切法』。為什麼世尊只說『知苦』？回答說：因為觀時（觀察的時刻）的緣故。這裡說了兩種時刻：觀時和分別時。如觀時，就像佛的契經所說：『應當知苦』；如分別時，就像阿毗曇所說：『以智知一切法』。 再次，說了兩種隨順：觀隨順和分別隨順。如觀隨順，就像佛的契經所說：『應當知苦』；如分別隨順，就像阿毗曇所說：『以智知一切法』。或者說，（『知苦』）只是一向無漏的智慧。所以佛的契經說『應當知苦』，（而阿毗曇說）有漏和無漏的智慧都可以，所以阿毗曇說『以智知一切法』。
【English Translation】 English version Heat. How to make it a place without peace? How to reach peace? Either take medicine to induce vomiting or diarrhea, or break (afflictions). Thus, the practitioner observes the five skandhas (form, feeling, perception, mental formations, consciousness, the five elements that constitute individual existence) as a sore, and then seeks the cause: From what does this (sore) arise? Observe that it arises from habit (tendencies, karma). How to make it cease to exist (the sore)? That is extinction, Nirvana (the ultimate state in Buddhism, referring to the cessation of afflictions and the attainment of liberation). How to reach (Nirvana)? That is the Noble Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration). Again, the practitioner observes the five skandhas as a disease, and then seeks the cause: From what does this (disease) arise? Observe that it arises from habit (tendencies, karma). How to make it cease to exist (the disease)? That is extinction, Nirvana. How to reach (Nirvana)? That is the Noble Eightfold Path. It is like a person whose son becomes a thief, fierce and violent, following bad companions. Later (this person) seeks the cause: Who corrupted my son? Observe that it arises from bad companions. Who can restrain him? Observe that good companions can. Thus, the practitioner observes the five skandhas as a disease, and then seeks the cause: From what does this (disease) arise? Observe that it arises from habit (tendencies, karma). How to make it cease to exist (the disease)? That is extinction, Nirvana. How to reach (Nirvana)? That is the Noble Eightfold Path. Therefore, the practitioner first knows suffering, and then cuts off habit. After cutting off habit, then realizes extinction (realizes the extinction of afflictions). After realizing extinction, then cultivates the path. Therefore, first suffering is spoken of, then habit, (and then) the path to extinction. 《Vibhasa Sastra》 Volume 8 Taisho Tripitaka Volume 28 No. 1547 《Vibhasa Sastra》 《Vibhasa Sastra》 Volume 9 Composed by Arhat Sitapani Translated by Samghabhadra of Kasmir during the Qin Dynasty Section on the Four Noble Truths, Thirty-second (continued) As the Sutra spoken by the World Honored One says: 'One should know suffering,' as the Abhidhamma (Buddhist philosophical texts) says: 'As one knows all dharmas with wisdom.' Why does the World Honored One only say 'know suffering'? The answer is: Because of the time of observation. Here, two times are spoken of: the time of observation and the time of differentiation. As in the time of observation, just as the Buddha's Sutra says: 'One should know suffering'; as in the time of differentiation, just as the Abhidhamma says: 'Know all dharmas with wisdom.' Again, two kinds of accordance are spoken of: accordance with observation and accordance with differentiation. As in accordance with observation, just as the Buddha's Sutra says: 'One should know suffering'; as in accordance with differentiation, just as the Abhidhamma says: 'Know all dharmas with wisdom.' Or it is said that ('knowing suffering') is only consistently undefiled wisdom. Therefore, the Buddha's Sutra says 'One should know suffering,' (while the Abhidhamma says) both defiled and undefiled wisdom are possible, so the Abhidhamma says 'Know all dharmas with wisdom.'
。如有漏無漏。如是諍不諍世間出世間。住依欲出一要如是盡當知。或曰。知俗數故此說二種知。知俗數知第一義數。如知俗數。如是佛契經說。當知苦如知第一義數。如是阿毗曇說以智知一切法。云何知俗數。當知苦果是。當斷習者除一切結是。是謂俗數。云何第一義數。謂一切德是離一切結盡作證。能除一切世間根本是修道。尊者婆奢說曰。如世尊說。當知苦如阿毗曇說以智知一切法。何以故世尊說當知苦。答曰。斷生死根故。世尊說當知苦。身見是六十二見根。六十二見是結根。結是行根。行是報根。依報在一切生死。依報已依報生死中便有善法不善法無記法。此生死根從何斷。唯知苦是。謂斷生死根故。世尊說當知苦。或曰。謂行者知苦心不錯亂。若彼行者知苦已。未斷習而起者。起已若問此陰常耶非常耶。彼說無常一時頃不住。樂耶苦耶。彼說苦如熱鐵丸。凈耶不凈耶彼說不凈如糞。此中為有我耶為非有我耶。彼說非眾生非命非人非士。內空無作無教作。無覺無教覺。行聚空凈。謂行者知苦心不錯亂。以是故世尊說。當知苦。或曰。斷陰著故。世尊說當知苦本際不可知。如此眾生因陰受無量苦。于陰中癡還於陰愛著吝惜。如彼小兒父母與杖還抱父母。如是本際不可知。如此眾生因陰受無量苦。于陰中癡還於
【現代漢語翻譯】 現代漢語譯本 如有漏無漏（有煩惱和無煩惱）。如是諍不諍（爭論與不爭論）世間出世間（世俗和超脫世俗）。住依欲出一要如是盡當知（安住于慾望，從中解脫，這是唯一的道路，應當完全瞭解）。 或曰（有人說）：『因爲了解世俗的計數方法，所以才說有兩種知。』瞭解世俗的計數方法，瞭解第一義的計數方法。如瞭解世俗的計數方法，如佛陀在契經中所說：『應當知苦。』如瞭解第一義的計數方法，如阿毗曇（論藏）所說：『以智慧瞭解一切法。』 云何知俗數（如何瞭解世俗的計數方法）？當知苦果是（應當知道苦的果報）。當斷習者除一切結是（應當斷除習氣，去除一切煩惱）。是謂俗數（這就是所謂的世俗計數方法）。云何第一義數（如何瞭解第一義的計數方法）？謂一切德是離一切結盡作證（指的是一切功德，是脫離一切煩惱，證得涅槃）。能除一切世間根本是修道（能夠去除一切世間根本的是修道）。 尊者婆奢說曰（尊者婆奢說）：『如世尊說，當知苦。如阿毗曇說以智知一切法。』何以故世尊說當知苦（為什麼世尊說應當知苦）？答曰（回答是）：『斷生死根故（爲了斷除生死輪迴的根本）。』世尊說當知苦（世尊說應當知苦）。身見是六十二見根（身見是六十二種邪見的根本）。六十二見是結根（六十二種邪見是煩惱的根本）。結是行根（煩惱是行為的根本）。行是報根（行為是果報的根本）。依報在一切生死（果報存在於一切生死輪迴中）。依報已依報生死中便有善法不善法無記法（依賴於果報，在生死輪迴中便有善法、不善法和無記法）。此生死根從何斷（這生死輪迴的根本從何處斷除）？唯知苦是（唯有了解苦才是）。謂斷生死根故（爲了斷除生死輪迴的根本），世尊說當知苦（世尊說應當知苦）。 或曰（有人說）：『謂行者知苦心不錯亂（修行者瞭解苦，內心就不會錯亂）。』若彼行者知苦已（如果修行者瞭解苦之後），未斷習而起者（沒有斷除習氣而生起煩惱），起已若問此陰常耶非常耶（生起煩惱后，如果問：『這個五蘊是常還是無常？』），彼說無常一時頃不住（他會說：『是無常的，一時片刻都不能停留。』）。樂耶苦耶（是快樂還是痛苦？），彼說苦如熱鐵丸（他會說：『是痛苦的，像熱鐵丸一樣。』）。凈耶不凈耶（是清凈還是不清凈？），彼說不凈如糞（他會說：『是不清凈的，像糞便一樣。』）。此中為有我耶為非有我耶（這裡面有我嗎？還是沒有我？），彼說非眾生非命非人非士（他會說：『不是眾生，不是生命，不是人，不是士夫。』）。內空無作無教作（內在是空虛的，沒有造作，沒有教唆造作）。無覺無教覺（沒有覺知，沒有教唆覺知）。行聚空凈（五蘊聚合是空性的，清凈的）。謂行者知苦心不錯亂（修行者瞭解苦，內心就不會錯亂）。以是故世尊說（因此世尊說），當知苦（應當知苦）。 或曰（有人說）：『斷陰著故（爲了斷除對五蘊的執著），世尊說當知苦本際不可知（世尊說應當知苦，五蘊的本際是不可知的）。』如此眾生因陰受無量苦（眾生因為五蘊而承受無量的痛苦）。于陰中癡還於陰愛著吝惜（對於五蘊愚癡，反而對五蘊愛著、吝惜）。如彼小兒父母與杖還抱父母（就像小孩子，父母給了他棍子，他反而抱住父母）。如是本際不可知（同樣，五蘊的本際是不可知的）。如此眾生因陰受無量苦（眾生因為五蘊而承受無量的痛苦）。于陰中癡還於（對於五蘊愚癡，反而對）
【English Translation】 English version Having outflows or without outflows (with or without defilements). Such is contention or non-contention (dispute or non-dispute), mundane or supramundane (worldly or beyond worldly). Abiding, relying on desire, emerging from the one essential thing, thus all should be known. Or it is said: 'Because of knowing conventional numbers, these two kinds of knowledge are spoken of.' Knowing conventional numbers, knowing the ultimate meaning numbers. As in knowing conventional numbers, as the Buddha said in the sutras: 'One should know suffering.' As in knowing the ultimate meaning numbers, as the Abhidhamma (commentaries) says: 'Knowing all dharmas with wisdom.' How to know conventional numbers? One should know the fruit of suffering. One should cut off habits, eliminate all fetters. This is called conventional numbers. How to know the ultimate meaning numbers? It refers to all virtues, being apart from all fetters, attaining realization. Being able to remove the root of all the world is the path of cultivation. Venerable Vasu said: 'As the World Honored One said, one should know suffering. As the Abhidhamma says, knowing all dharmas with wisdom.' Why did the World Honored One say one should know suffering? The answer is: 'Because of cutting off the root of birth and death.' The World Honored One said one should know suffering. Self-view is the root of the sixty-two views. The sixty-two views are the root of fetters. Fetters are the root of actions. Actions are the root of retribution. Retribution relies on all birth and death. Relying on retribution, in birth and death, there are good dharmas, unwholesome dharmas, and neutral dharmas. From where is this root of birth and death cut off? Only by knowing suffering. That is, because of cutting off the root of birth and death, the World Honored One said one should know suffering. Or it is said: 'It means the practitioner's mind is not confused when knowing suffering.' If that practitioner, having known suffering, has not cut off habits and arises with afflictions, and having arisen, if asked, 'Is this aggregate permanent or impermanent?', he says, 'Impermanent, not abiding even for a moment.' 'Is it pleasant or painful?', he says, 'Painful, like a hot iron ball.' 'Is it pure or impure?', he says, 'Impure, like feces.' 'Is there a self in this, or is there no self?', he says, 'Not a sentient being, not a life, not a person, not a man.' The inner is empty, without creation, without being taught to create. Without awareness, without being taught to be aware. The aggregates are empty and pure. It means the practitioner's mind is not confused when knowing suffering. Therefore, the World Honored One said, one should know suffering. Or it is said: 'Because of cutting off attachment to the aggregates, the World Honored One said that the origin of suffering is unknowable.' Thus, sentient beings receive immeasurable suffering because of the aggregates. Being deluded about the aggregates, they still love, are attached to, and are stingy about the aggregates. Like a small child who, when his parents give him a stick, still embraces his parents. Likewise, the origin is unknowable. Thus, sentient beings receive immeasurable suffering because of the aggregates. Being deluded about the aggregates, they still
陰愛著吝惜。世尊說欲令不用陰當知苦。知苦已於陰中不復著。是謂斷陰著。故世尊說當知苦。或曰。本際不可知。如此眾生於陰計我想計眾生想計聚想計人想計士想計命想。此計我想計眾生想計聚想計人想計士想計命想。從何除始入不顛倒法想。唯有知苦。以是故佛世尊說當知苦。或曰。本際不可知。謂此眾生於陰計有常想樂想凈想我想。此計常想樂想凈想我想。從何除始入不顛倒法想。唯知苦以是斷顛倒故。世尊說當知苦。或曰。謂行者知苦已。義入佛法中。法入佛法中。第一義入佛法中。於法得無閡自在以故爾。或曰。謂彼行者知苦已不從余師。於此外不求福田以故爾。或曰。謂彼行者知苦已住佛法中。如幢深入地以故爾。或曰。謂行者知苦已除曾所行緣。得未曾行緣。舍同行已得不同行。舍共行已得不共行。舍世行已得出世行以故爾。或曰。謂彼行者知苦已。舍名得名舍境得境舍性得性以故爾。或曰。謂彼行者知苦已。除五人種類得八人種類以故爾。或曰。謂彼行者知苦已。無量時惡行邪見顛倒亂心心數法。何從令住質直。唯知苦以故爾。或曰。謂此苦性如火燒。性如毒害。性如刀割。性如弶殺。如邊境賊城。為行結所侵。以是故世尊說。知苦當斷習者。如苦亦當斷。何以故世尊說斷習。說者謂欲令一當來愛
【現代漢語翻譯】 現代漢語譯本 『陰』（Skandha，蘊）愛著『吝惜』（Mātsarya，慳吝）。世尊說，想要不被『陰』所束縛，應當了知『苦』（Dukkha）。了知『苦』之後，對於『陰』就不再執著。這叫做斷除對『陰』的執著。所以世尊說，應當了知『苦』。或者說，『本際』（Pūrvānta，初始的界限）是不可知的。如此，眾生對於『陰』，計度為『我想』（Ātma-saṃjñā，我相）、計度為『眾生想』（Sattva-saṃjñā，眾生相）、計度為『聚想』（Nikāya-saṃjñā，集合相）、計度為『人想』（Pudgala-saṃjñā，人相）、計度為『士想』（Purusha-saṃjñā，丈夫相）、計度為『命想』（Jīva-saṃjñā，壽命相）。這些計度為『我想』、計度為『眾生想』、計度為『聚想』、計度為『人想』、計度為『士想』、計度為『命想』，從何處去除，才能開始進入不顛倒的『法想』（Dharma-saṃjñā，對法的正確認知）？唯有通過了知『苦』。因此，佛世尊說，應當了知『苦』。 或者說，『本際』是不可知的。這是說，眾生對於『陰』，計度為有『常想』（Nitya-saṃjñā，常相）、『樂想』（Sukha-saṃjñā，樂相）、『凈想』（Śubha-saṃjñā，凈相）、『我想』。這些計度為『常想』、『樂想』、『凈想』、『我想』，從何處去除，才能開始進入不顛倒的『法想』？唯有通過了知『苦』，因此才能斷除顛倒。所以世尊說，應當了知『苦』。 或者說，當修行者了知『苦』之後，意義就進入了佛法之中，法就進入了佛法之中，第一義就進入了佛法之中，對於法就能得到無礙自在，因為這樣。 或者說，當那位修行者了知『苦』之後，就不再跟隨其他的老師，在佛法之外不再尋求福田，因為這樣。 或者說，當那位修行者了知『苦』之後，就安住在佛法之中，如同柱子深深地扎入地下，因為這樣。 或者說，當修行者了知『苦』之後，就除去了曾經所行的因緣，得到了未曾行過的因緣；捨棄了共同的行徑，得到了不同的行徑；捨棄了共同的修行，得到了不共同的修行；捨棄了世俗的行徑，得到了出世俗的行徑，因為這樣。 或者說，當那位修行者了知『苦』之後，捨棄了名相而得到了真正的名相，捨棄了境界而得到了真正的境界，捨棄了自性而得到了真正的自性，因為這樣。 或者說，當那位修行者了知『苦』之後，就除去了五種人的種類，得到了八種人的種類，因為這樣。 或者說，當那位修行者了知『苦』之後，無量時間的惡行、邪見、顛倒錯亂的心和心所法，從何處才能令其安住于正直？唯有通過了知『苦』，因為這樣。 或者說，這種『苦』的性質，如同火燒，性質如同毒害，性質如同刀割，性質如同羅網殺害，如同邊境的賊城，被行結所侵擾。因此，世尊說，了知『苦』應當斷除『習』（Samudaya，集），如同『苦』也應當斷除。為什麼世尊說斷除『習』呢？說的人是想要讓一個當來的愛（Tṛṣṇā，渴愛）不再生起。
【English Translation】 English version 'Skandha' (Skandha, aggregates) is attached to 'Mātsarya' (Mātsarya, stinginess). The World-Honored One said that if one wishes not to be bound by 'Skandha', one should understand 'Dukkha' (suffering). Having understood 'Dukkha', one will no longer be attached to 'Skandha'. This is called severing attachment to 'Skandha'. Therefore, the World-Honored One said that one should understand 'Dukkha'. Or it is said that 'Pūrvānta' (Pūrvānta, the initial limit) is unknowable. Thus, beings, regarding 'Skandha', conceive of 'Ātma-saṃjñā' (Ātma-saṃjñā, the perception of self), conceive of 'Sattva-saṃjñā' (Sattva-saṃjñā, the perception of sentient beings), conceive of 'Nikāya-saṃjñā' (Nikāya-saṃjñā, the perception of aggregation), conceive of 'Pudgala-saṃjñā' (Pudgala-saṃjñā, the perception of person), conceive of 'Purusha-saṃjñā' (Purusha-saṃjñā, the perception of man), conceive of 'Jīva-saṃjñā' (Jīva-saṃjñā, the perception of life). From where are these conceptions of 'Ātma-saṃjñā', 'Sattva-saṃjñā', 'Nikāya-saṃjñā', 'Pudgala-saṃjñā', 'Purusha-saṃjñā', 'Jīva-saṃjñā' removed, so that one can begin to enter the non-inverted 'Dharma-saṃjñā' (Dharma-saṃjñā, correct understanding of Dharma)? Only through understanding 'Dukkha'. Therefore, the Buddha World-Honored One said that one should understand 'Dukkha'. Or it is said that 'Pūrvānta' is unknowable. This means that beings, regarding 'Skandha', conceive of 'Nitya-saṃjñā' (Nitya-saṃjñā, the perception of permanence), 'Sukha-saṃjñā' (Sukha-saṃjñā, the perception of pleasure), 'Śubha-saṃjñā' (Śubha-saṃjñā, the perception of purity), and 'Ātma-saṃjñā'. From where are these conceptions of 'Nitya-saṃjñā', 'Sukha-saṃjñā', 'Śubha-saṃjñā', and 'Ātma-saṃjñā' removed, so that one can begin to enter the non-inverted 'Dharma-saṃjñā'? Only through understanding 'Dukkha', thus one can sever inversion. Therefore, the World-Honored One said that one should understand 'Dukkha'. Or it is said that when a practitioner understands 'Dukkha', the meaning enters the Buddha-dharma, the Dharma enters the Buddha-dharma, and the ultimate meaning enters the Buddha-dharma, so that one can attain unobstructed freedom in the Dharma, because of this. Or it is said that when that practitioner understands 'Dukkha', they no longer follow other teachers, and no longer seek fields of merit outside the Buddha-dharma, because of this. Or it is said that when that practitioner understands 'Dukkha', they abide in the Buddha-dharma, like a pillar deeply rooted in the ground, because of this. Or it is said that when a practitioner understands 'Dukkha', they eliminate the causes and conditions they have previously practiced, and attain causes and conditions they have not previously practiced; they abandon common practices and attain different practices; they abandon shared practices and attain unshared practices; they abandon worldly practices and attain transcendent practices, because of this. Or it is said that when that practitioner understands 'Dukkha', they abandon names and attain true names, abandon realms and attain true realms, abandon nature and attain true nature, because of this. Or it is said that when that practitioner understands 'Dukkha', they eliminate the types of five kinds of people and attain the types of eight kinds of people, because of this. Or it is said that when that practitioner understands 'Dukkha', from where can the countless eons of evil deeds, wrong views, inverted and confused minds, and mental functions be made to abide in uprightness? Only through understanding 'Dukkha', because of this. Or it is said that the nature of this 'Dukkha' is like burning fire, its nature is like poisonous harm, its nature is like a cutting knife, its nature is like a killing net, like a border city of thieves, invaded by the bonds of conduct. Therefore, the World-Honored One said that understanding 'Dukkha' should sever 'Samudaya' (Samudaya, origination), just as 'Dukkha' should also be severed. Why did the World-Honored One say to sever 'Samudaya'? The speaker wants to prevent a future 'Tṛṣṇā' (Tṛṣṇā, craving) from arising.
習諦者如前答愛。此中盡當答。謂欲令苦亦斷非獨斷習。謂前答當知苦。此中盡當答。彼二論中此論當答。何以故世尊說當斷習。答曰。謂因斷果亦斷。因離果亦離。因舍果亦舍。以是故世尊說當斷習或曰。謂斷習時二。因俱拔二因俱系。便有離散。有想無想處一切遍使拔以故爾。或曰。于中習起遍三界苦。世尊說。若不欲苦者當斷習。習已斷不復遍三界苦。或曰。謂習中三界有濡中上果。世尊說若不欲三界果者當斷習。已斷習不受三界果以故爾。或曰。謂從習起流三界苦。如泉窟出水溢於外。慧者說曰。士夫不欲令水出者當塞其源。已塞其源水便不出。如是從習中出遍三界苦。世尊說若不欲苦者當斷習。已斷習不復流三界苦。以故爾。或曰。舍陰重故。世尊說當斷習。如人負重上山險。慧者說曰。士夫若不欲重者速舍任。已舍任重便墮。如是此眾生負重陰履險生死。世尊說眾生若不欲重陰者當斷習。已斷習陰便墮不復成就。是謂舍重陰。故世尊說當斷習。盡作證者。如阿毗曇說。一切無漏法作證。何以故世尊說盡作證。答曰。謂解脫不繫相。或曰。謂因及果果中無因。或曰。謂因非俱因。果非俱果。緣非俱緣。所作非俱所作。或曰。謂沙門果非沙門。梵果非梵。梵行果非梵行。或曰。謂常恒處不變易離生死。或曰。
【現代漢語翻譯】 現代漢語譯本： 問：對於『習諦』（Samudaya Satya，集諦，苦之根源的真理）的理解，應該如何解答，如同之前解答『愛』（tanha，渴愛）一樣？ 答：對此應該完全按照之前的方式來解答。也就是說，斷除渴愛是爲了斷除苦，而不是僅僅斷除渴愛本身。之前回答的是『應當知苦』（dukkha，苦），這裡則應該完全回答『應當斷習』（samudaya，集）。在這兩種論述中，這個論述（斷習）應當被回答。為什麼呢？因為世尊（Bhagavan，佛陀）說應當斷除習（集）。 答：因為斷除了因，果也會隨之斷除；因離開了，果也會隨之離開；因捨棄了，果也會隨之捨棄。因此，世尊說應當斷除習。或者說，斷除習的時候，兩種因（指善與不善之因）都被拔除，兩種因都被束縛，於是便有了離散。在有想無想處（bhava-agga，有頂天）的一切遍使（sabbe papanca-sanna-sankha，一切戲論想）都被拔除，因此是這樣。 或者說，因為習（集）能生起遍佈三界（kama-bhava, rupa-bhava, arupa-bhava，欲界、色界、無色界）的苦，所以世尊說，如果不希望受苦，就應當斷除習。習已經被斷除，就不會再遍佈三界的苦。 或者說，因為在習（集）中，三界有潤澤、中等和上等的果報，所以世尊說，如果不希望得到三界的果報，就應當斷除習。習已經被斷除，就不會再承受三界的果報。 或者說，從習（集）中流出遍佈三界的苦，就像泉眼涌出水，溢於外面。有智慧的人說，如果一個人不希望水流出來，就應當堵塞它的源頭。源頭已經被堵塞，水便不會再流出來。同樣，從習（集）中流出遍佈三界的苦。世尊說，如果不希望受苦，就應當斷除習。習已經被斷除，就不會再流出三界的苦。 或者說，因為捨棄五陰（panca-khandha，色、受、想、行、識）是沉重的負擔，所以世尊說應當斷除習。就像一個人揹負重物攀登險峻的山。有智慧的人說，如果一個人不希望揹負重物，就應當儘快放下它。已經放下重物，重物便會墜落。同樣，這些眾生揹負著沉重的五陰，行走在險峻的生死輪迴中。世尊說，眾生如果不希望揹負沉重的五陰，就應當斷除習。習已經被斷除，五陰便會墜落，不再成就。這就是所謂的捨棄沉重的五陰。所以世尊說應當斷除習。 問：對於『盡作證』（Nirodha-sacchikiriya，滅作證，通過實證而達到寂滅）的理解，應該如何解釋？如同《阿毗達摩》（Abhidhamma，論藏）所說，一切無漏法（anasava dhamma，沒有煩惱的法）都是作證。為什麼世尊說『盡作證』？ 答：因為解脫是不被束縛的狀態。 或者說，因為因和果，在果中沒有因。 或者說，因為因不是俱因（sahabhu-hetu，同時存在的因），果不是俱果（sahabhu-phala，同時存在的果），緣不是俱緣（sahabhu-paccaya，同時存在的緣），所作不是俱所作（sahabhu-kamma，同時存在的業）。 或者說，因為沙門果（samanna-phala，修道者的果報）不是沙門（samana，修道者），梵果（brahma-phala，清凈的果報）不是梵（brahma，清凈者），梵行果（brahmacariya-phala，清凈行為的果報）不是梵行（brahmacariya，清凈行為）。 或者說，因為常恒之處是不變易的，是遠離生死的。 或者說，...
English version: Q: How should the understanding of 'Samudaya Satya' (the Truth of the Origin of Suffering) be answered, just as 'tanha' (craving) was answered before? A: It should be answered in the same way as before. That is, the purpose of abandoning craving is to eliminate suffering, not just to abandon craving itself. What was answered before was 'one should know suffering' (dukkha), and here it should be fully answered 'one should abandon Samudaya' (origin). In these two arguments, this argument (abandoning Samudaya) should be answered. Why? Because the Blessed One (Bhagavan, the Buddha) said that Samudaya should be abandoned. A: Because when the cause is abandoned, the effect will also be abandoned; when the cause is separated, the effect will also be separated; when the cause is relinquished, the effect will also be relinquished. Therefore, the Blessed One said that Samudaya should be abandoned. Or, when Samudaya is abandoned, both causes (referring to good and bad causes) are eradicated, and both causes are bound, so there is separation. All pervasive perceptions (sabbe papanca-sanna-sankha, all illusions) in the Realm of Neither Perception Nor Non-Perception (bhava-agga, the peak of existence) are eradicated, so it is like this. Or, because Samudaya (origin) can give rise to suffering that pervades the three realms (kama-bhava, rupa-bhava, arupa-bhava, the desire realm, the form realm, and the formless realm), the Blessed One said that if one does not wish to suffer, one should abandon Samudaya. When Samudaya has been abandoned, there will no longer be suffering pervading the three realms. Or, because in Samudaya (origin), the three realms have moist, medium, and superior consequences, the Blessed One said that if one does not wish to obtain the consequences of the three realms, one should abandon Samudaya. When Samudaya has been abandoned, one will not receive the consequences of the three realms. Or, suffering pervading the three realms flows out from Samudaya (origin), just like water gushing out of a spring, overflowing outside. The wise say that if a person does not want water to flow out, he should block its source. Once the source has been blocked, the water will no longer flow out. Similarly, suffering pervading the three realms flows out from Samudaya (origin). The Blessed One said that if one does not wish to suffer, one should abandon Samudaya. When Samudaya has been abandoned, suffering will no longer flow out of the three realms. Or, because abandoning the five aggregates (panca-khandha, form, feeling, perception, mental formations, and consciousness) is a heavy burden, the Blessed One said that one should abandon Samudaya. Just like a person carrying a heavy load climbing a dangerous mountain. The wise say that if a person does not want to carry a heavy load, he should quickly put it down. Once the load has been put down, it will fall. Similarly, these beings carry the heavy five aggregates, walking in the dangerous cycle of birth and death. The Blessed One said that if beings do not wish to carry the heavy five aggregates, they should abandon Samudaya. Once Samudaya has been abandoned, the five aggregates will fall and no longer be achieved. This is what is called abandoning the heavy five aggregates. Therefore, the Blessed One said that one should abandon Samudaya. Q: How should the understanding of 'Nirodha-sacchikiriya' (the Realization of Cessation, achieving cessation through realization) be explained? As the 'Abhidhamma' (the collection of philosophical texts) says, all undefiled dharmas (anasava dhamma, dharmas without defilements) are realization. Why did the Blessed One say 'Realization of Cessation'? A: Because liberation is a state of not being bound. Or, because of cause and effect, there is no cause in the effect. Or, because the cause is not a co-existent cause (sahabhu-hetu, a simultaneously existing cause), the effect is not a co-existent effect (sahabhu-phala, a simultaneously existing effect), the condition is not a co-existent condition (sahabhu-paccaya, a simultaneously existing condition), and the action is not a co-existent action (sahabhu-kamma, a simultaneously existing action). Or, because the fruit of a renunciant (samanna-phala, the result of a practitioner) is not a renunciant (samana, a practitioner), the fruit of Brahma (brahma-phala, the fruit of purity) is not Brahma (brahma, a pure one), and the fruit of Brahmacharya (brahmacariya-phala, the fruit of pure conduct) is not Brahmacharya (brahmacariya, pure conduct). Or, because the constant and unchanging place is immutable and is far from birth and death. Or, ...
【English Translation】 English version: Q: How should the understanding of 'Samudaya Satya' (the Truth of the Origin of Suffering) be answered, just as 'tanha' (craving) was answered before? A: It should be answered in the same way as before. That is, the purpose of abandoning craving is to eliminate suffering, not just to abandon craving itself. What was answered before was 'one should know suffering' (dukkha), and here it should be fully answered 'one should abandon Samudaya' (origin). In these two arguments, this argument (abandoning Samudaya) should be answered. Why? Because the Blessed One (Bhagavan, the Buddha) said that Samudaya should be abandoned. A: Because when the cause is abandoned, the effect will also be abandoned; when the cause is separated, the effect will also be separated; when the cause is relinquished, the effect will also be relinquished. Therefore, the Blessed One said that Samudaya should be abandoned. Or, when Samudaya is abandoned, both causes (referring to good and bad causes) are eradicated, and both causes are bound, so there is separation. All pervasive perceptions (sabbe papanca-sanna-sankha, all illusions) in the Realm of Neither Perception Nor Non-Perception (bhava-agga, the peak of existence) are eradicated, so it is like this. Or, because Samudaya (origin) can give rise to suffering that pervades the three realms (kama-bhava, rupa-bhava, arupa-bhava, the desire realm, the form realm, and the formless realm), the Blessed One said that if one does not wish to suffer, one should abandon Samudaya. When Samudaya has been abandoned, there will no longer be suffering pervading the three realms. Or, because in Samudaya (origin), the three realms have moist, medium, and superior consequences, the Blessed One said that if one does not wish to obtain the consequences of the three realms, one should abandon Samudaya. When Samudaya has been abandoned, one will not receive the consequences of the three realms. Or, suffering pervading the three realms flows out from Samudaya (origin), just like water gushing out of a spring, overflowing outside. The wise say that if a person does not want water to flow out, he should block its source. Once the source has been blocked, the water will no longer flow out. Similarly, suffering pervading the three realms flows out from Samudaya (origin). The Blessed One said that if one does not wish to suffer, one should abandon Samudaya. When Samudaya has been abandoned, suffering will no longer flow out of the three realms. Or, because abandoning the five aggregates (panca-khandha, form, feeling, perception, mental formations, and consciousness) is a heavy burden, the Blessed One said that one should abandon Samudaya. Just like a person carrying a heavy load climbing a dangerous mountain. The wise say that if a person does not want to carry a heavy load, he should quickly put it down. Once the load has been put down, it will fall. Similarly, these beings carry the heavy five aggregates, walking in the dangerous cycle of birth and death. The Blessed One said that if beings do not wish to carry the heavy five aggregates, they should abandon Samudaya. Once Samudaya has been abandoned, the five aggregates will fall and no longer be achieved. This is what is called abandoning the heavy five aggregates. Therefore, the Blessed One said that one should abandon Samudaya. Q: How should the understanding of 'Nirodha-sacchikiriya' (the Realization of Cessation, achieving cessation through realization) be explained? As the 'Abhidhamma' (the collection of philosophical texts) says, all undefiled dharmas (anasava dhamma, dharmas without defilements) are realization. Why did the Blessed One say 'Realization of Cessation'? A: Because liberation is a state of not being bound. Or, because of cause and effect, there is no cause in the effect. Or, because the cause is not a co-existent cause (sahabhu-hetu, a simultaneously existing cause), the effect is not a co-existent effect (sahabhu-phala, a simultaneously existing effect), the condition is not a co-existent condition (sahabhu-paccaya, a simultaneously existing condition), and the action is not a co-existent action (sahabhu-kamma, a simultaneously existing action). Or, because the fruit of a renunciant (samanna-phala, the result of a practitioner) is not a renunciant (samana, a practitioner), the fruit of Brahma (brahma-phala, the fruit of purity) is not Brahma (brahma, a pure one), and the fruit of Brahmacharya (brahmacariya-phala, the fruit of pure conduct) is not Brahmacharya (brahmacariya, pure conduct). Or, because the constant and unchanging place is immutable and is far from birth and death. Or, ...
謂一味異道果凈一切色故說無上。或曰。謂離三成四舍五。以是故世尊說盡作證。思惟道者。如阿毗曇說思惟一切善有為法。何以故世尊說思惟道。答曰。謂思惟者二思惟。得思惟服思惟。世俗道雖有思惟但四思惟。得思惟服思惟斷思惟舍思惟。或曰。謂思惟道者欲得善果。彼道是善善果。是愛愛果。意樂意樂果。意欲意欲果。或曰。謂質直不邪一向趣涅槃。或曰。謂是沙門沙門果。梵梵果。梵行梵行果。俱果或謂安隱樂趣涅槃。或曰。謂不貪除貪。不恚除恚。不癡除癡。或曰。謂思惟能滅壞破有。此世俗道雖有思惟。但增受長養有。或曰。謂思惟能斷有相續。能斷輪轉生老死。世俗道雖思惟。但相續有輪轉生老死。或曰。謂思惟非身見種非顛倒種非愛種非使種。非貪處非恚處非癡處。非雜污非雜毒非雜。濁非在有。不墮苦習諦。世俗道雖有思惟。但身見種顛倒種愛種使種。貪處恚處癡處。雜污雜毒雜濁在有墮苦習諦。或曰。謂思惟苦盡趣道。有盡趣道。貪趣道。盡生老死趣道。世俗道雖有思惟。但苦習趣道。有習趣道。貪習趣道。生老死習趣道。以是故世尊說思惟道不說世俗道。說曰。此說十六聖行。無常行苦行空行非我行。因行習行有行緣行。盡行止行妙行離行。道行正行趣行出要行。問曰。十六行有何性。有一
【現代漢語翻譯】 現代漢語譯本： 有人說，因為一味（ekaggata，專注）異於道果，能清凈一切色，所以稱為『無上』。或者說，因為離三（離三種惡行），成就四（四聖諦），舍五（五蓋），因此世尊說『盡作證』（證得滅盡）。 關於『思惟道者』，如《阿毗曇》（Abhidhamma，論藏）所說，思惟一切善的有為法。為什麼世尊只說『思惟道』呢？回答是：因為思惟有兩種，得思惟和服思惟。世俗道雖然也有思惟，但只有四種思惟：得思惟、服思惟、斷思惟、舍思惟。 或者說，『思惟道者』是爲了獲得善果。此道是善，善果是愛，愛果，意樂（chanda，欲樂），意樂果，意欲（iccha，意願），意欲果。 或者說，此道質直不邪，一向趨向涅槃（Nibbana，寂滅）。或者說，此道是沙門（samana，修行者），沙門果，梵（brahma，清凈），梵果，梵行（brahmacariya，清凈行），梵行果。俱果或者說是安穩樂趣涅槃。 或者說，此道是不貪，去除貪；不嗔，去除嗔；不癡，去除癡。或者說，此道思惟能滅壞破有（bhava，存在）。而世俗道雖然也有思惟，但會增長、承受、長養有。 或者說，此道思惟能斷有相續，能斷輪轉生老死。世俗道雖然思惟，但會相續有輪轉生老死。 或者說，此道思惟不是身見（sakkaya-ditthi，我見）的種子，不是顛倒（vipallasa，錯亂認知）的種子，不是愛（tanha，渴愛）的種子，不是使（anusaya，煩惱潛伏）的種子，不是貪處，不是嗔處，不是癡處，不是雜污，不是雜毒，不是雜濁，不在有，不墮苦習諦（dukkha-samudaya-sacca，苦集諦）。世俗道雖然有思惟，但是身見種、顛倒種、愛種、使種，貪處、嗔處、癡處，雜污、雜毒、雜濁，在有，墮苦習諦。 或者說，此道思惟苦盡趣道，有盡趣道，貪趣道，盡生老死趣道。世俗道雖然有思惟，但是苦習趣道，有習趣道，貪習趣道，生老死習趣道。因此世尊說思惟道，不說世俗道。 經中說，這裡說的是十六聖行（solasa-akara，十六種觀智）：無常行（anicca，無常）、苦行（dukkha，苦）、空行（sunnata，空）、非我行（anatta，無我），因行（hetu，因）、習行（samudaya，集）、有行（bhava，有）、緣行（paccaya，緣），盡行（nirodha，滅）、止行（nirodha，滅）、妙行（panita，妙）、離行（nissarana，離），道行（magga，道）、正行（niyama，正）、趣行（niyyana，趣）、出要行（hetu，出離）。 問：這十六行有什麼自性？只有一個嗎？
【English Translation】 English version: Some say that because ekaggata (one-pointedness, concentration) is different from the path-fruit and can purify all form, it is called 'unsurpassed'. Or, it is because it abandons the three (three evil deeds), accomplishes the four (four noble truths), and relinquishes the five (five hindrances), therefore the World-Honored One said 'exhausted, bearing witness' (attaining cessation). Regarding 'those who contemplate the path', as the Abhidhamma (the basket of higher teachings) says, contemplate all wholesome conditioned phenomena. Why does the World-Honored One only say 'contemplate the path'? The answer is: because there are two kinds of contemplation, attainment contemplation and practice contemplation. Although the worldly path also has contemplation, it only has four kinds of contemplation: attainment contemplation, practice contemplation, abandonment contemplation, and relinquishment contemplation. Or, 'those who contemplate the path' do so in order to obtain wholesome fruit. This path is wholesome, wholesome fruit is love, love-fruit, chanda (desire, delight), chanda-fruit, iccha (will, wish), iccha-fruit. Or, this path is upright and not crooked, single-mindedly directed towards Nibbana (Nirvana, liberation). Or, this path is samana (ascetic, recluse), samana-fruit, brahma (pure, holy), brahma-fruit, brahmacariya (holy life, pure conduct), brahmacariya-fruit. The combined fruit is said to be the secure and pleasant enjoyment of Nibbana. Or, this path is non-greed, removing greed; non-hatred, removing hatred; non-delusion, removing delusion. Or, this path's contemplation can destroy and break existence (bhava). While the worldly path also has contemplation, it increases, sustains, and nourishes existence. Or, this path's contemplation can cut off the continuity of existence, can cut off the cycle of birth, aging, and death. Although the worldly path contemplates, it continues the cycle of existence, birth, aging, and death. Or, this path's contemplation is not the seed of sakkaya-ditthi (self-view, personality belief), not the seed of vipallasa (perversions, distorted perceptions), not the seed of tanha (craving, thirst), not the seed of anusaya (latent tendencies, underlying defilements), not a place of greed, not a place of hatred, not a place of delusion, not mixed with impurity, not mixed with poison, not mixed with turbidity, not in existence, not falling into the dukkha-samudaya-sacca (truth of the origin of suffering). Although the worldly path has contemplation, it is the seed of self-view, the seed of perversions, the seed of craving, the seed of latent tendencies, a place of greed, a place of hatred, a place of delusion, mixed with impurity, mixed with poison, mixed with turbidity, in existence, falling into the dukkha-samudaya-sacca. Or, this path's contemplation leads to the end of suffering, leads to the end of existence, leads to the end of craving, leads to the end of birth, aging, and death. Although the worldly path has contemplation, it leads to the origin of suffering, leads to the origin of existence, leads to the origin of craving, leads to the origin of birth, aging, and death. Therefore, the World-Honored One speaks of contemplating the path, not speaking of the worldly path. The sutra says, here it speaks of the sixteen holy conducts (solasa-akara): anicca (impermanence), dukkha (suffering), sunnata (emptiness), anatta (non-self), hetu (cause), samudaya (arising), bhava (existence), paccaya (condition), nirodha (cessation), nirodha (cessation), panita (excellent), nissarana (escape), magga (path), niyama (regulation), niyyana (leading out), hetu (cause of escape). Question: What is the nature of these sixteen conducts? Is there only one?
說者慧性。謂說慧性者。彼慧是行。能行他所行。謂彼相應法雖能行他所行。但非是行。性非慧故。謂彼共有法雖有他所行。但非能行。非共緣故。亦非是行。性非慧故。更有說者。心心法性。彼有說心心法性者。彼慧行能行他所行。謂彼相應法彼亦是行。能行他所行。謂彼共有法。彼雖他所行非能行。非共緣故非是行。性非慧故。如一說如二如是好如前所說慧性。問曰。名十六行種有幾。一說者名十六行種七。謂苦行彼名亦四種亦四。謂習行名四種一。謂盡四行名四種一。謂道四行彼名四種一。是故名十六行種七。問曰。何以故苦行名四種亦四。答曰。謂此斷顛倒。猶如彼顛倒名四種亦四。彼治亦爾名四種亦四。如是說者名十六種亦十六。如名如種如是名數數種名相種相名異種異名別種別名覺種覺。如是盡當知。此是諸行性。已種相身所有自然。說性已當說行。何以故說無常行。何以說乃至出要行。答曰。無常者說二事。時及緣。時者一時作事二時不作。緣者諸法性羸隨因及緣。苦者如病癰患也。空者內無作無教作。無覺無教覺。非我者不自在故。因者種子法故。習者來故。有者流故。緣者轉成故。如泥團輪手水合已便成瓦器。此亦不。盡者滅陰故。止者息三火故。妙者妙愿滿故。一離者已離不更離故。道者除惡道
【現代漢語翻譯】 現代漢語譯本 說者慧性（Prajna-svabhava，智慧的自性）。所謂說慧性者，此慧是行（karman，行為），能行他所行（para-prayojana-sadhana，成就他人的利益）。所謂與此相應的法，雖然能行他所行，但並非是行，因為其自性不是智慧。所謂與此共有的法，雖然有他所行，但並非能行，因為不是共同的緣故，也不是行，因為其自性不是智慧。 更有說者認為，心心法（citta-caitta-dharma，心和心所法）的自性是慧性。那些說心心法自性的人認為，此慧行能行他所行。所謂與此相應的法，它們也是行，能行他所行。所謂與此共有的法，它們雖然是他所行，但並非能行，因為不是共同的緣故，所以不是行，因為其自性不是智慧。如一種說法，如二種說法，這樣很好，如前面所說的慧性。 問：名的十六行相（shodasha-akara，十六種行相）有幾種？ 一種說法是，名的十六行相有七種。所謂苦行（duhkha-akara，苦的行相），它的名稱也有四種，即苦（duhkha）、無常（anitya）、空（shunya）、無我（anatman）。所謂習行（samudaya-akara，集的行相），名稱只有一種，即習（samudaya）。所謂盡行（nirodha-akara，滅的行相），名稱也有四種，即滅（nirodha）、靜（shanta）、妙（pranita）、離（nihsarana）。所謂道行（marga-akara，道的行相），它的名稱也有四種，即道（marga）、如（tathata）、行（pratipatti）、出（niryana）。因此，名的十六行相有七種。 問：為什麼苦行有四種名稱？ 答：因為這能斷除顛倒（viparyasa，錯誤的認知）。猶如那些顛倒，名稱也有四種，即于無常執常，于苦執樂，于不凈執凈，于無我執我。它們的對治也一樣，名稱也有四種。這樣說的人認為，名的十六種行相有十六種。如名，如種，如是名數數種，名相種相，名異種異，名別種別，名覺種覺。如是應當知道一切盡。這是諸行的自性，已經種相身所有自然。說了自性后，應當說行。為什麼要說無常行？為什麼要說乃至出要行（nairyāṇika-ākāra，導向解脫的行相）？ 答：說無常是爲了說明兩件事：時間和緣。時間是指一時做事，一時不做事。緣是指諸法的自性脆弱，隨因和緣而變化。 苦是指如病、癰、患。空是指內在沒有作者，沒有教唆者，沒有感覺者，沒有被教唆的感覺者。非我是指不自在的緣故。因是指種子法的緣故。習是指到來的緣故。有是指流動的緣故。緣是指轉變和成就的緣故。猶如泥團、輪、手、水合在一起，便成為瓦器。這也是如此。 儘是指滅除諸陰（skandha，蘊）的緣故。止是指止息三種火（貪嗔癡）的緣故。妙是指妙愿圓滿的緣故。一離是指已經脫離，不再需要脫離的緣故。道是指去除惡道的緣故。
【English Translation】 English version The speaker is the nature of wisdom (Prajna-svabhava). What is meant by 'speaking of the nature of wisdom' is that this wisdom is action (karman), capable of accomplishing the benefit of others (para-prayojana-sadhana). While the dharmas (elements of existence) that correspond to it can accomplish the benefit of others, they are not actions because their nature is not wisdom. While the dharmas that are common to it have the benefit of others, they are not capable of acting because they are not a shared cause, nor are they actions because their nature is not wisdom. Others say that the nature of mental and mental factors (citta-caitta-dharma) is the nature of wisdom. Those who say that the nature of mental and mental factors is the nature of wisdom believe that this action of wisdom can accomplish the benefit of others. The dharmas that correspond to it are also actions, capable of accomplishing the benefit of others. The dharmas that are common to it, although they are for the benefit of others, are not capable of acting because they are not a shared cause, and therefore are not actions because their nature is not wisdom. Like one explanation, like two explanations, this is good, like the nature of wisdom spoken of earlier. Question: How many types are there of the sixteen aspects (shodasha-akara) of names? One explanation is that there are seven types of the sixteen aspects of names. The aspect of suffering (duhkha-akara) has four names: suffering (duhkha), impermanence (anitya), emptiness (shunya), and non-self (anatman). The aspect of origin (samudaya-akara) has only one name: origin (samudaya). The aspect of cessation (nirodha-akara) has four names: cessation (nirodha), tranquility (shanta), excellence (pranita), and liberation (nihsarana). The aspect of the path (marga-akara) also has four names: path (marga), suchness (tathata), practice (pratipatti), and deliverance (niryana). Therefore, there are seven types of the sixteen aspects of names. Question: Why does the aspect of suffering have four names? Answer: Because it can eliminate perversions (viparyasa, incorrect perceptions). Just like those perversions, which also have four names: perceiving permanence in impermanence, pleasure in suffering, purity in impurity, and self in non-self. Their antidotes are also the same, with four names. Those who say this believe that there are sixteen types of the sixteen aspects of names. As name, as type, so are name-number-type, name-aspect-type, name-difference-type, name-distinction-type, name-awakening-type. Thus, all should be known as exhaustion. This is the nature of all actions, already naturally present in the body of characteristics. Having spoken of nature, one should speak of action. Why speak of the aspect of impermanence? Why speak of even the aspect of leading to liberation (nairyāṇika-ākāra)? Answer: Speaking of impermanence is to explain two things: time and conditions. Time refers to doing things at one time and not doing them at another. Conditions refer to the weak nature of all dharmas, changing according to causes and conditions. Suffering is like sickness, boils, and disease. Emptiness refers to the absence of a maker, an instigator, a feeler, or an instigated feeler within. Non-self refers to the reason for not being independent. Cause refers to the reason for seed-dharmas. Origin refers to the reason for coming. Existence refers to the reason for flowing. Condition refers to the reason for transformation and accomplishment. Just as a lump of clay, a wheel, a hand, and water come together to form a tile. It is also like this. Cessation refers to the reason for extinguishing the aggregates (skandha). Tranquility refers to the reason for stopping the three fires (greed, hatred, and delusion). Excellence refers to the reason for fulfilling excellent vows. Liberation refers to the reason for already being liberated and no longer needing liberation. Path refers to the reason for removing evil paths.
故。正者除不正故。趣者向涅槃故。出要者出生死故。複次非常者非究竟住故。苦者勞厭重故。空者除我有見故。非我者除是我見故。因者來故。習者起故。有者可得故。緣者隨所緣故。盡者盡生死故。止者止苦火故。妙者善有常故。離者離生老無常故。道者求故。正者正住故。趣者趣城不移故。出要者安隱故。問曰。如苦四行無常苦空非我行。何以故說苦諦不說無常空非我諦。答曰。謂此行久遠行。以此行過去三耶三佛說苦諦。或曰。謂此苦行一向墮苦諦非余。他無常行共墮三諦。空行及非我行共墮一切法中。此苦行一同墮苦諦非余。是故說苦諦非余。或曰。謂此苦行一切能信。凡愚及慧此法及外法以故爾。或曰。謂令極斷覺所覺行所行緣所緣根為根義。佛契經說。苦智彼所緣是苦諦。或曰。謂此行增舍有能除生死。如彼小兒與極妙食。若言當有苦彼便不欲。如是此苦行增舍有能除生死。以是故佛契經說苦諦。不說無常空非我諦。問曰。如習有四行因行習有緣行。何以故世尊說習諦。不說因有緣諦。答曰。謂此行久遠行。以此行過去三耶三佛說習諦。或曰。謂令極斷覺所覺行所行緣所緣根為根義。佛契經說。習智彼所緣是習諦。以是故佛契經說習諦。不說因有緣諦。問曰。如盡有四行盡行止妙離行。何以故世尊說盡
【現代漢語翻譯】 現代漢語譯本 因此，『正』的含義是去除不正；『趣』的含義是趨向涅槃（Nirvana，佛教術語，指解脫）；『出要』的含義是脫離生死輪迴。 進一步說，『非常』的含義是指非究竟的常住；『苦』的含義是勞累、厭煩和沉重；『空』的含義是去除『我』的見解；『非我』的含義是去除『這是我』的見解；『因』的含義是帶來（結果）；『習』的含義是生起（煩惱）；『有』的含義是可以獲得（果報）；『緣』的含義是隨所緣而生；『盡』的含義是滅盡生死；『止』的含義是止息痛苦之火；『妙』的含義是善且具有常性；『離』的含義是脫離生老等無常；『道』的含義是尋求（解脫）；『正』的含義是正住（于道）；『趣』的含義是趨向（涅槃之）城而不動搖；『出要』的含義是安穩。 問：如果苦有四種行相，即無常、苦、空、非我，為什麼只說苦諦，而不說無常諦、空諦、非我諦呢？ 答：因為『苦』這種行相是久遠的行相。過去的諸佛（三耶三佛）都說苦諦。或者說，『苦』這種行相完全屬於苦諦，不屬於其他諦。而無常的行相與其他三諦共同存在，空和非我的行相與一切法共同存在。只有苦的行相完全屬於苦諦，不屬於其他諦。所以只說苦諦，而不說其他的諦。 或者說，『苦』這種行相是所有人都能相信的，無論是凡夫、愚人還是智者，無論是內道還是外道，都相信有苦。或者說，是爲了徹底斷除覺所覺、行所行、緣所緣、根為根的意義。《佛契經》中說：『苦智，其所緣是苦諦。』 或者說，『苦』這種行相能增長舍離，能去除有，能斷除生死。就像小孩子面對非常美味的食物，如果告訴他將來會有苦，他就不想吃了。同樣，『苦』這種行相能增長舍離，能去除有，能斷除生死。因此，佛在《契經》中只說苦諦，而不說無常、空、非我諦。 問：如果集有四種行相，即因、習、有、緣，為什麼世尊只說集諦，而不說因諦、有諦、緣諦呢？ 答：因為『習』這種行相是久遠的行相。過去的諸佛（三耶三佛）都說集諦。或者說，是爲了徹底斷除覺所覺、行所行、緣所緣、根為根的意義。《佛契經》中說：『習智，其所緣是習諦。』因此，佛在《契經》中只說集諦，而不說因、有、緣諦。 問：如果滅有四種行相，即滅行、止妙離行，為什麼世尊只說滅諦呢？
【English Translation】 English version Therefore, 'right' means removing what is not right; 'approach' means moving towards Nirvana (涅槃, Buddhist term for liberation); 'deliverance' means escaping from the cycle of birth and death. Furthermore, 'impermanent' means not ultimately permanent; 'suffering' means weariness, aversion, and heaviness; 'emptiness' means removing the view of 'I'; 'non-self' means removing the view of 'this is I'; 'cause' means bringing about (results); 'accumulation' means arising (of afflictions); 'existence' means being able to obtain (retribution); 'condition' means arising according to what is conditioned; 'cessation' means extinguishing birth and death; 'stopping' means stopping the fire of suffering; 'wonderful' means good and having permanence; 'separation' means separating from birth, old age, and impermanence; 'path' means seeking (liberation); 'right' means rightly abiding (in the path); 'approach' means moving towards the city (of Nirvana) without wavering; 'deliverance' means peace and security. Question: If suffering has four aspects, namely impermanence, suffering, emptiness, and non-self, why is only the truth of suffering (苦諦, Dukkha-satya) spoken of, and not the truths of impermanence, emptiness, and non-self? Answer: Because the aspect of 'suffering' is a long-standing aspect. The Buddhas of the past (三耶三佛, Samyak-sambuddha) all spoke of the truth of suffering. Or, it is said that the aspect of 'suffering' belongs entirely to the truth of suffering and not to other truths. The aspect of impermanence exists together with the other three truths, and the aspects of emptiness and non-self exist together with all dharmas. Only the aspect of suffering belongs entirely to the truth of suffering and not to others. Therefore, only the truth of suffering is spoken of, and not the others. Or, it is said that the aspect of 'suffering' is believable to everyone, whether they are ordinary people, fools, or wise people, whether they are insiders or outsiders. Or, it is for the sake of completely cutting off the meaning of what is perceived by awareness, what is done by action, what is conditioned by conditions, and what is rooted by roots. The Sutras (佛契經, Buddha-ksetra) say: 'The wisdom of suffering, its object is the truth of suffering.' Or, it is said that the aspect of 'suffering' can increase renunciation, remove existence, and cut off birth and death. Just like a child facing very delicious food, if told that there will be suffering in the future, he will not want to eat it. Similarly, the aspect of 'suffering' can increase renunciation, remove existence, and cut off birth and death. Therefore, the Buddha in the Sutras only speaks of the truth of suffering, and not of the truths of impermanence, emptiness, and non-self. Question: If accumulation has four aspects, namely cause, accumulation, existence, and condition, why does the World-Honored One only speak of the truth of accumulation (集諦, Samudaya-satya), and not of the truths of cause, existence, and condition? Answer: Because the aspect of 'accumulation' is a long-standing aspect. The Buddhas of the past (三耶三佛, Samyak-sambuddha) all spoke of the truth of accumulation. Or, it is for the sake of completely cutting off the meaning of what is perceived by awareness, what is done by action, what is conditioned by conditions, and what is rooted by roots. The Sutras (佛契經, Buddha-ksetra) say: 'The wisdom of accumulation, its object is the truth of accumulation.' Therefore, the Buddha in the Sutras only speaks of the truth of accumulation, and not of the truths of cause, existence, and condition. Question: If cessation has four aspects, namely the cessation aspect, the stopping, wonderful, and separation aspects, why does the World-Honored One only speak of the truth of cessation (滅諦, Nirodha-satya)?
諦不說止妙離諦。答曰。謂此行久遠行。以此行過去三耶三佛說盡諦。或曰。謂令極斷覺所覺行所行緣所緣根為根義。佛契經說。盡智彼所緣是盡諦。以是故佛契經說盡諦。不說止妙離諦。問曰。如道有四行道趣正出要行。何以故世尊說道諦。不說正趣出要諦。答曰。謂此行久遠行。以此行過去三耶三佛說道諦。或曰。謂欲令極斷覺所覺行所行緣所緣根為根義。佛契經說。道智彼所緣是道諦。以是故佛契經說道諦。不說正趣出要諦。說曰。此說涅槃無形。問曰。何以故說涅槃無形。答曰。聖所了故說無形。聖了彼自在身作證。無有能在前論說彼。是故聖所了故曰無形。或曰。離一切色故。故曰無形。此說四色。剎利梵志居士工師。複次四色青黃赤白。彼中無有一色是離一切色。故曰無形。或曰。凈一切色故。曰無形。若剎利修道彼得道果。梵志居士工師修道彼得道果。是離一切色故。故曰無形。或曰。亦非色不依色故。故曰無形。色法雖有形。非形依心心數法。雖依形非是形。彼涅槃亦不依色亦不依形。故曰無形。或曰。稱歎無量功德故。故曰無形。如人多有功德。說者此人功德多故不可具說。如是涅槃無量功德故。故曰無形。或曰。遍功德故。故曰無形。如摩尼遍有光明彼說無形。如是彼涅槃遍功德故。故曰無形。
或曰。如此有為有因有果。彼涅槃無因無果故曰無形。或曰。如此有為法因故說果。果故說因彼涅槃非因故說果。非果故說因。故曰無形。說曰。彼涅槃非說品問曰。何以故說涅槃非品。答曰。斷一切品故。故說涅槃非品。如此有為作品生或五或四。謂欲令法常住。彼一切有為法。各各並已有五事生彼法。彼法生彼法住。彼法老彼法無常。謂欲令法無常住。彼一切有為法各各並已有四事生彼法生老無常。如此有為作品。彼涅槃不如是。是故說涅盤非品。說曰。彼涅槃說愛。問曰。何以故涅槃說愛。答曰。聖者不愛生死。涅槃者離生死。或曰。聖者不愛輪轉。涅槃者離輪轉。或曰。聖者不愛陰。涅槃者離陰。或曰。聖者不愛生。涅槃者離生。或曰。聖者不愛老死。涅槃者離老死。或曰。聖者愛念樂涅槃。以是故說涅槃愛如彼契經說。戒及等意解脫。是愛彼一切為涅槃故。以是故。世尊契經說涅槃愛。說曰。彼涅槃說非可習。問曰。何以故說涅槃非可習。答曰。有為為果故習。涅槃無有果。問曰。何以故說明所服行。答曰。智故得故。明者佛及佛弟子。此緣彼發忍及智。是故說智故得故。說涅槃說非可思惟。問曰。何以故涅槃說非可思惟。答曰謂法意所生此可思惟。彼涅槃意所不生。或曰。有為法果故思惟。彼涅槃無有果
【現代漢語翻譯】 現代漢語譯本： 有人說：『像這樣，有為法有因有果，而涅槃沒有因也沒有果，所以說是無形的。』 又有人說：『像這樣，有為法因為有因而說果，因為有果而說因；而涅槃既沒有因，所以不說果，也沒有果，所以不說因，所以說是無形的。』 經中說：『涅槃不是可以被歸類的。』有人問：『為什麼說涅槃不是可以被歸類的？』回答說：『因為涅槃斷絕了一切的類別，所以說涅槃不是可以被歸類的。』 像這樣，有為法產生時，或者有五種情況，或者有四種情況。想要使法常住，那麼一切有為法各自都具備五件事而生起：生、住、老、無常。想要使法無常住，那麼一切有為法各自都具備四件事而生起：生、老、無常。 像這樣，有為法是作品，而涅槃不是這樣，所以說涅槃不是可以被歸類的。 經中說：『涅槃是可愛的。』有人問：『為什麼說涅槃是可愛的？』回答說：『聖者不愛生死（sheng si, cycle of birth and death），而涅槃是脫離生死的。』 又有人說：『聖者不愛輪轉（lun zhuan, samsara），而涅槃是脫離輪轉的。』 又有人說：『聖者不愛陰（yin, skandha），而涅槃是脫離陰的。』 又有人說：『聖者不愛生（sheng, birth），而涅槃是脫離生的。』 又有人說：『聖者不愛老死（lao si, old age and death），而涅槃是脫離老死的。』 又有人說：『聖者愛念涅槃的快樂。』因此說涅槃是可愛的，就像那部契經（qi jing, sutra）所說：『戒（jie, morality）以及等意（deng yi, samadhi），解脫（jie tuo, liberation），都是因為愛涅槃的緣故。』因此，世尊（shi zun, World Honored One）在契經中說涅槃是可愛的。 經中說：『涅槃不是可以修習的。』有人問：『為什麼說涅槃不是可以修習的？』回答說：『因為有為法是爲了獲得果報才修習的，而涅槃沒有果報。』 有人問：『為什麼要說明所服行的？』回答說：『因為智慧（zhi, wisdom）的緣故，因為獲得的緣故。明者（ming zhe, wise ones）指的是佛（Fo, Buddha）以及佛的弟子。』因為這個緣故，他們發起忍（ren, forbearance）和智（zhi, wisdom）。因此說因為智慧的緣故，因為獲得的緣故。 經中說涅槃不是可以思惟的。有人問：『為什麼說涅槃不是可以思惟的？』回答說：『凡是法由意所生，都是可以思惟的，而涅槃不是由意所生的。』 又有人說：『有為法因為有果所以可以思惟，而涅槃沒有果。』
【English Translation】 English version: Some say: 'Thus, conditioned phenomena have causes and effects, but Nirvana has neither cause nor effect, therefore it is said to be formless.' Others say: 'Thus, conditioned phenomena are said to have effects because of causes, and causes because of effects; but Nirvana has no cause, so no effect is spoken of, and no effect, so no cause is spoken of, therefore it is said to be formless.' It is said: 'Nirvana is not a category.' Someone asks: 'Why is it said that Nirvana is not a category?' The answer is: 'Because it cuts off all categories, therefore it is said that Nirvana is not a category.' Thus, when conditioned phenomena arise, there are either five or four conditions. Wishing the Dharma to be permanent, all conditioned phenomena arise with five things each: birth, abiding, aging, impermanence. Wishing the Dharma to be impermanent, all conditioned phenomena arise with four things each: birth, aging, impermanence. Thus, conditioned phenomena are products, but Nirvana is not like that, therefore it is said that Nirvana is not a category. It is said: 'Nirvana is lovable.' Someone asks: 'Why is Nirvana said to be lovable?' The answer is: 'Saints do not love birth and death (sheng si), but Nirvana is the separation from birth and death.' Others say: 'Saints do not love the cycle of rebirth (lun zhuan), but Nirvana is the separation from the cycle of rebirth.' Others say: 'Saints do not love the aggregates (yin), but Nirvana is the separation from the aggregates.' Others say: 'Saints do not love birth (sheng), but Nirvana is the separation from birth.' Others say: 'Saints do not love old age and death (lao si), but Nirvana is the separation from old age and death.' Others say: 'Saints love and cherish the bliss of Nirvana.' Therefore it is said that Nirvana is lovable, as the sutra (qi jing) says: 'Morality (jie), concentration (deng yi), and liberation (jie tuo) are all for the sake of loving Nirvana.' Therefore, the World Honored One (shi zun) said in the sutra that Nirvana is lovable. It is said: 'Nirvana is not to be practiced.' Someone asks: 'Why is it said that Nirvana is not to be practiced?' The answer is: 'Because conditioned phenomena are practiced for the sake of results, but Nirvana has no result.' Someone asks: 'Why explain what is practiced?' The answer is: 'Because of wisdom (zhi), because of attainment. The wise ones (ming zhe) refer to the Buddha (Fo) and the Buddha's disciples.' Because of this, they generate forbearance (ren) and wisdom (zhi). Therefore it is said because of wisdom, because of attainment. It is said that Nirvana is not to be thought about. Someone asks: 'Why is it said that Nirvana is not to be thought about?' The answer is: 'Whatever Dharma arises from the mind is thinkable, but Nirvana does not arise from the mind.' Others say: 'Conditioned phenomena can be thought about because they have results, but Nirvana has no result.'
。問曰。若涅槃意所不生者。此偈云何通。
樹下靜思惟 涅槃令入意 瞿曇禪無亂 不久息跡證
答曰。此說意心為名。此意得涅槃作證。說曰。彼涅槃說第一義。說智說阿羅漢果。問曰。何以故涅槃說第一義。答曰。第一正故。第一法故。第一究竟故第一等。是故說第一義。問曰。何以故說智。答曰。智果故彼說智。問曰。何以故涅槃說阿羅漢果。答曰。可供養故說涅槃阿羅漢果。一切世間清凈供養儘可供養。故可說涅槃名阿羅漢果。或曰。不生故說涅槃名阿羅漢果。不復生諸界諸趣諸生輪轉生死中。故說涅槃名阿羅漢果。說曰。此涅槃說近。如彼契經說。彼成就此十五法。多智多見多覺近住涅槃。我說彼非不至涅槃。問曰。何以故說近。答曰。實者故曰近。或有欲令涅槃不實。謂彼欲令不實者。斷彼意故。此說真實有種相。是謂真實故名為近。或曰。精勤正趣等趣意中可得故曰近。或曰。意等故名為近。若剎利思惟道彼得道果。梵志居士工師思惟道彼得道果。是謂等意故名為近。或曰。等處所故名為近。若於村中思惟道。彼中得道果。若靜處樹下冢間露坐林中思惟道。彼中得道果。是謂等處所名為近。或曰。義故即是近。是故說近。如婆須蜜經所說遠法。云何謂過去當來法近法。云何現在法及
【現代漢語翻譯】 問：如果涅槃不是由意識所生，那麼這首偈語該如何理解呢？
『樹下靜思惟，涅槃令入意，瞿曇禪無亂，不久息跡證。』
答：這裡所說的『意』是指意識。這個意識證得了涅槃，所以說涅槃是第一義，是智慧，是阿羅漢果。問：為什麼說涅槃是第一義呢？答：因為它是最正確的，是最根本的法，是最究竟的，是最平等的，所以說是第一義。問：為什麼說涅槃是智慧呢？答：因為它是智慧的果實，所以說是智慧。問：為什麼說涅槃是阿羅漢果呢？答：因為涅槃值得供養，所以說涅槃是阿羅漢果。整個世間清凈的供養都應該用來供養涅槃，因為涅槃完全值得供養，所以可以說涅槃是阿羅漢果。或者說，因為涅槃不生不滅，所以說涅槃是阿羅漢果。涅槃不再於諸界、諸趣、諸生死輪迴中產生，所以說涅槃是阿羅漢果。經中說，涅槃是接近的。如契經所說：『如果成就了這十五種法，具有廣大的智慧、廣大的見識、廣大的覺悟，就能接近涅槃。』我說他們並非不能達到涅槃。問：為什麼說是接近呢？答：因為它是真實的，所以說是接近。有些人想讓涅槃變得不真實，爲了斷除他們這種想法，所以說涅槃是真實存在的，具有真實的體相，所以說是接近。或者說，因為精勤修行，正確地趨向涅槃，就能在意識中證得涅槃，所以說是接近。或者說，因為意識是平等的，所以說是接近。如果剎帝利（武士）思惟正道，他就能證得道果；婆羅門（祭司）、居士（平民）、工師（工匠）思惟正道，他們也能證得道果。這就是意識平等，所以說是接近。或者說，因為處所是平等的，所以說是接近。如果在村中思惟正道，就能在那裡證得道果；如果在寂靜處、樹下、墳墓間、露天、林中思惟正道，就能在那裡證得道果。這就是處所平等，所以說是接近。或者說，因為意義上來說，涅槃就是接近的，所以說是接近。如婆須蜜經所說，什麼是遠法呢？就是過去和未來的法。什麼是近法呢？就是現在的法以及
【English Translation】 Question: If Nirvana is not produced by intention, how can this verse be understood?
'Quietly contemplating under the tree, Nirvana enters the mind, Gautama's (釋迦摩尼 Buddha's family name) meditation is without disturbance, Soon the traces cease and enlightenment is attained.'
Answer: This refers to 'intention' as the mind. This mind attains Nirvana and bears witness. It is said that Nirvana is the ultimate meaning, it is wisdom, it is the fruit of Arhat (阿羅漢, one who has attained enlightenment). Question: Why is Nirvana said to be the ultimate meaning? Answer: Because it is the most correct, the most fundamental Dharma (佛法, the teachings of Buddha), the most ultimate, the most equal, therefore it is said to be the ultimate meaning. Question: Why is Nirvana said to be wisdom? Answer: Because it is the fruit of wisdom, therefore it is said to be wisdom. Question: Why is Nirvana said to be the fruit of Arhat? Answer: Because Nirvana is worthy of offerings, therefore Nirvana is said to be the fruit of Arhat. All pure offerings in the world should be used to offer to Nirvana, because Nirvana is completely worthy of offerings, so it can be said that Nirvana is the fruit of Arhat. Or, because Nirvana is unborn and undying, therefore Nirvana is said to be the fruit of Arhat. Nirvana is no longer produced in the realms, destinies, and cycles of birth and death, therefore Nirvana is said to be the fruit of Arhat. It is said in the sutras that Nirvana is near. As the sutra says: 'If one accomplishes these fifteen Dharmas, possessing great wisdom, great insight, and great awakening, one can approach Nirvana.' I say that they are not unable to reach Nirvana. Question: Why is it said to be near? Answer: Because it is real, therefore it is said to be near. Some people want to make Nirvana unreal, in order to cut off their thoughts, it is said that Nirvana is real, possessing a real nature, therefore it is said to be near. Or, because by diligently practicing and correctly approaching Nirvana, one can attain Nirvana in the mind, therefore it is said to be near. Or, because the mind is equal, therefore it is said to be near. If a Kshatriya (剎帝利, warrior caste) contemplates the right path, he can attain the fruit of the path; a Brahmin (婆羅門, priestly caste), a householder (居士, layperson), or an artisan (工師, craftsman) contemplates the right path, they can also attain the fruit of the path. This is the equality of mind, therefore it is said to be near. Or, because the place is equal, therefore it is said to be near. If one contemplates the right path in a village, one can attain the fruit of the path there; if one contemplates the right path in a quiet place, under a tree, in a graveyard, in the open air, or in a forest, one can attain the fruit of the path there. This is the equality of place, therefore it is said to be near. Or, because in terms of meaning, Nirvana is near, therefore it is said to be near. As the Vasumitra Sutra (婆須蜜經) says, what is the distant Dharma? It is the past and future Dharmas. What is the near Dharma? It is the present Dharma and
無為。是謂義近名為近。或曰。近意解故名為近。謂聖緣彼生忍及智。如現在前。猶如在前。是謂近意解故名為近。或曰。得作證故名近。近者現在世此中起彼得作證。是謂得作證故名為近。或曰。舍近故名為近。近者說現在世離此入彼。是謂說涅槃近。如佛契經一一所說聞如是。一時世尊游波羅捺仙人住處鹿野苑中。彼時世尊告五比丘。五比丘。此苦本所未聞法。當正思惟時生眼智明覺。五比丘應當知。此苦本所未聞法。當正思惟。時生眼智明覺。五比丘。我已知苦本所未聞法。當正思惟時生眼智明覺。五比丘。此苦習本所未聞法。當正思惟時生眼智明覺。五比丘應當斷。苦習本所未聞法。當正思惟時生眼智明覺。五比丘。我已斷苦習本所未聞法。當正思惟時生眼智明覺。五比丘。此苦盡本所未聞法。當正思惟時生眼智明覺。五比丘。彼苦盡應當作證。本所未聞法。當正思惟時生眼智明覺。五比丘。我已苦盡作證。本所未聞法。當正思惟時生眼智明覺。五比丘。此苦盡道本所未聞法。當正思惟時生眼智明覺。五比丘。應當思惟苦盡道本所未聞法。當正思惟時生眼智明覺。五比丘。我已思惟苦盡道本所未聞法。當正思惟時生眼智明覺。五比丘。謂我此四聖諦三轉十二行。未生眼智明覺。五比丘。是故我于天及人魔梵沙
【現代漢語翻譯】 現代漢語譯本： 無為（Nirvana，指涅槃）。這被稱為『義近名為近』，或者說，因為接近其意義的理解，所以稱為『近』。意思是說，聖者因緣於此而生起的忍和智，就像現在就在眼前一樣，如同就在眼前發生。這就是因為接近其意義的理解，所以稱為『近』。或者說，因為能夠作證，所以稱為『近』。『近』指的是在現在世中，從此生起而能夠作證。這就是因為能夠作證，所以稱為『近』。或者說，因為捨棄了接近的事物，所以稱為『近』。『近』指的是在現在世中，離開此而進入彼（Nirvana，指涅槃）。這就是說涅槃很近。正如佛陀的契經（Sutra，指佛經）中所說的那樣：我聽聞是這樣的，一時，世尊（Bhagavan，指佛陀）在波羅捺（Varanasi）的仙人居住處鹿野苑（Mrigadava）中。那時，世尊告訴五比丘（Panchavargiya）：『五比丘，這關於苦（Dukkha，指痛苦）的根本，是過去未曾聽聞的法，當正確地思維時，便會生起眼、智、明、覺。五比丘，應當知道，這關於苦的根本，是過去未曾聽聞的法，當正確地思維時，便會生起眼、智、明、覺。五比丘，我已經知道關於苦的根本，是過去未曾聽聞的法，當正確地思維時，便會生起眼、智、明、覺。五比丘，這關於苦的習（Samudaya，指苦的生起）的根本，是過去未曾聽聞的法，當正確地思維時，便會生起眼、智、明、覺。五比丘，應當斷除關於苦的習的根本，是過去未曾聽聞的法，當正確地思維時，便會生起眼、智、明、覺。五比丘，我已經斷除關於苦的習的根本，是過去未曾聽聞的法，當正確地思維時，便會生起眼、智、明、覺。五比丘，這關於苦的盡（Nirodha，指苦的止息）的根本，是過去未曾聽聞的法，當正確地思維時，便會生起眼、智、明、覺。五比丘，那苦的止息應當被作證，是過去未曾聽聞的法，當正確地思維時，便會生起眼、智、明、覺。五比丘，我已經作證苦的止息，是過去未曾聽聞的法，當正確地思維時，便會生起眼、智、明、覺。五比丘，這關於苦的止息之道（Magga，指道）的根本，是過去未曾聽聞的法，當正確地思維時，便會生起眼、智、明、覺。五比丘，應當思維關於苦的止息之道，是過去未曾聽聞的法，當正確地思維時，便會生起眼、智、明、覺。五比丘，我已經思維關於苦的止息之道，是過去未曾聽聞的法，當正確地思維時，便會生起眼、智、明、覺。五比丘，如果我對這四聖諦（Four Noble Truths）的三轉十二行，沒有生起眼、智、明、覺，五比丘，因此我對於天（Deva）及人（Manushya），魔（Mara），梵（Brahma），沙門（Shramana）……』
【English Translation】 English version: 'Non-doing' (Nirvana). This is called 'near in meaning, near in name', or it is called 'near' because of the understanding that is close to its meaning. It means that the forbearance and wisdom that arise in a sage due to conditions are like being present right now, as if happening right before one's eyes. This is why it is called 'near' because of the understanding that is close to its meaning. Or it is called 'near' because it can be realized. 'Near' refers to being able to realize it in the present world, arising from this. This is why it is called 'near' because it can be realized. Or it is called 'near' because of abandoning what is close. 'Near' refers to leaving this and entering that (Nirvana) in the present world. This is to say that Nirvana is near. Just as the Buddha's Sutra says: Thus have I heard. At one time, the Bhagavan (Buddha) was dwelling in the Deer Park (Mrigadava) at the abode of the sages in Varanasi. At that time, the Bhagavan said to the five Bhikkhus (Panchavargiya): 'Five Bhikkhus, this Dharma concerning the root of suffering (Dukkha), which has not been heard before, when contemplated correctly, will give rise to the eye, wisdom, light, and awakening. Five Bhikkhus, it should be known that this Dharma concerning the root of suffering, which has not been heard before, when contemplated correctly, will give rise to the eye, wisdom, light, and awakening. Five Bhikkhus, I have already known the Dharma concerning the root of suffering, which has not been heard before, when contemplated correctly, will give rise to the eye, wisdom, light, and awakening. Five Bhikkhus, this Dharma concerning the root of the arising of suffering (Samudaya), which has not been heard before, when contemplated correctly, will give rise to the eye, wisdom, light, and awakening. Five Bhikkhus, the root of the arising of suffering, which has not been heard before, should be abandoned, when contemplated correctly, will give rise to the eye, wisdom, light, and awakening. Five Bhikkhus, I have already abandoned the root of the arising of suffering, which has not been heard before, when contemplated correctly, will give rise to the eye, wisdom, light, and awakening. Five Bhikkhus, this Dharma concerning the root of the cessation of suffering (Nirodha), which has not been heard before, when contemplated correctly, will give rise to the eye, wisdom, light, and awakening. Five Bhikkhus, that cessation of suffering should be realized, the Dharma which has not been heard before, when contemplated correctly, will give rise to the eye, wisdom, light, and awakening. Five Bhikkhus, I have already realized the cessation of suffering, the Dharma which has not been heard before, when contemplated correctly, will give rise to the eye, wisdom, light, and awakening. Five Bhikkhus, this Dharma concerning the root of the path to the cessation of suffering (Magga), which has not been heard before, when contemplated correctly, will give rise to the eye, wisdom, light, and awakening. Five Bhikkhus, the path to the cessation of suffering, which has not been heard before, should be contemplated, when contemplated correctly, will give rise to the eye, wisdom, light, and awakening. Five Bhikkhus, I have already contemplated the path to the cessation of suffering, the Dharma which has not been heard before, when contemplated correctly, will give rise to the eye, wisdom, light, and awakening. Five Bhikkhus, if I have not given rise to the eye, wisdom, light, and awakening regarding these Four Noble Truths in their three turnings and twelve aspects, Five Bhikkhus, therefore, regarding Devas (Deva) and humans (Manushya), Mara (Mara), Brahma (Brahma), Shramanas (Shramana)...'
門梵志眾中。不出不離不解不脫。心亦不離顛倒。生未盡梵行未立所作未辦。名色未有知如真。五比丘。我不自覺無上正真道。五比丘。謂我此四聖諦三轉十二行生眼智明覺。五比丘。是故我于天及人魔梵沙門梵志眾中。已出已離已解已脫。心不顛倒。生已盡梵行已立所作已辦名色已有知如真。五比丘。我自覺無上正真道。說此法時尊者拘鄰遠塵離垢諸法法眼生。及八十千天人遠塵離垢諸法法眼生。彼時世尊告尊者拘鄰。汝拘鄰。知法未。拘鄰對曰。已知世尊。已知善逝。尊有拘鄰知法已。故名阿若拘鄰。聞此法時地神舉聲極舉大聲。此世尊于仙人住處鹿野苑中轉法輪。沙門梵志天及人魔梵及余世間本所未轉。增益諸天種。減損阿須倫眾。聞此地神聲已。空中神四天王三十三天。炎天兜術天尼摩羅天化他應天。舉聲舉大音聲。此世尊于仙人住處鹿野苑中轉法輪。沙門梵志天及人魔梵及余世間本所未轉。增益諸天種。減損阿須倫眾。即彼時彼須臾頃一時聞聲徹梵天。此世尊于仙人住處鹿野苑中轉法輪。沙門梵志天及魔梵及余世間本所未轉。增益諸天種。減損阿須倫眾。世尊轉法輪故。是故名轉法輪經。尊者曇摩多羅說曰。我觀世尊此所說法身毛皆豎。然世尊說義不違。譬喻不違。而此所說與義相違不次第。不與佛同。不
【現代漢語翻譯】 現代漢語譯本： 在婆羅門修行者（梵志）的集會中，我既不超出，也不脫離，既不解脫，也不擺脫。我的心也沒有脫離顛倒妄想。我的生命還沒有走到盡頭，清凈的修行（梵行）還沒有確立，該做的事情還沒有完成。對於名色（nāmarūpa，構成個體存在的精神和物質要素）還沒有如實地瞭解。五位比丘，我沒有覺悟到無上正等正覺之道。 五位比丘，我說這四聖諦（catvāri āryasatyāni）經過三次運轉和十二種行相，生起了眼、智、明、覺。五位比丘，因此，我在天、人、魔、梵（brahma，宇宙的創造者）、沙門（śramaṇa，出家修行者）、婆羅門修行者的集會中，已經超出，已經脫離，已經解脫，已經擺脫。我的心不再顛倒妄想。我的生命已經走到盡頭，清凈的修行已經確立，該做的事情已經完成，對於名色已經如實地瞭解。五位比丘，我覺悟到無上正等正覺之道。 當我說此法時，尊者憍陳如（Kauṇḍinya）遠離塵垢，對諸法生起了法眼（dharma-cakṣus）。還有八萬天人也遠離塵垢，對諸法生起了法眼。那時，世尊告訴尊者憍陳如：『憍陳如，你了解法了嗎？』憍陳如回答說：『世尊，我已經瞭解了。善逝（Sugata，如來十號之一），我已經瞭解了。』因為尊者憍陳如已經瞭解了法，所以被稱為阿若憍陳如（Ājñātakauṇḍinya）。 聽到此法時，地神（bhūmadevatā）舉起聲音，發出巨大的聲音：『這位世尊在仙人居住的地方——鹿野苑（Ṛṣipatana Mrigadāya）中轉法輪（dharma-cakra）。這是沙門、婆羅門、天、人、魔、梵以及其他世間眾生從未有過的。這增加了諸天（deva）的數量，減少了阿修羅（asura）的數量。』 聽到地神的聲音后，空中的神，四大天王（caturmahārājakāyikā devā）、三十三天（trāyastriṃśa devā）、焰天（Yāma devā）、兜率天（Tuṣita devā）、尼摩羅天（Nirmāṇarati devā）、化樂天（Paranirmitavaśavartin devā），舉起聲音，發出巨大的聲音：『這位世尊在仙人居住的地方——鹿野苑中轉法輪。這是沙門、婆羅門、天、人、魔、梵以及其他世間眾生從未有過的。這增加了諸天的數量，減少了阿修羅的數量。』 就在那時，須臾之間，一時間聽到的聲音傳到了梵天（brahmaloka）：『這位世尊在仙人居住的地方——鹿野苑中轉法輪。這是沙門、婆羅門、天、人、魔、梵以及其他世間眾生從未有過的。這增加了諸天的數量，減少了阿修羅的數量。』 世尊轉法輪的緣故，所以名為轉法輪經（Dhammacakkappavattana Sutta）。尊者曇摩多羅（Dharmatara）說：『我觀察世尊所說的法，身上的毛都豎起來了。然而，世尊所說的義理沒有矛盾，譬喻沒有矛盾，而這裡所說的與義理相違背，沒有次第，與佛陀所說的不一致。』
【English Translation】 English version: Among the assembly of Brahmins (brāhmaṇa), I was neither out of nor detached, neither liberated nor released. My mind was also not free from delusion. My life was not yet exhausted, the pure conduct (brahmacarya) was not yet established, what needed to be done was not yet completed. I did not yet have true knowledge of name and form (nāmarūpa). O five monks (pañcavargika bhikṣu), I did not realize the unsurpassed perfect enlightenment (anuttarā samyaksaṃbodhi). O five monks, it was when these Four Noble Truths (catvāri āryasatyāni) were turned three times with twelve aspects that the eye, knowledge, wisdom, and understanding arose in me. O five monks, therefore, among the assembly of gods (deva) and humans, Māra (the personification of evil) and Brahmā (the creator god), ascetics (śramaṇa) and Brahmins, I have come out, detached, liberated, and released. My mind is no longer deluded. My life is exhausted, the pure conduct is established, what needed to be done is completed, and I have true knowledge of name and form. O five monks, I have realized the unsurpassed perfect enlightenment. When this Dharma (law, teaching) was spoken, the venerable Koṇḍinya (Kauṇḍinya), free from dust and defilement, gave rise to the Dharma eye (dharma-cakṣus) regarding all phenomena. And eighty thousand gods and humans, free from dust and defilement, gave rise to the Dharma eye regarding all phenomena. At that time, the Blessed One (Bhagavat) said to the venerable Koṇḍinya, 'Koṇḍinya, have you understood the Dharma?' Koṇḍinya replied, 'I have understood, O Blessed One. I have understood, O Well-gone One (Sugata).' Because the venerable Koṇḍinya had understood the Dharma, he was named Ājñātakauṇḍinya. When this Dharma was heard, the earth deity (bhūmadevatā) raised her voice, uttering a great cry: 'This Blessed One has set in motion the Wheel of Dharma (dharma-cakra) at the Deer Park (Ṛṣipatana Mrigadāya) in Isipatana, which has never been set in motion before by any ascetic, Brahmin, god, human, Māra, Brahmā, or anyone else in the world. This increases the number of gods (deva) and decreases the number of asuras (asura)'. Having heard the voice of the earth deity, the gods in the air, the Four Great Kings (caturmahārājakāyikā devā), the Thirty-three Gods (trāyastriṃśa devā), the Yama Gods (Yāma devā), the Tuṣita Gods (Tuṣita devā), the Nirmāṇarati Gods (Nirmāṇarati devā), the Paranirmitavaśavartin Gods (Paranirmitavaśavartin devā), raised their voices, uttering a great cry: 'This Blessed One has set in motion the Wheel of Dharma at the Deer Park in Isipatana, which has never been set in motion before by any ascetic, Brahmin, god, human, Māra, Brahmā, or anyone else in the world. This increases the number of gods and decreases the number of asuras'. Then, at that moment, in an instant, the sound was heard all the way to the Brahmā world (brahmaloka): 'This Blessed One has set in motion the Wheel of Dharma at the Deer Park in Isipatana, which has never been set in motion before by any ascetic, Brahmin, god, human, Māra, Brahmā, or anyone else in the world. This increases the number of gods and decreases the number of asuras'. Because the Blessed One turned the Wheel of Dharma, it is therefore called the Dhammacakkappavattana Sutta (Setting in Motion the Wheel of Dharma Sutta). The venerable Dharmatara (Dharmatara) said: 'When I observe the Dharma spoken by the Blessed One, the hairs on my body stand on end. However, the meaning spoken by the Blessed One is not contradictory, the similes are not contradictory, but what is said here contradicts the meaning, is not in order, and is not consistent with what the Buddha said.'
與辟支佛聲聞同。于阿羅漢上三過說未知根。云何如此于阿羅漢上三過未知根現在前。我若欲舍此所說。然此所說世尊三阿僧祇行成此所說。然復有證。五比丘為首。八十千天。若欲不捨。而此所說與義相違無次第。不與佛同。不與辟支佛聲聞同。于阿羅漢上三過說未知根。云何如此于阿羅漢上三過說未知根現在前。如所說五比丘。此苦本所未聞法。當正思惟時生眼智明覺。此說未知根。五比丘當知。此苦本所未聞法。當正思惟時生眼智明覺。此說已知根。五比丘。我已知苦。本所未聞法。當正思惟時生眼智明覺。此說無知根。如是至道。如是三過說未知根。云何如此于阿羅漢上三過未知根現在前。如是此所說義相違不次第。不與佛同。不與辟支佛聲聞同。作此論已。不捨。但當改此契經應當爾。五比丘。此苦習此苦盡此苦盡道。本所未聞法。當正思惟時生眼智明覺。五比丘。當知彼苦。當斷習盡作證思惟道本所未聞法。當正思惟時生眼智明覺。五比丘。我已知苦習已斷盡已作證已思惟道。本所未聞法。當正思惟時生眼智明覺。如是契經應爾。應爾已便有三轉及十二行。作如是說者。此契經不應改。本諸大論師有智強力者所不改。況復尊者曇摩多羅。問曰。若不改此契經者。然此義相違無次第。不與佛同不與辟支佛聲
聞同。于阿羅漢上三過說未知根。云何如此于阿羅漢上三未知根現在前。答曰。此說二時說時觀時。如說時如是佛契經說。如觀時如是曇摩多羅所說。如是作已二俱好。尊者僧迦婆修說曰。此契經中不說未知根已知根無知根。問曰。若不爾者此云何。答曰。佛契經說聞慧思慧。
問曰。此契經說。五比丘。如我此四諦三轉十二行生。眼智明覺。五比丘。我自覺無上至真等正覺。云何佛以聞慧思慧。自覺無上至真等正覺耶。答曰。菩薩以聞慧思慧。極觀法極生法明。於法極除愚癡。謂菩薩于無上至真等正覺觀如等覺。觀如已成事。如人以濕皮覆面。卻已以婆羅覆面。謂障小儼色。如是菩薩以聞慧思慧。極觀諸法極生法明。於法極除愚癡。謂菩薩于無上至真等正覺觀如等覺。觀如已成事。說曰。如所說五比丘。如我此四諦三轉十二行。生眼智明覺。問曰。如此應十二轉有四十八行。如說五比丘。此苦本所未聞法。當正思惟時生眼智明覺。此一轉有四行。五比丘。此苦應當知。本所未聞法。當正思惟時生眼智明覺。此二轉四行。五比丘。我已知苦。本所未聞法。當正思惟時生眼智明覺。此三轉四行。是謂苦三轉十二行。如苦如是至道亦爾。如此應十二轉有四十八行。何以故。世尊說四諦三轉十二行。答曰。三轉十二法
故。不過三轉十二行。觀一一諦故。世尊說四聖諦三轉十二行。如余契經說。比丘七處善觀三種義。速於此法中得漏盡。此不應七處善。應有三十五處善。亦有無量處善。但七法故不過七。觀一一陰故。世尊說比丘七處善觀三種義。速於此法中得漏盡。如余契經說。七還有成須陀洹。彼不應七轉還有。應十四還有二十八還有。但法應七。故不過七。一一趣故。世尊說極七極七還有成須陀洹。如余契經說。當爲說法。謂有二眼及色耳聲鼻香舌味身細滑意法。此不應一二。應有六二。但二法故不過二。觀一一入故。眼及色故。乃至意及法故。如是此三轉十二行故。不過三轉十二行。觀一一諦故。世尊說四聖諦三轉十二行。彼生眼者為見故。生智者為決定故。生明者懸鑒故。生覺者覺了故。複次生眼者苦法忍。生智者苦法智生明者苦未知忍。生覺者苦未知智。如是至道亦爾。說曰。如所說拘鄰知法未。拘鄰對曰。已知世尊。已知善逝。問曰。何以故。世尊為尊者拘鄰說知未拘鄰。答曰。欲令憶本昔誓故。說者菩薩本宿命時。名忍辱仙人。彼止山林中思惟行忍。彼時有王。名迦藍浮。將諸婦人眷屬圍繞到彼山林。無有男子純與婦人五樂自娛。彼娛樂已王疲極臥。諸婦人等知王眠已。舍王求華游彼山間。遙見一處有菩薩。顏貌端
【現代漢語翻譯】 因此，並非超過三轉十二行（Three cycles and twelve aspects）。因為觀察每一個諦（Satya，真諦）的緣故，世尊宣說了四聖諦（Four Noble Truths）的三轉十二行，如同其他契經所說。『比丘在七個地方善於觀察三種意義，能迅速在此法中獲得漏盡（elimination of defilements）』。這不應只是七個地方善於觀察，應該有三十五個地方善於觀察，甚至有無量個地方善於觀察。但因為只有七法，所以不超過七。因為觀察每一個陰（Skandha，蘊）的緣故，世尊說『比丘在七個地方善於觀察三種意義，能迅速在此法中獲得漏盡』，如同其他契經所說。『七次往返后成為須陀洹（Srotapanna，預流果）』。這不應只是七次往返，應該有十四次往返，二十八次往返。但法應是七，所以不超過七。因為每一個趣（Gati，道）的緣故，世尊說『最多七次，最多七次往返后成為須陀洹』，如同其他契經所說。應當為之說法，即有二眼及色（rupa，色），耳聲（shabda，聲），鼻香（gandha，香），舌味（rasa，味），身細滑（ स्पर्श，觸），意法（dharma，法）。這不應只是一二，應該有六二。但因為只有二法，所以不超過二。因為觀察每一個入（Ayatana，處）的緣故，眼及色，乃至意及法。像這樣，這三轉十二行，所以不超過三轉十二行。因為觀察每一個諦的緣故，世尊宣說了四聖諦的三轉十二行。對於生眼者，是爲了看見的緣故；對於生智者，是爲了決定的緣故；對於生明者，是爲了懸鑒的緣故；對於生覺者，是爲了覺了的緣故。再次，生眼者是苦法忍（Kshanti，苦法忍）；生智者是苦法智（Jnana，苦法智）；生明者是苦未知忍（苦未知忍）；生覺者是苦未知智（苦未知智）。像這樣直到道（Magga，道）也是如此。經中說：『如所說，憍陳如（Kaundinya）知法未？』憍陳如回答說：『已知，世尊。已知，善逝（Sugata，如來稱號）。』問：『因為什麼緣故？』世尊為尊者憍陳如說『知未憍陳如』。答：『想要憶念本昔的誓願的緣故。』說者菩薩（Bodhisattva）本宿命時，名叫忍辱仙人（Ksantivadin，忍辱仙人）。他住在山林中思惟修行忍辱。那時有一位國王，名叫歌羅浮（Kalabu，歌羅浮王），帶著眾多婦人眷屬圍繞來到那片山林。沒有男子，純粹與婦人一起享受五種娛樂。他們娛樂完畢后，國王疲憊地睡著了。那些婦人們知道國王睡著后，捨棄國王去尋找花朵，在那山間遊玩。遙遠地看見一處有一位菩薩，顏貌端正
【English Translation】 Therefore, it is not more than the three cycles and twelve aspects. Because of observing each Satya (Truth), the World-Honored One (世尊) spoke of the three cycles and twelve aspects of the Four Noble Truths (四聖諦), as mentioned in other sutras. 'A Bhikshu (比丘) who is skilled in observing three meanings in seven places can quickly attain the elimination of defilements (漏盡) in this Dharma.' This should not only be skilled in observing in seven places; it should be skilled in observing in thirty-five places, or even in countless places. But because there are only seven Dharmas, it does not exceed seven. Because of observing each Skandha (aggregate), the World-Honored One said, 'A Bhikshu who is skilled in observing three meanings in seven places can quickly attain the elimination of defilements in this Dharma,' as mentioned in other sutras. 'After seven returns, one becomes a Srotapanna (stream-enterer).' This should not only be seven returns; it should be fourteen returns, twenty-eight returns. But the Dharma should be seven, so it does not exceed seven. Because of each Gati (course of rebirth), the World-Honored One said, 'At most seven times, at most seven returns, one becomes a Srotapanna,' as mentioned in other sutras. One should speak the Dharma for them, namely, there are two: eye and rupa (form), ear and shabda (sound), nose and gandha (smell), tongue and rasa (taste), body and स्पर्श (touch), mind and dharma (mental objects). This should not only be one or two; it should be six twos. But because there are only two Dharmas, it does not exceed two. Because of observing each Ayatana (sense base), eye and rupa, and so on, up to mind and dharma. Like this, these three cycles and twelve aspects, so it does not exceed the three cycles and twelve aspects. Because of observing each Satya, the World-Honored One spoke of the three cycles and twelve aspects of the Four Noble Truths. For those who generate the eye, it is for the sake of seeing; for those who generate wisdom, it is for the sake of deciding; for those who generate light, it is for the sake of discerning; for those who generate awakening, it is for the sake of realizing. Furthermore, generating the eye is Kshanti (acceptance) of the Dharma of suffering; generating wisdom is Jnana (knowledge) of the Dharma of suffering; generating light is the unarisen acceptance of suffering; generating awakening is the unarisen knowledge of suffering. Like this, it is the same up to the Magga (path). It is said in the sutra: 'As it is said, Kaundinya (憍陳如), have you known the Dharma?' Kaundinya replied, 'I have known, World-Honored One. I have known, Sugata (善逝).' Asked: 'For what reason?' The World-Honored One said to Venerable Kaundinya, 'Have you not known Kaundinya?' Answered: 'Wanting to remember the original vow of the past.' The speaker, the Bodhisattva (菩薩) in his past life, was named Ksantivadin (忍辱仙人). He lived in the mountains and forests, contemplating and practicing forbearance. At that time, there was a king named Kalabu (歌羅浮), who came to that mountain forest surrounded by many women and attendants. There were no men, purely enjoying the five pleasures with the women. After they had enjoyed themselves, the king fell asleep from exhaustion. Those women, knowing that the king was asleep, abandoned the king to seek flowers, wandering in the mountains. From afar, they saw a Bodhisattva in one place, with a dignified appearance.
正猶如日月。照于山林在彼而住。見已便至菩薩所。到已頭面禮菩薩足。禮已卻坐一面。於是菩薩為其說法愛慾不凈。此諸妹等。欲者不凈臭處可厭。因起瞋恚生無量苦。如是廣為說欲不凈。彼時迦藍浮王睡覺不見諸婦人。彼作是念。咄此為災。誰將諸婦人去。彼拔刀已往詣山間。推求遙見在菩薩前坐。彼作是念。此大鬼神所持久。見菩薩顏貌端正諸女人等坐菩薩前。見已極生瞋恚。便至菩薩所。到已問菩薩曰。仙人得有想無想耶。對曰。不也大王。得不用處識處空處耶。對曰。不也大王。王曰。仙人得四禪三禪二禪一禪耶。對曰。不也大王。彼作是念。咄此為災。未棄結之人見我婦人。王語菩薩曰。汝在此空靜處何所為。而不得爾所功德。菩薩對曰。大王。我修行忍。王作是念。此見我瞋而言行忍。不可柔軟言試此人忍。王向菩薩說曰。仙人。若行忍者申右手。我當觀汝云何行忍。菩薩無恚意即申右臂。王無慈心棄捨後世。起極惡心以利刀截手投足下。如是左手二足耳鼻割已。說曰。仙人何所愿。菩薩對曰。大王。但有疲勞汝。取我身碎如胡麻。我終不捨于忍。如母愛子。但大王聽我誓願。而汝取我無過之人。以極利刀截身七分。如是我初得佛法。不久起大悲。思惟七種道斷汝七使。王作惡已離彼處還彼時山林中有
異仙人在邊山。彼聞迦藍浮王加惡于忍辱仙人。於是彼仙人至忍辱仙人所。到已問曰。仙人不極患身苦耶。忍辱仙人對曰。我無苦痛。仙人問曰。因有足故知有行來。因有手知有取受。汝無手足耳鼻七分之餘。云何言無苦痛耶。忍辱對曰。不以身壞名為苦痛。心壞乃為苦痛。謂受地獄畜生餓鬼不善之果。複次汝等若有疑者。觀此瘡處血凈流出如牛乳不。仙人問曰。汝遭被困時修何等意。菩薩對曰。彼王以利刀截我身支節時。我於一切眾生修于大慈。仙人說曰。善哉善哉修習大行。緣汝斯行饒益一切世間。仙人慰勞已便還所止。仙人還不久。四大天王極大起凍雹風雨已至忍辱仙人所。到向忍辱仙人說曰。仙人當敕我等。我當壞彼迦藍浮王妻子眷屬國土人民。忍辱仙人身毛皆豎說曰。謂截我手足耳鼻斷身七分。我于彼不起毛髮之惡。況復彼國人民於我無過而欲加之。四大天王說曰。若不欲行惡。何得憂戚止此山林。忍者對曰。我但憂念彼迦藍浮王。何故彼作爾所惡。謂當受地獄極苦。謂菩薩轉後身已。乃至降魔成無上最正覺。覺已為尊者拘鄰說法。尊者拘鄰遠塵離垢諸法法眼生。已說曰。拘鄰謂昔截我手足耳鼻。斷身七分。我作誓願。汝取無過之人斷身七分。我初得佛法。不久得大悲。修七種道斷汝七使。本所誓願今為果
【現代漢語翻譯】 現代漢語譯本 有位異仙人在邊地山中。他聽聞迦藍浮王（Kalabuvana，國王名）對忍辱仙人（Ksanti，具有忍辱之德的仙人）施加暴行。於是那位仙人來到忍辱仙人所在之處。到達后問道：『仙人您極度痛苦嗎？』忍辱仙人回答說：『我沒有苦痛。』仙人問道：『因為有腳，所以知道有行走；因為有手，所以知道有拿取。您沒有手足耳鼻等七處身體，怎麼說沒有苦痛呢？』忍辱仙人回答說：『不是身體的損壞叫做苦痛，內心的損壞才是苦痛。』指的是承受地獄、畜生、餓鬼等不善的果報。『此外，你們如果有所懷疑，看看這些瘡口，流出的血清凈如牛乳嗎？』仙人問道：『您在遭受困厄時，修習的是什麼樣的心念？』菩薩（Bodhisattva，指忍辱仙人）回答說：『那國王用鋒利的刀割截我的肢體時，我對一切眾生修習大慈之心。』仙人讚嘆說：『善哉！善哉！修習如此偉大的行為。因為您的這種行為，將饒益一切世間。』仙人慰問完畢，便返回自己所居住的地方。 仙人返回后不久，四大天王（Caturmaharajakayikas，佛教護法神）興起極大的冰雹風雨，來到忍辱仙人所在之處。到達後向忍辱仙人說道：『仙人請下命令，我們當摧毀那迦藍浮王的妻子眷屬、國土人民。』忍辱仙人汗毛都豎起來，說道：『即使他割截我的手足耳鼻，斷我身體的七處，我對他也未曾生起絲毫的惡意。更何況他的國家人民對我沒有過錯，怎麼能加害於他們呢？』四大天王說道：『如果不願行惡，為何憂愁地止住在這山林中？』忍辱仙人回答說：『我只是憂念那迦藍浮王，為什麼他要造作如此多的惡業，將要承受地獄的極苦。』 菩薩轉世之後，乃至降伏魔眾，成就無上最正覺（Anuttara-samyak-sambodhi，佛的最高覺悟）。覺悟之後，為尊者拘鄰（Kaundinya，佛陀的首位弟子）說法。尊者拘鄰遠離塵垢，諸法法眼生起，說道：『拘鄰就是昔日割截我的手足耳鼻，斷我身體七處的人。我當時發誓愿：你取無過之人的身體七處，我初得佛法，不久得大悲，修七種道斷除你的七種煩惱。』當初所發的誓願，如今已經結果。'
【English Translation】 English version A different ascetic was in a remote mountain area. He heard that Kalabuvana (Kalabuvana, name of a king) had inflicted evil upon the Ksanti ascetic (Ksanti, an ascetic with the virtue of patience). So that ascetic went to where the Ksanti ascetic was. Having arrived, he asked: 'Ascetic, are you suffering greatly?' The Ksanti ascetic replied: 'I have no suffering.' The ascetic asked: 'Because there are feet, it is known that there is walking; because there are hands, it is known that there is taking. You have no hands, feet, ears, nose, or the remaining seven parts of the body. How can you say you have no suffering?' The Ksanti ascetic replied: 'It is not the destruction of the body that is called suffering; the destruction of the mind is suffering.' This refers to receiving the evil consequences of hell, animals, and hungry ghosts. 'Furthermore, if you have any doubts, look at these wounds; is the blood flowing out as pure as milk?' The ascetic asked: 'When you were suffering, what kind of thoughts were you cultivating?' The Bodhisattva (Bodhisattva, referring to the Ksanti ascetic) replied: 'When that king was cutting off my limbs with a sharp knife, I cultivated great compassion towards all beings.' The ascetic praised: 'Excellent! Excellent! Cultivating such great conduct. Because of your conduct, you will benefit all the world.' After comforting him, the ascetic returned to his dwelling place. Not long after the ascetic returned, the Four Great Heavenly Kings (Caturmaharajakayikas, Buddhist guardian deities) caused great hail and rain to arise and came to where the Ksanti ascetic was. Having arrived, they said to the Ksanti ascetic: 'Ascetic, please give us orders; we will destroy that Kalabuvana's wives, family, country, and people.' The Ksanti ascetic's hair stood on end, and he said: 'Even though he cut off my hands, feet, ears, nose, and severed seven parts of my body, I did not generate the slightest malice towards him. How much less should his country's people, who have done me no wrong, be harmed?' The Four Great Heavenly Kings said: 'If you do not wish to do evil, why do you dwell in this mountain forest with sorrow?' The Ksanti ascetic replied: 'I am only concerned about that Kalabuvana, why he committed so much evil and will suffer the extreme pain of hell.' After the Bodhisattva was reborn, and even subdued the demons, he attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, the supreme enlightenment of the Buddha). After enlightenment, he preached the Dharma to Venerable Kaundinya (Kaundinya, the Buddha's first disciple). Venerable Kaundinya, free from dust and defilement, the Dharma eye arose, and he said: 'Kaundinya is the one who cut off my hands, feet, ears, nose, and severed seven parts of my body in the past. At that time, I made a vow: you take the seven parts of the body of an innocent person, I will first attain the Buddha Dharma, and soon attain great compassion, cultivate the seven paths to cut off your seven afflictions.' The vow made in the past has now come to fruition.'
不。尊者拘鄰慚愧羞恥。對曰。真果世尊。真果善逝。是謂欲令憶本誓故世尊說拘鄰知法未。如尊者拘鄰見諦。彼時世尊觀當來世知何者多。我三阿僧祇劫多耶。為拘鄰受當來陰界入身多耶。世尊觀拘鄰受一阿鼻泥犁陰界入身多。非佛三阿僧祇劫一時間須臾頃數多。世尊作是念。若我三阿僧祇劫苦行不作餘事。但脫拘鄰爾所苦。於三阿僧祇果愿已畢。世尊如是觀比丘拘鄰。應當害一切眾生。一切眾生亦當害拘鄰。比丘拘鄰當食一切眾生。一切眾生亦當食拘鄰。比丘拘鄰當縛一切眾生。一切眾生亦當縛拘鄰。若我三阿僧祇苦行不作餘事。但脫拘鄰爾所苦。於三阿僧祇果愿已畢。如所說此世尊于波羅捺仙人住處鹿野苑中轉法輪。
問曰。轉法輪處一切三耶三佛定耶為非定耶。若定者定光如來契經云何通。彼說定光如來無所著等覺于燈王城呵梨那山轉法輪。若不定者彼尊者法實偈云何通。
此處過去佛 第一初說法
作此論已。答曰。轉法輪處不定。問曰。若爾者定光如來經善通尊者(法實)偈云何解。答曰。此不必通。非契經非毗尼非阿毗曇。但彼作頌者欲令句義合故。更有說者。此是常定處。如是說者一切三耶三佛處常定。一金剛座處。二轉法輪處。三天上來下處。問曰。云何知金剛座處定。答曰。
【現代漢語翻譯】 現代漢語譯本： 不。尊者 Kaundinya（拘鄰，即阿若憍陳如，五比丘之一，最早證得阿羅漢果）感到慚愧羞恥，回答說：『確實是證悟的世尊，確實是善逝。』這就是爲了讓他憶起最初的誓願，所以世尊才說 Kaundinya 已經知法了嗎？當尊者 Kaundinya 證得真諦時，世尊觀察未來世，知道什麼更多呢？是我的三個阿僧祇劫更多呢？還是 Kaundinya 未來所受的陰、界、入之身更多呢？世尊觀察到 Kaundinya 將要承受一個阿鼻地獄的陰、界、入之身更多，比佛陀三個阿僧祇劫一時間須臾頃刻的數量還要多。世尊這樣想：『如果我三個阿僧祇劫只做苦行，不做其他事情，僅僅是爲了解脫 Kaundinya 如此之多的痛苦，那麼我在三個阿僧祇劫所發的果愿就已經完成了。』世尊這樣觀察比丘 Kaundinya，他應當會傷害一切眾生，一切眾生也應當會傷害 Kaundinya。比丘 Kaundinya 應當會吞食一切眾生，一切眾生也應當會吞食 Kaundinya。比丘 Kaundinya 應當會束縛一切眾生，一切眾生也應當會束縛 Kaundinya。如果我三個阿僧祇劫只做苦行，不做其他事情，僅僅是爲了解脫 Kaundinya 如此之多的痛苦，那麼我在三個阿僧祇劫所發的果愿就已經完成了。』正如所說，這位世尊在波羅奈城的仙人居住地鹿野苑中轉法輪。
問：轉法輪的地方，對於一切 Samyaksambuddha（三耶三佛，正等覺者）來說是固定的嗎？還是不固定的呢？如果是固定的，那麼 Dipankara Buddha（定光如來）的契經該如何解釋呢？經中說 Dipankara Buddha（定光如來）無所執著，在燈王城的 Harina（呵梨那）山轉法輪。如果是不固定的，那麼尊者 Dharmastabha（法實）的偈頌又該如何解釋呢？
『此處過去佛，第一初說法。』
作此論之後，回答說：轉法輪的地方是不固定的。問：如果這樣，那麼 Dipankara Buddha（定光如來）的經文可以很好地解釋，但是尊者 Dharmastabha（法實）的偈頌又該如何解釋呢？答：這不必解釋。它既不是契經，也不是毗尼，也不是阿毗達磨，只是作頌者爲了使句義相合而已。還有人說，這是常定的地方。這樣說的人認為，一切 Samyaksambuddha（三耶三佛，正等覺者）的地方是常定的：一是金剛座處，二是轉法輪處，三是天上來下之處。問：如何知道金剛座處是固定的呢？答：
【English Translation】 English version: No. The venerable Kaundinya (拘鄰, also known as Ajnata Kaundinya, one of the first five disciples of the Buddha, and the first to achieve enlightenment) felt ashamed and replied, 'Truly, the World-Honored One is enlightened; truly, the Well-Gone One.' Is it because the World-Honored One wanted him to remember his original vow that he said Kaundinya had understood the Dharma? When the venerable Kaundinya attained the truth, what did the World-Honored One observe in the future? Was it his three asamkhyeya kalpas (阿僧祇劫, an immeasurably long period of time) or the future skandhas (陰, aggregates), dhatus (界, elements), and ayatanas (入, sense bases) that Kaundinya would experience? The World-Honored One observed that Kaundinya would experience more skandhas, dhatus, and ayatanas in one Avici hell (阿鼻泥犁, the lowest level of hell) than the number of moments in the Buddha's three asamkhyeya kalpas. The World-Honored One thought, 'If I were to only practice asceticism for three asamkhyeya kalpas and do nothing else, just to liberate Kaundinya from so much suffering, then my vow made over three asamkhyeya kalpas would be fulfilled.' The World-Honored One observed the bhikkhu (比丘, Buddhist monk) Kaundinya in this way: he would harm all beings, and all beings would harm Kaundinya. The bhikkhu Kaundinya would devour all beings, and all beings would devour Kaundinya. The bhikkhu Kaundinya would bind all beings, and all beings would bind Kaundinya. If I were to only practice asceticism for three asamkhyeya kalpas and do nothing else, just to liberate Kaundinya from so much suffering, then my vow made over three asamkhyeya kalpas would be fulfilled.' As it is said, this World-Honored One turned the wheel of Dharma in the Deer Park at Isipatana (仙人住處, the place where the sages dwell) near Varanasi (波羅捺).
Question: Is the place where the wheel of Dharma is turned fixed for all Samyaksambuddhas (三耶三佛, Perfectly Enlightened Buddhas), or is it not fixed? If it is fixed, how can we reconcile the sutra of Dipankara Buddha (定光如來)? It says that Dipankara Buddha, without attachment, turned the wheel of Dharma on Mount Harina (呵梨那) in Dipavati (燈王城). If it is not fixed, how can we reconcile the verse of the venerable Dharmastabha (法實)?
'Here, the past Buddhas, first preached the Dharma.'
Having made this argument, the answer is: the place where the wheel of Dharma is turned is not fixed. Question: If so, the sutra of Dipankara Buddha (定光如來) can be well explained, but how can we explain the verse of the venerable Dharmastabha (法實)? Answer: It does not need to be explained. It is neither a sutra, nor a Vinaya (毗尼, monastic rules), nor an Abhidharma (阿毗達磨, Buddhist philosophy); it is just that the composer of the verse wanted the meaning of the sentences to fit together. Others say that this is a permanently fixed place. Those who say this believe that the places of all Samyaksambuddhas (三耶三佛, Perfectly Enlightened Buddhas) are permanently fixed: one is the Vajrasana (金剛座, Diamond Throne), the second is the place where the wheel of Dharma is turned, and the third is the place where the gods come down and ascend. Question: How do we know that the Vajrasana is fixed? Answer:
有契經說。過去時有王名頂生。彼領四天下得自在。與四種兵欲至天上。彼時輪住虛空。輪住已一切四種兵亦住。四種兵住已頂生王便恐怖身毛皆豎。王作是念。將不亡失國耶。命不中夭耶。為諸天不欲見我耶。於是彼空中天慰勞頂生王曰。大王勿恐怖。大王勿恐怖。亦不亡失國。命亦不中夭。諸天非不喜見。頂生王問天曰。天若我無此災患者。何以故輪住空中。天對曰。大王此處一切恒沙之如來無所著等正覺。降魔官屬已成無上最正覺。是故此處一切眾生無能歷上者。是故輪住空中。於是頂生王還從上下已。即于彼處立鍮婆極大供養已。更從余處飛昇天上。共釋提桓因半座。聞者三千六百釋命終。彼之故在座。以此經可知金剛座處常定。問曰。云何知轉法輪處常定。答曰。如法實偈所說。問曰。若爾者尊者法實偈善通。彼說定光如來無所著等正覺于燈王城訶梨那山轉法輪。答曰。彼燈王城者。即是波羅捺。阿梨那山者。即是仙人住處鹿野苑。以此可知一切三耶三佛轉法輪處常定。問曰。云何知從天上來下處常定。答曰。如所說於過去時眾多比丘同止彼處。少有所為雖彼處游余處。諸比丘去不久。余異學入住彼處。彼眾多比丘於後時還來本處。語異學言。此是我處。異學亦說。此是我處。彼便共極大斗諍。諸比丘厭諍
【現代漢語翻譯】 現代漢語譯本 有契經（佛經）中說，過去有一位國王名叫頂生（Mandhatri，古代印度傳說中的一位轉輪聖王）。他統治著四大部洲，獲得了自在。他率領四種軍隊想要前往天上。那時，他的輪寶停留在虛空中。輪寶停止后，所有的四種軍隊也停止了。四種軍隊停止后，頂生王感到恐懼，渾身汗毛豎立。國王心想：『難道我要失去國家了嗎？難道我要夭折了嗎？難道是諸天不願意見我嗎？』 這時，空中的天人安慰頂生王說：『大王不要恐懼，大王不要恐懼。您不會失去國家，也不會夭折。諸天並非不喜意見您。』頂生王問天人說：『天人，如果我沒有這些災禍，為什麼輪寶會停留在空中呢？』天人回答說：『大王，這裡是一切如恒河沙數般的如來無所著等正覺（Anuttara-samyak-sambodhi，無上正等正覺，佛的最高智慧）降伏魔眾，成就無上最正覺的地方。因此，這裡的一切眾生都無法超越。所以輪寶才會停留在空中。』 於是，頂生王從天上返回人間后，就在那個地方建立了鍮婆（Stupa，佛塔）進行極大的供養。之後，他又從其他地方飛昇到天上，與釋提桓因（Śakra-devānām-Indra，帝釋天，忉利天之主）共享半個座位。據說有三千六百位釋（Śākya，釋迦族）因此命終，他們的原因就在於這個座位。從這個經典可以知道，金剛座（Vajrāsana，菩提伽耶的佛陀成道之處）是恒常不變的。 有人問：『如何知道轉法輪（Dharmacakra，佛陀初轉法輪之處）的地方也是恒常不變的呢？』回答說：『如法實偈（Dharma-satya-gāthā，一種古老的偈頌）所說。』有人問：『如果這樣，那麼尊者法實（Dharma-satya，一位比丘的名字）的偈頌就很精通了。他說定光如來（Dīpankara，過去佛之一）無所著等正覺在燈王城（Dīpavatī，古代城市名）的訶梨那山（Harinarayana，山名）轉法輪。』回答說：『那個燈王城，就是波羅捺（Varanasi，古印度城市名）。阿梨那山，就是仙人居住的鹿野苑（Mrigadava，位於波羅奈城附近的森林）。』由此可知，一切三耶三佛（Samyak-sambuddha，正等覺者，佛的稱號）轉法輪的地方是恒常不變的。 有人問：『如何知道從天上下來的地方也是恒常不變的呢？』回答說：『如經中所說，過去有很多比丘（Bhikshu，佛教出家男子）一同住在一個地方。他們因為一些事情，雖然到其他地方遊歷。這些比丘離開后不久，其他的異教學者就住進了那個地方。這些比丘在後來回到原來的地方，對異教學者說：『這是我們的地方。』異教學者也說：『這是我們的地方。』他們因此發生了極大的爭鬥。這些比丘厭倦了爭鬥。
【English Translation】 English version There is a Sutra (Kyi Jing, Buddhist scripture) that says, in the past, there was a king named Mandhatri (Ding Sheng, an ancient Indian Chakravarti king). He ruled over the four continents and attained freedom. He led four types of troops, wanting to go to heaven. At that time, his wheel jewel stopped in the void. When the wheel stopped, all four types of troops also stopped. When the four types of troops stopped, King Mandhatri felt fear, and all the hairs on his body stood on end. The king thought: 'Am I going to lose my kingdom? Am I going to die young? Is it that the gods do not want to see me?' At this time, a celestial being in the sky comforted King Mandhatri, saying: 'Great King, do not be afraid, Great King, do not be afraid. You will not lose your kingdom, nor will you die young. It is not that the gods do not want to see you.' King Mandhatri asked the celestial being: 'Celestial being, if I do not have these calamities, why does the wheel jewel stop in the sky?' The celestial being replied: 'Great King, this is the place where all the Tathagatas (Ru Lai, thus-gone ones, Buddhas) as numerous as the sands of the Ganges, the Anuttara-samyak-sambodhi (Wu Suo Zhu Deng Zheng Jue, unsurpassed perfect enlightenment, the highest wisdom of the Buddha), subdue the demons and attain unsurpassed perfect enlightenment. Therefore, all beings here cannot surpass it. That is why the wheel jewel stops in the sky.' Then, King Mandhatri returned from heaven to the human world and built a Stupa (You Po, Buddhist pagoda) in that place, making great offerings. After that, he flew from another place to heaven and shared half a seat with Śakra-devānām-Indra (Shi Ti Huan Yin, Indra, the lord of the Trayastrimsa heaven). It is said that three thousand six hundred Śākyas (Shi, Shakya clan) died because of this seat. From this scripture, it can be known that the Vajrāsana (Jin Gang Zuo, the place where the Buddha attained enlightenment in Bodh Gaya) is constant. Someone asked: 'How do we know that the place where the Dharma-cakra (Zhuan Fa Lun, the place where the Buddha first turned the wheel of Dharma) is also constant?' The answer is: 'As the Dharma-satya-gāthā (Ru Fa Shi Ji, an ancient verse) says.' Someone asked: 'If so, then the verse of Venerable Dharma-satya (Fa Shi, a Bhikshu's name) is very proficient. He said that Dīpankara (Ding Guang Ru Lai, one of the past Buddhas), the Anuttara-samyak-sambodhi, turned the wheel of Dharma on Mount Harinarayana (He Li Na Shan, mountain name) in the city of Dīpavatī (Deng Wang Cheng, ancient city name).' The answer is: 'That city of Dīpavatī is Varanasi (Bo Luo Nai, ancient Indian city name). Mount Harinarayana is the Deer Park (Lu Ye Yuan, forest near Varanasi) where the immortals live.' From this, it can be known that the place where all Samyak-sambuddhas (San Ye San Fo, perfectly enlightened Buddhas) turn the wheel of Dharma is constant. Someone asked: 'How do we know that the place where one comes down from heaven is also constant?' The answer is: 'As it is said in the scripture, in the past, many Bhikshus (Bi Qiu, Buddhist monks) lived together in one place. Because of some matters, they traveled to other places. Not long after these Bhikshus left, other heretics moved into that place. These Bhikshus later returned to their original place and said to the heretics: 'This is our place.' The heretics also said: 'This is our place.' They therefore had a great dispute. These Bhikshus were tired of the dispute.
已。語異學曰。當共作真諦言。有真諦者便得此處。異學言可爾可爾。異學多作誠諦語而不成就。比丘說曰。聽我誠諦語。彼處有師子幢。彼諸比丘同一聲發誠諦語。以此真實之言。若一切恒沙三耶三佛為母故及三十三天說法已來下初至此處者。以此真諦言令師子幢現有變化。彼時師子極大震吼。諸異學聞已驚怖畏懼。便舍而走不入彼處。彼師子口極大吐花。花滿彼處。以此可知一切諸三耶三佛從天上下是常定處。以此事知。一切三耶三佛三處常定。金剛座處轉法輪處天上下處。問曰。如所說地神舉聲。彼時諸大天亦集近世尊座。如四大天王釋提桓因及大梵天首陀會天及余極妙天龍鬼神近世尊座。諸地神坐處遠不近世尊。何以故地神前發音聲。答曰。此地神是彼諸天給使。是故彼前發聲。或曰。地神者不常定。是故彼前發聲。如大聚會極作伎樂。謂不常定人者。便速前舉聲笑。謂常定人然後庠序笑。如是地神非常定。是故前發音聲。余諸天常定。是故最後發聲。或曰。地神常當護菩薩故。說者謂菩薩兜術終已。生閻浮提迦羅衛國。不亂入母胎。彼時釋提桓因敕遮勒天子。汝遮勒五百青鬼。菩薩在母胎。常當擁護莫令有觸嬈菩薩者。於是遮勒天子受釋教已。便敕五百青鬼。當往迦羅衛國擁護菩薩。彼諸青鬼菩薩在母胎。
【現代漢語翻譯】 現代漢語譯本： 已。外道們說：『我們應當一起說真實的話。誰說了真諦，誰就能到達這裡。』外道們說：『可以，可以。』外道們說了許多誠實的話，但沒有成功。比丘們說：『聽我說誠實的話。』『那個地方有師子幢（獅子旗）。』這些比丘們同聲發出誠實的話：『以這真實之言，如果一切恒河沙數的三耶三佛（正等覺佛）因為母親的緣故，以及三十三天說法完畢后初次降臨到這裡，以此真諦之言，令師子幢顯現變化。』當時獅子發出極大的吼聲。諸外道聽了之後，驚恐畏懼，便捨棄此地逃走了，不敢進入那個地方。那獅子口中吐出極多的花，花滿了那個地方。由此可知一切諸三耶三佛從天上降下是常定的地方。以此事可知，一切三耶三佛三個地方是常定的：金剛座處、轉法輪處、天上降下處。 問：如經文所說，地神舉聲。那時諸大天也聚集在世尊的座位附近，如四大天王、釋提桓因（帝釋天）、及大梵天、首陀會天（凈居天）以及其餘極妙的天龍鬼神靠近世尊的座位。諸地神坐的地方遠離世尊，不靠近世尊。為什麼地神先發出聲音？ 答：因為這些地神是那些天人的給使，所以他們先發出聲音。或者說，地神是不常定的，所以他們先發出聲音。比如大型聚會中，極盡伎樂，那些不常定的人，便會很快地先舉聲大笑。而那些常定的人，然後才會慢慢地笑。如此，地神非常定，所以先發出聲音。其餘諸天常定，所以最後發出聲音。或者說，地神常常應當守護菩薩的緣故。說法者說，菩薩從兜率天（欲界天）終了之後，生於閻浮提（我們所居住的世界）的迦毗羅衛國（古印度北部的一個城邦），不亂入母胎。那時釋提桓因命令遮勒天子：『你遮勒率領五百青鬼，菩薩在母胎中，要常常擁護，不要讓任何東西觸擾菩薩。』於是遮勒天子接受了釋提桓因的教令后，便命令五百青鬼，前往迦毗羅衛國擁護菩薩。那些青鬼守護著在母胎中的菩薩。
【English Translation】 English version: Thus. The heretics said, 'We should all speak the truth together. Whoever speaks the truth will be able to reach this place.' The heretics said, 'Yes, yes.' The heretics spoke many truthful words, but did not succeed. The monks said, 'Listen to my truthful words.' 'That place has a Simha Dhvaja (lion banner).' These monks uttered truthful words in unison: 'By this truthful statement, if all the Ganga-sand-like Samyak-sambuddhas (perfectly enlightened Buddhas) come here for the first time after preaching in the Trayastrimsa Heaven (Thirty-three Heavens) for the sake of their mothers, by this truthful statement, let the Simha Dhvaja manifest a transformation.' At that time, the lion roared greatly. When the heretics heard it, they were frightened and terrified, and abandoned the place and fled, not daring to enter that place. The lion's mouth spewed out a great many flowers, and the flowers filled that place. From this, it can be known that the place where all the Samyak-sambuddhas descend from heaven is a fixed place. From this, it can be known that the three places of all the Samyak-sambuddhas are fixed: the Vajrasana (Diamond Throne), the place of turning the Dharma wheel, and the place of descending from heaven. Question: As the sutra says, the earth deity raised its voice. At that time, the great devas also gathered near the seat of the World-Honored One, such as the Four Heavenly Kings, Sakra Devanam Indra (Lord Indra), and Maha Brahma, Suddhavasa devas (Pure Abodes), and other extremely wonderful Devas, Nagas, and Yakshas near the seat of the World-Honored One. The places where the earth deities sat were far from the World-Honored One, not near the World-Honored One. Why did the earth deity make a sound first? Answer: Because these earth deities are servants of those devas, they make a sound first. Or, the earth deities are not constant, so they make a sound first. For example, in a large gathering, with extreme music and entertainment, those who are not constant will quickly raise their voices and laugh first. But those who are constant will laugh slowly afterward. Thus, the earth deities are not constant, so they make a sound first. The other devas are constant, so they make a sound last. Or, the earth deities should always protect the Bodhisattva. The speaker said that after the Bodhisattva passed away from Tushita Heaven (a heaven in the desire realm), he was born in Kapilavastu (an ancient city-state in northern India) in Jambudvipa (the world we live in), without entering the womb in a disorderly manner. At that time, Sakra Devanam Indra ordered the Cheleka Deva: 'You, Cheleka, lead five hundred blue demons, and while the Bodhisattva is in the womb, you must always protect him and not allow anything to touch or disturb the Bodhisattva.' Then, after Cheleka Deva received Sakra's command, he ordered five hundred blue demons to go to Kapilavastu to protect the Bodhisattva. Those blue demons protected the Bodhisattva in the womb.
及生常擁護之。以佛轉法輪。地神作是念。菩薩在母胎及生。我等常擁護。此是我等疲勞所得功報。彼歡喜悅豫故前發聲。此世尊轉法輪。問曰。聞此法已地神舉聲音徹梵天。何以故聲不過梵天。答曰。謂耳識現在前故聲徹也。過梵天上無有自地耳識現在前。或曰。梵天請佛轉法輪故聲徹梵天。首陀會天勸請菩薩。使成無上最正覺。謂與菩薩化作老病人死人及沙門。彼一切首陀會天所作。菩薩見老病死人及沙門已。厭患出家學道。至降魔官屬已成無上最正覺。彼時首陀會天踴躍歡喜發大音聲。謂我等為菩薩化作老病死人及沙門。是我等疲勞所得功德。以是故成無上正覺時。聲徹至首陀會天。大梵天請佛世尊轉法輪。彼踴躍歡喜發大音聲。此世尊轉法輪。是我等疲勞所得功報。以是故轉法輪時。聲徹梵天不過上。說者謂佛為四天王故聖語說四諦。二知二不知。謂不知者為曇羅國語說。禋佞(苦也)彌佞(習也)陀破(盡也)陀羅破(道也)。此說苦邊。一知一不知。謂不知者為彌離車國說語。摩含兜含 僧含摩 薩婆多 鞞梨羅。此說苦邊盡知。問曰。世尊為四天王說四諦聖語。為有力耶無力耶。若有力者何以故為二聖語說。一曇羅國。一彌離車國語說。若無力者本師偈云何通。
一音聲說法 悉遍成音義 彼
【現代漢語翻譯】 現代漢語譯本：並且（菩薩）出生時，（地神）也常常擁護他。因為佛陀轉法輪（Dharmacakra，佛陀的教法），地神這樣想：菩薩在母胎中以及出生時，我們都常常擁護他。這是我們疲勞所得的功德回報。他們歡喜踴躍，所以發出聲音說：『這是世尊在轉法輪。』問：『聽到這個法后，地神發出聲音響徹梵天（Brahmaloka，色界天的最高層）。為什麼聲音沒有超過梵天？』答：『因為耳識（Śrotra-vijñāna，聽覺意識）只在梵天現前，所以聲音能到達。超過梵天之上，沒有自地的耳識現前。』或者說，因為梵天請求佛陀轉法輪，所以聲音響徹梵天。首陀會天（Śuddhāvāsa，色界天的第五層）勸請菩薩，使他成就無上最正覺（Anuttarā-samyak-saṃbodhi，無上正等正覺，即最高的覺悟）。他們為菩薩化作老人、病人、死人以及沙門（Śrāmaṇa，出家修行者）。這一切都是首陀會天所作。菩薩見到老人、病人、死人以及沙門后，厭惡世間而出家學道，直到降伏魔眾，成就無上最正覺。那時，首陀會天踴躍歡喜，發出巨大的聲音說：『我們為菩薩化作老人、病人、死人以及沙門，這是我們疲勞所得的功德。』因此，在（菩薩）成就無上正覺時，聲音響徹至首陀會天。大梵天（Mahābrahmā，色界初禪天的主）請佛世尊轉法輪，他們踴躍歡喜，發出巨大的聲音說：『這是世尊在轉法輪，是我們疲勞所得的功德回報。』因此，在（佛陀）轉法輪時，聲音響徹梵天，但沒有超過梵天。說法者說，佛陀爲了四天王（Cāturmahārājika，欲界第一層天）的緣故，用聖語宣說四諦（catvāri āryasatyāni，四聖諦，即苦、集、滅、道）。其中兩種是知，兩種是不知。所謂不知的，是用曇羅國（Tāmraparṇī，古代斯里蘭卡）的語言來說：『禋佞（苦也），彌佞（習也），陀破（盡也），陀羅破（道也）。』這是說苦的一邊。一種是知，一種是不知。所謂不知的，是用彌離車國（Mleccha，指印度以外的地區）的語言來說：『摩含兜含，僧含摩，薩婆多，鞞梨羅。』這是說苦的一邊完全知曉。問：『世尊為四天王用聖語宣說四諦，是有力還是無力？如果是有力的，為什麼用兩種聖語來說，一種是曇羅國語，一種是彌離車國語？如果是無力的，本師（釋迦牟尼佛）的偈頌又如何解釋？』 『一音聲說法，悉遍成音義。』
【English Translation】 English version: And when (the Bodhisattva) is born, (the earth deities) constantly protect him. Because the Buddha turns the Dharma wheel (Dharmacakra, the Buddha's teachings), the earth deities think: 'When the Bodhisattva is in the womb and when he is born, we constantly protect him. This is the reward for our hard work.' They rejoice and are delighted, so they make a sound saying: 'This is the World-Honored One turning the Dharma wheel.' Question: 'After hearing this Dharma, the earth deities make a sound that resounds throughout the Brahmaloka (the highest realm of the Form Realm). Why does the sound not go beyond the Brahmaloka?' Answer: 'Because the ear consciousness (Śrotra-vijñāna, auditory consciousness) is only present in the Brahmaloka, the sound can reach there. Beyond the Brahmaloka, there is no ear consciousness present in its own realm.' Or, it is said that because the Brahmā requested the Buddha to turn the Dharma wheel, the sound resounds throughout the Brahmaloka. The Śuddhāvāsa (Pure Abodes, the fifth heaven of the Form Realm) encouraged the Bodhisattva to attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment, the highest enlightenment). They transformed into old people, sick people, dead people, and Śrāmaṇas (ascetics, renunciates) for the Bodhisattva. All of this was done by the Śuddhāvāsa. After seeing the old people, sick people, dead people, and Śrāmaṇas, the Bodhisattva became disgusted with the world and left home to study the Way, until he subdued the demons and attained Anuttarā-samyak-saṃbodhi. At that time, the Śuddhāvāsa rejoiced and made a great sound, saying: 'We transformed into old people, sick people, dead people, and Śrāmaṇas for the Bodhisattva. This is the merit we obtained from our hard work.' Therefore, when (the Bodhisattva) attained Unsurpassed Perfect Enlightenment, the sound resounded to the Śuddhāvāsa. Mahābrahmā (the lord of the first Dhyana heaven in the Form Realm) requested the Buddha, the World-Honored One, to turn the Dharma wheel. They rejoiced and made a great sound, saying: 'This is the World-Honored One turning the Dharma wheel, the reward for our hard work.' Therefore, when (the Buddha) turns the Dharma wheel, the sound resounds throughout the Brahmaloka, but does not go beyond it. The speaker says that for the sake of the Four Heavenly Kings (Cāturmahārājika, the first heaven of the Desire Realm), the Buddha proclaimed the Four Noble Truths (catvāri āryasatyāni, the four noble truths: suffering, origin, cessation, and path) in the sacred language. Two are known, and two are unknown. What is unknown is said in the language of Tāmraparṇī (ancient Sri Lanka): 'Yin Ning (suffering), Mi Ning (habit), Tuo Po (cessation), Tuo Luo Po (path).' This speaks of one side of suffering. One is known, and one is unknown. What is unknown is said in the language of Mleccha (referring to regions outside of India): 'Mo Han Dou Han, Seng Han Mo, Sa Po Duo, Pi Li Luo.' This speaks of the complete knowledge of one side of suffering. Question: 'When the World-Honored One proclaims the Four Noble Truths in the sacred language for the Four Heavenly Kings, is it powerful or powerless? If it is powerful, why is it said in two sacred languages, one in the Tāmraparṇī language and one in the Mleccha language? If it is powerless, how can the verse of the original teacher (Śākyamuni Buddha) be explained?' 'Speaking with one voice, all sounds become meaningful.'
各作是念 最勝為我說
一音聲說法者。是梵音也。悉遍音者。若有真旦人。彼作是念。謂佛作真旦語說法。如是陀勒摩勒波勒佉沙婆佉梨。謂彼處若有兜佉勒人。彼作是念。謂佛作兜佉勒語說法。現義者著欲者作是念。世尊說不凈。恚者作是念。世尊說慈。癡者作是念。世尊說緣起。彼各作是念。最勝為我說者。眾中作是念。世尊為我故說法。是故說。
一音聲說法 悉遍成音義 彼各作是念 最勝為我說
作此論已。答曰無力。何以故。世尊不可以耳見色以眼聽聲。問曰。若無力者此偈云何通。答曰。此偈不必通。偈者非契經非律非阿毗曇。但彼作頌者。欲令句義合故。此是贊佛非是實。如鞞婆阇提說。諸佛不眠。以除陰蓋故。佛世尊亦常定故。如是更有說者。諸佛世尊不飲不食。除諸著味故。此是贊佛非是實。如是偈贊佛非是實。若通此偈者當何意。答曰。世尊所說應機捷速。世尊語極速。為一說已復為一說。如似一時。或曰。世尊語音一切音。各有境界應適一切音。世尊極知真旦語勝生真旦中者。如是陀勒摩勒波勒佉沙婆佉梨兜佉勒。世尊極知兜佉勒語勝生兜佉勒中者。以是故。說一音聲說法。悉遍成音義。更有說者世尊有力。問若爾者此偈為善通。何以故世尊為四天王說四諦。為
【現代漢語翻譯】 現代漢語譯本 各自這樣想：最殊勝者為我說法。
以一種聲音說法，這是梵音（梵天的聲音）。普遍周遍的聲音，如果有個真旦（古代中亞地區）人，他會這樣想，佛陀用真旦語說法。像這樣，陀勒摩勒波勒佉沙婆佉梨（均為古代中亞地區名稱），如果那些地方有兜佉勒（吐火羅）人，他們會這樣想，佛陀用兜佉勒語說法。執著慾望的人會這樣想，世尊說的是不凈觀。嗔恚的人會這樣想，世尊說的是慈悲。愚癡的人會這樣想，世尊說的是緣起法。他們各自這樣想，最殊勝者為我說法，大眾中這樣想，世尊是爲了我才說法的。所以這樣說。
以一種聲音說法，普遍周遍成就聲音和意義。 他們各自這樣想，最殊勝者為我說法。
作了這樣的論述后，回答說沒有力量。為什麼呢？世尊不能用耳朵去看顏色，用眼睛去聽聲音。問：如果說沒有力量，這首偈語該如何解釋呢？答：這首偈語不必解釋。偈語不是契經，不是律藏，也不是阿毗達磨（論藏）。只是作頌的人，爲了使語句和意義相合。這是讚歎佛陀，不是事實。如同鞞婆阇提（一位論師）所說，諸佛不睡覺，因為要去除陰蓋的緣故。佛世尊也常常處於禪定之中。像這樣還有人說，諸佛世尊不飲不食，因為要去除對味道的執著。這是讚歎佛陀，不是事實。像這樣，偈語讚歎佛陀不是事實。如果要解釋這首偈語，應當是什麼意思呢？答：世尊所說應機敏捷迅速。世尊的語言極其快速，為一個人說完又為另一個人說，好像是同時進行的。或者說，世尊的語音就是一切語音，各有境界，適應一切語音。世尊非常瞭解真旦語，勝過出生在真旦中的人。像這樣，陀勒摩勒波勒佉沙婆佉梨兜佉勒（均為古代中亞地區名稱）。世尊非常瞭解兜佉勒語，勝過出生在兜佉勒中的人。因此，說以一種聲音說法，普遍周遍成就聲音和意義。還有人說世尊有力量。問：如果這樣，這首偈語就很好解釋了。為什麼呢？世尊為四大天王說四諦（苦集滅道）。
【English Translation】 English version Each makes this thought: 'The most excellent one speaks for me.'
'Speaking with one voice' refers to the Brahma-voice (the voice of Brahma). 'Sound that pervades all' means that if there is a Zhendan (ancient Central Asian region) person, he thinks, 'The Buddha speaks in the Zhendan language.' Likewise, for people from places like Tuolemoleboleqieshaboqiheli (all ancient Central Asian regions), if there are Douqiele (Tokharian) people there, they think, 'The Buddha speaks in the Douqiele language.' Those attached to desire think, 'The World-Honored One speaks of impurity.' Those with anger think, 'The World-Honored One speaks of loving-kindness.' Those with ignorance think, 'The World-Honored One speaks of dependent origination.' Each of them thinks, 'The most excellent one speaks for me.' The assembly thinks, 'The World-Honored One speaks for my sake.' Therefore, it is said.
'Speaking with one voice, universally pervading, accomplishing sound and meaning.' 'Each of them thinks, the most excellent one speaks for me.'
Having made this argument, the answer is that it is powerless. Why? The World-Honored One cannot see form with the ear or hear sound with the eye. Question: If it is powerless, how can this verse be explained? Answer: This verse does not need to be explained. Verses are not sutras, not Vinaya, and not Abhidharma. They are merely made by those who compose verses to make the sentences and meanings fit together. This is praising the Buddha, not the truth. As Bipojheti (a commentator) said, the Buddhas do not sleep because they remove the coverings of the skandhas. The Buddha, the World-Honored One, is also always in samadhi. Likewise, others say that the Buddhas, the World-Honored Ones, do not drink or eat because they remove attachment to flavors. This is praising the Buddha, not the truth. Likewise, verses praising the Buddha are not the truth. If this verse is to be explained, what should it mean? Answer: What the World-Honored One says is quick and responsive to the occasion. The World-Honored One's speech is extremely fast, speaking for one person and then for another, as if it were at the same time. Or, the World-Honored One's voice is all voices, each with its own realm, adapting to all voices. The World-Honored One knows the Zhendan language extremely well, better than those born in Zhendan. Likewise, for Tuolemoleboleqieshaboqiheli Douqiele (all ancient Central Asian regions). The World-Honored One knows the Douqiele language extremely well, better than those born in Douqiele. Therefore, it is said, 'Speaking with one voice, universally pervading, accomplishing sound and meaning.' Others say that the World-Honored One has power. Question: If so, this verse is well explained. Why? The World-Honored One speaks the Four Noble Truths (suffering, accumulation, cessation, path) to the Four Heavenly Kings.
二聖語說。為一曇羅國語說。為一彌離車國語說。答曰。欲滿彼四天王意願故。二天王愿世尊聖語為我說四諦。一愿曇羅國語。一愿彌離車國語。世尊常欲滿他一切善愿。隨所欲而為說法。是謂滿四天王意願故。為二聖語說四諦。為一曇羅國語為一彌離車國語說。或曰。斷他疑故。莫令有作是念。世尊但善於聖語。不能曇羅國語彌離車國語。是故斷他疑故。說我一切中自在。以故爾。或世尊教化。或為變身口或不變。謂不變身口者。若為彼變便不得度。以是故世尊以己力游朋者尸人間一日行十二由延。說者即彼日教化七十千人入聖法中。謂一切緣不變身口。謂教化變身口者。若為彼不變便不得度。以是故。世尊為四天王二聖語說。一曇羅語說一彌離車語說。說四諦時如是行觀時一切根本聖行。問曰。四聖諦幾性斷非緣斷。幾緣斷非性斷。幾性亦緣斷。幾亦非性斷亦非緣斷。答曰。性斷非緣斷。謂苦諦習諦無漏緣。此性斷非緣斷。緣斷非性斷者。謂道諦有漏緣。此緣斷非性斷。性斷緣斷者。謂苦諦習諦有漏緣。此性斷亦緣斷。非性斷亦非緣斷者。謂盡諦及道諦無漏緣。此非性斷亦非緣斷。廣說四諦處盡。
鞞婆沙論卷第九 大正藏第 28 冊 No. 1547 鞞婆沙論
鞞婆沙論卷第十
阿
【現代漢語翻譯】 現代漢語譯本： 問：為什麼世尊用兩種聖語說法，又用曇羅國語和彌離車國語說法？ 答：爲了滿足那四天王（Catummaharajika，佛教的護法神）的意願。兩個天王希望世尊用聖語為他們說四諦（Four Noble Truths，佛教的基本教義），一個希望用曇羅國語，一個希望用彌離車國語。世尊總是想要滿足他人一切善愿，隨他們的意願而為他們說法。這就是爲了滿足四天王的意願，所以用兩種聖語說四諦，用一種曇羅國語，用一種彌離車國語說法。 或者說，爲了斷除他人的疑惑，不要讓他們產生這樣的想法：世尊只擅長聖語，不擅長曇羅國語和彌離車國語。因此，爲了斷除他人的疑惑，說明我在一切語言中都是自在的，所以這樣做。 或者世尊的教化，有時需要變身口，有時不需要變。所謂不需要變身口的情況，如果為他們變身口，反而不能得度。因此，世尊憑藉自己的力量，在朋者尸人間一日行走十二由延（Yojana，古印度長度單位），說法者就在那一天教化七萬千人進入聖法之中。這是指一切因緣不需要變身口的情況。所謂教化需要變身口的情況，如果為他們不變身口，反而不能得度。因此，世尊為四天王用兩種聖語說法，用一種曇羅語說法，用一種彌離車語說法。說四諦時，像這樣行觀時，一切根本聖行。 問：四聖諦（Four Noble Truths）中有幾種是性斷（naturally abandoned，與生俱來的煩惱的斷除），不是緣斷（abandoned by conditions，通過修行斷除的煩惱）？有幾種是緣斷，不是性斷？有幾種是性斷也是緣斷？有幾種既不是性斷也不是緣斷？ 答：性斷不是緣斷的，是指苦諦（Dukkha Satya，關於苦難的真理）、習諦（Samudaya Satya，關於苦難起因的真理）的無漏緣（untainted condition，超越世俗的因緣）。這是性斷不是緣斷。 緣斷不是性斷的，是指道諦（Magga Satya，關於解脫苦難之道的真理）的有漏緣（tainted condition，世俗的因緣）。這是緣斷不是性斷。 性斷也是緣斷的，是指苦諦、習諦的有漏緣。這是性斷也是緣斷。 既不是性斷也不是緣斷的，是指盡諦（Nirodha Satya，關於苦難止息的真理）以及道諦的無漏緣。這既不是性斷也不是緣斷。 廣說四諦之處到此結束。
《鞞婆沙論》卷第九 大正藏第28冊 No. 1547 《鞞婆沙論》
《鞞婆沙論》卷第十 阿
【English Translation】 English version: Question: Why did the World-Honored One (Bhagavan) speak in two sacred languages, and also in the languages of Tamra and Mleccha? Answer: It was to fulfill the wishes of the Four Heavenly Kings (Catummaharajika, the four guardian deities in Buddhism). Two of the kings wished the World-Honored One to explain the Four Noble Truths (Four Noble Truths, the fundamental teachings of Buddhism) to them in a sacred language, one wished for the language of Tamra, and one wished for the language of Mleccha. The World-Honored One always desires to fulfill all good wishes of others, and teaches them according to their desires. This is why, to fulfill the wishes of the Four Heavenly Kings, he spoke the Four Noble Truths in two sacred languages, in one language of Tamra, and in one language of Mleccha. Or, it was to dispel the doubts of others, lest they should think: 'The World-Honored One is only proficient in sacred languages, and not in the languages of Tamra and Mleccha.' Therefore, to dispel the doubts of others, to show that I am free in all languages, that is why it was done. Or, in the World-Honored One's teachings, sometimes it is necessary to transform the body and speech, and sometimes it is not. The situation where it is not necessary to transform the body and speech is when transforming the body and speech would prevent them from attaining liberation. Therefore, the World-Honored One, by his own power, walked twelve yojanas (Yojana, an ancient Indian unit of distance) in one day among the corpses of the dead, and the speaker on that day converted seventy thousand people into the sacred Dharma. This refers to all conditions where it is not necessary to transform the body and speech. The situation where teaching requires transforming the body and speech is when not transforming the body and speech would prevent them from attaining liberation. Therefore, the World-Honored One spoke to the Four Heavenly Kings in two sacred languages, in one language of Tamra, and in one language of Mleccha. When speaking of the Four Noble Truths, like this, when practicing contemplation, all fundamental sacred practices. Question: Of the Four Noble Truths, how many are abandoned by nature (naturally abandoned, the abandonment of afflictions that are inherent), not abandoned by conditions (abandoned by conditions, the abandonment of afflictions through practice)? How many are abandoned by conditions, not abandoned by nature? How many are abandoned by both nature and conditions? How many are neither abandoned by nature nor abandoned by conditions? Answer: Abandoned by nature but not by conditions refers to the untainted condition (untainted condition, conditions beyond the mundane) of the Truth of Suffering (Dukkha Satya, the truth about suffering) and the Truth of the Origin of Suffering (Samudaya Satya, the truth about the origin of suffering). This is abandoned by nature but not by conditions. Abandoned by conditions but not by nature refers to the tainted condition (tainted condition, mundane conditions) of the Truth of the Path (Magga Satya, the truth about the path to the cessation of suffering). This is abandoned by conditions but not by nature. Abandoned by both nature and conditions refers to the tainted condition of the Truth of Suffering and the Truth of the Origin of Suffering. This is abandoned by both nature and conditions. Neither abandoned by nature nor abandoned by conditions refers to the Truth of Cessation (Nirodha Satya, the truth about the cessation of suffering) and the untainted condition of the Truth of the Path. This is neither abandoned by nature nor abandoned by conditions. The extensive explanation of the Four Noble Truths ends here.
《Vibhasa Shastra》 Volume 9 Taisho Tripitaka Volume 28 No. 1547 《Vibhasa Shastra》
《Vibhasa Shastra》 Volume 10 A
羅漢尸陀槃尼撰
符秦罽賓三藏僧伽跋澄譯
四禪處第三十三
四禪者。初禪二禪三禪四禪。問曰。四禪有何性。答曰。五陰是性。此是禪性已種相身所有自然。說性已當說行。何以故說禪。禪有何義。為棄結故禪耶。為正觀故禪耶。若棄結為禪者。無色中亦有定謂能棄結。若正觀為禪者欲界中亦有定謂能正觀。作此論已。有一說者。棄結故名為禪。問曰。若棄結名為禪者。無色中亦有定謂能棄結。何以故不名為禪耶。答曰。謂棄二種結不善及無記。彼名為禪。無色中定雖棄無記結非棄不善。是故彼不名為禪。問曰。若爾者應依未來名為禪。彼棄二種結。不善及無記。答曰。此說呵責棄故。此說二種棄。斷棄呵責棄。彼依未來為欲界結故。二種棄斷棄呵責棄。上地雖非斷棄。但是呵責棄。是謂呵責棄故說。問曰。若爾者盡道法智分。一切未知智分不應是禪。謂彼欲界結亦非斷棄亦非呵責棄。答曰。莫具取界莫具取地。可得彼一界一地。欲界結斷棄呵責棄。彼無色中一時頃不得。謂此欲界結斷棄及訶責棄。尊者瞿沙說曰。一切六地欲界結斷棄亦呵責棄。但彼依未來生已棄欲界結。彼餘地當何所棄。彼亦能棄。但無結可棄除。如一人有六怨家其謀議。若隨所得處當斷其命。彼初怨家斷此人命。餘者當何
【現代漢語翻譯】 現代漢語譯本 羅漢尸陀槃尼撰 符秦罽賓三藏僧伽跋澄譯
四禪處第三十三
四禪是指：初禪、二禪、三禪、四禪。問：四禪的體性是什麼？答：五陰（蘊）是其體性。這是禪的體性，已經種下，是身心所有的一種自然狀態。說完體性，現在說修行。為什麼要說禪？禪的意義是什麼？是爲了捨棄煩惱結縛而修禪嗎？還是爲了正確的觀察（正觀）而修禪嗎？如果說爲了捨棄煩惱結縛而修禪，那麼無色界中也有禪定，也能捨棄煩惱結縛。如果說爲了正確的觀察而修禪，那麼欲界中也有禪定，也能進行正確的觀察。 提出這個論點后，有一種說法認為，因為捨棄煩惱結縛所以稱為禪。問：如果說捨棄煩惱結縛就稱為禪，那麼無色界中也有禪定，也能捨棄煩惱結縛，為什麼不稱為禪呢？答：因為（禪）捨棄兩種煩惱結縛：不善和無記。（無色界的）禪定雖然捨棄了無記的煩惱結縛，但沒有捨棄不善的煩惱結縛，所以不稱為禪。問：如果這樣，那麼應該依據未來世（的果報）稱為禪，因為它捨棄了兩種煩惱結縛：不善和無記。答：這是說通過呵責來捨棄（煩惱結縛）。這裡說的是兩種捨棄：斷除的捨棄和呵責的捨棄。依據未來世（的果報）是因為（其所捨棄的）是欲界的煩惱結縛，所以是兩種捨棄：斷除的捨棄和呵責的捨棄。上界（色界和無色界）雖然不是斷除的捨棄，但是呵責的捨棄。所以說是通過呵責的捨棄。 問：如果這樣，那麼盡道法智分（盡智、道智所對應的法智部分）和一切未知智分（一切智、未知智所對應的部分）不應該是禪，因為它們（所捨棄的）欲界煩惱結縛既不是斷除的捨棄，也不是呵責的捨棄。答：不要完全域性限於界，不要完全域性限於地。可以得到那一界那一地（的情況）。欲界的煩惱結縛是斷除的捨棄和呵責的捨棄。在無色界中，一時之間無法做到這一點，即斷除和呵責欲界的煩惱結縛。尊者瞿沙說：所有六地（欲界、色界、無色界）的欲界煩惱結縛都是斷除的捨棄和呵責的捨棄。但是他們依據未來世（的果報），已經捨棄了欲界的煩惱結縛。那麼他們在其他地（色界和無色界）應當捨棄什麼呢？他們也能捨棄，但是沒有煩惱結縛可以捨棄了。就像一個人有六個仇家在謀劃，如果隨他們找到機會，就會斷送他的性命。如果第一個仇家斷送了這個人的性命，其餘的仇家應當怎麼辦呢？
【English Translation】 English version Composed by Arhat Shitapan Translated by Samghabhadra of Jibin, Tripitaka of Fu Qin
Section 33: The Four Dhyanas (Meditative Absorptions)
The four Dhyanas are: the first Dhyana, the second Dhyana, the third Dhyana, and the fourth Dhyana. Question: What is the nature of the four Dhyanas? Answer: The five skandhas (aggregates) are their nature. This is the nature of Dhyana, already planted, a natural state possessed by body and mind. Having spoken of nature, now we speak of practice. Why speak of Dhyana? What is the meaning of Dhyana? Is it for abandoning fetters (kleshas) that one practices Dhyana? Or is it for right observation (samyag-darshana) that one practices Dhyana? If it is for abandoning fetters that one practices Dhyana, then there is also samadhi (concentration) in the Formless Realm (Arupadhatu) that can abandon fetters. If it is for right observation that one practices Dhyana, then there is also samadhi in the Desire Realm (Kamadhatu) that can perform right observation. Having raised this point, one view holds that it is called Dhyana because of abandoning fetters. Question: If it is called Dhyana because of abandoning fetters, then there is also samadhi in the Formless Realm that can abandon fetters, why is it not called Dhyana? Answer: Because (Dhyana) abandons two kinds of fetters: unwholesome (akushala) and neutral (avyakrita). (The samadhi of) the Formless Realm, although it abandons neutral fetters, does not abandon unwholesome ones, therefore it is not called Dhyana. Question: If so, then it should be called Dhyana based on the future (result), because it abandons two kinds of fetters: unwholesome and neutral. Answer: This speaks of abandoning through censure (reproach). Here it speaks of two kinds of abandonment: abandonment by cutting off and abandonment by censure. Relying on the future (result) is because (what is abandoned) are the fetters of the Desire Realm, so it is two kinds of abandonment: abandonment by cutting off and abandonment by censure. Although the higher realms (Form Realm and Formless Realm) are not abandonment by cutting off, they are abandonment by censure. Therefore, it is said to be abandonment by censure. Question: If so, then the part of Dharma-knowledge (Dharma-jnana) associated with Exhaustion-knowledge (Ksaya-jnana) and Path-knowledge (Marga-jnana), and the part of all Unknown-knowledge (Anajnata-jnana) should not be Dhyana, because the fetters of the Desire Realm (that they abandon) are neither abandonment by cutting off nor abandonment by censure. Answer: Do not be completely limited to the realm, do not be completely limited to the plane. One can obtain (the situation of) that realm and that plane. The fetters of the Desire Realm are abandonment by cutting off and abandonment by censure. In the Formless Realm, it is impossible to do this in a single moment, that is, to cut off and censure the fetters of the Desire Realm. Venerable Ghosha said: All the fetters of the Desire Realm in the six planes (of desire, form, and formless realms) are abandonment by cutting off and abandonment by censure. But they rely on the future (result), having already abandoned the fetters of the Desire Realm. Then what should they abandon in the other planes (Form Realm and Formless Realm)? They can also abandon, but there are no fetters to abandon. It is like a person who has six enemies plotting, if they find an opportunity, they will end his life. If the first enemy ends this person's life, what should the remaining enemies do?
所斷。彼亦能斷。但無人當何所斷。如是一切六地欲界結斷棄呵責棄。但彼依未來生已棄欲界結。彼餘地當何所棄。彼亦能棄。但無結可棄。如人持六燈入冥室中。彼初明已棄至冥。余燈當何所棄。彼亦能棄。但無冥可棄。如是一切六地欲界結斷棄呵責棄。但彼依未來生已棄欲界結。彼餘地當何所棄。彼亦能棄。但無結可棄。如一切日光壞諸闇冥。初日中日西日。但初光出已棄夜闇冥。餘光當何所棄。彼餘光亦能棄。但無冥可棄。如是彼一切六地欲界結斷棄亦呵責棄。但依未來生已棄欲界結。彼餘地當何所棄。彼亦能。但無結可棄。或曰。禪者定可得。謂一切緣中定亦棄一切結。欲界定雖一切緣中定。但不棄結。無色界定亦不一切緣中定。亦不棄一切結。以是故不名為禪。或曰。謂禪者普智可得道。亦能棄結。欲界定雖普智可得。但無有道棄結。無色界雖有道能棄結。但無普智可得。謂禪中普智可得道亦棄結。或曰。謂三道可得此名為禪。非欲界無色界三道可得。是故彼不名為禪。或曰。謂三地可得此名為禪。非欲界無色界三地可得。是故不名為禪。或曰。謂三根可得此名為禪。非欲界無色界三根可得。是故不名為禪。或曰。謂三學可得增戒增定增慧。此名為禪。非欲界無色界三學可得。是故不名為禪。或曰。謂攝四
【現代漢語翻譯】 現代漢語譯本 所斷。彼亦能斷。但無人當何所斷。如是一切六地欲界結斷棄呵責棄。但彼依未來生已棄欲界結。彼餘地當何所棄。彼亦能棄。但無結可棄。如人持六燈入冥室中。彼初明已棄至冥。余燈當何所棄。彼亦能棄。但無冥可棄。如是一切六地欲界結斷棄呵責棄。但彼依未來生已棄欲界結。彼餘地當何所棄。彼亦能棄。但無結可棄。如一切日光壞諸闇冥。初日中日西日。但初光出已棄夜闇冥。餘光當何所棄。彼餘光亦能棄。但無冥可棄。如是彼一切六地欲界結斷棄亦呵責棄。但依未來生已棄欲界結。彼餘地當何所棄。彼亦能。但無結可棄。或曰。禪者定可得。謂一切緣中定亦棄一切結。欲界定雖一切緣中定。但不棄結。無定亦不一切緣中定。亦不棄一切結。以是故不名為禪。或曰。謂禪者普智可得道。亦能棄結。欲界定雖普智可得。但無有道棄結。無雖有道能棄結。但無普智可得。謂禪中普智可得道亦棄結。或曰。謂三道可得此名為禪。非欲界無三道可得。是故彼不名為禪。或曰。謂三地可得此名為禪。非欲界無三地可得。是故不名為禪。或曰。謂三根可得此名為禪。非欲界無三根可得。是故不名為禪。或曰。謂三學可得增戒增定增慧。此名為禪。非欲界無三學可得。是故不名為禪。或曰。謂攝四 所要斷除的。他也能斷除。但沒有人應當斷除什麼。像這樣，一切六地（指欲界、色界、無色界）的欲界結（指對欲界的貪愛和執著）都被斷除、捨棄、呵責和拋棄。但是，如果他依靠未來生的力量已經捨棄了欲界結，那麼他其餘的境界應當捨棄什麼呢？他也能捨棄，但沒有結可以捨棄。就像一個人拿著六盞燈進入黑暗的房間，最初的燈光已經驅散了黑暗，其餘的燈應當驅散什麼呢？其餘的燈也能驅散，但沒有黑暗可以驅散。像這樣，一切六地的欲界結都被斷除、捨棄、呵責和拋棄。但是，如果他依靠未來生的力量已經捨棄了欲界結，那麼他其餘的境界應當捨棄什麼呢？他也能捨棄，但沒有結可以捨棄。就像一切日光都能摧毀黑暗，無論是初升的太陽、正午的太陽還是西下的太陽，但最初的陽光已經驅散了夜晚的黑暗，其餘的陽光應當驅散什麼呢？其餘的陽光也能驅散，但沒有黑暗可以驅散。像這樣，他一切六地的欲界結都被斷除、捨棄、呵責和拋棄。但是，如果他依靠未來生的力量已經捨棄了欲界結，那麼他其餘的境界應當捨棄什麼呢？他也能捨棄，但沒有結可以捨棄。或者說，禪定是可以獲得的。也就是說，在一切因緣中，禪定也能捨棄一切結。欲界定雖然在一切因緣中存在，但不能捨棄結。無定既不是在一切因緣中存在，也不能捨棄一切結。因此，它不被稱為禪。或者說，禪者可以通過普遍的智慧獲得道路，也能捨棄結。欲界定雖然可以通過普遍的智慧獲得，但沒有道路可以捨棄結。無雖然有道路可以捨棄結，但沒有普遍的智慧可以獲得。也就是說，在禪定中，可以通過普遍的智慧獲得道路，也能捨棄結。或者說，可以通過三種道路獲得，這被稱為禪。欲界和無不能通過三種道路獲得。因此，它們不被稱為禪。或者說，可以通過三地獲得，這被稱為禪。欲界和無不能通過三地獲得。因此，它們不被稱為禪。或者說，可以通過三種根獲得，這被稱為禪。欲界和無不能通過三種根獲得。因此，它們不被稱為禪。或者說，可以通過三種學獲得，即增戒、增定、增慧，這被稱為禪。欲界和無不能通過三種學獲得。因此，它們不被稱為禪。或者說，包含四
【English Translation】 English version What is to be severed. He is also able to sever it. But there is no one who should sever what. Thus, all the fetters of the desire realm in the six realms (referring to the desire realm, form realm, and formless realm) are severed, abandoned, rebuked, and discarded. But if he has already abandoned the fetters of the desire realm by relying on future lives, then what should he abandon in his remaining realms? He is also able to abandon it, but there are no fetters to abandon. Just as a person enters a dark room with six lamps, the initial light has already dispelled the darkness, what should the remaining lamps dispel? The remaining lamps are also able to dispel it, but there is no darkness to dispel. Thus, all the fetters of the desire realm in the six realms are severed, abandoned, rebuked, and discarded. But if he has already abandoned the fetters of the desire realm by relying on future lives, then what should he abandon in his remaining realms? He is also able to abandon it, but there are no fetters to abandon. Just as all sunlight destroys darkness, whether it is the rising sun, the midday sun, or the setting sun, but the initial sunlight has already dispelled the darkness of night, what should the remaining sunlight dispel? The remaining sunlight is also able to dispel it, but there is no darkness to dispel. Thus, all the fetters of the desire realm in the six realms are severed, abandoned, rebuked, and discarded. But if he has already abandoned the fetters of the desire realm by relying on future lives, then what should he abandon in his remaining realms? He is also able to, but there are no fetters to abandon. Or it is said, 'A meditator can attain concentration (dhyana). That is to say, in all conditions, concentration can also abandon all fetters. Although the concentration of the desire realm exists in all conditions, it does not abandon fetters. The concentration of the formless realm (Arupaloka) is neither in all conditions nor does it abandon all fetters. Therefore, it is not called meditation.' Or it is said, 'A meditator can attain the path through universal wisdom, and can also abandon fetters. Although the concentration of the desire realm can be attained through universal wisdom, there is no path to abandon fetters. Although the formless realm has a path to abandon fetters, there is no universal wisdom to attain. That is to say, in meditation, the path can be attained through universal wisdom, and fetters can also be abandoned.' Or it is said, 'It can be attained through the three paths, this is called meditation. The desire realm and the formless realm cannot be attained through the three paths. Therefore, they are not called meditation.' Or it is said, 'It can be attained through the three realms, this is called meditation. The desire realm and the formless realm cannot be attained through the three realms. Therefore, they are not called meditation.' Or it is said, 'It can be attained through the three roots, this is called meditation. The desire realm and the formless realm cannot be attained through the three roots. Therefore, they are not called meditation.' Or it is said, 'It can be attained through the three learnings, namely increased morality, increased concentration, and increased wisdom, this is called meditation. The desire realm and the formless realm cannot be attained through the three learnings. Therefore, they are not called meditation.' Or it is said, 'It encompasses the four'
枝五枝五陰定可得。是故不名為禪。或曰。謂三示現可得。神足示現。觀察示現。教授示現。此名為禪。非欲界無色界三示現可得。是故不名為禪。或曰。謂三神足可得。意解神足。意捷疾神足。身踴神足。意解神足者。如力士屈申臂頃。于中間至阿迦尼吒。意捷疾神足者。如識旋轉諸界。于中間至阿迦尼吒。身踴神足者。謂一切身踴如鳥飛虛空如畫人飛。此名為禪。非欲界無色界三神足可得。是故不名為禪。或曰。謂具三十七道品可得彼名為禪。非欲界無色界具三十七道品可得。是故不名為禪。更有說者。正觀故名為禪。問曰。若正觀名為禪者。欲界中亦有定謂能正觀。何以故不名為禪。答曰。欲界定雖有定名但無定用。如泥梁雖有梁名無有梁用。如是欲界定雖有定名而無定用。色界定既有定名而有定用。如木樑既有梁名而有梁用。如是色界定既有定名而有定用。或曰。欲界定嬈亂不定。如四衢道然燈。四面風吹隨風東西。如是欲界定嬈亂不定。色界定不嬈亂。常定不動如室中燈。風所不吹炎不東西。如是色界定亦不嬈亂常定不動。或曰。欲界定不堅無力無士夫功。色界定堅固有力有士夫功。以是故此名為禪。說曰。此名禪十八枝。初禪有五枝。覺觀喜樂一心。二禪有四枝。內凈喜樂一心。三禪有五枝。猗樂念正智
一心。四禪有四枝。不苦不樂護念一心。問曰。禪枝名十八種有幾。答曰。禪枝名十八。種有十一。謂初禪五枝此名亦五種亦五。二禪增一枝信。三禪三枝增樂念正智。四禪增二枝不苦不樂護。此禪枝名十八。種有十一。更有說者。禪枝名十八種有十。問曰。何以故。答曰。謂初禪二禪樂及三禪樂。此應同共立一枝。此者不論問曰。何以故。答曰。謂初禪二禪樂此是三禪樂者。應有禪枝名十八種有十。但初禪一禪樂異。三禪樂亦異。初禪二禪猗樂三禪痛樂。初禪二禪樂行陰所攝。三禪樂痛陰所攝。是謂禪枝名十八種有十一。如名如種。如是名數種數。名相種相。名異種異。名別種別。名覺種覺如是盡當知。此是禪性已種相身所有自然。說性已當說行。何以故說禪枝。禪枝有何義。答曰。順義是枝義。助行義是枝義。攝義是枝義。順義是枝義者。謂彼地定枝隨順即立彼地中。助行義是枝義者。此枝斷結除結時助彼定行。攝義是枝義者。此枝斷結除結時出入總攝。是謂順義助行義攝義是枝義。此應作四句。問曰。謂禪枝是道品耶。答曰。初禪有覺二禪信三禪樂四禪不苦不樂。此禪枝非道品。云何道品非禪枝。云何禪枝亦道品。答曰。餘枝此是禪枝亦道品。云何非禪枝亦非道品耶。答曰。除此行已。問曰。謂初禪枝亦是道品
【現代漢語翻譯】 現代漢語譯本 一心（ekaggatā，專注）。四禪（catū jhāna，四種禪定）有四枝（aṅga，組成部分）。不苦不樂（adukkhamasukhā，非苦非樂）護念（upekkhā，舍）一心（ekaggatā，專注）。 問：禪枝（jhānāṅga，禪定之組成部分）名為十八種，有幾種？ 答：禪枝名為十八，種有十一。謂初禪（paṭhama jhāna，第一禪）五枝，此名亦五，種亦五。二禪（dutiya jhāna，第二禪）增一枝，信（saddhā，信）。三禪（tatiya jhāna，第三禪）三枝，增樂（sukha，樂）、念（sati，念）、正智（sampajañña，正知）。四禪（catuttha jhāna，第四禪）增二枝，不苦不樂（adukkhamasukhā，非苦非樂）、護（upekkhā，舍）。此禪枝名十八，種有十一。更有說者，禪枝名十八，種有十。 問：何以故？ 答：謂初禪、二禪樂及三禪樂，此應同共立一枝。此者不論。問：何以故？ 答：謂初禪、二禪樂此是三禪樂者，應有禪枝名十八，種有十。但初禪一禪樂異，三禪樂亦異。初禪二禪猗樂，三禪痛樂。初禪二禪樂行陰所攝，三禪樂痛陰所攝。是謂禪枝名十八，種有十一。如名如種。如是名數種數。名相種相。名異種異。名別種別。名覺種覺如是盡當知。此是禪性已種相身所有自然。 說性已當說行。何以故說禪枝？禪枝有何義？ 答：順義是枝義。助行義是枝義。攝義是枝義。順義是枝義者，謂彼地定枝隨順即立彼地中。助行義是枝義者，此枝斷結除結時助彼定行。攝義是枝義者，此枝斷結除結時出入總攝。是謂順義助行義攝義是枝義。此應作四句。 問：謂禪枝是道品（maggaṅga，道之組成部分）耶？ 答：初禪有覺（vitakka，尋），二禪信（saddhā，信），三禪樂（sukha，樂），四禪不苦不樂（adukkhamasukhā，非苦非樂）。此禪枝非道品。云何道品非禪枝？云何禪枝亦道品？ 答：餘枝此是禪枝亦道品。云何非禪枝亦非道品耶？ 答：除此行已。問：謂初禪枝亦是道品？
【English Translation】 English version Ekaggata (one-pointedness of mind). The four jhānas (four states of meditation) have four aṅgas (constituents). Adukkhamasukhā (neither-painful-nor-pleasant feeling), upekkhā (equanimity), and ekaggatā (one-pointedness of mind). Question: The jhānāṅgas (constituents of jhāna) are said to be eighteen in name, how many in kind? Answer: The jhānāṅgas are eighteen in name, eleven in kind. Namely, the five aṅgas of the first jhāna (paṭhama jhāna), these are five in name and five in kind. The second jhāna (dutiya jhāna) adds one aṅga, saddhā (faith). The third jhāna (tatiya jhāna) has three aṅgas, adding sukha (happiness), sati (mindfulness), and sampajañña (clear comprehension). The fourth jhāna (catuttha jhāna) adds two aṅgas, adukkhamasukhā (neither-painful-nor-pleasant feeling) and upekkhā (equanimity). These jhānāṅgas are eighteen in name, eleven in kind. Others say that the jhānāṅgas are eighteen in name, ten in kind. Question: Why is that? Answer: Because the happiness of the first jhāna, the second jhāna, and the third jhāna should be combined into one aṅga. This is not discussed here. Question: Why is that? Answer: Because the happiness of the first jhāna and the second jhāna, and the happiness of the third jhāna, should have jhānāṅgas that are eighteen in name, ten in kind. But the happiness of the first jhāna is different, and the happiness of the third jhāna is also different. The first jhāna and the second jhāna rely on happiness, while the third jhāna experiences painful happiness. The happiness of the first jhāna and the second jhāna is included in the form aggregate, while the happiness of the third jhāna is included in the feeling aggregate. Therefore, the jhānāṅgas are eighteen in name, eleven in kind. As the name, so the kind. Thus, the number of names, the number of kinds. The characteristics of names, the characteristics of kinds. The difference in names, the difference in kinds. The distinction in names, the distinction in kinds. The awareness of names, the awareness of kinds, all should be known in this way. This is the nature of jhāna, already planted in the body with its natural characteristics. Having spoken of nature, we should now speak of practice. Why speak of jhānāṅgas? What is the meaning of jhānāṅgas? Answer: Conforming to meaning is the meaning of aṅga. Aiding practice is the meaning of aṅga. Comprehending meaning is the meaning of aṅga. Conforming to meaning as the meaning of aṅga means that the aṅgas of that state of concentration conform and are established in that state. Aiding practice as the meaning of aṅga means that these aṅgas help the practice of that concentration when breaking and removing fetters. Comprehending meaning as the meaning of aṅga means that these aṅgas comprehensively gather in and out when breaking and removing fetters. Therefore, conforming to meaning, aiding practice, and comprehending meaning are the meanings of aṅga. This should be made into four statements. Question: Are the jhānāṅgas maggaṅgas (constituents of the path)? Answer: The first jhāna has vitakka (initial application of thought), the second jhāna has saddhā (faith), the third jhāna has sukha (happiness), and the fourth jhāna has adukkhamasukhā (neither-painful-nor-pleasant feeling). These jhānāṅgas are not maggaṅgas. How are maggaṅgas not jhānāṅgas? How are jhānāṅgas also maggaṅgas? Answer: The remaining aṅgas are both jhānāṅgas and maggaṅgas. How are they neither jhānāṅgas nor maggaṅgas? Answer: Except for this practice. Question: Are the aṅgas of the first jhāna also maggaṅgas?
耶。答曰。或初禪枝非道品。云何初禪枝非道品。答曰。初禪有覺此是初禪枝非道品。云何道品非初禪枝。答曰。信念精進護正見正語正業正命此是道品非初禪枝。云何初禪枝亦道品。答曰。餘枝此是初禪枝亦道品。云何非初禪枝亦非道品。除此行已。問曰。謂二禪枝是道品耶。答曰。或二禪枝非道品。云何二禪枝非道品。答曰。二禪信此是二禪枝非道品。云何道品非二禪枝。答曰。信念精進護正見正志正語正業正命此是道品非二禪枝。云何二禪枝亦道品。答曰。餘枝此是二禪枝亦道品。云何非二禪枝亦非道品。答曰。除此行已。問曰。謂三禪枝是道品耶。答曰。或三禪枝非道品。云何三禪枝非道品。答曰。三禪樂是三禪枝非道品。云何道品非三禪枝。答曰。信精進喜護正志正語正業正命此是道品非三禪枝。云何是三禪枝亦道品。答曰。餘枝此是三禪枝亦道品。云何非三禪枝亦非道品。答曰。除此行已。問曰。謂四禪枝亦是道品耶。答曰。或四禪枝非道品。云何四禪枝非道品。答曰。四禪不苦不樂。此是四禪枝非道品。云何道品非四禪枝。答曰。信精進喜猗正見正志正語正業正命此是道品非四禪枝。云何是四禪枝亦道品。答曰。禪枝此是四禪枝亦道品。云何非四禪枝亦非道品。答曰。除此行已。問曰。謂禪枝是意止耶
【現代漢語翻譯】 現代漢語譯本： 問：初禪的組成部分是屬於道品（指八正道等修行法門）嗎？ 答：不一定。有些初禪的組成部分不是道品。 問：為什麼說初禪的組成部分不是道品呢？ 答：因為初禪中有『覺』（Vitakka），這屬於初禪的組成部分，但不是道品。 問：那麼，什麼是道品但不是初禪的組成部分呢？ 答：『信』（Saddha）、『念』（Sati）、『精進』（Viriya）、『守護』（護根，Indriyasamvara）、『正見』（Samma ditthi）、『正語』（Samma vaca）、『正業』（Samma kammanta）、『正命』（Samma ajiva），這些是道品，但不是初禪的組成部分。 問：那麼，什麼是既是初禪的組成部分，也是道品呢？ 答：除了『覺』以外的其他組成部分，既是初禪的組成部分，也是道品。 問：什麼既不是初禪的組成部分，也不是道品呢？ 答：除了以上所說的這些修行之外的其他事物。 問：二禪的組成部分是道品嗎？ 答：不一定。有些二禪的組成部分不是道品。 問：為什麼說二禪的組成部分不是道品呢？ 答：因為二禪中有『信』（Saddha），這屬於二禪的組成部分，但不是道品。 問：那麼，什麼是道品但不是二禪的組成部分呢？ 答：『念』（Sati）、『精進』（Viriya）、『守護』（護根，Indriyasamvara）、『正見』（Samma ditthi）、『正志』（Samma sankappa）、『正語』（Samma vaca）、『正業』（Samma kammanta）、『正命』（Samma ajiva），這些是道品，但不是二禪的組成部分。 問：那麼，什麼是既是二禪的組成部分，也是道品呢？ 答：除了『信』以外的其他組成部分，既是二禪的組成部分，也是道品。 問：什麼既不是二禪的組成部分，也不是道品呢？ 答：除了以上所說的這些修行之外的其他事物。 問：三禪的組成部分是道品嗎？ 答：不一定。有些三禪的組成部分不是道品。 問：為什麼說三禪的組成部分不是道品呢？ 答：因為三禪中有『樂』（Sukha），這屬於三禪的組成部分，但不是道品。 問：那麼，什麼是道品但不是三禪的組成部分呢？ 答：『信』（Saddha）、『精進』（Viriya）、『喜』（Piti）、『守護』（護根，Indriyasamvara）、『正志』（Samma sankappa）、『正語』（Samma vaca）、『正業』（Samma kammanta）、『正命』（Samma ajiva），這些是道品，但不是三禪的組成部分。 問：那麼，什麼是既是三禪的組成部分，也是道品呢？ 答：除了『樂』以外的其他組成部分，既是三禪的組成部分，也是道品。 問：什麼既不是三禪的組成部分，也不是道品呢？ 答：除了以上所說的這些修行之外的其他事物。 問：四禪的組成部分是道品嗎？ 答：不一定。有些四禪的組成部分不是道品。 問：為什麼說四禪的組成部分不是道品呢？ 答：因為四禪中有『不苦不樂』（Upekkha），這屬於四禪的組成部分，但不是道品。 問：那麼，什麼是道品但不是四禪的組成部分呢？ 答：『信』（Saddha）、『精進』（Viriya）、『喜』（Piti）、『猗』（Passaddhi）、『正見』（Samma ditthi）、『正志』（Samma sankappa）、『正語』（Samma vaca）、『正業』（Samma kammanta）、『正命』（Samma ajiva），這些是道品，但不是四禪的組成部分。 問：那麼，什麼是既是四禪的組成部分，也是道品呢？ 答：禪定中的其他組成部分，既是四禪的組成部分，也是道品。 問：什麼既不是四禪的組成部分，也不是道品呢？ 答：除了以上所說的這些修行之外的其他事物。 問：禪定的組成部分是意止（專注）嗎？
【English Translation】 English version: Question: Are the constituents of the first Jhana (初禪) part of the Path Factors (道品, factors of the path, referring to the Eightfold Path and other practices)? Answer: Not necessarily. Some constituents of the first Jhana are not Path Factors. Question: Why are some constituents of the first Jhana not Path Factors? Answer: Because in the first Jhana, there is 『Initial Application』 (覺, Vitakka), which is a constituent of the first Jhana but not a Path Factor. Question: Then, what are Path Factors that are not constituents of the first Jhana? Answer: 『Faith』 (信, Saddha), 『Mindfulness』 (念, Sati), 『Effort』 (精進, Viriya), 『Guarding』 (護, Indriyasamvara - guarding the senses), 『Right View』 (正見, Samma ditthi), 『Right Speech』 (正語, Samma vaca), 『Right Action』 (正業, Samma kammanta), 『Right Livelihood』 (正命, Samma ajiva) – these are Path Factors but not constituents of the first Jhana. Question: Then, what are both constituents of the first Jhana and Path Factors? Answer: The remaining constituents other than 『Initial Application』 are both constituents of the first Jhana and Path Factors. Question: What are neither constituents of the first Jhana nor Path Factors? Answer: Things other than the practices mentioned above. Question: Are the constituents of the second Jhana part of the Path Factors? Answer: Not necessarily. Some constituents of the second Jhana are not Path Factors. Question: Why are some constituents of the second Jhana not Path Factors? Answer: Because in the second Jhana, there is 『Faith』 (信, Saddha), which is a constituent of the second Jhana but not a Path Factor. Question: Then, what are Path Factors that are not constituents of the second Jhana? Answer: 『Mindfulness』 (念, Sati), 『Effort』 (精進, Viriya), 『Guarding』 (護, Indriyasamvara - guarding the senses), 『Right View』 (正見, Samma ditthi), 『Right Thought』 (正志, Samma sankappa), 『Right Speech』 (正語, Samma vaca), 『Right Action』 (正業, Samma kammanta), 『Right Livelihood』 (正命, Samma ajiva) – these are Path Factors but not constituents of the second Jhana. Question: Then, what are both constituents of the second Jhana and Path Factors? Answer: The remaining constituents other than 『Faith』 are both constituents of the second Jhana and Path Factors. Question: What are neither constituents of the second Jhana nor Path Factors? Answer: Things other than the practices mentioned above. Question: Are the constituents of the third Jhana part of the Path Factors? Answer: Not necessarily. Some constituents of the third Jhana are not Path Factors. Question: Why are some constituents of the third Jhana not Path Factors? Answer: Because in the third Jhana, there is 『Joy』 (樂, Sukha), which is a constituent of the third Jhana but not a Path Factor. Question: Then, what are Path Factors that are not constituents of the third Jhana? Answer: 『Faith』 (信, Saddha), 『Effort』 (精進, Viriya), 『Rapture』 (喜, Piti), 『Guarding』 (護, Indriyasamvara - guarding the senses), 『Right Thought』 (正志, Samma sankappa), 『Right Speech』 (正語, Samma vaca), 『Right Action』 (正業, Samma kammanta), 『Right Livelihood』 (正命, Samma ajiva) – these are Path Factors but not constituents of the third Jhana. Question: Then, what are both constituents of the third Jhana and Path Factors? Answer: The remaining constituents other than 『Joy』 are both constituents of the third Jhana and Path Factors. Question: What are neither constituents of the third Jhana nor Path Factors? Answer: Things other than the practices mentioned above. Question: Are the constituents of the fourth Jhana part of the Path Factors? Answer: Not necessarily. Some constituents of the fourth Jhana are not Path Factors. Question: Why are some constituents of the fourth Jhana not Path Factors? Answer: Because in the fourth Jhana, there is 『Neither-Pleasure-Nor-Pain』 (不苦不樂, Upekkha), which is a constituent of the fourth Jhana but not a Path Factor. Question: Then, what are Path Factors that are not constituents of the fourth Jhana? Answer: 『Faith』 (信, Saddha), 『Effort』 (精進, Viriya), 『Rapture』 (喜, Piti), 『Tranquility』 (猗, Passaddhi), 『Right View』 (正見, Samma ditthi), 『Right Thought』 (正志, Samma sankappa), 『Right Speech』 (正語, Samma vaca), 『Right Action』 (正業, Samma kammanta), 『Right Livelihood』 (正命, Samma ajiva) – these are Path Factors but not constituents of the fourth Jhana. Question: Then, what are both constituents of the fourth Jhana and Path Factors? Answer: The remaining constituents in the Jhana are both constituents of the fourth Jhana and Path Factors. Question: What are neither constituents of the fourth Jhana nor Path Factors? Answer: Things other than the practices mentioned above. Question: Are the constituents of Jhana (禪枝) mental stilling (意止)?
。答曰。或禪枝非意止。云何禪枝非意止。答曰。初禪有覺二禪信三禪樂四禪不苦不樂。此是禪枝非意止。云何意止非禪枝。答曰。信精進正語正業正命此是意止非禪支。云何禪支亦意止。答曰。余支此是禪枝亦意止。云何非禪枝亦非意止。答曰。除此行已。如四意止意斷神足根力覺道亦如是。問曰。謂初禪枝是意止耶。答曰。或初禪枝非意止。云何初禪枝非意止。答曰。有覺此是初禪枝非意止。云何意止非初禪枝。答曰。信念精進護正見正語正業正命。此是意止非初禪枝。云何初禪枝亦意止。答曰。餘枝此是初禪枝亦意止。云何非初禪枝亦非意止。答曰。除此行已。問曰。謂二禪枝是意止耶。答曰。或二禪枝非意止。云何二禪枝非意止。答曰。二禪信此是二禪枝非意止。云何意止非二禪枝。答曰。信念精進護正見正志正語正業正命。此是意止非二禪枝。云何二禪枝亦意止。答曰。餘枝此是二禪枝亦意止。云何非二禪枝亦非意止。答曰。除此行已。問曰。謂三禪枝是意止耶。答曰。三禪樂是三禪枝非意止。云何意止非三禪枝。答曰。信精進喜護正見正志正語正業正命。此是意止非三禪枝。云何是三禪枝亦意止。答曰。餘枝此是三禪枝亦意止。云何非三禪枝非意止。答曰。除此行已。問曰。謂四禪枝亦是意止耶。答曰。
【現代漢語翻譯】 現代漢語譯本： 問：或者說禪支不是意止（意念的止息）？ 答：是的，或者說禪支不是意止。 問：為什麼說禪支不是意止？ 答：初禪有覺（Vitarka，尋），二禪有信（Piti，喜），三禪有樂（Sukha，樂），四禪是不苦不樂（Upekkha，舍）。這些是禪支，但不是意止。 問：為什麼說意止不是禪支？ 答：信（Saddha，信念），精進（Viriya，努力），正語（Samma vaca，正確的言語），正業（Samma kammanta，正確的行為），正命（Samma ajiva，正確的生計）。這些是意止，但不是禪支。 問：為什麼說禪支也是意止？ 答：其餘的禪支既是禪支也是意止。 問：為什麼說既不是禪支也不是意止？ 答：除了這些修行之外的。 如同四意止（四念處，Sati-patthana），意斷（四正勤，Sammappadhana），神足（四神足，Iddhipada），根（五根，Indriya），力（五力，Bala），覺（七覺支，Bojjhanga），道（八正道，Ariyamagga）也是如此。 問：所謂的初禪支是意止嗎？ 答：或者說初禪支不是意止。 問：為什麼說初禪支不是意止？ 答：有覺（尋，Vitarka），這是初禪支，但不是意止。 問：為什麼說意止不是初禪支？ 答：信念（Saddha），精進（Viriya），護（Appamada，不放逸），正見（Samma ditthi，正確的見解），正語（Samma vaca），正業（Samma kammanta），正命（Samma ajiva）。這些是意止，但不是初禪支。 問：為什麼說初禪支也是意止？ 答：其餘的禪支既是初禪支也是意止。 問：為什麼說既不是初禪支也不是意止？ 答：除了這些修行之外的。 問：所謂的二禪支是意止嗎？ 答：或者說二禪支不是意止。 問：為什麼說二禪支不是意止？ 答：二禪有信（喜，Piti），這是二禪支，但不是意止。 問：為什麼說意止不是二禪支？ 答：信念（Saddha），精進（Viriya），護（Appamada），正見（Samma ditthi），正志（Samma sankappa，正確的思維），正語（Samma vaca），正業（Samma kammanta），正命（Samma ajiva）。這些是意止，但不是二禪支。 問：為什麼說二禪支也是意止？ 答：其餘的禪支既是二禪支也是意止。 問：為什麼說既不是二禪支也不是意止？ 答：除了這些修行之外的。 問：所謂的三禪支是意止嗎？ 答：三禪的樂（Sukha）是三禪支，但不是意止。 問：為什麼說意止不是三禪支？ 答：信（Saddha），精進（Viriya），喜（Piti），護（Appamada），正見（Samma ditthi），正志（Samma sankappa），正語（Samma vaca），正業（Samma kammanta），正命（Samma ajiva）。這些是意止，但不是三禪支。 問：為什麼說是三禪支也是意止？ 答：其餘的禪支既是三禪支也是意止。 問：為什麼說既不是三禪支也不是意止？ 答：除了這些修行之外的。 問：所謂的四禪支也是意止嗎？ 答：
【English Translation】 English version: Question: Or are the jhana factors not mental stilling (意止)? Answer: Yes, or the jhana factors are not mental stilling. Question: Why are the jhana factors not mental stilling? Answer: The first jhana has Vitarka (覺, initial application of thought), the second jhana has Piti (信, joy), the third jhana has Sukha (樂, happiness), and the fourth jhana has Upekkha (不苦不樂, equanimity). These are jhana factors, but not mental stilling. Question: Why is mental stilling not a jhana factor? Answer: Saddha (信, faith), Viriya (精進, effort), Samma vaca (正語, right speech), Samma kammanta (正業, right action), Samma ajiva (正命, right livelihood). These are mental stilling, but not jhana factors. Question: Why are the jhana factors also mental stilling? Answer: The remaining jhana factors are both jhana factors and mental stilling. Question: Why is it neither a jhana factor nor mental stilling? Answer: Except for these practices. It is the same for the four Sati-patthana (四意止, foundations of mindfulness), Sammappadhana (意斷, right efforts), Iddhipada (神足, bases of power), Indriya (根, faculties), Bala (力, powers), Bojjhanga (覺, factors of enlightenment), and Ariyamagga (道, the Noble Eightfold Path). Question: Is the so-called first jhana factor mental stilling? Answer: Or the first jhana factor is not mental stilling. Question: Why is the first jhana factor not mental stilling? Answer: Vitarka (覺, initial application of thought), this is the first jhana factor, but not mental stilling. Question: Why is mental stilling not the first jhana factor? Answer: Saddha (信念, faith), Viriya (精進, effort), Appamada (護, diligence), Samma ditthi (正見, right view), Samma vaca (正語, right speech), Samma kammanta (正業, right action), Samma ajiva (正命, right livelihood). These are mental stilling, but not the first jhana factor. Question: Why is the first jhana factor also mental stilling? Answer: The remaining jhana factors are both the first jhana factor and mental stilling. Question: Why is it neither the first jhana factor nor mental stilling? Answer: Except for these practices. Question: Is the so-called second jhana factor mental stilling? Answer: Or the second jhana factor is not mental stilling. Question: Why is the second jhana factor not mental stilling? Answer: Piti (信, joy) in the second jhana, this is the second jhana factor, but not mental stilling. Question: Why is mental stilling not the second jhana factor? Answer: Saddha (信念, faith), Viriya (精進, effort), Appamada (護, diligence), Samma ditthi (正見, right view), Samma sankappa (正志, right thought), Samma vaca (正語, right speech), Samma kammanta (正業, right action), Samma ajiva (正命, right livelihood). These are mental stilling, but not the second jhana factor. Question: Why is the second jhana factor also mental stilling? Answer: The remaining jhana factors are both the second jhana factor and mental stilling. Question: Why is it neither the second jhana factor nor mental stilling? Answer: Except for these practices. Question: Is the so-called third jhana factor mental stilling? Answer: Sukha (樂, happiness) in the third jhana is the third jhana factor, but not mental stilling. Question: Why is mental stilling not the third jhana factor? Answer: Saddha (信, faith), Viriya (精進, effort), Piti (喜, joy), Appamada (護, diligence), Samma ditthi (正見, right view), Samma sankappa (正志, right thought), Samma vaca (正語, right speech), Samma kammanta (正業, right action), Samma ajiva (正命, right livelihood). These are mental stilling, but not the third jhana factor. Question: Why is the third jhana factor also mental stilling? Answer: The remaining jhana factors are both the third jhana factor and mental stilling. Question: Why is it neither the third jhana factor nor mental stilling? Answer: Except for these practices. Question: Is the so-called fourth jhana factor also mental stilling? Answer:
或四禪枝非意止。云何四禪枝非意止。答曰。四禪不苦不樂。此是四禪枝非意止。云何意止非四禪枝。答曰。信精進喜猗正見正志正語正業正命。此是意止非四禪枝。云何是四禪枝亦是意止。答曰。餘枝此是四禪枝亦是意止。云何非四禪枝亦非意止。答曰。除此行已。如四意止四意斷神足根力覺道亦如是。問曰。謂初禪枝亦是二禪枝耶。答曰。或初禪枝非二禪枝。云何初禪枝非二禪枝。答曰。初禪有覺有觀此是初禪枝非二禪枝。云何二禪枝非初禪枝。答曰。二禪信此是二禪枝非初禪枝。云何初禪枝亦二禪枝。答曰。餘枝此是初禪枝亦二禪枝。云何非初禪枝亦非二禪枝。答曰。除此行已。問曰。謂初禪枝是三禪枝耶。答曰。或初禪枝非三禪枝。云何初禪枝非三禪枝。答曰。初禪三枝有覺有觀喜。此是初禪枝非三禪枝。云何三禪枝非初禪枝。答曰。三禪三枝樂念正智。此是三禪枝非初禪枝。云何初禪枝亦是三禪枝。答曰。餘枝此是初禪枝亦三禪枝。云何非初禪枝亦非三禪枝。答曰。除此行已。問曰。謂初禪枝是四禪枝耶。答曰。或初禪枝非四禪枝。云何初禪枝非四禪枝。答曰。初禪有四枝有覺有觀喜樂。此是初禪枝非四禪枝。云何四禪枝非初禪枝。答曰。四禪有三枝。不苦不樂護念。此是四禪枝非初禪枝。云何初禪枝亦四
【現代漢語翻譯】 現代漢語譯本 或四禪枝不是意止（意念的止息）。如何四禪枝不是意止？答：四禪不苦不樂，這是四禪枝不是意止。如何意止不是四禪枝？答：信、精進、喜、猗（輕安）、正見、正志、正語、正業、正命，這是意止不是四禪枝。如何是四禪枝也是意止？答：其餘的禪枝，這是四禪枝也是意止。如何既不是四禪枝也不是意止？答：除了這些修行之外。如同四意止，四意斷（四正勤），神足（四如意足），根（五根），力（五力），覺（七覺支），道（八正道）也是如此。 問：所謂的初禪枝也是二禪枝嗎？答：或者初禪枝不是二禪枝。如何初禪枝不是二禪枝？答：初禪有覺、有觀，這是初禪枝不是二禪枝。如何二禪枝不是初禪枝？答：二禪有信，這是二禪枝不是初禪枝。如何初禪枝也是二禪枝？答：其餘的禪枝，這是初禪枝也是二禪枝。如何既不是初禪枝也不是二禪枝？答：除了這些修行之外。 問：所謂的初禪枝是三禪枝嗎？答：或者初禪枝不是三禪枝。如何初禪枝不是三禪枝？答：初禪的三枝，有覺、有觀、喜，這是初禪枝不是三禪枝。如何三禪枝不是初禪枝？答：三禪的三枝，樂、念、正智，這是三禪枝不是初禪枝。如何初禪枝也是三禪枝？答：其餘的禪枝，這是初禪枝也是三禪枝。如何既不是初禪枝也不是三禪枝？答：除了這些修行之外。 問：所謂的初禪枝是四禪枝嗎？答：或者初禪枝不是四禪枝。如何初禪枝不是四禪枝？答：初禪有四枝，有覺、有觀、喜、樂，這是初禪枝不是四禪枝。如何四禪枝不是初禪枝？答：四禪有三枝，不苦不樂、護念，這是四禪枝不是初禪枝。如何初禪枝也是四禪
【English Translation】 English version Or the branches of the four Dhyanas (meditative absorptions) are not '意止' (意念的止息, cessation of thought). How are the branches of the four Dhyanas not '意止'? Answer: The four Dhyanas are neither painful nor pleasant. These are the branches of the four Dhyanas that are not '意止'. How is '意止' not a branch of the four Dhyanas? Answer: Faith, diligence, joy, tranquility (猗), right view, right thought, right speech, right action, right livelihood. These are '意止' and not branches of the four Dhyanas. How are they branches of the four Dhyanas and also '意止'? Answer: The remaining branches are both branches of the four Dhyanas and also '意止'. How are they neither branches of the four Dhyanas nor '意止'? Answer: Except for these practices. It is the same for the four '意止', the four '意斷' (四正勤, four right efforts), the '神足' (四如意足, four bases of spiritual power), the '根' (五根, five roots), the '力' (五力, five powers), the '覺' (七覺支, seven factors of enlightenment), and the '道' (八正道, eightfold path). Question: Are the branches of the first Dhyana also branches of the second Dhyana? Answer: Or the branches of the first Dhyana are not branches of the second Dhyana. How are the branches of the first Dhyana not branches of the second Dhyana? Answer: The first Dhyana has '覺' (initial application of thought) and '觀' (sustained application of thought). These are the branches of the first Dhyana that are not branches of the second Dhyana. How are the branches of the second Dhyana not branches of the first Dhyana? Answer: The second Dhyana has faith. These are the branches of the second Dhyana that are not branches of the first Dhyana. How are the branches of the first Dhyana also branches of the second Dhyana? Answer: The remaining branches are both branches of the first Dhyana and also branches of the second Dhyana. How are they neither branches of the first Dhyana nor branches of the second Dhyana? Answer: Except for these practices. Question: Are the branches of the first Dhyana branches of the third Dhyana? Answer: Or the branches of the first Dhyana are not branches of the third Dhyana. How are the branches of the first Dhyana not branches of the third Dhyana? Answer: Three branches of the first Dhyana are '覺' (initial application of thought), '觀' (sustained application of thought), and joy. These are the branches of the first Dhyana that are not branches of the third Dhyana. How are the branches of the third Dhyana not branches of the first Dhyana? Answer: Three branches of the third Dhyana are pleasure, mindfulness, and right knowledge. These are the branches of the third Dhyana that are not branches of the first Dhyana. How are the branches of the first Dhyana also branches of the third Dhyana? Answer: The remaining branches are both branches of the first Dhyana and also branches of the third Dhyana. How are they neither branches of the first Dhyana nor branches of the third Dhyana? Answer: Except for these practices. Question: Are the branches of the first Dhyana branches of the fourth Dhyana? Answer: Or the branches of the first Dhyana are not branches of the fourth Dhyana. How are the branches of the first Dhyana not branches of the fourth Dhyana? Answer: The first Dhyana has four branches: '覺' (initial application of thought), '觀' (sustained application of thought), joy, and pleasure. These are the branches of the first Dhyana that are not branches of the fourth Dhyana. How are the branches of the fourth Dhyana not branches of the first Dhyana? Answer: The fourth Dhyana has three branches: neither pain nor pleasure, and mindfulness. These are the branches of the fourth Dhyana that are not branches of the first Dhyana. How are the branches of the first Dhyana also branches of the fourth
禪枝。答曰。一心此是初禪枝亦是四禪枝。云何非初禪枝亦非四禪枝。答曰。除此行已。問曰。謂二禪枝亦三禪枝耶。答曰。或二禪枝非三禪枝。云何二禪枝非三禪枝。答曰。二禪有二枝信喜。此是二禪枝非三禪枝。云何三禪枝非二禪枝。答曰。三禪有三枝樂念正智。此是三禪枝非二禪枝。云何二禪枝亦是三禪枝。答曰。餘枝此是二禪枝亦三禪枝。云何非二禪枝亦非三禪枝。答曰。除此行已。問曰。謂二禪枝是四禪枝耶。答曰。或二禪枝非四禪枝。云何二禪枝非四禪枝。答曰。二禪三枝信喜樂。此是二禪枝非是四禪枝。云何是四禪枝非二禪枝。答曰。四禪有三枝。不苦不樂護念。此是四禪枝非二禪枝。云何二禪枝亦四禪枝。答曰。一心。此是二禪枝亦四禪枝。云何非二禪枝亦非四禪枝。答曰。除此行已。問曰。謂三禪枝是四禪枝耶。答曰。或三禪枝非四禪枝。云何三禪枝非四禪枝。答曰。三禪有三枝猗樂正智。此是三禪枝非四禪枝。云何四禪枝。非三禪枝。答曰。四禪二枝不苦不樂護。此是四禪枝非三禪枝。云何是三禪枝亦四禪枝。答曰。餘枝此是三禪枝亦四禪枝。云何非三禪枝亦非四禪枝。答曰。除此行已。問曰。初禪有覺。何以故不立道品。答曰。觀壞故。問曰。二禪信何以故不立道品。答曰。二禪信者緣內心。
【現代漢語翻譯】 現代漢語譯本 問：什麼是初禪的組成部分？ 答：一心（Ekaggata，專注）是初禪的組成部分，也是四禪的組成部分。 問：什麼既不是初禪的組成部分，也不是四禪的組成部分？ 答：除了這些修行之外。 問：那麼，什麼是二禪的組成部分，也是三禪的組成部分呢？ 答：有的是二禪的組成部分，不是三禪的組成部分。 問：什麼是二禪的組成部分，不是三禪的組成部分？ 答：二禪有二個組成部分，信（Saddha，信心）和喜（Piti，喜悅）。這些是二禪的組成部分，不是三禪的組成部分。 問：什麼是三禪的組成部分，不是二禪的組成部分？ 答：三禪有三個組成部分，樂（Sukha，快樂）、念（Sati，正念）和正智（Sampajanna，正知）。這些是三禪的組成部分，不是二禪的組成部分。 問：什麼是二禪的組成部分，也是三禪的組成部分？ 答：其餘的組成部分，這些是二禪的組成部分，也是三禪的組成部分。 問：什麼既不是二禪的組成部分，也不是三禪的組成部分？ 答：除了這些修行之外。 問：那麼，什麼是二禪的組成部分，也是四禪的組成部分呢？ 答：有的是二禪的組成部分，不是四禪的組成部分。 問：什麼是二禪的組成部分，不是四禪的組成部分？ 答：二禪有三個組成部分，信（Saddha，信心）、喜（Piti，喜悅）和樂（Sukha，快樂）。這些是二禪的組成部分，不是四禪的組成部分。 問：什麼是四禪的組成部分，不是二禪的組成部分？ 答：四禪有三個組成部分，不苦不樂（Adukkhamasukha，舍受）、護念（Upekkha，平靜）和念（Sati，正念）。這些是四禪的組成部分，不是二禪的組成部分。 問：什麼是二禪的組成部分，也是四禪的組成部分？ 答：一心（Ekaggata，專注）。這是二禪的組成部分，也是四禪的組成部分。 問：什麼既不是二禪的組成部分，也不是四禪的組成部分？ 答：除了這些修行之外。 問：那麼，什麼是三禪的組成部分，也是四禪的組成部分呢？ 答：有的是三禪的組成部分，不是四禪的組成部分。 問：什麼是三禪的組成部分，不是四禪的組成部分？ 答：三禪有三個組成部分，猗（不確定，原文如此）、樂（Sukha，快樂）和正智（Sampajanna，正知）。這些是三禪的組成部分，不是四禪的組成部分。 問：什麼是四禪的組成部分，不是三禪的組成部分？ 答：四禪有兩個組成部分，不苦不樂（Adukkhamasukha，舍受）和護（Upekkha，平靜）。這些是四禪的組成部分，不是三禪的組成部分。 問：什麼是三禪的組成部分，也是四禪的組成部分？ 答：其餘的組成部分，這些是三禪的組成部分，也是四禪的組成部分。 問：什麼既不是三禪的組成部分，也不是四禪的組成部分？ 答：除了這些修行之外。 問：初禪有覺（Vitakka，尋），為什麼不將其列入道品（Magga，八正道）？ 答：因為觀想會破壞它。 問：二禪的信（Saddha，信心）為什麼不將其列入道品（Magga，八正道）？ 答：因為二禪的信緣于內心。
【English Translation】 English version Question: What are the constituents of the first Jhana (Jhāna, absorption)? Answer: One-pointedness of mind (Ekaggata, concentration) is a constituent of the first Jhana and also of the fourth Jhana. Question: What is neither a constituent of the first Jhana nor a constituent of the fourth Jhana? Answer: Apart from these practices. Question: Then, what are constituents of the second Jhana and also of the third Jhana? Answer: Some are constituents of the second Jhana but not of the third Jhana. Question: What are constituents of the second Jhana but not of the third Jhana? Answer: The second Jhana has two constituents: faith (Saddha, confidence) and joy (Piti, rapture). These are constituents of the second Jhana but not of the third Jhana. Question: What are constituents of the third Jhana but not of the second Jhana? Answer: The third Jhana has three constituents: happiness (Sukha, pleasure), mindfulness (Sati, awareness), and clear comprehension (Sampajanna, clear understanding). These are constituents of the third Jhana but not of the second Jhana. Question: What are constituents of the second Jhana and also of the third Jhana? Answer: The remaining constituents; these are constituents of the second Jhana and also of the third Jhana. Question: What is neither a constituent of the second Jhana nor a constituent of the third Jhana? Answer: Apart from these practices. Question: Then, what are constituents of the second Jhana and also of the fourth Jhana? Answer: Some are constituents of the second Jhana but not of the fourth Jhana. Question: What are constituents of the second Jhana but not of the fourth Jhana? Answer: The second Jhana has three constituents: faith (Saddha, confidence), joy (Piti, rapture), and happiness (Sukha, pleasure). These are constituents of the second Jhana but not of the fourth Jhana. Question: What are constituents of the fourth Jhana but not of the second Jhana? Answer: The fourth Jhana has three constituents: neither-painful-nor-pleasant feeling (Adukkhamasukha, equanimity), mindfulness (Sati, awareness), and equanimity (Upekkha, composure). These are constituents of the fourth Jhana but not of the second Jhana. Question: What are constituents of the second Jhana and also of the fourth Jhana? Answer: One-pointedness of mind (Ekaggata, concentration). This is a constituent of the second Jhana and also of the fourth Jhana. Question: What is neither a constituent of the second Jhana nor a constituent of the fourth Jhana? Answer: Apart from these practices. Question: Then, what are constituents of the third Jhana and also of the fourth Jhana? Answer: Some are constituents of the third Jhana but not of the fourth Jhana. Question: What are constituents of the third Jhana but not of the fourth Jhana? Answer: The third Jhana has three constituents: ease (unclear, as in the original text), happiness (Sukha, pleasure), and clear comprehension (Sampajanna, clear understanding). These are constituents of the third Jhana but not of the fourth Jhana. Question: What are constituents of the fourth Jhana but not of the third Jhana? Answer: The fourth Jhana has two constituents: neither-painful-nor-pleasant feeling (Adukkhamasukha, equanimity) and equanimity (Upekkha, composure). These are constituents of the fourth Jhana but not of the third Jhana. Question: What are constituents of the third Jhana and also of the fourth Jhana? Answer: The remaining constituents; these are constituents of the third Jhana and also of the fourth Jhana. Question: What is neither a constituent of the third Jhana nor a constituent of the fourth Jhana? Answer: Apart from these practices. Question: The first Jhana has initial application (Vitakka, thought conception); why is it not included in the Noble Eightfold Path (Magga, the path)? Answer: Because contemplation destroys it. Question: Why is the faith (Saddha, confidence) of the second Jhana not included in the Noble Eightfold Path (Magga, the path)? Answer: Because the faith of the second Jhana is conditioned by the internal.
道品者緣四諦。問曰。三禪樂何以故不立道品。答曰。猗樂壞故。問曰。四禪不苦不樂何以故不立道品。答曰。護壞故。問曰。精進何以故不立禪枝。答曰。此前已說順義是枝義。此精進防定隨順。問曰。何謂定隨順。答曰。樂是如所說樂已心定。謂眾生慇勤精進彼少受樂。問曰。正語正業正命何以故不立禪枝。答曰。禪枝者相應依行己力共緣。正語正業正命者。不相應不依無行無己力不共緣。問曰。何以故初禪三禪五枝。二禪四禪四枝。答曰。前已說順義是枝義。謂法諸地隨順彼定此立枝。或曰。起隨順從五枝至五枝。從四枝至四枝。問曰。謂三禪次第入空處。彼從五枝起入無枝。何得隨順。答曰。一切內外事要當初用隨順。說者月德王及遮勒大臣。十二年學成就一金凡。然後師子吼。我等能化令一切地為金。複次如彼行者。謂神足智作證成神通時。始習初如胡麻。便一寸四寸一尺二尺半尋一尋一丈丈五二丈。謂神足智作證成神通已。一發意乃至阿迦貳吒。如是彼行者入超越時。要當初用隨順。從五枝至五枝。從四枝至四枝以故爾。或曰。此欲界難可斷難可破難可度。因彼故初禪立五枝。初禪非難可斷非難可破易可度。是故二禪立四枝。二禪染污喜難可斷難可破難可度。因彼故三禪立五枝。三禪非難可斷非難可破非
難可度。以是故四禪立四枝。或曰。此欲界五欲可得。因彼故初禪立五枝。初禪無五欲可得。為彼故二禪立四枝。二禪五種喜相應愛可得。因彼故三禪立五枝。三禪無五種喜相應愛可得。因彼故四禪立四枝。以是故初禪三禪立五枝。二禪四禪立四枝。問曰。如初禪信可得。何以故信立二禪枝。不立初禪。答曰。前已說順義是枝義。謂法諸地隨順定此立枝。或曰。謂處彼行者極信界棄欲。極信地棄欲。謂彼行者此欲界多諸惡。除欲已便作是念。我已度此不定界。此定界不知當云何度。如初禪已除欲。彼意極定作是念。此一切可離從欲界至第一有。謂處彼行者。極信界棄欲極信地棄欲。以是故信立二禪枝不立初禪枝。問曰。如猗一切地可得。何以故立三禪枝。答曰。此前已說。謂法諸地隨順定此立枝。或曰。二禪染污愛不定。如羅剎種可得。謂彼行者三禪地退。世尊說應止彼以是故猗立三禪枝餘地不立。問曰。如猗及護一切地可得。何以故猗立三禪枝護立四禪枝。答曰。相壞故猗壞護故不立三禪枝。護壞猗故不立四禪枝。問曰。云何此法相壞。答曰。猗者能止護者不求此極相違。如諸人去住眠覺此極相違如是猗者能止護者不求此極相違。是謂相壞。故猗立三禪枝護立四禪枝問曰。如念及正智四禪可得。何以故念立四禪枝正
【現代漢語翻譯】 難以衡量。因此，四禪設立四個分支。有人說，欲界的五欲是可得的，因為這個原因，初禪設立五個分支。初禪沒有五欲可得，爲了那個原因，二禪設立四個分支。二禪與五種喜悅相應的愛是可得的，因為那個原因，三禪設立五個分支。三禪沒有與五種喜悅相應的愛可得，因為那個原因，四禪設立四個分支。因此，初禪和三禪設立五個分支，二禪和四禪設立四個分支。 問：如果說初禪的信是可得的，為什麼信被立為二禪的分支，而不是初禪的分支？答：前面已經說過，順應其義就是分支的意義。也就是說，法在各個層次上順應禪定，因此被立為分支。或者說，對於處於那個境界的修行者來說，極度相信境界可以捨棄慾望，極度相信的地點可以捨棄慾望。也就是說，對於那個修行者來說，這個欲界有很多邪惡。去除慾望之後，就會這樣想：我已經度過了這個不定的境界，這個定的境界不知道該如何度過。如同初禪已經去除慾望，他的意念非常堅定，這樣想：這一切都可以脫離，從欲界到第一有（Bhava，存在）。對於處於那個境界的修行者來說，極度相信境界可以捨棄慾望，極度相信的地點可以捨棄慾望。因此，信被立為二禪的分支，而不是初禪的分支。 問：如果說依靠（Upekkha，舍）在一切層次上都是可得的，為什麼依靠被立為三禪的分支？答：這前面已經說過，法在各個層次上順應禪定，因此被立為分支。或者說，二禪的染污之愛是不定的，如同羅剎（Rakshasa，羅剎）的種子是可得的。也就是說，那個修行者從三禪的境界退轉。世尊（Buddha，佛陀）說應該阻止他，因此依靠被立為三禪的分支，在其他層次上不設立。 問：如果說依靠和守護（Pariśuddhi，清凈）在一切層次上都是可得的，為什麼依靠被立為三禪的分支，而守護被立為四禪的分支？答：因為相違背的緣故，依靠破壞了守護，因此不被立為三禪的分支。守護破壞了依靠，因此不被立為四禪的分支。 問：什麼是這種法相違背？答：依靠是能夠止息的，守護是不尋求的，這是極其相反的。如同人們的去、住、眠、覺，這是極其相反的。如同依靠是能夠止息的，守護是不尋求的，這是極其相反的。這就是所謂的相違背。因此，依靠被立為三禪的分支，守護被立為四禪的分支。問：如果說念（Smṛti，憶念）和正智（Samyag-jñāna，正知）在四禪中都是可得的，為什麼念被立為四禪的分支，而正智
【English Translation】 It is difficult to measure. Therefore, the four Dhyanas (Jhāna, meditative states) establish four branches. Some say that the five desires of the desire realm are attainable, and for that reason, the first Dhyana establishes five branches. The first Dhyana has no five desires attainable, and for that reason, the second Dhyana establishes four branches. The love corresponding to the five kinds of joy in the second Dhyana is attainable, and for that reason, the third Dhyana establishes five branches. The third Dhyana has no love corresponding to the five kinds of joy attainable, and for that reason, the fourth Dhyana establishes four branches. Therefore, the first and third Dhyanas establish five branches, and the second and fourth Dhyanas establish four branches. Question: If faith (Śrāddha, faith) is attainable in the first Dhyana, why is faith established as a branch of the second Dhyana and not the first Dhyana? Answer: It has been said before that conforming to the meaning is the meaning of a branch. That is to say, the Dharma (law, teaching) conforms to Samadhi (concentration) at various levels, and therefore it is established as a branch. Or, for practitioners in that realm, extreme faith in the realm can abandon desires, and extreme faith in the place can abandon desires. That is to say, for that practitioner, this desire realm has many evils. After removing desires, they will think: I have passed this uncertain realm, and I do not know how to pass this fixed realm. Just as the first Dhyana has removed desires, their intention is extremely firm, thinking: All of this can be separated, from the desire realm to the first Bhava (existence). For practitioners in that realm, extreme faith in the realm can abandon desires, and extreme faith in the place can abandon desires. Therefore, faith is established as a branch of the second Dhyana and not a branch of the first Dhyana. Question: If Upekkha (equanimity) is attainable in all realms, why is Upekkha established as a branch of the third Dhyana? Answer: This has been said before, that the Dharma conforms to Samadhi at various levels, and therefore it is established as a branch. Or, the defiled love of the second Dhyana is uncertain, just as the seed of a Rakshasa (demon) is attainable. That is to say, that practitioner regresses from the realm of the third Dhyana. The Buddha (enlightened one) said that they should be stopped, and therefore Upekkha is established as a branch of the third Dhyana and not established in other realms. Question: If Upekkha and Pariśuddhi (purity) are attainable in all realms, why is Upekkha established as a branch of the third Dhyana and Pariśuddhi established as a branch of the fourth Dhyana? Answer: Because of conflicting characteristics, Upekkha destroys Pariśuddhi, and therefore it is not established as a branch of the third Dhyana. Pariśuddhi destroys Upekkha, and therefore it is not established as a branch of the fourth Dhyana. Question: What is this conflicting characteristic of the Dharma? Answer: Upekkha is able to stop, and Pariśuddhi does not seek, which are extremely contradictory. Just as people's going, staying, sleeping, and waking are extremely contradictory. Just as Upekkha is able to stop, and Pariśuddhi does not seek, which are extremely contradictory. This is what is called conflicting characteristics. Therefore, Upekkha is established as a branch of the third Dhyana, and Pariśuddhi is established as a branch of the fourth Dhyana. Question: If Smṛti (mindfulness) and Samyag-jñāna (right knowledge) are attainable in the four Dhyanas, why is Smṛti established as a branch of the fourth Dhyana, while Samyag-jñāna
智不立四禪枝。答曰。三禪道嬈亂。自地亦嬈亂。道嬈亂者。二禪地染污喜不定如羅剎。謂令行者三禪退。世尊說當正念。莫令二禪地喜於三禪地退。已地亂者。彼三禪地樂一切生死中最妙。世尊說當知。莫著此樂令不至上地。四禪雖有道嬈亂。但無己地嬈亂。道嬈亂者。彼三禪中樂一切生死中最妙。世尊說當正念。莫著此三禪地樂令於四禪地退。謂己地無嬈亂。可說正智。莫著令不能至上地。以具故念及正智立三禪枝。四禪立念枝不立正智。問曰。此中雲何說禪。云何禪枝。答曰。禪者定也。枝者余法也。問曰。如汝說。應初禪三禪有四枝。二禪四禪有三枝。答曰。定者亦是禪亦是禪枝。餘枝雖是禪枝非是禪。如正見是道亦是道枝。餘者雖是道枝非是道。擇法覺意是覺意亦覺枝。餘者雖是覺枝非覺。定是神亦是神足。余雖神足非神。非時不食是齋亦是齋枝。余雖是齋枝非是齋。如是定是禪亦是禪枝。余雖是禪枝非是禪。如世尊契經說。四禪現法安樂游處。問曰。何以故世尊說四禪現法安樂游處。答曰。凡夫現法意計著樂。意不捨離欲界。欲令勸離欲界結故。世尊說契經。謂彼著少所樂。不欲棄欲界結。世尊說若欲極廣受無量樂者。當棄欲界結。根本地現在前。彼中無量樂可得。是謂凡夫現法意計著樂意不捨離欲界欲
【現代漢語翻譯】 現代漢語譯本 問：為什麼正智不在四禪中建立，而只建立在三禪中？ 答：因為三禪有道的擾亂，自身也有擾亂。道的擾亂是指，二禪的染污之喜不穩定，像羅剎一樣，會使修行者從三禪退失。世尊說應當保持正念，不要讓二禪的喜樂使修行者從三禪退失。自身擾亂是指，三禪的快樂在一切生死中最美妙，世尊說應當知曉，不要執著于這種快樂，以致不能到達更高的境界。四禪雖然有道的擾亂，但沒有自身的擾亂。道的擾亂是指，三禪中的快樂在一切生死中最美妙，世尊說應當保持正念，不要執著於三禪的快樂，以致從四禪退失。因為自身沒有擾亂，所以可以說有正智，不要執著於此，以致不能到達更高的境界。因為三禪具足正念和正智，所以建立三禪的禪支。四禪只建立正念之禪支，不建立正智。 問：這裡所說的『禪』是什麼意思？『禪支』又是什麼意思？ 答：禪是指『定』。禪支是指其餘的法。 問：如果像你所說，那麼初禪和三禪應該有四個禪支，二禪和四禪應該有三個禪支。 答：定既是禪，也是禪支。其餘的禪支雖然是禪支，但不是禪。例如，正見是道，也是道支。其餘的雖然是道支，但不是道。擇法覺意是覺意，也是覺支。其餘的雖然是覺支，但不是覺。定是神，也是神足。其餘的雖然是神足，但不是神。非時食是齋，也是齋支。其餘的雖然是齋支，但不是齋。同樣，定是禪，也是禪支。其餘的雖然是禪支，但不是禪。正如世尊在契經中所說，四禪是現法安樂的游處。 問：為什麼世尊說四禪是現法安樂的游處？ 答：因為凡夫在現世執著于快樂，心中不捨離欲界。爲了勸導他們舍離欲界的束縛，世尊才說了契經。因為他們執著于少許的快樂，不願捨棄欲界的束縛，世尊說如果想要獲得極其廣大、無量的快樂，就應當捨棄欲界的束縛。當根本地（指四禪）現在前時，就能獲得其中的無量快樂。這就是凡夫在現世執著于快樂，心中不捨離欲界的原因。
【English Translation】 English version Question: Why is Right Knowledge (正智) not established in the Fourth Dhyana (四禪), but only in the Third Dhyana (三禪)? Answer: Because the Third Dhyana has disturbances of the path and disturbances of itself. The disturbances of the path refer to the defiled joy of the Second Dhyana (二禪), which is unstable like a Rakshasa (羅剎), causing practitioners to regress from the Third Dhyana. The World Honored One (世尊) said that one should maintain Right Mindfulness (正念), not allowing the joy of the Second Dhyana to cause practitioners to regress from the Third Dhyana. The disturbances of itself refer to the joy of the Third Dhyana being the most wonderful in all of Samsara (生死), the World Honored One said that one should be aware and not be attached to this joy, so as not to be unable to reach higher realms. Although the Fourth Dhyana has disturbances of the path, it does not have disturbances of itself. The disturbances of the path refer to the joy in the Third Dhyana being the most wonderful in all of Samsara, the World Honored One said that one should maintain Right Mindfulness, not being attached to the joy of the Third Dhyana, so as not to regress from the Fourth Dhyana. Because there are no disturbances of itself, it can be said that there is Right Knowledge, not being attached to it, so as not to be unable to reach higher realms. Because the Third Dhyana is complete with Right Mindfulness and Right Knowledge, the branches of Dhyana are established in the Third Dhyana. The Fourth Dhyana only establishes the branch of Mindfulness (念), not Right Knowledge. Question: What is meant by 'Dhyana' (禪) here? What is meant by 'branches of Dhyana' (禪枝)? Answer: Dhyana refers to 'Samadhi' (定). Branches refer to the remaining Dharmas (法). Question: If it is as you say, then the First Dhyana (初禪) and Third Dhyana should have four branches, and the Second Dhyana and Fourth Dhyana should have three branches. Answer: Samadhi is both Dhyana and a branch of Dhyana. The remaining branches, although they are branches of Dhyana, are not Dhyana. For example, Right View (正見) is the Path (道) and also a branch of the Path. The remaining ones, although they are branches of the Path, are not the Path. Discrimination of Dharma (擇法) is a factor of Enlightenment (覺意) and also a branch of Enlightenment. The remaining ones, although they are branches of Enlightenment, are not Enlightenment. Samadhi is a power (神) and also a base of power (神足). The remaining ones, although they are bases of power, are not power. Abstaining from untimely food (非時食) is fasting (齋) and also a branch of fasting. The remaining ones, although they are branches of fasting, are not fasting. Similarly, Samadhi is Dhyana and also a branch of Dhyana. The remaining ones, although they are branches of Dhyana, are not Dhyana. As the World Honored One said in the Sutras (契經), the Four Dhyanas are a dwelling place of happiness in the present life (現法安樂游處). Question: Why did the World Honored One say that the Four Dhyanas are a dwelling place of happiness in the present life? Answer: Because ordinary beings (凡夫) are attached to happiness in the present life and do not abandon the desire realm (欲界) in their minds. In order to encourage them to abandon the bonds of the desire realm, the World Honored One spoke the Sutras. Because they are attached to a small amount of happiness and are unwilling to abandon the bonds of the desire realm, the World Honored One said that if one wants to obtain extremely vast and immeasurable happiness, one should abandon the bonds of the desire realm. When the fundamental ground (根本地) (referring to the Four Dhyanas) manifests, one can obtain immeasurable happiness within it. This is why ordinary beings are attached to happiness in the present life and do not abandon the desire realm in their minds.
令勸離欲界結故。世尊說契經。四禪現法安樂游處。問曰。如此後世安樂游處。何以故世尊說現法安樂游處。不說後世安樂游處。答曰。此應說如現法安樂游處。後世安樂處亦當說。若未說者是世尊有餘言。此現義義門義略義度當知是義。或曰。已說現法安樂游處。當知已說後世安樂游處。或曰。現法安樂游處是因。後世安樂游處是果。如因果已作當作已成當成已生當生已連續當連續。如是盡當知。或曰。現法安樂游處者是近。後世安樂游處者是遠。或曰。現法安樂游處者是粗。後世安樂游處者是細。如粗及細。如是可見不可見。可現不可現。如是盡當知。或曰。謂一切現法安樂游處。非一切後世安樂游處。或曰。謂現法安樂游處者一切聖。後世安樂游處者非一切聖。或曰。謂一切可信凡夫及慧者。此法及外法。或有不信後世。何況信後世安樂游處。以是故佛契經說。四禪現法安樂游處。如世尊契經說四禪為食。問曰。何以故世尊說四禪為食。答曰。長養法身故。如餘食長養眾生。如是禪長養法身。是謂世尊契經說四禪為食。如世尊契經說四禪為坐。問曰。何以故世尊說四禪為坐。答曰。為高廣故。高者出欲界故。廣者攝無量善法故。問曰。何以故名為坐。答曰。諸聖生死疲勞。除生死疲勞故說四禪為坐。如人涉路疲
極坐休息。如是諸聖生死疲勞。坐禪休息已除生死疲勞。以是故佛契經說四禪為坐。如世尊契經說。四禪為四功德。四無色為一功德。問曰。何以故世尊說四禪為四功德。說四無色為一功德。答曰。禪者種種若干相非相似。是故可得一一功德。無色者非種種非若干相非不相似。是故一切合已說一功德。或曰。禪者種種功德莊嚴。是故一切合已說一功德。或曰。禪者多有妙法。是故一一說功德。無色者無多妙法。是故一切合已說一功德。或曰。禪者粗可見可現。是故說一一功德。無色者細不可見難可現。是故一切合已說一功德。以是故佛契經說四禪為四功德。四無色為一功德。如世尊契經說。末那此四增心現法安樂游處。比丘禪起已我說當還入末那。此四息解脫度色至無色。比丘禪起已我說當教他。問曰。何以故佛世尊說四禪起已當還入。說四無色起已當教他。答曰。此禪者種種若干相非相似。是故彼聖起已還復欲入。無色者非種種非若干相非不相似。是故聖起已不欲還入。世尊說若不欲入者當教他。教他已。謂彼心入心起不令忘。或曰。禪者種種功德莊嚴。是故聖起已復欲還入。無色者非種種功德莊嚴。是故聖起已不欲入世尊說。若不欲入者當教他。教他已。謂彼心入心起不令忘。或曰。禪者多妙法。是故聖起已還復
【現代漢語翻譯】 現代漢語譯本： 極坐休息，就像這樣，諸聖者通過坐禪休息，已經除去了生死疲勞。因此，佛陀在契經中說四禪是『坐』。正如世尊在契經中所說，四禪是四種功德，四無色定是一種功德。有人問：為什麼世尊說四禪是四種功德，而四無色定是一種功德呢？回答是：禪有種種不同的相，不是相似的，因此可以一一獲得功德。而無色定不是種種不同，相也不是不相似的，因此將一切合起來說成一種功德。或者說，禪有種種功德莊嚴，因此一一說功德；無色定沒有多種功德莊嚴，因此一切合起來說成一種功德。或者說，禪粗顯可見，容易顯現，因此一一說功德；無色定細微不可見，難以顯現，因此一切合起來說成一種功德。因此，佛陀在契經中說四禪是四種功德，四無色定是一種功德。正如世尊在契經中所說：『末那（意），這四種增上心是現法安樂的游處。』比丘從禪定中出來后，我說應當再入末那。這四種是息滅解脫，從色界到達無色界。比丘從禪定中出來后，我說應當教導他人。有人問：為什麼佛世尊說從四禪中出來后應當再入，而說從四無色定中出來后應當教導他人呢？回答是：這禪有種種不同的相，不是相似的，因此聖者從禪定中出來后還想再入。無色定不是種種不同，相也不是不相似的，因此聖者從禪定中出來后不想再入。世尊說，如果不想要再入，就應當教導他人。教導他人後，要使他的心入定、起定都不忘記。或者說，禪有種種功德莊嚴，因此聖者從禪定中出來后還想再入。無色定沒有種種功德莊嚴，因此聖者從禪定中出來后不想再入。世尊說，如果不想要再入，就應當教導他人。教導他人後，要使他的心入定、起定都不忘記。或者說，禪有很多妙法，因此聖者從禪定中出來后還想再入。 English version: Extremely still and resting. Thus, all the sages eliminate the weariness of birth and death through meditative rest. Therefore, the Buddha says in the sutras that the four Dhyanas (Chán, meditative states) are 『sitting』. As the World Honored One says in the sutras, the four Dhyanas are four merits, and the four Arupadhatu (Wú sè dìng, formless realms) are one merit. Someone asks: Why does the World Honored One say that the four Dhyanas are four merits, and the four Arupadhatu are one merit? The answer is: Dhyana has various different aspects that are not similar, therefore one can obtain merits individually. Arupadhatu is not various and different, and its aspects are not dissimilar, therefore all are combined and spoken of as one merit. Or it is said that Dhyana is adorned with various merits, therefore merits are spoken of individually; Arupadhatu is not adorned with many merits, therefore all are combined and spoken of as one merit. Or it is said that Dhyana is coarse, visible, and easily manifested, therefore merits are spoken of individually; Arupadhatu is subtle, invisible, and difficult to manifest, therefore all are combined and spoken of as one merit. Therefore, the Buddha says in the sutras that the four Dhyanas are four merits, and the four Arupadhatu are one merit. As the World Honored One says in the sutras: 『Manas (Mò nà, mind), these four enhanced minds are the abodes of present-life happiness.』 After a Bhiksu (Bǐqiū, monk) arises from Dhyana, I say that he should re-enter Manas. These four are the cessation of liberation, from the realm of form to the formless realm. After a Bhiksu arises from Dhyana, I say that he should teach others. Someone asks: Why does the World Honored Buddha say that after arising from the four Dhyanas, one should re-enter, and that after arising from the four Arupadhatu, one should teach others? The answer is: This Dhyana has various different aspects that are not similar, therefore after a sage arises from Dhyana, he still wants to re-enter. Arupadhatu is not various and different, and its aspects are not dissimilar, therefore after a sage arises from Dhyana, he does not want to re-enter. The World Honored One says that if one does not want to re-enter, one should teach others. After teaching others, one should ensure that his mind does not forget entering and arising from Samadhi (Sān昧, concentration). Or it is said that Dhyana is adorned with various merits, therefore after a sage arises from Dhyana, he still wants to re-enter. Arupadhatu is not adorned with various merits, therefore after a sage arises from Dhyana, he does not want to re-enter. The World Honored One says that if one does not want to re-enter, one should teach others. After teaching others, one should ensure that his mind does not forget entering and arising from Samadhi. Or it is said that Dhyana has many wonderful Dharmas (Dà mó, teachings), therefore after a sage arises from Dhyana, he still wants to re-enter.
【English Translation】 Extremely still and resting. Thus, all the sages eliminate the weariness of birth and death through meditative rest. Therefore, the Buddha says in the sutras that the four Dhyanas (Chán, meditative states) are 'sitting'. As the World Honored One says in the sutras, the four Dhyanas are four merits, and the four Arupadhatu (Wú sè dìng, formless realms) are one merit. Someone asks: Why does the World Honored One say that the four Dhyanas are four merits, and the four Arupadhatu are one merit? The answer is: Dhyana has various different aspects that are not similar, therefore one can obtain merits individually. Arupadhatu is not various and different, and its aspects are not dissimilar, therefore all are combined and spoken of as one merit. Or it is said that Dhyana is adorned with various merits, therefore merits are spoken of individually; Arupadhatu is not adorned with many merits, therefore all are combined and spoken of as one merit. Or it is said that Dhyana is coarse, visible, and easily manifested, therefore merits are spoken of individually; Arupadhatu is subtle, invisible, and difficult to manifest, therefore all are combined and spoken of as one merit. Therefore, the Buddha says in the sutras that the four Dhyanas are four merits, and the four Arupadhatu are one merit. As the World Honored One says in the sutras: 'Manas (Mò nà, mind), these four enhanced minds are the abodes of present-life happiness.' After a Bhiksu (Bǐqiū, monk) arises from Dhyana, I say that he should re-enter Manas. These four are the cessation of liberation, from the realm of form to the formless realm. After a Bhiksu arises from Dhyana, I say that he should teach others. Someone asks: Why does the World Honored Buddha say that after arising from the four Dhyanas, one should re-enter, and that after arising from the four Arupadhatu, one should teach others? The answer is: This Dhyana has various different aspects that are not similar, therefore after a sage arises from Dhyana, he still wants to re-enter. Arupadhatu is not various and different, and its aspects are not dissimilar, therefore after a sage arises from Dhyana, he does not want to re-enter. The World Honored One says that if one does not want to re-enter, one should teach others. After teaching others, one should ensure that his mind does not forget entering and arising from Samadhi (Sān昧, concentration). Or it is said that Dhyana is adorned with various merits, therefore after a sage arises from Dhyana, he still wants to re-enter. Arupadhatu is not adorned with various merits, therefore after a sage arises from Dhyana, he does not want to re-enter. The World Honored One says that if one does not want to re-enter, one should teach others. After teaching others, one should ensure that his mind does not forget entering and arising from Samadhi. Or it is said that Dhyana has many wonderful Dharmas (Dà mó, teachings), therefore after a sage arises from Dhyana, he still wants to re-enter.
欲入。無色者無多妙法。是故聖起已不欲還入。世尊說。若不欲入者當教他。教他已。謂彼心入心起不令忘。或曰。禪者粗可見。是故彼聖起已復欲還入。無色者細不可見難可現。是故彼聖起已不欲還入。世尊說。若不欲還入者當教他。教他已。謂彼心入心起不欲令忘。是故佛世尊說四禪起已還當入。如世尊契經說四禪增意。問曰。何以故世尊說四禪增意。答曰。一切地無有定。極堅有力有功如根本地。以是故佛契經說四禪增意。或曰。此中可得增上心心數法。如無量等解脫。除入一切入。以是故佛說四禪增意。或曰。諸聖於此中增上門受樂。如無量等門解脫。除入一切入門。是故說四禪增意。如世尊契經說。四禪是天。諸天道未凈。眾生當凈。已凈當增益凈。問曰。此為取證故說四禪天道𨀡耶。為有漏盡耶。若取證故說四禪天道者。應六地取證依未來禪中間根本四禪。若有漏盡者。應九地盡有漏。此六及三無色。作此論已。答曰。為取證故。亦有漏盡故。說四禪天道。問曰。若爾者置無色故應在六地。何以故世尊說四禪諸天天道。尊者瞿沙說曰。具眷屬故。世尊契經說。四禪天道依未來禪中間。是初禪眷屬是謂具眷屬。故世尊說四禪諸天天道。尊者婆奢說曰。此說天是凈天。天者三種天。作天生天凈天。作天者如王
【現代漢語翻譯】 現代漢語譯本 想要進入無色界的人認為無色界沒有太多殊勝的妙法，因此聖者生起后就不想再進入無色界。世尊說：『如果不願意進入無色界，應當教導他人。教導他人之後，告訴他們心如何進入，心如何生起，不要讓他們忘記。』或者說，禪定是粗顯可見的，因此那些聖者生起后又想再進入禪定。無色界是細微不可見，難以顯現的，因此那些聖者生起后就不想再進入無色界。世尊說：『如果不願意再進入無色界，應當教導他人。教導他人之後，告訴他們心如何進入，心如何生起，不要讓他們忘記。』因此，佛世尊說，從四禪生起后還應當再進入四禪。正如世尊的契經所說，四禪能增長意念。有人問：『為什麼世尊說四禪能增長意念？』回答說：『一切地界都沒有像根本地那樣堅定有力，有功用。』因此，佛的契經說四禪能增長意念。或者說，『在此四禪中可以獲得增上的心和心所法，如無量等解脫，除了進入一切入定。』因此，佛說四禪能增長意念。或者說，『諸聖者在此四禪中通過增上之門感受快樂，如無量等門解脫，除了進入一切入定之門。』因此說四禪能增長意念。正如世尊的契經所說，四禪是天。諸天之道尚未清凈，眾生應當使其清凈，已經清凈的應當增益其清凈。有人問：『這是爲了取得證悟才說四禪是天道嗎？還是爲了漏盡？』如果爲了取得證悟才說四禪是天道，那麼應當在六地取得證悟，依據未來禪、中間禪和根本四禪。如果爲了漏盡，那麼應當在九地漏盡，包括這六地和三個無色界。』作此論述后，回答說：『既爲了取得證悟，也爲了漏盡，才說四禪是天道。』有人問：『如果這樣，那麼捨棄無色界，應當在六地。為什麼世尊說四禪是諸天的天道？』尊者瞿沙說：『因為具有眷屬。世尊的契經說，四禪天道依據未來禪和中間禪，是初禪的眷屬，這就是具有眷屬。』因此世尊說四禪是諸天的天道。尊者婆奢說：『這裡說的天是凈天。天有三種：作天、生天、凈天。作天就像國王。
【English Translation】 English version Those who wish to enter the Arūpadhātu (formless realm) think that the Arūpadhātu does not have many wonderful Dharmas. Therefore, the noble ones, having arisen from it, do not wish to return. The World-Honored One said, 'If they do not wish to enter, they should teach others. Having taught others, they should tell them how the mind enters and how the mind arises, and not let them forget.' Or it is said, dhyāna (meditation) is coarsely visible, therefore those noble ones, having arisen from it, wish to return again. The Arūpadhātu is subtle, invisible, and difficult to manifest, therefore those noble ones, having arisen from it, do not wish to return. The World-Honored One said, 'If they do not wish to return, they should teach others. Having taught others, they should tell them how the mind enters and how the mind arises, and not let them wish to forget.' Therefore, the Buddha, the World-Honored One, said that having arisen from the four dhyānas, one should return to them. As the World-Honored One's sutra says, the four dhyānas increase intention. Someone asks, 'Why does the World-Honored One say that the four dhyānas increase intention?' The answer is, 'All grounds do not have the firmness, strength, and usefulness like the fundamental ground.' Therefore, the Buddha's sutra says that the four dhyānas increase intention. Or it is said, 'In these four dhyānas, one can attain superior mental and mental factors, such as immeasurable liberation, except for entering all attainments.' Therefore, the Buddha said that the four dhyānas increase intention. Or it is said, 'The noble ones in these four dhyānas experience happiness through the gate of increase, such as immeasurable gates of liberation, except for entering the gate of all attainments.' Therefore, it is said that the four dhyānas increase intention. As the World-Honored One's sutra says, the four dhyānas are heavens. The paths of the heavens are not yet pure; sentient beings should purify them, and those already purified should increase their purity. Someone asks, 'Is it said that the four dhyānas are the paths of the heavens for the sake of attaining realization, or for the sake of the exhaustion of outflows (āsrava)?' If it is said that the four dhyānas are the paths of the heavens for the sake of attaining realization, then one should attain realization in the six grounds, relying on the future dhyāna, the intermediate dhyāna, and the four fundamental dhyānas. If it is for the sake of the exhaustion of outflows, then one should exhaust the outflows in the nine grounds, including these six and the three formless realms.' Having made this argument, the answer is, 'It is said that the four dhyānas are the paths of the heavens both for the sake of attaining realization and for the sake of the exhaustion of outflows.' Someone asks, 'If so, then abandoning the Arūpadhātu, it should be in the six grounds. Why does the World-Honored One say that the four dhyānas are the heavenly paths of the heavens?' Venerable Ghoṣa (name of a Buddhist teacher) said, 'Because they have retinues. The World-Honored One's sutra says that the four dhyāna heavenly paths rely on the future dhyāna and the intermediate dhyāna, and are the retinue of the first dhyāna; this is what is meant by having retinues.' Therefore, the World-Honored One said that the four dhyānas are the heavenly paths of the heavens. Venerable Vasu (name of a Buddhist teacher) said, 'The heaven spoken of here is pure heaven. There are three kinds of heavens: created heaven, born heaven, and pure heaven. Created heaven is like a king.'
。生天者從四天王至有想無想處。凈天者如阿羅漢。彼阿羅漢者此中有二種道。見道及思惟道。忍道及智道。法智道及未知智道。是故說天凈天。或曰。謂道及娛樂道。謂道及至竟道。謂道及凈天道。以故爾。或曰。佛法中現大妙事故。如彼施設所說。謂轉輪王未出世時。大海水出高一由延。謂不知轉輪王道。是故無能行轉輪王道。謂轉輪王出世已。彼時大海水水還減一由延。轉輪王道便凈金沙佈下。令轉輪王將四種兵按行天下。如是佛世尊未出世時。不知根本四禪。謂眾生欲除結。非根本及無色。謂世尊出世已。便知根本四禪。謂佛教化無量眷屬入滅盡涅槃。是謂佛法中現大妙事故說四禪諸天天道。或曰。計著生天道。現第一義天道故。生天者。三十三天。說者三十三天有四園觀。一名種種。二名歡樂。三名粗澀。四名雜肆。彼園觀中地四階道。多諸道男女玉女眾遊戲。有種種香種種伎樂。生種種花。種種飲食餚饌豐盈。種種飛鳥鳧雁鴛鴦悲鳴相和。令三十三天無量門無量度受五欲樂。已入園觀中。如是佛法中滅盡涅槃。如四園觀。彼中設四禪如四階道。無礙道解脫道如多諸男女。神通道如玉女眾遊戲。聖戒種種如香。四枝五枝樂如種種伎樂。覺道花如生種種花。無慾喜無上法漿如種種飲食餚饌豐盈。學無學如種種
飛鳥。鳧雁鴛鴦悲鳴相和。令彼聖無量門無量度受聖樂。入滅盡涅槃如園觀。是謂計著生天道現第一義故。世尊說四禪諸天天道未凈眾生當凈已凈增益凈。云何為四。此比丘離欲惡不善法。有覺有觀離生喜樂。初禪成行遊處。彼離欲惡不善法者。問曰。如離一切欲界。何以故世尊但說離欲惡不善法。答曰。世尊已說離欲惡不善法。當知已說離一切欲界。或曰。謂欲惡不善法難壞難破難度。是故世尊說當離欲惡不善法。或曰。謂欲惡不善法增上患極重過多諸惡。是故世尊說當離欲惡不善法。或曰。謂始盡已不復成就聖道與彼相違。聖道者不與善有漏法相違。非隱沒無記。但與欲惡不善法相違。當棄欲惡不善法時彼棄一切。如燈不與炷相違。非油非燈器。但與闇冥相違。當除闇時亦燒炷亦消油亦熱器。如是彼聖道燈不與善有漏法相違。亦非隱沒無記。但與欲惡不善法相違。當棄欲惡不善法時彼棄一切。是謂始盡已不復成就聖道與彼相違。以是故世尊說離欲惡不善法。或曰。謂彼行者欲斷欲惡不善法故。修初禪地道。以是故世尊說棄欲惡不善法。或曰。謂彼行者離欲惡不善法時離一切欲界。是故世尊說離欲惡不善法。或曰。謂欲惡不善法非上行上不可得。以是故世尊說離欲惡不善法。問曰。離欲惡不善法者。何者欲何者惡不
善法。答曰。欲者五欲。惡不善法者淫慾。或曰。欲者欲想。惡不善法者恚想害想。或曰。欲者欲覺。惡不善法者恚覺害覺。或曰。欲界欲有漏。惡不善法者余有漏。或曰。欲者欲流。惡不善法者余流。或曰。欲者欲扼。惡不善法者余扼。或曰。欲者欲愛。惡不善法者余愛。或曰。欲者欲蓋。惡不善法者余蓋。或曰。欲者現欲愛。惡不善法者即是愛。謂彼是不善因此愛故。說離惡不善法是謂欲。是謂惡不善法。是故說離欲惡不善法。有覺有觀者。與覺俱與觀俱。是故說有覺有觀。離生喜樂者。離惡法中生。如從水生名為水生。從陸生名為陸生。如是離惡法中生。是故說離生喜樂。問曰。如上地離為最上妙。何以故說初禪地離不說余。答曰。始得故初得故。是故說初禪離。或曰。疑者現決定。初禪此欲界極近。為近故如此欲界設豪貴處眷屬處。初禪亦爾。如此欲界身識現在前。初禪亦爾。如此欲界有覺有觀。初禪亦爾。如此欲界出息入息。初禪亦爾。莫令作是念。彼非是離欲決定。故說彼初禪離。或曰。令彼行心歡喜故。如彼行者此欲界多諸惡。除欲已初禪現在前。己心極歡喜。非復得盡智無生智。或曰。除苦根憂根故。除無慚無愧故。除揣食淫愛故。世尊說初禪地離。或曰。謂初禪地離己地中三漏地圍繞。或曰。謂初
禪地離上地離依方便門。或曰。謂依初禪三行者。取證得果無慾有漏盡。一具縛二倍棄欲。三棄淫慾。以故爾。或曰。謂初禪具三十七品可得。以是故初禪為離。是故說離生喜樂。初禪者次第數為初。順次數為初。複次次第順正受。是故說初。成就游處者。謂此中善五陰到得成就。是故說成就游處。複次比丘有覺有觀息內凈。一心無覺無觀。定生喜樂二禪成就游處。彼有覺有觀息者。有覺有觀已盡故。問曰。如是息一切初禪者。何以故但說息有覺有觀。答曰。已說有覺有觀息。當知已說一切初禪息。或曰。謂有覺有觀難可斷離可破難可度。以故爾。或曰。謂彼行者斷有覺有觀故。修二禪地道以故爾。或曰。謂彼行者息有覺有觀。一切初禪息以故爾。或曰。謂有覺有觀非上行不可得。世尊說當慇勤息。以故爾。是故說有覺有觀息內凈者。內者心。凈者信。以彼信令心凈。是故說內凈。尊者婆須蜜說曰。內凈有何義。答曰。有覺有觀心定時生濁。有覺有觀息已便心凈。如器中盛水。若熱沸濁不定不見面像。若水清涼不沸濁便定見面像。如是有覺有觀心定時生濁。有覺有觀息已便心凈。重說曰。有覺有觀心定時生調。有覺有觀息已心便凈。如水波涌息已水便清。如是有覺有觀心定時生調。有覺有觀息已心便凈。是故說內凈。
【現代漢語翻譯】 現代漢語譯本： 『禪地離上地離依方便門』。有人問：『這是指依靠初禪的三種修行者，通過修行證得果位，斷盡欲界的煩惱嗎？』這三種修行者分別是：一是仍然被煩惱束縛的人；二是已經捨棄部分慾望的人；三是完全捨棄淫慾的人。因此這樣說嗎？ 也有人說：『這是因為初禪包含了三十七道品，可以通過修行獲得。』因此初禪被稱為『離』。所以說『離生喜樂』。『初禪者次第數為初，順次數為初』，是指在次第和順序上都是最初的。『複次次第順正受』，是指按照次第正確地進入禪定。因此稱為『初』。 『成就游處者』，是指在此禪定中，善的五蘊已經達到併成就。因此稱為『成就游處』。 『複次比丘有覺有觀息內凈，一心無覺無觀，定生喜樂二禪成就游處』。『彼有覺有觀息者』，是因為有覺有觀已經斷盡的緣故。 有人問：『如果這樣說，息滅一切初禪的（狀態），為什麼只說息滅有覺有觀呢？』 回答說：『已經說了息滅有覺有觀，就應當知道已經說了息滅一切初禪。』 或者說：『因為有覺有觀難以斷除、遠離、破壞和超越。』因此這樣說嗎？ 或者說：『因為修行者斷除了有覺有觀，所以修習二禪的境界。』因此這樣說嗎？ 或者說：『因為修行者息滅了有覺有觀，就等於息滅了一切初禪。』因此這樣說嗎？ 或者說：『因為有覺有觀不是通過高深的修行就能輕易斷除的，所以世尊教導我們要努力息滅它。』因此這樣說嗎？ 『是故說有覺有觀息內凈者，內者心，凈者信。以彼信令心凈，是故說內凈。』意思是說，這裡的『內』指的是內心，『凈』指的是信心。通過信心使內心清凈，所以說『內凈』。 尊者婆須蜜說：『內凈有什麼意義？』 回答說：『當內心有覺有觀時，禪定會產生渾濁。當息滅有覺有觀后，內心就會清凈。就像容器中盛著水，如果水是熱的、沸騰的、渾濁的、不穩定的，就無法看到水中的影像。如果水是清涼的、不沸騰的、不渾濁的，就能清晰地看到水中的影像。同樣，當內心有覺有觀時，禪定會產生渾濁。當息滅有覺有觀后，內心就會清凈。』 重複說：『有覺有觀時，內心會動搖；息滅有覺有觀后，內心就會清凈。就像水面有波浪時，水面不清澈；當波浪平息后，水面就會清澈。同樣，當內心有覺有觀時，內心會動搖；息滅有覺有觀后，內心就會清凈。』因此說『內凈』。
【English Translation】 English version: 'The gate of skillful means for leaving the realm of Dhyana (meditative absorption) and the realms above.' Someone asks: 'Does this refer to the three types of practitioners who rely on the first Dhyana (初禪), and through practice, attain the fruit, completely eradicating the desires of the desire realm?' These three types of practitioners are: first, those who are still bound by afflictions; second, those who have abandoned some desires; and third, those who have completely abandoned sexual desire. Is that why it is said so? Some also say: 'It is because the first Dhyana (初禪) contains the thirty-seven factors of enlightenment (三十七道品), which can be attained through practice.' Therefore, the first Dhyana (初禪) is called 'leaving'. That's why it is said 'leaving gives rise to joy and happiness'. 'The first Dhyana (初禪) is first in sequential order, and first in numerical order,' meaning it is the first in both sequence and order. 'Furthermore, the sequence follows correct reception,' meaning entering Samadhi (禪定) correctly according to the sequence. Therefore, it is called 'first'. 'Accomplishing dwelling' means that in this Samadhi (禪定), the wholesome five aggregates (五蘊) have been attained and accomplished. Therefore, it is called 'accomplishing dwelling'. 'Furthermore, a Bhikshu (比丘) with initial application and sustained application, having calmed the inner mind, with one-pointedness without initial application and sustained application, Samadhi (禪定) gives rise to joy and happiness, the second Dhyana (二禪) is accomplished dwelling.' 'Those who have calmed initial application and sustained application' is because initial application and sustained application have been completely eradicated. Someone asks: 'If that is the case, if one extinguishes all of the first Dhyana (初禪), why only speak of extinguishing initial application and sustained application?' The answer is: 'Having spoken of extinguishing initial application and sustained application, one should know that all of the first Dhyana (初禪) has been extinguished.' Or it is said: 'Because initial application and sustained application are difficult to cut off, to leave, to destroy, and to transcend.' Is that why it is said so? Or it is said: 'Because the practitioner has cut off initial application and sustained application, therefore they cultivate the realm of the second Dhyana (二禪).' Is that why it is said so? Or it is said: 'Because the practitioner has extinguished initial application and sustained application, it is equivalent to extinguishing all of the first Dhyana (初禪).' Is that why it is said so? Or it is said: 'Because initial application and sustained application cannot be easily eradicated through profound practice, therefore the World Honored One (世尊) taught us to diligently extinguish them.' Is that why it is said so? 'Therefore it is said that having extinguished initial application and sustained application, the inner mind is pure, the inner refers to the mind, and purity refers to faith. Because that faith makes the mind pure, therefore it is called inner purity.' This means that 'inner' refers to the mind, and 'purity' refers to faith. Through faith, the mind is purified, so it is called 'inner purity'. Venerable Vasumitra (婆須蜜) said: 'What is the meaning of inner purity?' The answer is: 'When the mind has initial application and sustained application, Samadhi (禪定) will produce turbidity. When initial application and sustained application are extinguished, the mind will become pure. Just like a container filled with water, if the water is hot, boiling, turbid, and unstable, one cannot see the image in the water. If the water is cool, not boiling, and not turbid, one can clearly see the image in the water. Similarly, when the mind has initial application and sustained application, Samadhi (禪定) will produce turbidity. When initial application and sustained application are extinguished, the mind will become pure.' Repeating: 'When there is initial application and sustained application, the mind will be agitated; when initial application and sustained application are extinguished, the mind will become pure. Just like when there are waves on the surface of the water, the surface is not clear; when the waves subside, the surface becomes clear. Similarly, when the mind has initial application and sustained application, the mind will be agitated; when initial application and sustained application are extinguished, the mind will become pure.' Therefore, it is called 'inner purity'.
一心者。欲界六種意六識身。初禪四種意四識身。二禪一種意一識身獨意地。是故說一心。無覺無觀者。非覺觀俱。是故說無覺無觀。定生喜樂者。初禪地定中生。是故說定生喜樂。問曰。如初禪有定。何以故說二禪地定。或曰。初禪地定故說二禪地定。或曰。謂二禪地定從初禪定中生。從初禪定中來。從初禪定長養。從初禪定所轉。或曰。初禪此欲界極近。極近故知此欲界設豪貴處眷屬處。初禪亦爾。如此欲界身識現在前。初禪亦爾。如此欲界有覺有觀。初禪亦爾。如此欲界出息入息。初禪亦爾。初禪此所嬈亂不定。二禪無此嬈亂。彼定而定。或曰。謂二禪離聲根本。聲根本者。是有覺有觀。如所說。居土覺觀已然後言說。謂二禪離聲根本以故爾。或曰。謂二禪說賢聖默然如所說。比丘賢聖默然者二禪是。謂二禪賢聖默然。以故爾。是故說定生離。喜樂二者禪。次第數便有二。順次數有二。複次次第順正受。是故說二。成就游處者。謂二禪地善五陰到得成就。是故說成就游處。複次比丘離喜欲無求游。念住正智覺受身樂。謂彼聖說舍念安樂游處。三禪成就游處。彼離喜欲者已斷二禪喜故。問曰。如離一切二禪欲者。何以故但說離喜。答曰。已說離喜欲。當知已說離一切二禪欲。或曰。謂喜成患極重過多諸惡以故爾。
【現代漢語翻譯】 現代漢語譯本 一心（Eka citta）：指欲界的六種意識，即六識身（眼識、耳識、鼻識、舌識、身識、意識）；初禪的四種意識，即四識身；二禪的一種意識，即一識身，又稱獨意地。因此說一心。 無覺無觀（avitakka avicāra）：並非既有覺（vitakka）又有觀（vicāra）。因此說無覺無觀。 定生喜樂（samādhija sukha）：指在初禪的禪定中生起。因此說定生喜樂。 問：如果初禪有禪定，為什麼還要說二禪的禪定？ 答：或者說，因為初禪的禪定，所以才說二禪的禪定。 或者說，二禪的禪定是從初禪的禪定中產生，從初禪的禪定中而來，由初禪的禪定滋養，由初禪的禪定所轉化。 或者說，初禪離欲界非常近。因為非常近，所以知道欲界的豪貴之處和眷屬之處，初禪也是如此。如同欲界的身識現在前，初禪也是如此。如同欲界有覺有觀，初禪也是如此。如同欲界有出息入息，初禪也是如此。初禪容易受到擾亂，不夠安定，而二禪沒有這些擾亂，它的禪定是真正的安定。 或者說，二禪遠離聲音的根本。聲音的根本，就是有覺有觀。正如所說，在家之人覺觀之後才開始言說。二禪遠離聲音的根本，因此如此。 或者說，二禪是賢聖之人默然不語的狀態，正如所說，比丘賢聖的默然狀態就是二禪。二禪是賢聖之人默然不語的狀態，因此如此。因此說定生離。 喜樂二者是禪定的組成部分，按次第計數就有兩個，按順次數也有兩個。再次，按次第順應正確的禪定，因此說二。 成就游處（upasampajja viharati）：指在二禪的境界中，善的五陰（色、受、想、行、識）得到證得和成就。因此說成就游處。 再次，比丘遠離喜的慾望，沒有其他追求，保持正念，以正智覺知感受身體的快樂。這就是聖人所說的舍念安樂的游處，三禪的成就游處。他們遠離喜的慾望，是因為已經斷除了二禪的喜。 問：如果已經遠離了一切二禪的慾望，為什麼只說遠離喜？ 答：已經說了遠離喜的慾望，就應當知道已經說了遠離一切二禪的慾望。 或者說，喜會成為一種禍患，極其嚴重，過多，帶來諸多的惡，因此如此。
【English Translation】 English version Eka citta (One Mind): Refers to the six types of consciousness in the Desire Realm (Kāmadhātu), which are the six consciousness bodies (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness); the four types of consciousness in the First Dhyana (First Jhana), which are the four consciousness bodies; and the one type of consciousness in the Second Dhyana (Second Jhana), which is the one consciousness body, also known as the 'solitary mind ground'. Therefore, it is called 'One Mind'. avitakka avicāra (Without Initial and Sustained Application of Mind): It is not that there is both vitakka (initial application of mind) and vicāra (sustained application of mind). Therefore, it is called 'Without Initial and Sustained Application of Mind'. samādhija sukha (Joy and Happiness Born of Samadhi): Refers to what arises in the samadhi of the First Dhyana. Therefore, it is called 'Joy and Happiness Born of Samadhi'. Question: If there is samadhi in the First Dhyana, why is the samadhi of the Second Dhyana also mentioned? Answer: Or it is said that because of the samadhi of the First Dhyana, the samadhi of the Second Dhyana is mentioned. Or it is said that the samadhi of the Second Dhyana arises from the samadhi of the First Dhyana, comes from the samadhi of the First Dhyana, is nourished by the samadhi of the First Dhyana, and is transformed by the samadhi of the First Dhyana. Or it is said that the First Dhyana is very close to the Desire Realm. Because it is very close, it knows the places of wealth and the places of relatives in the Desire Realm, and the First Dhyana is also like this. Just as the body-consciousness of the Desire Realm is present, the First Dhyana is also like this. Just as the Desire Realm has initial and sustained application of mind, the First Dhyana is also like this. Just as the Desire Realm has exhalation and inhalation, the First Dhyana is also like this. The First Dhyana is easily disturbed and not stable, while the Second Dhyana does not have these disturbances, and its samadhi is truly stable. Or it is said that the Second Dhyana is far from the root of sound. The root of sound is having initial and sustained application of mind. As it is said, laypeople speak after initial and sustained application of mind. The Second Dhyana is far from the root of sound, therefore it is so. Or it is said that the Second Dhyana is the state of noble silence, as it is said, the noble silence of a bhikkhu is the Second Dhyana. The Second Dhyana is the state of noble silence, therefore it is so. Therefore, it is said that samadhi gives rise to detachment. Joy and happiness are components of dhyana. Counting them in order, there are two; counting them sequentially, there are also two. Again, following the correct dhyana in order, therefore it is said to be two. upasampajja viharati (Accomplishing and Abiding): Refers to the fact that in the realm of the Second Dhyana, the five skandhas (form, feeling, perception, mental formations, and consciousness) are attained and accomplished. Therefore, it is said 'Accomplishing and Abiding'. Again, the bhikkhu, having abandoned the desire for joy, has no other pursuits, maintains mindfulness, and knows the happiness of the body with right knowledge. This is what the noble ones call the abiding in equanimity and happiness, the accomplishing and abiding of the Third Dhyana. They have abandoned the desire for joy because they have already cut off the joy of the Second Dhyana. Question: If all the desires of the Second Dhyana have been abandoned, why is only the abandonment of joy mentioned? Answer: Having said the abandonment of the desire for joy, it should be understood that the abandonment of all the desires of the Second Dhyana has been said. Or it is said that joy becomes a calamity, extremely serious, excessive, and brings many evils, therefore it is so.
或曰。謂彼行者斷喜故。修三禪道以故爾。或曰。謂彼行者離喜離一切二禪以故爾。或曰。謂喜非上行上不可得。世尊說當慇勤離以故爾。是故說離喜欲。無求游者。已得三禪樂不餘求。念住者。護三禪樂故。正智者覺三禪樂。受身樂者。自覺二種樂。猗樂痛樂。謂彼聖說舍者。說者教他。舍者已放舍。問如聖一切地教他已亦放舍。何以故但說三禪。答曰。謂三禪道有嬈亂。己地亦有嬈亂。道有嬈亂者二禪是。于中染污喜嬈亂。如羅剎種令彼行者三禪退。此是道嬈亂。己地嬈亂者。三禪地一切生死最妙樂。是謂己地亂。彼聖教初修行者當正念住。莫令二禪地喜於三禪地退。此亦應正念。莫于中著樂令不至上地。如彼商人主。彼教初行商人。某方有淫家。某處有戲家。某許有酒家。莫入彼家令失錢財。如是聖教初修行者當正念住。莫令二禪地喜於三禪地退。此亦應正覺。莫于中著樂令不至上地。以是故彼聖三禪說及舍。是故說謂聖說。舍念安樂游處三禪者。次第數便有三。順次數有三。複次次第順正受便有三。是故說念安樂游處三禪。成就游處者。謂三禪地善五陰到得成就。是故說成就游處。複次比丘樂斷苦斷。前憂喜已沒。不苦不樂護念凈。四禪成就游處。彼樂斷苦斷者。問曰。如除欲界結時苦盡。已三禪除結樂已盡
【現代漢語翻譯】 現代漢語譯本： 有人說，這是因為修行者斷除了喜樂，所以修習三禪的緣故。有人說，這是因為修行者離開了喜樂，也離開了所有二禪的緣故。有人說，這是因為喜樂不是更高的境界，向上追求是無法得到的，世尊教導應當勤奮地捨棄它的緣故。所以說要捨棄對喜樂的慾望，做一個無所求的遊行者。已經得到了三禪的快樂，就不再尋求其他。保持正念的人，是爲了守護三禪的快樂的緣故。具有正智的人，覺知三禪的快樂。感受到身體快樂的人，能自覺兩種快樂，即怡悅的快樂和痛苦的快樂。所說的聖者教導捨棄，是指教導他人。捨棄者，是指已經放下捨棄。問：如聖者在一切禪定境界都教導他人放下捨棄，為什麼只說三禪？答：因為三禪的境界有擾亂。自己的境界也有擾亂。道的擾亂是指二禪。在二禪中，染污的喜樂會造成擾亂，就像羅剎鬼一樣，使修行者從三禪退轉。這就是道的擾亂。自己境界的擾亂是指，三禪境界的一切生死中最微妙的快樂，這就是自己境界的擾亂。聖者教導初修行的修行者應當保持正念，不要讓二禪境界的喜樂使自己從三禪境界退轉。也應當保持正念，不要在其中執著快樂，以致不能到達更高的境界。就像商人首領，他教導初次行商的商人，某處有淫蕩之家，某處有戲院，某處有酒館，不要進入這些地方，以免損失錢財。同樣，聖者教導初修行的修行者應當保持正念，不要讓二禪境界的喜樂使自己從三禪境界退轉。也應當覺知，不要在其中執著快樂，以致不能到達更高的境界。因此，聖者才說三禪以及捨棄。所以說聖者教導，捨棄正念安樂的遊行之處，即三禪，按次第來說有三種，按順次來說也有三種。再次，按次第順應正確的禪定來說也有三種。所以說正念安樂的遊行之處是三禪。成就遊行之處，是指在三禪境界，善的五蘊得到成就。所以說成就遊行之處。再次，比丘斷樂斷苦，以前的憂愁和喜樂已經消失，不苦不樂，守護清凈，四禪成就遊行之處。所說的斷樂斷苦，問：如在去除欲界煩惱時，痛苦已經消除，在三禪去除煩惱時，快樂也已經消失。
【English Translation】 English version: Some say that it is because the practitioner has abandoned joy, and therefore cultivates the third Dhyana (third level of meditative absorption). Others say that it is because the practitioner has abandoned joy and also abandoned all of the second Dhyana (second level of meditative absorption). Others say that it is because joy is not a higher state, and cannot be attained by striving upwards; the World-Honored One (Buddha) taught that it should be diligently abandoned. Therefore, it is said to abandon the desire for joy, to be a wanderer without seeking. Having attained the joy of the third Dhyana, one seeks nothing else. One who maintains mindfulness does so to protect the joy of the third Dhyana. One who possesses right knowledge is aware of the joy of the third Dhyana. One who experiences bodily pleasure is aware of two kinds of pleasure: pleasant pleasure and painful pleasure. The so-called 'Sage' teaches abandonment, meaning teaching others. 'Abandoner' means one who has already relinquished and abandoned. Question: Just as the Sage teaches others to abandon in all realms of meditation, why only speak of the third Dhyana? Answer: Because the realm of the third Dhyana has disturbances. One's own realm also has disturbances. The disturbance of the path refers to the second Dhyana. In the second Dhyana, defiled joy causes disturbance, like a Rakshasa (demon) causing the practitioner to regress from the third Dhyana. This is the disturbance of the path. The disturbance of one's own realm refers to the most subtle joy in all of Samsara (cycle of birth and death) within the realm of the third Dhyana; this is the disturbance of one's own realm. The Sage teaches that the initial practitioner should maintain right mindfulness, not allowing the joy of the second Dhyana to cause regression from the third Dhyana. One should also maintain right mindfulness, not becoming attached to pleasure within it, so as not to reach higher realms. Like a merchant leader who teaches merchants new to trade that in a certain place there are houses of prostitution, in another place there are theaters, and in another place there are taverns; do not enter these places lest you lose your wealth. Similarly, the Sage teaches that the initial practitioner should maintain right mindfulness, not allowing the joy of the second Dhyana to cause regression from the third Dhyana. One should also be aware, not becoming attached to pleasure within it, so as not to reach higher realms. Therefore, the Sage speaks of the third Dhyana and abandonment. Thus, it is said that the Sage teaches, the place of wandering in mindful joy, which is the third Dhyana, has three aspects in sequence, and three aspects in order. Furthermore, in sequence and in accordance with correct Samadhi (meditative absorption), there are also three aspects. Therefore, it is said that the place of wandering in mindful joy is the third Dhyana. 'Achieving the place of wandering' means that in the realm of the third Dhyana, the wholesome five Skandhas (aggregates) are attained and accomplished. Therefore, it is said to achieve the place of wandering. Furthermore, the Bhikkhu (monk) abandons pleasure and abandons suffering; previous sorrow and joy have ceased; neither suffering nor pleasure, pure mindfulness, the fourth Dhyana is the place of accomplished wandering. Regarding the abandonment of pleasure and the abandonment of suffering, the question is: Just as suffering is extinguished when eliminating the fetters of the desire realm, and joy is extinguished when eliminating the fetters of the third Dhyana...
。何以故三禪除結時說苦盡。答曰。本已斷斷為名。如已解脫解脫為名。如所說。彼如是知如是見。欲有漏心解脫。有有漏無明有漏心解脫。如已未來為名。如所說。大王從何所來。當爾時非是來彼已來也。已取證為名。如所說。菩薩于正受中取證時得等智。如來得盡智無生智時。于欲得無慾無恚無愚癡。善根本已儘儘為名。已正受正受為名。如所說。云何念入慈正受。答曰。欲令眾生生樂。已痛痛為名。如所說。彼覺樂痛時知樂痛如是前已斷斷為名。或曰。二俱永滅故說。二俱者樂根苦根。欲界除欲時。雖有參差未來永滅。彼三禪樂說是苦。謂彼是無常。如世尊契經說。比丘謂無常即是苦。或曰。彼三禪樂痛說如苦。如佛契經說。比丘樂痛當觀如苦痛。當觀如刺。不苦不樂痛當觀如毒蛇。或曰。此出息入息說是苦。彼聖極有苦想。非凡夫地獄苦想。是故說樂斷苦斷。前憂喜已沒者。欲界除欲時憂已盡。二禪除欲時喜已盡。是故說前憂喜已沒。不苦不樂者。已除苦樂故。護者出息入息斷。不欲求余念凈者。八事念凈故。問曰。如一切下地無漏念清凈。何以故但說四禪念清凈。答曰。念離結煩惱故。有念離結不離煩惱。有離煩惱不離結。有離結亦離煩惱。有不離結亦不離煩惱。離結不離煩惱者。三禪無漏念。離煩惱不離
【現代漢語翻譯】 現代漢語譯本： 為什麼說三禪斷結時說苦已盡呢？回答說：因為本來已經斷除了，所以用『斷』來命名。如同已經解脫，就用『解脫』來命名。就像經文所說：『他如是知，如是見，欲有漏心解脫，有有漏無明有漏心解脫。』如同已過去的事情用『已』來命名。就像經文所說：『大王從何處來？』當時並非是正在來，而是已經來了。如同已經取證，就用『取證』來命名。就像經文所說：『菩薩在正受中取證時，得到等智。』如來得到盡智、無生智時，對於慾望，得到無慾、無嗔、無愚癡。善的根本已經窮盡，所以用『盡』來命名。已經進入正受，就用『正受』來命名。就像經文所說：『什麼是念入慈正受？』回答說：希望令眾生得到快樂。已經感受過痛苦，就用『痛』來命名。就像經文所說：『他覺知到快樂的感受時，知道快樂的感受是這樣。』之前已經斷除了，就用『斷』來命名。或者說：因為兩者都永遠滅盡了，所以這樣說。兩者指的是樂根和苦根。欲界斷除慾望時，雖然有差別，但未來會永遠滅盡。三禪的快樂，說是苦，是因為它是無常的。就像世尊的契經所說：『比丘認為無常就是苦。』或者說：三禪的快樂感受，可以像苦一樣看待。就像佛陀的契經所說：『比丘，快樂的感受應當觀想為苦，痛苦的感受應當觀想為刺，不苦不樂的感受應當觀想為毒蛇。』或者說：這出息和入息，可以看作是苦。聖者有極深的苦想，而不是凡夫的地獄苦想。所以說樂已斷，苦已斷。之前憂和喜已經消失了：欲界斷除慾望時，憂就已經消失了；二禪斷除慾望時，喜就已經消失了。所以說之前憂和喜已經消失了。不苦不樂：因為已經斷除了苦和樂。護念：出息和入息斷絕。不欲求其他的念清凈：因為八件事念清凈的緣故。問：如果一切下地的無漏念都是清凈的，為什麼只說四禪的念是清凈的呢？回答說：因爲念離開了結和煩惱的緣故。有的念離開了結，但沒有離開煩惱；有的離開了煩惱，但沒有離開結；有的既離開了結，也離開了煩惱；有的既沒有離開結，也沒有離開煩惱。離開了結，但沒有離開煩惱的是：三禪的無漏念。離開了煩惱，但沒有離開
【English Translation】 English version: Why is it said that when the Third Dhyana (Third Meditation) eliminates fetters, suffering is said to be extinguished? The answer is: Because it was originally cut off, it is named 'cut off.' Just as one who is already liberated is named 'liberated.' As it is said: 'He knows and sees thus, the mind with desire and outflows is liberated, the mind with existence, outflows, and ignorance is liberated.' Just as the past is named 'already.' As it is said: 'Great King, from whence do you come?' At that time, it was not that he was coming, but that he had already come. Just as having attained realization is named 'attainment.' As it is said: 'When the Bodhisattva attains realization in right concentration, he obtains equal wisdom.' When the Tathagata (Thus Come One) obtains the knowledge of exhaustion and the knowledge of non-arising, with regard to desire, he obtains non-desire, non-hatred, and non-delusion. The root of goodness has been exhausted, so it is named 'exhausted.' Having entered right concentration, it is named 'right concentration.' As it is said: 'What is mindfulness entering into the right concentration of loving-kindness?' The answer is: Wishing to bring happiness to sentient beings. Having experienced pain, it is named 'pain.' As it is said: 'When he feels a pleasant feeling, he knows that the pleasant feeling is thus.' Having been cut off before, it is named 'cut off.' Or it is said: Because both are permanently extinguished, it is said thus. 'Both' refers to the root of pleasure and the root of suffering. When desire is eliminated in the desire realm, although there are differences, the future will be permanently extinguished. The pleasure of the Third Dhyana is said to be suffering because it is impermanent. As the Sutra spoken by the World Honored One says: 'Bhikkhus (Monks), that which is impermanent is suffering.' Or it is said: The pleasant feeling of the Third Dhyana can be regarded as suffering. As the Sutra spoken by the Buddha says: 'Bhikkhus, pleasant feelings should be contemplated as suffering, painful feelings should be contemplated as thorns, and neither-painful-nor-pleasant feelings should be contemplated as poisonous snakes.' Or it is said: This outgoing and incoming breath can be regarded as suffering. The noble ones have extremely deep thoughts of suffering, not the thoughts of suffering of ordinary people in hell. Therefore, it is said that pleasure is cut off and suffering is cut off. Before, sorrow and joy have disappeared: When desire is eliminated in the desire realm, sorrow has already disappeared; when desire is eliminated in the Second Dhyana, joy has already disappeared. Therefore, it is said that sorrow and joy have disappeared before. Neither-painful-nor-pleasant: Because suffering and pleasure have already been eliminated. Guarding: The outgoing and incoming breath is cut off. Not desiring to seek other pure thoughts: Because of the purity of thought of the eight matters. Question: If all the uncontaminated thoughts of the lower realms are pure, why is it only said that the thoughts of the Fourth Dhyana are pure? The answer is: Because thought is separated from fetters and afflictions. Some thoughts are separated from fetters but not from afflictions; some are separated from afflictions but not from
結者。四禪世俗念。離結離煩惱者。四禪無漏念。不離結亦不離煩惱者。三禪世俗念及欲界念。是謂念離結煩惱。故說四禪念清凈。或曰。念不失不壞故。三禪成敗所及。謂彼所依念亦壞。彼四禪一切成敗所不及。謂彼所依念亦不壞。是謂念不失不壞故說四禪念清凈。或曰。念離內外嬈亂故。初禪內有嬈亂覺觀如火。如此內有嬈亂。外嬈亂亦及火所燒。二禪內有嬈亂者喜如水。如此內嬈亂。外嬈亂亦及水所漬溺。三禪內有嬈亂者。出息入息如刀風。如此內嬈亂。外嬈亂亦及風所吹。四禪內無嬈亂。如此內無嬈亂。外嬈亂亦不及。是謂念離內外嬈亂故。或曰。謂四禪依中猶如齊。上三無漏地。下亦三無漏地。謂四禪依中如齊以故爾。或曰。謂依四禪三行者。取證得果除欲有漏盡。佛辟支佛聲聞以故爾。或曰。謂四禪定不移動。普知依度無極。一切依最妙地。以故爾。或曰。世尊為身清凈故說依清凈。四禪中身清凈輕如燈焰。謂所依念亦清凈。是謂世尊為身清凈故說依亦清凈。或曰。謂四禪智邊智上智原。或曰。謂四禪四大邊色邊造色邊處所邊以故爾。或曰。謂四禪二廣。處所廣善根廣。以是故說四禪念清凈。四禪者次第數便有四。順次數有四。複次次第正受便有四。是故說四禪。成就游處者。謂四禪善五陰到得成就。是
【現代漢語翻譯】 現代漢語譯本： 結縛者：四禪世俗之念。 離結離煩惱者：四禪無漏之念。 不離結亦不離煩惱者：三禪世俗之念及欲界之念。 這就是所謂的念離結煩惱，所以說四禪之念清凈。
或者說，因爲念不失不壞。三禪會受到成敗的影響，因為其所依賴的念也會壞滅。而四禪不受一切成敗的影響，因為其所依賴的念也不會壞滅。這就是所謂的念不失不壞，所以說四禪之念清凈。
或者說，因爲念遠離內外嬈亂。初禪內部有嬈亂，覺觀（Vitakka-vicara）如火。如此內部有嬈亂，外部的嬈亂也會像被火燒一樣。二禪內部有嬈亂，喜（Piti）如水。如此內部有嬈亂，外部的嬈亂也會像被水浸泡淹沒一樣。三禪內部有嬈亂，出息入息如刀風。如此內部有嬈亂，外部的嬈亂也會像被風吹一樣。四禪內部沒有嬈亂。如此內部沒有嬈亂，外部的嬈亂也不會影響到。這就是所謂的念遠離內外嬈亂。
或者說，四禪就像一個中心，上面是三無漏地，下面也是三無漏地。四禪就像一個中心一樣。
或者說，依靠四禪修行的人，能夠取證得果，去除欲有，漏盡。佛（Buddha），辟支佛（Paccekabuddha），聲聞（Savaka）都是如此。
或者說，四禪的禪定不會移動，普遍知曉，依靠它能夠度過無極，一切依靠的最妙之地。
或者說，世尊爲了身體清凈，所以說依靠清凈。四禪中的身體清凈輕盈如燈焰，所依賴的念也是清凈的。這就是世尊爲了身體清凈，所以說依靠也是清凈的。
或者說，四禪是智慧的邊緣、智慧的上方、智慧的根源。
或者說，四禪是四大（Mahabhuta）的邊緣、色（Rupa）的邊緣、造色（Upada Rupa）的邊緣、處所的邊緣。
或者說，四禪有二廣：處所廣，善根廣。因此說四禪之念清凈。
四禪的次第和數量都是四，順次數也是四，再次次第正受也是四。所以說四禪。
成就游處者：四禪的善五陰（Kusala Khandha）到達併成就。
【English Translation】 English version: Bound by fetters: the mundane thoughts of the four Jhanas (states of meditative absorption). Free from fetters and defilements: the undefiled thoughts of the four Jhanas. Neither free from nor bound by fetters and defilements: the mundane thoughts of the third Jhana and the thoughts of the desire realm. This is what is meant by thoughts being free from fetters and defilements; therefore, it is said that the thoughts of the four Jhanas are pure.
Or, it is because the thoughts are not lost or destroyed. The third Jhana is subject to success and failure, because the thoughts it relies on are also destroyed. The four Jhanas are not subject to any success or failure, because the thoughts they rely on are not destroyed. This is what is meant by thoughts not being lost or destroyed; therefore, it is said that the thoughts of the four Jhanas are pure.
Or, it is because the thoughts are free from internal and external disturbances. The first Jhana has internal disturbances, with initial and sustained thought (Vitakka-vicara) like fire. Thus, there are internal disturbances, and external disturbances are like being burned by fire. The second Jhana has internal disturbances, with joy (Piti) like water. Thus, there are internal disturbances, and external disturbances are like being soaked and drowned by water. The third Jhana has internal disturbances, with outgoing and incoming breath like a knife wind. Thus, there are internal disturbances, and external disturbances are like being blown by the wind. The fourth Jhana has no internal disturbances. Thus, there are no internal disturbances, and external disturbances do not affect it. This is what is meant by thoughts being free from internal and external disturbances.
Or, it is said that the four Jhanas are like a center, with three undefiled realms above and three undefiled realms below. The four Jhanas are like a center.
Or, it is said that those who practice relying on the four Jhanas can attain realization, achieve fruition, eliminate desire for existence, and exhaust defilements. This is the case for Buddhas (Buddha), Paccekabuddhas (Paccekabuddha), and Disciples (Savaka).
Or, it is said that the concentration of the four Jhanas does not move, universally knowing, and relying on it, one can cross the boundless, the most excellent place to rely on.
Or, it is said that the World-Honored One (Bhagavan) spoke of reliance being pure for the sake of bodily purity. The body in the four Jhanas is pure and light like a lamp flame, and the thoughts it relies on are also pure. This is why the World-Honored One spoke of reliance being pure for the sake of bodily purity.
Or, it is said that the four Jhanas are the edge of wisdom, the upper part of wisdom, and the origin of wisdom.
Or, it is said that the four Jhanas are the edge of the four great elements (Mahabhuta), the edge of form (Rupa), the edge of derived form (Upada Rupa), and the edge of location.
Or, it is said that the four Jhanas have two expanses: expanse of location and expanse of wholesome roots. Therefore, it is said that the thoughts of the four Jhanas are pure.
The order and number of the four Jhanas are four, the sequential count is also four, and again, the sequential attainment is also four. Therefore, it is said the four Jhanas.
Those who have attained and abide: the wholesome five aggregates (Kusala Khandha) of the four Jhanas have arrived and been attained.
故說成就游處。謂世尊契經說。四禪究竟道。初禪廣說已。說曰。梵志此說名如來盡根如來所行如來所服。彼不以為究竟。是如來無所著等正覺。如是二禪三禪四禪廣說已。說曰。梵志此說如來盡根如來所行如來所服。彼以為究竟。是如來無所著等正覺。問曰。何以故世尊舍三禪。施設四禪究竟道。答曰。此是佛世尊為己故說。彼梵志聞一切恒沙三耶三佛依四禪成無上最正覺。梵志作是念。若沙門瞿曇施設四禪究竟道者。沙門瞿曇應有一切智一切見。若沙門瞿曇不施設四禪究竟道者。沙門瞿曇非一切智非一切見。於是彼梵志到世尊所。到已面相慰勞。面相慰勞已卻坐一面。使梵志坐一面已。白世尊曰。唯瞿曇。我欲有所問。聽我所問。世尊告曰。當問恣所問。如是說已。白世尊曰。唯瞿曇。說究竟道。云何究竟道。云何沙門瞿曇施設究竟道。世尊為廣說三禪已。說曰。是謂梵志如來盡根如來所行如來所服。彼不以為究竟是如來無所著等正覺。四禪廣說已。說曰。梵志。此說如來盡根如來所行如來所服。彼以為究竟是如來無所著等正覺。彼梵志聞已意得定。沙門瞿曇。真實一切智一切見。以是故四禪說究竟道。問曰。何以故名如來盡根。答曰。智故得故。如大象于春時見多青草已彼跳象眾入池中食藕根。彼見已歡喜以牙
【現代漢語翻譯】 現代漢語譯本 因此宣說了成就遊歷之處。也就是世尊在契經（Sutra，佛經）中所說：『四禪是究竟之道。』 初禪（First Dhyana，色界四禪定的第一禪）詳細解說之後，世尊說：『婆羅門（Brahmin，古印度僧侶階層），這種說法被稱為如來（Tathagata，佛的稱號之一）的盡根、如來所行、如來所服。』 但他們不認為這是究竟，認為如來是無所執著的等正覺（Sammasambuddha，完全覺悟的佛陀）。像這樣，二禪（Second Dhyana，色界四禪定的第二禪）、三禪（Third Dhyana，色界四禪定的第三禪）、四禪（Fourth Dhyana，色界四禪定的第四禪）詳細解說之後，世尊說：『婆羅門，這種說法是如來的盡根、如來所行、如來所服。』 他們卻認為這是究竟，認為如來是無所執著的等正覺。 有人問：『為什麼世尊捨棄三禪，而施設四禪為究竟之道呢？』 回答是：『這是佛世尊爲了自己（傳法）的緣故而說的。』 那位婆羅門聽聞一切恒河沙數的三耶三佛（Samyaksambuddha，正等覺佛）都是依靠四禪成就無上最正覺（Anuttara-samyak-sambodhi，無上正等正覺）。婆羅門這樣想：『如果沙門瞿曇（釋迦牟尼佛）施設四禪為究竟之道，那麼沙門瞿曇應該具有一切智一切見（Sarvajna，一切智）。如果沙門瞿曇不施設四禪為究竟之道，那麼沙門瞿曇就不是一切智一切見。』 於是那位婆羅門來到世尊處，到達后互相慰問，慰問完畢後退坐在一旁。世尊讓婆羅門坐在一旁后，婆羅門對世尊說：『瞿曇啊，我想要請問一些問題，請允許我提問。』 世尊告訴他：『想問什麼就問吧。』 這樣說完后，婆羅門對世尊說：『瞿曇啊，請您說說究竟道，什麼是究竟道？沙門瞿曇如何施設究竟道？』 世尊為他詳細解說了三禪之後，說：『婆羅門，這被稱為如來的盡根、如來所行、如來所服。』 但他們不認為這是究竟，認為如來是無所執著的等正覺。詳細解說了四禪之後，世尊說：『婆羅門，這種說法是如來的盡根、如來所行、如來所服。』 他們卻認為這是究竟，認為如來是無所執著的等正覺。 那位婆羅門聽聞后，心中得到了確定：『沙門瞿曇，確實具有一切智一切見。』 因此，四禪才被稱為究竟之道。有人問：『為什麼稱為如來的盡根呢？』 回答是：『因為智慧的緣故，因為獲得的緣故。』 就像大象在春天看到許多青草后，那群跳躍的大象進入池塘中吃藕根。它們看到藕根后歡喜地用牙齒...
【English Translation】 English version Therefore, it speaks of the accomplished dwelling place. That is, the Sutra (Sutra, Buddhist scriptures) spoken by the World Honored One says: 'The four Dhyanas (Four Dhyanas, the four meditative states in the Realm of Form) are the ultimate path.' After extensively explaining the First Dhyana (First Dhyana, the first of the four Dhyanas in the Realm of Form), it says: 'Brahmin (Brahmin, the priestly class in ancient India), this saying is called the Tathagata's (Tathagata, one of the titles of the Buddha) exhaustion of roots, the Tathagata's conduct, the Tathagata's clothing.' But they do not consider this the ultimate, believing the Tathagata to be the unattached Sammasambuddha (Sammasambuddha, a fully enlightened Buddha). Likewise, after extensively explaining the Second Dhyana (Second Dhyana, the second of the four Dhyanas in the Realm of Form), the Third Dhyana (Third Dhyana, the third of the four Dhyanas in the Realm of Form), and the Fourth Dhyana (Fourth Dhyana, the fourth of the four Dhyanas in the Realm of Form), it says: 'Brahmin, this saying is the Tathagata's exhaustion of roots, the Tathagata's conduct, the Tathagata's clothing.' They, however, consider this the ultimate, believing the Tathagata to be the unattached Sammasambuddha. Someone asks: 'Why did the World Honored One abandon the three Dhyanas and establish the four Dhyanas as the ultimate path?' The answer is: 'This is what the Buddha, the World Honored One, said for his own (teaching) sake.' That Brahmin heard that all the Samyaksambuddhas (Samyaksambuddha, Perfectly Enlightened Buddhas) as numerous as the sands of the Ganges attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) by relying on the four Dhyanas. The Brahmin thought: 'If the Shramana Gautama (Shakyamuni Buddha) establishes the four Dhyanas as the ultimate path, then the Shramana Gautama should possess Sarvajna (Sarvajna, omniscience). If the Shramana Gautama does not establish the four Dhyanas as the ultimate path, then the Shramana Gautama is not omniscient.' Thereupon, that Brahmin went to the World Honored One, and upon arriving, they exchanged greetings. After the greetings, he sat down to one side. After the World Honored One had the Brahmin sit to one side, the Brahmin said to the World Honored One: 'Gautama, I wish to ask some questions; please allow me to ask.' The World Honored One told him: 'Ask whatever you wish.' After saying this, the Brahmin said to the World Honored One: 'Gautama, please speak of the ultimate path. What is the ultimate path? How does the Shramana Gautama establish the ultimate path?' After the World Honored One had extensively explained the three Dhyanas for him, he said: 'Brahmin, this is called the Tathagata's exhaustion of roots, the Tathagata's conduct, the Tathagata's clothing.' But they do not consider this the ultimate, believing the Tathagata to be the unattached Sammasambuddha. After extensively explaining the four Dhyanas, the World Honored One said: 'Brahmin, this saying is the Tathagata's exhaustion of roots, the Tathagata's conduct, the Tathagata's clothing.' They, however, consider this the ultimate, believing the Tathagata to be the unattached Sammasambuddha. After hearing this, that Brahmin's mind became settled: 'The Shramana Gautama truly possesses omniscience.' Therefore, the four Dhyanas are called the ultimate path. Someone asks: 'Why is it called the Tathagata's exhaustion of roots?' The answer is: 'Because of wisdom, because of attainment.' Just like when an elephant sees much green grass in the spring, that herd of leaping elephants enters the pond to eat lotus roots. Upon seeing the lotus roots, they joyfully use their tusks...
掘地。掘地已安足。如是世尊四禪地護行已。掘諸法地安智足。是謂智故得故說如來盡根。彼如來盡根者。立止故說。如來所行者立觀故說。如來所服者立止觀故說。如佛契經說四禪安樂游處。答曰。根本地易成。佛契經說安樂游處非根本地。及無色難成故。佛不說安樂游處。問曰。云何此地難成。答曰。彼行者欲界行結所縛。依未來現在前。彼一向苦一向遲。如人堅反縛兩手。欲令還自解彼一向苦一向遲。如具彼行者欲界行結所縛。依未來現在前。一向苦一向遲。或有行者。觀不凈惡露或安般。謂觀不凈者。彼或十年或二十年。觀白骨或成此定或不成。謂數出入息。彼或十年或二十年數息已或成此定或不成。謂成此定已。余欲界結不極勤。初禪現在前。彼初禪謂禪中間現在前。一向苦一向遲。彼一地余滅心心數法。余心心數法現在前。滅粗已微現在前。覺俱滅已觀俱現在前。如人以木破木以石破石。彼一向苦一向遲。如是行者彼一地中余心心數法滅已。余心心數法現在前。滅粗已微現在前。覺俱滅已觀俱現在前。是一向苦一向遲。謂初禪除欲已不勤。二禪現在前。二禪除欲已不勤。三禪現在前。三禪除欲已不勤。四禪現在前。問曰。謂四禪除欲已空處現在前。何以故此地難成。答曰。無色微難覺不可見。或有不信無
色。如彼契經。彼居士至尊者阿難所說曰。尊者阿難。我本聞無色已如臨深。云何眾生名無色。是謂根本地易成故。佛契經說。安樂游處非根本地。及無色難成故。佛不說安樂游處。或曰。謂不勤求除欲可得。如二人乘馬一乘不調一乘極調。謂乘不調者彼極勤御。謂乘調者彼不極勤御如是多有眾生除欲。或非根本及無色。或根本地。謂非根本及無色者。彼一向勤求行道。謂根本地者。彼不一向勤求行道。以是故說根本地安樂游處。或曰。謂攝四枝五枝定可得。問曰。非根本地及無色有枝耶無枝耶。若有者何以故根本地說枝余不說。若無者此施設所說云何通。彼中說頗有空處。最妙定最妙地枝可得耶。答曰。有如從空處起次第入空處。作此論已。有一說者。非根本地及無色有枝。問曰。若有者何以不說。答曰。應說謂初禪五枝。除喜已增不苦不樂。此五枝說初禪邊。謂二禪有四枝。除喜增不苦不樂。此枝說三禪邊。謂四禪有四枝。彼四禪邊亦無色定。更有說者。根本地有枝餘者無枝。問曰。若根本地有枝餘者無枝者。是故此中不說。施設云何通。答曰。彼中說覺枝道枝彼是枝。如是說者根本地有枝餘者無枝。或曰。謂樂修道可得。如二人俱趣一方。一從水道。二從陸道。雖同至一方。但水道者樂非陸道。如是多有眾生除
【現代漢語翻譯】 現代漢語譯本：色（Rūpa，物質）。正如那部契經（Sūtra，佛經）所說。那位居士（Gṛhapati，在家信徒）對尊者阿難（Ānanda，佛陀的十大弟子之一）說：『尊者阿難，我本聽說無色（Arūpa，非物質）已如臨深淵。為何眾生名為無色？』這是因為根本地（Mūlabhūmi，基礎禪定）容易成就的緣故。佛陀的契經說，安樂游處（Sukhavihāra，安樂的境界）並非根本地，以及無色難以成就的緣故。佛陀不說安樂游處。或者說，不勤奮尋求去除慾望就可以得到。如同兩個人騎馬，一匹馬不調順，一匹馬極其調順。騎不調順的馬的人，他非常勤奮地駕馭。騎調順的馬的人，他不太勤奮地駕馭。像這樣，很多眾生去除慾望，或者不是根本地及無色，或者就是根本地。所謂非根本地及無色的人，他們一向勤奮地尋求修行。所謂根本地的人，他們不一向勤奮地尋求修行。因此才說根本地是安樂游處。或者說，攝取四枝或五枝禪定就可以得到。問：非根本地及無色有禪枝嗎？沒有禪枝嗎？如果有，為什麼根本地說有禪枝，其餘的不說？如果沒有，此施設（Prajñapti，安立）所說如何解釋？其中說，是否空處（Ākāśānantyāyatana，空無邊處），最妙的禪定，最妙的禪枝可以得到？答：有，如從空處開始，次第進入空處。作此論述后，有一種說法認為，非根本地及無色沒有禪枝。問：如果有，為什麼不說？答：應該說，初禪（Prathama Dhyāna，色界初禪）有五禪枝，去除喜（Pīti，喜悅）后，增加不苦不樂（Upekṣā，舍受）。這五禪枝說的是初禪的邊緣。二禪（Dvitīya Dhyāna，色界二禪）有四禪枝，去除喜，增加不苦不樂。此禪枝說的是三禪（Tṛtīya Dhyāna，色界三禪）的邊緣。四禪（Caturtha Dhyāna，色界四禪）有四禪枝，這四禪的邊緣也是無色定（Arūpa-samāpatti，無色界定）。更有說法認為，根本地有禪枝，其餘的沒有禪枝。問：如果根本地有禪枝，其餘的沒有禪枝，所以這裡不說，施設如何解釋？答：其中說覺枝（Bodhyaṅga，菩提分）和道枝（Mārgaṅga，道支），那些就是禪枝。這樣說的人認為，根本地有禪枝，其餘的沒有禪枝。或者說，通過快樂地修行道路可以得到。如同兩個人一起前往一個方向，一個從水道走，一個從陸道走。雖然都到達同一個方向，但是從水道走的人快樂，不是陸道的人。像這樣，很多眾生去除慾望
【English Translation】 English version: Rūpa (form, matter). As that sutra (Sūtra, Buddhist scripture) says. That householder (Gṛhapati, lay devotee) said to Venerable Ānanda (Ānanda, one of the Buddha's ten great disciples): 'Venerable Ānanda, I have heard that the formless (Arūpa, immaterial) is like approaching a deep abyss. Why are beings called formless?' This is because the fundamental ground (Mūlabhūmi, basic meditation) is easy to achieve. The Buddha's sutra says that the pleasant dwelling (Sukhavihāra, pleasant state) is not the fundamental ground, and because the formless is difficult to achieve. The Buddha does not speak of the pleasant dwelling. Or it is said that it can be obtained without diligently seeking to remove desire. Like two people riding horses, one horse is unruly and the other is extremely well-trained. The one riding the unruly horse drives it very diligently. The one riding the well-trained horse does not drive it very diligently. In this way, many beings remove desire, either not the fundamental ground and the formless, or the fundamental ground. Those who are not the fundamental ground and the formless diligently seek to practice the path. Those who are the fundamental ground do not diligently seek to practice the path. Therefore, it is said that the fundamental ground is a pleasant dwelling. Or it is said that one can obtain it by grasping four or five limbs of meditation. Question: Do the non-fundamental ground and the formless have limbs of meditation or not? If they do, why does the fundamental ground say it has limbs, and the others do not? If they do not, how can this designation (Prajñapti, establishment) be explained? It says, is it possible to obtain the sphere of infinite space (Ākāśānantyāyatana, the sphere of infinite space), the most excellent meditation, the most excellent limb of meditation? Answer: Yes, like starting from the sphere of infinite space and entering the sphere of infinite space in order. After making this argument, one view is that the non-fundamental ground and the formless do not have limbs of meditation. Question: If they do, why is it not said? Answer: It should be said that the first dhyana (Prathama Dhyāna, the first dhyana of the form realm) has five limbs, removing joy (Pīti, joy) and increasing neither-pain-nor-pleasure (Upekṣā, equanimity). These five limbs are said to be on the edge of the first dhyana. The second dhyana (Dvitīya Dhyāna, the second dhyana of the form realm) has four limbs, removing joy and increasing neither-pain-nor-pleasure. This limb is said to be on the edge of the third dhyana (Tṛtīya Dhyāna, the third dhyana of the form realm). The fourth dhyana (Caturtha Dhyāna, the fourth dhyana of the form realm) has four limbs, and the edge of this fourth dhyana is also the formless attainment (Arūpa-samāpatti, the formless realm attainment). Another view is that the fundamental ground has limbs, and the others do not. Question: If the fundamental ground has limbs and the others do not, why is it not said here, how can the designation be explained? Answer: It says that the limbs of enlightenment (Bodhyaṅga, factors of enlightenment) and the limbs of the path (Mārgaṅga, limbs of the path) are the limbs. Those who say this believe that the fundamental ground has limbs, and the others do not. Or it is said that it can be obtained through happily practicing the path. Like two people going in the same direction, one going by water and the other by land. Although they both arrive in the same direction, the one going by water is happy, not the one going by land. In this way, many beings remove desire.
欲。或非根本地及無色。或根本地。雖至一處無餘涅槃界。但彼根本者樂非余。或曰。謂根本地現在前時。一切身四大現在前。非根本地。及無色現在前時。心邊四大現在前。更有說者。非根本及無色現在前時。一切身四大現在前。但生樂不如根本地。如二人池水浴。一在岸上。一入池中浴。水俱除垢說者為樂。謂池中者如是雖非根本地。及無色現在前時。一切身四大現在前。但彼樂不如根本地。以故爾。或曰。謂二種樂可得。外及內。外樂者。謂從禪起入非根本地及無色。內樂者。謂從禪起還入禪。謂二種樂可得。以故爾。或曰。二種樂可得。猗樂及痛樂。三禪有二種樂。四禪雖無痛樂。但猗樂極妙非彼二種。謂二種樂可得。以故爾。或曰。謂二法等行精進及止。雖一切地增精進。但因定力根本地精進及止等行。以故爾。或曰。謂無恚樂極廣大可得。如所說。謂此中無恚此。是極樂以故爾。或曰。謂樂出要道可得。如多有人渡河。或以材浮囊草束。或極大船彼雖俱渡河。但乘船渡者為樂。如是多有眾生除欲。或非根本地及無色。或根本地。彼雖同度至涅槃。但彼根本樂出要至涅槃非餘地。以是故契經說四禪安樂游處。廣說四禪處盡。
鞞婆沙論卷第十 大正藏第 28 冊 No. 1547 鞞婆沙論
【現代漢語翻譯】 現代漢語譯本 關於『樂』的問題。有人說，或者（這種樂）並非來自根本地（Rūpadhātu，色界）及無色界（Arūpadhātu，無色界），或者來自根本地。即使都到達無餘涅槃界（nirvāṇa，滅度），但只有來自根本地的樂才是真實的，其他的不是。或者說，當根本地（的禪定）現前時，一切身體的四大（地、水、火、風）都現前；而非根本地及無色界（的禪定）現前時，只有心的部分四大現前。還有人說，非根本地及無色界（的禪定）現前時，一切身體的四大也現前，但所生的樂不如根本地。就像兩個人在池塘里洗澡，一個在岸上，一個在池中，都爲了去除污垢，但池中的人更快樂。同樣，雖然非根本地及無色界（的禪定）現前時，一切身體的四大也現前，但那種樂不如根本地。因為這個緣故。或者說，有兩種樂可以獲得：外在的樂和內在的樂。外在的樂，是指從禪定中出來，進入非根本地及無色界（的狀態）；內在的樂，是指從禪定中出來，又回到禪定中。因為這兩種樂可以獲得，所以（根本地的樂更殊勝）。或者說，有兩種樂可以獲得：猗樂（依附的樂）和痛樂（痛苦的樂）。三禪（Tṛtīya Dhyāna，第三禪）有兩種樂，四禪（Caturtha Dhyāna，第四禪）雖然沒有痛樂，但猗樂極其微妙，超過前兩種樂。因為這兩種樂可以獲得，所以（根本地的樂更殊勝）。或者說，精進（vīrya，努力）和止（śamatha，止息）這兩種法是平等執行的。雖然一切地都增長精進，但依靠定力，根本地的精進和止是平等執行的。因為這個緣故。或者說，無恚（adveṣa，不嗔恨）的樂極其廣大，可以獲得。正如所說，這裡沒有嗔恨，這是極樂。因為這個緣故。或者說，通往解脫的道路上的樂是可以獲得的。就像很多人渡河，或者用木材、浮囊、草束，或者用大船。他們雖然都渡過了河，但乘船渡河的人更快樂。同樣，很多眾生去除慾望，或者通過非根本地及無色界，或者通過根本地。他們雖然都到達了涅槃，但通過根本地的樂而解脫到達涅槃，比其他地更殊勝。因此，契經（sūtra，佛經）說四禪是安樂的游處。關於四禪之處的廣泛解釋到此結束。 《鞞婆沙論》卷第十
【English Translation】 English version On the question of 'pleasure'. Some say that this (pleasure) either does not come from the Rūpadhātu (Form Realm) and Arūpadhātu (Formless Realm), or it comes from the Rūpadhātu. Even if all reach the Nirvāṇa (extinction), only the pleasure from the Rūpadhātu is real, and the others are not. Or it is said that when the Rūpadhātu (meditation) is present, all the four great elements (earth, water, fire, wind) of the body are present; when the non-Rūpadhātu and Arūpadhātu (meditation) are present, only the four great elements of the mind are present. Others say that when the non-Rūpadhātu and Arūpadhātu (meditation) are present, all the four great elements of the body are also present, but the pleasure generated is not as good as that of the Rūpadhātu. It's like two people bathing in a pond, one on the shore and one in the pond, both to remove dirt, but the one in the pond is happier. Similarly, although when the non-Rūpadhātu and Arūpadhātu (meditation) are present, all the four great elements of the body are also present, that kind of pleasure is not as good as that of the Rūpadhātu. Because of this reason. Or it is said that there are two kinds of pleasure that can be obtained: external pleasure and internal pleasure. External pleasure refers to coming out of meditation and entering the (state of) non-Rūpadhātu and Arūpadhātu; internal pleasure refers to coming out of meditation and returning to meditation. Because these two kinds of pleasure can be obtained, (the pleasure of the Rūpadhātu is more superior). Or it is said that there are two kinds of pleasure that can be obtained: ādana-sukha (attached pleasure) and duḥkha-sukha (painful pleasure). The Tṛtīya Dhyāna (Third Dhyāna) has two kinds of pleasure, and although the Caturtha Dhyāna (Fourth Dhyāna) has no painful pleasure, the attached pleasure is extremely subtle, surpassing the previous two kinds of pleasure. Because these two kinds of pleasure can be obtained, (the pleasure of the Rūpadhātu is more superior). Or it is said that the two dharmas of vīrya (effort) and śamatha (tranquility) operate equally. Although all realms increase effort, relying on the power of samādhi (concentration), the effort and tranquility of the Rūpadhātu operate equally. Because of this reason. Or it is said that the pleasure of adveṣa (non-hatred) is extremely vast and can be obtained. As it is said, there is no hatred here, this is supreme bliss. Because of this reason. Or it is said that the pleasure on the path to liberation can be obtained. It's like many people crossing a river, either with wood, floats, bundles of grass, or with a large boat. Although they all cross the river, the one who crosses the river by boat is happier. Similarly, many beings remove desires, either through the non-Rūpadhātu and Arūpadhātu, or through the Rūpadhātu. Although they all reach Nirvāṇa, liberation through the pleasure of the Rūpadhātu to reach Nirvāṇa is more superior than other realms. Therefore, the sūtra (scripture) says that the four dhyānas are pleasant abodes. The extensive explanation of the places of the four dhyānas ends here. The Tenth Scroll of the Vibhāṣā
鞞婆沙論卷第十一
阿羅漢尸陀槃尼撰
符秦罽賓三藏僧伽跋澄譯
四等處第三十四
四無量等慈悲喜護。問曰。何以故次禪說無量等。答曰。從禪生故次說等禪。有餘功德次說無量等。問曰。無量等有何性。答曰。慈悲護無貪性取彼共有法相應法。欲界色界有五陰性。喜根性取彼共有法相應法。欲界色界五陰性。問曰。若喜是喜根性者。彼婆須蜜施設云何通彼問。慈雲何。答言。慈及慈相應痛想行識。云何痛與痛相應耶。答曰。彼說應爾。慈雲何。答曰。慈及慈相應想行識應當爾。若不爾者當有意。答曰。彼總說五陰性。四無量等雖痛不與痛相應。但彼想行識相應。此是無量等性。己種相身所有自然。說性已當說行。何以故說無量。無量等有何義。答曰。除戲故說無量等。問曰。若除戲說無量等者。彼四無量等有二戲用。何等除戲。答曰。慈悲除見戲。謂眾生多行見。彼多有恚喜護除愛戲。是故除戲說無量等。或曰。除放逸故說無量等。或曰。聖遊戲故說無量等。如豪貴者多種種樂戲。如是聖遊戲無量等。是謂聖遊戲故說無量等。界者欲界系亦色界系。地者七地。欲界依未來禪中間根本四禪。依者依欲界行者慈樂行悲苦行喜悅行護舍行。緣者或有說欲界無量等緣初禪。初禪地緣二禪
【現代漢語翻譯】 現代漢語譯本 《鞞婆沙論》卷第十一 阿羅漢 尸陀槃尼（Siddhartha）撰 符秦 罽賓（Kashmir） 三藏 僧伽跋澄（Sanghabhadra） 譯 四等處第三十四 四無量等：慈（Metta，愿一切眾生幸福）、悲（Karuna，愿一切眾生脫離痛苦）、喜（Mudita，對眾生的幸福感到喜悅）、護（Upekkha，保持平靜和捨棄）。問：為什麼在禪之後說無量等？答：因為無量等從禪產生，所以在禪之後說。禪有剩餘的功德，所以接著說無量等。問：無量等有什麼自性？答：慈、悲、護沒有貪的自性，取與它們共有的法和相應的法。欲界有五陰的自性。喜有喜根的自性，取與它們共有的法和相應的法。欲界有五陰的自性。問：如果喜是喜根的自性，那麼婆須蜜（Vasumitra）的施設如何解釋？他問：慈是什麼？答：慈以及與慈相應的痛、想、行、識。問：痛如何與痛相應？答：他說應該如此。慈是什麼？答：慈以及與慈相應的想、行、識應當如此。如果不這樣，就應該有意圖。答：他總的說五陰的自性。四無量等雖然有痛，但不與痛相應，但與想、行、識相應。這是無量等的自性，是自身種類和相貌所具有的自然屬性。說了自性之後，應當說修行。為什麼要說無量？無量等有什麼意義？答：爲了去除戲論，所以說無量等。問：如果爲了去除戲論而說無量等，那麼這四無量等有二種戲論的作用。去除什麼戲論？答：慈悲去除見的戲論，因為眾生多行於見。喜和護去除愛的戲論。因此，爲了去除戲論，所以說無量等。或者說，爲了去除放逸，所以說無量等。或者說，這是聖者的遊戲，就像豪貴之人有種種快樂的遊戲一樣。聖者的遊戲就是無量等。所以說，爲了聖者的遊戲，所以說無量等。界是指欲界系和**界系。地是指七地：欲界、依未來禪、中間禪、根本四禪。依是指依欲界而行的人，慈樂行、悲苦行、喜悅行、護舍行。緣是指或者有人說欲界的無量等緣于初禪，初禪地緣於二禪。
【English Translation】 English version Abhidharma-vibhāṣā-śāstra, Volume 11 Composed by Arhat Śītabānī Translated by Tripiṭaka Saṃghabhadra from Kashmir during the Fu Qin Dynasty Section 34: The Four Equalities The Four Immeasurables are loving-kindness (Mettā, wishing all beings well-being), compassion (Karuṇā, wishing all beings to be free from suffering), sympathetic joy (Muditā, rejoicing in the happiness of others), and equanimity (Upekkhā, maintaining calmness and detachment). Question: Why are the Immeasurables discussed after meditation (dhyāna)? Answer: Because the Immeasurables arise from meditation, they are discussed after it. Meditation has residual merits, so the Immeasurables are discussed next. Question: What is the nature of the Immeasurables? Answer: Loving-kindness, compassion, and equanimity do not have the nature of greed; they take the shared dharmas and corresponding dharmas. The desire realm ** has the nature of the five aggregates. Sympathetic joy has the nature of the root of joy; it takes the shared dharmas and corresponding dharmas. The desire realm ** has the nature of the five aggregates. Question: If sympathetic joy is the nature of the root of joy, how does Vasumitra's explanation reconcile this? He asks: What is loving-kindness? Answer: Loving-kindness and the feeling, perception, volition, and consciousness corresponding to loving-kindness. Question: How does feeling correspond to feeling? Answer: He says it should be so. What is loving-kindness? Answer: Loving-kindness and the perception, volition, and consciousness corresponding to loving-kindness should be so. If not, there should be intention. Answer: He generally speaks of the nature of the five aggregates. Although the Four Immeasurables have feeling, they do not correspond to feeling, but they correspond to perception, volition, and consciousness. This is the nature of the Immeasurables, which is the natural attribute possessed by one's own kind and appearance. Having spoken of nature, one should speak of practice. Why speak of immeasurability? What is the meaning of the Immeasurables? Answer: To eliminate playfulness, the Immeasurables are spoken of. Question: If the Immeasurables are spoken of to eliminate playfulness, then these Four Immeasurables have two kinds of playful functions. What playfulness is eliminated? Answer: Loving-kindness and compassion eliminate the playfulness of views, because beings mostly engage in views. Sympathetic joy and equanimity eliminate the playfulness of attachment. Therefore, to eliminate playfulness, the Immeasurables are spoken of. Or it is said that to eliminate negligence, the Immeasurables are spoken of. Or it is said that this is the play of the noble ones, just as wealthy and noble people have various joyful games. The play of the noble ones is the Immeasurables. Therefore, it is said that to play the game of the noble ones, the Immeasurables are spoken of. The realm refers to the desire realm and the ** realm. The ground refers to the seven grounds: the desire realm, based on future meditation, intermediate meditation, and the four fundamental meditations. The basis refers to those who practice based on the desire realm: the practice of loving-kindness and joy, the practice of compassion and suffering, the practice of sympathetic joy and delight, and the practice of equanimity and abandonment. The object refers to, or some say that the Immeasurables of the desire realm are based on the first dhyāna, and the ground of the first dhyāna is based on the second dhyāna.
。二禪地緣三禪。三禪地緣四禪。更有說者已地緣如是說者一切緣欲界。一切緣眾生。一切總緣。緣欲界者。或五陰眾生緣。或二陰眾生緣。若己心住者。五陰眾生緣若不己心住者二陰眾生緣。意止者四意止。智者性非智與等智相應。定者非與定相應。痛者總三痛相應。樂根喜根護根。問曰。當言過去耶。當言未來耶。當言現在耶。答曰。當言過去當言未來當言現在。問曰。當言過去緣耶。當言未來緣耶。當言現在緣耶。答曰。當言是過去緣。當言是未來緣。當言是現在緣。問曰。當言己意緣耶。當言他意緣耶。答曰。當言他意緣。問曰。當言名緣耶。當言義緣耶。答曰。當言是名緣。當言是義緣。問曰。無量等如說行亦爾耶。為說異行異耶。有一說者。無量等者如說行亦爾。前行慈。是故世尊前說慈悲喜護亦爾。更有說者。無量等者說亦異行亦異。問曰。何以故說亦異行亦異。答曰。或有但行慈等不行余等。問曰。何以故。答曰。無有等漸漸正受。無有順正受。亦非逆正受。亦非超正受。如無量等解脫。除入一切入亦爾。問曰。何等人能行無量等。答曰。人有二種。一者求惡。二者求功德。求惡者彼終不能行無量等。謂彼至於阿羅漢所亦求惡。何所犯何所失何所過。常誦習持謂求功德者。彼能行無量等。謂彼至於斷
【現代漢語翻譯】 現代漢語譯本 二禪的地緣是三禪，三禪的地緣是四禪。更有一些人說，已經以地緣為基礎，像這樣說一切緣于欲界（kāmadhātu），一切緣于眾生（sattva），一切總緣。緣于欲界，或者緣於五陰（pañca-khandha）的眾生，或者緣於二陰的眾生。如果自己的心能安住，就緣於五陰的眾生；如果不能安住，就緣於二陰的眾生。意止是四意止（catasso appamaññāyo）。智者（paññavant），其性質並非智，而是與等智相應。定者（samāhita），並非與定相應。痛者，總共有三種痛相應，即樂根（sukhindriya），喜根（somanassindriya），護根（upekkhindriya）。 問：應當說是過去（atīta）的嗎？應當說是未來的（anāgata）嗎？應當說是現在的（paccuppanna）嗎？ 答：應當說是過去，應當說是未來，應當說是現在。 問：應當說是過去的緣嗎？應當說是未來的緣嗎？應當說是現在的緣嗎？ 答：應當說是過去的緣，應當說是未來的緣，應當說是現在的緣。 問：應當說是自己的意緣嗎？應當說是他人的意緣嗎？ 答：應當說是他人的意緣。 問：應當說是名緣（nāma）嗎？應當說是義緣（attha）嗎？ 答：應當說是名緣，應當說是義緣。 問：無量等（appamañña）如所說之行也是這樣嗎？還是說行是不同的？ 有一種說法認為，無量等如所說之行也是這樣。先行慈（mettā），所以世尊（bhagavān）先前說了慈悲喜護（mettā, karuṇā, muditā, upekkhā）也是這樣。 另一種說法認為，無量等，其說法不同，其行也不同。 問：為什麼說其說法不同，其行也不同？ 答：或者有人只行慈等，而不行其餘的等。 問：為什麼？ 答：沒有等漸漸正受（sammāpaṭipatti），沒有順正受，也不是逆正受，也不是超正受。如無量等解脫（vimokha），除了入一切入（sabbaso ākāsānañcāyatana）也是這樣。 問：什麼樣的人能夠行無量等？ 答：人有兩種，一種是求惡的，一種是求功德的。求惡的人，他們最終不能行無量等。他們甚至到阿羅漢（arahant）那裡也求惡，尋找什麼犯戒，什麼過失，什麼過錯。常常誦習持戒，這才是求功德的人，他們能夠行無量等。他們致力於斷除。
【English Translation】 English version The sphere of the second Jhāna (dutiya jhāna) is the third Jhāna (tatiya jhāna), the sphere of the third Jhāna is the fourth Jhāna (catuttha jhāna). Some say that having already based on the sphere, they say that everything is conditioned by the desire realm (kāmadhātu), everything is conditioned by beings (sattva), everything is conditioned in general. Conditioned by the desire realm, either conditioned by beings of the five aggregates (pañca-khandha), or conditioned by beings of the two aggregates. If one's mind can abide, it is conditioned by beings of the five aggregates; if it cannot abide, it is conditioned by beings of the two aggregates. The abidings of intention are the four abidings of intention (catasso appamaññāyo). The wise (paññavant), their nature is not wisdom, but corresponds to equal wisdom. The concentrated (samāhita), does not correspond to concentration. The feeling, in general, corresponds to three feelings, namely the pleasure faculty (sukhindriya), the joy faculty (somanassindriya), the protective faculty (upekkhindriya). Question: Should it be said to be past (atīta)? Should it be said to be future (anāgata)? Should it be said to be present (paccuppanna)? Answer: It should be said to be past, it should be said to be future, it should be said to be present. Question: Should it be said to be a past condition? Should it be said to be a future condition? Should it be said to be a present condition? Answer: It should be said to be a past condition, it should be said to be a future condition, it should be said to be a present condition. Question: Should it be said to be one's own intention as a condition? Should it be said to be another's intention as a condition? Answer: It should be said to be another's intention as a condition. Question: Should it be said to be name (nāma) as a condition? Should it be said to be meaning (attha) as a condition? Answer: It should be said to be name as a condition, it should be said to be meaning as a condition. Question: Are the immeasurables (appamañña) like the practice as described? Or is the practice different? One view is that the immeasurables are like the practice as described. Practicing loving-kindness (mettā) first, therefore the Blessed One (bhagavān) previously said that loving-kindness, compassion, joy, and equanimity (mettā, karuṇā, muditā, upekkhā) are also like that. Another view is that the immeasurables, their description is different, and their practice is also different. Question: Why is it said that their description is different, and their practice is also different? Answer: Perhaps some only practice loving-kindness, etc., and do not practice the other etc. Question: Why? Answer: There is no gradual right practice (sammāpaṭipatti), there is no conforming right practice, nor is it a reversing right practice, nor is it a surpassing right practice. Like the immeasurable liberations (vimokha), except for entering the all-embracing sphere of nothingness (sabbaso ākāsānañcāyatana), it is also like that. Question: What kind of person can practice the immeasurables? Answer: There are two kinds of people, one who seeks evil, and one who seeks merit. Those who seek evil, they ultimately cannot practice the immeasurables. They even go to the Arhat (arahant) to seek evil, looking for what is violated, what is lost, what is wrong. Constantly reciting and upholding the precepts, these are the people who seek merit, they can practice the immeasurables. They are dedicated to cutting off.
善根所求功德。問曰。斷善根者無功德何所求。答曰。彼斷善根者。端正極妙形見本宿行。見已便作是念。本宿行為極妙。如是受極妙果。是謂求惡者不能行無量等。求功德者能行無量等。問曰。行無量等時作何方便。答曰。此慈前從親起行。一切眾生立三品。親品怨家品中人品。彼親品復立三品軟中上。上親品者父母尊師。彼前上親品樂開解欲令彼樂。然此心極惡難御難制難持。于親極妙意中不住。彼精進勤不捨還攝意。于上親品開解欲令彼樂。如人以豆投錐。數數投不住。彼精勤不捨。要投令住。如是彼精勤不捨還攝意。于上親品樂開解欲令彼樂。于上親品開解已。中親及軟親開解。然後中品人及濡怨家開解。然後中然後增上怨家品開解欲令彼樂。如一切眾生平等如稱無欺。樂開解如上親品。如是至增上怨家品。如是慈成就。如慈悲喜亦爾。護因中品行。問曰。護何以故因中品行。答曰。當舍親品者憎愛。舍怨家者憎恚。是故前中品開解。此是眾生然後舍怨家。問曰。何以故前舍怨家。答曰。恚易除非愛。然後舍上親。如一切眾生平等如稱無欺。舍一切眾生已。如中品如是至上親品。如是護等成就。說曰。前行慈。問曰。何以故前行慈。答曰。彼前求欲饒益眾生。慈者是饒益相。已饒益眾生。彼作是念。當除不饒
【現代漢語翻譯】 現代漢語譯本 善根所求功德。問：斷了善根的人沒有功德，還求什麼呢？答：那些斷了善根的人，看到自己端正美好的形貌，是因為過去世的行為。看到之後就想：過去世的行為是極好的，所以才得到這樣極好的果報。這就是求惡的人不能行無量等等。求功德的人才能行無量等等。問：在行無量等等的時候，用什麼方法呢？答：這慈心，先從親人開始修習。一切眾生分為三類：親人、怨家、中人。親人又分為三等：下等、中等、上等。上等親人就是父母和尊師。先對上等親人，希望他們快樂，解除他們的痛苦。然而這心極其惡劣，難以駕馭、難以控制、難以把持，不能安住在對親人極好的意念中。所以要精進勤奮，不放棄，收攝心意，對上等親人，希望他們快樂，解除他們的痛苦。就像人用豆子投向錐子的尖端，多次投擲都不能停留。所以要精勤不捨，一定要投到停留為止。這樣，精勤不捨，收攝心意，對上等親人，希望他們快樂，解除他們的痛苦。在上等親人那裡得到開解之後，再對中等親人和下等親人開解。然後對中等人和下等怨家開解。然後對中等怨家，然後對上等怨家開解，希望他們快樂，解除他們的痛苦。像對待一切眾生一樣平等，像秤一樣沒有欺騙。希望他們快樂，解除他們的痛苦，就像對待上等親人一樣。這樣直到上等怨家。這樣慈心就成就了。像慈悲喜捨也是這樣。在護（平等心）的修習中，先從中等人開始。問：為什麼要在護的修習中，先從中等人開始呢？答：因為要捨棄對親人的愛憎，捨棄對怨家的憎恨。所以先對中等人開解。這是對眾生，然後捨棄怨家。問：為什麼要先捨棄怨家呢？答：因為嗔恚容易去除，愛難以去除。然後捨棄上等親人。像對待一切眾生一樣平等，像秤一樣沒有欺騙。捨棄一切眾生之後，像對待中等人一樣，直到上等親人。這樣護（平等心）等就成就了。經中說：先修行慈心。問：為什麼要先修行慈心呢？答：因為他首先希望饒益眾生。慈心就是饒益的相。已經饒益了眾生，他就會想：應當除去不饒益的。
【English Translation】 English version The merit sought through roots of goodness. Question: If one severs their roots of goodness, having no merit, what is there to seek? Answer: Those who have severed their roots of goodness, seeing their own upright and beautiful form, recognize it as a result of their past actions. Upon seeing this, they think: 'My past actions were excellent, thus I receive such excellent results.' This is why those who seek evil cannot practice immeasurable qualities, etc. Those who seek merit can practice immeasurable qualities, etc. Question: When practicing immeasurable qualities, etc., what method should be used? Answer: This loving-kindness (Metta), should first be practiced starting with relatives. All beings are divided into three categories: relatives, enemies, and neutral persons. Relatives are further divided into three grades: inferior, intermediate, and superior. Superior relatives are parents and respected teachers. First, towards these superior relatives, one should wish them happiness and seek to alleviate their suffering. However, the mind is extremely wicked, difficult to control, difficult to restrain, and difficult to hold; it cannot remain focused on the excellent intention towards relatives. Therefore, one must be diligent and persevering, not abandoning the effort, and recollect the mind, wishing happiness and alleviating suffering for the superior relatives. It is like throwing a bean at the tip of a needle; repeatedly throwing it, it cannot stay. Therefore, one must be diligent and unyielding, continuing to throw until it stays. Likewise, one must be diligent and unyielding, recollecting the mind, wishing happiness and alleviating suffering for the superior relatives. Having achieved understanding with the superior relatives, then one should extend it to intermediate and inferior relatives. Then, to neutral persons and inferior enemies. Then to intermediate enemies, and then to superior enemies, wishing them happiness and alleviating their suffering. Treat all beings equally, like a scale that does not deceive. Wish them happiness and alleviate their suffering, just as with the superior relatives. Continue in this way until reaching the superior enemies. In this way, loving-kindness is accomplished. The same applies to loving-kindness, compassion, joy, and equanimity. In the practice of equanimity (Upekkha), begin with neutral persons. Question: Why begin with neutral persons in the practice of equanimity? Answer: Because one must abandon the love and hatred towards relatives, and abandon the hatred towards enemies. Therefore, first cultivate understanding with neutral persons. This is towards all beings, then abandon enemies. Question: Why abandon enemies first? Answer: Because hatred is easier to remove than love. Then abandon superior relatives. Treat all beings equally, like a scale that does not deceive. Having abandoned all beings, treat them like neutral persons, and continue until reaching superior relatives. In this way, equanimity, etc., is accomplished. It is said: First practice loving-kindness. Question: Why practice loving-kindness first? Answer: Because one first seeks to benefit beings. Loving-kindness is the aspect of benefiting. Having already benefited beings, one will think: 'I should remove what is not beneficial.'
益事。悲者除不饒益相。饒益眾生已除不饒益事。彼作是念。令眾生喜。謂眾生喜已然後舍眾生。更有說者前行悲。問曰。何以故前行悲。答曰。前欲令眾生除不饒益事。悲者除不饒益事。已除不饒益事便欲饒益慈者饒益相。如以除眾生不饒益事饒益。彼作是念。令眾生喜然後舍眾生。更有說者。此二無量等各各相懷悲及喜。若前行悲要當次行喜。問曰。何以故次悲要行喜。答曰。如悲令心憂。彼生喜已除憂。若前行喜要次行悲。問曰。何以故喜次要行悲。答曰。如生喜心調然後起悲攝受。問曰。謂欲令眾生樂慈。正受用何樂令眾生樂開解。有一說者。謂自受樂飲食樂衣被床座樂。以如此樂令一切眾生樂開解。問曰。如汝說一切眾生不應樂開解。一切眾生無有此樂。更有說者。三禪地增上樂眾生樂開解。問曰。如汝說謂不得三禪。彼不能令眾生樂開解。更有說者。三禪地宿命智憶已眾生樂開解。問曰。作如是說。謂三禪地不得宿命智。彼不能令眾生開解。更有說者。謂眾生樂是彼緣從彼行慈。問曰。作如是說。非一切眾生受如此樂。更有說者。有眾生樂根現在前。是彼緣從彼行慈。問曰。作如是說。非一切眾生樂根現在前。亦非一切眾生如是成就樂根。尊者婆須蜜說曰。謂眾生樂慈正受。彼定行所緣以何樂令眾生樂開
【現代漢語翻譯】 現代漢語譯本 益事（beneficial actions）。悲（karuna, compassion）者除不饒益相（the aspect of non-benefit）。饒益眾生已除不饒益事（having benefited sentient beings, one eliminates non-beneficial actions）。彼作是念（they think thus）：『令眾生喜（may sentient beings be joyful）。』謂眾生喜已然後舍眾生（it is said that after sentient beings are joyful, then one relinquishes them）。更有說者前行悲（some say that compassion precedes）。問曰（question）：『何以故前行悲（why does compassion precede）？』答曰（answer）：『前欲令眾生除不饒益事（because one first wants to eliminate non-beneficial actions for sentient beings）。悲者除不饒益事（compassion eliminates non-beneficial actions）。已除不饒益事便欲饒益慈者饒益相（having eliminated non-beneficial actions, the aspect of loving-kindness, which is beneficial, is desired）。如以除眾生不饒益事饒益（it is like benefiting by eliminating non-beneficial actions for sentient beings）。彼作是念（they think thus）：『令眾生喜然後舍眾生（may sentient beings be joyful, then one relinquishes them）。』更有說者（some say）：『此二無量等各各相懷悲及喜（these two immeasurables equally embrace compassion and joy）。』若前行悲要當次行喜（if compassion precedes, then joy must follow）。問曰（question）：『何以故次悲要行喜（why must joy follow compassion）？』答曰（answer）：『如悲令心憂（because compassion causes the mind to be sorrowful）。彼生喜已除憂（when joy arises, sorrow is eliminated）。』若前行喜要次行悲（if joy precedes, then compassion must follow）。問曰（question）：『何以故喜次要行悲（why must compassion follow joy）？』答曰（answer）：『如生喜心調然後起悲攝受（because when joy arises, the mind is harmonized, and then compassion arises to embrace）。』問曰（question）：『謂欲令眾生樂慈（intending to make sentient beings joyful with loving-kindness），正受用何樂令眾生樂開解（what kind of joy is rightly used to make sentient beings joyful and enlightened）？』有一說者（some say）：『謂自受樂飲食樂衣被床座樂（it refers to the joy of personal enjoyment, the joy of food and drink, the joy of clothing, bedding, and seats）。以如此樂令一切眾生樂開解（with such joy, one makes all sentient beings joyful and enlightened）。』問曰（question）：『如汝說一切眾生不應樂開解（according to your statement, all sentient beings should not be joyful and enlightened）。一切眾生無有此樂（not all sentient beings have this joy）。』更有說者（some say）：『三禪地增上樂眾生樂開解（the supreme joy of the third dhyana (meditative absorption) makes sentient beings joyful and enlightened）。』問曰（question）：『如汝說謂不得三禪（according to your statement, if one does not attain the third dhyana），彼不能令眾生樂開解（then one cannot make sentient beings joyful and enlightened）。』更有說者（some say）：『三禪地宿命智憶已眾生樂開解（recalling past lives with the supernormal knowledge of past lives in the third dhyana makes sentient beings joyful and enlightened）。』問曰（question）：『作如是說（according to such a statement），謂三禪地不得宿命智（if one does not attain the supernormal knowledge of past lives in the third dhyana），彼不能令眾生開解（then one cannot make sentient beings enlightened）。』更有說者（some say）：『謂眾生樂是彼緣從彼行慈（it refers to the joy of sentient beings, which is the condition from which loving-kindness arises）。』問曰（question）：『作如是說（according to such a statement），非一切眾生受如此樂（not all sentient beings experience such joy）。』更有說者（some say）：『有眾生樂根現在前（when the root of joy of sentient beings manifests），是彼緣從彼行慈（it is the condition from which loving-kindness arises）。』問曰（question）：『作如是說（according to such a statement），非一切眾生樂根現在前（not all sentient beings have the root of joy manifest）。亦非一切眾生如是成就樂根（nor do all sentient beings achieve the root of joy in this way）。』尊者婆須蜜（Venerable Vasumitra）說曰（said）：『謂眾生樂慈正受（it refers to the joy of sentient beings, which is rightly received with loving-kindness）。彼定行所緣以何樂令眾生樂開（with what joy does one make sentient beings joyful and enlightened, based on the object of focus in that meditative practice）？』
【English Translation】 English version Beneficial actions. Compassion eliminates the aspect of non-benefit. Having benefited sentient beings, one eliminates non-beneficial actions. They think thus: 'May sentient beings be joyful.' It is said that after sentient beings are joyful, then one relinquishes them. Some say that compassion precedes. Question: 'Why does compassion precede?' Answer: 'Because one first wants to eliminate non-beneficial actions for sentient beings. Compassion eliminates non-beneficial actions. Having eliminated non-beneficial actions, the aspect of loving-kindness, which is beneficial, is desired. It is like benefiting by eliminating non-beneficial actions for sentient beings.' They think thus: 'May sentient beings be joyful, then one relinquishes them.' Some say: 'These two immeasurables equally embrace compassion and joy.' If compassion precedes, then joy must follow. Question: 'Why must joy follow compassion?' Answer: 'Because compassion causes the mind to be sorrowful. When joy arises, sorrow is eliminated.' If joy precedes, then compassion must follow. Question: 'Why must compassion follow joy?' Answer: 'Because when joy arises, the mind is harmonized, and then compassion arises to embrace.' Question: 'Intending to make sentient beings joyful with loving-kindness, what kind of joy is rightly used to make sentient beings joyful and enlightened?' Some say: 'It refers to the joy of personal enjoyment, the joy of food and drink, the joy of clothing, bedding, and seats. With such joy, one makes all sentient beings joyful and enlightened.' Question: 'According to your statement, all sentient beings should not be joyful and enlightened. Not all sentient beings have this joy.' Some say: 'The supreme joy of the third dhyana makes sentient beings joyful and enlightened.' Question: 'According to your statement, if one does not attain the third dhyana, then one cannot make sentient beings joyful and enlightened.' Some say: 'Recalling past lives with the supernormal knowledge of past lives in the third dhyana makes sentient beings joyful and enlightened.' Question: 'According to such a statement, if one does not attain the supernormal knowledge of past lives in the third dhyana, then one cannot make sentient beings enlightened.' Some say: 'It refers to the joy of sentient beings, which is the condition from which loving-kindness arises.' Question: 'According to such a statement, not all sentient beings experience such joy.' Some say: 'When the root of joy of sentient beings manifests, it is the condition from which loving-kindness arises.' Question: 'According to such a statement, not all sentient beings have the root of joy manifest. Nor do all sentient beings achieve the root of joy in this way.' Venerable Vasumitra said: 'It refers to the joy of sentient beings, which is rightly received with loving-kindness. With what joy does one make sentient beings joyful and enlightened, based on the object of focus in that meditative practice?'
解。答曰。謂彼自受安樂。若飲食樂及衣被床臥樂。是彼緣從彼行慈。問曰。此定不應一切眾生緣。亦不一切眾生受如此樂。重說曰。三禪地增上樂眾生樂開解。問曰。此定不應一切眾生緣。亦不一切眾生得三禪地樂。重說曰。三禪地宿命智憶已眾生樂開解。問曰。此定不應一切眾生緣。亦不一切眾生得三禪地宿命智。重說曰。謂眾生樂是彼緣從彼行慈。問曰。此定不應一切眾生緣。亦非一切眾生樂。重說曰。有眾生樂根現在前。是彼緣從彼行慈。問曰。此定不應一切眾生緣。亦非一切眾生樂根現在前。尊者曇摩多羅說曰。諸尊見諸眾生。樂想與慈愍俱有饒益心。愍念眾生平等行如曾見彼行者入城村乞食。見無錢財者。及無床臥裸形惡垢弊衣手足。剖裂頭髮蓬亂手執瓦器。到家家乞下聲軟語從他。乞索當施貧窮當惠。困厄當給孤。獨復見象眾馬眾車眾步眾。金冠莊飾光曜照目。著妙衣持蓋。隨從擊鼓吹貝作五倡伎。如彼天子。見此二已。食后還至本處。舉衣缽洗足。或坐繩木床。身柔軟意柔軟。坐已以彼苦者安處樂中。令彼苦者亦如此樂。是故說諸尊見眾生。樂想與慈愍俱有饒益心。愍念眾生平等行如曾所見。問曰。謂欲令眾生樂慈正受。彼眾生不得樂彼定當言顛倒耶。當言不顛倒耶。答曰。當言不顛倒。欲饒益故。
【現代漢語翻譯】 現代漢語譯本： 解：回答說，這是指他自己感受安樂。例如飲食的快樂，以及衣服、床鋪、臥具的快樂。這是他以此為緣，由此而行慈悲。問：這一定不應該緣於一切眾生，也不是一切眾生都能感受到這樣的快樂。再次解釋說：以三禪境界中增上的快樂來開解眾生的快樂。問：這一定不應該緣於一切眾生，也不是一切眾生都能得到三禪境界的快樂。再次解釋說：以三禪境界中宿命智（Pubbenivāsānussati-ñāṇa）回憶過去世的眾生快樂來開解。問：這一定不應該緣於一切眾生，也不是一切眾生都能得到三禪境界的宿命智。再次解釋說：是指眾生的快樂是他以此為緣，由此而行慈悲。問：這一定不應該緣於一切眾生，也不是一切眾生都有快樂。再次解釋說：有眾生快樂的根源現在顯現，這是他以此為緣，由此而行慈悲。問：這一定不應該緣於一切眾生，也不是一切眾生快樂的根源現在顯現。尊者曇摩多羅（Dharmatrāta）說：諸位尊者看見眾生，以快樂的想法與慈悲憐憫之心同時生起饒益之心，以慈悲心平等對待眾生，就像曾經看見那位修行者進入城鎮村落乞食。看見沒有錢財的人，以及沒有床鋪臥具、赤身裸體、污穢不堪、穿著破爛衣服、手腳皸裂、頭髮蓬亂、手拿瓦器的人，到各家各戶乞討，低聲細語地向他人乞求，應當佈施給貧窮的人，應當恩惠于困厄的人，應當供給孤獨的人。又看見象群、馬群、車隊、步兵隊伍，金冠裝飾，光芒照耀眼睛，穿著美妙的衣服，拿著傘蓋，跟隨在後，敲鼓吹貝，演奏各種樂器，如同天子一般。看見這兩種景象之後，飯後回到原來的地方，收好衣缽，洗凈雙腳，或者坐在繩木床上，身心柔軟，坐下之後，將那些受苦的人安置在快樂之中，讓他們也像自己一樣快樂。所以說諸位尊者看見眾生，以快樂的想法與慈悲憐憫之心同時生起饒益之心，以慈悲心平等對待眾生，就像曾經所見到的那樣。問：想要讓眾生以快樂的慈心正確地接受，如果眾生沒有得到快樂，那應當說是顛倒，還是不顛倒呢？答：應當說是不顛倒，因為是爲了饒益的緣故。
【English Translation】 English version: Explanation: The answer is, it refers to oneself experiencing happiness. For example, the pleasure of food and drink, as well as the pleasure of clothing, bedding, and resting places. This is because he takes this as a condition and practices loving-kindness from it. Question: This should definitely not be directed towards all beings, nor can all beings experience such happiness. Re-explanation: To enlighten the happiness of beings with the supreme happiness in the third dhyana (jhāna) realm. Question: This should definitely not be directed towards all beings, nor can all beings attain the happiness of the third dhyana realm. Re-explanation: To enlighten the happiness of beings by recalling the past lives of beings with the supernormal knowledge of past lives (Pubbenivāsānussati-ñāṇa) in the third dhyana realm. Question: This should definitely not be directed towards all beings, nor can all beings attain the supernormal knowledge of past lives in the third dhyana realm. Re-explanation: It means that the happiness of beings is the condition for him to practice loving-kindness from it. Question: This should definitely not be directed towards all beings, nor do all beings have happiness. Re-explanation: When the root of happiness of beings is present, it is the condition for him to practice loving-kindness from it. Question: This should definitely not be directed towards all beings, nor is the root of happiness of all beings present. Venerable Dharmatrāta (Dharmatrāta) said: When the venerable ones see beings, the thought of happiness arises simultaneously with compassion and a mind of benefiting others. They treat beings with compassion and equanimity, just like they once saw that practitioner entering towns and villages to beg for food. Seeing people without money, without bedding, naked, filthy, wearing tattered clothes, with cracked hands and feet, disheveled hair, holding a clay pot, going from house to house to beg, softly and gently asking others, 'One should give to the poor, one should bestow upon the distressed, one should provide for the lonely.' And also seeing groups of elephants, groups of horses, caravans, infantry, adorned with golden crowns, their radiance dazzling the eyes, wearing exquisite clothes, holding parasols, followed by drumming and conch blowing, performing various musical instruments, like celestial beings. After seeing these two scenes, after the meal, he returns to his original place, puts away his robes and bowl, washes his feet, or sits on a rope bed, his body and mind gentle. After sitting down, he places those who are suffering in happiness, so that they can be as happy as he is. Therefore, it is said that when the venerable ones see beings, the thought of happiness arises simultaneously with compassion and a mind of benefiting others. They treat beings with compassion and equanimity, just as they have seen before. Question: Wanting to have beings correctly receive loving-kindness with happiness, if beings do not receive happiness, should it be said to be inverted or not inverted? Answer: It should be said to be not inverted, because it is for the sake of benefiting.
或曰。當言不顛倒。以妙意故。或曰。當言不顛倒。愍眾生故。尊者婆須蜜說曰。當言不顛倒。有眾生樂根現在前。是彼緣從彼行慈。重說曰。當言不顛倒。有眾生樂。是彼緣從彼行慈。重說曰。當言不顛倒。壞恚故。尊者曇摩多羅說曰。諸尊不由彼行慈故。眾生得樂。但從彼行除恚。問曰。顛倒行亦除恚。答曰。謂正行除恚非是顛倒謂以余行除恚是不善。或曰。謂彼如是意開解欲令眾生苦者。應有顛倒。但彼如是意開解欲令眾生得樂。而彼眾生不得樂。彼有何過。或曰。謂彼入善心饒益一切眾生故。是非顛倒。說曰。此說三思惟。一自相思惟。二總相思惟。三得解思惟。自相思惟者。如色相思惟。色至識相思惟識是謂自相思惟。總相思惟者。如十六聖行是謂總相思惟。得解思惟者。如此無量等解脫。除入一切入。此三思惟中說無量等意解思惟非余。問曰。無量等為遍緣一切眾生耶。為有方齊限耶。若遍緣一切眾生者。云何不得眾生海邊。若有方齊限者。此契經云何通。彼四無量等滿一切世間成就游。作此論已。有一說者無量等遍。緣一切眾生。問曰。云何不得眾生海邊。答曰。設得一切眾生海邊當有何咎。佛契經說。四生卵生胎生濕生化生除此已更無眾生。如是得眾生海邊但總相非自相。更有說者。無量等方有齊限
【現代漢語翻譯】 現代漢語譯本：有人說，應當說不顛倒，因為有微妙的意義。有人說，應當說不顛倒，因為憐憫眾生。尊者婆須蜜（Vasumitra）說：『應當說不顛倒，因為有眾生喜樂的根性現在顯現，這是他們憑藉此因緣而行慈。』重申說：『應當說不顛倒，因為有眾生得到喜樂，這是他們憑藉此因緣而行慈。』重申說：『應當說不顛倒，爲了消除嗔恚的緣故。』尊者曇摩多羅（Dharmatrata）說：『諸位尊者不是因為他們行慈，眾生才得到喜樂，而是因為他們行慈而消除了嗔恚。』
問：『顛倒的修行也能消除嗔恚嗎？』答：『這裡說的是正行才能消除嗔恚，而不是顛倒的修行。用其他方法消除嗔恚是不善的。』有人說：『如果有人這樣想，希望使眾生受苦，那才應該說是顛倒。但如果有人這樣想，希望使眾生得到快樂，而那些眾生沒有得到快樂，他有什麼過錯呢？』有人說：『因為他進入善心，饒益一切眾生，所以這不是顛倒。』
經中說，這是三種思惟：一、自相思惟，二、總相思惟，三、得解思惟。自相思惟，例如對色相進行思惟，對色至識的各個階段進行思惟，這就是自相思惟。總相思惟，例如十六聖行，這就是總相思惟。得解思惟，例如如此的無量等解脫，除了進入一切入定。這三種思惟中，說的是無量等意解思惟，而不是其他的。問：『無量等是普遍緣一切眾生呢？還是有方位的界限呢？如果普遍緣一切眾生，為什麼不能到達眾生的邊際？如果是有方位的界限，那麼這部契經怎麼解釋呢？經中說，四無量等充滿一切世間，成就遊行。』
作此論之後，有一種說法是，無量等是普遍緣一切眾生的。問：『為什麼不能到達眾生的邊際呢？』答：『即使到達一切眾生的邊際，又有什麼過錯呢？佛經上說，有四種生：卵生、胎生、濕生、化生，除了這些之外，再沒有其他的眾生了。這樣到達眾生的邊際，只是總相，而不是自相。』還有一種說法是，無量等在方位上有界限。
【English Translation】 English version: Some say, one should speak without inversion, because of the subtle meaning. Some say, one should speak without inversion, out of compassion for sentient beings. Venerable Vasumitra (尊者婆須蜜, a Buddhist philosopher) said: 'One should speak without inversion, because there are sentient beings whose roots of joy are now manifesting; it is through this condition that they practice loving-kindness.' It is reiterated: 'One should speak without inversion, because there are sentient beings who attain joy; it is through this condition that they practice loving-kindness.' It is reiterated: 'One should speak without inversion, in order to destroy hatred.' Venerable Dharmatrata (尊者曇摩多羅, a Buddhist philosopher) said: 'The venerable ones do not cause sentient beings to attain joy through their practice of loving-kindness, but rather through their practice of eliminating hatred.'
Question: 'Does inverted practice also eliminate hatred?' Answer: 'What is meant here is that only correct practice eliminates hatred, not inverted practice. Eliminating hatred through other means is unwholesome.' Some say: 'If someone intends to cause suffering to sentient beings, then it should be said to be inverted. But if someone intends to bring joy to sentient beings, and those sentient beings do not attain joy, what fault is there in him?' Some say: 'Because he enters into a wholesome mind, benefiting all sentient beings, this is not inverted.'
The sutra says that these are three kinds of contemplation: 1. Contemplation of self-nature, 2. Contemplation of general characteristics, 3. Contemplation of attainment of liberation. Contemplation of self-nature is, for example, contemplating the characteristic of form, contemplating the stages from form to consciousness; this is called contemplation of self-nature. Contemplation of general characteristics is, for example, the sixteen noble practices; this is called contemplation of general characteristics. Contemplation of attainment of liberation is, for example, such immeasurable liberations, except for entering into all absorptions. Among these three contemplations, it speaks of immeasurable contemplation of mental liberation, not others. Question: 'Is the immeasurable universally connected to all sentient beings, or does it have spatial limits? If it is universally connected to all sentient beings, why can it not reach the edge of the sea of sentient beings? If it has spatial limits, how can this sutra be explained? The sutra says that the four immeasurables fill all worlds, accomplishing wandering.'
After making this argument, one view is that the immeasurable is universally connected to all sentient beings. Question: 'Why can it not reach the edge of the sea of sentient beings?' Answer: 'Even if it reaches the edge of all sentient beings, what fault would there be? The Buddha's sutra says that there are four kinds of birth: oviparous (卵生, born from eggs), viviparous (胎生, born from a womb), moisture-born (濕生, born from moisture), and metamorphic (化生, born by transformation); besides these, there are no other sentient beings. Thus, reaching the edge of the sea of sentient beings is only a general characteristic, not a self-nature.' Another view is that the immeasurable has spatial limits.
。問曰。此契經云何通。彼四無量等滿一切世間成就游。答曰。此眾生說方為名。更有說者。佛遍緣一切眾生聲聞辟支佛方有齊限。更有說者。佛辟支佛遍緣一切眾。聲聞方有齊限。更有說者。佛辟支佛聲聞得度無極遍緣一切眾生。餘聲聞方有齊限如是說者。無量等者。是得解思惟。若佛遍緣一切眾生者。辟支佛聲聞亦爾。若佛方齊限者。辟支佛聲聞亦爾。問曰。如無量等遍緣一切眾生。何以故。說意與慈俱滿東方已成就游。如是南方西方北方一切諸方。意與慈俱滿諸方已成就游。答曰。此契經應當爾。意與慈俱滿東方。眾生已成就游。如是南方西方北方一切諸方。意與慈俱滿。眾生已成就游。此應當爾。若不爾者當何意。答曰。此眾生說以方為名。問曰。頗不發初禪地無量等。能發二禪地無量等耶。有一說者。不可不發初禪地無量等能發二禪地無量等。問曰。何以故不可不發初禪地無量等能發二禪地無量等耶。答曰。謂初禪地無量等。二禪地無量等依方便門。是故不可不發初禪地無量等能發二禪地等。更有說者。可得不發初禪地無量等能發二禪地無量等。如聖道可得。初禪地不發能發二禪地。何況無量等得解思惟。問曰。無量等一地不可得各各次第現在前。餘地各各次第能現在前耶。為不耶。有一說者曰。無量等地
【現代漢語翻譯】 現代漢語譯本 問：如何理解這部契經（Sutra）所說的，四無量心（Four Immeasurables）等同於充滿一切世間併成就遊樂？ 答：這是以眾生的說法來命名方位。還有一種說法是，佛陀（Buddha）普遍地緣一切眾生，而聲聞（Śrāvaka）和辟支佛（Pratyekabuddha）的範圍有限制。還有一種說法是，佛陀和辟支佛普遍地緣一切眾生，而聲聞的範圍有限制。還有一種說法是，佛陀、辟支佛和聲聞得度的範圍沒有極限，普遍地緣一切眾生，其餘聲聞的範圍有限制。這樣說來，『無量等』是指獲得了解脫的思惟。如果佛陀普遍地緣一切眾生，那麼辟支佛和聲聞也是如此。如果佛陀的範圍有限制，那麼辟支佛和聲聞也是如此。 問：如果無量心等同於普遍地緣一切眾生，為什麼說『意與慈俱滿東方已成就游，如是南方西方北方一切諸方，意與慈俱滿諸方已成就游』？ 答：這部契經應當這樣理解：『意與慈俱滿東方，眾生已成就游，如是南方西方北方一切諸方，意與慈俱滿，眾生已成就游』。應當這樣理解。如果不這樣理解，那是什麼意思呢？ 答：這是以眾生的說法來命名方位。 問：是否可能不發起初禪地（First Dhyana）的無量心，而能發起二禪地（Second Dhyana）的無量心？ 有一種說法是：不可能不發起初禪地的無量心，而能發起二禪地的無量心。 問：為什麼不可能不發起初禪地的無量心，而能發起二禪地的無量心呢？ 答：因為初禪地的無量心和二禪地的無量心依賴於方便之門（Upaya）。所以不可能不發起初禪地的無量心，而能發起二禪地的無量心。還有一種說法是：可以不發起初禪地的無量心，而能發起二禪地的無量心。就像聖道（Arya-marga）可以不通過初禪地而發起二禪地一樣。何況是無量心這種獲得了解脫的思惟呢？ 問：無量心在一地中不可能各自次第地現在前，那麼在其他地中是否可以各自次第地現在前呢？ 有一種說法是：無量心地
【English Translation】 English version Question: How should we understand this Sutra which says that the Four Immeasurables (catvāri apramāṇāni) are equal to filling all realms and achieving liberation? Answer: This is named after the way beings speak of directions. Another explanation is that the Buddha (Buddha) universally contemplates all beings, while Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha) have limitations. Another explanation is that the Buddha and Pratyekabuddhas universally contemplate all beings, while Śrāvakas have limitations. Another explanation is that the Buddha, Pratyekabuddhas, and Śrāvakas who have attained liberation have no limits and universally contemplate all beings, while other Śrāvakas have limitations. Thus, 'Immeasurables' refers to the thought of having attained liberation. If the Buddha universally contemplates all beings, then so do Pratyekabuddhas and Śrāvakas. If the Buddha's scope is limited, then so are those of Pratyekabuddhas and Śrāvakas. Question: If the Immeasurables are equal to universally contemplating all beings, why does it say 'Mind and loving-kindness fill the East and have achieved liberation, and so on for the South, West, and North, mind and loving-kindness fill all directions and have achieved liberation'? Answer: This Sutra should be understood as: 'Mind and loving-kindness fill the East, beings have achieved liberation, and so on for the South, West, and North, mind and loving-kindness fill, beings have achieved liberation.' It should be understood this way. If not, what does it mean? Answer: This is named after the way beings speak of directions. Question: Is it possible not to develop the Immeasurables of the First Dhyana (prathamadhyāna) and yet be able to develop the Immeasurables of the Second Dhyana (dvitīyadhyāna)? One explanation is: it is impossible not to develop the Immeasurables of the First Dhyana and yet be able to develop the Immeasurables of the Second Dhyana. Question: Why is it impossible not to develop the Immeasurables of the First Dhyana and yet be able to develop the Immeasurables of the Second Dhyana? Answer: Because the Immeasurables of the First Dhyana and the Immeasurables of the Second Dhyana rely on the gate of skillful means (upāya). Therefore, it is impossible not to develop the Immeasurables of the First Dhyana and yet be able to develop the Immeasurables of the Second Dhyana. Another explanation is: it is possible not to develop the Immeasurables of the First Dhyana and yet be able to develop the Immeasurables of the Second Dhyana. Just as the Noble Path (ārya-mārga) can develop the Second Dhyana without going through the First Dhyana. How much more so for the Immeasurables, which are thoughts of having attained liberation? Question: Is it impossible for the Immeasurables to arise successively in one realm, but possible for them to arise successively in other realms? One explanation is: the Immeasurables
亦不可各各次第現在前。要從彼一地相似善根現在前。謂次第無量等現在前。無量等現在前已。有如此行慈樂行悲苦行喜悅行護舍行。問曰。初禪地無量等上。速發二禪地無量等耶。於二禪地無量等上。速發初禪地無量等耶。答曰。二禪地無量等上速發初禪地無量。非初禪地無量等上速發二禪地無量等。如學梵書已速學佉樓書。非學佉樓速學梵書。如是二禪地無量等上。速發初禪地無量等。彼定揵度說。云何思惟慈正受。答曰。眾生樂。云何思惟悲正受。答曰。眾生苦。云何思惟喜正受。答曰。悅眾生。云何思惟護正受。答曰。舍是眾生。問曰。此云何說正受。答曰。前正受已正受為名。此中證答如前說。如世尊契經說。謂須涅多羅弟子為梵天人上故說法時。不具一切戒行。彼或生四天王中。或生三十三天中。或生炎天。或生兜術天。或生化自在天。或生他化自在天。謂須涅多羅弟子為梵天上說法時。具一切戒行。彼思惟四梵游處。于欲除欲已多遊行故梵天中。問曰。如此所說須涅多羅勝非釋迦文。何以故。謂須涅多羅弟子具一切戒行彼生梵天中。謂不具一切戒行。彼生欲界六天中。謂釋迦文弟子具一切戒行。彼生善處及滅盡涅槃界。謂不具一切戒行。彼生地獄餓鬼畜生中。答曰。此不然。何故應當從契經索次第何因
【現代漢語翻譯】 現代漢語譯本 也不能各自依次顯現。必須從那一地的相似善根顯現。即次第的無量等顯現。無量等顯現之後，才有如此的行慈樂行、悲苦行、喜悅行、護舍行。問：初禪地的無量等之上，能快速引發二禪地的無量等嗎？在二禪地的無量等之上，能快速引發初禪地的無量等嗎？答：二禪地的無量等之上能快速引發初禪地的無量等，不是初禪地的無量等之上能快速引發二禪地的無量等。如同學習了梵文書寫之後能快速學習佉樓文書寫，而不是學習了佉樓文能快速學習梵文書寫。如此，二禪地的無量等之上，能快速引發初禪地的無量等。那《定揵度》（Dhyāna-skandha）中說，如何思惟慈的正受（samāpatti）？答：眾生樂。如何思惟悲的正受？答：眾生苦。如何思惟喜的正受？答：悅眾生。如何思惟護的正受？答：舍是眾生。問：這如何說是正受？答：前正受已，正受為名。此中證明回答如前所說。如世尊的契經（sūtra）所說，即須涅多羅（Sunetran，人名）的弟子爲了梵天人之上而說法時，不具足一切戒行，他們或者生於四天王（Cāturmahārājika）中，或者生於三十三天（Trāyastriṃśa）中，或者生於炎天（Yāma），或者生於兜術天（Tuṣita），或者生於化自在天（Nirmāṇarati），或者生於他化自在天（Paranirmita-vaśavartin）。須涅多羅的弟子爲了梵天上說法時，具足一切戒行，他們思惟四梵游處，對於慾望去除慾望已，多行習禪的緣故，生於梵天中。問：如此所說，須涅多羅勝過釋迦文（Śākyamuni），為什麼呢？須涅多羅的弟子具足一切戒行，他們生於梵天中；不具足一切戒行，他們生於欲界六天中。釋迦文的弟子具足一切戒行，他們生於善處以及滅盡涅槃（Nirvāṇa）界；不具足一切戒行，他們生地獄、餓鬼、畜生中。答：此不然。何故應當從契經索次第何因？
【English Translation】 English version Nor can they each appear in succession. It is necessary for similar wholesome roots from that one ground to appear. That is, the immeasurable, etc., appear in succession. After the immeasurable, etc., have appeared, there are such practices as the practice of loving-kindness and joy, the practice of compassion and suffering, the practice of joy and delight, and the practice of equanimity and abandonment. Question: On top of the immeasurable, etc., of the first Dhyāna ground, can the immeasurable, etc., of the second Dhyāna ground be quickly generated? On top of the immeasurable, etc., of the second Dhyāna ground, can the immeasurable, etc., of the first Dhyāna ground be quickly generated? Answer: On top of the immeasurable, etc., of the second Dhyāna ground, the immeasurable, etc., of the first Dhyāna ground can be quickly generated; it is not the case that on top of the immeasurable, etc., of the first Dhyāna ground, the immeasurable, etc., of the second Dhyāna ground can be quickly generated. It is like quickly learning the Kharosthi script after learning the Brahmi script, but not quickly learning the Brahmi script after learning the Kharosthi script. Thus, on top of the immeasurable, etc., of the second Dhyāna ground, the immeasurable, etc., of the first Dhyāna ground can be quickly generated. The Dhyāna-skandha says, 'How does one contemplate the correct samāpatti of loving-kindness?' Answer: 'Sentient beings are happy.' 'How does one contemplate the correct samāpatti of compassion?' Answer: 'Sentient beings suffer.' 'How does one contemplate the correct samāpatti of joy?' Answer: 'Delighting sentient beings.' 'How does one contemplate the correct samāpatti of equanimity?' Answer: 'Abandoning these sentient beings.' Question: How is this said to be correct samāpatti? Answer: The previous correct samāpatti is named as correct samāpatti. The proof and answer here are as said before. As the sūtra of the World-Honored One says, when the disciples of Sunetran (Sunetran, a personal name) preached for those above the Brahma-heaven beings, not possessing all the precepts and practices, they were born either in the Cāturmahārājika (Four Heavenly Kings), or in the Trāyastriṃśa (Thirty-three Heavens), or in the Yāma (Yāma Heaven), or in the Tuṣita (Tuṣita Heaven), or in the Nirmāṇarati (Nirmāṇarati Heaven), or in the Paranirmita-vaśavartin (Paranirmita-vaśavartin Heaven). When the disciples of Sunetran preached for those in the Brahma heaven, possessing all the precepts and practices, they contemplated the four Brahma abodes, and having removed desire for desires, they were born in the Brahma heaven because of their frequent practice of meditation. Question: As said in this way, Sunetran is superior to Śākyamuni (Śākyamuni), why? The disciples of Sunetran, possessing all the precepts and practices, are born in the Brahma heaven; not possessing all the precepts and practices, they are born in the six heavens of the desire realm. The disciples of Śākyamuni, possessing all the precepts and practices, are born in good places and the realm of extinguished Nirvāṇa (Nirvāṇa); not possessing all the precepts and practices, they are born in hell, among hungry ghosts, and among animals. Answer: This is not so. Why should one seek the sequential cause from the sūtra?
何緣。佛契經說。須涅多羅以無量等。是戒謂為梵天上說法。謂須涅多羅弟子為梵天上說法時。求等能行具足等。彼生梵天中。謂須涅多羅為弟子梵天上故說法時。求無量等不能具足行無量等。彼行增上善根生欲界六天中。複次爾時一切眾生各有妙行。謂不行無量等。彼生欲界六天中。何況求無量等不能。發無量等。云何彼增上善根不生欲界六天中耶。是謂此中說不是犯戒及破戒。釋迦文學二百五十禁。是戒為無餘涅槃故說法。謂釋迦文弟子不犯戒不破戒。便生善處亦入無為涅槃。謂釋迦文弟子犯戒越戒不具足戒。生地獄餓鬼畜生中。生人惡趣中。是謂契經次第。於是須涅多羅作是念。我不應爾與弟子俱生一處一趣。我寧可增益思惟慈。增益思惟慈已。當生光音天中。於是須涅多羅后時增益思惟慈。增益思惟慈已。生光音天中。問曰。如已成菩薩除諸疾患。何以故自行二禪發於等。為弟子說初禪。答曰。須涅多羅觀弟子根本齊限故。或曰。二禪地無量等。無佛法時不可得發。唯有已成菩薩能發。餘一切不能。或曰。須涅多羅菩薩作是念。此梵志長夜欲得梵天。常愿梵天究竟梵天。彼作是念。令我等生梵天上近大梵天。須涅菩薩常欲滿他愿故。隨所欲而為說法。問曰。如三四禪無量等極妙。何以故說二禪地無量等妙。答
【現代漢語翻譯】 現代漢語譯本： 什麼因緣呢？佛在契經中說：『須涅多羅（Sunetra，善眼）以無量等等的戒律，被認為是為梵天（Brahma heaven）上的人說法。』這是說須涅多羅的弟子在梵天上說法時，追求等等，能夠具足等等，他們便生在梵天中。這是說須涅多羅爲了弟子在梵天上說法時，追求無量等等，不能完全具足無量等等，他們修行增長的善根便生在欲界六天中。 再者，那時一切眾生各有微妙的修行，即使是不修行無量等等的，他們也生在欲界六天中。更何況是追求無量等等卻不能完全做到，或者發願無量等等的呢？為什麼他們增長的善根不會生在欲界六天中呢？這就是這裡所說的，不是指犯戒和破戒。釋迦文（Sakyamuni）的二百五十條戒律，是爲了無餘涅槃（nirvana）而說法。這是說釋迦文的弟子不犯戒不破戒，便能生在善處，也能進入無為涅槃。這是說釋迦文的弟子犯戒越戒，不具足戒律，便會生地獄、餓鬼、畜生中，或者生在人道的惡趣中。這就是契經的次第。 於是須涅多羅這樣想：『我不應該和弟子一起生在同一個地方同一個趣向。我寧可增益思惟慈心（loving-kindness）。增益思惟慈心之後，應當生在光音天（Abhasvara）。』於是須涅多羅後來增益思惟慈心，增益思惟慈心之後，便生在光音天中。 問：如果已經成就的菩薩（Bodhisattva）消除了各種疾病，為什麼還要自己修行二禪（second dhyana），發起等等，卻為弟子說初禪（first dhyana）呢？答：須涅多羅觀察弟子的根基和能力所及的限度。或者說，二禪的境界是無量等等的，在沒有佛法的時候是無法發起的，只有已經成就的菩薩才能發起，其他一切人都不能。或者說，須涅多羅菩薩這樣想：『這些梵志（Brahmin）長久以來想要得到梵天，常常希望生到梵天，最終到達梵天。』他這樣想：『讓我和他們一起生到梵天上，接近大梵天（Mahabrahma）。』須涅多羅菩薩常常想要滿足他人的願望，所以隨著他們的願望而為他們說法。 問：如果三禪（third dhyana）和四禪（fourth dhyana）的境界是無量等等的，極其美妙，為什麼說二禪的境界是無量等等的，極其美妙呢？答：
【English Translation】 English version: What is the reason? The Buddha said in the sutras: 'Sunetra, with immeasurable precepts, is said to preach the Dharma in the Brahma heaven.' This means that when Sunetra's disciples preach the Dharma in the Brahma heaven, those who seek and are able to fulfill the precepts are born in the Brahma heaven. This means that when Sunetra preaches the Dharma for his disciples in the Brahma heaven, those who seek immeasurable precepts but cannot fully fulfill them, their increasing roots of good deeds are born in the six heavens of the desire realm (Kama-dhatu). Furthermore, at that time, all sentient beings each had subtle practices. Even those who do not practice immeasurable precepts are born in the six heavens of the desire realm. How much more so for those who seek immeasurable precepts but cannot fully achieve them, or who vow to practice immeasurable precepts? Why wouldn't their increasing roots of good deeds be born in the six heavens of the desire realm? This is what is being said here, it is not referring to breaking or violating precepts. Sakyamuni's two hundred and fifty precepts are taught for the sake of complete nirvana. This means that if Sakyamuni's disciples do not break or violate the precepts, they will be born in good realms and can also enter unconditioned nirvana. This means that if Sakyamuni's disciples break or transgress the precepts, and do not fully observe the precepts, they will be born in hell, as hungry ghosts, or as animals, or in the evil realms of the human path. This is the order of the sutras. Then Sunetra thought: 'I should not be born in the same place and the same destination as my disciples. I would rather increase my contemplation of loving-kindness (metta). After increasing my contemplation of loving-kindness, I should be born in the Abhasvara heaven (heaven of radiant light).' Then Sunetra later increased his contemplation of loving-kindness, and after increasing his contemplation of loving-kindness, he was born in the Abhasvara heaven. Question: If an accomplished Bodhisattva has eliminated all diseases, why does he practice the second dhyana himself, initiating etc., but teach his disciples the first dhyana? Answer: Sunetra observes the fundamental capacity and limitations of his disciples. Or it is said that the realm of the second dhyana is immeasurable, and cannot be initiated when there is no Buddha Dharma. Only an accomplished Bodhisattva can initiate it, no one else can. Or it is said that Sunetra Bodhisattva thought: 'These Brahmins have long desired to attain Brahma heaven, and always hope to be born in Brahma heaven, ultimately reaching Brahma heaven.' He thought: 'Let me be born with them in Brahma heaven, close to Mahabrahma.' Sunetra Bodhisattva always wants to fulfill the wishes of others, so he teaches them according to their desires. Question: If the realms of the third dhyana and fourth dhyana are immeasurable and extremely wonderful, why is it said that the realm of the second dhyana is immeasurable and extremely wonderful? Answer:
曰。彼弟子無量等故。說二禪地無量等妙。或曰。為初禪地無量等故。說二禪地無量等妙。或曰。須涅菩薩作是念。彼三禪四禪地無量等。無佛時不可得尊者瞿沙亦爾說。若上地可得無量等者須涅多羅不應說我寧可增益思惟無量等生光音天。此非凡夫地。但佛威神故。令弟子能彼現在前。問曰。何以故說梵遊行處。答曰。初梵可得及一切具。依未來已雖初可得。但非是一切具。上地雖一切可得。但非是初。此初禪中亦初可得。亦一切具。是故說梵遊行處。或曰。能除非梵故。曰梵遊行處。非梵者欲界結。彼能除是謂除非梵遊行處。或曰。謂思惟大梵已得梵天王故。曰梵遊行處。或曰以梵音說。故曰梵遊行處。或曰。梵者。謂如來彼說分別施設顯示。故曰梵遊行處。問曰。無量等及梵遊行處何差別。有一說者。無有差別。無量等有四。慈悲喜護。梵遊行處亦四。慈悲喜護。是故無差別。或曰。謂初禪可得。彼是梵遊行處。上地可得。彼是無量等。或曰。除非梵故名梵遊行處除。戲故名無量等。或曰。除非梵故名梵遊行處。除放逸故名為無量等。或曰。三地可依。未來初禪中禪是名為梵遊行處。七地可得。欲界未來禪中禪根本四禪。名為無量等梵遊行處。無量等是謂差別。如世尊契經說諸比丘。我自知七歲思惟慈心。七成
【現代漢語翻譯】 現代漢語譯本： 答：因為他的弟子眾多，所以說二禪境界具有無量等的美妙。或者說，爲了初禪境界具有無量等的美妙，所以說二禪境界具有無量等的美妙。或者說，須涅（Sune）菩薩這樣想：三禪和四禪境界具有無量等的美妙，在沒有佛陀的時代是無法獲得的。尊者瞿沙（Ghosha）也這樣說。如果更高的禪定境界可以獲得無量等的美妙，那麼須涅多羅（Sunettra）不應該說：『我寧願增進思惟，在光音天（Ābhassara）中獲得無量等的境界。』這並非凡夫所能達到的境界，只是因為佛陀的威神力，才使得弟子們能夠親身體驗到這些境界。 問：為什麼說梵處（Brahmakāyika）？ 答：因為最初的梵天境界是可以獲得的，並且具備一切條件。雖然依靠未來的因緣，最初的梵天境界可以獲得，但並非具備一切條件。更高的境界雖然一切條件都具備，但並非最初的境界。這初禪境界既是最初可以獲得的，又具備一切條件，所以說梵處。 或者說，爲了去除『非梵』的境界，所以說梵處。『非梵』指的是欲界的煩惱結縛，能夠去除這些煩惱結縛，就叫做去除『非梵』的梵處。 或者說，因為思惟大梵天（Mahābrahmā）已經獲得了梵天王（Brahmadeva）的果位，所以說梵處。 或者說，因為用梵天的聲音說法，所以說梵處。 或者說，『梵』指的是如來（Tathāgata）在那裡進行解說、分別、施設和顯示，所以說梵處。 問：無量等（Appamañña）和梵處有什麼區別？ 有一種說法認為，沒有區別。無量等有四種：慈（mettā）、悲（karuṇā）、喜（muditā）、舍（upekkhā）。梵處也有四種：慈、悲、喜、舍。所以沒有區別。 或者說，初禪可以獲得，那就是梵處。更高的禪定境界可以獲得，那就是無量等。 或者說，去除『非梵』的境界叫做梵處，去除戲論叫做無量等。 或者說，去除『非梵』的境界叫做梵處，去除放逸叫做無量等。 或者說，三地可以依靠未來，初禪、二禪是梵處。七地可以獲得，欲界、未來禪、二禪、根本四禪，是無量等。梵處和無量等，這就是它們的區別。正如世尊（Bhagavān）在契經（Sūtra）中所說：『諸位比丘，我自己知道七歲時思惟慈心，七次成就。』
【English Translation】 English version: He said: Because his disciples are immeasurable, it is said that the second Dhyana realm has immeasurable wonderfulness. Or it is said: For the sake of the immeasurable wonderfulness of the first Dhyana realm, it is said that the second Dhyana realm has immeasurable wonderfulness. Or it is said: Sune (Sune) Bodhisattva thought: The third and fourth Dhyana realms are immeasurable, and cannot be obtained when there is no Buddha. Venerable Ghosha (Ghosha) also said: If the upper realms can obtain immeasurable things, Sunettra (Sunettra) should not say: 'I would rather increase my thinking and obtain immeasurable realms in the Abhassara (Ābhassara) heaven.' This is not a realm that ordinary people can reach, but only because of the Buddha's power that disciples can experience these realms firsthand. Question: Why is Brahmakayika (Brahmakāyika) mentioned? Answer: Because the initial Brahma realm can be obtained and has all the conditions. Although relying on future causes, the initial Brahma realm can be obtained, it does not have all the conditions. Although the higher realms have all the conditions, they are not the initial realms. This first Dhyana realm is both the first that can be obtained and has all the conditions, so Brahmakayika is mentioned. Or it is said that Brahmakayika is mentioned in order to remove the 'non-Brahma' realm. 'Non-Brahma' refers to the bonds of desire realm afflictions. Being able to remove these afflictions is called removing the 'non-Brahma' Brahmakayika. Or it is said that Brahmakayika is mentioned because thinking about Mahabrahma (Mahābrahmā) has already obtained the position of Brahmadeva (Brahmadeva). Or it is said that Brahmakayika is mentioned because it is spoken with the voice of Brahma. Or it is said that 'Brahma' refers to the Tathagata (Tathāgata) explaining, distinguishing, establishing, and displaying there, so Brahmakayika is mentioned. Question: What is the difference between Appamañña (Appamañña) and Brahmakayika? One view is that there is no difference. Appamañña has four types: loving-kindness (mettā), compassion (karuṇā), joy (muditā), and equanimity (upekkhā). Brahmakayika also has four types: loving-kindness, compassion, joy, and equanimity. So there is no difference. Or it is said that the first Dhyana can be obtained, which is Brahmakayika. Higher Dhyana realms can be obtained, which is Appamañña. Or it is said that removing the 'non-Brahma' realm is called Brahmakayika, and removing frivolousness is called Appamañña. Or it is said that removing the 'non-Brahma' realm is called Brahmakayika, and removing negligence is called Appamañña. Or it is said that three realms can rely on the future, the first Dhyana and the second Dhyana are Brahmakayika. Seven realms can be obtained, the desire realm, future Dhyana, the second Dhyana, and the four fundamental Dhyanas are Appamañña. Brahmakayika and Appamañña, this is their difference. As the Bhagavan (Bhagavān) said in the Sutra (Sūtra): 'Monks, I myself know that at the age of seven, I contemplated loving-kindness and achieved it seven times.'
敗不來至此世。世成敗時我生光音天中。世不成敗生余空靜梵宮。彼為梵天余處千反作他化自在天子。三十六為釋提桓因。無量百千作轉輪聖王。說曰。此中七夏月名七歲。說者菩薩極好時多諸善根。地無沙石生諸金銀。在中國為人王。彼國極熱。離城不遠有山林。謂至夏月彼城中人往詣山林。彼菩薩留人守城已。出城亦詣山林。彼人夏四月各各作務。菩薩別至高顯處。發無量等。發無量等已。夏四月遊行無量等。過夏四月已。謂人出林中已還入城。菩薩出林已亦還入城。彼時菩薩極設大會施與作福欲得食者與食。渴者與飲。裸者與衣。施與屋舍床臥燈明。亦持戒說者菩薩六往反山林七反。或有說者。菩薩命終已生光音天。或有說者。成敗時彼命終生光音天。是故此中七夏月名七歲。問曰。若說無量等果生梵天上及光音天中。此應當爾。謂無量等色界果色界法。若說無量等果生他化自在天子釋提桓因及轉輪聖王此色界善根。彼欲界不受報。何以說無量等果生他化自在天子及釋提桓因轉輪聖王。答曰。菩薩於三地發無量等。欲界初禪二禪。欲界無量等果生他化自在天子釋提桓因及轉輪聖王。初禪地無量等果生大梵。二禪地無量等果生光音天。或曰無量等於此故。欲界有出心入心。如市肆中一切雜物可得。欲界亦爾。此欲
界乃至盡智無生智有相似相。謂欲界出心入心。由彼果生他化自在天子釋提桓因及轉輪聖王。根本無量等生大梵天及光音天中。或曰。謂菩薩極設大會時施與作福。欲得食者與食。渴者與飲。裸者與衣。施與屋舍床臥燈明。由彼果作轉輪聖王。若持戒者由彼果作釋提桓因及他化自在天子。無量等果生大梵天及光音天中。或曰。此佛契經說三福。一者施二者戒三者思惟。此契經說比丘。我作是念。是誰行果。是誰行報。令我大尊神妙。比丘。我作是念。此三行報令我最尊。極大神妙。云何三。一施二御三攝。施者是施福。御者是戒福。攝者是思惟福。彼施福果作轉輪聖王。戒福果作釋提桓因及他化自在天子。思惟福果作大梵天及光音天。以故爾。問曰。何以故色界一切善根說無量等。思惟福不說余。答曰。謂無量等者果不可燒。如彼契經。天至世尊所以偈問曰。
何物火不燒 而風不能壞 水災壞地時 何者水不漬
世尊偈答曰。
福火所不燒 福風不能壞 福水所不漬
雖非福亦不燒但燒其果。無量等亦不燒。福亦不燒果。以是故佛契經說。色界一切善根中。說無量等思惟福如佛契經說。慈正受時火所不燒。毒所不中。刀所不傷。不由他橫死。問曰。何以故慈正受時。火所不燒。毒所
不中。刀所不傷。不由他橫死。尊者婆須蜜答曰。彼定無諍。是故諍不能動。重說曰。彼定極大威神。是故諸天所護。重說曰。色界四大現在前故。彼患不能動。如彼色界四大充滿。身體合一極厚如石。是故彼患不能動。是謂慈正受時火所不燒毒所不中刀所不傷不由他橫死。問曰。悲喜護正受時此患能動耶。不動耶。若動者何以故慈正受不動。悲喜護而動耶。若不動者何以故但說慈正受不動。不說悲喜護正受。作此論已。答曰。悲喜護正受亦不動。問曰。何以故說慈正受不動。不說悲喜護正受耶。答曰。應說如說慈悲喜護亦爾。若不說者。是世尊有餘言。此現義義門義度義略當知是義。或曰。悲喜護雖正受時不動。但起時或能動。慈起亦不動。或曰。悲喜護雖正受時不動。起或能傷壞。慈起亦不傷壞。或曰。根本悲喜護正受時雖不動。但悲喜護方便可動。慈方便亦不動。說者有一人。得欲界慈方便。彼以不知犯于王法。為執事所收將送王所。王當爾時乘大象出城。遙見彼人顧問左右。此是何人。臣白王曰。此人犯于王法。愿王罰之。王時手執古律省其過狀。此人所犯法。王應手行刑。王怒隆盛以劍投之。彼人見王瞋恚。尋方便行慈正受。如豆投木即還墮地。彼劍如是投身即還墮王足下。時王驚怖問彼人曰。汝行何術。
【現代漢語翻譯】 現代漢語譯本 不中：刀無法傷及。[此人]不會因意外而橫死。尊者婆須蜜（Vasumitra，一位論師的名字）回答說：『他必定沒有爭端，因此爭端無法動搖他。』 重複說道：『他必定具有極大的威神力，因此受到諸天的保護。』 重複說道：『因為四大（地、水、火、風）現在顯現於前，所以病患無法動搖他。』 就像他的四大充滿，身體結合爲一，極其堅固如石頭，因此病患無法動搖他。這就是所謂的慈正受（mettā-samāpatti，慈愛的禪定狀態）之時，不會被火燒傷，不會中毒，不會被刀所傷，不會因意外而橫死。 問：『悲（karuṇā，憐憫）、喜（muditā，隨喜）、護（upekkhā，舍）正受之時，這些病患能夠動搖嗎？能動搖還是不能動搖？如果能動搖，為什麼慈正受不動搖，而悲喜護正受卻能動搖呢？如果不能動搖，為什麼只說慈正受不動搖，而不說悲喜護正受呢？』 做出這樣的討論后，回答說：『悲喜護正受也不會動搖。』 問：『為什麼只說慈正受不動搖，而不說悲喜護正受呢？』 答：『應該說，如同慈一樣，悲喜護也是如此。如果不這樣說，就是世尊（釋迦牟尼佛）還有未盡之言。』 這種顯現的意義、意義之門、意義的尺度、意義的簡略，應當瞭解這就是這個意義。或者說，悲喜護即使在正受之時不動搖，但在起定之時或許會動搖，而慈起定之時也不會動搖。或者說，悲喜護即使在正受之時不動搖，起定之時或許會受到傷害或破壞，而慈起定之時也不會受到傷害或破壞。或者說，根本的悲喜護正受之時雖然不動搖，但是悲喜護的方便（upāya，方法）可以被動搖，而慈的方便也不會動搖。 講述者說：有一個人，獲得了欲界（kāmadhātu，眾生所居的三界之一，此界眾生有情慾）的慈方便。他因為不知道而觸犯了王法，被執事抓捕，將要送往國王那裡。國王當時正乘坐大象出城，遠遠地看見了這個人，便詢問左右：『這是什麼人？』 臣子稟告國王說：『這個人觸犯了王法，希望大王懲罰他。』 國王當時手持古老的法律條文，審查他的罪狀。這個人所犯的法，國王應該親手執行刑罰。國王怒火中燒，用劍投向他。那個人看見國王發怒，立刻運用慈正受的方便。那把劍就像豆子投向木頭一樣，立刻掉落在地上。那把劍這樣投向他的身體，立刻又掉落在國王的腳下。當時國王驚恐萬分，問那個人說：『你使用了什麼法術？』
【English Translation】 English version 'Not hit': [He is] not injured by knives. [He] does not die an unnatural death. Venerable Vasumitra (Vasumitra, name of a commentator) replied, 'He certainly has no conflict; therefore, conflict cannot move him.' He repeated, 'He certainly has great majestic power; therefore, he is protected by the devas (deities).' He repeated, 'Because the four great elements (mahābhūta, earth, water, fire, and wind) are now present, illness cannot move him.' Just as his four great elements are full, his body is united as one, extremely thick like stone; therefore, illness cannot move him. This is what is called the mettā-samāpatti (state of loving-kindness meditation) when he is not burned by fire, not poisoned, not injured by knives, and does not die an unnatural death. Question: 'When in karuṇā (compassion), muditā (sympathetic joy), upekkhā (equanimity) samāpatti, can these illnesses move [him]? Can [they] move or cannot [they] move? If [they] can move, why does mettā-samāpatti not move, but karuṇā, muditā, upekkhā samāpatti move? If [they] cannot move, why only say mettā-samāpatti does not move, and not say karuṇā, muditā, upekkhā samāpatti?' After making this discussion, the answer is, 'Karuṇā, muditā, upekkhā samāpatti also do not move.' Question: 'Why only say mettā-samāpatti does not move, and not say karuṇā, muditā, upekkhā samāpatti?' Answer: 'It should be said that just like mettā, karuṇā, muditā, upekkhā are also like that. If [it is] not said like this, then the World-Honored One (Buddha Shakyamuni) still has unfinished words.' This manifested meaning, the door of meaning, the measure of meaning, the abbreviation of meaning, should be understood as this meaning. Or it is said that even though karuṇā, muditā, upekkhā do not move during samāpatti, perhaps [they] can move when arising from samāpatti, while mettā does not move when arising from samāpatti. Or it is said that even though karuṇā, muditā, upekkhā do not move during samāpatti, perhaps [they] can be harmed or destroyed when arising, while mettā is not harmed or destroyed when arising. Or it is said that although the fundamental karuṇā, muditā, upekkhā do not move during samāpatti, the upāya (means, method) of karuṇā, muditā, upekkhā can be moved, while the upāya of mettā does not move. The speaker said: There was a person who obtained the mettā upāya of the kāmadhātu (desire realm, one of the three realms where beings reside, beings in this realm have emotional desires). Because he did not know, he violated the king's law, and was arrested by the officers and was about to be sent to the king. At that time, the king was riding an elephant out of the city, and saw this person from afar, and asked his attendants, 'Who is this person?' The minister reported to the king, 'This person has violated the king's law, I hope Your Majesty will punish him.' At that time, the king held the ancient legal texts and examined his crime. The law that this person violated, the king should personally carry out the punishment. The king was furious and threw his sword at him. That person saw the king's anger and immediately used the mettā-samāpatti upāya. The sword was like a bean thrown at wood, immediately falling to the ground. The sword was thrown at his body like this, and immediately fell at the king's feet. At that time, the king was terrified and asked that person, 'What magic did you use?'
作何蠱道。施何幻化。彼人對曰。大王。愿王歡喜。我不作術不作蠱道及以幻化。王問曰。若不爾者此云何。彼人對曰。我見王瞋。于天王所行於慈心。是故此劍不害我身。是故可知慈方便亦不動。況根本慈耶。以是故說慈正受時不動。不說悲喜護。如佛契經說。慈修習多修習能除諍。悲修習多修習能除恚。喜修習多修習能除不樂。護修習多修習能除害。問曰。無量等能除結耶。不能除結耶。若無量等能除結者。此定揵度云何通彼說。慈除何繫結。答曰。無處所。悲喜護除何繫結。答曰。無處所。若無量等不除結者。此契經云何通。作此論已。答曰。無量等不能除結。問曰。若爾者定揵度所說善通。此契經云何解。答曰。除結有二種。一者須臾除。二者究竟除。如須臾除者。是佛契經所說。慈修習多修習能除諍。悲修習多修習能除恚。喜修習多修習能除不樂。護修習多修習能除害。如無量等不能究竟除結者。如定揵度所說。如是此二說為善通。如佛契經說。慈修習多修習除淫諍。護修習多修習亦除諍。問曰。何諍慈能除。何諍護能除。答曰。諍有二種處諍非處諍處。諍者慈能除。非處諍者護能除。復有二種諍。一者欲舍眾生命。二者系眾生。謂舍眾生命慈能除。謂系眾生者護能除。如是諍慈除。如是諍護除。如佛契經
【現代漢語翻譯】 現代漢語譯本： 『你使用了什麼蠱術？施展了什麼幻術？』那人回答說：『大王，愿您歡喜。我沒有使用任何法術、蠱術以及幻術。』國王問道：『如果不是這樣，那這又是怎麼回事呢？』那人回答說：『我見大王您動怒，於是對天王（Deva-raja）施行慈心。因此，這把劍無法傷害我的身體。由此可知，僅僅是慈心的方便運用尚且不動搖，更何況是根本的慈心呢？』因此說，慈心正受（慈心禪定）之時是不會動搖的，而悲、喜、舍則不然。正如佛陀的契經（Sutra）所說：『慈修習多了，就能消除爭端；悲修習多了，就能消除嗔恚；喜修習多了，就能消除不樂；舍修習多了，就能消除損害。』 問：『無量（Apramāṇa）等能消除煩惱嗎？能還是不能？如果無量等能消除煩惱，那麼《定揵度》（Dhyāna-skandha）的說法又該如何解釋呢？慈能消除哪種繫縛？』答：『沒有特定的處所。』『悲、喜、舍能消除哪種繫縛？』答：『沒有特定的處所。』如果無量等不能消除煩惱，那麼這些契經又該如何解釋呢？』 經過這樣的討論后，回答說：『無量等不能究竟地消除煩惱。』問：『如果是這樣，那麼《定揵度》所說的就完全正確了，但這些契經又該如何解釋呢？』答：『消除煩惱有兩種方式：一是暫時消除，二是究竟消除。如暫時消除，就是佛陀契經所說的：『慈修習多了，就能消除爭端；悲修習多了，就能消除嗔恚；喜修習多了，就能消除不樂；舍修習多了，就能消除損害。』如無量等不能究竟消除煩惱，正如《定揵度》所說。』這樣，這兩種說法就能得到很好的調和。正如佛陀契經所說：『慈修習多了，就能消除淫慾和爭端；舍修習多了，也能消除爭端。』 問：『哪種爭端是慈能消除的？哪種爭端是舍能消除的？』答：『爭端有兩種：處爭端和非處爭端。處爭端是慈能消除的，非處爭端是舍能消除的。』 『還有兩種爭端：一是想要捨棄眾生的生命，二是想要束縛眾生。想要捨棄眾生的生命，慈能消除；想要束縛眾生，舍能消除。』像這樣，爭端由慈消除，爭端由舍消除。正如佛陀契經所說：
【English Translation】 English version: 'What kind of sorcery have you used? What kind of illusion have you conjured?' The man replied, 'Great King, may you rejoice. I have not practiced any sorcery, witchcraft, or illusions.' The king asked, 'If that is not the case, then what is this?' The man replied, 'I saw that you, Great King, were angry, so I practiced loving-kindness (mettā) towards the Deva-raja (天王). Therefore, this sword cannot harm my body. From this, it can be known that even the expedient application of loving-kindness is unshakeable, let alone the fundamental loving-kindness.' Therefore, it is said that during the correct reception of loving-kindness (mettā-samāpatti), one is unshakeable, unlike compassion (karuṇā), joy (muditā), and equanimity (upekṣā). As the Buddha's Sutra (契經) says: 'Practicing loving-kindness extensively eliminates strife; practicing compassion extensively eliminates hatred; practicing joy extensively eliminates displeasure; practicing equanimity extensively eliminates harm.' Question: 'Can the Immeasurables (Apramāṇa, 無量) eliminate defilements (kilesa)? Can they or can they not? If the Immeasurables can eliminate defilements, how can the Dhyāna-skandha (定揵度) be reconciled with that statement? What kind of bondage does loving-kindness eliminate?' Answer: 'No specific location.' 'What kind of bondage do compassion, joy, and equanimity eliminate?' Answer: 'No specific location.' If the Immeasurables cannot eliminate defilements, how can these Sutras be explained?' After such a discussion, the answer is: 'The Immeasurables cannot ultimately eliminate defilements.' Question: 'If that is the case, then what is said in the Dhyāna-skandha is completely correct, but how can these Sutras be explained?' Answer: 'There are two ways to eliminate defilements: one is temporary elimination, and the other is ultimate elimination. Temporary elimination is as stated in the Buddha's Sutra: 'Practicing loving-kindness extensively eliminates strife; practicing compassion extensively eliminates hatred; practicing joy extensively eliminates displeasure; practicing equanimity extensively eliminates harm.' The Immeasurables cannot ultimately eliminate defilements, as stated in the Dhyāna-skandha.' Thus, these two statements can be well reconciled. As the Buddha's Sutra says: 'Practicing loving-kindness extensively eliminates lust and strife; practicing equanimity extensively also eliminates strife.' Question: 'What kind of strife can loving-kindness eliminate? What kind of strife can equanimity eliminate?' Answer: 'There are two kinds of strife: strife in the right place and strife in the wrong place. Strife in the right place can be eliminated by loving-kindness, and strife in the wrong place can be eliminated by equanimity.' 'There are also two kinds of strife: one is wanting to abandon the lives of beings, and the other is wanting to bind beings. Wanting to abandon the lives of beings can be eliminated by loving-kindness; wanting to bind beings can be eliminated by equanimity.' In this way, strife is eliminated by loving-kindness, and strife is eliminated by equanimity. As the Buddha's Sutra says:
說。不凈修習多修習能除淫慾。慈修習多修習除淫慾凈。問曰。何淫不凈能除。何淫慈能除。答曰六種欲。一色慾。二處欲。三行欲。四淫慾。五更樂欲。六莊飾具欲。色慾者以不凈除。處欲者以慈除。行欲者不凈除。更樂欲者以慈除。淫慾者以不凈除。莊飾具欲者以慈除。如是欲不凈除。如是欲以慈除。如世尊契經說。如是修習慈心解脫。如是多修習能得阿那含果。或覆上得。問曰。如無量等不能除結。何以故說如是修習慈心解脫。如是多修習能得阿那含果。或覆上得。答曰。此佛契經以聖道名說慈。佛說聖道多種名。或以痛為名。或以想為名。或以思為名。或以意為名。或以信為名。或以精進為名。或以念為名。或以定為名。或以慧為名。或以燈為名。或以我為名。或以石山為名。或以華為名。或以水為名。或以痛為名者。如所說。比丘覺已此苦知如真。此習盡道知如真。是謂痛為名。或以想為名者。如所說。無常想修習多修習能除一切淫慾。一切色慾。一切無色慾。一切無明。一切自慢。是謂想為名。或以思為名者。如所說。未那若思及行黑黑報。謂思能除。是謂思為名。或以意為名者。如所說偈。
當制意入處 謂無所有緣 終不染著世 可受一切供
是謂意為名。或以信為名者。如所說偈
【現代漢語翻譯】 現代漢語譯本： 說：修習不凈觀可以去除淫慾。修習慈心可以去除對淫慾的凈想。問：哪些淫慾可以通過不凈觀去除？哪些淫慾可以通過慈心去除？答：有六種欲。第一，身欲（對身體的慾望）。第二，處欲（對處所的慾望）。第三，行欲（對行為的慾望）。第四，淫慾（性慾）。第五，更樂欲（對持續享樂的慾望）。第六，莊飾具欲（對裝飾品的慾望）。身欲可以通過不凈觀去除，處欲可以通過慈心去除，行欲可以通過不凈觀去除，更樂欲可以通過慈心去除，淫慾可以通過不凈觀去除，莊飾具欲可以通過慈心去除。如此，這些慾望分別通過不凈觀和慈心去除。正如世尊在契經（佛經）中所說：『如此修習慈心解脫，如此多修習能證得阿那含果（Anāgāmi-phala，不還果）。或者更進一步。』問：如果像無量等（指慈無量心等）不能去除煩惱結，為什麼說『如此修習慈心解脫，如此多修習能證得阿那含果。或者更進一步』？答：這部佛經以聖道（ārya-mārga）之名來說明慈心。佛陀說聖道有多種名稱，或者以痛（感受）為名，或者以想（概念）為名，或者以思（思考）為名，或者以意（意志）為名，或者以信（信仰）為名，或者以精進（努力）為名，或者以念（正念）為名，或者以定（禪定）為名，或者以慧（智慧）為名，或者以燈為名，或者以我為名，或者以石山為名，或者以華為名，或者以水為名。以痛為名，如經中所說：『比丘覺知此苦，如實知此苦；此苦的習（集）滅之道，如實知此道。』這就是以痛為名。以想為名，如經中所說：『修習無常想，多修習無常想，能去除一切淫慾，一切身欲，一切無常，一切無明（avidyā，無知），一切自慢。』這就是以想為名。以思為名，如經中所說：『如果那若思（Manas，意識）及行（karma，業）是黑色的，其果報也是黑色的。』意思是說，思能去除（惡業）。這就是以思為名。以意為名，如經中所說偈頌： 『應當控制意根的入處，以無所有為所緣，最終不會染著世間，可以接受一切供養。』 這就是以意為名。以信為名，如經中所說偈頌：
【English Translation】 English version: It is said: Practicing the contemplation of impurity can remove lust. Practicing loving-kindness can remove the perception of purity in lust. Question: Which kinds of lust can be removed by the contemplation of impurity? Which kinds of lust can be removed by loving-kindness? Answer: There are six kinds of desire. First, body desire (desire for the body). Second, place desire (desire for places). Third, action desire (desire for actions). Fourth, sexual desire (kāma). Fifth, desire for continuous pleasure (desire for prolonged enjoyment). Sixth, desire for ornaments (desire for decorative items). Body desire can be removed by the contemplation of impurity; place desire can be removed by loving-kindness; action desire can be removed by the contemplation of impurity; desire for continuous pleasure can be removed by loving-kindness; sexual desire can be removed by the contemplation of impurity; desire for ornaments can be removed by loving-kindness. Thus, these desires are removed by the contemplation of impurity and loving-kindness respectively. As the World-Honored One said in the Sutra (Sūtra): 'Thus, cultivating loving-kindness leads to liberation; thus, cultivating it extensively can attain the fruit of Anāgāmi (Anāgāmi-phala, Non-Returning). Or even higher.' Question: If things like immeasurable qualities (referring to immeasurable loving-kindness, etc.) cannot remove defilements, why is it said, 'Thus, cultivating loving-kindness leads to liberation; thus, cultivating it extensively can attain the fruit of Anāgāmi. Or even higher'? Answer: This Buddha's Sutra uses the name of the Noble Path (ārya-mārga) to explain loving-kindness. The Buddha said that the Noble Path has many names, sometimes named after feeling (vedanā), sometimes named after perception (saṃjñā), sometimes named after thought (cetanā), sometimes named after intention (manas), sometimes named after faith (śraddhā), sometimes named after effort (vīrya), sometimes named after mindfulness (smṛti), sometimes named after concentration (samādhi), sometimes named after wisdom (prajñā), sometimes named after a lamp, sometimes named after 'I', sometimes named after a stone mountain, sometimes named after a flower, sometimes named after water. Named after feeling, as it is said in the Sutra: 'A Bhikṣu (monk) knows this suffering, truly knows this suffering; the path to the cessation of the accumulation of this suffering, truly knows this path.' This is named after feeling. Named after perception, as it is said in the Sutra: 'Cultivating the perception of impermanence, extensively cultivating the perception of impermanence, can remove all lust, all body desire, all impermanence, all ignorance (avidyā), all conceit.' This is named after perception. Named after thought, as it is said in the Sutra: 'If that Manas (mind) and karma (action) are black, its retribution is also black.' It means that thought can remove (evil karma). This is named after thought. Named after intention, as it is said in the verse: 『One should control the entrances of the mind, with nothingness as the object of focus, ultimately not being attached to the world, and being worthy of receiving all offerings.』 This is named after intention. Named after faith, as it is said in the verse:
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信能度流 不放逸海 真諦除苦 慧應清凈
如所說。舍利弗信成就。若比丘比丘尼除去不善修行于善。是謂信為名。或以精進為名者。如所說。阿難精進能轉成道。如所說。舍利弗聖弟子成就精進力。除去不善修行于善。是謂精進為名。或以念為名者。如所說。我說一切中念。如所說。舍利弗聖弟子成就於念。如守門人。除去不善修行于善。是謂念為名。或以定為名者。如所說偈。
定者是道 非定非道 定以自知 五陰興衰
如所說。舍利弗聖弟子成就三三昧。須除去不善修行于善。是謂定為名。或以慧為名者。如所說偈。
慧為世間妙 能趣有所至 能用等正智 生老病死盡
如說所說慧過一切法上。如所說。諸妹聖弟子以慧刀斷一切結縛使惱纏。重斷打重打割剝。是謂慧為名。或以燈為名者。如所說偈。
勤修不放逸 受攝及調御 慧者能然燈 癡闇不能壞
是謂燈為名或以我為名者。如所說。比丘我者聖八道。是謂我為名。或以石山為名者。如所說。比丘大石山者堅固常住不壞。一切同一體等見是。是謂石山為名。或以華為名者。如所說。比丘生七覺花者七覺是。是謂花為名。或以水為名者。如所說。比丘成就八味水者聖八道是。
【現代漢語翻譯】 現代漢語譯本：
信能渡過河流，不放逸能渡過大海，真諦能消除痛苦，智慧應當保持清凈。 正如所說，舍利弗（Sariputra）的信心已經成就。如果比丘（bhikkhu，男性出家人）、比丘尼（bhikkhuni，女性出家人）去除不善，修行于善，這稱為信。或者以精進為名，正如所說，阿難（Ananda）的精進能夠轉成道果。正如所說，舍利弗（Sariputra）的聖弟子成就精進力，去除不善，修行于善，這稱為精進。或者以念為名，正如所說，我說一切法中以念為首要。正如所說，舍利弗（Sariputra）的聖弟子成就於念，如同守門人，去除不善，修行于善，這稱爲念。或者以定為名，正如偈頌所說： 禪定是正道，非禪定則非正道，通過禪定可以自己瞭解五陰（五蘊，構成個體存在的五種要素）的興衰。 正如所說，舍利弗（Sariputra）的聖弟子成就三種三昧（samadhi，禪定），必須去除不善，修行于善，這稱為定。或者以慧為名，正如偈頌所說： 智慧是世間最微妙的，能引導人們到達所要到達的地方，能運用平等正直的智慧，使生老病死全部止息。 正如所說，智慧超越一切法之上。正如所說，諸位聖弟子以智慧之刀斬斷一切結縛、煩惱和纏繞，反覆斬斷、擊打、割剝。這稱為慧。或者以燈為名，正如偈頌所說： 勤奮修行不放逸，攝受諸根並加以調御，有智慧的人能夠點燃明燈，愚癡的黑暗不能將其摧毀。 這稱為燈。或者以我為名，正如所說，比丘（bhikkhu）所說的『我』就是聖八道（聖八正道，達到涅槃的八條途徑）。這稱為我。或者以石山為名，正如所說，比丘（bhikkhu），所謂的大石山，堅固常住，不可破壞，一切同一體，平等看待。這稱為石山。或者以花為名，正如所說，比丘（bhikkhu），所謂生出七覺花，就是指七覺支（七種覺悟的要素）。這稱為花。或者以水為名，正如所說，比丘（bhikkhu），所謂成就八味水，就是指聖八道（聖八正道，達到涅槃的八條途徑）。
【English Translation】 English version:
Faith can cross the stream, non-negligence the sea, truth eliminates suffering, and wisdom should be pure. As it is said, Sariputra (Sariputra) has accomplished faith. If a bhikkhu (bhikkhu, male monastic) or bhikkhuni (bhikkhuni, female monastic) removes unwholesome qualities and cultivates wholesome ones, this is called faith. Or it is named diligence, as it is said, Ananda's (Ananda) diligence can transform into enlightenment. As it is said, Sariputra's (Sariputra) noble disciple achieves the power of diligence, removes unwholesome qualities, and cultivates wholesome ones; this is called diligence. Or it is named mindfulness, as it is said, I say that among all dharmas, mindfulness is paramount. As it is said, Sariputra's (Sariputra) noble disciple achieves mindfulness, like a gatekeeper, removes unwholesome qualities, and cultivates wholesome ones; this is called mindfulness. Or it is named concentration, as the verse says: Concentration is the path, non-concentration is not the path; through concentration, one can know for oneself the arising and passing away of the five skandhas (five aggregates, the five elements that constitute individual existence). As it is said, Sariputra's (Sariputra) noble disciple achieves the three samadhis (samadhi, meditative states), must remove unwholesome qualities, and cultivate wholesome ones; this is called concentration. Or it is named wisdom, as the verse says: Wisdom is the most wonderful thing in the world, it can guide people to where they want to go, it can use equal and upright wisdom to make birth, old age, sickness, and death all cease. As it is said, wisdom surpasses all dharmas. As it is said, the noble disciples cut off all bonds, afflictions, and entanglements with the sword of wisdom, repeatedly cutting, striking, and peeling away. This is called wisdom. Or it is named lamp, as the verse says: Diligently cultivate non-negligence, gather the senses and control them, the wise can light the lamp, the darkness of ignorance cannot destroy it. This is called lamp. Or it is named self, as it is said, the 'self' that the bhikkhu (bhikkhu) speaks of is the Noble Eightfold Path (the eight paths to reach Nirvana). This is called self. Or it is named stone mountain, as it is said, bhikkhu (bhikkhu), the so-called great stone mountain is firm, permanent, and indestructible, all of one body, seeing equally. This is called stone mountain. Or it is named flower, as it is said, bhikkhu (bhikkhu), the so-called seven flowers of enlightenment refer to the seven factors of enlightenment (seven elements of awakening). This is called flower. Or it is named water, as it is said, bhikkhu (bhikkhu), the so-called accomplishment of the eight-flavored water refers to the Noble Eightfold Path (the eight paths to reach Nirvana).
是謂水為名如此佛說聖道多種名。如是佛契經說。聖道以慈為名。或曰。謂慈意慈解脫計慈意方便。或凡夫時求阿那含果。或聖人時求阿那含果。謂凡夫時求阿那含果者。彼除欲界結時得慈意解脫。彼若取證彼得阿那含果。謂聖人時求阿那含果。除欲界結得阿那含果。于阿那含果上得慈意解脫。以是故說。如是修慈意解脫。如是多修習得阿那含果。或覆上得。但無量等不除結。問曰。無量等何者最妙。有一說者。慈為最妙。謂慈正受一切眾不能傷害故。更有說者。悲為最妙。謂佛發於大悲而說法。問曰。何故但說大悲而不說大慈大喜大護。答曰。應說如說大悲。大慈大喜大護亦爾。謂從佛意中功德可得盡應說大。何以故。佛世尊無量愍心饒益心善心。是故謂從佛意中功德可得盡應說大。更有說者。此不應難。何以故。若悲即是大悲者可難。但悲異大悲異。問曰。若悲異大悲異者。悲及大悲何差別。答曰。即以名為差別。一者悲。二者大悲。或曰。地亦有差別。悲在七地。大悲根本第四禪地。或曰。意亦有差別。悲佛辟支佛聲聞同。大悲但佛非余。或曰。身亦有差別。悲者男女身可得。大悲者男身可得非女身。或曰。除結亦有差別。悲無貪。善根能除貪。大悲無愚癡。善根能除癡。或曰。行亦有差別。悲者能悲不能救。
【現代漢語翻譯】 現代漢語譯本 是說水被稱為『名』，佛陀如此宣說聖道有多種名稱。正如佛陀的契經所說，聖道以慈為名。或者說，慈是指慈心、慈解脫，以及依慈心而行的方便。或者說，凡夫在修行時可以求證阿那含果（Anāgāmi-phala，不還果），聖人在修行時也可以求證阿那含果。所謂凡夫在修行時求證阿那含果，是指他們在斷除欲界煩惱結縛時，獲得慈心解脫。如果他們因此而證悟，他們就得到阿那含果。所謂聖人在修行時求證阿那含果，是指他們斷除欲界煩惱結縛后得到阿那含果，並在阿那含果的基礎上獲得慈心解脫。因此說，如此修習慈心解脫，如此多多修習，就能得到阿那含果，或者更進一步的果位。但是，修習無量等禪定並不能斷除煩惱結縛。 問：無量等禪定中，哪一種最為殊勝？有一種說法認為，慈最為殊勝，因為修習慈心正受時，一切眾生都不能傷害你。另一種說法認為，悲最為殊勝，因為佛陀是因大悲心而說法。 問：為什麼只說大悲，而不說大慈、大喜、大舍（大護）呢？答：應該說，正如說大悲一樣，大慈、大喜、大舍也是如此。也就是說，從佛陀的意念中，功德可以得到充分的體現，所以應該說『大』。為什麼呢？因為佛陀世尊具有無量的憫念之心、饒益之心和善良之心。因此說，從佛陀的意念中，功德可以得到充分的體現，所以應該說『大』。 還有一種說法認為，這個問題不應該提出。為什麼呢？如果悲和大悲是相同的話，這個問題才可以提出。但是，悲和大悲是不同的。 問：如果悲和大悲是不同的，那麼悲和大悲有什麼差別呢？答：差別就在於名稱不同。一個是悲，一個是『大』悲。或者說，境界也有差別。悲存在於七地，而大悲的根本在於第四禪地。或者說，意念也有差別。悲是佛陀、辟支佛（Pratyekabuddha，緣覺佛）和聲聞（Śrāvaka，阿羅漢）所共有的，而大悲只有佛陀才有，其他人沒有。或者說，身體也有差別。修習悲的人可以是男身或女身，而修習大悲的人只能是男身，不能是女身。或者說，斷除煩惱結縛也有差別。悲能去除貪慾，善根能斷除貪慾。大悲能去除愚癡，善根能斷除愚癡。或者說，行為也有差別。修習悲的人能生起悲憫之心，但不能真正救度眾生。
【English Translation】 English version It is said that water is called 'name,' and the Buddha thus proclaims that the Holy Path has various names. As the Buddha's sutras say, the Holy Path is named after loving-kindness (慈, Cí, Metta). Or it is said that loving-kindness refers to the mind of loving-kindness, the liberation of loving-kindness, and the skillful means that arise from the mind of loving-kindness. Or it is said that ordinary people can seek the Anāgāmi-phala (阿那含果, Anāgāmi-phala, Fruit of Non-Returning) during their practice, and holy people can also seek the Anāgāmi-phala during their practice. When ordinary people seek the Anāgāmi-phala during their practice, it means that they attain the liberation of loving-kindness when they eliminate the bonds of the desire realm. If they attain enlightenment through this, they attain the Anāgāmi-phala. When holy people seek the Anāgāmi-phala during their practice, it means that they attain the Anāgāmi-phala after eliminating the bonds of the desire realm, and they attain the liberation of loving-kindness on the foundation of the Anāgāmi-phala. Therefore, it is said that by practicing the liberation of loving-kindness in this way, and by practicing it extensively, one can attain the Anāgāmi-phala, or even higher fruits. However, practicing immeasurable concentrations (無量等, Wúliàng děng) does not eliminate the bonds. Question: Among the immeasurable concentrations, which one is the most excellent? One view holds that loving-kindness is the most excellent, because when practicing the correct absorption of loving-kindness, all beings cannot harm you. Another view holds that compassion (悲, Bēi, Karuna) is the most excellent, because the Buddha teaches the Dharma out of great compassion (大悲, Dàbēi). Question: Why is only great compassion mentioned, and not great loving-kindness, great joy, or great equanimity (great protection)? Answer: It should be said that just as great compassion is mentioned, so are great loving-kindness, great joy, and great equanimity. That is to say, from the Buddha's mind, merit can be fully realized, so 'great' should be said. Why? Because the World Honored Buddha has immeasurable compassion, the mind of benefiting others, and a virtuous mind. Therefore, it is said that from the Buddha's mind, merit can be fully realized, so 'great' should be said. Another view holds that this question should not be raised. Why? If compassion and great compassion were the same, this question could be raised. However, compassion and great compassion are different. Question: If compassion and great compassion are different, then what is the difference between compassion and great compassion? Answer: The difference lies in the name. One is compassion, and the other is 'great' compassion. Or it is said that there is also a difference in realms. Compassion exists in the seven grounds, while the root of great compassion lies in the fourth dhyana ground. Or it is said that there is also a difference in intention. Compassion is shared by Buddhas, Pratyekabuddhas (辟支佛, Pratyekabuddha, Solitary Buddhas), and Śrāvakas (聲聞, Śrāvaka, Hearers/Arhats), while great compassion is only possessed by Buddhas, not by others. Or it is said that there is also a difference in body. Those who practice compassion can be male or female, while those who practice great compassion can only be male, not female. Or it is said that there is also a difference in eliminating bonds. Compassion can eliminate greed, and virtuous roots can eliminate greed. Great compassion can eliminate ignorance, and virtuous roots can eliminate ignorance. Or it is said that there is also a difference in action. Those who practice compassion can generate a compassionate heart, but cannot truly save beings.
大悲者亦能悲亦能救。如二人在河岸上。彼時河中有漂溺人。彼一人意雖欲拔濟。而無有力但索掌而住。彼第二人有意亦有力。拔濟彼人著安隱處。如彼一人見已索掌而住無力者。悲亦如是。如彼第二人有意亦有力拔濟彼人著安隱處者。大悲亦如是。尊者曇摩多羅說曰。諸尊佛世尊大悲。從久遠來極微入遍一切入等攝。一切眾生聲聞何能悲。及色無色界眾生。
問曰。何以故說大悲。答曰。以大賈得故名大悲。非如聲聞道以一施以一人故。亦非如辟支佛道一楊枝施一把施故。但一切極妙事極愛物施。除非己有。然後可得。是謂大賈得故名大悲。或曰。生大身故名大悲。非如聲聞道辟支佛道不具身可得。但彼大士三十二相八十種好莊嚴其身。紫磨金色圓光一尋。梵音聲妙如迦毗陵鳥。視之無厭。是謂生大身故名為大悲。或曰。以大方便求得故名大悲。非如聲聞道一種二熟三解脫。亦非如尊者舍利弗六十劫中增益智慧。亦非如辟支佛百劫中增益智慧。但具足三阿僧祇劫。修無量苦行然後可得。是謂大方便求可得故名為大悲。或曰。極多饒益眾生故名為大悲如此眾生愿求佛道。愿求辟支佛聲聞道。得大富生豪貴家。顏貌端正生天上人中。彼一切皆由大悲。是謂多饒眾生故名為大悲。或曰。墮大塹眾生能拔濟之故名為大
【現代漢語翻譯】 現代漢語譯本： 大悲者既能悲憫也能救助。比如有兩個人在河岸上，當時河中有人溺水。其中一人雖然想救助，但沒有力量，只能抓住（溺水者伸出的）手掌。另一個人既有意願也有力量，救起那個人並將他安置在安全的地方。像第一個人，看見溺水者而只能抓住手掌卻無力救助，（聲聞的）悲憫就像這樣。像第二個人，既有意願也有力量救起那個人並將他安置在安全的地方，大悲就像這樣。尊者曇摩多羅說：諸位佛世尊的大悲，從久遠以來，極其微細地遍入一切（眾生），等同於攝取一切眾生。聲聞如何能有這樣的悲憫？以及色界和無色界的眾生，又如何能有這樣的悲憫？ 問：為什麼說（是）大悲？答：因為像大商人一樣獲得（利益），所以稱為大悲。不像聲聞道，只以一次佈施或爲了一個人。也不像辟支佛道，只施捨一根楊枝或一把（草）。而是施捨一切極妙的事物和極愛之物。除非自己擁有，然後才能施捨。這叫做像大商人一樣獲得（利益），所以稱為大悲。或者說，因為產生偉大的身軀，所以稱為大悲。不像聲聞道和辟支佛道，不具備（圓滿的）身軀也能證得。但是菩薩以三十二相和八十種好來莊嚴自身，身如紫磨金色，圓光有一尋（長）。梵音美妙如迦陵頻伽鳥，看了沒有厭倦。這叫做因為產生偉大的身軀，所以稱為大悲。或者說，因為以極大的方便求得，所以稱為大悲。不像聲聞道，一種（根機）二種（根機）三種（根機）就能解脫。也不像尊者舍利弗在六十劫中增長智慧，也不像辟支佛在百劫中增長智慧。而是要具足三大阿僧祇劫，修無量苦行然後才能獲得。這叫做因為以極大的方便求得，所以稱為大悲。或者說，因為極多地饒益眾生，所以稱為大悲。比如眾生愿求佛道，愿求辟支佛道和聲聞道，得到大富，生於豪貴之家，容顏端正，生於天上和人間。這一切都是由於大悲。這叫做因為極多地饒益眾生，所以稱為大悲。或者說，因為能救拔墮入大坑的眾生，所以稱為大悲。
【English Translation】 English version: The greatly compassionate one can both have compassion and provide salvation. For example, two people are on the riverbank. At that time, someone is drowning in the river. One of them, although wanting to help, does not have the strength, and can only grasp the hand (extended by the drowning person). The second person has both the intention and the strength, rescues that person, and places him in a safe place. Like the first person, seeing the drowning person and only being able to grasp the hand but unable to save him, (the compassion of the Shravakas) is like that. Like the second person, having both the intention and the strength to rescue that person and place him in a safe place, great compassion is like that. Venerable Dharmatrata said: The great compassion of the Buddhas, the World Honored Ones, from a long time ago, permeates everything in an extremely subtle way, equivalent to encompassing all beings. How can the Shravakas have such compassion? And how can beings in the Form Realm and Formless Realm have such compassion? Question: Why is it called 'Great Compassion'? Answer: Because it is like a great merchant obtaining (profit), it is called 'Great Compassion'. It is not like the path of the Shravakas, with only one act of giving or for one person. Nor is it like the path of the Pratyekabuddhas, only giving a twig of willow or a handful (of grass). But it is giving all extremely wonderful things and extremely beloved things. Unless one possesses them oneself, then one can give. This is called like a great merchant obtaining (profit), therefore it is called 'Great Compassion'. Or, it is said, because it produces a great body, it is called 'Great Compassion'. It is not like the path of the Shravakas and the path of the Pratyekabuddhas, where one can attain enlightenment without possessing (a perfect) body. But the Bodhisattva adorns himself with the thirty-two marks and eighty minor characteristics, his body is like purified gold, and his halo is one fathom (long). His Brahma-like voice is as beautiful as the Kalavinka bird, and one never tires of looking at him. This is called because it produces a great body, therefore it is called 'Great Compassion'. Or, it is said, because it is obtained through great skillful means, it is called 'Great Compassion'. It is not like the path of the Shravakas, where one can be liberated with one kind (of faculty), two kinds (of faculty), or three kinds (of faculty). Nor is it like Venerable Shariputra increasing his wisdom for sixty kalpas, nor is it like the Pratyekabuddha increasing his wisdom for a hundred kalpas. But one must fulfill three great asamkhya kalpas, cultivate countless ascetic practices, and then one can obtain it. This is called because it is obtained through great skillful means, therefore it is called 'Great Compassion'. Or, it is said, because it greatly benefits sentient beings, it is called 'Great Compassion'. For example, sentient beings wish to seek the path of the Buddha, wish to seek the path of the Pratyekabuddha and the path of the Shravaka, obtain great wealth, are born into noble families, have beautiful faces, and are born in the heavens and among humans. All of this is due to great compassion. This is called because it greatly benefits sentient beings, therefore it is called 'Great Compassion'. Or, it is said, because it can rescue sentient beings who have fallen into a great pit, it is called 'Great Compassion'.
悲。如佛見眾生墮於五趣而度脫之安處道果。彼一切皆由大悲故。是謂墮大塹眾生能拔濟故名為大悲。或曰。能動大護山故名為大悲。佛世尊於四禪地不共遊處名為大護。謂佛護現在前時。爾時一切眾生地獄餓鬼畜生熾燃。如甘蔗竹𥯤稻麻。叢林熾燃。佛于彼處心無傾動。如大悲現在前已。爾時佛身極堅固力。大悲能動如風吹芭蕉樹。是謂能動大護山名為大悲。或曰。以大士能入考掠中故名為大悲。如佛化作末羅力士形。或作瓦師形。或作乞人形。或作妓女形。手牽難陀至五趣中。為鴦崛魔故。回前地令后廣。回后地令前廣。佛常定不亂。口出廣長舌而自覆面。極成就慚愧。為女人現陰馬藏。舍妙禪樂。舍極妙佛法。為教化故。過百千億鐵圍山大鐵圍山至恒沙國土。一切由大悲故。是謂大士能入大考掠中名為大悲。如世尊律所說。世尊為眾生慈滿已而說法。問曰。謂世尊為眾生慈滿故而說法。彼眾生得樂耶。不得樂耶。若眾生得樂者。何以不以慈滿一切地獄餓鬼畜生天人。而為說法。若彼眾生不得樂者。此偈云何通。
如鬼心念惡 若往著於人 不觸亦不害 能令生痛畏
彼鬼心念惡者。能動惡果。況佛心念善不動善果耶。作此論已。說曰。世尊為眾生慈心滿為說法。彼眾生得樂。問曰。若樂者何以
【現代漢語翻譯】 現代漢語譯本：悲。例如佛陀見到眾生墮入五趣（地獄、餓鬼、畜生、人、天）而救度他們，使他們安穩地到達道果（涅槃）。這一切都是因為大悲心的緣故。這被稱為大悲，因為能把墮入大深淵的眾生拔救出來。或者說，能撼動大護山（指佛的定力）的才稱為大悲。佛世尊在四禪的境界中不與人共同遊樂，這被稱為大護。當佛的護念現在前時，那時一切眾生地獄、餓鬼、畜生都熾燃著痛苦，就像甘蔗、竹子、稻麻、叢林被火焰燃燒一樣。佛在那樣的境界中心不動搖。當大悲心現在前時，那時佛的身軀具有極堅固的力量。大悲心能撼動一切，就像風吹芭蕉樹一樣。這被稱為能撼動大護山，所以名為大悲。或者說，因為大士（菩薩）能進入各種考驗和折磨之中，所以名為大悲。例如佛陀化作末羅力士的形象，或者化作瓦師的形象，或者化作乞丐的形象，或者化作**的形象，手牽著難陀去五趣之中。爲了鴦崛摩（Angulimala）的緣故，將前面的地變成後面寬廣，將後面的地變成前面寬廣。佛陀常常處於禪定之中而不被打亂，口中伸出廣長的舌頭來遮蓋自己的面部，極度地成就慚愧之心。爲了女人而顯現陰馬藏（女性性器官）。捨棄了美妙的禪樂，捨棄了極美妙的佛法，爲了教化眾生的緣故，經過百千億鐵圍山、大鐵圍山，到達恒河沙數般的國土。這一切都是因為大悲心的緣故。這被稱為大士能進入各種大考驗和折磨之中，所以名為大悲。正如世尊在律中所說，世尊因為對眾生的慈心充滿而為他們說法。有人問：世尊因為對眾生的慈心充滿而為他們說法，那麼這些眾生得到快樂了嗎？沒有得到快樂嗎？如果眾生得到快樂，為什麼不以慈心充滿一切地獄、餓鬼、畜生、天人，而為他們說法呢？如果那些眾生沒有得到快樂，那麼這句偈語該如何解釋呢？
如鬼心念惡 若往著於人
不觸亦不害 能令生痛畏
那個鬼心中念著惡事，如果附著在人身上，即使不觸碰也不傷害，也能使人生起痛苦和畏懼。
那個鬼心中念著惡事，就能引發惡果，更何況佛陀心中念著善事，難道不能引發善果嗎？作了這樣的論述之後，又說：世尊因為對眾生的慈心充滿而為他們說法，那些眾生得到了快樂。有人問：如果得到了快樂，為什麼……
【English Translation】 English version: Compassion. For example, when the Buddha sees sentient beings falling into the five realms (hell, hungry ghosts, animals, humans, and gods) and liberates them, leading them safely to the fruit of the path (Nirvana). All of this is due to great compassion. This is called great compassion because it can rescue sentient beings who have fallen into a great abyss. Or it is said that what can move the great protective mountain (referring to the Buddha's samadhi) is called great compassion. The Buddha, the World Honored One, does not commonly dwell in the realm of the four Dhyanas (meditative states), which is called great protection. When the Buddha's protective thought is present, at that time all sentient beings in hell, hungry ghosts, and animals are ablaze with suffering, like sugarcane, bamboo, rice, and hemp, forests ablaze with fire. The Buddha's mind does not waver in that state. When great compassion is present, at that time the Buddha's body has extremely firm strength. Great compassion can move everything, like the wind blowing a banana tree. This is called being able to move the great protective mountain, hence it is called great compassion. Or it is said that because a Bodhisattva can enter into various trials and torments, it is called great compassion. For example, the Buddha transformed into the form of a Malla (Malla) strongman, or into the form of a potter, or into the form of a beggar, or into the form of a **, leading Nanda (Nanda) into the five realms. For the sake of Angulimala (Angulimala), he made the front ground wider than the back, and the back ground wider than the front. The Buddha is always in samadhi and is not disturbed, extending a broad and long tongue from his mouth to cover his face, greatly achieving a sense of shame. For the sake of women, he manifested the female sexual organ. He abandoned the wonderful bliss of Dhyana, abandoned the extremely wonderful Buddha-dharma, for the sake of teaching and transforming sentient beings, passing through hundreds of thousands of billions of Iron Mountain (Cakravada), great Iron Mountain, reaching lands as numerous as the sands of the Ganges River. All of this is due to great compassion. This is called a Bodhisattva being able to enter into various great trials and torments, hence it is called great compassion. As the World Honored One said in the Vinaya (Vinaya), the World Honored One preaches the Dharma because his heart is filled with compassion for sentient beings. Someone asks: The World Honored One preaches the Dharma because his heart is filled with compassion for sentient beings, so do these sentient beings attain happiness? Or do they not attain happiness? If sentient beings attain happiness, why does he not fill all hells, hungry ghosts, animals, humans, and gods with compassion and preach the Dharma to them? If those sentient beings do not attain happiness, then how should this verse be explained?
'As a ghost harbors evil thoughts, if it attaches to a person,
Without touching or harming, it can cause pain and fear.'
That ghost, harboring evil thoughts, can cause evil consequences, how much more so should the Buddha, harboring good thoughts, not cause good consequences? After making such an argument, it is said: The World Honored One preaches the Dharma because his heart is filled with compassion for sentient beings, and those sentient beings attain happiness. Someone asks: If they attain happiness, why...?
故。不以慈滿一切地獄餓鬼畜生天人。而為說法。答曰。世尊觀眾生行轉不轉。謂眾生作轉行。為彼慈滿而說法。謂眾生作不轉行。不為慈滿而說法。更有說者。世尊為眾生慈滿說法者。彼眾生不得樂。問曰。若眾生不得樂者。此偈云何通。
如鬼心念惡 若往著於人 不觸亦不害 能令生痛畏
答曰。佛世尊無量種慈滿。或以神足。或現愛緣。或知樂。或善細滑。或清涼影。或以神足者。如所說。世尊最後游世間。至波婆國閻浮林精舍。波婆國人聞世尊游世間。到此波婆國閻浮精舍。波婆國人聞已。聚集一處共設要令。我等盡當往見世尊。若不往者。當罰舊金錢五百枚。彼設如是要令已。一切往詣世尊所。爾時大臣留枝。於世尊所無敬信意。彼亦往至世尊所。彼時阿難遙見大臣留枝來。見已告言。善來。善哉善哉。留枝。汝能來見世尊。此世尊具足無上福田。不久無常所壞。留枝大臣曰。阿難。我不故來見沙門瞿曇。我但不違親里要令故耳。尊者阿難謂留枝。不違親里何等要令。大臣留枝曰。尊者阿難。我等親里聚集一處共設要令。我等盡當往見世尊。若不往者當罰舊金錢五百枚。尊者阿難。我寧與舊金錢五百枚。不願來見沙門瞿曇。但我作是念。無令于親里有諍。於是尊者阿難牽大臣留枝臂。至
【現代漢語翻譯】 現代漢語譯本：因此，不是因為慈悲充滿一切地獄、餓鬼、畜生、天人，才為他們說法。回答說：世尊觀察眾生的行為是『轉』還是『不轉』。如果眾生做出『轉』的行為，就以慈悲充滿而為他們說法；如果眾生做出『不轉』的行為，就不以慈悲充滿而為他們說法。還有一種說法是，世尊為眾生以慈悲充滿而說法，是因為那些眾生無法得到快樂。有人問：如果眾生無法得到快樂，那麼這首偈語該如何解釋呢？
『如鬼心念惡，若往著於人，不觸亦不害，能令生痛畏。』
回答說：佛世尊有無量種慈悲充滿。或者以神通力，或者示現愛緣，或者知曉快樂，或者善巧細微，或者清涼的影子。或者以神通力，就像所說的那樣：世尊最後游化世間，到達波婆國（Pava，古印度地名）的閻浮林精舍（Jambuvana Vihara，精舍名）。波婆國人聽說世尊游化世間，來到了波婆國的閻浮林精舍。波婆國人聽聞后，聚集在一處共同約定：我們都要去拜見世尊，如果不去的人，就要罰舊金錢五百枚。他們約定之後，全都前往世尊所在的地方。當時，大臣留枝（Liva，人名）對世尊沒有敬信之心，他也去了世尊那裡。那時，阿難（Ananda，佛陀的十大弟子之一）遠遠地看見大臣留枝來了，看見后就告訴他說：『善來，善哉善哉，留枝。你能來拜見世尊，這位世尊具足無上的福田，但不久也會被無常所壞。』留枝大臣說：『阿難，我不是故意來見沙門瞿曇（Samana Gautama，對釋迦摩尼佛的稱呼），我只是不想違背親里的約定罷了。』尊者阿難問留枝：『不違背親里是什麼約定呢？』大臣留枝說：『尊者阿難，我們親里聚集在一處共同約定，我們都要去拜見世尊，如果不去的人，就要罰舊金錢五百枚。尊者阿難，我寧願給舊金錢五百枚，也不願來見沙門瞿曇，但我只是這樣想，不要讓親里之間產生爭執。』於是尊者阿難拉著大臣留枝的胳膊，到...
【English Translation】 English version: Therefore, it is not because compassion fills all hells, hungry ghosts, animals, humans, and gods that the Dharma is preached to them. The answer is: The World-Honored One observes whether the actions of sentient beings are 'turning' or 'not turning.' If sentient beings perform 'turning' actions, the Dharma is preached to them with compassion filling them; if sentient beings perform 'not turning' actions, the Dharma is not preached to them with compassion filling them. Another explanation is that the World-Honored One preaches the Dharma with compassion filling sentient beings because those sentient beings cannot obtain happiness. Someone asks: If sentient beings cannot obtain happiness, how can this verse be explained?
'Like a ghost with evil thoughts, if it attaches to a person, it neither touches nor harms, but can cause pain and fear.'
The answer is: The Buddha, the World-Honored One, has countless kinds of compassion filling. Sometimes it is through supernatural powers (神通力), sometimes it manifests as loving connections (愛緣), sometimes it knows happiness, sometimes it is skillful and subtle, sometimes it is a cool shadow. Or through supernatural powers, as it is said: The World-Honored One, in his final wandering in the world, arrived at the Jambuvana Vihara (閻浮林精舍, a monastery) in Pava (波婆國, an ancient Indian kingdom). The people of Pava heard that the World-Honored One was wandering in the world and had arrived at the Jambuvana Vihara in Pava. Upon hearing this, the people of Pava gathered in one place and made a pact: We must all go to see the World-Honored One, and whoever does not go will be fined five hundred old gold coins. After making this pact, they all went to where the World-Honored One was. At that time, the minister Liva (留枝, a person's name) had no faith in the World-Honored One, but he also went to the World-Honored One. Then, Ananda (阿難, one of the Buddha's ten great disciples) saw the minister Liva coming from afar, and upon seeing him, he said: 'Welcome, well done, Liva. You are able to come and see the World-Honored One, this World-Honored One possesses the supreme field of merit, but will soon be destroyed by impermanence.' The minister Liva said: 'Ananda, I did not intentionally come to see the Samana Gautama (沙門瞿曇, a term for Shakyamuni Buddha), I simply did not want to violate the pact of the community.' The Venerable Ananda asked Liva: 'What is the pact that you do not want to violate?' The minister Liva said: 'Venerable Ananda, our community gathered in one place and made a pact that we must all go to see the World-Honored One, and whoever does not go will be fined five hundred old gold coins. Venerable Ananda, I would rather give five hundred old gold coins than come to see the Samana Gautama, but I simply thought that I should not cause disputes among the community.' Then the Venerable Ananda took the minister Liva by the arm and led him to...
世尊所。到已白世尊曰。唯世尊。此大臣留枝。本舊親里。然於世尊無信敬心。唯愿世尊。善為說法。令於世尊有信敬心生於歡喜。彼留枝心行愛志亂不定。諸佛世尊終不為亂志者說法。彼時世尊離處不遠。化作沸屎地獄。深廣無量。令彼舉聲。有大臣名留枝。於世尊所無信敬心。彼命終已當生此中。大臣留枝見大地獄。聞聲已恐懼生厭。佛世尊知彼恐懼生厭已。隨順說極妙法。大臣留枝聞法已。遠塵離垢諸法法眼生。此佛以大慈滿大臣留枝。問曰。云何說慈滿。答曰。彼神足是。複次或以神足。如所說。調達勸阿阇世王。有象名檀那波勒。以清酒飲之令醉。放使奔趣害於世尊。彼時象遙見世尊。便走趣向彼。時世尊遙見象來。見已左右面化作極高墻。后化作極大澗。深百千丈。上化極大山雷聲而下。在前化五大師子。彼象見五大師子已。極大恐怖回視左右。面有極大墻。還回視後有極大澗。深百千丈。而仰視大火山雷聲而下。見已謂生一切世火燃想。佛世尊見象大畏懼已。還攝卻五大師子。卻五大師子已。唯見佛足下清涼。見已至世尊所。到已頭面禮世尊足。以鼻投世尊足。彼時世尊諸相莊嚴紫磨金色。滿五千福祐一切。世尊以右手摩象頭。摩象頭已醉便解。醉解已。世尊為說偈曰。
像莫害大龍 像龍出世
難 像莫害大龍 終不生善處 不應捶而捶 無恚而生恚 當受十倍報 速疾往生彼 當受極苦痛 身體亦毀壞 當遭困重疾 心亂志惱惡 或遭災困厄 為他所誹謗 或親戚離別 錢財盡亡失 居宅諸所有 為火所焚燒 身壞無有慧 當生地獄中
彼象聞此偈已。眼便淚出。佛為作象音而說法。彼象聞佛說法。命終生三十三天。此佛為象故慈滿。問曰。此中雲何慈滿。答曰。即彼神足是。謂神足或現愛緣者。如所說。梵志有一兒守稻田。天大瀑雨為雹所殺。及壞稻田。彼梵志以二俱喪故。便意亂生狂裸形而走。乃至舍衛阿那邠邸園。彼梵志應從佛化。世尊遙見梵志從遠而來。見已作是念。今此時恒沙佛為說法者不能令度。彼時世尊離彼不遠。化作稻田及彼一子。梵志見此二已還得本心。彼作是念。此是我子及以稻田。令我常抱憂患。見已便至世尊所。到已頭面禮世尊足。卻坐一面。彼於世尊有信敬心內懷歡喜。世尊隨順為說妙法。彼梵志聞佛說法。遠塵離垢得法法眼生。此佛為梵志慈滿。問曰。此中雲何慈滿。答曰。即彼現愛緣是。複次現愛緣者。如所說。婆斯吒女梵志有六子。命終念子憂戚。意亂生狂裸形而走。乃至舍衛阿那邠邸園。彼女梵志應從佛化。世尊遙見女
梵志從遠而來。見已作是念。今此時若恒沙佛為說法者不能令度。彼時世尊離彼不遠化作六子。女梵志見六子已逮得本心。此是我子令我常抱憂患。彼有慚愧。便長跪而坐。彼時世尊告阿難。汝阿難取郁多羅僧與彼女梵志。如是世尊。彼尊者阿難受世尊教已。取郁多羅僧與女梵志。女梵志取阿難郁多羅僧被著。至世尊所。到已禮世尊足。禮足已卻住一面。彼於世尊有信敬心。內懷歡喜。世尊隨順為說妙法。女梵志聞佛說法。遠塵離垢諸法法眼生。此佛為彼女梵志故慈滿。問曰。此中雲何慈滿。答曰。即彼現愛緣是。是謂現愛緣。或現智藥者。如所說。摩訶先優婆夷。請佛及僧供養醫藥。彼時有一比丘。得病服藥。醫教敕當服肉汁。彼病比丘語侍病者。賢者汝語摩訶先優婆夷。某比丘有患服藥。當須肉汁。彼時侍比丘者。便至摩訶先優婆夷所。到已語摩訶先優婆夷。妹當知。某比丘遇患服藥。當須肉汁。彼摩訶先優婆夷告使人曰。汝持此物往買肉與彼比丘。彼使人持物往周遍波羅㮈城。索肉不能得。說者彼曰。梵摩達王生一童男。盡敕城內不得殺生。彼使人還至摩訶先優婆夷所。到已白摩訶先優婆夷曰。大家當知。周遍城中求索肉不可得。摩訶先優婆夷作是念。此為災比丘得患而服藥。若不得肉或能命終。便持利刀入屋
【現代漢語翻譯】 現代漢語譯本： 一位婆羅門女子從遠方而來。見到世尊后，她心想：『現在即使有如恒河沙數般的佛陀為我說法，也不能使我得度。』當時，世尊在她不遠處化現出六個孩子。婆羅門女子見到這六個孩子后，恢復了本心，心想：『這些是我的孩子，讓我常常為他們擔憂受苦。』她感到慚愧，便長跪而坐。 當時，世尊告訴阿難：『阿難，你取一件郁多羅僧（uttarasaṃgha，上衣）給那位婆羅門女子。』阿難回答：『如是，世尊。』尊者阿難接受世尊的教導后，取了郁多羅僧給那位婆羅門女子。婆羅門女子接過阿難的郁多羅僧並穿上，來到世尊處。到達后，她禮拜世尊的雙足，禮拜完畢後退到一旁站立。她對世尊懷有信心和敬意，內心充滿歡喜。世尊便隨順她的根機，為她宣說微妙的佛法。婆羅門女子聽聞佛法后，遠離塵垢，生起了諸法法眼（dharma-cakṣus，對佛法的正確理解）。 這位佛陀爲了那位婆羅門女子而慈悲充滿。有人問道：『這裡所說的慈悲充滿是什麼意思呢？』回答說：『就是指那現前的愛緣。』這就是所謂的現愛緣。或者說是現前的智慧之藥。正如經中所說：摩訶先優婆夷（Mahāseṃha Upāsikā，大先女居士）請佛陀和僧眾接受供養醫藥。當時，有一位比丘生病需要服藥，醫生囑咐他要服用肉汁。那位生病的比丘告訴照顧他的人：『賢者，你告訴摩訶先優婆夷，某位比丘生病服藥，需要肉汁。』 當時，那位侍奉比丘的人便來到摩訶先優婆夷處，到達后告訴摩訶先優婆夷：『妹妹，您應該知道，某位比丘生病服藥，需要肉汁。』摩訶先優婆夷告訴使者說：『你拿著這些東西去買肉給那位比丘。』那位使者拿著東西走遍了整個波羅奈城（Vārāṇasī，古印度城市名），都無法買到肉。據說，梵摩達王（Brahmadatta，古印度國王名）生了一個兒子，下令全城禁止殺生。那位使者回來到摩訶先優婆夷處，到達后稟告摩訶先優婆夷說：『大家，您應該知道，我走遍了整個城市，都無法找到肉。』摩訶先優婆夷心想：『這真是災難，比丘生病需要服藥，如果得不到肉，或許會因此喪命。』於是她拿起一把鋒利的刀，走進房間。
【English Translation】 English version: A Brahmin woman came from afar. Upon seeing the World-Honored One, she thought: 'Even if countless Buddhas, as numerous as the sands of the Ganges, were to preach to me at this moment, they could not lead me to liberation.' At that time, the World-Honored One, not far from her, manifested six children. Upon seeing these six children, the Brahmin woman regained her original mind, thinking: 'These are my children, causing me constant worry and suffering.' She felt ashamed and knelt down. Then, the World-Honored One said to Ānanda: 'Ānanda, take an Uttarasaṃgha (upper robe) and give it to that Brahmin woman.' Ānanda replied: 'So be it, World-Honored One.' The Venerable Ānanda, having received the World-Honored One's instruction, took the Uttarasaṃgha and gave it to the Brahmin woman. The Brahmin woman took Ānanda's Uttarasaṃgha and put it on, then went to the World-Honored One. Upon arriving, she prostrated at the World-Honored One's feet, and after prostrating, she stood to one side. She had faith and reverence for the World-Honored One, and her heart was filled with joy. The World-Honored One then, in accordance with her capacity, expounded the wonderful Dharma for her. After hearing the Buddha's Dharma, the Brahmin woman was freed from defilements, and the Dharma-cakṣus (eye of Dharma, correct understanding of the Dharma) arose within her. This Buddha was filled with compassion for that Brahmin woman. Someone asked: 'What is meant by being filled with compassion here?' The answer is: 'It refers to the present love-condition.' This is what is called the present love-condition. Or it is like the present wisdom-medicine. As it is said in the sutra: Mahāseṃha Upāsikā (Great Lioness Laywoman) invited the Buddha and the Sangha to receive offerings of medicine. At that time, there was a Bhikṣu who was ill and needed to take medicine, and the doctor instructed him to take meat broth. That sick Bhikṣu told the one attending to him: 'Virtuous one, tell Mahāseṃha Upāsikā that a certain Bhikṣu is ill and taking medicine, and he needs meat broth.' At that time, the one attending the Bhikṣu went to Mahāseṃha Upāsikā, and upon arriving, told Mahāseṃha Upāsikā: 'Sister, you should know that a certain Bhikṣu is ill and taking medicine, and he needs meat broth.' Mahāseṃha Upāsikā told the messenger: 'Take these things and go buy meat for that Bhikṣu.' That messenger took the things and went all over the city of Vārāṇasī (ancient Indian city), but could not buy any meat. It is said that King Brahmadatta (ancient Indian king) had a son born, and he ordered the entire city not to kill any living beings. That messenger returned to Mahāseṃha Upāsikā, and upon arriving, reported to Mahāseṃha Upāsikā: 'Great lady, you should know that I have searched all over the city, but I could not find any meat.' Mahāseṃha Upāsikā thought: 'This is a disaster, the Bhikṣu is ill and needs to take medicine, and if he cannot get meat, he might die.' So she took a sharp knife and went into the room.
中。割身軟肉與使人。汝使人。自煮與彼比丘。彼使人如所敕持與比丘。彼比丘不知。持往與病比丘。彼病比丘亦不知而服。至病得愈。摩訶先優婆夷患身疼痛。彼時摩訶先優婆夷。夫少有事為出行不在。彼摩訶先優婆夷夫還自問內人曰。摩訶先今所在。內人對曰。大家。摩訶先在屋中極患苦痛。彼時摩訶先夫聞已極瞋恚無有敬心。彼作是說。若施者不知。受者亦不知耶。我當往向佛論之。於是摩訶先夫至世尊所。彼時世尊無量百千眾前後圍繞而為說法。摩訶先夫見已作是念。今不得論。明當請世尊會。然後當論。作是念已。便前至世尊所。到已禮世尊足禮足已卻坐一面。彼時世尊為摩訶先夫。無量方便而為說法。勸進等勸進令歡喜等歡喜。無量方便為說法。勸進等勸進令歡喜等歡喜。默然住。彼時摩訶先夫從座起叉手向世尊。白世尊曰。唯世尊。明設微小會。愿世尊及僧愍故當受。世尊受彼摩訶先夫請默然而住。於是摩訶先夫知世尊默然可已。禮世尊足繞世尊已。還本所止。到已即彼夜具諸肴膳。設種種凈妙供饌。辦已便白時至。彼時世尊晨著衣服。諸比丘前後圍繞。往詣彼摩訶先夫舍。到已就座。世尊知而問內人。摩訶先優婆夷今為所在。內人曰。唯世尊。摩訶先優婆夷行來斷。極患苦痛在屋中。佛世尊知內緣起
。知外亦如是。於是世尊屈伸臂頃。至雪山上取藥來已摩著瘡上。著瘡上已。告摩訶先優婆夷夫曰。呼摩訶先優婆夷出。世尊呼汝。唯然世尊。摩訶先夫受世尊教已。便至摩訶先所。到已語摩訶先。世尊呼汝。聞世尊呼瘡即平服同一色。聞已於世尊所倍增信敬。內懷歡喜至世尊所。到已禮世尊足卻住一面。世尊隨順為說妙法。摩訶先優婆夷及諸眷屬聞說法已。遠塵離垢諸法法眼生。此世尊為摩訶先優婆夷故慈滿。問曰。此中雲何慈滿。答曰。即彼智藥。複次智藥者。如所說。彼時愚癡琉璃王。破迦維羅衛城。將彼釋種極妙六女。彼在堂上而自誇說。我能壞汝親族令無遺余。彼釋女對曰。王有宿福。我親族見諦儘是聖人。但王不應全命而來。彼王作是念故。能為彼敢有所言。彼王舍於後世無有慈心。截彼釋女手足已棄著塹中。彼釋種女盡應佛化。彼世尊為教化故。便至彼處見彼遭無量苦患。見已作是念。今此時此釋六女若恒沙佛為說法者。彼患斯苦不能令受化。佛世尊知內緣起。知外亦如是。於是世尊屈申臂頃。至雪山上取藥來已。摩著瘡上。摩著瘡上已。苦痛即除便生樂痛。生樂痛已。世尊隨順為說妙法。彼六釋女聞說法已。遠塵離垢諸法法眼生。此世尊為六釋女慈滿。問曰。此中雲何慈滿。答曰。即彼智藥是。是謂
【現代漢語翻譯】 現代漢語譯本 知外境也是如此。這時，世尊屈伸手臂的瞬間，就到雪山上取來草藥，敷在瘡上。敷在瘡上之後，告訴摩訶先優婆夷的丈夫說：『呼喚摩訶先優婆夷出來，世尊要見你。』摩訶先的丈夫回答：『遵命，世尊。』摩訶先的丈夫接受世尊的教導后，便到摩訶先那裡，到了之後告訴摩訶先：『世尊要見你。』聽到世尊呼喚，她身上的瘡立刻平復，恢復了原來的膚色。聽到后，她對世尊更加信敬，內心充滿歡喜地來到世尊處。到達后，她禮拜世尊的雙足，然後退到一旁站立。世尊隨即為她宣說微妙的佛法。摩訶先優婆夷和她的眷屬聽聞佛法后，遠離塵垢，對諸法生起了法眼（dharma-cakṣus，證悟的開端）。這是世尊爲了摩訶先優婆夷的緣故而慈悲圓滿。 問：『這裡面如何體現了慈悲圓滿？』 答：『就是那智慧之藥。』 再者，智慧之藥是這樣的：如經中所說，當時的愚癡的琉璃王（Virudhaka，古代印度拘薩羅國的王子），攻破了迦毗羅衛城（Kapilavastu，釋迦牟尼佛的故鄉），抓走了釋迦族中最美麗的六個女子。琉璃王在高堂之上，自誇說：『我能摧毀你們的親族，讓他們沒有遺留。』那些釋迦族的女子回答說：『大王您有宿世的福報，我們的親族都已經證得了真諦，都是聖人。只是大王您不應該能保全性命來到這裡。』因為琉璃王有這樣的想法，她們才敢這樣說話。琉璃王捨棄了來世，沒有慈悲之心，砍斷了那些釋迦族女子的手腳，把她們丟棄在壕溝中。那些釋迦族女子都應該被佛陀教化。世尊爲了教化她們的緣故，便來到那個地方，看到她們遭受無量的痛苦。看到后，世尊這樣想：『現在這個時候，這六個釋迦族女子，即使有恒河沙數那麼多的佛為她們說法，她們所遭受的痛苦也不能讓她們接受教化。』佛世尊知道內在的因緣生起，也知道外在的因緣也是如此。於是，世尊屈伸手臂的瞬間，就到雪山上取來草藥，敷在瘡上。敷在瘡上之後，痛苦立刻消除，轉而生起快樂的感受。生起快樂的感受后，世尊隨即為她們宣說微妙的佛法。那六個釋迦族女子聽聞佛法后，遠離塵垢，對諸法生起了法眼。這是世尊爲了這六個釋迦族女子的緣故而慈悲圓滿。 問：『這裡面如何體現了慈悲圓滿？』 答：『就是那智慧之藥。』這就是所謂的慈悲圓滿。
【English Translation】 English version The same is true of knowing external realms. Then, in the time it takes for the World-Honored One to bend and stretch his arm, he went to the Snowy Mountains, took medicine, and applied it to the sores. After applying it to the sores, he said to the husband of Mahāprajāpatī: 'Call Mahāprajāpatī out. The World-Honored One summons you.' 'Yes, World-Honored One.' Mahāprajāpatī's husband, having received the World-Honored One's instruction, went to Mahāprajāpatī. Upon arriving, he said to Mahāprajāpatī, 'The World-Honored One summons you.' Upon hearing the World-Honored One's summons, the sores immediately healed and returned to the same color as her skin. Upon hearing this, her faith and reverence for the World-Honored One increased greatly. With joy in her heart, she went to the World-Honored One. Upon arriving, she bowed at the feet of the World-Honored One and stood to one side. The World-Honored One then expounded the wonderful Dharma for her. After Mahāprajāpatī and her family heard the Dharma, they were freed from dust and defilement, and the Dharma-eye (dharma-cakṣus) arose regarding all dharmas. This is the World-Honored One's compassion fulfilled for the sake of Mahāprajāpatī. Question: 'How is compassion fulfilled here?' Answer: 'It is through that wisdom-medicine.' Furthermore, the wisdom-medicine is as follows: As it is said, at that time, the foolish King Virudhaka (Virudhaka, prince of the ancient Indian kingdom of Kosala) destroyed the city of Kapilavastu (Kapilavastu, the hometown of Shakyamuni Buddha) and took six of the most beautiful women from the Shakya clan. He boasted in the hall, saying, 'I can destroy your relatives, leaving no one behind.' The Shakya women replied, 'O King, you have past merits. Our relatives have all attained the truth and are all sages. It's just that you shouldn't be able to preserve your life to come here.' Because the king had such thoughts, they dared to speak like this. The king abandoned the afterlife and had no compassion. He cut off the hands and feet of the Shakya women and threw them into a ditch. Those Shakya women should all be transformed by the Buddha. For the sake of teaching them, the World-Honored One went to that place and saw them suffering immeasurable pain. Upon seeing this, the World-Honored One thought, 'Now, at this time, even if Buddhas as numerous as the sands of the Ganges were to preach the Dharma to these six Shakya women, the suffering they endure would not allow them to accept the teachings.' The Buddha, the World-Honored One, knows the arising of internal causes and conditions, and also knows that external causes and conditions are the same. Then, in the time it takes for the World-Honored One to bend and stretch his arm, he went to the Snowy Mountains, took medicine, and applied it to the sores. After applying it to the sores, the pain immediately disappeared, and joyful feelings arose. After joyful feelings arose, the World-Honored One then expounded the wonderful Dharma for them. After the six Shakya women heard the Dharma, they were freed from dust and defilement, and the Dharma-eye arose regarding all dharmas. This is the World-Honored One's compassion fulfilled for the sake of the six Shakya women. Question: 'How is compassion fulfilled here?' Answer: 'It is through that wisdom-medicine.' This is what is meant by compassion fulfilled.
智藥。或以更樂者。如所說。世尊游諸房到一房舍。世尊見彼房中有一比丘。遇患苦痛獨自無伴。眠大小便中不能起居。世尊知而問比丘。何以故遇此患獨自無伴。病比丘質直白世尊曰。唯世尊。我窳惰不能看視他。他亦不看視我。唯世尊我無所依。唯善逝我無所怙。世尊告曰。比丘。汝不為我故出家學道作沙門耶。比丘曰。唯然世尊。唯然善逝。世尊告曰。比丘。我是汝所依及天世間。彼時世尊于彼臥處徐徐扶起。將出外安徐令臥。彼時世尊還入房中。出彼薦席除大小便。泥治臥屋更布新薦席。洗浴病比丘已。更著新衣浣濯故衣。還將入房。徐徐臥新床褥上。以手摩身世尊告曰。比丘。若汝不增勤修不到欲到不獲欲獲不證欲證者。比丘但更遭重患復甚於此。如世尊以手摩病比丘。所苦即除便得樂痛。得樂痛已。世尊隨順為說妙法。比丘聞說法已。遠塵離垢。諸法法眼生。此世尊為彼比丘故慈滿。問曰。此中雲何慈滿。答曰。彼更樂是。複次更樂者。如所說。世尊游耆阇崛山一方。調達亦在一方。彼時調達遭重頭痛不可堪忍。彼時世尊以具足相好紫磨金色滿百千福手。貫彼山摩調達頭。除一切苦痛便得樂痛。得樂痛已。調達作是念。是誰之恩。彼還顧見是世尊手。見已說曰。善哉悉達。善學此醫。以此醫方足得生活。
【現代漢語翻譯】 現代漢語譯本 智藥。或者還有更令人愉悅的事情。正如所說，世尊巡遊各個房舍，來到一間房舍。世尊看見那間房中有一位比丘（bhikkhu，佛教僧侶），正遭受疾病的痛苦，獨自一人，無人陪伴。他躺在大小便之中，無法起身活動。世尊明知情況，便問那位比丘：『你為何會遭受這樣的疾病，獨自一人，無人陪伴呢？』生病的比丘坦誠地對世尊說：『是的，世尊。我懶惰，不能照顧別人，別人也不照顧我。是的，世尊，我無所依靠。是的，善逝（Sugata，如來佛的稱號），我無所依仗。』世尊告訴他：『比丘，你不是爲了我而出家學道，成為沙門（sramana，修行者）的嗎？』比丘回答說：『是的，世尊。是的，善逝。』世尊告訴他：『比丘，我就是你的依靠，也是天界和人間的依靠。』 當時，世尊在那位比丘的臥榻邊，慢慢地扶起他，將他帶到外面，讓他安穩地躺下。然後，世尊回到房中，拿出他的床墊，清理掉大小便，用泥土修補了臥房，重新鋪上新的床墊。世尊為生病的比丘洗浴乾淨，給他換上新的衣服，清洗了他換下來的臟衣服。然後，世尊又將他帶回房中，慢慢地讓他躺在新鋪的床褥上，用手按摩他的身體。世尊告訴他：『比丘，如果你不更加精進修行，不能達到你想達到的境界，不能獲得你想獲得的成就，不能證得你想證得的果位，那麼，你只會遭受更嚴重的疾病，甚至比現在還要痛苦。』當世尊用手按摩生病的比丘時，他的痛苦立刻消除了，感受到了快樂。感受到快樂之後，世尊順應他的根器，為他說微妙的佛法。比丘聽聞佛法后，遠離了塵垢，生起了諸法法眼（dharma-caksu，對佛法的正確認識）。這是世尊爲了那位比丘而展現的慈悲。世尊問道：『這裡面如何體現了慈悲圓滿呢？』回答說：『因為還有更令人愉悅的事情。』 再次，更令人愉悅的事情，正如所說，世尊在耆阇崛山（Grdhrakuta，靈鷲山）的一側游化，提婆達多（Devadatta，佛陀的堂兄弟）也在另一側。當時，提婆達多遭受嚴重的頭痛，難以忍受。那時，世尊用具足相好、紫磨金色的、充滿百千福德的手，穿過山體，撫摸提婆達多的頭部，消除了他的一切痛苦，使他感受到了快樂。感受到快樂之後，提婆達多心想：『這是誰的恩德呢？』他回頭看見是世尊的手。看見后，他說：『太好了，悉達多（Siddhartha，釋迦牟尼佛的本名），你真擅長醫術。憑藉這種醫術，足以維持生計。』
【English Translation】 English version Medicine of Wisdom. Or something even more delightful. As it is said, the World-Honored One (世尊, Shìzūn, another name for Buddha) was touring various dwellings and came to one. The World-Honored One saw a bhikkhu (比丘, bǐqiū, Buddhist monk) in that dwelling, suffering from illness, alone and without companionship. He was lying in his own excrement and urine, unable to rise or move. Knowing this, the World-Honored One asked the bhikkhu, 'Why are you suffering from this illness, alone and without companionship?' The sick bhikkhu honestly replied to the World-Honored One, 'Yes, World-Honored One. I am lazy and unable to care for others, and others do not care for me. Yes, World-Honored One, I have no support. Yes, Well-Gone One (善逝, Shànshì, Tathagata's title), I have no refuge.' The World-Honored One told him, 'Bhikkhu, did you not renounce your home and practice the Way for my sake, becoming a sramana (沙門, shāmén, ascetic)?' The bhikkhu replied, 'Yes, World-Honored One. Yes, Well-Gone One.' The World-Honored One told him, 'Bhikkhu, I am your support, and the support of the heavens and the world.' At that time, the World-Honored One slowly helped the bhikkhu up from his bed, took him outside, and laid him down comfortably. Then, the World-Honored One returned to the dwelling, removed his bedding, cleaned up the excrement and urine, repaired the dwelling with mud, and laid down new bedding. The World-Honored One bathed the sick bhikkhu, changed him into new clothes, and washed his soiled clothes. Then, the World-Honored One brought him back into the dwelling and slowly laid him down on the newly made bed. Massaging his body with his hand, the World-Honored One told him, 'Bhikkhu, if you do not increase your diligent practice, and fail to reach what you wish to reach, fail to obtain what you wish to obtain, and fail to realize what you wish to realize, then you will only suffer from even more severe illnesses, even more painful than this.' As the World-Honored One massaged the sick bhikkhu with his hand, his suffering immediately disappeared, and he felt joy. After feeling joy, the World-Honored One, in accordance with his capacity, spoke the wonderful Dharma (佛法, Fófǎ, Buddha's teachings) for him. After hearing the Dharma, the bhikkhu was freed from defilements, and the Dharma-eye (法眼, Fǎyǎn, the eye of Dharma) arose within him. This is the compassion that the World-Honored One showed for that bhikkhu. The World-Honored One asked, 'How is the perfection of compassion manifested here?' The answer is, 'Because there is something even more delightful.' Again, something even more delightful, as it is said, the World-Honored One was traveling on one side of Mount Grdhrakuta (耆阇崛山, Qíshéjuéshān, Vulture Peak Mountain), and Devadatta (提婆達多, Típóduōtā, Buddha's cousin) was on the other side. At that time, Devadatta was suffering from a severe headache, unbearable. Then, the World-Honored One, with his hand adorned with auspicious marks, of purple-gold color, filled with hundreds of thousands of merits, passed through the mountain and touched Devadatta's head, eliminating all his suffering and causing him to feel joy. After feeling joy, Devadatta thought, 'Whose kindness is this?' He looked back and saw the hand of the World-Honored One. After seeing it, he said, 'Excellent, Siddhartha (悉達多, Xīdáduō, Siddhartha Gautama's name), you are truly skilled in medicine. With this medical skill, it is enough to make a living.'
此世尊為調達故慈滿。問曰。此中雲何慈滿。答曰。即更樂是。是謂更樂。或以涼冷影者。如所說。世尊及尊者舍利弗同遊一處。尊者阿難在佛后執拂拂佛。彼時有鳥為鷹所逼。怖畏飛趣尊者舍利弗影中住。身戰如獨搖樹。彼鳥離舍利弗影。飛至佛影中無恐畏。阿難見已叉手白佛曰。甚奇世尊。如此鳥在尊者舍利弗影中時。身戰如獨搖樹。離舍利弗影。至世尊影已便無恐畏。世尊告曰。如是阿難。如是阿難。舍利弗比丘雖離於殺不極清凈。是故鳥住影中。身戰如獨搖樹。阿難。我於三阿僧祇劫離於殺。極具足清凈行。是故鳥住我影中而無恐怖。此世尊為彼鳥故慈滿。問曰。此中雲何慈滿。答曰。即涼冷影是。複次涼冷影者。如所說。有一賊被截手足棄著塹中。彼賊世尊應化。世尊作是念。若此時恒沙佛為一賊說法者。不能度彼。時世尊往至賊所。到已彼賊在世尊影中。即離苦痛便得樂痛。得樂痛已。世尊隨順為說妙法。賊聞法已。遠塵離垢諸法法眼生。此世尊為賊故慈滿。問曰。此中雲何慈滿。答曰。即涼冷影是。是謂涼冷影。如世尊無量種慈滿非一種。以是故律說。世尊慈滿眾生而說法。如世尊契經說。四種人受于梵福。謂人未曾立處。以如來舍利立作鍮婆。是謂初人受于梵福。複次謂人未曾立處。作房舍已施招提
【現代漢語翻譯】 現代漢語譯本： 此世尊爲了調達（Devadatta，佛陀的堂弟）的緣故而慈心充滿。問：『這其中如何體現慈心充滿？』答：『即是更令人快樂。』這就是所謂的更樂。或者說是像涼冷的樹蔭一樣。正如經中所說，世尊和尊者舍利弗（Sariputta，佛陀的十大弟子之一，以智慧著稱）一同游化在一處地方。尊者阿難（Ananda，佛陀的十大弟子之一，以多聞著稱）在佛陀身後拿著拂塵為佛陀扇拂。當時有一隻鳥被老鷹追趕，因為恐懼而飛向尊者舍利弗的樹蔭下棲息，身體顫抖得像風中搖曳的樹。那隻鳥離開舍利弗的樹蔭，飛到佛陀的樹蔭中，便不再感到恐懼。阿難見到后合掌向佛陀稟告說：『真是太神奇了，世尊！這隻鳥在尊者舍利弗的樹蔭中時，身體顫抖得像風中搖曳的樹，離開舍利弗的樹蔭，到了世尊的樹蔭下，便不再感到恐懼。』世尊告訴阿難說：『是的，阿難，是的，阿難。舍利弗比丘雖然遠離殺戮，但還不夠極度清凈。因此鳥兒待在他的樹蔭中，身體顫抖得像風中搖曳的樹。阿難，我於三大阿僧祇劫（asamkhyeya kalpas，極長的時間單位）遠離殺戮，完全具足清凈的行為。因此鳥兒待在我的樹蔭中而沒有恐怖。』這位世尊爲了那隻鳥的緣故而慈心充滿。問：『這其中如何體現慈心充滿？』答：『即是涼冷的樹蔭。』 再次，涼冷的樹蔭是這樣的：正如經中所說，有一個賊被砍斷手腳，丟棄在深坑中。那個賊是世尊應化而成的。世尊心想：『如果此時有恒河沙數（ganga sands，極大的數量）的佛陀為這一個賊說法，也不能度化他。』當時世尊前往賊所在的地方。到達后，那個賊在世尊的樹蔭中，立即脫離了苦痛，感受到了快樂。感受到快樂后，世尊隨順他的根器為他說微妙的佛法。賊聽聞佛法后，遠離塵垢，對諸法生起了清凈的法眼（dharma eye，證悟的開端）。這位世尊爲了賊的緣故而慈心充滿。問：『這其中如何體現慈心充滿？』答：『即是涼冷的樹蔭。』這就是所謂的涼冷的樹蔭。正如世尊有無量種慈心充滿，而不是隻有一種。因此律藏中說，世尊以慈心充滿眾生而為他們說法。正如世尊在契經（sutra，佛經）中所說，有四種人能夠獲得梵福（brahma-phala，殊勝的福報）。第一種人是在未曾建立之處，用如來的舍利（sarira，佛陀的遺骨）建立佛塔（stupa，佛教建築物）。這就是第一種人獲得梵福。再次，第二種人是在未曾建立之處，建造房舍后佈施給僧團（sangha，佛教僧侶團體）。
【English Translation】 English version: This World Honored One (Bhagavan) is filled with loving-kindness for the sake of Devadatta (Buddha's cousin). Question: 'How is loving-kindness fulfilled in this?' Answer: 'It is further joy.' This is called further joy. Or like a cool shade. As it is said, the World Honored One and the Venerable Sariputta (one of the Buddha's ten principal disciples, known for his wisdom) were traveling together in one place. The Venerable Ananda (one of the Buddha's ten principal disciples, known for his memory) was behind the Buddha, holding a fan to fan the Buddha. At that time, a bird was being pursued by a hawk. Frightened, it flew to the shade of the Venerable Sariputta and stayed there, its body trembling like a solitary tree swaying in the wind. The bird left Sariputta's shade and flew to the Buddha's shade, where it felt no fear. Seeing this, Ananda, with his palms together, said to the Buddha: 'It is wonderful, World Honored One! When this bird was in the shade of the Venerable Sariputta, its body trembled like a solitary tree swaying in the wind. Leaving Sariputta's shade, it came to the World Honored One's shade and felt no fear.' The World Honored One said to Ananda: 'So it is, Ananda, so it is, Ananda. Although the Bhikkhu Sariputta has refrained from killing, he is not yet perfectly pure. Therefore, the bird stayed in his shade, its body trembling like a solitary tree swaying in the wind. Ananda, for three asamkhyeya kalpas (immeasurably long eons) I have refrained from killing, and I have fully practiced pure conduct. Therefore, the bird stayed in my shade without fear.' This World Honored One is filled with loving-kindness for the sake of that bird. Question: 'How is loving-kindness fulfilled in this?' Answer: 'It is the cool shade.' Furthermore, the cool shade is like this: As it is said, there was a thief whose hands and feet were cut off and who was thrown into a pit. That thief was a transformation of the World Honored One. The World Honored One thought: 'If at this time, as many Buddhas as there are sands in the Ganges River (an immense number) were to teach the Dharma to this one thief, they could not liberate him.' At that time, the World Honored One went to the place where the thief was. Upon arriving, the thief, in the World Honored One's shade, immediately departed from suffering and felt joy. Having felt joy, the World Honored One, in accordance with his capacity, spoke the wonderful Dharma to him. After hearing the Dharma, the thief, far from defilements, gave rise to the pure Dharma eye (the beginning of enlightenment) regarding all dharmas. This World Honored One is filled with loving-kindness for the sake of the thief. Question: 'How is loving-kindness fulfilled in this?' Answer: 'It is the cool shade.' This is called the cool shade. Just as the World Honored One has countless kinds of loving-kindness, not just one kind. Therefore, the Vinaya (monastic rules) says that the World Honored One teaches the Dharma with loving-kindness filling all beings. As the World Honored One says in the Sutra (Buddhist scripture), there are four kinds of people who receive Brahma-phala (superior merit). The first is the person who, in a place where it has never been done before, erects a stupa (Buddhist monument) with the relics (sarira, Buddha's remains) of the Tathagata (Buddha). This is the first person to receive Brahma-phala. Again, the second person is the one who, in a place where it has never been done before, builds a dwelling and donates it to the Sangha (Buddhist monastic community).
僧。是謂二人受于梵福。複次謂人若有斗亂。僧而和合之。是謂三人受于梵福。複次謂人心與慈俱滿一方已成就游。如是二三四四維上下滿一切諸方已。心與慈俱成就游。如是心與悲喜護俱滿一方已成就游。如是二三四四維上下滿一切諸方已成就游。是謂四人受于梵福。譬喻者說曰。此非佛契經所說。亦非梵福。佛契經說。無量等是梵福。何以故。謂無量等與果等。如此受梵福。謂金剛座及轉法輪。從天下處立鍮婆。如是彼立小小鍮婆。得梵福與等等耶。如此受梵福。謂竹園祇桓林深邃林立大僧坊。如是彼立小小房。得梵福與等耶。如此受梵福。謂調達斗亂。僧而和合之。如是彼拘舍彌比丘小小諍。而和合之得梵福。與等耶。是故非佛契經。亦非梵福。佛契經說。無量等亦是梵福。如是說者是佛契經說。亦是梵福。問曰。如此果不與等。答曰。饒益他故。世間福相。如無量饒益他。謂修無量等。如是此亦無量饒益他。謂未曾立處。以如來舍利立鍮婆。謂因彼處百千眾生修善身口意行。供養世尊繒彩華蓋幢幡伎樂碎末涂香。愿求佛道聲聞辟支佛道。得大富生豪貴家。顏貌端正生天上人中。觀此極有饒益。如此無量極饒益他。謂發於無量等。此亦如是。無量饒益他。謂未曾立處作房已。施與招提僧。謂因彼處百千眾生修善
【現代漢語翻譯】 現代漢語譯本 僧人問道：『如果兩個人接受梵天的福報，那是什麼樣的呢？』佛回答說：『如果兩個人發生爭鬥，僧人能夠使他們和好，這就是兩個人接受了梵天的福報。』 僧人又問：『如果三個人接受梵天的福報，那是什麼樣的呢？』佛回答說：『如果有人以慈悲之心充滿一方，並以此成就修行，然後將慈悲之心擴充套件到四方、上下，充滿一切諸方，這就是三個人接受了梵天的福報。』 僧人又問：『如果四個人接受梵天的福報，那是什麼樣的呢？』佛回答說：『如果有人以慈、悲、喜、舍（護）之心充滿一方，並以此成就修行，然後將慈、悲、喜、舍之心擴充套件到四方、上下，充滿一切諸方，這就是四個人接受了梵天的福報。』 有人用譬喻來說：『這些並非佛陀的契經（Sutra，佛經）所說，也不是梵天的福報。佛陀的契經說，無量等（Aparimana，無量心）才是梵天的福報。』為什麼這麼說呢？因為無量等與果報相等。如此才能接受梵天的福報。 『比如，在金剛座（Vajrasana，佛陀成道之處）和轉法輪（Dharmacakra，初轉法輪之處）的地方，從天上降下之處建立窣堵波（Stupa，佛塔）。如果有人在那裡建立小小的窣堵波，就能得到與那些地方相等的梵天福報嗎？如此才能接受梵天的福報。』 『比如，在竹林精舍（Venuvana，竹林精舍）和祇樹給孤獨園（Jetavana，祇園精舍）這樣林木深邃的地方，建立大型的僧房。如果有人在那裡建立小小的房舍，就能得到與那些地方相等的梵天福報嗎？如此才能接受梵天的福報。』 『比如，提婆達多（Devadatta，佛陀的堂弟，後背叛佛教）挑起僧團的爭鬥，僧人能夠使他們和好。如果拘睒彌（Kausambi，古代印度城市）的比丘們發生小小的爭執，而有人能夠使他們和好，就能得到與提婆達多和好僧團相等的梵天福報嗎？』 因此，這些並非佛陀的契經所說，也不是梵天的福報。佛陀的契經說，無量等才是梵天的福報。如此說才是佛陀的契經所說，也是梵天的福報。 有人問：『如此果報不相等嗎？』佛回答說：『因為饒益他人。世間的福報之相，就像無量等一樣饒益他人。修習無量等，就像這樣也能無量地饒益他人。』 『比如，在從未建立過的地方，用如來的舍利建立窣堵波。因為那個地方，成百上千的眾生會修習善良的身口意行為，供養世尊繒彩、華蓋、幢幡、伎樂、碎末涂香，愿求佛道、聲聞道、辟支佛道，得到大富，生於豪貴之家，容顏端正，生於天上人間。』看到這些，就知道這是極大的饒益。 如此無量地饒益他人，就像發起無量等一樣。這也是如此，無量地饒益他人。比如，在從未建立過的地方建造房舍，施與四方僧眾（招提僧，Catuddisa-sangha）。因為那個地方，成百上千的眾生會修習善良的...
【English Translation】 English version A monk asked: 'What does it mean for two people to receive Brahma's blessings?' The Buddha replied: 'If two people are in conflict, and a monk can reconcile them, this is what it means for two people to receive Brahma's blessings.' The monk further asked: 'What does it mean for three people to receive Brahma's blessings?' The Buddha replied: 'If someone fills one direction with a heart full of loving-kindness (Metta) and cultivates it, then extends that loving-kindness to all four directions, above and below, filling all directions, this is what it means for three people to receive Brahma's blessings.' The monk further asked: 'What does it mean for four people to receive Brahma's blessings?' The Buddha replied: 'If someone fills one direction with a heart full of compassion (Karuna), joy (Mudita), and equanimity (Upekkha), and cultivates it, then extends that compassion, joy, and equanimity to all four directions, above and below, filling all directions, this is what it means for four people to receive Brahma's blessings.' Someone uses an analogy and says: 'These are not what the Buddha's Sutras (Sutra, Buddhist scriptures) say, nor are they Brahma's blessings. The Buddha's Sutras say that the Immeasurables (Aparimana, the four immeasurables) are Brahma's blessings.' Why is this said? Because the Immeasurables are equal to the result. Only in this way can one receive Brahma's blessings. 'For example, at the Vajrasana (Vajrasana, the place where the Buddha attained enlightenment) and the place of turning the Wheel of Dharma (Dharmacakra, the place of the first sermon), where it descends from the heavens, a Stupa (Stupa, Buddhist monument) is built. If someone builds a small Stupa there, can they receive Brahma's blessings equal to those places? Only in this way can one receive Brahma's blessings.' 'For example, in places like the Venuvana (Venuvana, Bamboo Grove Monastery) and Jetavana (Jetavana, Anathapindika's Monastery), with deep forests, large monasteries are built. If someone builds a small dwelling there, can they receive Brahma's blessings equal to those places? Only in this way can one receive Brahma's blessings.' 'For example, Devadatta (Devadatta, Buddha's cousin who later opposed him) stirs up conflict in the Sangha, and a monk can reconcile them. If the monks of Kausambi (Kausambi, an ancient Indian city) have a small dispute, and someone can reconcile them, can they receive Brahma's blessings equal to reconciling Devadatta's Sangha?' Therefore, these are not what the Buddha's Sutras say, nor are they Brahma's blessings. The Buddha's Sutras say that the Immeasurables are Brahma's blessings. Saying this is what the Buddha's Sutras say, and it is Brahma's blessings. Someone asks: 'Are the results not equal?' The Buddha replies: 'Because of benefiting others. The characteristic of worldly blessings is like the Immeasurables, benefiting others immeasurably. Cultivating the Immeasurables is like this, also benefiting others immeasurably.' 'For example, in a place where it has never been built before, a Stupa is built with the relics of the Tathagata. Because of that place, hundreds of thousands of beings will cultivate virtuous actions of body, speech, and mind, offering the World-Honored One silk banners, canopies, streamers, music, and powdered incense, wishing to seek the path of Buddhahood, the path of Sravakas, and the path of Pratyekabuddhas, obtaining great wealth, being born into noble families, with beautiful appearances, being born in the heavens and among humans.' Seeing this, one knows that it is extremely beneficial. In this way, immeasurably benefiting others is like generating the Immeasurables. This is also like that, immeasurably benefiting others. For example, in a place where it has never been built before, a dwelling is built and given to the Sangha of the four directions (Catuddisa-sangha). Because of that place, hundreds of thousands of beings will cultivate virtuous...
身口意行。誦習讀者問者教者。思惟契經律阿毗曇。思惟靜默除欲界結。除色界無色界結。得須陀洹斯陀含阿那含阿羅漢果。為佛法僧故佐助眾事。愿求佛道聲聞辟支佛道。得大富生豪貴家。顏貌端正生天上人中。觀此極有饒益。如此無量極饒益他。謂發於無量等。此亦如是無量饒益他。謂和合斗亂僧者。如僧斗亂壞。爾時未取證不取證。未得果不得果。不能除結。不得漏盡。亦不誦習契經律阿毗曇。亦不思惟契經律阿毗曇。亦不思惟靜默。不除欲界結。亦不除色無色界結。不得須陀洹斯陀含阿那含阿羅漢果。三千大千世界不轉法輪。至首陀會天。意亂。謂和合斗亂僧已。未取證取證得果。能除結得漏盡。誦習契經律阿毗曇。思惟契經律阿毗曇。亦思惟靜默。除欲界結。除色無色界結。得須陀洹斯陀含阿那含阿羅漢果。三千大千世界轉於法輪。至首陀會天。意亦不亂。觀此極有饒益。或曰。謂未曾立處以如來舍利立鍮婆者。如來是梵因。彼處受梵福。謂未曾立處作房施招提僧。因梵行人處受梵福。謂和合斗亂僧者。謂聖道因。彼處受梵福。尊者婆須蜜說曰。謂未曾立處以如來舍利立鍮婆。以四事故受梵福。云何為四。開極妙意。廣出財物。及立舍利。所作已訖。謂未曾立處作房施招提僧。以四事故受梵福。開極妙意。
【現代漢語翻譯】 現代漢語譯本： 身、口、意三方面的行為。誦讀、學習、提問、教導佛經的人。思維、理解契經（Sutra，佛經）、律（Vinaya，戒律）、阿毗曇（Abhidhamma，論藏）。思維靜默以去除欲界之結縛。去除色界和無色界之結縛。證得須陀洹（Srotapanna，入流果）、斯陀含（Sakadagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果）的果位。爲了佛、法、僧三寶的緣故，佐助各種事務。愿求佛道、聲聞道、辟支佛道。獲得大富，出生于豪門貴族之家。容貌端正，轉生於天上或人間。觀察這些，有極大的饒益。如此無量地饒益他人，指的是發起無量等等。這也同樣是無量地饒益他人，指的是調和斗亂的僧眾。如果僧眾發生斗亂，導致壞滅，那麼尚未證悟的人無法證悟，尚未得果的人無法得果，不能去除結縛，不能得到漏盡（煩惱斷盡）。也不誦讀、學習契經、律、阿毗曇，也不思維契經、律、阿毗曇，也不思維靜默，不能去除欲界之結縛，也不能去除色界和無色界之結縛，不能證得須陀洹、斯陀含、阿那含、阿羅漢的果位。三千大千世界不能轉法輪（Dharmacakra，佛法之輪），直至首陀會天（Suddhavasa，凈居天），心意錯亂。指的是調和斗亂的僧眾之後，尚未證悟的人能夠證悟，得果，能夠去除結縛，得到漏盡。誦讀、學習契經、律、阿毗曇，思維契經、律、阿毗曇，也思維靜默，去除欲界之結縛，去除色界和無色界之結縛，證得須陀洹、斯陀含、阿那含、阿羅漢的果位。三千大千世界得以轉法輪，直至首陀會天，心意也不會錯亂。觀察這些，有極大的饒益。或者說，在未曾建立之處，以如來（Tathagata，佛）的舍利建立窣堵波（Stupa，佛塔），如來是梵因，在此處接受梵福。在未曾建立之處，建造房屋佈施給常住僧眾（Sangha，僧團），因為梵行人在此處接受梵福。調和斗亂的僧眾，是聖道之因，在此處接受梵福。尊者婆須蜜（Vasumitra）說：在未曾建立之處，以如來的舍利建立窣堵波，因為四種事故而接受梵福。哪四種呢？開啟極妙的意念，廣泛地拿出財物，以及建立舍利，所作之事已經完結。在未曾建立之處，建造房屋佈施給常住僧眾，因為四種事故而接受梵福。開啟極妙的意念。
【English Translation】 English version: Actions of body, speech, and mind. Those who recite, study, question, and teach. Contemplating the Sutras (Sutra, discourses of the Buddha), the Vinaya (Vinaya, monastic rules), and the Abhidhamma (Abhidhamma, philosophical treatises). Contemplating stillness to remove the fetters of the desire realm. Removing the fetters of the form and formless realms. Attaining the fruits of Srotapanna (Srotapanna, stream-enterer), Sakadagamin (Sakadagamin, once-returner), Anagamin (Anagamin, non-returner), and Arhat (Arhat, perfected one). Assisting in various matters for the sake of the Buddha, the Dharma, and the Sangha. Aspiring to the path of the Buddha, the path of the Sravakas (Sravaka, disciples), and the path of the Pratyekabuddhas (Pratyekabuddha, solitary Buddhas). Obtaining great wealth and being born into noble families. Having a beautiful appearance and being born in the heavens or among humans. Observing these things is extremely beneficial. Thus, immeasurably benefiting others refers to generating immeasurable qualities, and so on. This is also immeasurably benefiting others, referring to reconciling monks who are in conflict. If the Sangha is in conflict and becomes ruined, those who have not yet attained realization cannot attain it, those who have not yet attained the fruit cannot attain it, they cannot remove the fetters, and they cannot attain the exhaustion of defilements. They also do not recite, study the Sutras, the Vinaya, and the Abhidhamma, nor do they contemplate the Sutras, the Vinaya, and the Abhidhamma, nor do they contemplate stillness, they cannot remove the fetters of the desire realm, nor can they remove the fetters of the form and formless realms, they cannot attain the fruits of Srotapanna, Sakadagamin, Anagamin, and Arhat. The Dharma wheel (Dharmacakra, the wheel of Dharma) cannot be turned in the three thousand great thousand worlds, up to the Suddhavasa heavens (Suddhavasa, pure abodes), and their minds are confused. This refers to after reconciling monks who are in conflict, those who have not yet attained realization can attain it, attain the fruit, can remove the fetters, and attain the exhaustion of defilements. They recite, study the Sutras, the Vinaya, and the Abhidhamma, contemplate the Sutras, the Vinaya, and the Abhidhamma, and also contemplate stillness, remove the fetters of the desire realm, remove the fetters of the form and formless realms, and attain the fruits of Srotapanna, Sakadagamin, Anagamin, and Arhat. The Dharma wheel can be turned in the three thousand great thousand worlds, up to the Suddhavasa heavens, and their minds are not confused. Observing these things is extremely beneficial. Or it is said that in a place where it has never been established, erecting a stupa (Stupa, Buddhist monument) with the relics of the Tathagata (Tathagata, the Buddha), the Tathagata is the cause of Brahma, and in that place, one receives the blessings of Brahma. In a place where it has never been established, building a house and donating it to the resident Sangha (Sangha, monastic community), because the practitioners of Brahma are in that place, one receives the blessings of Brahma. Reconciling monks who are in conflict is the cause of the noble path, and in that place, one receives the blessings of Brahma. The Venerable Vasumitra (Vasumitra) said: In a place where it has never been established, erecting a stupa with the relics of the Tathagata, one receives the blessings of Brahma because of four reasons. What are the four? Opening up extremely wonderful thoughts, extensively giving away wealth, and erecting the relics, the work that has been done is completed. In a place where it has never been established, building a house and donating it to the resident Sangha, one receives the blessings of Brahma because of four reasons. Opening up extremely wonderful thoughts.
廣出財物。所作已訖。誦習禪思未定得定。謂和合斗亂僧。以四事故受梵福。除口四過行四凈口。除諸非法住于施法。謂修無量等。以四事故受于梵福。離諍不諍。除去五蓋。色界果封在色界。問曰。梵福福為幾數。有一說者。謂所因行得轉輪王。此是梵福數。更有說者。謂所因行得天帝釋。是謂梵福數。更有說者。謂所因行得他化自在天子。是謂梵福數。更有說者。謂所因行得大梵。是謂梵福數。更有說者。世敗還成時。一切眾生所因行施設此大地。是梵福數。更有說者。梵天請世尊轉於法輪。聖大梵請佛所轉法輪受福。是梵福數。問曰。大梵不隱沒無記心請佛世尊。云何受梵福。有一說者。謂始發梵天我當往請佛世尊。即彼時大梵天受梵福。此者不論。何以故。如汝所說應不作行而受報。問曰。若不爾者此云何。答曰。大梵天請世尊轉法輪。大梵天聞已便作是念。我請故佛轉法輪。彼以此懷歡喜心。發極妙善愿。彼時受梵福。更有說者。除已成菩薩。餘一切眾生所受福。此是梵福數。如是說者名梵福者。此稱譽讚歎。但梵福者無量不可計阿僧祇不可數。如世尊契經說。慈修習多修習生遍凈天。悲修習多修習生空處。喜修習多修習生識處。護修習多修習生不用處。問曰。若說慈修習多修習生遍凈天者。此應爾。謂慈
果報在遍凈。謂說悲修習多修習生空處。喜修習多修習生識處。護修習多修習生不用處者。此不應爾。何以故。此是色界功德善根。不應受無色界報。何以故說悲修習多修習生空處。喜修習多修習生識處。護修習多修習生不用處。有一說者。彌勒下已當爲說之。餘者不能。或曰。為相似故說。慈是樂行樂根。一切生死中最妙。彼三禪中可得。是故佛說修慈生遍凈。悲者能呵責壞色。空處亦呵責壞色。是故佛說修悲生空處。喜者悅行。識處意亦悅行。是故佛說修喜生識處。護者能捨不用處。亦說名為舍。是故佛說修護生不用處。或曰。彼行者令意悅樂故。或有行者欲得三禪。或欲得空處識處不用處。謂欲得三禪者。彼除欲界結。意不樂不悅。除初禪欲不樂不悅。於二禪除欲時。三禪現在前意悅樂。謂欲得空處者。彼除欲界欲。意不樂不悅。乃至三禪除欲。意不樂不悅。於四禪除欲時。空處現在前意悅樂。謂欲得識處者彼除欲界欲。意不樂不悅。乃至四禪除欲。意不樂不悅。謂空處除欲時。識處現在前意悅樂。謂欲得不用處者。彼除欲界欲。意不樂不悅。至空處除欲。意不樂不悅。于識處除欲時。不用處現在前意悅樂。是謂行者令意悅樂故。以故爾。或曰。此中說覺支道支。謂覺支道支者能除二禪。彼說慈為名。謂覺支道
【現代漢語翻譯】 現代漢語譯本： 果報在遍凈天（Subhakinha）。如果說修習悲心，多修習，會生到空無邊處（Akasanancayatana）；修習喜心，多修習，會生到識無邊處（Vinnanancayatana）；修習舍心，多修習，會生到無所有處（Akincannayatana），這種說法是不應成立的。為什麼呢？因為這些是功德善根，不應該接受無果報。為什麼說修習悲心，多修習，會生到空無邊處；修習喜心，多修習，會生到識無邊處；修習舍心，多修習，會生到無所有處呢？有一種說法是，彌勒菩薩（Maitreya）下生後會為大家解說，其他人不能解說。或者說，這是因為相似的緣故而說的。慈心是樂行樂根，在一切生死中最微妙，在三禪中可以獲得。所以佛說修慈心生到遍凈天。悲心能夠呵責破壞色，空無邊處也呵責破壞色。所以佛說修悲心生到空無邊處。喜心是悅行，識無邊處的心意也是悅行。所以佛說修喜心生到識無邊處。舍心能夠捨棄，無所有處也說是舍。所以佛說修舍心生到無所有處。或者說，這是因為修行者令心意悅樂的緣故。或者有修行者想要得到三禪，或者想要得到空無邊處、識無邊處、無所有處。想要得到三禪的人，他去除欲界結，心意不樂不悅；去除初禪欲，不樂不悅；在二禪去除欲時，三禪現在前，心意悅樂。想要得到空無邊處的人，他去除欲界欲，心意不樂不悅；乃至三禪去除欲，心意不樂不悅；在四禪去除欲時，空無邊處現在前，心意悅樂。想要得到識無邊處的人，他去除欲界欲，心意不樂不悅；乃至四禪去除欲，心意不樂不悅；在空無邊處去除欲時，識無邊處現在前，心意悅樂。想要得到無所有處的人，他去除欲界欲，心意不樂不悅；乃至空無邊處去除欲，心意不樂不悅；在識無邊處去除欲時，無所有處現在前，心意悅樂。這就是修行者令心意悅樂的緣故，因此這樣說。或者說，這裡說的是覺支道支。覺支道支能夠去除二禪，這裡說慈心是名，覺支道支也是如此。
【English Translation】 English version: The result of karma is in Subhakinha (Pure Radiance realm). If it is said that cultivating compassion, cultivating it frequently, one is born in Akasanancayatana (the Sphere of Infinite Space); cultivating joy, cultivating it frequently, one is born in Vinnanancayatana (the Sphere of Infinite Consciousness); cultivating equanimity, cultivating it frequently, one is born in Akincannayatana (the Sphere of Nothingness), this should not be so. Why? Because these are meritorious virtues, and should not receive a 'without' result. Why is it said that cultivating compassion, cultivating it frequently, one is born in the Sphere of Infinite Space; cultivating joy, cultivating it frequently, one is born in the Sphere of Infinite Consciousness; cultivating equanimity, cultivating it frequently, one is born in the Sphere of Nothingness? One explanation is that Maitreya (the future Buddha) will explain this when he descends, others cannot. Or it is said that it is spoken because of similarity. Loving-kindness is the practice of happiness and the root of happiness, and is the most subtle in all of samsara (cycle of rebirth), and can be attained in the third Dhyana (meditative absorption). Therefore, the Buddha said that cultivating loving-kindness leads to birth in Subhakinha. Compassion can rebuke and destroy form, and the Sphere of Infinite Space also rebukes and destroys form. Therefore, the Buddha said that cultivating compassion leads to birth in the Sphere of Infinite Space. Joy is the practice of delight, and the mind in the Sphere of Infinite Consciousness is also the practice of delight. Therefore, the Buddha said that cultivating joy leads to birth in the Sphere of Infinite Consciousness. Equanimity can relinquish, and the Sphere of Nothingness is also said to be relinquishment. Therefore, the Buddha said that cultivating equanimity leads to birth in the Sphere of Nothingness. Or it is said that it is because the practitioner makes the mind joyful. Or some practitioners want to attain the third Dhyana, or want to attain the Sphere of Infinite Space, the Sphere of Infinite Consciousness, or the Sphere of Nothingness. Those who want to attain the third Dhyana, they remove the fetters of the desire realm, and the mind is not happy or delighted; removing the desire for the first Dhyana, it is not happy or delighted; when removing desire in the second Dhyana, the third Dhyana appears, and the mind is joyful. Those who want to attain the Sphere of Infinite Space, they remove the desire for the desire realm, and the mind is not happy or delighted; even up to the third Dhyana removing desire, the mind is not happy or delighted; when removing desire in the fourth Dhyana, the Sphere of Infinite Space appears, and the mind is joyful. Those who want to attain the Sphere of Infinite Consciousness, they remove the desire for the desire realm, and the mind is not happy or delighted; even up to the fourth Dhyana removing desire, the mind is not happy or delighted; when removing desire in the Sphere of Infinite Space, the Sphere of Infinite Consciousness appears, and the mind is joyful. Those who want to attain the Sphere of Nothingness, they remove the desire for the desire realm, and the mind is not happy or delighted; even up to the Sphere of Infinite Space removing desire, the mind is not happy or delighted; when removing desire in the Sphere of Infinite Consciousness, the Sphere of Nothingness appears, and the mind is joyful. This is because the practitioner makes the mind joyful, therefore it is said so. Or it is said that here it speaks of the enlightenment factors (bojjhanga) and the path factors (magga). The enlightenment factors and the path factors can remove the second Dhyana, here it says that loving-kindness is a name, and so are the enlightenment factors and the path factors.
支除四禪。彼說悲為名。謂覺支道支除空處者。彼說喜為名。謂覺支道支除識處者。彼說護為名。是謂說覺支道支。以故爾。或曰。斷異學意故。異學無色中計解脫想。于無量等中說道想。謂異學無色中計解脫想者。彼世尊說無等量共同。尊者瞿沙亦爾說。異學于離中者癡。于不離中計解脫想。謂計解脫想者。彼世尊說無量等共同。廣說四無量等處盡。
鞞婆沙論卷第十一 大正藏第 28 冊 No. 1547 鞞婆沙論
鞞婆沙論卷第十二
阿羅漢尸陀槃尼撰
符秦罽賓三藏僧伽跋澄譯
四無色處第三十五
四無色者。空處識處不用處有想無想處。問曰。何以故作此論。答曰。斷他意故作此論。或有欲令無色中有色。或有欲令無色中無色。鞞婆阇婆提欲令無色中有色。育多婆提欲令無色中無色。問曰。鞞婆阇婆提何意欲令無色中有色。答曰。彼從佛契經起無色中有色。彼言。世尊契經說。名色緣識。識緣名色。無色中有識。若無色中有識者。亦當應有色。更余契經說。壽暖識此三法常合終不相離。此三法不可得別施設。若此三法不可得別施設者。無色中有識。若無色中有識者。亦當應有暖。暖者即是色。余契經世尊說。若作是說。我離色離痛想行。獨施設識。若來若住
【現代漢語翻譯】 現代漢語譯本 捨棄四禪（catu jhāna）。他們說悲（karuṇā）是（捨棄四禪的）名稱，指的是覺支（bojjhaṅga）和道支（maggaṅga）中捨棄空無邊處（ākāsānañcāyatana）的人。他們說喜（muditā）是（捨棄空無邊處的）名稱，指的是覺支和道支中捨棄識無邊處（viññāṇañcāyatana）的人。他們說護（upekkhā）是（捨棄識無邊處的）名稱，這就是所說的覺支和道支。因此是這樣。或者說，爲了斷除其他學派的觀點。其他學派在無色界中，認為解脫就是涅槃，在無量等（appamañña）中，宣說道的修行。也就是說，其他學派在無色界中，認為解脫就是涅槃，世尊說（這種觀點）與無量等是共同的。尊者瞿沙（Ghosa）也這樣說，其他學派對於遠離（viveka）感到愚癡，對於不遠離（aviveka）卻認為能得到解脫。也就是說，認為解脫就是涅槃，世尊說（這種觀點）與無量等是共同的。廣泛地宣說四無量等處（catasso appamaññā）。
《鞞婆沙論》卷第十一 大正藏第 28 冊 No. 1547 《鞞婆沙論》
《鞞婆沙論》卷第十二
阿羅漢 尸陀槃尼（Arahat Śītapāṇi） 撰
符秦 罽賓（Kashmir） 三藏 僧伽跋澄（Saṃghabhadra） 譯
四無色處第三十五
四無色處（catasso arūpāyatana）是：空無邊處（ākāsānañcāyatana）、識無邊處（viññāṇañcāyatana）、無所有處（ākiñcaññāyatana）、非想非非想處（nevasaññānāsaññāyatana）。問：為什麼要做這部論？答：爲了斷除其他學派的觀點而作此論。有些人想要讓無色界中有色，有些人想要讓無色界中無色。鞞婆阇婆提（Vibhajyavādin）想要讓無色界中有色，育多婆提（Yuktavādin）想要讓無色界中無色。問：鞞婆阇婆提是什麼意思，想要讓無色界中有色？答：他們從佛陀的契經（sutta）中得出無色界中有色的觀點。他們說，世尊的契經說：『名色（nāmarūpa）緣識（viññāṇa），識緣名色』。無色界中有識，如果無色界中有識，那麼也應當有色。另外的契經說：『壽（āyu）、暖（usmā）、識（viññāṇa）這三種法常常結合在一起，永遠不會分離。』這三種法不可能被分開施設。如果這三種法不可能被分開施設，那麼無色界中有識，如果無色界中有識，那麼也應當有暖，暖就是色。另外的契經中，世尊說：『如果有人這樣說：我離開了色（rūpa）、痛（vedanā）、想（saññā）、行（saṅkhāra），獨自施設識，如果（識）來或者住……』
【English Translation】 English version Relinquishing the four jhānas (catu jhāna). They say 'compassion' (karuṇā) is the name, referring to those who, in the limbs of enlightenment (bojjhaṅga) and the limbs of the path (maggaṅga), relinquish the sphere of infinite space (ākāsānañcāyatana). They say 'joy' (muditā) is the name, referring to those who, in the limbs of enlightenment and the limbs of the path, relinquish the sphere of infinite consciousness (viññāṇañcāyatana). They say 'equanimity' (upekkhā) is the name, which is what is meant by the limbs of enlightenment and the limbs of the path. Therefore, it is so. Or, it is said to refute the views of other schools. Other schools, in the formless realm, consider liberation to be the cessation of thought. In the immeasurables (appamañña), they teach the path. That is, other schools, in the formless realm, consider liberation to be the cessation of thought. The Blessed One said that this view is shared with the immeasurables. Venerable Ghosa also said the same: other schools are foolish regarding detachment (viveka), and they think they can attain liberation in non-detachment (aviveka). That is, they consider liberation to be the cessation of thought. The Blessed One said that this view is shared with the immeasurables. The four immeasurables (catasso appamaññā) and other such states are extensively discussed.
《Vibhasa Sastra》 Volume XI Taisho Tripitaka Volume 28 No. 1547 《Vibhasa Sastra》
《Vibhasa Sastra》 Volume XII
Composed by Arahat Śītapāṇi
Translated by Saṃghabhadra of Kashmir during the Qin Dynasty
The Thirty-Fifth Chapter on the Four Formless Realms
The four formless realms (catasso arūpāyatana) are: the sphere of infinite space (ākāsānañcāyatana), the sphere of infinite consciousness (viññāṇañcāyatana), the sphere of nothingness (ākiñcaññāyatana), and the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana). Question: Why is this treatise composed? Answer: This treatise is composed to refute the views of others. Some want there to be form in the formless realm, and some want there to be no form in the formless realm. The Vibhajyavādins want there to be form in the formless realm, and the Yuktavādins want there to be no form in the formless realm. Question: What does Vibhajyavādin mean by wanting there to be form in the formless realm? Answer: They derive the view that there is form in the formless realm from the Buddha's sutras (sutta). They say that the Blessed One's sutra says: 'Name and form (nāmarūpa) are conditioned by consciousness (viññāṇa), and consciousness is conditioned by name and form.' There is consciousness in the formless realm. If there is consciousness in the formless realm, then there should also be form. Another sutra says: 'Life (āyu), warmth (usmā), and consciousness (viññāṇa) are always combined and never separate.' These three dharmas cannot be separately posited. If these three dharmas cannot be separately posited, then there is consciousness in the formless realm. If there is consciousness in the formless realm, then there should also be warmth, and warmth is form. In another sutra, the Blessed One said: 'If someone says: I, apart from form (rūpa), feeling (vedanā), perception (saññā), and mental formations (saṅkhāra), posit consciousness alone, if (consciousness) comes or abides...'
若生若終。此不應作是說。無色中有識。若無色中有識者。亦當應有四識住。復更說詰責事。若無色中無色者。謂從欲界色界終生無色界。彼或八萬劫色永斷。若從彼終生欲界色界。八萬劫色永斷還復生。若八萬劫色永斷還復生者。應阿羅漢入無餘涅槃界。一切有為行永斷後亦當還生。若阿羅漢入無餘涅槃界。一切有為行永斷後亦當還生者。應無解無脫無離無出要。莫言有咎。是故無色中有色。以此契經證故。鞞婆阇婆提說無色中有色。問曰。育多婆提何意欲令無色中無色。答曰。從佛契經起。欲令無色中無色。彼言。世尊契經說。彼息解脫度色至無色。如是像正受身作證成就游。若度色至無色者。是故無色中無色。更余契經說。離欲至色。離色至無色。若離色至無色者。是故無色中無色。更余契經說。一切度色想。滅有對想。不念雜想。無量空是空成就游。若度一切色想者。是故無色中無色。更余契經禪品中說。謂得可得有可有。若色若痛想行識。彼觀此法如病如癰如刺如箭如毒蛇。觀無常苦空非我。無色品中說。謂得可得有可有。若痛若想行識。彼觀此法如病如癰如刺如箭如毒蛇。觀無常苦空非我。若禪品中說。色無色品中不說色者。以是故可知無色中無色。復更說詰責事。若無色中有色者。斷法次第不可知。謂
【現代漢語翻譯】 現代漢語譯本： 『若生若終』，不應這樣說。如果無色界中有『識』（vijnana，意識），那麼也應該有四種『識住』（vijnana-sthiti，意識的住所）。 進一步提出詰責：如果無色界中沒有『色』（rupa，物質、形色），那麼從欲界死亡而生到無色界的人，或許在八萬劫的時間裡永遠斷絕了『色』。如果從無色界死亡而生到欲界，那麼這八萬劫斷絕的『色』又會重新產生。如果八萬劫斷絕的『色』還會重新產生，那麼阿羅漢（Arhat，已證涅槃者）進入無餘涅槃界（nirupadhisesa-nirvana-dhatu，無餘依涅槃界）后，一切有為行（samskrta，有為法）永遠斷絕後也應當還會重新產生。如果阿羅漢進入無餘涅槃界，一切有為行永遠斷絕後也應當還會重新產生，那就應該沒有解脫（vimoksha，解脫）、沒有脫離（nihsarana，出離）、沒有遠離（viveka，遠離）、沒有出要（apavarga，解脫）。不要說有錯誤。因此，無色界中有『色』，這是有契經（sutra，佛經）可以證明的。鞞婆阇婆提（Vibhajyavadin，分別說部）說無色界中有『色』。 問：育多婆提（Yuktavadin，說理部）想要表達無色界中沒有『色』是什麼意思呢？ 答：從佛陀的契經出發，想要表達無色界中沒有『色』。他們說，世尊（Bhagavan，佛陀）在契經中說，『他通過止息解脫，超越了色界而到達無色界，像這樣以身作證，成就而遊歷』。如果超越了色界而到達無色界，所以無色界中沒有『色』。 還有其他的契經說，『離欲界而到達色界，離色界而到達無色界』。如果離色界而到達無色界，所以無色界中沒有『色』。 還有其他的契經說，『完全超越了色想（rupa-samjna，色想），滅除了有對想（pratigha-samjna，有對想），不憶念雜想（nanatva-samjna，種種想），以無量空作為空無邊處成就而遊歷』。如果超越了一切色想，所以無色界中沒有『色』。 還有其他的契經在禪品中說，『所謂可得、能得、已得的，無論是色、受（vedana，感受）、想（samjna，知覺）、行（samskara，行蘊）、識，他觀察這些法，如同疾病、如同毒瘡、如同芒刺、如同箭矢、如同毒蛇，觀察它們是無常（anitya，無常）、苦（duhkha，苦）、空（sunyata，空）、非我（anatman，非我）』。無色品中說，『所謂可得、能得、已得的，無論是受、想、行、識，他觀察這些法，如同疾病、如同毒瘡、如同芒刺、如同箭矢、如同毒蛇，觀察它們是無常、苦、空、非我』。如果在禪品中說了『色』，而在無色品中沒有說『色』，因此可以知道無色界中沒有『色』。 進一步提出詰責：如果無色界中有『色』，那麼斷法的次第就無法得知。所謂...
【English Translation】 English version: 『If born, if deceased,』 this should not be said in this way. If there is 『consciousness』 (vijnana) in the Formless Realm, then there should also be the four 『abodes of consciousness』 (vijnana-sthiti). Further, a refutation is stated: If there is no 『form』 (rupa) in the Formless Realm, then those who die from the Desire Realm and are born in the Formless Realm, perhaps for eighty thousand kalpas, 『form』 is eternally severed. If, from there, they die and are born in the Desire Realm, then the 『form』 that was severed for eighty thousand kalpas will be reborn. If the 『form』 that was severed for eighty thousand kalpas is reborn, then an Arhat (Arhat) who enters the Realm of Nirvana without Remainder (nirupadhisesa-nirvana-dhatu), all conditioned phenomena (samskrta) having been eternally severed, should also be reborn. If an Arhat enters the Realm of Nirvana without Remainder, all conditioned phenomena having been eternally severed, should also be reborn, then there should be no liberation (vimoksha), no escape (nihsarana), no detachment (viveka), no deliverance (apavarga). Do not say there is no fault. Therefore, there is 『form』 in the Formless Realm, as evidenced by this sutra (sutra). The Vibhajyavadin (Vibhajyavadin) says that there is 『form』 in the Formless Realm. Question: What does the Yuktavadin (Yuktavadin) mean by wanting to say that there is no 『form』 in the Formless Realm? Answer: Starting from the Buddha's sutras, they want to say that there is no 『form』 in the Formless Realm. They say, 『The Blessed One (Bhagavan) said in the sutra, 「He, through the cessation of liberation, transcends the Realm of Form and reaches the Formless Realm, thus realizing and abiding by embodying it.」』 If one transcends the Realm of Form and reaches the Formless Realm, then there is no 『form』 in the Formless Realm. Other sutras say, 『Detaching from the Desire Realm and reaching the Realm of Form, detaching from the Realm of Form and reaching the Formless Realm.』 If one detaches from the Realm of Form and reaches the Formless Realm, then there is no 『form』 in the Formless Realm. Other sutras say, 『Completely transcending perceptions of form (rupa-samjna), extinguishing perceptions of resistance (pratigha-samjna), not recollecting diverse perceptions (nanatva-samjna), abiding in the Realm of Infinite Space as an accomplishment.』 If one transcends all perceptions of form, then there is no 『form』 in the Formless Realm. Other sutras in the section on Dhyana (meditation) say, 『Whatever is obtainable, can be obtained, has been obtained, whether it be form, feeling (vedana), perception (samjna), mental formations (samskara), or consciousness, he observes these dharmas as diseases, as sores, as thorns, as arrows, as poisonous snakes, observing them as impermanent (anitya), suffering (duhkha), empty (sunyata), and not-self (anatman).』 In the section on the Formless Realm, it says, 『Whatever is obtainable, can be obtained, has been obtained, whether it be feeling, perception, mental formations, or consciousness, he observes these dharmas as diseases, as sores, as thorns, as arrows, as poisonous snakes, observing them as impermanent, suffering, empty, and not-self.』 If 『form』 is mentioned in the section on Dhyana, but 『form』 is not mentioned in the section on the Formless Realm, then it can be known that there is no 『form』 in the Formless Realm. Further, a refutation is stated: If there is 『form』 in the Formless Realm, then the order of severing dharmas cannot be known. Namely...
諸有法在欲界。此法在色無色界者。如是斷法次第不可知。若斷法次第不可知者。究竟斷法不可知。因斷法次第故。至究竟可施設。若至究竟不斷者。應無解無脫無離無出要。莫言有咎。是故無色中無色。以此契經證故。育多婆提說無色中無色。如是一說如是二但說。如是無色中無色好。問曰。若無色中無色者。此育多婆提。云何通彼鞞婆阇染提所說契經證。答曰。此契經說有意可通。問曰。有何意云何通。答曰。佛世尊或以欲界故說契經。或色界故。或無色界故。或欲界色界或色無色故。或三界故。或離三界故。欲界故說非色無色界者。如所說。三界欲界恚界害界。此契經欲界故說。非色無色界。為色界故說。非欲界非無色界者。如上禪品所說。此契經色界故說。非欲界非無色界。無色界故說非欲界非色界者。如上無色品所說。此契經無色界故說。非欲界非色界。欲色界故說非無色界者。如此契經名色緣識識緣名色。此契經欲色界故說。非無色界。何以故。此欲色界中有色。是故此名色緣識識緣名色。無色中無色。是故彼名緣識識緣名。以是故此契經欲色界故說。非無色界。色無色界故說非欲界者。如禪經所說經意生經。此契經色無色界故說非欲界。三界故說者。如所說。欲界色界無色界。此契經三界故說。離三界
【現代漢語翻譯】 現代漢語譯本 所有在欲界的法，如果這種法在色界和無色界中不存在，那麼斷法的次第是不可知的。如果斷法的次第是不可知的，那麼究竟斷法也是不可知的。因為斷法的次第，才能達到究竟並加以施設。如果不能達到究竟斷除，那麼應該沒有解脫、沒有脫離、沒有遠離、沒有出離。不要說有罪過。因此，在無色界中沒有色。用這個契經（Sutra，佛經）來證明。育多婆提（Yutopati，人名）說無色界中沒有色。這樣說一次，這樣說兩次，只是這樣說。這樣無色界中沒有色是好的。問：如果無色界中沒有色，那麼育多婆提如何與鞞婆阇染提（Vibhajja-rantti，人名）所說的契經相通呢？答：這個契經說用意可以相通。問：有什麼用意？如何相通？答：佛世尊有時因為欲界而說契經，有時因為色界而說，有時因為無色界而說，有時因為欲界和色界而說，有時因為色界和無色界而說，有時因為三界而說，有時因為脫離三界而說。因為欲界而說，所以說不是色界和無色界。如所說，三界是欲界、恚界（anger realm）、害界（harm realm）。這個契經因為欲界而說，所以不是色界和無色界。爲了色界而說，所以不是欲界和無色界。如上面禪品所說。這個契經爲了色界而說，所以不是欲界和無色界。爲了無色界而說，所以不是欲界和色界。如上面無色品所說。這個契經爲了無色界而說，所以不是欲界和色界。爲了欲界和色界而說，所以不是無色界。如此契經說名色緣識，識緣名色。這個契經爲了欲界和色界而說，所以不是無色界。為什麼呢？因為這個欲界和色界中有色。因此，這個名色緣識，識緣名色。無色界中沒有色。因此，那個名緣識，識緣名。因此，這個契經爲了欲界和色界而說，所以不是無色界。爲了色界和無色界而說，所以不是欲界。如禪經所說的經意生經（Jnanendriyas，通過意識產生的）。這個契經爲了色界和無色界而說，所以不是欲界。爲了三界而說，如所說，欲界、色界、無色界。這個契經爲了三界而說。脫離三界
【English Translation】 English version If there are dharmas (laws, phenomena) in the desire realm (Kama-dhatu), and if this dharma does not exist in the form realm (Rupa-dhatu) and the formless realm (Arupa-dhatu), then the order of cutting off dharmas is unknowable. If the order of cutting off dharmas is unknowable, then the ultimate cutting off of dharmas is also unknowable. Because of the order of cutting off dharmas, one can reach the ultimate and establish it. If one cannot reach the ultimate cutting off, then there should be no liberation (moksha), no release, no detachment, and no escape. Do not say there is fault. Therefore, there is no form in the formless realm. This is proven by this Sutra (scripture). Yutopati (a person's name) said that there is no form in the formless realm. Saying it once, saying it twice, just saying it like that. It is good that there is no form in the formless realm. Question: If there is no form in the formless realm, how does Yutopati reconcile with the Sutra spoken by Vibhajja-rantti (a person's name)? Answer: This Sutra says that the intention can be reconciled. Question: What is the intention? How to reconcile? Answer: The Buddha, the World Honored One, sometimes speaks Sutras because of the desire realm, sometimes because of the form realm, sometimes because of the formless realm, sometimes because of the desire realm and the form realm, sometimes because of the form realm and the formless realm, sometimes because of the three realms (Trailokya), and sometimes because of being detached from the three realms. Because of the desire realm, it is said that it is not the form realm and the formless realm. As it is said, the three realms are the desire realm, the anger realm (Krodha-dhatu), and the harm realm (Vihiṃsa-dhatu). This Sutra is spoken because of the desire realm, so it is not the form realm and the formless realm. For the sake of the form realm, it is said that it is not the desire realm and the formless realm. As mentioned in the above section on Dhyana (meditation). This Sutra is spoken for the sake of the form realm, so it is not the desire realm and the formless realm. For the sake of the formless realm, it is said that it is not the desire realm and the form realm. As mentioned in the above section on the formless realm. This Sutra is spoken for the sake of the formless realm, so it is not the desire realm and the form realm. For the sake of the desire realm and the form realm, it is said that it is not the formless realm. As this Sutra says, 'name and form (Nama-rupa) condition consciousness (Vijnana), consciousness conditions name and form.' This Sutra is spoken for the sake of the desire realm and the form realm, so it is not the formless realm. Why? Because there is form in this desire realm and form realm. Therefore, this 'name and form condition consciousness, consciousness conditions name and form.' There is no form in the formless realm. Therefore, that 'name conditions consciousness, consciousness conditions name.' Therefore, this Sutra is spoken for the sake of the desire realm and the form realm, so it is not the formless realm. For the sake of the form realm and the formless realm, it is said that it is not the desire realm. As the Sutra Jnanendriyas (sense faculties arising from consciousness) spoken in the Dhyana Sutra. This Sutra is spoken for the sake of the form realm and the formless realm, so it is not the desire realm. For the sake of the three realms, as it is said, the desire realm, the form realm, and the formless realm. This Sutra is spoken for the sake of the three realms. Detached from the three realms.
故說者。如所說。比丘。我當說涅槃及涅槃道。此契經離三界故說。如所說。壽暖識。此三法常合終不相離。此三法不可得別施設者。此契經亦欲色界故說。非無色界。何以故。此欲色界中有色。是故此三法常合終不相離。此三法不可得別施設。無色中無色。是故彼壽識此二法常合終不相離。此二法不可得別施設。是謂此契經意之所通。如汝所說。此契經三法常合終不相離。不可得別施設者。此三法亦可得別施設。界故入故陰故。界別施設者。壽者法界所攝。暖者色界所攝。識者七意界所攝。入別施設者。壽者法入所攝。暖者觸入所攝。識者意入所攝。陰別施設者。壽者行陰所攝。暖者色陰所攝。識者識陰所攝。如是此三法不能常合。亦可別施設。界故入故陰故。莫作是說。此契經三法常合終不相離。此三法不可別施設。如所說。若作是說。我離色離痛想行。獨施設識。若來若往若生若終。此不應作是說者。此契經亦欲色界施設說。何以故。此欲色界中有色。是故此識四識住故施設。無色界中無色。是故彼識三識住故施設。謂作是說。我除四識住獨施設識。此終不能施設。謂除一識住識。三識住故施設。彼能施設。如所說若無色中無色者。謂從欲色界終生無色界。彼或八萬劫色永斷。若從彼終生欲界色界。八萬劫色永
【現代漢語翻譯】 現代漢語譯本：因此，宣說者（Buddha）這樣說。如所說，比丘（Bhikkhu，佛教僧侶），我應當宣說涅槃（Nirvana，佛教術語，指解脫）以及通往涅槃的道路。這部契經（Sutra，佛經）因為遠離三界（Trailokya，欲界、色界、無色界）而這樣說。如所說，壽命（Ayu，生命力）、暖（Usma，體溫）、識（Vijnana，意識）。這三種法常常結合在一起，最終不會分離。這三種法不可能被分開施設。這部契經也是想要在欲界（Kama-dhatu，眾生有情慾的世界）中這樣說，並非沒有原因。為什麼呢？因為這個欲界中有色（Rupa，物質）。因此這三種法常常結合在一起，最終不會分離。這三種法不可能被分開施設。在無色界（Arupa-dhatu，沒有物質的純精神世界）中沒有色。因此那裡的壽命和識這兩種法常常結合在一起，最終不會分離。這兩種法不可能被分開施設。這就是這部契經的意義所在。正如你所說，這部契經說這三種法常常結合在一起，最終不會分離，不可能被分開施設。這三種法也是可以被分開施設的，因為有界（Dhatu，構成要素）、入（Ayatana，感覺器官和對像）、陰（Skandha，五蘊）。從界的角度分開施設，壽命屬於法界（Dharma-dhatu，法要素界）所攝，暖屬於**所攝，識屬於七意界（Manodhatu，意識要素界）所攝。從入的角度分開施設，壽命屬於法入（Dharmayatana，法處）所攝，暖屬於觸入（Sparsayatana，觸處）所攝，識屬於意入（Manayatana，意處）所攝。從陰的角度分開施設，壽命屬於行陰（Samskara-skandha，行蘊）所攝，暖屬於色陰（Rupa-skandha，色蘊）所攝，識屬於識陰（Vijnana-skandha，識蘊）所攝。像這樣，這三種法不能常常結合在一起，也可以被分開施設，因為有界、入、陰。不要這樣說，這部契經說這三種法常常結合在一起，最終不會分離，這三種法不可能被分開施設。如所說，如果這樣說，我離開色、離開痛（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志），獨自施設識，無論是來、是往、是生、是終，不應該這樣說。這部契經也是想要在欲界中施設說。為什麼呢？因為這個欲界中有色。因此這個識因為有四識住（Vijnana-sthiti，意識的四種住處）而施設。在無色界中沒有色。因此那裡的識因為有三識住而施設。如果這樣說，我去除四識住而獨自施設識，這最終不能施設。如果去除一個識住，因為有三識住，所以可以施設。如所說，如果在無色界中沒有色，就是說從欲界終結而生到無色界。他們或許在八萬劫（Kalpa，時間單位）中永遠斷絕了色。如果從那裡終結而生到欲界，八萬劫色永遠...
【English Translation】 English version: Therefore, the speaker (Buddha) says thus. As it is said, Bhikkhus (Buddhist monks), I shall speak of Nirvana (the Buddhist term for liberation) and the path to Nirvana. This Sutra (Buddhist scripture) speaks thus because it is apart from the three realms (Trailokya: the desire realm, the form realm, and the formless realm). As it is said, life (Ayu, life force), warmth (Usma, body temperature), and consciousness (Vijnana, awareness). These three dharmas (elements) are always combined and ultimately never separate. These three dharmas cannot be separately designated. This Sutra also intends to say this in the desire realm (Kama-dhatu, the world of beings with desires), and not without reason. Why? Because there is form (Rupa, matter) in this desire realm. Therefore, these three dharmas are always combined and ultimately never separate. These three dharmas cannot be separately designated. In the formless realm (Arupa-dhatu, the purely spiritual world without matter), there is no form. Therefore, in that realm, life and consciousness, these two dharmas, are always combined and ultimately never separate. These two dharmas cannot be separately designated. This is the meaning conveyed by this Sutra. As you say, this Sutra says that these three dharmas are always combined and ultimately never separate, and cannot be separately designated. These three dharmas can also be separately designated because of the elements (Dhatu, constituent elements), the entrances (Ayatana, sense organs and objects), and the aggregates (Skandha, the five aggregates). Separating and designating from the perspective of elements, life is included in the Dharma-dhatu (the element of law), warmth is included in **, and consciousness is included in the seven Mano-dhatu (the element of mind). Separating and designating from the perspective of entrances, life is included in the Dharmayatana (the sphere of law), warmth is included in the Sparsayatana (the sphere of touch), and consciousness is included in the Manayatana (the sphere of mind). Separating and designating from the perspective of aggregates, life is included in the Samskara-skandha (the aggregate of mental formations), warmth is included in the Rupa-skandha (the aggregate of form), and consciousness is included in the Vijnana-skandha (the aggregate of consciousness). In this way, these three dharmas cannot always be combined, and can also be separately designated because of the elements, entrances, and aggregates. Do not say this, that this Sutra says that these three dharmas are always combined and ultimately never separate, and that these three dharmas cannot be separately designated. As it is said, if one says, 'I, apart from form, apart from feeling (Vedana, sensation), perception (Samjna, perception), and mental formations (Samskara, volition), solely designate consciousness, whether coming, going, being born, or dying,' this should not be said. This Sutra also intends to designate and speak in the desire realm. Why? Because there is form in this desire realm. Therefore, this consciousness is designated because of the four supports of consciousness (Vijnana-sthiti, the four abodes of consciousness). In the formless realm, there is no form. Therefore, that consciousness is designated because of the three supports of consciousness. If one says, 'I remove the four supports of consciousness and solely designate consciousness,' this ultimately cannot be designated. If one removes one support of consciousness, it can be designated because of the three supports of consciousness. As it is said, if there is no form in the formless realm, it means that one ends in the desire realm and is born into the formless realm. They may have permanently severed form for eighty thousand kalpas (Kalpa, unit of time). If one ends there and is born into the desire realm, form will be permanently...
斷還復生。若八萬劫色永斷還復生者。應阿羅漢入無餘涅槃界。一切有為行永斷後亦當還生。若阿羅漢入無餘涅槃界。一切有為行永斷後亦當還生者。應無解無脫無離無出要。莫言有咎。是故無色中有色者。答曰。此不應通。此非契經非律非阿毗曇。不可以世間譬喻壞賢聖法。世間喻異。賢聖法亦異此若通者當有何意。答曰。或因色無色生色無色。或因色無色生無色。或因無色生無色。或因無色生色無色。因色無色生色無色者。若從欲色界終還生欲色界。因色無色生無色者。若從欲色界終生無色界。因無色生無色者。若從無色界終生無色界。因無色生色無色者。若從無色界終生欲色界。或有色相續至竟斷或須臾斷。謂色相續至竟斷者。彼不復還生。謂色相續須臾斷者。彼還復生。彼阿羅漢入無餘涅槃界。一切有為行永斷。是故不復生。問曰。彼鞞婆阇婆提。云何通此育多婆提所說契經證。答曰。彼言。如佛契經說。彼息解脫度色至無色。如是像正受身作證成就游。此契經佛度粗色故說。無色中有色。但微細四大布散空界。說曰。此不論。何以故。說色極微者。猶粗於四陰。然彼說四陰不說色陰。以此不知無色中無色。問曰。如所說離欲至色。離色至無色。此云何通。答曰。如彼色離欲界。於色中故有色。如是無色離色
【現代漢語翻譯】 現代漢語譯本 斷了還會復生。如果八萬劫色（rupa, 物質）永遠斷滅還會復生，那麼阿羅漢（Arhat, 已證悟者）進入無餘涅槃界（nirupadhisesa-nirvana, 無餘依涅槃）后，一切有為行（samskrta-dharma, 諸行）永遠斷滅后也應當還會再生。如果阿羅漢進入無餘涅槃界，一切有為行永遠斷滅后也應當還會再生，那麼就應該沒有解脫、沒有脫離、沒有遠離、沒有出離的要道。不要說有罪過。所以無色（arupa, 非物質）中有色這種說法，回答說：這不應該被認可。這不符合契經（sutra, 佛經）、不符合律（vinaya, 戒律）、不符合阿毗曇（abhidharma, 論藏）。不可以用世間的譬喻來破壞賢聖的佛法。世間的譬喻是不同的，賢聖的佛法也是不同的。如果這種說法成立，那會是什麼意思呢？回答說：或者因為色無色（rupa-arupa, 物質與非物質）而生色無色，或者因為色無色而生無色，或者因為無色而生無色，或者因為無色而生色無色。因為色無色而生色無色，比如從欲界（kama-dhatu, 慾望界）死亡最終還生欲界。因為色無色而生無色，比如從欲界死亡而生無色界（arupa-dhatu, 非物質界）。因為無色而生無色，比如從無色界死亡而生無色界。因為無色而生色無色，比如從無色界死亡而生欲界。或者有色相（rupa-samjna, 物質的相）相續到最終斷滅，或者須臾斷滅。所說色相相續到最終斷滅，是指他們不再復生。所說色相相續須臾斷滅，是指他們還會復生。那些阿羅漢進入無餘涅槃界，一切有為行永遠斷滅，所以不再復生。問：彼鞞婆阇婆提（Vibhajyavadin, 分別說部），如何解釋育多婆提（Vatsiputriya, 犢子部）所說的契經的證據？答：他們說，如佛陀的契經所說，他們息滅解脫，度過色界到達無色界，就像這樣，以正受之身作證成就而遊歷。這個契經是佛陀爲了度化粗糙的色而說的，無色中有色，只是微細的四大（maha-bhuta, 地水火風）佈散在空界。說：這不討論。為什麼呢？所說的色極微（rupa-paramanu, 物質的極微），仍然比四陰（catur-skandha, 受想行識四蘊）粗糙。然而他們說四陰，不說色陰（rupa-skandha, 色蘊）。因此不知道無色中沒有色。問：如所說離開欲界到達色界（rupa-dhatu, 物質界），離開色界到達無色界，這如何解釋？答：如彼色界離開欲界，在色界中所以有色，如是無色離開色界。
【English Translation】 English version It ceases and then revives. If the rupa (form, material) of eighty thousand kalpas (aeon) is permanently ceased, will it revive? If an Arhat (one who has attained enlightenment) enters the nirupadhisesa-nirvana (nirvana without remainder), will all samskrta-dharma (conditioned phenomena) be permanently ceased and then revive? If an Arhat enters the nirupadhisesa-nirvana, and all samskrta-dharma are permanently ceased and then revive, then there should be no liberation, no detachment, no separation, and no essential way out. Do not say there is fault. Therefore, regarding the statement that there is rupa in arupa (formless), the answer is: this should not be accepted. This does not conform to the sutra (scriptures), does not conform to the vinaya (discipline), and does not conform to the abhidharma (higher teachings). One cannot use worldly metaphors to corrupt the noble Dharma. Worldly metaphors are different, and the noble Dharma is also different. If this statement holds, what would it mean? The answer is: either rupa-arupa (form and formless) gives rise to rupa-arupa, or rupa-arupa gives rise to arupa, or arupa gives rise to arupa, or arupa gives rise to rupa-arupa. Rupa-arupa gives rise to rupa-arupa, such as dying from the kama-dhatu (desire realm) and ultimately being reborn in the kama-dhatu. Rupa-arupa gives rise to arupa, such as dying from the kama-dhatu and being born in the arupa-dhatu (formless realm). Arupa gives rise to arupa, such as dying from the arupa-dhatu and being born in the arupa-dhatu. Arupa gives rise to rupa-arupa, such as dying from the arupa-dhatu and being born in the kama-dhatu. Or the rupa-samjna (perception of form) continues until it is completely ceased, or it is ceased momentarily. What is said about the rupa-samjna continuing until it is completely ceased refers to those who are no longer reborn. What is said about the rupa-samjna being ceased momentarily refers to those who will revive. Those Arhats enter the nirupadhisesa-nirvana, and all samskrta-dharma are permanently ceased, so they are no longer reborn. Question: How do the Vibhajyavadin (the analysts) explain the evidence from the sutras spoken by the Vatsiputriya (the Vatsiputriya school)? Answer: They say, as the Buddha's sutras say, they cease liberation, pass through the rupa-dhatu (form realm) to reach the arupa-dhatu, just like this, they testify and accomplish through the body of right samadhi (concentration) and wander. This sutra is spoken by the Buddha to liberate the coarse rupa, that there is rupa in arupa, only the subtle maha-bhuta (four great elements) are scattered in the empty realm. Saying: This is not discussed. Why? What is said about the rupa-paramanu (ultimate particles of form) is still coarser than the catur-skandha (four aggregates). However, they speak of the four aggregates, not the rupa-skandha (aggregate of form). Therefore, they do not know that there is no rupa in arupa. Question: As it is said, leaving the kama-dhatu to reach the rupa-dhatu, leaving the rupa-dhatu to reach the arupa-dhatu, how is this explained? Answer: As that rupa-dhatu leaves the kama-dhatu, there is rupa in the rupa-dhatu, so arupa leaves the rupa-dhatu.
。于無色中亦應有色。說曰。此者不論。何以故。若彼色離此欲界色者可爾。但彼色離此欲界中欲不離色。色中無有欲。如是彼無色離此色界中色。以是故無色中無色。余契經證者。彼不能通。唯彼無智果闇果癡果非精勤果。謂欲令無色中有色。但無色中無色。是謂欲斷他意現己意。說如等法。故作此論。莫令斷他意。莫現己意。但說如等法。故作此論。四無色者。空處識處不用處有想無想處。空處云何。如婆須蜜經所說。空處者空處正受及生。謂善痛想行識是。問曰。何以故。如禪或說正受及生。或說生非正受。無色者說一切正受及生。答曰。彼無色非種種。非若干相。非不相似。是故一切說正受及生。禪者種種若干相不相似。是故或說正受及生。或說生非正受。或曰。無色者非種種功德莊嚴。是故一切說正受及生。禪者種種功德莊嚴。是故或說正受及生。或說生非正受。或曰。無色者無多妙法。是故一切說正受及生。禪者多有妙法。是故或說正受及生。或說生非正受。或曰。無色者細不可見難可現。是故一切說正受及生。禪者粗可見可現。是故或說正受及生。或說生非正受。四無色定者。空處識處不用處有想無想處。空處云何。於是比丘度一切色想。滅有對想。不念雜想。無量空是無量空處成就游。彼度一切色想
【現代漢語翻譯】 現代漢語譯本： 如果說在無色界中也應該有色蘊存在，對此，我們不作討論。為什麼呢？如果那裡的色蘊能夠脫離此欲界的色蘊，那還可以這樣說。但是，那裡的色蘊脫離此欲界，卻不能脫離欲界的慾望。在色蘊中沒有慾望。同樣，那裡的無色界脫離此色蘊。因此，無色界中沒有色蘊。其他契經的論證，他們不能理解。只有那些沒有智慧、被愚昧和癡暗矇蔽的人，才會不精勤地認為無色界中會有色蘊。但實際上，無色界中沒有色蘊。這就是想要斷絕他人的意念，而顯現自己的意念。像這樣說法等等。所以才作此論，不要斷絕他人的意念，不要顯現自己的意念，只要如實地闡述佛法。所以才作此論。四無色定指的是：空無邊處定、識無邊處定、無所有處定、非想非非想處定。什麼是空無邊處定呢？正如婆須蜜經所說，空無邊處指的是空無邊處正受（Samāpatti，禪定中的一種狀態）以及空無邊處的眾生。指的是善的感受、想、行、識。有人問：為什麼禪定有時只說正受和眾生，有時只說眾生而非正受，而無色定卻說一切正受和眾生呢？回答是：因為無色定不是多種多樣的，不是各種不同的形態，也不是不相似的。因此，一切都說是正受和眾生。而禪定是多種多樣的，是各種不同的形態，是不相似的。因此，有時只說正受和眾生，有時只說眾生而非正受。或者說，無色定不是用各種功德來莊嚴的。因此，一切都說是正受和眾生。而禪定是用各種功德來莊嚴的。因此，有時只說正受和眾生，有時只說眾生而非正受。或者說，無色定沒有很多殊勝的妙法。因此，一切都說是正受和眾生。而禪定有很多殊勝的妙法。因此，有時只說正受和眾生，有時只說眾生而非正受。或者說，無色定非常細微，難以看見，難以顯現。因此，一切都說是正受和眾生。而禪定是粗顯的，可以看見，可以顯現。因此，有時只說正受和眾生，有時只說眾生而非正受。四無色定指的是：空無邊處定、識無邊處定、無所有處定、非想非非想處定。什麼是空無邊處定呢？在這裡，比丘超越一切色想，滅除有對想，不念雜想，以『無量虛空』為所緣，成就空無邊處而安住。他超越一切色想。
【English Translation】 English version: If it is said that there should also be form (rupa) in the formless realm (arupa-dhatu), we do not discuss this. Why? If that form could be separate from the form of this desire realm (kama-dhatu), then it would be acceptable. However, that form, while separate from this desire realm, cannot be separate from the desire within the desire realm. There is no desire within form. Similarly, that formless realm is separate from this form. Therefore, there is no form in the formless realm. They cannot understand the proofs from other sutras. Only those without wisdom, obscured by ignorance and delusion, would un-diligently think that there is form in the formless realm. But in reality, there is no form in the formless realm. This is wanting to cut off the thoughts of others and display one's own thoughts. Such are the ways of speaking and so on. Therefore, this treatise is made so as not to cut off the thoughts of others, not to display one's own thoughts, but to explain the Dharma as it is. Therefore, this treatise is made. The four formless attainments (arupa-samapatti) are: the sphere of infinite space (akasanantyayatana), the sphere of infinite consciousness (vijnananantyayatana), the sphere of nothingness (akincannyayatana), and the sphere of neither perception nor non-perception (nevasannanasannayatana). What is the sphere of infinite space? As stated in the Vasumitra Sutra, the sphere of infinite space refers to the attainment of the sphere of infinite space and the beings in the sphere of infinite space. It refers to wholesome feeling, perception, volition, and consciousness. Someone asks: Why is it that in dhyana (jhana,禪那), sometimes only the attainment and the beings are mentioned, and sometimes only the beings and not the attainment are mentioned, while in the formless attainments, all attainments and beings are mentioned? The answer is: Because the formless attainments are not diverse, not of various forms, and not dissimilar. Therefore, all attainments and beings are mentioned. But dhyana is diverse, of various forms, and dissimilar. Therefore, sometimes only the attainment and the beings are mentioned, and sometimes only the beings and not the attainment are mentioned. Or it is said that the formless attainments are not adorned with various merits. Therefore, all attainments and beings are mentioned. But dhyana is adorned with various merits. Therefore, sometimes only the attainment and the beings are mentioned, and sometimes only the beings and not the attainment are mentioned. Or it is said that the formless attainments do not have many wonderful dharmas. Therefore, all attainments and beings are mentioned. But dhyana has many wonderful dharmas. Therefore, sometimes only the attainment and the beings are mentioned, and sometimes only the beings and not the attainment are mentioned. Or it is said that the formless attainments are subtle, invisible, and difficult to manifest. Therefore, all attainments and beings are mentioned. But dhyana is coarse, visible, and can be manifested. Therefore, sometimes only the attainment and the beings are mentioned, and sometimes only the beings and not the attainment are mentioned. The four formless concentrations (arupa-samadhi) are: the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception. What is the sphere of infinite space? Here, a bhikkhu, having completely transcended all perceptions of form, having eliminated perceptions of resistance, not attending to perceptions of diversity, with 'infinite space' as the object, dwells having attained the sphere of infinite space. He transcends all perceptions of form.
者。色想者。謂四禪大地佈散色想現彼應滅以是故說度一切色想。滅有對想者。對想者。五識身相應想是。
問曰。如欲界除欲時滅五識身相應想。或除初禪欲時滅。何以故四禪除欲時說滅有對想。答曰。雖有五識身相應想。或欲界除欲時滅。或初禪除欲時滅。但彼想處未滅。謂四禪除欲已彼想處滅。以想滅故說。或曰。滅依故說。雖有五識身相應想。或欲界除欲時滅。或初禪除欲時滅。但依未滅。謂四禪除欲已所依便滅。是故依滅故說。更有說者。有對相者恚相應想是。問曰。如恚相應想。欲界除欲時永滅。何以故四禪除欲時說。答曰。滅因故說。謂因及緣生恚色因色緣。是彼色四禪除欲時永滅。是謂因及緣滅故說。以是故滅有對想說。不念雜想者。四禪地佈散想。
問曰。彼何以故說不念。答曰。謂彼四禪佈散想。退空處正受。世尊說不思念此想修空處正受道。以是故說不念雜想。無量空是空處成就游者。
問曰。何以故說空處。為性耶。為緣耶。若是性者應四陰性。若是緣者應緣四諦。作此論已。答曰。空處者非性亦非緣。但方便故說空處。如彼施設所說。云何方便空處正受。云何方便成空處正受。此始初行時。或住山頂上。或住高閣上。或住高臺上。謂此地極高處不念。彼謂此地極下處。
【現代漢語翻譯】 現代漢語譯本 『者。色想者。』指的是四禪（Dhyana，佛教禪定中的第四個層次）境界中，遍佈大地並顯現的色想（Rupa-sanna，對物質形態的感知），應當滅除這些色想，因此說要度一切色想。 『滅有對想者。』有對想（Patigha-sanna）指的是與五識身（Panca-vinnana-kaya，眼、耳、鼻、舌、身五種感官的意識）相應的想（Sanna，感知）。 問：如果說在欲界（Kama-dhatu，眾生對感官享樂有慾望的生存領域）斷除慾望時，或者在斷除初禪（Prathama-dhyana，佛教禪定中的第一個層次）的慾望時，就已經滅除了與五識身相應的想，為什麼要在四禪（Chaturtha-dhyana，佛教禪定中的第四個層次）斷除慾望時才說滅有對想呢？ 答：雖然有與五識身相應的想，可能在欲界斷除慾望時就已滅除，或者在初禪斷除慾望時就已滅除，但這些想的『處』（Ayatana，感官的領域）還沒有滅除。在四禪斷除慾望后，這些想的『處』才滅除。因為想滅除了，所以這樣說。或者說，因為所『依』（Nissaya，依賴的根基）滅除了，所以這樣說。雖然有與五識身相應的想，可能在欲界斷除慾望時就已滅除，或者在初禪斷除慾望時就已滅除，但所依賴的根基還沒有滅除。在四禪斷除慾望后，所依賴的根基便滅除了，因此因為所依滅除而這樣說。 還有一種說法，『有對相』（Patigha-nimitta）指的是與嗔恚（Dosa，佛教中的一種負面情緒）相應的想。 問：如果說與嗔恚相應的想，在欲界斷除慾望時就已經永遠滅除了，為什麼要在四禪斷除慾望時才說呢？ 答：因為滅除嗔恚的『因』（Hetu，原因）的緣故而這樣說。生起嗔恚的因和緣是色（Rupa，物質形態），而這個『色』的因和緣，在四禪斷除慾望時就永遠滅除了。這就是因為因和緣滅除的緣故而這樣說。因此才說滅有對想。 『不念雜想者。』指的是四禪境界中遍佈的想。 問：為什麼說『不念』（Amanasikara，不憶念）呢？ 答：因為在四禪境界中遍佈的想，會妨礙進入空處定（Akasa-anantyayana，佛教四無色定中的第一種），世尊說不要思念這些想，要修習空處定。因此才說不念雜想。『無量空』（Ananta-akasa）指的是成就空處定並安住其中的修行者。 問：為什麼要說空處（Akasa-ayatana，空無邊處）是『性』（Prakriti，自性）呢？還是『緣』（Pratyaya，條件）呢？如果是『性』，那麼應該屬於四陰（Cattaro Khandha，色、受、想、行四種精神要素）的自性；如果是『緣』，那麼應該以四諦（Cattari Ariya Saccani，苦、集、滅、道四聖諦）為條件。在進行這樣的討論后，回答說：空處既不是『性』也不是『緣』，只是爲了方便才說空處。就像施設論（Prajnapati-sastra，佛教論藏）中所說的那樣：如何方便地進入空處正受（Akasa-anantyayana-samapatti，空無邊處定）？如何方便地成就空處正受？這是最初修行時，或者住在山頂上，或者住在高閣上，或者住在高臺上。意思是說，在這個地方的最高處，不要憶念；意思是說，在這個地方的最低處，也不要憶念。
【English Translation】 English version 'Those who have the perception of form (Rupa-sanna).' This refers to the perception of form scattered throughout the great earth in the fourth Dhyana (Chaturtha-dhyana, the fourth level of Buddhist meditation). These perceptions should be extinguished, hence it is said to transcend all perceptions of form. 'Extinguishing perceptions of resistance (Patigha-sanna).' Perceptions of resistance refer to the perceptions associated with the five consciousnesses (Panca-vinnana-kaya, the consciousnesses of the five senses: sight, hearing, smell, taste, and touch). Question: If the perceptions associated with the five consciousnesses are extinguished when desire is eliminated in the desire realm (Kama-dhatu, the realm of existence where beings have desires for sensual pleasures), or when desire is eliminated in the first Dhyana (Prathama-dhyana, the first level of Buddhist meditation), why is it said that perceptions of resistance are extinguished when desire is eliminated in the fourth Dhyana (Chaturtha-dhyana, the fourth level of Buddhist meditation)? Answer: Although there are perceptions associated with the five consciousnesses that may be extinguished when desire is eliminated in the desire realm, or when desire is eliminated in the first Dhyana, the 'place' (Ayatana, the field of the senses) of these perceptions has not yet been extinguished. It is only after desire is eliminated in the fourth Dhyana that the 'place' of these perceptions is extinguished. Because the perceptions are extinguished, it is said in this way. Or, it is said because the 'support' (Nissaya, the basis of dependence) is extinguished. Although there are perceptions associated with the five consciousnesses that may be extinguished when desire is eliminated in the desire realm, or when desire is eliminated in the first Dhyana, the basis of dependence has not yet been extinguished. It is only after desire is eliminated in the fourth Dhyana that the basis of dependence is extinguished, therefore it is said in this way because the support is extinguished. Another explanation is that 'aspects of resistance' (Patigha-nimitta) refer to the perceptions associated with anger (Dosa, a negative emotion in Buddhism). Question: If the perceptions associated with anger are permanently extinguished when desire is eliminated in the desire realm, why is it said that they are extinguished when desire is eliminated in the fourth Dhyana? Answer: It is said because the 'cause' (Hetu, the reason) of extinguishing anger is eliminated. The cause and condition for the arising of anger is form (Rupa, material form), and the cause and condition of this 'form' are permanently extinguished when desire is eliminated in the fourth Dhyana. This is why it is said because the cause and condition are extinguished. Therefore, it is said to extinguish perceptions of resistance. 'Not contemplating mixed perceptions' refers to the perceptions scattered throughout the realm of the fourth Dhyana. Question: Why is it said 'not contemplating' (Amanasikara, non-attention)? Answer: Because the perceptions scattered throughout the realm of the fourth Dhyana hinder entering the sphere of infinite space (Akasa-anantyayana, the first of the four formless attainments in Buddhism), the World-Honored One (Bhagavan, an epithet of the Buddha) said not to contemplate these perceptions, but to cultivate the path of the sphere of infinite space. Therefore, it is said not to contemplate mixed perceptions. 'Infinite space' (Ananta-akasa) refers to the practitioner who has attained the sphere of infinite space and dwells in it. Question: Why is it said that the sphere of infinite space (Akasa-ayatana, the sphere of infinite space) is a 'nature' (Prakriti, inherent nature)? Or a 'condition' (Pratyaya, a condition)? If it is a 'nature', then it should belong to the nature of the four aggregates (Cattaro Khandha, the four mental aggregates: form, feeling, perception, mental formations); if it is a 'condition', then it should have the Four Noble Truths (Cattari Ariya Saccani, the Four Noble Truths of suffering, its origin, its cessation, and the path to its cessation) as its condition. After conducting such a discussion, the answer is: the sphere of infinite space is neither a 'nature' nor a 'condition', but it is said to be the sphere of infinite space for the sake of convenience. Just as it is said in the Treatise on Exposition (Prajnapati-sastra, a Buddhist Abhidharma text): How to conveniently enter the attainment of the sphere of infinite space (Akasa-anantyayana-samapatti, the attainment of the sphere of infinite space)? How to conveniently achieve the attainment of the sphere of infinite space? This is when one initially practices, either dwelling on a mountaintop, or dwelling in a high pavilion, or dwelling on a high platform. It means that in the highest place of this location, do not remember; it means that in the lowest place of this location, do not remember.
彼念是空意解是空。彼觀是空分別是空。是從空故成就此正受。以成此定說名為空處。或曰。此法應爾。謂彼地始無色彼名空處。或曰。離色故說空處。彼行者于下地色緣色已。除欲界欲乃至三禪。彼於四禪上更無色可緣除四禪欲。彼爾時生空想。如人攀枝至枝上樹極標。彼上更無有枝而可攀緣。爾時便起空想。如是行者于下地色緣色。除欲界欲乃至三禪。四禪上更無色可緣。除四禪欲。彼時便起空想。是離色故便說空處。或曰。謂從空處起相似想。說者有一比丘。得空處正受。彼從定起手抆摸床。同學。問曰。汝何所求。答曰。我自求我。同學說曰。汝在床上更何所求。謂從定起相似想。是說空處。是故說無量空。無量空處成就游者。謂彼空處地善四陰到得成就。是故說無量空處成就游。複次比丘度一切無量空處無量識處成就游。
問曰。何以故說識處。為性耶。為緣耶。若性者應有四陰性。若緣者應四諦緣。作此論不。答曰。無量識處者。亦非性亦非緣。但方便故說無量識處。如彼施設所說。云何方便無量識處正受。云何精勤成就無量識處正受。是始初行時。觀凈眼識想。觀凈耳鼻舌身意識想。觀凈大火聚焰。觀凈燈光。彼念是識意解是識。彼觀是識分別是識。是從識故成就此正受。以成此定說名無量識處
【現代漢語翻譯】 現代漢語譯本： 『彼念是空，意解是空』，意思是他的念頭是關於空的，他的理解也是關於空的。『彼觀是空，分別是空』，意思是他的觀察是關於空的，他的分別也是關於空的。『是從空故成就此正受』，因為專注于空，所以成就了這種正確的禪定狀態。『以成此定說名為空處』，因為成就了這種禪定，所以稱之為『空處』（Akasanjayatana，四無色定之一，專注于無限的虛空）。 或者有人說，『此法應爾』，這種方法應該是這樣的。『謂彼地始無色彼名空處』，意思是說，當那個地方一開始就沒有物質的時候，就稱之為『空處』。 或者有人說，『離色故說空處』，因為離開了物質，所以才說『空處』。『彼行者于下地色緣色已』，那個修行者在較低的層次上，以物質為所緣，『除欲界欲乃至三禪』，去除掉欲界的慾望，乃至第三禪的慾望。『彼於四禪上更無色可緣除四禪欲』，他在第四禪之上，沒有更多的物質可以作為所緣，去除掉第四禪的慾望。『彼爾時生空想』，他那個時候就生起了空想。『如人攀枝至枝上樹極標』，就像人攀爬樹枝，一直爬到樹的最頂端，『彼上更無有枝而可攀緣』，在那上面就沒有更多的樹枝可以攀緣了，『爾時便起空想』，這個時候就生起了空想。『如是行者于下地色緣色』，就像這樣，修行者在較低的層次上，以物質為所緣，『除欲界欲乃至三禪』，去除掉欲界的慾望，乃至第三禪的慾望。『四禪上更無色可緣』，在第四禪之上，沒有更多的物質可以作為所緣，『除四禪欲』，去除掉第四禪的慾望。『彼時便起空想』，他那個時候就生起了空想。『是離色故便說空處』，因為離開了物質，所以就說『空處』。 或者有人說，『謂從空處起相似想』，意思是說，從空處生起相似的想法。『說者有一比丘』，據說有一個比丘，『得空處正受』，獲得了空處禪定。『彼從定起手抆摸床』，他從禪定中起來，用手去摸床。『同學。問曰。汝何所求』，他的同伴問他說，『你要求什麼？』『答曰。我自求我』，他回答說，『我自己在尋找我自己』。『同學說曰。汝在床上更何所求』，他的同伴說，『你已經在床上了，還要尋找什麼呢？』『謂從定起相似想』，意思是說，從禪定中生起相似的想法。『是說空處』，這就是所說的空處。 『是故說無量空』，所以說無量的虛空。『無量空處成就游者』，在無量空處中成就遊樂的人，『謂彼空處地善四陰到得成就』，意思是說，他在空處這個層次上，善於運用四陰（色、受、想、行），並且達到了成就。『是故說無量空處成就游』，所以說在無量空處中成就遊樂。 『複次比丘度一切無量空處無量識處成就游』，更進一步，比丘超越了一切的無量空處，在無量識處（Vijnananjayatana，四無色定之一，專注于無量的識）中成就遊樂。 『問曰。何以故說識處。為性耶。為緣耶』，有人問，為什麼說識處，是自性呢？還是所緣呢？『若性者應有四陰性』，如果是自性，那麼應該具有四陰的自性。『若緣者應四諦緣』，如果是所緣，那麼應該以四聖諦為所緣。『作此論不』，這樣說對嗎？『答曰。無量識處者。亦非性亦非緣』，回答說，無量識處，既不是自性，也不是所緣。『但方便故說無量識處』，只是爲了方便才說無量識處。『如彼施設所說』，就像那些設施所說的那樣。『云何方便無量識處正受』，怎樣才能方便地進入無量識處禪定呢？『云何精勤成就無量識處正受』，怎樣才能精勤地成就無量識處禪定呢？『是始初行時』，這是最初修行的時候，『觀凈眼識想』，觀察清凈的眼識之想，『觀凈耳鼻舌身意識想』，觀察清凈的耳鼻舌身意識之想，『觀凈大火聚焰』，觀察清凈的大火堆的火焰，『觀凈燈光』，觀察清凈的燈光。『彼念是識意解是識』，他的念頭是關於識的，他的理解也是關於識的。『彼觀是識分別是識』，他的觀察是關於識的，他的分別也是關於識的。『是從識故成就此正受』，因為專注于識，所以成就了這種正確的禪定狀態。『以成此定說名無量識處』，因為成就了這種禪定，所以稱之為『無量識處』。
【English Translation】 English version: 'He contemplates emptiness, his understanding is emptiness,' meaning his thoughts are about emptiness, and his understanding is also about emptiness. 'He observes emptiness, his discriminations are emptiness,' meaning his observation is about emptiness, and his discriminations are also about emptiness. 'It is from emptiness that he achieves this right concentration,' because he focuses on emptiness, he achieves this correct state of meditation. 'Having achieved this concentration, it is called the 'Sphere of Infinite Space' (Akasanjayatana, one of the Four Formless Realms, focusing on infinite space). Or someone might say, 'This method should be like this,' meaning this is how the method should be. 'That place initially has no form, hence it is called the 'Sphere of Infinite Space',' meaning when that place initially has no matter, it is called the 'Sphere of Infinite Space'. Or someone might say, 'It is called the 'Sphere of Infinite Space' because it is apart from form,' because it is separated from matter, it is called the 'Sphere of Infinite Space'. 'That practitioner, having taken form as an object of focus in the lower realms,' that practitioner, in the lower realms, takes matter as an object of focus, 'removes desire for the desire realm, even up to the third dhyana,' removes the desire for the desire realm, even up to the desire for the third dhyana. 'He has no more form to focus on above the fourth dhyana, removing desire for the fourth dhyana,' above the fourth dhyana, he has no more matter to focus on, removing the desire for the fourth dhyana. 'At that time, he generates the thought of emptiness,' at that time, he generates the thought of emptiness. 'Like a person climbing a branch to the top of a tree,' like a person climbing a tree branch, all the way to the very top of the tree, 'there are no more branches above to climb,' there are no more branches above to climb, 'at that time, he generates the thought of emptiness,' at that time, he generates the thought of emptiness. 'Likewise, the practitioner takes form as an object of focus in the lower realms,' likewise, the practitioner takes matter as an object of focus in the lower realms, 'removes desire for the desire realm, even up to the third dhyana,' removes the desire for the desire realm, even up to the desire for the third dhyana. 'Above the fourth dhyana, there is no more form to focus on,' above the fourth dhyana, there is no more matter to focus on, 'removing desire for the fourth dhyana,' removing the desire for the fourth dhyana. 'At that time, he generates the thought of emptiness,' at that time, he generates the thought of emptiness. 'It is called the 'Sphere of Infinite Space' because it is apart from form,' because it is separated from matter, it is called the 'Sphere of Infinite Space'. Or someone might say, 'It means generating a similar thought from the Sphere of Infinite Space,' meaning generating a similar thought from the Sphere of Infinite Space. 'It is said there was a bhikkhu,' it is said there was a bhikkhu, 'who attained the right concentration of the Sphere of Infinite Space,' who attained the meditation of the Sphere of Infinite Space. 'He arose from concentration and touched the bed with his hand,' he arose from meditation and touched the bed with his hand. 'His fellow practitioner asked, 'What are you seeking?',' his fellow practitioner asked him, 'What are you seeking?' 'He replied, 'I am seeking myself',' he replied, 'I am seeking myself'. 'His fellow practitioner said, 'You are already on the bed, what more are you seeking?',' his fellow practitioner said, 'You are already on the bed, what more are you seeking?' 'It means generating a similar thought from concentration,' meaning generating a similar thought from meditation. 'This is what is meant by the Sphere of Infinite Space,' this is what is meant by the Sphere of Infinite Space. 'Therefore, it is said infinite space,' therefore, it is said infinite space. 'One who achieves enjoyment in the Sphere of Infinite Space,' one who achieves enjoyment in the Sphere of Infinite Space, 'means that he is skilled in the four aggregates (form, feeling, perception, volition) at the level of the Sphere of Infinite Space and attains achievement,' means that he is skilled in the four aggregates at the level of the Sphere of Infinite Space and attains achievement. 'Therefore, it is said to achieve enjoyment in the Sphere of Infinite Space,' therefore, it is said to achieve enjoyment in the Sphere of Infinite Space. 'Furthermore, the bhikkhu transcends all the Sphere of Infinite Space and achieves enjoyment in the Sphere of Infinite Consciousness (Vijnananjayatana, one of the Four Formless Realms, focusing on infinite consciousness),' furthermore, the bhikkhu transcends all the Sphere of Infinite Space and achieves enjoyment in the Sphere of Infinite Consciousness. 'Question: Why is the Sphere of Consciousness spoken of? Is it a nature? Or is it a condition?,' someone asks, why is the Sphere of Consciousness spoken of? Is it a nature? Or is it a condition? 'If it is a nature, it should have the nature of the four aggregates,' if it is a nature, then it should have the nature of the four aggregates. 'If it is a condition, it should have the Four Noble Truths as a condition,' if it is a condition, then it should have the Four Noble Truths as a condition. 'Is this argument correct?,' is this argument correct? 'Answer: The Sphere of Infinite Consciousness is neither a nature nor a condition,' the answer is, the Sphere of Infinite Consciousness is neither a nature nor a condition. 'It is only for convenience that the Sphere of Infinite Consciousness is spoken of,' it is only for convenience that the Sphere of Infinite Consciousness is spoken of. 'As described in those establishments,' as described in those establishments. 'How to conveniently enter the right concentration of the Sphere of Infinite Consciousness?,' how to conveniently enter the right concentration of the Sphere of Infinite Consciousness? 'How to diligently achieve the right concentration of the Sphere of Infinite Consciousness?,' how to diligently achieve the right concentration of the Sphere of Infinite Consciousness? 'This is when initially practicing,' this is when initially practicing, 'observing the thought of pure eye-consciousness,' observing the thought of pure eye-consciousness, 'observing the thought of pure ear, nose, tongue, body, and mind consciousness,' observing the thought of pure ear, nose, tongue, body, and mind consciousness, 'observing the pure flame of a large fire,' observing the pure flame of a large fire, 'observing the pure light of a lamp,' observing the pure light of a lamp. 'He contemplates consciousness, his understanding is consciousness,' his thoughts are about consciousness, and his understanding is also about consciousness. 'He observes consciousness, his discriminations are consciousness,' his observation is about consciousness, and his discriminations are also about consciousness. 'It is from consciousness that he achieves this right concentration,' because he focuses on consciousness, he achieves this correct state of meditation. 'Having achieved this concentration, it is called the 'Sphere of Infinite Consciousness',' having achieved this concentration, it is called the 'Sphere of Infinite Consciousness'.
。或曰。彼相似故從此起。生悅樂悅樂識。是故說無量識處。無量識處成就游者。謂此無量識處善四陰到得成就。是故說無量識處成就游。複次比丘度一切無量識處無所有處成就游。問曰。彼中無何等。答曰。有所有者。無量行彼中無此。是故說無所有處。尊者婆須蜜說曰。彼無我計我。是故說無所有處。
問曰。如一切地無我計我。何以故無所有處說無我計我。答曰。一切地計我意無有。如少縛欲穿。如無所有處。是故說無所有處無我計我。重說曰。彼中無有常計常及常住。是故說無所有處。重說曰。彼中無著處無依處無歸處。是故說無所有處。成就游者。此中謂無所有處善四陰到得成就。是故說成就游。複次比丘度一切無所有處非想非不想處成就游。
問曰。何以故說非想非不想處。答曰。彼想不定非想亦不定。想不定者。如七想正受中想定。此中不爾。非想不定者。如無想定滅盡定。此中亦不爾。問曰。若不爾者此云何。答曰。彼處鈍不利不捷疾不定斷。是故說非想非不想處。成就游者。此中謂非想非不想處善四陰到得成就。是故說成就游。問曰。何以故彼一界。或二倍壽。或不也。如空處二萬劫壽。識處四萬劫壽。何以故。無所有處不說八萬劫壽。何以故。非想非不想處說十六萬劫壽。答曰。彼
【現代漢語翻譯】 現代漢語譯本：有人說，因為相似的緣故，從這裡生起喜悅和快樂的意識。因此說為『無量識處』（Anantya-vijñānāyatana，無限的識的領域）。在『無量識處』中成就遊樂的人，是指在此『無量識處』中，善的四蘊（蘊：構成個體存在的要素，通常指色、受、想、行、識五蘊）已經達到併成就。所以說在『無量識處』中成就遊樂。更進一步，比丘超越一切『無量識處』，在『無所有處』（Ākiṃcanyāyatana，一無所有的領域）中成就遊樂。有人問：『在那裡沒有什麼？』回答說：『有所有者，無限的行在那裡沒有。』所以說為『無所有處』。尊者婆須蜜（Vasumitra，一位論師）說：『在那裡沒有我，卻計著有我。』所以說為『無所有處』。 有人問：『如果一切地都沒有我，卻計著有我，為什麼只在「無所有處」說沒有我，卻計著有我呢？』回答說：『一切地計著有我的意念並不強烈，不像少量慾望的穿透力。不像「無所有處」那樣強烈。』所以說『無所有處』沒有我，卻計著有我。重複說：『在那裡沒有常，卻計著常以及常住。』所以說為『無所有處』。重複說：『在那裡沒有執著處，沒有依靠處，沒有歸宿處。』所以說為『無所有處』。在『無所有處』中成就遊樂的人，是指在此『無所有處』中，善的四蘊已經達到併成就。所以說在『無所有處』中成就遊樂。更進一步，比丘超越一切『無所有處』，在『非想非非想處』（Naivasaṃjñānāsaṃjñāyatana，非想非非想的領域）中成就遊樂。 有人問：『為什麼說「非想非非想處」？』回答說：『那裡的想是不確定的，非想也是不確定的。想不確定，就像在七想正受（七種基於正念的禪定狀態）中的禪定。這裡不是這樣。非想不確定，就像在無想定（停止一切思想的禪定狀態）和滅盡定（完全停止意識的禪定狀態）中。這裡也不是這樣。』有人問：『如果不是這樣，那這裡是怎樣的呢？』回答說：『那個地方遲鈍而不敏銳，不迅速也不敏捷，不確定且斷滅。』所以說為『非想非非想處』。在『非想非非想處』中成就遊樂的人，是指在此『非想非非想處』中，善的四蘊已經達到併成就。所以說在『非想非非想處』中成就遊樂。有人問：『為什麼那裡有的只有一劫（kalpa，佛教時間單位），有的有兩倍的壽命，有的卻沒有呢？比如空處（Ākāśānantyāyatana，無限虛空的領域）有兩萬劫的壽命，識處有四萬劫的壽命。為什麼「無所有處」不說有八萬劫的壽命呢？為什麼「非想非非想處」說有十六萬劫的壽命呢？』回答說：』那裡……』
【English Translation】 English version: Some say that because of similarity, joy and pleasurable consciousness arise from this. Therefore, it is called 'The Sphere of Limitless Consciousness' (Anantya-vijñānāyatana). One who dwells achieving in 'The Sphere of Limitless Consciousness' means that in this 'Sphere of Limitless Consciousness', the wholesome four aggregates (skandha, the components of existence, usually referring to the five aggregates of form, feeling, perception, mental formations, and consciousness) have been attained and achieved. Therefore, it is said to dwell achieving in 'The Sphere of Limitless Consciousness'. Furthermore, a Bhikshu (Buddhist monk) transcends all 'Sphere of Limitless Consciousness' and dwells achieving in 'The Sphere of Nothingness' (Ākiṃcanyāyatana). Someone asks: 'What is not there?' The answer is: 'The possessor is there; limitless actions are not there.' Therefore, it is called 'The Sphere of Nothingness'. Venerable Vasumitra (a commentator) said: 'There, one does not conceive of self as self, yet conceives of self.' Therefore, it is called 'The Sphere of Nothingness'. Someone asks: 'If all grounds do not conceive of self as self, why is it only in 'The Sphere of Nothingness' that it is said one does not conceive of self as self?' The answer is: 'The thought of conceiving self as self in all grounds is not strong, like the penetration of a small amount of desire. It is not as strong as in 'The Sphere of Nothingness'.' Therefore, it is said that 'The Sphere of Nothingness' does not conceive of self as self, yet conceives of self. It is repeated: 'There, there is no permanence, yet one conceives of permanence and abiding.' Therefore, it is called 'The Sphere of Nothingness'. It is repeated: 'There, there is no place of attachment, no place of reliance, no place of refuge.' Therefore, it is called 'The Sphere of Nothingness'. One who dwells achieving in 'The Sphere of Nothingness' means that in this 'Sphere of Nothingness', the wholesome four aggregates have been attained and achieved. Therefore, it is said to dwell achieving in 'The Sphere of Nothingness'. Furthermore, a Bhikshu transcends all 'Sphere of Nothingness' and dwells achieving in 'The Sphere of Neither Perception Nor Non-Perception' (Naivasaṃjñānāsaṃjñāyatana). Someone asks: 'Why is it called 'The Sphere of Neither Perception Nor Non-Perception'?' The answer is: 'There, perception is uncertain, and non-perception is also uncertain. Perception is uncertain, like the samadhi (meditative state) in the Seven Perceptions Right Reception (seven meditative states based on mindfulness). It is not like that here. Non-perception is uncertain, like in the Cessation of Perception Samadhi (meditative state of stopping all thoughts) and the Extinction Samadhi (meditative state of complete cessation of consciousness). It is not like that here either.' Someone asks: 'If it is not like that, then what is it like here?' The answer is: 'That place is dull and not sharp, not quick nor agile, uncertain and cut off.' Therefore, it is called 'The Sphere of Neither Perception Nor Non-Perception'. One who dwells achieving in 'The Sphere of Neither Perception Nor Non-Perception' means that in this 'Sphere of Neither Perception Nor Non-Perception', the wholesome four aggregates have been attained and achieved. Therefore, it is said to dwell achieving in 'The Sphere of Neither Perception Nor Non-Perception'. Someone asks: 'Why is it that some have one kalpa (Buddhist unit of time), some have twice the lifespan, and some do not? For example, the Sphere of Infinite Space (Ākāśānantyāyatana) has a lifespan of 20,000 kalpas, and the Sphere of Consciousness has a lifespan of 40,000 kalpas. Why is it not said that the Sphere of Nothingness has a lifespan of 80,000 kalpas? Why is it said that the Sphere of Neither Perception Nor Non-Perception has a lifespan of 160,000 kalpas?' The answer is: 'There...'
報因齊限。謂彼因齊限。報亦爾。或曰。空處有無量行。或不無量行。無量行者受萬劫壽。不無量行者亦受萬劫壽。是故彼受二萬劫壽。識處亦有無量行。或不無量行。無量行者受二萬劫壽。不無量行者亦受二萬劫壽。是故彼四萬劫壽。識處上無有無量行。是故彼無量行壽分斷。以故爾。或曰。空處中有止有觀。止者受萬劫壽。觀亦受萬劫壽。是故彼受二萬劫壽。識處亦有止亦有觀。止者受二萬劫壽。觀者亦受二萬劫壽。是故彼受四萬劫壽。識處止觀漸薄。是故觀分斷。以故爾。或曰。彼一切地性二萬劫壽。空處性二萬劫壽。識處性亦二萬劫壽。以度一地故更二萬劫壽。是故彼受四萬劫壽。無所有處性亦二萬劫壽。以度二地故更受四萬劫壽。是故彼受六萬劫壽。非想非不想處性亦二萬劫壽。以度三地故更受六萬劫壽。是故彼受八萬劫壽。以故爾。是故彼一界或二倍。或不。說曰。欲界及非想非不想無聖道。
問曰。何以故欲界及非想非不想無聖道。答曰。非田非地非器故。以故爾。或曰。此說二邊。一欲界邊。二非想非不想邊。彼聖道除二邊故而處其中。以故爾。或曰。此說一于有二根。一欲界有根。二非想非不想有根。彼聖道除二有根而處其中。以故爾。或曰。此欲界非定界。非思惟地。非除欲地。非想非不
【現代漢語翻譯】 現代漢語譯本 報因齊限（Bao Yin Qi Xian，果報與業因相等）。意思是說，果報的期限與業因的期限相等。或者說，空無邊處（Kong Wu Bian Chu，四禪定之一）有無量行（Wu Liang Xing，無量的行為），或者沒有無量行。有無量行的人壽命可達一萬劫（Wan Jie，極長的時間單位），沒有無量行的人壽命也可達一萬劫。因此，空無邊處眾生的壽命是二萬劫。識無邊處（Shi Wu Bian Chu，四禪定之一）也有無量行，或者沒有無量行。有無量行的人壽命可達二萬劫，沒有無量行的人壽命也可達二萬劫。因此，識無邊處眾生的壽命是四萬劫。識無邊處以上沒有無量行，因此，那裡的無量行壽命會中斷，所以是這樣。或者說，空無邊處中有止（Zhi，止息妄念）有觀（Guan，觀照真理）。修止的人壽命可達一萬劫，修觀的人壽命也可達一萬劫。因此，空無邊處眾生的壽命是二萬劫。識無邊處也有止也有觀。修止的人壽命可達二萬劫，修觀的人壽命也可達二萬劫。因此，識無邊處眾生的壽命是四萬劫。識無邊處的止觀逐漸減弱，因此觀的力量會中斷，所以是這樣。或者說，一切地界（Di Jie，指色界）的自性是二萬劫壽命，空無邊處的自性是二萬劫壽命，識無邊處的自性也是二萬劫壽命。因為超越了一個地界，所以增加二萬劫壽命。因此，識無邊處眾生的壽命是四萬劫。無所有處（Wu Suo You Chu，四禪定之一）的自性也是二萬劫壽命。因為超越了兩個地界，所以增加四萬劫壽命。因此，無所有處眾生的壽命是六萬劫。非想非非想處（Fei Xiang Fei Fei Xiang Chu，四禪定之一）的自性也是二萬劫壽命。因為超越了三個地界，所以增加六萬劫壽命。因此，非想非非想處眾生的壽命是八萬劫。所以是這樣。因此，一個界的壽命或者可以是兩倍，或者不是。經中說，欲界（Yu Jie，眾生有情慾的世界）和非想非非想處沒有聖道（Sheng Dao，通往解脫的道路）。
問：為什麼欲界和非想非非想處沒有聖道？答：因為它們不是田（Tian，可以耕種的土地），不是地（Di，可以生長的土地），不是器（Qi，可以容納的器皿），所以是這樣。或者說，這是指兩個極端，一是欲界的極端，二是非想非非想處的極端。聖道避開了這兩個極端，而處於中間，所以是這樣。或者說，這是指存在兩種根本，一是欲界的存在之根，二是非想非非想處的存在之根。聖道避開了這兩種存在之根，而處於中間，所以是這樣。或者說，欲界不是禪定之界，不是思惟之地，不是去除慾望之地，非想非非想處也不是。
【English Translation】 English version The limitation of retribution corresponds to the cause. That is to say, the limitation of retribution is equal to the limitation of the cause. Or it is said that in the Realm of Boundless Space (Kong Wu Bian Chu, one of the Four Formless Realms), there are limitless actions (Wu Liang Xing, limitless behaviors), or there are not limitless actions. Those with limitless actions can receive a lifespan of ten thousand kalpas (Wan Jie, an extremely long unit of time), and those without limitless actions can also receive a lifespan of ten thousand kalpas. Therefore, the lifespan of beings in the Realm of Boundless Space is twenty thousand kalpas. In the Realm of Boundless Consciousness (Shi Wu Bian Chu, one of the Four Formless Realms), there are also limitless actions, or there are not limitless actions. Those with limitless actions can receive a lifespan of twenty thousand kalpas, and those without limitless actions can also receive a lifespan of twenty thousand kalpas. Therefore, the lifespan of beings in the Realm of Boundless Consciousness is forty thousand kalpas. Above the Realm of Boundless Consciousness, there are no limitless actions, therefore, the lifespan of limitless actions there will be interrupted, so it is like this. Or it is said that in the Realm of Boundless Space, there is cessation (Zhi, stopping deluded thoughts) and there is contemplation (Guan, contemplating the truth). Those who cultivate cessation can receive a lifespan of ten thousand kalpas, and those who cultivate contemplation can also receive a lifespan of ten thousand kalpas. Therefore, the lifespan of beings in the Realm of Boundless Space is twenty thousand kalpas. In the Realm of Boundless Consciousness, there is also cessation and there is also contemplation. Those who cultivate cessation can receive a lifespan of twenty thousand kalpas, and those who cultivate contemplation can also receive a lifespan of twenty thousand kalpas. Therefore, the lifespan of beings in the Realm of Boundless Consciousness is forty thousand kalpas. The cessation and contemplation in the Realm of Boundless Consciousness gradually weaken, therefore the power of contemplation will be interrupted, so it is like this. Or it is said that the nature of all the Earth Realm (Di Jie, referring to the Form Realm) is a lifespan of twenty thousand kalpas, the nature of the Realm of Boundless Space is a lifespan of twenty thousand kalpas, and the nature of the Realm of Boundless Consciousness is also a lifespan of twenty thousand kalpas. Because one realm is transcended, an additional twenty thousand kalpas of lifespan is received. Therefore, the lifespan of beings in the Realm of Boundless Consciousness is forty thousand kalpas. The nature of the Realm of Nothingness (Wu Suo You Chu, one of the Four Formless Realms) is also a lifespan of twenty thousand kalpas. Because two realms are transcended, an additional forty thousand kalpas of lifespan is received. Therefore, the lifespan of beings in the Realm of Nothingness is sixty thousand kalpas. The nature of the Realm of Neither Perception nor Non-Perception (Fei Xiang Fei Fei Xiang Chu, one of the Four Formless Realms) is also a lifespan of twenty thousand kalpas. Because three realms are transcended, an additional sixty thousand kalpas of lifespan is received. Therefore, the lifespan of beings in the Realm of Neither Perception nor Non-Perception is eighty thousand kalpas. So it is like this. Therefore, the lifespan of one realm can either be doubled, or not. It is said in the scriptures that the Desire Realm (Yu Jie, the world of sentient beings with desires) and the Realm of Neither Perception nor Non-Perception do not have the Holy Path (Sheng Dao, the path to liberation).
Question: Why do the Desire Realm and the Realm of Neither Perception nor Non-Perception not have the Holy Path? Answer: Because they are not fields (Tian, land that can be cultivated), not grounds (Di, land that can grow), not vessels (Qi, containers that can hold), so it is like this. Or it is said that this refers to two extremes, one is the extreme of the Desire Realm, and the other is the extreme of the Realm of Neither Perception nor Non-Perception. The Holy Path avoids these two extremes and is situated in the middle, so it is like this. Or it is said that this refers to the existence of two roots, one is the root of existence in the Desire Realm, and the other is the root of existence in the Realm of Neither Perception nor Non-Perception. The Holy Path avoids these two roots of existence and is situated in the middle, so it is like this. Or it is said that the Desire Realm is not a realm of meditation, not a place of contemplation, not a place for removing desires, and neither is the Realm of Neither Perception nor Non-Perception.
想。鈍不利不捷疾不定斷。聖道者是定是思惟能除欲不鈍極利捷疾。以故爾。或曰。此欲界增調。非想非不想處增止。聖道者是止觀。以是故。欲界及非想非不想處無聖道。廣說四無色處盡。
鞞婆沙八解脫處第三十六
八解脫者。色觀色。初解脫。內無色想觀外色。二解脫。凈解脫身作證成就游。三解脫。複次比丘度一切色想。滅有對想。不念雜想。無量空是無量空處成就游。四解脫。複次比丘度一切無量空處。無量識是無量識處成就游。五解脫。複次比丘度一切無量識處。無所有處成就游。六解脫。複次比丘一切度無所有處。非想非不想成就游。七解脫。複次比丘度一切非想非不想處。想滅正受身作證成就游。八解脫。
問曰。八解脫有何性。答曰。初三解脫不貪性。無量空處無量識處無所有處非想非不想處四陰性。想滅解脫不相應行陰性。界者。初三解脫繫在欲界亦系色界。無量空處解脫。無量識處解脫。無所有處解脫。或繫在無色界。或不繫。非想非不想想滅解脫系無色界。地者。初二解脫初禪地二禪地。凈解脫者根本四禪。無量空處解脫即空處地。無量識處解脫即無量識處地。無所有處解脫即無所有處地。非想非不想想滅解脫即非想非不想處地。依者。初三解脫依欲界。無量空處解脫至
非想非不想處解脫依三界。想滅解脫者依欲色界。行者。初二解脫不凈行。凈解脫是凈行。無量空處解脫。無量識處解脫。無所有處解脫。或十六行。或離十六行。非想非不想處想滅解脫離行。緣者。初三解脫色陰緣。空處解脫乃至非想非不想解脫緣四諦。想滅解脫無有緣。意止者。初三解脫身意止。空處解脫乃至非想非不想解脫三意止。想滅解脫法意止。智者。初三解脫。雖性非智與等智相應。空處解脫乃至無所有處解脫。或六智。或非也。非想非不想解脫一等智。想滅解脫非智。定者。初三解脫性非定。亦非定相應。空處解脫乃至無所有處解脫或定或離。非想非不想解脫想滅解脫非定。痛者。初二解脫與二根相應。喜根護根。凈解脫至非想非不想解脫。一護根相應。想滅解脫不與痛相應。
問曰。當言過去耶。當言未來耶。當言現在耶。答曰。當言過去。當言未來。當言現在。
問曰。當言過去緣耶。當言未來緣耶。當言現在緣耶。當言非世緣耶。答曰。七解脫。當言過去緣當言未來緣。當言現在緣。當言非世緣。想滅解脫。當言非緣。
問曰。當言己意緣耶。當言他意緣耶。當言非意緣耶。答曰。七解脫。當言己意緣。當言他意緣。當言非意緣。想滅解脫。當言非緣。
問曰。當言名
【現代漢語翻譯】 現代漢語譯本 非想非非想處解脫依賴於三界（欲界、色界、無色界）。想滅解脫則依賴於欲界。修行者，最初的兩個解脫是不凈行，而凈解脫是凈行。無量空處解脫、無量識處解脫、無所有處解脫，或者與十六行相應，或者脫離十六行。非想非非想處和想滅解脫則脫離了行。從所緣來說，最初的三個解脫以色陰為所緣，空處解脫乃至非想非非想處解脫以四諦為所緣，想滅解脫沒有所緣。從意止來說，最初的三個解脫以身意止為意止，空處解脫乃至非想非非想處解脫以三種意止為意止，想滅解脫以法意止為意止。從智慧來說，最初的三個解脫，雖然其自性不是智慧，但與等智相應。空處解脫乃至無所有處解脫，或者與六智相應，或者不相應。非想非非想處解脫與一種等智相應，想滅解脫則不是智慧。從禪定來說，最初的三個解脫其自性不是禪定，也不與禪定相應。空處解脫乃至無所有處解脫，或者與禪定相應，或者脫離禪定。非想非非想處解脫和想滅解脫不是禪定。從感受來說，最初的兩個解脫與兩種根相應：喜根和護根。凈解脫到非想非非想處解脫，與一種護根相應。想滅解脫不與感受相應。
問：應當說是過去嗎？應當說是未來嗎？應當說是現在嗎？答：應當說是過去，應當說是未來，應當說是現在。
問：應當說是過去緣嗎？應當說是未來緣嗎？應當說是現在緣嗎？應當說不是世間緣嗎？答：七種解脫，應當說是過去緣，應當說是未來緣，應當說是現在緣，應當說不是世間緣。想滅解脫，應當說不是緣。
問：應當說是自己的意緣嗎？應當說是他人的意緣嗎？應當說不是意緣嗎？答：七種解脫，應當說是自己的意緣，應當說是他人的意緣，應當說不是意緣。想滅解脫，應當說不是緣。
問：應當說是名
【English Translation】 English version 'Neither perception nor non-perception' liberation depends on the Three Realms (Desire Realm, Form Realm, Formless Realm). Cessation of perception liberation depends on the Desire Realm. Practitioners, the first two liberations are impure practices, while pure liberation is pure practice. Boundless Space liberation, Boundless Consciousness liberation, Nothingness liberation, either correspond to the Sixteen Acts or are detached from the Sixteen Acts. 'Neither perception nor non-perception' and cessation of perception liberations are detached from acts. In terms of object, the first three liberations have the aggregate of form as their object, Space liberation up to 'neither perception nor non-perception' liberation have the Four Noble Truths as their object, cessation of perception liberation has no object. In terms of mental application, the first three liberations have body mental application as their mental application, Space liberation up to 'neither perception nor non-perception' liberation have three mental applications as their mental application, cessation of perception liberation has dharma mental application as its mental application. In terms of wisdom, the first three liberations, although their nature is not wisdom, correspond to equal wisdom. Space liberation up to Nothingness liberation, either correspond to the six wisdoms or do not. 'Neither perception nor non-perception' liberation corresponds to one equal wisdom, cessation of perception liberation is not wisdom. In terms of concentration, the first three liberations are not concentration in nature, nor do they correspond to concentration. Space liberation up to Nothingness liberation, either correspond to concentration or are detached from concentration. 'Neither perception nor non-perception' liberation and cessation of perception liberation are not concentration. In terms of feeling, the first two liberations correspond to two roots: the root of joy and the root of protection. Pure liberation up to 'neither perception nor non-perception' liberation, corresponds to one root of protection. Cessation of perception liberation does not correspond to feeling.
Question: Should it be said to be past? Should it be said to be future? Should it be said to be present? Answer: It should be said to be past, it should be said to be future, it should be said to be present.
Question: Should it be said to be past condition? Should it be said to be future condition? Should it be said to be present condition? Should it be said to be non-worldly condition? Answer: The seven liberations, it should be said to be past condition, it should be said to be future condition, it should be said to be present condition, it should be said to be non-worldly condition. Cessation of perception liberation, it should be said to be not a condition.
Question: Should it be said to be one's own intention condition? Should it be said to be another's intention condition? Should it be said to be not an intention condition? Answer: The seven liberations, it should be said to be one's own intention condition, it should be said to be another's intention condition, it should be said to be not an intention condition. Cessation of perception liberation, it should be said to be not a condition.
Question: Should it be said to be name
緣耶。當言義緣耶。答曰。七解脫。當言名緣。當言義緣。想滅解脫。當言非緣。此是解脫性。已種相所有自然。說性已。當說行。何以故說解脫。解脫有何義。答曰。不向門義是解脫義。
問曰。若不向門義是解脫義者。何等解脫。於何事不向門耶。答曰。初二解脫於色欲不向門。凈解脫不凈不向門。空處解脫乃至非想非不想處解脫。下地相續不向門。想滅解脫二事不向門。一心永滅。二不向門。心永滅者。謂斷一切心。不向門者。謂一切共緣相續不向。
問曰。如所說。內無色想觀外色者。若內無色想時即觀外色耶。為觀外色非內無色想耶。若內無色想時即觀外色者。何得不一時有二種心耶。若一時有二種心者。何得不破心耶。若破心者。何得不有無量心耶。若觀外色非內無色想者。此契經云何通。此中說內無色想觀外色。作此論已。答曰。觀外色無有內無色想。
問曰。若觀外色無有內無色想者。此契經云何通。此中說內無色想觀外色。答曰。此契經說。善根及善根方便。若說內無色想。是彼善根。方便觀外色者。此是根本善根。或曰。此中說前挍計分別。彼行者前挍計分別已。如我內無色想當觀外色。是故說內無色想觀外色。問曰。彼不凈想盡。是欲界色入境界耶。為非耶。若彼不凈想盡
【現代漢語翻譯】 現代漢語譯本 緣是何義？應說是義緣嗎？回答是：七種解脫，應說是名緣，應說是義緣。想滅解脫，應說為非緣。這是解脫的自性，是已種下因相的自然結果。說完自性，接下來應說修行。為什麼說解脫？解脫有什麼意義？回答是：不趨向（輪迴之）門就是解脫的意義。
問：如果說不趨向（輪迴之）門就是解脫的意義，那麼什麼是解脫？對於什麼事物不趨向（輪迴之）門呢？回答是：最初的兩種解脫對於**不趨向（輪迴之）門。凈解脫對於不凈不趨向（輪迴之）門。空處解脫乃至非想非非想處解脫，對於下地相續不趨向（輪迴之）門。想滅解脫對於兩種事物不趨向（輪迴之）門：一心永遠滅盡，二是不趨向（輪迴之）門。心永遠滅盡，是指斷絕一切心。不趨向（輪迴之）門，是指一切共同的因緣相續不趨向。
問：如經文所說，『內在沒有色想而觀察外在的色』，如果內在沒有色想的時候就觀察外在的色嗎？還是說觀察外在的色的時候內在沒有色想呢？如果內在沒有色想的時候就觀察外在的色，怎麼能不一時有二種心呢？如果一時有二種心，怎麼能不破心呢？如果破心，怎麼能沒有無量的心呢？如果觀察外在的色的時候內在沒有色想，那麼這段經文怎麼解釋呢？這段經文說的是內在沒有色想而觀察外在的色。作此論述后，回答是：觀察外在的色的時候沒有內在的色想。
問：如果觀察外在的色的時候沒有內在的色想，那麼這段經文怎麼解釋呢？這段經文說的是內在沒有色想而觀察外在的色。回答是：這段經文說的是善根以及善根的方便。如果說內在沒有色想，這是善根。方便觀察外在的色，這是根本的善根。或者說：這段經文說的是之前的計較分別。那些修行者之前計較分別之後，想『我內在沒有色想的時候應當觀察外在的色』，所以說內在沒有色想而觀察外在的色。問：那不凈想滅盡，是欲界色入境界嗎？還是不是呢？如果那不凈想滅盡
【English Translation】 English version What is the meaning of 'hetu' (cause)? Should it be said that it is 'artha-hetu' (cause of meaning)? The answer is: The seven 'vimoksha' (liberations) should be said to be 'nama-hetu' (cause of name), and should be said to be 'artha-hetu' (cause of meaning). 'Samjna-nirodha-vimoksha' (cessation of perception liberation) should be said to be 'non-hetu' (non-cause). This is the nature of liberation, the natural result of already planted 'lakshana' (characteristics). Having spoken of nature, one should next speak of practice. Why is 'vimoksha' (liberation) spoken of? What is the meaning of 'vimoksha' (liberation)? The answer is: The meaning of 'vimoksha' (liberation) is 'not turning towards the gate' (of samsara).
Question: If the meaning of 'not turning towards the gate' (of samsara) is the meaning of 'vimoksha' (liberation), then what is 'vimoksha' (liberation)? Towards what things does it not turn towards the gate? The answer is: The first two 'vimoksha' (liberations) do not turn towards the gate. 'Shubha-vimoksha' (beautiful liberation) does not turn towards the impure. 'Akasha-anantyayatana-vimoksha' (liberation of the sphere of infinite space) up to 'Naiva-samjna-na-asamjna-ayatana-vimoksha' (liberation of the sphere of neither perception nor non-perception) do not turn towards the gate of the continuation of the lower realms. 'Samjna-nirodha-vimoksha' (cessation of perception liberation) does not turn towards the gate of two things: one, the mind is eternally extinguished; two, it does not turn towards the gate. 'The mind is eternally extinguished' means that all minds are cut off. 'Does not turn towards the gate' means that all common causal conditions do not continue.
Question: As it is said in the sutra, 'One who, inwardly without 'rupa-samjna' (perception of form), contemplates external forms,' if one is inwardly without 'rupa-samjna' (perception of form), does one then contemplate external forms? Or does one contemplate external forms without being inwardly without 'rupa-samjna' (perception of form)? If one is inwardly without 'rupa-samjna' (perception of form) and then contemplates external forms, how can there not be two kinds of minds at the same time? If there are two kinds of minds at the same time, how can the mind not be broken? If the mind is broken, how can there not be countless minds? If one contemplates external forms without being inwardly without 'rupa-samjna' (perception of form), how is this sutra to be explained? This sutra says that one inwardly without 'rupa-samjna' (perception of form) contemplates external forms. Having made this argument, the answer is: One contemplates external forms without having inward 'rupa-samjna' (perception of form).
Question: If one contemplates external forms without having inward 'rupa-samjna' (perception of form), how is this sutra to be explained? This sutra says that one inwardly without 'rupa-samjna' (perception of form) contemplates external forms. The answer is: This sutra speaks of 'kusala-mula' (roots of good) and the means of 'kusala-mula' (roots of good). If it is said that one is inwardly without 'rupa-samjna' (perception of form), this is the 'kusala-mula' (root of good). The means of contemplating external forms, this is the fundamental 'kusala-mula' (root of good). Or it is said: This sutra speaks of previous calculation and discrimination. Those practitioners, after previously calculating and discriminating, think, 'When I am inwardly without 'rupa-samjna' (perception of form), I should contemplate external forms.' Therefore, it is said that one inwardly without 'rupa-samjna' (perception of form) contemplates external forms. Question: Is the extinction of that 'asubha-samjna' (unpleasant perception) the realm of 'rupa-ayatana' (form-sphere) of the 'kama-dhatu' (desire realm)? Or is it not? If that 'asubha-samjna' (unpleasant perception) is extinguished
是欲界色入境界者。此尊者阿那律契經。云何通說者。尊者阿那律游于山林中。爾時四妙天女化作上妙色已。到尊者阿那律所。禮尊者阿那律足。於一面住。白尊者阿那律曰。尊者阿那律。我等四妙天女於四事善得自在。云何四。天色天衣天飾天樂。尊者阿那律。我等四妙天女若意所欲。化天四事天五欲等共娛樂。尊者阿那律便作是念。我今寧可於四禪地。不凈想現在前已。當觀不凈。爾時尊者阿那律作是念已。四禪地不凈想即現在前。便觀四妙天女不凈。終不能于不凈得解。爾時尊者阿那律告四妙天女曰。諸妹皆作青色。問曰。何以故。尊者阿那律告彼諸妹。皆作青色耶。答曰。尊者阿那律作是念。此色極好種種。若盡同一色者。或於不凈得解。爾時四妙天女聞尊者阿那律教已盡化青色。于尊者阿那律前歌舞戲笑。尊者阿那律于不凈猶故不解。尊者阿那律復告曰。諸妹盡作黃色盡作赤色。問曰。何以故。尊者阿那律告四妙天女。諸妹皆作黃色盡作赤色。答曰。尊者阿那律作是念。觀緣行時或從不凈得解。爾時四妙天女聞尊者阿那律教已。盡化黃色盡化赤色。于尊者阿那律前歌舞戲笑。尊者阿那律于不凈猶故不解。尊者阿那律復告諸妹。盡作白色。問曰。何以故。尊者阿那律告四妙天女。諸妹盡作白色。答曰。尊者阿
【現代漢語翻譯】 現代漢語譯本： 是屬於欲界色入境界的情況。《阿那律契經》中，如何通俗地解釋這件事呢？尊者阿那律（Anuruddha，佛陀的十大弟子之一，以天眼第一著稱）在山林中修行時，有四位美妙的天女變化出極其美好的色相，來到尊者阿那律處，禮拜他的雙足，然後站在一旁，對尊者阿那律說：『尊者阿那律，我們四位美妙的天女在四件事上能夠完全自在。』 『是哪四件事呢？天上的美色、天上的衣裳、天上的裝飾、天上的音樂。尊者阿那律，我們四位美妙的天女如果心有所想，就能變化出天上的這四件事，以及天上的五欲等，來共同娛樂。』尊者阿那律於是這樣想：『我現在應該在四禪定的基礎上，讓不凈想在眼前顯現，然後觀察不凈。』 當時，尊者阿那律這樣想之後，四禪定的不凈想立刻顯現在眼前。他就觀察這四位美妙的天女的不凈之處，但始終無法從中得到解脫。當時，尊者阿那律告訴這四位美妙的天女說：『各位妹妹都變成青色。』天女問道：『為什麼呢？』尊者阿那律告訴她們說，讓她們都變成青色。 天女回答說：『尊者阿那律是這樣想的，這種種美好的顏色，如果都變成同一種顏色，或許就能從中得到不凈的解脫。』當時，這四位美妙的天女聽了尊者阿那律的教導后，都變化成了青色，在尊者阿那律面前歌舞嬉笑。尊者阿那律對於不凈仍然無法理解。 尊者阿那律又告訴她們說：『各位妹妹都變成黃色，都變成紅色。』天女問道：『為什麼呢？』尊者阿那律告訴這四位美妙的天女，讓她們都變成黃色，都變成紅色。天女回答說：『尊者阿那律是這樣想的，觀察因緣生滅的執行，或許能從不凈中得到解脫。』 當時，這四位美妙的天女聽了尊者阿那律的教導后，都變化成了黃色，都變化成了紅色，在尊者阿那律面前歌舞嬉笑。尊者阿那律對於不凈仍然無法理解。尊者阿那律又告訴各位妹妹：『都變成白色。』天女問道：『為什麼呢？』尊者阿那律告訴這四位美妙的天女，讓她們都變成白色。 English version: This concerns the realm of desire and the perception of form. Regarding the 'Anuruddha Sutta,' how can this be explained in a comprehensive way? Venerable Anuruddha (Anuruddha, one of the Buddha's ten principal disciples, known as foremost in divine sight) was dwelling in a forest. At that time, four exquisite celestial maidens, having transformed themselves into supremely beautiful forms, approached Venerable Anuruddha, bowed at his feet, and stood to one side. They said to Venerable Anuruddha, 'Venerable Anuruddha, we four exquisite celestial maidens are completely free in four matters.' 'What are the four? Celestial beauty, celestial garments, celestial adornments, and celestial music. Venerable Anuruddha, if we four exquisite celestial maidens desire, we can transform these four celestial things, as well as the five celestial desires, to enjoy together.' Venerable Anuruddha then thought, 'Now I should, based on the four jhanas (four states of meditative absorption), bring the perception of impurity to the forefront and contemplate impurity.' At that time, after Venerable Anuruddha thought this, the perception of impurity from the four jhanas immediately appeared before him. He then contemplated the impurity of these four exquisite celestial maidens, but he was ultimately unable to find liberation from it. At that time, Venerable Anuruddha said to the four exquisite celestial maidens, 'All of you sisters turn blue.' The maidens asked, 'Why?' Venerable Anuruddha told them to all turn blue. The maidens replied, 'Venerable Anuruddha thought that if these various beautiful colors were all transformed into the same color, perhaps he could find liberation from impurity.' At that time, after the four exquisite celestial maidens heard Venerable Anuruddha's instruction, they all transformed into blue, and danced and laughed before Venerable Anuruddha. Venerable Anuruddha still could not understand impurity. Venerable Anuruddha then told them, 'All of you sisters turn yellow, all of you turn red.' The maidens asked, 'Why?' Venerable Anuruddha told the four exquisite celestial maidens to all turn yellow, all turn red. The maidens replied, 'Venerable Anuruddha thought that by observing the arising and passing away of conditions, perhaps he could find liberation from impurity.' At that time, after the four exquisite celestial maidens heard Venerable Anuruddha's instruction, they all transformed into yellow, all transformed into red, and danced and laughed before Venerable Anuruddha. Venerable Anuruddha still could not understand impurity. Venerable Anuruddha then told the sisters, 'All of you turn white.' The maidens asked, 'Why?' Venerable Anuruddha told the four exquisite celestial maidens to all turn white.
【English Translation】 Modern Chinese Translation: This is a case belonging to the realm of desire and the perception of form. In the 'Anuruddha Sutta,' how can this be explained in a comprehensive way? Venerable Anuruddha (Anuruddha, one of the Buddha's ten principal disciples, known as foremost in divine sight) was dwelling in a forest. At that time, four exquisite celestial maidens, having transformed themselves into supremely beautiful forms, approached Venerable Anuruddha, bowed at his feet, and stood to one side. They said to Venerable Anuruddha, 'Venerable Anuruddha, we four exquisite celestial maidens are completely free in four matters.' 'What are the four? Celestial beauty, celestial garments, celestial adornments, and celestial music. Venerable Anuruddha, if we four exquisite celestial maidens desire, we can transform these four celestial things, as well as the five celestial desires, to enjoy together.' Venerable Anuruddha then thought, 'Now I should, based on the four jhanas (four states of meditative absorption), bring the perception of impurity to the forefront and contemplate impurity.' At that time, after Venerable Anuruddha thought this, the perception of impurity from the four jhanas immediately appeared before him. He then contemplated the impurity of these four exquisite celestial maidens, but he was ultimately unable to find liberation from it. At that time, Venerable Anuruddha said to the four exquisite celestial maidens, 'All of you sisters turn blue.' The maidens asked, 'Why?' Venerable Anuruddha told them to all turn blue. The maidens replied, 'Venerable Anuruddha thought that if these various beautiful colors were all transformed into the same color, perhaps he could find liberation from impurity.' At that time, after the four exquisite celestial maidens heard Venerable Anuruddha's instruction, they all transformed into blue, and danced and laughed before Venerable Anuruddha. Venerable Anuruddha still could not understand impurity. Venerable Anuruddha then told them, 'All of you sisters turn yellow, all of you turn red.' The maidens asked, 'Why?' Venerable Anuruddha told the four exquisite celestial maidens to all turn yellow, all turn red. The maidens replied, 'Venerable Anuruddha thought that by observing the arising and passing away of conditions, perhaps he could find liberation from impurity.' At that time, after the four exquisite celestial maidens heard Venerable Anuruddha's instruction, they all transformed into yellow, all transformed into red, and danced and laughed before Venerable Anuruddha. Venerable Anuruddha still could not understand impurity. Venerable Anuruddha then told the sisters, 'All of you turn white.' The maidens asked, 'Why?' Venerable Anuruddha told the four exquisite celestial maidens to all turn white.
那律作是念。此白色觀不凈時極隨順。若作白色者。或於不凈得解。爾時四妙天女聞尊者阿那律教已。盡化作白色。于尊者阿那律前歌舞戲笑。尊者阿那律于不凈猶故不解。尊者阿那律作是念。此色甚為極妙。作是念已即閉塞諸根。若彼不凈想盡。是欲界色入境界者。此契經云何解。答曰。尊者阿那律雖于不凈想不得解。但利根者于不凈能得解。如佛辟支佛聲聞得度無極。
問曰。能于佛身解不凈耶。為不耶。答曰。佛身者極妙極好。諸得不凈想者。盡來於佛身觀不凈。終不能于佛足指觀不凈。況復極妙面得不凈耶。唯佛觀佛能解不凈。更有說者。不凈想者有二種。一觀別相。二觀總相。觀別相者。終不能于佛身解不凈。觀總相者。或能于佛身解不凈。復有二種不凈想。一壞色。二緣行壞色。不凈想者。終不能于佛身解不凈。緣行不凈想者。或能于佛身解不凈。問曰。凈解脫為色觀色耶。為內無色想觀外色耶。若色觀色者。彼初解脫及第三解脫何差別。若內無色想觀外色者。彼二解脫及第三解脫何差別。作此論已。答曰。凈解脫者。內無色想觀外色。
問曰。若凈解脫內無色想觀外色者。二解脫及三解脫何差別。答曰。名即是差別。此二此三地亦有差別。二解脫者初禪二禪地。凈解脫者根本四禪地。除病
【現代漢語翻譯】 現代漢語譯本：阿那律（Anaruda）尊者這樣想：『這種白色觀想與不凈觀非常相符。如果觀想白色，或許就能理解不凈的真諦。』當時，四位妙天女聽到阿那律尊者的教導后，都變化成白色，在阿那律尊者面前歌舞嬉戲。但阿那律尊者仍然無法理解不凈的真諦。阿那律尊者又想：『這些顏色非常美妙。』這樣想后，他就封閉了自己的感官。如果他對不凈的觀想已經窮盡，那麼對於屬於欲界色入的境界的人來說，這段契經該如何解釋呢？回答是：阿那律尊者雖然不能從不凈觀中獲得解脫，但根器銳利的人卻能從不凈觀中獲得解脫。就像佛陀、辟支佛（Pratyekabuddha，緣覺）和聲聞（Śrāvaka，阿羅漢）一樣，他們得度的境界是無邊無際的。 問：能否在佛陀的身上觀想不凈呢？還是不能呢？答：佛陀的身體極其美妙美好。那些修習不凈觀的人，即使都來觀想佛陀的身體，最終也不能在佛陀的腳趾上觀想出不凈，更何況是極其美妙的容顏呢？只有佛陀才能觀想佛陀，才能理解不凈的真諦。還有一種說法是：不凈觀有兩種，一種是觀想個別相狀，另一種是觀想總體相狀。觀想個別相狀的人，最終不能在佛陀的身上觀想出不凈。觀想總體相狀的人，或許能在佛陀的身上觀想出不凈。還有兩種不凈觀，一種是壞色觀，另一種是緣于對行蘊的觀想而產生的壞色觀。修習壞色不凈觀的人，最終不能在佛陀的身上觀想出不凈。緣于對行蘊的觀想而產生的不凈觀，或許能在佛陀的身上觀想出不凈。問：清凈解脫是用色界色來觀色嗎？還是用內在的無色想來觀外在的色呢？如果是用色界色來觀色，那麼初解脫和第三解脫有什麼區別？如果是用內在的無色想來觀外在的色，那麼第二解脫和第三解脫有什麼區別？經過這樣的討論后，回答是：清凈解脫是用內在的無色想來觀外在的色。 問：如果清凈解脫是用內在的無色想來觀外在的色，那麼第二解脫和第三解脫有什麼區別？答：名稱就是區別。這第二解脫和第三解脫所處的禪定境界也有區別。第二解脫處於初禪和二禪的境界，清凈解脫處於根本四禪的境界。除了病患之外。
【English Translation】 English version: Aniruddha thought, 'This white contemplation is very conducive to the impure contemplation. If I contemplate whiteness, perhaps I can understand the truth of impurity.' At that time, the four celestial maidens, having heard Venerable Aniruddha's teaching, all transformed into white forms and danced and laughed before Venerable Aniruddha. However, Venerable Aniruddha still could not understand the truth of impurity. Venerable Aniruddha then thought, 'These colors are extremely wonderful.' After thinking this, he closed his senses. If his contemplation of impurity is exhausted, then for those who belong to the realm of desire and are entering the realm of form, how should this sutra be explained? The answer is: Although Venerable Aniruddha cannot attain liberation from the impure contemplation, those with sharp faculties can attain liberation from the impure contemplation. Just like the Buddhas, Pratyekabuddhas (Solitary Buddhas), and Śrāvakas (Arhats), their state of liberation is boundless. Question: Can one contemplate impurity on the body of the Buddha, or not? Answer: The body of the Buddha is extremely wonderful and beautiful. Those who practice impure contemplation, even if they all come to contemplate the body of the Buddha, ultimately cannot contemplate impurity on the Buddha's toes, let alone on the extremely beautiful face. Only the Buddha can contemplate the Buddha and understand the truth of impurity. There is another saying: There are two types of impure contemplation, one is contemplating individual characteristics, and the other is contemplating general characteristics. Those who contemplate individual characteristics ultimately cannot contemplate impurity on the body of the Buddha. Those who contemplate general characteristics may be able to contemplate impurity on the body of the Buddha. There are also two types of impure contemplation, one is the contemplation of decaying forms, and the other is the contemplation of decaying forms arising from the contemplation of the aggregates of formations (saṃskāra). Those who practice the impure contemplation of decaying forms ultimately cannot contemplate impurity on the body of the Buddha. The impure contemplation arising from the contemplation of the aggregates of formations may be able to contemplate impurity on the body of the Buddha. Question: Does pure liberation use form from the realm of form to contemplate form, or does it use internal formless thought to contemplate external form? If it uses form from the realm of form to contemplate form, then what is the difference between the first liberation and the third liberation? If it uses internal formless thought to contemplate external form, then what is the difference between the second liberation and the third liberation? After such discussion, the answer is: Pure liberation uses internal formless thought to contemplate external form. Question: If pure liberation uses internal formless thought to contemplate external form, then what is the difference between the second liberation and the third liberation? Answer: The name is the difference. There is also a difference in the meditative states in which the second and third liberations are attained. The second liberation is in the state of the first and second dhyanas (jhana), and pure liberation is in the state of the four fundamental dhyanas. Except for illness.
亦有差別。二解脫者除色慾。凈解脫者除不凈。或曰。二解脫者緣觀不凈不起結。凈解脫者緣觀凈亦不起結。緣觀不凈不起結者。此非奇。緣凈觀不起結者。此乃為奇二解脫及三解脫是謂差別。問曰。此說凈解脫極妙緣亦極妙。何以故說凈解脫極妙緣亦極妙耶。答曰。謂此非是常人所能得。唯凈潔自喜。從妙天來者彼能得如所說。有異比丘。來至世尊所。到已禮世尊足卻坐一面。世尊。為說妙法。勸進等勸進。以無量方便等勸進已默然住。於是比丘聞世尊所說法內懷歡喜。從坐起整衣服露右肩。叉手向世尊。白世尊曰。唯世尊。愿賜處所。彼時尊者阿難在世尊后。手執拂拂世尊。彼時世尊還顧告阿難曰。為客比丘並一房令得止宿。唯然世尊。彼時尊者阿難受世尊教已。為客比丘並一房與客比丘。客比丘白尊者阿難曰。尊者阿難。為我故極掃灑此房。除諸穢惡懸繒幡蓋。燒眾名香散種種花。設廣大床褥極令柔軟。於是尊者阿難聞已。到世尊所白世尊曰。唯世尊。向冥來客比丘如是告敕尊者阿難。為我故極掃灑此房。除諸穢惡懸繒幡蓋。燒眾名香散種種華。設廣大床褥極令柔軟。世尊曰。阿難。速為彼客比丘如所言。尊者阿難波斯匿王常請供養。於是尊者阿難受世尊教已。至波斯匿王宮。取種種具便掃灑彼房。除諸穢惡懸
【現代漢語翻譯】 現代漢語譯本 亦有差別。二解脫者除**（指兩種解脫的人去除某種東西）。凈解脫者除不凈（指獲得清凈解脫的人去除不凈之物）。或有人說：『二解脫者因為觀察不凈而不起煩惱結縛，凈解脫者因為觀察清凈也不起煩惱結縛。』因為觀察不凈不起煩惱結縛，這並不稀奇；因為觀察清凈也不起煩惱結縛，這才是稀奇。二解脫和三解脫，這就是它們的差別。 有人問：『這樣說來，凈解脫的因緣極其微妙，那麼為什麼又說凈解脫的因緣也極其微妙呢？』回答說：『因為這並非普通人所能得到的，只有那些清凈自喜，從妙天而來的人才能得到。』就像經中所說，有一位比丘來到世尊處，到達后禮拜世尊的雙足，然後退坐在一旁。世尊為他說微妙的佛法，勸導他精進等等，用無量的方法勸導他精進，然後默然不語。 這時，這位比丘聽了世尊所說的法，內心充滿歡喜，從座位上站起來，整理好衣服，露出右肩，合掌向世尊，對世尊說：『世尊，請您賜予我一個住處。』當時，尊者阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）在世尊身後，手持拂塵為世尊拂拭。這時，世尊回頭告訴阿難說：『為這位遠道而來的比丘準備一間房，讓他能夠住宿。』阿難回答說：『好的，世尊。』當時，尊者阿難接受了世尊的教導，為這位遠道而來的比丘準備了一間房給這位比丘。這位比丘對尊者阿難說：『尊者阿難，爲了我的緣故，請您徹底地打掃這間房，清除各種污穢，懸掛絲綢的幡蓋，焚燒各種名貴的香，散佈各種鮮花，設定寬大柔軟的床鋪。』 於是，尊者阿難聽了這些話后，來到世尊處，對世尊說：『世尊，剛才那位遠道而來的比丘這樣吩咐我，尊者阿難，爲了我的緣故，請您徹底地打掃這間房，清除各種污穢，懸掛絲綢的幡蓋，焚燒各種名貴的香，散佈各種鮮花，設定寬大柔軟的床鋪。』世尊說：『阿難，趕快為那位遠道而來的比丘按照他所說的去做。』尊者阿難經常接受波斯匿王（Pasenadi，古印度拘薩羅國國王，是佛陀的虔誠信徒和護法者）的供養。於是，尊者阿難接受了世尊的教導后，來到波斯匿王的王宮，取來各種器具，就開始打掃那間房，清除各種污穢，懸掛
【English Translation】 English version There are also differences. The 'two liberations' eliminate **. The 'pure liberation' eliminates impurity. Or it is said: 'Those with two liberations do not generate defilements by contemplating the impure; those with pure liberation do not generate defilements by contemplating the pure.' It is not surprising that one does not generate defilements by contemplating the impure; it is surprising that one does not generate defilements by contemplating the pure. These are the differences between the two liberations and the three liberations. Someone asks: 'If this is the case, the conditions for pure liberation are extremely subtle, so why is it said that the conditions for pure liberation are also extremely subtle?' The answer is: 'Because this is not something that ordinary people can attain; only those who are pure and self-satisfied, who come from the Subtle Heavens, can attain it.' As it is said, there was a certain Bhikkhu (monk) who came to the Blessed One (Bhagavan, another name for the Buddha). Having arrived, he bowed down at the Blessed One's feet and sat down to one side. The Blessed One spoke to him about the wonderful Dharma (teachings of the Buddha), encouraging him to strive diligently, and so on, encouraging him with countless means, and then remained silent. Then, this Bhikkhu, having heard the Dharma spoken by the Blessed One, was filled with joy in his heart. He rose from his seat, arranged his robes, bared his right shoulder, and, with his palms joined, said to the Blessed One: 'Blessed One, please grant me a place to stay.' At that time, the Venerable Ananda (Ananda, one of the ten principal disciples of the Buddha, known for his excellent memory) was behind the Blessed One, holding a fan to fan the Blessed One. Then, the Blessed One turned and said to Ananda: 'Prepare a room for the visiting Bhikkhu so that he may stay.' Ananda replied: 'Yes, Blessed One.' Then, the Venerable Ananda, having received the Blessed One's instruction, prepared a room for the visiting Bhikkhu. The visiting Bhikkhu said to the Venerable Ananda: 'Venerable Ananda, for my sake, please thoroughly sweep this room, remove all impurities, hang silken banners and canopies, burn various fragrant incenses, scatter various flowers, and prepare a large and soft bed.' Then, the Venerable Ananda, having heard these words, went to the Blessed One and said to the Blessed One: 'Blessed One, the visiting Bhikkhu who arrived last night instructed me thus: Venerable Ananda, for my sake, please thoroughly sweep this room, remove all impurities, hang silken banners and canopies, burn various fragrant incenses, scatter various flowers, and prepare a large and soft bed.' The Blessed One said: 'Ananda, quickly do as the visiting Bhikkhu has said.' The Venerable Ananda was often invited to receive offerings from King Pasenadi (Pasenadi, the king of Kosala in ancient India, a devout follower and patron of the Buddha). Then, the Venerable Ananda, having received the Blessed One's instruction, went to King Pasenadi's palace, took various implements, and began to sweep the room, remove all impurities, and hang
繒幡蓋。燒眾名香散種種花。設廣大床褥極令柔軟。尊者阿難一切具施設已還所止。於是彼客比丘于房中即其夜發凈解脫。三明作證得六神通。於八解脫順逆已晨朝神足𣣋虛而去。於是尊者阿難明朝至彼房看。見空房不見客比丘。於是尊者阿難到世尊所已。白世尊曰。唯世尊。昨冥來客比丘如是告敕已。而彼客比丘空房而去。世尊告曰。阿難。勿誤彼客比丘。何以故。阿難。彼客比丘者于房中即其夜發凈解脫。三明作證得六神通。於八解脫順逆已。晨朝神足𣣋虛而去。阿難。彼客比丘凈潔自喜。從妙天中來。阿難。若不具種種供給者。彼比丘終不能發爾所功德。是故以此可知。非是常人。所能得。唯潔自喜從妙天中來者可得。是故說凈解脫極妙緣亦極妙。問曰。如此二正受。無想正受想滅正受。二俱無心。何以故想滅正受立解脫。無想正受不立耶。答曰。謂勇猛勤行多作方便彼立解脫。謂不勇猛不勤行不多作方便。彼不立解脫。或曰。謂未曾行未曾得未曾轉彼立解脫。謂曾行曾得曾轉彼不立解脫。或曰。謂不共彼立解脫。謂共彼不立解脫。或曰。謂此法可得非外彼立解脫。謂此法及外可得彼不立解脫。問曰。云何知無想正受此法可得。答曰。有證。如所說。得無想正受。彼從中起止息所往來。持衣缽具。言語柔和飲食
【現代漢語翻譯】 現代漢語譯本： 繒幡蓋（用絲綢製成的幡和傘蓋）。焚燒各種名香，散播各種鮮花。設定寬大的床鋪，務必使其極其柔軟。尊者阿難（Ananda，佛陀的十大弟子之一）一切都佈置完畢后回到自己的住所。於是那位客比丘（Bhikkhu，佛教出家人）在房中當夜就證得了清凈解脫，以三明（Trividya，宿命明、天眼明、漏盡明）為證，獲得六神通（Sadabhijna，天眼通、天耳通、他心通、宿命通、神足通、漏盡通）。於八解脫（Astavimoksha，內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、想受滅解脫）中順逆自在，清晨以神通力騰空而去。於是尊者阿難第二天早上到那房間去看，只見空房，不見客比丘。於是尊者阿難來到世尊（Bhagavan，佛陀的尊稱）處，稟告世尊說：『世尊，昨天晚上來的客比丘如此告知后，就空房離去了。』世尊告訴阿難說：『阿難，不要輕視那位客比丘。』為什麼呢？阿難，那位客比丘在房中當夜就證得了清凈解脫，以三明為證，獲得六神通，於八解脫中順逆自在，清晨以神通力騰空而去。阿難，那位客比丘清凈自喜，是從妙天（Suddhavasa，色界天中的第五層天）中來的。阿難，如果沒有種種供養，那位比丘終究不能生起如此功德。所以由此可知，不是常人所能得到的，只有清凈自喜從妙天中來的人才能得到。所以說清凈解脫極其微妙，因緣也極其微妙。
問：如此兩種正受（Samapatti，禪定），無想正受（Asannasamapatti）和想滅正受（Sannavedayitanirodhasamapatti），二者都無心識，為什麼想滅正受可以成立解脫，而無想正受不能成立呢？
答：因為勇猛精進，勤奮修行，多作方便，所以想滅正受可以成立解脫；因為不勇猛，不精進，不多作方便，所以無想正受不能成立解脫。或者說，因為未曾修行，未曾證得，未曾轉變，所以想滅正受可以成立解脫；因為曾經修行，曾經證得，曾經轉變，所以無想正受不能成立解脫。或者說，因為不與（煩惱）共存，所以想滅正受可以成立解脫；因為與（煩惱）共存，所以無想正受不能成立解脫。或者說，因為此法（指滅盡定）可以證得，而非外道所能及，所以想滅正受可以成立解脫；因為此法以及外道（的禪定）都可以證得，所以無想正受不能成立解脫。
問：如何知道無想正受此法可以證得？
答：有證據。如經中所說，證得無想正受的人，從中起身，止息，所往來之處，持有衣缽等物，言語柔和，飲食... English version: Silk banners and canopies. Burning various famous incenses and scattering various flowers. Setting up large beds, making them extremely soft. Venerable Ananda (Ananda, one of the ten principal disciples of the Buddha) having arranged everything, returned to his dwelling. Then that guest Bhikkhu (Bhikkhu, a Buddhist monk) in the room, that very night, attained pure liberation, with the three kinds of knowledge (Trividya, knowledge of past lives, divine eye, and extinction of outflows) as proof, and obtained the six supernormal powers (Sadabhijna, divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of outflows). In the eight liberations (Astavimoksha, liberation through contemplating the impurity of the body, liberation through contemplating external objects, liberation through realizing the purity of the body, liberation through the realm of infinite space, liberation through the realm of infinite consciousness, liberation through the realm of nothingness, liberation through the realm of neither perception nor non-perception, and liberation through the cessation of perception and feeling), he was free to enter and exit at will, and in the morning, he ascended into the sky with his supernatural powers. Then Venerable Ananda went to that room the next morning to look, and saw only an empty room, without the guest Bhikkhu. Then Venerable Ananda went to the World Honored One (Bhagavan, an epithet of the Buddha) and reported to the World Honored One, saying, 'World Honored One, the guest Bhikkhu who came last night, after giving such instructions, has left the room empty.' The World Honored One told Ananda, 'Ananda, do not underestimate that guest Bhikkhu.' Why? Ananda, that guest Bhikkhu in the room, that very night, attained pure liberation, with the three kinds of knowledge as proof, and obtained the six supernormal powers, and in the eight liberations, he was free to enter and exit at will, and in the morning, he ascended into the sky with his supernatural powers. Ananda, that guest Bhikkhu is pure and joyful, and comes from the Pure Abodes (Suddhavasa, the fifth heaven in the Realm of Form). Ananda, if there were not various offerings, that Bhikkhu would not be able to generate such merit. Therefore, from this, it can be known that it is not something that ordinary people can attain, only those who are pure and joyful and come from the Pure Abodes can attain it. Therefore, it is said that pure liberation is extremely subtle, and the conditions are also extremely subtle.
Question: In these two kinds of attainment (Samapatti, meditative absorption), the attainment of non-perception (Asannasamapatti) and the attainment of cessation of perception and feeling (Sannavedayitanirodhasamapatti), both are without mind, why can the attainment of cessation of perception and feeling establish liberation, while the attainment of non-perception cannot?
Answer: Because of courageous diligence, diligent practice, and making many efforts, the attainment of cessation of perception and feeling can establish liberation; because of not being courageous, not being diligent, and not making many efforts, the attainment of non-perception cannot establish liberation. Or it can be said that because it has never been practiced, never been attained, never been transformed, the attainment of cessation of perception and feeling can establish liberation; because it has been practiced, been attained, been transformed, the attainment of non-perception cannot establish liberation. Or it can be said that because it does not coexist with (afflictions), the attainment of cessation of perception and feeling can establish liberation; because it coexists with (afflictions), the attainment of non-perception cannot establish liberation. Or it can be said that because this Dharma (referring to the cessation attainment) can be attained, and is not accessible to externalists, the attainment of cessation of perception and feeling can establish liberation; because this Dharma and the (meditative states) of externalists can both be attained, the attainment of non-perception cannot establish liberation.
Question: How do we know that this Dharma of the attainment of non-perception can be attained?
Answer: There is evidence. As it is said in the scriptures, one who attains the attainment of non-perception, rises from it, ceases, the places he goes to and comes from, he carries his robes and bowl, his speech is gentle, and his diet...
【English Translation】 Silk banners and canopies. Burning various famous incenses and scattering various flowers. Setting up large beds, making them extremely soft. Venerable Ananda (Ananda, one of the ten principal disciples of the Buddha) having arranged everything, returned to his dwelling. Then that guest Bhikkhu (Bhikkhu, a Buddhist monk) in the room, that very night, attained pure liberation, with the three kinds of knowledge (Trividya, knowledge of past lives, divine eye, and extinction of outflows) as proof, and obtained the six supernormal powers (Sadabhijna, divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of outflows). In the eight liberations (Astavimoksha, liberation through contemplating the impurity of the body, liberation through contemplating external objects, liberation through realizing the purity of the body, liberation through the realm of infinite space, liberation through the realm of infinite consciousness, liberation through the realm of nothingness, liberation through the realm of neither perception nor non-perception, and liberation through the cessation of perception and feeling), he was free to enter and exit at will, and in the morning, he ascended into the sky with his supernatural powers. Then Venerable Ananda went to that room the next morning to look, and saw only an empty room, without the guest Bhikkhu. Then Venerable Ananda went to the World Honored One (Bhagavan, an epithet of the Buddha) and reported to the World Honored One, saying, 'World Honored One, the guest Bhikkhu who came last night, after giving such instructions, has left the room empty.' The World Honored One told Ananda, 'Ananda, do not underestimate that guest Bhikkhu.' Why? Ananda, that guest Bhikkhu in the room, that very night, attained pure liberation, with the three kinds of knowledge as proof, and obtained the six supernormal powers, and in the eight liberations, he was free to enter and exit at will, and in the morning, he ascended into the sky with his supernatural powers. Ananda, that guest Bhikkhu is pure and joyful, and comes from the Pure Abodes (Suddhavasa, the fifth heaven in the Realm of Form). Ananda, if there were not various offerings, that Bhikkhu would not be able to generate such merit. Therefore, from this, it can be known that it is not something that ordinary people can attain, only those who are pure and joyful and come from the Pure Abodes can attain it. Therefore, it is said that pure liberation is extremely subtle, and the conditions are also extremely subtle. Question: In these two kinds of attainment (Samapatti, meditative absorption), the attainment of non-perception (Asannasamapatti) and the attainment of cessation of perception and feeling (Sannavedayitanirodhasamapatti), both are without mind, why can the attainment of cessation of perception and feeling establish liberation, while the attainment of non-perception cannot? Answer: Because of courageous diligence, diligent practice, and making many efforts, the attainment of cessation of perception and feeling can establish liberation; because of not being courageous, not being diligent, and not making many efforts, the attainment of non-perception cannot establish liberation. Or it can be said that because it has never been practiced, never been attained, never been transformed, the attainment of cessation of perception and feeling can establish liberation; because it has been practiced, been attained, been transformed, the attainment of non-perception cannot establish liberation. Or it can be said that because it does not coexist with (afflictions), the attainment of cessation of perception and feeling can establish liberation; because it coexists with (afflictions), the attainment of non-perception cannot establish liberation. Or it can be said that because this Dharma (referring to the cessation attainment) can be attained, and is not accessible to externalists, the attainment of cessation of perception and feeling can establish liberation; because this Dharma and the (meditative states) of externalists can both be attained, the attainment of non-perception cannot establish liberation. Question: How do we know that this Dharma of the attainment of non-perception can be attained? Answer: There is evidence. As it is said in the scriptures, one who attains the attainment of non-perception, rises from it, ceases, the places he goes to and comes from, he carries his robes and bowl, his speech is gentle, and his diet...
庠徐。有長老比丘。得妙智觀。觀已作是念。彼比丘極妙具足威儀禮節。我寧可觀之。得何功德。彼觀知乃是凡夫人。唯得無想正受。知已從三昧起。呼彼比丘告曰。子此非是妙。汝離佛法中極妙善根。而與異學同行。何用是為。速當舍之。於是彼比丘求極多方便。欲捨本心終不能離。說者彼比丘乃至退服還家。卒不能離本心。彼命終已生無想天。是故以此可知無想正受此法中亦得。或曰。謂聖人可得。非凡夫人。彼立解脫。謂一向凡夫人可得非聖人。彼不立解脫。或曰。此前已說。二事故名為解脫。一者共緣相續不向門。二者盡斷心。彼無想正受不能一切共緣相續不向門。亦不能盡斷心。是故想滅正受立解脫。無想正受不立解脫。問曰。何以故無色具足立解脫。禪者不具足立解脫耶。答曰。此禪粗可見。是故不具立解脫。無色極微細不可見。是故具立解脫。或曰。禪者種種非一相不相似是故不具立解脫。無色者非種種非不一相非不相似。是故具立解脫。或曰。禪多有功德多有妙法。是故不具立解脫。無色者無多功德無多妙法。是故具立解脫。或曰。禪者種種善根莊嚴。是故不具立解脫。無色者無種種善根莊嚴。是故具立解脫。或曰。禪解脫一向有漏。是故不具立解脫。無色解脫者有漏無漏。是故具立解脫。問曰。何
【現代漢語翻譯】 庠徐（地名）。有一位年長的比丘，獲得了精妙的智慧觀察。觀察之後，他這樣想：『那位比丘非常優秀，具足威儀禮節，我如果去觀察他，能獲得什麼功德呢？』他觀察得知，那位比丘只是個凡夫，僅僅獲得了無想正受（一種禪定狀態）。得知后，他從三昧（禪定）中起身，呼喚那位比丘，告訴他說：『你所修的並非是精妙的，你遠離了佛法中最精妙的善根，卻與外道修行相同，這有什麼用呢？應當儘快捨棄它。』於是那位比丘想盡各種辦法，想要捨棄原有的心境，最終卻不能捨離。據說那位比丘甚至還俗回家，最終也不能捨離原有的心境。他命終之後，生到了無想天（色界天之一）。因此，由此可知，無想正受在這種法門中也能獲得。或者有人說：『聖人可以獲得，凡夫不能獲得。』他們認為解脫（從輪迴中解脫）僅僅是凡夫可以獲得，聖人不能獲得。他們不認為解脫是這樣的。或者有人說：『之前已經說過，兩種情況可以稱為解脫：一是與外境的聯繫持續不斷，無法進入解脫之門；二是完全斷絕了心念。』而無想正受不能完全斷絕與外境的聯繫，無法進入解脫之門，也不能完全斷絕心念。因此，想滅正受（滅盡定）可以稱為解脫，無想正受不能稱為解脫。有人問：『為什麼無色界（色界天之上）的禪定具足就能稱為解脫，而色界的禪定不具足就能稱為解脫呢？』回答說：『色界的禪定粗顯可見，因此不具足就能稱為解脫。而無色界的禪定極其微細，不可見，因此具足才能稱為解脫。』或者有人說：『色界的禪定多種多樣，不是單一的，不相似，因此不具足就能稱為解脫。而無色界的禪定不是多種多樣的，不是不單一的，不是不相似的，因此具足才能稱為解脫。』或者有人說：『色界的禪定有很多功德，有很多精妙的法，因此不具足就能稱為解脫。而無色界的禪定沒有很多功德，沒有很多精妙的法，因此具足才能稱為解脫。』或者有人說：『色界的禪定用各種善根來莊嚴，因此不具足就能稱為解脫。而無色界的禪定沒有用各種善根來莊嚴，因此具足才能稱為解脫。』或者有人說：『色界的禪定和解脫始終是有漏的（受煩惱影響的），因此不具足就能稱為解脫。而無色界的解脫有有漏的，也有無漏的，因此具足才能稱為解脫。』有人問：『為什麼』 現代漢語譯本
【English Translation】 In Xiang Xu (place name), there was an elder Bhikkhu (monk) who attained profound wisdom and observation. After observing, he thought, 'That Bhikkhu is extremely excellent, possessing dignified demeanor and etiquette. If I were to observe him, what merit would I gain?' He observed and realized that the Bhikkhu was merely an ordinary person who had only attained the Asaññasamāpatti (Non-Perception Samadhi, a state of meditation where perception ceases). Knowing this, he arose from Samadhi (meditative state), called out to the Bhikkhu, and told him, 'What you are practicing is not excellent. You are far from the most excellent roots of goodness in the Buddha's Dharma, and you are practicing the same as the heretics. What is the use of this? You should quickly abandon it.' Thereupon, the Bhikkhu tried every means to abandon his original state of mind, but ultimately could not. It is said that the Bhikkhu even disrobed and returned home, but ultimately could not abandon his original state of mind. After he died, he was reborn in the Asaññadeva (Realm of Non-Perception, a realm in the Form Realm). Therefore, from this, it can be known that Asaññasamāpatti can also be attained in this Dharma. Or someone might say, 'It can be attained by the noble ones, not by ordinary people.' They believe that liberation (from Samsara) can only be attained by ordinary people, not by the noble ones. They do not believe that liberation is like this. Or someone might say, 'It has been said before that two conditions can be called liberation: one is the continuous connection with external objects, unable to enter the gate of liberation; the other is the complete cessation of mind.' However, Asaññasamāpatti cannot completely sever the connection with external objects, unable to enter the gate of liberation, nor can it completely cease the mind. Therefore, Nirodha-samāpatti (Cessation of Perception and Feeling) can be called liberation, while Asaññasamāpatti cannot be called liberation. Someone asks: 'Why is it that the attainment of the Arūpajhānas (Formless Realms, realms above the Form Realm) is considered complete liberation, while the attainment of the Rūpajhānas (Form Realms) is not?' The answer is: 'The Rūpajhānas are coarse and visible, therefore incomplete liberation. The Arūpajhānas are extremely subtle and invisible, therefore complete liberation.' Or someone might say: 'The Rūpajhānas are diverse, not singular, and dissimilar, therefore incomplete liberation. The Arūpajhānas are not diverse, not non-singular, and not dissimilar, therefore complete liberation.' Or someone might say: 'The Rūpajhānas have many merits and many wonderful Dharmas, therefore incomplete liberation. The Arūpajhānas do not have many merits and do not have many wonderful Dharmas, therefore complete liberation.' Or someone might say: 'The Rūpajhānas are adorned with various roots of goodness, therefore incomplete liberation. The Arūpajhānas are not adorned with various roots of goodness, therefore complete liberation.' Or someone might say: 'The Rūpajhānas and liberation are always with outflows (influenced by defilements), therefore incomplete liberation. The Arūpajhānas liberation has both with outflows and without outflows, therefore complete liberation.' Someone asks: 'Why' English version
以故禪解脫一向有漏。無色解脫有漏無漏耶。答曰。禪解脫者得解思惟。無色解脫者真實思惟。以是故禪解脫一向有漏。無色解脫有漏無漏。
問曰。何以故八解脫說凈解脫想滅解脫身作證。不說余。答曰。余亦說。如彼大因經所說。阿難。如比丘於八解脫順逆身作證成就游。以此可知余亦說身作證。問曰。此一契經說八解脫身作證。余契經何以唯說此二解脫身作證。答曰。此二解脫勇猛勤行多作方便。以是故說二解脫身作證。或曰。謂此二解脫說界邊。凈解脫者說色界邊。想滅解脫者說無色界邊。以故爾。或曰。謂此二解脫說地邊。凈解脫者說四禪地邊。想滅解脫者說非想非不想地邊。或曰。凈解脫者緣觀凈不起結。世尊說身當作證。想滅解脫者非心法。身所生非心所生。身力可得。非心力可得。世尊說身當作證。或曰。世尊說大因經。八解脫身作證成就游者。彼一切游二解脫故。以是故世尊說。凈解脫想滅解脫身作證。說曰。此佛契經說八解脫為方。問曰。何以故世尊說八解脫為方。答曰。為教化故。有受化者應聞方名得解。是故世尊為教化故。說八解脫為方。如余契經。為教化故說諦為方。如是世尊為教化故。說八解脫為方。或曰。此契經有因有緣。如所說。王波斯匿告捕象者。汝捕像人。速捕野像已白
【現代漢語翻譯】 現代漢語譯本： 問：因為禪定和解脫始終伴隨著煩惱，那麼無色界的解脫是有煩惱還是沒有煩惱呢？ 答：通過禪定獲得的解脫，是通過後天的思維修習而得；而無色界的解脫，則是通過真實的思維修習而得。因此，通過禪定獲得的解脫始終伴隨著煩惱，而無色界的解脫則可能伴隨煩惱，也可能不伴隨煩惱。
問：為什麼八解脫中只說凈解脫（Subha-vimoksha，以觀想清凈之物而獲得的解脫）、想滅解脫（Sanna-vedayita-nirodha，滅盡感受和思想的解脫）和身作證（Kaya-saksat-kriya，通過身體證得的解脫），而不說其他的解脫呢？ 答：其他的解脫也說了。比如《大因經》里所說：『阿難，如果比丘在八解脫中順行、逆行，並且通過身體證得，成就遊樂。』由此可知，其他的解脫也說了身作證。 問：既然這部契經說了八解脫身作證，為什麼其他的契經只說這兩種解脫身作證呢？ 答：因為這兩種解脫需要勇猛精進地修行，並且需要多次方便地修習。因此，才說這兩種解脫身作證。或者說，這兩種解脫是說『界』的邊際。凈解脫是說的邊際，想滅解脫是說無的邊際。所以這樣說。或者說，這兩種解脫是說『地』的邊際。凈解脫是說四禪『地』的邊際，想滅解脫是說非想非非想『地』的邊際。或者說，凈解脫是緣于觀想清凈之物，從而不起煩惱。世尊說通過身體可以證得。想滅解脫不是心法，是身體所生，不是心所生。身體的力量可以獲得，而心的力量不容易獲得。世尊說通過身體可以證得。或者說，世尊在《大因經》中說，八解脫身作證成就遊樂的人，是因為他們的一切遊樂都源於這兩種解脫。因此，世尊才說凈解脫和想滅解脫身作證。有人說，這部佛經說八解脫是『方』。 問：為什麼世尊說八解脫是『方』呢？ 答：爲了教化眾生。有些可以被教化的人，應該聽聞『方』的名字才能得到解脫。所以世尊爲了教化眾生，才說八解脫是『方』。如同其他的契經，爲了教化眾生才說四諦是『方』。同樣，世尊爲了教化眾生，才說八解脫是『方』。或者說，這部契經有因有緣。如同所說，波斯匿王告訴捕像人：『你捕像人，快點捕捉到野象后告訴我。』
【English Translation】 English version: Question: Since meditative absorption (Dhyana) and liberation (vimoksha) are always accompanied by defilements (asrava), are the formless liberations (arupa-vimoksha) defiled or undefiled? Answer: Liberation obtained through meditative absorption is acquired through subsequent reflective cultivation. Formless liberation, however, is acquired through genuine reflective cultivation. Therefore, liberation through meditative absorption is always accompanied by defilements, while formless liberation may or may not be accompanied by defilements.
Question: Why, among the eight liberations, are only the 'beautiful liberation' (Subha-vimoksha, liberation attained by contemplating beautiful objects), the 'cessation of perception and feeling' (Sanna-vedayita-nirodha, the liberation of the cessation of feeling and thought), and 'body witness' (Kaya-saksat-kriya, realization through the body) mentioned, and not the others? Answer: The others are also mentioned. As stated in the 'Great Cause Sutra': 'Ananda, if a monk traverses the eight liberations in direct and reverse order, and realizes them through the body, achieving joyful abiding.' From this, it is known that the others also involve realization through the body. Question: If this sutra mentions the realization of the eight liberations through the body, why do other sutras only mention these two liberations as being realized through the body? Answer: Because these two liberations require vigorous and diligent practice, and require multiple skillful means of cultivation. Therefore, it is said that these two liberations are realized through the body. Alternatively, it is said that these two liberations refer to the boundary of 'realms'. 'Beautiful liberation' refers to the boundary of , and 'cessation of perception' refers to the boundary of non-. Therefore, it is said in this way. Alternatively, it is said that these two liberations refer to the boundary of 'planes'. 'Beautiful liberation' refers to the boundary of the four Dhyana planes, and 'cessation of perception' refers to the boundary of the plane of neither perception nor non-perception. Alternatively, 'beautiful liberation' arises from contemplating pure objects, thereby not giving rise to defilements. The World-Honored One said that it can be realized through the body. 'Cessation of perception' is not a mental phenomenon; it is born of the body, not born of the mind. The strength of the body can be obtained, but the strength of the mind is not easily obtained. The World-Honored One said that it can be realized through the body. Alternatively, the World-Honored One said in the 'Great Cause Sutra' that those who realize the eight liberations through the body and achieve joyful abiding do so because all their joyful abiding originates from these two liberations. Therefore, the World-Honored One said that 'beautiful liberation' and 'cessation of perception' are realized through the body. Some say that this Buddha's sutra says that the eight liberations are 'directions'. Question: Why did the World-Honored One say that the eight liberations are 'directions'? Answer: For the sake of teaching sentient beings. Some who can be taught should hear the name of 'direction' in order to attain liberation. Therefore, the World-Honored One, for the sake of teaching sentient beings, said that the eight liberations are 'directions'. Just as other sutras say that the Four Noble Truths are 'directions' for the sake of teaching sentient beings. Similarly, the World-Honored One, for the sake of teaching sentient beings, said that the eight liberations are 'directions'. Alternatively, this sutra has causes and conditions. As it is said, King Pasenadi told the elephant catchers: 'You elephant catchers, quickly capture the wild elephant and inform me.'
我令知。於是捕象者受王教已。至空野處捕象。得已還白王曰。唯尊當知已捕得像。隨王處分。於是王告善御象。汝御像人速調御此野象。調已還來白我。彼善御象者受王教已。將野象而調御之。極調已還白王曰。唯尊所敕調象。今已極調。於是王欲試此象。令御象者御已。王乘所出。出城已而彼象遙見大牝象群。見已奔走馳向。彼善御象者極以力御而不能制。彼象被鉤斫而無所覺。於是王告善御者。汝速回此象無令斷我命根。御者對曰。天王。極以力制而不可禁。王及御象者殆至於死。彼宿緣會像趣樹間。於是善御象者手攀枝授與王。於是王及善御者攀枝而下。像奔走趨群。王告御象者曰。汝云何令頂生王乘此不調之象。御者叉手對曰。天王。當賜威顏。此像極已調。王告曰。云何知極調。御者對曰天王。彼像已習人間之食。彼食空野中食不能存命。彼欲止自還。還已當令王見所以為調。於是野象欲止還至王城。彼御象者將象至王所。告象曰。我當令汝有所作。勿得動轉。若不忍者。我當令汝如本所更。彼像有智即然可之。寧令我死愿不見本所更事。彼御者以大鐵鉗。鉗大熱鐵團著其頂上。燒象頂如燒樺皮。彼象不敢動轉。於是御象者白王曰。天王。當觀象調如此。王告御者曰。前者是誰之過。御者對曰。天王。是
【現代漢語翻譯】 現代漢語譯本 我來告訴你這件事的緣由。當時，捕像人接受國王的命令后，去到空曠的野外捕捉大象。捕到后，回來稟告國王說：『尊敬的國王，我們已經捕獲了大象，聽候您的處置。』於是，國王告訴馴象師：『你，馴像人，迅速馴服這頭野象。馴服后，回來稟告我。』那位馴象師接受國王的命令后，便將野像帶去馴服。徹底馴服后，回來稟告國王說：『尊敬的國王，按照您的命令，我已經徹底馴服了大象。』 於是，國王想要測試這頭象。讓馴象師駕馭著它，國王乘坐著它出城。出城后，那頭象遠遠地看見一大群母象，看見后便奔跑著衝向象群。那位馴象師竭盡全力控制，卻無法制止。那象即使被鉤子刺傷也毫無感覺。於是，國王告訴馴象師：『你快點讓這象回頭，不要讓它斷送我的性命。』馴象師回答說：『大王，我已經竭盡全力控制，但無法阻止。』國王和馴象師幾乎要喪命。 恰好因為前世的因緣，像朝向樹林跑去。於是，馴象師抓住樹枝，把樹枝遞給國王。於是，國王和馴象師抓住樹枝跳了下來。像奔跑著衝向象群。國王告訴馴象師說：『你為什麼讓頂生王乘坐這頭沒有馴服的象？』馴象師合掌回答說：『大王，請您息怒。這像已經徹底馴服了。』國王說：『你怎麼知道它已經徹底馴服了？』馴象師回答說：『大王，這像已經習慣了人類的食物，如果讓它吃空曠野外的食物，它就無法存活。它想要停下來自己回去。回去后，我再讓大王看到它被馴服的樣子。』 於是，那頭野象想要停下來，自己回到了王城。那位馴象師將像帶到國王那裡，告訴象說：『我將要讓你做一些事情，不要動。如果不忍受，我就要讓你回到原來的樣子。』那象很有智慧，立刻答應了。『寧願讓我死，也不願意再回到原來的樣子。』那位馴象師用大鐵鉗，鉗住燒紅的鐵塊，放在象的頭頂上，燒象的頭頂，就像燒樺樹皮一樣。那象不敢動。於是，馴象師稟告國王說：『大王，請看，像就是這樣被馴服的。』國王問馴象師說：『之前是誰的過錯？』馴象師回答說：『大王，是……』
【English Translation】 English version I will let you know. Then, the elephant catchers, having received the king's instruction, went to an empty field to catch elephants. Having caught one, they returned and reported to the king, saying, 'Your Majesty, you should know that we have caught an elephant, ready for your disposal.' Then the king told the elephant trainer, 'You, elephant trainer, quickly tame this wild elephant. Once tamed, return and report to me.' That elephant trainer, having received the king's instruction, took the wild elephant and tamed it. Having thoroughly tamed it, he returned and reported to the king, saying, 'Your Majesty, as you commanded, the elephant has now been thoroughly tamed.' Then the king wanted to test this elephant. He had the elephant trainer ride it, and the king rode along. After leaving the city, the elephant saw a large herd of female elephants in the distance. Upon seeing them, it ran towards the herd. The elephant trainer tried his best to control it, but could not restrain it. The elephant did not even notice being stabbed by the hook. Then the king told the elephant trainer, 'Quickly turn this elephant around, lest it take my life.' The trainer replied, 'Your Majesty, I have tried my best to control it, but it cannot be stopped.' The king and the elephant trainer were almost killed. It happened that due to a past connection, the elephant ran towards the trees. Then the elephant trainer grabbed a branch and handed it to the king. Then the king and the elephant trainer grabbed the branch and climbed down. The elephant ran towards the herd. The king told the elephant trainer, 'Why did you let the Top-Born King ride this untamed elephant?' The trainer replied with his palms together, 'Your Majesty, please calm your anger. This elephant has been thoroughly tamed.' The king said, 'How do you know it has been thoroughly tamed?' The trainer replied, 'Your Majesty, this elephant has become accustomed to human food. If it eats the food of the empty wilderness, it cannot survive. It wants to stop and return on its own. After returning, I will let the king see how it has been tamed.' Then the wild elephant wanted to stop and returned to the royal city on its own. The elephant trainer took the elephant to the king and told the elephant, 'I am going to have you do some things, do not move. If you cannot endure it, I will have you return to your original state.' The elephant was intelligent and immediately agreed. 'I would rather die than return to my original state.' The elephant trainer used large iron tongs to clamp a red-hot iron ball onto the elephant's head, burning the elephant's head like burning birch bark. The elephant did not dare to move. Then the elephant trainer reported to the king, 'Your Majesty, please see, this is how the elephant is tamed.' The king asked the elephant trainer, 'Whose fault was it before?' The trainer replied, 'Your Majesty, it was...'
心之過。王告曰。何以故不調御心。御者對曰。唯能御形不能調心。王告曰。誰有能調心者。於是御者右膝跪地。叉手面向祇桓精舍白王曰。天王。彼佛世尊止此舍衛祇樹給孤獨園。彼能調心。於是王有心於世尊。欲見世尊。於是王及御者還乘本象。便往祇樹給孤獨園。彼時世尊為無量百千眾眷屬圍繞說微妙法。於是王下像已。步至世尊所。世尊方便說喻。非一切聲聞辟支佛。彼王漸欲近。世尊見已告諸比丘。像師御象走趣一方。或東西南北及諸方。御馬師調御馬走趣一方。或東西南北及諸方。調牛師調御牛走趣一方。或東西南北及諸方。無上士御人師。調御人趣一切方。一切方者色觀色是初方。乃至想滅解脫身作證成就游為八方。以是故佛契經以解脫說為方。問曰。解脫云何如方。答曰。同八事故名為方。解脫者八。方亦八。問曰。如方有十解脫有八。云何同八事故名為方。答曰。如彼御象者能御八方。終不能令至上下。是故同八事故名為方。或曰。如象因方而趣。如是受化者。緣故解脫現在前。尊者瞿沙說曰。解脫及方者。三事同。三事差降。三事同者。如象不趣向方不可調御。世尊亦爾。不因化者不能令解脫現在前。如象調御至一方不趣余方。如是世尊為受化者。令一解脫現在前。非余解脫。如象調御趣一方遠
離余方。如是世尊為受化者。令一解脫現在前。遠離余解脫。此三事同。三差降者。像者不至方不可調御。世尊住一方已。為受化者極令彼遠。能令解脫現在前。像者御趣一方不趣余方。世尊為八受化者。能令一時八解脫現在前。像者御趣一方遠離余方。世尊為受化者。能令一解脫現在前。余解脫近為習學故。是謂三差降。廣說八解脫處盡。
鞞婆沙八除入處第三十七
八除入者。云何為八。此比丘內有色想觀外色少。若好若丑彼色壞已知壞已見。作如是想。此初除入。複次比丘內有色想觀外色無量。若好若丑彼色壞已知壞已見。作如是想。此二除入。複次比丘內無色想觀外色少。若好若丑彼色壞已知壞已見。作如是想。此三除入。複次比丘內無色想觀外色無量。若好若丑彼色壞已知壞已見。作如是想此四除入。複次比丘內無色想觀外色。青青色青見青光。無量無量凈。意愛意樂無厭。如青蓮花。青青色青見青光。如成就波羅㮈衣。極搗熟令悅澤。青青色青見青光。如是比丘內無色想觀外色青青色青見青光。無量無量凈。意愛意樂無厭。彼色壞已知壞已見。作如是想。此五除入。複次比丘內無色想觀外色黃黃色黃見黃光。無量無量凈。意愛意樂無厭。如迦羅尼。黃黃色黃見黃光。如成就波羅㮈衣。極搗熟
【現代漢語翻譯】 現代漢語譯本： 遠離其他方向。世尊就是這樣爲了被教化的人，令一種解脫在當下顯現，遠離其他的解脫。這三件事是相同的。三種不同的調伏方式是：馴象師只能讓象朝向一個方向，不能調御它去其他方向。世尊住在一個方向后，爲了被教化的人，極力讓他們遠離（煩惱）。能夠讓解脫在當下顯現。馴象師引導象朝向一個方向，不朝向其他方向。世尊爲了八個被教化的人，能夠讓同一時間八種解脫在當下顯現。馴象師引導象朝向一個方向，遠離其他方向。世尊爲了被教化的人，能夠讓一種解脫在當下顯現，其他的解脫接近，是爲了讓他們學習的緣故。這被稱為三種不同的調伏方式。詳細地說完了八解脫之處。
《鞞婆沙》八除入處第三十七
八除入是什麼？什麼是八除入？這位比丘內心有色想，觀察外在的少量顏色，無論是好是壞，他知道這些顏色會壞滅，知道壞滅后見到壞滅。他這樣想，這是初除入。其次，比丘內心有色想，觀察外在的無量顏色，無論是好是壞，他知道這些顏色會壞滅，知道壞滅后見到壞滅。他這樣想，這是第二除入。再次，比丘內心沒有色想，觀察外在的少量顏色，無論是好是壞，他知道這些顏色會壞滅，知道壞滅后見到壞滅。他這樣想，這是第三除入。再次，比丘內心沒有色想，觀察外在的無量顏色，無論是好是壞，他知道這些顏色會壞滅，知道壞滅后見到壞滅。他這樣想，這是第四除入。再次，比丘內心沒有色想，觀察外在的顏色，青色、青色的顯現、青色的光芒，無量無量清凈，內心喜愛，內心快樂，沒有厭倦。就像青蓮花一樣，青色、青色的顯現、青色的光芒。就像製作完成的波羅㮈（Bārāṇasī）衣，極度捶打使其光澤悅目，青色、青色的顯現、青色的光芒。這樣，比丘內心沒有色想，觀察外在的顏色，青色、青色的顯現、青色的光芒，無量無量清凈，內心喜愛，內心快樂，沒有厭倦。他知道這些顏色會壞滅，知道壞滅后見到壞滅。他這樣想，這是第五除入。再次，比丘內心沒有色想，觀察外在的顏色，黃色、黃色的顯現、黃色的光芒，無量無量清凈，內心喜愛，內心快樂，沒有厭倦。就像迦羅尼（Karṇikāra）花一樣，黃色、黃色的顯現、黃色的光芒。就像製作完成的波羅㮈（Bārāṇasī）衣，極度捶打
【English Translation】 English version: Turning away from other directions. Thus, the World-Honored One, for those who are to be taught, causes one liberation to appear in the present, turning away from other liberations. These three things are the same. The three different ways of subduing are: the elephant trainer can only make the elephant go in one direction and cannot control it to go in other directions. The World-Honored One, having stayed in one direction, for those who are to be taught, makes them extremely distant (from afflictions). He is able to make liberation appear in the present. The elephant trainer guides the elephant to go in one direction and not in other directions. The World-Honored One, for eight who are to be taught, is able to make eight liberations appear in the present at the same time. The elephant trainer guides the elephant to go in one direction, turning away from other directions. The World-Honored One, for those who are to be taught, is able to make one liberation appear in the present, and other liberations are near, for the sake of their learning. This is called the three different ways of subduing. The eight places of liberation have been fully explained.
《Vibhasa》 Thirty-seventh, on the Eight Deliverances
What are the eight deliverances? What are the eight deliverances? This Bhikshu, having internal form-perception, contemplates external colors as few, whether good or bad. He knows that these colors will decay, and having known their decay, he sees their decay. He thinks thus: this is the first deliverance. Furthermore, the Bhikshu, having internal form-perception, contemplates external colors as limitless, whether good or bad. He knows that these colors will decay, and having known their decay, he sees their decay. He thinks thus: this is the second deliverance. Again, the Bhikshu, having no internal form-perception, contemplates external colors as few, whether good or bad. He knows that these colors will decay, and having known their decay, he sees their decay. He thinks thus: this is the third deliverance. Again, the Bhikshu, having no internal form-perception, contemplates external colors as limitless, whether good or bad. He knows that these colors will decay, and having known their decay, he sees their decay. He thinks thus: this is the fourth deliverance. Again, the Bhikshu, having no internal form-perception, contemplates external colors, blue, blue in color, blue in appearance, blue in light, limitless, limitless purity, loved by the mind, delighted by the mind, without weariness, like a blue lotus flower, blue, blue in color, blue in appearance, blue in light, like an accomplished Bārāṇasī garment, extremely pounded to make it pleasing and lustrous, blue, blue in color, blue in appearance, blue in light. Thus, the Bhikshu, having no internal form-perception, contemplates external colors, blue, blue in color, blue in appearance, blue in light, limitless, limitless purity, loved by the mind, delighted by the mind, without weariness. He knows that these colors will decay, and having known their decay, he sees their decay. He thinks thus: this is the fifth deliverance. Again, the Bhikshu, having no internal form-perception, contemplates external colors, yellow, yellow in color, yellow in appearance, yellow in light, limitless, limitless purity, loved by the mind, delighted by the mind, without weariness, like a Karṇikāra flower, yellow, yellow in color, yellow in appearance, yellow in light, like an accomplished Bārāṇasī garment, extremely pounded
令悅澤。黃黃色黃見黃光。如是比丘內無色想觀外色。黃黃色黃見黃光。無量無量凈。意愛意樂無厭。彼色壞已知壞已見。作如是想。此六除入。複次比丘內無色想觀外色。赤赤色赤見赤光。無量無量凈。意愛意樂無厭。如頻頭迦羅花。赤赤色赤見赤光。如成就波羅㮈衣。極搗熟令悅澤。赤赤色赤見赤光。如是比丘內無色想觀外色。赤赤色赤見赤光。無量無量凈。意愛意樂無厭。彼色壞已知壞已見。作如是想。此七除入。複次比丘內無色想觀外色。白白色白見白光。無量無量凈。意愛意樂無厭。如明星白白色白見白光。如成就波羅㮈衣。極搗熟令悅澤。白白色白見白光。如是比丘內無色想觀外色。白白色白見白光。無量無量凈。意愛意樂無厭。彼色壞已知壞已見。作如是想。此八除入。
問曰。八除入有何性。答曰。無貪善根性。彼相應法共有法總五陰性。界者。或欲界系。或色界系。地者。初四除入初禪二禪地。后四除入第四禪地。何以故。謂從初解脫二解脫。或初四除入故從凈解脫成后四除入故。依者。盡依欲界。行者。初四除入不凈行。后四除入凈行。緣者。盡緣欲界欲界中色入緣。意止者。是身意止。智者。雖性非智。但等智相應。定者。非定。痛者。初四除入喜根相應。后四除入護根相應。問曰。當
【現代漢語翻譯】 現代漢語譯本 令人愉悅潤澤。呈現出黃色，看到黃色的光芒。如此，比丘內心沒有對色法的執著，觀察外在的色法。呈現出黃色，看到黃色的光芒。無量無邊，清凈。內心喜愛，心生歡喜，沒有厭倦。當這些色法壞滅時，他知道它們已經壞滅，並且已經見到它們壞滅。他這樣思量：這是第六種除入。 再者，比丘內心沒有對色法的執著，觀察外在的色法。呈現出紅色，看到紅色的光芒。無量無邊，清凈。內心喜愛，心生歡喜，沒有厭倦。就像頻頭迦羅花（Bindukara flower），呈現出紅色，看到紅色的光芒。就像製作完成的波羅㮈衣（Varanasi cloth），經過極度捶打變得令人愉悅潤澤。呈現出紅色，看到紅色的光芒。如此，比丘內心沒有對色法的執著，觀察外在的色法。呈現出紅色，看到紅色的光芒。無量無邊，清凈。內心喜愛，心生歡喜，沒有厭倦。當這些色法壞滅時，他知道它們已經壞滅，並且已經見到它們壞滅。他這樣思量：這是第七種除入。 再者，比丘內心沒有對色法的執著，觀察外在的色法。呈現出白色，看到白色的光芒。無量無邊，清凈。內心喜愛，心生歡喜，沒有厭倦。就像明星一樣，呈現出白色，看到白色的光芒。就像製作完成的波羅㮈衣（Varanasi cloth），經過極度捶打變得令人愉悅潤澤。呈現出白色，看到白色的光芒。如此，比丘內心沒有對色法的執著，觀察外在的色法。呈現出白色，看到白色的光芒。無量無邊，清凈。內心喜愛，心生歡喜，沒有厭倦。當這些色法壞滅時，他知道它們已經壞滅，並且已經見到它們壞滅。他這樣思量：這是第八種除入。 問：這八種除入具有什麼性質？答：它們具有無貪的善根性質。與它們相應的法，以及共同的法，總共有五蘊的性質。就界（Dhatu）而言，它們或者屬於欲界，或者屬於色界。就地（Bhumi）而言，前四種除入屬於初禪和二禪的境界，后四種除入屬於第四禪的境界。為什麼這樣說呢？因為從最初的解脫和第二種解脫，或者因為最初的四種除入，所以從清凈的解脫成就了后四種除入。就所依（Asraya）而言，完全依賴於欲界。就修行（Carita）而言，前四種除入是不凈的修行，后四種除入是清凈的修行。就所緣（Alambana）而言，完全以欲界為所緣，以欲界中的色入為所緣。就意止（Manasikara）而言，這是對身體的意止。就智慧（Jnana）而言，雖然其性質不是智慧，但與智慧相等同。就禪定（Samadhi）而言，不是禪定。就感受（Vedana）而言，前四種除入與喜根相應，后四種除入與舍根相應。問：當...
【English Translation】 English version Delighting and pleasing. Yellow, yellowish, seeing yellow light. Thus, a bhikkhu, inwardly without perception of form, contemplates form externally. Yellow, yellowish, seeing yellow light. Boundless, boundless, pure. With mental love, with mental delight, without aversion. When that form is destroyed, knowing it is destroyed, seeing it is destroyed, he makes this thought: This is the sixth deliverance entry. Furthermore, a bhikkhu, inwardly without perception of form, contemplates form externally. Red, reddish, seeing red light. Boundless, boundless, pure. With mental love, with mental delight, without aversion. Like a Bindukara flower (Bindukara flower), red, reddish, seeing red light. Like a well-made Varanasi cloth (Varanasi cloth), thoroughly pounded to be delightful and pleasing. Red, reddish, seeing red light. Thus, a bhikkhu, inwardly without perception of form, contemplates form externally. Red, reddish, seeing red light. Boundless, boundless, pure. With mental love, with mental delight, without aversion. When that form is destroyed, knowing it is destroyed, seeing it is destroyed, he makes this thought: This is the seventh deliverance entry. Furthermore, a bhikkhu, inwardly without perception of form, contemplates form externally. White, whitish, seeing white light. Boundless, boundless, pure. With mental love, with mental delight, without aversion. Like a star, white, whitish, seeing white light. Like a well-made Varanasi cloth (Varanasi cloth), thoroughly pounded to be delightful and pleasing. White, whitish, seeing white light. Thus, a bhikkhu, inwardly without perception of form, contemplates form externally. White, whitish, seeing white light. Boundless, boundless, pure. With mental love, with mental delight, without aversion. When that form is destroyed, knowing it is destroyed, seeing it is destroyed, he makes this thought: This is the eighth deliverance entry. Question: What is the nature of these eight deliverance entries? Answer: They have the nature of the root of non-greed (alobha). The corresponding mental factors (cetasikas) and the common factors share the nature of the five aggregates (skandhas). In terms of realms (Dhatu), they are either associated with the desire realm (kama-dhatu) or the form realm (rupa-dhatu). In terms of planes (Bhumi), the first four deliverance entries belong to the first and second jhana planes, and the last four deliverance entries belong to the fourth jhana plane. Why is that? Because from the first liberation and the second liberation, or because of the first four deliverance entries, the last four deliverance entries are accomplished from the pure liberation. In terms of support (Asraya), they entirely depend on the desire realm. In terms of conduct (Carita), the first four deliverance entries are impure conduct, and the last four deliverance entries are pure conduct. In terms of object (Alambana), they entirely take the desire realm as their object, and the form element (rupa-ayatana) in the desire realm as their object. In terms of attention (Manasikara), this is attention to the body. In terms of wisdom (Jnana), although its nature is not wisdom, it is associated with wisdom. In terms of concentration (Samadhi), it is not concentration. In terms of feeling (Vedana), the first four deliverance entries are associated with the feeling of joy (sukha), and the last four deliverance entries are associated with the feeling of equanimity (upekkha). Question: When...
言過去耶。當言未來耶。當言現在耶。答曰。當言過去。當言未來。當言現在。問曰。當言過去緣耶。當言未來緣耶。當言現在緣耶。答曰。當言過去緣。當言未來緣。當言現在緣。問曰。當言名緣耶。當言義緣耶。答曰。當言名緣。當言義緣。
問曰。當言己意緣耶。當言他意緣耶。答曰。當言己意緣。當言他意緣。此是除入性。已種相身所有自然。說性已。當說行。何以故說除入。除入有何義。答曰。緣壞故名為除入。如所說。能壞處所者。是故世尊說除入。是謂緣壞故名為除入。八除入者。云何為八。此比丘內有色想觀外色少者。少自在故。少緣故。名為少好者。謂色青黃赤白悅澤名為好。丑者。謂色青黃赤白不悅澤名為丑。彼色壞已知壞已見者。彼色中離欲斷欲度欲。便壞已知壞已見。呵責自在教敕自在。如大家已有奴責數自在教敕自在。如是彼色中離欲斷欲度欲。便壞已知壞已見。呵責自在教敕自在。是故說彼色壞已知壞已見。作如是想者。如是修彼想也。是故說作如是想。此初除入。初者次第數便有初。次順數便有初。複次次第正受便有初故曰初。除入者何所除入。當正受時壞色故曰除入。複次比丘內有色想觀外色無量者。自在無量故。緣無量故。名為無量。好者。謂色青黃赤白悅澤名為好。丑者
【現代漢語翻譯】 現代漢語譯本 問：應該說過去嗎？應該說未來嗎？應該說現在嗎？答：應該說過去，應該說未來，應該說現在。問：應該說過去的緣嗎？應該說未來的緣嗎？應該說現在的緣嗎？答：應該說過去的緣，應該說未來的緣，應該說現在的緣。問：應該說名（Nāma，名稱）的緣嗎？應該說義（Artha，意義）的緣嗎？答：應該說名的緣，應該說義的緣。
問：應該說自己的意（Atta，自我）的緣嗎？應該說他人的意（Para，他人）的緣嗎？答：應該說自己的意的緣，應該說他人的意的緣。這是除入（Paṭisaṃvedanā，感受）的自性。已經種下相身（Lakṣaṇa-kāya，特徵之身）所具有的自然。說了自性之後，應當說行（Paṭipadā，道路）。為什麼說除入？除入有什麼意義？答：因為緣（Ārammaṇa，所緣）壞滅的緣故，稱為除入。如所說，能夠壞滅處所的，所以世尊說除入。這就是因為緣壞滅的緣故，稱為除入。八除入是什麼？這位比丘內在有色想（Rūpa-saññā，色想），觀察外在的少量色（Rūpa，色），因為少量自在的緣故，少量緣的緣故，稱為少量。好（Subha，美）的，是指青、黃、赤、白等令人愉悅的顏色，稱為好。丑（Asubha，不美）的，是指青、黃、赤、白等不令人愉悅的顏色，稱為丑。他知道並看見那些色已經壞滅。對於那些色，他離欲、斷欲、超越欲，便知道並看見它們已經壞滅。呵責自在，教敕自在，就像大家庭的主人對奴隸一樣，責罵和命令都自在。像這樣，對於那些色，他離欲、斷欲、超越欲，便知道並看見它們已經壞滅。呵責自在，教敕自在。所以說他知道並看見那些色已經壞滅。像這樣想，就是像這樣修習那種想。所以說像這樣想。這是初除入。初，是指次第的數目的初，其次第順數的初，再次第正受的初，所以稱為初。除入是指除入什麼？當正受的時候，壞滅色，所以稱為除入。再次，比丘內在有色想，觀察外在的無量色，因為自在無量的緣故，緣無量的緣故，稱為無量。好的，是指青、黃、赤、白等令人愉悅的顏色，稱為好。醜的
【English Translation】 English version Question: Should one speak of the past? Should one speak of the future? Should one speak of the present? Answer: One should speak of the past, one should speak of the future, one should speak of the present. Question: Should one speak of the past condition (緣, Hetu)? Should one speak of the future condition? Should one speak of the present condition? Answer: One should speak of the past condition, one should speak of the future condition, one should speak of the present condition. Question: Should one speak of the condition of name (Nāma, name)? Should one speak of the condition of meaning (Artha, meaning)? Answer: One should speak of the condition of name, one should speak of the condition of meaning.
Question: Should one speak of the condition of one's own intention (Atta, self)? Should one speak of the condition of another's intention (Para, other)? Answer: One should speak of the condition of one's own intention, one should speak of the condition of another's intention. This is the nature of elimination-entry (Paṭisaṃvedanā, sensation). The inherent nature possessed by the already planted characteristic-body (Lakṣaṇa-kāya, body of characteristics). Having spoken of nature, one should speak of practice (Paṭipadā, path). Why speak of elimination-entry? What is the meaning of elimination-entry? Answer: Because the condition (Ārammaṇa, object) is destroyed, it is called elimination-entry. As it is said, that which can destroy the place, therefore the World-Honored One speaks of elimination-entry. This is because the condition is destroyed, it is called elimination-entry. What are the eight elimination-entries? This bhikkhu, having an internal perception of form (Rūpa-saññā, perception of form), contemplates external forms (Rūpa, form) that are few, because of little mastery, because of few conditions, it is called few. 'Good' (Subha, beautiful) refers to colors such as blue, yellow, red, and white that are pleasing, called good. 'Ugly' (Asubha, not beautiful) refers to colors such as blue, yellow, red, and white that are not pleasing, called ugly. He knows and sees that those forms have been destroyed. Regarding those forms, he is detached from desire, abandons desire, transcends desire, and thus knows and sees that they have been destroyed. He has mastery in rebuking, mastery in instructing, just as the head of a large family has mastery in rebuking and instructing slaves. In this way, regarding those forms, he is detached from desire, abandons desire, transcends desire, and thus knows and sees that they have been destroyed. He has mastery in rebuking, mastery in instructing. Therefore, it is said that he knows and sees that those forms have been destroyed. Thinking in this way is practicing that perception in this way. Therefore, it is said to think in this way. This is the first elimination-entry. 'First' refers to the first in the order of sequence, the first in the sequential order, and the first in the order of correct reception, therefore it is called first. What does elimination-entry eliminate? When correctly receiving, it destroys form, therefore it is called elimination-entry. Again, a bhikkhu having an internal perception of form contemplates external immeasurable forms, because of immeasurable mastery, because of immeasurable conditions, it is called immeasurable. 'Good' refers to colors such as blue, yellow, red, and white that are pleasing, called good. 'Ugly'
。謂色青黃赤白不悅澤名為丑。彼色壞已知壞已見者。彼色中離欲斷欲度欲。便名壞已知壞已見。呵責自在教敕自在。如大家已有奴呵責自在教敕自在。如是彼色中離欲斷欲度欲。便壞已知壞已見。呵責自在教敕自在。是故說彼色壞已知壞已見。如是作想者。如是修彼想也。是故說作如是想。此二除入。二者。次第數便有二。次順數便有二。複次次第正受便有二。故曰二。除入者。何所除入。當正受時壞色故曰除入。複次比丘內無色想觀外色少者。自在少故。緣少故。名為少好者。謂色青黃赤白悅澤名為好。丑者。謂色青黃赤白不悅澤名為丑。彼色壞已知壞已見者。彼色中離欲斷欲度欲便名壞已知壞已見。呵責自在教敕自在。如大家已有奴呵責自在教敕自在。如是彼色中離欲斷欲度欲。便壞已知壞已見。呵責自在教敕自在。是故說彼色壞已知壞已見。作如是想者。如是修彼想也。是故說作如是想。此三除入。三者。次第數便有三。次順數便有三。複次次第正受便有三。故曰三。除入者何所除入。當正受時壞色故曰除入。複次比丘內無色想觀外色無量者。自在無量故。緣無量故。名為無量。好者。謂色青黃赤白悅澤名為好。丑者。謂色青黃赤白不悅澤名為丑。彼色壞已知壞已見者。彼色中離欲斷欲度欲。便壞已知壞已見
。呵責自在教敕自在。如大家已有奴呵責自在教敕自在。如是彼色中離欲斷欲度欲。便壞已知壞已見。呵責自在教敕自在。是故說彼色壞已知壞已見。作如是想者。如是修彼想也。是故說作如是想。此四除入。四者。次第數便有四。次順數便有四。複次次第正受便有四。故曰四。除入者何所除入。當正受時壞色故曰除入。複次比丘內無色想觀外色青者。現青想現青種現青聚。是故說青。色者。如此色青如是彼色形亦青。是故說青色。青見者。眼行眼境界眼光。是故說青見青光者。青光青明青焰。是故說青光。無量者。無量無邊不可計。是故說無量。無量凈者。如彼色無量。如是彼色中凈亦無量。是故說無量凈。意愛者。彼色愛喜好喜念。是故說意愛。意樂者。意樂著自娛。是故說樂。無厭者。樂欲忍。是故說無厭。如青蓮花青青色青見青光。如成就波羅捺衣。極搗熟令悅澤。青青色青見青光。如是比丘內無色想觀外色青。青色青見青光。如是無量無量凈。意愛意樂無厭。彼色壞已知壞已見者。彼色中離欲斷欲度欲。便壞已知壞已見。呵責自在教敕自在。如大家已有奴呵責自在教敕自在。如是彼色中離欲斷欲度欲。便壞已知壞已見。呵責自在教敕自在。是故說彼色壞已知壞已見。作如是想者。如是修彼想也。是故說作如
是想。此五除入。五者。次第數便有五。次順數便有五。複次次第正受便有五。故曰五。除入者何所除入。當正受時壞色。故曰除入。如青除入。黃赤白除入亦如是。
問曰。何以故無色不立除入。答曰。佛世尊於法真諦。余真無能過。彼盡知諸法相盡知行。謂有除入相彼立除入。謂無除入相彼不立除入。或曰。除入者能壞色。以故名為除入。無色中無色可壞。以故彼不立除入。廣說八除入處盡。
鞞婆沙十一切入處第三十八
十一切入者。云何為十。此比丘地一切入。一思惟上下諸方無二無量。水一切入。火一切入。風一切入。青一切入。黃一切入。赤一切入。白一切入。無量空處一切入。無量識處一切入。十思惟上下諸方無二無量。問曰。十一切入有何性。答曰。初八無貪善根性。無量空處無量識處一切入四陰性。界者。初八色界系。無量空處無量識處一切入者。無色界系。地者。初八一切入根本第四禪。何以故。從凈解脫成八一切入故。無量空處一切入即無量空處地。無量識一切入即無量識處地。依者。一切依欲界。行者。八一切入凈行。無量空處無量識處一切入不施設行。緣者。初八一切入欲界緣。無量空處無量識處一切入無色界緣。意止者。初八一切入身意止。無量空處無量識處一切入
【現代漢語翻譯】 現代漢語譯本：這是指（觀想者）通過五種方式去除（不凈之色）並進入（禪定）。這五種方式是：按順序計數有五種，按順序列舉有五種，再次，按順序正確地領受（禪定）有五種，所以稱為『五』。『除入』是指去除什麼並進入什麼呢？是指在正確領受（禪定）時，去除對顏色的執著，所以稱為『除入』。例如，去除對青色的執著而進入（禪定），去除對黃色、紅色、白色的執著也是如此。
問：為什麼在無色界中不設立『除入』呢？答：佛世尊對於法的真實諦理，沒有人能超過他。他完全瞭解諸法的相狀，完全瞭解諸法的執行。如果存在『除入』的相狀，就設立『除入』；如果不存在『除入』的相狀，就不設立『除入』。或者說，『除入』能夠破壞色法，因此稱為『除入』。在無色界中沒有色法可以破壞，因此在那裡不設立『除入』。關於八除入處的詳細解釋到此結束。
鞞婆沙（Vibhasa，一種論書）十一切入處第三十八
什麼是十一切入呢？這（指）比丘通過地一切入（Prthivi-kasina，地遍），思惟上下四方，沒有間隔，沒有限量；水一切入（Apo-kasina，水遍）；火一切入（Tejo-kasina，火遍）；風一切入（Vayo-kasina，風遍）；青一切入（Nila-kasina，青遍）；黃一切入（Pita-kasina，黃遍）；赤一切入（Lohita-kasina，赤遍）；白一切入（Odata-kasina，白遍）；無量空處一切入（ আকাশানঞ্চায়তন，Akasanancayatana，無邊虛空處）；無量識處一切入（বিজ্ঞানানঞ্চায়তন, Vinnanancayatana，無邊識處）。這十種思惟上下四方，沒有間隔，沒有限量。問：這十一切入具有什麼性質？答：最初的八種具有無貪的善根性質。無量空處一切入和無量識處一切入具有四陰的性質。從界（Dhatu，構成要素）的角度來說，最初的八種屬於色界系，無量空處一切入和無量識處一切入屬於無色界系。從地（Bhumi，層次）的角度來說，最初的八種一切入以根本第四禪為基礎。為什麼呢？因為從凈解脫成就八一切入的緣故。無量空處一切入就是無量空處地，無量識一切入就是無量識處地。從所依（Asraya，依靠）的角度來說，一切都依靠欲界。從行（Gocara，行境）的角度來說，八一切入是清凈的行境，無量空處一切入和無量識處一切入不施設行境。從緣（Alambana，所緣）的角度來說，最初的八種一切入以欲界為所緣，無量空處一切入和無量識處一切入以無色界為所緣。從意止（Manaskara，作意）的角度來說，最初的八種一切入是身意止，無量空處一切入和無量識處一切入...
【English Translation】 English version: This refers to (the meditator) removing (impure colors) and entering (samadhi) through five methods. These five methods are: counting in sequence, there are five; listing in order, there are five; and again, correctly receiving (samadhi) in sequence, there are five, hence it is called 'five'. What does 'removing and entering' refer to removing and entering? It refers to removing attachment to colors when correctly receiving (samadhi), hence it is called 'removing and entering'. For example, removing attachment to the color blue and entering (samadhi), removing attachment to the colors yellow, red, and white is also the same.
Question: Why are 'removing and entering' not established in the Formless Realm? Answer: The World-Honored One, the Buddha, regarding the true essence of the Dharma, no one can surpass him. He fully understands the characteristics of all dharmas, and fully understands the workings of all dharmas. If the characteristic of 'removing and entering' exists, then 'removing and entering' is established; if the characteristic of 'removing and entering' does not exist, then 'removing and entering' is not established. Or it can be said that 'removing and entering' can destroy form, therefore it is called 'removing and entering'. In the Formless Realm, there is no form to be destroyed, therefore 'removing and entering' is not established there. The detailed explanation of the eight removing and entering places ends here.
Vibhasa (Vibhasa, a type of treatise) The Thirty-eighth Section on the Ten All-Accomplishing Abodes
What are the ten all-accomplishing abodes? This (refers to) a Bhikkhu, through the earth all-accomplishing abode (Prthivi-kasina, earth kasina), contemplates up, down, and all directions, without interval, without limit; the water all-accomplishing abode (Apo-kasina, water kasina); the fire all-accomplishing abode (Tejo-kasina, fire kasina); the wind all-accomplishing abode (Vayo-kasina, wind kasina); the blue all-accomplishing abode (Nila-kasina, blue kasina); the yellow all-accomplishing abode (Pita-kasina, yellow kasina); the red all-accomplishing abode (Lohita-kasina, red kasina); the white all-accomplishing abode (Odata-kasina, white kasina); the all-accomplishing abode of the sphere of infinite space ( আকাশানঞ্চায়তন, Akasanancayatana, sphere of infinite space); the all-accomplishing abode of the sphere of infinite consciousness (বিজ্ঞানানঞ্চায়তন, Vinnanancayatana, sphere of infinite consciousness). These ten contemplate up, down, and all directions, without interval, without limit. Question: What is the nature of these ten all-accomplishing abodes? Answer: The first eight have the nature of non-greed wholesome roots. The all-accomplishing abode of the sphere of infinite space and the all-accomplishing abode of the sphere of infinite consciousness have the nature of the four aggregates. From the perspective of realms (Dhatu, elements), the first eight belong to the Form Realm, the all-accomplishing abode of the sphere of infinite space and the all-accomplishing abode of the sphere of infinite consciousness belong to the Formless Realm. From the perspective of levels (Bhumi, planes), the first eight all-accomplishing abodes are based on the fundamental fourth Dhyana. Why? Because the eight all-accomplishing abodes are accomplished from pure liberation. The all-accomplishing abode of the sphere of infinite space is the plane of the sphere of infinite space, and the all-accomplishing abode of infinite consciousness is the plane of the sphere of infinite consciousness. From the perspective of support (Asraya, reliance), everything relies on the Desire Realm. From the perspective of practice (Gocara, range), the eight all-accomplishing abodes are pure ranges, the all-accomplishing abode of the sphere of infinite space and the all-accomplishing abode of the sphere of infinite consciousness do not establish a range. From the perspective of object (Alambana, object of focus), the first eight all-accomplishing abodes take the Desire Realm as their object, the all-accomplishing abode of the sphere of infinite space and the all-accomplishing abode of the sphere of infinite consciousness take the Formless Realm as their object. From the perspective of attention (Manaskara, attention), the first eight all-accomplishing abodes are bodily attention, the all-accomplishing abode of the sphere of infinite space and the all-accomplishing abode of the sphere of infinite consciousness...
三意止。智者。初八一切入雖性非智。但等智相應。無量空處無量識處一切入是等智。定者。非定。痛者。一切護根相應。問曰。當言過去耶。當言未來耶。當言現在耶答曰。當言過去。當言未來。當言現在。
問曰。當言過去緣耶。當言未來緣耶。當言現在緣耶。答曰。當言過去緣。當言未來緣。當言現在緣。
問曰。當言名緣耶。當言義緣耶。答曰。當言名緣。當言義緣。
問曰。當言己緣耶。當言他緣耶。答曰。當言己緣。當言他緣。此是十一切入性。己種相身所有自然。說性已。當說行。何以故說一切入。一切入有何義。答曰。普緣故名一切入。十一切入者。此比丘地一切入者。普緣故一思惟。一者。次第數便有一。順次數便有一。複次次第正受便有一。上下者。上即上方。下即下方。諸方者。四方及四維也。無二者。不俱不散。無量者。無量無限不可計。水一切入。火一切入。風一切入。青一切入。黃一切入。赤一切入。白一切入。無量空處無量識處一切入。無量一切入者。普緣故。十思性者。次第數便有十。順次數便有十。複次次第正受便有十。上下者。上即上方。下即下方。諸方者。四方及四維。無二者。不俱不散。無量者。無量不可限不可計。
問曰。無所有處非想非不想
【現代漢語翻譯】 現代漢語譯本 三意止（三種專注的方法）。智者（有智慧的人）。最初的八種一切入（八種禪定狀態），雖然本質上不是智慧，但與智慧相應。無量空處（無限虛空處）和無量識處（無限意識處）的一切入是與智慧相應的。定者（入定的人）。非定（不是入定）。痛者（感受）。一切護根相應（一切與守護根門相應）。 問：應當說是過去的嗎？應當說是未來的嗎？應當說是現在的嗎？答：應當說是過去的。應當說是未來的。應當說是現在的。 問：應當說是過去的緣嗎？應當說是未來的緣嗎？應當說是現在的緣嗎？答：應當說是過去的緣。應當說是未來的緣。應當說是現在的緣。 問：應當說是名緣嗎？應當說是義緣嗎？答：應當說是名緣。應當說是義緣。 問：應當說是己緣嗎？應當說是他緣嗎？答：應當說是己緣。應當說是他緣。這是十一切入的性質。自身種類相貌身體所有自然呈現的。說完性質，應當說修行。為什麼說一切入？一切入有什麼意義？答：普遍緣取所以名叫一切入。十一切入是：這位比丘的地一切入，普遍緣取所以一心思維。一者，按次第計數就有一，順著次數就有一。再次按次第正確地進入禪定就有一。上下者，上就是上方，下就是下方。諸方者，四方和四維。無二者，不俱生不離散。無量者，無量無限不可計數。水一切入。火一切入。風一切入。青一切入。黃一切入。赤一切入。白一切入。無量空處（無限虛空處）一切入。無量識處（無限意識處）一切入。無量一切入者，普遍緣取所以。十思性者，按次第計數就有十。順著次數就有十。再次按次第正確地進入禪定就有十。上下者，上就是上方，下就是下方。諸方者，四方和四維。無二者，不俱生不離散。無量者，無量不可限不可計數。 問：無所有處（一無所有處），非想非非想（非想非非想處）
【English Translation】 English version Three Intentional Stoppages. The wise. Although the initial eight all-pervading concentrations (eight Kasina) are not inherently wisdom, they correspond to wisdom. The all-pervading concentrations of the realm of infinite space (Akasanancayatana) and the realm of infinite consciousness (Vinnanancayatana) are equivalent to wisdom. One who is in concentration. Not in concentration. One who feels. All correspond to guarding the sense faculties. Question: Should it be said to be past? Should it be said to be future? Should it be said to be present? Answer: It should be said to be past. It should be said to be future. It should be said to be present. Question: Should it be said to be a past condition? Should it be said to be a future condition? Should it be said to be a present condition? Answer: It should be said to be a past condition. It should be said to be a future condition. It should be said to be a present condition. Question: Should it be said to be a condition of name? Should it be said to be a condition of meaning? Answer: It should be said to be a condition of name. It should be said to be a condition of meaning. Question: Should it be said to be a condition of self? Should it be said to be a condition of other? Answer: It should be said to be a condition of self. It should be said to be a condition of other. This is the nature of the ten all-pervading concentrations. The inherent nature of one's own kind, appearance, and body. Having spoken of nature, one should speak of practice. Why speak of all-pervading concentrations? What is the meaning of all-pervading concentrations? Answer: Because of universally cognizing, it is called all-pervading concentration. The ten all-pervading concentrations are: this Bhikkhu's earth all-pervading concentration, universally cognizing, therefore one-mindedly contemplates. 'One' means that counting in sequence, there is one; following the order of times, there is one. Furthermore, entering into correct concentration in sequence, there is one. 'Above and below' means that 'above' is the upper direction, and 'below' is the lower direction. 'All directions' means the four cardinal directions and the four intermediate directions. 'Without duality' means not co-arising and not scattering. 'Immeasurable' means immeasurable, limitless, and uncountable. Water all-pervading concentration. Fire all-pervading concentration. Wind all-pervading concentration. Blue all-pervading concentration. Yellow all-pervading concentration. Red all-pervading concentration. White all-pervading concentration. All-pervading concentration of the realm of infinite space (Akasanancayatana). All-pervading concentration of the realm of infinite consciousness (Vinnanancayatana). The immeasurable all-pervading concentrations, because of universally cognizing. 'Ten thinking natures' means that counting in sequence, there are ten; following the order of times, there are ten. Furthermore, entering into correct concentration in sequence, there are ten. 'Above and below' means that 'above' is the upper direction, and 'below' is the lower direction. 'All directions' means the four cardinal directions and the four intermediate directions. 'Without duality' means not co-arising and not scattering. 'Immeasurable' means immeasurable, limitless, and uncountable. Question: The realm of nothingness (Akinchannayatana), the realm of neither perception nor non-perception (Nevasannanasannayatana)
處。何以故不立一切入。答曰。佛世尊於法真諦。余真無能過上。彼盡知諸法相盡知行。謂有一切入相立一切入。謂無一切入相不立一切入。或曰。無量行故無量空處無量識處立一切入。無所有處非想非不想處無無量行。是故不立一切入。
問曰。此中說上下及諸方。八一切入應爾。上下及諸方無量空處無量識處一切入。無地不可見。何以故說上下及諸方。答曰。彼雖無上下。正受故可得上下。謂彼行正受者。或上或下或中。是故說上下。如契經說諸賢行地。一切正受者作是念。謂地即是我。謂我即是地。我與地一無二。
問曰。此云何如是行地一切正受者。謂地計是我。答曰。行正受者曾行正受故說。如本曾作沙門故以沙門為名。曾阿練阿練為名。曾戒律戒律為名。曾法師法師為名。如是行正受者。曾行正受故說。
問曰。三禪何以故不立解脫除入一切入。答曰。三禪樂一切生死中最妙。行者著彼樂不求此善根以故爾。問曰。若爾者何以故三禪中有神通變化。答曰。如是彼中或有善根或無。莫令彼地善根空。或曰。此神通變化能長養樂。非是損解脫除入一切入。於樂是損非是長養。以是故三禪不立解脫除入一切入。
問曰。解脫除入一切入何差別。答曰。解脫者令不向門。除入者壞於緣。
【現代漢語翻譯】 現代漢語譯本： 問：為什麼不建立一切入（Sarvaakasthana，全部處所）？ 答：佛世尊對於法的真實諦理，沒有人能夠超越。他完全知曉諸法的相狀，完全知曉諸法的執行。如果說存在一切入的相狀，那就建立一切入；如果說不存在一切入的相狀，那就不建立一切入。 或者有人說：因為有無量的行（無量修行），所以有無量空處（Anantaakasthaana，無邊虛空處）和無量識處（Anantavijnanaakasthaana，無邊識處），因此建立一切入。而無所有處（Akinchanyaayatana，無所有處）和非想非非想處（Naivasamjnaanasamjnaayatana，非想非非想處）沒有無量的行，所以不建立一切入。
問：這裡說到上下及諸方，那麼八一切入（Ashtaakasthana，八勝處）應該是這樣。上下及諸方，無量空處，無量識處，都是一切入。沒有地方是不可見的。為什麼還要說上下及諸方呢？ 答：雖然那裡沒有上下，但因為正受（Samapatti，等至）的緣故，可以得到上下。所謂修行正受的人，或者在上，或者在下，或者在中間。所以說上下。如同契經所說，諸位賢者修行地一切入正受時，會這樣想：所謂地就是我，所謂我就是地。我和地是一，沒有二。
問：這是怎麼回事？為什麼修行地一切入正受的人，會認為地就是我呢？ 答：修行正受的人，因為曾經修行過正受，所以這樣說。如同曾經做過沙門（Sramana，出家修行者），所以用沙門來稱呼。曾經在阿練若（Aranya，寂靜處）修行，所以用阿練若來稱呼。曾經持戒律（Sila，戒），所以用戒律來稱呼。曾經是法師（Dharma-bhanaka，說法者），所以用法師來稱呼。像這樣，修行正受的人，因為曾經修行過正受，所以這樣說。
問：為什麼三禪（Trtiya-dhyana，第三禪）不建立解脫（vimoksha，解脫）、除入（atikramana，超越）和一切入？ 答：三禪的快樂在一切生死輪迴中最美妙。修行者執著于那種快樂，不尋求其他的善根，因此不建立解脫、除入和一切入。 問：如果這樣，為什麼三禪中有神通變化（Abhijnana，神通）？ 答：是這樣的，在那裡或者有善根，或者沒有。不要讓那個地方的善根空缺。或者說，神通變化能夠增長快樂，而不是損害解脫、除入和一切入。對於快樂來說，解脫是損害，而不是增長。因此三禪不建立解脫、除入和一切入。
問：解脫、除入和一切入有什麼差別？ 答：解脫是使人不趨向于門戶（輪迴之門），除入是破壞因緣。
【English Translation】 English version: Question: Why are the Sarvaakasthana (all-encompassing places) not established? Answer: The Buddha, the World-Honored One, is the ultimate truth of the Dharma, and no one can surpass him. He fully knows the characteristics of all dharmas and fully knows their workings. If there is a characteristic of Sarvaakasthana, then Sarvaakasthana is established; if there is no characteristic of Sarvaakasthana, then Sarvaakasthana is not established. Or someone might say: Because there are immeasurable practices, there are Anantaakasthaana (immeasurable space) and Anantavijnanaakasthaana (immeasurable consciousness), therefore Sarvaakasthana is established. But Akinchanyaayatana (the place of nothingness) and Naivasamjnaanasamjnaayatana (the place of neither perception nor non-perception) do not have immeasurable practices, so Sarvaakasthana is not established.
Question: Here it speaks of above, below, and all directions, so the Ashtaakasthana (eight liberations) should be like this. Above, below, and all directions, immeasurable space, immeasurable consciousness, are all Sarvaakasthana. There is no place that is invisible. Why then speak of above, below, and all directions? Answer: Although there is no above or below there, because of Samapatti (attainment), above and below can be attained. Those who practice Samapatti are either above, below, or in the middle. Therefore, it speaks of above and below. As the sutras say, when virtuous ones practice the earth Kasina Samapatti, they think: 'The earth is me, and I am the earth. I and the earth are one, not two.'
Question: How is it that those who practice the earth Kasina Samapatti think that the earth is me? Answer: Those who practice Samapatti say this because they have practiced Samapatti before. Just as one who has been a Sramana (ascetic) is called a Sramana, one who has practiced in an Aranya (secluded place) is called an Aranya, one who has kept Sila (precepts) is called one who keeps Sila, and one who has been a Dharma-bhanaka (Dharma speaker) is called a Dharma speaker. Likewise, those who practice Samapatti say this because they have practiced Samapatti before.
Question: Why are vimoksha (liberation), atikramana (transcendence), and Sarvaakasthana not established in the Trtiya-dhyana (third dhyana)? Answer: The happiness of the third dhyana is the most wonderful in all of samsara. Practitioners are attached to that happiness and do not seek other good roots, therefore vimoksha, atikramana, and Sarvaakasthana are not established. Question: If that is so, why are there Abhijnana (supernatural powers) in the third dhyana? Answer: It is like this, there may or may not be good roots there. Do not let the good roots in that place be empty. Or it could be said that supernatural powers can increase happiness, and do not harm vimoksha, atikramana, and Sarvaakasthana. For happiness, liberation is a harm, not an increase. Therefore, vimoksha, atikramana, and Sarvaakasthana are not established in the third dhyana.
Question: What is the difference between vimoksha, atikramana, and Sarvaakasthana? Answer: Vimoksha prevents one from going towards the gate (of rebirth), and atikramana destroys conditions.
一切入者普緣解脫除入一切入。是謂差別。廣說十一切入處盡。
鞞婆沙論卷第十二 大正藏第 28 冊 No. 1547 鞞婆沙論
鞞婆沙論卷第十三
阿羅漢尸陀槃尼撰
符秦罽賓三藏僧伽跋澄譯
八智處第三十九
八智者。法智未知智知他心智等智苦智習智盡智道智。問曰。何以故彼作經者依八智而作論。答曰。彼作經者意欲爾。如所欲如是作經。與法不相違。以是故依八智而作論。或曰。彼作經者無事。問曰。何以故彼作經者無事。答曰。此是佛契經。契經說八智。彼作經者于佛契經中依本末處所。已此阿毗曇中作論。彼作經者不能八智中減一智已立七智。增一智已立九智。問曰。何以故。答曰。所謂是一切佛契經亦不增亦不減。不增者無增可減。不減者無減可增。如不增不減如是無量深無邊。無量深者。無量義故。無邊者。無邊味故。如大海無量深無邊。如是佛契經無量深無邊。無量深者。無量義故。無邊者。無邊味故。如尊者舍利弗。如是比百千那術。以佛契經二句作百千經。令智盡而住。不能盡佛契經二句得其邊崖。如佛契經此論是故作經者無事。問曰。若佛契經此論佛契經者。說無量智。或說二智。如增一中說二法或說四智。如增一中說四法或說八智
【現代漢語翻譯】 現代漢語譯本： 『一切入』（Kasinayatana，指通過觀想特定物體或概念進入禪定的方法）的普緣解脫（Sarva-prabandha-vimoksha，指完全擺脫束縛的解脫）與除入一切入（Kasinayatana-vyatireka，指超越一切『一切入』的境界）之間的差別就在於此。以上是對十一切入處（Dasa-kasinayatanani，指十種不同的『一切入』禪定境界）的詳細解釋。
《鞞婆沙論》卷第十二 大正藏第28冊 No. 1547 《鞞婆沙論》
《鞞婆沙論》卷第十三
阿羅漢尸陀槃尼（Arhat-Sthavira-Pandita）撰 符秦罽賓三藏僧伽跋澄（Sanghabhadra）譯
八智處第三十九
八智（Asta-jnana，指八種智慧）是：法智（Dharma-jnana，指了解佛法的智慧），未知智（Anutpada-jnana，指了解事物不生不滅的智慧），知他心智（Paracitta-jnana，指了解他人心思的智慧），等智（Samata-jnana，指平等看待一切事物的智慧），苦智（Dukkha-jnana，指了解痛苦的智慧），習智（Samudaya-jnana，指了解痛苦根源的智慧），盡智（Nirodha-jnana，指了解滅除痛苦的智慧），道智（Magga-jnana，指了解通往滅苦之道的智慧）。 問：為什麼這位經文作者要依據八智來撰寫這部論著？ 答：這位經文作者是出於自己的意願。只要符合佛法，就可以按照自己的意願來撰寫經文。因此，他依據八智來撰寫論著。或者說，這位經文作者只是在複述佛經的內容。 問：為什麼說這位經文作者只是在複述佛經的內容？ 答：因為這是佛陀的契經（Sutra，指佛陀親自宣說的經典）。契經中提到了八智。這位經文作者只是依據佛陀契經的原本內容和前後順序，在這部阿毗曇（Abhidhamma，指對佛法的精細分析和解釋）中撰寫論著。這位經文作者不能在八智中減少一智而隻立七智，也不能增加一智而立九智。 問：為什麼不能增減？ 答：因為一切佛陀的契經都不能增也不能減。不能增是因為沒有可以增加的，不能減是因為沒有可以減少的。正因為不增不減，所以佛經是無量深且無邊的。無量深是指佛經包含無量的意義，無邊是指佛經包含無量的法味。如同大海無量深且無邊一樣，佛陀的契經也是無量深且無邊的。無量深是指佛經包含無量的意義，無邊是指佛經包含無量的法味。如同尊者舍利弗（Sariputra）那樣，即使有成百上千的那術（Niyuta，古代印度數字單位），用佛契經中的兩句話來創作成百上千部經，直到智慧耗盡，也無法窮盡佛契經這兩句話的邊際。這部論著與佛契經一致，所以撰寫這部論著的人只是在複述佛經的內容。問：如果這部論著與佛契經一致，那麼佛契經中既有說無量智的，也有說二智的，例如《增一阿含經》（Ekottara Agama Sutra）中說了二法，也有說四智的，例如《增一阿含經》中說了四法，也有說八智的。
【English Translation】 English version: The difference between the Sarva-prabandha-vimoksha (universal liberation through all Kasinayatanas, referring to complete liberation from bondage) of the Kasinayatana (referring to methods of entering Samadhi through contemplation on specific objects or concepts) and the Kasinayatana-vyatireka (referring to the state beyond all Kasinayatanas) lies in this. This is a detailed explanation of the Dasa-kasinayatanani (the ten Kasinayatana meditation states).
Abhidhamma-vibhasa-sastra Volume 12 Taisho Tripitaka Volume 28 No. 1547 Abhidhamma-vibhasa-sastra
Abhidhamma-vibhasa-sastra Volume 13
Composed by Arhat-Sthavira-Pandita Translated by Sanghabhadra, Tripitaka Master from Kashmir during the Fu Qin Dynasty
Chapter 39: The Eight Wisdoms
The eight wisdoms (Asta-jnana) are: Dharma-jnana (wisdom of understanding the Dharma), Anutpada-jnana (wisdom of understanding the non-arising and non-ceasing of things), Paracitta-jnana (wisdom of knowing the minds of others), Samata-jnana (wisdom of equanimity towards all things), Dukkha-jnana (wisdom of understanding suffering), Samudaya-jnana (wisdom of understanding the origin of suffering), Nirodha-jnana (wisdom of understanding the cessation of suffering), and Magga-jnana (wisdom of understanding the path to the cessation of suffering). Question: Why did the author of this scripture compose this treatise based on the eight wisdoms? Answer: The author of this scripture did so out of their own intention. As long as it does not contradict the Dharma, one can compose scriptures according to their own intention. Therefore, they composed this treatise based on the eight wisdoms. Alternatively, the author of this scripture is simply reiterating the content of the Sutras. Question: Why is it said that the author of this scripture is simply reiterating the content of the Sutras? Answer: Because this is a Sutra (a scripture spoken by the Buddha). The Sutra mentions the eight wisdoms. The author of this scripture is simply composing this treatise in the Abhidhamma (detailed analysis and explanation of the Dharma) based on the original content and sequence of the Buddha's Sutra. The author of this scripture cannot reduce one wisdom from the eight wisdoms and establish only seven wisdoms, nor can they add one wisdom and establish nine wisdoms. Question: Why can't they be increased or decreased? Answer: Because all the Buddha's Sutras cannot be increased or decreased. They cannot be increased because there is nothing that can be added, and they cannot be decreased because there is nothing that can be subtracted. Precisely because they are neither increased nor decreased, the Sutras are immeasurably deep and boundless. Immeasurably deep means that the Sutras contain immeasurable meanings, and boundless means that the Sutras contain immeasurable flavors of the Dharma. Just as the ocean is immeasurably deep and boundless, the Buddha's Sutras are also immeasurably deep and boundless. Immeasurably deep means that the Sutras contain immeasurable meanings, and boundless means that the Sutras contain immeasurable flavors of the Dharma. Like Venerable Sariputra, even with hundreds of thousands of Niyutas (an ancient Indian numerical unit), using two sentences from the Buddha's Sutra to create hundreds of thousands of scriptures, until one's wisdom is exhausted, one cannot exhaust the boundaries of these two sentences of the Buddha's Sutra. This treatise is consistent with the Buddha's Sutra, so the person who wrote this treatise is simply reiterating the content of the Sutra. Question: If this treatise is consistent with the Buddha's Sutra, then the Buddha's Sutra sometimes speaks of immeasurable wisdoms, and sometimes speaks of two wisdoms, such as the Ekottara Agama Sutra which speaks of two Dharmas, and sometimes speaks of four wisdoms, such as the Ekottara Agama Sutra which speaks of four Dharmas, and sometimes speaks of eight wisdoms.
。如增一中說八法或說十智。如增一中說十法。如佛契經說無量種智。何以故。彼作經者離無量種智。依八智而作論。答曰。謂八智是中說亦攝一切智。二智雖攝一切智彼但略。十智雖攝一切智但極廣。或曰。謂八智數數現在前。盡智無生智不數數現在前。或曰。謂八智數數思惟。盡智無生智不數數思惟。或曰。謂八智是見性及智性。盡智無生智雖是智性但非見性。或曰。謂八智有欲無慾意中可得。盡智無生智一向無慾意中可得。如有欲無慾。如是有恚無恚有癡無癡有慢無慢。如是盡當知。或曰。謂八智學無學意中可得。盡智無生智一向無學意中可得。如學無學。如是作不作求不求息不息如是盡當知。以是故彼作經者離無量種智。依八智而作論。彼作經者或依一智頃作論。如雜揵度所說。頗以一智知一切法耶。答曰。不也。問曰。如此智生一切法無我。此何所不知。答曰。不知自然。不知共有法。不知相應法。問曰。何以故爾。答曰。彼作經者依一智頃作論以故爾。若彼作經者依一切八智作論而問。頗八智一智慧知一切法耶。可答有等智。是如是七六五四三二一。若彼作經者依一智作論而問。頗一智知一切法耶。亦可答有等智也。若彼作經一智中依二時頃立論而問。頗一智二時頃知一切法耶。亦可答有一智二時頃。謂
【現代漢語翻譯】 現代漢語譯本： 如《增一阿含經》中說八法或說十智（dasabala，如來十力）。如《增一阿含經》中說十法。如佛陀的契經中說無量種智（anantajnanavisesa，無量種類的智慧）。為什麼呢？因為那些作經的人離開了無量種智，依據八智（asta-jnana，八種智慧）而作論。回答說：因為八智是中道的說法，也攝取了一切智（sarva-jnana，一切智慧）。二智（dve-jnana，兩種智慧）雖然攝取了一切智，但只是簡略的說法。十智雖然攝取了一切智，但過於廣博。或者說，八智常常在眼前顯現，而盡智（ksaya-jnana，知盡智）和無生智（anutpada-jnana，無生智）不常在眼前顯現。或者說，八智常常被思惟，而盡智和無生智不常被思惟。或者說，八智是見性（darsana-prakrti，見的本性）和智性（jnana-prakrti，智慧的本性），而盡智和無生智雖然是智性，但不是見性。或者說，八智在有欲（saraga，有貪慾）和無慾（viraga，無貪慾）的意念中可以獲得，而盡智和無生智只在無慾的意念中可以獲得。如有欲和無慾，如同有嗔恚（sadvesa，有嗔恨）和無嗔恚（vivesa，無嗔恨），有愚癡（samoha，有愚癡）和無愚癡（vimoha，無愚癡），有慢（smana，有驕慢）和無慢（vimana，無驕慢），這些都應當知道。或者說，八智在有學（saiksa，有待學習者）和無學（asiksa，無須學習者）的意念中可以獲得，而盡智和無生智只在無學的意念中可以獲得。如有學和無學，如同作（karana，做）和不作（akarana，不做），求（gavesana，尋求）和不求（agavesana，不尋求），息（vyupasama，止息）和不息（avyupasama，不止息），這些都應當知道。因此，那些作經的人離開了無量種智，依據八智而作論。那些作經的人有時依據一智（eka-jnana，一種智慧）頃刻間作論，如《雜阿含經》中所說。是否能以一智知曉一切法（sarva-dharma，一切事物）呢？回答說：不能。問：如果如此，此智生起一切法無我（sarva-dharmanairatmya，一切法無自性），這有什麼不知道的呢？回答說：不知道自然（prakrti，自性），不知道共有法（samanya-dharma，共同的性質），不知道相應法（samprayukta-dharma，相應的性質）。問：為什麼會這樣呢？回答說：因為那些作經的人依據一智頃刻間作論，所以這樣。如果那些作經的人依據一切八智作論而問：八智中的一智是否能知曉一切法呢？可以回答說有等智（samajnanani，相等的智慧）。就像七六五四三二一。如果那些作經的人依據一智作論而問：一智是否能知曉一切法呢？也可以回答說有等智。如果那些作經的人在一智中依據兩個時頃立論而問：一智在兩個時頃是否能知曉一切法呢？也可以回答說有一智在兩個時頃，即
【English Translation】 English version: As the Ekottara Agama (增一阿含經) mentions eight dharmas or ten powers of knowledge (dasabala, ten powers of a Tathagata). As the Ekottara Agama mentions ten dharmas. As the Buddha's sutras mention immeasurable kinds of knowledge (anantajnanavisesa, immeasurable kinds of wisdom). Why is that? Because those who composed the sutras departed from immeasurable kinds of knowledge and based their treatises on the eight knowledges (asta-jnana, eight kinds of wisdom). The answer is: because the eight knowledges are a middle way of speaking and also encompass all knowledge (sarva-jnana, all knowledge). Although the two knowledges (dve-jnana, two kinds of wisdom) encompass all knowledge, they are only brief. Although the ten knowledges encompass all knowledge, they are too extensive. Or it is said that the eight knowledges often appear before one's eyes, while the knowledge of exhaustion (ksaya-jnana, knowledge of extinction) and the knowledge of non-arising (anutpada-jnana, knowledge of non-arising) do not often appear before one's eyes. Or it is said that the eight knowledges are often contemplated, while the knowledge of exhaustion and the knowledge of non-arising are not often contemplated. Or it is said that the eight knowledges are of the nature of seeing (darsana-prakrti, nature of seeing) and the nature of wisdom (jnana-prakrti, nature of wisdom), while the knowledge of exhaustion and the knowledge of non-arising, although they are of the nature of wisdom, are not of the nature of seeing. Or it is said that the eight knowledges can be obtained in the mind of desire (saraga, with desire) and non-desire (viraga, without desire), while the knowledge of exhaustion and the knowledge of non-arising can only be obtained in the mind of non-desire. As with desire and non-desire, so with anger (sadvesa, with hatred) and non-anger (vivesa, without hatred), ignorance (samoha, with ignorance) and non-ignorance (vimoha, without ignorance), pride (smana, with pride) and non-pride (vimana, without pride), all this should be known. Or it is said that the eight knowledges can be obtained in the mind of the learner (saiksa, one who is still learning) and the non-learner (asiksa, one who has nothing more to learn), while the knowledge of exhaustion and the knowledge of non-arising can only be obtained in the mind of the non-learner. As with the learner and the non-learner, so with doing (karana, doing) and not doing (akarana, not doing), seeking (gavesana, seeking) and not seeking (agavesana, not seeking), cessation (vyupasama, cessation) and non-cessation (avyupasama, non-cessation), all this should be known. Therefore, those who composed the sutras departed from immeasurable kinds of knowledge and based their treatises on the eight knowledges. Those who composed the sutras sometimes based their treatises on one knowledge (eka-jnana, one kind of wisdom) for a moment, as mentioned in the Samyukta Agama. Is it possible to know all dharmas (sarva-dharma, all things) with one knowledge? The answer is: no. Question: If so, this knowledge arises from all dharmas being without self (sarva-dharmanairatmya, all dharmas are without self), what is not known? The answer is: it does not know nature (prakrti, nature), it does not know common properties (samanya-dharma, common properties), it does not know associated properties (samprayukta-dharma, associated properties). Question: Why is that? The answer is: because those who composed the sutras based their treatises on one knowledge for a moment, that is why. If those who composed the sutras based their treatises on all eight knowledges and asked: can one of the eight knowledges know all dharmas? It can be answered that there are equal knowledges (samajnanani, equal knowledges). Like seven, six, five, four, three, two, one. If those who composed the sutras based their treatises on one knowledge and asked: can one knowledge know all dharmas? It can also be answered that there are equal knowledges. If those who composed the sutras based their treatises on one knowledge for two moments and asked: can one knowledge know all dharmas in two moments? It can also be answered that there is one knowledge in two moments, namely
一智一時頃除自然相應法共有法。餘者盡知一切法。謂一智二時頃者。知自然相應共有法如是彼智二時頃盡知一切法。但彼作經者。一智一時頃立論而問。頗一智知一切法耶。答曰。不也。八智者。法智未知智知他心智等智苦智習智盡智道智。問曰。八智有何性。答曰。慧性攝。一持一入一陰少所入。相應法共有法攝。三持二入五陰。此是智性。己種相身所有自然。說性已當說行。何以故。說智智有何義。答曰。決定義是智義。問曰。若決定義是智義者。疑品中不應有智。彼疑品者非決定。答曰。疑品中有智者性決定。但餘事故名疑品。謂彼疑品苦是苦猶豫疑。如是習盡道是道猶豫疑。作譬喻者說曰。謂心中有智不應有無智。謂心中有疑不應有決定。複次譬喻者詰責。阿毗曇師諸尊如叢林。阿毗曇師說法性亦如是。一心中施設智施設無智。一心中施設疑亦施設決定。但阿毗曇師說法性。一心中施設智無智。亦施設非智非無智。一心中施設疑亦施設決定。施設亦非疑亦非決定。智者慧。無智者無明。非智非無智者余法。疑者猶豫。決定者智。非疑非決定者余法。問曰。此當言智耶。當言了耶。答曰。亦名為智。亦名爲了。智者決定義故。謂知苦習盡道。了者開義。謂開己意亦開他意。以是故亦名為智。亦名爲了。如是共
行說已。當說別行。問曰。如一切十智法性。何以故說一法智。答曰。十智雖是法性但事故說一法智。知十八界雖是法性但事故說一法界。如十二入雖是法性但事故說一法入。如七覺意雖是法性但事故說一擇法覺意。如六思念雖是法性但事故說一法念。如四信雖是法性但事故說一信法。如四意止雖是法性但事故說一法意止。如四辯雖是法性但事故說一法辯。如三寶三自歸雖是法性但事故說一法寶法歸。如是雖有十智是法性但事故說一法智。或曰。此法智者。一名餘者二名。法智者同名餘者同不同名。是故說一法智非余。或曰。謂法智始覺法。如法故說法智。謂後覺如法。是未知智。是說未知智。或曰。謂法智初得無壞信。是故說法智。謂后得無壞信。是未知智。或曰。謂法智。除欲界多非法相結。如恚憤不語依高害諂誑無慚無愧慳嫉。是故說法智。謂除諸結是未知智。或曰。謂法智。法智除欲界結是法智。謂除色無色界結是未知智。問曰。何以故說知他心智。答曰。謂知他心。是故名知他心智。問曰。如知他心數法。何以故。說知他心智不說心數法智。答曰。方便求故知他心智。此法多事故得名。或性故或依故或相應故或方便求故或行故或緣故或行緣故。性故得名者如界入陰。依故得名者如六識身。謂依眼者彼名眼識
【現代漢語翻譯】 現代漢語譯本：以上已經說完。現在應當說其他的修行方法。有人問：『如一切十智（sarvajna，一切智）都是法性，為什麼只說一個法智（dharma-jnana，知法的智慧）呢？』回答說：『十智雖然都是法性，但因為有特定的作用，所以說一個法智。知道十八界（dhatu，構成經驗世界的元素）雖然是法性，但因為有特定的作用，所以說一個法界。如十二入（ayatana，感覺的來源）雖然是法性，但因為有特定的作用，所以說一個法入。如七覺意（sapta-bodhyangani，七種覺悟的因素）雖然是法性，但因為有特定的作用，所以說一個擇法覺意（dharma-vicaya-sambodhyanga，選擇法的覺悟因素）。如六思念雖然是法性，但因為有特定的作用，所以說一個法念。如四信雖然是法性，但因為有特定的作用，所以說一個信法。如四意止（smrtyupasthana，四念住）雖然是法性，但因為有特定的作用，所以說一個法意止。如四辯（pratisamvid，四無礙解）雖然是法性，但因為有特定的作用，所以說一個法辯。如三寶（triratna，佛法僧）三自歸（saranagamana，皈依）雖然是法性，但因為有特定的作用，所以說一個法寶法歸。』像這樣，雖然有十智是法性，但因為有特定的作用，所以說一個法智。或者說：『這法智，一個名稱，其餘的兩個名稱。法智是相同的名稱，其餘的是相同或不同的名稱。』因此說一個法智，而不是其他的。或者說：『所謂法智，是最初覺悟法。如法，所以說法智。所謂後來覺悟如法，是未知智（ajñata-jnana，未知的智慧）。這是說未知智。』或者說：『所謂法智，是最初得到不壞的信心。所以說法智。所謂後來得到不壞的信心，是未知智。』或者說：『所謂法智，是去除欲界（kama-dhatu，慾望界）中許多非法的相，如嗔恚、憤恨、不說話、依靠、傷害、諂媚、欺誑、無慚、無愧、慳吝、嫉妒。所以說法智。所謂去除各種煩惱結縛，是未知智。』或者說：『所謂法智，法智去除欲界的煩惱結縛是法智。所謂去除色界（rupa-dhatu，色界）和無色界（arupa-dhatu，無色界）的煩惱結縛是未知智。』有人問：『為什麼說知他心智（para-citta-jnana，知他人心的智慧）？』回答說：『因為知道他人的心，所以名為知他心智。』有人問：『如知道他心的心數法（caitta，心所法），為什麼說知他心智，而不說心數法智？』回答說：『因為方便求得，所以是知他心智。』這種法因為多種原因而得名：或者因為自性，或者因為所依，或者因為相應，或者因為方便求得，或者因為行為，或者因為緣，或者因為行為和緣。因為自性而得名，如界、入、陰（skandha，五蘊）。因為所依而得名，如六識身（vijnana-kaya，六種意識）。所謂依靠眼根的，就名為眼識（caksu-vijnana，眼識）。
【English Translation】 English version: Having spoken thus far, now we should discuss other practices. The question is asked: 'Since all ten knowledges (sarvajna) are of the nature of dharma, why is only one dharma-jnana mentioned?' The answer is: 'Although the ten knowledges are of the nature of dharma, it is due to specific functions that one dharma-jnana is spoken of. Knowing the eighteen realms (dhatu), although they are of the nature of dharma, it is due to specific functions that one dharma-dhatu is spoken of. Like the twelve entrances (ayatana), although they are of the nature of dharma, it is due to specific functions that one dharma-ayatana is spoken of. Like the seven factors of enlightenment (sapta-bodhyangani), although they are of the nature of dharma, it is due to specific functions that one dharma-vicaya-sambodhyanga is spoken of. Like the six thoughts, although they are of the nature of dharma, it is due to specific functions that one dharma-smrti is spoken of. Like the four faiths, although they are of the nature of dharma, it is due to specific functions that one sraddha-dharma is spoken of. Like the four establishments of mindfulness (smrtyupasthana), although they are of the nature of dharma, it is due to specific functions that one dharma-smrtyupasthana is spoken of. Like the four kinds of eloquence (pratisamvid), although they are of the nature of dharma, it is due to specific functions that one dharma-pratisamvid is spoken of. Like the Three Jewels (triratna) and the Three Refuges (saranagamana), although they are of the nature of dharma, it is due to specific functions that one dharma-jewel and dharma-refuge are spoken of.' Thus, although there are ten knowledges that are of the nature of dharma, it is due to specific functions that one dharma-jnana is spoken of. Or it is said: 'This dharma-jnana, one name, the others two names. Dharma-jnana is the same name, the others are the same or different names.' Therefore, one dharma-jnana is spoken of, not the others. Or it is said: 'What is called dharma-jnana is the initial awakening to dharma. According to dharma, therefore it is called dharma-jnana. What is called later awakening according to dharma is unknown knowledge (ajñata-jnana). This is speaking of unknown knowledge.' Or it is said: 'What is called dharma-jnana is the initial attainment of indestructible faith. Therefore, it is called dharma-jnana. What is called later attainment of indestructible faith is unknown knowledge.' Or it is said: 'What is called dharma-jnana is the removal of many non-dharma characteristics in the desire realm (kama-dhatu), such as anger, resentment, not speaking, reliance, harm, flattery, deceit, shamelessness, lack of conscience, stinginess, and jealousy. Therefore, it is called dharma-jnana. What is called the removal of all fetters is unknown knowledge.' Or it is said: 'What is called dharma-jnana, dharma-jnana removes the fetters of the desire realm, that is dharma-jnana. What is called the removal of the fetters of the form realm (rupa-dhatu) and formless realm (arupa-dhatu) is unknown knowledge.' The question is asked: 'Why is knowledge of the minds of others (para-citta-jnana) spoken of?' The answer is: 'Because it knows the minds of others, therefore it is named knowledge of the minds of others.' The question is asked: 'Like knowing the mental properties (caitta) of the minds of others, why is knowledge of the minds of others spoken of, and not knowledge of the mental properties?' The answer is: 'Because it is conveniently sought, therefore it is knowledge of the minds of others.' This dharma is named because of various reasons: either because of its nature, or because of its basis, or because of its correspondence, or because it is conveniently sought, or because of its action, or because of its condition, or because of its action and condition. Named because of its nature, like the realms, entrances, and aggregates (skandha). Named because of its basis, like the six bodies of consciousness (vijnana-kaya). What relies on the eye faculty is called eye-consciousness (caksu-vijnana).
。謂依乃至意名為意識。相應故得名者如覺樂痛法覺苦痛法覺不苦不樂痛法。方便求故得名者如此知他心智。複次如無量空處無量識處行故得名者如苦智習智。緣故得名者如四意止如五見。正受行緣故得名者如盡智道智。此智名亦同緣亦同。此中方便求故名知他心智。因此故彼行者。精勤方便求欲令我知他心。然後不精勤方便求。自然知他心數法。如人慾求見王。既見王已並見眷屬。如是行者精勤方便求欲令我見他心。然後自然知他心數法以故爾。或曰。妙說妙義故。彼品何者最妙心。是如所說。如王行眷屬隨從以故爾。或曰。謂說心王。因彼故立心數法。心者說大地。因彼故立十大地。或曰。謂彼神通作證時。無礙道緣心以故爾。如是如前心所答。於此中盡答。以故說知他心智。問曰。何以故說等智。答曰。知等故名等智。如此中凈不凈行盡行裁割縫去來坐臥言語飲食。如是餘事是謂知等。故曰等智。問曰。如知第一義苦習盡道乃至一切法。何以故。說等智不說第一義智。答曰。多知等故名為等智。少知第一義。是故不說第一義智。或曰。隱沒故名為等智。猶如器蓋上名隱沒。如是此智隱沒故名為等智。或曰。此智謂依于癡與癡相續。癡所持是故名等智。尊者婆須蜜說曰。此智非智相。但多人舉作智相。是故名等智
【現代漢語翻譯】 現代漢語譯本： 所謂依于乃至意，名為意識（Vijnana）。因為相應而得名的，例如感受快樂、痛苦的法，感受不苦不樂的法。因為方便尋求而得名的，例如知他心智（Paracitta-jnana）。 其次，如無量空處（Akasanantyayatana）、無量識處（Vijnananantyayatana）的行境，因此得名的，例如苦智（Dukkha-jnana）、習智（Samudaya-jnana）。因為所緣而得名的，例如四意止（Cattaro satipatthana）、五見（Panca ditthi）。因為正受行境的所緣而得名的，例如盡智（Khaya-jnana）、道智（Magga-jnana）。 這些智慧的名稱，所緣也相同。這裡，因為方便尋求而得名的是知他心智。因此，修行者精勤方便地尋求，希望能夠知道他人的心。然後，不再精勤方便地尋求，自然就能知道他人的心和心所法。就像一個人想要見國王，見到國王后，也見到了他的眷屬。修行者也是如此，精勤方便地尋求，希望能夠見到他人的心，然後自然就能知道他人的心和心所法，原因就在這裡。 或者說，因為善妙的說法和善妙的意義。在那些品類中，什麼最善妙？是心。就像所說的，國王出行，眷屬隨從，原因就在這裡。或者說，因為說了心王（Citta），因為它的緣故而建立心所法（Caitasika）。心就像大地，因為它的緣故而建立十大地法。 或者說，在神通作證的時候，無礙道（Anantariya-magga）緣於心，原因就在這裡。就像前面所說的心所，在這裡都已全部回答，因此才說知他心智。問：為什麼說等智（Samananna-jnana）？答：因為知道相等的事物，所以名為等智。例如，知道修行中的清凈與不清凈，知道修行的盡頭，知道裁割、縫補、去、來、坐、臥、言語、飲食。像這樣的其餘事情，就叫做知等。所以叫做等智。 問：如知道第一義（Paramattha）、苦、習、盡、道，乃至一切法，為什麼說等智，而不說第一義智（Paramattha-jnana）？答：因為知道很多相等的事物，所以名為等智。而知道第一義的很少，所以不說第一義智。或者說，因為隱沒，所以名為等智。就像器皿蓋在上面，叫做隱沒。這樣，這種智慧因為隱沒，所以名為等智。 或者說，這種智慧是依于癡（Moha），與癡相續，被癡所持，所以名為等智。尊者婆須蜜（Vasumitra）說：這種智慧不是智慧的相，但很多人舉它作為智慧的相，所以名為等智。
【English Translation】 English version: That which relies on, up to and including the mind, is called consciousness (Vijnana). That which is named because of correspondence, such as the feeling of pleasure, the feeling of pain, the feeling of neither pleasure nor pain. That which is named because of seeking through skillful means, such as knowledge of the minds of others (Paracitta-jnana). Furthermore, that which is named because of the sphere of infinite space (Akasanantyayatana), the sphere of infinite consciousness (Vijnananantyayatana), such as the knowledge of suffering (Dukkha-jnana), the knowledge of the origin (Samudaya-jnana). That which is named because of the object, such as the four foundations of mindfulness (Cattaro satipatthana), the five views (Panca ditthi). That which is named because of the object of right concentration, such as the knowledge of destruction (Khaya-jnana), the knowledge of the path (Magga-jnana). These names of wisdom are the same in object. Here, that which is named because of seeking through skillful means is the knowledge of the minds of others. Therefore, the practitioner diligently seeks through skillful means, desiring to know the minds of others. Then, without diligently seeking through skillful means, one naturally knows the minds and mental factors of others. Just as a person who wishes to see the king, having seen the king, also sees his retinue. So it is with the practitioner, diligently seeking through skillful means, desiring to see the minds of others, and then naturally knowing the minds and mental factors of others, for this reason. Or, because of excellent speech and excellent meaning. Among those categories, what is most excellent? It is the mind. Just as it is said, when the king goes forth, the retinue follows, for this reason. Or, because the mind (Citta) is spoken of as the king, and because of it, mental factors (Caitasika) are established. The mind is like the earth, and because of it, the ten great earth elements are established. Or, at the time of witnessing through supernormal powers, the unobstructed path (Anantariya-magga) is conditioned by the mind, for this reason. Just as the mental factors mentioned earlier have all been answered here, therefore the knowledge of the minds of others is spoken of. Question: Why is it called knowledge of equality (Samananna-jnana)? Answer: Because it knows equal things, it is called knowledge of equality. For example, knowing purity and impurity in practice, knowing the end of practice, knowing cutting, sewing, going, coming, sitting, lying, speaking, eating, and drinking. Such other things are called knowing equality. Therefore, it is called knowledge of equality. Question: As one knows the ultimate meaning (Paramattha), suffering, origin, cessation, path, and all things, why is it called knowledge of equality and not knowledge of ultimate meaning (Paramattha-jnana)? Answer: Because it knows many equal things, it is called knowledge of equality. But knowing the ultimate meaning is rare, so it is not called knowledge of ultimate meaning. Or, because of concealment, it is called knowledge of equality. Just as a vessel covered on top is called concealed. Thus, this wisdom is called knowledge of equality because of concealment. Or, this wisdom relies on ignorance (Moha), continues with ignorance, and is held by ignorance, so it is called knowledge of equality. Venerable Vasumitra said: This wisdom is not the characteristic of wisdom, but many people take it as the characteristic of wisdom, so it is called knowledge of equality.
。如彼多人舉作王性非王種。但多人會推舉為王。以多人舉故。是故說名多人舉。但王如是。此智非智相。但多舉非智相。是故名等智。問曰。何以故說苦智。何以故說乃至道智。答曰。謂苦行四行乃至道行四行。是名苦智乃至道智。問曰。世俗智亦苦行四行乃至道行四行。何以故不名苦智至道智。答曰。是世俗智與苦習同一縛。是故不名苦智至道智。或曰。此世俗法誹謗說言。無苦無習盡道。是故不應說苦智至道智。或曰。謂苦行四行乃至道行四行。能滅壞破有。是名苦智乃至道智。世俗智雖苦行四行乃至道行四行。但增受長養有。是故非名苦智至道智。或曰。謂苦行四行乃至道行四行。能斷有相續。能斷輪轉生老死。是故名苦智乃至道智。世俗智雖苦行四行乃至道行四行。能相續有輪轉生死。是故不名苦智乃至道智。或曰。謂苦行四行乃至道行四行。苦盡趣道。有盡趣道。貪盡趣道。盡生老死趣道。是故名苦智乃至道智世俗智雖苦行四行乃至道行四行。苦習趣道。有習趣道。貪習趣道。生老死習趣道。是故不名苦智乃至道智。或曰。謂苦行四行乃至道行四行。非身見種。非顛倒種。非愛種。非使種。非貪處非恚處非癡處。非雜污非雜毒非雜濁。非在有不墮苦習諦。是名苦智乃至道智。世俗智雖苦行四行乃至道行四
【現代漢語翻譯】 現代漢語譯本 就像很多人擁立一個並非王族血統的人為國王一樣，但因為是多數人推舉的，所以被稱為『多人舉』。國王的情況是這樣，這種智慧並非一般的智慧表相，而是多數人認可的非智慧表相，因此被稱為『等智』。 有人問：『為什麼說苦智，乃至道智呢？』 回答說：『因為苦諦有四種行相，乃至道諦有四種行相，所以稱為苦智乃至道智。』 有人問：『世俗的智慧也有苦諦的四種行相，乃至道諦的四種行相，為什麼不稱為苦智乃至道智呢？』 回答說：『因為世俗的智慧與苦和集（苦習）是同一束縛，所以不稱為苦智乃至道智。』 或者說：『這種世俗的法誹謗說沒有苦、沒有集、沒有滅、沒有道，所以不應該說苦智乃至道智。』 或者說：『因為苦諦的四種行相，乃至道諦的四種行相，能夠滅壞、破除「有」（bhava），所以稱為苦智乃至道智。世俗的智慧雖然也有苦諦的四種行相，乃至道諦的四種行相，但它增長、接受、滋養「有」，所以不稱為苦智乃至道智。』 或者說：『因為苦諦的四種行相，乃至道諦的四種行相，能夠斷除「有」的相續，能夠斷除輪迴的生老死，所以稱為苦智乃至道智。世俗的智慧雖然也有苦諦的四種行相，乃至道諦的四種行相，但它使「有」相續，使生死輪迴，所以不稱為苦智乃至道智。』 或者說：『因為苦諦的四種行相，乃至道諦的四種行相，趨向于苦的止息之道，趨向于「有」的止息之道，趨向于貪的止息之道，趨向于止息生老死之道，所以稱為苦智乃至道智。世俗的智慧雖然也有苦諦的四種行相，乃至道諦的四種行相，但它趨向于苦的生起之道，趨向于「有」的生起之道，趨向于貪的生起之道，趨向于生老死的生起之道，所以不稱為苦智乃至道智。』 或者說：『因為苦諦的四種行相，乃至道諦的四種行相，不是身見（satkayadristi）的種子，不是顛倒（viparyasa）的種子，不是愛（trsna）的種子，不是使（anusaya）的種子，不是貪的處所，不是嗔的處所，不是癡的處所，不是雜染，不是雜毒，不是雜濁，不是存在於「有」中，不墮入苦和集諦，所以稱為苦智乃至道智。世俗的智慧雖然也有苦諦的四種行相，乃至道諦的四種行
【English Translation】 English version Just as many people might elevate someone of non-royal lineage to the kingship, but it is because many people have recommended him that he is called 'elected by many'. The case of the king is like this; this wisdom is not the appearance of wisdom itself, but it is the non-wisdom appearance acknowledged by many, therefore it is called 'equal wisdom'. Question: 'Why is it said to be the knowledge of suffering (苦智, duhkha-jnana), and so on up to the knowledge of the path (道智, marga-jnana)?' Answer: 'Because suffering has four aspects, and so on up to the path having four aspects, therefore they are called the knowledge of suffering and so on up to the knowledge of the path.' Question: 'Worldly knowledge also has the four aspects of suffering, and so on up to the four aspects of the path, so why is it not called the knowledge of suffering up to the knowledge of the path?' Answer: 'Because this worldly knowledge is bound together with suffering and its origin (苦習, duhkha-samudaya) in the same way, therefore it is not called the knowledge of suffering up to the knowledge of the path.' Or it is said: 'This worldly dharma slanders by saying that there is no suffering, no origin, no cessation, and no path, therefore one should not speak of the knowledge of suffering up to the knowledge of the path.' Or it is said: 'Because the four aspects of suffering, and so on up to the four aspects of the path, are able to destroy and break down existence (有, bhava), therefore they are called the knowledge of suffering up to the knowledge of the path. Although worldly knowledge also has the four aspects of suffering, and so on up to the four aspects of the path, it increases, accepts, and nourishes existence, therefore it is not called the knowledge of suffering up to the knowledge of the path.' Or it is said: 'Because the four aspects of suffering, and so on up to the four aspects of the path, are able to cut off the continuity of existence, and are able to cut off the cycle of birth, old age, and death, therefore they are called the knowledge of suffering up to the knowledge of the path. Although worldly knowledge also has the four aspects of suffering, and so on up to the four aspects of the path, it continues existence and causes the cycle of birth and death, therefore it is not called the knowledge of suffering up to the knowledge of the path.' Or it is said: 'Because the four aspects of suffering, and so on up to the four aspects of the path, lead to the cessation of suffering, lead to the cessation of existence, lead to the cessation of craving (貪, trsna), lead to the cessation of birth, old age, and death, therefore they are called the knowledge of suffering up to the knowledge of the path. Although worldly knowledge also has the four aspects of suffering, and so on up to the four aspects of the path, it leads to the arising of suffering, leads to the arising of existence, leads to the arising of craving, leads to the arising of birth, old age, and death, therefore it is not called the knowledge of suffering up to the knowledge of the path.' Or it is said: 'Because the four aspects of suffering, and so on up to the four aspects of the path, are not the seeds of self-view (身見, satkayadristi), not the seeds of perversion (顛倒, viparyasa), not the seeds of craving, not the seeds of latent tendencies (使, anusaya), not the place of greed, not the place of hatred, not the place of delusion, not defiled, not poisonous, not turbid, not existing in existence, not falling into the truth of suffering and its origin, therefore they are called the knowledge of suffering up to the knowledge of the path. Although worldly knowledge also has the four aspects of suffering, and so on up to the four aspects of the
行。是身見種顛倒種愛種使種。貪處恚處癡處。雜污雜毒雜濁在有墮苦習諦。是故非名苦智乃至道智。說曰。四事故名為法智。始知法故名為法智。知現法故名為法智。於法非愚故名為法智。於法非欺故名為法智。遙知故名未知智。此亦四事從因遙知果。從果遙知因。從身行口行遙知心。從見善說法遙知世尊。知他心智亦四事。因次第緣增上。此智有四緣。知亦四緣。等亦四事。名等相續等俗數等所入等。苦亦四事。生苦老苦病苦衰苦習亦四事。行結愛處所。盡亦四事。一者三結盡。二者欲恚薄。三者五下分結盡。四者一切結盡。道亦四事。一者緣。二者現法安樂游。三者身遊戲。四者觀所作辦。盡智亦四事。空三昧不相應不攝見不與知他心智俱。所求已舍。無生智亦四事。一者依二者方便求三者意四者不轉。說曰。一智攝一切智。法智是此性非如法智。但十智性是法。二智攝一切智。有漏無漏相續非相續系非系。三智攝一切智。法智未知智等智。四智攝一切智。法智未知智知他心智等智。五智攝一切智。苦智習智盡智道智等智。六智攝一切智。苦習盡道智知他心智等智。七智攝一切智。法智未知智等智苦習盡道智。八智攝一切智。法智未知智知他心智等智苦智習智盡智道智。
問曰。若八智攝一切智者。余更
【現代漢語翻譯】 現代漢語譯本：行。是身見（認為身體是『我』的錯誤觀念）種、顛倒種（錯誤的認知）、愛種（貪愛的根源）、使種（煩惱的潛在形式）。貪處（貪慾的場所）、恚處（嗔恨的場所）、癡處（愚癡的場所）。雜污（混雜的污染）、雜毒（混雜的毒害）、雜濁（混雜的污濁）在於有（存在）而墮入苦（痛苦）的習諦（苦的根源）。因此，不稱為苦智乃至道智。說：四種原因被稱為法智（對法的理解）。因為開始了解法，所以稱為法智。因爲了解現法（當下的法），所以稱為法智。因為對法不愚癡，所以稱為法智。因為對法不欺騙，所以稱為法智。遙遠地瞭解，所以稱為未知智。這也是四種原因：從因遙遠地瞭解果，從果遙遠地瞭解因，從身行（身體的行為）、口行（口頭的行為）遙遠地瞭解心，從見到善說法遙遠地瞭解世尊（佛陀）。知他心智（瞭解他人想法的智慧）也有四種原因：因、次第、緣、增上。此智有四種緣，知也有四種緣，等也有四種原因：名等、相續等、俗數等、所入等。苦也有四種原因：生苦（出生的痛苦）、老苦（衰老的痛苦）、病苦（生病的痛苦）、衰苦（衰敗的痛苦）。習也有四種原因：行、結、愛處、所。盡也有四種原因：一者三結盡（斷除三種束縛：身見、戒禁取見、疑），二者欲恚薄（減少慾望和嗔恨），三者五下分結盡（斷除五種較低層次的束縛：身見、戒禁取見、疑、貪慾、嗔恨），四者一切結盡（斷除所有束縛）。道也有四種原因：一者緣，二者現法安樂游（在當下體驗快樂），三者身遊戲（身體的輕安），四者觀所作辦（觀察並完成應做之事）。盡智也有四種原因：空三昧（與空性相應的禪定）不相應、不攝見（不包含錯誤的見解）、不與知他心智俱（不與瞭解他人想法的智慧同時生起）、所求已舍（已經捨棄所追求的）。無生智也有四種原因：一者依，二者方便求，三者意，四者不轉。說：一智攝一切智，法智是此性，非如法智。但十智性是法。二智攝一切智：有漏（受煩惱影響的）無漏（不受煩惱影響的）相續（連續的）非相續（非連續的）系（束縛的）非系（不束縛的）。三智攝一切智：法智、未知智、等智。四智攝一切智：法智、未知智、知他心智、等智。五智攝一切智：苦智、習智、盡智、道智、等智。六智攝一切智：苦智、習智、盡智、道智、知他心智、等智。七智攝一切智：法智、未知智、等智、苦智、習智、盡智、道智。八智攝一切智：法智、未知智、知他心智、等智、苦智、習智、盡智、道智。 問曰：若八智攝一切智者，余更
【English Translation】 English version: It is the seed of self-view (Sakkāya-diṭṭhi - the false belief that the body is 'I'), the seed of perversion (vipallāsa - distorted perceptions), the seed of craving (taṇhā - the root of desire), the seed of latent defilements (anusaya - underlying tendencies of affliction). The places of greed (lobha), hatred (dosa), and delusion (moha). Mixed with impurities (saṃkiliṭṭha), mixed with poisons (visa), mixed with turbidity (asuddha), existing in existence (bhava), falling into suffering (dukkha), the truth of the origin of suffering (samudaya-sacca). Therefore, it is not called the knowledge of suffering (dukkha-ñāṇa), nor even the knowledge of the path (magga-ñāṇa). It is said: Four reasons are called knowledge of the law (dhamma-ñāṇa - understanding of the law). Because one begins to understand the law, it is called knowledge of the law. Because one understands the present law, it is called knowledge of the law. Because one is not ignorant of the law, it is called knowledge of the law. Because one is not deceived by the law, it is called knowledge of the law. Knowing from afar is called unknown knowledge (aññāta-ñāṇa). This also has four reasons: from the cause, knowing the result from afar; from the result, knowing the cause from afar; from bodily action (kāya-kamma), verbal action (vacī-kamma), knowing the mind from afar; from seeing the well-spoken law, knowing the Blessed One (Bhagavā - the Buddha) from afar. The knowledge of the minds of others (paracitta-ñāṇa) also has four reasons: cause, sequence, condition, and support. This knowledge has four conditions, knowing also has four conditions, equality also has four reasons: equality of name, equality of continuity, equality of conventional number, equality of entry. Suffering also has four reasons: the suffering of birth (jāti-dukkha), the suffering of aging (jarā-dukkha), the suffering of sickness (vyādhi-dukkha), the suffering of decay (vipariṇāma-dukkha). Origin also has four reasons: action, fetters (saṃyojana), places of craving, and location. Cessation also has four reasons: first, the cessation of the three fetters (身見 Sakkāya-diṭṭhi, 戒禁取見 sīlabbata-parāmāsa, 疑 vicikicchā), second, the lessening of desire and hatred, third, the cessation of the five lower fetters (身見 Sakkāya-diṭṭhi, 戒禁取見 sīlabbata-parāmāsa, 疑 vicikicchā, 貪慾 kāma-rāga, 嗔恨 paṭigha), fourth, the cessation of all fetters. The path also has four reasons: first, condition; second, dwelling in happiness in the present life; third, bodily ease; fourth, observing what has been done. The knowledge of cessation also has four reasons: non-correspondence with emptiness concentration (suññata-samādhi), not including views, not occurring simultaneously with the knowledge of the minds of others, what is sought has been abandoned. The knowledge of non-arising also has four reasons: first, reliance; second, seeking through means; third, intention; fourth, non-reversal. It is said: One knowledge encompasses all knowledge; the knowledge of the law is of this nature, not like the knowledge of the law. But the nature of the ten knowledges is the law. Two knowledges encompass all knowledge: defiled (sāsava) and undefiled (anāsava), continuous (santata) and non-continuous (asantata), bound (saṃyutta) and unbound (visaṃyutta). Three knowledges encompass all knowledge: knowledge of the law, unknown knowledge, and equal knowledge. Four knowledges encompass all knowledge: knowledge of the law, unknown knowledge, knowledge of the minds of others, and equal knowledge. Five knowledges encompass all knowledge: knowledge of suffering, knowledge of origin, knowledge of cessation, knowledge of the path, and equal knowledge. Six knowledges encompass all knowledge: knowledge of suffering, origin, cessation, path, knowledge of the minds of others, and equal knowledge. Seven knowledges encompass all knowledge: knowledge of the law, unknown knowledge, equal knowledge, knowledge of suffering, origin, cessation, and path. Eight knowledges encompass all knowledge: knowledge of the law, unknown knowledge, knowledge of the minds of others, equal knowledge, knowledge of suffering, origin, cessation, and path. Question: If eight knowledges encompass all knowledge, what about the remaining
有八智法界住智涅槃智生死智念宿命智漏盡智妙智盡智無生智。云何此八智攝彼八智。答曰。此八智盡攝彼八智。
問曰。云何此八智攝彼八智。
答曰。法界住智者是法性。彼是四智法智未知智知他心智等智。涅槃智者是盡智。彼是四智法智未知智盡智等智。生死智念宿命智者。本阿毗曇師及罽賓說者一等智。尊者瞿沙說曰。生死智念宿命智六智。法智未知智等智苦智習智道智。除知他心智盡智。問曰。何以故除知他心智。答曰。生死智念宿。命智緣過去未來。知他心智緣現在。是故除知他心智。問曰。何以故除盡智。答曰。生死智念宿命智是有為緣。盡智無為緣。是故除盡智。如是說者生死智念宿命智是一宿命智。有漏盡智者。或有說。謂智有漏盡緣是漏盡智。更有說者。漏盡智者漏盡意中可得。是漏盡智。謂說漏盡緣。是漏盡智者此四智。法智未知智盡智等智。謂說漏盡意中可得。是漏盡智者一切十智漏盡意中可得。妙智者本阿毗曇師及罽賓說一智等智。尊者瞿沙說曰。妙智者七智。法智未知智知他心智等智苦智習智道智除盡智。問曰。何以故除盡智。答曰。妙智者有為緣盡智者無為緣。是故除盡智。如是說者妙智一等智盡智。無生智者六智。法智未知智苦智習智盡智道智除知他心智等智。問曰。
【現代漢語翻譯】 現代漢語譯本：有八種智慧：法界住智（了解法界真如實相的智慧），涅槃智（證入涅槃的智慧），生死智（瞭解生死輪迴的智慧），念宿命智（回憶前世的智慧），漏盡智（斷除一切煩惱的智慧），妙智（微妙的智慧），盡智（知一切法滅盡的智慧），無生智（證悟不生不滅的智慧）。這八種智慧如何包含彼八種智慧呢？回答是：這八種智慧完全包含彼八種智慧。
問：這八種智慧如何包含彼八種智慧？
答：法界住智，是關於法性的智慧。它包含四種智慧：法智（瞭解諸法總相的智慧），未知智（對未知事物生起的智慧），知他心智（瞭解他人心念的智慧），等智（平等無差別的智慧）。涅槃智，是關於滅盡的智慧。它包含四種智慧：法智，未知智，盡智（知煩惱已盡的智慧），等智。生死智和念宿命智，本阿毗曇師和罽賓的說法是一種智慧，即等智。尊者瞿沙說：生死智和念宿命智包含六種智慧：法智，未知智，等智，苦智（瞭解苦諦的智慧），習智（瞭解集諦的智慧），道智（瞭解道諦的智慧）。排除了知他心智和盡智。問：為什麼排除知他心智？答：生死智和念宿命智緣於過去和未來，而知他心智緣于現在，所以排除知他心智。問：為什麼排除盡智？答：生死智和念宿命智是有為法的緣起，而盡智是無為法的緣起，所以排除盡智。如此說來，生死智和念宿命智是一種宿命智。有漏盡智，或者有人說，是智慧以有漏的滅盡為緣，這就是漏盡智。還有人說，漏盡智是在漏盡的意義中可以獲得的，這就是漏盡智。如果說是以漏盡為緣，這就是漏盡智，那麼它包含四種智慧：法智，未知智，盡智，等智。如果說是漏盡的意義中可以獲得的，這就是漏盡智，那麼一切十智（十種智慧）都可以在漏盡的意義中獲得。妙智，本阿毗曇師和罽賓的說法是一種智慧，即等智。尊者瞿沙說：妙智包含七種智慧：法智，未知智，知他心智，等智，苦智，習智，道智，排除了盡智。問：為什麼排除盡智？答：妙智是有為法的緣起，而盡智是無為法的緣起，所以排除盡智。如此說來，妙智是一種等智。盡智。無生智包含六種智慧：法智，未知智，苦智，習智，盡智，道智，排除了知他心智和等智。問：
【English Translation】 English version: There are eight wisdoms: Dharma-realm abiding wisdom (wisdom of understanding the true nature of the Dharma-realm), Nirvana wisdom (wisdom of entering Nirvana), birth-and-death wisdom (wisdom of understanding the cycle of birth and death), recollection of past lives wisdom (wisdom of recalling past lives), exhaustion of outflows wisdom (wisdom of eradicating all afflictions), subtle wisdom (subtle wisdom), extinction wisdom (wisdom of knowing the extinction of all dharmas), and non-arising wisdom (wisdom of realizing non-arising and non-ceasing). How do these eight wisdoms encompass those eight wisdoms? The answer is: these eight wisdoms completely encompass those eight wisdoms.
Question: How do these eight wisdoms encompass those eight wisdoms?
Answer: Dharma-realm abiding wisdom is about the nature of Dharma. It includes four wisdoms: Dharma wisdom (wisdom of understanding the general characteristics of all dharmas), unknown wisdom (wisdom arising towards the unknown), knowing others' minds wisdom (wisdom of understanding the thoughts of others), and equanimity wisdom (wisdom of equality and non-discrimination). Nirvana wisdom is about extinction. It includes four wisdoms: Dharma wisdom, unknown wisdom, extinction wisdom (wisdom of knowing the exhaustion of afflictions), and equanimity wisdom. Birth-and-death wisdom and recollection of past lives wisdom, according to the Abhidharma masters and those from Kashmir, is one wisdom, namely equanimity wisdom. Venerable Ghosa said: Birth-and-death wisdom and recollection of past lives wisdom include six wisdoms: Dharma wisdom, unknown wisdom, equanimity wisdom, suffering wisdom (wisdom of understanding the truth of suffering), accumulation wisdom (wisdom of understanding the truth of the origin of suffering), and path wisdom (wisdom of understanding the truth of the path). It excludes knowing others' minds wisdom and extinction wisdom. Question: Why exclude knowing others' minds wisdom? Answer: Birth-and-death wisdom and recollection of past lives wisdom are conditioned by the past and future, while knowing others' minds wisdom is conditioned by the present, so knowing others' minds wisdom is excluded. Question: Why exclude extinction wisdom? Answer: Birth-and-death wisdom and recollection of past lives wisdom are conditioned by conditioned dharmas, while extinction wisdom is conditioned by unconditioned dharmas, so extinction wisdom is excluded. Thus, birth-and-death wisdom and recollection of past lives wisdom are one recollection of past lives wisdom. Outflow exhaustion wisdom, or some say, is wisdom that takes the exhaustion of outflows as its condition, and this is outflow exhaustion wisdom. Others say that outflow exhaustion wisdom can be obtained in the meaning of outflow exhaustion, and this is outflow exhaustion wisdom. If it is said to be conditioned by outflow exhaustion, this is outflow exhaustion wisdom, then it includes four wisdoms: Dharma wisdom, unknown wisdom, extinction wisdom, and equanimity wisdom. If it is said to be obtainable in the meaning of outflow exhaustion, this is outflow exhaustion wisdom, then all ten wisdoms can be obtained in the meaning of outflow exhaustion. Subtle wisdom, according to the Abhidharma masters and those from Kashmir, is one wisdom, namely equanimity wisdom. Venerable Ghosa said: Subtle wisdom includes seven wisdoms: Dharma wisdom, unknown wisdom, knowing others' minds wisdom, equanimity wisdom, suffering wisdom, accumulation wisdom, and path wisdom, excluding extinction wisdom. Question: Why exclude extinction wisdom? Answer: Subtle wisdom is conditioned by conditioned dharmas, while extinction wisdom is conditioned by unconditioned dharmas, so extinction wisdom is excluded. Thus, subtle wisdom is one equanimity wisdom. Extinction wisdom. Non-arising wisdom includes six wisdoms: Dharma wisdom, unknown wisdom, suffering wisdom, accumulation wisdom, extinction wisdom, and path wisdom, excluding knowing others' minds wisdom and equanimity wisdom. Question:
何以故除知他心智。答曰。盡智無生智知他心智。不相應故除知他心智。問曰。何以故除等智。答曰。盡智無生智是無漏。等智是有漏。是故除等智。如是此八智攝彼八智。說曰。一切智當言一智。智知故。知如法故。十智當言法智。性法故。十智當言妙智。愿滿故。十智當言盡智。得漏盡故。十智當言無生智。不轉故。問曰。此八智幾欲界系。幾色界系。幾無色界系。幾不繫。答曰。六智是不繫。等智三界系。知他心智或色界系或不繫。地者法智。六地未至中間根本四禪。未知智者九地。此六地及三無色。知他心智根本四禪。
問曰。何以故根本四禪。答曰。神通故謂神通定可得。彼知他心智可得非根本地及無色。非神通定可得。等智十一地。苦智習智盡智道智法智分六地。未知智分九地。依者法智知他心智依欲界。未知智等智依三界。苦智習智盡智道智法智分依欲界。未知智分依三界。行者法智未知智十六行。知他心智道四行。等智或十六行。或離十六行。苦智習智盡智道智各四行。緣者法智未知智四諦緣。知他心智欲界色界緣。他有漏無漏心心數法等智。或四諦緣或離四諦。苦智苦諦緣。習智習諦緣。盡智盡諦緣。道智道諦緣。意止者法智未知智苦智習智道智四意止。盡智法意止。知他心智心意止。等智
【現代漢語翻譯】 現代漢語譯本 問：為什麼排除知他心智（paracitta-ñāṇa，知他人心念的智慧）？答：因為盡智（khaye-ñāṇa，知煩惱已盡的智慧）和無生智（anuppāda-ñāṇa，知未來不再生的智慧）與知他心智不相應，所以排除知他心智。 問：為什麼排除等智（samāna-ñāṇa，平等智慧）？答：因為盡智和無生智是無漏（anāsava，沒有煩惱）的，而等智是有漏（sāsava，有煩惱）的，所以排除等智。如此，這八智（指法智等八種智慧）包含彼八智（指世俗的八種智慧）。 經中說：一切智（sabba-ñāṇa，知一切法的智慧）應當說為一智，因為能知一切法。十智（指十種智慧）應當說法智（dhamma-ñāṇa，知法的智慧），因為是法的性質。十智應當說為妙智，因為能圓滿願望。十智應當說為盡智，因為能證得煩惱的止息。十智應當說為無生智，因為不再流轉生死。 問：這八智屬於哪個界（dhātu）？屬於欲界（kāma-dhātu）？屬於色界（rūpa-dhātu）？屬於無色界（arūpa-dhātu）？還是不屬於任何界（lokuttara，出世間）？答：六智是不屬於任何界的。等智屬於三界。知他心智或者屬於色界，或者不屬於任何界。地（bhūmi，層次）方面，法智屬於六地：未至定（anāgamya-samādhi）、中間禪（jhānāntara）和根本四禪（rūpa-jhāna）。未知智（aññā-ñāṇa，未知當知的智慧）屬於九地：這六地以及三個無色界。知他心智屬於根本四禪。 問：為什麼知他心智屬於根本四禪？答：因為神通（iddhi，超自然能力）的緣故，意思是神通定（iddhī-samādhi，能生神通的禪定）可以獲得。知他心智可以在神通定中獲得，但不能在根本地之外的地和無色界中獲得，因為那裡不能獲得神通定。等智屬於十一地。苦智（dukkha-ñāṇa，知苦的智慧）、習智（samudaya-ñāṇa，知集（苦因）的智慧）、盡智、道智（magga-ñāṇa，知道的智慧）和法智屬於六地。未知智屬於九地。 所依（nissaya，依靠）方面，法智和知他心智依靠欲界。未知智和等智依靠三界。苦智、習智、盡智、道智和法智依靠欲界。未知智依靠三界。行相（ākāra，認知方式）方面，法智和未知智有十六行相。知他心智有道的四行相。等智或者有十六行相，或者沒有十六行相。苦智、習智、盡智、道智各有四行相。 所緣（ārammaṇa，對像）方面，法智和未知智以四諦（cattāri ariyasaccāni，四聖諦）為所緣。知他心智以欲界和色界為所緣，以及他人的有漏和無漏的心和心所法（citta-cetasika-dhammā）。等智或者以四諦為所緣，或者不以四諦為所緣。苦智以苦諦為所緣，習智以集諦為所緣，盡智以滅諦（nirodha-sacca）為所緣，道智以道諦（magga-sacca）為所緣。 意止（sati-upaṭṭhāna，念住）方面，法智、未知智、苦智、習智、道智屬於四意止。盡智屬於法意止（dhamma-sati-upaṭṭhāna）。知他心智屬於心意止（citta-sati-upaṭṭhāna）。等智...
【English Translation】 English version Question: Why is knowledge of the minds of others (paracitta-ñāṇa) excluded? Answer: Because the knowledge of destruction (khaye-ñāṇa, knowledge of the destruction of defilements) and the knowledge of non-arising (anuppāda-ñāṇa, knowledge of future non-arising) are not associated with the knowledge of the minds of others, therefore the knowledge of the minds of others is excluded. Question: Why is equal knowledge (samāna-ñāṇa) excluded? Answer: Because the knowledge of destruction and the knowledge of non-arising are unpolluted (anāsava, without defilements), while equal knowledge is polluted (sāsava, with defilements), therefore equal knowledge is excluded. Thus, these eight knowledges (referring to the eight types of knowledge such as dhamma-ñāṇa) encompass those eight knowledges (referring to the mundane eight knowledges). It is said: Knowledge of all (sabba-ñāṇa, knowledge of all phenomena) should be referred to as one knowledge, because it knows all phenomena. The ten knowledges (referring to the ten types of knowledge) should be referred to as knowledge of the Dhamma (dhamma-ñāṇa, knowledge of the Dhamma), because it is the nature of the Dhamma. The ten knowledges should be referred to as excellent knowledge, because it fulfills wishes. The ten knowledges should be referred to as knowledge of destruction, because it attains the cessation of defilements. The ten knowledges should be referred to as knowledge of non-arising, because it does not transmigrate. Question: To which realm (dhātu) do these eight knowledges belong? Do they belong to the desire realm (kāma-dhātu)? Do they belong to the form realm (rūpa-dhātu)? Do they belong to the formless realm (arūpa-dhātu)? Or do they not belong to any realm (lokuttara, supramundane)? Answer: Six knowledges do not belong to any realm. Equal knowledge belongs to the three realms. Knowledge of the minds of others either belongs to the form realm or does not belong to any realm. In terms of levels (bhūmi), knowledge of the Dhamma belongs to six levels: the access concentration (anāgamya-samādhi), the intermediate jhāna (jhānāntara), and the four fundamental jhānas (rūpa-jhāna). Knowledge of the unknown (aññā-ñāṇa, knowledge of what is yet to be known) belongs to nine levels: these six levels and the three formless realms. Knowledge of the minds of others belongs to the four fundamental jhānas. Question: Why does knowledge of the minds of others belong to the four fundamental jhānas? Answer: Because of supernormal powers (iddhi, supernatural abilities), meaning that the concentration for supernormal powers (iddhī-samādhi, concentration that generates supernormal powers) can be attained. Knowledge of the minds of others can be attained in the concentration for supernormal powers, but cannot be attained in levels other than the fundamental levels and the formless realms, because the concentration for supernormal powers cannot be attained there. Equal knowledge belongs to eleven levels. Knowledge of suffering (dukkha-ñāṇa, knowledge of suffering), knowledge of origin (samudaya-ñāṇa, knowledge of the origin of suffering), knowledge of destruction, knowledge of the path (magga-ñāṇa, knowledge of the path), and knowledge of the Dhamma belong to six levels. Knowledge of the unknown belongs to nine levels. In terms of support (nissaya), knowledge of the Dhamma and knowledge of the minds of others rely on the desire realm. Knowledge of the unknown and equal knowledge rely on the three realms. Knowledge of suffering, knowledge of origin, knowledge of destruction, knowledge of the path, and knowledge of the Dhamma rely on the desire realm. Knowledge of the unknown relies on the three realms. In terms of aspects (ākāra), knowledge of the Dhamma and knowledge of the unknown have sixteen aspects. Knowledge of the minds of others has the four aspects of the path. Equal knowledge either has sixteen aspects or does not have sixteen aspects. Knowledge of suffering, knowledge of origin, knowledge of destruction, and knowledge of the path each have four aspects. In terms of object (ārammaṇa), knowledge of the Dhamma and knowledge of the unknown have the Four Noble Truths (cattāri ariyasaccāni) as their object. Knowledge of the minds of others has the desire realm and the form realm as its object, as well as the polluted and unpolluted minds and mental factors (citta-cetasika-dhammā) of others. Equal knowledge either has the Four Noble Truths as its object or does not have the Four Noble Truths as its object. Knowledge of suffering has the truth of suffering as its object, knowledge of origin has the truth of origin as its object, knowledge of destruction has the truth of cessation (nirodha-sacca) as its object, and knowledge of the path has the truth of the path (magga-sacca) as its object. In terms of mindfulness (sati-upaṭṭhāna), knowledge of the Dhamma, knowledge of the unknown, knowledge of suffering, knowledge of origin, and knowledge of the path belong to the four mindfulnesses. Knowledge of destruction belongs to mindfulness of the Dhamma (dhamma-sati-upaṭṭhāna). Knowledge of the minds of others belongs to mindfulness of the mind (citta-sati-upaṭṭhāna). Equal knowledge...
或四意止。或離四意止。智者即智定者。法智未知智三三昧相應。知他心智道無愿相應。等智或三三昧相應。或不相應。苦智二三昧相應。習智盡智道智各一三昧相應。痛者法智未知智知他心智苦智習智盡智道智總三根相應。樂根喜根護根。等智五根相應。問曰。當言過去耶。當言未來耶。當言現在耶。答曰。當言過去當言未來當言現在。問曰。當言過去緣耶。當言未來緣耶。當言現在緣耶。答曰。法智未知智等智或過去緣。或未來緣。或現在緣。或離世緣。知他心智當言現在緣。苦智習智道智當言過去緣。當言未來緣。當言現在緣。盡智當言離世緣。問曰。當言名緣耶。當言義緣耶。答曰。當言名緣當言義緣。問曰。當言己意緣耶。當言他意緣耶。當言離意緣耶。答曰。法智未知智等智當言己意緣。當言他意緣。當言離意緣。知他心智他意緣。苦智習智道智當言己意緣。當言他意緣。盡智。當言離意緣。廣說八智處盡。
鞞婆沙三三昧處第四十
三三昧者。空三昧無愿三昧無想三昧。問曰。應說一三昧。如十大地十心心數法。如五根五力七覺種八道種。說一三昧應說二三昧。如所說有漏無漏。相續不相續。系不繫。應說四三昧。如所說欲界系色界系無色界系不繫。應說五三昧。如所說欲界系色界系無色
【現代漢語翻譯】 現代漢語譯本： 或者四種意止（專注的止息）。或者離開四種意止。智者即是具有智慧的禪定者。法智（瞭解事物本質的智慧）、未知智（對未知事物產生了解的智慧）、知他心智（瞭解他人內心的智慧）與三種三昧（禪定）相應。知他心智與道無愿（不希求果報的修行）相應。等智（平等看待一切事物的智慧）或者與三種三昧相應，或者不相應。苦智（瞭解痛苦本質的智慧）與兩種三昧相應。習智（瞭解痛苦產生原因的智慧）、盡智（瞭解痛苦止息的智慧）、道智（瞭解通往止息痛苦道路的智慧）各自與一種三昧相應。感受痛苦者，法智、未知智、知他心智、苦智、習智、盡智、道智總共與三種根（信根、精進根、念根、定根、慧根，此處指其中三種）相應。樂根（感受快樂的根）、喜根（感受喜悅的根）、護根（感受平靜的根），等智與五種根相應。 問：應當說是過去的（緣）嗎？應當說是未來的（緣）嗎？應當說是現在的（緣）嗎？答：應當說是過去的，應當說是未來的，應當說是現在的。問：應當說是過去的緣嗎？應當說是未來的緣嗎？應當說是現在的緣嗎？答：法智、未知智、等智，或者以過去為緣，或者以未來為緣，或者以現在為緣，或者以離世間為緣。知他心智應當說是以現在為緣。苦智、習智、道智應當說是以過去為緣，應當說是以未來為緣，應當說是以現在為緣。盡智應當說是以離世間為緣。問：應當說是名（概念）的緣嗎？應當說是義（意義）的緣嗎？答：應當說是名的緣，應當說是義的緣。問：應當說是自己的意念為緣嗎？應當說是他人的意念為緣嗎？應當說是脫離意念為緣嗎？答：法智、未知智、等智，應當說是以自己的意念為緣，應當說是以他人的意念為緣，應當說是以脫離意念為緣。知他心智以他人的意念為緣。苦智、習智、道智應當說是以自己的意念為緣，應當說是以他人的意念為緣。盡智，應當說是以脫離意念為緣。廣說八智（八種智慧）之處到此結束。
《鞞婆沙》三三昧處第四十
三種三昧是：空三昧（體悟空性的禪定）、無愿三昧（不希求任何事物的禪定）、無想三昧（超越一切念想的禪定）。問：應當說一種三昧，就像十大地（堅、濕、暖、動、色、聲、香、味、觸、法）和十心心數法（受、想、思、觸、欲、慧、念、作意、勝解、三摩地）一樣。就像五根（信、精進、念、定、慧）、五力（信力、精進力、念力、定力、慧力）、七覺支（念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）、八道支（正見、正思惟、正語、正業、正命、正精進、正念、正定）一樣。說一種三昧，應當說兩種三昧，就像所說的有漏（有煩惱）、無漏（無煩惱），相續（連續）、不相續（不連續），繫縛（被束縛）、不繫縛（不被束縛）一樣。應當說四種三昧，就像所說的欲界系（屬於慾望界的）、色界系（屬於色界的）、無色界系（屬於無色界的）、不繫（不屬於任何界的）一樣。應當說五種三昧，就像所說的欲界系、色界系、無色界...
【English Translation】 English version: Or the four applications of mindfulness (four foundations of mindfulness). Or apart from the four applications of mindfulness. The wise are those with wisdom in meditation. The Dharma-wisdom (wisdom of understanding the nature of things), the unknown-wisdom (wisdom arising from understanding the unknown), and the wisdom of knowing others' minds are in accordance with three samadhis (meditative states). The wisdom of knowing others' minds is in accordance with the path of non-desire (practice without seeking rewards). Equal-wisdom (wisdom of seeing all things equally) is either in accordance with three samadhis or not. The wisdom of suffering (wisdom of understanding the nature of suffering) is in accordance with two samadhis. The wisdom of origin (wisdom of understanding the cause of suffering), the wisdom of cessation (wisdom of understanding the cessation of suffering), and the wisdom of the path (wisdom of understanding the path to the cessation of suffering) are each in accordance with one samadhi. Those who experience suffering, their Dharma-wisdom, unknown-wisdom, wisdom of knowing others' minds, wisdom of suffering, wisdom of origin, wisdom of cessation, and wisdom of the path are all in accordance with three roots (roots of faith, diligence, mindfulness, concentration, and wisdom, referring to three of them here). The root of pleasure (root of experiencing pleasure), the root of joy (root of experiencing joy), and the root of equanimity (root of experiencing equanimity), equal-wisdom is in accordance with five roots. Question: Should it be said to be past (condition)? Should it be said to be future (condition)? Should it be said to be present (condition)? Answer: It should be said to be past, it should be said to be future, it should be said to be present. Question: Should it be said to be a condition of the past? Should it be said to be a condition of the future? Should it be said to be a condition of the present? Answer: Dharma-wisdom, unknown-wisdom, and equal-wisdom, either take the past as a condition, or the future as a condition, or the present as a condition, or the transcendent as a condition. The wisdom of knowing others' minds should be said to take the present as a condition. The wisdom of suffering, the wisdom of origin, and the wisdom of the path should be said to take the past as a condition, should be said to take the future as a condition, should be said to take the present as a condition. The wisdom of cessation should be said to take the transcendent as a condition. Question: Should it be said to be a condition of name (concept)? Should it be said to be a condition of meaning (significance)? Answer: It should be said to be a condition of name, it should be said to be a condition of meaning. Question: Should it be said to be one's own intention as a condition? Should it be said to be others' intentions as a condition? Should it be said to be apart from intention as a condition? Answer: Dharma-wisdom, unknown-wisdom, and equal-wisdom, should be said to take one's own intention as a condition, should be said to take others' intentions as a condition, should be said to be apart from intention as a condition. The wisdom of knowing others' minds takes others' intentions as a condition. The wisdom of suffering, the wisdom of origin, and the wisdom of the path should be said to take one's own intention as a condition, should be said to take others' intentions as a condition. The wisdom of cessation should be said to be apart from intention as a condition. The extensive explanation of the eight wisdoms (eight kinds of wisdom) ends here.
《Vibhasa》Chapter 40: The Three Samadhis
The three samadhis are: emptiness samadhi (meditation on emptiness), desireless samadhi (meditation without seeking anything), and signless samadhi (meditation beyond all concepts). Question: One samadhi should be spoken of, just like the ten great elements (earth, water, fire, wind, color, sound, smell, taste, touch, dharma) and the ten mental factors (feeling, perception, volition, contact, desire, wisdom, mindfulness, attention, conviction, concentration). Just like the five roots (faith, diligence, mindfulness, concentration, wisdom), the five powers (power of faith, power of diligence, power of mindfulness, power of concentration, power of wisdom), the seven factors of enlightenment (mindfulness, investigation of dharma, diligence, joy, tranquility, concentration, equanimity), and the eightfold path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration). Speaking of one samadhi, two samadhis should be spoken of, just like what is said about defiled (with afflictions) and undefiled (without afflictions), continuous and discontinuous, bound and unbound. Four samadhis should be spoken of, just like what is said about belonging to the desire realm (Kamadhatu), belonging to the form realm (Rupadhatu), belonging to the formless realm (Arupadhatu), and not belonging to any realm. Five samadhis should be spoken of, just like what is said about belonging to the desire realm, belonging to the form realm, belonging to the formless realm...
界系斷無斷。應說六三昧。如所說欲界系色界系無色界系學無學非學非無學。應說九三昧。如所說增上增上中增上軟。中上中中中軟。軟上軟中軟軟。應說十八三昧。有漏九種無漏九種意故。一時頃有無量三昧。云何一三昧廣施設三三昧。云何無量三昧略施設三三昧耶。答曰。以三事故。一行二不願三緣。行者空三昧行二行。空行非我行。不願者。不願有故。問曰。若不願是無愿者亦不願道耶。答曰。不也。何以故。無愿者是聖道能除有。以故不願有。聖道者不願道。何況愿有緣者無想。離十想法故。十想法者。五界想。色聲香味細滑。二眾生想。男想女想。三有為有為想。生老無常。此者彼中無一。是離十想法故名無想。是謂三事故行不願緣說三三昧。或曰。除結故說三三昧。空三昧除身見。無愿三昧除戒盜。無想三昧除疑。是謂除結故說三三昧。彼施設中說謂空三昧。即是空三昧非無愿。非無想。謂無愿即是無愿。非空三昧非無想。謂無想三昧即是無想。非空三昧非無愿。
問曰。何以故別說三。答曰。行各異故。謂空三昧行。此行非無願行非無想行。謂無願行。此行非空三昧行非無想行。謂無想行。此行非空三昧行非無願行。是謂行各異故別說三三昧。復如所說。謂空三昧即是空三昧。亦是無愿非無想。
【現代漢語翻譯】 現代漢語譯本 界系是有斷還是無斷？應當說六種三昧（Samadhi，指專注或禪定）。如所說，欲界系（Kāmadhātu，指慾望界）的繫縛是有還是無？有學（Śaikṣa，指正在修行的聖者）是無繫縛，還是非有學非無學？應當說九種三昧。如所說，增上（adhimātra，指最強）有增上上、增上中、增上軟（mṛdu，指柔軟）；中有中上、中中、中軟；軟有軟上、軟中、軟軟。應當說十八種三昧，因為有漏（sāsrava，指有煩惱）有九種，無漏（anāsrava，指無煩惱）有九種的緣故。一時頃刻有無量三昧，如何用一個三昧來廣泛施設三個三昧？又如何用無量三昧來簡略施設三個三昧呢？回答說：因為三個緣故：一行（ākāra，指行相）、二不願（apraṇihita，指不希求）、三緣（ālambana，指所緣）。行者，空三昧（śūnyatā-samādhi，指空性禪定）行二行，空行和非我行。不願者，因為不願有（bhava，指存在）。問：如果不願是有，那麼也不願道（mārga，指道路）嗎？答：不是的。為什麼呢？因為無愿是聖道（ārya-mārga，指聖者的道路），能夠去除有，因此不願有。聖道是不願道，何況是愿有呢？緣者，是無想（animitta，指無相）。因為遠離十種想法的緣故。十種想法是：五界想，即色（rūpa，指顏色、形狀）、聲（śabda，指聲音）、香（gandha，指氣味）、味（rasa，指味道）、細滑（sprastavya，指觸感）；二眾生想，即男想、女想；三有為有為想，即生（jāti，指出生）、老（jarā，指衰老）、無常（anitya，指無常）。此者彼中無一，是遠離十種想法的緣故，名為無想。這就是因為三個緣故，即行、不願、緣，而說三種三昧。 或者說，爲了去除結（saṃyojana，指煩惱的束縛），所以說三種三昧。空三昧去除身見（satkāya-dṛṣṭi，指認為五蘊為我的邪見），無愿三昧去除戒盜（śīla-vrata-parāmarśa，指執取錯誤的戒律和苦行），無想三昧去除疑（vicikitsā，指懷疑）。這就是爲了去除結，所以說三種三昧。在這些施設中說，空三昧就是空三昧，不是無愿，也不是無想。說無愿就是無愿，不是空三昧，也不是無想。說無想三昧就是無想，不是空三昧，也不是無愿。 問：為什麼分別說三種三昧？答：因為行相各不相同。說空三昧的行相，這種行相不是無愿的行相，也不是無想的行相。說無愿的行相，這種行相不是空三昧的行相，也不是無想的行相。說無想的行相，這種行相不是空三昧的行相，也不是無愿的行相。這就是因為行相各不相同，所以分別說三種三昧。又如所說，空三昧就是空三昧，也是無愿，但不是無想。
【English Translation】 English version Is the realm-bond interrupted or uninterrupted? One should speak of six Samadhis (Samadhi, referring to concentration or meditation). As it is said, is the bond of the Kāmadhātu (Kāmadhātu, referring to the desire realm) bound or unbound? Is a Śaikṣa (Śaikṣa, referring to a holy person who is still practicing) unbound, or neither a Śaikṣa nor a non-Śaikṣa? One should speak of nine Samadhis. As it is said, the adhimātra (adhimātra, referring to the strongest) has adhimātra-supreme, adhimātra-middle, adhimātra-soft (mṛdu, referring to gentle); the middle has middle-supreme, middle-middle, middle-soft; the soft has soft-supreme, soft-middle, soft-soft. One should speak of eighteen Samadhis, because the sāsrava (sāsrava, referring to with afflictions) has nine types, and the anāsrava (anāsrava, referring to without afflictions) has nine types. In a single moment, there are immeasurable Samadhis. How does one widely establish three Samadhis from one Samadhi? And how does one briefly establish three Samadhis from immeasurable Samadhis? The answer is: because of three reasons: 1. ākāra (ākāra, referring to aspect), 2. apraṇihita (apraṇihita, referring to non-seeking), 3. ālambana (ālambana, referring to object of focus). The practitioner, the śūnyatā-samādhi (śūnyatā-samādhi, referring to emptiness meditation) practices two aspects, the emptiness aspect and the non-self aspect. The non-seeker, because they do not desire bhava (bhava, referring to existence). Question: If one does not desire existence, then does one also not desire the mārga (mārga, referring to the path)? Answer: No. Why? Because non-desire is the ārya-mārga (ārya-mārga, referring to the path of the noble ones), which can remove existence, therefore one does not desire existence. The holy path does not desire the path, let alone desiring existence. The object of focus is animitta (animitta, referring to signless). Because it is apart from the ten thoughts. The ten thoughts are: the five realm-thoughts, namely rūpa (rūpa, referring to color, form), śabda (śabda, referring to sound), gandha (gandha, referring to smell), rasa (rasa, referring to taste), sprastavya (sprastavya, referring to tactile sensation); the two sentient being-thoughts, namely male thought, female thought; the three conditioned-conditioned thoughts, namely jāti (jāti, referring to birth), jarā (jarā, referring to aging), anitya (anitya, referring to impermanence). There is not one of these among those, it is called signless because it is apart from the ten thoughts. This is why three Samadhis are spoken of because of three reasons, namely aspect, non-desire, and object of focus. Or it is said that three Samadhis are spoken of in order to remove the saṃyojana (saṃyojana, referring to the bonds of affliction). The emptiness Samadhi removes satkāya-dṛṣṭi (satkāya-dṛṣṭi, referring to the false view of considering the five aggregates as self), the non-desire Samadhi removes śīla-vrata-parāmarśa (śīla-vrata-parāmarśa, referring to attachment to wrong precepts and asceticism), the signless Samadhi removes vicikitsā (vicikitsā, referring to doubt). This is why three Samadhis are spoken of in order to remove the bonds. In these establishments, it is said that the emptiness Samadhi is the emptiness Samadhi, it is not non-desire, nor is it signless. It is said that non-desire is non-desire, it is not the emptiness Samadhi, nor is it signless. It is said that the signless Samadhi is signless, it is not the emptiness Samadhi, nor is it non-desire. Question: Why are the three Samadhis spoken of separately? Answer: Because the aspects are different. It is said that the aspect of the emptiness Samadhi, this aspect is not the aspect of non-desire, nor is it the aspect of signlessness. It is said that the aspect of non-desire, this aspect is not the aspect of the emptiness Samadhi, nor is it the aspect of signlessness. It is said that the aspect of signlessness, this aspect is not the aspect of the emptiness Samadhi, nor is it the aspect of non-desire. This is why the three Samadhis are spoken of separately because the aspects are different. Furthermore, as it is said, the emptiness Samadhi is the emptiness Samadhi, it is also non-desire, but it is not signless.
謂無愿即是無愿。亦是空三昧非無想。謂無想即是無想。非空三昧亦非無愿。問曰。何以故並說二別說一。答曰。一時得故。共除結故。一時得者。若依空三昧取證亦得無愿。若依無愿取證亦得空三昧。共除結者。此二俱具若斷除結種。是謂一時得故。共除結故。並說二別說一。復如所說。謂空三昧即是空三昧。亦是無愿亦是無想。問曰。何以故一切並說。答曰。此三昧空無有常計常。常住不變易以是故一切並說謂無愿即是無愿亦是空三昧亦是無想。問曰。何以故此三昧無愿。答曰。此三昧不願淫恚癡。亦不願受當來有。是故此三昧是無愿。謂無愿三昧即是無想。亦是空三昧亦是無愿。問曰。何以故此三昧是無想。答曰。此三昧無有色想。無有聲香味細滑法想。是故此三昧無想。問曰。三三昧有何性。答曰。行陰性。界者或三界系或不繫。地者或十一地或九地。依者依三界。行者空三昧有二行。空行非我行。無愿有十行。無常行因習本緣道正趣出要。無想有四行。盡止妙離。此中應作四句。謂空三昧亦是行空行耶。答曰。或空三昧非行空行。云何空三昧非行空行耶。答曰。謂空三昧行非我行。是謂空三昧非行空行。云何空行非空三昧耶。答曰。謂空三昧行空行時相應諸法。是謂行空行非空三昧。云何空三昧亦是行空行
【現代漢語翻譯】 現代漢語譯本 說『無愿』（Apranihita，不希求）就是『無愿』，它也是『空三昧』（Sunyata-samadhi，空定），但不是『無想』（Asamjna，無想）。說『無想』就是『無想』，它不是『空三昧』，也不是『無愿』。 問：為什麼要把兩個（空三昧和無愿）並列說，而又把一個（無想）單獨說？ 答：因為它們可以同時獲得，並且共同斷除煩惱結縛。『一時得』是指，如果依靠『空三昧』來證悟，也能獲得『無愿』；如果依靠『無愿』來證悟，也能獲得『空三昧』。『共除結』是指，這兩個（空三昧和無愿）都具備斷除煩惱結種的能力。這就是『一時得故，共除結故，並說二別說一』的原因。 又如前面所說，『空三昧』就是『空三昧』，它也是『無愿』，也是『無想』。 問：為什麼要把一切（空三昧、無愿、無想）並列說？ 答：因為這三昧是空性的，沒有常的觀念，不會執著于常、常住、不變易，因此要把一切並列說。說『無愿』就是『無愿』，它也是『空三昧』，也是『無想』。 問：為什麼這個三昧是『無愿』？ 答：因為這個三昧不希求淫慾、嗔恚、愚癡，也不希求接受未來的存在（有），所以這個三昧是『無愿』。 說『無愿三昧』就是『無想』，它也是『空三昧』，也是『無愿』。 問：為什麼這個三昧是『無想』？ 答：因為這個三昧沒有色想、沒有聲香味觸法想，所以這個三昧是『無想』。 問：這三種三昧有什麼自性？ 答：是行陰（Samskara-skandha，行蘊）的自性。就界（Dhatu，界）來說，或者屬於三界繫縛，或者不屬於三界繫縛。就地（Bhumi，地）來說，或者屬於十一地，或者屬於九地。所依（Asraya，所依）是依於三界。就『行』（Akara，行相）來說，『空三昧』有兩種行相：空行、非我行。『無愿』有十種行相：無常行、因行、習行、本行、緣行、道行、正趣行、出行、要行。『無想』有四種行相：盡、止、妙、離。 這裡應該作四句分析：是『空三昧』也是『行空行』嗎？ 答：或者有『空三昧』不是『行空行』。 問：怎麼樣的『空三昧』不是『行空行』呢？ 答：當『空三昧』行『非我行』的時候，這就是『空三昧』不是『行空行』。 問：怎麼樣的『行空行』不是『空三昧』呢？ 答：當『空三昧』行『空行』的時候，與此相應的諸法，這就是『行空行』不是『空三昧』。 問：怎麼樣的『空三昧』也是『行空行』呢？
【English Translation】 English version To say 'Apranihita' (無愿, non-desire) is to say 'Apranihita'. It is also 'Sunyata-samadhi' (空三昧, emptiness concentration), but it is not 'Asamjna' (無想, non-perception). To say 'Asamjna' is to say 'Asamjna'. It is not 'Sunyata-samadhi', nor is it 'Apranihita'. Question: Why are two (Sunyata-samadhi and Apranihita) spoken of together, while one (Asamjna) is spoken of separately? Answer: Because they can be attained simultaneously and jointly eliminate the bonds of affliction. 'Attained simultaneously' means that if one relies on 'Sunyata-samadhi' for realization, one can also attain 'Apranihita'; if one relies on 'Apranihita' for realization, one can also attain 'Sunyata-samadhi'. 'Jointly eliminate bonds' means that both (Sunyata-samadhi and Apranihita) possess the ability to eliminate the seeds of affliction. This is why 'they are attained simultaneously, jointly eliminate bonds, and thus two are spoken of together while one is spoken of separately'. Furthermore, as previously stated, 'Sunyata-samadhi' is 'Sunyata-samadhi'. It is also 'Apranihita' and 'Asamjna'. Question: Why are all three (Sunyata-samadhi, Apranihita, Asamjna) spoken of together? Answer: Because these three samadhis are empty in nature, without the notion of permanence, and do not cling to permanence, constancy, or immutability. Therefore, all are spoken of together. To say 'Apranihita' is to say 'Apranihita'. It is also 'Sunyata-samadhi' and 'Asamjna'. Question: Why is this samadhi 'Apranihita'? Answer: Because this samadhi does not desire lust, hatred, or delusion, nor does it desire to receive future existence (bhava, 有). Therefore, this samadhi is 'Apranihita'. To say 'Apranihita-samadhi' is to say 'Asamjna'. It is also 'Sunyata-samadhi' and 'Apranihita'. Question: Why is this samadhi 'Asamjna'? Answer: Because this samadhi has no perception of form (rupa, 色), no perception of sound, smell, taste, touch, or mental objects (dharma, 法). Therefore, this samadhi is 'Asamjna'. Question: What is the nature of these three samadhis? Answer: They are of the nature of the Samskara-skandha (行陰, aggregate of mental formations). In terms of Dhatu (界, realms), they are either bound by the three realms or not bound by the three realms. In terms of Bhumi (地, levels), they belong to either the eleven levels or the nine levels. The Asraya (所依, support) is based on the three realms. In terms of Akara (行相, aspects), 'Sunyata-samadhi' has two aspects: the aspect of emptiness and the aspect of non-self. 'Apranihita' has ten aspects: the aspect of impermanence, the aspect of cause, the aspect of habit, the aspect of origin, the aspect of condition, the aspect of path, the aspect of right direction, the aspect of going forth, and the aspect of essence. 'Asamjna' has four aspects: cessation, stopping, subtlety, and detachment. Here, a fourfold analysis should be made: Is it 'Sunyata-samadhi' and also 'acting on the aspect of emptiness'? Answer: Or there is 'Sunyata-samadhi' that is not 'acting on the aspect of emptiness'. Question: How is 'Sunyata-samadhi' not 'acting on the aspect of emptiness'? Answer: When 'Sunyata-samadhi' acts on the aspect of non-self, this is 'Sunyata-samadhi' not 'acting on the aspect of emptiness'. Question: How is 'acting on the aspect of emptiness' not 'Sunyata-samadhi'? Answer: When 'Sunyata-samadhi' acts on the aspect of emptiness, the associated dharmas, this is 'acting on the aspect of emptiness' not 'Sunyata-samadhi'. Question: How is 'Sunyata-samadhi' also 'acting on the aspect of emptiness'?
。答曰。謂空三昧行空行。是謂空三昧亦是行空行。云何非空三昧亦非行空行。答曰。若即取此種類。應說謂空三昧行。余行相應法。若不即取此種類。應說除此行如行。如是已行當行。如空行三四句。如是無我行亦三四句。是謂空三昧六四句。無愿三十。無想十二。並說四十八四句。緣者空三昧緣苦諦。無愿緣三諦。無想緣盡諦。意止者空三昧無愿四意止。無想法意。止智者雖性非智。空三昧四智相應。法智未知智苦智等智。無愿七智相應。法智未知智等智知他心智苦智習智道智。無想四智相應。法智未知智盡智等智。定者即定。痛者三痛相應。樂根喜根護根。問曰。當言過去耶。當言未來耶。當言現在耶。答曰。當言過去。當言未來。當言現在。問曰。當言過去緣耶。當言未來緣耶。當言現在緣耶。當言非世緣耶。答曰。空無愿當言過去緣。當言未來緣。當言現在緣。無想者當言非世緣。問曰。當言名緣耶。當言義緣耶。答曰。當言名緣當言義緣。問曰。當言己意緣耶。當言他意緣耶。當言非意緣。答曰。空三昧無愿當言己意緣。當言他意緣。無想三昧當言非意緣。此是三三昧性。已種相身所有自然。說性已當說行。何以故說三昧。三昧有何義。答曰。三事故說三昧。一等二相續三緣縛。等者眾生久時心數法亂。
【現代漢語翻譯】 現代漢語譯本：答：所謂的空三昧（Śūnyatā-samādhi，證悟空性的禪定）就是行空行（以空性為對象的修行）。這就是所謂的空三昧，也是行空行。什麼是非空三昧，也非行空行呢？答：如果直接取這種種類，應該說所謂的空三昧行，與其餘的行相應的法。如果不直接取這種種類，應該說除了這種行之外，如行（已經證得的行），如是已行（已經修習的行），當行（將要修習的行）。如同空行有三四句（三種四句的組合）。如同無我行（Anātma-caryā，以無我為對象的修行）也有三四句。這就是所謂的空三昧的六四句。無愿（Apranihita，不希求任何事物的狀態）三十，無想（Animitta，沒有表象的狀態）十二，總共說了四十八四句。緣者，空三昧緣苦諦（Duḥkha-satya，苦的真理）。無愿緣三諦（除滅諦外的苦集道三諦）。無想緣滅諦（Nirodha-satya，滅的真理）。意止者，空三昧和無愿有四意止（四念住，Sati-patthāna）。無想有法意止。智者，雖然自性不是智，空三昧與四智相應，即法智（Dharma-jñāna）、未知智（Ananvaya-jñāna）、苦智（Duḥkha-jñāna）和等智（Samāna-jñāna）。無愿與七智相應，即法智、未知智、等智、知他心智（Para-citta-jñāna）、苦智、集智（Samudaya-jñāna）和道智（Mārga-jñāna）。無想與四智相應，即法智、未知智、盡智（Kṣaya-jñāna）和等智。定者，就是禪定。痛者，與三種感受相應，即樂根（Sukha-indriya）、喜根（Somanassa-indriya）和護根（Upekkhā-indriya）。問：應當說是過去的嗎？應當說是未來的嗎？應當說是現在的嗎？答：應當說是過去的，應當說是未來的，應當說是現在的。問：應當說是過去緣嗎？應當說是未來緣嗎？應當說是現在緣嗎？應當說不是世間緣嗎？答：空和無愿應當說是過去緣，應當說是未來緣，應當說是現在緣。無想應當說不是世間緣。問：應當說是名緣嗎？應當說是義緣嗎？答：應當說是名緣，應當說是義緣。問：應當說是己意緣嗎？應當說是他意緣嗎？應當說不是意緣嗎？答：空三昧和無愿應當說是己意緣，應當說是他意緣。無想三昧應當說不是意緣。這是三種三昧的自性，已經種下相身（Lakṣaṇa-kāya，具有三十二相的身體）所有自然。說了自性之後，應當說行。為什麼說三昧？三昧有什麼意義？答：因為三件事所以說三昧：一、等（平等），二、相續（持續），三、緣縛（以所緣為繫縛）。等者，眾生長久以來心和心所法散亂。
【English Translation】 English version: Answer: What is called 'Śūnyatā-samādhi' (concentration on emptiness) is the practice of 'acting on emptiness'. This is what is called 'Śūnyatā-samādhi', and it is also the practice of 'acting on emptiness'. What is neither 'Śūnyatā-samādhi' nor the practice of 'acting on emptiness'? Answer: If one directly takes this kind, it should be said that it is the practice of 'Śūnyatā-samādhi', and the dharmas corresponding to other practices. If one does not directly take this kind, it should be said that apart from this practice, such as the practice (already attained), such as the practice already practiced, and the practice to be practiced. Just like the practice of emptiness has three sets of four phrases. Similarly, the practice of 'non-self' (Anātma-caryā) also has three sets of four phrases. This is what is called the six sets of four phrases of 'Śūnyatā-samādhi'. 'Apranihita' (wishlessness) has thirty, 'Animitta' (signlessness) has twelve, and in total, forty-eight sets of four phrases are spoken. As for the object, 'Śūnyatā-samādhi' takes the 'Duḥkha-satya' (Truth of Suffering) as its object. 'Apranihita' takes the three truths (excluding the Truth of Cessation) as its object. 'Animitta' takes the 'Nirodha-satya' (Truth of Cessation) as its object. As for the 'bases of mindfulness', 'Śūnyatā-samādhi' and 'Apranihita' have the four 'Sati-patthāna' (foundations of mindfulness). 'Animitta' has the 'dharma base of mindfulness'. As for the wise, although its nature is not wisdom, 'Śūnyatā-samādhi' corresponds to the four wisdoms, namely 'Dharma-jñāna', 'Ananvaya-jñāna', 'Duḥkha-jñāna', and 'Samāna-jñāna'. 'Apranihita' corresponds to the seven wisdoms, namely 'Dharma-jñāna', 'Ananvaya-jñāna', 'Samāna-jñāna', 'Para-citta-jñāna', 'Duḥkha-jñāna', 'Samudaya-jñāna', and 'Mārga-jñāna'. 'Animitta' corresponds to the four wisdoms, namely 'Dharma-jñāna', 'Ananvaya-jñāna', 'Kṣaya-jñāna', and 'Samāna-jñāna'. As for the concentration, it is concentration itself. As for the feeling, it corresponds to the three kinds of feelings, namely 'Sukha-indriya', 'Somanassa-indriya', and 'Upekkhā-indriya'. Question: Should it be said to be past? Should it be said to be future? Should it be said to be present? Answer: It should be said to be past, it should be said to be future, it should be said to be present. Question: Should it be said to be past object? Should it be said to be future object? Should it be said to be present object? Should it be said to be non-worldly object? Answer: Emptiness and wishlessness should be said to be past object, should be said to be future object, should be said to be present object. Signlessness should be said to be non-worldly object. Question: Should it be said to be name object? Should it be said to be meaning object? Answer: It should be said to be name object, it should be said to be meaning object. Question: Should it be said to be one's own intention object? Should it be said to be another's intention object? Should it be said to be non-intention object? Answer: 'Śūnyatā-samādhi' and 'Apranihita' should be said to be one's own intention object, should be said to be another's intention object. 'Animitta-samādhi' should be said to be non-intention object. This is the nature of the three samādhis, already planted in the 'Lakṣaṇa-kāya' (body with thirty-two marks) all natural. After speaking of the nature, one should speak of the practice. Why speak of samādhi? What is the meaning of samādhi? Answer: Because of three things, samādhi is spoken of: first, equality; second, continuity; third, the binding of the object. As for equality, sentient beings have long had their minds and mental dharmas scattered.
謂令正真。因三昧故。相續者眾生久時心數法不次第生。若生善便有不善無記。若生不善便有善無記。若生無記便有善不善。謂令一向次第生善相縛相續除不善無記。唯因三昧故。緣縛者眾生久時心數法散。色聲香味細滑法。謂令攝撿縛一緣中。因三昧故。是謂三事故等相續緣縛說三昧。或曰。以三事故。一攝二不散三不捨說三昧。或曰。復有三事故。一者一意二不散三相續說三昧。如世尊契經說三三昧三解脫門。問曰。三三昧者。空三昧無愿無相解脫門。亦空三昧無愿無相。此二何差別。答曰。三昧者有漏無漏。解脫門者一向無漏。是謂差別。問曰。此論更有論生。何以故三昧有漏無漏。解脫門一向無漏耶。答曰。此是解脫門。解脫門者不應有漏。亦不應繫縛。是故三昧有漏無漏。解脫門一向無漏。
問曰。解脫門者。為取證故解脫門耶。為有漏盡故解脫門耶。若取證故解脫門者。應苦法忍相應是解脫門餘者非。若有漏盡故解脫門者。應金剛三昧相應是解脫門。餘者非。作此論已。答曰。解脫者。取證故亦漏盡故。問曰。若取證漏盡故是解脫門者。應苦法忍相應是解脫門餘者非。答曰。一切取證故。得一切漏盡。故名為解脫門。問曰。何以故名為門。答曰。向面故名為門。如勇健夫執楯自障。以極利刀害彼怨
【現代漢語翻譯】 現代漢語譯本： 所謂令其正真。因為三昧（Samadhi，一種精神集中狀態）的緣故。相續指的是眾生在長時間裡，心和數法（Dharma，佛法）不是按順序生起。如果生起善念，就會有不善和無記（中性）的念頭。如果生起不善的念頭，就會有善和無記的念頭。如果生起無記的念頭，就會有善和不善的念頭。這裡指的是令其一向按順序生起善念，互相聯繫相續不斷，去除不善和無記的念頭。這唯獨是因為三昧的緣故。緣縛指的是眾生在長時間裡，心和數法散亂。以及色、聲、香、味、細滑等法。這裡指的是令其攝取、約束、集中於一個緣中。因為三昧的緣故。這就是所謂的三種事故，即等相續、緣縛，來說明三昧。或者說，因為三種事故：一是攝取，二是不散亂，三是不捨棄，來說明三昧。或者說，還有三種事故：一是專心一意，二是不散亂，三是相續不斷，來說明三昧。如同世尊在契經（Sutra，佛經）中所說的三種三昧和三種解脫門（Three Doors of Liberation）。 問：三種三昧，即空三昧（Emptiness Samadhi）、無愿三昧（Wishlessness Samadhi）、無相三昧（Signlessness Samadhi），和三種解脫門，也即空解脫門、無愿解脫門、無相解脫門。這二者有什麼差別？ 答：三昧有有漏（with outflows，指仍受煩惱影響）和無漏（without outflows，指不受煩惱影響）之分，而解脫門則一向是無漏的。這就是它們的差別。 問：這個論點會引發進一步的討論。為什麼三昧有有漏和無漏之分，而解脫門一向是無漏的呢？ 答：因為這是解脫門。解脫門不應該是有漏的，也不應該被繫縛。所以三昧有有漏和無漏之分，而解脫門一向是無漏的。 問：解脫門，是爲了取得證悟而設立的解脫門呢？還是爲了有漏煩惱斷盡而設立的解脫門呢？如果是爲了取得證悟而設立的解脫門，那麼應該只有與苦法忍（Kshanti，忍辱）相應的才是解脫門，其他的不是。如果爲了有漏煩惱斷盡而設立的解脫門，那麼應該只有與金剛三昧（Vajra Samadhi）相應的才是解脫門，其他的不是。提出這個論點后，回答說：解脫門，既是爲了取得證悟，也是爲了有漏煩惱斷盡。 問：如果既是爲了取得證悟，也是爲了有漏煩惱斷盡，才是解脫門，那麼應該只有與苦法忍相應的才是解脫門，其他的不是。 答：一切都是爲了取得證悟，一切都是爲了有漏煩惱斷盡，所以才被稱為解脫門。 問：為什麼被稱為『門』呢？ 答：因為是趨向、面對的方向，所以被稱為『門』。如同勇猛的丈夫拿著盾牌保護自己，用極其鋒利的刀傷害他的敵人。
【English Translation】 English version: It is called making it correct and true. It is because of Samadhi (a state of mental concentration). 'Continuity' refers to sentient beings whose minds and Dharmas (teachings) do not arise in sequence over a long period. If a wholesome thought arises, there will be unwholesome and neutral thoughts. If an unwholesome thought arises, there will be wholesome and neutral thoughts. If a neutral thought arises, there will be wholesome and unwholesome thoughts. It refers to making wholesome thoughts arise in sequence, bound together continuously, removing unwholesome and neutral thoughts. This is solely because of Samadhi. 'Conditioned binding' refers to sentient beings whose minds and Dharmas are scattered over a long period, as well as forms, sounds, smells, tastes, tangible objects. It refers to gathering, restraining, and binding them into one condition. It is because of Samadhi. These are the so-called three reasons, namely, equal continuity and conditioned binding, to explain Samadhi. Or it is said that because of three reasons: first, gathering; second, not scattering; and third, not abandoning, to explain Samadhi. Or it is said that there are three reasons: first, single-mindedness; second, not scattering; and third, continuity, to explain Samadhi. As the World Honored One said in the Sutras (scriptures), there are three Samadhis and Three Doors of Liberation. Question: The three Samadhis, namely, Emptiness Samadhi, Wishlessness Samadhi, and Signlessness Samadhi, and the Three Doors of Liberation, namely, the Door of Emptiness, the Door of Wishlessness, and the Door of Signlessness. What is the difference between these two? Answer: Samadhi can be with outflows (influenced by afflictions) or without outflows (not influenced by afflictions), while the Doors of Liberation are always without outflows. This is the difference. Question: This argument will lead to further discussion. Why can Samadhi be with or without outflows, while the Doors of Liberation are always without outflows? Answer: Because these are the Doors of Liberation. The Doors of Liberation should not be with outflows, nor should they be bound. Therefore, Samadhi can be with or without outflows, while the Doors of Liberation are always without outflows. Question: Are the Doors of Liberation established for the sake of attaining realization, or for the sake of exhausting outflows? If the Doors of Liberation are established for the sake of attaining realization, then only that which corresponds to the forbearance of suffering (Kshanti, patience) should be the Door of Liberation, and others are not. If the Doors of Liberation are established for the sake of exhausting outflows, then only that which corresponds to the Vajra Samadhi should be the Door of Liberation, and others are not. Having raised this point, the answer is: The Doors of Liberation are both for the sake of attaining realization and for the sake of exhausting outflows. Question: If it is both for the sake of attaining realization and for the sake of exhausting outflows that it is the Door of Liberation, then only that which corresponds to the forbearance of suffering should be the Door of Liberation, and others are not. Answer: Everything is for the sake of attaining realization, and everything is for the sake of exhausting outflows, so it is called the Door of Liberation. Question: Why is it called a 'door'? Answer: Because it is the direction of approach and facing, it is called a 'door'. Just like a brave man holding a shield to protect himself, using an extremely sharp knife to harm his enemies.
家。如是行者三昧向面已。以利慧刀害結怨家。如是謂向面故名為門。如世尊契經以三三昧為鬘。問曰。何以故佛世尊說三三昧為鬘。答曰。增上恭敬故。極妙故。如人以鬘冠首。妙故他所恭敬。如是行者以三三昧鬘冠首。妙故天及人增上恭敬。是謂增上恭敬妙故說三三昧為鬘。或曰。如人首冠華鬘風不亂其發。如是聖三三昧冠首善根功德。覺觀風不能亂以故爾。或曰。如人以綖結花作鬘久住不速解散。如是聖三三昧結功德鬘。得久住不速遺忘以故爾。或曰。如人以華結作鬘多有所直。如是聖以三三昧結功德鬘多有所直。取證得果除結漏盡。因此事故佛契經說。舍利弗聖弟子成就三三昧鬘。除去不善修行于善以故爾。或曰。謂以三三昧廣師子吼。如所說尊者舍利弗游拘薩羅止山林中。離彼不遠有異學亦在中止。彼時人民於四月節會遊戲。彼異學少有事緣。下山林至人間。遇彼節會得酒肉豐足。彼醉挾瓶還本山林。彼遙見尊者舍利弗。見已輕之。甚奇我亦止於林彼亦止於林。我亦出家彼亦出家。我亦舍妻色彼亦舍妻色。我有如此樂彼有如此苦。即時說偈曰。
美酒我飲醉 今復持一瓶 山地草樹木 視之一金色
於是尊者舍利弗作是念。此死瘦梵志能說此偈。我豈不能以偈答之。即時說偈曰。
我
【現代漢語翻譯】 現代漢語譯本： 家。像這樣修行的人，三昧（Samadhi，專注）面向目標。用銳利的智慧之刀斬斷煩惱的怨敵。像這樣，面向目標，所以稱為『門』。正如世尊的契經（Sutra，佛經）所說，以三種三昧為花鬘（garland）。
問：為什麼佛世尊說三種三昧為花鬘？
答：因為能增長恭敬，極其美妙。就像人用花鬘戴在頭上，因為美妙而受到他人恭敬。像這樣，修行的人用三種三昧的花鬘戴在頭上，因為美妙而受到天人和人的極大恭敬。這就是因為增長恭敬和美妙，所以說三種三昧為花鬘。或者說，就像人頭上戴著花鬘，風不會吹亂他的頭髮。像這樣，聖者的三種三昧戴在善根功德之上，覺觀（Vitarka-vicara，尋伺）之風不能擾亂，因此是這樣。或者說，就像人用線把花結成花鬘，可以長久保持而不容易散開。像這樣，聖者的三種三昧把功德結成花鬘，可以長久保持而不容易遺忘，因此是這樣。或者說，就像人用花結成花鬘，價值很高。像這樣，聖者用三種三昧結成功德花鬘，價值很高，可以取得證悟，得到果位，去除煩惱，斷盡諸漏。因為這個緣故，佛的契經說，舍利弗（Sariputra）聖弟子成就三種三昧花鬘，除去不善，修行于善，因此是這樣。或者說，憑藉三種三昧廣作獅子吼。正如所說，尊者舍利弗遊歷拘薩羅（Kosala），住在山林中。離他不遠的地方，有其他學派的人也住在那裡。當時人民在四月舉行節日聚會遊戲。那些異學很少有事情，下山林到人間。遇到節日聚會，得到酒肉豐足。他喝醉了，拿著酒瓶回到原來的山林。他遠遠地看見尊者舍利弗，看見后輕視他，覺得很奇怪，『我也住在山林，他也住在山林。我也出家，他也出家。我也捨棄妻子，他也捨棄妻子。我有這樣的快樂，他有這樣的痛苦。』當時就說了偈語：
『美酒我飲醉， 今復持一瓶。 山地草樹木， 視之一金色。』
於是尊者舍利弗這樣想，『這個瘦弱的苦行者能說出這樣的偈語，我難道不能用偈語回答他嗎？』當時就說了偈語：
【English Translation】 English version: Home. Thus, when a practitioner's Samadhi (concentration) is directed towards the goal, they use the sharp sword of wisdom to cut off the enemy of afflictions. Thus, because it is directed towards the goal, it is called a 'gate'. As the Sutras (discourses) of the World Honored One say, the three Samadhis are like a garland.
Question: Why did the Buddha, the World Honored One, say that the three Samadhis are like a garland?
Answer: Because they increase respect and are extremely wonderful. Just as a person wears a garland on their head, they are respected by others because of its beauty. Likewise, when a practitioner wears the garland of the three Samadhis on their head, they are greatly respected by gods and humans because of its beauty. This is why the three Samadhis are said to be a garland, because they increase respect and are wonderful. Or, it is like when a person wears a garland on their head, the wind does not disturb their hair. Similarly, when the holy three Samadhis are worn upon the merits of good roots, the wind of Vitarka-vicara (initial application and sustained application of mind) cannot disturb them, and that is why it is so. Or, it is like when a person uses thread to string flowers into a garland, it lasts a long time and does not easily fall apart. Similarly, the holy three Samadhis bind merits into a garland, which lasts a long time and is not easily forgotten, and that is why it is so. Or, it is like when a person makes a garland of flowers, it is very valuable. Similarly, when a holy person makes a garland of merits with the three Samadhis, it is very valuable, allowing them to attain realization, obtain the fruits, remove afflictions, and exhaust all outflows. For this reason, the Buddha's Sutras say that Sariputra (Sariputta), the holy disciple, achieves the garland of the three Samadhis, removes unwholesome things, and cultivates wholesome things, and that is why it is so. Or, it is said that one roars the lion's roar widely with the three Samadhis. As it is said, the Venerable Sariputra traveled to Kosala and stayed in a forest. Not far from him, there were other ascetics also staying there. At that time, the people were having a festival gathering in the fourth month. Those ascetics had few affairs, so they went down from the forest to the human realm. They encountered the festival gathering and obtained plenty of wine and meat. Drunk, he carried a bottle back to his original forest. He saw the Venerable Sariputra from afar. Seeing him, he disdained him, thinking it strange, 'I also stay in the forest, and he also stays in the forest. I also renounced the household life, and he also renounced the household life. I also abandoned wives and sensual pleasures, and he also abandoned wives and sensual pleasures. I have such happiness, and he has such suffering.' At that time, he spoke the following verse:
'Fine wine I drink, drunk, Now again I hold a bottle. The mountains, the grass, the trees, I see them all as golden.'
Then the Venerable Sariputra thought, 'This emaciated ascetic can speak such a verse, can I not answer him with a verse?' At that time, he spoke the following verse:
飲無想酒 持空三昧瓶 山地草樹木 視之如棄唾
尊者舍利弗於此偈中以三三昧作師子吼。我飲無想酒者。此現無想三昧。持空三昧瓶者。此現空三昧。山地草樹木視之如棄唾者。此現無愿三昧。如是此偈中尊者舍利弗作師子吼。以是故佛契經說三三昧為鬘。問曰。死瘦者。無命根無意非眾生數。彼梵志有命有意是眾生數。何以故說言死瘦耶。答曰。以彼輕易意故言死瘦。或曰。彼無慧命根故言死瘦。說曰。此說多有無想。或以空三昧說無想。或以見道說無想。或以無疑說無想。或以非想非不想說無想。或無相即說無想。或以空三昧說無想者。如所說我本無想。三昧所為所行。謂我所為所行者。我今便止不欲。謂彼比丘思惟空法。便忘眾生想不見男女。此是空三昧說無想。複次空三昧說無想者。如所說有一比丘。得空解脫門。而不自知何果何功德。彼作是念。誰能為我記此三昧果及功德。復作是念。尊者阿難聖所稱譽。世尊印可阿難。必能為我記此三昧果及功德。復作是念。若我至尊者阿難所。問此三昧何果功德者。或能尊者阿難還問我。比丘得此三昧耶。我若說得云何示他功德。我若言不得云何欺彼上尊。比丘我若默然住。云何觸嬈上尊。比丘復作念。我當尋從尊者阿難。或能自他從尊者阿難所聞此
【現代漢語翻譯】 飲著無想之酒，手持空三昧之瓶。 看待山地的草木，如同棄之唾沫。
尊者舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）在此偈頌中以三種三昧（Samadhi，佛教中的一種精神集中狀態）作獅子吼（Simhanada，比喻佛法宣講的威猛）。『我飲無想酒者』，這是展現無想三昧（Asanna-samadhi，一種去除所有念想的三昧）。『持空三昧瓶者』，這是展現空三昧（Sunyata-samadhi，體悟空性的三昧）。『山地草樹木視之如棄唾者』，這是展現無愿三昧（Apranihita-samadhi，對世間一切無所希求的三昧）。如此，尊者舍利弗在此偈頌中作獅子吼。因此，佛經（Sutra，佛教經典）說三種三昧如花鬘（Mala，花環，比喻莊嚴）。 問：死瘦者，沒有命根，沒有意識，不屬於眾生之列。而彼梵志（Brahmin，古印度婆羅門教的修行者）有命，有意識，屬於眾生之列。為何說（梵志）是死瘦呢？ 答：因為他輕視（世俗的）意念，所以說（梵志）是死瘦。或者說，他沒有智慧的命根，所以說（梵志）是死瘦。經中說，這是說（修行者）多有無想。或者以空三昧說無想，或者以見道（Darshana-marga，佛教修行道路上的一個階段）說無想，或者以無疑說無想，或者以非想非非想（Naivasamjnanasamjnayatana，禪定中的最高境界）說無想，或者以無相（Animitta，沒有表象）即說無想。 或者以空三昧說無想，如（經文）所說：『我本無想，三昧所為所行。』所謂『我所為所行者』，我現在便停止，不再想（這些）。意思是，那位比丘（Bhikkhu，佛教出家修行者）思惟空法，便忘卻眾生之相，不見男女之別。這是空三昧說無想。 再次，空三昧說無想，如（經文）所說：有一位比丘，得到空解脫門（Sunyata-vimoksha-mukha，通過體悟空性而獲得解脫的法門），卻不自知獲得了什麼果報和功德。他這樣想：誰能為我記述此三昧的果報和功德呢？他又想：尊者阿難（Ananda，佛陀十大弟子之一，以博聞強記著稱）是聖者所稱讚的，世尊（Bhagavan，佛陀的尊稱）也認可阿難，他必定能為我記述此三昧的果報和功德。他又想：如果我到尊者阿難那裡，問此三昧有什麼果報功德，或許尊者阿難會反問我：『比丘，你得到此三昧了嗎？』如果我說得到了，又該如何向他展示（此三昧的）功德呢？如果我說沒有得到，又如何欺騙這位上尊呢？比丘，如果我默然不語，又如何打擾這位上尊呢？比丘又想：我應當悄悄地跟隨尊者阿難，或許能從尊者阿難那裡聽到（關於此三昧的）
【English Translation】 Drinking the wine of no-thought, holding the bottle of emptiness-samadhi. Viewing the grass, trees, and woods of the mountains as discarded spittle.
The Venerable Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) roars the lion's roar (Simhanada, a metaphor for the powerful proclamation of the Dharma) in this verse with the three samadhis (Samadhi, a state of mental concentration in Buddhism). 'I drink the wine of no-thought,' this manifests the no-thought samadhi (Asanna-samadhi, a samadhi that removes all thoughts). 'Holding the bottle of emptiness-samadhi,' this manifests the emptiness samadhi (Sunyata-samadhi, a samadhi that realizes emptiness). 'Viewing the grass, trees, and woods of the mountains as discarded spittle,' this manifests the desireless samadhi (Apranihita-samadhi, a samadhi without any desires for anything in the world). Thus, the Venerable Sariputra roars the lion's roar in this verse. Therefore, the Sutras (Sutra, Buddhist scriptures) say that the three samadhis are like a garland (Mala, a garland, a metaphor for adornment). Question: A dead and emaciated person has no life force, no consciousness, and is not counted among sentient beings. But that Brahmin (Brahmin, a practitioner of ancient Indian Brahmanism) has life and consciousness and is counted among sentient beings. Why is it said that (the Brahmin) is dead and emaciated? Answer: Because he despises (worldly) thoughts, it is said that (the Brahmin) is dead and emaciated. Or it is said that he has no wisdom-life force, so it is said that (the Brahmin) is dead and emaciated. The scripture says that this means (the practitioner) has much no-thought. Or no-thought is spoken of through emptiness-samadhi, or no-thought is spoken of through the path of seeing (Darshana-marga, a stage on the Buddhist path of practice), or no-thought is spoken of through no-doubt, or no-thought is spoken of through neither perception nor non-perception (Naivasamjnanasamjnayatana, the highest state in meditation), or no-thought is spoken of through no-characteristic (Animitta, without appearance). Or no-thought is spoken of through emptiness-samadhi, as (the scripture) says: 'Originally, I had no-thought, which was done and practiced by samadhi.' What is meant by 'what I did and practiced' is that I now stop and no longer think (of these things). This means that the Bhikkhu (Bhikkhu, a Buddhist monastic practitioner) contemplates the Dharma of emptiness, and then forgets the appearance of sentient beings and does not see the distinction between male and female. This is emptiness-samadhi speaking of no-thought. Again, emptiness-samadhi speaks of no-thought, as (the scripture) says: There was a Bhikkhu who attained the gate of emptiness liberation (Sunyata-vimoksha-mukha, the Dharma gate of attaining liberation through realizing emptiness), but did not know what fruit and merit he had obtained. He thought: Who can record for me the fruit and merit of this samadhi? He also thought: The Venerable Ananda (Ananda, one of the ten great disciples of the Buddha, known for his excellent memory) is praised by the saints, and the Bhagavan (Bhagavan, an honorific title for the Buddha) also approves of Ananda, he will surely be able to record for me the fruit and merit of this samadhi. He also thought: If I go to the Venerable Ananda and ask what fruit and merit this samadhi has, perhaps the Venerable Ananda will ask me in return: 'Bhikkhu, have you attained this samadhi?' If I say I have attained it, how can I show him (the samadhi's) merit? If I say I have not attained it, how can I deceive this supreme venerable one? Bhikkhu, if I remain silent, how can I disturb this supreme venerable one? The Bhikkhu also thought: I should quietly follow the Venerable Ananda, perhaps I can hear (about this samadhi) from the Venerable Ananda
事。於是彼比丘六年中尋從尊者阿難而不聞此事。於是彼比丘后時從坐起。整衣服偏露右肩。叉手向尊者阿難。白尊者阿難曰。尊者阿難。謂此三昧精勤修行不增不減。如水定住。住故解脫。解脫故住。此三昧何果何功德耶。尊者阿難問曰。比丘。汝得此三昧耶。比丘對曰。唯然尊者阿難。得此三昧。尊者阿難說曰。比丘謂此三昧精勤修行不增不減。如水定住。住故解脫。解脫故住。比丘。此三昧智果智功德。比丘不久當得智。精勤修行者勇猛專志。是故說精勤修行。不增不減者不增涅槃不減生死。是故說不增不減。或曰。不增者除我故。不減者除是我故。或曰。不增者除我見故。不減者除有我見故。是故說不增不減。如水定住者。如泉眼出水覆泉眼不捨。如是彼三昧所緣生而不捨彼緣。比丘此三昧智果智功德者。取證得果漏盡故。說智果智功德。於是彼比丘聞尊者阿難善方喻說。內懷歡喜誦習受持已。禮尊者阿難足。繞尊者阿難已而去。彼比丘因尊者阿難教授。獨靖寂燕坐心不放逸。精勤游已知法至得阿羅漢。此是空三昧說無想。見道說無想者。如所說目揵連。彼鞮舍梵不為汝記第六無想行人耶。第六無想行人者。堅信堅法。此義說第六無想行人。彼無想不可數不可施設。或此住或彼住。或苦法忍或苦法智。或苦未
【現代漢語翻譯】 現代漢語譯本：事情是這樣的。那位比丘花了六年時間跟隨尊者阿難（Ānanda，佛陀十大弟子之一，以記憶力超群著稱）卻從未聽聞過這件事。後來，那位比丘從座位上起身，整理好衣服，袒露右肩，合掌向尊者阿難，對尊者阿難說：『尊者阿難，如果說這種三昧（samādhi，禪定）精勤修行，既不增加也不減少，就像水一樣平靜地停留，因為停留而解脫，因為解脫而停留，那麼這種三昧有什麼樣的果報和功德呢？』尊者阿難反問道：『比丘，你得到了這種三昧嗎？』比丘回答說：『是的，尊者阿難，我得到了這種三昧。』尊者阿難解釋說：『比丘，如果說這種三昧精勤修行，既不增加也不減少，就像水一樣平靜地停留，因為停留而解脫，因為解脫而停留，比丘，這種三昧是智慧的果報和智慧的功德。比丘不久將會獲得智慧。精勤修行指的是勇猛專一的意志，所以說精勤修行。不增加也不減少指的是不增加涅槃（nirvāṇa，佛教術語，指解脫）也不減少生死（saṃsāra，輪迴），所以說不增加也不減少。或者說，不增加是因為去除『我』，不減少是因為去除『是我』。或者說，不增加是因為去除我見（ātma-dṛṣṭi，認為存在永恒不變的『我』的錯誤見解），不減少是因為去除有我見（satkāya-dṛṣṭi，執著於五蘊和合的身體為『我』的錯誤見解），所以說不增加也不減少。就像水一樣平靜地停留指的是，就像泉眼出水，覆蓋泉眼而不捨棄。同樣，這種三昧所緣而生，不捨棄那個所緣。比丘，這種三昧是智慧的果報和智慧的功德指的是，通過證悟獲得果位，因為煩惱漏盡，所以說是智慧的果報和智慧的功德。』於是，那位比丘聽了尊者阿難善巧的比喻和說法，內心充滿歡喜，誦讀學習並接受奉行，然後禮拜尊者阿難的雙足，繞尊者阿難后離去。那位比丘因為尊者阿難的教導，獨自在寂靜處禪坐，內心不放逸，精勤修行，通過已知之法最終證得阿羅漢（arhat，佛教修行所能達到的最高果位之一）。這就是空三昧（śūnyatā-samādhi，體悟空性的禪定）所說的無想（asaṃjñā，沒有思想和知覺的狀態）。見道（darśana-mārga，佛教修行道路上的一個階段）所說的無想指的是，就像目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通第一著稱）所說的那樣。彼鞮舍梵（Bhaddiya，人名）沒有為你記述第六無想行人嗎？第六無想行人指的是，堅定的信念和堅定的法。這個意義上說的是第六無想行人。那種無想是不可計數，不可施設的，或者住於此，或者住于彼，或者苦法忍（duḥkha-dharma-kṣānti，對苦諦的忍耐和接受），或者苦法智（duḥkha-dharma-jñāna，對苦諦的智慧），或者苦未……
【English Translation】 English version: Thus it was. That Bhikṣu (monk) followed Venerable Ānanda (one of the ten principal disciples of the Buddha, known for his excellent memory) for six years without hearing of this matter. Then, that Bhikṣu rose from his seat, arranged his robes, bared his right shoulder, and, with his palms joined, addressed Venerable Ānanda, saying: 'Venerable Ānanda, if this samādhi (meditative state) is diligently practiced, neither increasing nor decreasing, remaining as still as water, liberated because of remaining, remaining because of liberation, what is the fruit and merit of this samādhi?' Venerable Ānanda asked: 'Bhikṣu, have you attained this samādhi?' The Bhikṣu replied: 'Yes, Venerable Ānanda, I have attained this samādhi.' Venerable Ānanda explained: 'Bhikṣu, if this samādhi is diligently practiced, neither increasing nor decreasing, remaining as still as water, liberated because of remaining, remaining because of liberation, Bhikṣu, this samādhi is the fruit of wisdom and the merit of wisdom. Bhikṣu will soon attain wisdom. Diligent practice refers to courageous and focused will, therefore it is said diligent practice. Neither increasing nor decreasing refers to neither increasing nirvāṇa (the ultimate goal of Buddhism, liberation from suffering) nor decreasing saṃsāra (the cycle of birth, death, and rebirth), therefore it is said neither increasing nor decreasing. Or, it is said, not increasing because of removing 'I', not decreasing because of removing 'it is I'. Or, it is said, not increasing because of removing self-view (ātma-dṛṣṭi, the false belief in a permanent and unchanging 'self'), not decreasing because of removing the view of having a self (satkāya-dṛṣṭi, the false belief in the aggregates of body and mind as 'self'), therefore it is said neither increasing nor decreasing. Remaining as still as water refers to, like a spring of water emerging, covering the spring without abandoning it. Similarly, this samādhi arises from its object and does not abandon that object. Bhikṣu, this samādhi is the fruit of wisdom and the merit of wisdom refers to, through realization, attaining the fruit, because the outflows of defilements are exhausted, therefore it is said the fruit of wisdom and the merit of wisdom.' Then, that Bhikṣu, hearing Venerable Ānanda's skillful analogies and explanations, was filled with joy, recited, studied, and accepted it, then bowed at Venerable Ānanda's feet, circumambulated Venerable Ānanda, and departed. That Bhikṣu, because of Venerable Ānanda's teaching, sat alone in a quiet place, his mind not distracted, diligently practicing, through the known Dharma, finally attained Arhat (one who has attained enlightenment). This is the emptiness samādhi (śūnyatā-samādhi, meditation on emptiness) that speaks of non-perception (asaṃjñā, a state without thought or perception). The non-perception spoken of in the path of seeing (darśana-mārga, a stage on the Buddhist path) refers to, as Mahāmaudgalyāyana (one of the ten principal disciples of the Buddha, known for his great psychic powers) said. Did Bhaddiya (a personal name) not record for you the sixth non-percipient practitioner? The sixth non-percipient practitioner refers to firm faith and firm Dharma. In this sense, it speaks of the sixth non-percipient practitioner. That non-perception is uncountable, unassignable, either abiding here or abiding there, either endurance of the Dharma of suffering (duḥkha-dharma-kṣānti, acceptance and endurance of the truth of suffering), or knowledge of the Dharma of suffering (duḥkha-dharma-jñāna, wisdom regarding the truth of suffering), or suffering not yet...
知忍或苦未知智。或習法忍或習法智。或習未知忍或習未知智。或盡法忍或盡法智。或盡未知忍或盡未知智。或道法忍或道法智。或道未知忍。是謂無想不可數不可施設。以是故堅信堅法。說第六無想人。此中見道說無想。問曰。何以故此見道說無想。答曰。見道速疾道捷疾。道不住故。以是故見道說無想。或無疑說無想者。如所說尊者瞿多有欲想有恚想有癡想。若無者。是謂無想是謂無疑。此中說無疑是無想。問曰。何以故說無疑是無想。答曰。結者能令退因結相故。無疑不減不退。以是故無疑說無想。或非想非不想說無想者。如所說彼度一切無所有處非想非不想處成就游。此中非想非不想說無想。問曰。何以故非想非不想說無想。答曰。彼想亦非定非想亦非定。想非定者。如七想正受。非想亦非定者。如無想正受想滅。正受鈍故不利故不捷疾故。無想即說無想者。如所說三三昧空三昧無愿無想。此中無想即說無想。如世尊說。空三昧上尊所居。問曰。何以故說空三昧上尊所居。答曰。上尊多游中故。三千大千國土。佛世尊于功德中最為上尊。彼多游此中。第二上尊尊者舍利弗彼亦多游此中。是謂上尊所居多游此中。名空三昧上尊所居。或曰。謂空三昧於此法不共居故。說空三昧上尊所居。雖百歲在此外法者。但彼
故名為小成就。愚法故。雖七歲在此法者。但彼名為上尊成就。上尊法故。謂空三昧於此法不共居故。名為上尊所居。
問曰。無愿無想於此外法為有耶為無耶。答曰。雖無根本無愿無想。或有相似無願行相似是粗行。無想行相似是止行。一切九十六種術無有似空三昧。況根本空三昧。謂空三昧於法此不共居。是故說上尊所居。或曰。定住故說空三昧上尊所居。此眾生未觀空故。常亂馳逸狂奔不住如水擾動。意如是不住。若觀空法已。定住不移動如須彌山。是謂定住。故說空三昧上尊所居。或曰。一切愛非愛便不便善不善樂具苦具不共俱。是故說空三昧上尊所居。如所說尊者舍利弗母命終。弟子退服還家。當爾時黑齒比丘常與尊者舍利弗不相得。彼作是念。我當至彼說此兇問。便詣尊者舍利弗所。到已說曰。尊者舍利弗欲知不。尊母命終。弟子退服還家。尊者舍利弗說曰。黑齒比丘。此者知當如何。如汝所說母命終者此有之性誰生不死者。汝所說弟子退服還家者。此凡夫人性常移動。世尊說唯一聖人常不移動。如所說阿難見諦之人。知已犯戒舍戒退服還家者。非有此處。黑齒比丘作是念。雖有斯言心必不樂。爾時尊者舍利弗見此事。清旦整服持缽入舍衛分衛。分衛已食后舉衣缽澡洗手足。以尼師檀著左肩上。入
【現代漢語翻譯】 現代漢語譯本：因此稱作小成就。因為是愚法的緣故。即使七歲就修習此法的人，也只是被稱為上尊成就，因為是上尊之法。這是因為空三昧與此法不共同存在，所以稱為上尊所居之處。
問：無愿、無想這兩種（三昧）在其他外道法中是存在還是不存在呢？答：雖然沒有根本的無愿、無想，但或許有相似的。相似的無願行是粗略的修行，相似的無想行是止息的修行。所有九十六種外道法都沒有像空三昧這樣的（境界），更何況是根本的空三昧。空三昧與這些法不共同存在，所以說是上尊所居之處。或者說，因為（空三昧）能使人安定住于其中，所以說空三昧是上尊所居之處。這些眾生因為沒有觀空，所以常常心神散亂、放縱馳騁、狂奔不止，像被擾動的水一樣。心意就是這樣不能安住。如果觀空法之後，就能安定住于其中，不會移動，就像須彌山一樣。這就是所謂的安定住。所以說空三昧是上尊所居之處。或者說，一切可愛與不可愛、便利與不便利、善與不善、快樂的工具與痛苦的工具，這些都不會共同存在於（空三昧中）。所以說空三昧是上尊所居之處。例如所說的，尊者舍利弗（Sariputra）的母親去世，弟子們脫下僧服還俗回家。當時黑齒比丘（Kaladanta Bhikkhu）常常與尊者舍利弗不和。他這樣想：我應當去那裡說這個兇訊。於是前往尊者舍利弗處。到達后說道：尊者舍利弗想知道嗎？您的母親去世了，弟子們脫下僧服還俗回家。尊者舍利弗說：黑齒比丘，知道這些又能怎麼樣呢？如你所說母親去世，這有生之性，誰能不死呢？你所說弟子們脫下僧服還俗回家，這是凡夫的本性，常常變動。世尊說只有聖人常常不移動。如所說阿難（Ananda）這樣的見諦之人，如果知道自己犯戒，（是）不會舍戒脫下僧服還俗回家的，沒有這樣的情況。黑齒比丘這樣想：即使他嘴上這麼說，心裡一定不高興。當時尊者舍利弗看到這件事，清晨整理好衣服，拿著缽進入舍衛城（Sravasti）乞食。乞食完畢，飯後收拾好衣缽，洗手洗腳，把尼師壇（Nisidana）搭在左肩上，進入……
【English Translation】 English version: Therefore, it is called a minor accomplishment. Because it is a foolish dharma. Even if someone has practiced this dharma for seven years, they are only called an accomplished one of the supreme venerable, because it is the dharma of the supreme venerable. This is because the Samadhi of Emptiness does not co-exist with this dharma, so it is called the abode of the supreme venerable.
Question: Do the 'no-wish' (無愿) and 'no-thought' (無想) (samadhis) exist or not in other externalist (外道) dharmas? Answer: Although there is no fundamental 'no-wish' and 'no-thought', there may be similar ones. Similar 'no-wish' practice is a coarse practice, and similar 'no-thought' practice is a cessation practice. None of the ninety-six types of externalist arts have anything like the Samadhi of Emptiness, let alone the fundamental Samadhi of Emptiness. The Samadhi of Emptiness does not co-exist with these dharmas, so it is said to be the abode of the supreme venerable. Or, it is said that the Samadhi of Emptiness is the abode of the supreme venerable because it allows people to abide stably within it. These beings, because they have not contemplated emptiness, are often mentally scattered, indulging in unrestrained running, and rushing about without stopping, like disturbed water. The mind is thus unable to abide. If one contemplates the dharma of emptiness, then one can abide stably within it, without moving, like Mount Sumeru (須彌山). This is what is called stable abiding. Therefore, it is said that the Samadhi of Emptiness is the abode of the supreme venerable. Or, it is said that everything lovable and unlovable, convenient and inconvenient, good and not good, instruments of pleasure and instruments of suffering, these will not co-exist (in the Samadhi of Emptiness). Therefore, it is said that the Samadhi of Emptiness is the abode of the supreme venerable. For example, it is said that when the mother of the Venerable Sariputra (舍利弗) passed away, the disciples disrobed and returned home. At that time, the Bhikkhu Kaladanta (黑齒比丘) often disagreed with the Venerable Sariputra. He thought: 'I should go there and tell him this ominous news.' So he went to the Venerable Sariputra. Upon arriving, he said: 'Venerable Sariputra, do you want to know? Your mother has passed away, and the disciples have disrobed and returned home.' The Venerable Sariputra said: 'Kaladanta Bhikkhu, what good does knowing this do? As you say, the mother has passed away; who with the nature of birth can avoid death? As you say, the disciples have disrobed and returned home; this is the nature of ordinary people, constantly changing. The World Honored One said that only the sages are constantly unmoving. As it is said, Ananda (阿難), a person who has seen the truth, if he knew he had broken a precept, would not disrobe and return home; there is no such situation.' The Bhikkhu Kaladanta thought: 'Even if he says this, he must be unhappy in his heart.' At that time, the Venerable Sariputra saw this matter, tidied his robes in the morning, took his bowl, and entered Sravasti (舍衛城) to beg for food. After begging for food, after the meal, he put away his robes and bowl, washed his hands and feet, placed the Nisidana (尼師壇) on his left shoulder, and entered...
安陀林坐禪。尊者舍利弗安陀林坐禪時作是念。世間頗有極好妙事可愛。謂當變易起我愁憂苦惱耶。復作是念。世間無有極好妙事可愛。謂當變易起我愁憂苦惱。爾時尊者舍利弗晡時從禪起。出安陀林詣祇樹給孤獨園。尊者阿難遙見尊者舍利弗來。見已說曰。善來尊者舍利弗。為從何來何處坐禪。爾時尊者舍利弗答曰。阿難。從安陀林來在彼坐禪。尊者阿難問曰。尊者舍利弗。在安陀林雲何坐禪。答曰。阿難。我于安陀林思惟有覺有觀。問曰。云何尊者舍利弗有覺有觀三昧。答曰。阿難。我于安陀林坐禪時作是念。世間頗有極好妙事可愛。謂當變易起我愁憂苦惱耶。尊者阿難問曰。作是念時為獲何等。答曰。阿難。我作是念。世間無有極好妙事可愛。謂當變易起我愁憂苦惱。
問曰。尊者舍利弗。為極愛敬世尊不。答曰。阿難。極愛敬世尊。問曰。若世尊般涅槃。為當起愁憂苦惱不耶。答曰。阿難。世尊般涅槃。我不起愁憂苦惱。但作是念。世尊般涅槃甚速。世間眼滅甚疾。尊者阿難說曰。善哉善哉。尊者舍利弗。世尊般涅槃。不起愁憂苦惱。何以故。如彼我是我極斷故。是謂一切愛非愛便不便善不善樂苦具不共俱。是故說空三昧上尊所居。複次如所說。世尊游舍衛祇樹給孤獨園。爾時尊者阿難在一處坐禪。便
【現代漢語翻譯】 現代漢語譯本： 尊者舍利弗在安陀林（地名）坐禪。他坐禪時心想：『世間是否有什麼極好極妙、令人喜愛的事物，會因為變故而引起我的憂愁苦惱呢？』他又想：『世間沒有什麼極好極妙、令人喜愛的事物，會因為變故而引起我的憂愁苦惱。』當時，尊者舍利弗在傍晚時分從禪定中起身，離開安陀林前往祇樹給孤獨園（Jeta Grove Anathapindika's Park）。 尊者阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）遠遠地看見尊者舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）走來，便說道：『歡迎，尊者舍利弗。您從哪裡來？在哪裡坐禪？』當時，尊者舍利弗回答說：『阿難，我從安陀林來，在那裡坐禪。』尊者阿難問道：『尊者舍利弗，您在安陀林是如何坐禪的呢？』答道：『阿難，我在安陀林思惟，有覺有觀。』問道：『尊者舍利弗，什麼是您所說的有覺有觀三昧（samadhi，禪定）呢？』答道：『阿難，我在安陀林坐禪時心想：世間是否有什麼極好極妙、令人喜愛的事物，會因為變故而引起我的憂愁苦惱呢？』尊者阿難問道：『您這樣想的時候，獲得了什麼呢？』答道：『阿難，我這樣想：世間沒有什麼極好極妙、令人喜愛的事物，會因為變故而引起我的憂愁苦惱。』 問道：『尊者舍利弗，您非常愛敬世尊（Bhagavan，佛陀的稱號）嗎？』答道：『阿難，我非常愛敬世尊。』問道：『如果世尊般涅槃（Parinirvana，佛陀的最終涅槃），您會因此感到憂愁苦惱嗎？』答道：『阿難，世尊般涅槃，我不會感到憂愁苦惱。我只會這樣想：世尊般涅槃太快了，世間的眼睛滅得太快了。』尊者阿難說道：『說得好，說得好，尊者舍利弗。世尊般涅槃，您不會感到憂愁苦惱。為什麼呢？因為那個「我」已經被您徹底斷除了。』這就是說，一切可愛與不可愛、方便與不方便、善與不善、快樂與痛苦，都不能共同存在。所以說，空三昧是至高無上的，是聖者所居住的地方。還有，正如所說，世尊在舍衛城（Shravasti）的祇樹給孤獨園游化。當時，尊者阿難在一個地方坐禪，便……』
【English Translation】 English version: Venerable Sariputra was meditating in Andharavana (a place name). While meditating, he thought: 'Is there anything in the world that is extremely good, wonderful, and lovable that, due to change, would cause me sorrow, grief, and suffering?' He further thought: 'There is nothing in the world that is extremely good, wonderful, and lovable that, due to change, would cause me sorrow, grief, and suffering.' At that time, Venerable Sariputra arose from meditation in the evening and left Andharavana to go to Jeta Grove Anathapindika's Park. Venerable Ananda (Ananda, one of the ten great disciples of the Buddha, known for his exceptional memory) saw Venerable Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) coming from afar and said: 'Welcome, Venerable Sariputra. Where are you coming from? Where were you meditating?' At that time, Venerable Sariputra replied: 'Ananda, I am coming from Andharavana, where I was meditating.' Venerable Ananda asked: 'Venerable Sariputra, how were you meditating in Andharavana?' He replied: 'Ananda, I was contemplating in Andharavana, with initial and sustained thought.' He asked: 'Venerable Sariputra, what is this samadhi (samadhi, meditative state) of initial and sustained thought that you speak of?' He replied: 'Ananda, while meditating in Andharavana, I thought: Is there anything in the world that is extremely good, wonderful, and lovable that, due to change, would cause me sorrow, grief, and suffering?' Venerable Ananda asked: 'When you thought this, what did you attain?' He replied: 'Ananda, I thought this: There is nothing in the world that is extremely good, wonderful, and lovable that, due to change, would cause me sorrow, grief, and suffering.' He asked: 'Venerable Sariputra, do you deeply love and respect the Blessed One (Bhagavan, a title for the Buddha)?' He replied: 'Ananda, I deeply love and respect the Blessed One.' He asked: 'If the Blessed One attains Parinirvana (Parinirvana, the final Nirvana of the Buddha), will you feel sorrow, grief, and suffering?' He replied: 'Ananda, when the Blessed One attains Parinirvana, I will not feel sorrow, grief, and suffering. I will only think: The Blessed One's Parinirvana is too quick, the eye of the world is extinguished too quickly.' Venerable Ananda said: 'Well said, well said, Venerable Sariputra. You will not feel sorrow, grief, and suffering when the Blessed One attains Parinirvana. Why? Because that 'I' has been completely eradicated by you.' This means that everything lovable and unlovable, convenient and inconvenient, good and bad, pleasure and pain, cannot coexist. Therefore, it is said that the emptiness samadhi is supreme, the abode of the noble ones. Furthermore, as it is said, the Blessed One was wandering in Shravasti (Shravasti) at Jeta Grove Anathapindika's Park. At that time, Venerable Ananda was meditating in one place, and then...'
作是念。一時世尊游釋種處城名尼鉗。彼時我從世尊聞如此所說義。阿難。我多游空三昧。云何昔世尊所說善知善受持耶。於是尊者阿難。從下晡起至世尊所。到已禮世尊足卻住一面。白世尊曰。唯世尊。世尊昔一時游釋種處城名尼鉗。彼時我從世尊聞如此所說義。阿難。我多游空三昧。云何昔世尊所說善知善受持耶。如是向世尊說已。世尊告曰。如是阿難如是阿難。我所說汝善知善受持。何以故。阿難。我今亦多游空三昧。問曰。若彼善知善受持者。何以故問世尊。若問者云何善知善受持。作此論已。答曰。善知善受持。問曰。若善知善受持者。何以故問。答曰。尊者阿難以壞釋種憂戚意中不定故問。說者彼愚癡流離王伐迦維羅衛盡壞彼族。尊者阿難聞愚癡流離王伐迦維羅衛盡壞我釋種。聞已明旦與一比丘為伴。入彼城視本城猶若天宮。今如丘冢。墻壁樓櫓埤堄窗牖皆已毀壞。有種種華樹種種果樹園觀。盡已摧折縱橫蔽地。若干花池蓮華池青蓮花池盡頹毀枯竭。異類奇鳥鳧雁鴛鴦鴝鵒鸚鵡孔雀千秋青雀飛在空中。煙火所熏徘徊在上。無量男女喪失父母。號哭悲泣隨逐阿難。彼時異學優曇缽園中。七萬賢聖埋半身在地。以大香象鐵把把之。尊者阿難見已增益悲酸。世尊因彼處故。與諸比丘前後圍繞。諸根寂定意行不動
【現代漢語翻譯】 現代漢語譯本： 我這樣想著：『有一次，世尊（Bhagavan，佛陀的尊稱）在釋迦族（Sakya）的尼鉗城（Nigama）游化。那時，我從世尊那裡聽到了這樣的說法：阿難（Ananda，佛陀的十大弟子之一），我經常進入空三昧（sunyata-samadhi，一種冥想狀態）。』我應該如何才能像過去世尊所說的那樣，好好地理解和接受它呢？ 於是，尊者阿難從下午起身，前往世尊處。到達后，他禮拜世尊的雙足，然後退到一旁站立。他稟告世尊說：『世尊，確實，世尊過去有一次在釋迦族的尼鉗城游化。那時，我從世尊那裡聽到了這樣的說法：阿難，我經常進入空三昧。我應該如何才能像過去世尊所說的那樣，好好地理解和接受它呢？』 這樣向世尊稟告后，世尊告訴他說：『是的，阿難，是的，阿難。你很好地理解和接受了我所說的。』 『為什麼這麼說呢？阿難，我現在也經常進入空三昧。』 （有人）問道：『如果他很好地理解和接受了，為什麼還要問世尊呢？如果他問了，又怎麼能說他很好地理解和接受了呢？』 在作了這樣的議論后，（有人）回答說：『他很好地理解和接受了。』 （有人）問道：『如果他很好地理解和接受了，為什麼還要問呢？』 （有人）回答說：『尊者阿難是爲了消除釋迦族因憂愁而產生的意念不定，所以才問的。』 （有人）說：『那個愚癡的流離王（Virudhaka，拘薩羅國的王子）攻打迦毗羅衛（Kapilavastu，釋迦族的都城），徹底摧毀了那個種族。』 尊者阿難聽到愚癡的流離王攻打迦毗羅衛，徹底摧毀了釋迦族的訊息后，第二天早上與一位比丘（bhikkhu，佛教僧侶）為伴，進入那座城池。他看到原本如同天宮一般的都城，如今卻像一座座墳冢。城墻、樓櫓、矮墻、窗戶都已被摧毀。各種各樣的花樹、果樹園林，都被摧折，橫七豎八地倒在地上。許多花池、蓮花池、青蓮花池都已頹廢枯竭。各種各樣的奇異鳥類，如野鴨、大雁、鴛鴦、鴝鵒、鸚鵡、孔雀、千秋鳥、青雀，在空中飛翔。煙火燻烤著它們，它們在上空徘徊。無數的男女失去了父母，號哭悲泣地跟隨著阿難。 那時，在異教學派的優曇缽園中，有七萬賢聖將半身埋在地下，用巨大的香象鐵鉤抓住自己。 尊者阿難看到這些情景，更加悲傷。世尊因為那個地方的緣故，與眾比丘前後圍繞，諸根寂靜，意念堅定不動。
【English Translation】 English version: I thought to myself: 'Once, the Blessed One (Bhagavan, a title for the Buddha) was traveling in Nigama, a town of the Sakyas (Sakya, a clan). At that time, I heard the Blessed One say this: 'Ananda (Ananda, one of the Buddha's ten principal disciples), I often abide in the emptiness samadhi (sunyata-samadhi, a meditative state).』 How can I understand and retain what the Blessed One said in the past?' Then, Venerable Ananda arose in the late afternoon and went to the Blessed One. Having arrived, he bowed down at the Blessed One's feet and stood to one side. He said to the Blessed One: 'Venerable One, indeed, the Blessed One once traveled in Nigama, a town of the Sakyas. At that time, I heard the Blessed One say this: 'Ananda, I often abide in the emptiness samadhi.' How can I understand and retain what the Blessed One said in the past?' Having said this to the Blessed One, the Blessed One said to him: 'Yes, Ananda, yes, Ananda. You have understood and retained what I said well.' 'Why is that? Ananda, I also often abide in the emptiness samadhi now.' (Someone) asked: 'If he has understood and retained it well, why does he ask the Blessed One? If he asks, how can it be said that he has understood and retained it well?' Having made such an argument, (someone) answered: 'He has understood and retained it well.' (Someone) asked: 'If he has understood and retained it well, why does he ask?' (Someone) answered: 'Venerable Ananda asked in order to dispel the Sakyas' wavering thoughts caused by sorrow.' (Someone) said: 'That foolish Virudhaka (Virudhaka, a prince of Kosala) attacked Kapilavastu (Kapilavastu, the capital of the Sakyas) and completely destroyed that clan.' Having heard the news that the foolish Virudhaka attacked Kapilavastu and completely destroyed the Sakyas, Venerable Ananda, the next morning, accompanied by a bhikkhu (bhikkhu, a Buddhist monk), entered that city. He saw that the city, which had been like a heavenly palace, was now like mounds of earth. The walls, towers, ramparts, and windows were all destroyed. All kinds of flowering trees, fruit trees, and gardens were broken and scattered on the ground. Many flower ponds, lotus ponds, and blue lotus ponds were all ruined and dried up. Various kinds of strange birds, such as ducks, geese, mandarin ducks, mynas, parrots, peacocks, long-tailed tits, and bluebirds, were flying in the air. Smoke and fire were scorching them, and they were hovering above. Countless men and women had lost their parents, weeping and wailing as they followed Ananda. At that time, in the Udumbara Garden of the heretics, seventy thousand sages were burying half their bodies in the ground, holding themselves in place with large iron hooks attached to fragrant elephants. Seeing these scenes, Venerable Ananda became even more sorrowful. Because of that place, the Blessed One, surrounded by the bhikkhus, was serene in his senses and unwavering in his mind.
猶如山地。執心如持油缽。御五根馬如凈金山而入彼城。於是尊者阿難遙見世尊妙光曜身。阿難見已作是念。甚奇生地同壞種族俱滅。我有如此憂戚。而世尊猶若大山無有傾斜。彼時世尊知尊者阿難意念意行。便告尊者阿難曰。阿難。我多游空三昧。而汝有村想我具足寂靜想。而汝有人想。我具足法想。彼時尊者阿難及余比丘喪失親族。內懷憂戚不能行善。於是世尊因此處故游於人間。次第遊行還至舍衛。游舍衛祇桓精舍給孤獨園。彼時尊者阿難憂戚心除。于寂靜處作是念。昔一時世尊游釋種處城名尼鉗。彼時我從世尊聞如此所說義阿難。我多游空三昧。云何昔世尊所說善知善受持耶。於是尊者阿難從下晡起至世尊所。到已禮世尊足卻住一面。白世尊曰唯世尊。世尊昔一時游釋種城名尼鉗。彼時我從世尊聞如此所說義。阿難。我多游空三昧。云何世尊。所說善知善受持耶。世尊告曰。如是阿難。如是阿難。我所說汝善知善受持。何以故。阿難。我今亦多游空三昧。問曰。若問者云何善知善受持。答曰。彼善知善受持者不耶。受持不顛倒受持。不前不後受持不盡遺忘。但內懷憂戚意中不定故問。說曰。如世尊說。阿難我今亦多游空三昧。彼時諸比丘聞所說作是念。空三昧者。諸佛世尊必不共遊居。非諸聲聞辟支佛。彼時
【現代漢語翻譯】 現代漢語譯本： 猶如山地一般穩固。執持心念就像拿著盛滿油的缽一樣小心。駕馭五根（眼、耳、鼻、舌、身）就像駕馭純金的山一樣進入那座城市。於是，尊者阿難遠遠地看見世尊身上散發著美妙的光芒。阿難看見後心想：真是太奇妙了，生老病死之地相同，種姓和族群的差別都消失了。我心中如此憂愁悲傷，而世尊卻像大山一樣，沒有絲毫動搖。 這時，世尊知道尊者阿難的心中所想和行為，便告訴尊者阿難說：『阿難，我經常在空三昧中游歷。而你心中充滿村落的喧囂之想，我心中具足寂靜之想，而你心中充滿人我的分別之想，我心中具足佛法的真諦之想。』 當時，尊者阿難和其他比丘因為喪失親族，內心懷著憂愁悲傷，無法精進行善。於是，世尊因為這個緣故，在人間游化，逐漸回到了舍衛城，住在舍衛城的祇樹給孤獨園。那時，尊者阿難的憂愁悲傷漸漸消除，在寂靜的地方思考：過去有一次，世尊在釋迦族居住的地方，城名叫尼鉗。那時，我從世尊那裡聽到了這樣所說的義理：『阿難，我經常在空三昧中游歷。』我應該如何才能善於理解和受持世尊過去所說的話呢？ 於是，尊者阿難在下午時分從座位上起身，前往世尊的住所。到達后，禮拜世尊的雙足，然後退到一旁站立，對世尊說：『世尊，過去有一次，世尊在釋迦族居住的尼鉗城。那時，我從世尊那裡聽到了這樣所說的義理：『阿難，我經常在空三昧中游歷。』我應該如何才能善於理解和受持世尊所說的話呢？』 世尊告訴他說：『是的，阿難，是的，阿難。你所說的是我所說的，你應該善於理解和受持。為什麼呢？阿難，我現在也經常在空三昧中游歷。』 （阿難）問道：『如果有人問，怎樣才能善於理解和受持呢？』（世尊）答道：『那個人善於理解和受持，不是嗎？受持沒有顛倒，受持沒有前後矛盾，受持沒有遺漏和忘記。』只是因為你內心懷著憂愁悲傷，心中不定，所以才這樣問。世尊說：『正如世尊所說，阿難，我現在也經常在空三昧中游歷。』 當時，各位比丘聽到世尊所說，心中想：『空三昧，諸佛世尊必定經常在其中游歷居住，不是那些聲聞和辟支佛所能達到的境界。』當時
【English Translation】 English version: Like a mountain. Holding the mind like holding a bowl filled with oil. Controlling the five senses (eye, ear, nose, tongue, body) like entering that city with a pure golden mountain. Then, Venerable Ānanda saw from afar the World Honored One's body radiating wonderful light. Having seen it, Ānanda thought: 'It is very wonderful that the place of birth is the same, and the distinctions of caste and lineage are all extinguished. I have such sorrow and grief, but the World Honored One is like a great mountain, without any inclination.' At that time, the World Honored One, knowing Venerable Ānanda's thoughts and intentions, said to Venerable Ānanda: 'Ānanda, I often dwell in the emptiness samādhi (śūnyatā-samādhi). But you have thoughts of the village, I am complete with thoughts of tranquility. But you have thoughts of people, I am complete with thoughts of the Dharma.' At that time, Venerable Ānanda and the other monks, having lost their relatives, were inwardly filled with sorrow and grief, and were unable to practice good deeds. Therefore, the World Honored One, because of this reason, traveled in the human realm, gradually returning to Śrāvastī (Śāveti). He dwelt in the Jeta Grove (Jetavana), Anāthapiṇḍika's Park (Anāthapiṇḍadasya ārāma) in Śrāvastī. At that time, Venerable Ānanda's sorrow and grief gradually subsided, and in a quiet place, he thought: 'Once, the World Honored One was traveling in the land of the Śākya (Śākya) clan, in a city named Nigama (Nigama). At that time, I heard from the World Honored One such a meaning: 'Ānanda, I often dwell in the emptiness samādhi.' How can I skillfully understand and uphold what the World Honored One said in the past?' Then, Venerable Ānanda, arising from his seat in the late afternoon, went to the World Honored One's dwelling. Having arrived, he bowed at the World Honored One's feet and stood to one side. He said to the World Honored One: 'World Honored One, once, the World Honored One was traveling in the Śākya clan's city named Nigama. At that time, I heard from the World Honored One such a meaning: 'Ānanda, I often dwell in the emptiness samādhi.' How can I skillfully understand and uphold what the World Honored One said?' The World Honored One said: 'So it is, Ānanda, so it is, Ānanda. What you said is what I said, you should skillfully understand and uphold it. Why? Ānanda, I also often dwell in the emptiness samādhi now.' (Ānanda) asked: 'If someone asks, how can one skillfully understand and uphold it?' (The World Honored One) answered: 'That person skillfully understands and upholds it, doesn't he? Upholding without inversion, upholding without contradiction, upholding without omission and forgetting.' It is only because you are inwardly filled with sorrow and grief, and your mind is unsettled, that you ask this. The World Honored One said: 'Just as the World Honored One said, Ānanda, I also often dwell in the emptiness samādhi now.' At that time, the monks, having heard what was said, thought: 'The emptiness samādhi, the Buddhas, the World Honored Ones, must often dwell in it, it is not a state that those śrāvakas (śrāvaka) and pratyekabuddhas (pratyekabuddha) can attain.' At that time
世尊知諸聲聞意念意行已。告尊者阿難曰。阿難。諸有比丘欲多游空三昧者。阿難彼比丘當不念村想不念人想。應念寂靜想。問曰。世尊現何等村想。何等人想。何等寂靜想。何等地想。何等無量空處想。何等無量識處想。何等無所有處想。何等無想意定。何等有為意解脫。何等無為意解脫。何等漏盡。答曰。村想者。現緣迦維羅衛想。人想者。現殺舍夷人想。寂靜想者。現尼拘類樹園想。地想者。現四禪想。無量空處乃至無所有處想者。現除此欲色界。或曰。村想現欲界。欲界者說如村。如所說偈。
謂能棄村刺 罵言及縛害 比丘離苦樂 如山不可動
人想者。現凡人想。寂靜想者。現二禪想。此說賢聖默然。地想者。現滅色想。因色故便有截耳鼻手足。無量空處想乃至無所有處想者。現除欲色界。是謂現村想至無所有處想。問曰。何以故。常說村想人想當莫念。答曰。謂此二想令諸比丘內多懷憂戚。世尊說當舍此行善法。以是故。常說莫念村想人想。問曰。何以故。舍下想增上想。答曰。制亂故。若世尊不捨下想增上想者便有亂。諸佛世尊法常不亂說。是謂制亂故。或曰。制重說故。若世尊不捨下想增上想者。便為有重。諸佛世尊法常不重說。是謂制重說。故舍下想增上想。阿難此不顛倒。如
【現代漢語翻譯】 現代漢語譯本： 世尊知道各位聲聞弟子的心念和行為之後，告訴尊者阿難說：『阿難，如果有比丘想要多多修習空三昧，阿難，這位比丘應當不憶念村落之想，不憶念人群之想，應當憶念寂靜之想。』 （有人）問：『世尊，什麼是村落之想？什麼是人群之想？什麼是寂靜之想？什麼是地之想？什麼是無量空處之想？什麼是無量識處之想？什麼是一無所有處之想？什麼是無想意定？什麼是有為意解脫？什麼是無為意解脫？什麼是漏盡？』 （佛）答：『村落之想，是憶念迦維羅衛（Kapilavastu，釋迦牟尼佛的故鄉）之想；人群之想，是憶念釋迦族（Sakya，釋迦牟尼佛的種族）人被屠殺之想；寂靜之想，是憶念尼拘類樹園（Nigrodha Park，佛陀居住和講法的地方）之想；地之想，是憶念四禪（Four Dhyanas，佛教的四種禪定境界）之想；無量空處乃至無所有處之想，是憶念去除慾望。』 或者說：『村落之想，是憶念欲界（Kamadhatu，佛教三界之一，眾生有情慾的世界）；欲界，就好像村落。』正如偈頌所說： 『能夠拋棄村落的荊棘，辱罵的言語以及束縛和傷害，比丘遠離痛苦和快樂，如同山一樣不可動搖。』 人群之想，是憶念凡夫俗人之想；寂靜之想，是憶念二禪（Second Dhyana，禪定第二境界）之想，這是說賢聖之人默然不語。地之想，是憶念滅除色想（rupa-samjna，對物質形態的感知）。因為有色，所以會有截斷耳鼻手足的事情發生。 無量空處之想乃至無所有處之想，是憶念去除慾望。這就是所說的憶念村落之想直到無所有處之想。 （有人）問：『為什麼總是說村落之想和人群之想應當不要憶念？』 （佛）答：『因為這兩種想念會使比丘內心多懷憂愁和悲傷。世尊說應當捨棄這些，修行善良的法。因此，總是說不要憶念村落之想和人群之想。』 （有人）問：『為什麼要捨棄低下的想念，而增長高上的想念？』 （佛）答：『爲了制止散亂。如果世尊不捨棄低下的想念而增長高上的想念，就會產生散亂。諸佛世尊的法，總是不會散亂地說。這就是爲了制止散亂的緣故。』 或者說：『爲了制止重複。如果世尊不捨棄低下的想念而增長高上的想念，就會變得重複。諸佛世尊的法，總是不會重複地說。這就是爲了制止重複的緣故，所以捨棄低下的想念而增長高上的想念。阿難，這並不是顛倒，就像……』
【English Translation】 English version: The World Honored One, knowing the thoughts and intentions of the Sravakas (Śrāvaka, disciple), said to Venerable Ananda: 'Ananda, if there are Bhikkhus (bhikkhu, monk) who wish to frequently practice the Samadhi (samādhi, concentration) of emptiness, Ananda, those Bhikkhus should not dwell on the thought of villages, nor on the thought of people, but should dwell on the thought of tranquility.' (Someone) asked: 'World Honored One, what is the thought of villages? What is the thought of people? What is the thought of tranquility? What is the thought of earth? What is the thought of boundless space? What is the thought of boundless consciousness? What is the thought of nothingness? What is the Samadhi of no-thought? What is intentional liberation with conditions? What is intentional liberation without conditions? What is the exhaustion of outflows (asava)?' (The Buddha) answered: 'The thought of villages is the thought of Kapilavastu (Kapilavastu, the birthplace of Shakyamuni Buddha); the thought of people is the thought of the slaughter of the Sakyas (Sakya, the clan of Shakyamuni Buddha); the thought of tranquility is the thought of Nigrodha Park (Nigrodha Park, where the Buddha resided and taught); the thought of earth is the thought of the Four Dhyanas (Four Dhyanas, the four meditative states in Buddhism); the thought of boundless space, and so on up to the thought of nothingness, is the thought of eliminating desires.' Or it is said: 'The thought of villages is the thought of the Kamadhatu (Kāmadhātu, the realm of desire in Buddhism); the Kamadhatu is like a village.' As the verse says: 'Able to abandon the thorns of the village, abusive words, and bonds and harm, the Bhikkhu is detached from pain and pleasure, like a mountain, unshakeable.' The thought of people is the thought of ordinary people; the thought of tranquility is the thought of the Second Dhyana (Second Dhyana, the second meditative state), which speaks of the silence of the wise and noble. The thought of earth is the thought of the cessation of the perception of form (rupa-samjna, perception of material form). Because of form, there will be the cutting off of ears, noses, hands, and feet. The thought of boundless space, and so on up to the thought of nothingness, is the thought of eliminating desires. This is what is meant by the thought of villages up to the thought of nothingness. (Someone) asked: 'Why is it always said that the thought of villages and the thought of people should not be dwelled upon?' (The Buddha) answered: 'Because these two thoughts cause Bhikkhus to harbor much sorrow and grief in their hearts. The World Honored One said that these should be abandoned, and virtuous practices should be cultivated. Therefore, it is always said not to dwell on the thought of villages and the thought of people.' (Someone) asked: 'Why abandon lower thoughts and increase higher thoughts?' (The Buddha) answered: 'To restrain disorder. If the World Honored One did not abandon lower thoughts and increase higher thoughts, there would be disorder. The Dharma of the Buddhas, the World Honored Ones, is always spoken without disorder. This is why disorder is restrained.' Or it is said: 'To restrain repetition. If the World Honored One did not abandon lower thoughts and increase higher thoughts, it would become repetitive. The Dharma of the Buddhas, the World Honored Ones, is always spoken without repetition. This is why lower thoughts are abandoned and higher thoughts are increased. Ananda, this is not inverted, like...'
真實空三昧。謂有為解脫無為解脫。問曰。云何此中有為解脫無為解脫。答曰。有為解脫者。等意解脫。無為解脫者。無礙解脫。問曰。何以故說等意解脫。答曰。以少道得故說等意解脫。問曰。何以故說無礙解脫。答曰。以無量道得故說無礙解脫。問曰。何以故說無礙解脫不動。答曰。結者能令動。無礙者因結不動不轉不退。以是故無礙解脫說不動。謂至竟漏盡者。謂現一切漏盡。廣說三三昧處。盡廣說大章盡。
鞞婆沙論卷第十三 大正藏第 28 冊 No. 1547 鞞婆沙論
鞞婆沙論卷第十四
阿羅漢尸陀槃尼撰
符秦罽賓三藏僧伽跋澄譯
中陰處第四十一(出阿毗曇結使揵度人品非次)
中陰者。何以故作此論。答曰。斷他意故作此論。或有欲令有中陰。或有欲令無中陰。鞞婆阇婆提欲令無中陰。育多婆提欲令有中陰。問曰。鞞婆阇婆提何意欲令無中陰。答曰。彼從佛契經欲令無有中陰。五無間罪作已。增長無間必生地獄中。若以無間生地獄者。是故無中陰。余契經說偈曰。
梵志命根盡 未至閻王所 中無頓止處 必往不可除
若中無頓止處者。是故無有中陰。復更說世俗喻事。如光如影無有中間。如是若終若生無有中間。以此契經證故
【現代漢語翻譯】 現代漢語譯本： 真實空三昧，指的是有為解脫和無為解脫。問：如何理解這裡面的有為解脫和無為解脫？答：有為解脫指的是等意解脫，無為解脫指的是無礙解脫。問：為什麼說等意解脫？答：因為通過較少的道就能獲得，所以說是等意解脫。問：為什麼說無礙解脫？答：因為通過無量的道才能獲得，所以說是無礙解脫。問：為什麼說無礙解脫是不動的？答：因為煩惱結縛會使人動搖，而無礙解脫的人因為沒有煩惱結縛，所以不會動搖、不會改變、不會退轉。因此，無礙解脫被稱為不動。所謂達到究竟漏盡的人，指的是現在就已完全斷盡煩惱的人。關於三三昧（Samadhi）之處的廣泛論述，以及大章的全部內容，到此結束。
《鞞婆沙論》卷第十三 大正藏第28冊 No. 1547 《鞞婆沙論》
《鞞婆沙論》卷第十四
阿羅漢尸陀槃尼（Arhat Sitapanni）撰
符秦罽賓三藏僧伽跋澄（Sanghabhadra）譯
中陰處第四十一（出自《阿毗曇結使揵度人品》，順序有所調整）
設立中陰的討論，是為什麼呢？答：爲了斷除其他宗派的觀點而作此論。有些人認為有中陰，有些人認為沒有中陰。鞞婆阇婆提（Vibhajyavadin）想要論證沒有中陰，育多婆提（Yuktavadin）想要論證有中陰。問：鞞婆阇婆提是什麼用意想要論證沒有中陰呢？答：他們想從佛陀的契經（Sutra）中找到依據來論證沒有中陰。五逆重罪一旦造下，必定直接墮入地獄。如果直接墮入地獄，那麼就沒有中陰。其他的契經中說偈頌道：
『婆羅門（Brahmin）命根斷盡， 未至閻王（Yama）所在之處， 中間沒有停留之處， 必定前往無法避免。』
如果中間沒有停留之處，那麼就是沒有中陰。再用世俗的比喻來說明，就像光和影之間沒有中間狀態一樣，這樣，死亡和出生之間也沒有中間狀態。以此契經作為證據。
【English Translation】 English version: The true Samadhi of emptiness refers to liberation with conditions (有為解脫) and liberation without conditions (無為解脫). Question: How are we to understand liberation with conditions and liberation without conditions in this context? Answer: Liberation with conditions refers to liberation of equal intention (等意解脫), and liberation without conditions refers to unobstructed liberation (無礙解脫). Question: Why is it called liberation of equal intention? Answer: Because it is attained through fewer paths, it is called liberation of equal intention. Question: Why is it called unobstructed liberation? Answer: Because it is attained through immeasurable paths, it is called unobstructed liberation. Question: Why is unobstructed liberation said to be unmoving? Answer: Because defilements (結者) can cause movement, but one with unobstructed liberation, due to the absence of defilements, does not move, change, or regress. Therefore, unobstructed liberation is called unmoving. Those who have attained complete exhaustion of outflows (漏盡) are those who have completely eradicated all outflows in the present. The extensive discussion on the places of the three Samadhis (三三昧) and the entirety of the great chapter concludes here.
《Vibhasa Sastra》 Volume 13 Taisho Tripitaka Volume 28, No. 1547, 《Vibhasa Sastra》
《Vibhasa Sastra》 Volume 14
Composed by Arhat Sitapanni (阿羅漢尸陀槃尼)
Translated by Tripiṭaka Sanghabhadra (僧伽跋澄) from Kipin (罽賓) during the Fu Qin (符秦) dynasty
Chapter 41 on the Intermediate State (中陰處) (Extracted from the 'Chapter on the Aggregates and Afflictions of the Abhidharma,' with a different order)
Why is the discussion on the intermediate state established? Answer: It is established to refute the views of other schools. Some believe in the existence of an intermediate state, while others believe in its non-existence. The Vibhajyavadins (鞞婆阇婆提) wish to argue for the non-existence of an intermediate state, while the Yuktavadins (育多婆提) wish to argue for its existence. Question: What is the intention of the Vibhajyavadins in arguing for the non-existence of an intermediate state? Answer: They wish to find evidence in the Buddha's Sutras (契經) to argue for the non-existence of an intermediate state. Once the five heinous crimes (五逆重罪) are committed, one is certain to be born directly into hell. If one is born directly into hell, then there is no intermediate state. Other Sutras say in verse:
'When a Brahmin's (梵志) life force is exhausted, before reaching the place of Yama (閻王), there is no place of temporary rest in between, one must inevitably go, it cannot be avoided.'
If there is no place of temporary rest in between, then there is no intermediate state. Furthermore, to illustrate with a worldly analogy, just as there is no intermediate state between light and shadow, similarly, there is no intermediate state between death and birth. This Sutra is used as evidence.
。鞞婆阇婆提說無有中陰。問曰。育多婆提何意欲令有中陰。答曰。從契經起。欲令有中陰。彼言。世尊契經說。三事合故入母胎中。父母共會。母或時滿。有所堪任香陰已至。若香陰至者。是故有中陰。余契經說五阿那含。中般涅槃生般涅槃行般涅槃無行般涅槃上流至阿迦膩吒。若說中般涅槃者。是故有中陰。余契經婆蹉梵志至世尊所問曰。瞿曇。若是時舍此身已未至余處。眾生乘意行。瞿曇。當爾時此眾生依受何住。沙門瞿曇。為彼眾生說依受何住。世尊說曰。婆蹉。若是時舍此身已未生余處。眾生乘意行。婆蹉。當爾時彼眾生依受愛住。我說彼依受愛住。若說眾生舍此身已未生余處。眾生乘意行者。是故有中陰。復更說詰責事。若言無中陰者。謂從閻浮提終生郁單越者。彼於此中斷彼間未有而有。若爾者應無有法而有。莫言有咎。是故有中陰。如是一說如是二但說有中陰好。問曰。若有中陰者。此育多婆提云何通。彼鞞婆阇婆提所說契經證。答曰。此契經證有意可通。問曰。有何意云何通。答曰。謂佛說契經五無間罪作已。增長無間必生地獄中者。佛於此契經除余趣除余行。除余趣者。謂五無間罪作已增長。必生地獄中不生余趣。除余行者。謂五無間罪要受生報。不受現報不受后報。是謂此契經意之所通。如汝
所說。此契經五無間罪作已。增長無間必生地獄中者。有此要當具五無間罪作已增長必生地獄耶。頗有四三二一生地獄耶。或有。除五更餘罪生地獄耶。頗有時時五無間罪作已增長即生地獄耶。為或住世百歲耶。此契經或有意或無意。但不說無有中陰。問曰。若爾者如此偈云何通。
梵志命根盡 未至閻王所 中無止頓處 必往不可除
答曰。佛於此偈除余趣除余行。除余趣者。謂此梵志作惡行增長已。必生地獄不生余趣。除余行者。謂此梵志作惡行增長已。必受生報非現法報后報。問曰。此世間喻云何通。如光如影無有中間。如是若終若生無有中間。答曰。此不應通。此非契經非律非阿毗曇。不可以世間喻壞賢聖法。世間喻異。賢聖法異。複次應壞。若壞喻以亦應壞義。光及影非命根無意非眾生數。若終若生有命根有意是眾生數。設通此喻當有何意。答曰。此喻乃說有中陰非說無中陰。如光如影無有中間。如是死陰中陰無有中間。中陰生陰亦無中間。如是此喻乃說有中陰。非說無中陰。問曰。此鞞婆阇婆提云何通。彼育多婆提所說契經證。答曰。彼說者如所說。三事合故入母胎中父母共合會母。或時滿有所堪任香陰已至者。此不應說香陰已至。何以故不應說。此為彈琴耶而言香陰以至。問曰。若不
應說者此云何。答曰。當言名陰行。何以故。彼因陰行。是故說當言名陰行。說者此不論。何以故。若說香陰若說陰行。故不能除中陰。問曰。此云何通五阿那含。中般涅槃生般涅槃行般涅槃無行般涅槃上流至阿迦膩吒。答曰。彼說者有天名中。彼生中天命未盡而終。說者此不論。何以故佛契經不說名中天。佛契經說。從四天王至非想非不想天不聞有中天。複次此契經說。生般涅槃行般涅槃無行般涅槃。欲令有天命。生般涅槃行般涅槃無行般涅槃耶。複次如汝說。命未盡而終名中般涅槃者。除菩薩及郁單越人。餘一切眾生命未盡而終。欲令一切眾生中般涅槃耶。問曰。云何通。婆蹉梵志至世尊所問曰。瞿曇。若是時舍此身已未生余處。眾生乘意行。瞿曇。當爾時此眾生依受何住。沙門瞿曇。為彼眾生說依受何住。世尊說曰。婆蹉。若是時舍此身已未生余處。眾生乘意行。婆蹉。當爾時彼眾生依受愛住。我說彼依受愛住。此云何通。答曰。彼說者。此中說無色界天乘意行。彼梵志有朋友。極敬念而命終。以天眼觀欲界而不見。觀色界亦不見。如不見已彼便作念。為斷滅耶。為云何。彼聞有沙門瞿曇一切智一切見。我當往至彼問其本末。爾時梵志至世尊所。到已白世尊曰。瞿曇。為是時舍此身以未生余處眾生乘意行。瞿曇
【現代漢語翻譯】 現代漢語譯本： 問：如果有人這樣說，應該如何理解？ 答：應當說這是『名陰行』（nāma-skandha-gati，名蘊的執行）。為什麼呢？因為這是基於陰（skandha，蘊）的執行。所以說應當理解為『名陰行』。這樣說的人並沒有考慮到所有情況。為什麼呢？如果只說香陰（gandha-skandha，香蘊）或者陰行（skandha-gati，蘊的執行），就無法排除中陰（antarābhava，中有的存在）。 問：這如何與五種阿那含（anāgāmin，不還果）相符？即中般涅槃（antarāparinirvāyin，中般涅槃者）、生般涅槃（upapaduka-parinirvāyin，生般涅槃者）、行般涅槃（sasaṃkhāra-parinirvāyin，有行般涅槃者）、無行般涅槃（asaṃkhāra-parinirvāyin，無行般涅槃者）以及上流至阿迦膩吒天（ūrdhvasrotas-akaniṣṭhagamana，上流阿迦膩吒者）。 答：這樣說的人認為，存在一種名為『中』的天。他們認為，這些眾生在中天（antarābhava-deva，中有天）中生命未盡就去世了。但這樣說的人並沒有考慮到所有情況。為什麼呢？因為佛陀的契經（sūtra，經）中沒有提到『中天』。佛陀的契經說，從四大天王（cāturmahārājika-deva，四大天王天）到非想非非想天（nevasaṃjñānāsaṃjñāyatana，非想非非想處天），都沒有聽說過有『中天』。而且，這個契經中說到了生般涅槃、行般涅槃和無行般涅槃，難道你想讓這些天也有壽命，也能經歷生般涅槃、行般涅槃和無行般涅槃嗎？ 再者，如果像你所說，生命未盡就去世的叫做『中般涅槃』，那麼除了菩薩（bodhisattva，菩薩）和郁單越人（uttarakuru，北俱盧洲人），其餘一切眾生生命未盡就去世，難道你想讓一切眾生都經歷中般涅槃嗎？ 問：如何解釋婆蹉梵志（Vatsa the Brahmin，婆蹉梵志）去到世尊（Bhagavān，世尊）那裡，問道：『喬達摩（Gautama，喬達摩），如果眾生捨棄此身之後，尚未投生到其他地方，而是以意行（mano-gati，意行）存在，那麼當這個眾生存在時，依靠什麼而住？沙門喬達摩，請為這個眾生說明依靠什麼而住。』世尊說：『婆蹉，如果眾生捨棄此身之後，尚未投生到其他地方，而是以意行存在，那麼當這個眾生存在時，依靠愛（prema，愛）而住。我說他們依靠愛而住。』這又該如何解釋？ 答：這樣說的人，是在說沒有天以意行存在。這位婆蹉梵志有一個朋友，非常敬重他，但去世了。他用天眼（divyacakṣus，天眼）觀察欲界（kāmadhātu，欲界），卻沒有看到他，觀察也沒有看到。因為沒有看到，他就想，難道是斷滅（uccheda，斷滅）了嗎？還是怎麼回事？他聽說沙門喬達摩是具有一切智一切見（sarvajña-sarvadarśin，一切智一切見）的人，所以想去問個究竟。於是，這位梵志就去到世尊那裡，到了之後對世尊說：『喬達摩，如果眾生捨棄此身之後，尚未投生到其他地方，而是以意行存在，喬達摩……』
【English Translation】 English version: Question: If someone says this, how should it be understood? Answer: It should be said that this is 'nāma-skandha-gati' (the movement of the name-aggregate). Why? Because it is based on the movement of the skandhas (aggregates). Therefore, it should be understood as 'nāma-skandha-gati'. The person who says this has not considered all the situations. Why? If only gandha-skandha (the aggregate of smell) or skandha-gati (the movement of aggregates) is mentioned, it cannot exclude antarābhava (the intermediate existence). Question: How does this align with the five types of anāgāmin (non-returner)? Namely, antarāparinirvāyin (one who attains parinirvāṇa in the intermediate state), upapaduka-parinirvāyin (one who attains parinirvāṇa immediately upon rebirth), sasaṃkhāra-parinirvāyin (one who attains parinirvāṇa with effort), asaṃkhāra-parinirvāyin (one who attains parinirvāṇa without effort), and ūrdhvasrotas-akaniṣṭhagamana (one who ascends to the Akaniṣṭha heaven). Answer: The person who says this believes that there is a heaven called 'intermediate'. They believe that these beings die in the intermediate heaven (antarābhava-deva) before their lifespan is exhausted. But the person who says this has not considered all the situations. Why? Because the sūtras (discourses) of the Buddha do not mention 'intermediate heaven'. The Buddha's sūtras say that from the Cāturmahārājika-deva (heaven of the Four Great Kings) to the nevasaṃjñānāsaṃjñāyatana (sphere of neither perception nor non-perception), there has been no mention of 'intermediate heaven'. Moreover, this sūtra speaks of upapaduka-parinirvāṇa, sasaṃkhāra-parinirvāṇa, and asaṃkhāra-parinirvāṇa. Do you want these heavens to also have lifespans and experience upapaduka-parinirvāṇa, sasaṃkhāra-parinirvāṇa, and asaṃkhāra-parinirvāṇa? Furthermore, if, as you say, dying before the lifespan is exhausted is called 'antarāparinirvāṇa', then, except for bodhisattvas (enlightenment beings) and the people of Uttarakuru (Northern Kurus), all other beings die before their lifespan is exhausted. Do you want all beings to experience antarāparinirvāṇa? Question: How to explain that Vatsa the Brahmin (Vatsa the Brahmin) went to the Bhagavan (the Blessed One) and asked: 'Gautama (Gautama), if beings, having abandoned this body, have not yet been born elsewhere, but exist with mano-gati (mind-movement), then when this being exists, what does it rely on to dwell? Śramaṇa Gautama, please explain what this being relies on to dwell.' The Blessed One said: 'Vatsa, if beings, having abandoned this body, have not yet been born elsewhere, but exist with mano-gati, then when this being exists, it relies on prema (love) to dwell. I say they rely on love to dwell.' How should this be explained? Answer: The person who says this is saying that there are no ** heavens existing with mind-movement. This Vatsa Brahmin had a friend whom he greatly respected, but who passed away. He used his divyacakṣus (divine eye) to observe the kāmadhātu (desire realm), but did not see him, nor did he see him in the **. Because he did not see him, he thought, 'Is it annihilation (uccheda)? Or what is it?' He heard that Śramaṇa Gautama was sarvajña-sarvadarśin (all-knowing and all-seeing), so he wanted to ask him about the matter. Therefore, this Brahmin went to the Blessed One, and upon arriving, said to the Blessed One: 'Gautama, if beings, having abandoned this body, have not yet been born elsewhere, but exist with mind-movement, Gautama...'
。當爾時此眾生依受何住。沙門瞿曇。為彼眾生說依受何住。世尊說曰。婆蹉。若爾時舍此身已未生余處眾生乘意行。婆蹉。當爾時彼眾生依受愛住。我說依受愛住。以此知說無色界天乘意行。問曰。佛契經多說乘意行。或化或中陰或色無色天或始人或地獄。此中雲何知無色天乘意行。彼亦問。此云何知中陰乘意行。答曰。即此契經知此中說舍此身已未生余處。以是故此契經說中陰乘意行。問曰。若無中陰者。謂閻浮提命終已生郁單越。彼於此斷于彼無有而有。若無有而有者。是則無有法而有。答曰。彼說者彼終不捨死時陰。要當受生時陰。得生時陰已。然彼舍死時陰。如蟲名蚇蠖。終不捨後足要當安前足。安前足已然後舉後足。如是彼終不捨死時陰。要前受生陰。受生名然後舍死時陰。
問曰。如汝說。謂人間命終生地獄中。彼不應舍人間陰得地獄陰。若不捨人間陰得地獄陰者。彼應即人為地獄。若即人為地獄者。是則極壞。如世尊說五趣。地獄餓鬼畜生天人與相違。但彼無智果闇果愚癡果不勤果。謂言無中陰。但有中陰真實有種相。是謂斷他意現己意。說如等法故作此論莫令斷他意。亦莫現己意。但說如等法故作此論。問曰。若有中陰者形為大小。答曰。如四五月小兒。是中陰形大小。問曰。若形如此者不
【現代漢語翻譯】 現代漢語譯本：當時，這些眾生依靠什麼而存在？沙門瞿曇（釋迦牟尼的尊稱），請為這些眾生說說他們依靠什麼而存在。世尊（佛陀的尊稱）說：『婆蹉（人名），如果那些捨棄此身之後，尚未投生到其他地方的眾生以『意』而行，婆蹉，那麼，當時的眾生是依靠愛而存在的。我說他們是依靠愛而存在的。』由此可知，這裡說的是沒有**天以『意』而行。有人問：『佛陀的經典中多處提到以『意』而行，或者化生，或者中陰身，或者色界、無色界天，或者最初的人，或者地獄。這裡怎麼知道沒有無色界天以『意』而行呢？』 他又問：『這又怎麼知道有中陰身以『意』而行呢？』 回答說：『就是根據這部經典，這部經典中說的是捨棄此身之後，尚未投生到其他地方。因此，這部經典說的是中陰身以『意』而行。』 有人問：『如果沒有中陰身，那麼，比如在閻浮提（我們所居住的這個世界）死去的人，投生到郁單越（北俱盧洲，四大部洲之一）。他在閻浮提的生命斷絕，在郁單越的生命產生，這豈不是無中生有嗎？如果無中生有，那就是沒有法而有法了。』 回答說：『說這種話的人，他始終沒有捨棄死亡時的陰（五蘊）。他需要等到接受投生時的陰（五蘊）。得到投生時的陰（五蘊）之後，然後他才捨棄死亡時的陰（五蘊）。就像蟲子名叫尺蠖（一種昆蟲），始終不會捨棄後足，一定要先安穩前足。安穩前足之後，然後才舉起後足。同樣，他始終不會捨棄死亡時的陰（五蘊），一定要先接受投生時的陰（五蘊），接受投生之名，然後才捨棄死亡時的陰（五蘊）。』 有人問：『如果像你所說，人在人間死去，投生到地獄中。他不應該捨棄人間的陰（五蘊），而得到地獄的陰（五蘊）。如果不捨棄人間的陰（五蘊），而得到地獄的陰（五蘊），那麼，他應該立即成為地獄眾生。如果立即成為地獄眾生，那就是極大的破壞。就像世尊所說的五趣（五道輪迴：地獄、餓鬼、畜生、人、天），地獄、餓鬼、畜生、天、人是相互對立的。』 只是那些沒有智慧的果報，黑暗的果報，愚癡的果報，不勤奮的果報的人，才會說沒有中陰身。但中陰身是真實存在的，具有種種相。這就是斷絕他人之意，顯現自己之意。說像這樣的法，所以才作此論，不要斷絕他人之意，也不要顯現自己之意。只是說像這樣的法，所以才作此論。有人問：『如果存在中陰身，它的形狀是多大呢？』 回答說：『像四五個月大的小孩。這就是中陰身的形狀大小。』 有人問：『如果形狀是這樣，那麼不...
【English Translation】 English version: At that time, what did these beings rely on to exist? O, Śramaṇa Gautama (an honorific title for Shakyamuni), please tell these beings what they rely on to exist. The World-Honored One (an honorific title for the Buddha) said: 'Vatsa (a name), if those beings who have abandoned this body and have not yet been born elsewhere travel by 'mind', Vatsa, then those beings at that time rely on love to exist. I say they rely on love to exist.' From this, it can be known that this refers to no **deva traveling by 'mind'. Someone asked: 'The Buddha's sutras often mention traveling by 'mind', or transformation, or the intermediate state (antarabhava), or the realms of form and formlessness, or the first human, or hell. How can it be known here that there are no formless realm devas traveling by 'mind'?' He also asked: 'How can it be known that there is an intermediate state traveling by 'mind'?' The answer is: 'It is based on this sutra, which says that after abandoning this body, one has not yet been born elsewhere. Therefore, this sutra speaks of the intermediate state traveling by 'mind'.' Someone asked: 'If there is no intermediate state, then, for example, a person who dies in Jambudvipa (the world we live in) is born in Uttarakuru (one of the four great continents). His life in Jambudvipa ceases, and his life in Uttarakuru arises. Isn't this creating something from nothing? If something is created from nothing, then there is no dharma, yet there is dharma.' The answer is: 'The person who says this never abandons the skandhas (five aggregates) at the time of death. He needs to wait until he receives the skandhas at the time of rebirth. After receiving the skandhas at the time of rebirth, then he abandons the skandhas at the time of death. Just like a worm called a looper (a type of insect), it never abandons its hind feet; it must first secure its front feet. After securing its front feet, then it lifts its hind feet. Similarly, he never abandons the skandhas at the time of death; he must first receive the skandhas at the time of rebirth, receive the name of rebirth, and then abandon the skandhas at the time of death.' Someone asked: 'If, as you say, a person dies in the human realm and is born in hell, he should not abandon the human skandhas and obtain the hell skandhas. If he does not abandon the human skandhas and obtains the hell skandhas, then he should immediately become a hell being. If he immediately becomes a hell being, then that is a great destruction. Just as the World-Honored One said about the five destinies (the five realms of reincarnation: hell, hungry ghosts, animals, humans, and devas), hell, hungry ghosts, animals, humans, and devas are mutually opposed.' Only those who lack the fruit of wisdom, the fruit of darkness, the fruit of foolishness, and the fruit of diligence would say that there is no intermediate state. But the intermediate state is real and has various forms. This is cutting off the intentions of others and revealing one's own intentions. Speaking of such dharmas, this treatise is composed so as not to cut off the intentions of others, nor to reveal one's own intentions. It is only speaking of such dharmas that this treatise is composed. Someone asked: 'If there is an intermediate state, what is its shape and size?' The answer is: 'Like a four- or five-month-old child. That is the shape and size of the intermediate state.' Someone asked: 'If the shape is like that, then...
應有顛倒想。于母所有淫心。于父所有害心。于父所有淫心。于母所有害心。答曰。雖此形小但彼捷疾諸根利。如人畫壁作老人形像形小而老。如是彼中陰形雖小。但彼捷疾諸根利。
問曰。菩薩中陰形為大小。答曰。如本身有三十二相八十種好莊嚴其身。紫磨金色圓光一尋。梵音聲妙聲伽毗陵伽鳥視之無厭。以是故住中陰時。百億天下妙光普遍。謂日月最妙多力猶不能遍照。彼以妙光普遍。見妙光已眾生各各相知。異眾生生異眾生生。問曰。若如此菩薩生中陰者。尊者法實偈云何通。
菩薩妙清凈 乘大白龍象 從兜術天下 降神入母胎
問曰。此偈不必通。何以故。非契經非律非阿毗曇。但作頌者。欲令句義合故。若必通此偈者當何意。答曰。此現方俗吉故。菩薩母夢中見順。彼相書所記故。但菩薩從九十一劫除畜生。彼豈乘畜生入母胎耶。問曰。趣中陰為云何。答曰。謂生地獄者足在上頭向下。如佛所說偈。
諸墮地獄者 足上頭向下 惡意于仙人 戒德及苦行
謂生天上者。頭上足在下。如箭射虛空。謂生諸方者傾身而去。如鳥飛虛空如神足飛。問曰。中陰形為云何。答曰。地獄者如地獄形。如是乃至天為天形。
問曰。中陰者自相見耶。答曰。相見。
【現代漢語翻譯】 現代漢語譯本 存在顛倒的想法。對於母親產生淫慾之心，對於父親產生加害之心；對於父親產生淫慾之心，對於母親產生加害之心。回答說：雖然中陰身形體小，但它行動敏捷，諸根敏銳。就像有人在墻上畫老人像，形體雖小卻顯老態。同樣，中陰身雖然形體小，但它行動敏捷，諸根敏銳。
問：菩薩的中陰身形體是怎樣的？答：如同菩薩本身具有三十二相（三十二種殊勝的身體特徵）和八十種好（八十種較小的美好特徵）莊嚴其身，身呈紫磨金色，圓光一尋（古代長度單位），發出梵天般美妙的聲音，聲音如伽毗陵伽鳥（迦陵頻伽，一種鳥）的鳴叫，令人百聽不厭。因此，菩薩安住于中陰身時，百億個天下都會被其美妙的光芒普遍照耀。即使是日月這樣最美妙、最有力量的光芒，也不能普遍照耀。菩薩以其美妙的光芒普遍照耀，眾生各自互相知曉，不同的眾生各自產生。問：如果菩薩是這樣生於中陰身，那麼尊者法實的偈頌該如何解釋？
菩薩妙清凈，乘大白龍象，從兜術天（兜率天，欲界天之一）下，降神入母胎。
問：這個偈頌不必解釋。為什麼呢？因為它不是契經（佛經），不是律（戒律），也不是阿毗曇（論藏），只是作頌者爲了使語句意義相合而作。如果一定要解釋這個偈頌，該如何理解呢？答：這是爲了顯示地方風俗的吉祥。菩薩的母親在夢中見到吉祥的徵兆，相書也有記載。但是菩薩從九十一劫（極長的時間單位）以前就已經脫離了畜生道，他怎麼會乘坐畜生進入母胎呢？問：趣向中陰身是什麼樣的？答：指將要生於地獄的眾生，他們的腳在上，頭在下。正如佛所說的偈頌：
諸墮地獄者，足上頭向下，惡意于仙人，戒德及苦行。
指將要生於天上的眾生，他們的頭在上，腳在下，如同箭射向天空。指將要生於其他地方的眾生，他們傾斜著身體而去，如同鳥在空中飛翔，如同以神通飛行。問：中陰身的形狀是怎樣的？答：將要生於地獄的眾生，中陰身就呈現地獄的形狀，以此類推，將要生於天上的眾生，中陰身就呈現天人的形狀。
問：中陰身的眾生能互相看見嗎？答：能互相看見。
【English Translation】 English version There should be inverted thoughts. Lustful thoughts towards the mother. Harmful thoughts towards the father. Lustful thoughts towards the father. Harmful thoughts towards the mother. The answer is: Although this intermediate being's form is small, it is swift and its faculties are sharp. It is like a person painting an old man on a wall; the form is small but appears old. Similarly, although the intermediate being's form is small, it is swift and its faculties are sharp.
Question: What is the size of a Bodhisattva's intermediate being form? Answer: It is like the Bodhisattva himself, adorned with the thirty-two marks (thirty-two major marks of excellence) and eighty minor characteristics (eighty minor marks of excellence), his body is the color of refined gold, with a halo of one fathom (an ancient unit of length). He emits a Brahma-like, wonderful sound, a sound like the Kalaviṅka bird (a mythical bird with a beautiful voice), which people never tire of hearing. Therefore, when the Bodhisattva dwells in the intermediate state, a hundred billion worlds are universally illuminated by his wonderful light. Even the most wonderful and powerful light of the sun and moon cannot universally illuminate in this way. The Bodhisattva universally illuminates with his wonderful light, and beings each know each other, and different beings are born. Question: If a Bodhisattva is born in the intermediate state in this way, how can we reconcile the verse of Venerable Dharma-satya?
The Bodhisattva is wonderfully pure, riding a great white dragon elephant, descending from the Tuṣita Heaven (one of the heavens in the desire realm), his spirit descends and enters his mother's womb.
Question: This verse does not need to be reconciled. Why? Because it is not a sutra (Buddhist scripture), not a vinaya (code of conduct), and not an Abhidharma (collection of philosophical treatises); it is merely composed by the author of the verse to make the meaning of the sentences coherent. If we must reconcile this verse, what is its meaning? Answer: This is to show the auspiciousness of local customs. The Bodhisattva's mother saw auspicious omens in her dream, and the books of physiognomy also record this. But the Bodhisattva has been free from the animal realm for ninety-one kalpas (extremely long periods of time); how could he enter his mother's womb riding an animal? Question: What is the direction of the intermediate being? Answer: It refers to those who are to be born in hell, their feet are up and their heads are down. As the Buddha said in the verse:
Those who fall into hell, their feet are up and their heads are down, with malice towards sages, those with precepts, virtue, and ascetic practices.
It refers to those who are to be born in heaven, their heads are up and their feet are down, like an arrow shot into the sky. It refers to those who are to be born in other directions, they go with their bodies inclined, like a bird flying in the sky, like flying with supernatural powers. Question: What is the shape of the intermediate being? Answer: Those who are to be born in hell, the intermediate being takes the shape of hell; similarly, those who are to be born in heaven, the intermediate being takes the shape of a deva (heavenly being).
Question: Can intermediate beings see each other? Answer: They can see each other.
問曰。若相見者何者見耶。答曰。地獄者還見地獄。如是乃至天還見天。更有說者。天中陰見五趣中陰。人見四餓鬼見三畜生見二地獄見一。如是說者地獄見地獄。如是至天。
問曰。此所生眼見中陰耶。答曰。不也。問曰。云何知。答曰有。契經佛契經說。謂若男若女犯戒與惡法俱。彼身壞時未至惡趣。意所乘行如黑羊毛。光如夜闇冥。謂極凈天眼彼能見。謂若男若女持戒行與善法俱。彼身壞時未生善趣。意所乘行如白凈衣。光如夜月盛明。謂極凈天眼彼能見。以此契經可知。謂天眼不極凈彼不能見。況所生眼當能見耶。問曰。住中為幾時。答曰。生天及地獄者。速生餓鬼畜生。人如合會時不久終已便生。
問曰。或有眾生合會便生者可爾。謂不合會母或在天竺。父或至震旦。而彼命終當云何生。答曰。當觀彼眾生緣轉不轉。若彼于母緣不轉于父緣轉。彼時母極守貞正。要趣至他人所令彼得生。若於父緣不轉于母緣轉。彼時父極守貞正。要當趣他女人所令彼得生。問曰。若二俱緣不轉二俱不合此終當云何生。答曰。彼眾生緣行故。父所營事未訖市肆未成便有還心。彼尋路行時不為刀兵火毒所中。亦不因他終要還己。俱緣合會彼便得生。
問曰。謂眾生常行欲者此可爾。謂眾生時節行欲者。如馬
【現代漢語翻譯】 現代漢語譯本：問：如果（眾生）相互看見，是誰在看呢？答：地獄道的眾生只能看見地獄道的眾生，像這樣，天道的眾生只能看見天道的眾生。還有一種說法是，天道的中陰身能看見五道（天、人、阿修羅、餓鬼、畜生）的中陰身，人道的中陰身能看見四道（人、阿修羅、餓鬼、畜生）的中陰身，餓鬼道的中陰身能看見三道（餓鬼、畜生、地獄）的中陰身，畜生道的中陰身能看見二道（畜生、地獄）的中陰身，地獄道的中陰身只能看見一道（地獄）。按照這種說法，地獄道的眾生只能看見地獄道的眾生，像這樣直到天道。 問：那麼，由業力所生的肉眼能看見中陰身嗎？答：不能。問：怎麼知道的？答：有佛經為證。佛經上說，如果男子或女子違犯戒律，與惡法相應，那麼他們身死之後，還未墮入惡道時，其意念所乘的行蘊就像黑色的羊毛一樣，光芒像黑夜一樣昏暗。只有極其清凈的天眼才能看見。如果男子或女子持守戒律，與善法相應，那麼他們身死之後，還未往生善道時，其意念所乘的行蘊就像潔白的衣服一樣，光芒像夜晚的月亮一樣明亮。只有極其清凈的天眼才能看見。根據這部佛經可知，天眼如果不極其清凈，就不能看見中陰身，更何況由業力所生的肉眼呢？問：中陰身會持續多久？答：往生天道和地獄道的眾生，會迅速投生。而往生餓鬼道、畜生道和人道的眾生，就像（父母）結合一樣，不久死亡后就會投生。 問：或許有些眾生結合后立即投生，這是可以理解的。但是，如果（父母）沒有結合，比如母親在天竺（Tianzhu，古印度），父親在中國（Zhendan，古代中國的稱謂），而父親去世了，這種情況下會如何投生呢？答：應當觀察這個眾生與母親的緣分是否轉變，與父親的緣分是否轉變。如果他對母親的緣分沒有轉變，而對父親的緣分轉變了，那麼即使母親極其貞潔，也會去到其他男子那裡，使他得以投生。如果他對父親的緣分沒有轉變，而對母親的緣分轉變了，那麼即使父親極其貞潔，也一定會去到其他女子那裡，使他得以投生。問：如果雙方的緣分都沒有轉變，雙方也沒有結合，那麼這個眾生死後會如何投生呢？答：這個眾生因為業緣的推動，父親所經營的事情還沒有完成，市場上的生意還沒有做成，就有了回家的念頭。他在回家的路上，不會被刀兵、火災或毒藥所傷害，也不會因為其他原因而死亡，最終一定會回到自己（的妻子）身邊，雙方的緣分結合，這個眾生就能得以投生。 問：對於那些經常行淫慾的眾生，這種情況是可以理解的。但是，對於那些有節制地行淫慾的眾生，比如馬（Ma，動物）...
【English Translation】 English version: Question: If beings see each other, who is seeing? Answer: Beings in hell see only beings in hell. Likewise, beings in heaven see only beings in heaven. Another explanation is that a being in the intermediate state (bardo) of the heavens can see the intermediate states of the five realms (heaven, human, asura, hungry ghost, animal), a being in the intermediate state of the human realm can see the intermediate states of the four realms (human, asura, hungry ghost, animal), a being in the intermediate state of the hungry ghost realm can see the intermediate states of the three realms (hungry ghost, animal, hell), a being in the intermediate state of the animal realm can see the intermediate states of the two realms (animal, hell), and a being in the intermediate state of hell can see only one realm (hell). According to this explanation, beings in hell see only beings in hell, and so on up to the heavens. Question: Can the eye born from karma see the intermediate state? Answer: No. Question: How do you know? Answer: There is scriptural evidence. The Buddha said in the scriptures that if a man or woman violates the precepts and is associated with evil dharmas, then when they die, before falling into the evil realms, the aggregate of their intentional actions is like black sheep's wool, and the light is as dark as night. Only an extremely pure heavenly eye can see it. If a man or woman upholds the precepts and is associated with good dharmas, then when they die, before being reborn in the good realms, the aggregate of their intentional actions is like pure white cloth, and the light is as bright as the moon at night. Only an extremely pure heavenly eye can see it. According to this scripture, if the heavenly eye is not extremely pure, it cannot see the intermediate state, let alone the eye born from karma. Question: How long does the intermediate state last? Answer: Beings who are reborn in the heavens and hells are reborn quickly. Beings who are reborn as hungry ghosts, animals, and humans are like (parents) uniting; they die soon after and are reborn. Question: Perhaps it is understandable that some beings are reborn immediately after uniting. However, if (the parents) have not united, for example, the mother is in Tianzhu (ancient India) and the father is in Zhendan (ancient name for China), and the father dies, how will they be reborn in this case? Answer: One should observe whether the affinity of this being with the mother has changed, and whether the affinity with the father has changed. If their affinity with the mother has not changed, but their affinity with the father has changed, then even if the mother is extremely chaste, she will go to another man so that they can be reborn. If their affinity with the father has not changed, but their affinity with the mother has changed, then even if the father is extremely chaste, he will definitely go to another woman so that they can be reborn. Question: If neither affinity has changed and the two have not united, how will this being be reborn after death? Answer: Because of the force of karma, the father's business is not yet finished, the market business is not yet completed, and he has the intention to return home. On the way home, he will not be harmed by weapons, fire, or poison, nor will he die for other reasons, and he will eventually return to his (wife), the affinities of the two unite, and this being can be reborn. Question: This is understandable for beings who frequently engage in sexual desire. However, for beings who engage in sexual desire with restraint, such as horses (Ma, animal)...
春時行欲。犎牛夏時行欲。狗秋時行欲。豹冬時行欲。彼眾生命終時云何生。答曰。彼眾生緣故。非時所行欲彼便得生。或曰。彼生相似處此名。牛亦名犎牛。犎牛者時節行欲。牛者常行欲。謂應生犎牛者便生牛中。名為狗亦名為狐。狐者常行欲。狗者時節行欲。謂應生狗中者便生狐中。名為熊亦名為羆。羆者常行欲。熊者時節行欲。應生熊者便生羆中。尊者婆須蜜說曰。中陰者當言七日住。當言過耶。答曰。中陰住當言七日。何以故。身羸故住七日不過七日。問曰。謂滿七日父母不合會者。彼時為斷耶。答曰。不斷但還生中陰。重說曰。中陰者當言七七日。尊者曇摩多羅說曰。中陰者父母不合會亦可久時住。問曰。中陰者有衣無衣耶。答曰。色界一切諸天有衣。何以故。如法身不裸形。生身亦爾。欲界中菩薩有衣。及白凈比丘尼有衣。餘一切眾生無衣。更有說者。白凈比丘尼有衣。菩薩無衣。問曰。何以故。白凈比丘尼有衣菩薩無衣。答曰。白凈比丘尼以衣佈施聖眾故。問曰。菩薩所施衣多。非白凈比丘尼所施衣毛數。何以故。白凈比丘尼有衣菩薩無衣。答曰。白凈比丘尼以衣施聖眾作誓願。令我于中陰有衣。以是故於中陰有衣。即以此衣入母胎中。以此衣出母胎。謂白凈比丘尼增長衣亦隨身增長。謂大己出家學道
【現代漢語翻譯】 現代漢語譯本： 春季是牛行欲的時節，夏季是犎牛（一種瘤牛）行欲的時節，秋季是狗行欲的時節，冬季是豹行欲的時節。這些眾生命終時會如何轉生呢？回答說：這些眾生是由於因緣和合，即使不在合適的時節行欲，也能得以轉生。有人說：它們會轉生到相似的地方，例如，牛也可能被稱為犎牛。犎牛是按時節行欲，而牛則是經常行欲。本應轉生為犎牛的，可能會轉生到牛群中。狗也可能被稱為狐貍，狐貍是經常行欲，而狗是按時節行欲。本應轉生為狗的，可能會轉生到狐貍中。熊也可能被稱為羆（pí），羆是經常行欲，而熊是按時節行欲。本應轉生為熊的，可能會轉生到羆中。 尊者婆須蜜（Vasumitra）說：中陰身（antarābhava，死亡到轉生之間的過渡狀態）應該說停留七日，還是超過七日呢？回答說：中陰身停留應該說是七日。為什麼呢？因為身體虛弱，所以停留七日，不會超過七日。問：如果滿了七日，父母沒有和合，那時中陰身就斷滅了嗎？回答說：不會斷滅，但會再次轉生為中陰身。重複說：中陰身應該說是停留七個七日。 尊者曇摩多羅（Dharmatrāta）說：即使父母沒有和合，中陰身也可能停留很久。問：中陰身有衣服嗎？回答說：一切諸天（deva）都有衣服。為什麼呢？因為如法身（dharmakāya，佛的法性之身）不會裸露身體，生身（jātakakāya，由業力產生的身體）也是如此。欲界（kāmadhātu，眾生有慾望的世界）中的菩薩（bodhisattva）有衣服，以及白凈比丘尼（śukla-bhikṣuṇī，修習白凈法的比丘尼）有衣服，其餘一切眾生沒有衣服。更有說法是，白凈比丘尼有衣服，菩薩沒有衣服。問：為什麼白凈比丘尼有衣服而菩薩沒有衣服呢？回答說：因為白凈比丘尼用衣服佈施給聖眾（āryasaṃgha，證悟的僧團）。問：菩薩所施捨的衣服數量眾多，遠超過白凈比丘尼所施捨的衣服數量，甚至無法計數。為什麼白凈比丘尼有衣服而菩薩沒有衣服呢？回答說：白凈比丘尼用衣服佈施給聖眾時發誓愿，希望自己在中陰身時有衣服。因此，她在中陰身時有衣服，並且穿著這件衣服進入母胎，也穿著這件衣服從母胎出生。白凈比丘尼增長的衣服也會隨身增長。就像大己出家學道一樣。
【English Translation】 English version: In spring, cows are in heat. In summer, zebu (a type of humped cattle) are in heat. In autumn, dogs are in heat. In winter, leopards are in heat. When these beings die, how are they reborn? The answer is: These beings, due to their karmic conditions, can be reborn even if they are not in heat at the appropriate time. Someone might say: They are reborn in similar places. For example, a cow may also be called a zebu. Zebu are in heat seasonally, while cows are in heat constantly. Those who should be reborn as zebu may be born among cows. A dog may also be called a fox. Foxes are in heat constantly, while dogs are in heat seasonally. Those who should be born as dogs may be born among foxes. A bear may also be called a grizzly bear. Grizzly bears are in heat constantly, while bears are in heat seasonally. Those who should be born as bears may be born among grizzly bears. Venerable Vasumitra (Vasumitra) said: Should the intermediate state (antarābhava, the transitional state between death and rebirth) be said to last seven days, or more than seven days? The answer is: The intermediate state should be said to last seven days. Why? Because the body is weak, so it lasts seven days and does not exceed seven days. Question: If seven days pass and the parents do not unite, is the intermediate state then terminated? The answer is: It is not terminated, but it is reborn again into the intermediate state. It is repeated: The intermediate state should be said to last seven times seven days. Venerable Dharmatrāta (Dharmatrāta) said: Even if the parents do not unite, the intermediate state may last a long time. Question: Does the intermediate being have clothes? The answer is: All devas (deva) have clothes. Why? Because the Dharmakaya (dharmakāya, the body of the Dharma) does not go naked, and neither does the Jātakakāya (jātakakāya, the body produced by karma). Bodhisattvas (bodhisattva) in the desire realm (kāmadhātu, the world of beings with desires) have clothes, and śukla-bhikṣuṇīs (śukla-bhikṣuṇī, nuns practicing the white purity Dharma) have clothes, but all other beings do not have clothes. Others say that śukla-bhikṣuṇīs have clothes, but bodhisattvas do not have clothes. Question: Why do śukla-bhikṣuṇīs have clothes while bodhisattvas do not? The answer is: Because śukla-bhikṣuṇīs give clothes to the noble sangha (āryasaṃgha, the community of enlightened monks). Question: The amount of clothing given by bodhisattvas is vast, far exceeding the amount of clothing given by śukla-bhikṣuṇīs, even beyond counting. Why do śukla-bhikṣuṇīs have clothes while bodhisattvas do not? The answer is: When śukla-bhikṣuṇīs give clothes to the noble sangha, they make a vow, wishing to have clothes in the intermediate state. Therefore, they have clothes in the intermediate state, and they enter the mother's womb wearing these clothes, and they are born from the mother's womb wearing these clothes. The clothes that śukla-bhikṣuṇīs grow also grow with them. It is like Da Ji leaving home to study the Way.
。取所著衣割截作五衣。成阿羅漢果。舍有餘涅槃界。入無餘涅槃界而般涅槃。即以衣纏身而耶維之。菩薩所作功德。盡愿求無上正真道。是故最後身於一切眾生中成最妙果。以是故。白凈比丘尼有衣菩薩無衣。
問曰。中陰食為云何。答曰。諸倉廚中器所盛食而取食之。問曰。如雨下甚多。如是眾生墮阿鼻地獄。中陰其數如此。何況余趣中陰數耶。若盡來食者。此諸眾生當何所食。複次此食極重。化身甚細。云何食此而得消化。答曰。此者不論。
問曰。若不爾者當云何。答曰。以香為食。諸有德眾生食花果香妙食香。諸無德眾生圊廁不凈及污泥氣以為食。問曰。中陰何處。答曰。欲界色界非無色界。問曰。何以故。欲界色界非無色界。答曰。謂有色者便有中陰。無色中無色是故無中陰。問曰。何以故。有色便有中陰。答曰。如印印泥則有文現。如是本有中有。若有色者見已便知有如此中陰。是故謂有色者便有中陰。或曰。謂有來往便有中陰。無色界中無有來往。是故無色中無有中陰。問曰。於此身終即生此身。彼云何有來往。答曰。謂此眾生或有識從足指滅者。或從頂滅。或從臍滅。或從心滅。謂從足指滅者。當知生惡趣中。謂從頂滅者。當知必生天上。謂從臍滅者。當知必生諸方。謂從心滅者。當
【現代漢語翻譯】 現代漢語譯本：取下她所穿的衣服，裁剪製作成五衣（panchavastra，比丘尼的五件衣服）。證得阿羅漢果（Arhat），捨棄有餘涅槃界（Saupadhishesha-nirvana），進入無餘涅槃界（Anupadhishesha-nirvana）而般涅槃（Parinirvana，完全的涅槃）。然後用衣服纏繞身體進行火化（耶維之）。菩薩（Bodhisattva）所作的功德，都發愿用來求得無上正真之道（Anuttara-samyak-sambodhi，無上正等正覺）。因此，最後身在一切眾生中成就最妙的果位。因此，清凈的比丘尼（Bhikkhuni）有衣服，而菩薩沒有衣服。
問：中陰（Antarabhava，死亡和再生之間的狀態）的食物是什麼？答：從各個倉庫廚房中盛放食物的器皿中獲取食物。問：如果像下雨一樣，眾生大量墮入阿鼻地獄（Avici Hell，無間地獄），中陰的數量如此之多，更何況其他各道的中陰數量呢？如果都來取食，這些眾生吃什麼？而且，這種食物極其沉重，而化身非常細微，如何食用並消化呢？答：這些情況不在討論之列。
問：如果不是這樣，那應該怎樣呢？答：以香為食。有德行的眾生食用花果的香氣和美妙食物的香氣。沒有德行的眾生則以廁所的不凈之氣和污泥的氣味為食。問：中陰在哪裡？答：在欲界（Kamadhatu，眾生有慾望的界），並非沒有。問：為什麼說在欲界並非沒有？答：因為有色界（Rupadhatu，有物質形態的界）就有中陰。無色界（Arupadhatu，沒有物質形態的界）中沒有色，所以沒有中陰。問：為什麼有色界就有中陰？答：就像用印章蓋在泥上就會顯現出紋路一樣，本有（bhava，生命）和中有（antarabhava，中陰）也是如此。如果有色，看到后就知道有這樣的中陰。所以說有色界就有中陰。或者說，因為有來往（gati，去處）就有中陰，無色界中沒有來往，所以無色界中沒有中陰。問：如果在此身終結后立即生於彼身，那怎麼會有來往呢？答：這是指眾生或者有識從足趾滅的，或者從頭頂滅的，或者從臍滅的，或者從心滅的。如果從足趾滅的，應當知道會生於惡趣（Durgati，惡道）中。如果從頭頂滅的，應當知道必定生於天上。如果從臍滅的，應當知道必定生於各方。如果從心滅的，當
【English Translation】 English version: She takes the clothes she is wearing, cuts and makes them into five robes (panchavastra, the five robes of a Bhikkhuni). She attains the Arhat fruit (Arhat), abandons the Saupadhishesha-nirvana (Nirvana with remainder), enters the Anupadhishesha-nirvana (Nirvana without remainder) and attains Parinirvana (complete Nirvana). Then she wraps her body with the clothes and cremates it (Yaveti). The merits made by the Bodhisattva (Bodhisattva) are all vowed to seek the Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Therefore, in her last life, she attains the most wonderful fruit among all sentient beings. Therefore, the pure Bhikkhuni (Bhikkhuni) has clothes, while the Bodhisattva has no clothes.
Question: What is the food of the Antarabhava (the intermediate state between death and rebirth)? Answer: They take food from the vessels in which food is stored in various storehouses and kitchens. Question: If, like rain, sentient beings fall into Avici Hell (Avici Hell, the hell of incessant suffering) in great numbers, and the number of Antarabhava is so great, what about the number of Antarabhava in other realms? If they all come to take food, what will these sentient beings eat? Moreover, this food is extremely heavy, while the manifested body is very subtle, how can they eat and digest it? Answer: These situations are not discussed.
Question: If not, then what should it be? Answer: They take fragrance as food. Virtuous beings eat the fragrance of flowers and fruits and the fragrance of wonderful food. Non-virtuous beings eat the unclean air of toilets and the smell of dirty mud. Question: Where is the Antarabhava? Answer: In the Kamadhatu (the realm of desire), it is not non-existent. Question: Why is it said that it is not non-existent in the Kamadhatu? Answer: Because the Rupadhatu (the realm of form) has the Antarabhava. The Arupadhatu (the formless realm) has no form, so there is no Antarabhava. Question: Why does the Rupadhatu have the Antarabhava? Answer: Just as a seal leaves a mark on mud, so it is with the bhava (existence) and the antarabhava (intermediate existence). If there is form, one knows that there is such an Antarabhava. Therefore, it is said that the Rupadhatu has the Antarabhava. Or, because there is gati (destination), there is Antarabhava. There is no gati in the Arupadhatu, so there is no Antarabhava in the Arupadhatu. Question: If one is born into another body immediately after the end of this body, how can there be gati? Answer: This refers to sentient beings whose consciousness ceases from the toes, or from the crown of the head, or from the navel, or from the heart. If it ceases from the toes, one should know that they will be born in a Durgati (evil realm). If it ceases from the crown of the head, one should know that they will surely be born in heaven. If it ceases from the navel, one should know that they will surely be born in various directions. If it ceases from the heart, then
知必般涅槃。謂此眾生多愛著面。謂識從足指滅者。還來趣面是彼往來。複次從足指滅即趣足指。無色界中亦無有此。以是故。無色界無有中陰。問曰。中陰趣所攝趣耶。若趣所攝者。此施設云何通。彼所問四生為攝五趣耶。五趣為攝四生耶。彼中答。四生攝五趣。非五趣攝四生。問曰。不攝何等。答曰。中陰也。若離趣者。此尊者曇摩難陀所說云何通。彼所說中陰者隨趣所攝。如種子萌芽未成實名為稻。如是地獄中陰。雖未至地獄名為地獄。如是至天作此論已。答曰。中陰趣所攝。問曰。若中陰趣所攝者。尊者曇摩難陀所說為善通。如施設所問。四生攝五趣耶。為五趣攝四生耶。彼中答。四生攝五趣非五趣攝四生。問曰。不攝何等。答曰。中陰也。此云何通。答曰。此所說應當爾。四生攝五趣耶。五趣攝四生耶。答曰。隨種相攝此應當爾。更有說者。中陰離趣。問曰。若中陰離趣者。施設所說善通。如尊者曇摩難提所說。中陰隨趣所攝。如稻子萌芽未成實名為稻。如是地獄中陰雖未至地獄名為地獄。如是至天。答曰。彼尊者說不向余趣不說攝。謂彼地獄中陰彼不趣余趣。要當生地獄。如是至天。是故尊者曇摩難提說。不向余趣不說攝。如是說者中陰離趣。何以故。中陰者是亂趣者非亂。不應非亂攝亂。亦不應亂攝非
【現代漢語翻譯】 現代漢語譯本： 知必般涅槃（Jñānabhiprāya-nirvāṇa，智慧意樂涅槃）。意思是說，這些眾生大多執著于面容。如果說識從足趾滅去，還會回到面容，這就是他們的往來之處。進一步說，從足趾滅去就直接去往足趾。在無色界（Ārūpyadhātu）中也沒有這種情況。因此，無色界沒有中陰（Antarābhava）。 問：中陰屬於哪一道所攝？如果屬於某一道所攝，那麼《施設論》（Prajñapti-śāstra）的說法如何解釋？《施設論》中問到，四生（catasro yonayaḥ，卵生、胎生、濕生、化生）包含五趣（pañca gatayaḥ，地獄、餓鬼、畜生、人、天）嗎？還是五趣包含四生？ 其中的回答是：四生包含五趣，而不是五趣包含四生。 問：什麼不包含？ 答：中陰。 如果中陰不屬於任何一道，那麼尊者曇摩難陀（Dharmānanda）所說的話如何解釋？他所說中陰是隨其所趣之道所攝。比如種子萌芽尚未長成稻穗，但仍然被稱為稻。同樣，地獄中陰雖然還未到達地獄，也被稱為地獄。到達天界也是如此。在作出這樣的論述之後，回答說：中陰屬於某一道所攝。 問：如果中陰屬於某一道所攝，那麼尊者曇摩難陀所說的話就能很好地解釋了。但按照《施設論》所問，四生包含五趣嗎？還是五趣包含四生？ 其中的回答是：四生包含五趣，而不是五趣包含四生。 問：什麼不包含？ 答：中陰。這又該如何解釋？ 答：這裡所說的應當是這樣，四生包含五趣嗎？五趣包含四生？答：根據種類的相攝關係，應當是這樣。還有一種說法認為，中陰不屬於任何一道。 問：如果中陰不屬於任何一道，那麼《施設論》的說法就能很好地解釋了。但尊者曇摩難提（Dharmānandi）所說，中陰隨其所趣之道所攝，又該如何解釋？比如稻子萌芽尚未長成稻穗，但仍然被稱為稻。同樣，地獄中陰雖然還未到達地獄，也被稱為地獄。到達天界也是如此。 答：那位尊者所說的是不趨向其他道，而不是說包含。意思是說，地獄中陰不會趨向其他道，必定會生於地獄。到達天界也是如此。因此，尊者曇摩難提說的是不趨向其他道，而不是說包含。這樣說來，中陰不屬於任何一道。為什麼呢？因為中陰是處於混亂狀態的，而道不是混亂的。不應該用非混亂的包含混亂的，也不應該用混亂的包含非混亂的。
【English Translation】 English version: Jñānabhiprāya-nirvāṇa (Nirvana of Intentional Wisdom). It means that these beings are mostly attached to the face. If consciousness ceases from the toes, it returns to the face; that is where they come and go. Furthermore, ceasing from the toes, it goes directly to the toes. There is no such thing in the Ārūpyadhātu (Formless Realm). Therefore, there is no Antarābhava (Intermediate Existence) in the Formless Realm. Question: To which gati (course of rebirth) does the Antarābhava belong? If it belongs to a certain gati, how can the Prajñapti-śāstra (Treatise on Designations) be explained? The Prajñapti-śāstra asks, do the catasro yonayaḥ (four types of birth: oviparous, viviparous, moisture-born, and metamorphic) encompass the pañca gatayaḥ (five courses of rebirth: hell, hungry ghosts, animals, humans, and gods)? Or do the five courses of rebirth encompass the four types of birth? The answer is: the four types of birth encompass the five courses of rebirth, but the five courses of rebirth do not encompass the four types of birth. Question: What is not encompassed? Answer: The Antarābhava. If the Antarābhava does not belong to any gati, how can the words of Venerable Dharmānanda be explained? He said that the Antarābhava is included in the gati to which it is heading. For example, a seed that has sprouted but has not yet become a rice stalk is still called rice. Similarly, the Antarābhava of hell, although it has not yet reached hell, is called hell. It is the same when reaching the heavens. After making such a statement, the answer is: the Antarābhava belongs to a certain gati. Question: If the Antarābhava belongs to a certain gati, then the words of Venerable Dharmānanda can be well explained. But according to the question in the Prajñapti-śāstra, do the four types of birth encompass the five courses of rebirth? Or do the five courses of rebirth encompass the four types of birth? The answer is: the four types of birth encompass the five courses of rebirth, but the five courses of rebirth do not encompass the four types of birth. Question: What is not encompassed? Answer: The Antarābhava. How can this be explained? Answer: What is said here should be like this: do the four types of birth encompass the five courses of rebirth? Do the five courses of rebirth encompass the four types of birth? Answer: According to the relationship of encompassing by type, it should be like this. There is another view that the Antarābhava does not belong to any gati. Question: If the Antarābhava does not belong to any gati, then the statement in the Prajñapti-śāstra can be well explained. But how can the words of Venerable Dharmānandi be explained, that the Antarābhava is included in the gati to which it is heading? For example, a rice seed that has sprouted but has not yet become a rice stalk is still called rice. Similarly, the Antarābhava of hell, although it has not yet reached hell, is called hell. It is the same when reaching the heavens. Answer: What that Venerable One said is that it does not head towards other gatis, not that it is included. It means that the Antarābhava of hell does not head towards other gatis; it will definitely be born in hell. It is the same when reaching the heavens. Therefore, Venerable Dharmānandi said that it does not head towards other gatis, not that it is included. In this way, the Antarābhava does not belong to any gati. Why? Because the Antarābhava is in a state of confusion, while a gati is not confused. One should not use the non-confused to encompass the confused, nor should one use the confused to encompass the non-confused.
亂。或曰。中陰者不定趣者定。不應不定攝定。亦不應定攝不定。或曰。趣者已到為名中陰者方當趣。以是故中陰離趣。問曰。中陰者具諸根耶。為不具諸根耶。有一說者具諸根。更有說者不具諸根。問曰。若不具諸根者。諸本有不具諸根。彼即是中陰耶。有一根者即是。更有說者異。如是說者中陰具諸根。何以故。中陰者始行。複次彼眾生六門常求有。是故中陰具諸根。問曰。中陰去速耶。為神足去速耶。有一說者神足去速非中陰。更有說者。中陰去速非神足。何以故。行力強非神足力。如是說者神足去速非中陰。
問曰。若神足去速非中陰者。何以故。說行力強非神足。答曰。當聽所以說行力強非神足力者。神足者能止神足佛能止一切眾生。一切眾生不能止佛。辟支佛者除佛能止一切眾生。一切眾生不能止辟支佛。尊者舍利弗者。除佛辟支佛已能止一切眾生。一切眾生不能止。尊者舍利弗。乃至利根止鈍根。鈍根不能止利根。中陰者非眾生所能止。非法非咒術亦非藥。非佛辟支佛及聲聞度無極能止。要當往生。是故說行力強非神足力。但神足去速非中陰。如世尊契經所說。三事合會已入于母胎。父母合會為淫慾故。母或時滿。時滿者。彼女人以欲滿體如滿溢河。如是彼女人淫慾滿體。更有說者。母或時滿者
【現代漢語翻譯】 現代漢語譯本 混亂。或者有人說：『中陰（bardo，指死亡到轉世之間的過渡期）是不確定去向的，而趣（gati，指輪迴的道途）是確定了去向的。』不應該用不確定的來包含確定的，也不應該用確定的來包含不確定的。或者有人說：『趣是指已經到達了，而中陰是指正要前往。』因此，中陰不同於趣。 問：『中陰身具足諸根（indriya，指感覺器官）嗎？還是不具足諸根呢？』有一種說法認為具足諸根。另一種說法認為不具足諸根。 問：『如果中陰身不具足諸根，那麼在本有（bhava，指生命的狀態）中不具足諸根，那它就是中陰身嗎？』有一種根的，就是中陰身。另一種說法不同。這樣說來，中陰身具足諸根。為什麼呢？因為中陰身是剛開始行動的。而且，那些眾生經常從六根門頭尋求存在。所以中陰身具足諸根。 問：『中陰身去得快呢？還是神足（iddhi-pāda，指神通的基礎）去得快呢？』有一種說法認為神足去得快，不是中陰身。另一種說法認為，中陰身去得快，不是神足。為什麼呢？因為行（karma，指業力）的力量強，不是神足的力量。這樣說來，神足去得快，不是中陰身。 問：『如果神足去得快，不是中陰身，那麼為什麼說行力強，不是神足力呢？』答：『應當聽我說為什麼說行力強，不是神足力。神足能夠阻止，佛（Buddha，指覺悟者）能阻止一切眾生，一切眾生不能阻止佛。辟支佛（Pratyekabuddha，指緣覺）除了佛之外，能阻止一切眾生，一切眾生不能阻止辟支佛。尊者舍利弗（Śāriputra，指佛陀的十大弟子之一）除了佛和辟支佛之外，能阻止一切眾生，一切眾生不能阻止尊者舍利弗。乃至利根（tikṣṇendriya，指敏銳的根器）能阻止鈍根（mṛdvindriya，指遲鈍的根器），鈍根不能阻止利根。中陰身不是眾生所能阻止的，也不是法術、咒術、藥物所能阻止的，也不是佛、辟支佛以及聲聞（Śrāvaka，指聽聞佛法而證悟的弟子）度無極所能阻止的，一定要去往投生之處。所以說行力強，不是神足力。但是神足去得快，不是中陰身。』 正如世尊（Bhagavān，指佛陀的尊稱）在契經（sūtra，指佛經）中所說：『三種事物聚合在一起，就進入了母胎。父母交合，因為淫慾的緣故。母親有時滿足。』所謂『時滿』，是指那個女人因為慾望而身體充滿，就像充滿溢出的河流。像這樣，那個女人因為淫慾而身體充滿。還有一種說法，『母親有時滿足』是指……
【English Translation】 English version Confusion. Or someone says: 'The bardo (intermediate state between death and rebirth) is of uncertain destination, while gati (path of rebirth) is of certain destination.' It should not be that the uncertain includes the certain, nor should the certain include the uncertain. Or someone says: 'Gati refers to having already arrived, while bardo refers to being about to go.' Therefore, the bardo is different from gati. Question: 'Does the intermediate being possess all the indriya (sense faculties)? Or does it not possess all the indriya?' One view is that it possesses all the indriya. Another view is that it does not possess all the indriya. Question: 'If the intermediate being does not possess all the indriya, then in the bhava (state of existence) where it does not possess all the indriya, is that the intermediate being?' If it has one indriya, then it is. Another view is different. Thus, it is said that the intermediate being possesses all the indriya. Why? Because the intermediate being is just beginning to act. Moreover, those beings constantly seek existence through the six sense doors. Therefore, the intermediate being possesses all the indriya. Question: 'Does the intermediate being go quickly? Or does the iddhī-pāda (bases of spiritual power) go quickly?' One view is that the iddhī-pāda goes quickly, not the intermediate being. Another view is that the intermediate being goes quickly, not the iddhī-pāda. Why? Because the power of karma (action) is strong, not the power of iddhī-pāda. Thus, it is said that the iddhī-pāda goes quickly, not the intermediate being. Question: 'If the iddhī-pāda goes quickly, not the intermediate being, then why is it said that the power of karma is strong, not the power of iddhī-pāda?' Answer: 'You should listen to why it is said that the power of karma is strong, not the power of iddhī-pāda. The iddhī-pāda can stop, the Buddha (enlightened one) can stop all beings, and all beings cannot stop the Buddha. The Pratyekabuddha (solitary buddha) can stop all beings except the Buddha, and all beings cannot stop the Pratyekabuddha. The venerable Śāriputra (one of the Buddha's ten principal disciples) can stop all beings except the Buddha and the Pratyekabuddha, and all beings cannot stop the venerable Śāriputra. Even the tikṣṇendriya (sharp faculties) can stop the mṛdvindriya (dull faculties), and the dull faculties cannot stop the sharp faculties. The intermediate being cannot be stopped by beings, nor by magic, spells, or medicine, nor can the Buddha, Pratyekabuddha, and Śrāvaka (hearers) of immeasurable virtue stop it; it must go to rebirth. Therefore, it is said that the power of karma is strong, not the power of iddhī-pāda. But the iddhī-pāda goes quickly, not the intermediate being.' As the Bhagavan (the Blessed One) said in the sūtra (discourse): 'When three things come together, they enter the mother's womb. The union of parents, because of lust. The mother is sometimes satisfied.' 'Sometimes satisfied' means that the woman is filled with desire, like a river overflowing. In this way, that woman is filled with lust. Another explanation of 'the mother is sometimes satisfied' is...
。是女人病。是故說或時滿。有所堪任者。彼女人極有力。懷妊持至九月十月。是故說有所堪任。香陰已至。香陰者中陰也。香陰于彼時有二意愛心及害心。若女者彼于父有愛心於母有害心。作是念。無此女者我共此男合會。彼不見母自見共父合會。謂父母不凈彼作是念是我有。見已便悶。悶已此陰轉厚。陰轉厚已便舍中陰得生陰。若男者彼于母有愛心於父有害心。作是念。若無此男者我與此女合會。彼不見父便與女人合會。謂父母不凈彼作是念是我有。見已便悶。悶已此陰轉厚。陰轉厚已便舍中陰得生陰。一切凡夫如是顛倒意入母胎。唯一菩薩無顛倒心入母胎。謂世尊說此契經。父母有德香陰無德。不得入母胎。香陰有德父母無德。亦不得入母胎。父母有德香陰亦有德。三事等合得入母胎。問曰。如此豪貴者亦與賤女共會。或賤男共貴女合會。云何三事等和合。答曰。謂豪貴與賤女人共會者。彼賤女人隨彼得貴。謂若賤男與貴女共會。彼貴女隨彼得賤處。如是三事等和合。問曰。中陰由何處入母胎。答曰。中陰隨所欲入。何以故。謂中陰者。于垣墻樹木山河石壁盡無所閡。如是說者。中陰從產門入母胎。以此事故。雙生兒前出為小后出為大。何以故。謂彼先入故。問曰。如一胎中有五趣中陰可得。如豬狗魚蝦蟆。謂
【現代漢語翻譯】 現代漢語譯本：這是女人的疾病。因此說有時會充滿。有些有能力的人，那女人非常有力量，懷孕並持續到九個月或十個月。因此說有些有能力。『香陰』已經到來。『香陰』指的是中陰（Bardo, the intermediate state between death and rebirth）。『香陰』在那時有兩種意念：愛心和害心。如果是女孩，她對父親有愛心，對母親有恨心。她會想：如果沒有這個女人，我就可以和這個男人結合。她看不到母親，只看到自己和父親結合。認為父母不乾淨，她會想這是我的。看到后便昏迷。昏迷后，這個陰影變得濃厚。陰影變得濃厚后，便捨棄中陰，得到生陰。如果是男孩，他對母親有愛心，對父親有恨心。他會想：如果沒有這個男人，我就可以和這個女人結合。他看不到父親，只看到自己和女人結合。認為父母不乾淨，他會想這是我的。看到后便昏迷。昏迷后，這個陰影變得濃厚。陰影變得濃厚后，便捨棄中陰，得到生陰。所有凡夫都是這樣顛倒地進入母胎。只有菩薩沒有顛倒心進入母胎。世尊說，父母有德，『香陰』（Bardo）沒有德，就不能進入母胎。『香陰』（Bardo）有德，父母沒有德，也不能進入母胎。父母有德，『香陰』（Bardo）也有德，三者等同結合才能進入母胎。問：像那些豪門貴族也會和卑賤的女子結合，或者卑賤的男子和高貴的女子結合，怎麼能說是三者等同和合呢？答：所謂的豪門貴族和卑賤的女人結合，那卑賤的女人會隨著他而變得高貴。所謂的卑賤的男子和高貴的女子結合，那高貴的女子會隨著他而變得卑賤。這樣三者就等同和合了。問：中陰（Bardo）從哪裡進入母胎？答：中陰（Bardo）隨其所欲進入。為什麼呢？因為中陰（Bardo）對於墻壁、樹木、山河、石壁都沒有阻礙。這樣說來，中陰（Bardo）是從產門進入母胎。因為這個緣故，雙胞胎先生出來的反而小，后出來的反而大。為什麼呢？因為先進入的緣故。問：如果一個胎里有五趣（Five realms of existence）的中陰（Bardo）可能嗎？比如豬、狗、魚、蝦蟆。
【English Translation】 English version: This is a woman's ailment. Therefore, it is said that it is sometimes full. Some who are capable, that woman is very powerful, conceiving and carrying until nine or ten months. Therefore, it is said that some are capable. The 'fragrant shade' (香陰) has arrived. 'Fragrant shade' (香陰) refers to the intermediate state (中陰, Bardo, the intermediate state between death and rebirth). The 'fragrant shade' (香陰) at that time has two intentions: love and harm. If it is a girl, she has love for her father and hatred for her mother. She thinks: if there were no this woman, I could unite with this man. She does not see her mother, but only sees herself uniting with her father. Thinking that her parents are impure, she thinks it is hers. After seeing it, she faints. After fainting, this shadow becomes thick. After the shadow becomes thick, she abandons the intermediate state and obtains the birth state. If it is a boy, he has love for his mother and hatred for his father. He thinks: if there were no this man, I could unite with this woman. He does not see his father, but only unites with the woman. Thinking that his parents are impure, he thinks it is his. After seeing it, he faints. After fainting, this shadow becomes thick. After the shadow becomes thick, he abandons the intermediate state and obtains the birth state. All ordinary beings enter the womb in this inverted way. Only Bodhisattvas enter the womb without inverted minds. The World Honored One said that if the parents have merit and the 'fragrant shade' (香陰, Bardo) has no merit, they cannot enter the womb. If the 'fragrant shade' (香陰, Bardo) has merit and the parents have no merit, they also cannot enter the womb. If the parents have merit and the 'fragrant shade' (香陰, Bardo) also has merit, the three things must be equally combined to enter the womb. Question: How can it be said that the three things are equally combined when wealthy nobles also unite with lowly women, or lowly men unite with noble women? Answer: The so-called wealthy nobles uniting with lowly women means that the lowly woman becomes noble along with him. The so-called lowly men uniting with noble women means that the noble woman becomes lowly along with him. In this way, the three things are equally combined. Question: From where does the intermediate state (中陰, Bardo) enter the womb? Answer: The intermediate state (中陰, Bardo) enters as it wishes. Why? Because the intermediate state (中陰, Bardo) has no obstruction from walls, trees, mountains, rivers, or stone walls. In this way, the intermediate state (中陰, Bardo) enters the womb from the birth canal. For this reason, the first-born of twins is smaller, and the later-born is larger. Why? Because the first one enters first. Question: Is it possible for the intermediate state (中陰, Bardo) of the five realms of existence (五趣) to be in one womb? For example, pigs, dogs, fish, toads.
胎中地獄中陰可得。云何不燒彼胎。答曰。彼火行所作。謂作惡行者便被燒。謂不作惡行者便不被燒。複次彼根本大地獄。猶尚不恒被燒。何況中陰恒被燒耶。如彼目連施設所說。或有時活大地獄有冷風起。展轉唱音言。等活眾生等活眾生。彼眾生還活肌肉血脈還生。如彼根本大地獄猶尚不恒被燒。何況中陰恒被燒耶。此說中陰四種。一中陰。二意乘行。三香陰。四求有。問曰。何以故說中陰。答曰。二陰中間故名為中陰。二陰者死陰生陰。此二陰中間生故名為中陰。問曰。何以故說意乘行。答曰。意所生故名意乘行。眾生或以行生。或以結生。或意生行生者地獄是。要畢其行終不中死。結生者卵生胎生及欲界化生天。意生者化中陰及色無色界天始初人。此中意生故中陰名意乘行。問曰。何以故說香陰。答曰。以香存命故。中陰名香陰。問曰。何以故說求有。答曰。於六入門常求有。是故中陰說求有。如世尊契經說。調達即身入地獄。問曰。調達有中陰耶無中陰耶。答曰。調達有中陰。但死陰即滅中陰尋生。中陰即滅生陰尋生。說者釋提桓因以契經白世尊。偈曰。
於此坐終已 大仙我天身 既還復其命 凈眼我自知
問曰。釋提桓因為終更生。為不終不生。若終更生者彼中陰雲何。若不終不生者此
【現代漢語翻譯】 現代漢語譯本：胎中地獄和中陰是可以存在的。為什麼胎兒不會被燒燬呢？回答說：這是由火焰的作用決定的。作惡的人會被燒，不做惡的人就不會被燒。而且，最根本的大地獄，也不是一直都在燃燒。更何況中陰呢，怎麼會一直被燒呢？就像目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）所說的那樣，有時活大地獄會有冷風吹起，輾轉發出聲音說：『等待活過來的眾生，等待活過來的眾生。』那些眾生又活了過來，肌肉血脈也重新生長。像根本大地獄尚且不是一直燃燒，更何況中陰呢？這裡說的中陰有四種：第一種是中陰，第二種是意乘行，第三種是香陰，第四種是求有。有人問：為什麼要說中陰呢？回答說：因為在兩個陰之間，所以叫做中陰。兩個陰指的是死陰和生陰。在這兩個陰之間產生，所以叫做中陰。有人問：為什麼要說意乘行呢？回答說：因為由意念所生，所以叫做意乘行。眾生有的通過行為產生，有的通過結生產生，有的通過意念產生。通過行為產生的是地獄，一定要完成其行為，終究不會中途死亡。通過結生產生的是卵生、胎生以及欲界化生天。通過意念產生的是化生中陰以及色無色界天和最初的人。這裡因為是意念所生，所以中陰叫做意乘行。有人問：為什麼要說香陰呢？回答說：因為依靠香氣存活，所以中陰叫做香陰。有人問：為什麼要說求有呢？回答說：因為在六個入門處常常尋求存在，所以中陰叫做求有。就像世尊（釋迦牟尼佛的尊稱）在契經里說的那樣，提婆達多（Devadatta，佛陀的堂弟，常與佛作對）即身進入地獄。有人問：提婆達多有中陰嗎？還是沒有中陰？回答說：提婆達多有中陰。只是死陰剛滅，中陰隨即產生；中陰剛滅，生陰隨即產生。據說釋提桓因（Śakra，佛教的護法神）用契經告訴世尊，偈語說： 『在此坐終了之後，大仙，我獲得了天身，既已恢復了生命，明眼的我自己知道。』 有人問：釋提桓因是因為終結而重新產生，還是因為沒有終結而不產生？如果是因為終結而重新產生，那麼他的中陰是什麼樣的？如果不是因為終結而不產生，那麼...
【English Translation】 English version: The existence of Bardo (Antarabhava, the intermediate state between death and rebirth) and hell within the womb is possible. Why isn't the fetus burned? The answer is: It's due to the action of fire. Those who commit evil deeds will be burned, while those who don't commit evil deeds will not be burned. Moreover, even the most fundamental great hell is not constantly burning. How much more so with the Bardo; how could it be constantly burning? Just as Maudgalyayana (one of the Buddha's ten principal disciples, known for his supernatural powers) said, sometimes in the hell of the living, a cold wind arises, uttering sounds saying: 'Waiting for the living beings to be revived, waiting for the living beings to be revived.' Those beings are revived, and their muscles and blood vessels grow again. Since even the fundamental great hell is not constantly burning, how much less so with the Bardo? Here, there are four types of Bardo: first, the Bardo; second, the 'mind-propelled existence' (Manomayakaya); third, the 'scent-nourished existence' (Gandharva); and fourth, the 'seeking existence' (Bhavagavesin). Someone asks: Why is the Bardo spoken of? The answer is: Because it is in between two existences, it is called the Bardo. The two existences refer to the death existence and the birth existence. Because it arises between these two existences, it is called the Bardo. Someone asks: Why is 'mind-propelled existence' spoken of? The answer is: Because it is born of the mind, it is called 'mind-propelled existence'. Beings are born either through action, or through conception, or through mind. Those born through action are in hell; they must complete their actions and will not die midway. Those born through conception are oviparous, viviparous, and those born by transformation in the desire realm heavens. Those born through mind are the transformation Bardo, the form and formless realm heavens, and the first humans. Here, because it is born of the mind, the Bardo is called 'mind-propelled existence'. Someone asks: Why is 'scent-nourished existence' spoken of? The answer is: Because it survives on scent, the Bardo is called 'scent-nourished existence'. Someone asks: Why is 'seeking existence' spoken of? The answer is: Because it constantly seeks existence at the six entrances, the Bardo is called 'seeking existence'. Just as the World Honored One (a title for Shakyamuni Buddha) said in the sutras, Devadatta (Buddha's cousin, often opposed to the Buddha) entered hell in his present body. Someone asks: Does Devadatta have a Bardo, or does he not have a Bardo? The answer is: Devadatta has a Bardo. It's just that as soon as the death existence ceases, the Bardo immediately arises; as soon as the Bardo ceases, the birth existence immediately arises. It is said that Śakra (a protector deity in Buddhism) told the World Honored One in a sutra, in verse: 『Having ended my life in this seat, Great Sage, I obtained a heavenly body, having regained my life, I, with clear eyes, know it myself.』 Someone asks: Did Śakra arise again because of ending, or did he not arise because of not ending? If he arose again because of ending, then what is his Bardo like? If he did not arise because of not ending, then...
偈云何通(偈如上也)。作此論已。答曰。釋提桓因終已更生問曰。若終已更生者云何。答曰。諸天中陰生陰化生也。化者死身不現不可知。問曰。如所說。此天如十六男女形。在天膝上坐。爾時諸天不見耶。答曰見。但諸天作是念。此釋提桓因極大力極大德極大神足。于如來前現其神足。更有說者。彼諸大威德天。如因陀羅披樓那伊沙那(此三釋子亦如五)。如是彼諸大天等本有中有大小。一種如是釋提桓因終已更生身大。但諸天不知。如是說者釋提桓因不終不生。問曰。若釋提桓因不終不生者。此偈云何通(偈如上也)。答曰。除五衰相故說偈。諸天有五衰相有五死相。五衰相者。諸天身潔凈柔軟從香池浴。還出池已水不著身。衰時。便著。諸天身力強目初不眴。衰時便眴。諸天五欲境界極妙極好端正無比。常不樂一處意如陶輪。衰時便守一處。諸天衣裳瓔珞相𢴤。聲妙。猶五樂音。衰時便無音聲。諸天遍有光明。如摩尼寶。影不可見。衰時便有影現。更有說者。影不可見但光不極妙是謂五衰相。五死相者。諸天花冠未曾萎而萎。寶衣未曾有垢而有垢。腋下汗流。形色變易。不樂本座。是謂五死相。衰相者猶可禁制。死相者不可禁制。釋提桓因生五衰相。不久當生五死相便作是念。我當何恃怙脫五死相。觀唯有佛
【現代漢語翻譯】 現代漢語譯本 偈語如何解釋（偈語如前所述）？在作出此論述后，回答說：『釋提桓因（Śakro devānam indraḥ，帝釋天）死後會再次轉生。』 問：『如果死後會再次轉生，那又是如何發生的呢？』 答：『諸天（deva）以中陰（antarābhava）身或化生（upapāduka）的方式出生。所謂化生，是指死亡后的身體不顯現，無法得知。』 問：『如你所說，這位天人（deva）呈現出十六歲男女的形象，坐在天人的膝上。那時，諸天（deva）看不見嗎？』 答：『看得見。但諸天（deva）會這樣想：這位釋提桓因（Śakro devānam indraḥ）具有極大的力量、極大的功德、極大的神通。他在如來（Tathāgata）面前展現他的神通。』 還有一種說法是，那些具有大威德的天人（deva），如因陀羅（Indra，帝釋天）、披樓那（Varuna，水神）、伊沙那（Īśāna，自在天）（這三位釋子也像前述五種情況一樣）。這些大天（mahādeva）等，原本有中有小，種類相同。像這樣，釋提桓因（Śakro devānam indraḥ）死後再次轉生，身體變得巨大，但諸天（deva）並不知道。 如果這樣說，釋提桓因（Śakro devānam indraḥ）既不死亡也不出生。 問：『如果釋提桓因（Śakro devānam indraḥ）既不死亡也不出生，那麼這句偈語又該如何解釋（偈語如前所述）？』 答：『因為要去除五衰相（pañca parihāṇi-nimitta），所以說了這句偈語。諸天（deva）有五種衰相，也有五種死相（pañca maraṇa-nimitta）。五衰相是：諸天（deva）的身體潔凈柔軟，從香池沐浴后，水不會沾身。衰敗時，水就會沾身。諸天（deva）的身體強壯，眼睛最初不會眨動。衰敗時，就會眨動。諸天（deva）的五欲（pañca kāmaguṇāḥ）境界極其美妙美好，端正無比，常常不喜歡待在一個地方，心意像陶輪一樣轉動。衰敗時，就會守在一個地方。諸天（deva）的衣裳瓔珞相互輝映，聲音美妙，猶如五種樂器的聲音。衰敗時，就沒有聲音。諸天（deva）遍身都有光明，像摩尼寶（maṇiratna）一樣，影子不可見。衰敗時，就會有影子顯現。還有一種說法是，影子並非不可見，只是光芒不再極其美妙，這就是所謂的五衰相。』 五死相是：諸天（deva）的花冠未曾凋謝卻凋謝了，寶衣未曾有污垢卻有了污垢，腋下流汗，形色改變，不喜歡原來的座位。這就是所謂的五死相。衰相還可以禁制，死相則無法禁制。 釋提桓因（Śakro devānam indraḥ）生起了五衰相，不久將要生起五死相，於是心想：『我應當依靠什麼來脫離五死相呢？』觀察后發現只有佛（Buddha）可以依靠。
【English Translation】 English version How to understand the verse (the verse is as above)? Having made this argument, the answer is: 'Śakro devānam indraḥ (釋提桓因, the lord of devas) dies and is reborn.' Question: 'If he dies and is reborn, how does that happen?' Answer: 'The devas (諸天) are born through the intermediate state (antarābhava, 中陰) or by transformation (upapāduka, 化生). Transformation means that the body after death does not appear and cannot be known.' Question: 'As you said, this deva (天人) appears in the form of a sixteen-year-old boy or girl, sitting on the lap of a deva. At that time, do the devas (諸天) not see it?' Answer: 'They see it. But the devas (諸天) think: This Śakro devānam indraḥ (釋提桓因) has great power, great merit, and great supernatural abilities. He manifests his supernatural abilities before the Tathāgata (如來).' Another explanation is that those devas (天人) with great power and virtue, such as Indra (因陀羅, the lord of devas), Varuna (披樓那, the god of water), and Īśāna (伊沙那, 自在天) (these three disciples of Śākya are also like the five cases mentioned earlier). These great devas (大天) and others originally have intermediate states of varying sizes, and are of the same kind. In this way, Śakro devānam indraḥ (釋提桓因) is reborn after death, and his body becomes huge, but the devas (諸天) do not know. If it is said in this way, Śakro devānam indraḥ (釋提桓因) neither dies nor is born. Question: 'If Śakro devānam indraḥ (釋提桓因) neither dies nor is born, then how should this verse be understood (the verse is as above)?' Answer: 'Because the five signs of decay (pañca parihāṇi-nimitta, 五衰相) are to be removed, this verse is spoken. The devas (諸天) have five signs of decay and five signs of death (pañca maraṇa-nimitta, 五死相). The five signs of decay are: the bodies of the devas (諸天) are clean and soft, and after bathing in the fragrant pool, the water does not stick to their bodies. When they decay, the water sticks to them. The bodies of the devas (諸天) are strong, and their eyes do not blink at first. When they decay, they blink. The objects of the five desires (pañca kāmaguṇāḥ, 五欲) of the devas (諸天) are extremely wonderful and beautiful, incomparably perfect, and they often do not like to stay in one place, their minds turning like a potter's wheel. When they decay, they stay in one place. The clothes and ornaments of the devas (諸天) shine together, and their voices are beautiful, like the sounds of five musical instruments. When they decay, there is no sound. The devas (諸天) are covered with light, like a maṇiratna (摩尼寶, jewel), and their shadows are invisible. When they decay, shadows appear. Another explanation is that the shadows are not invisible, but the light is no longer extremely wonderful, which is called the five signs of decay.' The five signs of death are: the flower crowns of the devas (諸天) wither when they have never withered before, their precious clothes are stained when they have never been stained before, sweat flows from their armpits, their forms and colors change, and they do not like their original seats. These are called the five signs of death. The signs of decay can still be restrained, but the signs of death cannot be restrained. Śakro devānam indraḥ (釋提桓因) experiences the five signs of decay, and soon he will experience the five signs of death, so he thinks: 'What should I rely on to escape the five signs of death?' After observing, he finds that only the Buddha (Buddha, 佛) can be relied upon.
。便往至世尊所聽微妙法。歡喜見諦即除五衰相。故彼以軟愛言白世尊。說此偈(偈如上也)。或曰。除惡道故說此偈。佛于惡道拔濟釋提桓因。安處天人中。彼即除惡道故。以軟愛言白世尊。我應于惡道即滅斷壞。遭遇世尊拔濟惡道。如人出獄中囚著安隱處。彼囚數至人所。以軟愛言答謝彼人。我應于獄中斷壞。遭蒙仁恩得脫此難。如是佛世尊于惡道拔濟釋提桓因。安處天人中。彼即除惡道故。以軟愛言白世尊。我應于惡道即滅斷壞。遭遇世尊拔濟惡道。以無上慧得存此命。皆世尊恩。是謂除惡道故說偈。或曰。見斷結病盡故說偈。世尊脫釋提桓因見斷結病。安處第一義如醫療病令得除愈。彼人數數至醫所。以軟愛言答謝彼人。我應于病斷壞。遭蒙仁恩得免此疾。如是佛世尊說釋提桓因見斷結病。安處第一義。彼即除見斷結病盡故。以軟愛言白世尊。我應于見斷結病斷壞。遭遇世尊拔濟見斷結病。以無上慧得存此命。皆世尊恩。是謂除見斷結病故說此偈。或曰。謂欲令現法報行增益長壽。釋提桓因見佛聽法。受現法報增益長壽。是謂現法受報故說此偈。問曰。中陰為轉耶為不轉耶。答曰不轉。界趣處所故。問曰。若中陰界不轉者。此不多聞比丘。生經云何通。說者一比丘不多聞坐禪。因宿緣故得世俗初禪彼作是念。
【現代漢語翻譯】 現代漢語譯本： 於是前往世尊處聽聞微妙之法，歡喜證見真諦，立即消除了五衰之相。因此，他以柔和愛敬的言語稟告世尊，說了這首偈（偈頌如前所述）。或者說，爲了脫離惡道而說了這首偈。佛陀從惡道中救拔了釋提桓因（Śakro devānam indraḥ，帝釋天），使他安處於天人之中。他因為脫離了惡道，所以用柔和愛敬的言語稟告世尊：『我本應在惡道中滅亡斷絕，幸而遭遇世尊救拔脫離惡道，就像人從監獄中被釋放，安置在安穩之處。』那個人會多次去到救他的人那裡，用柔和愛敬的言語感謝那個人：『我本應在監獄中斷絕，幸蒙您的仁慈恩德，得以脫離此難。』 同樣，佛陀世尊從惡道中救拔了釋提桓因，使他安處於天人之中。他因為脫離了惡道，所以用柔和愛敬的言語稟告世尊：『我本應在惡道中滅亡斷絕，幸而遭遇世尊救拔脫離惡道，以無上智慧得以保全性命，這都是世尊的恩德。』 這就是爲了脫離惡道而說偈的原因。或者說，因為斷盡了見斷結縛的疾病而說偈。世尊使釋提桓因脫離了見斷結縛的疾病，安處於第一義諦，就像醫生治療疾病使人痊癒一樣。那個人會多次去到醫生那裡，用柔和愛敬的言語感謝那個人：『我本應被疾病斷絕，幸蒙您的仁慈恩德，得以免除此疾。』 同樣，佛陀世尊使釋提桓因脫離了見斷結縛的疾病，安處於第一義諦。他因為斷盡了見斷結縛的疾病，所以用柔和愛敬的言語稟告世尊：『我本應被見斷結縛的疾病斷絕，幸而遭遇世尊救拔脫離見斷結縛的疾病，以無上智慧得以保全性命，這都是世尊的恩德。』 這就是爲了斷盡見斷結縛的疾病而說偈的原因。或者說，是爲了使現世的果報、修行增益、增長壽命。釋提桓因見佛聽法，獲得現世的果報，增益增長壽命。這就是爲了現世獲得果報而說偈。問：中陰（antarābhava，死亡到投胎之間的過渡期）會轉變嗎？還是不會轉變？答：不會轉變。因為有界、趣、處所的限制。問：如果中陰界不會轉變，那麼《生經》中怎麼解釋呢？經中說有一位不多聞的比丘坐禪，因為宿世的因緣而獲得了世俗的初禪，他這樣想：
【English Translation】 English version: Then he went to the World Honored One to listen to the subtle Dharma. Rejoicing at seeing the truth, he immediately eliminated the signs of the five decays. Therefore, he addressed the World Honored One with gentle and loving words, reciting this verse (the verse is as mentioned before). Or it is said that this verse was spoken to escape the evil paths. The Buddha rescued Śakro devānam indraḥ (釋提桓因, the lord of devas) from the evil paths and placed him among the gods and humans. Because he escaped the evil paths, he addressed the World Honored One with gentle and loving words: 'I should have perished and been cut off in the evil paths, but fortunately I encountered the World Honored One who rescued me from the evil paths, just like a person released from prison and placed in a safe place.' That person would go to the one who saved him many times, thanking him with gentle and loving words: 'I should have been cut off in prison, but fortunately I received your kindness and escaped this difficulty.' Similarly, the Buddha, the World Honored One, rescued Śakro devānam indraḥ from the evil paths and placed him among the gods and humans. Because he escaped the evil paths, he addressed the World Honored One with gentle and loving words: 'I should have perished and been cut off in the evil paths, but fortunately I encountered the World Honored One who rescued me from the evil paths, and I was able to preserve my life with supreme wisdom. All this is due to the kindness of the World Honored One.' This is the reason for reciting the verse to escape the evil paths. Or it is said that the verse was spoken because the disease of the bonds of view-severance was completely eradicated. The World Honored One freed Śakro devānam indraḥ from the disease of the bonds of view-severance and placed him in the ultimate truth, just like a doctor treating a disease and making a person recover. That person would go to the doctor many times, thanking him with gentle and loving words: 'I should have been cut off by the disease, but fortunately I received your kindness and was able to avoid this illness.' Similarly, the Buddha, the World Honored One, freed Śakro devānam indraḥ from the disease of the bonds of view-severance and placed him in the ultimate truth. Because he had completely eradicated the disease of the bonds of view-severance, he addressed the World Honored One with gentle and loving words: 'I should have been cut off by the disease of the bonds of view-severance, but fortunately I encountered the World Honored One who rescued me from the disease of the bonds of view-severance, and I was able to preserve my life with supreme wisdom. All this is due to the kindness of the World Honored One.' This is the reason for reciting the verse to eradicate the disease of the bonds of view-severance. Or it is said that it was to cause the present-life retribution, the increase of practice, and the prolongation of life. Śakro devānam indraḥ saw the Buddha, listened to the Dharma, received the present-life retribution, and increased and prolonged his life. This is the reason for reciting the verse to receive retribution in the present life. Question: Does the antarābhava (中陰, the intermediate state between death and rebirth) change or not? Answer: It does not change, because there are limitations of realm, destination, and location. Question: If the realm of the antarābhava does not change, then how is the 生經 (Sheng Jing, Sutra of Birth) explained? The sutra says that a bhikkhu who was not well-versed in the scriptures was meditating and, due to past karma, attained the mundane first dhyana. He thought:
我得須陀洹果。得世俗二禪。復作是念。我得斯陀含果。得世俗三禪。復作是念。我得阿那含果。得世俗四禪。復作是念。我得阿羅漢果。彼於此中未得想得。舍方便不增求未得欲得未獲欲獲未證欲證。彼即命終生第四禪地中陰。便作是念。我一切結盡斷一切生死。應般涅槃不應更生。何以故有此中陰。必無解脫。若令有者我今應有。彼生邪見誹謗涅槃便於四禪地中陰。轉生阿毗大地獄中。答曰。彼本有時轉非入中陰轉。彼於此中未得想得。舍方便不增求未得欲得未獲欲獲未證欲證。彼臨欲命終時。生第四禪地瑞應。彼見已便作是念。我一切結盡。我斷一切生死。應般涅槃不應更生何以故有此瑞應。必無解脫。若令有者我今應有。彼生邪見誹謗涅槃。便於四禪地瑞應轉生阿毗大地獄中。是謂本有時轉非入中陰轉。
問曰。若中陰趣不轉者。彼善行惡行生經云何通。說者舍衛城有二人。一人行善。一人行惡。彼行善者彼即命終。因後生報行故生地獄中陰。便作是念。我當極修善不作惡行。應生天上不墮地獄。何以故生地獄中陰。彼憶修善已轉生地獄中陰。得天中陰即生天上。行不善者命終。因後生報行生天中陰。彼作是念。我常極作惡行不修善行。應墮地獄不應生天。何以故生天中陰。見已作是念。必無善惡報果
【現代漢語翻譯】 現代漢語譯本： 『我』獲得了須陀洹果（Sotapanna，預流果），獲得了世俗二禪（Second Dhyana in the mundane realm）。又這樣想，『我』獲得了斯陀含果（Sakadagami，一來果），獲得了世俗三禪（Third Dhyana in the mundane realm）。又這樣想，『我』獲得了阿那含果（Anagami，不還果），獲得了世俗四禪（Fourth Dhyana in the mundane realm）。又這樣想，『我』獲得了阿羅漢果（Arhat，無學果）。他在此處未得卻以為已得，捨棄了方便，不再增加求取未得之物，想要得到卻未得到，想要獲得卻未獲得，想要證得卻未證得。他隨即命終，生於第四禪天的中陰身中。便這樣想，『我』一切煩惱都已斷盡，一切生死都已了結，應當入般涅槃（Parinirvana，完全的涅槃），不應再有來生。為何會有這中陰身？必定沒有解脫。如果真有解脫，『我』現在就應該已經解脫了。他生起邪見，誹謗涅槃，便從第四禪天的中陰身，轉生到阿毗大地獄（Avici Hell）中。回答說，這是他原本就有的（惡業）轉變，並非進入中陰身才轉變。他在此處未得卻以為已得，捨棄了方便，不再增加求取未得之物，想要得到卻未得到，想要獲得卻未獲得，想要證得卻未證得。他臨命終時，生起第四禪天的吉祥徵兆。他見到后便這樣想，『我』一切煩惱都已斷盡，『我』斷絕了一切生死，應當入般涅槃，不應再有來生。為何會有這吉祥徵兆？必定沒有解脫。如果真有解脫，『我』現在就應該已經解脫了。他生起邪見，誹謗涅槃，便從第四禪天的吉祥徵兆轉生到阿毗大地獄中。這就是所說的原本就有的（惡業）轉變，並非進入中陰身才轉變。
問：如果中陰身的去向不會轉變，那麼《善行惡行生經》又該如何解釋呢？講述者說，舍衛城（Sravasti）有兩個人，一人行善，一人作惡。那行善的人命終后，因為後世的果報，生到地獄的中陰身中。便這樣想，『我』應當努力修善，不做惡行，應當生到天上，不應墮入地獄。為何會生到地獄的中陰身中？他回憶起修善之事後，便轉變了地獄的中陰身，得到天上的中陰身，隨即生到天上。那作惡的人命終后，因為後世的果報，生到天上的中陰身中。他這樣想，『我』常常極力作惡，不修善行，應當墮入地獄，不應生到天上。為何會生到天上的中陰身中？見到這種情況后，他這樣想，必定沒有善惡報應。
【English Translation】 English version: 'I' have attained the Sotapanna fruit (Sotapanna, Stream-enterer), and attained the Second Dhyana in the mundane realm.' Again, he thinks, 'I' have attained the Sakadagami fruit (Sakadagami, Once-returner), and attained the Third Dhyana in the mundane realm.' Again, he thinks, 'I' have attained the Anagami fruit (Anagami, Non-returner), and attained the Fourth Dhyana in the mundane realm.' Again, he thinks, 'I' have attained the Arhat fruit (Arhat, Worthy One). He, in this, thinks he has attained what he has not attained, abandons the means, does not increase seeking what has not been attained, desires to obtain but has not obtained, desires to acquire but has not acquired, desires to realize but has not realized. He then dies and is born in the intermediate state of the Fourth Dhyana heaven. He then thinks, 'I' have completely exhausted all fetters, 'I' have ended all birth and death, 'I' should enter Parinirvana (Parinirvana, Complete Nirvana) and should not be reborn. Why is there this intermediate state? There is certainly no liberation. If there were liberation, 'I' should have it now.' He develops wrong views, slanders Nirvana, and then from the intermediate state of the Fourth Dhyana heaven, is reborn in the Avici Hell (Avici Hell). The answer is, it is his original (karma) that transforms, not entering the intermediate state that transforms. He, in this, thinks he has attained what he has not attained, abandons the means, does not increase seeking what has not been attained, desires to obtain but has not obtained, desires to acquire but has not acquired, desires to realize but has not realized. When he is about to die, auspicious signs of the Fourth Dhyana heaven arise. Seeing this, he then thinks, 'I' have completely exhausted all fetters, 'I' have cut off all birth and death, 'I' should enter Parinirvana and should not be reborn. Why are there these auspicious signs? There is certainly no liberation. If there were liberation, 'I' should have it now.' He develops wrong views, slanders Nirvana, and then from the auspicious signs of the Fourth Dhyana heaven, is reborn in the Avici Hell. This is what is said to be the transformation of the original (karma), not the transformation of entering the intermediate state.
Question: If the destination of the intermediate state does not change, then how can the Sutra on the Arising of Good and Evil Deeds be explained? The narrator says that in Sravasti (Sravasti) there were two people, one who did good deeds and one who did evil deeds. The one who did good deeds, after he died, because of the retribution of the future life, was born into the intermediate state of hell. He then thinks, 'I' should diligently cultivate good deeds and not do evil deeds, 'I' should be born in heaven and not fall into hell. Why was 'I' born into the intermediate state of hell?' After he remembers cultivating good deeds, he transforms the intermediate state of hell, obtains the intermediate state of heaven, and then is born in heaven. The one who did evil deeds, after he died, because of the retribution of the future life, was born into the intermediate state of heaven. He thinks, 'I' always do evil deeds and do not cultivate good deeds, 'I' should fall into hell and should not be born in heaven. Why was 'I' born into the intermediate state of heaven?' Seeing this situation, he thinks, there is certainly no retribution for good and evil.
。若有者我今應有。彼生邪見誹謗因果。轉天中陰得地獄中陰即生地獄。若中陰趣不轉者。此二人云何轉。答曰。彼本有時轉非入中陰轉。凡一切眾生命欲終時。必有善惡瑞應。彼善行者善瑞應。不善行者惡瑞應。善瑞應者如所說偈。
若見善行者 終時作是言 我視苑園觀 流河水花池
惡瑞應者。如所說偈。
若見惡行者 終時作是言 我視火刀劍 鴟犬及狐狼
彼善行者。因後生報行。命欲終時生地獄瑞應。見已作是念。我常極修善不作惡行。應生天上不應墮地獄。何以故生地獄瑞應。彼憶修善已。轉地獄瑞應終已生天上。彼不善行因後生報行。命欲終時生天瑞應。見已作是念。我常極作惡行不修善行。應墮地獄不應生天。何以故生天瑞應。必無善惡報果。若令有者我今應有。彼生邪見誹謗因果。轉天瑞應終已生阿鼻大地獄中。是謂本有時轉非入中陰轉。問曰。若中陰處所不轉者。瓶沙王生經云何通。如所說從兜術中陰至兜術天。當爾時四天王毗沙門大天王。設餚饌食香氣極妙。瓶沙王聞彼香已。轉兜術中陰生四天王。若中陰處所不轉者。瓶沙王云何轉。答曰。瓶沙王亦本有時轉非入中陰轉。說者阿阇世王父王法王無過無惡。撿在牢獄刑刀削足。禁制飲食使不得通。長抱苦惱
【現代漢語翻譯】 現代漢語譯本： 如果存在善惡報應，我現在應該得到相應的果報。但他卻產生了邪見，誹謗因果，導致原本應該轉生到天道的中陰身，直接墮入地獄中陰身，立即轉生到地獄。如果中陰身的去處不能轉變，那麼這兩個例子（指善行者生地獄瑞應，惡行者生天瑞應）又該如何解釋呢？回答是：他們是在原本命終時轉變的，而不是進入中陰身之後才轉變的。凡是所有眾生命終之時，必定會有善惡的徵兆顯現。行善之人會有善的徵兆，作惡之人會有惡的徵兆。善的徵兆就像偈語所說： 『如果看見行善之人，臨終時會說：我看見了花園、樓閣、河流、水池和鮮花。』 惡的徵兆就像偈語所說： 『如果看見作惡之人，臨終時會說：我看見了火焰、刀劍、老鷹、狗和狐狼。』 那些行善之人，因為過去生中的善行，本應得到好的果報，但在臨命終時卻出現了地獄的徵兆。他們看到這些徵兆后，會這樣想：『我一直都在努力行善，從不做惡事，應該轉生到天上，不應該墮入地獄。為什麼會出現地獄的徵兆呢？』當他們回憶起自己所修的善行后，地獄的徵兆就會轉變，命終之後便能轉生到天上。那些作惡之人，因為過去生中的惡行，本應得到惡的果報，但在臨命終時卻出現了天上的徵兆。他們看到這些徵兆后，會這樣想：『我一直都在作惡，從不修善，應該墮入地獄，不應該轉生到天上。為什麼會出現天上的徵兆呢？』他們會認為善惡報應是不存在的，如果真的有報應，我現在應該得到。因此，他們生起了邪見，誹謗因果，導致原本應該轉生到天道的徵兆轉變，命終之後便直接墮入阿鼻大地獄之中。這就是所謂的『本有時轉』，而不是『入中陰轉』。 有人問：如果中陰身的處所不能轉變，那麼《瓶沙王生經》又該如何解釋呢？經中說，瓶沙王從中陰身前往兜率天時，四大天王之一的毗沙門大天王準備了美味的食物，散發出極妙的香氣。瓶沙王聞到這香氣后，便從中陰身轉生到四天王天。如果中陰身的處所不能轉變，瓶沙王又是如何轉變的呢？回答是：瓶沙王也是在原本命終時轉變的，而不是進入中陰身之後才轉變的。經中說，阿阇世王認為他的父王，也就是法王（指瓶沙王）沒有過錯也沒有惡行，卻將他關在牢獄中，用刑刀削足，禁止飲食，使他無法得到供給，長期遭受痛苦。
【English Translation】 English version: If there were retribution for good and evil, I should be experiencing it now. However, he develops wrong views, slanders cause and effect, causing the intermediate state (bardo) that should have led to rebirth in the heavens to instead lead to the hellish intermediate state, resulting in immediate rebirth in hell. If the destination of the intermediate state cannot be changed, how can these two examples (referring to the good person experiencing hellish omens and the evil person experiencing heavenly omens) be explained? The answer is: they changed at the time of their original death, not after entering the intermediate state. When all sentient beings are about to die, there will inevitably be auspicious or inauspicious signs. Those who perform good deeds will have auspicious signs, and those who perform evil deeds will have inauspicious signs. Auspicious signs are as described in the verse: 'If one sees a virtuous person, at the time of death, they will say: I see gardens, pavilions, flowing rivers, water ponds, and flowers.' Inauspicious signs are as described in the verse: 'If one sees an evil person, at the time of death, they will say: I see flames, swords, eagles, dogs, and wolves.' Those who perform good deeds, due to the good deeds of past lives, should receive good retribution, but at the time of death, they experience hellish omens. Upon seeing these omens, they think: 'I have always strived to do good and never done evil; I should be reborn in the heavens, not fall into hell. Why are hellish omens appearing?' When they recall the good deeds they have cultivated, the hellish omens transform, and after death, they are reborn in the heavens. Those who perform evil deeds, due to the evil deeds of past lives, should receive evil retribution, but at the time of death, they experience heavenly omens. Upon seeing these omens, they think: 'I have always done evil and never cultivated good; I should fall into hell, not be reborn in the heavens. Why are heavenly omens appearing?' They believe that retribution for good and evil does not exist, and if it did, they should be experiencing it now. Therefore, they develop wrong views, slander cause and effect, causing the omens that should have led to rebirth in the heavens to transform, and after death, they immediately fall into Avici Great Hell. This is what is called 'transformation at the original time,' not 'transformation upon entering the intermediate state.' Someone asks: If the location of the intermediate state cannot be changed, how can the Bimbisara Raja Sutra be explained? The sutra says that when King Bimbisara (Ping Sha Wang) went from the intermediate state to Tushita Heaven (Doushuaitian), Vaishravana (Pishamen), one of the Four Heavenly Kings (Sitianwang), prepared delicious food that emitted extremely wonderful fragrances. Upon smelling this fragrance, King Bimbisara transformed from the intermediate state and was reborn in the Heaven of the Four Heavenly Kings. If the location of the intermediate state cannot be changed, how did King Bimbisara transform? The answer is: King Bimbisara also transformed at the time of his original death, not after entering the intermediate state. The sutra says that King Ajatashatru (A She Shi Wang) believed that his father, the Dharma King (Fa Wang) (referring to King Bimbisara), had no faults or evil deeds, yet he imprisoned him, cut off his feet with a sharp knife, and forbade him from receiving food, causing him to suffer for a long time.
不能堪忍。便作是念。世尊不見我苦。善逝不念我苦。
爾時世尊及五百比丘游摩竭國耆阇崛山。爾時世尊知瓶沙王意之所念。告尊者目揵連曰。目揵連。汝往至瓶沙王所。持我言善慰勞大王。世尊作是說。大王。我與汝所作已作免於惡趣。汝所作惡行定當受報。惡行報者如來尚不免。況今大王。爾時尊者大目揵連受世尊教已。即入三昧。于耆阇崛山沒至彼牢獄。爾時尊者目揵連從三昧起。告瓶沙王曰。大王。世尊作是說。大王我與汝所作已作免於惡趣。汝今所作惡行定當受報。惡行報者如來尚不免。況今大王如是尊者目揵連廣為說法。瓶沙王飢渴所逼不知法妙。爾時瓶沙王問尊者目揵連。目揵連何處天有極妙食。我生已得食。尊者目揵連稱歎四天王天至他化自在天有極妙食。瓶沙王應生兜術天。聞彼飲食已作是念。我先食此近食已。然後當生兜術天。彼命終已生四天王。作毗沙門太子名最勝子。是謂本有時轉非入中陰轉。以此事可知。中陰界亦不轉。趣亦不轉。處所亦不轉。如尊者目揵連施設所說。始人者以胸臆行名為摩睺勒。生三手眾生名為象。問曰。彼眾生為終已作摩睺勒象。為不終不生。若終已更生者中陰雲何。若不終不生者。何以故說。人或是摩睺勒或是象。作此論已。答曰。彼眾生終已更生。問曰
【現代漢語翻譯】 現代漢語譯本 不能忍受。於是這樣想：『世尊（Buddha，對佛陀的尊稱）沒有看到我的痛苦，善逝（Sugata，如來的稱號之一，意為『善於逝世者』）沒有想到我的痛苦。』
當時，世尊和五百比丘（bhikkhu，佛教僧侶）在摩揭陀國（Magadha）的耆阇崛山（Gijjhakuta，又名靈鷲山）游化。這時，世尊知道頻婆娑羅王（Bimbisara，古印度摩揭陀國王）心中所想，告訴尊者（Venerable）目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）說：『目犍連，你到頻婆娑羅王那裡去，用我的話好好地安慰大王。世尊這樣說：大王，我與你所作的善業已經完成，可以免於墮入惡趣（apaya，三惡道）。你所作的惡行必定會受到報應，惡行的報應即使是如來（Tathagata，佛陀的稱號之一）也不能免除，更何況現在的大王呢？』當時，尊者大目犍連線受了世尊的教導后，立即進入三昧（samadhi，禪定）。從耆阇崛山消失，直接到達了那個監獄。這時，尊者目犍連從三昧中出來，告訴頻婆娑羅王說：『大王，世尊這樣說：大王，我與你所作的善業已經完成，可以免於墮入惡趣。你現在所作的惡行必定會受到報應，惡行的報應即使是如來也不能免除，更何況現在的大王呢？』尊者目犍連這樣廣泛地為他說法。頻婆娑羅王被飢渴所逼迫，不知道佛法的奧妙。當時，頻婆娑羅王問尊者目犍連：『目犍連，哪個天界（deva realm）有極好的食物？我死後才能吃到。』尊者目犍連稱讚四天王天（Catummaharajika）乃至他化自在天（Paranimmita-vasavatti）有極好的食物。頻婆娑羅王本應往生兜率天（Tusita）。聽到那裡的飲食后，這樣想：『我先吃這些近在眼前的食物，然後才往生兜率天。』他命終后，往生到四天王天，成為毗沙門天（Vaisravana）的太子，名叫最勝子。這就是所謂的本有時的轉變，而不是進入中陰（antarabhava）的轉變。由此事可知，中陰界也不會轉變，趣（gati，輪迴的去處）也不會轉變，處所（okasa，存在的場所）也不會轉變，就像尊者目犍連所說的那樣。最初的人以胸臆行走，名叫摩睺勒（Mahoraga）。生有三隻手的眾生名叫象（elephant）。問：『那些眾生是死後才變成摩睺勒或象，還是不死就不生？如果死後才轉生，那麼中陰是怎麼回事？如果不是死後才生，那麼為什麼說人或是摩睺勒或是象？』作了這樣的論述后，回答說：『那些眾生是死後才轉生的。』問：
【English Translation】 English version Unable to endure it, he thought: 'The World-Honored One (Bhagavan, an epithet of the Buddha) does not see my suffering, the Well-Gone One (Sugata, an epithet of the Buddha) does not remember my suffering.'
At that time, the World-Honored One and five hundred bhikkhus (Buddhist monks) were traveling in Magadha (an ancient kingdom in India) at Gijjhakuta Mountain (Vulture Peak Mountain). Then, the World-Honored One, knowing what King Bimbisara (King of Magadha) was thinking, said to Venerable Maudgalyayana (one of the Buddha's chief disciples, known for his supernatural powers): 'Maudgalyayana, go to King Bimbisara and comfort him well with my words. The World-Honored One says this: O King, the good deeds I have done with you have been completed, and you are spared from falling into the evil realms (apaya). The evil deeds you have done will surely be repaid, and even the Tathagata (an epithet of the Buddha) cannot escape the retribution of evil deeds, let alone the King now.' At that time, Venerable Great Maudgalyayana, having received the World-Honored One's instruction, immediately entered samadhi (meditative state). He disappeared from Gijjhakuta Mountain and went directly to that prison. Then, Venerable Maudgalyayana arose from samadhi and said to King Bimbisara: 'O King, the World-Honored One says this: O King, the good deeds I have done with you have been completed, and you are spared from falling into the evil realms. The evil deeds you have done will surely be repaid, and even the Tathagata cannot escape the retribution of evil deeds, let alone the King now.' Thus, Venerable Maudgalyayana extensively preached the Dharma (Buddhist teachings) to him. King Bimbisara, being oppressed by hunger and thirst, did not understand the wonders of the Dharma. At that time, King Bimbisara asked Venerable Maudgalyayana: 'Maudgalyayana, which heaven (deva realm) has extremely wonderful food? I can only eat it after I am born there.' Venerable Maudgalyayana praised the food of the Heaven of the Four Great Kings (Catummaharajika) up to the Heaven of Free Enjoyment of Transformations (Paranimmita-vasavatti) as extremely wonderful. King Bimbisara should have been born in the Tusita Heaven (one of the six heavens of the desire realm). After hearing about the food there, he thought: 'I will eat this nearby food first, and then I will be born in the Tusita Heaven.' After he died, he was born in the Heaven of the Four Great Kings, becoming the prince of Vaisravana (one of the Four Heavenly Kings), named Most Victorious Son. This is what is called the transformation in the original existence, not the transformation of entering the intermediate state (antarabhava). From this, it can be known that the intermediate state also does not transform, the destination (gati, the realm of rebirth) also does not transform, and the place (okasa, the place of existence) also does not transform, as Venerable Maudgalyayana said. The first human beings walked with their chests, and were called Mahoraga (great serpent deities). Beings born with three hands are called elephants. Question: 'Are those beings born as Mahoragas or elephants only after death, or are they not born if they do not die? If they are reborn after death, then what about the intermediate state? If they are not born after death, then why is it said that humans are either Mahoragas or elephants?' After making such an argument, the answer is: 'Those beings are reborn after death.' Question:
。若終已更生者。彼中陰雲何。答曰。謂彼本陰中陰儘是化。化者身不可見。更有說者。彼眾生亦不終亦不生。問曰。若不終不生者。何以故說。人或是摩睺勒或是象。答曰。謂彼眾生從光音終來此彼當爾。是畜生中但形如人。後轉飲食惡時惡眾生意惡。巧詐滋多故。人形轉滅遂成畜生形如蝦蟆。初色黑身圓。后色蒼形方。如是彼眾生從光音天來生畜生中。但人形。以生四惡事故。人形轉滅遂成畜生形。是謂彼眾生說或摩睺勒或是象。但不終不生。廣說中陰處盡。
鞞婆沙四生處第四十二
四生者。卵生胎生濕生化生。問曰。卵生云何。答曰。謂眾生卵生。入卵卵所纏卵所裹啄破生等生起等起成轉成有。此云何。答曰。如雁鴛鴦孔雀鸚鵡鴝鵒千秋。或龍或金翅鳥或人。如是比眾生卵生。入卵卵所纏卵所裹啄破生轉生起等起成轉成有。是謂卵生。
問曰。胎生云何。答曰。謂眾生胎網生。入胎網胎網所纏胎網所裹裂壞生等生起等起成轉成有。此云何。答曰。像馬豬羊騾驢駱駝水牛野鹿。或龍或金翅鳥或人。如是比眾生胎網生。入胎網胎網所纏胎網所裹裂壞生等生起等起成轉成有。是謂胎生。
問曰。濕生云何。答曰。謂眾生因竹𥯤孔腐樹孔。因臭魚臭肉或因穢食。或因圊廁污泥。或因諸糞除。
【現代漢語翻譯】 現代漢語譯本： 如果最終已經轉生，那麼他們的中陰身是什麼樣的呢？回答說：他們的本陰和中陰都完全是化生。化生之身是不可見的。還有一種說法是，這些眾生既沒有死亡也沒有出生。問：如果既沒有死亡也沒有出生，為什麼又說他們有時是摩睺勒（Mahoraga，大蟒蛇），有時是大象呢？答：這是說這些眾生從光音天（Ābhāsvara，二禪天）而來，他們最初就是那樣的。在畜生道中，他們只是形狀像人。後來因為飲食變差、時運不濟、心意邪惡，狡詐越來越多，所以人形逐漸消失，變成了畜生的形狀，比如蛤蟆。最初顏色是黑色的，身體是圓的，後來顏色變成青灰色，形狀變成方形。這些眾生就是這樣從光音天來到畜生道，只是形狀像人。因為產生了四種惡因，人形逐漸消失，變成了畜生的形狀。這就是為什麼說這些眾生有時是摩睺勒，有時是大象，但實際上他們既沒有死亡也沒有出生。關於中陰的詳細描述到此結束。
鞞婆沙四生處第四十二
四生指的是卵生、胎生、濕生、化生。問：什麼是卵生？答：指的是眾生從卵中出生，進入卵中，被卵包裹，被卵纏繞，啄破卵殼而出生，開始生長，逐漸形成，最終存在。這是指什麼呢？答：比如雁、鴛鴦、孔雀、鸚鵡、鴝鵒、千秋鳥，或者龍，或者金翅鳥（Garuda，一種神鳥），或者人。這些眾生都是卵生，進入卵中，被卵包裹，被卵纏繞，啄破卵殼而出生，開始生長，逐漸形成，最終存在。這就是卵生。
問：什麼是胎生？答：指的是眾生從胎網中出生，進入胎網，被胎網包裹，被胎網纏繞，破裂胎網而出生，開始生長，逐漸形成，最終存在。這是指什麼呢？答：比如象、馬、豬、羊、騾、驢、駱駝、水牛、野鹿，或者龍，或者金翅鳥，或者人。這些眾生都是胎生，進入胎網，被胎網包裹，被胎網纏繞，破裂胎網而出生，開始生長，逐漸形成，最終存在。這就是胎生。
問：什麼是濕生？答：指的是眾生因為竹筒、樹洞，或者腐爛的魚肉，或者污穢的食物，或者廁所的污泥，或者各種糞堆而出生。
【English Translation】 English version: If they have ultimately been reborn, what is their intermediate state (Antarābhava) like? The answer is: their original existence (mūla-bhava) and intermediate existence are entirely transformation (upapāduka). A transformed body is invisible. Another explanation is that these beings neither die nor are born. Question: If they neither die nor are born, why is it said that they are sometimes Mahoraga (great serpent), sometimes elephants? Answer: It means that these beings come from the Ābhāsvara (heaven of radiant light), and they are initially like that. In the animal realm, they only resemble humans in shape. Later, due to poor diet, bad times, evil intentions, and increasing deceit, their human form gradually disappears and they become animals, like toads. Initially, their color is black and their body is round; later, their color becomes bluish-gray and their shape becomes square. Thus, these beings come from the Ābhāsvara and are born into the animal realm, only resembling humans in shape. Because of the arising of four evil causes, their human form gradually disappears and they become animals. That is why it is said that these beings are sometimes Mahoraga, sometimes elephants, but in reality, they neither die nor are born. The detailed description of the intermediate state ends here.
Chapter 42 of the Vibhāṣā on the Four Modes of Birth
The four modes of birth are: oviparous (aṇḍaja), viviparous (jarāyuja), moisture-born (saṃsvedaja), and transformation-born (upapāduka). Question: What is oviparous birth? Answer: It refers to beings born from eggs, entering eggs, being enveloped by eggs, being wrapped by eggs, hatching from eggs, being born, developing, forming, and ultimately existing. What does this refer to? Answer: For example, geese, mandarin ducks, peacocks, parrots, mynas, Ciu birds, or dragons, or Garudas (mythical birds), or humans. These beings are born from eggs, entering eggs, being enveloped by eggs, being wrapped by eggs, hatching from eggs, being born, developing, forming, and ultimately existing. This is oviparous birth.
Question: What is viviparous birth? Answer: It refers to beings born from a womb, entering a womb, being enveloped by a womb, being wrapped by a womb, breaking out of the womb, being born, developing, forming, and ultimately existing. What does this refer to? Answer: For example, elephants, horses, pigs, sheep, mules, donkeys, camels, water buffaloes, wild deer, or dragons, or Garudas, or humans. These beings are born from a womb, entering a womb, being enveloped by a womb, being wrapped by a womb, breaking out of the womb, being born, developing, forming, and ultimately existing. This is viviparous birth.
Question: What is moisture-born birth? Answer: It refers to beings born from bamboo tubes, tree holes, or rotten fish and meat, or filthy food, or the mud of toilets, or various heaps of dung.
或因熱氣鬱烝。或各各相近。或各各相逼。生等生起等起成轉成有。此云何。答曰。蛣蜣蚊虻飛蛾蠅蟲蟻子。或龍或金翅鳥或人。如是比眾生因竹𥯤孔腐樹孔。因臭魚臭肉。或因穢食。或因圊廁污泥。或因諸糞除。或因熱氣鬱烝。或各各相近。或各各相逼。生等生起等起成轉成有。是謂濕生。
問曰。化生云何。答曰。謂眾產生就一切根具足身支節。一時生等生起等起成轉成有。此云何。答曰。一切地獄一切餓鬼一切中陰一切天。或龍或金翅鳥或人。如是比眾產生就一切根具足身支節。一時生等生起等起成轉成有。是謂化生。
問曰。四生有何性。答曰。四陰五陰性。欲色界五陰性。無色界四陰性。是謂四生性。已種相身已有自然。說性已當說行。何以故說生。生有何義。答曰。眾生已生扼故名為生。問曰。若眾生已生扼故名為生者。界趣亦扼眾生。何以故不說生耶。答曰。謂唯有眾生扼及一切眾生扼。謂界者雖一切眾生扼。但非眾生數。亦扼趣者。雖眾生扼但非一切眾生扼。離中陰故。此生唯眾生扼及一切眾生扼。是故說四生。問曰。四生界有幾生。答曰。欲界一切四生可得。色無色界唯一切化生。問曰。此四生趣有幾生。答曰。地獄餓鬼天唯一化生。更有說者。餓鬼胎生可得。如彼餓鬼女。向尊者目
【現代漢語翻譯】 現代漢語譯本 或者因為熱氣鬱積蒸騰，或者因為彼此靠近，或者因為互相逼迫，而產生、生起、等起、成就、轉變、存在。這是什麼呢？回答說：是蜣螂（qiāng láng，屎殼郎）、蚊虻（wén méng，蚊子和牛虻）、飛蛾、蠅蟲、螞蟻。或者龍，或者金翅鳥（一種神鳥），或者人。像這樣的眾生，因為竹筒孔、腐爛的樹孔，因為臭魚臭肉，或者因為污穢的食物，或者因為廁所污泥，或者因為各種糞堆，或者因為熱氣鬱積蒸騰，或者因為彼此靠近，或者因為互相逼迫，而產生、生起、等起、成就、轉變、存在。這叫做濕生。
問：化生是什麼？答：是指眾產生就一切根（指眼、耳、鼻、舌、身、意六根），具備完整的身體和肢節，一時之間產生、生起、等起、成就、轉變、存在。這是什麼呢？答：是一切地獄、一切餓鬼、一切中陰（指死亡到投胎之間的狀態）、一切天。或者龍，或者金翅鳥，或者人。像這樣的眾生，成就一切根，具備完整的身體和肢節，一時之間產生、生起、等起、成就、轉變、存在。這叫做化生。
問：四生（指卵生、胎生、濕生、化生）有什麼自性？答：四陰（指色、受、想、行四陰）和五陰（指色、受、想、行、識五陰）都有。無色界（指沒有物質存在的境界）是五陰的自性，沒有物質的四陰的自性。這就是四生的自性。已經說了種相身，已經有了自然。說了自性之後，應當說修行。為什麼要說生？生有什麼意義？答：眾生已經有了生命的束縛，所以叫做生。問：如果眾生因為有了生命的束縛才叫做生，那麼界（指欲界、色界、無色界）和趣（指地獄、餓鬼、畜生、阿修羅、人、天）也束縛眾生，為什麼不說生呢？答：因為只有眾生的束縛以及一切眾生的束縛才叫做生。所謂界，雖然束縛一切眾生，但不是眾生的數量。趣也束縛眾生，但不是束縛一切眾生，因為離開了中陰的緣故。這個生，唯有眾生的束縛以及一切眾生的束縛。所以說四生。問：四生在界中有幾種生？答：欲界（指有情慾和物質欲的境界）一切四生都可以得到。色界（指有物質但沒有情慾的境界）和無色界只有一切化生。 問：這四生在趣中有幾種生？答：地獄、餓鬼、天只有化生。還有人說，餓鬼可以有胎生，就像那個餓鬼女，向尊者目犍連（Maudgalyāyana）...
【English Translation】 English version Or due to the accumulated and steaming hot air, or because they are close to each other, or because they are pressing against each other, they arise, originate, co-arise, become, transform, and exist. What is this? The answer is: dung beetles (kējīng, dung beetles), mosquitoes and gadflies (wén méng, mosquitoes and gadflies), moths, flies, insects, and ants. Or dragons, or garudas (a mythical bird), or humans. Such beings, because of bamboo tube holes, rotten tree holes, because of smelly fish and smelly meat, or because of filthy food, or because of toilet mud, or because of various dung heaps, or because of accumulated and steaming hot air, or because they are close to each other, or because they are pressing against each other, they arise, originate, co-arise, become, transform, and exist. This is called moisture-born.
Question: What is transformation-born? Answer: It refers to beings who achieve all roots (referring to the six roots of eye, ear, nose, tongue, body, and mind), possessing complete bodies and limbs, and at once arise, originate, co-arise, become, transform, and exist. What is this? The answer is: all hells, all hungry ghosts, all intermediate states (referring to the state between death and rebirth), all heavens. Or dragons, or garudas, or humans. Such beings, achieving all roots, possessing complete bodies and limbs, at once arise, originate, co-arise, become, transform, and exist. This is called transformation-born.
Question: What is the nature of the four births (referring to egg-born, womb-born, moisture-born, and transformation-born)? Answer: Both the four skandhas (referring to the four skandhas of form, feeling, perception, and volition) and the five skandhas (referring to the five skandhas of form, feeling, perception, volition, and consciousness) exist. The formless realm (referring to the realm without material existence) is the nature of the five skandhas, and the nature of the four skandhas without matter. This is the nature of the four births. The characteristics of the body have been spoken of, and nature has already been discussed. After speaking of nature, practice should be discussed. Why speak of birth? What is the meaning of birth? Answer: Beings already have the bondage of life, so it is called birth. Question: If beings are called birth because they have the bondage of life, then the realms (referring to the desire realm, form realm, and formless realm) and the destinies (referring to hell, hungry ghosts, animals, asuras, humans, and heavens) also bind beings, why not speak of birth? Answer: Because only the bondage of beings and the bondage of all beings are called birth. The so-called realms, although they bind all beings, are not the number of beings. The destinies also bind beings, but do not bind all beings, because they are separated from the intermediate state. This birth only has the bondage of beings and the bondage of all beings. Therefore, the four births are spoken of. Question: How many births are there in the realms of the four births? Answer: In the desire realm (referring to the realm of sentient desire and material desire), all four births can be obtained. The form realm (referring to the realm with matter but without sentient desire) and the formless realm only have all transformation-born. Question: How many births are there in the destinies of these four births? Answer: Hell, hungry ghosts, and heaven only have transformation-born. There are also those who say that hungry ghosts can have womb-born, like that hungry ghost woman, towards the Venerable Maudgalyāyana (Maudgalyāyana)...
揵連。說偈。
晝有二五子 夜間亦二五 尋生我已食 我意猶不飽
畜生及人一切四生可得。問曰。云何知人中有卵生。答曰。如所說閻浮利地多有商人。入海采寶得二鵠鳥。形色極妙隨意所化。失一一在。謂在者與共遊戲覆臥一室。彼合會時遂漸生二卵。卵后漸熟便生二童子。極妙端正。后大出家學道得阿羅漢果。一名尊者耆尸披羅。二名尊者復缽尸披羅。聞久作南山寺主。
問曰。云何知人中有濕生。答曰。如所說有頂生王尊者遮羅尊者優波遮羅利女。
問曰。云何知人中有化生。答曰。劫初人是也。說曰。一切從四生生盡得聖法。聖人已得聖法者。不復卵生濕生。問曰。何以故聖人已得聖法不復卵生濕生。答曰。卵生濕生畜生趣所攝。聖人者已離畜生趣。或曰。此二生多有愚。聖人者已得觀。或曰。卵生濕生者逼迮。聖人者意廣。或曰。卵生濕生無可恃怙。聖人者成就恃怙法。若披梨女有恃怙者。不應有輕易女彼極下賤。檀提梵志無喻女無敢輕易者。以有主故。或曰。聖人者濕生卵生二生。若卵從母胎出啄卵出。以此事故鳥名二生。如沙門及梵志。名為二生。從母胎生出家學道。尊者瞿沙說曰。何以故聖人已得聖法不復卵生濕生。答曰。如父趣向子亦爾。問曰。云何如父趣向子
【現代漢語翻譯】 現代漢語譯本 目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）說偈（gatha，佛教詩歌）：
『白天有十個孩子，夜晚也有十個，尋找生命，我已經吃過了，我的意願仍然不滿足。』
畜生和人一切四生（四種生命形式：卵生、胎生、濕生、化生）都可以得到。問：『如何知道人中有卵生？』答：『如經中所說，閻浮提（Jambudvipa，我們所居住的這個世界）有很多商人，入海采寶，得到兩隻鵠鳥（天鵝），形色極其美妙，隨意變化。失去一隻，另一隻就在。說那隻在的與（商人）共同遊戲，同室而臥。它們交合時，逐漸生出兩個卵。卵后逐漸成熟，便生出兩個童子，極其美妙端正。後來長大出家學道，得到阿羅漢果（Arhat，佛教修行的一個果位）。一個名叫尊者耆尸披羅（Elder Keshishila），第二個名叫尊者復缽尸披羅（Elder Punyapalashila）。聽說他們長期擔任南山寺的住持。』
問：『如何知道人中有濕生？』答：『如經中所說，有頂生王（king born from the top of the head），尊者遮羅（Elder Chala），尊者優波遮羅利女（Elder Upachalali）。』
問：『如何知道人中有化生？』答：『劫初（the beginning of the kalpa，一個宇宙循環的開始）的人就是。』說：『一切從四生而生，都能得到聖法（the holy Dharma，神聖的佛法）。聖人已經得到聖法的人，不再有卵生、濕生。』問：『為什麼聖人已經得到聖法，不再有卵生、濕生？』答：『卵生、濕生屬於畜生道（animal realm）所攝。聖人已經脫離畜生道。』或者說：『這兩種生命形式多有愚癡，聖人已經得到觀智（insight）。』或者說：『卵生、濕生者處境逼仄，聖人意念廣大。』或者說：『卵生、濕生者無可依靠，聖人成就了可依靠的法。』如果披梨女（Piliri，一個女人的名字）有可依靠的，不應該有輕易輕視她的人，她極其淫蕩。檀提梵志（Danti the Brahmin）的女兒無人敢輕易輕視，因為有主人的緣故。』或者說：『聖人不會是濕生、卵生這兩種生命形式。如果卵從母胎出來，啄卵而出。因此緣故，鳥被稱為二生。』如沙門（Shramana，佛教修行者）及梵志（Brahmin，婆羅門），被稱為二生，從母胎出生，出家學道。尊者瞿沙（Elder Goshaka）說：『為什麼聖人已經得到聖法，不再有卵生、濕生？』答：『如父親趨向兒子一樣。』問：『如何如父親趨向兒子？』
【English Translation】 English version Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) spoke a gatha (Buddhist verse):
'During the day, there are twenty-five children; at night, there are also twenty-five. Seeking life, I have already eaten, yet my desire is still not satisfied.'
Animals and humans, all four forms of birth (oviparous, viviparous, moisture-born, and metamorphic), can be attained. Question: 'How do we know that there are oviparous beings among humans?' Answer: 'As it is said in the scriptures, in Jambudvipa (the world we live in), there are many merchants who go to sea to collect treasures and obtain two hamsa birds (swans), whose forms and colors are extremely beautiful and can transform at will. One is lost, and the other remains. It is said that the one that remains plays with (the merchants) and sleeps with them in the same room. When they mate, they gradually produce two eggs. After the eggs gradually mature, they give birth to two children, who are extremely beautiful and upright. Later, when they grow up, they leave home to study the Way and attain the fruit of Arhat (a stage of Buddhist practice). One is named Elder Keshishila, and the second is named Elder Punyapalashila. It is said that they have long served as abbots of Nanshan Temple.'
Question: 'How do we know that there are moisture-born beings among humans?' Answer: 'As it is said in the scriptures, there was King Born from the Top of the Head, Elder Chala, and Elder Upachalali.'
Question: 'How do we know that there are metamorphic beings among humans?' Answer: 'The people at the beginning of the kalpa (the beginning of a cosmic cycle) are.' It is said: 'All beings born from the four forms of birth can attain the holy Dharma (the sacred Buddhist teachings). Those who have already attained the holy Dharma will no longer be oviparous or moisture-born.' Question: 'Why do those who have already attained the holy Dharma no longer be oviparous or moisture-born?' Answer: 'Oviparous and moisture-born beings are included in the animal realm. Sages have already left the animal realm.' Or it is said: 'These two forms of life are often foolish; sages have already attained insight.' Or it is said: 'Oviparous and moisture-born beings are in cramped circumstances; sages have vast minds.' Or it is said: 'Oviparous and moisture-born beings have nothing to rely on; sages have achieved the Dharma of reliance.' If Piliri (a woman's name) had something to rely on, there should be no one who would easily despise her, even though she is extremely lustful. No one dares to easily despise the daughter of Danti the Brahmin because she has a master.' Or it is said: 'Sages will not be moisture-born or oviparous. If an egg comes out of the mother's womb, it pecks its way out. For this reason, birds are called twice-born.' Like Shramanas (Buddhist practitioners) and Brahmins, they are called twice-born, born from the mother's womb, leaving home to study the Way. Elder Goshaka said: 'Why do those who have already attained the holy Dharma no longer be oviparous or moisture-born?' Answer: 'It is like a father moving towards his son.' Question: 'How is it like a father moving towards his son?'
亦爾。答曰。如已成菩薩不卵生濕生。如是聖人已得聖法。不卵生濕生。是故說如父趣向子亦爾。是謂聖人已得聖法不卵生濕生。問曰。四生何生最廣。有一說者。卵生最廣。說者外國四海邊山腹巖腹平澤卵滿其中。驢騾駱駝象馬豬羊水牛野鹿盡蹈破之。如是卵生最廣。更有說者。胎生最廣。說者一魚一蝦蟆生子。滿七稻田七河。如是胎生最廣。更有說者。濕生最廣。說者如夏月時鹵土灰牛屎肉及諸濕處積聚。從欲界至梵天。須臾一時頃蟲滿其中。如是濕生最廣。如是說者化生最廣。何以故。謂化生盡攝三趣。二趣少所入。盡三趣者。地獄餓鬼天。二趣少所入者。畜生及人。複次欲色界一切眾生皆生中陰。中陰者是生生他。以是故化生最廣。
問曰。四生何生最妙。答曰。化生最妙。問曰。若化生最妙者。何以故佛世尊不從化生。答曰。不等和合故。謂有化人時爾時無佛。謂有佛時爾時無化生人。是謂不等和合故佛世尊不化生。或曰。化生身無力故。不勝十力四無所畏。或曰。化身柔軟不勝無上正真道。或曰。此一向極愛念與親相續。菩薩恒一向極愛修善。以是故胎生不化生。或曰。菩薩長夜作行求尊父母。父母亦長夜作行求孝順子。若菩薩從化生者。則誓願行無果無報。以是故菩薩胎生不化生。或曰。說法受
【現代漢語翻譯】 現代漢語譯本： 『是的。』回答說：『如同已經成就的菩薩不會卵生或濕生一樣，聖人已經獲得聖法，也不會卵生或濕生。』因此說如同父親走向兒子一樣。這就是說聖人已經獲得聖法，不會卵生或濕生。問：『四生（卵生、胎生、濕生、化生）中哪一生最廣？』有一種說法是卵生最廣。說的人認為，在外國四海邊、山腹、巖腹、平坦的沼澤中，卵都滿了，驢、騾、駱駝、象、馬、豬、羊、水牛、野鹿都踩破它們。因此說卵生最廣。還有一種說法是胎生最廣。說的人認為，一條魚或一隻蝦蟆生子，就能充滿七塊稻田或七條河流。因此說胎生最廣。還有一種說法是濕生最廣。說的人認為，如同夏天時，鹵土、灰、牛糞、肉以及各種潮濕的地方積聚，從欲界到梵天，一會兒的功夫蟲就滿了。因此說濕生最廣。這樣說來，化生最廣。為什麼呢？因為化生涵蓋了三趣（地獄、餓鬼、畜生），只有兩趣（畜生、人）少量包含。涵蓋三趣的是地獄、餓鬼、天。少量包含于兩趣的是畜生和人。再次，一切眾生都會經歷中陰身（antabhava），中陰身是生與生之間的狀態。因此化生最廣。
問：『四生中哪一生最妙？』答：『化生最妙。』問：『如果化生最妙，為什麼佛世尊（Buddha，對佛陀的尊稱）不從化生而來？』答：『因為不等同和合的緣故。』意思是說，有化生人的時候就沒有佛，有佛的時候就沒有化生的人。這就是說因為不等同和合的緣故，佛世尊不化生。或者說，化生之身沒有力量，不能勝過十力（dasabala，佛陀的十種力量）和四無所畏（catu-vaisaradyani，佛陀的四種無所畏懼的品質）。或者說，化身柔軟，不能勝過無上正真道（anuttara-samyak-sambodhi，無上的正等正覺）。或者說，這是一種極度的愛念，與親屬相續。菩薩（bodhisattva，追求覺悟的修行者）總是極度地愛念修行善法。因此胎生而不是化生。或者說，菩薩長久以來修行，尋求尊貴的父母，父母也長久以來修行，尋求孝順的兒子。如果菩薩從化生而來，那麼誓願修行就沒有結果沒有回報。因此菩薩胎生而不是化生。或者說，說法者接受
【English Translation】 English version: 'Yes.' The answer is: 'Just as an accomplished Bodhisattva (bodhisattva, a being on the path to enlightenment) is not born from eggs or moisture, a saint who has attained the sacred Dharma (dharma, the teachings of the Buddha) is not born from eggs or moisture.' Therefore, it is said that it is like a father approaching his son. This means that a saint who has attained the sacred Dharma is not born from eggs or moisture. Question: 'Among the four types of birth (oviparous, viviparous, moisture-born, and metamorphic), which is the most extensive?' One view is that oviparous birth is the most extensive. Those who hold this view believe that in the foreign lands by the four seas, in the mountains, in the caves, and in the flat marshes, eggs are everywhere. Donkeys, mules, camels, elephants, horses, pigs, sheep, water buffaloes, and wild deer all trample and break them. Therefore, it is said that oviparous birth is the most extensive. Another view is that viviparous birth is the most extensive. Those who hold this view believe that a single fish or frog can give birth to offspring that fill seven rice fields or seven rivers. Therefore, it is said that viviparous birth is the most extensive. Another view is that moisture-born birth is the most extensive. Those who hold this view believe that, like in the summer months, in the accumulated saline soil, ash, cow dung, meat, and various damp places, from the desire realm to the Brahma (brahma, a high-ranking deity) realm, insects fill them in an instant. Therefore, it is said that moisture-born birth is the most extensive. In this way, metamorphic birth is the most extensive. Why? Because metamorphic birth encompasses the three realms (hell, hungry ghosts, and animals), with only two realms (animals and humans) being less included. The three realms encompassed are hell, hungry ghosts, and heaven. The two realms less included are animals and humans. Furthermore, all beings experience the intermediate state (antabhava, the state between death and rebirth). The intermediate state is the state between one birth and another. Therefore, metamorphic birth is the most extensive.
Question: 'Among the four types of birth, which is the most excellent?' Answer: 'Metamorphic birth is the most excellent.' Question: 'If metamorphic birth is the most excellent, why did the Buddha (Buddha, the enlightened one) not come from metamorphic birth?' Answer: 'Because of unequal combination.' This means that when there are metamorphically born beings, there is no Buddha, and when there is a Buddha, there are no metamorphically born beings. This is why the Buddha did not come from metamorphic birth because of unequal combination. Or it is said that the metamorphically born body has no strength and cannot overcome the ten powers (dasabala, the ten powers of a Buddha) and the four fearlessnesses (catu-vaisaradyani, the four kinds of fearlessness of a Buddha). Or it is said that the metamorphic body is soft and cannot overcome the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi, the highest perfect enlightenment). Or it is said that this is an extreme love and connection with relatives. Bodhisattvas (bodhisattva, beings striving for enlightenment) always extremely love to cultivate good deeds. Therefore, they are born from the womb and not metamorphically. Or it is said that Bodhisattvas have long practiced seeking honorable parents, and parents have also long practiced seeking filial sons. If Bodhisattvas were born metamorphically, then their vows and practices would have no result or reward. Therefore, Bodhisattvas are born from the womb and not metamorphically. Or it is said that the speaker accepts
故。若世尊從化生已。詣聚論所呵責者。彼比丘當作念。此人無父母無兄弟姊妹及諸親族。但來呵責我等。如閻浮利地最豪貴家親族眾多。迦維羅衛最為人中。世尊生彼。如口含唾不樂久停。出家學道住一林中嘆譽一林。以是故說法時多有受化。是謂說法受故佛世尊胎生不化生。或曰。斷誹謗故。世尊胎生不化生。如世尊在大眾中。一切人無不見者。從兜術天終降生母胎。十月已滿在林毗園生。即行七步。二龍浴身二十九出家。三十五得道。六年苦行已。食二女乳糜。降魔官屬成無上道。猶有異學來誹謗者。過百劫已。于大海中生一幻士食一切施。何況世尊化生者。異學豈不增誹謗耶。是謂斷誹謗故世尊胎生不化生。或曰。饒益他故。世尊胎生不化生。若世尊化生者。般涅槃時不見身舍利。若不見者。如今般涅槃滅千載。舍利如芥子。百千眾生皆悉供養恭敬。供養恭敬已。愿求佛辟支佛聲聞道。豪貴家天上人中形貌端正無有雙比。乃至入無餘涅槃界。若世尊化生者。爾所功德盡斷滅不現。以是故佛世尊胎生不化生。問曰。何以故化生終時身不可見。答曰。化生身者。一時生。一時滅。如人入水。一時沒一時出。出已還沒不復現。如是化生身。一時生一時滅。或曰。化生身者多有造色少四大。多四大故終時可見。或曰。
【現代漢語翻譯】 現代漢語譯本 因此，如果世尊從化生而來，然後去聚論之處受到呵責，那麼那位比丘應當這樣想：『這個人沒有父母、沒有兄弟姐妹以及其他親屬，只是來呵責我們。』就像閻浮提（Jambudvipa，指我們所居住的這個世界）最豪貴的人家，親族眾多，迦毗羅衛（Kapilavastu，釋迦牟尼佛的故鄉）是人中最尊貴的地方。世尊生在那裡，就像口含唾液一樣不樂意長久停留，出家學道，居住在森林中，讚美森林。因此，說法時很多人接受教化。這就是因為說法能被接受，所以佛世尊是胎生而不是化生。 或者說，爲了斷除誹謗，世尊是胎生而不是化生。就像世尊在大眾之中，所有人都能夠看見他。從兜率天（Tushita Heaven，佛教欲界六天之一）結束生命，降生到母親的胎中，十個月期滿后在藍毗尼園（Lumbini Garden，佛陀誕生地）出生，隨即行走七步。二龍為他沐浴身體，二十九歲出家，三十五歲得道，六年苦行之後，接受兩位女子的乳糜供養，降伏魔眾眷屬，成就無上正等正覺。即使這樣，還有其他學說的人來誹謗。經過百劫之後，在大海中出現一個幻化的人，吃掉一切佈施。更何況世尊是化生呢？其他學說的人豈不是會更加誹謗嗎？這就是爲了斷除誹謗，所以世尊是胎生而不是化生。 或者說，爲了饒益他人，世尊是胎生而不是化生。如果世尊是化生，那麼般涅槃（Parinirvana，指佛陀的最終寂滅）時就無法見到他的身體舍利。如果見不到舍利，那麼如今般涅槃滅度已經過去千年，舍利如芥子般大小，成百上千的眾生都供養恭敬。供養恭敬之後，愿求佛、辟支佛（Pratyekabuddha，緣覺）和聲聞道（Shravaka，聽聞佛法而悟道的弟子）。豪貴之家，天上人間，形貌端正，無與倫比，乃至進入無餘涅槃界（Nirvana，沒有任何剩餘的涅槃狀態）。如果世尊是化生，那麼這些功德都會斷滅而不顯現。因此，佛世尊是胎生而不是化生。 問：為什麼化生的人在終結時身體不可見？ 答：化生之身，一時生，一時滅。就像人進入水中，一時沒入，一時出來。出來之後又沒入，不再顯現。如此，化生之身，一時生，一時滅。 或者說，化生之身，多由造色而成，少有四大（四大，指地、水、火、風四種構成物質的元素）。因為四大多的緣故，終結時可以看見。或者說，
【English Translation】 English version Therefore, if the World-Honored One (世尊, Shìzūn) were to be born through transformation and then be rebuked at the assembly, that Bhikshu (比丘, Bǐqiū, Buddhist monk) should think: 'This person has no parents, no siblings, and no relatives; he only comes to rebuke us.' Just like the most noble families in Jambudvipa (閻浮提, Yánfú tí, the world we live in), with many relatives, Kapilavastu (迦維羅衛, Jiāwéiluó wèi, the birthplace of Shakyamuni Buddha) is the most honored place among people. The World-Honored One was born there, just like holding saliva in the mouth, unwilling to stay for long. He renounced the world, studied the Way, lived in the forest, and praised the forest. Therefore, when he preached the Dharma, many people were converted. This is because the Dharma can be accepted, so the World-Honored One was born from a womb and not through transformation. Or it is said that to cut off slander, the World-Honored One was born from a womb and not through transformation. Just like the World-Honored One in the assembly, everyone could see him. He ended his life in Tushita Heaven (兜術天, Dōushù tiān, one of the six heavens in the desire realm of Buddhism), descended into his mother's womb, and after ten months, was born in Lumbini Garden (林毗園, Línbí yuán, the birthplace of the Buddha), immediately walking seven steps. Two dragons bathed his body. At twenty-nine, he renounced the world; at thirty-five, he attained enlightenment. After six years of ascetic practice, he accepted milk porridge offered by two women, subdued the retinue of Mara (魔, Mó, demon), and attained Anuttara-Samyak-Sambodhi (無上道, Wúshàng dào, unsurpassed complete enlightenment). Even so, there were still those of other schools who came to slander. After hundreds of kalpas (劫, Jié, eons), a phantom person appeared in the great ocean, eating all offerings. How much more would those of other schools slander if the World-Honored One were born through transformation? This is to cut off slander, so the World-Honored One was born from a womb and not through transformation. Or it is said that to benefit others, the World-Honored One was born from a womb and not through transformation. If the World-Honored One were born through transformation, then at the time of Parinirvana (般涅槃, Bānnièpán, the final passing away of the Buddha), one would not be able to see his bodily relics (舍利, Shèlì). If the relics were not seen, then now, thousands of years after Parinirvana, the relics are as small as mustard seeds, and hundreds of thousands of beings all make offerings and pay respects. After making offerings and paying respects, they vow to seek the path of Buddha, Pratyekabuddha (辟支佛, Pìzhī fó, solitary Buddha), and Shravaka (聲聞道, Shēngwén dào, disciples who attain enlightenment by hearing the Dharma). Noble families, in heaven and among humans, with upright and unparalleled appearances, even entering the realm of Nirvana without remainder (無餘涅槃界, Wúyú nièpán jiè, the state of Nirvana without any residue). If the World-Honored One were born through transformation, then all these merits would be cut off and not manifest. Therefore, the World-Honored One was born from a womb and not through transformation. Question: Why is the body of one born through transformation not visible at the time of death? Answer: The body of one born through transformation arises at one moment and ceases at one moment. Just like a person entering the water, sinking at one moment and emerging at one moment. After emerging, they sink again and no longer appear. Thus, the body of one born through transformation arises at one moment and ceases at one moment. Or it is said that the body of one born through transformation is mostly made of created matter and has little of the four great elements (四大, Sì dà, the four elements of earth, water, fire, and wind). Because there are more of the four great elements, it can be seen at the time of death. Or it is said,
化生身者多根少非根。多非根故終時可見。化生者少發毛爪齒骨。以是故化生身終時身不可見。問曰。若化生身終時不可見者。彼契經云何通。化生金翅鳥搏撮化生龍而食。若化生不現者。云何以彼為食。答曰。意欲食故取之。但不除飢渴。或曰。化身妙軟入腹即當食。如油如酥入腹當食。如是化身妙軟入腹即當食。或曰。一時吞是故當食。或曰。彼金翅鳥有方便意。先吞其尾然後至頭。命未斷時以當食。是故化身當食。問曰。若化身終時不現者。彼余契經云何通。彼地獄卒取彼罪人。從腳剝皮至頸。從頸至足。云何可見。答曰。著身故可見。離身不可見。如重云電光。出則見沒則不見。如是著身故可見。離身不可見。問曰。天上鳥是卵生耶。為化生耶。若卵生者應終時身見。諸天見已何得不起憎惡心耶。諸天有六種樂。謂眼見色盡見可樂不見非樂。喜非不喜。念非不念。善色非不善色。快色非不快色。妙非不妙。如是至意作此論已。有一說者。天上鳥卵生。問曰。若卵生者應終時身可見。諸天見已何得不起憎惡心耶。答曰。天上鳥終時可見。但風吹去速。如是說者。天上鳥化生。廣說四生處盡。
鞞婆沙論卷第十四
【現代漢語翻譯】 現代漢語譯本 化生之身，多數情況下根（indriya，感覺器官）少或者沒有根。因為多數情況下沒有根，所以臨終時身體是可見的。化生之身，頭髮、毛髮、爪、牙齒、骨頭等較少。因此，化生之身在臨終時身體是不可見的。問：如果化生之身臨終時不可見，那麼彼契經（sūtra，佛經）如何解釋？契經中說，化生的金翅鳥（Garuḍa，一種神鳥）抓取化生的龍（Nāga，一種蛇神）而食。如果化生之身不顯現，如何能以其為食？答：因為想要吃所以抓取它，但這並不能解除飢渴。或者說，化身非常柔軟，進入腹中就會被消化。就像油和酥油進入腹中就會被消化一樣，化身非常柔軟，進入腹中就會被消化。或者說，因為是一次性吞下，所以會被消化。或者說，那金翅鳥有方便之法，先吞其尾，然後到頭。在生命未斷絕時就將其消化。所以化身可以被食用。問：如果化生之身臨終時不顯現，那麼其餘的契經如何解釋？契經中說，地獄的獄卒剝取罪人的皮，從腳到頸，從頸到腳。這如何能被看見？答：因為附著在身體上所以能看見，離開身體就不可見。就像烏雲中的閃電，出現時能看見，消失時就看不見。同樣，因為附著在身體上所以能看見，離開身體就不可見。問：天上的鳥是卵生嗎？還是化生？如果是卵生，那麼臨終時身體應該可見。諸天看見后，怎麼會不生起憎惡之心呢？諸天有六種快樂，即眼睛看見美好的事物，完全看見可喜的事物，不看見不可喜的事物。喜悅而非不喜悅。憶念而非不憶念。美好的顏色而非不美好的顏色。快樂的顏色而非不快樂的顏色。美妙而非不美妙。像這樣詳細地討論之後，有一種說法是，天上的鳥是卵生。問：如果是卵生，那麼臨終時身體應該可見。諸天看見后，怎麼會不生起憎惡之心呢？答：天上的鳥臨終時可見，但風吹走的速度很快。這樣說的人認為，天上的鳥是化生。廣說四生之處完畢。 《鞞婆沙論》卷第十四
【English Translation】 English version The body of a being born by transformation (upapāduka) usually has few or no roots (indriya, sense faculties). Because it mostly has no roots, its body is visible at the time of death. A being born by transformation has few hairs, body hairs, nails, teeth, and bones. Therefore, the body of a being born by transformation is not visible at the time of death. Question: If the body of a being born by transformation is not visible at the time of death, how can we explain the sutras (sūtra, Buddhist scriptures) that say that a transformed Garuḍa (Garuḍa, a mythical bird) seizes and eats a transformed Nāga (Nāga, a serpent deity)? If the transformed body is not visible, how can it be eaten? Answer: It seizes it because it wants to eat it, but this does not eliminate hunger and thirst. Or, the transformed body is very soft and subtle, and it is digested as soon as it enters the stomach. Just as oil and ghee are digested as soon as they enter the stomach, the transformed body is very soft and subtle, and it is digested as soon as it enters the stomach. Or, it is swallowed all at once, so it is digested. Or, that Garuḍa has a skillful means (upāya): it first swallows the tail and then proceeds to the head. It is digested before its life is cut off. Therefore, the transformed body can be eaten. Question: If the body of a being born by transformation is not visible at the time of death, how can we explain the other sutras that say that the hell wardens peel the skin off of sinners from their feet to their necks, and from their necks to their feet? How can this be seen? Answer: It is visible because it is attached to the body; it is not visible when it is separated from the body. It is like lightning in heavy clouds: it is visible when it appears, and it is not visible when it disappears. Similarly, it is visible because it is attached to the body; it is not visible when it is separated from the body. Question: Are the birds in the heavens born from eggs, or are they born by transformation? If they are born from eggs, then their bodies should be visible at the time of death. Why do the gods not feel disgust when they see them? The gods have six kinds of pleasures: seeing beautiful things with their eyes, completely seeing pleasant things, not seeing unpleasant things, joy rather than non-joy, mindfulness rather than non-mindfulness, beautiful colors rather than non-beautiful colors, pleasant colors rather than unpleasant colors, and wonderful things rather than non-wonderful things. After discussing this in detail, one opinion is that the birds in the heavens are born from eggs. Question: If they are born from eggs, then their bodies should be visible at the time of death. Why do the gods not feel disgust when they see them? Answer: The bodies of the birds in the heavens are visible at the time of death, but the wind blows them away quickly. Those who say this believe that the birds in the heavens are born by transformation. The extensive discussion of the four types of birth is now complete. 《Vibhasa》 Volume 14