T28n1548_舍利弗阿毗曇論
大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
No. 1548
舍利弗阿毗曇論序
釋道摽撰
阿毗曇。秦言無比法。出自八音。亞聖所述。作之雖簡。成命曲備。重微曠濟。神要莫比。真祇洹之微風。反眾流之宏趣。然佛后闇昧。競執異津。或有我有法。或無我有法。乖忤純風。虧曚聖道。有舍利弗。玄哲高悟。神貫翼從。德備左面。智參照來。其人以為是非之起。大猷將隱。既曰像法。任之益滯。是以敢於佛前所聞經法。親承即集。先巡堤防。遮抑邪流。助宣法化。故其為經也。先立章以崇本。后廣演以明義。之體四焉。問分也。非問分也。攝相應分也。序分也。問分者。寄言扣擊。明夫應會。非問分者。假韻默通。惟宣法相。攝相應分者。總括自他。釋非相無。序分者。遠述因緣。以彰性空。性空彰則反迷至矣。非相無則相興用矣。法相宣則邪觀息矣。應會明則極無遺矣。四體圓足。二諦義備。故稱無比法也。此經于先出阿毗曇。雖文言融通。而旨各異制。又載自空。以明宗極故。能取貴于當時。而垂軌于千載。明典振于遠維。四眾率爾同仰。是使殉有者袪妄見之惑。向化者起即隆之勛。迢迢焉。故冥宗之遺緒也。亹亹焉。故歸輪之所契也。此經標明曩代。靈液
西畛。純教彌于閬風。玄門扇于東嶺。唯秦天王。沖資睿聖。冥根樹于既往。實相結于皇極。王德應符。闡揚三寶。聞茲典誥。夢想思攬。雖曰悠邈。感之愈勤。會天竺沙門。曇摩耶舍。曇摩掘多等義學。來游秦土。既契宿心。相與辯明經理。起清言于名教之域。散眾微于自無之境。超超然。誠韻外之致。愔愔然。覆美稱之實。於是詔令傳譯。然承華天哲。道嗣聖躬。玄味遠流。妙度淵極。持體明旨。遂贊其事。經師本雖闇誦。誠宜謹備。以秦弘始九年。命書梵文。至十年尋應令出。但以經趣微遠。非徒開言所契。茍彼此不相領悟。直委之譯人者。恐津樑之要。未盡于善。停至十六年。經師漸閑秦語。令自宣譯。皇儲親管理味言意兼了。復所向盡。然後筆受。即復內呈。上討其煩重。領其指歸。故令文之者修飾。義之者綴潤。並校至十七年訖。若乃文外之功。勝契之妙。誠非所階。未之能詳。並求之眾經。考之諸論。新異之美。自宣之於文。惟法住之實。如有表裡。然原其大體。有無兼用。微文淵富。義旨顯灼。斯誠有部之永涂。大乘之靡趣。先達之所宗。後進之可仰。標以近質。綜不及遠。情未能已。猥參斯典。悕感之誠。脫復微序。庶望賢哲。以恕其鄙。
舍利弗阿毗曇論卷第一
姚秦罽賓三藏曇摩
【現代漢語翻譯】 現代漢語譯本： 西邊疆域，純正的教義遍佈閬風（傳說中的仙山）。玄妙的佛法傳揚于東邊的山嶺。只有秦天王（指當時的皇帝），天生就具備聖明的資質。在過去就種下了深厚的善根，在登基稱帝時結出了實在的果報。天王的德行與祥瑞相應，弘揚佛法僧三寶。我聽說這些典籍誥命，夢寐以求地想要研習。即使它們年代久遠，但對它們的渴求卻更加殷切。恰逢來自天竺（古印度）的沙門（出家修行的僧人）曇摩耶舍（Dharmayasas）、曇摩掘多（Dharmagupta）等精通義理的學者，來到秦國的土地遊歷。他們與我夙願相合，於是共同辨析經義，在名教（儒家）的領域闡發清凈的言論，在空無自性的境界中散佈精微的道理。他們的思想超脫高遠，確實蘊含著言語之外的意趣；他們的德行深沉美好，確實符合美譽的實質。於是我下詔命令翻譯這些經典。承蒙皇太子天資聰慧，繼承聖上的德行，對玄妙的佛理理解深遠，對精微的法度領悟透徹。他堅持根本，明瞭宗旨，於是贊助了這項事業。經師（負責背誦經文的僧人）原本只是暗中誦讀，確實應該謹慎完備。在秦弘始九年，命令用文字書寫梵文經本，到十年時，陸續應詔譯出。但因為經文的意趣深奧微妙，不是僅僅通過言語就能領會的。如果譯者和讀者彼此不能領悟，只是把任務委託給翻譯的人，恐怕就不能完全傳達經文的精要。因此暫停翻譯，直到十六年，經師逐漸熟悉秦語，才讓他們親自宣講翻譯。皇太子親自管理，領會經文的含義和意旨，完全理解了經文的指向。然後才進行筆錄。筆錄完成後，又呈送給我，我仔細推敲其中繁瑣之處，領會其根本要旨。因此命令精通文辭的人加以修飾，精通義理的人加以潤色，共同校對，直到十七年完成。至於經文之外的功用，超越契合的妙處，確實不是我所能達到的境界，我不能詳細瞭解。只能求助於其他經典，參考各種論著。新穎奇特的美妙之處，自然會通過文字宣揚出來。只有佛法住世的真實，如同事物的表裡一樣確定無疑。探究其大體，有和無兩種觀點兼用。經文的語言精微豐富，義理的宗旨顯明透徹。這確實是有部（說一切有部）的永久歸宿，是大乘（Mahayana）的共同趨向，是先輩所尊崇的，是後輩可以仰望的。我只是標明了接近質樸的方面，沒有概括深遠的內容。情感難以抑制，所以冒昧地參與了這部經典的翻譯。希望感動的誠意，即使有微小的貢獻，也希望賢哲之士能夠寬恕我的淺陋。
《舍利弗阿毗曇論》卷第一
姚秦 罽賓（古代西域國名）三藏（精通佛經三種分類的僧人）曇摩（佛法）
【English Translation】 English version: The western borders, the pure teachings spread throughout Langfeng (a legendary immortal mountain). The profound Dharma is propagated in the eastern mountains. Only the Qin Heavenly King (referring to the emperor of the time) is inherently endowed with sagely qualities. Deep roots of goodness were planted in the past, and substantial fruits ripened upon his ascension to the throne. The King's virtue corresponds with auspicious signs, promoting the Three Jewels (Buddha, Dharma, Sangha). Having heard of these canonical edicts, I yearn to study them in my dreams. Even though they are ancient, my desire for them grows ever more fervent. It happened that the Shramanas (monks practicing asceticism) from Tianzhu (ancient India), Dharmayasas and Dharmagupta, among other scholars well-versed in doctrine, came to the land of Qin to travel. They aligned with my long-held aspirations, and together we analyzed the sutras, elucidating pure discourse in the realm of Confucianism, and disseminating subtle principles in the realm of selflessness. Their thoughts are transcendent and profound, truly containing meaning beyond words; their virtue is deep and beautiful, truly conforming to the essence of praise. Therefore, I issued an edict to translate these scriptures. Thanks to the Crown Prince's innate intelligence, inheriting the sage's virtue, his understanding of the profound Buddhist principles is far-reaching, and his comprehension of the subtle Dharma is thorough. He upholds the foundation and understands the purpose, thus supporting this endeavor. The Sutra Masters (monks responsible for reciting the scriptures) originally only recited in secret, and it was indeed necessary to be cautious and thorough. In the ninth year of the Qin Hongshi era, I ordered the writing of Sanskrit versions of the scriptures, and by the tenth year, translations were successively produced in response to the edict. However, because the meaning of the scriptures is profound and subtle, it cannot be comprehended merely through words. If the translator and the reader cannot understand each other, and the task is simply entrusted to the translator, I fear that the essence of the scriptures cannot be fully conveyed. Therefore, the translation was suspended until the sixteenth year, when the Sutra Masters gradually became familiar with the Qin language, and they were allowed to personally explain and translate. The Crown Prince personally managed the process, comprehending the meaning and intent of the scriptures, and fully understanding the direction of the scriptures. Only then was the record taken. After the record was completed, it was presented to me, and I carefully examined its complexities, comprehending its fundamental essence. Therefore, I ordered those proficient in literature to embellish it, and those proficient in doctrine to refine it, and together they proofread it until it was completed in the seventeenth year. As for the function beyond the scriptures, the wonder of transcendence and union, it is indeed not a realm that I can reach, and I cannot understand it in detail. I can only seek help from other scriptures and refer to various treatises. The novel and unique beauty will naturally be proclaimed through the text. Only the truth of the Dharma's abiding in the world is as certain as the inside and outside of a thing. Exploring its general structure, both the views of existence and non-existence are used in conjunction. The language of the scriptures is subtle and rich, and the purpose of the doctrine is clear and thorough. This is indeed the eternal destination of the Sarvastivada (the 'all exists' school), the common trend of Mahayana, what the predecessors revered, and what the successors can look up to. I have only marked the aspects that are close to simplicity, and have not summarized the far-reaching content. Emotions are difficult to suppress, so I have presumptuously participated in the translation of this scripture. I hope that the sincerity of my emotion, even if there is a small contribution, will be forgiven by the wise for my shallowness.
Shāriputra Abhidharma Shastra Volume 1
Translated by Tripitaka (a monk proficient in the three categories of Buddhist scriptures) Dharmas (teachings) from Kashmir during the Yao Qin dynasty.
耶舍共曇摩崛多等譯
問分入品第一
問曰。幾入。答曰。十二。何等十二。內六入外六入。何等內六入。眼入耳入鼻入舌入身入意入。是名內六入。何等外六入。色入聲入香入味入觸入法入。是名外六入。如是內六入外六入。是名十二入。云何眼入。眼根是名眼入。云何眼入。眼界是名眼入。云何眼入。若眼我分攝。去來現在。四大所造凈色。是名眼入。云何眼入。若眼我分攝。過去未來現在凈色。是名眼入。云何眼入。我分攝。已見色今見色當見色不定。若眼我分攝色光。已來今來當來不定。是名眼入。云何眼入。若眼我分攝色已對眼今對當對不定。若眼無礙。是眼入是眼根是眼界。是田是物。是門是藏。是世是凈。是泉是海。是沃燋是洄澓是瘡是系。是目是入我分。是此岸。是內入。眼見色。是名眼入。耳鼻舌身入亦如是。云何意入。意根是名意入。云何意入。識陰是名意入。云何意入。心意識六識身七識界。是名意入。云何意入。若識過去未來現在。內外粗細。卑勝遠近。是名意入。云何六識身。眼識身耳鼻舌身意識身。云何眼識身。緣眼緣色緣明緣思惟。以此四緣生識。已生今生當生不定。是名眼識身。云何耳鼻舌身意識身。緣意緣法緣思惟。以此三緣識已生今生當生不定。是名意識身。是名
【現代漢語翻譯】 現代漢語譯本 耶舍和曇摩崛多等人翻譯
問分入品第一
問：有幾種入？答：有十二種。哪十二種？內六入和外六入。哪是內六入？眼入、耳入、鼻入、舌入、身入、意入。這稱為內六入。哪是外六入？色入、聲入、香入、味入、觸入、法入。這稱為外六入。這樣，內六入和外六入，合稱十二入。
什麼是眼入？眼根稱為眼入。什麼是眼入？眼界稱為眼入。什麼是眼入？凡是屬於我的眼的部分，過去、現在、未來，由四大（地、水、火、風）所造的清凈色，稱為眼入。什麼是眼入？凡是屬於我的眼的部分，過去、未來、現在的清凈色，稱為眼入。什麼是眼入？屬於我的部分，已經見過的色、現在見到的色、將要見到的色，不確定。凡是屬於我的眼的部分的色光，已經來過的、現在來的、將要來的，不確定。這稱為眼入。什麼是眼入？凡是屬於我的眼的部分的色，已經對眼、現在對眼、將要對眼，不確定。凡是眼無障礙，這眼就是眼入、就是眼根、就是眼界。是田地、是事物、是門、是倉庫、是世界、是清凈、是泉水、是海洋、是肥沃的土地和貧瘠的土地、是漩渦、是瘡、是束縛。是眼睛、是入我的部分。是此岸、是內入。眼見色，這稱為眼入。耳入、鼻入、舌入、身入也像這樣。
什麼是意入？意根稱為意入。什麼是意入？識陰稱為意入。什麼是意入？心、意識、六識身、七識界，這稱為意入。什麼是意入？凡是識，過去、未來、現在，內部的、外部的，粗糙的、細微的，低下的、殊勝的，遙遠的、鄰近的，這稱為意入。什麼是六識身？眼識身、耳識身、鼻識身、舌識身、身識身、意識身。什麼是眼識身？以眼為緣、以色為緣、以光明為緣、以思惟為緣。以這四種緣而生起的識，已經生起的、現在生起的、將要生起的，不確定。這稱為眼識身。什麼是耳識身、鼻識身、舌識身、身識身、意識身？以意為緣、以法為緣、以思惟為緣。以這三種緣而生起的識，已經生起的、現在生起的、將要生起的，不確定。這稱為意識身。這稱為...
【English Translation】 English version Translated by Yeshe and Dharmagupta, et al.
Chapter 1: Inquiry into the Divisions of Entrances
Question: How many entrances are there? Answer: There are twelve. What are the twelve? The six internal entrances and the six external entrances. What are the six internal entrances? The eye entrance, ear entrance, nose entrance, tongue entrance, body entrance, and mind entrance. These are called the six internal entrances. What are the six external entrances? The form entrance, sound entrance, smell entrance, taste entrance, touch entrance, and dharma entrance. These are called the six external entrances. Thus, the six internal entrances and the six external entrances are called the twelve entrances.
What is the eye entrance? The eye faculty is called the eye entrance. What is the eye entrance? The eye realm is called the eye entrance. What is the eye entrance? Whatever belongs to my eye, in the past, present, and future, the pure form created by the four great elements (earth, water, fire, wind), is called the eye entrance. What is the eye entrance? Whatever belongs to my eye, the pure form of the past, future, and present, is called the eye entrance. What is the eye entrance? Whatever belongs to me, the form already seen, the form now seen, the form to be seen, is uncertain. Whatever light of form belongs to my eye, already come, now coming, to come, is uncertain. This is called the eye entrance. What is the eye entrance? Whatever form belongs to my eye, already facing the eye, now facing, to face, is uncertain. Wherever the eye is unobstructed, this eye is the eye entrance, is the eye faculty, is the eye realm. It is a field, it is a thing, it is a door, it is a storehouse, it is a world, it is purity, it is a spring, it is an ocean, it is fertile and barren, it is a whirlpool, it is a sore, it is a bond. It is the eye, it is the part entering me. It is this shore, it is the internal entrance. The eye sees form, this is called the eye entrance. The ear, nose, tongue, and body entrances are also like this.
What is the mind entrance? The mind faculty is called the mind entrance. What is the mind entrance? The consciousness aggregate (識陰) is called the mind entrance. What is the mind entrance? Mind, consciousness, the six consciousness bodies, the seven consciousness realms, these are called the mind entrance. What is the mind entrance? Whatever consciousness is, past, future, present, internal, external, coarse, fine, inferior, superior, distant, near, this is called the mind entrance. What are the six consciousness bodies? The eye consciousness body, ear consciousness body, nose consciousness body, tongue consciousness body, body consciousness body, and mind consciousness body. What is the eye consciousness body? Conditioned by the eye, conditioned by form, conditioned by light, conditioned by thought. The consciousness arising from these four conditions, already arisen, now arising, to arise, is uncertain. This is called the eye consciousness body. What are the ear consciousness body, nose consciousness body, tongue consciousness body, body consciousness body, and mind consciousness body? Conditioned by the mind, conditioned by dharma, conditioned by thought. The consciousness arising from these three conditions, already arisen, now arising, to arise, is uncertain. This is called the mind consciousness body. This is called...
六識身。云何七識界。眼識界耳鼻舌身識界意界意識界。云何眼識界。若識眼根生色境界。已生今生當生不定。是名眼識界。云何耳鼻舌身識界。若識身根主觸境界。已生今生當生不定。是名身識界。云何意界。意知法念法。若初心已生今生當生不定。是名意界。云何意識界。若識相似。不離彼境界。及余相似心。已生今生當生不定。是名意識界。是名七識界。云何過去識。若識已滅。是名過去識。云何未來識。若識未生未出。是名未來識。云何現在識。若心生未滅。是名現在識。云何內識。若識受是名內識。云何外識。若識不受。是名外識。云何粗識。若識欲界系。是名粗識。云何細識。若識色界系無色界系不繫。是名細識。云何卑識。若識不善不善法報。若識非報非報法不適意。是名卑識。云何勝識。若識善善法報。若識非報非報法適意。是名勝識。云何遠識。若諸識根遠極相遠不近不近邊。是名遠識。云何近識。若諸識相近極相近近邊。是名近識。云何色入。色界是名色入。云何色入。隨行色相。是名色入。云何色入。若色可見有對眼識所知。是名色入。云何色入。若色入業法煩惱所生報我分攝。身好色非好色。姝妙非姝妙。妍膚非妍膚。嚴凈非嚴凈若善心若不善心若無記心。所起去來屈申迴轉身教。若外色眼
【現代漢語翻譯】 現代漢語譯本 六識身（六種感官意識的集合）。什麼是七識界（七種意識的範疇）？眼識界（視覺意識的範疇）、耳鼻舌身識界（聽覺、嗅覺、味覺、觸覺意識的範疇）、意界（思維意識的範疇）、意識界（綜合意識的範疇）。什麼是眼識界？如果意識通過眼根（視覺器官）產生於對色（顏色和形狀）的感知，這種感知已經產生、正在產生、將要產生，但不確定，這被稱為眼識界。什麼是耳鼻舌身識界？如果意識通過身根（身體感覺器官）產生於對觸（觸覺）的感知，這種感知已經產生、正在產生、將要產生，但不確定，這被稱為身識界。 什麼意界？意（思維）認知法（事物）念法（對事物的思考）。如果最初的念頭已經產生、正在產生、將要產生，但不確定，這被稱為意界。什麼意識界？如果意識認知相似的事物，不脫離那些事物，以及其他相似的心念，這些心念已經產生、正在產生、將要產生，但不確定，這被稱為意識界。這些被稱為七識界。什麼是過去識？如果意識已經滅去，這被稱為過去識。什麼是未來識？如果意識尚未產生或顯現，這被稱為未來識。什麼是現在識？如果心念產生但尚未滅去，這被稱為現在識。什麼是內識？如果意識接受感受，這被稱為內識。什麼是外識？如果意識不接受感受，這被稱為外識。什麼是粗識？如果意識與欲界（慾望的領域）相關聯，這被稱為粗識。什麼是細識？如果意識與色界（物質的領域）、無色界（非物質的領域）相關聯，或者不屬於任何領域，這被稱為細識。什麼是卑識？如果意識與不善（不道德）的行為或不善行為的果報相關聯，或者如果意識與非果報或非果報的行為相關聯，並且令人不悅，這被稱為卑識。什麼是勝識？如果意識與善（道德）的行為或善行的果報相關聯，或者如果意識與非果報或非果報的行為相關聯，並且令人愉悅，這被稱為勝識。什麼是遠識？如果各種意識的根源在空間上非常遙遠，不接近，不靠近邊緣，這被稱為遠識。什麼是近識？如果各種意識的現象在空間上非常接近，靠近邊緣，這被稱為近識。什麼是色入（視覺的入口）？**被稱為色入。什麼是色入？伴隨顏色和形狀的顯現，這被稱為色入。什麼是色入？如果顏色是可見的、有對立的（有形狀和位置的），並且能被眼識所感知，這被稱為色入。什麼是色入？如果顏色是由業（行為）、法（事物）、煩惱（情緒）所產生的，並且包含自我的一部分，包括身體的好看或不好看，美麗或不美麗，面板的光滑或不光滑，乾淨或不乾淨，以及由善心、不善心或無記心（中性的心）所引起的來回、彎曲、伸展、轉身等身體動作，以及外在的顏色，眼...
【English Translation】 English version The six aggregates of consciousness. What are the seven realms of consciousness? The realm of eye-consciousness, the realms of ear, nose, tongue, and body-consciousness, the realm of mind-consciousness, and the realm of intellect-consciousness. What is the realm of eye-consciousness? If consciousness arises from the eye-organ (eye sense) in relation to the realm of color and form, whether it has already arisen, is arising now, or will arise in the future, uncertainly, this is called the realm of eye-consciousness. What are the realms of ear, nose, tongue, and body-consciousness? If consciousness arises from the body-organ (body sense) in relation to the realm of touch, whether it has already arisen, is arising now, or will arise in the future, uncertainly, this is called the realm of body-consciousness. What is the realm of mind-consciousness? The mind knows phenomena and contemplates phenomena. If the initial thought has already arisen, is arising now, or will arise in the future, uncertainly, this is called the realm of mind-consciousness. What is the realm of intellect-consciousness? If consciousness cognizes similar things, not separated from those things, and other similar thoughts, whether they have already arisen, are arising now, or will arise in the future, uncertainly, this is called the realm of intellect-consciousness. These are called the seven realms of consciousness. What is past consciousness? If consciousness has already ceased, this is called past consciousness. What is future consciousness? If consciousness has not yet arisen or manifested, this is called future consciousness. What is present consciousness? If a thought has arisen but has not yet ceased, this is called present consciousness. What is internal consciousness? If consciousness receives sensations, this is called internal consciousness. What is external consciousness? If consciousness does not receive sensations, this is called external consciousness. What is coarse consciousness? If consciousness is associated with the desire realm (Kāmadhātu), this is called coarse consciousness. What is subtle consciousness? If consciousness is associated with the form realm (Rūpadhātu), the formless realm (Arūpadhātu), or is unassociated with any realm, this is called subtle consciousness. What is inferior consciousness? If consciousness is associated with unwholesome (immoral) actions or the results of unwholesome actions, or if consciousness is associated with non-result or non-result actions and is unpleasant, this is called inferior consciousness. What is superior consciousness? If consciousness is associated with wholesome (moral) actions or the results of wholesome actions, or if consciousness is associated with non-result or non-result actions and is pleasant, this is called superior consciousness. What is distant consciousness? If the roots of various consciousnesses are spatially very far apart, not close, not near the edge, this is called distant consciousness. What is near consciousness? If the phenomena of various consciousnesses are spatially very close, near the edge, this is called near consciousness. What is the sense-sphere of sight (Rūpāyatana)? ** is called the sense-sphere of sight. What is the sense-sphere of sight? Following the appearance of color and form, this is called the sense-sphere of sight. What is the sense-sphere of sight? If color is visible, has opposition (has shape and location), and can be perceived by eye-consciousness, this is called the sense-sphere of sight. What is the sense-sphere of sight? If color is produced by karma (action), dharma (phenomena), afflictions (emotions), and includes a part of the self, including the body's good or bad appearance, beauty or ugliness, smooth or rough skin, cleanliness or uncleanness, and bodily movements such as coming and going, bending, stretching, turning, etc., caused by wholesome mind, unwholesome mind, or neutral mind, and external color, eye...
識所知。青黃赤白黑紫。粗細長短方圓。水陸光影煙雲塵霧氣明闇等。及餘外色眼識所知。是名色入。云何聲入。聲界是名聲入。云何聲入。若色不可見有對。耳識所知。是名聲入。云何聲入。若聲入業法煩惱所生報我分攝。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。若善心不善心無記心所起集。聲音句言語口教。若外聲耳識所知。貝聲大鼓聲小鼓聲。箏聲箜篌聲銅鈸聲。舞聲歌聲伎樂聲悲聲。男聲女聲。人聲非人聲。眾生聲非眾生聲。去聲來聲。相觸聲。風聲雨聲水聲。諸大相觸聲。及餘外聲。耳識所知。是名聲入。云何香入。香界是名香入。云何香入。若色不可見有對。鼻識所知。是名香入。云何香入。若香入業法煩惱所生報我分攝。身好香非好香。軟香非軟香。適意香非適意香。若外香鼻識所知。樹根香。樹心香。樹膠香。樹皮香。華香葉香果香。好香非好香。及餘外香鼻識所知。是名香入。云何味入。味界是名味入。云何味入。若色不可見有對。舌識所知。是名味入。云何味入。若味入業法煩惱所生報我分攝。身甜酢苦辛鹹淡涎癊。若外味舌識所知。若甜酢。若苦辛鹹淡水汁。及餘外味舌識所知。是名味入。云何觸入。觸界是名觸入。云何觸入。若色不可見有對。身識所知。是名觸入。云何觸入。若觸入
【現代漢語翻譯】 現代漢語譯本 什麼是色入？色界被稱為色入。什麼是色入？如果是有可見有對的色，眼識所能知曉的，就稱為色入。什麼是色入？青、黃、赤、白、黑、紫，粗、細、長、短、方、圓，水、陸、光、影、煙、云、塵、霧、氣、明、暗等等，以及其他眼識所能知曉的色，這些都稱為色入。 什麼是聲入？聲界被稱為聲入。什麼是聲入？如果是不可見有對的色，耳識所能知曉的，就稱為聲入。什麼是聲入？如果是聲入，由業、法、煩惱所生，屬於報我分所攝，身體發出的好聽的聲音和不好聽的聲音，美妙的聲音和不美妙的聲音，柔和的聲音和不柔和的聲音，如果是善心、不善心、無記心所產生的，聲音、語句、言語、口頭教誨，如果是外在的聲音，耳識所能知曉的，貝殼的聲音、大鼓的聲音、小鼓的聲音、箏的聲音、箜篌的聲音、銅鈸的聲音，舞蹈的聲音、歌唱的聲音、伎樂的聲音、悲傷的聲音，男人的聲音、女人的聲音，人的聲音、非人的聲音，眾生的聲音、非眾生的聲音，離去的聲音、到來的聲音，相互碰撞的聲音，風的聲音、雨的聲音、水的聲音，各種大的物體相互碰撞的聲音，以及其他耳識所能知曉的外在聲音，這些都稱為聲入。 什麼是香入？香界被稱為香入。什麼是香入？如果是不可見有對的色，鼻識所能知曉的，就稱為香入。什麼是香入？如果是香入，由業、法、煩惱所生，屬於報我分所攝，身體發出的好聞的香味和不好聞的香味，柔和的香味和不柔和的香味，令人愉悅的香味和不令人愉悅的香味，如果是外在的香味，鼻識所能知曉的，樹根的香味、樹心的香味、樹膠的香味、樹皮的香味，花朵的香味、葉子的香味、果實的香味，好聞的香味和不好聞的香味，以及其他鼻識所能知曉的外在香味，這些都稱為香入。 什麼是味入？味界被稱為味入。什麼是味入？如果是不可見有對的色，舌識所能知曉的，就稱為味入。什麼是味入？如果是味入，由業、法、煩惱所生，屬於報我分所攝，身體感受到的甜、酸、苦、辣、咸、淡、口水、痰液，如果是外在的味道，舌識所能知曉的，甜味、酸味、苦味、辣味、鹹味、淡味、水，以及其他舌識所能知曉的外在味道，這些都稱為味入。 什麼是觸入？觸界被稱為觸入。什麼是觸入？如果是不可見有對的色，身識所能知曉的，就稱為觸入。什麼是觸入？如果是觸入
【English Translation】 English version What is the Sense-sphere of Sight (色入, Sè Rù)? The realm of sight is called the Sense-sphere of Sight. What is the Sense-sphere of Sight? If it is visible and has resistance (有對, yǒu duì), and is known by the eye-consciousness, it is called the Sense-sphere of Sight. What is the Sense-sphere of Sight? Blue, yellow, red, white, black, purple; coarse, fine, long, short, square, round; water, land, light, shadow, smoke, clouds, dust, fog, air, brightness, darkness, etc., and other colors known by the eye-consciousness, these are called the Sense-sphere of Sight. What is the Sense-sphere of Sound (聲入, Shēng Rù)? The realm of sound is called the Sense-sphere of Sound. What is the Sense-sphere of Sound? If it is invisible and has resistance, and is known by the ear-consciousness, it is called the Sense-sphere of Sound. What is the Sense-sphere of Sound? If it is the Sense-sphere of Sound, born from karma, dharma, and afflictions, and belongs to the retribution of my own being, good sounds and bad sounds from the body, wonderful sounds and not-so-wonderful sounds, soft sounds and not-so-soft sounds; if it arises from wholesome mind, unwholesome mind, or neutral mind; sounds, sentences, speech, verbal teachings; if it is external sound, known by the ear-consciousness; the sound of shells, the sound of big drums, the sound of small drums, the sound of zithers, the sound of harps, the sound of cymbals, the sound of dancing, the sound of singing, the sound of music, the sound of sorrow, the sound of men, the sound of women, the sound of humans, the sound of non-humans, the sound of sentient beings, the sound of non-sentient beings, the sound of going away, the sound of coming, the sound of contact, the sound of wind, the sound of rain, the sound of water, the sounds of various great elements in contact, and other external sounds known by the ear-consciousness, these are called the Sense-sphere of Sound. What is the Sense-sphere of Smell (香入, Xiāng Rù)? The realm of smell is called the Sense-sphere of Smell. What is the Sense-sphere of Smell? If it is invisible and has resistance, and is known by the nose-consciousness, it is called the Sense-sphere of Smell. What is the Sense-sphere of Smell? If it is the Sense-sphere of Smell, born from karma, dharma, and afflictions, and belongs to the retribution of my own being, good smells and bad smells from the body, soft smells and not-so-soft smells, pleasant smells and unpleasant smells; if it is external smell, known by the nose-consciousness; the smell of tree roots, the smell of tree hearts, the smell of tree sap, the smell of tree bark, the smell of flowers, the smell of leaves, the smell of fruits, good smells and bad smells, and other external smells known by the nose-consciousness, these are called the Sense-sphere of Smell. What is the Sense-sphere of Taste (味入, Wèi Rù)? The realm of taste is called the Sense-sphere of Taste. What is the Sense-sphere of Taste? If it is invisible and has resistance, and is known by the tongue-consciousness, it is called the Sense-sphere of Taste. What is the Sense-sphere of Taste? If it is the Sense-sphere of Taste, born from karma, dharma, and afflictions, and belongs to the retribution of my own being, sweetness, sourness, bitterness, spiciness, saltiness, blandness, saliva, phlegm experienced by the body; if it is external taste, known by the tongue-consciousness; sweetness, sourness, bitterness, spiciness, saltiness, blandness, water, and other external tastes known by the tongue-consciousness, these are called the Sense-sphere of Taste. What is the Sense-sphere of Touch (觸入, Chù Rù)? The realm of touch is called the Sense-sphere of Touch. What is the Sense-sphere of Touch? If it is invisible and has resistance, and is known by the body-consciousness, it is called the Sense-sphere of Touch. What is the Sense-sphere of Touch? If it is the Sense-sphere of Touch
業法煩惱所生報我分攝。身冷熱輕重粗細澀滑堅軟。若外觸身識所知。若冷熱輕重粗細澀滑堅軟。及餘外觸身識所知。是名觸入。云何法入。法界是名法入。云何法入。受想行陰。若色不可見無對。若無為。是名法入。云何法入。受想思觸思惟覺觀。見慧解脫無貪無恚無癡。順信悔不悔悅喜心進心除。信欲不放逸。念定心舍疑怖使。生老死命結。無想定得果滅盡定。身口非戒無教。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除智緣盡非智緣盡決定法住緣。空處智識處智不用處智。非想非非想處智。是名法入十二入幾色幾非色。十色一非色。一二分或色或非色。云何十色。眼入耳鼻舌身入。色入聲香味觸入。是名十色。云何一非色。意入是名一非色。云何一二分或色或非色。法入是名一二分或色或非色。云何法入色。身口非戒無教。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名法入色。云何法入非色。受想乃至滅盡定智緣盡。乃至非想非非想處智。是名法入非色。
十二入幾可見。幾不可見。一可見十一不可見。云何一可見。色入是名一可見。云何十一不可見。九色入意入法入。是名十一不可見。十二入幾有對。幾無對。十有對二無對。云何十有對。十色入是名十有
【現代漢語翻譯】 現代漢語譯本：由業、法和煩惱所產生的報應，屬於我的部分所攝取。身體感受到的冷、熱、輕、重、粗、細、澀、滑、堅、軟等。如果是外在接觸，由身體的意識所感知。如果是冷、熱、輕、重、粗、細、澀、滑、堅、軟，以及其他外在接觸，由身體的意識所感知，這被稱為觸入（Sparsa-ayatana，觸覺的來源）。 什麼是法入（Dharma-ayatana，法之來源）？法界（Dharmadhatu，法界）被稱為法入。什麼是法入？受陰（Vedana-skandha，感受蘊）、想陰（Samjna-skandha，知覺蘊）、行陰（Samskara-skandha，意志蘊）。如果色（Rupa，色法）是不可見且無對礙的，如果是無為法（Asamskrta，非因緣和合的法），這被稱為法入。 什麼是法入？感受、知覺、思、觸、思惟、覺、觀、見、慧、解脫、無貪（Araga，無貪）、無嗔（Advesa，無嗔）、無癡（Amoha，無癡）、順信、悔、不悔、悅、喜、心進、心除、信、欲、不放逸、念、定、心舍、疑、怖、使、生、老、死、命、結、無想定（Asamjni-samapatti，無想定）、得果、滅盡定（Nirodha-samapatti，滅盡定）、身口非戒無教（Kayavak-anavakhyana-akusala，身語的非戒無表）、有漏身口戒無教（Kayavak-anavakhyana-kusala-sastrava，有漏的身語戒無表）、有漏身進（Sastrava-kayakarman，有漏的身業）、有漏身除（Sastrava-kayaprasrabdhi，有漏的身輕安）、正語（Samyag-vac，正語）、正業（Samyak-karmanta，正業）、正命（Samyag-ajiva，正命）、正身進（Samyak-kayakarman，正身業）、正身除（Samyak-kayaprasrabdhi，正身輕安）、智緣盡（Jnana-nirodha，智緣滅盡）、非智緣盡（Ajnana-nirodha，非智緣滅盡）、決定法住緣（Niyama-dharmasthiti-pratyaya，規律法住緣）、空處智（Akasanantyayatana-jnana，空無邊處智）、識處智（Vijnananantyayatana-jnana，識無邊處智）、不用處智（Akincanyayatana-jnana，無所有處智）、非想非非想處智（Naivasamjnanasamjnatayatana-jnana，非想非非想處智），這被稱為法入。 十二入（Dvadasa-ayatanani，十二處）中，有多少是色（Rupa，色法），有多少是非色（Arupa，非色法）？十個是色，一個是非色，一個二分，或者說是色，或者說非色。哪十個是色？眼入（Caksur-ayatana，眼處）、耳入（Srotra-ayatana，耳處）、鼻入（Ghrana-ayatana，鼻處）、舌入（Jihva-ayatana，舌處）、身入（Kaya-ayatana，身處）、色入（Rupa-ayatana，色處）、聲入（Sabda-ayatana，聲處）、香入（Gandha-ayatana，香處）、味入（Rasa-ayatana，味處）、觸入（Sparsa-ayatana，觸處），這被稱為十色。 哪一個是無色？意入（Manas-ayatana，意處），這被稱為一非色。哪一個是二分，或者說是色，或者說非色？法入，這被稱為一二分或色或非色。什麼是法入色？身口非戒無教、有漏身口戒無教、有漏身進、有漏身除、正語、正業、正命、正身進、正身除，這被稱為法入色。 什麼是法入非色？感受乃至滅盡定、智緣盡乃至非想非非想處智，這被稱為法入非色。 十二入中，有多少是可見的，有多少是不可見的？一個是可見的，十一個是不可見的。哪一個是可見的？色入，這被稱為一可見。哪十一個是不可見的？九色入、意入、法入，這被稱為十一不可見。 十二入中，有多少是有對的（Sapatigha，有障礙的），有多少是無對的（Apratigha，無障礙的）？十個是有對的，兩個是無對的。哪十個是有對的？十色入，這被稱為十有對。
【English Translation】 English version: The retribution produced by karma, dharma, and afflictions is included in my share. The body experiences cold, heat, lightness, heaviness, roughness, fineness, astringency, smoothness, hardness, and softness. If it is an external contact, it is perceived by the body's consciousness. If it is cold, heat, lightness, heaviness, roughness, fineness, astringency, smoothness, hardness, and softness, and other external contacts, perceived by the body's consciousness, this is called Sparsa-ayatana (source of touch). What is Dharma-ayatana (source of dharma)? Dharmadhatu (the realm of dharma) is called Dharma-ayatana. What is Dharma-ayatana? Vedana-skandha (aggregate of feeling), Samjna-skandha (aggregate of perception), Samskara-skandha (aggregate of volition). If Rupa (form) is invisible and without opposition, if it is Asamskrta (unconditioned dharma), this is called Dharma-ayatana. What is Dharma-ayatana? Feeling, perception, thought, contact, contemplation, awareness, observation, view, wisdom, liberation, Araga (non-greed), Advesa (non-hatred), Amoha (non-delusion), faith, remorse, non-remorse, joy, happiness, mental effort, mental cessation, faith, desire, non-negligence, mindfulness, concentration, mental equanimity, doubt, fear, fetters, birth, old age, death, life, bonds, Asamjni-samapatti (non-perceptual attainment), attainment of fruit, Nirodha-samapatti (cessation attainment), Kayavak-anavakhyana-akusala (non-revealing non-virtuous bodily and verbal action), Kayavak-anavakhyana-kusala-sastrava (non-revealing virtuous bodily and verbal action with outflows), Sastrava-kayakarman (bodily action with outflows), Sastrava-kayaprasrabdhi (bodily pliancy with outflows), Samyag-vac (right speech), Samyak-karmanta (right action), Samyag-ajiva (right livelihood), Samyak-kayakarman (right bodily action), Samyak-kayaprasrabdhi (right bodily pliancy), Jnana-nirodha (cessation of knowledge), Ajnana-nirodha (cessation of non-knowledge), Niyama-dharmasthiti-pratyaya (condition for the abiding of the law of order), Akasanantyayatana-jnana (knowledge of the sphere of infinite space), Vijnananantyayatana-jnana (knowledge of the sphere of infinite consciousness), Akincanyayatana-jnana (knowledge of the sphere of nothingness), Naivasamjnanasamjnatayatana-jnana (knowledge of the sphere of neither perception nor non-perception), this is called Dharma-ayatana. Among the Dvadasa-ayatanani (twelve sources), how many are Rupa (form) and how many are Arupa (formless)? Ten are form, one is formless, and one is twofold, either form or formless. Which ten are form? Caksur-ayatana (eye-source), Srotra-ayatana (ear-source), Ghrana-ayatana (nose-source), Jihva-ayatana (tongue-source), Kaya-ayatana (body-source), Rupa-ayatana (form-source), Sabda-ayatana (sound-source), Gandha-ayatana (smell-source), Rasa-ayatana (taste-source), Sparsa-ayatana (touch-source), these are called ten forms. Which one is formless? Manas-ayatana (mind-source), this is called one formless. Which one is twofold, either form or formless? Dharma-ayatana, this is called one twofold, either form or formless. What is Dharma-ayatana as form? Non-revealing non-virtuous bodily and verbal action, non-revealing virtuous bodily and verbal action with outflows, bodily action with outflows, bodily pliancy with outflows, right speech, right action, right livelihood, right bodily action, right bodily pliancy, this is called Dharma-ayatana as form. What is Dharma-ayatana as formless? Feeling up to cessation attainment, cessation of knowledge up to knowledge of the sphere of neither perception nor non-perception, this is called Dharma-ayatana as formless. Among the twelve sources, how many are visible and how many are invisible? One is visible and eleven are invisible. Which one is visible? Rupa-ayatana (form-source), this is called one visible. Which eleven are invisible? Nine form-sources, mind-source, dharma-source, these are called eleven invisible. Among the twelve sources, how many are Sapatigha (obstructive) and how many are Apratigha (non-obstructive)? Ten are obstructive and two are non-obstructive. Which ten are obstructive? Ten form-sources, these are called ten obstructive.
對。云何二無對。意入法入。是名二無對。
十二入幾聖幾非聖。十非聖二二分。或聖或非聖。云何十非聖。十色入是名十非聖。云何二二分或聖或非聖。意入法入。是名二二分或聖或非聖。云何意入非聖。若意入有漏。是名意入非聖。云何意入非聖。若意識受陰。是名意入非聖。云何意入非聖。若意入非學非無學眼識乃至意識。是名意入非聖。云何意入聖。若意入無漏。是名意入聖。云何意入聖。若意入信根相應意界意識界。是名意入聖。云何意入聖。若意入學無學。學人離結使。聖心入聖道若堅信堅法。及余趣人見行過患。觀涅槃寂滅。如實觀苦集盡道。未得欲得。未解欲解。未證欲證。離煩惱修道。見學人若須陀洹斯陀含阿那含觀智具足。若智地若觀解脫心。即證沙門果。若須陀洹果。斯陀含果阿那含果無學人。欲得阿羅漢果。未得聖法欲得。觀智具足。若智地若觀解脫心。即證阿羅漢果。若實人若趣若意界若意識界。是名意入聖。云何法入非聖。若法入有漏。是名法入非聖。云何法入非聖。受受陰想受陰行受陰。若色不可見無對有漏。若非聖無為。是名法入非聖。云何法入非聖。法入非學非無學受想乃至無想定。初四色非聖七無為。是名法入非聖。云何法入聖。若法入無漏是名法入聖。云何法入聖。若
{ "translations": [ "現代漢語譯本：", "什麼是二無對？意入（Manas-ayatana，意根）和法入（Dharma-ayatana，法境）。這被稱為二無對。", "", "十二入中，有多少是聖（ārya，指已證悟者）的，有多少是非聖的？十個是非聖的，兩個是二分的，既可以是聖的也可以是非聖的。什麼是十個非聖的？十色入（Dasarūpāyatana，十種色法所入之境）被稱為十非聖。什麼是二個二分的，既可以是聖的也可以是非聖的？意入和法入。這被稱為二個二分的，既可以是聖的也可以是非聖的。什麼意入是非聖的？如果意入是有漏的（sāsrava，指仍有煩惱），這被稱為意入非聖。什麼意入是非聖的？如果是意識受陰（Vijñāna-vedanā-skandha，意識所感受的受蘊），這被稱為意入非聖。什麼意入是非聖的？如果意入是非學非無學（aśaikṣa-na-aśaikṣa，非有學亦非無學）的眼識乃至意識，這被稱為意入非聖。什麼意入是聖的？如果意入是無漏的（anāsrava，指沒有煩惱），這被稱為意入聖。什麼意入是聖的？如果意入是與信根（Śraddhā-indriya，信根）相應的意界（Manodhātu，意界）和意識界（Vijñānadhātu，意識界），這被稱為意入聖。什麼意入是聖的？如果是入學無學（śaikṣa-aśaikṣa，有學與無學）之人。有學之人斷除了結使（saṃyojana，煩惱的束縛），以聖心進入聖道（ārya-mārga，八正道），對正信和正法堅定不移，並且觀察到其他外道的過患，觀察到涅槃（nirvāṇa，寂滅）的寂靜，如實地觀察苦（duḥkha，痛苦）、集（samudaya，痛苦的根源）、盡（nirodha，痛苦的止息）和道（mārga，通往止息痛苦的道路），對於未得到的想要得到，未理解的想要理解，未證悟的想要證悟，遠離煩惱修習道，見到有學之人，如須陀洹（srota-āpanna，入流果）、斯陀含（sakṛdāgāmin，一來果）、阿那含（anāgāmin，不還果），觀智具足，如果是智地（jñāna-bhūmi，智慧的境界），如果是觀解脫心（vipassanā-vimutti-citta，觀照解脫之心），即證得沙門果（śrāmaṇya-phala，出家修道者的果位），如須陀洹果、斯陀含果、阿那含果。無學之人，想要得到阿羅漢果（arhat-phala，無學果），對於未得到的聖法想要得到，觀智具足，如果是智地，如果是觀解脫心，即證得阿羅漢果。如果是真實之人，如果是趣向，如果是意界，如果是意識界，這被稱為意入聖。什麼法入是非聖的？如果法入是有漏的，這被稱為法入非聖。什麼法入是非聖的？受受陰（vedanā-vedanā-skandha，感受的受蘊）、想想陰（saṃjñā-saṃjñā-skandha，思想的想蘊）、行受陰（saṃskāra-vedanā-skandha，行為的行蘊），如果色是不可見且無對的有漏法，如果是非聖的無為法（asaṃskṛta，不生不滅的法），這被稱為法入非聖。什麼法入是非聖的？法入是非學非無學的受想乃至無想定（asaṃjñā-samāpatti，無想定）。最初的四個色（catvāri rūpāṇi，四大），是非聖的，七個無為法。這被稱為法入非聖。什麼法入是聖的？如果法入是無漏的，這被稱為法入聖。什麼", "法入是聖的？如果...", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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信根信根相應心數法。若法無緣無漏。是名法入聖。云何法入聖。若法入學無學。學人離結使聖心入聖道。若堅信堅法。及余趣人見行過患。觀涅槃寂滅道。如實觀苦集滅道。未得欲得。未解欲解。未證欲證。離煩惱修道。見學人若須陀洹斯陀含阿那含。觀智具足。若智地若觀解脫心。即證沙門果。若須陀洹果斯陀含果。若阿那含果無學人。欲得阿羅漢。未得聖法欲得。觀智具足若智地若觀解脫心。即證阿羅漢果。若實人若趣若受想思觸思惟覺觀。見慧解脫無癡順信悅喜心進心除。信欲不放逸。念定心捨得果滅盡定。正語正業正命正身進正身除智緣盡決定。是名法入聖。
十二入幾有漏幾無漏。十有漏。二二分。或有漏或無漏。云何十有漏。十色入是名十有漏。云何二二分或有漏或無漏。意入法入。是名二二分或有漏或無漏。云何意入有漏。若意入有愛。是名意入有漏。云何意入有漏。識受陰是名意入有漏。云何意入有漏。意入非學非無學。眼識乃至意識。是名意入有漏。云何意入無漏。若意入無愛。是名意入無漏。云何意入無漏。若意入信根相應意界意識界。是名意入無漏。云何意入無漏。若意入學若無學。學人離結使乃至即證阿羅漢果。若實人若趣若意界意識界。是名意入無漏。云何法入有漏。若法入有愛
。是名法入有漏。云何法入有漏。受受陰想受陰行受陰。若色不可見無對有愛。是名法入有漏。云何法入有漏。若法入非學非無學受想。乃至無想定初四色。是名法入有漏。云何法入無漏。若法入無愛。是名法入無漏。云何法入無漏。若信根信根相應心數法。若法無緣無愛。是名法入無漏。云何法入無漏。若法入學若無學若無為。學人離結使。乃至即證阿羅漢果。若實人若趣若受想思觸思惟覺觀。見慧解脫無癡順信悅喜心進心除。信欲不放逸念定心捨得果滅盡定。正語正業正命正身進正身除。智緣盡非智緣盡。決定法住緣。空處智識處智不用處智非想非非想處智。是名法入無漏。有愛無愛。有求無求。當取非當取。有取無取。有勝無勝亦如是。
十二入幾受幾非受。五受。七二分或受或非受。云何五受。眼入耳鼻舌身入。是名五受。云何七二分或受或非受。色入聲香味觸入意入法入。是名七二分。或受或非受。云何色入受。若色入若內。是名色入受。云何色入受。若色入業法煩惱所生報我分攝。身好色非好色。姝妙非姝妙。妍膚非妍膚。嚴凈非嚴凈。若受心所起去來屈申迴轉身教。是名色入受云何色入非受。若色入外。是名色入非受。云何色入非受。色入若善不善無記非我分攝。若善心不善心。非報非報法。心
【現代漢語翻譯】 現代漢語譯本：這些被稱為有漏的法入（Dharmāyatana，法處）。什麼是有漏的法入？受陰（Vedanāskandha，感受蘊）、想陰（Saṃjñāskandha，想蘊）、行陰（Saṃskāraskandha，行蘊）。如果色（Rūpa，色法）不可見且無對礙，但有愛（Tṛṣṇā，渴愛），這被稱為有漏的法入。什麼是有漏的法入？如果法入既非有學（Śaikṣa，有待學習者）也非無學（Aśaikṣa，無須學習者）的受、想，乃至無想定（Asaṃjñāsamāpatti，無想定）的最初四禪色（Rūpa，色法），這被稱為有漏的法入。什麼才是無漏的法入？如果法入沒有愛，這被稱為無漏的法入。什麼才是無漏的法入？如果信根（Śraddhā-indriya，信根）以及與信根相應的心數法（Caitasika-dharma，心所法），如果法無所緣且無愛，這被稱為無漏的法入。什麼才是無漏的法入？如果法入是有學、無學或無為（Asaṃskṛta，無為法），有學者斷離結使（Saṃyojana，結縛），乃至證得阿羅漢果（Arhatphala，阿羅漢果位），如果是真實的人，如果是趣向，如果是受、想、思、觸、思惟、覺、觀，見、慧、解脫、無癡、順信、悅、喜、心進、心除，信、欲、不放逸、念、定、心舍、得果、滅盡定（Nirodhasamāpatti，滅盡定），正語（Samyag-vāc，正語）、正業（Samyak-karmānta，正業）、正命（Samyag-ājīva，正命）、正身進、正身除，智緣盡、非智緣盡，決定法住緣，空處智（Ākāśānantyāyatana-jñāna，空無邊處智）、識處智（Vijñānānantyāyatana-jñāna，識無邊處智）、不用處智（Ākiṃcanyāyatana-jñāna，無所有處智）、非想非非想處智（Naivasaṃjñānāsaṃjñāyatana-jñāna，非想非非想處智），這被稱為無漏的法入。有愛與無愛，有求與無求，當取與非當取，有取與無取，有勝與無勝，情況也是如此。 十二入（Dvādaśāyatana，十二處）中有幾個是受（Vedanā，感受），幾個不是受？五個是受，七個是二分，既可以是受也可以不是受。哪五個是受？眼入（Cakṣurāyatana，眼處）、耳入（Śrotrāyatana，耳處）、鼻入（Ghrāṇāyatana，鼻處）、舌入（Jihvāyatana，舌處）、身入（Kāyāyatana，身處），這被稱為五個受。哪七個是二分，既可以是受也可以不是受？色入（Rūpāyatana，色處）、聲入（Śabdāyatana，聲處）、香入（Gandhāyatana，香處）、味入（Rasāyatana，味處）、觸入（Spṛṣṭavyāyatana，觸處）、意入（Manāyatana，意處）、法入（Dharmāyatana，法處），這被稱為七個二分，既可以是受也可以不是受。什麼是色入的受？如果是色入的內，這被稱為色入的受。什麼是色入的受？如果色入是業法（Karma-dharma，業法）和煩惱（Kleśa，煩惱）所生的果報，是我所擁有的部分，身體的好色與非好色，姝妙與非姝妙，妍膚與非妍膚，嚴凈與非嚴凈，如果是受心所引起的去來屈伸回轉，身教，這被稱為色入的受。什麼是色入的非受？如果是色入的外，這被稱為色入的非受。什麼是色入的非受？色入如果是善（Kuśala，善）、不善（Akuśala，不善）、無記（Avyākṛta，無記），不是我所擁有的部分，如果是善心（Kuśala-citta，善心）、不善心（Akuśala-citta，不善心），非果報、非果報法，心
【English Translation】 English version: These are called the Dharmāyatana (法處, dharma-sphere) with outflows. What is the Dharmāyatana with outflows? The Vedanāskandha (受陰, aggregate of feeling), the Saṃjñāskandha (想陰, aggregate of perception), the Saṃskāraskandha (行陰, aggregate of mental formations). If Rūpa (色, form) is invisible and without opposition, but has Tṛṣṇā (愛, craving), this is called the Dharmāyatana with outflows. What is the Dharmāyatana with outflows? If the Dharmāyatana is neither Śaikṣa (有學, one under training) nor Aśaikṣa (無學, one beyond training) in feeling and perception, even the initial four Dhyāna Rūpa (色, form) of the Asaṃjñāsamāpatti (無想定, cessation of perception), this is called the Dharmāyatana with outflows. What is the Dharmāyatana without outflows? If the Dharmāyatana is without craving, this is called the Dharmāyatana without outflows. What is the Dharmāyatana without outflows? If the Śraddhā-indriya (信根, faculty of faith) and the associated Caitasika-dharma (心所法, mental factors) of the Śraddhā-indriya, if the dharma is without object and without craving, this is called the Dharmāyatana without outflows. What is the Dharmāyatana without outflows? If the Dharmāyatana is Śaikṣa, Aśaikṣa, or Asaṃskṛta (無為, unconditioned), the Śaikṣa detaches from Saṃyojana (結使, fetters), even attaining Arhatphala (阿羅漢果, fruit of Arhatship), if it is a real person, if it is a tendency, if it is feeling, perception, thought, contact, contemplation, awareness, observation, view, wisdom, liberation, non-ignorance, conforming faith, joy, happiness, mental effort, mental elimination, faith, desire, non-negligence, mindfulness, concentration, mental equanimity, attainment of fruit, cessation of attainment, Samyak-vāc (正語, right speech), Samyak-karmānta (正業, right action), Samyak-ājīva (正命, right livelihood), right bodily effort, right bodily elimination, exhaustion of wisdom-condition, exhaustion of non-wisdom-condition, the condition of the established law, Ākāśānantyāyatana-jñāna (空處智, knowledge of the sphere of infinite space), Vijñānānantyāyatana-jñāna (識處智, knowledge of the sphere of infinite consciousness), Ākiṃcanyāyatana-jñāna (不用處智, knowledge of the sphere of nothingness), Naivasaṃjñānāsaṃjñāyatana-jñāna (非想非非想處智, knowledge of the sphere of neither perception nor non-perception), this is called the Dharmāyatana without outflows. Craving and non-craving, seeking and non-seeking, to be taken and not to be taken, grasping and non-grasping, victory and non-victory are also the same. How many of the Dvādaśāyatana (十二處, twelve spheres) are feeling (Vedanā, 受), and how many are not feeling? Five are feeling, and seven are twofold, being either feeling or not feeling. Which five are feeling? The Cakṣurāyatana (眼入, eye-sphere), Śrotrāyatana (耳入, ear-sphere), Ghrāṇāyatana (鼻入, nose-sphere), Jihvāyatana (舌入, tongue-sphere), Kāyāyatana (身入, body-sphere), these are called the five feelings. Which seven are twofold, being either feeling or not feeling? The Rūpāyatana (色入, form-sphere), Śabdāyatana (聲入, sound-sphere), Gandhāyatana (香入, smell-sphere), Rasāyatana (味入, taste-sphere), Spṛṣṭavyāyatana (觸入, touch-sphere), Manāyatana (意入, mind-sphere), Dharmāyatana (法入, dharma-sphere), these are called the seven twofold, being either feeling or not feeling. What is the feeling of the Rūpāyatana? If the Rūpāyatana is internal, this is called the feeling of the Rūpāyatana. What is the feeling of the Rūpāyatana? If the Rūpāyatana is the result of Karma-dharma (業法, karma-dharma) and Kleśa (煩惱, afflictions), is part of what I possess, the good and not good form of the body, the beautiful and not beautiful, the fair and not fair skin, the adorned and not adorned, if it is the coming and going, bending and stretching, turning and twisting caused by the feeling-mind, bodily teaching, this is called the feeling of the Rūpāyatana. What is the non-feeling of the Rūpāyatana? If the Rūpāyatana is external, this is called the non-feeling of the Rūpāyatana. What is the non-feeling of the Rūpāyatana? If the Rūpāyatana is Kuśala (善, wholesome), Akuśala (不善, unwholesome), Avyākṛta (無記, neutral), not part of what I possess, if it is Kuśala-citta (善心, wholesome mind), Akuśala-citta (不善心, unwholesome mind), non-result, non-result dharma, mind
所起去來屈申迴轉。若外色眼識所知。是名色入非受。云何聲入受。若聲入內聲入。是名聲入受。云何聲入受。若聲入業法煩惱所生報我分攝。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲受心所起集聲音句語言口教。是名聲入受云何聲入非受。若聲入外。是名聲入非受。云何聲入非受。若聲入若善不善無記非我分攝。若善心不善心非報非報法。心所起集聲音句言語口教。若外聲耳識所知。是名聲入非受。云何香入受。若香入內香入。是名香入受。云何香入受。若香入業法煩惱所生報我分攝。身好香非好香。軟香非軟香。適意香非適意香。是名香入受。云何香入非受。若香入外若外香。鼻識所知。樹根香樹心香樹膠香樹皮香。葉香花香果香。好香非好香。及餘外香。鼻識所知。是名香入非受。云何味入受。若味入內味入。是名味入受。云何味入受。若味入業法煩惱所生報我分攝。身甜酢苦辛鹹淡涎癊。是名味入受。云何味入非受。若味入外若外味。舌識所知。若甜酢若苦辛若鹹淡。若水若汁及餘外味。舌識所知。是名味入非受。云何觸入受。若觸入內。是名觸入受。云何觸入受。若觸入業法煩惱所生報我分攝。身冷熱輕重粗細澀滑堅軟。是名觸入受。云何觸入非受。若外觸入身識所知。若冷若熱。若輕若重。若粗若細
【現代漢語翻譯】 現代漢語譯本 關於『所起、去來、屈申、迴轉』的討論：如果外在的色塵被眼識所認知，這被稱為『色入非受』（色塵的進入，但並非感受）。 關於『聲入』的討論：什麼是『聲入受』（聲音的進入，並且是感受）？如果聲音進入內在，這被稱為『聲入受』。 什麼是『聲入受』？如果聲音的進入與業、法、煩惱所生的果報以及『我』（ego）的概念相關聯，例如身體發出的好聽的聲音或不好聽的聲音，美妙的聲音或不美妙的聲音，柔和的聲音或不柔和的聲音，這些由心所生起、聚集的聲音、語句、語言和口頭教導，被稱為『聲入受』。 什麼是『聲入非受』？如果聲音進入外在，這被稱為『聲入非受』。 什麼是『聲入非受』？如果聲音的進入是善、不善或無記（中性），並且與『我』的概念無關，或者與善心、不善心、非果報或非果報之法相關聯，這些由心所生起、聚集的聲音、語句、語言和口頭教導，以及外在的聲音被耳識所認知，被稱為『聲入非受』。 關於『香入』的討論：什麼是『香入受』？如果香氣進入內在，這被稱為『香入受』。 什麼是『香入受』？如果香氣的進入與業、法、煩惱所生的果報以及『我』的概念相關聯，例如身體發出的好聞的香氣或不好聞的香氣，柔和的香氣或不柔和的香氣，令人愉悅的香氣或不令人愉悅的香氣，這些被稱為『香入受』。 什麼是『香入非受』？如果香氣進入外在，或者外在的香氣被鼻識所認知，例如樹根的香氣、樹心的香氣、樹膠的香氣、樹皮的香氣、葉子的香氣、花朵的香氣、果實的香氣，好聞的香氣或不好聞的香氣，以及其他外在的香氣被鼻識所認知，這些被稱為『香入非受』。 關於『味入』的討論：什麼是『味入受』？如果味道進入內在，這被稱為『味入受』。 什麼是『味入受』？如果味道的進入與業、法、煩惱所生的果報以及『我』的概念相關聯，例如身體感受到的甜、酸、苦、辣、咸、淡以及唾液和痰液的味道，這些被稱為『味入受』。 什麼是『味入非受』？如果味道進入外在，或者外在的味道被舌識所認知，例如甜味、酸味、苦味、辣味、鹹味、淡味，以及水、汁液和其他外在的味道被舌識所認知，這些被稱為『味入非受』。 關於『觸入』的討論：什麼是『觸入受』？如果觸感進入內在，這被稱為『觸入受』。 什麼是『觸入受』？如果觸感的進入與業、法、煩惱所生的果報以及『我』的概念相關聯，例如身體感受到的冷、熱、輕、重、粗、細、澀、滑、堅硬和柔軟，這些被稱為『觸入受』。 什麼是『觸入非受』？如果外在的觸感被身識所認知，例如冷、熱、輕、重、粗、細……
【English Translation】 English version Regarding what arises, goes, comes, bends, stretches, turns: If external form is known by eye-consciousness, this is called 'form-entry non-sensation' (entry of form, but not sensation). Regarding 'sound-entry': What is 'sound-entry sensation'? If sound enters internally, this is called 'sound-entry sensation'. What is 'sound-entry sensation'? If sound-entry is related to the retribution of karma, dharma, and afflictions, and is connected to the concept of 'I' (ego), such as good or bad sounds from the body, wonderful or not-so-wonderful sounds, soft or not-so-soft sounds, sounds, sentences, languages, and oral teachings that arise and gather from the mind, these are called 'sound-entry sensation'. What is 'sound-entry non-sensation'? If sound enters externally, this is called 'sound-entry non-sensation'. What is 'sound-entry non-sensation'? If sound-entry is good, bad, or neutral, and is not related to the concept of 'I', or is related to good mind, bad mind, non-retribution, or non-retribution dharma, sounds, sentences, languages, and oral teachings that arise and gather from the mind, and external sounds known by ear-consciousness, these are called 'sound-entry non-sensation'. Regarding 'smell-entry': What is 'smell-entry sensation'? If smell enters internally, this is called 'smell-entry sensation'. What is 'smell-entry sensation'? If smell-entry is related to the retribution of karma, dharma, and afflictions, and is connected to the concept of 'I', such as good or bad smells from the body, soft or not-so-soft smells, pleasant or unpleasant smells, these are called 'smell-entry sensation'. What is 'smell-entry non-sensation'? If smell enters externally, or external smells are known by nose-consciousness, such as the smell of tree roots, tree heart, tree sap, tree bark, leaves, flowers, fruits, good or bad smells, and other external smells known by nose-consciousness, these are called 'smell-entry non-sensation'. Regarding 'taste-entry': What is 'taste-entry sensation'? If taste enters internally, this is called 'taste-entry sensation'. What is 'taste-entry sensation'? If taste-entry is related to the retribution of karma, dharma, and afflictions, and is connected to the concept of 'I', such as the taste of sweet, sour, bitter, spicy, salty, bland, saliva, and phlegm experienced by the body, these are called 'taste-entry sensation'. What is 'taste-entry non-sensation'? If taste enters externally, or external tastes are known by tongue-consciousness, such as sweet, sour, bitter, spicy, salty, bland, water, juice, and other external tastes known by tongue-consciousness, these are called 'taste-entry non-sensation'. Regarding 'touch-entry': What is 'touch-entry sensation'? If touch enters internally, this is called 'touch-entry sensation'. What is 'touch-entry sensation'? If touch-entry is related to the retribution of karma, dharma, and afflictions, and is connected to the concept of 'I', such as cold, hot, light, heavy, coarse, fine, rough, smooth, hard, and soft experienced by the body, these are called 'touch-entry sensation'. What is 'touch-entry non-sensation'? If external touch is known by body-consciousness, such as cold, hot, light, heavy, coarse, fine...
。若澀若滑。若堅若軟。及餘外觸身識所知。是名觸入非受。云何意入受。若意入內。是名意入受。云何意入受。若意入業法煩惱所生報我分攝。眼識乃至意識。是名意入受。云何意入非受。若意入外。是名意入非受。云何意入非受。若意入善不善無記非我分攝。眼識乃至意識。是名意入非受。云何法入受。若法入內。是名法入受。云何法入受。若法入業法煩惱所生報我分攝。受想思觸思惟覺觀。見慧解脫悔不悔悅喜心進。信慾念怖生命有漏身進。是名法入受。云何法入非受。若法入外。是名法入非受。云何法入非受。若法入善不善無記非我分攝。除命余法入非受。是名法入非受。內外亦如是。
十二入幾有報幾無報。八無報。四二分或有報或無報。云何八無報。眼入耳鼻舌身入香入味入觸入。是名八無報。云何四二分或有報或無報。色入聲入意入法入。是名四二分或有報或無報。云何色入有報。若色入報法。是名色入有報。云何色入有報。若色入善不善心。善不善心所起去來屈申迴轉。是名色入有報。云何色入無報。若色入報。若色入非報。非報法。身好色非好色。姝妙非姝妙。妍膚非妍膚。嚴凈非嚴凈。無記心所起去來屈申迴轉。若外色眼識所知。是名色入無報。云何聲入有報。若聲入報法。是名聲入有報
【現代漢語翻譯】 現代漢語譯本： 若粗澀若滑膩，若堅硬若柔軟，以及其他身體意識所能感知的外部觸覺，這稱為觸入非受（Sparśa-āyatana, 不屬於感受的觸覺）。 什麼稱為意入受（Mana-āyatana, 屬於感受的意根）？如果意根進入內在，這稱為意入受。 什麼稱為意入受？如果意根進入由業、法、煩惱所產生的果報，屬於『我』的部分，即眼識乃至意識，這稱為意入受。 什麼稱為意入非受？如果意根進入外在，這稱為意入非受。 什麼稱為意入非受？如果意根進入善、不善、無記，不屬於『我』的部分，即眼識乃至意識，這稱為意入非受。 什麼稱為法入受（Dharma-āyatana, 屬於感受的法處）？如果法處進入內在，這稱為法入受。 什麼稱為法入受？如果法處進入由業、法、煩惱所產生的果報，屬於『我』的部分，即感受、思想、思、觸、思維、覺、觀、見、慧、解脫、悔、不悔、悅、喜、心進（精進）、信、欲、念、怖、生命、有漏身進（精進），這稱為法入受。 什麼稱為法入非受？如果法處進入外在，這稱為法入非受。 什麼稱為法入非受？如果法處進入善、不善、無記，不屬於『我』的部分，除了生命之外，其餘的法處進入非受，這稱為法入非受。內外也是如此。
十二入（Dvādaśa-āyatana）中有幾個是有果報的，幾個是無果報的？八個是無果報的，四個是二分的，或者有果報，或者無果報。 什麼稱為八個無果報的？眼入（Cakṣu-āyatana）、耳入（Śrotra-āyatana）、鼻入（Ghrāṇa-āyatana）、舌入（Jihvā-āyatana）、身入（Kāya-āyatana）、香入（Gandha-āyatana）、味入（Rasa-āyatana）、觸入（Sparśa-āyatana），這稱為八個無果報的。 什麼稱為四個二分的，或者有果報，或者無果報？色入（Rūpa-āyatana）、聲入（Śabda-āyatana）、意入（Mana-āyatana）、法入（Dharma-āyatana），這稱為四個二分的，或者有果報，或者無果報。 什麼稱為色入有果報的？如果色入是果報法，這稱為色入有果報的。 什麼稱為色入有果報的？如果色入是善、不善心，善、不善心所引起的來去、屈伸、迴轉，這稱為色入有果報的。 什麼稱為色入無果報的？如果色入是果報，如果色入是非果報，非果報法，身體的好顏色、不好顏色，姝妙、非姝妙，妍膚、非妍膚，嚴凈、非嚴凈，無記心所引起的來去、屈伸、迴轉，如果外部顏色是眼識所能感知的，這稱為色入無果報的。 什麼稱為聲入有果報的？如果聲入是果報法，這稱為聲入有果報的。
【English Translation】 English version: Rough or smooth, hard or soft, and other external tactile sensations known by body consciousness, this is called Sparśa-āyatana (touch-sphere, not belonging to feeling). What is called Mana-āyatana (mind-sphere, belonging to feeling)? If the mind-sphere enters internally, this is called Mana-āyatana. What is called Mana-āyatana? If the mind-sphere enters the retribution produced by karma, dharma, and afflictions, belonging to the 'self', that is, eye consciousness up to mind consciousness, this is called Mana-āyatana. What is called Mana-āyatana not belonging to feeling? If the mind-sphere enters externally, this is called Mana-āyatana not belonging to feeling. What is called Mana-āyatana not belonging to feeling? If the mind-sphere enters good, non-good, or neutral, not belonging to the 'self', that is, eye consciousness up to mind consciousness, this is called Mana-āyatana not belonging to feeling. What is called Dharma-āyatana (dharma-sphere, belonging to feeling)? If the dharma-sphere enters internally, this is called Dharma-āyatana. What is called Dharma-āyatana? If the dharma-sphere enters the retribution produced by karma, dharma, and afflictions, belonging to the 'self', that is, feeling, thought, volition, touch, thinking, awareness, observation, view, wisdom, liberation, regret, non-regret, joy, happiness, mental effort (energy), faith, desire, mindfulness, fear, life, contaminated bodily effort (energy), this is called Dharma-āyatana. What is called Dharma-āyatana not belonging to feeling? If the dharma-sphere enters externally, this is called Dharma-āyatana not belonging to feeling. What is called Dharma-āyatana not belonging to feeling? If the dharma-sphere enters good, non-good, or neutral, not belonging to the 'self', except for life, the remaining dharma-spheres enter not belonging to feeling, this is called Dharma-āyatana not belonging to feeling. The internal and external are also like this.
Among the twelve āyatanas (Dvādaśa-āyatana), how many have retribution and how many do not? Eight do not have retribution, and four are twofold, either having retribution or not having retribution. What are called the eight that do not have retribution? Eye-sphere (Cakṣu-āyatana), ear-sphere (Śrotra-āyatana), nose-sphere (Ghrāṇa-āyatana), tongue-sphere (Jihvā-āyatana), body-sphere (Kāya-āyatana), smell-sphere (Gandha-āyatana), taste-sphere (Rasa-āyatana), touch-sphere (Sparśa-āyatana), these are called the eight that do not have retribution. What are called the four that are twofold, either having retribution or not having retribution? Form-sphere (Rūpa-āyatana), sound-sphere (Śabda-āyatana), mind-sphere (Mana-āyatana), dharma-sphere (Dharma-āyatana), these are called the four that are twofold, either having retribution or not having retribution. What is called the form-sphere having retribution? If the form-sphere is a retribution dharma, this is called the form-sphere having retribution. What is called the form-sphere having retribution? If the form-sphere is good or non-good mind, the coming, going, bending, stretching, and turning arising from good or non-good mind, this is called the form-sphere having retribution. What is called the form-sphere not having retribution? If the form-sphere is retribution, if the form-sphere is non-retribution, non-retribution dharma, the body's good color, non-good color, beautiful, non-beautiful, fair skin, non-fair skin, adorned, non-adorned, the coming, going, bending, stretching, and turning arising from neutral mind, if the external color is known by eye consciousness, this is called the form-sphere not having retribution. What is called the sound-sphere having retribution? If the sound-sphere is a retribution dharma, this is called the sound-sphere having retribution.
。云何聲入有報。聲入若善若不善。善心不善心所起集聲音句言語口教。是名聲入有報。云何聲入無報。若聲入報。若聲入非報非報法。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。若無記心所起集聲音句言語口教。若外聲耳識所知。是名聲入無報。云何意入有報。若意入報法。是名意入有報。云何意入有報。除意入善報。余意入善不善意界意識界。是名意入有報。云何意入無報。若意入報。若意入非報非報法。眼識乃至意識。是名意入無報。云何法入有報。若法入報法。是名法入有報。云何法入有報。除法入善報。余法入善有為。若不善受想乃至煩惱使結。二定法入一切色。是名法入有報。云何法入無報。若法入報法入非報非報法。除無貪無恚無癡煩惱使結身口非戒無教。余法入無報。
十二入幾心幾非心。一心。十一非心。云何一心。意入是名一心。云何十一非心。除意入余非心。是名十一非心。
十二入幾心相應幾非心相應。十非心相應。一不說心相應非心相應。一二分或心相應或非心相應。云何十非心相應。十色入是名十非心相應。云何一不說心相應非心相應。意入是名一不說心相應非心相應。云何一二分或心相應或非心相應。法入是名一二分或心相應或非心相應。云何法入心相應。若法入心
【現代漢語翻譯】 現代漢語譯本： 什麼是『聲入有報』？凡是聲入，無論是善的還是不善的，由善心或不善心所生起、聚集的聲音、語句、言語、口頭教導，這被稱為『聲入有報』。 什麼是『聲入無報』？凡是聲入，屬於果報，或者既非果報也非非果報之法，如身體發出的好聽的聲音或不好聽的聲音，悅耳的聲音或不悅耳的聲音，柔和的聲音或不柔和的聲音；或者由無記心所生起、聚集的聲音、語句、言語、口頭教導；或者外在的聲音被耳識所感知，這被稱為『聲入無報』。 什麼是『意入有報』？凡是意入，屬於果報之法，這被稱為『意入有報』。 什麼是『意入有報』？除了意入中屬於善的果報，其餘意入，如善的、不善的意界、意識界，這被稱為『意入有報』。 什麼是『意入無報』？凡是意入，屬於果報，或者既非果報也非非果報之法，如眼識乃至意識，這被稱為『意入無報』。 什麼是『法入有報』？凡是法入，屬於果報之法，這被稱為『法入有報』。 什麼是『法入有報』？除了法入中屬於善的果報，其餘法入，如善的有為法，或者不善的受、想乃至煩惱、隨眠、結縛，以及二種禪定中的法入和一切色法，這被稱為『法入有報』。 什麼是『法入無報』？凡是法入，屬於果報，或者既非果報也非非果報之法，除了無貪（Araga）、無嗔（Adosa）、無癡（Amoha）這些煩惱、隨眠、結縛，以及身口方面的非戒和無表色，其餘的法入被稱為『法入無報』。 十二入中，有多少是心，多少是非心？一個屬於心，十一個屬於非心。什麼是屬於心的？意入被稱為屬於心。什麼屬於非心？除了意入，其餘的都屬於非心，這被稱為十一個屬於非心。 十二入中，有多少與心相應，多少與心不相應？十個與心不相應，一個既不能說與心相應也不能說與心不相應，一個可以分為兩部分，或者與心相應，或者與心不相應。什麼是十個與心不相應？十色入被稱為十個與心不相應。什麼是既不能說與心相應也不能說與心不相應？意入被稱為既不能說與心相應也不能說與心不相應。什麼是可以分為兩部分，或者與心相應，或者與心不相應？法入被稱為可以分為兩部分，或者與心相應，或者與心不相應。什麼是法入與心相應？凡是法入屬於心
【English Translation】 English version: What is 『Sound-entry with Retribution』? Any sound-entry, whether good or not good, sounds, phrases, speech, words, or oral teachings that arise and are gathered from good or not good minds, this is called 『Sound-entry with Retribution』. What is 『Sound-entry without Retribution』? Any sound-entry that is retribution, or neither retribution nor non-retribution dharma, such as good or not good sounds from the body, pleasant or unpleasant sounds, soft or harsh sounds; or sounds, phrases, speech, words, or oral teachings that arise and are gathered from neutral minds; or external sounds known by ear-consciousness, this is called 『Sound-entry without Retribution』. What is 『Mind-entry with Retribution』? Any mind-entry that is a retribution dharma, this is called 『Mind-entry with Retribution』. What is 『Mind-entry with Retribution』? Except for mind-entry that is good retribution, the remaining mind-entry, such as good or not good mind-element, consciousness-element, this is called 『Mind-entry with Retribution』. What is 『Mind-entry without Retribution』? Any mind-entry that is retribution, or neither retribution nor non-retribution dharma, such as eye-consciousness and so on up to mind-consciousness, this is called 『Mind-entry without Retribution』. What is 『Dharma-entry with Retribution』? Any dharma-entry that is a retribution dharma, this is called 『Dharma-entry with Retribution』. What is 『Dharma-entry with Retribution』? Except for dharma-entry that is good retribution, the remaining dharma-entry, such as good conditioned dharmas, or not good feeling, perception, and so on up to afflictions, latent tendencies, fetters, and the dharma-entry in the two kinds of meditative states and all material forms, this is called 『Dharma-entry with Retribution』. What is 『Dharma-entry without Retribution』? Any dharma-entry that is retribution, or neither retribution nor non-retribution dharma, except for non-greed (Araga), non-hatred (Adosa), non-delusion (Amoha) these afflictions, latent tendencies, fetters, and non-precepts and non-revealing matter of body and speech, the remaining dharma-entry is called 『Dharma-entry without Retribution』. Among the twelve entries, how many are mind and how many are non-mind? One belongs to mind, and eleven belong to non-mind. What belongs to mind? Mind-entry is called belonging to mind. What belongs to non-mind? Except for mind-entry, the rest belong to non-mind, this is called eleven belonging to non-mind. Among the twelve entries, how many are associated with mind and how many are not associated with mind? Ten are not associated with mind, one cannot be said to be associated with mind or not associated with mind, and one can be divided into two parts, either associated with mind or not associated with mind. What are the ten that are not associated with mind? The ten sense-sphere entries are called the ten that are not associated with mind. What cannot be said to be associated with mind or not associated with mind? Mind-entry is called that which cannot be said to be associated with mind or not associated with mind. What can be divided into two parts, either associated with mind or not associated with mind? Dharma-entry is called that which can be divided into two parts, either associated with mind or not associated with mind. What is dharma-entry associated with mind? Any dharma-entry that is mind
數受想乃至煩惱使。是名法入心相應。云何法入非心相應。若法入非心所生。乃至非想非非想處智。是名法入非心相應。十二入幾心數幾非心數。十一非心數。一二分或心數或非心數。云何十一非心數。十色入意入。是名十一非心數。云何一二分或心數或非心數。法入是名一二分或心數或非心數。云何法入心數。若法入有緣受想。乃至煩惱使。是名法入心數。云何法入非心數。若法入無緣生。乃至非想非非想處智。是名法入非心數。
十二入幾緣幾非緣。一緣。十非緣。一二分或有緣或非緣。云何一緣。意入是名一緣。云何十無緣。十色入是名十無緣。云何一二分或緣或非緣。法入是名一二分或緣或非緣。云何法入緣。若法入心數受想乃至煩惱使。是名法入緣。云何法入無緣。若法入非心數生。乃至非想非非想處智。是名法入無緣。
十二入幾共心幾非共心。十一非共心。一二分或共心或非共心。云何十一非共心。十色入意入。是名十一非共心。云何一二分或共心或非共心。法入是名一二分或共心或非共心。云何法入共心。若法入隨心轉。共心生共住共滅。受想乃至煩惱使。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名法入共心。云何法入非共心。若法入不隨心轉。不共心生不
【現代漢語翻譯】 現代漢語譯本： 數、受、想乃至煩惱使（Kleshasanusaya，煩惱的潛在趨勢）。這被稱為法入（Dharmadhatu，法界）與心相應。 什麼叫做「法入非心相應」？如果法入不是由心所生，乃至非想非非想處（Naivasamjnanasamjnayatana，既非有想也非無想的境界）的智慧，這被稱為法入非心相應。 十二入（Dvadasayatana，十二處）中，有多少是心數（Cittadharma，心所法），有多少是非心數？有十一個是「非心數」，一個是二分，或者屬於「心數」，或者屬於「非心數」。 哪十一個屬於「非心數」？十色入（Dasarupayatana，十色處）和意入（Manayatana，意處）。這被稱為十一個「非心數」。 哪一個屬於二分，或者屬於「心數」，或者屬於「非心數」？法入被稱為二分，或者屬於「心數」，或者屬於「非心數」。 什麼叫做「法入心數」？如果法入與有緣的受、想，乃至煩惱使相應，這被稱為「法入心數」。 什麼叫做「法入非心數」？如果法入與無緣的生，乃至非想非非想處的智慧相應，這被稱為「法入非心數」。 十二入中，有多少是緣（Alambana，所緣），有多少是非緣？一個是緣，十個是非緣，一個是二分，或者是有緣，或者是無緣。 哪一個是緣？意入被稱為緣。 哪十個是無緣？十色入被稱為十個無緣。 哪一個是二分，或者是有緣，或者是無緣？法入被稱為二分，或者是有緣，或者是無緣。 什麼叫做「法入緣」？如果法入與心數、受、想乃至煩惱使相應，這被稱為「法入緣」。 什麼叫做「法入無緣」？如果法入與非心數的生，乃至非想非非想處的智慧相應，這被稱為「法入無緣」。 十二入中，有多少是共心（Samprayukta-citta，與心相應），有多少是非共心？有十一個是非共心，一個是二分，或者是共心，或者是非共心。 哪十一個是非共心？十色入和意入。這被稱為十一個非共心。 哪一個是二分，或者是共心，或者是非共心？法入被稱為二分，或者是共心，或者是非共心。 什麼叫做「法入共心」？如果法入隨心而轉，與心共同生起、共同安住、共同滅去，受、想乃至煩惱使，有漏的身口戒（Kayavakkarman，身語業）和無教（Avijnapti，無表色），有漏的身進（Kayaprayoga，身業精進）和有漏的身除（Kayapariharah，身業防護），正語（Samyag-vac，正語）、正業（Samyak-karmanta，正業）、正命（Samyag-ajiva，正命）、正身進（Samyak-kayaprayoga，正身精進）、正身除（Samyak-kayapariharah，正身防護）。這被稱為「法入共心」。 什麼叫做「法入非共心」？如果法入不隨心而轉，不與心共同生起，不……
【English Translation】 English version: Number, sensation, conception, and even the latent tendencies of afflictions (Kleshasanusaya). This is called the Dharmadhatu (realm of phenomena) being associated with the mind. What is called 'Dharmadhatu not associated with the mind'? If the Dharmadhatu is not produced by the mind, even up to the wisdom of the realm of neither perception nor non-perception (Naivasamjnanasamjnayatana), this is called Dharmadhatu not associated with the mind. Among the twelve entrances (Dvadasayatana), how many are mental properties (Cittadharma), and how many are non-mental properties? Eleven are 'non-mental properties,' and one is twofold, either belonging to 'mental properties' or 'non-mental properties'. Which eleven belong to 'non-mental properties'? The ten sense-fields of form (Dasarupayatana) and the mind-entrance (Manayatana). These are called eleven 'non-mental properties'. Which one is twofold, either belonging to 'mental properties' or 'non-mental properties'? The Dharmadhatu is called twofold, either belonging to 'mental properties' or 'non-mental properties'. What is called 'Dharmadhatu as mental property'? If the Dharmadhatu is associated with conditioned sensation, conception, and even the latent tendencies of afflictions, this is called 'Dharmadhatu as mental property'. What is called 'Dharmadhatu as non-mental property'? If the Dharmadhatu is associated with unconditioned arising, even up to the wisdom of the realm of neither perception nor non-perception, this is called 'Dharmadhatu as non-mental property'. Among the twelve entrances, how many are objects (Alambana), and how many are non-objects? One is an object, ten are non-objects, and one is twofold, either conditioned or unconditioned. Which one is an object? The mind-entrance is called an object. Which ten are non-objects? The ten sense-fields of form are called ten non-objects. Which one is twofold, either an object or a non-object? The Dharmadhatu is called twofold, either an object or a non-object. What is called 'Dharmadhatu as an object'? If the Dharmadhatu is associated with mental properties, sensation, conception, and even the latent tendencies of afflictions, this is called 'Dharmadhatu as an object'. What is called 'Dharmadhatu as a non-object'? If the Dharmadhatu is associated with non-mental properties, arising, even up to the wisdom of the realm of neither perception nor non-perception, this is called 'Dharmadhatu as a non-object'. Among the twelve entrances, how many are associated with the mind (Samprayukta-citta), and how many are not associated with the mind? Eleven are not associated with the mind, and one is twofold, either associated with the mind or not associated with the mind. Which eleven are not associated with the mind? The ten sense-fields of form and the mind-entrance. These are called eleven not associated with the mind. Which one is twofold, either associated with the mind or not associated with the mind? The Dharmadhatu is called twofold, either associated with the mind or not associated with the mind. What is called 'Dharmadhatu associated with the mind'? If the Dharmadhatu follows the mind, arises together with the mind, abides together, and ceases together, sensation, conception, and even the latent tendencies of afflictions, defiled bodily and verbal precepts (Kayavakkarman) and non-revealing form (Avijnapti), defiled bodily effort (Kayaprayoga) and defiled bodily restraint (Kayapariharah), Right Speech (Samyag-vac), Right Action (Samyak-karmanta), Right Livelihood (Samyag-ajiva), Right Bodily Effort (Samyak-kayaprayoga), Right Bodily Restraint (Samyak-kayapariharah). This is called 'Dharmadhatu associated with the mind'. What is called 'Dharmadhatu not associated with the mind'? If the Dharmadhatu does not follow the mind, does not arise together with the mind, does not...
共住不共滅生。乃至非想非非想處智。是名法入非共心。隨心轉不隨心轉亦如是。
十二入幾業幾非業。九非業。三二分或業或非業。云何九非業。眼入耳入鼻入舌入身入意入香入味入觸入。是名九非業。云何三二分或業或非業。色入聲入法入。是名三二分或業或非業。云何色入業。若善心不善心無記心所起。去來屈申迴轉身教。是名色入業。云何色入非業。身好色非好色。姝妙非姝妙。妍膚非妍膚。嚴凈非嚴凈。若外色眼識所知。是名色入非業。云何聲入業。若善心不善心無記心所起。集聲音句言語口教。是名聲入業。云何聲入非業。若好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。若外聲耳識所知。是名聲入非業。云何法入業。思身口非戒無教。有漏身口戒無教。正語正業正命。是名法入業。云何法入非業。除思身口非戒無教有漏身口戒無教正語正業正命。余法入非業。是名法入非業。
十二入幾業相應幾非業相應。一業相應。十非業相應。一三分或業相應或非業相應。或不說業相應非業相應。云何一業相應。意入是名一業相應。云何十非業相應。十色入是名十非業相應。云何一三分或業相應或非業相應。或不說業相應非業相應。法入是名一三分或業相應或非業相應或不說業相應非業相應。云何法入業
【現代漢語翻譯】 現代漢語譯本 共同居住但不共同滅盡生死的境界，乃至非想非非想處（Neither perception nor non-perception，佛教禪定中的最高境界）的智慧，這稱為法入（Dharmāyatana，意識的對象）非共心（不與心識共同作用）。隨心識轉變和不隨心識轉變的情況也是如此。
十二入（Dvādaśāyatana，佛教中的十二種感官領域）中有幾個是業（Karma，行為）？幾個是非業？九個是非業，三個是二分，既可以是業也可以是非業。什麼是九個非業？眼入（Cakṣurāyatana，視覺感官）、耳入（Śrotrāyatana，聽覺感官）、鼻入（Ghrāṇāyatana，嗅覺感官）、舌入（Jihvāyatana，味覺感官）、身入（Kāyāyatana，觸覺感官）、意入（Manāyatana，意識感官）、香入（Gandhāyatana，氣味）、味入（Rasāyatana，味道）、觸入（Sparśāyatana，觸覺）。這稱為九個非業。什麼是三個二分，既可以是業也可以是非業？色入（Rūpāyatana，顏色和形狀）、聲入（Śabdāyatana，聲音）、法入。這稱為三個二分，既可以是業也可以是非業。什麼是色入的業？如果是善心、不善心、無記心（既非善也非惡的心）所引起的，來去、屈伸、迴轉等身體的動作教導，這稱為色入的業。什麼是色入的非業？身體的好顏色和不好顏色，姝妙和非姝妙，妍膚和非妍膚，嚴凈和非嚴凈，如果是外在的顏色被眼識所知，這稱為色入的非業。什麼是聲入的業？如果是善心、不善心、無記心所引起的，聚集聲音、語句、言語、口頭教導，這稱為聲入的業。什麼是聲入的非業？如果是好聲音和不好聲音，眾妙聲和非眾妙聲，軟聲和非軟聲，如果是外在的聲音被耳識所知，這稱為聲入的非業。什麼是法入的業？思（Cetanā，意志）所產生的身口非戒（不是戒律的行為）和無教（無表色），有漏（具有煩惱）的身口戒和無教，正語（Samyag-vāc，正確的言語）、正業（Samyak-karmānta，正確的行為）、正命（Samyag-ājīva，正確的謀生方式），這稱為法入的業。什麼是法入的非業？除了思所產生的身口非戒和無教，有漏的身口戒和無教，正語、正業、正命之外，其餘的法入都是非業。這稱為法入的非業。
十二入中有幾個與業相應？幾個與非業相應？一個與業相應，十個與非業相應，一個三分，或者與業相應，或者與非業相應，或者不能說與業相應或與非業相應。什麼是與業相應的一個？意入，這稱為與業相應的一個。什麼是與非業相應的十個？十個色入，這稱為與非業相應的十個。什麼是三分，或者與業相應，或者與非業相應，或者不能說與業相應或與非業相應的一個？法入，這稱為三分，或者與業相應，或者與非業相應，或者不能說與業相應或與非業相應。什麼是法入的業？
【English Translation】 English version Living together but not sharing the extinction of birth and death, up to the wisdom of the realm of neither perception nor non-perception (Neither perception nor non-perception, the highest state in Buddhist meditation). This is called Dharmāyatana (Dharmāyatana, the object of consciousness) not sharing the mind (not working together with consciousness). The same applies to what transforms with the mind and what does not transform with the mind.
Among the twelve āyatanas (Dvādaśāyatana, the twelve sense fields in Buddhism), how many are karma (Karma, action)? How many are non-karma? Nine are non-karma, and three are twofold, which can be either karma or non-karma. What are the nine non-karma? Eye-āyatana (Cakṣurāyatana, visual sense), ear-āyatana (Śrotrāyatana, auditory sense), nose-āyatana (Ghrāṇāyatana, olfactory sense), tongue-āyatana (Jihvāyatana, gustatory sense), body-āyatana (Kāyāyatana, tactile sense), mind-āyatana (Manāyatana, mental sense), smell (Gandhāyatana), taste (Rasāyatana), touch (Sparśāyatana). These are called the nine non-karma. What are the three twofold, which can be either karma or non-karma? Form-āyatana (Rūpāyatana, color and shape), sound-āyatana (Śabdāyatana, sound), and dharma-āyatana. These are called the three twofold, which can be either karma or non-karma. What is the karma of form-āyatana? If it is caused by wholesome mind, unwholesome mind, or neutral mind (neither wholesome nor unwholesome mind), actions of coming and going, bending and stretching, turning around, and bodily teachings, this is called the karma of form-āyatana. What is the non-karma of form-āyatana? Good and bad colors of the body, beautiful and not beautiful, fair and not fair skin, clean and not clean, if it is an external color known by eye-consciousness, this is called the non-karma of form-āyatana. What is the karma of sound-āyatana? If it is caused by wholesome mind, unwholesome mind, or neutral mind, gathering sounds, phrases, speech, and verbal teachings, this is called the karma of sound-āyatana. What is the non-karma of sound-āyatana? If it is good and bad sounds, wonderful and not wonderful sounds, soft and not soft sounds, if it is an external sound known by ear-consciousness, this is called the non-karma of sound-āyatana. What is the karma of dharma-āyatana? Bodily and verbal actions that are not precepts (actions that are not disciplinary rules) and non-manifestation (non-revealing form) caused by intention (Cetanā, volition), precepts and non-manifestation of body and speech with outflows (having defilements), right speech (Samyag-vāc, correct speech), right action (Samyak-karmānta, correct action), right livelihood (Samyag-ājīva, correct livelihood), this is called the karma of dharma-āyatana. What is the non-karma of dharma-āyatana? Except for bodily and verbal actions that are not precepts and non-manifestation caused by intention, precepts and non-manifestation of body and speech with outflows, right speech, right action, right livelihood, the remaining dharma-āyatanas are non-karma. This is called the non-karma of dharma-āyatana.
Among the twelve āyatanas, how many are associated with karma? How many are associated with non-karma? One is associated with karma, ten are associated with non-karma, and one is threefold, either associated with karma or associated with non-karma, or cannot be said to be associated with karma or non-karma. What is the one associated with karma? Mind-āyatana, this is called the one associated with karma. What are the ten associated with non-karma? The ten form-āyatanas, this is called the ten associated with non-karma. What is the one threefold, either associated with karma or associated with non-karma, or cannot be said to be associated with karma or non-karma? Dharma-āyatana, this is called the threefold, either associated with karma or associated with non-karma, or cannot be said to be associated with karma or non-karma. What is the karma of dharma-āyatana?
相應。若法入思相應。除思余受想乃至煩惱使。是名法入業相應。云何法入非業相應。若法入非思相應生乃至非想非非想處智。是名法入非業相應。云何法入不說業相應非業相應。思是名法入不說業相應非業相應。
十二入幾共業。幾不共業。一共業。十非共業。一二分或共業非共業。云何一共業。意入是名一共業。云何十非共業。十色入是名十非共業。云何一二分或共業或非共業。法入是名一二分或共業或非共業。云何法入共業。若法入隨業轉共業生共住共滅。受想定心思觸。乃至煩惱使。無想定滅盡定。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名法入共業。云何法入非共業。法入若不隨業轉不共業生不共住不共滅。不定心思。生老死命結得果。身口非戒無教。有漏身口戒無教。有漏身進九無為。是名法入非共業。隨業轉不隨業轉亦如是。
十二入幾因幾非因。一因七非因。四二分或因或非因。云何一因。意入是名一因。云何七非因。眼入耳入鼻入舌入身入香入味入。是名七非因。云何四二分或因或非因。色入聲入觸入法入。是名四二分或因或非因。云何色入因。色入若報法。是名色入因。云何色入因。色入若善心不善心所起去來屈申迴轉身教。是名色入因。云何色入非因
【現代漢語翻譯】 現代漢語譯本： 相應。若法入與思相應。去除思之外的受、想乃至煩惱使，這稱為法入業相應。云何法入非業相應？若法入與非思相應而生，乃至非想非非想處智，這稱為法入非業相應。云何法入不說業相應非業相應？思，這稱為法入不說業相應非業相應。 十二入中，有幾個是共業？幾個是不共業？一個是共業，十個是非共業，一個二分，或是共業或非共業。云何一個共業？意入，這稱為一個共業。云何十個非共業？十色入，這稱為十個非共業。云何一個二分，或是共業或非共業？法入，這稱為一個二分，或是共業或非共業。云何法入共業？若法入隨業流轉，與共業同生、同住、同滅，如受、想、定、思、觸，乃至煩惱使，無想定、滅盡定，有漏的身口戒無教，有漏的身進、有漏的身除，正語、正業、正命、正身進、正身除，這稱為法入共業。云何法入非共業？法入若不隨業流轉，與不共業同生、同住、同滅，如不定心思，生、老、死、命、結、得果，身口非戒無教，有漏身口戒無教，有漏身進、九無為，這稱為法入非共業。隨業流轉與不隨業流轉也是如此。 十二入中，有幾個是因？幾個是非因？一個因，七個非因，四個二分，或是因或非因。云何一個因？意入，這稱為一個因。云何七個非因？眼入、耳入、鼻入、舌入、身入、香入、味入，這稱為七個非因。云何四個二分，或是因或非因？色入、聲入、觸入、法入，這稱為四個二分，或是因或非因。云何色入因？色入若是報法，這稱為色入因。云何色入因？色入若是善心、不善心所引起的去來屈申迴轉、身教，這稱為色入因。云何色入非因？
【English Translation】 English version: Corresponding. If the Dharma-entry corresponds with thought (思, si). Excluding thought, the remaining feeling (受, shou), perception (想, xiang) and even afflictions (煩惱, fannao) and tendencies (使, shi). This is called Dharma-entry corresponding to karma. What is Dharma-entry not corresponding to karma? If the Dharma-entry arises not corresponding to thought, even up to the wisdom of neither perception nor non-perception, this is called Dharma-entry not corresponding to karma. What is Dharma-entry that is said to be neither corresponding to karma nor not corresponding to karma? Thought, this is called Dharma-entry that is said to be neither corresponding to karma nor not corresponding to karma. Among the twelve entries (十二入, shier ru), how many are shared karma (共業, gongye)? How many are unshared karma (不共業, bugongye)? One is shared karma, ten are unshared karma, and one is twofold, either shared or unshared karma. What is the one shared karma? Mind-entry (意入, yiru), this is called the one shared karma. What are the ten unshared karmas? The ten sense-sphere entries (十色入, shi se ru), these are called the ten unshared karmas. What is the one twofold, either shared or unshared karma? Dharma-entry, this is called the one twofold, either shared or unshared karma. What is Dharma-entry as shared karma? If the Dharma-entry follows the turning of karma, arising, abiding, and ceasing together with shared karma, such as feeling, perception, concentration (定, ding), thought, contact (觸, chu), even afflictions and tendencies, the cessation of perception samadhi (無想定, wuxiangding), extinction samadhi (滅盡定, miejinding), defiled (有漏, youlou) bodily and verbal precepts (戒, jie) and non-teachings (無教, wujiao), defiled bodily progress and defiled bodily removal, right speech (正語, zhengyu), right action (正業, zhengye), right livelihood (正命, zhengming), right bodily progress and right bodily removal, this is called Dharma-entry as shared karma. What is Dharma-entry as unshared karma? If the Dharma-entry does not follow the turning of karma, not arising, abiding, and ceasing together with unshared karma, such as unfixed thought, birth, old age, death, life, fetters (結, jie), attainment of fruition (得果, deguo), bodily and verbal non-precepts and non-teachings, defiled bodily and verbal precepts and non-teachings, defiled bodily progress, the nine unconditioned (九無為, jiu wuwei), this is called Dharma-entry as unshared karma. Following the turning of karma and not following the turning of karma are also like this. Among the twelve entries, how many are causes (因, yin)? How many are non-causes (非因, feiyin)? One is a cause, seven are non-causes, and four are twofold, either causes or non-causes. What is the one cause? Mind-entry, this is called the one cause. What are the seven non-causes? Eye-entry (眼入, yanru), ear-entry (耳入, erru), nose-entry (鼻入, biru), tongue-entry (舌入, sheru), body-entry (身入, shenru), smell-entry (香入, xiangru), taste-entry (味入, weiru), these are called the seven non-causes. What are the four twofold, either causes or non-causes? Form-entry (色入, seru), sound-entry (聲入, shengru), touch-entry (觸入, churu), Dharma-entry, these are called the four twofold, either causes or non-causes. What is form-entry as a cause? If form-entry is resultant Dharma, this is called form-entry as a cause. What is form-entry as a cause? If form-entry is the coming and going, bending and stretching, turning around, and bodily instruction arising from wholesome mind (善心, shanxin) or unwholesome mind (不善心, bushanxin), this is called form-entry as a cause. What is form-entry as a non-cause?
。色入若報。色入若非報非報法。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。無記心所起去來回轉屈申身教。若外色眼識所知。是名色入非因。云何聲入因。若聲入報法。是名聲入因。云何聲入因。若聲入善不善。若善心不善心所起集聲音句言語口教。是名聲入因。云何聲入非因。若聲入報。若聲入非報非報法。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。無記心所起集聲音句言語口教。若外聲耳識所知。是名聲入非因。云何觸入因。四大地大水大風大火大。是名觸入因。云何觸入非因。除四大餘觸入法。是名觸入非因。云何法入因。法入緣若法入非緣有報。除得果余法入非緣善報。受想乃至煩惱使二定結一切色。是名法入因。云何法入非因。若法入緣無報不共業。生老死命得果有漏身進九無為。是名法入非因。◎
◎十二入幾有因幾無因。十一有因。一二分或有因或無因。云何十一有因。十色入意入。是名十一有因。云何一二分或有因或無因。法入是名一二分或有因或無因。云何法入有因。若法入有緒受想乃至正身除。是名法入有因。云何法入無因。若法入無緒智緣盡。乃至非想非非想處智。是名法入無因。有緒無緒有因無因有緣無緣有為無為亦如是。
十二入幾知幾非知。一切知如事
知見。
十二入幾識幾非識。一切識意識如事識。
十二入幾解幾非解。一切解如事知見。
十二入幾了幾非了。一切瞭如事知見。
十二入幾斷智知。幾非斷智知。八非斷智知。四二分或斷智知或非斷智知。云何八非斷智知。眼入耳入鼻入舌入身入香入味入觸入。是名八非斷智知。云何四二分或斷智知或非斷智知。色入聲入意入法入。是名四二分或斷智知或非斷智知。云何色入斷智知。若色入不善不善心所起去來屈申迴轉身教。是名色入斷智知。云何色入非斷智知。色入若善若無記。身好色非好色。妍膚非妍膚。嚴凈非嚴凈。若善心若無記心所起去來屈申迴轉身教。若外色眼識所知。是名色入非斷智知。云何聲入斷智知。若聲入不善不善心所起集聲音句言語口教。是名聲入斷智知。云何聲入非斷智知。若聲善若無記。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。若善心若無記心所起集聲音句言語口教。若外聲耳識所知。是名聲入非斷智知。云何意入斷智知。若意入不善意界意識界。是名意入斷智知。云何意入非斷智知。意入若善若無記。眼識乃至意識。是名意入非斷智知。云何法入斷智知。若法入不善受想思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念疑怖煩惱使結。身口非戒無教有漏
【現代漢語翻譯】 現代漢語譯本 知見（Jnana-darshana）。
十二入（Dvadasayatana）中，哪些是識（Vijnana），哪些不是識？一切識，意識（Manovijnana）都是識。
十二入中，哪些是解（Adhimoksha），哪些不是解？一切解，如實知見都是解。
十二入中，哪些是了（Parijnana），哪些不是了？一切了，如實知見都是了。
十二入中，哪些是斷智知（Prahana-jnana），哪些不是斷智知？八個不是斷智知，四個是二分，或者斷智知，或者不是斷智知。什麼是八個不是斷智知？眼入（Caksurayatana），耳入（Srotrayatana），鼻入（Ghranayatana），舌入（Jihvayayatana），身入（Kayayatana），香入（Gandhayatana），味入（Rasayatana），觸入（Sprastavyayatana）。這被稱為八個不是斷智知。什麼是四個二分，或者斷智知，或者不是斷智知？色入（Rupayayatana），聲入（Sabdayatana），意入（Manayatana），法入（Dharmayatana）。這被稱為四個二分，或者斷智知，或者不是斷智知。什麼是色入斷智知？如果色入是不善（Akusala），不善心所（Akusala-cittacaitta）生起的，去來、屈申、迴轉、身教（Kaya-vinnatti）。這被稱為色入斷智知。什麼是色入非斷智知？色入如果是善（Kusala）或者無記（Avyakrta），身好色非好色，妍膚非妍膚，嚴凈非嚴凈，如果是善心或者無記心所生起的，去來、屈申、迴轉、身教，如果是外色眼識（Caksurvijnana）所知。這被稱為色入非斷智知。什麼是聲入斷智知？如果聲入是不善，不善心所生起的集聲音句言語口教。這被稱為聲入斷智知。什麼是聲入非斷智知？如果聲是善或者無記，身好聲非好聲，眾妙聲非眾妙聲，軟聲非軟聲，如果是善心或者無記心所生起的集聲音句言語口教，如果是外聲耳識（Srotravijnana）所知。這被稱為聲入非斷智知。什麼是意入斷智知？如果意入是不善意界（Mano-dhatu），意識界（Manovijnana-dhatu）。這被稱為意入斷智知。什麼是意入非斷智知？意入如果是善或者無記，眼識乃至意識。這被稱為意入非斷智知。什麼是法入斷智知？如果法入是不善受（Vedana），想（Samjna），思（Cetana），觸（Sparsha），思惟（Vitarka），覺觀（Vicara），見（Drishti），慧（Prajna），解脫（Vimoksha），悔不悔（Kaukutya-akaukutya），悅喜（Priti），心進（Chanda），信（Shraddha），欲（Kama），念（Smriti），疑（Vicikitsa），怖（Bhaya），煩惱使結（Klesha-samyojana），身口非戒（Kaya-vak-duccarita），無教（Avijnapti），有漏（Sasrava）。
【English Translation】 English version Knowledge and Vision (Jnana-darshana).
Among the twelve entrances (Dvadasayatana), which are consciousness (Vijnana) and which are not? All consciousness, mind consciousness (Manovijnana), are consciousness.
Among the twelve entrances, which are resolution (Adhimoksha) and which are not? All resolution, true knowledge and vision, are resolution.
Among the twelve entrances, which are understanding (Parijnana) and which are not? All understanding, true knowledge and vision, are understanding.
Among the twelve entrances, which are knowledge of abandonment (Prahana-jnana) and which are not? Eight are not knowledge of abandonment, and four are twofold, either knowledge of abandonment or not knowledge of abandonment. What are the eight that are not knowledge of abandonment? Eye entrance (Caksurayatana), ear entrance (Srotrayatana), nose entrance (Ghranayatana), tongue entrance (Jihvayayatana), body entrance (Kayayatana), smell entrance (Gandhayatana), taste entrance (Rasayatana), touch entrance (Sprastavyayatana). These are called the eight that are not knowledge of abandonment. What are the four that are twofold, either knowledge of abandonment or not knowledge of abandonment? Form entrance (Rupayayatana), sound entrance (Sabdayatana), mind entrance (Manayatana), dharma entrance (Dharmayatana). These are called the four that are twofold, either knowledge of abandonment or not knowledge of abandonment. What is form entrance as knowledge of abandonment? If form entrance is unwholesome (Akusala), arising from unwholesome mental factors (Akusala-cittacaitta), going and coming, bending and stretching, turning around, bodily expression (Kaya-vinnatti). This is called form entrance as knowledge of abandonment. What is form entrance as not knowledge of abandonment? If form entrance is wholesome (Kusala) or neutral (Avyakrta), beautiful or not beautiful bodily form, beautiful or not beautiful skin, pure or not pure adornment, if it arises from wholesome or neutral mental factors, going and coming, bending and stretching, turning around, bodily expression, if it is external form known by eye consciousness (Caksurvijnana). This is called form entrance as not knowledge of abandonment. What is sound entrance as knowledge of abandonment? If sound entrance is unwholesome, arising from unwholesome mental factors, the collection of sounds, phrases, speech, and verbal instruction. This is called sound entrance as knowledge of abandonment. What is sound entrance as not knowledge of abandonment? If sound is wholesome or neutral, beautiful or not beautiful bodily sound, wonderful or not wonderful sound, soft or not soft sound, if it arises from wholesome or neutral mental factors, the collection of sounds, phrases, speech, and verbal instruction, if it is external sound known by ear consciousness (Srotravijnana). This is called sound entrance as not knowledge of abandonment. What is mind entrance as knowledge of abandonment? If mind entrance is the unwholesome mind element (Mano-dhatu), consciousness element (Manovijnana-dhatu). This is called mind entrance as knowledge of abandonment. What is mind entrance as not knowledge of abandonment? If mind entrance is wholesome or neutral, eye consciousness and so on up to mind consciousness. This is called mind entrance as not knowledge of abandonment. What is dharma entrance as knowledge of abandonment? If dharma entrance is unwholesome feeling (Vedana), perception (Samjna), volition (Cetana), contact (Sparsha), thought (Vitarka), examination (Vicara), view (Drishti), wisdom (Prajna), liberation (Vimoksha), regret and non-regret (Kaukutya-akaukutya), joy (Priti), mental effort (Chanda), faith (Shraddha), desire (Kama), mindfulness (Smriti), doubt (Vicikitsa), fear (Bhaya), defilements and fetters (Klesha-samyojana), misconduct of body and speech (Kaya-vak-duccarita), non-communication (Avijnapti), tainted (Sasrava).
身進。是名法入斷智知。云何法入非斷智知。除使結身口非戒無教。余法入非斷智知。是名法入非斷智知。斷非斷亦如是。
十二入幾修幾非修。八非修。四二分或修或非修。云何八非修。眼入耳入鼻入舌入身入香入味入觸入。是名八非修。云何四二分或修或非修。色入聲入意入法入。是名四二分或修或非修。云何色入修。色入若善心所起去來屈申迴轉身教。是名色入修。云何色入非修。若色入不善若無記。身好色非好色。端嚴非端嚴。妍膚非妍膚嚴凈非嚴凈。若不善心若無記心所起去來屈申迴轉身教。若外色眼識所知。是名色入非修。云何聲入修。聲入若善善心所起集聲音句言語口教。是名聲入修。云何聲入非修。若聲入不善若無記。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。若不善心若無記心所起集聲音句言語口教。若外聲耳識所知。是名聲入非修。云何意入修。意入若善意界意識界。是名意入修。云何意入非修。意入若不善若無記。眼識乃至意識。是名意入非修。云何法入修。法入若善受想乃至心舍無想定得果滅盡定。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除智緣盡決定。是名法入修。云何法入非修。若法入不善若無記。受想思觸思惟覺觀見慧解脫悔不悔悅喜心進信慾念疑怖
【現代漢語翻譯】 現代漢語譯本： 身進（身體的行動）。這被稱為法入斷智知（通過斷除煩惱而獲得的智慧）。什麼是法入非斷智知（不是通過斷除煩惱而獲得的智慧）？除了由煩惱所引起的，與身、口相關的非戒律行為和無表色（無表業），其餘的法入都是非斷智知。這被稱為法入非斷智知。斷與非斷的情況也是如此。
十二入（十二處）中，哪些是修（需要修習的），哪些是非修（不需要修習的）？八個是非修。四個是二分，或者修，或者非修。哪八個是非修？眼入（眼處）、耳入（耳處）、鼻入（鼻處）、舌入（舌處）、身入（身處）、香入（色處）、味入（味處）、觸入（觸處）。這被稱為八個非修。哪四個是二分，或者修，或者非修？色入（色處）、聲入（聲處）、意入（意處）、法入（法處）。這被稱為四個二分，或者修，或者非修。什麼是色入修？色入如果是善心所引起的，如去來、屈伸、迴轉、身體的動作教導，這被稱為色入修。什麼是色入非修？如果色入是不善的或者無記的，身體的好色與非好色，端莊與非端莊，美麗的面板與非美麗的面板，莊嚴清凈與非莊嚴清凈，如果由不善心或者無記心所引起的去來、屈伸、迴轉、身體的動作教導，如果是外在的色，被眼識所知，這被稱為色入非修。什麼是聲入修？聲入如果是善的，由善心所引起的，聚集聲音、語句、言語、口頭教導，這被稱為聲入修。什麼是聲入非修？如果聲入是不善的或者無記的，身體的好聲與非好聲，眾妙聲與非眾妙聲，柔軟聲與非柔軟聲，如果由不善心或者無記心所引起的聚集聲音、語句、言語、口頭教導，如果是外在的聲音，被耳識所知，這被稱為聲入非修。什麼是意入修？意入如果是善的意界（意識的領域）、意識界（意識的領域），這被稱為意入修。什麼是意入非修？意入如果是不善的或者無記的，眼識乃至意識，這被稱為意入非修。什麼是法入修？法入如果是善的受（感受）、想（想法）乃至心舍（舍受）、無想定（無想的禪定）、得果（證得果位）、滅盡定（滅盡的禪定），有漏的身口戒（有煩惱的身口戒律）、無表色（無表業），有漏的身進（有煩惱的身體行動）、有漏的身除（有煩惱的身體停止行動），正語（正確的言語）、正業（正確的行為）、正命（正確的生活方式）、正身進（正確的身體行動）、正身除（正確的身體停止行動），智緣盡決定（智慧的因緣完全決定），這被稱為法入修。什麼是法入非修？如果法入是不善的或者無記的，受（感受）、想（想法）、思（思考）、觸（接觸）、思惟（思維）、覺（感覺）、觀（觀察）、見（見解）、慧（智慧）、解脫（解脫）、悔（後悔）、不悔（不後悔）、悅（喜悅）、喜（歡喜）、心進（心的行動）、信（信心）、欲（慾望）、念（憶念）、疑（懷疑）、怖（恐懼）
【English Translation】 English version: 'Bodily exertion'. This is called 'Dharma-entry with knowledge of cessation'. What is 'Dharma-entry without knowledge of cessation'? Except for the unwholesome actions of body and speech, non-precepts, and unmanifested actions arising from defilements, the remaining Dharma-entries are 'without knowledge of cessation'. This is called 'Dharma-entry without knowledge of cessation'. The same applies to 'cessation and non-cessation'.
Among the twelve entrances (twelve sense bases), how many are to be cultivated and how many are not to be cultivated? Eight are not to be cultivated. Four are twofold, either to be cultivated or not to be cultivated. Which eight are not to be cultivated? The eye-entrance (eye base), ear-entrance (ear base), nose-entrance (nose base), tongue-entrance (tongue base), body-entrance (body base), scent-entrance (scent base), taste-entrance (taste base), and touch-entrance (touch base). These are called the eight that are not to be cultivated. Which four are twofold, either to be cultivated or not to be cultivated? The form-entrance (form base), sound-entrance (sound base), mind-entrance (mind base), and Dharma-entrance (Dharma base). These are called the four that are twofold, either to be cultivated or not to be cultivated. What is 'form-entrance to be cultivated'? If the form-entrance arises from wholesome intention, such as going, coming, bending, stretching, turning, bodily instruction, this is called 'form-entrance to be cultivated'. What is 'form-entrance not to be cultivated'? If the form-entrance is unwholesome or neutral, whether the body is beautiful or not beautiful, dignified or not dignified, with beautiful skin or not beautiful skin, adorned and pure or not adorned and pure; if going, coming, bending, stretching, turning, bodily instruction arise from unwholesome intention or neutral intention; if the external form is known by eye-consciousness, this is called 'form-entrance not to be cultivated'. What is 'sound-entrance to be cultivated'? If the sound-entrance is wholesome, arising from wholesome intention, gathering sounds, phrases, speech, verbal instruction, this is called 'sound-entrance to be cultivated'. What is 'sound-entrance not to be cultivated'? If the sound-entrance is unwholesome or neutral, whether the body's sound is good or not good, wonderfully diverse or not wonderfully diverse, soft or not soft; if gathering sounds, phrases, speech, verbal instruction arise from unwholesome intention or neutral intention; if the external sound is known by ear-consciousness, this is called 'sound-entrance not to be cultivated'. What is 'mind-entrance to be cultivated'? If the mind-entrance is the wholesome mind-element (the realm of consciousness), consciousness-element (the realm of consciousness), this is called 'mind-entrance to be cultivated'. What is 'mind-entrance not to be cultivated'? If the mind-entrance is unwholesome or neutral, eye-consciousness and so on up to mind-consciousness, this is called 'mind-entrance not to be cultivated'. What is 'Dharma-entrance to be cultivated'? If the Dharma-entrance is wholesome, such as feeling (vedana), perception (samjna), and so on up to equanimity (upeksha), the attainment of the non-perceptual state (asannasamapatti), the attainment of the fruits (phala), the cessation attainment (nirodhasamapatti), wholesome actions of body and speech with outflows (sāsrava), unmanifested actions (aviññatti), wholesome bodily exertion with outflows, wholesome bodily restraint with outflows, right speech (samyag-vāc), right action (samyak-karmānta), right livelihood (samyag-ājīva), right bodily exertion, right bodily restraint, the definite determination of the exhaustion of wisdom-conditions, this is called 'Dharma-entrance to be cultivated'. What is 'Dharma-entrance not to be cultivated'? If the Dharma-entrance is unwholesome or neutral, feeling (vedana), perception (samjna), thought (cetanā), contact (sparśa), reflection (manasikara), awareness (vitarka), observation (vicara), view (drsti), wisdom (prajna), liberation (vimoksha), remorse (kaukritya), non-remorse (akaukritya), joy (pramoda), happiness (sukha), mental exertion (cittakarmaṇyatā), faith (śraddhā), desire (chanda), mindfulness (smrti), doubt (vicikitsa), fear (bhaya).
煩惱使生老死命結身口非戒無教有漏身進非聖七無為。是名法入非修。
十二入。幾證。幾非證。一切證如事知見。十二入。幾善。幾非善。幾無記。八無記。四三分或善或不善或無記。云何八無記。眼入耳入鼻入舌入身入香入味入觸入。是名八無記。云何四三分或善或不善或無記。色入聲入意入法入。是名四三分或善或不善或無記。云何色入善。若色入修善心所起去來屈申迴轉身教。是名色入善。云何色入非善。若色入隨不善心所起去來屈申迴轉身教。是名色入非善。云何色入無記。若色入受。色入非報非報法。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。無記心所起去來屈申迴轉身教。若外色眼識所知。是名色入無記。云何聲入善。若聲入修善心所起集聲音句言語口教。是名聲入善。云何聲入不善。若聲入斷不善心所起集聲音句言語口教。是名聲入不善。云何聲入無記。若聲入受。若聲入非報非報法。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。無記心所起集聲音句言語口教。若外聲耳識所知。是名聲入無記。云何意入善。若意入修意界意識界。是名意入善。云何意入不善。若意入斷意界意識界。是名意入不善。云何意入無記。若意入受。若意入非報非報法。眼識乃至意識。是名意入無記。云
【現代漢語翻譯】 現代漢語譯本 煩惱導致生老死，命根與身口相連，若不持戒則無教化，有煩惱的身體，精進卻不向往聖道，沒有七種無為法。這被稱為法入，而非修行。
十二入（ayatana，處）。哪些是已證得的？哪些是未證得的？一切都如實知見。十二入中，哪些是善的？哪些是不善的？哪些是無記的？八個是無記的，四個是三分，或者善，或者不善，或者無記。什麼是八個無記？眼入（cakkhāyatana，眼處）、耳入（sotāyatana，耳處）、鼻入（ghānāyatana，鼻處）、舌入（jivhāyatana，舌處）、身入（kāyāyatana，身處）、香入（gandhāyatana，香處）、味入（rasāyatana，味處）、觸入（photthabbāyatana，觸處）。這被稱為八個無記。什麼是四個三分，或者善，或者不善，或者無記？色入（rūpāyatana，色處）、聲入（saddāyatana，聲處）、意入（manāyatana，意處）、法入（dhammāyatana，法處）。這被稱為四個三分，或者善，或者不善，或者無記。什麼是色入的善？如果色入隨著修習善心所生起，如來去、屈伸、迴轉、身教。這被稱為色入的善。什麼是色入的不善？如果色入隨著不善心所生起，如來去、屈伸、迴轉、身教。這被稱為色入的不善。什麼是色入的無記？如果色入是感受，如果色入是非報非報法，身體的好色與非好色，端莊與非端莊，美麗的面板與非美麗的面板，莊嚴清凈與非莊嚴清凈，無記心所生起的來去、屈伸、迴轉、身教。如果外色被眼識所知。這被稱為色入的無記。什麼是聲入的善？如果聲入隨著修習善心所生起，聚集聲音、語句、言語、口教。這被稱為聲入的善。什麼是聲入的不善？如果聲入隨著斷除不善心所生起，聚集聲音、語句、言語、口教。這被稱為聲入的不善。什麼是聲入的無記？如果聲入是感受，如果聲入是非報非報法，身體的好聲與非好聲，眾妙聲與非眾妙聲，柔軟聲與非柔軟聲，無記心所生起的聚集聲音、語句、言語、口教。如果外聲被耳識所知。這被稱為聲入的無記。什麼是意入的善？如果意入隨著修習意界（manodhātu，意界）、意識界（viññāṇadhātu，意識界）。這被稱為意入的善。什麼是意入的不善？如果意入隨著斷除意界、意識界。這被稱為意入的不善。什麼是意入的無記？如果意入是感受，如果意入是非報非報法，眼識乃至意識。這被稱為意入的無記。
【English Translation】 English version Afflictions cause birth, aging, and death. The life force is connected to the body and speech. If one does not uphold the precepts, there is no teaching. An afflicted body, advancing but not aspiring to the holy path, lacking the seven unconditioned states. This is called the 'dhātu-entry' (法入), not practice.
Of the twelve 'āyatanas' (入, sense bases), how many are realized, and how many are not? Everything is known and seen as it is. Of the twelve 'āyatanas', how many are wholesome, unwholesome, and neutral? Eight are neutral, and four are threefold: either wholesome, unwholesome, or neutral. What are the eight neutral ones? The eye-base (cakkhāyatana, 眼入), ear-base (sotāyatana, 耳入), nose-base (ghānāyatana, 鼻入), tongue-base (jivhāyatana, 舌入), body-base (kāyāyatana, 身入), smell-base (gandhāyatana, 香入), taste-base (rasāyatana, 味入), and touch-base (photthabbāyatana, 觸入). These are called the eight neutral ones. What are the four threefold ones, either wholesome, unwholesome, or neutral? The form-base (rūpāyatana, 色入), sound-base (saddāyatana, 聲入), mind-base (manāyatana, 意入), and 'dhamma'-base (dhammāyatana, 法入). These are called the four threefold ones, either wholesome, unwholesome, or neutral. What is the wholesome aspect of the form-base? If the form-base arises with the cultivation of wholesome mental states, such as coming and going, bending and stretching, turning around, and bodily instruction. This is called the wholesome aspect of the form-base. What is the unwholesome aspect of the form-base? If the form-base arises with unwholesome mental states, such as coming and going, bending and stretching, turning around, and bodily instruction. This is called the unwholesome aspect of the form-base. What is the neutral aspect of the form-base? If the form-base is a feeling, if the form-base is neither resultant nor non-resultant, the body's beautiful and unbeautiful forms, graceful and ungraceful appearances, fair and unfair skin, adorned and unadorned purity, coming and going, bending and stretching, turning around, and bodily instruction arising from neutral mental states. If external forms are known by eye-consciousness. This is called the neutral aspect of the form-base. What is the wholesome aspect of the sound-base? If the sound-base arises with the cultivation of wholesome mental states, gathering sounds, sentences, speech, and verbal instruction. This is called the wholesome aspect of the sound-base. What is the unwholesome aspect of the sound-base? If the sound-base arises with the abandonment of unwholesome mental states, gathering sounds, sentences, speech, and verbal instruction. This is called the unwholesome aspect of the sound-base. What is the neutral aspect of the sound-base? If the sound-base is a feeling, if the sound-base is neither resultant nor non-resultant, the body's pleasant and unpleasant sounds, wondrous and un-wondrous sounds, soft and harsh sounds, gathering sounds, sentences, speech, and verbal instruction arising from neutral mental states. If external sounds are known by ear-consciousness. This is called the neutral aspect of the sound-base. What is the wholesome aspect of the mind-base? If the mind-base arises with the cultivation of the mind-element (manodhātu, 意界) and consciousness-element (viññāṇadhātu, 意識界). This is called the wholesome aspect of the mind-base. What is the unwholesome aspect of the mind-base? If the mind-base arises with the abandonment of the mind-element and consciousness-element. This is called the unwholesome aspect of the mind-base. What is the neutral aspect of the mind-base? If the mind-base is a feeling, if the mind-base is neither resultant nor non-resultant, eye-consciousness and so on, up to mind-consciousness. This is called the neutral aspect of the mind-base.
何法入善。若法入修受想。乃至心舍無想定得果滅盡定。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除智緣盡決定。是名法入善。云何法入不善。若法入斷受想思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念疑怖使結。身口非戒無教。有漏身進。是名法入不善。云何法入無記。若法入受。若法入非報非報法。非聖無為受想思觸思惟覺觀。見慧解脫悔不悔。悅喜心進信慾念怖生老死命。有漏身進非聖七無為。是名法入無記。
十二入幾學幾無學。幾非學非無學。十非學非無學。二三分或學或無學或非學非無學。云何十非學非無學。十色入。是名十非學非無學。云何二三分或學或無學或非學非無學。意入法入。是名二三分或學或無學或非學非無學。云何意入學。若意入聖非無學。是名意入學。云何意入學。若意入學信根相應意界意識界。是名意入學。云何意入學。學人離結使聖心入聖道。若堅信若堅法。及余趣人見行過患。觀涅槃寂滅。如實觀苦集滅道。未得欲得。未解欲解。未證欲證。離煩惱修道。見學人若須陀洹若斯陀含若阿那含。若觀智具足。若智地。若觀解脫心。即證沙門果。若須陀洹果。若斯陀含果。若阿那含果。若實人若趣意界意識界。是名意入學。云何意入無學。若意入聖非學。
【現代漢語翻譯】 現代漢語譯本： 什麼法屬於善？如果某種法進入到修、受（vedanā，感受）、想（saññā，知覺），乃至心捨棄無想定而獲得果位滅盡定，有漏的身口戒無教（不顯露的戒律行為），有漏的身精進，有漏的身去除，正語、正業、正命、正身精進，正身去除，智慧緣盡決定，這被稱為法屬於善。 什麼法屬於不善？如果某種法進入到斷絕受、想、思、觸、思惟、覺、觀，見、慧、解脫、悔、不悔、悅、喜、心精進、信、欲、念、疑、怖、使、結，身口非戒無教（不符合戒律的身語行為），有漏的身精進，這被稱為法屬於不善。 什麼法屬於無記？如果某種法進入到受，如果某種法進入到非報非報法（既非果報也非果報之因的法），非聖無為受、想、思、觸、思惟、覺、觀，見、慧、解脫、悔、不悔，悅、喜、心精進、信、欲、念、怖、生、老、死、命，有漏的身精進，非聖七無為，這被稱為法屬於無記。
十二入中，哪些是學（sekha，有學位的聖者）？哪些是無學（asekha，無學位的聖者）？哪些是非學非無學？十個是非學非無學，兩個是三分（部分）或學或無學或非學非無學。哪十個是非學非無學？十色入（眼、耳、鼻、舌、身所對的色、聲、香、味、觸），這被稱為十個非學非無學。哪兩個是三分或學或無學或非學非無學？意入（mano-āyatana，意識的入口）、法入（dhamma-āyatana，法的入口），這被稱為兩個三分或學或無學或非學非無學。 什麼意入是學？如果意入是聖者但非無學位，這被稱為意入是學。什麼意入是學？如果意入是與信根相應的意界、意識界，這被稱為意入是學。什麼意入是學？學人離開結使（煩惱的束縛），以聖潔的心進入聖道，如果堅信，如果堅守正法，以及其餘趣向的人看到行為的過患，觀察涅槃的寂滅，如實地觀察苦、集、滅、道，未得到的想要得到，未理解的想要理解，未證悟的想要證悟，離開煩惱修習道，看到學人，無論是須陀洹（sotāpanna，入流者）、斯陀含（sakadāgāmin，一來者）、阿那含（anāgāmin，不還者），如果觀智具足，如果處於智慧之地，如果觀察解脫的心，即證得沙門果，無論是須陀洹果、斯陀含果、阿那含果，如果是真實的人，如果趣向意界、意識界，這被稱為意入是學。什麼意入是無學？如果意入是聖者但非學。
【English Translation】 English version: What dharma (law, teaching) is classified as wholesome (kusala)? If a dharma enters into cultivation (bhāvanā), feeling (vedanā), perception (saññā), and even the mind abandons the state of neither perception nor non-perception and attains the cessation of feeling and perception (nirodha-samāpatti), the defiled physical and verbal precepts without instruction (aviññatti), defiled physical effort, defiled physical removal, right speech, right action, right livelihood, right physical effort, right physical removal, the determination of wisdom's exhaustion, this is called dharma classified as wholesome. What dharma is classified as unwholesome (akusala)? If a dharma enters into the cessation of feeling, perception, thought, contact, thinking, awareness, and observation, views, wisdom, liberation, regret, non-regret, joy, happiness, mental effort, faith, desire, mindfulness, doubt, fear, afflictions, fetters, physical and verbal non-precepts without instruction, defiled physical effort, this is called dharma classified as unwholesome. What dharma is classified as neutral (avyākata)? If a dharma enters into feeling, if a dharma enters into neither resultant nor cause (neither the result of karma nor the cause of karma), non-noble unconditioned feeling, perception, thought, contact, thinking, awareness, and observation, views, wisdom, liberation, regret, non-regret, joy, happiness, mental effort, faith, desire, mindfulness, fear, birth, aging, death, life, defiled physical effort, non-noble seven unconditioned dharmas, this is called dharma classified as neutral.
Among the twelve sense bases (āyatana), how many are associated with a trainee (sekha)? How many are associated with one beyond training (asekha)? How many are neither trainee nor beyond training? Ten are neither trainee nor beyond training, two are partly trainee, partly beyond training, or partly neither trainee nor beyond training. Which ten are neither trainee nor beyond training? The ten sense bases of form (the sense objects of eye, ear, nose, tongue, and body), these are called ten neither trainee nor beyond training. Which two are partly trainee, partly beyond training, or partly neither trainee nor beyond training? The mind base (mano-āyatana) and the dharma base (dhamma-āyatana), these are called two partly trainee, partly beyond training, or partly neither trainee nor beyond training. Which mind base is associated with a trainee? If the mind base is noble but not beyond training, this is called the mind base associated with a trainee. Which mind base is associated with a trainee? If the mind base is the mind element (mano-dhātu) and the mind-consciousness element (mano-viññāna-dhātu) associated with the faculty of faith, this is called the mind base associated with a trainee. Which mind base is associated with a trainee? A trainee, having abandoned the fetters (saṃyojana), enters the noble path with a noble mind, if with firm faith, if with firm dharma, and other beings who see the faults of actions, observe the peace of Nirvana, truly observe suffering, its origin, its cessation, and the path, desiring to attain what has not been attained, desiring to understand what has not been understood, desiring to realize what has not been realized, abandoning defilements and cultivating the path, seeing a trainee, whether a Stream-enterer (sotāpanna), Once-returner (sakadāgāmin), or Non-returner (anāgāmin), if complete with contemplative wisdom, if in the realm of wisdom, if observing the mind of liberation, then realizing the fruit of a renunciant (sāmaññaphala), whether the fruit of Stream-entry, the fruit of Once-returning, or the fruit of Non-returning, if a true person, if inclined towards the mind element and the mind-consciousness element, this is called the mind base associated with a trainee. Which mind base is associated with one beyond training? If the mind base is noble but not a trainee.
是名意入無學。云何意入無學。若意入無學信根相應意界意識界。是名意入無學。云何意入無學。無學人慾得阿羅漢。未得聖法。欲得修道。觀智具足。若智地若觀解脫心。即得阿羅漢果。若實人若趣。若意界意識界。是名意入無學。云何意入非學非無學。若意入非聖識受陰眼識乃至意識。是名意入非學非無學。云何法入學。若法入聖非無學。是名法入學。云何法入學。學信根及信根相應心數法。若法非緣無漏非無學。是名法入學。云何法入學。學人離結使聖心入聖道。乃至即得阿那含果。若實人若趣。若受想思觸思惟覺觀。見慧解脫無癡順信悅喜心進心除。信欲不放逸念定心捨得果滅盡定。正語正業正命正身進正身除智緣盡決定。是名法入學。云何法入無學。若法入聖非學。是名法入無學。云何法入無學。無學信根及信根相應心數法。若法入若非緣無漏非學。是名法入無學。云何法入無學。無學人乃至即得阿羅漢果。若實人若趣若受想思觸思惟覺觀。見慧解脫無癡順信悅喜心進心除。信欲不放逸念定心捨得果滅盡定。正語正業正命正身進正身除智緣盡。是名法入無學。云何法入非學非無學。若法入非聖受陰想受陰行受陰。若色不可見無對。有漏非聖無為受想。乃至無想定。初四色非聖七無為。是名法入非學非無學。
十二入幾報幾報法。幾非報非報法。五報三二分。或報或非報非報法。四三分或報或報法。或非報非報法。云何五報。眼入耳入鼻入舌入身入。是名五報。云何三二分或報或非報或非報法。香入味入觸入。是名三二分或報或非報非報法。云何四三分或報或報法或非報非報法。色入聲入意入法入。是名四三分或報或報法或非報非報法。云何香入報。香入若受是名香入報。云何香入報。香入若業法煩惱所生報我分攝。身好香非好香。軟香非軟香。適意香非適意香。是名香入報。云何香入非報非報法。若香入外。若外香鼻識所知。樹根香樹心香樹膠香樹皮香。葉香花香果香好香。非好香。及餘外香鼻識所知。是名香入非報非報法。云何味入報。若味入受。是名味入報。云何味入報。若味入業法煩惱所生報我分攝。身甜酢苦辛鹹淡涎癊。是名味入報。云何味入非報非報法。若味入外。若外味入舌識所知。若甜酢苦辛鹹淡水汁。及餘外味舌識所知。是名味入非報非報法。云何觸入報。若觸入受。是名觸入報。云何觸入報。若觸入業法煩惱所生報我分攝。身冷熱輕重粗細澀滑堅軟。是名觸入報。云何觸入非報非報法。若觸入外。若外觸身識所知。若冷熱輕重粗細澀滑堅軟。及餘外觸身識所知。是名觸入非報非報法。云何色
【現代漢語翻譯】 現代漢語譯本 十二入中，哪些是『報』，哪些是『非報』的分類方法？哪些是『非報非報』的方法？哪些是五『報』、三『二分』，或者『報』或者『非報』『非報』的方法？哪些是四『三分』，或者『報』或者『報』，或者『非報非報』的方法？ 什麼是五『報』？眼入（眼根，視覺器官），耳入（耳根，聽覺器官），鼻入（鼻根，嗅覺器官），舌入（舌根，味覺器官），身入（身根，觸覺器官）。這被稱為五『報』。 什麼是三『二分』，或者『報』或者『非報』『非報』的方法？香入（氣味），味入（味道），觸入（觸感）。這被稱為三『二分』，或者『報』或者『非報』『非報』的方法。 什麼是四『三分』，或者『報』或者『報』，或者『非報非報』的方法？色入（顏色和形狀），聲入（聲音），意入（思想），法入（事物）。這被稱為四『三分』，或者『報』或者『報』，或者『非報非報』的方法。 什麼是香入『報』？如果香入被感受，這被稱為香入『報』。 什麼是香入『報』？如果香入是由業力、法則和煩惱所生，屬於『報』的範疇，與我有關聯。身體上的好氣味或不好氣味，柔軟的氣味或不柔軟的氣味，令人愉悅的氣味或不令人愉悅的氣味。這被稱為香入『報』。 什麼是香入『非報非報』？如果是外在的香入，如果是外在的香氣被鼻識所感知，例如樹根的香氣、樹心的香氣、樹膠的香氣、樹皮的香氣，葉子的香氣、花朵的香氣、果實的香氣，好的香氣或不好的香氣，以及其他外在的香氣被鼻識所感知。這被稱為香入『非報非報』。 什麼是味入『報』？如果味入被感受，這被稱為味入『報』。 什麼是味入『報』？如果味入是由業力、法則和煩惱所生，屬於『報』的範疇，與我有關聯。身體上的甜、酸、苦、辣、咸、淡的味道，以及唾液和痰的味道。這被稱為味入『報』。 什麼是味入『非報非報』？如果是外在的味入，如果是外在的味道被舌識所感知，例如甜、酸、苦、辣、咸、淡的味道，以及水和汁液，以及其他外在的味道被舌識所感知。這被稱為味入『非報非報』。 什麼是觸入『報』？如果觸入被感受，這被稱為觸入『報』。 什麼是觸入『報』？如果觸入是由業力、法則和煩惱所生，屬於『報』的範疇，與我有關聯。身體上的冷、熱、輕、重、粗、細、澀、滑、堅硬、柔軟的觸感。這被稱為觸入『報』。 什麼是觸入『非報非報』？如果是外在的觸入，如果是外在的觸感被身識所感知，例如冷、熱、輕、重、粗、細、澀、滑、堅硬、柔軟的觸感，以及其他外在的觸感被身識所感知。這被稱為觸入『非報非報』。 什麼是色入？
【English Translation】 English version Among the twelve entrances, what are the methods of classifying 'reward' (報) and 'non-reward' (非報)? What are the methods of 'non-reward non-reward' (非報非報)? What are the methods of five 'rewards' (五報), three 'two-divisions' (三二分), or 'reward' (報) or 'non-reward non-reward' (非報非報)? What are the methods of four 'three-divisions' (四三分), or 'reward reward' (報報), or 'non-reward non-reward' (非報非報)? What are the five 'rewards' (五報)? Eye-entrance (眼入, the eye as a sensory organ), ear-entrance (耳入, the ear as a sensory organ), nose-entrance (鼻入, the nose as a sensory organ), tongue-entrance (舌入, the tongue as a sensory organ), body-entrance (身入, the body as a sensory organ). These are called the five 'rewards' (五報). What are the three 'two-divisions' (三二分), or 'reward' (報) or 'non-reward non-reward' (非報非報)? Scent-entrance (香入, smell), taste-entrance (味入, taste), touch-entrance (觸入, touch). These are called the three 'two-divisions' (三二分), or 'reward' (報) or 'non-reward non-reward' (非報非報). What are the four 'three-divisions' (四三分), or 'reward reward' (報報), or 'non-reward non-reward' (非報非報)? Form-entrance (色入, color and shape), sound-entrance (聲入, sound), mind-entrance (意入, thought), dharma-entrance (法入, things). These are called the four 'three-divisions' (四三分), or 'reward reward' (報報), or 'non-reward non-reward' (非報非報). What is scent-entrance 'reward' (香入報)? If scent-entrance is experienced, this is called scent-entrance 'reward' (香入報). What is scent-entrance 'reward' (香入報)? If scent-entrance is produced by karma, dharma, and afflictions, belonging to the category of 'reward' (報), and related to the self. Good or bad smells of the body, soft or non-soft smells, pleasant or unpleasant smells. This is called scent-entrance 'reward' (香入報). What is scent-entrance 'non-reward non-reward' (香入非報非報)? If it is external scent-entrance, if it is external scent known by nose-consciousness, such as the scent of tree roots, the scent of tree heartwood, the scent of tree resin, the scent of tree bark, the scent of leaves, the scent of flowers, the scent of fruits, good or bad scents, and other external scents known by nose-consciousness. This is called scent-entrance 'non-reward non-reward' (香入非報非報). What is taste-entrance 'reward' (味入報)? If taste-entrance is experienced, this is called taste-entrance 'reward' (味入報). What is taste-entrance 'reward' (味入報)? If taste-entrance is produced by karma, dharma, and afflictions, belonging to the category of 'reward' (報), and related to the self. Sweet, sour, bitter, spicy, salty, bland tastes of the body, as well as the taste of saliva and phlegm. This is called taste-entrance 'reward' (味入報). What is taste-entrance 'non-reward non-reward' (味入非報非報)? If it is external taste-entrance, if it is external taste known by tongue-consciousness, such as sweet, sour, bitter, spicy, salty, bland tastes, as well as water and juice, and other external tastes known by tongue-consciousness. This is called taste-entrance 'non-reward non-reward' (味入非報非報). What is touch-entrance 'reward' (觸入報)? If touch-entrance is experienced, this is called touch-entrance 'reward' (觸入報). What is touch-entrance 'reward' (觸入報)? If touch-entrance is produced by karma, dharma, and afflictions, belonging to the category of 'reward' (報), and related to the self. Cold, hot, light, heavy, coarse, fine, rough, smooth, hard, soft sensations of the body. This is called touch-entrance 'reward' (觸入報). What is touch-entrance 'non-reward non-reward' (觸入非報非報)? If it is external touch-entrance, if it is external touch known by body-consciousness, such as cold, hot, light, heavy, coarse, fine, rough, smooth, hard, soft sensations, and other external touches known by body-consciousness. This is called touch-entrance 'non-reward non-reward' (觸入非報非報). What is form-entrance (色入)?
入報。若色入受。是名色入報。云何色入報。若色入業法煩惱所生報我分攝。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。受心所起去來屈申迴轉身教。是名色入報。云何色入報法。若色入有報。是名色入報法。云何色入報法。色入若善不善。若善心若不善心所起去來屈申迴轉身教。是名色入報法。云何色入非報非報法。若色入無記非我分攝。非報非報法心所起去來屈申迴轉身教。若外色眼識所知。是名色入非報非報法。云何聲入報。若聲入受。是名聲入報。云何聲入報。若聲入業法煩惱所生報我分攝。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。受心所起集聲音句言語口教。是名聲入報。云何聲入報法。若聲入有報。是名聲入報法。云何聲入報法。若聲入善不善。若善心若不善心所起集聲音句言語口教。是名聲入報法。云何聲入非報非報法。若聲入無記非我分攝。非報非報法心所起集聲音句言語口教。若外聲耳識所知。是名聲入非報非報法。云何意入報。若意入受。若意入善報。眼識乃至意識。是名意入報。云何意入報法。若意入有報。是名意入報法。云何意入報法。除意入善報。余意入善。若不善意界意識界。是名意入報法。云何意入非報非報法。若意入無記非我分攝。眼識乃至意識。是名意入非報
【現代漢語翻譯】 現代漢語譯本 入（處）的果報：如果色入（Rūpa-āyatana，眼所見的顏色和形狀）是感受，這稱為色入的果報。什麼是色入的果報？如果色入是由業、法和煩惱所生，屬於我的部分，身體發出好的顏色或不好的顏色，端莊或不端莊，面板光滑或不光滑，乾淨或不乾淨，以及由感受和心所引起的來去、屈伸、迴轉、身體的教導，這稱為色入的果報。 什麼是色入的果報之法？如果色入有果報，這稱為色入的果報之法。什麼是色入的果報之法？色入如果是善或不善，如果是善心或不善心所引起的來去、屈伸、迴轉、身體的教導，這稱為色入的果報之法。 什麼是色入的非果報和非果報之法？如果色入是無記（avyākata，非善非惡），不屬於我的部分，不是果報也不是果報之法的心所引起的來去、屈伸、迴轉、身體的教導，以及外在的色，是眼識所知的，這稱為色入的非果報和非果報之法。 聲音入（處）的果報：如果聲音入是感受，這稱為聲音入的果報。什麼是聲音入的果報？如果聲音入是由業、法和煩惱所生，屬於我的部分，身體發出好的聲音或不好的聲音，美妙的聲音或不美妙的聲音，柔和的聲音或不柔和的聲音，以及由感受和心所引起的聚集聲音、語句、言語、口頭教導，這稱為聲音入的果報。 什麼是聲音入的果報之法？如果聲音入有果報，這稱為聲音入的果報之法。什麼是聲音入的果報之法？如果聲音入是善或不善，如果是善心或不善心所引起的聚集聲音、語句、言語、口頭教導，這稱為聲音入的果報之法。 什麼是聲音入的非果報和非果報之法？如果聲音入是無記，不屬於我的部分，不是果報也不是果報之法的心所引起的聚集聲音、語句、言語、口頭教導，以及外在的聲音，是耳識所知的，這稱為聲音入的非果報和非果報之法。 意入（處）的果報：如果意入是感受，如果意入是善的果報，眼識乃至意識，這稱為意入的果報。什麼是意入的果報之法？如果意入有果報，這稱為意入的果報之法。什麼是意入的果報之法？除了意入是善的果報，其餘的意入是善的，如果是不善的意界（Mano-dhātu）和意識界（Vijnana-dhātu），這稱為意入的果報之法。 什麼是意入的非果報和非果報之法？如果意入是無記，不屬於我的部分，眼識乃至意識，這稱為意入的非果報。
【English Translation】 English version The retribution of entry (āyatana): If the rūpa-āyatana (sense-sphere of form, i.e., colors and shapes perceived by the eye) is a feeling, this is called the retribution of rūpa-āyatana. What is the retribution of rūpa-āyatana? If the rūpa-āyatana is born from karma, dharma, and afflictions, belonging to my part, the body emits good colors or bad colors, is dignified or undignified, has smooth skin or rough skin, is clean or unclean, and the teachings of the body arising from feelings and mind, such as coming and going, bending and stretching, turning around, this is called the retribution of rūpa-āyatana. What is the dharma of the retribution of rūpa-āyatana? If the rūpa-āyatana has retribution, this is called the dharma of the retribution of rūpa-āyatana. What is the dharma of the retribution of rūpa-āyatana? If the rūpa-āyatana is good or bad, if it is the coming and going, bending and stretching, turning around, and teachings of the body arising from good mind or bad mind, this is called the dharma of the retribution of rūpa-āyatana. What is the non-retribution and non-dharma of retribution of rūpa-āyatana? If the rūpa-āyatana is avyākata (undetermined, neither good nor bad), not belonging to my part, the coming and going, bending and stretching, turning around, and teachings of the body arising from the mind that is neither retribution nor dharma of retribution, and the external form, which is known by eye-consciousness, this is called the non-retribution and non-dharma of retribution of rūpa-āyatana. The retribution of sound entry (āyatana): If the sound entry is a feeling, this is called the retribution of sound entry. What is the retribution of sound entry? If the sound entry is born from karma, dharma, and afflictions, belonging to my part, the body emits good sounds or bad sounds, wonderful sounds or un-wonderful sounds, soft sounds or harsh sounds, and the gathering of sounds, sentences, speech, and verbal teachings arising from feelings and mind, this is called the retribution of sound entry. What is the dharma of the retribution of sound entry? If the sound entry has retribution, this is called the dharma of the retribution of sound entry. What is the dharma of the retribution of sound entry? If the sound entry is good or bad, if it is the gathering of sounds, sentences, speech, and verbal teachings arising from good mind or bad mind, this is called the dharma of the retribution of sound entry. What is the non-retribution and non-dharma of retribution of sound entry? If the sound entry is undetermined, not belonging to my part, the gathering of sounds, sentences, speech, and verbal teachings arising from the mind that is neither retribution nor dharma of retribution, and the external sound, which is known by ear-consciousness, this is called the non-retribution and non-dharma of retribution of sound entry. The retribution of mind entry (āyatana): If the mind entry is a feeling, if the mind entry is a good retribution, eye-consciousness and up to mind-consciousness, this is called the retribution of mind entry. What is the dharma of the retribution of mind entry? If the mind entry has retribution, this is called the dharma of the retribution of mind entry. What is the dharma of the retribution of mind entry? Except for the mind entry that is a good retribution, the remaining mind entry is good, if it is the bad Mano-dhātu (mind element) and Vijnana-dhātu (consciousness element), this is called the dharma of the retribution of mind entry. What is the non-retribution and non-dharma of retribution of mind entry? If the mind entry is undetermined, not belonging to my part, eye-consciousness and up to mind-consciousness, this is called the non-retribution of mind entry.
非報法。云何法入報。若法入受。若法入善報。除無貪無恚。余受想乃至心舍怖生命無想定得果滅盡定。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名法入報。云何法入報法。若法入有報。是名法入報法。云何法入報法。除法入善報。余法入善有為。若不善受想乃至煩惱使結二定一切色。是名法入報法。云何法入非報非報法。若法入無記非我分攝。若聖無為受想思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念怖生老死。有漏身進九無為。是名法入非報非報法。
十二入幾見斷幾思惟斷。幾非見斷非思惟斷。八非見斷非思惟斷。四三分或見斷或思惟斷或非見斷非思惟斷。云何八非見斷非思惟斷。眼入耳入鼻入舌入身入香入味入觸入。是名八非見斷非思惟斷。云何四三分或見斷或思惟斷或非見斷非思惟斷。色入聲入意入法入。是名四三分或見斷或思惟斷或非見斷非思惟斷。云何色入見斷。若色入不善非思惟斷見斷。煩惱心所起去來屈申迴轉身教。是名色入見斷。云何色入思惟斷。若色入不善非見斷思惟斷煩惱心所起去來屈申迴轉身教。是名色入思惟斷。云何色入非見斷非思惟斷。若色入善若無記。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。若善心若無記心所起去來屈申迴轉身
【現代漢語翻譯】 現代漢語譯本： 非報法。什麼法屬於報？如果法屬於受（vedanā，感受），如果法屬於善報。除了無貪（alobha，不貪婪）、無嗔（adosa，不嗔恨），其餘的受、想（saññā，知覺）、乃至心舍（upekkhā，舍）、怖（bhaya，恐懼）、生命（jīvita，生命）、無想定（asaññasamāpatti，無想定）、得果（phalasamāpatti，得果定）、滅盡定（nirodhasamāpatti，滅盡定）。有漏的身口戒（kāya-vāk-śīla，身口戒）、無教（aviññatti，無表色）。有漏的身進（kāya-viriya，身精進）、有漏的身除（kāya-passaddhi，身輕安）。正語（sammā-vācā，正語）、正業（sammā-kammanta，正業）、正命（sammā-ājīva，正命）、正身進（kāya-viriya，身精進）、正身除（kāya-passaddhi，身輕安）。這被稱為法屬於報。 什麼法屬於報法？如果法屬於有報（vipāka，果報），這被稱為法屬於報法。 什麼法屬於報法？除了法屬於善報，其餘的法屬於善有為（kusala-saṅkhata，善有為）。如果不善的受、想、乃至煩惱（kilesa，煩惱）、使（anusaya，隨眠）、結（saṃyojana，結）、二定（滅盡定和無想定）、一切色（rūpa，色）。這被稱為法屬於報法。 什麼法屬於非報非報法？如果法屬於無記（avyākata，無記），不屬於我分（atta，我）所攝。如果聖無為（asaṅkhata，無為）、受、想、思（cetanā，思）、觸（phassa，觸）、思惟（vitakka，尋）、覺觀（vicāra，伺）。見（diṭṭhi，見）、慧（paññā，慧）、解脫（vimutti，解脫）、悔（kukkucca，惡作）、不悔（anukkucca，不惡作）、悅（pīti，喜悅）、喜（sukha，喜）、心進（citta-viriya，心精進）、信（saddhā，信）、欲（chanda，欲）、念（sati，念）、怖（bhaya，恐懼）、生（jāti，生）、老（jarā，老）、死（maraṇa，死）。有漏的身進（kāya-viriya，身精進）、九無為（nava asaṅkhata，九無為）。這被稱為法屬於非報非報法。 十二入（dvādasa āyatana，十二處）中，哪些是見斷（diṭṭhi-pahātabba，見所斷），哪些是思惟斷（bhāvanā-pahātabba，修所斷），哪些是非見斷非思惟斷（na-diṭṭhi-na-bhāvanā-pahātabba，非見所斷非修所斷）？八個是非見斷非思惟斷。四個是三分，或者見斷，或者思惟斷，或者非見斷非思惟斷。 哪八個是非見斷非思惟斷？眼入（cakkhāyatana，眼處）、耳入（sotāyatana，耳處）、鼻入（ghānāyatana，鼻處）、舌入（jivhāyatana，舌處）、身入（kāyāyatana，身處）、香入（gandhāyatana，香處）、味入（rasāyatana，味處）、觸入（phoṭṭhabbāyatana，觸處）。這被稱為八個非見斷非思惟斷。 哪四個是三分，或者見斷，或者思惟斷，或者非見斷非思惟斷？色入（rūpāyatana，色處）、聲入（saddāyatana，聲處）、意入（manāyatana，意處）、法入（dhammāyatana，法處）。這被稱為四個三分，或者見斷，或者思惟斷，或者非見斷非思惟斷。 什麼色入是見斷？如果色入是不善（akusala，不善），非思惟斷（abhāvanā-pahātabba，非修所斷）的見斷。煩惱心所（kilesa-cetasika，煩惱心所）所引起的去來（gamana-āgamana，來去）、屈申（samiñjana-pasāraṇa，屈伸）、迴轉（āvartana，迴轉）、身教（kāya-viññatti，身表）。這被稱為色入是見斷。 什麼色入是思惟斷？如果色入是不善，非見斷（adiṭṭhi-pahātabba，非見所斷）的思惟斷煩惱心所所引起的去來、屈申、迴轉、身教。這被稱為色入是思惟斷。 什麼色入是非見斷非思惟斷？如果色入是善（kusala，善）或者無記。身好色（subha-vaṇṇa，妙色）、非好色（asubha-vaṇṇa，不妙色）。端嚴（sobhagga，端莊）、非端嚴（dubbhagga，不端莊）。妍膚（sukhuma-taca，細滑的面板）、非妍膚（pharusataca，粗糙的面板）。嚴凈（sucivaṇṇa，潔凈的顏色）、非嚴凈（asucivaṇṇa，不潔凈的顏色）。如果是善心（kusala-citta，善心）或者無記心（avyākata-citta，無記心）所引起的去來屈申迴轉身
English version: Non-resultant dharmas. How do dharmas enter into result? If a dharma enters into feeling (vedanā), if a dharma enters into wholesome result. Except for non-greed (alobha), non-hatred (adosa), the remaining feeling, perception (saññā), and even equanimity (upekkhā), fear (bhaya), life (jīvita), the state of non-perception (asaññasamāpatti), attainment of fruition (phalasamāpatti), cessation attainment (nirodhasamāpatti). Defiled bodily and verbal precepts (kāya-vāk-śīla), non-manifestation (aviññatti). Defiled bodily effort (kāya-viriya), defiled bodily tranquility (kāya-passaddhi). Right speech (sammā-vācā), right action (sammā-kammanta), right livelihood (sammā-ājīva), right bodily effort (kāya-viriya), right bodily tranquility (kāya-passaddhi). This is called a dharma entering into result. How does a dharma enter into a resultant dharma? If a dharma enters into the resultant (vipāka), this is called a dharma entering into a resultant dharma. How does a dharma enter into a resultant dharma? Except for a dharma entering into wholesome result, the remaining dharmas enter into wholesome conditioned (kusala-saṅkhata). If unwholesome feeling, perception, and even defilements (kilesa), latent tendencies (anusaya), fetters (saṃyojana), the two attainments (cessation attainment and non-perception attainment), all form (rūpa). This is called a dharma entering into a resultant dharma. How does a dharma enter into neither resultant nor non-resultant dharma? If a dharma enters into indeterminate (avyākata), not included in the self (atta). If noble unconditioned (asaṅkhata), feeling, perception, thought (cetanā), contact (phassa), initial application (vitakka), sustained application (vicāra). View (diṭṭhi), wisdom (paññā), liberation (vimutti), remorse (kukkucca), non-remorse (anukkucca), joy (pīti), happiness (sukha), mental effort (citta-viriya), faith (saddhā), desire (chanda), mindfulness (sati), fear (bhaya), birth (jāti), aging (jarā), death (maraṇa). Defiled bodily effort (kāya-viriya), the nine unconditioned (nava asaṅkhata). This is called a dharma entering into neither resultant nor non-resultant dharma. Of the twelve sense bases (dvādasa āyatana), how many are to be abandoned by seeing (diṭṭhi-pahātabba), how many are to be abandoned by cultivating (bhāvanā-pahātabba), and how many are neither to be abandoned by seeing nor by cultivating (na-diṭṭhi-na-bhāvanā-pahātabba)? Eight are neither to be abandoned by seeing nor by cultivating. Four are threefold, either to be abandoned by seeing, or to be abandoned by cultivating, or neither to be abandoned by seeing nor by cultivating. Which eight are neither to be abandoned by seeing nor by cultivating? Eye base (cakkhāyatana), ear base (sotāyatana), nose base (ghānāyatana), tongue base (jivhāyatana), body base (kāyāyatana), odor base (gandhāyatana), taste base (rasāyatana), tactile base (phoṭṭhabbāyatana). These are called the eight that are neither to be abandoned by seeing nor by cultivating. Which four are threefold, either to be abandoned by seeing, or to be abandoned by cultivating, or neither to be abandoned by seeing nor by cultivating? Form base (rūpāyatana), sound base (saddāyatana), mind base (manāyatana), dharma base (dhammāyatana). These are called the four that are threefold, either to be abandoned by seeing, or to be abandoned by cultivating, or neither to be abandoned by seeing nor by cultivating. Which form base is to be abandoned by seeing? If the form base is unwholesome (akusala), not to be abandoned by cultivating (abhāvanā-pahātabba), to be abandoned by seeing. Bodily expression (kāya-viññatti) of coming and going (gamana-āgamana), contracting and extending (samiñjana-pasāraṇa), turning around (āvartana) arising from defiled mental factors (kilesa-cetasika). This is called the form base to be abandoned by seeing. Which form base is to be abandoned by cultivating? If the form base is unwholesome, not to be abandoned by seeing (adiṭṭhi-pahātabba), to be abandoned by cultivating, bodily expression of coming and going, contracting and extending, turning around arising from defiled mental factors. This is called the form base to be abandoned by cultivating. Which form base is neither to be abandoned by seeing nor by cultivating? If the form base is wholesome (kusala) or indeterminate. Beautiful color (subha-vaṇṇa), unbeautiful color (asubha-vaṇṇa). Graceful (sobhagga), ungraceful (dubbhagga). Fine skin (sukhuma-taca), coarse skin (pharusataca). Clean color (sucivaṇṇa), unclean color (asucivaṇṇa). If coming and going, contracting and extending, turning around arising from wholesome mind (kusala-citta) or indeterminate mind (avyākata-citta)
【English Translation】 English version: Non-resultant dharmas. How do dharmas enter into result? If a dharma enters into feeling (vedanā), if a dharma enters into wholesome result. Except for non-greed (alobha), non-hatred (adosa), the remaining feeling, perception (saññā), and even equanimity (upekkhā), fear (bhaya), life (jīvita), the state of non-perception (asaññasamāpatti), attainment of fruition (phalasamāpatti), cessation attainment (nirodhasamāpatti). Defiled bodily and verbal precepts (kāya-vāk-śīla), non-manifestation (aviññatti). Defiled bodily effort (kāya-viriya), defiled bodily tranquility (kāya-passaddhi). Right speech (sammā-vācā), right action (sammā-kammanta), right livelihood (sammā-ājīva), right bodily effort (kāya-viriya), right bodily tranquility (kāya-passaddhi). This is called a dharma entering into result. How does a dharma enter into a resultant dharma? If a dharma enters into the resultant (vipāka), this is called a dharma entering into a resultant dharma. How does a dharma enter into a resultant dharma? Except for a dharma entering into wholesome result, the remaining dharmas enter into wholesome conditioned (kusala-saṅkhata). If unwholesome feeling, perception, and even defilements (kilesa), latent tendencies (anusaya), fetters (saṃyojana), the two attainments (cessation attainment and non-perception attainment), all form (rūpa). This is called a dharma entering into a resultant dharma. How does a dharma enter into neither resultant nor non-resultant dharma? If a dharma enters into indeterminate (avyākata), not included in the self (atta). If noble unconditioned (asaṅkhata), feeling, perception, thought (cetanā), contact (phassa), initial application (vitakka), sustained application (vicāra). View (diṭṭhi), wisdom (paññā), liberation (vimutti), remorse (kukkucca), non-remorse (anukkucca), joy (pīti), happiness (sukha), mental effort (citta-viriya), faith (saddhā), desire (chanda), mindfulness (sati), fear (bhaya), birth (jāti), aging (jarā), death (maraṇa). Defiled bodily effort (kāya-viriya), the nine unconditioned (nava asaṅkhata). This is called a dharma entering into neither resultant nor non-resultant dharma. Of the twelve sense bases (dvādasa āyatana), how many are to be abandoned by seeing (diṭṭhi-pahātabba), how many are to be abandoned by cultivating (bhāvanā-pahātabba), and how many are neither to be abandoned by seeing nor by cultivating (na-diṭṭhi-na-bhāvanā-pahātabba)? Eight are neither to be abandoned by seeing nor by cultivating. Four are threefold, either to be abandoned by seeing, or to be abandoned by cultivating, or neither to be abandoned by seeing nor by cultivating. Which eight are neither to be abandoned by seeing nor by cultivating? Eye base (cakkhāyatana), ear base (sotāyatana), nose base (ghānāyatana), tongue base (jivhāyatana), body base (kāyāyatana), odor base (gandhāyatana), taste base (rasāyatana), tactile base (phoṭṭhabbāyatana). These are called the eight that are neither to be abandoned by seeing nor by cultivating. Which four are threefold, either to be abandoned by seeing, or to be abandoned by cultivating, or neither to be abandoned by seeing nor by cultivating? Form base (rūpāyatana), sound base (saddāyatana), mind base (manāyatana), dharma base (dhammāyatana). These are called the four that are threefold, either to be abandoned by seeing, or to be abandoned by cultivating, or neither to be abandoned by seeing nor by cultivating. Which form base is to be abandoned by seeing? If the form base is unwholesome (akusala), not to be abandoned by cultivating (abhāvanā-pahātabba), to be abandoned by seeing. Bodily expression (kāya-viññatti) of coming and going (gamana-āgamana), contracting and extending (samiñjana-pasāraṇa), turning around (āvartana) arising from defiled mental factors (kilesa-cetasika). This is called the form base to be abandoned by seeing. Which form base is to be abandoned by cultivating? If the form base is unwholesome, not to be abandoned by seeing (adiṭṭhi-pahātabba), to be abandoned by cultivating, bodily expression of coming and going, contracting and extending, turning around arising from defiled mental factors. This is called the form base to be abandoned by cultivating. Which form base is neither to be abandoned by seeing nor by cultivating? If the form base is wholesome (kusala) or indeterminate. Beautiful color (subha-vaṇṇa), unbeautiful color (asubha-vaṇṇa). Graceful (sobhagga), ungraceful (dubbhagga). Fine skin (sukhuma-taca), coarse skin (pharusataca). Clean color (sucivaṇṇa), unclean color (asucivaṇṇa). If coming and going, contracting and extending, turning around arising from wholesome mind (kusala-citta) or indeterminate mind (avyākata-citta)
教。若外色眼識所知。是名色入非見斷非思惟斷。云何聲入見斷。若聲入不善非思惟斷見斷。煩惱心所起集聲音句言語口教。是名聲入見斷。云何聲入思惟斷。若聲入不善非見斷思惟斷。煩惱心所起集聲音句言語口教。是名聲入思惟斷。云何聲入非見斷非思惟斷。若聲入善若無記。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。若善心若無記心所起集聲音句言語口教。若外聲耳識所知。是名聲入非見斷非思惟斷。云何意入見斷。若意入不善非思惟斷見斷。煩惱相應意界意識界。是名意入見斷。云何意入思惟斷。若意入不善非見斷思惟斷。煩惱相應心意界意識界。是名意入思惟斷。云何意入非見斷非思惟斷。若意入善若無記。眼識乃至意識。是名意入非見斷非思惟斷。云何法入見斷。若法入不善非思惟斷見斷。煩惱一時俱斷。受想思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念疑怖煩惱使結。身口非戒無教有漏身進。是名法入見斷。云何法入思惟斷。若法入不善非見斷思惟斷煩惱一時俱斷。受想思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念疑怖煩惱使結。身口非戒無教。有漏身進。是名法入思惟斷。云何法入非見斷非思惟斷。若法入善若無記。除疑煩惱使結身口非戒無教。余法入是名法入。非見斷非思惟斷。
【現代漢語翻譯】 現代漢語譯本 教。如果外在的色塵被眼識所認知，這稱為色入（Rūpa-āyatana，色處），它不是見斷（darśana-heya，通過見道斷除的煩惱）也不是思惟斷（bhāvanā-heya，通過修道斷除的煩惱）。 什麼是聲入（Śabda-āyatana，聲處）的見斷？如果聲入是不善的，不是思惟斷而是見斷，由煩惱和心所生起、聚集的聲音、語句、言語和口頭教導，這稱為聲入的見斷。 什麼是聲入的思惟斷？如果聲入是不善的，不是見斷而是思惟斷，由煩惱和心所生起、聚集的聲音、語句、言語和口頭教導，這稱為聲入的思惟斷。 什麼是聲入的非見斷非思惟斷？如果聲入是善的或是無記的，身體發出的好聽的聲音或不好聽的聲音，悅耳動聽的聲音或不悅耳動聽的聲音，柔和的聲音或不柔和的聲音，如果是善心或無記心所生起、聚集的聲音、語句、言語和口頭教導，如果是外在的聲音被耳識所認知，這稱為聲入的非見斷非思惟斷。 什麼是意入（Mana-āyatana，意處）的見斷？如果意入是不善的，不是思惟斷而是見斷，與煩惱相應的意界（mano-dhātu，意識的所依處）、意識界（vijñāna-dhātu，意識的領域），這稱為意入的見斷。 什麼是意入的思惟斷？如果意入是不善的，不是見斷而是思惟斷，與煩惱相應的心意界、意識界，這稱為意入的思惟斷。 什麼是意入的非見斷非思惟斷？如果意入是善的或是無記的，眼識乃至意識，這稱為意入的非見斷非思惟斷。 什麼是法入（Dharma-āyatana，法處）的見斷？如果法入是不善的，不是思惟斷而是見斷，煩惱在同一時刻一起斷除，感受（vedanā，感覺）、思想（saṃjñā，概念）、思（cetanā，意志）、觸（sparśa，接觸）、思惟（vitarka，尋）、覺（vicāra，伺）、見（dṛṣṭi，錯誤的見解）、慧（prajñā，智慧）、解脫（vimokṣa，解脫）、後悔（kaukṛtya，惡作）、不後悔（akaukṛtya，不惡作）、喜悅（prīti，喜）、歡喜（sukha，樂）、心進（citta-vīrya，心的精進）、信（śraddhā，信仰）、欲（chanda，慾望）、念（smṛti，正念）、疑（vicikitsā，懷疑）、怖（bhaya，恐懼）、煩惱（kleśa，煩惱）、使（anuśaya，隨眠）、結（saṃyojana，結縛），身口方面的非戒律行為（abrahmacarya，不凈行）、無表色（avijñapti-rūpa，無表色）、有漏的身進，這稱為法入的見斷。 什麼是法入的思惟斷？如果法入是不善的，不是見斷而是思惟斷，煩惱在同一時刻一起斷除，感受、思想、思、觸、思惟、覺觀、見、慧、解脫、後悔、不後悔、喜悅、歡喜、心進、信、欲、念、疑、怖、煩惱、使、結，身口方面的非戒律行為、無表色，有漏的身進，這稱為法入的思惟斷。 什麼是法入的非見斷非思惟斷？如果法入是善的或是無記的，除了疑、煩惱、使、結、身口方面的非戒律行為、無表色，其餘的法入稱為法入的非見斷非思惟斷。
【English Translation】 English version Teachings. If an external form is cognized by eye consciousness, this is called the Rūpa-āyatana (sense-sphere of form), which is neither abandoned by seeing (darśana-heya, abandoned through the path of seeing) nor abandoned by thinking (bhāvanā-heya, abandoned through the path of cultivation). What is the Śabda-āyatana (sense-sphere of sound) that is abandoned by seeing? If the Śabda-āyatana is unwholesome, not abandoned by thinking but abandoned by seeing, the sounds, sentences, speech, and oral teachings that arise and gather from afflictions and mental factors, this is called the Śabda-āyatana abandoned by seeing. What is the Śabda-āyatana that is abandoned by thinking? If the Śabda-āyatana is unwholesome, not abandoned by seeing but abandoned by thinking, the sounds, sentences, speech, and oral teachings that arise and gather from afflictions and mental factors, this is called the Śabda-āyatana abandoned by thinking. What is the Śabda-āyatana that is neither abandoned by seeing nor abandoned by thinking? If the Śabda-āyatana is wholesome or neutral, good or bad sounds from the body, pleasant or unpleasant sounds, soft or harsh sounds, if it is sounds, sentences, speech, and oral teachings that arise and gather from wholesome or neutral minds, if an external sound is cognized by ear consciousness, this is called the Śabda-āyatana that is neither abandoned by seeing nor abandoned by thinking. What is the Mana-āyatana (sense-sphere of mind) that is abandoned by seeing? If the Mana-āyatana is unwholesome, not abandoned by thinking but abandoned by seeing, the mind element (mano-dhātu, the base of consciousness) and consciousness element (vijñāna-dhātu, the realm of consciousness) that are associated with afflictions, this is called the Mana-āyatana abandoned by seeing. What is the Mana-āyatana that is abandoned by thinking? If the Mana-āyatana is unwholesome, not abandoned by seeing but abandoned by thinking, the mind element and consciousness element that are associated with afflictions, this is called the Mana-āyatana abandoned by thinking. What is the Mana-āyatana that is neither abandoned by seeing nor abandoned by thinking? If the Mana-āyatana is wholesome or neutral, eye consciousness and so on up to mind consciousness, this is called the Mana-āyatana that is neither abandoned by seeing nor abandoned by thinking. What is the Dharma-āyatana (sense-sphere of phenomena) that is abandoned by seeing? If the Dharma-āyatana is unwholesome, not abandoned by thinking but abandoned by seeing, afflictions are abandoned all at once, feeling (vedanā, sensation), perception (saṃjñā, concept), volition (cetanā, will), contact (sparśa, touch), thought (vitarka, initial application of mind), discernment (vicāra, sustained application of mind), view (dṛṣṭi, wrong view), wisdom (prajñā, wisdom), liberation (vimokṣa, liberation), regret (kaukṛtya, remorse), non-regret (akaukṛtya, non-remorse), joy (prīti, joy), happiness (sukha, pleasure), mental effort (citta-vīrya, mental diligence), faith (śraddhā, belief), desire (chanda, desire), mindfulness (smṛti, mindfulness), doubt (vicikitsā, doubt), fear (bhaya, fear), afflictions (kleśa, afflictions), tendencies (anuśaya, latent tendencies), fetters (saṃyojana, fetters), non-virtuous bodily and verbal actions (abrahmacarya, non-celibacy), non-revealing form (avijñapti-rūpa, non-manifest form), contaminated bodily effort, this is called the Dharma-āyatana abandoned by seeing. What is the Dharma-āyatana that is abandoned by thinking? If the Dharma-āyatana is unwholesome, not abandoned by seeing but abandoned by thinking, afflictions are abandoned all at once, feeling, perception, volition, contact, thought, discernment, view, wisdom, liberation, regret, non-regret, joy, happiness, mental effort, faith, desire, mindfulness, doubt, fear, afflictions, tendencies, fetters, non-virtuous bodily and verbal actions, non-revealing form, contaminated bodily effort, this is called the Dharma-āyatana abandoned by thinking. What is the Dharma-āyatana that is neither abandoned by seeing nor abandoned by thinking? If the Dharma-āyatana is wholesome or neutral, except for doubt, afflictions, tendencies, fetters, non-virtuous bodily and verbal actions, and non-revealing form, the remaining Dharma-āyatana is called the Dharma-āyatana that is neither abandoned by seeing nor abandoned by thinking.
十二入幾見斷因。幾思惟斷因。幾非見斷非思惟斷因。一切三分。或見斷因或思惟斷因或非見斷非思惟斷因。云何眼入見斷因。若眼入見斷法報。地獄畜生餓鬼眼入。是名眼入見斷因。云何眼入思惟斷因。若眼入思惟斷法報。地獄畜生餓鬼眼入。是名眼入思惟斷因。云何眼入非見斷非思惟斷因。若眼入善法報。天上人中眼入。是名眼入非見斷非思惟斷因。耳入鼻入舌入身入亦如是。云何意入見斷因。若意入見斷若意入見斷法報。眼識乃至意識。是名意入見斷因。云何意入思惟斷因。若意入思惟斷法報。眼識乃至意識。是名意入思惟斷因。云何意入非見斷非思惟斷因。若意入善若意入善法報。若意入非報非報法。眼識乃至意識。是名意入非見斷非思惟斷因。云何色入見斷因。若色入見斷。若色入見斷法報。身非好色非端嚴非妍膚非嚴凈。見斷因心所起去來屈申迴轉身教。是名色入見斷因。云何色入思惟斷因。若色入思惟斷若思惟斷法報。身非好色不端嚴非妍膚非嚴凈思惟斷因。心所起去來屈申迴轉身教。是名色入思惟斷因。云何色入非見斷非思惟斷因。若色入善若色入善法報。若色入非報非報法。身好色端嚴妍膚嚴凈。非見斷非思惟斷。心所起去來屈申迴轉身教。若外色眼識所知。是名色入非見斷非思惟斷因。云何聲入
【現代漢語翻譯】 現代漢語譯本： 十二入中，哪些是見斷因？哪些是思惟斷因？哪些是非見斷非思惟斷因？一切分為三種情況：或是見斷因，或是思惟斷因，或是非見斷非思惟斷因。 什麼是眼入的見斷因？如果眼入是見斷法所招感的果報，即地獄、畜生、餓鬼道的眼入，這被稱為眼入的見斷因。 什麼是眼入的思惟斷因？如果眼入是思惟斷法所招感的果報，即地獄、畜生、餓鬼道的眼入，這被稱為眼入的思惟斷因。 什麼是眼入的非見斷非思惟斷因？如果眼入是善法所招感的果報，即天上、人間的眼入，這被稱為眼入的非見斷非思惟斷因。 耳入、鼻入、舌入、身入的情況也與此類似。 什麼是意入的見斷因？如果意入是見斷，或者意入是見斷法所招感的果報，即眼識乃至意識，這被稱為意入的見斷因。 什麼是意入的思惟斷因？如果意入是思惟斷法所招感的果報，即眼識乃至意識，這被稱為意入的思惟斷因。 什麼是意入的非見斷非思惟斷因？如果意入是善，或者意入是善法所招感的果報，或者意入是非果報也非法，即眼識乃至意識，這被稱為意入的非見斷非思惟斷因。 什麼是色入的見斷因？如果色入是見斷，或者色入是見斷法所招感的果報，身體不是美好的顏色，不端正，面板不美好，不莊嚴清凈，由見斷因的心所引起的來去、屈伸、迴轉、轉身的教導，這被稱為色入的見斷因。 什麼是色入的思惟斷因？如果色入是思惟斷，或者思惟斷法所招感的果報，身體不是美好的顏色，不端正，面板不美好，不莊嚴清凈，由思惟斷因的心所引起的來去、屈伸、迴轉、轉身的教導，這被稱為色入的思惟斷因。 什麼是色入的非見斷非思惟斷因？如果色入是善，或者色入是善法所招感的果報，或者色入是非果報也非法，身體是美好的顏色，端正，面板美好，莊嚴清凈，非見斷非思惟斷，由心所引起的來去、屈伸、迴轉、轉身的教導，如果是外色被眼識所知，這被稱為色入的非見斷非思惟斷因。 什麼是聲入？
【English Translation】 English version: Among the twelve entrances (十二入), how many are due to causes severed by view (見斷因)? How many are due to causes severed by thought (思惟斷因)? How many are due to causes severed neither by view nor by thought (非見斷非思惟斷因)? Everything is divided into three categories: either due to causes severed by view, or due to causes severed by thought, or due to causes severed neither by view nor by thought. What is the cause severed by view (見斷因) for the eye entrance (眼入)? If the eye entrance is the retribution of a dharma severed by view, that is, the eye entrance of hell beings, animals, and hungry ghosts, this is called the cause severed by view for the eye entrance. What is the cause severed by thought (思惟斷因) for the eye entrance (眼入)? If the eye entrance is the retribution of a dharma severed by thought, that is, the eye entrance of hell beings, animals, and hungry ghosts, this is called the cause severed by thought for the eye entrance. What is the cause severed neither by view nor by thought (非見斷非思惟斷因) for the eye entrance (眼入)? If the eye entrance is the retribution of a wholesome dharma, that is, the eye entrance of beings in the heavens and humans, this is called the cause severed neither by view nor by thought for the eye entrance. The same applies to the ear entrance, nose entrance, tongue entrance, and body entrance. What is the cause severed by view (見斷因) for the mind entrance (意入)? If the mind entrance is severed by view, or if the mind entrance is the retribution of a dharma severed by view, that is, eye consciousness (眼識) and so on up to mind consciousness (意識), this is called the cause severed by view for the mind entrance. What is the cause severed by thought (思惟斷因) for the mind entrance (意入)? If the mind entrance is the retribution of a dharma severed by thought, that is, eye consciousness (眼識) and so on up to mind consciousness (意識), this is called the cause severed by thought for the mind entrance. What is the cause severed neither by view nor by thought (非見斷非思惟斷因) for the mind entrance (意入)? If the mind entrance is wholesome, or if the mind entrance is the retribution of a wholesome dharma, or if the mind entrance is neither retribution nor a dharma of retribution, that is, eye consciousness (眼識) and so on up to mind consciousness (意識), this is called the cause severed neither by view nor by thought for the mind entrance. What is the cause severed by view (見斷因) for the form entrance (色入)? If the form entrance is severed by view, or if the form entrance is the retribution of a dharma severed by view, the body is not of beautiful color, not upright, the skin is not beautiful, not adorned and pure, the coming and going, bending and stretching, turning around, and turning body instruction arising from the mental states caused by the cause severed by view, this is called the cause severed by view for the form entrance. What is the cause severed by thought (思惟斷因) for the form entrance (色入)? If the form entrance is severed by thought, or if the form entrance is the retribution of a dharma severed by thought, the body is not of beautiful color, not upright, the skin is not beautiful, not adorned and pure, the coming and going, bending and stretching, turning around, and turning body instruction arising from the mental states caused by the cause severed by thought, this is called the cause severed by thought for the form entrance. What is the cause severed neither by view nor by thought (非見斷非思惟斷因) for the form entrance (色入)? If the form entrance is wholesome, or if the form entrance is the retribution of a wholesome dharma, or if the form entrance is neither retribution nor a dharma of retribution, the body is of beautiful color, upright, the skin is beautiful, adorned and pure, neither severed by view nor severed by thought, the coming and going, bending and stretching, turning around, and turning body instruction arising from the mental states, if the external form is known by eye consciousness (眼識), this is called the cause severed neither by view nor by thought for the form entrance. What is the sound entrance?
見斷因。若聲入見斷。若聲入見斷法報。身不好聲。非眾妙聲非軟聲。見斷法因。心所起集聲音句言語口教。是名聲入見斷因。云何聲入思惟斷因。若聲入若思惟斷。若聲入思惟斷法報。身不好聲非眾妙聲非軟聲。思惟斷因。心所起集聲音句言語口教。是名聲入思惟斷因。云何聲入非見斷非思惟斷因。若聲入善若聲入善法報。若聲入非報非報法。身好聲眾妙聲軟聲。非見斷非思惟斷因。心所起集聲音句言語口教。若外聲耳識所知。是名聲入非見斷非思惟斷因。云何香入見斷因。若香入若見斷法報。身不好香非軟香不適意香。是名香入見斷因。云何香入思惟斷因。若香入思惟斷法報。身不好香非軟香不適意香。是名香入思惟斷因。云何香入非見斷非思惟斷因。若香入善法報。若香入非報非報法。身好香軟香適意香。若外香鼻識所知。是名香入非見斷非思惟斷因。云何味入見斷因。若味入見斷法報。身甜酢苦辛鹹淡涎癊。是名味入見斷因。云何味入思惟斷因。若味入思惟斷法報。身甜酢苦辛鹹淡涎癊。是名味入思惟斷因。云何味入非見斷非思惟斷因。若味入善法報。若味入非報非報法。身甜酢苦辛鹹淡涎癊。若外味舌識所知。是名味入非見斷非思惟斷因。云何觸入見斷因。若觸入見斷法報。身冷熱粗重堅澀。是名觸入見斷
【現代漢語翻譯】 現代漢語譯本 見斷之因是什麼？如果聲音進入見斷（Dṛṣṭi-heya，通過見道斷除的煩惱）的範疇，或者聲音進入見斷之法的果報，那麼這種聲音是不好的聲音，不是美妙的聲音，也不是柔和的聲音。見斷之因，是心中所生起、積聚的聲音、語句、言語和口頭教導。這被稱為聲音進入見斷之因。 思惟斷之因是什麼？如果聲音進入思惟斷（Bhāvanā-heya，通過修道斷除的煩惱）的範疇，或者聲音進入思惟斷之法的果報，那麼這種聲音是不好的聲音，不是美妙的聲音，也不是柔和的聲音。思惟斷之因，是心中所生起、積聚的聲音、語句、言語和口頭教導。這被稱為聲音進入思惟斷之因。 非見斷非思惟斷之因是什麼？如果聲音進入善的範疇，或者聲音進入善法的果報，或者聲音進入非果報也非非果報的範疇，那麼這種聲音是好的聲音，是美妙的聲音，是柔和的聲音。非見斷非思惟斷之因，是心中所生起、積聚的聲音、語句、言語和口頭教導。如果是外在的聲音，被耳識所知，這被稱為聲音進入非見斷非思惟斷之因。 香入見斷之因是什麼？如果香進入見斷之法的果報，那麼這種香是不好的香，不是柔和的香，不是令人愉悅的香。這被稱為香進入見斷之因。 香入思惟斷之因是什麼？如果香進入思惟斷之法的果報，那麼這種香是不好的香，不是柔和的香，不是令人愉悅的香。這被稱為香進入思惟斷之因。 香入非見斷非思惟斷之因是什麼？如果香進入善法的果報，或者香進入非果報也非非果報的範疇，那麼這種香是好的香，是柔和的香，是令人愉悅的香。如果是外在的香，被鼻識所知，這被稱為香進入非見斷非思惟斷之因。 味入見斷之因是什麼？如果味道進入見斷之法的果報，那麼身體會感受到甜、酸、苦、辣、咸、淡、涎、癊（痰）。這被稱為味道進入見斷之因。 味入思惟斷之因是什麼？如果味道進入思惟斷之法的果報，那麼身體會感受到甜、酸、苦、辣、咸、淡、涎、癊（痰）。這被稱為味道進入思惟斷之因。 味入非見斷非思惟斷之因是什麼？如果味道進入善法的果報，或者味道進入非果報也非非果報的範疇，那麼身體會感受到甜、酸、苦、辣、咸、淡、涎、癊（痰）。如果是外在的味道，被舌識所知，這被稱為味道進入非見斷非思惟斷之因。 觸入見斷之因是什麼？如果觸覺進入見斷之法的果報，那麼身體會感受到冷、熱、粗、重、堅、澀。這被稱為觸覺進入見斷之因。
【English Translation】 English version What is the cause of entry into what is severed by seeing (Dṛṣṭi-heya)? If a sound enters into what is severed by seeing, or if a sound enters into the result of a dharma that is severed by seeing, then this sound is not a good sound, not a wonderful sound, not a soft sound. The cause of what is severed by seeing is the sound, phrases, speech, and oral teachings that arise and accumulate in the mind. This is called the cause of sound entering into what is severed by seeing. What is the cause of sound entering into what is severed by thinking (Bhāvanā-heya)? If a sound enters into what is severed by thinking, or if a sound enters into the result of a dharma that is severed by thinking, then this sound is not a good sound, not a wonderful sound, not a soft sound. The cause of what is severed by thinking is the sound, phrases, speech, and oral teachings that arise and accumulate in the mind. This is called the cause of sound entering into what is severed by thinking. What is the cause of sound entering into what is neither severed by seeing nor severed by thinking? If a sound enters into the category of good, or if a sound enters into the result of a good dharma, or if a sound enters into what is neither result nor non-result, then this sound is a good sound, a wonderful sound, a soft sound. The cause of what is neither severed by seeing nor severed by thinking is the sound, phrases, speech, and oral teachings that arise and accumulate in the mind. If it is an external sound known by ear consciousness, this is called the cause of sound entering into what is neither severed by seeing nor severed by thinking. What is the cause of scent entering into what is severed by seeing? If a scent enters into the result of a dharma that is severed by seeing, then this scent is not a good scent, not a soft scent, not a pleasant scent. This is called the cause of scent entering into what is severed by seeing. What is the cause of scent entering into what is severed by thinking? If a scent enters into the result of a dharma that is severed by thinking, then this scent is not a good scent, not a soft scent, not a pleasant scent. This is called the cause of scent entering into what is severed by thinking. What is the cause of scent entering into what is neither severed by seeing nor severed by thinking? If a scent enters into the result of a good dharma, or if a scent enters into what is neither result nor non-result, then this scent is a good scent, a soft scent, a pleasant scent. If it is an external scent known by nose consciousness, this is called the cause of scent entering into what is neither severed by seeing nor severed by thinking. What is the cause of taste entering into what is severed by seeing? If a taste enters into the result of a dharma that is severed by seeing, then the body experiences sweetness, sourness, bitterness, spiciness, saltiness, blandness, saliva, and phlegm. This is called the cause of taste entering into what is severed by seeing. What is the cause of taste entering into what is severed by thinking? If a taste enters into the result of a dharma that is severed by thinking, then the body experiences sweetness, sourness, bitterness, spiciness, saltiness, blandness, saliva, and phlegm. This is called the cause of taste entering into what is severed by thinking. What is the cause of taste entering into what is neither severed by seeing nor severed by thinking? If a taste enters into the result of a good dharma, or if a taste enters into what is neither result nor non-result, then the body experiences sweetness, sourness, bitterness, spiciness, saltiness, blandness, saliva, and phlegm. If it is an external taste known by tongue consciousness, this is called the cause of taste entering into what is neither severed by seeing nor severed by thinking. What is the cause of touch entering into what is severed by seeing? If a touch enters into the result of a dharma that is severed by seeing, then the body experiences coldness, heat, roughness, heaviness, hardness, and astringency. This is called the cause of touch entering into what is severed by seeing.
因。云何觸入思惟斷因。若觸入思惟斷法報。身冷熱粗重堅澀。是名觸入思惟斷因。云何觸入非見斷非思惟斷因。若觸入善法報。若觸入非報法。身冷熱輕細軟滑。若外觸身識所知。是名觸入非見斷非思惟斷因。云何法入見斷因。若法入見斷因。若法入若見斷法報。受想思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念疑怖煩惱使生命結。身口非戒無教。有漏身進。是名法入見斷因。云何法入思惟斷因。若法入思惟斷。若法入思惟斷法報。受想思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念怖煩惱使生命結。身口非戒無教。有漏身進。是名法入思惟斷因。云何法入非見斷非思惟斷因。若法入若善善法報。若法入非報非報法。除疑煩惱使結身口非戒無教。余法入非見斷非思惟斷因。是名法入非見斷非思惟斷因。
十二入幾欲界系。幾色界系。幾無色界系。幾不繫。四欲界系。六二分或欲界系或色界系。二四分或欲界系或色界系或無色界系或不繫。云何四欲界系。舌入鼻入香入味入。是名四欲界系。云何六二分或欲界系或色界系。眼入耳入身入色入聲入觸入。是名六二分或欲界系或色界系。云何二四分或欲界系或色界系或無色界系或不繫。意入法入。是名二四分或欲界系或色界系或無色界系或不繫。云何眼入欲界系。
【現代漢語翻譯】 現代漢語譯本 因。什麼是觸入思惟斷因？如果觸入思惟斷法所感的報，身體感到冷、熱、粗重、堅澀，這稱為觸入思惟斷因。 什麼是觸入非見斷非思惟斷因？如果觸入善法所感的報，或者觸入非報法，身體感到冷、熱、輕、細、柔軟、滑順，或者外在的觸覺被身體的意識所感知，這稱為觸入非見斷非思惟斷因。 什麼是法入見斷因？如果法入是見斷因，或者法入是見斷法所感的報，包括受、想、思、觸、思惟、覺、觀，以及見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱使（Kleshas，煩惱）、生命結（life-ties），以及身口非戒（non-precepts of body and speech）、無教（non-teachings），有漏身進（defiled bodily progress），這稱為法入見斷因。 什麼是法入思惟斷因？如果法入是思惟斷，或者法入是思惟斷法所感的報，包括受、想、思、觸、思惟、覺、觀，以及見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、煩惱使（Kleshas，煩惱）、生命結（life-ties），以及身口非戒（non-precepts of body and speech）、無教（non-teachings），有漏身進（defiled bodily progress），這稱為法入思惟斷因。 什麼是法入非見斷非思惟斷因？如果法入是善善法所感的報，或者法入是非報非報法，除了疑、煩惱使（Kleshas，煩惱）、結（fetters）、身口非戒（non-precepts of body and speech）、無教（non-teachings）之外，其餘的法入都是非見斷非思惟斷因，這稱為法入非見斷非思惟斷因。 十二入中，哪些屬於欲界系？哪些屬於色界系？哪些屬於無色界系？哪些是不繫？四個屬於欲界系，六個二分（twofold）或者屬於欲界系或者屬於色界系，兩個四分（fourfold）或者屬於欲界系或者屬於色界系或者屬於無色界系或者不繫。 哪四個屬於欲界系？舌入、鼻入、香入、味入，這稱為四個欲界系。 哪六個二分（twofold）或者屬於欲界系或者屬於色界系？眼入、耳入、身入、色入、聲入、觸入，這稱為六個二分（twofold）或者屬於欲界系或者屬於色界系。 哪兩個四分（fourfold）或者屬於欲界系或者屬於色界系或者屬於無色界系或者不繫？意入、法入，這稱為兩個四分（fourfold）或者屬於欲界系或者屬於色界系或者屬於無色界系或者不繫。 什麼是眼入欲界系？
【English Translation】 English version Cause. What is the cause of cessation through contemplation of contact-entry? If the retribution resulting from contact-entry that is ceased through contemplation is the sensation of cold, heat, coarseness, heaviness, firmness, and roughness in the body, this is called the cause of cessation through contemplation of contact-entry. What is the cause of contact-entry that is neither ceased through view nor ceased through contemplation? If the retribution resulting from contact-entry that is good, or if contact-entry is non-retribution dharma, the sensation of cold, heat, lightness, fineness, softness, and smoothness in the body, or if external contact is known by the body consciousness, this is called the cause of contact-entry that is neither ceased through view nor ceased through contemplation. What is the cause of dharma-entry that is ceased through view? If dharma-entry is the cause of cessation through view, or if dharma-entry is the retribution resulting from dharma that is ceased through view, including sensation (vedana), perception (samjna), thought (cetana), contact (sparsa), contemplation (manaskara), awareness (buddhi), and observation (vitarka), as well as view (drsti), wisdom (prajna), liberation (vimoksha), regret (kaukryta), non-regret (akaukryta), joy (pramoda), happiness (sukha), mental effort (citta-utsaha), faith (sraddha), desire (chanda), mindfulness (smrti), doubt (vicikitsa), fear (bhaya), afflictions (Kleshas, 煩惱), life-ties, non-precepts of body and speech, non-teachings, and defiled bodily progress, this is called the cause of dharma-entry that is ceased through view. What is the cause of dharma-entry that is ceased through contemplation? If dharma-entry is ceased through contemplation, or if dharma-entry is the retribution resulting from dharma that is ceased through contemplation, including sensation (vedana), perception (samjna), thought (cetana), contact (sparsa), contemplation (manaskara), awareness (buddhi), and observation (vitarka), as well as view (drsti), wisdom (prajna), liberation (vimoksha), regret (kaukryta), non-regret (akaukryta), joy (pramoda), happiness (sukha), mental effort (citta-utsaha), faith (sraddha), desire (chanda), mindfulness (smrti), fear (bhaya), afflictions (Kleshas, 煩惱), life-ties, non-precepts of body and speech, non-teachings, and defiled bodily progress, this is called the cause of dharma-entry that is ceased through contemplation. What is the cause of dharma-entry that is neither ceased through view nor ceased through contemplation? If dharma-entry is the retribution resulting from good good dharma, or if dharma-entry is non-retribution non-retribution dharma, except for doubt, afflictions (Kleshas, 煩惱), fetters (samyojana), non-precepts of body and speech, and non-teachings, the remaining dharma-entries are the cause of dharma-entry that is neither ceased through view nor ceased through contemplation. This is called the cause of dharma-entry that is neither ceased through view nor ceased through contemplation. Of the twelve entries, how many are associated with the desire realm (Kama-dhatu)? How many are associated with the form realm (Rupa-dhatu)? How many are associated with the formless realm (Arupa-dhatu)? How many are unassociated? Four are associated with the desire realm, six are twofold, either associated with the desire realm or associated with the form realm, and two are fourfold, either associated with the desire realm, or associated with the form realm, or associated with the formless realm, or unassociated. Which four are associated with the desire realm? Tongue-entry, nose-entry, smell-entry, and taste-entry. These are called the four associated with the desire realm. Which six are twofold, either associated with the desire realm or associated with the form realm? Eye-entry, ear-entry, body-entry, form-entry, sound-entry, and touch-entry. These are called the six twofold, either associated with the desire realm or associated with the form realm. Which two are fourfold, either associated with the desire realm, or associated with the form realm, or associated with the formless realm, or unassociated? Mind-entry and dharma-entry. These are called the two fourfold, either associated with the desire realm, or associated with the form realm, or associated with the formless realm, or unassociated. What is eye-entry associated with the desire realm?
若眼入欲漏有漏眼入。是名眼入欲界系。云何眼入色界系。若眼入色漏有漏眼入。是名眼入色界系。耳入身入亦如是。云何色入欲界系。若色入欲漏有漏。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。欲行心所起去來屈申迴轉身教。若外色眼識所知欲漏有漏。是名色入欲界系。云何色入色界系若色入色漏有漏。身好色端嚴妍膚嚴凈。色行心所起去來屈申迴轉身教。若外色眼識所知色漏有漏。是名色入色界系。云何聲入欲界系。若聲入欲漏有漏。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。欲行心所起集聲音句言語口教。若外聲耳識所知欲漏有漏。是名聲入欲界系。云何聲入色界系。若聲入色漏有漏。身好聲眾妙聲軟聲。色行心所起集聲音句言語口教。若外聲耳識所知色漏有漏。是名聲入色界系。云何觸入欲界系。若觸入欲漏有漏身冷熱輕重粗細澀滑堅軟。若外觸身識所知欲漏有漏。是名觸入欲界系。云何觸入色界系。若觸入色漏有漏。身冷熱輕重粗細軟滑。若外觸身識所知色漏有漏。是名觸入色界系。云何意入欲界系。若意入欲漏有漏。眼識乃至意識。是名意入欲界系。云何意入色界系。若意入色漏有漏。眼識耳識身識意識。是名意入色界系。云何意入無色界系。若意入無色漏有漏意界意識界。是名意入
【現代漢語翻譯】 現代漢語譯本 若眼入（眼根）與欲漏（對慾望的執著造成的煩惱）和有漏（與煩惱相關的）眼入（眼根）相連，這被稱為眼入屬於欲界（desire realm）。 什麼是眼入屬於色界（form realm）？若眼入與色漏（對物質的執著造成的煩惱）和有漏眼入相連，這被稱為眼入屬於色界。耳入（耳根）和身入（身根）的情況也類似。 什麼是色入（色塵）屬於欲界？若色入與欲漏和有漏相連，身體所感受到的好色與非好色，端莊與非端莊，美麗的面板與非美麗的面板，莊嚴清凈與非莊嚴清凈，以及由慾望驅動的身心活動所引起的來去、屈伸、迴轉、身體教導，以及外在的、眼識所能感知的、與欲漏和有漏相關的色塵，這被稱為色入屬於欲界。 什麼是色入屬於色界？若色入與色漏和有漏相連，身體所感受到的好色、端莊、美麗的面板、莊嚴清凈，以及由色界的身心活動所引起的來去、屈伸、迴轉、身體教導，以及外在的、眼識所能感知的、與色漏和有漏相關的色塵，這被稱為色入屬於色界。 什麼是聲入（聲塵）屬於欲界？若聲入與欲漏和有漏相連，身體所感受到的好聲與非好聲，美妙的聲音與非美妙的聲音，柔和的聲音與非柔和的聲音，以及由慾望驅動的身心活動所引起的聚集聲音、語句、言語、口頭教導，以及外在的、耳識所能感知的、與欲漏和有漏相關的聲塵，這被稱為聲入屬於欲界。 什麼是聲入屬於色界？若聲入與色漏和有漏相連，身體所感受到的好聲、美妙的聲音、柔和的聲音，以及由色界的身心活動所引起的聚集聲音、語句、言語、口頭教導，以及外在的、耳識所能感知的、與色漏和有漏相關的聲塵，這被稱為聲入屬於色界。 什麼是觸入（觸塵）屬於欲界？若觸入與欲漏和有漏相連，身體所感受到的冷、熱、輕、重、粗、細、澀、滑、堅、軟，以及外在的、身識所能感知的、與欲漏和有漏相關的觸塵，這被稱為觸入屬於欲界。 什麼是觸入屬於色界？若觸入與色漏和有漏相連，身體所感受到的冷、熱、輕、重、粗、細、軟、滑，以及外在的、身識所能感知的、與色漏和有漏相關的觸塵，這被稱為觸入屬於色界。 什麼是意入（意根）屬於欲界？若意入與欲漏和有漏相連，眼識乃至意識，這被稱為意入屬於欲界。 什麼是意入屬於色界？若意入與色漏和有漏相連，眼識、耳識、身識、意識，這被稱為意入屬於色界。 什麼是意入屬於無色界（formless realm）？若意入與無色漏和有漏相連，意界（mind element）、意識界（consciousness element），這被稱為意入。
【English Translation】 English version If the eye-entry (eye faculty) is connected with the desire-asrava (defilement of desire) and the asrava-associated eye-entry, this is called the eye-entry belonging to the desire realm (Kāmadhātu). What is the eye-entry belonging to the form realm (Rūpadhātu)? If the eye-entry is connected with the form-asrava (defilement of form) and the asrava-associated eye-entry, this is called the eye-entry belonging to the form realm. The ear-entry (ear faculty) and body-entry (body faculty) are also similar. What is the form-entry (rupa-ayatana) belonging to the desire realm? If the form-entry is connected with the desire-asrava and the asrava-associated, the body's experience of good and not-good forms, beautiful and not-beautiful, fair skin and not-fair skin, adorned and pure and not adorned and pure, and the bodily and mental activities driven by desire, such as going, coming, bending, stretching, turning around, bodily instructions, and external forms known by eye-consciousness, associated with desire-asrava and asrava-associated, this is called the form-entry belonging to the desire realm. What is the form-entry belonging to the form realm? If the form-entry is connected with the form-asrava and the asrava-associated, the body's experience of good forms, beautiful, fair skin, adorned and pure, and the bodily and mental activities of the form realm, such as going, coming, bending, stretching, turning around, bodily instructions, and external forms known by eye-consciousness, associated with form-asrava and asrava-associated, this is called the form-entry belonging to the form realm. What is the sound-entry (sound-ayatana) belonging to the desire realm? If the sound-entry is connected with the desire-asrava and the asrava-associated, the body's experience of good and not-good sounds, wonderful and not-wonderful sounds, soft and not-soft sounds, and the bodily and mental activities driven by desire, such as gathering sounds, sentences, speech, verbal instructions, and external sounds known by ear-consciousness, associated with desire-asrava and asrava-associated, this is called the sound-entry belonging to the desire realm. What is the sound-entry belonging to the form realm? If the sound-entry is connected with the form-asrava and the asrava-associated, the body's experience of good sounds, wonderful sounds, soft sounds, and the bodily and mental activities of the form realm, such as gathering sounds, sentences, speech, verbal instructions, and external sounds known by ear-consciousness, associated with form-asrava and asrava-associated, this is called the sound-entry belonging to the form realm. What is the touch-entry (touch-ayatana) belonging to the desire realm? If the touch-entry is connected with the desire-asrava and the asrava-associated, the body's experience of cold, hot, light, heavy, coarse, fine, rough, smooth, hard, soft, and external touches known by body-consciousness, associated with desire-asrava and asrava-associated, this is called the touch-entry belonging to the desire realm. What is the touch-entry belonging to the form realm? If the touch-entry is connected with the form-asrava and the asrava-associated, the body's experience of cold, hot, light, heavy, coarse, fine, soft, smooth, and external touches known by body-consciousness, associated with form-asrava and asrava-associated, this is called the touch-entry belonging to the form realm. What is the mind-entry (mind-ayatana) belonging to the desire realm? If the mind-entry is connected with the desire-asrava and the asrava-associated, eye-consciousness and so on up to mind-consciousness, this is called the mind-entry belonging to the desire realm. What is the mind-entry belonging to the form realm? If the mind-entry is connected with the form-asrava and the asrava-associated, eye-consciousness, ear-consciousness, body-consciousness, mind-consciousness, this is called the mind-entry belonging to the form realm. What is the mind-entry belonging to the formless realm (Arūpadhātu)? If the mind-entry is connected with the formless-asrava and the asrava-associated, the mind element (mano-dhātu), consciousness element (vijñāna-dhātu), this is called the mind-entry.
無色界系。云何意入不繫。若意入聖無漏意界意識界。是名意入不繫。云何法入欲界系。若法入欲漏有漏。受想思觸思惟覺觀。見慧解脫無貪無恚無癡。順信悔不悔悅喜心進信欲不放逸念疑怖煩惱使生老死命結。身口非戒無教。有漏身口戒無教。有漏身進。是名法入欲界系。云何法入色界系。若法入色漏有漏。受想思觸思惟覺觀。見慧解脫無癡順信悅喜心進心除信欲不放逸念定心舍疑煩惱使。生老死命結無想定。有漏身口戒無教。有漏身進有漏身除。是名法入色界系。云何法入無色界系。若法入無色漏有漏。受想思觸思惟見慧解脫無癡順信心進心除信欲。不放逸念定心舍疑煩惱使生老死命結。有漏身口戒無教。有漏身進有漏身除。是名法入無色界系。云何法入不繫。若法入聖無漏無為。受想思觸思惟覺觀。見慧解脫無癡順信悅喜心進心除信欲不放逸念。定心捨得果滅盡定。正語正業正命正身進正身除九無為。是名法入不繫。
十二入幾過去幾未來幾現在。幾非過去非未來非現在。十一三分或過去或未來或現在。一四分或過去或未來或現在。或非過去非未來非現在。云何十一三分或過去或未來或現在。眼入乃至觸入。是名十一三分或過去或未來或現在。云何一四分或過去或未來或現在。或非過去非未來非現在。法
【現代漢語翻譯】 現代漢語譯本： 無系（不屬於任何界）。什麼叫做意入不繫？如果意入聖無漏意界意識界，這叫做意入不繫。 什麼叫做（欲）界系？如果法入欲漏有漏，包括受、想、思、觸、思惟、覺、觀、見、慧、解脫、無貪、無恚、無癡、順信、悔、不悔、悅、喜、心進、信、欲、不放逸、念、疑、怖、煩惱使、生、老、死、命結、身口非戒無教、有漏身口戒無教、有漏身進，這叫做法入欲界系。 什麼叫做（色）界系？如果法入色漏有漏，包括受、想、思、觸、思惟、覺、觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定心、舍、疑、煩惱使、生、老、死、命結、無想定、有漏身口戒無教、有漏身進、有漏身除，這叫做法入色界系。 什麼叫做無**（色）界系？如果法入無色漏有漏，包括受、想、思、觸、思惟、見、慧、解脫、無癡、順信、心進、心除、信、欲、不放逸、念、定心、舍、疑、煩惱使、生、老、死、命結、有漏身口戒無教、有漏身進、有漏身除，這叫做法入無色界系。 什麼叫做法入不繫？如果法入聖無漏無為，包括受、想、思、觸、思惟、覺、觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定心、舍、得果、滅盡定、正語、正業、正命、正身進、正身除、九無為，這叫做法入不繫。
十二入中，有多少是過去、多少是未來、多少是現在？有多少是非過去、非未來、非現在？十一入是三分，或者過去，或者未來，或者現在。一入是四分，或者過去，或者未來，或者現在，或者非過去、非未來、非現在。 什麼叫做十一入是三分，或者過去，或者未來，或者現在？眼入乃至觸入，這叫做十一入是三分，或者過去，或者未來，或者現在。 什麼叫做一入是四分，或者過去，或者未來，或者現在，或者非過去、非未來、非現在？法入。
【English Translation】 English version: Unbound (not belonging to any realm). What is meant by mind-entry unbound? If the mind enters the noble, undefiled mind-element and consciousness-element, this is called mind-entry unbound. What is meant by the element-realm bound to the (desire) realm? If the element enters the defiled and undefiled of the desire realm, including feeling, perception, thought, contact, thinking, awareness, observation, view, wisdom, liberation, non-greed, non-hatred, non-delusion, conforming faith, regret, non-regret, joy, happiness, mental effort, faith, desire, non-negligence, mindfulness, doubt, fear, afflictions, fetters of birth, old age, death, and life, non-precepts of body and speech without instruction, defiled precepts of body and speech without instruction, defiled bodily effort, this is called element-entry bound to the desire realm. What is meant by the element-realm bound to the (form) realm? If the element enters the defiled and undefiled of the form realm, including feeling, perception, thought, contact, thinking, awareness, observation, view, wisdom, liberation, non-delusion, conforming faith, joy, happiness, mental effort, mental removal, faith, desire, non-negligence, mindfulness, concentration, equanimity, doubt, afflictions, fetters of birth, old age, death, and life, the state of non-perception, defiled precepts of body and speech without instruction, defiled bodily effort, defiled bodily removal, this is called element-entry bound to the form realm. What is meant by the element-realm bound to the non-**(form) realm? If the element enters the defiled and undefiled of the formless realm, including feeling, perception, thought, contact, thinking, view, wisdom, liberation, non-delusion, conforming faith, mental effort, mental removal, faith, desire, non-negligence, mindfulness, concentration, equanimity, doubt, afflictions, fetters of birth, old age, death, and life, defiled precepts of body and speech without instruction, defiled bodily effort, defiled bodily removal, this is called element-entry bound to the formless realm. What is meant by element-entry unbound? If the element enters the noble, undefiled, unconditioned, including feeling, perception, thought, contact, thinking, awareness, observation, view, wisdom, liberation, non-delusion, conforming faith, joy, happiness, mental effort, mental removal, faith, desire, non-negligence, mindfulness, concentration, equanimity, attainment of fruition, cessation, right speech, right action, right livelihood, right bodily effort, right bodily removal, the nine unconditioned states, this is called element-entry unbound.
Of the twelve entries, how many are past, how many are future, how many are present? How many are neither past, nor future, nor present? Eleven entries are threefold, being either past, or future, or present. One entry is fourfold, being either past, or future, or present, or neither past, nor future, nor present. What is meant by eleven entries being threefold, either past, or future, or present? The eye-entry up to the touch-entry, these are called eleven entries being threefold, either past, or future, or present. What is meant by one entry being fourfold, either past, or future, or present, or neither past, nor future, nor present? The element-entry.
入是名一四分或過去或未來或現在或非過去非未來非現在。云何眼入過去。若眼入生已滅眼入。是名眼入過去。云何眼入未來。若眼入未生未出。是名眼入未來。云何眼入現在。若眼入生未滅眼入。是名眼入現在。乃至觸入亦如是。云何法入過去。若法入生已滅。受想乃至正身除。是名法入過去。云何法入未來。若法入未生未出。受想乃至正身除。是名法入未來。云何法入現在。若法入生未滅。受想乃至正身除。是名法入現在。云何法入非過去非未來非現在。若法入無為智緣盡。乃至非有想非無想處智。是名法入非過去非未來非現在。
舍利弗阿毗曇論卷第一 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第二
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
問分界品第二
問曰。幾界。答曰。十八界。云何十八界。眼界耳界鼻界舌界身界。色界聲界香界味界觸界。眼識界耳識界鼻識界舌識界身識界意界意識界法界。云何眼界。眼根是名眼界。云何眼界。眼入是名眼界。云何眼界。若眼我分攝四大所造凈色。是名眼界。若眼我分攝眼界四大所造。過去未來現在凈色。是名眼界。云何眼界。若眼我分攝已見色今見當見不定。若眼我分攝色光已來今來當來不定
【現代漢語翻譯】 現代漢語譯本 什麼是名為『一四分』的『入』，是指過去、未來、現在，或非過去非未來非現在？什麼是『眼入』的過去？如果『眼入』已經生起並已滅去，這被稱為『眼入』的過去。什麼是『眼入』的未來？如果『眼入』尚未生起，尚未出現，這被稱為『眼入』的未來。什麼是『眼入』的現在？如果『眼入』正在生起，尚未滅去，這被稱為『眼入』的現在。乃至『觸入』也是如此。什麼是『法入』的過去？如果『法入』已經生起並已滅去，包括受、想乃至正身（除外），這被稱為『法入』的過去。什麼是『法入』的未來？如果『法入』尚未生起，尚未出現，包括受、想乃至正身（除外），這被稱為『法入』的未來。什麼是『法入』的現在？如果『法入』正在生起，尚未滅去，包括受、想乃至正身（除外），這被稱為『法入』的現在。什麼是『法入』的非過去非未來非現在？如果『法入』是無為智的緣盡，乃至非有想非無想處智，這被稱為『法入』的非過去非未來非現在。
《舍利弗阿毗曇論》卷第一 大正藏第28冊 No. 1548 《舍利弗阿毗曇論》
《舍利弗阿毗曇論》卷第二
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
問分界品第二
問：有多少『界』？答：有十八『界』。什麼是十八『界』？『眼界』（eye realm）、『耳界』（ear realm）、『鼻界』（nose realm）、『舌界』（tongue realm）、『身界』（body realm）、『色界』（form realm）、『聲界』（sound realm）、『香界』（smell realm）、『味界』（taste realm）、『觸界』（touch realm）、『眼識界』（eye-consciousness realm）、『耳識界』（ear-consciousness realm）、『鼻識界』（nose-consciousness realm）、『舌識界』（tongue-consciousness realm）、『身識界』（body-consciousness realm）、『意界』（mind realm）、『意識界』（mind-consciousness realm）、『法界』（dharma realm）。什麼是『眼界』？『眼根』（eye faculty）就是『眼界』。什麼是『眼界』？『眼入』（eye base）就是『眼界』。什麼是『眼界』？如果是『眼』的『我分』（self-component）所攝，由四大（four great elements）所造的清凈色（pure form），就是『眼界』。如果是『眼』的『我分』所攝，『眼界』由四大所造，過去、未來、現在的清凈色，就是『眼界』。什麼是『眼界』？如果是『眼』的『我分』所攝，已經見過的色、現在見的色、將來要見的色，不確定。如果是『眼』的『我分』所攝，色光已經來過的、現在來的、將來要來的，不確定。
【English Translation】 English version What is the 'entry' called 'one-fourth part,' referring to past, future, present, or neither past nor future nor present? What is the past of 'eye entry' (眼入)? If the 'eye entry' has arisen and ceased, this is called the past of 'eye entry.' What is the future of 'eye entry'? If the 'eye entry' has not yet arisen, has not yet appeared, this is called the future of 'eye entry.' What is the present of 'eye entry'? If the 'eye entry' is arising, has not yet ceased, this is called the present of 'eye entry.' And so on for 'touch entry' (觸入). What is the past of 'dharma entry' (法入)? If the 'dharma entry' has arisen and ceased, including sensation (受), conception (想), and even the upright body (正身) (excepted), this is called the past of 'dharma entry.' What is the future of 'dharma entry'? If the 'dharma entry' has not yet arisen, has not yet appeared, including sensation, conception, and even the upright body (excepted), this is called the future of 'dharma entry.' What is the present of 'dharma entry'? If the 'dharma entry' is arising, has not yet ceased, including sensation, conception, and even the upright body (excepted), this is called the present of 'dharma entry.' What is the 'dharma entry' that is neither past nor future nor present? If the 'dharma entry' is the cessation of conditions for unconditioned wisdom, up to the wisdom of the state of neither perception nor non-perception (非有想非無想處智), this is called the 'dharma entry' that is neither past nor future nor present.
Śāriputra Abhidharma Śāstra, Volume 1 Taishō Tripiṭaka, Volume 28, No. 1548, Śāriputra Abhidharma Śāstra
Śāriputra Abhidharma Śāstra, Volume 2
Translated by Tripiṭaka Master Dharmayaśas from Kucha (罽賓) of the Yao Qin dynasty, together with Dharmagupta (曇摩崛多) and others
Chapter 2: Inquiry into the Division of Realms
Question: How many 'realms' (界) are there? Answer: There are eighteen 'realms.' What are the eighteen 'realms'? The 'eye realm' (眼界), 'ear realm' (耳界), 'nose realm' (鼻界), 'tongue realm' (舌界), 'body realm' (身界), 'form realm' (色界), 'sound realm' (聲界), 'smell realm' (香界), 'taste realm' (味界), 'touch realm' (觸界), 'eye-consciousness realm' (眼識界), 'ear-consciousness realm' (耳識界), 'nose-consciousness realm' (鼻識界), 'tongue-consciousness realm' (舌識界), 'body-consciousness realm' (身識界), 'mind realm' (意界), 'mind-consciousness realm' (意識界), 'dharma realm' (法界). What is the 'eye realm'? The 'eye faculty' (眼根) is called the 'eye realm.' What is the 'eye realm'? The 'eye base' (眼入) is called the 'eye realm.' What is the 'eye realm'? If it is the pure form (淨色) belonging to the 'self-component' (我分) of the 'eye,' created by the four great elements (四大), it is called the 'eye realm.' If it is the pure form belonging to the 'self-component' of the 'eye,' created by the four great elements, past, future, and present, it is called the 'eye realm.' What is the 'eye realm'? If it is the color that has been seen, is being seen now, or will be seen in the future, belonging to the 'self-component' of the 'eye,' it is uncertain. If it is the light of color that has come, is coming now, or will come in the future, belonging to the 'self-component' of the 'eye,' it is uncertain.
。是名眼界。云何眼界。若眼我分攝眼已對色今對當對不定。若眼我分攝色已對眼今對當對不定。是名眼界。若眼無礙。是眼是眼入是眼根是眼界。是田是物是門是藏。是世是凈是泉是海。是沃燋是洄澓是瘡是系是目。是入我分是此岸。是內入眼見色。是名眼界。耳界鼻界舌界身界亦如是。云何色界。色入是名色界。云何色界。若色隨行色相。是名色界。云何色界。若色可見有對眼識所知。是名色界。云何色界。若色界業法煩惱所生報我分攝。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。若善心若不善心若無記心所起去來屈申迴轉身教。若外色眼識所知。青黃赤白紫黑粗細長短方圓。水陸光影煙雲塵霧氣明闇。及餘外色眼識所知。是名色界。云何聲界。聲入是名聲界。云何聲界。若色不可見有對。耳識所知。是名聲界。云何聲界。若聲界業法煩惱所生報我分攝。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。若善心若不善心若無記心所起集聲音句言語口教。若外聲耳識所知。唄聲大鼓聲小鼓聲箏聲箜篌聲銅鈸聲。舞聲歌聲伎樂聲哭聲。男聲女聲人聲非人聲。眾生聲非眾生聲。去聲來聲相觸聲。風聲雨聲水聲。諸大相觸聲。及餘外聲耳識所知。是名聲界。云何香界。若香入是名香界。云何香界若色不可見有對
鼻識所知。是名香界。云何香界。若香界業法煩惱所生報我分攝。身好香非好香。軟香非軟香。適意香非適意香。若外香鼻識所知樹根香樹心香樹膠香樹皮香葉香花香果香。好香非好香。及餘外香鼻識所知。是名香界。云何味界。若味入是名味界。云何味界。若色不可見有對舌識所知。是名味界。云何味界。若味界業法煩惱所生報我分攝。身甜酢苦辛鹹淡涎癊。若外味舌識所知。若甜酢苦辛鹹淡若水若汁。及餘外味舌識所知。是名味界。云何觸界。若觸入是名觸界。云何觸界。若色不可見有對身識所知。是名觸界。云何觸界。若觸界業法煩惱所生報我分攝。身冷熱輕重粗細。澀滑堅軟。若外觸身識所知。是名觸界。云何眼識界。若識是眼根生色。境界已生今生當生不定。是名眼識界。云何耳鼻舌身識界。若識身根生觸境界已生今生當生不定。是名身識界。云何意界意知法思惟法念法。若初心已生今生當生不定。是名意界。云何意識界。若識相似不離彼境界。及余相似心已生今生當生不定。是名意識界。云何法界。若法入是名法界。云何法界。受陰想陰行陰。若色不可見無對若無為。是名法界。云何法界。受想思觸思惟覺觀。見慧解脫無貪無恚無癡。順信悔不悔悅喜心進心除信欲不放逸念定心舍疑怖煩惱使生老死命結。
無想定得果滅盡定。身口非戒無教。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。智緣盡非智緣盡。決定法住。緣空處識處不用處非想非非想處。是名法界。
十八界幾色幾非色。十色七非色。一二分或色或非色。云何十色。眼界耳界鼻界舌界身界色界聲界香界味界觸界。是名十色。云何七非色。眼識界耳識界鼻識界舌識界身識界意界意識界。是名七非色。云何一二分或色或非色。法界。是名一二分或色或非色。云何法界色。身口非戒無教有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名法界色。云何法界非色。受想乃至滅盡定智緣盡。乃至非想非非想處。是名法界非色。
十八界幾可見幾不可見。一可見十七不可見。云何一可見。色界是名一可見。云何十七不可見。除色界余不可見。
十八界幾有對幾無對。十有對八無對。云何十有對。十色界是名十有對。云何八無對。七識界法界。是名八無對。
十八界幾聖幾非聖。十五非聖。三二分或聖或非聖。云何十五非聖。十色界五識界。是名十五非聖。云何三二分或聖或非聖。意界意識界法界。是名三二分或聖或非聖。云何意界非聖。若意界有漏。是名意界非聖。云何意界非聖。若意界非學非無學意
【現代漢語翻譯】 現代漢語譯本： 無想定（Asaññasamāpatti，一種無想禪定）得果滅盡定（Nirodhasamāpatti，滅盡定）。身口非戒無教（身語沒有戒律的無表業）。有漏身口戒無教（有煩惱的身語戒律的無表業）。有漏身進有漏身除（有煩惱的身業的精進和斷除）。正語（Sammā-vācā，正語）正業（Sammā-kammanto，正業）正命（Sammā-ājīvo，正命）正身進正身除（正身業的精進和斷除）。智緣盡非智緣盡（智慧為緣的滅盡和非智慧為緣的滅盡）。決定法住（Dhammatthitatā，法爾如是）。緣空處（Ākāsānañcāyatana，空無邊處）識處（Viññāṇañcāyatana，識無邊處）不用處（Ākiñcaññāyatana，無所有處）非想非非想處（Nevasaññānāsaññāyatana，非想非非想處）。是名法界（Dhammadhātu，法界）。
十八界（Aṭṭhārasa dhātuyo，十八界）幾色（Rūpa，色）幾非色（Arūpa，非色）？十色七非色。一二分或色或非色。云何十色？眼界（Cakkhudhātu，眼界）耳界（Sotadhātu，耳界）鼻界（Ghānadhātu，鼻界）舌界（Jivhādhātu，舌界）身界（Kāyadhātu，身界）色界（Rūpadhātu，色界）聲界（Saddadhātu，聲界）香界（Gandhadhātu，香界）味界（Rasadhātu，味界）觸界（Phoṭṭhabbadhātu，觸界）。是名十色。云何七非色？眼識界（Cakkhuviññāṇadhātu，眼識界）耳識界（Sotaviññāṇadhātu，耳識界）鼻識界（Ghānaviññāṇadhātu，鼻識界）舌識界（Jivhāviññāṇadhātu，舌識界）身識界（Kāyaviññāṇadhātu，身識界）意界（Manodhātu，意界）意識界（Manoviññāṇadhātu，意識界）。是名七非色。云何一二分或色或非色？法界。是名一二分或色或非色。云何法界色？身口非戒無教有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名法界色。云何法界非色？受（Vedanā，受）想（Saññā，想）乃至滅盡定智緣盡。乃至非想非非想處。是名法界非色。
十八界幾可見（Sanidassana，可見）幾不可見（Anidassana，不可見）？一可見十七不可見。云何一可見？色（Rūpa，色）。是名一可見。云何十七不可見？除色余不可見。
十八界幾有對（Sappaṭigha，有對）幾無對（Appaṭigha，無對）？十有對八無對。云何十有對？十色（Rūpa，色）。是名十有對。云何八無對？七識界法界。是名八無對。
十八界幾聖（Ariya，聖）幾非聖（Anariya，非聖）？十五非聖。三二分或聖或非聖。云何十五非聖？十色五識界。是名十五非聖。云何三二分或聖或非聖？意界意識界法界。是名三二分或聖或非聖。云何意界非聖？若意界有漏。是名意界非聖。云何意界非聖？若意界非學（Sekha，有學）非無學（Asekha，無學）意。
【English Translation】 English version: Attaining the fruit of the cessation of perception and feeling (Asaññasamāpatti, the attainment of non-perception) and the cessation attainment (Nirodhasamāpatti, the attainment of cessation). Non-virtuous unexpressed actions of body and speech (body and speech without precepts and uninstructed). Virtuous unexpressed actions of body and speech with outflows (body and speech precepts with outflows and uninstructed). Progress and elimination of body with outflows (progress and elimination of body karma with outflows). Right speech (Sammā-vācā, right speech), right action (Sammā-kammanto, right action), right livelihood (Sammā-ājīvo, right livelihood), progress and elimination of right body karma (progress and elimination of right body karma). Cessation due to wisdom and cessation not due to wisdom (cessation due to wisdom and cessation not due to wisdom). The fixed nature of phenomena (Dhammatthitatā, the fixed nature of phenomena). Conditioned by the sphere of infinite space (Ākāsānañcāyatana, the sphere of infinite space), the sphere of infinite consciousness (Viññāṇañcāyatana, the sphere of infinite consciousness), the sphere of nothingness (Ākiñcaññāyatana, the sphere of nothingness), the sphere of neither perception nor non-perception (Nevasaññānāsaññāyatana, the sphere of neither perception nor non-perception). This is called the element of phenomena (Dhammadhātu, the element of phenomena).
Of the eighteen elements (Aṭṭhārasa dhātuyo, eighteen elements), how many are form (Rūpa, form) and how many are formless (Arūpa, formless)? Ten are form, seven are formless. One or two are partly form and partly formless. What are the ten forms? The eye element (Cakkhudhātu, eye element), the ear element (Sotadhātu, ear element), the nose element (Ghānadhātu, nose element), the tongue element (Jivhādhātu, tongue element), the body element (Kāyadhātu, body element), the form element (Rūpadhātu, form element), the sound element (Saddadhātu, sound element), the smell element (Gandhadhātu, smell element), the taste element (Rasadhātu, taste element), the touch element (Phoṭṭhabbadhātu, touch element). These are the ten forms. What are the seven formless elements? The eye-consciousness element (Cakkhuviññāṇadhātu, eye-consciousness element), the ear-consciousness element (Sotaviññāṇadhātu, ear-consciousness element), the nose-consciousness element (Ghānaviññāṇadhātu, nose-consciousness element), the tongue-consciousness element (Jivhāviññāṇadhātu, tongue-consciousness element), the body-consciousness element (Kāyaviññāṇadhātu, body-consciousness element), the mind element (Manodhātu, mind element), the mind-consciousness element (Manoviññāṇadhātu, mind-consciousness element). These are the seven formless elements. What is the one or two partly form and partly formless? The element of phenomena. This is the one or two partly form and partly formless. What is the form aspect of the element of phenomena? Non-virtuous unexpressed actions of body and speech, virtuous unexpressed actions of body and speech with outflows. Progress and elimination of body with outflows. Right speech, right action, right livelihood, progress and elimination of right body karma. This is the form aspect of the element of phenomena. What is the formless aspect of the element of phenomena? Feeling (Vedanā, feeling), perception (Saññā, perception), and so on, up to the cessation attainment due to wisdom. Up to the sphere of neither perception nor non-perception. This is the formless aspect of the element of phenomena.
Of the eighteen elements, how many are visible (Sanidassana, visible) and how many are invisible (Anidassana, invisible)? One is visible, seventeen are invisible. What is the one visible? Form (Rūpa, form). This is the one visible. What are the seventeen invisible? Except for form, the rest are invisible.
Of the eighteen elements, how many are resistant (Sappaṭigha, resistant) and how many are non-resistant (Appaṭigha, non-resistant)? Ten are resistant, eight are non-resistant. What are the ten resistant? The ten forms (Rūpa, form). These are the ten resistant. What are the eight non-resistant? The seven consciousness elements and the element of phenomena. These are the eight non-resistant.
Of the eighteen elements, how many are noble (Ariya, noble) and how many are ignoble (Anariya, ignoble)? Fifteen are ignoble. Three are partly noble and partly ignoble. What are the fifteen ignoble? The ten forms and the five consciousness elements. These are the fifteen ignoble. What are the three partly noble and partly ignoble? The mind element, the mind-consciousness element, and the element of phenomena. These are the three partly noble and partly ignoble. What is the ignoble aspect of the mind element? If the mind element has outflows. This is the ignoble aspect of the mind element. What is the ignoble aspect of the mind element? If the mind element is neither a learner's (Sekha, learner) nor an adept's (Asekha, adept) mind.
界。是名意界非聖。云何意界聖。若意界無漏。是名意界聖。云何意界聖若意界信根相應意界。是名意界聖。云何意界聖。若意界學若無學。學人離結使聖心入聖道。若堅信若堅法。及余趣人見行過患。觀涅槃寂滅。如實觀苦集滅道。未得欲得。未解欲解。未證欲證。離煩惱修道。見學人若須陀洹。若斯陀含。若阿那含。觀智具足。若智地若觀解脫心。即證沙門果。若須陀洹果。若斯陀含果。若阿那含果。無學人慾得阿羅漢。未得聖法。欲得觀智具足。若智地若觀解脫心。即得阿羅漢果。若實人若趣若意界。是名意界聖。意識界亦如是。云何法界非聖。若法界有漏。是名法界非聖。云何法界非聖。受受陰想受陰行受陰。若色不可見無對有漏。若非聖無為。是名法界非聖。云何法界非聖。若法界若非學非無學。受想乃至無想定。初四色非聖七無為。是名法界非聖。云何法界聖。若法無漏。是名法界聖。云何法界聖。信根及信根相應心數法。若法非緣無漏。是名法界聖。云何法界聖。若法界聖。若法界學若無學。學人離結使。乃至即得阿羅漢果。若實人若趣。若受想思觸思惟覺觀。見慧解脫無癡順信悅喜心進心除信欲不放逸念定心捨得果滅盡定。正語正業正命正身進正身除智緣盡決定。是名法界聖。
十八界幾有漏
【現代漢語翻譯】 現代漢語譯本： 什麼是意界（Manovijnana-dhatu，意識界）的非聖（Arya，指未證悟）狀態？如果意界是有煩惱的（有漏），這就是意界的非聖狀態。 什麼是意界的聖狀態？如果意界是無煩惱的（無漏），這就是意界的聖狀態。什麼是意界的聖狀態？如果意界與信根（Śraddhendriya，信的根基）相應，這就是意界的聖狀態。 什麼是意界的聖狀態？如果意界是屬於有學（Śaikṣa，還在學習的修行者）或無學（Arhat，阿羅漢）的狀態。有學的修行者斷除了結使（Klesha，煩惱），以聖心進入聖道。對於具有堅定信仰和堅定正法的人，以及其他根器的人，他們看到了輪迴的過患，觀察涅槃（Nirvana，寂滅）的寂靜，如實地觀察苦、集、滅、道（四聖諦）。對於尚未得到的，想要得到；尚未理解的，想要理解；尚未證得的，想要證得。他們遠離煩惱，修習正道。當有學的修行者，無論是須陀洹（Srotapanna，入流者）、斯陀含（Sakrdagamin，一來者）還是阿那含（Anagamin，不還者），他們的觀智具足，通過智慧之地或觀解脫心，就能證得沙門果（Śrāmaṇyaphala，出家修行的果位），即須陀洹果、斯陀含果或阿那含果。無學的修行者想要得到阿羅漢果，對於尚未得到的聖法，想要得到觀智的具足，通過智慧之地或觀解脫心，就能證得阿羅漢果。無論是真實的人，還是所趣向的境界，還是意界本身，這就是意界的聖狀態。意識界（Manovijnana-dhatu）的情況也是如此。 什麼是法界（Dharma-dhatu，法界）的非聖狀態？如果法界是有煩惱的，這就是法界的非聖狀態。什麼是法界的非聖狀態？受陰（Vedana-skandha，感受）、想陰（Samjna-skandha，知覺）、行陰（Samskara-skandha，意志），如果色法是不可見的、無對礙的，且是有煩惱的，如果是非聖的無為法（Asamskrta，未被造作的），這就是法界的非聖狀態。 什麼是法界的非聖狀態？如果法界既非有學也非無學，包括受、想乃至無想定（Asamjnasamapatti，無想定），最初的四種色法是非聖的，七種無為法也是非聖的，這就是法界的非聖狀態。 什麼是法界的聖狀態？如果法界是無煩惱的，這就是法界的聖狀態。什麼是法界的聖狀態？信根以及與信根相應的心數法（Caitasika-dharma，心所法），如果法不是因緣和合的，且是無煩惱的，這就是法界的聖狀態。 什麼是法界的聖狀態？如果法界是聖的，無論是法界屬於有學還是無學，有學的修行者斷除了結使，乃至證得阿羅漢果。無論是真實的人，還是所趣向的境界，還是受、想、思、觸、思惟、覺、觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信欲、不放逸、念、定、心舍、得果、滅盡定（Nirodha-samapatti，滅盡定），正語、正業、正命、正身進、正身除、智緣盡決定，這就是法界的聖狀態。 十八界（Dhatus，界）中有多少是有漏的？
【English Translation】 English version: What is the non-noble (non-Arya) state of the mind element (Manovijnana-dhatu)? If the mind element is defiled (with outflows, i.e., has asravas), that is called the non-noble state of the mind element. What is the noble state of the mind element? If the mind element is undefiled (without outflows), that is called the noble state of the mind element. What is the noble state of the mind element? If the mind element is associated with the faculty of faith (Śraddhendriya), that is called the noble state of the mind element. What is the noble state of the mind element? If the mind element belongs to a learner (Śaikṣa) or a non-learner (Arhat). A learner, having abandoned the fetters (Klesha), enters the noble path with a noble mind. For those with firm faith and firm Dharma, and others who see the faults of existence, contemplate the peace of Nirvana, and truly see suffering, its origin, its cessation, and the path (the Four Noble Truths). What they have not attained, they desire to attain; what they have not understood, they desire to understand; what they have not realized, they desire to realize. They abandon defilements and cultivate the path. When a learner, whether a Stream-enterer (Srotapanna), Once-returner (Sakrdagamin), or Non-returner (Anagamin), has complete wisdom, through the ground of wisdom or the mind of liberation through contemplation, they realize the fruit of a renunciate (Śrāmaṇyaphala), whether the fruit of a Stream-enterer, Once-returner, or Non-returner. A non-learner, desiring to attain Arhatship, and for the noble Dharma they have not attained, desiring to have complete wisdom, through the ground of wisdom or the mind of liberation through contemplation, they attain Arhatship. Whether it is a real person, the destination they are heading to, or the mind element itself, that is called the noble state of the mind element. The same is true for the consciousness element (Manovijnana-dhatu). What is the non-noble state of the Dharma element (Dharma-dhatu)? If the Dharma element is defiled, that is called the non-noble state of the Dharma element. What is the non-noble state of the Dharma element? Feeling (Vedana-skandha), perception (Samjna-skandha), volition (Samskara-skandha), if form is invisible, without resistance, and defiled, if it is unconditioned (Asamskrta) and non-noble, that is called the non-noble state of the Dharma element. What is the non-noble state of the Dharma element? If the Dharma element is neither a learner nor a non-learner, including feeling, perception, and even the state of non-perception (Asamjnasamapatti), the first four types of form are non-noble, and the seven unconditioned dharmas are also non-noble, that is called the non-noble state of the Dharma element. What is the noble state of the Dharma element? If the Dharma element is undefiled, that is called the noble state of the Dharma element. What is the noble state of the Dharma element? The faculty of faith and the mental factors (Caitasika-dharma) associated with the faculty of faith, if the Dharma is not conditioned and is undefiled, that is called the noble state of the Dharma element. What is the noble state of the Dharma element? If the Dharma element is noble, whether the Dharma element belongs to a learner or a non-learner, a learner, having abandoned the fetters, and so on, attains Arhatship. Whether it is a real person, the destination they are heading to, or feeling, perception, thought, contact, thinking, awareness, observation, seeing, wisdom, liberation, non-ignorance, trust, joy, happiness, mental effort, mental removal, faith-desire, diligence, mindfulness, concentration, mental equanimity, attainment of fruit, cessation of perception and feeling (Nirodha-samapatti), right speech, right action, right livelihood, right bodily effort, right bodily removal, the determination of the exhaustion of the causes of wisdom, that is called the noble state of the Dharma element. How many of the eighteen elements (Dhatus) are defiled (have outflows)?
幾無漏。十五有漏。三二分或有漏或無漏。云何十五有漏。十色界五識界。是名十五有漏。云何三二分或有漏或無漏。意界意識界法界。是名三二分或有漏或無漏。云何意界有漏。意界若有愛。是名意界有漏。云何意界有漏。意界若非學非無學意界是名意界有漏。云何意界無漏。若意界無愛。是名意界無漏。云何意界無漏。若意界信根相應意界。是名意界無漏。云何意界無漏。若意界若學無學人離結使。乃至即得阿羅漢果。若實人若趣意界。是名意界無漏。意識界亦如是。云何法界有漏。若法界有愛。是名法界有漏。云何法界有漏。受受陰想受陰行受陰。若色不可見無對有愛。是名法界有漏。云何法界有漏。若法界非學非無學。受想乃至無想定初四色。是名法界有漏。云何法界無漏。若法界無愛。是名法界無漏。云何法界無漏。信根及相應心數法。若法非緣無愛。是名法界無漏。云何法界無漏。若法界若學無學若非聖無為。學人離結使。及至即得阿羅漢果。若實人若趣若受想思觸思惟覺觀。見慧解脫無癡順信悅喜心進心除。信欲不放逸念定心捨得果滅盡定。正語正業正命正身進正身除。智緣盡非智緣盡。決定法住。緣空處智識處智不用處智非想非非想處智。是名法界無漏。有愛無愛有求無求當取非當取有取無取有勝無
【現代漢語翻譯】 現代漢語譯本： 幾種是無漏的？十五種是有漏的。三十二種是部分有漏部分無漏的。什麼是十五種有漏的？十個五識界（眼識界、耳識界、鼻識界、舌識界、身識界）。這被稱為十五種有漏的。什麼是三十二種部分有漏部分無漏的？意界（意識的領域），意識界（意識的領域），法界（法的領域）。這被稱為三十二種部分有漏部分無漏的。 什麼是有漏的意界？如果意界有愛（貪愛、執著），這被稱為有漏的意界。什麼是有漏的意界？如果意界既不是有學的（還在學習的），也不是無學的（已經完成學習的），這樣的意界被稱為有漏的意界。什麼是無漏的意界？如果意界沒有愛，這被稱為無漏的意界。什麼是無漏的意界？如果意界與信根（信仰的根基）相應，這樣的意界被稱為無漏的意界。什麼是無漏的意界？如果意界是有學或無學之人，已經脫離了結使（煩惱的束縛），乃至證得了阿羅漢果（解脫的果位），如果是真實的人趨向于意界，這被稱為無漏的意界。意識界也是如此。 什麼是有漏的法界？如果法界有愛，這被稱為有漏的法界。什麼是有漏的法界？受陰（感受）、想陰（知覺）、行陰（意志）、受陰，如果色（物質）是不可見的、沒有對立的，但有愛，這被稱為有漏的法界。什麼是有漏的法界？如果法界既不是有學的也不是無學的，受、想乃至無想定（沒有知覺的禪定）的最初四個色，這被稱為有漏的法界。什麼是無漏的法界？如果法界沒有愛，這被稱為無漏的法界。什麼又是無漏的法界？信根以及相應的心理活動，如果法不是因緣所生，沒有愛，這被稱為無漏的法界。什麼是無漏的法界？如果法界是有學、無學，或者非聖者的無為法（不造作的法），有學之人脫離了結使，乃至證得了阿羅漢果，如果是真實的人趨向于受、想、思、觸、思惟、覺觀，見、慧、解脫、無癡（不愚癡）、順信（隨順正信）、悅喜（喜悅）、心進（精進）、心除（去除煩惱），信欲（信的意願）、不放逸（不懈怠）、念（正念）、定（禪定）、心舍（捨棄）、得果（證果）、滅盡定（滅盡一切感受和思想的禪定），正語（正確的言語）、正業（正確的行為）、正命（正確的生活方式）、正身進（正確的身體精進）、正身除（正確的身體去除煩惱），智緣盡（智慧的因緣滅盡）、非智緣盡（非智慧的因緣滅盡），決定法住（決定的法住立），緣空處智（緣于空無邊處的智慧）、識處智（緣于識無邊處的智慧）、不用處智（緣于無所有處的智慧）、非想非非想處智（緣于非想非非想處的智慧），這被稱為無漏的法界。有愛無愛，有求無求，當取非當取，有取無取，有勝無勝。
【English Translation】 English version: How many are unconditioned? Fifteen are conditioned. Thirty-two are partly conditioned and partly unconditioned. What are the fifteen conditioned? The ten five sense-spheres (eye-consciousness sphere, ear-consciousness sphere, nose-consciousness sphere, tongue-consciousness sphere, body-consciousness sphere). These are called the fifteen conditioned. What are the thirty-two partly conditioned and partly unconditioned? The mind-sphere (the realm of consciousness), the mind-consciousness sphere (the realm of mind-consciousness), the dharma-sphere (the realm of phenomena). These are called the thirty-two partly conditioned and partly unconditioned. What is the conditioned mind-sphere? If the mind-sphere has craving (greed, attachment), this is called the conditioned mind-sphere. What is the conditioned mind-sphere? If the mind-sphere is neither a learner's (still learning) nor a non-learner's (already completed learning), such a mind-sphere is called the conditioned mind-sphere. What is the unconditioned mind-sphere? If the mind-sphere has no craving, this is called the unconditioned mind-sphere. What is the unconditioned mind-sphere? If the mind-sphere is associated with the faculty of faith (the foundation of faith), such a mind-sphere is called the unconditioned mind-sphere. What is the unconditioned mind-sphere? If the mind-sphere is of a learner or a non-learner who has detached from the fetters (the bonds of affliction), and even attained the fruit of Arhat (the fruit of liberation), if a real person is inclined towards the mind-sphere, this is called the unconditioned mind-sphere. The mind-consciousness sphere is also the same. What is the conditioned dharma-sphere? If the dharma-sphere has craving, this is called the conditioned dharma-sphere. What is the conditioned dharma-sphere? Feeling (sensation), perception, volition, feeling, if form (matter) is invisible, without opposition, but has craving, this is called the conditioned dharma-sphere. What is the conditioned dharma-sphere? If the dharma-sphere is neither a learner's nor a non-learner's, feeling, perception, and even the first four forms of the sphere of neither perception nor non-perception (meditative state without perception), this is called the conditioned dharma-sphere. What is the unconditioned dharma-sphere? If the dharma-sphere has no craving, this is called the unconditioned dharma-sphere. What is the unconditioned dharma-sphere? The faculty of faith and the associated mental activities, if the dharma is not arisen from conditions, without craving, this is called the unconditioned dharma-sphere. What is the unconditioned dharma-sphere? If the dharma-sphere is of a learner, a non-learner, or the unconditioned dharma (unfabricated dharma) of a non-saint, a learner who has detached from the fetters, and even attained the fruit of Arhat, if a real person is inclined towards feeling, perception, thought, contact, thinking, awareness, observation, view, wisdom, liberation, non-delusion (non-ignorance), conforming faith (following right faith), joy, mental effort (diligence), mental removal (removing afflictions), faith-desire (desire for faith), non-negligence (non-carelessness), mindfulness (right mindfulness), concentration (meditation), mental equanimity (equanimity), attainment of fruit (attainment of result), cessation of perception and sensation (meditative state of cessation of all feelings and thoughts), right speech (correct speech), right action (correct action), right livelihood (correct way of life), right bodily effort (correct bodily effort), right bodily removal (correct bodily removal), the exhaustion of the causes of wisdom (the exhaustion of the causes of wisdom), the exhaustion of the non-causes of wisdom (the exhaustion of the non-causes of wisdom), the establishment of the determined dharma (the establishment of the determined dharma), wisdom based on the sphere of infinite space (wisdom based on the sphere of infinite space), wisdom based on the sphere of infinite consciousness (wisdom based on the sphere of infinite consciousness), wisdom based on the sphere of nothingness (wisdom based on the sphere of nothingness), wisdom based on the sphere of neither perception nor non-perception (wisdom based on the sphere of neither perception nor non-perception), this is called the unconditioned dharma-sphere. Having craving or not having craving, having seeking or not having seeking, should be taken or should not be taken, having taking or not having taking, having superiority or not having superiority.
勝亦如是。
十八界幾受幾非受。五受十三二分。或受或非受。云何五受。眼界耳界鼻界舌界身界。是名五受。云何十三二分或受或非受。色界聲界香界味界觸界。眼識界耳識界鼻識界舌識界身識界意界意識界法界。是名十三二分或受或非受。云何色界受。色界若內。是名色界受。云何色界受。若色界業法煩惱所生報我分攝。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。若受心所起去來屈申迴轉身教。是名色界受。云何色界非受。若色界外。是名色界非受。云何色界非受。若色界善若不善若無記非我分攝。若善心若不善心若非報非報法。心所起去來屈申迴轉身教。若外色眼識所知。是名色界非受。云何聲界受。若聲界是內。是名聲界受。云何聲界受。若聲界業法煩惱所生報我分攝。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。受心所起集聲音句言語口教。是名聲界受。云何聲界非受。若聲界外。是名聲界非受。云何聲界非受。若聲界善若不善若無記非我分攝。若善心若不善心若非報非報法。心所起集聲音句言語口教。若外聲耳識所知。是名聲界非受。云何香界受。若香界內。是名香界受。云何香界受若香界業法煩惱所生報我分攝。身好香非好香。軟香非軟香。適意香非適意香。是名香界受。云何香
【現代漢語翻譯】 現代漢語譯本： 勝義諦也是如此。
十八界中，哪些是受（vedanā，感受）？哪些不是受？五界是受，十三界是二分（既是受，又非受）。哪些是五受？眼界（cakṣu-dhātu，眼處）、耳界（śrotra-dhātu，耳處）、鼻界（ghrāṇa-dhātu，鼻處）、舌界（jihvā-dhātu，舌處）、身界（kāya-dhātu，身處），這稱為五受。哪些是十三二分（既是受，又非受）？聲界（śabda-dhātu，聲處）、香界（gandha-dhātu，香處）、味界（rasa-dhātu，味處）、觸界（spraṣṭavya-dhātu，觸處）、眼識界（cakṣu-vijñāna-dhātu，眼識界）、耳識界（śrotra-vijñāna-dhātu，耳識界）、鼻識界（ghrāṇa-vijñāna-dhātu，鼻識界）、舌識界（jihvā-vijñāna-dhātu，舌識界）、身識界（kāya-vijñāna-dhātu，身識界）、意界（mano-dhātu，意處）、意識界（mano-vijñāna-dhātu，意識界）、法界（dharma-dhātu，法處），這稱為十三二分（既是受，又非受）。
什麼是受？如果是內在的，這稱為受。什麼是受？如果是業（karma，行為）、法（dharma，法則）、煩惱（kleśa，精神困擾）所生的果報，屬於我的部分，身體的好色與非好色，端莊與非端莊，美膚與非美膚，莊嚴清凈與非莊嚴清凈，以及受（vedanā，感受）的心所引起的來去、屈伸、迴轉、轉身的動作教導，這稱為受。什麼是受非受？如果是外在的，這稱為非受。什麼是非受？如果是善、不善或無記，不屬於我的部分，如果是善心、不善心，或者非果報、非果報法，心所引起的來去、屈伸、迴轉、轉身的動作教導，如果是外色，眼識所知，這稱為非受。
什麼是聲界受？如果聲界是內在的，這稱為聲界受。什麼是聲界受？如果聲界是業、法、煩惱所生的果報，屬於我的部分，身體的好聲與非好聲，眾妙聲與非眾妙聲，柔和聲與非柔和聲，以及受（vedanā，感受）的心所引起的聚集聲音、語句、言語、口頭教導，這稱為聲界受。什麼聲界非受？如果聲界是外在的，這稱為聲界非受。什麼是聲界非受？如果聲界是善、不善或無記，不屬於我的部分，如果是善心、不善心，或者非果報、非果報法，心所引起的聚集聲音、語句、言語、口頭教導，如果是外聲，耳識所知，這稱為聲界非受。
什麼是香界受？如果香界是內在的，這稱為香界受。什麼是香界受？如果香界是業、法、煩惱所生的果報，屬於我的部分，身體的好香與非好香，柔和香與非柔和香，適意香與非適意香，這稱為香界受。什麼是香
【English Translation】 English version: So it is with the ultimate truth.
Among the eighteen realms, which are 'vedanā' (feeling/sensation) and which are not? Five are 'vedanā', and thirteen are twofold (both 'vedanā' and non-'vedanā'). Which are the five 'vedanā'? The eye realm (cakṣu-dhātu), the ear realm (śrotra-dhātu), the nose realm (ghrāṇa-dhātu), the tongue realm (jihvā-dhātu), and the body realm (kāya-dhātu). These are called the five 'vedanā'. Which are the thirteen twofold (both 'vedanā' and non-'vedanā')? The sound realm (śabda-dhātu), the smell realm (gandha-dhātu), the taste realm (rasa-dhātu), the touch realm (spraṣṭavya-dhātu), the eye consciousness realm (cakṣu-vijñāna-dhātu), the ear consciousness realm (śrotra-vijñāna-dhātu), the nose consciousness realm (ghrāṇa-vijñāna-dhātu), the tongue consciousness realm (jihvā-vijñāna-dhātu), the body consciousness realm (kāya-vijñāna-dhātu), the mind realm (mano-dhātu), the mind consciousness realm (mano-vijñāna-dhātu), and the dharma realm (dharma-dhātu). These are called the thirteen twofold (both 'vedanā' and non-'vedanā').
What is 'vedanā'? If it is internal, it is called 'vedanā'. What is 'vedanā'? If it is the retribution born from karma (action), dharma (law), and kleshas (afflictions), belonging to my part, the body's good and bad appearance, dignified and undignified, beautiful and unbeautiful skin, adorned and unadorned purity, and the teachings of coming and going, bending and stretching, turning and twisting, body language arising from 'vedanā' (feeling/sensation), this is called 'vedanā'. What is non-'vedanā'? If it is external, it is called non-'vedanā'. What is non-'vedanā'? If it is good, bad, or neutral, not belonging to my part, if it is a good mind, a bad mind, or non-retribution, non-retribution dharma, the teachings of coming and going, bending and stretching, turning and twisting, body language arising from the mind, if it is external form, known by eye consciousness, this is called non-'vedanā'.
What is the sound realm 'vedanā'? If the sound realm is internal, it is called the sound realm 'vedanā'. What is the sound realm 'vedanā'? If the sound realm is the retribution born from karma, dharma, and kleshas, belonging to my part, the body's good and bad sound, wonderful and un-wonderful sound, soft and un-soft sound, and the gathering of sounds, sentences, speech, and verbal teachings arising from 'vedanā' (feeling/sensation), this is called the sound realm 'vedanā'. What is the sound realm non-'vedanā'? If the sound realm is external, it is called the sound realm non-'vedanā'. What is the sound realm non-'vedanā'? If the sound realm is good, bad, or neutral, not belonging to my part, if it is a good mind, a bad mind, or non-retribution, non-retribution dharma, the gathering of sounds, sentences, speech, and verbal teachings arising from the mind, if it is external sound, known by ear consciousness, this is called the sound realm non-'vedanā'.
What is the smell realm 'vedanā'? If the smell realm is internal, it is called the smell realm 'vedanā'. What is the smell realm 'vedanā'? If the smell realm is the retribution born from karma, dharma, and kleshas, belonging to my part, the body's good and bad smell, soft and un-soft smell, pleasant and unpleasant smell, this is called the smell realm 'vedanā'. What is the smell
界非受。若香界外外香鼻識所知。樹根香樹心香樹膠香樹皮香。葉香花香果香。好香非好香。及餘外香鼻識所知。是名香界非受。云何味界受。若味界內。是名味界受。云何味界受。若味界業法煩惱所生報我分攝。身甜酢苦辛鹹淡涎癊。是名味界受。云何味界非受。若味界外外味舌識所知。若甜酢苦辛鹹淡。外汁及餘外味舌識所知。是名味界非受。云何觸界受。若觸界內。是名觸界受。云何觸界受。若觸界業法煩惱所生報我分攝。身冷熱輕重粗細澀滑堅軟。是名觸界受。云何觸界非受。若觸界外。若外觸身識所知。若冷熱輕重粗細澀滑堅軟。及餘外觸身識所知。是名觸界非受。云何眼識界受。若眼識界內。是名眼識界受。云何眼識界受。若眼識界業法煩惱所生報我分攝眼識界。是名眼識界受。云何眼識界非受。若眼識界外眼識界。是名眼識界非受。耳識界鼻識界舌識界身識界亦如是。云何意界受。若意界內。是名意界受。云何意界受。若意界業法煩惱所生報我分攝。是名意界受。云何意界非受。若意界外。是名意界非受。云何意界非受。若意界善不善若無記非我分攝意界。是名意界非受。意識界亦如是。云何法界受。若法界內。是名法界受。云何法界受。若法界業法煩惱所生報我分攝。受想思觸思惟覺觀。見慧解脫悔
【現代漢語翻譯】 現代漢語譯本 『界非受』是什麼意思？如果香界（Gandha-dhātu，氣味之界）之外，由外在的香氣被鼻子所識別，例如樹根的香氣、樹心的香氣、樹膠的香氣、樹皮的香氣，葉子的香氣、花朵的香氣、果實的香氣，好的香氣和不好的香氣，以及其他外在的香氣被鼻子所識別，這被稱為『香界非受』。 什麼是『味界受』？如果味界（Rasa-dhātu，味道之界）之內，這被稱為『味界受』。 什麼是『味界受』？如果味界由業、法和煩惱所生，屬於報我的部分，例如身體感受到的甜、酸、苦、辣、咸、淡，以及口水和痰液，這被稱為『味界受』。 什麼是『味界非受』？如果味界之外，由外在的味道被舌頭所識別，例如甜、酸、苦、辣、咸、淡，外在的汁液以及其他外在的味道被舌頭所識別，這被稱為『味界非受』。 什麼是『觸界受』？如果觸界（Sparśa-dhātu，觸覺之界）之內，這被稱為『觸界受』。 什麼是『觸界受』？如果觸界由業、法和煩惱所生，屬於報我的部分，例如身體感受到的冷、熱、輕、重、粗、細、澀、滑、堅硬、柔軟，這被稱為『觸界受』。 什麼是『觸界非受』？如果觸界之外，由外在的觸覺被身體所識別，例如冷、熱、輕、重、粗、細、澀、滑、堅硬、柔軟，以及其他外在的觸覺被身體所識別，這被稱為『觸界非受』。 什麼是『眼識界受』？如果眼識界（Cakṣur-vijñāna-dhātu，眼識之界）之內，這被稱為『眼識界受』。 什麼是『眼識界受』？如果眼識界由業、法和煩惱所生，屬於報我的部分的眼識界，這被稱為『眼識界受』。 什麼是『眼識界非受』？如果眼識界之外的眼識界，這被稱為『眼識界非受』。耳識界（Śrotra-vijñāna-dhātu，耳識之界）、鼻識界（Ghrāṇa-vijñāna-dhātu，鼻識之界）、舌識界（Jihvā-vijñāna-dhātu，舌識之界）、身識界（Kāya-vijñāna-dhātu，身識之界）也是如此。 什麼是『意界受』？如果意界（Mano-dhātu，意識之界）之內，這被稱為『意界受』。 什麼是『意界受』？如果意界由業、法和煩惱所生，屬於報我的部分，這被稱為『意界受』。 什麼是『意界非受』？如果意界之外，這被稱為『意界非受』。 什麼是『意界非受』？如果意界是善、不善或無記，不屬於我的部分的意界，這被稱為『意界非受』。意識界（Manovijñāna-dhātu，意識之界）也是如此。 什麼是『法界受』？如果法界（Dharma-dhātu，法之界）之內，這被稱為『法界受』。 什麼是『法界受』？如果法界由業、法和煩惱所生，屬於報我的部分，例如感受、思想、思慮、觸覺、思維、覺察和觀察，見解、智慧、解脫、後悔。
【English Translation】 English version What is meant by 'sphere not received'? If outside the Gandha-dhātu (sphere of smell), what is known by the nose-consciousness of external smells, such as the smell of tree roots, the smell of tree heartwood, the smell of tree resin, the smell of tree bark, the smell of leaves, the smell of flowers, the smell of fruits, good smells and bad smells, and other external smells known by the nose-consciousness, this is called 'Gandha-dhātu not received'. What is 'Rasa-dhātu received'? If within the Rasa-dhātu (sphere of taste), this is called 'Rasa-dhātu received'. What is 'Rasa-dhātu received'? If the Rasa-dhātu is born from karma, dharma, and afflictions, belonging to the portion of the retribution of 'I', such as the sweetness, sourness, bitterness, spiciness, saltiness, blandness felt by the body, as well as saliva and phlegm, this is called 'Rasa-dhātu received'. What is 'Rasa-dhātu not received'? If outside the Rasa-dhātu, what is known by the tongue-consciousness of external tastes, such as sweetness, sourness, bitterness, spiciness, saltiness, blandness, external juices, and other external tastes known by the tongue-consciousness, this is called 'Rasa-dhātu not received'. What is 'Sparśa-dhātu received'? If within the Sparśa-dhātu (sphere of touch), this is called 'Sparśa-dhātu received'. What is 'Sparśa-dhātu received'? If the Sparśa-dhātu is born from karma, dharma, and afflictions, belonging to the portion of the retribution of 'I', such as the coldness, heat, lightness, heaviness, roughness, fineness, astringency, smoothness, hardness, softness felt by the body, this is called 'Sparśa-dhātu received'. What is 'Sparśa-dhātu not received'? If outside the Sparśa-dhātu, what is known by the body-consciousness of external touches, such as coldness, heat, lightness, heaviness, roughness, fineness, astringency, smoothness, hardness, softness, and other external touches known by the body-consciousness, this is called 'Sparśa-dhātu not received'. What is 'Cakṣur-vijñāna-dhātu received'? If within the Cakṣur-vijñāna-dhātu (sphere of eye-consciousness), this is called 'Cakṣur-vijñāna-dhātu received'. What is 'Cakṣur-vijñāna-dhātu received'? If the Cakṣur-vijñāna-dhātu is born from karma, dharma, and afflictions, the eye-consciousness sphere belonging to the portion of the retribution of 'I', this is called 'Cakṣur-vijñāna-dhātu received'. What is 'Cakṣur-vijñāna-dhātu not received'? If the eye-consciousness sphere is outside the eye-consciousness sphere, this is called 'Cakṣur-vijñāna-dhātu not received'. The Śrotra-vijñāna-dhātu (sphere of ear-consciousness), Ghāṇa-vijñāna-dhātu (sphere of nose-consciousness), Jihvā-vijñāna-dhātu (sphere of tongue-consciousness), and Kāya-vijñāna-dhātu (sphere of body-consciousness) are also the same. What is 'Mano-dhātu received'? If within the Mano-dhātu (sphere of mind), this is called 'Mano-dhātu received'. What is 'Mano-dhātu received'? If the Mano-dhātu is born from karma, dharma, and afflictions, belonging to the portion of the retribution of 'I', this is called 'Mano-dhātu received'. What is 'Mano-dhātu not received'? If outside the Mano-dhātu, this is called 'Mano-dhātu not received'. What is 'Mano-dhātu not received'? If the Mano-dhātu is good, bad, or neutral, and does not belong to the 'I' portion, this is called 'Mano-dhātu not received'. The Manovijñāna-dhātu (sphere of consciousness) is also the same. What is 'Dharma-dhātu received'? If within the Dharma-dhātu (sphere of phenomena), this is called 'Dharma-dhātu received'. What is 'Dharma-dhātu received'? If the Dharma-dhātu is born from karma, dharma, and afflictions, belonging to the portion of the retribution of 'I', such as feelings, thoughts, considerations, touch, thinking, awareness, and observation, views, wisdom, liberation, and regret.
不悔悅喜心進信慾念怖生命有漏身進。是名法界受。云何法界非受。若法界外。是名法界非受。云何法界非受。若法界善若不善若無記非我分攝。余法界非受。是名法界非受。內外亦如是。
十八界幾有報幾無報。十三無報。五二分或有報或無報。云何十三無報。八色界五識界。是名十三無報。云何五二分或有報或無報。色界聲界意界意識界法界。是名五二分或有報或無報。云何色界有報。若色界報法。是名色界有報。云何色界有報。若色界善若不善若善心若不善心所起。去來屈申迴轉身教。是名色界有報。云何色界無報。若色界報色界非報非報法。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。無記心所起去來屈申迴轉身教。若外色眼識所知。是名色界無報。云何聲界有報。若聲界報法。是名聲界有報。云何聲界有報。若聲界善若不善若善心若不善心所起集聲音句言語口教。是名聲界有報。云何聲界無報。若聲界報若聲界非報非報法。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。無記心所起集聲音句言語口教。若外聲耳識所知。是名聲界無報。云何意界有報。若意界報法。是名意界有報。云何意界有報。除意界善報。余意界善若不善意界。是名意界有報。云何意界無報。若意界報若意界非報非報法
【現代漢語翻譯】 現代漢語譯本： 不後悔、喜悅、歡喜心、增進信心、慾望、念頭、害怕失去生命，以及有煩惱的身體，這些都屬於法界所接受的範疇。什麼又是法界所不接受的呢？如果存在於法界之外的事物，就屬於法界所不接受的範疇。什麼又是法界所不接受的呢？如果法界中的善、不善或無記，不屬於『我』的部分，其餘的法界就屬於法界所不接受的範疇。內部和外部的情況也是如此。 在十八界中，哪些是有報的，哪些是無報的呢？十三界是無報的，五界是二分的，或者是有報的，或者是無報的。哪十三界是無報的呢？眼、耳、鼻、舌、身五識界。這十三界是無報的。哪五界是二分的，或者是有報的，或者是無報的呢？色界（Rūpadhātu，指色蘊）、聲界（Śabdadhātu，指聲蘊）、意界（Manodhātu，指意蘊）、意識界（Vijñānadhātu，指識蘊）、法界（Dharmadhātu，指法蘊）。這五界是二分的，或者是有報的，或者是無報的。什麼是色界有報呢？如果是色界的報法，就是色界有報。什麼是色界有報呢？如果是色界的善或不善，或者由善心或不善心所引起的行為，如來去、屈伸、迴轉、轉身的教導，就是色界有報。什麼是色界無報呢？如果是色界的報、色界的非報、非報法，如身體的好色與非好色，端莊與非端莊，美麗的面板與非美麗的面板，莊嚴清凈與非莊嚴清凈，以及由無記心所引起的來去、屈伸、迴轉、轉身的教導，或者外色被眼識所知，就是色界無報。什麼是聲界有報呢？如果是聲界的報法，就是聲界有報。什麼是聲界有報呢？如果是聲界的善或不善，或者由善心或不善心所引起的聚集聲音、語句、言語、口頭教導，就是聲界有報。什麼是聲界無報呢？如果是聲界的報、聲界的非報、非報法，如身體的好聲與非好聲，眾妙聲與非眾妙聲，柔軟的聲音與非柔軟的聲音，以及由無記心所引起的聚集聲音、語句、言語、口頭教導，或者外聲被耳識所知，就是聲界無報。什麼是意界有報呢？如果是意界的報法，就是意界有報。什麼是意界有報呢？除了意界的善報，其餘的意界善或不善意界，就是意界有報。什麼是意界無報呢？如果是意界的報、意界的非報、非報法
【English Translation】 English version: Not regretting, joy, a joyful heart, increasing faith, desire, thoughts, fearing the loss of life, and a body with defilements – these are all within the scope of what the Dharmadhātu (法界, the element of Dharma) accepts. What does the Dharmadhātu not accept? If something exists outside the Dharmadhātu, it belongs to the category of what the Dharmadhātu does not accept. What does the Dharmadhātu not accept? If the good, the non-good, or the neutral within the Dharmadhātu does not belong to the 『self,』 the remaining Dharmadhātu belongs to the category of what the Dharmadhātu does not accept. The internal and external situations are the same. Among the eighteen dhātus (界, elements), which are with retribution and which are without retribution? Thirteen dhātus are without retribution, and five dhātus are twofold, either with retribution or without retribution. Which thirteen dhātus are without retribution? The five sense-consciousness dhātus of eye, ear, nose, tongue, and body. These thirteen dhātus are without retribution. Which five dhātus are twofold, either with retribution or without retribution? The Rūpadhātu (色界, the element of form), Śabdadhātu (聲界, the element of sound), Manodhātu (意界, the element of mind), Vijñānadhātu (意識界, the element of consciousness), and Dharmadhātu (法界, the element of Dharma). These five dhātus are twofold, either with retribution or without retribution. What is the Rūpadhātu with retribution? If it is the retribution-dharma of the Rūpadhātu, it is the Rūpadhātu with retribution. What is the Rūpadhātu with retribution? If it is the good or non-good of the Rūpadhātu, or the actions arising from a good or non-good mind, such as coming and going, bending and stretching, turning around, and teachings through body language, it is the Rūpadhātu with retribution. What is the Rūpadhātu without retribution? If it is the retribution of the Rūpadhātu, the non-retribution of the Rūpadhātu, or non-retribution-dharma, such as the body's good or non-good appearance, dignified or non-dignified appearance, beautiful or non-beautiful skin, adorned purity or non-adorned purity, and the actions arising from a neutral mind, such as coming and going, bending and stretching, turning around, and teachings through body language, or external form known by eye-consciousness, it is the Rūpadhātu without retribution. What is the Śabdadhātu with retribution? If it is the retribution-dharma of the Śabdadhātu, it is the Śabdadhātu with retribution. What is the Śabdadhātu with retribution? If it is the good or non-good of the Śabdadhātu, or the gathering of sounds, phrases, words, and verbal teachings arising from a good or non-good mind, it is the Śabdadhātu with retribution. What is the Śabdadhātu without retribution? If it is the retribution of the Śabdadhātu, the non-retribution of the Śabdadhātu, or non-retribution-dharma, such as the body's good or non-good sound, wondrous or non-wondrous sound, soft or non-soft sound, and the gathering of sounds, phrases, words, and verbal teachings arising from a neutral mind, or external sound known by ear-consciousness, it is the Śabdadhātu without retribution. What is the Manodhātu with retribution? If it is the retribution-dharma of the Manodhātu, it is the Manodhātu with retribution. What is the Manodhātu with retribution? Except for the good retribution of the Manodhātu, the remaining good or non-good Manodhātu is the Manodhātu with retribution. What is the Manodhātu without retribution? If it is the retribution of the Manodhātu, the non-retribution of the Manodhātu, or non-retribution-dharma.
意界。是名意界無報。意識界亦如是。云何法界有報。若法界報法。是名法界有報。云何法界有報。除法界善報。余法界善若有為。若不善受想乃至煩惱使結二定一切色。是名法界有報。云何法界無報。若法界報若法界非報非報法。除無貪無恚無癡煩惱使結身口非戒無教。余法界無報。是名法界無報。
十八界幾心幾非心。七心十一非心。云何七心。七識界是名七心。云何十一非心。十色界法界。是名十一非心。
十八界幾心相應。幾非心相應。十非心相應。七不說心相應非心相應。一二分或心相應或非心相應。云何十非心相應。十色界是名十非心相應。云何七不說心相應非心相應。七識界是名七不說心相應非心相應。云何一二分或心相應或非心相應。法界是名一二分或心相應或非心相應。云何法界心相應。若法界心數受想乃至煩惱使。是名法界心相應。云何法界非心相應。若法界若非心生。乃至非想非非想處智。是名法界非心相應。
十八界幾心數幾非心數。十七非心數。一二分或心數或非心數。云何十七非心數。十色界七識界。是名十七非心數。云何一二分或心數或非心數。法界是名一二分或心數或非心數。云何法界心數。若法界有緣受想乃至煩惱使。是名法界心數。云何法界非心數。若法界
非緣生。乃至非想非非想處智。是名法界非心數。
十八界幾有緣幾無緣。七有緣十無緣。一二分或有緣或無緣。云何七有緣。七識界是名七有緣。云何十無緣。十色界是名十無緣。云何一二分或有緣或無緣。法界是名一二分或有緣或無緣。云何法界有緣。若法界心數受想乃至煩惱使。是名法界有緣。云何法界無緣。若法界非心數生。乃至非想非非想處智。是名法界無緣。
十八界幾共心幾不共心。十七不共心。一二分或共心或不共心。云何十七不共心。十色界七識界。是名十七不共心。云何一二分或共心或不共心。法界是名一二分或共心或不共心。云何法界共心。若法界隨心轉共心生共住共滅。受想乃至煩惱使。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名法界共心。云何法界不共心。若法界不隨心轉不共心生不共住不共滅。生乃至非想非非想處智。是名法界不共心。隨心轉不隨心轉亦如是。
十八界幾業幾非業。十五非業。三二分或業或非業。云何十五非業。八色界七識界。是名十五非業。云何三二分或業或非業。色界聲界法界。是名三二分或業或非業。云何色界業。若善心若不善心若無記心所起。去來屈申迴轉身教。是名色界業。云何色界非業。身好色非好色。端
【現代漢語翻譯】 現代漢語譯本： 非因緣所生。乃至非想非非想處智（既非有想也非無想的禪定境界的智慧）。這稱為法界中非心所的部分。
十八界中，哪些是有緣（與心識相關聯）的，哪些是無緣（與心識不相關聯）的？七個是有緣的，十個是無緣的，一個是二分的（既可以是有緣的，也可以是無緣的）。什麼是七個有緣的？七識界（眼識、耳識、鼻識、舌識、身識、意識、末那識）就是七個有緣的。什麼是十個無緣的？十色界（眼、耳、鼻、舌、身、色、聲、香、味、觸）就是十個無緣的。什麼是一個二分的，既可以是有緣的，也可以是無緣的？法界就是一個二分的，既可以是有緣的，也可以是無緣的。法界在什麼情況下是有緣的？如果法界中的心所，如受（感受）、想（思維）、乃至煩惱隨使，這稱為法界有緣。法界在什麼情況下是無緣的？如果法界中非心所的部分，如生（出生）、乃至非想非非想處智，這稱為法界無緣。
十八界中，哪些是與心相應的，哪些是不與心相應的？十七個是不與心相應的，一個是二分的（既可以與心相應，也可以不與心相應）。什麼是十七個不與心相應的？十色界和七識界，這稱為十七個不與心相應的。什麼是一個二分的，既可以與心相應，也可以不與心相應？法界就是一個二分的，既可以與心相應，也可以不與心相應。法界在什麼情況下是與心相應的？如果法界隨著心而轉變，與心共同生起、共同存在、共同滅去，如受、想、乃至煩惱隨使，有漏的身口戒無教（無表色），有漏的身進（精進）、有漏的身除（止息），正語、正業、正命、正身進、正身除，這稱為法界與心相應。法界在什麼情況下是不與心相應的？如果法界不隨著心而轉變，不與心共同生起、共同存在、共同滅去，如生、乃至非想非非想處智，這稱為法界不與心相應。隨心轉和不隨心轉的情況也是如此。
十八界中，哪些是業（行為）的，哪些是非業的？十五個是非業的，三個是二分的（既可以是業，也可以是非業）。什麼是十五個非業的？八觸界（眼、耳、鼻、舌、身、色、香、味）和七識界，這稱為十五個非業的。什麼是三個二分的，既可以是業，也可以是非業？身界、聲界、法界，這稱為三個二分的，既可以是業，也可以是非業。身界在什麼情況下是業？如果是善心、不善心、或無記心所引起的，去、來、屈、伸、迴轉等身體的動作，即身教，這稱為身業。身界在什麼情況下是非業？身體的好色（美觀的顏色）和非好色（不美觀的顏色），端
【English Translation】 English version: Not arising from conditions. Even the wisdom of the state of neither perception nor non-perception (the wisdom of the meditative state that is neither with perception nor without perception). This is called the part of the Dharmadhatu that is not mental phenomena.
Among the eighteen realms, which are associated with consciousness (having conditions), and which are not associated with consciousness (without conditions)? Seven are associated with conditions, ten are not associated with conditions, and one is twofold (can be either associated or not associated with conditions). What are the seven that are associated with conditions? The seven consciousness realms (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, and manas consciousness) are the seven that are associated with conditions. What are the ten that are not associated with conditions? The ten form realms (eye, ear, nose, tongue, body, form, sound, smell, taste, and touch) are the ten that are not associated with conditions. What is the one that is twofold, that can be either associated or not associated with conditions? The Dharmadhatu is the one that is twofold, that can be either associated or not associated with conditions. Under what circumstances is the Dharmadhatu associated with conditions? If the mental phenomena in the Dharmadhatu, such as feeling (sensation), thought (cognition), and even afflictions and latent tendencies, this is called the Dharmadhatu associated with conditions. Under what circumstances is the Dharmadhatu not associated with conditions? If the non-mental phenomena part of the Dharmadhatu, such as birth, and even the wisdom of the state of neither perception nor non-perception, this is called the Dharmadhatu not associated with conditions.
Among the eighteen realms, which are associated with mind, and which are not associated with mind? Seventeen are not associated with mind, and one is twofold (can be either associated or not associated with mind). What are the seventeen that are not associated with mind? The ten form realms and the seven consciousness realms, these are called the seventeen that are not associated with mind. What is the one that is twofold, that can be either associated or not associated with mind? The Dharmadhatu is the one that is twofold, that can be either associated or not associated with mind. Under what circumstances is the Dharmadhatu associated with mind? If the Dharmadhatu changes along with the mind, arises together with the mind, exists together, and ceases together, such as feeling, thought, and even afflictions and latent tendencies, defiled physical and verbal precepts and non-revealing forms, defiled physical effort, defiled physical cessation, right speech, right action, right livelihood, right physical effort, right physical cessation, this is called the Dharmadhatu associated with mind. Under what circumstances is the Dharmadhatu not associated with mind? If the Dharmadhatu does not change along with the mind, does not arise together with the mind, does not exist together, and does not cease together, such as birth, and even the wisdom of the state of neither perception nor non-perception, this is called the Dharmadhatu not associated with mind. The cases of changing with the mind and not changing with the mind are also like this.
Among the eighteen realms, which are karma (action), and which are non-karma? Fifteen are non-karma, and three are twofold (can be either karma or non-karma). What are the fifteen that are non-karma? The eight touch realms (eye, ear, nose, tongue, body, form, sound, smell) and the seven consciousness realms, these are called the fifteen that are non-karma. What are the three that are twofold, that can be either karma or non-karma? The body realm, the sound realm, and the Dharmadhatu, these are called the three that are twofold, that can be either karma or non-karma. Under what circumstances is the body realm karma? If it is caused by wholesome mind, unwholesome mind, or neutral mind, the physical actions of going, coming, bending, stretching, turning around, i.e., physical instruction, this is called body karma. Under what circumstances is the body realm non-karma? The beautiful color (pleasant appearance) and non-beautiful color (unpleasant appearance) of the body, the upright
嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。若外色眼識所知。是名色界非業。云何聲界業。若善心若不善心若無記心所起集聲音句言語口教。是名聲界業。云何聲界非業。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。若外聲耳識所知。是名聲界非業。云何法界業。思身口非戒非教。有漏身口戒無教。正語正業正命。是名法界業。云何法界非業。除思身口非戒無教有漏身口戒無教正語正業正命。余法界非業。是名法界非業。
十八界幾業相應。幾非業相應。七業相應。十非業相應。一三分或業相應或非業相應。或不說業相應非業相應。云何七業相應。七識界是名七業相應。云何十非業相應。十色界是名十非業相應。云何一三分或業相應或非業相應或不說業相應非業相應。法界是名一三分或業相應或非業相應或不說業相應非業相應。云何法界業相應。若法界思相應。除思余受想乃至煩惱使。是名法界業相應。云何法界非業相應。若法界非思相應。生乃至非想非非想處智。是名法界非業相應。云何法界不說業相應非業相應。思是名法界不說業相應非業相應。
十八界幾共業幾非共業。七共業十不共業。一二分或共業或不共業。云何七共業。七識界是名七共業。云何十不共業。十色界是名十不共業。云何一二分或共
【現代漢語翻譯】 現代漢語譯本 莊嚴並非真正的莊嚴，美麗的面板並非真正的美麗，潔凈並非真正的潔凈。如果外在的顏色被眼識所認知，這被稱為非業（非善業）。什麼是聲界的業？如果是善心、不善心或無記心所產生的集聚聲音、語句、言語、口頭教導，這被稱為聲界的業。什麼是聲界的非業？身體發出的好聽的聲音不是真正的好聽，各種美妙的聲音不是真正的美妙，柔和的聲音不是真正的柔和。如果外在的聲音被耳識所認知，這被稱為聲界的非業。什麼是法界的業？思考身體和口的行為，這些行為不是戒律和教導，或者是有漏的身體和口的行為，屬於戒律但沒有教導，以及正語、正業、正命，這被稱為法界的業。什麼是法界的非業？除了思考身體和口的行為，這些行為不是戒律也沒有教導，或者是有漏的身體和口的行為，屬於戒律但沒有教導，以及正語、正業、正命之外，其餘的法界都是非業。這被稱為法界的非業。
十八界中，有幾種與業相應？有幾種與非業相應？七種與業相應，十種與非業相應，一種分為三種情況：或者與業相應，或者與非業相應，或者既不說是與業相應，也不說是與非業相應。哪七種與業相應？七識界，這被稱為七種與業相應。哪十種與非業相應？十**，這被稱為十種與非業相應。哪一種分為三種情況：或者與業相應，或者與非業相應，或者既不說是與業相應，也不說是與非業相應？法界，這被稱為分為三種情況：或者與業相應，或者與非業相應，或者既不說是與業相應，也不說是與非業相應。法界如何與業相應？如果法界與思相應，除了思之外，其餘的受、想，乃至煩惱和隨眠，這被稱為法界與業相應。法界如何與非業相應？如果法界與非思相應，從生乃至非想非非想處的智慧，這被稱為法界與非業相應。法界如何既不說是與業相應，也不說是與非業相應？思，這被稱為法界既不說是與業相應，也不說是與非業相應。
十八界中，有幾種是共業？有幾種是非共業？七種是共業，十種是非共業，一種分為兩種情況：或者是共業，或者是非共業。哪七種是共業？七識界，這被稱為七種共業。哪十種是非共業？十**，這被稱為十種非共業。哪一種分為兩種情況：或者是共業
【English Translation】 English version Solemnity is not true solemnity. Beautiful skin is not true beautiful skin. Purity is not true purity. If an external color is known by eye consciousness, this is called non-karma (non-wholesome karma). What is the karma of the sound realm? If the accumulation of sounds, sentences, words, and verbal teachings arises from wholesome, unwholesome, or neutral minds, this is called the karma of the sound realm. What is the non-karma of the sound realm? A pleasant sound from the body is not truly pleasant, various wonderful sounds are not truly wonderful, and a soft sound is not truly soft. If an external sound is known by ear consciousness, this is called the non-karma of the sound realm. What is the karma of the dharma realm? Thinking about actions of body and speech that are neither precepts nor teachings, or defiled actions of body and speech that are precepts but not teachings, as well as right speech, right action, and right livelihood, this is called the karma of the dharma realm. What is the non-karma of the dharma realm? Apart from thinking about actions of body and speech that are neither precepts nor teachings, or defiled actions of body and speech that are precepts but not teachings, as well as right speech, right action, and right livelihood, the rest of the dharma realm is non-karma. This is called the non-karma of the dharma realm.
Among the eighteen realms, how many are associated with karma? How many are associated with non-karma? Seven are associated with karma, ten are associated with non-karma, and one is divided into three cases: either associated with karma, or associated with non-karma, or neither said to be associated with karma nor associated with non-karma. Which seven are associated with karma? The seven consciousness realms, these are called the seven associated with karma. Which ten are associated with non-karma? The ten dhātus (elements), these are called the ten associated with non-karma. Which one is divided into three cases: either associated with karma, or associated with non-karma, or neither said to be associated with karma nor associated with non-karma? The dharma realm, this is called divided into three cases: either associated with karma, or associated with non-karma, or neither said to be associated with karma nor associated with non-karma. How is the dharma realm associated with karma? If the dharma realm is associated with thought, apart from thought, the remaining feelings, perceptions, and even afflictions and latent tendencies, this is called the dharma realm associated with karma. How is the dharma realm associated with non-karma? If the dharma realm is associated with non-thought, from birth to the wisdom of the realm of neither perception nor non-perception, this is called the dharma realm associated with non-karma. How is the dharma realm neither said to be associated with karma nor associated with non-karma? Thought, this is called the dharma realm neither said to be associated with karma nor associated with non-karma.
Among the eighteen realms, how many are shared karma? How many are unshared karma? Seven are shared karma, ten are unshared karma, and one is divided into two cases: either shared karma or unshared karma. Which seven are shared karma? The seven consciousness realms, these are called the seven shared karma. Which ten are unshared karma? The ten dhātus (elements), these are called the ten unshared karma. Which one is divided into two cases: either shared karma
業或不共業。法界是名一二分或共業或不共業。云何法界共業。若法界隨業轉共業生共住共滅。受想定心思觸乃至煩惱使。二定有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名法界共業。云何法界不共業。若法界不隨業轉不共業生不共住不共滅。不定心思生老死命結得果。身口非戒無教。有漏身口戒無教。有漏身進九無為。是名法界不共業。隨業轉不隨業轉亦如是。
十八界幾因幾非因。七因七非因。四二分或因或非因。云何七因。七識界是名七因。云何七非因。眼界耳界鼻界舌界身界香界味界。是名七非因。云何四二分或因或非因。色界聲界觸界法界。是名四二分或因或非因。云何色界因。若色界報法。是名色界因。云何色界因。若色界若善不善。若善心若不善心所起。去來屈申迴轉身教。是名色界因。云何色界非因。若色界報若色界非報非報法。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。無記心所起去來屈申迴轉身教。若外色眼識所知。是名色界非因。云何聲界因。若聲界報法。是名聲界因。云何聲界因。若聲界善不善。若善心若不善心所起集聲音句言語口教。是名聲界因。云何聲界非因。若聲界報若聲界非報非報法。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。無
【現代漢語翻譯】 現代漢語譯本： 業或不共業。法界是名為一二分，或共業，或不共業。什麼是法界的共業？如果法界隨著業力流轉，共同的業力產生、共同存在、共同消滅。感受、想法、意志、思考、接觸乃至煩惱和習氣。兩種禪定，有漏的身口戒無教。有漏的身行精進，有漏的身行止息。正語、正業、正命、正身行精進、正身行止息。這稱為法界的共業。什麼是法界的不共業？如果法界不隨著業力流轉，不共同的業力產生、不共同存在、不共同消滅。不確定的想法，生、老、死、命、結、得果。身口非戒無教。有漏的身口戒無教。有漏的身行精進，九種無為法。這稱為法界的不共業。隨著業力流轉和不隨著業力流轉也是如此。
十八界中，哪些是因，哪些不是因？七個是因，七個不是因。四個是二分，或者說是因，或者說不是因。哪七個是因？七個識界是因。哪七個不是因？眼界（cakṣur-dhātu，視覺器官）、耳界（śrotra-dhātu，聽覺器官）、鼻界（ghrāṇa-dhātu，嗅覺器官）、舌界（jihvā-dhātu，味覺器官）、身界（kāya-dhātu，觸覺器官）、香界（gandha-dhātu，氣味）、味界（rasa-dhātu，味道）。這七個不是因。哪四個是二分，或者說是因，或者說不是因？界（śabda-dhātu，聲音）、觸界（spraṣṭavya-dhātu，觸感）、法界（dharma-dhātu，法）。這四個是二分，或者說是因，或者說不是因。什麼是因？如果是的果報法，這就是因。什麼是因？如果是，無論是善還是不善，無論是善心還是不善心所引起的，來去、屈伸、迴轉、轉身的動作教導，這就是因。什麼是非因？如果是的果報，或者的非果報，或者非果報法。身體的好顏色或不好顏色，端莊或不端莊，美麗的面板或不美麗的面板，莊嚴清凈或不莊嚴清凈，無記心所引起的來去、屈伸、迴轉、轉身的動作教導，如果是外色被眼識所知，這就是**非因。什麼是聲界因？如果是聲界的果報法，這就是聲界因。什麼是聲界因？如果是聲界，無論是善還是不善，無論是善心還是不善心所引起的，聚集聲音、語句、言語、口頭教導，這就是聲界因。什麼是聲界非因？如果是聲界的果報，或者聲界的非果報，或者非果報法。身體的好聲音或不好聲音，眾妙的聲音或非眾妙的聲音，柔軟的聲音或非柔軟的聲音，無
【English Translation】 English version: Karma or non-common karma. The realm of phenomena (dharma-dhātu) is called one or two parts, either common karma or non-common karma. What is the common karma of the realm of phenomena? If the realm of phenomena follows the turning of karma, common karma arises, coexists, and co-ceases. Sensation, thought, volition, thinking, contact, and even afflictions and latent tendencies. Two kinds of samadhi, defiled actions of body and speech, precepts without instruction. Defiled bodily action progresses, defiled bodily action ceases. Right speech, right action, right livelihood, right bodily action progresses, right bodily action ceases. This is called the common karma of the realm of phenomena. What is the non-common karma of the realm of phenomena? If the realm of phenomena does not follow the turning of karma, non-common karma does not arise, does not coexist, and does not co-cease. Uncertain thoughts, birth, old age, death, life, fetters, attainment of fruition. Actions of body and speech that are not precepts, without instruction. Defiled actions of body and speech, precepts without instruction. Defiled bodily action progresses, the nine unconditioned dharmas (asamskrta). This is called the non-common karma of the realm of phenomena. Following the turning of karma and not following the turning of karma are also like this.
Among the eighteen realms, which are causes and which are not causes? Seven are causes, and seven are not causes. Four are two-fold, either causes or not causes. Which seven are causes? The seven consciousness realms are causes. Which seven are not causes? The eye realm (cakṣur-dhātu, visual organ), ear realm (śrotra-dhātu, auditory organ), nose realm (ghrāṇa-dhātu, olfactory organ), tongue realm (jihvā-dhātu, gustatory organ), body realm (kāya-dhātu, tactile organ), the realm of smell (gandha-dhātu, odor), the realm of taste (rasa-dhātu, flavor). These seven are not causes. Which four are two-fold, either causes or not causes? The ** realm (śabda-dhātu, sound), the touch realm (spraṣṭavya-dhātu, tactile sensation), the realm of phenomena (dharma-dhātu, dharma). These four are two-fold, either causes or not causes. What is the ** cause? If it is the resultant dharma of , this is the ** cause. What is the ** cause? If it is , whether it is good or bad, whether it is caused by a good mind or a bad mind, the teaching of coming and going, bending and stretching, turning around, turning the body, this is the ** cause. What is the ** non-cause? If it is the result of , or the non-result of , or the non-result dharma. Good or bad color of the body, dignified or undignified, beautiful or not beautiful skin, adorned and pure or not adorned and pure, the teaching of coming and going, bending and stretching, turning around, turning the body, caused by an indifferent mind, if it is external color known by eye consciousness, this is the ** non-cause. What is the sound realm cause? If it is the resultant dharma of the sound realm, this is the sound realm cause. What is the sound realm cause? If it is the sound realm, whether it is good or bad, whether it is caused by a good mind or a bad mind, gathering sounds, phrases, words, verbal teachings, this is the sound realm cause. What is the sound realm non-cause? If it is the result of the sound realm, or the non-result of the sound realm, or the non-result dharma. Good or bad sound of the body, wondrous or non-wondrous sound, soft or non-soft sound, no
記心所起集聲音句言語口教。若外聲耳識所知。是名聲界非因。云何觸界因。四大地大水大火大風大。是名觸界因。云何觸界非因。除四大餘觸界所攝法。是名觸界非因。云何法界因。若法界緣若法界非緣有報。除得果余法界非緣若報。受想乃至煩惱使結。二定一切色。是名法界因。云何法界非因。若非緣無報不共業生老死命得果。有漏身進九無為。是名法界非因。
十八界幾有因幾無因。十七有因。一二分或有因或無因。云何十七有因。十色界七識界。是名十七有因。云何一二分或有因或無因。法界是名一二分或有因或無因。云何法界有因。若法界有緒受想。乃至正身除。是名法界有因。云何法界無因。若法界無緒智緣盡。乃至非想非非想處智。是名法界無因。有緒無緒有緣無緣有為無為亦如是。
十八界幾知幾非知。一切知如事知見。
十八界幾可識幾非可識。一切識意識如事識。
十八界幾解幾非解。一切解如事知見。
十八界幾了幾非了。一切瞭如事知見。
十八界幾斷智知。幾非斷智知。十三非斷智知。五二分或斷智知或非斷智知。云何十三非斷智知。八色界五識界。是名十三非斷智知。云何五二分或斷智知或非斷智知。色界聲界意界意識界法界。是名五二分或斷智
【現代漢語翻譯】 現代漢語譯本： 什麼是聲界的因？凡是心中所產生的集結聲音、語句、言語、口頭教誨，以及外在聲音被耳識所感知，這些都稱為聲界的因。什麼是聲界的非因？（此處原文缺失，無法翻譯） 什麼是觸界的因？四大，即地大（固體元素）、水大（液體元素）、火大（熱能元素）、風大（氣體元素），這些稱為觸界的因。什麼是觸界的非因？除了四大之外，其餘觸界所包含的法，稱為觸界的非因。 什麼是法界的因？如果法界是緣，或者法界不是緣但有果報，除了獲得果位之外，其餘法界不是緣但有果報，如受（感受）、想（思維）、乃至煩惱、使（潛在的煩惱）、結（束縛），以及二禪定（第二禪定和第三禪定）和一切色法（物質現象），這些稱為法界的因。什麼是法界的非因？如果不是緣，沒有果報，不共業所生，生、老、死、命根，獲得果位，有漏身（有煩惱的身體），進入九次第定（四禪定、四空定和滅盡定），以及無為法（涅槃），這些稱為法界的非因。 在十八界中，有幾個是有因的，幾個是無因的？十七個是有因的，一個或兩個是部分有因部分無因的。哪十七個是有因的？十個色界（眼界、耳界、鼻界、舌界、身界、色界、聲界、香界、味界、觸界）和七個識界（眼識界、耳識界、鼻識界、舌識界、身識界、意識界、末那識界），這些稱為十七個有因的。哪一個或兩個是部分有因部分無因的？法界，稱為一個或兩個部分有因部分無因的。什麼是法界有因？如果法界有緒（有相關的因緣），如受、想，乃至正身（正確的身體），這些稱為法界有因。什麼是法界無因？如果法界沒有緒（沒有相關的因緣），如智緣盡（智慧的因緣滅盡），乃至非想非非想處智（非想非非想處的智慧），這些稱為法界無因。有緒和無緒，有緣和無緣，有為和無為，也是如此。 在十八界中，有幾個是知的，幾個是非知的？一切都是知的，如實地知見。 在十八界中，有幾個是可識的，幾個是不可識的？一切都是識，意識如實地識。 在十八界中，有幾個是解的，幾個是非解的？一切都是解，如實地知見。 在十八界中，有幾個是了的，幾個是非了的？一切都是了，如實地知見。 在十八界中，有幾個是斷智知的，幾個是非斷智知的？十三個是非斷智知的，五個是部分斷智知部分非斷智知的。哪十三個是非斷智知的？八個色界（眼界、耳界、鼻界、舌界、身界、色界、香界、味界）和五個識界（眼識界、耳識界、鼻識界、舌識界、身識界），這些稱為十三個非斷智知的。哪五個是部分斷智知部分非斷智知的？聲界、意界（末那識界）、意識界、法界，這些稱為五個部分斷智知... （此處原文缺失，無法翻譯）
【English Translation】 English version: What is the cause of the sound realm? All collections of sounds, sentences, speech, and verbal teachings that arise in the mind, as well as external sounds perceived by ear consciousness, are called the cause of the sound realm. What is the non-cause of the sound realm? (The original text is missing here, so it cannot be translated.) What is the cause of the touch realm? The four great elements, namely earth (solid element), water (liquid element), fire (thermal energy element), and wind (gaseous element), are called the cause of the touch realm. What is the non-cause of the touch realm? Apart from the four great elements, the remaining dharmas included in the touch realm are called the non-cause of the touch realm. What is the cause of the dharma realm? If the dharma realm is a condition, or if the dharma realm is not a condition but has karmic retribution, except for obtaining the fruit of enlightenment, the remaining dharma realm is not a condition but has karmic retribution, such as sensation (feeling), thought (thinking), and even afflictions, latent afflictions, fetters, as well as the two dhyanas (second and third dhyanas) and all forms (material phenomena), these are called the cause of the dharma realm. What is the non-cause of the dharma realm? If it is not a condition, has no karmic retribution, is born of unshared karma, birth, old age, death, life force, obtaining the fruit of enlightenment, the defiled body (body with afflictions), entering the nine successive attainments (four dhyanas, four formless attainments, and cessation attainment), and unconditioned dharmas (Nirvana), these are called the non-cause of the dharma realm. Among the eighteen realms, how many have causes and how many are without causes? Seventeen have causes, and one or two are partly with cause and partly without cause. Which seventeen have causes? The ten sense realms (eye realm, ear realm, nose realm, tongue realm, body realm, form realm, sound realm, smell realm, taste realm, touch realm) and the seven consciousness realms (eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm, mano-consciousness realm), these are called the seventeen with causes. Which one or two are partly with cause and partly without cause? The dharma realm is called one or two partly with cause and partly without cause. What is the dharma realm with cause? If the dharma realm has connections (related causes and conditions), such as sensation, thought, and even the correct body, these are called the dharma realm with cause. What is the dharma realm without cause? If the dharma realm has no connections (no related causes and conditions), such as the exhaustion of wisdom conditions, and even the wisdom of the realm of neither perception nor non-perception, these are called the dharma realm without cause. Having connections and not having connections, having conditions and not having conditions, conditioned and unconditioned, are also the same. Among the eighteen realms, how many are knowing and how many are non-knowing? All are knowing, knowing and seeing things as they are. Among the eighteen realms, how many are knowable and how many are unknowable? All are consciousness, mind consciousness knowing things as they are. Among the eighteen realms, how many are understanding and how many are non-understanding? All are understanding, knowing and seeing things as they are. Among the eighteen realms, how many are comprehending and how many are non-comprehending? All are comprehending, knowing and seeing things as they are. Among the eighteen realms, how many are known by the wisdom of cessation and how many are not known by the wisdom of cessation? Thirteen are not known by the wisdom of cessation, and five are partly known by the wisdom of cessation and partly not known by the wisdom of cessation. Which thirteen are not known by the wisdom of cessation? The eight sense realms (eye realm, ear realm, nose realm, tongue realm, body realm, form realm, smell realm, taste realm) and the five consciousness realms (eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm), these are called the thirteen not known by the wisdom of cessation. Which five are partly known by the wisdom of cessation and partly not known by the wisdom of cessation? The sound realm, the mind realm (mano-consciousness realm), the mind consciousness realm, the dharma realm, these are called the five partly known by the wisdom of cessation... (The original text is missing here, so it cannot be translated.)
知或非斷智知。云何色界斷智知。若色界不善若不善心所起。去來屈申迴轉身教。是名色界斷智知。云何色界非斷智知。若色界善若無記。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。若善心若無記心所起。去來屈申迴轉身教。若外色眼識所知。是名色界非斷智知。云何聲界斷智知。若聲界不善不善心所起集聲音句言語口教。是名聲界斷智知。云何聲界非斷智知。若聲界善若無記。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。若善心若無記心所起集聲音句言語口教。若外聲耳識所知。是名聲界非斷智知。云何意界斷智知。若意界不善意界。是名意界斷智知。云何意界非斷智知。若意界善若無記意界。是名意界非斷智知。意識界亦如是。云何法界斷智知。若法界不善受想思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念疑怖煩惱使結。身口非戒無教。有漏身進。是名法界斷智知。云何法界非斷智知。若法界善若無記。除疑煩惱使結身口非戒無教。余法界非斷智知。斷非斷亦如是。
十八界幾修幾非修。十三非修。五二分或修或非修。云何十三非修。八色界五識界。是名十三非修。云何五二分或修或非修。色界聲界意界意識界法界。是名五二分或修或非修。云何色界修。若色界善若善心所起。去來屈申回
【現代漢語翻譯】 現代漢語譯本： 什麼是斷智知和非斷智知？什麼是斷智知？如果是不善的，或者是不善心所生起的，關於身體的來去、屈伸、迴轉、轉身的教導，這被稱為斷智知。什麼是非斷智知？如果是善的，或者是無記的，身體的好顏色和不好顏色，端莊和不端莊，美麗的面板和不美麗的面板，莊嚴清凈和不莊嚴清凈，如果是善心或者無記心所生起的，關於身體的來去、屈伸、迴轉、轉身的教導，如果是外在的顏色被眼識所知，這被稱為非斷智知。 什麼是聲界的斷智知？如果是聲界的不善，不善心所生起的聚集聲音、語句、言語、口頭教導，這被稱為聲界斷智知。什麼是聲界的非斷智知？如果是聲界的善或者無記，身體的好聲音和不好聲音，眾多美妙的聲音和不美妙的聲音，柔和的聲音和不柔和的聲音，如果是善心或者無記心所生起的聚集聲音、語句、言語、口頭教導，如果是外在的聲音被耳識所知，這被稱為聲界非斷智知。 什麼是意界的斷智知？如果是意界的不善意界，這被稱為意界斷智知。什麼是意界的非斷智知？如果是意界的善或者無記意界，這被稱為意界非斷智知。意識界也是如此。 什麼是法界的斷智知？如果是法界的不善的感受（受，vedanā）、想法（想，saṃjñā）、思（思，cetanā）、觸（觸，sparśa）、思惟（思惟，manasikāra）、覺（覺，vitarka）、觀（觀，vicāra），見（見，dṛṣṭi）、慧（慧，prajñā）、解脫（解脫，vimokṣa）、後悔和不後悔、喜悅和歡喜、心進（心進，citta-vīrya）、信（信，śraddhā）、欲（欲，chanda）、念（念，smṛti）、疑（疑，vicikitsā）、怖（怖，bhaya）、煩惱（煩惱，kleśa）、使（使，anuśaya）、結（結，saṃyojana），身口非戒無教（身口非戒無教，kāya-vācā-duścarita-ānabhijñapti），有漏身進（有漏身進，sāsrava-kāya-vīrya），這被稱為法界斷智知。什麼是非斷智知？如果是法界的善或者無記，除了疑、煩惱、使、結、身口非戒無教，其餘的法界被稱為非斷智知。斷和非斷也是如此。 十八界中，哪些是修習的，哪些是非修習的？有十三種是非修習的，五種是二分的，或者修習或者非修習。哪十三種是非修習的？八種五識界（五識界，pañca vijñāna kāya）。這被稱為十三種非修習的。哪五種是二分的，或者修習或者非修習？聲界（聲界，śabdadhātu）、意界（意界，manodhātu）、意識界（意識界，manovijñānadhātu）、法界（法界，dharmadhātu）。這被稱為五種二分的，或者修習或者非修習。什麼是修習？如果是善的，或者是善心所生起的，關於來去、屈伸、迴轉
【English Translation】 English version: What is knowledge of severance and non-severance? What is knowledge of severance? If it is unwholesome, or arises from unwholesome mental states, teachings about bodily movements such as coming, going, bending, stretching, turning around, this is called knowledge of severance. What is knowledge of non-severance? If it is wholesome, or indeterminate, good and bad appearances of the body, dignified and undignified, beautiful and unbeautiful skin, adorned and unadorned, if it arises from wholesome or indeterminate mental states, teachings about bodily movements such as coming, going, bending, stretching, turning around, if external appearances are known by eye consciousness, this is called knowledge of non-severance. What is knowledge of severance of the sound realm? If the sound realm is unwholesome, arising from unwholesome mental states, gathering sounds, phrases, speech, verbal teachings, this is called knowledge of severance of the sound realm. What is knowledge of non-severance of the sound realm? If the sound realm is wholesome or indeterminate, good and bad sounds of the body, numerous wonderful and un-wonderful sounds, soft and un-soft sounds, if it arises from wholesome or indeterminate mental states, gathering sounds, phrases, speech, verbal teachings, if external sounds are known by ear consciousness, this is called knowledge of non-severance of the sound realm. What is knowledge of severance of the mind realm? If the mind realm is an unwholesome mind realm, this is called knowledge of severance of the mind realm. What is knowledge of non-severance of the mind realm? If the mind realm is a wholesome or indeterminate mind realm, this is called knowledge of non-severance of the mind realm. The consciousness realm is also the same. What is knowledge of severance of the dharma realm? If the dharma realm is unwholesome feelings (vedanā), perceptions (saṃjñā), volitions (cetanā), contact (sparśa), attention (manasikāra), initial application of thought (vitarka), sustained application of thought (vicāra), views (dṛṣṭi), wisdom (prajñā), liberation (vimokṣa), regret and non-regret, joy and happiness, mental effort (citta-vīrya), faith (śraddhā), desire (chanda), mindfulness (smṛti), doubt (vicikitsā), fear (bhaya), afflictions (kleśa), latent tendencies (anuśaya), fetters (saṃyojana), non-restraint of body and speech without teaching (kāya-vācā-duścarita-ānabhijñapti), defiled bodily effort (sāsrava-kāya-vīrya), this is called knowledge of severance of the dharma realm. What is knowledge of non-severance of the dharma realm? If the dharma realm is wholesome or indeterminate, except for doubt, afflictions, latent tendencies, fetters, non-restraint of body and speech without teaching, the remaining dharma realm is called knowledge of non-severance. Severance and non-severance are also the same. Among the eighteen realms, which are cultivated and which are not cultivated? Thirteen are not cultivated, and five are two-fold, either cultivated or not cultivated. Which thirteen are not cultivated? The eight five-consciousness realms (pañca vijñāna kāya). These are called the thirteen uncultivated. Which five are two-fold, either cultivated or not cultivated? The sound realm (śabdadhātu), mind realm (manodhātu), consciousness realm (manovijñānadhātu), dharma realm (dharmadhātu). These are called the five two-fold, either cultivated or not cultivated. What is cultivation? If it is wholesome, or arises from wholesome mental states, about coming, going, bending, stretching, turning around
轉身教。是名色界修。云何色界非修。若色界不善若無記。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。若不善心若無記心所起。去來屈申迴轉身教。若外色眼識所知。是名色界非修。云何聲界修。若聲界善若善心所起集聲音句言語口教。是名聲界修。云何聲界非修。若聲界不善若無記。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。若不善心若無記心所起集聲音句言語口教。若外聲耳識所知。是名聲界非修。云何意界修。若意界善意界。是名意界修。云何意界非修。若意界不善若無記意界。是名意界非修。意識界亦如是。云何法界修。若法界善受想。乃至心舍無想定得果滅盡定。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。智緣盡決定。是名法界修。云何法界非修。法界不善若無記受想思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念疑怖煩惱使生老死命結。身口非戒無教。有漏身進非聖七無為。是名法界非修。
十八界幾證幾非證。一切證如事知見。
十八界幾善幾非善幾無記。十三無記。五三分或善或不善或無記。云何十三無記。八色界五識界。是名十三無記。云何五三分或善或不善或無記。色界聲界意界意識界法界。是名五三分或善或不善或無記。云何色界善。若
【現代漢語翻譯】 現代漢語譯本：轉身的教導，這被稱為『修』（Śikṣā，訓練）。什麼叫做『非修』呢？如果是不善或無記的身教，例如身體呈現好的顏色或不好的顏色，端莊或不端莊，面板好或不好，莊嚴清凈或不莊嚴不清凈，如果是不善心或無記心所引起的，包括去、來、彎曲、伸展、回頭、轉身的教導，如果是外在的顏色被眼識所認知，這被稱為『非修』。 什麼叫做聲界的『修』呢？如果是聲界的善，或是善心所引起的，包括聚集的聲音、語句、言語、口頭教導，這被稱為聲界的『修』。什麼叫做聲界的『非修』呢？如果是聲界的不善或無記，例如身體發出好的聲音或不好的聲音，美妙的聲音或不美妙的聲音，柔和的聲音或不柔和的聲音，如果是不善心或無記心所引起的，包括聚集的聲音、語句、言語、口頭教導，如果是外在的聲音被耳識所認知，這被稱為聲界的『非修』。 什麼叫做意界的『修』呢？如果是意界的善意界，這被稱為意界的『修』。什麼叫做意界的『非修』呢？如果是意界的不善或無記意界，這被稱為意界的『非修』。意識界也是如此。 什麼叫做法界的『修』呢？如果是法界的善，包括受（Vedanā，感受）、想（Saṃjñā，知覺），乃至心舍（Upekṣā，舍受）、無想定（Asaṃjñā-samāpatti，無想定）、得果（Phala，果位）、滅盡定（Nirodha-samāpatti，滅盡定），有漏的身口戒無教（Avijñapti，無表色），有漏的身進（Kāya-karma，身業）、有漏的身除（Kāya-karma-nirodha，身業的止息），正語（Samyag-vāc，正語）、正業（Samyak-karmānta，正業）、正命（Samyag-ājīva，正命）、正身進（Samyak-kāyā-karma，正身業）、正身除（Samyak-kāyā-karma-nirodha，正身業的止息），智緣盡決定（Jñāna-paryavasāna-niścaya，智慧圓滿的決定），這被稱為法界的『修』。 什麼叫做法界的『非修』呢？法界的不善或無記，包括受、想、思（Cetanā，意志）、觸（Sparśa，接觸）、思惟（Vitarka，尋）、覺（Vicāra，伺）、觀（Dṛṣṭi，見），見、慧（Prajñā，智慧）、解脫（Vimokṣa，解脫）、悔（Kaukṛtya，惡作）、不悔（Akaukṛtya，不惡作）、悅（Prīti，喜）、喜（Muditā，樂）、心進（Citta-karma，心業）、信（Śraddhā，信）、欲（Chanda，欲）、念（Smṛti，念）、疑（Vicikitsā，疑）、怖（Bhaya，怖畏）、煩惱使（Kleśa-anuśaya，煩惱隨眠）、生（Jāti，生）、老（Jarā，老）、死（Maraṇa，死）、命結（Jīvita-saṃyojana，命結），身口非戒無教，有漏身進非聖七無為（Asaṃskṛta，無為法），這被稱為法界的『非修』。 十八界（Dhātu，界）中有多少是證（Sākṣāt-kriyā，現證）的，有多少是非證的？一切都是如實知見的證。 十八界中有多少是善的，有多少是非善的，有多少是無記的？十三種是無記的，五種是三分，或者善，或者不善，或者無記。什麼叫做十三種無記的？八個五識界（Pañca-vijñāna-kāya，五識身），這就是十三種無記的。什麼叫做五種是三分，或者善，或者不善，或者無記的？色界（Rūpa-dhātu，色界）、聲界（Śabda-dhātu，聲界）、意界（Mano-dhātu，意界）、意識界（Manovijñāna-dhātu，意識界）、法界（Dharma-dhātu，法界），這就是五種是三分，或者善，或者不善，或者無記的。什麼叫做善呢？如果...
【English Translation】 English version: Turning instruction. This is called 'Śikṣā' (training). What is called 'non-Śikṣā'? If it is unwholesome or indeterminate bodily instruction, such as the body presenting good color or bad color, dignified or undignified, good skin or bad skin, solemn and pure or not solemn and not pure, if it is caused by an unwholesome mind or an indeterminate mind, including going, coming, bending, stretching, turning the head, turning the body instruction, if it is an external color perceived by eye consciousness, this is called 'non-Śikṣā'. What is called 'Śikṣā' of the sound realm? If it is wholesome sound of the sound realm, or caused by a wholesome mind, including gathered sounds, sentences, speech, verbal instruction, this is called 'Śikṣā' of the sound realm. What is called 'non-Śikṣā' of the sound realm? If it is unwholesome or indeterminate sound of the sound realm, such as the body emitting good sound or bad sound, wonderful sound or not wonderful sound, soft sound or not soft sound, if it is caused by an unwholesome mind or an indeterminate mind, including gathered sounds, sentences, speech, verbal instruction, if it is an external sound perceived by ear consciousness, this is called 'non-Śikṣā' of the sound realm. What is called 'Śikṣā' of the mind realm? If it is the wholesome mind realm of the mind realm, this is called 'Śikṣā' of the mind realm. What is called 'non-Śikṣā' of the mind realm? If it is the unwholesome or indeterminate mind realm of the mind realm, this is called 'non-Śikṣā' of the mind realm. The consciousness realm is also the same. What is called 'Śikṣā' of the dharma realm? If it is wholesome of the dharma realm, including Vedanā (feeling), Saṃjñā (perception), up to Upekṣā (equanimity), Asaṃjñā-samāpatti (cessation of perception and feeling), Phala (fruition), Nirodha-samāpatti (cessation attainment), contaminated bodily and verbal precepts without non-disclosure (Avijñapti), contaminated bodily progress (Kāya-karma), contaminated bodily cessation (Kāya-karma-nirodha), Samyag-vāc (right speech), Samyak-karmānta (right action), Samyag-ājīva (right livelihood), Samyak-kāyā-karma (right bodily action), Samyak-kāyā-karma-nirodha (right bodily action cessation), Jñāna-paryavasāna-niścaya (determination of the completion of wisdom), this is called 'Śikṣā' of the dharma realm. What is called 'non-Śikṣā' of the dharma realm? Unwholesome or indeterminate of the dharma realm, including feeling, perception, Cetanā (volition), Sparśa (contact), Vitarka (initial application of thought), Vicāra (sustained application of thought), Dṛṣṭi (views), Prajñā (wisdom), Vimokṣa (liberation), Kaukṛtya (remorse), Akaukṛtya (non-remorse), Prīti (joy), Muditā (gladness), Citta-karma (mental action), Śraddhā (faith), Chanda (desire), Smṛti (mindfulness), Vicikitsā (doubt), Bhaya (fear), Kleśa-anuśaya (latent defilements), Jāti (birth), Jarā (aging), Maraṇa (death), Jīvita-saṃyojana (life bond), bodily and verbal non-precepts without non-disclosure, contaminated bodily progress, non-noble seven Asaṃskṛta (unconditioned dharmas), this is called 'non-Śikṣā' of the dharma realm. Among the eighteen Dhātu (elements), how many are Sākṣāt-kriyā (direct realization) and how many are non-direct realization? All are direct realization of knowing and seeing things as they are. Among the eighteen elements, how many are wholesome, how many are unwholesome, and how many are indeterminate? Thirteen are indeterminate, five are threefold, either wholesome, unwholesome, or indeterminate. What are the thirteen indeterminate? The eight Pañca-vijñāna-kāya (five sense consciousnesses), these are the thirteen indeterminate. What are the five that are threefold, either wholesome, unwholesome, or indeterminate? Rūpa-dhātu (form element), Śabda-dhātu (sound element), Mano-dhātu (mind element), Manovijñāna-dhātu (mind consciousness element), Dharma-dhātu (dharma element), these are the five that are threefold, either wholesome, unwholesome, or indeterminate. What is wholesome? If...
色界修善心所起。去來屈申迴轉身教。是名色界善。云何色界不善。若色界斷不善心所起。去來屈申迴轉身教。是名色界不善。云何色界無記。若色界受若色界非報非報法。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。無記心所起去來屈申迴轉身教。若外色眼識所知。是名色界無記。云何聲界善。若聲界修善心所起集聲音句言語口教。是名聲界善。云何聲界不善。若聲界斷不善心所起集聲音句言語口教。是名聲界不善。云何聲界無記。若聲界受若聲界非報非報法。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。無記心所起集聲音句言語口教。若外聲耳識所知。是名聲界無記。云何意界善。若意界修。是名意界善。云何意界不善。若意界斷意界。是名意界不善。云何意界無記。若意界受若意界非報非報法意界。是名意界無記。意識界亦如是。云何法界善。若法界修受想。乃至心舍無想定得果滅盡定。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。智緣盡決定。是名法界善。云何法界不善。若法界斷受想思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念疑怖煩惱使結。身口非戒無教。有漏身進。是名法界不善。云何法界無記。若法界受非報非報法非聖無為。受想思觸思惟覺觀。見慧解脫悔不悔
【現代漢語翻譯】 現代漢語譯本： 什麼是善？如果由修習善心所產生的，包括去、來、屈、伸、迴轉等身體的教示，這就被稱為善。 什麼是不善？如果由斷除不善心所產生的，包括去、來、屈、伸、迴轉等身體的教示，這就被稱為不善。 什麼是無記？如果是感受，或者是非報、非報法（既非善報也非惡報的法），身體是好色或非好色，端莊或非端莊，面板妍麗或非妍麗，莊嚴清凈或非莊嚴清凈，由無記心所產生的去、來、屈、伸、迴轉等身體的教示，如果是外在的色法被眼識所知，這就被稱為無記。 什麼是聲界的善？如果是聲界由修習善心所產生的，聚集聲音、語句、言語、口頭教導，這就被稱為聲界的善。 什麼是聲界的不善？如果是聲界由斷除不善心所產生的，聚集聲音、語句、言語、口頭教導，這就被稱為聲界的不善。 什麼是聲界的無記？如果是聲界感受，或者聲界非報、非報法，身體是好聽的聲音或非好聽的聲音，眾妙之聲或非眾妙之聲，柔和的聲音或非柔和的聲音，由無記心所產生的聚集聲音、語句、言語、口頭教導，如果是外在的聲音被耳識所知，這就被稱為聲界的無記。 什麼是意界的善？如果是意界的修習，這就被稱為意界的善。 什麼是意界的不善？如果是意界的斷除意界，這就被稱為意界的不善。 什麼是意界的無記？如果是意界感受，或者意界非報、非報法，這就被稱為意界的無記。意識界也是如此。 什麼是法界的善？如果是法界的修習，感受、思想，乃至心舍（平靜的心），無想定（既非想也非非想的禪定）的獲得，果滅盡定（證得阿羅漢果的滅盡定），有漏（仍有煩惱）的身口戒無教（無表色），有漏的身進（精進），有漏的身除（去除），正語、正業、正命、正身進、正身除，智慧的因緣盡決定，這就被稱為法界的善。 什麼是法界的不善？如果是法界的斷除，感受、思想、思、觸、思惟、覺、觀，見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、結，身口非戒無教，有漏的身進，這就被稱為法界的不善。 什麼是法界的無記？如果是法界感受，非報、非報法，非聖無為（不是聖者的無為法），感受、思想、思、觸、思惟、覺、觀，見、慧、解脫、悔、不悔
【English Translation】 English version: What is 'good'? If it arises from cultivating wholesome mental states, including the physical teachings of going, coming, bending, stretching, and turning, this is called 'good'. What is 'unwholesome'? If it arises from abandoning unwholesome mental states, including the physical teachings of going, coming, bending, stretching, and turning, this is called 'unwholesome'. What is 'neutral'? If it is a feeling, or a non-resultant, non-resultant dharma (neither a reward for good nor a punishment for evil), the body is beautiful or not beautiful, dignified or not dignified, with fair skin or not fair skin, adorned and pure or not adorned and pure, the physical teachings of going, coming, bending, stretching, and turning arising from neutral mental states, if it is an external form known by eye consciousness, this is called 'neutral'. What is 'good' in the sound realm? If it arises in the sound realm from cultivating wholesome mental states, gathering sounds, phrases, speech, and verbal teachings, this is called 'good' in the sound realm. What is 'unwholesome' in the sound realm? If it arises in the sound realm from abandoning unwholesome mental states, gathering sounds, phrases, speech, and verbal teachings, this is called 'unwholesome' in the sound realm. What is 'neutral' in the sound realm? If it is a feeling in the sound realm, or a non-resultant, non-resultant dharma in the sound realm, the body is a pleasant sound or an unpleasant sound, a wondrous sound or a non-wondrous sound, a soft sound or a non-soft sound, gathering sounds, phrases, speech, and verbal teachings arising from neutral mental states, if it is an external sound known by ear consciousness, this is called 'neutral' in the sound realm. What is 'good' in the mind realm? If it is cultivation in the mind realm, this is called 'good' in the mind realm. What is 'unwholesome' in the mind realm? If it is the abandonment of the mind realm in the mind realm, this is called 'unwholesome' in the mind realm. What is 'neutral' in the mind realm? If it is a feeling in the mind realm, or a non-resultant, non-resultant dharma in the mind realm, this is called 'neutral' in the mind realm. The consciousness realm is also the same. What is 'good' in the dharma realm? If it is cultivation in the dharma realm, feeling, thought, and even the mind's equanimity (a calm mind), the attainment of the state of neither perception nor non-perception (a state of meditation), the fruit of the cessation of attainment (Nirodha-samapatti, the cessation of all perception and feeling attained by an Arhat), the moral discipline of body and speech with outflows (still having defilements) and non-revealing form (Avijñapti-rupa), progress of the body with outflows, removal of the body with outflows, right speech, right action, right livelihood, progress of the right body, removal of the right body, the definite cause of wisdom coming to an end, this is called 'good' in the dharma realm. What is 'unwholesome' in the dharma realm? If it is abandonment in the dharma realm, feeling, thought, conception, contact, thinking, perception, observation, views, wisdom, liberation, regret, non-regret, joy, happiness, mental progress, faith, desire, mindfulness, doubt, fear, afflictions, fetters, the non-precepts of body and speech and non-revealing form, progress of the body with outflows, this is called 'unwholesome' in the dharma realm. What is 'neutral' in the dharma realm? If it is a feeling in the dharma realm, a non-resultant, non-resultant dharma, non-noble unconditioned (not the unconditioned state of the noble ones), feeling, thought, conception, contact, thinking, perception, observation, views, wisdom, liberation, regret, non-regret
悅喜心進信慾念怖生老死命。有漏身進非聖七無為。是名法界無記。
十八界幾學幾無學。幾非學非無學。十五非學非無學。三三分或學或無學或非學非無學。云何十五非學非無學。十色界五識界。是名十五非學非無學。云何三三分或學或無學或非學非無學。意界意識界法界。是名三三分或學或無學或非學非無學。云何意界學若意界聖非無學。是名意界學。云何意界學。若意界學信根相應意界。是名意界學。云何意界學。學人離結使聖心入聖道。若堅信若堅法。及余趣人見行過患。觀涅槃寂滅。如實觀苦集滅道。未得欲得。未解欲解。未證欲證。離煩惱修道。見學人若須陀洹斯陀含阿那含。觀智具足。若智地若觀解脫心。即證沙門果。若須陀洹果斯陀含果阿那含果。若實人若趣意界。是名意界學。云何意界無學。若意界聖非學是名意界無學。云何意界無學。若意界無學信根相應意界。是名意界無學。云何意界無學。無學人慾得阿羅漢。未得聖法。欲得修道。觀智具足。若智地若觀解脫心。即得阿羅漢果。若實人若趣意界。是名意界無學。云何意界非學非無學。若意界非聖意界。是名意界非學非無學。意識界亦如是。云何法界學。若法界聖非無學。是名法界學。云何法界學。學信根及相應心數法。若法界緣無漏非
【現代漢語翻譯】 現代漢語譯本：喜悅、歡喜心、精進、信心、慾望、念頭、恐懼、生、老、死、命，以及有煩惱的身體和精進，這些都不是聖者的七種無為法。這些被稱為法界的無記性。
在十八界中，哪些是屬於有學位的，哪些是屬於無學位的，哪些既非有學位也非無學位？十五界既非有學位也非無學位。三界則可分屬於有學位、無學位或既非有學位也非無學位。什麼是十五界既非有學位也非無學位？眼、耳、鼻、舌、身五識界。這被稱為十五界既非有學位也非無學位。什麼是三界可分屬於有學位、無學位或既非有學位也非無學位？意界（Manas-dhatu，意識之根源），意識界（Manovijnana-dhatu，意識的領域），法界（Dharma-dhatu，法的領域）。這被稱為三界可分屬於有學位、無學位或既非有學位也非無學位。什麼是意界的有學位？如果意界是聖者，但不是無學位，這被稱為意界的有學位。什麼是意界的有學位？如果意界與有學位的信根相應，這被稱為意界的有學位。什麼是意界的有學位？有學位的人脫離結縛，以聖潔的心進入聖道，如果對信仰堅定，對佛法堅定，並且看到其他道路的過患，觀察涅槃的寂滅，如實地觀察苦、集、滅、道，未得到的想要得到，未理解的想要理解，未證悟的想要證悟，脫離煩惱修習道，見到有學位的人，如須陀洹（Srotapanna，入流者）、斯陀含（Sakrdagamin，一來者）、阿那含（Anagamin，不還者），觀智具足，如果處於智慧之地，觀察解脫之心，即證得沙門果，如須陀洹果、斯陀含果、阿那含果，如果是真實的人，趨向意界，這被稱為意界的有學位。什麼是意界的無學位？如果意界是聖者，但不是有學位，這被稱為意界的無學位。什麼是意界的無學位？如果意界與無學位的信根相應，這被稱為意界的無學位。什麼是意界的無學位？無學位的人想要得到阿羅漢（Arhat，阿羅漢），尚未得到聖法，想要修習道，觀智具足，如果處於智慧之地，觀察解脫之心，即證得阿羅漢果，如果是真實的人，趨向意界，這被稱為意界的無學位。什麼是非有學位也非無學位的意界？如果意界不是聖者的意界，這被稱為非有學位也非無學位的意界。意識界也是如此。什麼是法界的有學位？如果法界是聖者，但不是無學位，這被稱為法界的有學位。什麼是法界的有學位？有學位的信根以及相應的心理活動，如果法界是無漏的緣起，那麼……
【English Translation】 English version: Joy, joyful mind, progress, faith, desire, thought, fear, birth, old age, death, life, and the defiled body and progress, these are not the seven unconditioned dharmas of the noble ones. These are called the unrecordable nature of the Dharma-dhatu (Dharma realm).
Among the eighteen realms, how many are learners, how many are non-learners, and how many are neither learners nor non-learners? Fifteen are neither learners nor non-learners. Three are partly learners, partly non-learners, and partly neither learners nor non-learners. What are the fifteen that are neither learners nor non-learners? The eye, ear, nose, tongue, and body consciousness realms. These are called the fifteen that are neither learners nor non-learners. What are the three that are partly learners, partly non-learners, and partly neither learners nor non-learners? The mind realm (Manas-dhatu, the root of consciousness), the consciousness realm (Manovijnana-dhatu, the field of consciousness), and the Dharma realm (Dharma-dhatu, the realm of phenomena). These are called the three that are partly learners, partly non-learners, and partly neither learners nor non-learners. What is the mind realm of a learner? If the mind realm is noble but not a non-learner, this is called the mind realm of a learner. What is the mind realm of a learner? If the mind realm is associated with the faith faculty of a learner, this is called the mind realm of a learner. What is the mind realm of a learner? A learner detaches from fetters, enters the noble path with a noble mind, if they have firm faith, firm dharma, and see the faults of other paths, observe the quiescence of Nirvana, truly observe suffering, its origin, its cessation, and the path, wanting to attain what has not been attained, wanting to understand what has not been understood, wanting to realize what has not been realized, detaching from afflictions and cultivating the path, seeing learners such as Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), with complete wisdom, if in the ground of wisdom, observing the mind of liberation, then realizing the fruit of a Shramana, such as the fruit of Srotapanna, the fruit of Sakrdagamin, the fruit of Anagamin, if a real person, tending towards the mind realm, this is called the mind realm of a learner. What is the mind realm of a non-learner? If the mind realm is noble but not a learner, this is called the mind realm of a non-learner. What is the mind realm of a non-learner? If the mind realm is associated with the faith faculty of a non-learner, this is called the mind realm of a non-learner. What is the mind realm of a non-learner? A non-learner wants to attain Arhat (Arhat), has not yet attained the noble dharma, wants to cultivate the path, with complete wisdom, if in the ground of wisdom, observing the mind of liberation, then attaining the fruit of Arhat, if a real person, tending towards the mind realm, this is called the mind realm of a non-learner. What is the mind realm that is neither a learner nor a non-learner? If the mind realm is not the mind realm of a noble one, this is called the mind realm that is neither a learner nor a non-learner. The consciousness realm is also the same. What is the Dharma realm of a learner? If the Dharma realm is noble but not a non-learner, this is called the Dharma realm of a learner. What is the Dharma realm of a learner? The faith faculty of a learner and the associated mental activities, if the Dharma realm arises from the unconditioned, then...
無學。是名法界學。云何法界學。學人離結使聖心入聖道。乃至即得阿那含果。若實人若趣受想思觸思惟覺觀。見慧解脫無癡順信悅喜心進心除。信欲不放逸念定心捨得果滅盡定。正語正業正命正身進正身除。智緣盡決定。是名法界學。云何法界無學。若法界聖非學。是名法界無學。云何法界無學。無學信根及相應心數法若法界非緣無漏非學。是名法界無學。云何法界無學。無學人乃至即得阿羅漢果。若實人若趣若受想思觸思惟覺觀。見慧解脫無癡順信悅喜心進心除。信欲不放逸念心捨得果滅盡定。正語正業正命正身進正身除智緣盡。是名法界無學。云何法界非學非無學。若法界非聖受受陰想受陰行受陰。若色不可見無對有漏。若非聖無為受想定初四色。非聖七無為。是名法界非學非無學。
十八界幾報幾報法。幾非報非報法。五報。八二分或報或非報非報法。五三分或報或報法或非報非報法。云何五報。眼界耳界鼻界舌界身界。是名五報。云何八二分或報或非報非報法。香界味界觸界眼識界耳識界鼻識界舌識界身識界。是名八二分或報或非報非報法。云何五三分或報或報法或非報非報法。色界聲界意界意識界法界。是名五三分或報或報法或非報非報法。云何香界報。若香界受。是名香界報。云何香界報。若香
界業法煩惱所生報我分攝。身好香非好香。軟香非軟香。適意香非適意香。是名香界報。云何香界非報非報法。若香界外。若外香鼻識所知。樹根香樹心香樹膠香樹皮香。葉香花香果香。好香非好香。及餘外香鼻識所知。是名香界非報非報法。云何味界報。若味界受。是名味界報。云何味界報。若味界業法煩惱所生報我分攝。身甜酢苦辛鹹淡涎癊。是名味界報。云何味界非報非報法。若味界外。若外味舌識所知。若甜酢苦辛鹹淡。水汁及餘外味舌識所知。是名味界非報非報法。云何觸界報。若觸界受。是名觸界報。云何觸界報。若觸界業法煩惱所生報我分攝。身冷熱輕重粗細澀滑堅軟。是名觸界報。云何觸界非報非報法。若觸界外。若外觸身識所知。若冷熱輕重粗細澀滑堅軟。及餘外觸身識所知。是名觸界非報非報法。云何眼識界報。若眼識界受。是名眼識界報。云何眼識界報。若眼識界業法煩惱所生報我分攝眼識界。是名眼識界報。云何眼識界非報非報法。若眼識界外眼識界。是名眼識界非報非報法。耳識界鼻識界舌識界身識界亦如是。云何色界報。若色界受。是名色界報。云何色界報。若色界業法煩惱所生報我分攝。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。若受心所起去來屈申迴轉身教。是名色界
【現代漢語翻譯】 現代漢語譯本 什麼是香界報？是指由業、法、煩惱所生，屬於報我分所攝的香界。身體所感受到的好香與非好香，軟香與非軟香，適意香與非適意香，這些都稱為香界報。 什麼是香界非報非報法？是指香界之外，或者說，外在的香氣被鼻識所感知。例如，樹根的香氣、樹心的香氣、樹膠的香氣、樹皮的香氣，以及葉子的香氣、花朵的香氣、果實的香氣，好的香氣與不好的香氣，以及其他外在的、被鼻識所感知的香氣，這些都稱為香界非報非報法。 什麼是味界報？是指味界所感受到的。這稱為味界報。 什麼是味界報？是指由業、法、煩惱所生，屬於報我分所攝的味界。身體所感受到的甜、酸、苦、辣、咸、淡、涎（口水）、癊（痰），這些都稱為味界報。 什麼是味界非報非報法？是指味界之外，或者說，外在的味道被舌識所感知。例如，甜、酸、苦、辣、咸、淡，水汁以及其他外在的、被舌識所感知的味道，這些都稱為味界非報非報法。 什麼是觸界報？是指觸界所感受到的。這稱為觸界報。 什麼是觸界報？是指由業、法、煩惱所生，屬於報我分所攝的觸界。身體所感受到的冷、熱、輕、重、粗、細、澀、滑、堅、軟，這些都稱為觸界報。 什麼是觸界非報非報法？是指觸界之外，或者說，外在的觸感被身識所感知。例如，冷、熱、輕、重、粗、細、澀、滑、堅、軟，以及其他外在的、被身識所感知的觸感，這些都稱為觸界非報非報法。 什麼是眼識界報？是指眼識界所感受到的。這稱為眼識界報。 什麼是眼識界報？是指由業、法、煩惱所生，屬於報我分所攝的眼識界。這稱為眼識界報。 什麼是眼識界非報非報法？是指眼識界之外的眼識界。這稱為眼識界非報非報法。 耳識界、鼻識界、舌識界、身識界的情況也與此類似。 什麼是報？是指所感受到的。這稱為報。 什麼是報？是指由業、法、煩惱所生，屬於報我分所攝。身體所呈現的好色與非好色，端莊美麗與非端莊美麗，美好的肌膚與非美好的肌膚，莊嚴清凈與非莊嚴清凈，以及由心所引起的去、來、屈、伸、迴轉等身體的動作（身教），這些都稱為報。
【English Translation】 English version What is 'smell realm retribution' (香界報, xiāng jiè bào)? It refers to the smell realm that arises from karma (業, yè), dharma (法, fǎ), and afflictions (煩惱, fán nǎo), and is included within the 'retribution of self' (報我分攝, bào wǒ fēn shè). The pleasant and unpleasant smells, the soft and non-soft smells, the agreeable and disagreeable smells experienced by the body are all called 'smell realm retribution'. What is 'smell realm neither retribution nor non-retribution dharma' (香界非報非報法, xiāng jiè fēi bào fēi bào fǎ)? It refers to what is outside the smell realm, or rather, external smells perceived by the nose consciousness (鼻識, bí shí). For example, the smell of tree roots, the smell of tree heartwood, the smell of tree resin, the smell of tree bark, as well as the smell of leaves, the smell of flowers, the smell of fruits, good and bad smells, and other external smells perceived by the nose consciousness are all called 'smell realm neither retribution nor non-retribution dharma'. What is 'taste realm retribution' (味界報, wèi jiè bào)? It refers to what is experienced by the taste realm. This is called 'taste realm retribution'. What is 'taste realm retribution'? It refers to the taste realm that arises from karma, dharma, and afflictions, and is included within the 'retribution of self'. The sweet, sour, bitter, spicy, salty, bland, saliva (涎, xián), and phlegm (癊, yìn) experienced by the body are all called 'taste realm retribution'. What is 'taste realm neither retribution nor non-retribution dharma'? It refers to what is outside the taste realm, or rather, external tastes perceived by the tongue consciousness (舌識, shé shí). For example, sweet, sour, bitter, spicy, salty, bland, water, juice, and other external tastes perceived by the tongue consciousness are all called 'taste realm neither retribution nor non-retribution dharma'. What is 'touch realm retribution' (觸界報, chù jiè bào)? It refers to what is experienced by the touch realm. This is called 'touch realm retribution'. What is 'touch realm retribution'? It refers to the touch realm that arises from karma, dharma, and afflictions, and is included within the 'retribution of self'. The cold, hot, light, heavy, coarse, fine, rough, smooth, hard, and soft experienced by the body are all called 'touch realm retribution'. What is 'touch realm neither retribution nor non-retribution dharma'? It refers to what is outside the touch realm, or rather, external touches perceived by the body consciousness (身識, shēn shí). For example, cold, hot, light, heavy, coarse, fine, rough, smooth, hard, and soft, and other external touches perceived by the body consciousness are all called 'touch realm neither retribution nor non-retribution dharma'. What is 'eye consciousness realm retribution' (眼識界報, yǎn shí jiè bào)? It refers to what is experienced by the eye consciousness realm. This is called 'eye consciousness realm retribution'. What is 'eye consciousness realm retribution'? It refers to the eye consciousness realm that arises from karma, dharma, and afflictions, and is included within the 'retribution of self'. This is called 'eye consciousness realm retribution'. What is 'eye consciousness realm neither retribution nor non-retribution dharma'? It refers to the eye consciousness realm outside the eye consciousness realm. This is called 'eye consciousness realm neither retribution nor non-retribution dharma'. The same applies to the ear consciousness realm (耳識界, ěr shí jiè), nose consciousness realm (鼻識界, bí shí jiè), tongue consciousness realm (舌識界, shé shí jiè), and body consciousness realm (身識界, shēn shí jiè). What is ** retribution? It refers to what is experienced by **. This is called ** retribution. What is ** retribution? It refers to ** that arises from karma, dharma, and afflictions, and is included within the 'retribution of self'. The good and bad colors presented by the body, the beautiful and non-beautiful appearance, the beautiful and non-beautiful skin, the adorned and non-adorned purity, as well as the bodily actions (身教, shēn jiào) such as going, coming, bending, stretching, turning, etc., arising from the mind are all called ** retribution.
報。云何色界報法。若色界有報。是名色界報法。云何色界報法。若色界善若不善。若善心若不善心所起去來屈申迴轉身教。是名色界報法。云何色界非報非報法。若色界無記非我分攝。非報非報法心所起去來屈申迴轉身教。若外色眼識所知。是名色界非報非報法。云何聲界報。若聲界受。是名聲界報。云何聲界報。若聲界業法煩惱所生報我分攝。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。若受心所起集聲音句言語口教。是名聲界報。云何聲界報法。若聲界有報。是名聲界報法。云何聲界報法。若聲界善若不善。若善心若不善心所起集聲音句言語口教。是名聲界報法。云何聲界非報非報法。若聲界無記非我分攝。非報非報法心所起集聲音句言語口教。若外聲耳識所知。是名聲界非報非報法。云何意界報。若意界若受若意界善報意界。是名意界報。云何意界報法。若意界有報。是名意界報法。云何意界報法。除意界善報。余意界善若不善意界是名意界報法。云何意界非報非報法。意界若無記識非我分攝意界。是名意界非報非報法。意識界亦如是。云何法界報。若法界善報除無貪無恚。余受想乃至心舍怖生命。無想定得果滅盡定。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名法界報。云何法
【現代漢語翻譯】 現代漢語譯本： 報。什麼是報法？凡是有報應的，就叫做報法。什麼是報法？無論是善是惡，無論是善心還是噁心所引起的行為，如來去、屈伸、迴轉、身教，都叫做報法。什麼是既非報應也非報法？凡是無記（不屬於善或惡）且不屬於『我』的範疇，由非報應非報法之心所引起的行為，如來去、屈伸、迴轉、身教；以及外在的色法被眼識所感知，都叫做既非報應也非報法。 什麼是聲界報？凡是聲界所感受的，就叫做聲界報。什麼是聲界報？凡是聲界由業法和煩惱所生，屬於『我』的範疇，如身體發出的好聽的聲音或不好聽的聲音，美妙的聲音或不美妙的聲音，柔和的聲音或不柔和的聲音；以及由心所引起的聚集的聲音、語句、言語、口頭教導，都叫做聲界報。什麼是聲界報法？凡是聲界有報應的，就叫做聲界報法。什麼是聲界報法？凡是聲界的善或惡，由善心或噁心所引起的聚集的聲音、語句、言語、口頭教導，都叫做聲界報法。什麼是聲界既非報應也非報法？凡是聲界無記且不屬於『我』的範疇，由非報應非報法之心所引起的聚集的聲音、語句、言語、口頭教導；以及外在的聲音被耳識所感知，都叫做聲界既非報應也非報法。 什麼是意界報？凡是意界，無論是感受還是意界的善報意界，都叫做意界報。什麼是意界報法？凡是意界有報應的，就叫做意界報法。什麼是意界報法？除了意界的善報，其餘意界的善或惡意界，都叫做意界報法。什麼是意界既非報應也非報法？意界如果是無記識且不屬於『我』的範疇的意界，就叫做意界既非報應也非報法。意識界也是如此。 什麼是法界報？凡是法界的善報，除了無貪（不貪婪）、無恚（不嗔恨），其餘的感受、思想乃至捨棄生命時的心境、無想定（一種禪定狀態）、得果（證得果位）、滅盡定（一種禪定狀態）、有漏（有煩惱）的身口戒（身體和語言的戒律）、無教（無表色，即無形的戒律）、有漏的身進（身體的精進）、有漏的身除（身體的捨棄）、正語（正確的言語）、正業（正確的行為）、正命（正確的謀生方式）、正身進（正確的身體精進）、正身除（正確的身體捨棄），都叫做法界報。
【English Translation】 English version: Report. What is report-dharma (報法, retribution-related dharma)? If there is retribution, it is called report-dharma. What is report-dharma? Whether it is good or not good, whether it is a good mind or a not good mind, the arising, going, coming, bending, stretching, turning, body instruction are called report-dharma. What is neither report nor report-dharma? If it is avyākrta (無記, neutral) and not included in the 'self' category, the arising, going, coming, bending, stretching, turning, body instruction arising from the mind of neither report nor report-dharma; and external rūpa (色, form) known by eye consciousness, are called neither report nor report-dharma. What is sound-realm-report (聲界報, retribution of the sound realm)? If the sound realm is experienced, it is called sound-realm-report. What is sound-realm-report? If the sound realm is born from karma-dharma (業法, karma-dharma) and afflictions, included in the 'self' category, such as good sounds or not good sounds from the body, wonderful sounds or not wonderful sounds, soft sounds or not soft sounds; and the gathered sounds, sentences, speech, verbal instruction arising from the mind, are called sound-realm-report. What is sound-realm-report-dharma? If the sound realm has retribution, it is called sound-realm-report-dharma. What is sound-realm-report-dharma? If the sound realm is good or not good, the gathered sounds, sentences, speech, verbal instruction arising from a good mind or a not good mind, are called sound-realm-report-dharma. What is sound-realm-neither-report-nor-report-dharma? If the sound realm is avyākrta (無記, neutral) and not included in the 'self' category, the gathered sounds, sentences, speech, verbal instruction arising from the mind of neither report nor report-dharma; and external sounds known by ear consciousness, are called sound-realm-neither-report-nor-report-dharma. What is mind-realm-report (意界報, retribution of the mind realm)? If the mind realm, whether it is experience or the good retribution of the mind realm, is called mind-realm-report. What is mind-realm-report-dharma? If the mind realm has retribution, it is called mind-realm-report-dharma. What is mind-realm-report-dharma? Except for the good retribution of the mind realm, the remaining good or not good mind realm is called mind-realm-report-dharma. What is mind-realm-neither-report-nor-report-dharma? If the mind realm is avyākrta (無記, neutral) consciousness and not included in the 'self' category, it is called mind-realm-neither-report-nor-report-dharma. The consciousness-realm (意識界, consciousness realm) is also the same. What is dharma-realm-report (法界報, retribution of the dharma realm)? If the good retribution of the dharma realm, except for arāga (無貪, non-greed) and adveṣa (無恚, non-hatred), the remaining experience, thought, and even the mind of abandoning life, asaṃjñāsamāpatti (無想定, non-perception meditation), phala-samāpatti (得果, attainment of fruition), nirodha-samāpatti (滅盡定, cessation meditation), sāsrava (有漏, with outflows) body and speech precepts, anākhyā (無教, non-manifestation), sāsrava (有漏, with outflows) body progress, sāsrava (有漏, with outflows) body removal, right speech, right action, right livelihood, right body progress, right body removal, are called dharma-realm-report.
界報法。若法界有報。是名法界報法。云何法界報法。除法界善報。余法界善有為。若不善受想。乃至煩惱使結二定一切色。是名法界報法。云何法界非報非報法。若法界無記非我分攝。若聖無為受想思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念怖生老死。有漏身進九無為。是名法界非報非報法。
十八界幾見斷。幾思惟斷。幾非見斷非思惟斷。十三非見斷非思惟斷。五三分或見斷或思惟斷或非見斷非思惟斷。云何十三非見斷非思惟斷。八色界五識界。是名十三非見斷非思惟斷。云何五三分或見斷或思惟斷或非見斷非思惟斷。色界聲界意界意識界法界。是名五三分或見斷或思惟斷或非見斷非思惟斷。云何色界見斷。若色界不善非思惟斷。見斷煩惱心所起去來屈申迴轉身教。是名色界見斷。云何色界思惟斷。若色界不善非見斷思惟斷煩惱心所起去來屈申迴轉身教。是名色界思惟斷。云何色界非見斷非思惟斷。若色界善若無記。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。若善心若無記心所起去來屈申迴轉身教。若外色眼識所知。是名色界非見斷非思惟斷。云何聲界見斷。若聲界不善非思惟斷。見斷煩惱心所起集聲音句言語口教。是名聲界見斷。云何聲界思惟斷。若聲界不善非見斷。思惟斷煩惱心所起
【現代漢語翻譯】 現代漢語譯本 界報法。如果法界有果報，就稱為法界報法。什麼是法界報法呢？除了法界的善報之外，其餘法界的善有為法，以及不善的感受、想法，乃至煩惱、使、結、二禪定和一切色法，這些都稱為法界報法。什麼是法界非報非報法呢？如果法界中的無記法不屬於『我』的範疇，以及聖者的無為法，感受、想法、思、觸、思惟、覺觀，見、慧、解脫、悔、不悔、悅、喜、心、進、信、欲、念、怖、生、老、死，有漏之身的進取和九種無為法，這些都稱為法界非報非報法。
十八界中，哪些是見斷？哪些是思惟斷？哪些是非見斷非思惟斷？有十三種是非見斷非思惟斷，五種是三分，可能是見斷、可能是思惟斷、也可能非見斷非思惟斷。哪十三種是非見斷非思惟斷呢？就是八種和五種識界。這十三種稱為非見斷非思惟斷。哪五種是三分，可能是見斷、可能是思惟斷、也可能非見斷非思惟斷呢？就是、聲界、意界、意識界、法界。這五種稱為三分，可能是見斷、可能是思惟斷、也可能非見斷非思惟斷。什麼是見斷呢？如果是不善的，且不是思惟斷的，由見斷的煩惱和心所引起的去、來、屈、伸、迴轉、身教，這稱為見斷。什麼是思惟斷呢？如果是不善的，且不是見斷的，由思惟斷的煩惱和心所引起的去、來、屈、伸、迴轉、身教，這稱為思惟斷。什麼是非見斷非思惟斷呢？如果是善的或無記的，身體的好色或非好色，端莊或非端莊，妍麗的面板或非妍麗的面板，莊嚴清凈或非莊嚴清凈，如果是善心或無記心所引起的去、來、屈、伸、迴轉、身教，如果是外色被眼識所知，這稱為**非見斷非思惟斷。什麼是聲界見斷呢？如果聲界是不善的，且不是思惟斷的，由見斷的煩惱和心所引起的聚集聲音、語句、言語、口教，這稱為聲界見斷。什麼是聲界思惟斷呢？如果聲界是不善的，且不是見斷的，由思惟斷的煩惱和心所引起的
【English Translation】 English version The Law of Realm Retribution. If the Dharma Realm has retribution, it is called the Law of Realm Retribution. What is the Law of Realm Retribution? Apart from the good retribution of the Dharma Realm, the remaining good conditioned dharmas of the Dharma Realm, as well as unwholesome feelings and thoughts, even afflictions, bonds, fetters, the two samadhis, and all forms, are called the Law of Realm Retribution. What is the Dharma Realm that is neither retribution nor non-retribution? If the Dharma Realm's neutral dharmas are not included in the category of 'self', as well as the unconditioned dharmas of the sages, feelings, thoughts, volition, contact, thinking, observation, seeing, wisdom, liberation, regret, non-regret, joy, happiness, mind, progress, faith, desire, mindfulness, fear, birth, old age, and death, the progress of the defiled body, and the nine unconditioned dharmas, these are called the Dharma Realm that is neither retribution nor non-retribution.
Among the eighteen realms, which are severed by seeing (見斷, Jian Duan)? Which are severed by thinking (思惟斷, Si Wei Duan)? Which are neither severed by seeing nor severed by thinking? Thirteen are neither severed by seeing nor severed by thinking, and five are threefold, possibly severed by seeing, possibly severed by thinking, or possibly neither severed by seeing nor severed by thinking. Which thirteen are neither severed by seeing nor severed by thinking? They are the eight ** and the five consciousness realms. These thirteen are called neither severed by seeing nor severed by thinking. Which five are threefold, possibly severed by seeing, possibly severed by thinking, or possibly neither severed by seeing nor severed by thinking? They are the **, sound realm, mind realm, consciousness realm, and dharma realm. These five are called threefold, possibly severed by seeing, possibly severed by thinking, or possibly neither severed by seeing nor severed by thinking. What is ** severed by seeing? If the ** is unwholesome and not severed by thinking, the going, coming, bending, stretching, turning, and bodily instruction arising from afflictions and mental factors severed by seeing, this is called ** severed by seeing. What is ** severed by thinking? If the ** is unwholesome and not severed by seeing, the going, coming, bending, stretching, turning, and bodily instruction arising from afflictions and mental factors severed by thinking, this is called ** severed by thinking. What is ** neither severed by seeing nor severed by thinking? If the ** is wholesome or neutral, the body's beautiful or non-beautiful appearance, dignified or non-dignified appearance, beautiful skin or non-beautiful skin, adorned and pure or non-adorned and non-pure appearance, if it is the going, coming, bending, stretching, turning, and bodily instruction arising from wholesome or neutral mental states, if it is external form known by eye consciousness, this is called ** neither severed by seeing nor severed by thinking. What is the sound realm severed by seeing? If the sound realm is unwholesome and not severed by thinking, the gathering of sounds, phrases, speech, language, and verbal instruction arising from afflictions and mental factors severed by seeing, this is called the sound realm severed by seeing. What is the sound realm severed by thinking? If the sound realm is unwholesome and not severed by seeing, the arising from afflictions and mental factors severed by thinking
集聲音句言語口教。是名聲界思惟斷。云何聲界非見斷非思惟斷。若聲界善若無記。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。若善心若無記心所起集聲音句言語口教。若外聲耳識所知。是名聲界非見斷非思惟斷。云何意界見斷。若意界不善非思惟斷。見斷煩惱相應心意界。是名意界見斷。云何意界思惟斷。若意界不善非見斷思惟斷煩惱相應意界。是名意界思惟斷。云何意界非見斷非思惟斷。若意界善若無記意界。是名意界非見斷非思惟斷。意識界亦如是。云何法界見斷。若法界不善非思惟斷見斷煩惱一時俱斷。受想思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念疑怖煩惱使結。身口非戒無教有漏身進。是名法界見斷。云何法界思惟斷。若法界不善非見斷思惟斷煩惱一時俱斷。受想思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念怖煩惱使結。身口非戒無教。有漏身進。是名法界思惟斷。云何法界非見斷非思惟斷。若法界善若無記。除疑煩惱使結身口非戒無教。余法界。是名法界非見斷非思惟斷。
十八界幾見斷因。幾思惟斷因。幾非見斷非思惟斷因。一切三分。或見斷因或思惟斷因或非見斷非思惟斷因。云何眼界見斷因。若眼界見斷法報。地獄畜生餓鬼眼界。是名眼界見斷因。云何眼界思惟斷因。若眼界思
【現代漢語翻譯】 現代漢語譯本： 如何聚集聲音、語句、言語、口頭教誨？這被稱為聲界（Śabda-dhātu，聲音的元素）的思惟斷（bhāvanāpahātavya，通過修行斷除）。 什麼叫做聲界非見斷（darśanapahātavya，通過見道斷除）非思惟斷？如果聲界是善的或無記的（avyākṛta，非善非惡），身體發出的悅耳之聲或非悅耳之聲，美妙的聲音或非美妙的聲音，柔和的聲音或非柔和的聲音，如果是善心或無記心所產生的聚集聲音、語句、言語、口頭教誨，如果是外在的聲音被耳識所感知，這被稱為聲界非見斷非思惟斷。 什麼叫做意界（mano-dhātu，意識的元素）見斷？如果意界是不善的，並非思惟斷，與見斷煩惱相應的心意界，這被稱為意界見斷。 什麼叫做意界思惟斷？如果意界是不善的，並非見斷，與思惟斷煩惱相應的意界，這被稱為意界思惟斷。 什麼叫做意界非見斷非思惟斷？如果意界是善的或無記的意界，這被稱為意界非見斷非思惟斷。意識界（manovijñāna-dhātu，意識的元素）也是如此。 什麼叫做法界（dharma-dhātu，法的元素）見斷？如果法界是不善的，並非思惟斷，見斷的煩惱同時一起斷除，包括受（vedanā，感受）、想（saṃjñā，概念）、思（cetanā，意志）、觸（sparśa，接觸）、思惟（vitarka，尋）、覺（vicāra，伺）、見（dṛṣṭi，見解）、慧（prajñā，智慧）、解脫（vimokṣa，解脫）、悔（kaukṛtya，後悔）、不悔（akaukṛtya，不後悔）、悅（prīti，喜悅）、喜（sukha，快樂）、心進（chanda，意願）、信（śraddhā，信仰）、欲（rāga，慾望）、念（smṛti，正念）、疑（vicikitsā，懷疑）、怖（bhaya，恐懼）、煩惱使（anuśaya，潛在的煩惱）、結（saṃyojana，束縛），身口非戒（śīla，戒律），無教（avijñapti，無表色），有漏（sāsrava，有煩惱）的身進（kāya-karman，身體的行為），這被稱為法界見斷。 什麼叫做法界思惟斷？如果法界是不善的，並非見斷，思惟斷的煩惱同時一起斷除，包括受、想、思、觸、思惟、覺、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、煩惱使、結，身口非戒，無教，有漏的身進，這被稱為法界思惟斷。 什麼叫做法界非見斷非思惟斷？如果法界是善的或無記的，除了疑煩惱使結、身口非戒、無教，其餘的法界，這被稱為法界非見斷非思惟斷。 十八界（aṣṭādaśa dhātavaḥ，十八界）中有多少是見斷之因？有多少是思惟斷之因？有多少是非見斷非思惟斷之因？一切都是三分，或者是見斷之因，或者是思惟斷之因，或者是非見斷非思惟斷之因。 什麼叫做眼界（cakṣu-dhātu，視覺的元素）見斷之因？如果是眼界見斷法所回報的，地獄（naraka，地獄）、畜生（tiryagyoni，畜生道）、餓鬼（preta，餓鬼道）的眼界，這被稱為眼界見斷之因。 什麼叫做眼界思惟斷之因？如果是眼界思惟
【English Translation】 English version: How does one gather sounds, sentences, speech, and verbal teachings? This is called the 'bhāvanāpahātavya' (abandoned by cultivation) of the sound element (Śabda-dhātu). What is called the sound element that is neither 'darśanapahātavya' (abandoned by seeing) nor 'bhāvanāpahātavya'? If the sound element is wholesome or indeterminate (avyākṛta), pleasant or unpleasant sounds from the body, wonderful or not wonderful sounds, soft or not soft sounds, if it is the gathering of sounds, sentences, speech, and verbal teachings arising from a wholesome or indeterminate mind, if it is an external sound known by ear consciousness, this is called the sound element that is neither abandoned by seeing nor abandoned by cultivation. What is called the mind element (mano-dhātu) abandoned by seeing? If the mind element is unwholesome, not abandoned by cultivation, the mind element corresponding to afflictions abandoned by seeing, this is called the mind element abandoned by seeing. What is called the mind element abandoned by cultivation? If the mind element is unwholesome, not abandoned by seeing, the mind element corresponding to afflictions abandoned by cultivation, this is called the mind element abandoned by cultivation. What is called the mind element neither abandoned by seeing nor abandoned by cultivation? If the mind element is wholesome or indeterminate, this is called the mind element neither abandoned by seeing nor abandoned by cultivation. The consciousness element (manovijñāna-dhātu) is also the same. What is called the dharma element (dharma-dhātu) abandoned by seeing? If the dharma element is unwholesome, not abandoned by cultivation, afflictions abandoned by seeing are simultaneously abandoned, including feeling (vedanā), perception (saṃjñā), volition (cetanā), contact (sparśa), thought (vitarka), discernment (vicāra), view (dṛṣṭi), wisdom (prajñā), liberation (vimokṣa), regret (kaukṛtya), non-regret (akaukṛtya), joy (prīti), happiness (sukha), mental effort (chanda), faith (śraddhā), desire (rāga), mindfulness (smṛti), doubt (vicikitsā), fear (bhaya), latent afflictions (anuśaya), fetters (saṃyojana), non-precepts of body and speech (śīla), non-manifestation (avijñapti), defiled (sāsrava) bodily action (kāya-karman), this is called the dharma element abandoned by seeing. What is called the dharma element abandoned by cultivation? If the dharma element is unwholesome, not abandoned by seeing, afflictions abandoned by cultivation are simultaneously abandoned, including feeling, perception, volition, contact, thought, discernment, view, wisdom, liberation, regret, non-regret, joy, happiness, mental effort, faith, desire, mindfulness, fear, latent afflictions, fetters, non-precepts of body and speech, non-manifestation, defiled bodily action, this is called the dharma element abandoned by cultivation. What is called the dharma element neither abandoned by seeing nor abandoned by cultivation? If the dharma element is wholesome or indeterminate, except for doubt, latent afflictions, fetters, non-precepts of body and speech, non-manifestation, the remaining dharma element, this is called the dharma element neither abandoned by seeing nor abandoned by cultivation. Of the eighteen elements (aṣṭādaśa dhātavaḥ), how many are causes of what is abandoned by seeing? How many are causes of what is abandoned by cultivation? How many are causes of what is neither abandoned by seeing nor abandoned by cultivation? All are threefold, either causes of what is abandoned by seeing, or causes of what is abandoned by cultivation, or causes of what is neither abandoned by seeing nor abandoned by cultivation. What is called the eye element (cakṣu-dhātu) as a cause of what is abandoned by seeing? If the eye element is the retribution of the dharma abandoned by seeing, the eye element of hell (naraka), animals (tiryagyoni), and hungry ghosts (preta), this is called the eye element as a cause of what is abandoned by seeing. What is called the eye element as a cause of what is abandoned by cultivation? If the eye element is
惟斷法報。地獄畜生餓鬼眼界。是名眼界思惟斷因。云何眼界非見斷非思惟斷因。若眼界善法報。天上人中眼界。是名眼界非見斷非思惟斷因。耳界鼻界舌界身界亦如是。云何色界見斷因。若色界見斷。若色界見斷法報。身非好色非端嚴非妍膚非嚴凈。見斷因心所起去來屈申迴轉身教。是名色界見斷因。云何色界思惟斷因。若色界若思惟斷。若思惟斷法報。身非好色非端嚴非妍膚非嚴凈。思惟所斷因心所起去來屈申迴轉身教。是名色界思惟斷因。云何色界非見斷非思惟斷因。若色界善若色界善法報。若色界非報非報法。身好色端嚴妍膚。非見斷非思惟斷因心所起去來屈申迴轉身教。若外色眼識所知。是名色界非見斷非思惟斷因。云何聲界見斷因。若聲界見斷。若聲界見斷法報。身非好聲非眾妙聲非軟聲。見斷因心所起集聲音句言語口教。是名聲界見斷因。云何聲界思惟斷因。若聲界思惟斷。若聲界思惟斷法報。身非好聲非眾妙聲非軟聲。思惟斷因心所起集聲音句言語口教。是名聲界思惟斷因。云何聲界非見斷非思惟斷因。若聲界善法報。若聲界非報非報法。身好聲眾妙聲軟聲。非見斷非思惟斷因。心所起集聲音句言語口教。若外聲耳識所知。是名聲界非見斷非思惟斷因。云何香界見斷因。若香界見斷法報。身非好香非
【現代漢語翻譯】 現代漢語譯本 惟有斷除法報（Dharmapala，護法）所感果報，才能斷除地獄、畜生、餓鬼的眼界。這稱為眼界思惟斷因。 什麼又是眼界非見斷非思惟斷因呢？如果眼界是善法報（善法所感果報），例如天上人間的眼界，這稱為眼界非見斷非思惟斷因。 耳界、鼻界、舌界、身界的情況也與此類似。 什麼是身界見斷因呢？如果是身界見斷，或者身界見斷法報（見斷之法所感果報），導致身體不好看、不端莊、面板不美好、不乾淨，以及見斷因心所引起的去、來、屈、伸、迴轉等身體教示，這稱為身界見斷因。 什麼是身界思惟斷因呢？如果是身界思惟斷，或者思惟斷法報（思惟斷之法所感果報），導致身體不好看、不端莊、面板不美好、不乾淨，以及思惟所斷因心所引起的去、來、屈、伸、迴轉等身體教示，這稱為身界思惟斷因。 什麼又是身界非見斷非思惟斷因呢？如果是身界善，或者身界善法報（善法所感果報），或者身界非報非報法（非果報也非法），導致身體好看、端莊、面板美好，以及非見斷非思惟斷因心所引起的去、來、屈、伸、迴轉等身體教示，以及外色被眼識所知，這稱為身界非見斷非思惟斷因。 什麼是聲界見斷因呢？如果是聲界見斷，或者聲界見斷法報（見斷之法所感果報），導致聲音不好聽、不是美妙的聲音、不是柔和的聲音，以及見斷因心所引起的聚集聲音、語句、言語、口頭教示，這稱為聲界見斷因。 什麼是聲界思惟斷因呢？如果是聲界思惟斷，或者聲界思惟斷法報（思惟斷之法所感果報），導致聲音不好聽、不是美妙的聲音、不是柔和的聲音，以及思惟斷因心所引起的聚集聲音、語句、言語、口頭教示，這稱為聲界思惟斷因。 什麼又是聲界非見斷非思惟斷因呢？如果是聲界善法報（善法所感果報），或者聲界非報非報法（非果報也非法），導致聲音好聽、是美妙的聲音、是柔和的聲音，以及非見斷非思惟斷因心所引起的聚集聲音、語句、言語、口頭教示，以及外聲被耳識所知，這稱為聲界非見斷非思惟斷因。 什麼是香界見斷因呢？如果是香界見斷法報（見斷之法所感果報），導致身體沒有好的香氣，不是...
【English Translation】 English version Only by severing the retribution of Dharmapala (protector of the Dharma) can one sever the eye realm of hells, animals, and hungry ghosts. This is called the cause of severance by contemplation of the eye realm. What is the cause of the eye realm that is neither severed by view nor by contemplation? If the eye realm is the retribution of good Dharma, such as the eye realm in the heavens or among humans, this is called the cause of the eye realm that is neither severed by view nor by contemplation. The same applies to the ear realm, nose realm, tongue realm, and body realm. What is the cause of severance by view of the body realm? If it is severance by view of the body realm, or the retribution of the Dharma severed by view of the body realm, resulting in a body that is not beautiful, not dignified, with skin that is not fair, not clean, and bodily instructions such as going, coming, bending, stretching, turning, arising from the mind due to the cause of severance by view, this is called the cause of severance by view of the body realm. What is the cause of severance by contemplation of the body realm? If it is severance by contemplation of the body realm, or the retribution of the Dharma severed by contemplation of the body realm, resulting in a body that is not beautiful, not dignified, with skin that is not fair, not clean, and bodily instructions such as going, coming, bending, stretching, turning, arising from the mind due to the cause of severance by contemplation, this is called the cause of severance by contemplation of the body realm. What is the cause of the body realm that is neither severed by view nor by contemplation? If it is good of the body realm, or the retribution of good Dharma of the body realm, or the non-retribution and non-Dharma of the body realm, resulting in a body that is beautiful, dignified, with fair skin, and bodily instructions such as going, coming, bending, stretching, turning, arising from the mind due to the cause that is neither severance by view nor by contemplation, and external forms known by eye consciousness, this is called the cause of the body realm that is neither severed by view nor by contemplation. What is the cause of severance by view of the sound realm? If it is severance by view of the sound realm, or the retribution of the Dharma severed by view of the sound realm, resulting in a sound that is not pleasant, not a wondrous sound, not a soft sound, and the gathering of sounds, phrases, speech, and verbal instructions arising from the mind due to the cause of severance by view, this is called the cause of severance by view of the sound realm. What is the cause of severance by contemplation of the sound realm? If it is severance by contemplation of the sound realm, or the retribution of the Dharma severed by contemplation of the sound realm, resulting in a sound that is not pleasant, not a wondrous sound, not a soft sound, and the gathering of sounds, phrases, speech, and verbal instructions arising from the mind due to the cause of severance by contemplation, this is called the cause of severance by contemplation of the sound realm. What is the cause of the sound realm that is neither severed by view nor by contemplation? If it is the retribution of good Dharma of the sound realm, or the non-retribution and non-Dharma of the sound realm, resulting in a sound that is pleasant, a wondrous sound, a soft sound, and the gathering of sounds, phrases, speech, and verbal instructions arising from the mind due to the cause that is neither severance by view nor by contemplation, and external sounds known by ear consciousness, this is called the cause of the sound realm that is neither severed by view nor by contemplation. What is the cause of severance by view of the scent realm? If it is the retribution of the Dharma severed by view of the scent realm, resulting in a body without a pleasant scent, not...
軟香非適意香是名香界見斷因。云何香界思惟斷因。若香界思惟斷法報。身非好香非軟香非適意香。是名香界思惟斷因。云何香界非見斷非思惟斷因。若香界善法報。若香界非報非報法。身好香軟香適意香。若外香鼻識所知。是名香界非見斷非思惟斷因。云何味界見斷因。若味界見斷法報。身甜酢苦辛鹹淡涎癊。是名味界見斷因。云何味界思惟斷因。若味界思惟斷法報。身甜酢苦辛鹹淡涎癊。是名味界思惟斷因。云何味界非見斷非思惟斷因。若味界善法報。若味界非報非報法身。甜酢苦辛鹹淡涎癊。若外味舌識所知。是名味界非見斷非思惟斷因。云何觸界見斷因。若觸界見斷法報。身冷熱粗重堅澀。是名觸界見斷因。云何觸界思惟斷因。若觸界思惟斷法報。身冷熱粗重堅澀。是名觸界思惟斷因。云何觸界非見斷非思惟斷因。若觸界善法報。若觸果非報非報法。身冷熱輕細軟滑。若外觸身識所知。是名觸界非見斷非思惟斷因。云何眼識界見斷因。若眼識界見斷法報。地獄畜生餓鬼眼識界。是名眼識界見斷因。云何眼識界思惟斷因。若眼識界思惟斷法報。地獄畜生餓鬼眼識界。是名眼識界思惟斷因。云何眼識界非見斷非思惟斷因。若眼識界善法報。若眼識界非報非報法。天上人中眼識界。是名眼識界非見斷非思惟斷因。耳
【現代漢語翻譯】 現代漢語譯本： 『軟香非適意香』（令人不悅的香味）不是見斷（通過見道斷除的煩惱）的對境，而是名香界（香味的領域）的思惟斷因（通過思惟斷除的煩惱之因）。 云何香界思惟斷因？（什麼是香界思惟斷因？） 若香界思惟斷法報（如果香界是思惟斷法所產生的果報），身非好香非軟香非適意香（身體散發出的不是美好的香味，不是柔軟的香味，不是令人愉悅的香味），是名香界思惟斷因（這就是香界思惟斷因）。 云何香界非見斷非思惟斷因？（什麼是香界非見斷非思惟斷因？） 若香界善法報（如果香界是善法所產生的果報），若香界非報非報法（如果香界既不是果報也不是產生果報的法），身好香軟香適意香（身體散發美好的香味，柔軟的香味，令人愉悅的香味），若外香鼻識所知（如果是鼻子所能識別的外在香味），是名香界非見斷非思惟斷因（這就是香界非見斷非思惟斷因）。 云何味界見斷因？（什麼是味界見斷因？） 若味界見斷法報（如果味界是見斷法所產生的果報），身甜酢苦辛鹹淡涎癊（身體感受到的味道是甜、酸、苦、辣、咸、淡、口水、疾病的味道），是名味界見斷因（這就是味界見斷因）。 云何味界思惟斷因？（什麼是味界思惟斷因？） 若味界思惟斷法報（如果味界是思惟斷法所產生的果報），身甜酢苦辛鹹淡涎癊（身體感受到的味道是甜、酸、苦、辣、咸、淡、口水、疾病的味道），是名味界思惟斷因（這就是味界思惟斷因）。 云何味界非見斷非思惟斷因？（什麼是味界非見斷非思惟斷因？） 若味界善法報（如果味界是善法所產生的果報），若味界非報非報法身（如果味界既不是果報也不是產生果報的法），甜酢苦辛鹹淡涎癊（身體感受到的味道是甜、酸、苦、辣、咸、淡、口水、疾病的味道），若外味舌識所知（如果是舌頭所能識別的外在味道），是名味界非見斷非思惟斷因（這就是味界非見斷非思惟斷因）。 云何觸界見斷因？（什麼是觸界見斷因？） 若觸界見斷法報（如果觸界是見斷法所產生的果報），身冷熱粗重堅澀（身體感受到的觸感是冷、熱、粗糙、沉重、堅硬、澀滯），是名觸界見斷因（這就是觸界見斷因）。 云何觸界思惟斷因？（什麼是觸界思惟斷因？） 若觸界思惟斷法報（如果觸界是思惟斷法所產生的果報），身冷熱粗重堅澀（身體感受到的觸感是冷、熱、粗糙、沉重、堅硬、澀滯），是名觸界思惟斷因（這就是觸界思惟斷因）。 云何觸界非見斷非思惟斷因？（什麼是觸界非見斷非思惟斷因？） 若觸界善法報（如果觸界是善法所產生的果報），若觸果非報非報法（如果觸界既不是果報也不是產生果報的法），身冷熱輕細軟滑（身體感受到的觸感是冷、熱、輕盈、細膩、柔軟、光滑），若外觸身識所知（如果是身體所能識別的外在觸感），是名觸界非見斷非思惟斷因（這就是觸界非見斷非思惟斷因）。 云何眼識界見斷因？（什麼是眼識界見斷因？） 若眼識界見斷法報（如果眼識界是見斷法所產生的果報），地獄畜生餓鬼眼識界（地獄、畜生、餓鬼道的眼識界），是名眼識界見斷因（這就是眼識界見斷因）。 云何眼識界思惟斷因？（什麼是眼識界思惟斷因？） 若眼識界思惟斷法報（如果眼識界是思惟斷法所產生的果報），地獄畜生餓鬼眼識界（地獄、畜生、餓鬼道的眼識界），是名眼識界思惟斷因（這就是眼識界思惟斷因）。 云何眼識界非見斷非思惟斷因？（什麼是眼識界非見斷非思惟斷因？） 若眼識界善法報（如果眼識界是善法所產生的果報），若眼識界非報非報法（如果眼識界既不是果報也不是產生果報的法），天上人中眼識界（天上、人間的眼識界），是名眼識界非見斷非思惟斷因（這就是眼識界非見斷非思惟斷因）。 耳（耳朵）
【English Translation】 English version: 'Unpleasant and unsuitable fragrance' is not an object of 'view-severance' (煩惱, afflictions severed through the path of seeing), but rather a 'contemplation-severance cause' (思惟斷因, cause for afflictions severed through contemplation) in the realm of fragrance (香界, fragrance realm). What is the 'contemplation-severance cause' in the realm of fragrance? If the realm of fragrance is the result of 'contemplation-severance' (思惟斷法報, the retribution of the law of contemplation-severance), the body is not of good fragrance, not of soft fragrance, not of pleasant fragrance; this is called the 'contemplation-severance cause' in the realm of fragrance. What is the 'non-view-severance, non-contemplation-severance cause' in the realm of fragrance? If the realm of fragrance is the result of good deeds (善法報, the retribution of good law), or if the realm of fragrance is neither retribution nor the law of retribution, the body is of good fragrance, soft fragrance, pleasant fragrance; if external fragrance is known by the nose consciousness (鼻識, nose consciousness), this is called the 'non-view-severance, non-contemplation-severance cause' in the realm of fragrance. What is the 'view-severance cause' in the realm of taste? If the realm of taste is the result of 'view-severance' (見斷法報, the retribution of the law of view-severance), the body experiences tastes of sweet, sour, bitter, spicy, salty, bland, saliva, and illness; this is called the 'view-severance cause' in the realm of taste. What is the 'contemplation-severance cause' in the realm of taste? If the realm of taste is the result of 'contemplation-severance' (思惟斷法報, the retribution of the law of contemplation-severance), the body experiences tastes of sweet, sour, bitter, spicy, salty, bland, saliva, and illness; this is called the 'contemplation-severance cause' in the realm of taste. What is the 'non-view-severance, non-contemplation-severance cause' in the realm of taste? If the realm of taste is the result of good deeds (善法報, the retribution of good law), or if the realm of taste is neither retribution nor the law of retribution, the body experiences tastes of sweet, sour, bitter, spicy, salty, bland, saliva, and illness; if external taste is known by the tongue consciousness (舌識, tongue consciousness), this is called the 'non-view-severance, non-contemplation-severance cause' in the realm of taste. What is the 'view-severance cause' in the realm of touch? If the realm of touch is the result of 'view-severance' (見斷法報, the retribution of the law of view-severance), the body experiences sensations of cold, hot, rough, heavy, hard, and astringent; this is called the 'view-severance cause' in the realm of touch. What is the 'contemplation-severance cause' in the realm of touch? If the realm of touch is the result of 'contemplation-severance' (思惟斷法報, the retribution of the law of contemplation-severance), the body experiences sensations of cold, hot, rough, heavy, hard, and astringent; this is called the 'contemplation-severance cause' in the realm of touch. What is the 'non-view-severance, non-contemplation-severance cause' in the realm of touch? If the realm of touch is the result of good deeds (善法報, the retribution of good law), or if the realm of touch is neither retribution nor the law of retribution, the body experiences sensations of cold, hot, light, fine, soft, and smooth; if external touch is known by the body consciousness (身識, body consciousness), this is called the 'non-view-severance, non-contemplation-severance cause' in the realm of touch. What is the 'view-severance cause' in the realm of eye consciousness (眼識界, realm of eye consciousness)? If the realm of eye consciousness is the result of 'view-severance' (見斷法報, the retribution of the law of view-severance), it is the realm of eye consciousness in hells, among animals, and among hungry ghosts; this is called the 'view-severance cause' in the realm of eye consciousness. What is the 'contemplation-severance cause' in the realm of eye consciousness? If the realm of eye consciousness is the result of 'contemplation-severance' (思惟斷法報, the retribution of the law of contemplation-severance), it is the realm of eye consciousness in hells, among animals, and among hungry ghosts; this is called the 'contemplation-severance cause' in the realm of eye consciousness. What is the 'non-view-severance, non-contemplation-severance cause' in the realm of eye consciousness? If the realm of eye consciousness is the result of good deeds (善法報, the retribution of good law), or if the realm of eye consciousness is neither retribution nor the law of retribution, it is the realm of eye consciousness in the heavens and among humans; this is called the 'non-view-severance, non-contemplation-severance cause' in the realm of eye consciousness. Ear
識界鼻識界舌識界身識界亦如是。云何意界見斷因。若意界若見斷意界若見斷法報意界。是名意界見斷因。云何意界思惟斷因。意界若意界思惟斷。若意界思惟斷法報。是名意界思惟斷因。云何意界非見斷非思惟斷因。若意界善若意界善法報。若意界非報非報法意界。是名意界非見斷非思惟斷因。意識界亦如是。云何法界見斷因。若法界見斷法報。受想思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念疑怖煩惱使生命結。身口非戒無教有漏身進。是名法界見斷因。云何法界思惟斷因。若法界思惟斷法界思惟斷法報。受想思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念怖煩惱使生命結。身口非戒無教有漏身進。是名法界思惟斷因。云何法界非見斷非思惟斷因。若法界善若法界善法報。若法界非報非報法。除疑煩惱使結身口非戒無教。余法界非見斷非思惟斷因。是名法界非見斷非思惟斷因。
十八界。幾欲界系。幾色界系。幾無色界系。幾不繫。六慾界系。九二分或欲界系或色界系。三四分或欲界系或色界系或無色界系或不繫。云何六慾界系。鼻界香界鼻識界舌界味界舌識界。是名六慾界系。云何九二分或欲界系或色界系。眼界耳界身界色界聲界觸界眼識界耳識界身識界。是名九二分或欲界系或色界系。云何三四分或
【現代漢語翻譯】 現代漢語譯本： 鼻識界、舌識界、身識界也與此相同。什麼叫做意界的見斷因？如果意界、如果見斷的意界、如果見斷的法報意界，這叫做意界的見斷因。什麼叫做意界的思惟斷因？意界、如果意界是思惟斷的、如果意界是思惟斷的法報，這叫做意界的思惟斷因。什麼叫做意界的非見斷非思惟斷因？如果意界是善的、如果意界是善的法報、如果意界是非報的、如果意界是非報的法意界，這叫做意界的非見斷非思惟斷因。意識界也與此相同。什麼叫做法界的見斷因？如果法界是見斷的法報，包括受（vedanā，感受）、想（saṃjñā，知覺）、思（cetanā，意志）、觸（sparśa，接觸）、思惟（vitarka，思考）、覺觀（vicāra，考察）、見（dṛṣṭi，見解）、慧（prajñā，智慧）、解脫（vimokṣa，解脫）、悔（kaukṛtya，後悔）、不悔（akaukṛtya，不後悔）、悅（prīti，喜悅）、喜（sukha，快樂）、心進（chanda，意願）、信（śraddhā，信仰）、欲（kāma，慾望）、念（smṛti，正念）、疑（vicikitsā，懷疑）、怖（bhaya，恐懼）、煩惱使（anuśaya，煩惱的潛在傾向）、生命（jīvita，生命力）、結（saṃyojana，束縛）。身口非戒（akāya-duścarita，非身惡行）、無教（avijñapti，無表色）、有漏身進（sāsrava-kāyakarman，有漏的身業）。這叫做法界的見斷因。什麼叫做法界的思惟斷因？如果法界是思惟斷的、如果法界是思惟斷的法報，包括受（vedanā，感受）、想（saṃjñā，知覺）、思（cetanā，意志）、觸（sparśa，接觸）、思惟（vitarka，思考）、覺觀（vicāra，考察）、見（dṛṣṭi，見解）、慧（prajñā，智慧）、解脫（vimokṣa，解脫）、悔（kaukṛtya，後悔）、不悔（akaukṛtya，不後悔）、悅（prīti，喜悅）、喜（sukha，快樂）、心進（chanda，意願）、信（śraddhā，信仰）、欲（kāma，慾望）、念（smṛti，正念）、怖（bhaya，恐懼）、煩惱使（anuśaya，煩惱的潛在傾向）、生命（jīvita，生命力）、結（saṃyojana，束縛）。身口非戒（akāya-duścarita，非身惡行）、無教（avijñapti，無表色）、有漏身進（sāsrava-kāyakarman，有漏的身業）。這叫做法界的思惟斷因。什麼叫做法界的非見斷非思惟斷因？如果法界是善的、如果法界是善的法報、如果法界是非報的、如果法界是非報的法。除了疑（vicikitsā，懷疑）、煩惱使（anuśaya，煩惱的潛在傾向）、結（saṃyojana，束縛）、身口非戒（akāya-duścarita，非身惡行）、無教（avijñapti，無表色）之外，其餘的法界是非見斷非思惟斷因。這叫做法界的非見斷非思惟斷因。 十八界中，有多少屬於欲界所繫？有多少屬於色界所繫？有多少屬於無色界所繫？有多少是不繫？六個屬於欲界所繫。九個二分，或者屬於欲界所繫，或者屬於色界所繫。三個四分，或者屬於欲界所繫，或者屬於色界所繫，或者屬於無色界所繫，或者是不繫。什麼叫做六個欲界所繫？鼻界（ghāṇa-dhātu，鼻界）、香界（gandha-dhātu，香界）、鼻識界（ghāṇa-vijñāna-dhātu，鼻識界）、舌界（jihvā-dhātu，舌界）、味界（rasa-dhātu，味界）、舌識界（jihvā-vijñāna-dhātu，舌識界）。這叫做六個欲界所繫。什麼叫做九個二分，或者屬於欲界所繫，或者屬於色界所繫？眼界（cakṣu-dhātu，眼界）、耳界（śrotra-dhātu，耳界）、身界（kāya-dhātu，身界）、色界（rūpa-dhātu，色界）、聲界（śabda-dhātu，聲界）、觸界（spraṣṭavya-dhātu，觸界）、眼識界（cakṣu-vijñāna-dhātu，眼識界）、耳識界（śrotra-vijñāna-dhātu，耳識界）、身識界（kāya-vijñāna-dhātu，身識界）。這叫做九個二分，或者屬於欲界所繫，或者屬於色界所繫。什麼叫做三個四分，或者
【English Translation】 English version: The nose-consciousness element, tongue-consciousness element, and body-consciousness element are also the same. What is called the 'seen-abandonment cause' of the mind element? If it is the mind element, if it is the seen-abandonment mind element, if it is the seen-abandonment result-of-karma mind element, this is called the 'seen-abandonment cause' of the mind element. What is called the 'thought-abandonment cause' of the mind element? If it is the mind element, if the mind element is thought-abandoned, if the mind element is the result-of-karma of thought-abandonment, this is called the 'thought-abandonment cause' of the mind element. What is called the 'neither-seen-abandonment nor thought-abandonment cause' of the mind element? If the mind element is wholesome, if the mind element is the wholesome result-of-karma, if the mind element is neither result nor result-of-karma mind element, this is called the 'neither-seen-abandonment nor thought-abandonment cause' of the mind element. The mind-consciousness element is also the same. What is called the 'seen-abandonment cause' of the dharma element? If the dharma element is the seen-abandonment result-of-karma, including feeling (vedanā), perception (saṃjñā), volition (cetanā), contact (sparśa), thinking (vitarka), examination (vicāra), view (dṛṣṭi), wisdom (prajñā), liberation (vimokṣa), regret (kaukṛtya), non-regret (akaukṛtya), joy (prīti), happiness (sukha), zeal (chanda), faith (śraddhā), desire (kāma), mindfulness (smṛti), doubt (vicikitsā), fear (bhaya), latent tendencies of affliction (anuśaya), life (jīvita), fetters (saṃyojana), non-virtuous bodily conduct (akāya-duścarita), non-manifestation (avijñapti), and defiled bodily action (sāsrava-kāyakarman). This is called the 'seen-abandonment cause' of the dharma element. What is called the 'thought-abandonment cause' of the dharma element? If the dharma element is thought-abandoned, if the dharma element is the result-of-karma of thought-abandonment, including feeling (vedanā), perception (saṃjñā), volition (cetanā), contact (sparśa), thinking (vitarka), examination (vicāra), view (dṛṣṭi), wisdom (prajñā), liberation (vimokṣa), regret (kaukṛtya), non-regret (akaukṛtya), joy (prīti), happiness (sukha), zeal (chanda), faith (śraddhā), desire (kāma), mindfulness (smṛti), fear (bhaya), latent tendencies of affliction (anuśaya), life (jīvita), fetters (saṃyojana), non-virtuous bodily conduct (akāya-duścarita), non-manifestation (avijñapti), and defiled bodily action (sāsrava-kāyakarman). This is called the 'thought-abandonment cause' of the dharma element. What is called the 'neither-seen-abandonment nor thought-abandonment cause' of the dharma element? If the dharma element is wholesome, if the dharma element is the wholesome result-of-karma, if the dharma element is neither result nor result-of-karma. Except for doubt (vicikitsā), latent tendencies of affliction (anuśaya), fetters (saṃyojana), non-virtuous bodily conduct (akāya-duścarita), and non-manifestation (avijñapti), the remaining dharma elements are neither seen-abandonment nor thought-abandonment causes. This is called the 'neither-seen-abandonment nor thought-abandonment cause' of the dharma element. Of the eighteen elements, how many are bound by the desire realm? How many are bound by the form realm? How many are bound by the formless realm? How many are unbound? Six are bound by the desire realm. Nine are two-fold, either bound by the desire realm or bound by the form realm. Three are four-fold, either bound by the desire realm, or bound by the form realm, or bound by the formless realm, or unbound. What are the six bound by the desire realm? The nose element (ghāṇa-dhātu), the smell element (gandha-dhātu), the nose-consciousness element (ghāṇa-vijñāna-dhātu), the tongue element (jihvā-dhātu), the taste element (rasa-dhātu), the tongue-consciousness element (jihvā-vijñāna-dhātu). These are called the six bound by the desire realm. What are the nine two-fold, either bound by the desire realm or bound by the form realm? The eye element (cakṣu-dhātu), the ear element (śrotra-dhātu), the body element (kāya-dhātu), the visible form element (rūpa-dhātu), the sound element (śabda-dhātu), the touch element (spraṣṭavya-dhātu), the eye-consciousness element (cakṣu-vijñāna-dhātu), the ear-consciousness element (śrotra-vijñāna-dhātu), the body-consciousness element (kāya-vijñāna-dhātu). These are called the nine two-fold, either bound by the desire realm or bound by the form realm. What are the three four-fold, either
欲界系或色界系或無色界系或不繫。意界意識界法界。是名三四分或欲界系或色界系或無色界系或不繫。云何眼界欲界系。若眼界欲漏有漏眼界。是名眼界欲界系。云何眼界色界系。若眼界色漏有漏眼界。是名眼界色界系。耳界身界亦如是。云何色界欲界系。若色界欲漏有漏。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。欲行心所起去來屈申迴轉身教。若外色眼識所知欲漏有漏。是名色界欲界系。云何色界色界系。若色界色漏有漏。身好色端嚴妍膚嚴凈。色行心所起去來屈申迴轉身教。若外色眼識所知色漏有漏。是名色界色界系。云何聲界欲界系。若聲界欲漏有漏。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。欲行心所起集聲音句言語口教。若外聲耳識所知欲漏有漏。是名聲界欲界系。云何聲界色界系若聲界色漏有漏。身好聲眾妙聲軟聲。色行心所起集聲音句言語口教。若外聲耳識所知色漏有漏。是名聲界色界系。云何觸界欲界系。若觸界欲漏有漏。身冷熱輕重粗細澀滑堅軟。若外觸身識所知欲漏有漏。是名觸界欲界系。云何觸界色界系。若觸界色漏有漏。身冷熱輕細軟滑。若外觸身識所知色漏有漏。是名觸界色界系。云何眼識界欲界系。若眼識界欲漏有漏眼識界。是名眼識界欲界系。云何眼識界色界系
【現代漢語翻譯】 現代漢語譯本 欲界系、色界系、無色界系或非系（不屬於任何界）。意界（Manayatana，意根）、意識界（Manovijnana-dhatu，意識的元素）、法界（Dharmadhatu，法的元素）。這被稱為三界四種分類：欲界系、色界系、無色界系或非系。 什麼是眼界（Caksurayatana，視覺的領域）的欲界系？如果眼界與欲漏（Kama-asava，對慾望的執著）、有漏（Bhava-asava，對存在的執著）相關聯，這就是眼界的欲界系。 什麼是眼界的色界系？如果眼界與色漏（Rupa-asava，對色界的執著）、有漏相關聯，這就是眼界的色界系。耳界（Srotayatana，聽覺的領域）、身界（Kayayatana，身體的領域）也是如此。 什麼是（原文缺失，推測為「身界」）的欲界系？如果（原文缺失，推測為「身界」）與欲漏、有漏相關聯，身體是美或不美，端莊或不端莊，面板是美觀或不美觀，裝飾是乾淨或不乾淨，由慾望驅動的身心活動，如行走、來去、彎曲、伸展、轉身、身體的教導，以及外在的、眼識所知的、與欲漏、有漏相關的色，這就是（原文缺失，推測為「身界」）的欲界系。 什麼是*（原文缺失，推測為「身界」）*的色界系？如果（原文缺失，推測為「身界」）與色漏、有漏相關聯，身體是美麗的，端莊的，面板是美觀的，裝飾是乾淨的，由色界驅動的身心活動，如行走、來去、彎曲、伸展、轉身、身體的教導，以及外在的、眼識所知的、與色漏、有漏相關的色，這就是（原文缺失，推測為「身界」）**的色界系。 什麼是聲界（Srotadhatu，聲音的領域）的欲界系？如果聲界與欲漏、有漏相關聯，聲音是悅耳或不悅耳，是美妙或不美妙，是柔和或不柔和，由慾望驅動的身心活動，如聚集聲音、語句、言語、口頭教導，以及外在的、耳識所知的、與欲漏、有漏相關的聲音，這就是聲界的欲界系。 什麼是聲界的色界系？如果聲界與色漏、有漏相關聯，聲音是悅耳的，美妙的，柔和的，由色界驅動的身心活動，如聚集聲音、語句、言語、口頭教導，以及外在的、耳識所知的、與色漏、有漏相關的聲音，這就是聲界的色界系。 什麼是觸界（Sprstadhatu，觸覺的領域）的欲界系？如果觸界與欲漏、有漏相關聯，身體感受到冷、熱、輕、重、粗、細、澀、滑、堅硬、柔軟，以及外在的、身識所知的、與欲漏、有漏相關的觸，這就是觸界的欲界系。 什麼是觸界的色界系？如果觸界與色漏、有漏相關聯，身體感受到冷、熱、輕、細、柔軟、光滑，以及外在的、身識所知的、與色漏、有漏相關的觸，這就是觸界的色界系。 什麼是眼識界（Caksurvijnanadhatu，視覺意識的領域）的欲界系？如果眼識界與欲漏、有漏相關聯，這就是眼識界的欲界系。 什麼是眼識界的色界系？
【English Translation】 English version Belonging to the Kamadhatu (Desire Realm), or Rupadhatu (Form Realm), or Arupadhatu (Formless Realm), or neither belonging. Manayatana (Mind base), Manovijnana-dhatu (Mind-consciousness element), Dharmadhatu (Dharma element). These are called the three realms and four categories: belonging to the Kamadhatu, Rupadhatu, Arupadhatu, or neither belonging. What is the Kamadhatu affiliation of the Caksurayatana (Eye base)? If the Caksurayatana is associated with Kama-asava (desire-taint), Bhava-asava (existence-taint), that is called the Kamadhatu affiliation of the Caksurayatana. What is the Rupadhatu affiliation of the Caksurayatana? If the Caksurayatana is associated with Rupa-asava (form-taint), Bhava-asava, that is called the Rupadhatu affiliation of the Caksurayatana. The Srotayatana (Ear base) and Kayayatana (Body base) are also the same. What is the (missing text, presumed 'Kayayatana') affiliation of the Kamadhatu? If the (missing text, presumed 'Kayayatana') is associated with Kama-asava, Bhava-asava, the body being beautiful or not beautiful, dignified or not dignified, skin being fair or not fair, adornment being clean or not clean, volitional activities driven by desire, such as walking, coming and going, bending, stretching, turning, bodily teachings, and external forms cognized by eye-consciousness, associated with Kama-asava, Bhava-asava, that is called the (missing text, presumed 'Kayayatana') affiliation of the Kamadhatu. What is the (missing text, presumed 'Kayayatana') affiliation of the Rupadhatu? If the (missing text, presumed 'Kayayatana') is associated with Rupa-asava, Bhava-asava, the body being beautiful, dignified, skin being fair, adornment being clean, volitional activities driven by form, such as walking, coming and going, bending, stretching, turning, bodily teachings, and external forms cognized by eye-consciousness, associated with Rupa-asava, Bhava-asava, that is called the (missing text, presumed 'Kayayatana') affiliation of the Rupadhatu. What is the Kamadhatu affiliation of the Srotadhatu (Sound element)? If the Srotadhatu is associated with Kama-asava, Bhava-asava, the sound being pleasant or unpleasant, wonderful or not wonderful, soft or not soft, volitional activities driven by desire, such as gathering sounds, sentences, speech, verbal teachings, and external sounds cognized by ear-consciousness, associated with Kama-asava, Bhava-asava, that is called the Kamadhatu affiliation of the Srotadhatu. What is the Rupadhatu affiliation of the Srotadhatu? If the Srotadhatu is associated with Rupa-asava, Bhava-asava, the sound being pleasant, wonderful, soft, volitional activities driven by form, such as gathering sounds, sentences, speech, verbal teachings, and external sounds cognized by ear-consciousness, associated with Rupa-asava, Bhava-asava, that is called the Rupadhatu affiliation of the Srotadhatu. What is the Kamadhatu affiliation of the Sprstadhatu (Touch element)? If the Sprstadhatu is associated with Kama-asava, Bhava-asava, the body experiencing cold, heat, light, heavy, coarse, fine, rough, smooth, hard, soft, and external touches cognized by body-consciousness, associated with Kama-asava, Bhava-asava, that is called the Kamadhatu affiliation of the Sprstadhatu. What is the Rupadhatu affiliation of the Sprstadhatu? If the Sprstadhatu is associated with Rupa-asava, Bhava-asava, the body experiencing cold, heat, light, fine, soft, smooth, and external touches cognized by body-consciousness, associated with Rupa-asava, Bhava-asava, that is called the Rupadhatu affiliation of the Sprstadhatu. What is the Kamadhatu affiliation of the Caksurvijnanadhatu (Eye-consciousness element)? If the Caksurvijnanadhatu is associated with Kama-asava, Bhava-asava, that is called the Kamadhatu affiliation of the Caksurvijnanadhatu. What is the Rupadhatu affiliation of the Caksurvijnanadhatu?
。若眼識界色漏有漏眼識界。是名眼識界色界系。耳識界身識界亦如是。云何意界欲界系。若意界欲漏有漏意界。是名意界欲界系。云何意界色界系。若意界色漏有漏意界。是名意界色界系。云何意界無色界系。若意界無色漏有漏意界。是名意界無色界系。云何意界不繫。若意界聖無漏意界。是名意界不繫。意識界亦如是。云何法界欲界系。若法界欲漏有漏。受想思觸思惟覺觀。見慧解脫無貪無恚無癡。順信悔不悔悅喜心進信欲不放逸念疑怖煩惱使生老死命結。身口非戒無教。有漏身口戒無教。有漏身進。是名法界欲界系。云何法界色界系。若法界色漏有漏受想思觸思惟覺觀。見慧解脫無癡順信悅喜心進心除。信欲不放逸念定心舍疑煩惱使生老死命結無想定。有漏身口戒無教。有漏身進有漏身除。是名法界色界系。云何法界無色界系。若法界無色漏有漏。受想思觸思惟覺觀。見慧解脫無癡順信心進心除信欲不放逸念定心舍疑煩惱使生老死命結。有漏身口戒無教。有漏身進有漏身除。是名法界無色界系。云何法界不繫。若法界聖無漏無為。受想思觸思惟覺觀。見慧解脫無癡順信悅喜心進心除。信欲不放逸念定心捨得果滅盡定。正語正業正命正身進正身除九無為。是名法界不繫。
十八界。幾過去幾未來幾現在。幾
【現代漢語翻譯】 現代漢語譯本：如果眼識界與色界的煩惱和業有關聯，並且是有煩惱和業的眼識界，這就被稱為眼識界與色界的繫縛。耳識界和身識界的情況也是如此。什麼是意界與欲界的繫縛？如果意界與欲界的煩惱和業有關聯，並且是有煩惱和業的意界，這就被稱為意界與欲界的繫縛。什麼是意界與色界的繫縛？如果意界與色界的煩惱和業有關聯，並且是有煩惱和業的意界，這就被稱為意界與色界的繫縛。什麼是意界與無色界的繫縛？如果意界與無色界的煩惱和業有關聯，並且是有煩惱和業的意界，這就被稱為意界與無色界的繫縛。什麼是不繫縛的意界？如果是意界是聖者的無煩惱和業的意界，這就被稱為不繫縛的意界。意識界的情況也是如此。什麼是法界與欲界的繫縛？如果法界與欲界的煩惱和業有關聯，並且是有煩惱和業的，包括受（vedanā，感受）、想（saṃjñā，認知）、思（cetanā，意志）、觸（sparśa，接觸）、思惟（vitarka，粗略思考）、覺觀（vicāra，細緻思考）、見（dṛṣṭi，見解）、慧（prajñā，智慧）、解脫（vimokṣa，解脫）、無貪（alobha，不貪婪）、無恚（adveṣa，不嗔恨）、無癡（amoha，不愚癡）、順信（anukūla-śraddhā，隨順的信心）、悔（kaukritya，後悔）、不悔（akaukritya，不後悔）、悅（prīti，喜悅）、喜（muditā，歡喜）、心進（citta-upekṣā，心的平靜）、信（śraddhā，信心）、欲（chanda，慾望）、不放逸（apramāda，不放逸）、念（smṛti，正念）、疑（vicikitsā，懷疑）、怖（bhaya，恐懼）、煩惱使（kleśa-anuśaya，煩惱的潛在傾向）、生（jāti，出生）、老（jarā，衰老）、死（maraṇa，死亡）、命結（jīvita-saṃyoga，生命的連結）、身口非戒（kāya-vāk-duśīla，身語的惡行）、無教（avijñapti，無表色）、有漏身口戒無教（sāsrava-kāya-vāk-śīla-avijñapti，有煩惱的身語戒和無表色）、有漏身進（sāsrava-kāya-karma，有煩惱的身業），這被稱為法界與欲界的繫縛。什麼是法界與色界的繫縛？如果法界與色界的煩惱和業有關聯，並且是有煩惱和業的，包括受（vedanā，感受）、想（saṃjñā，認知）、思（cetanā，意志）、觸（sparśa，接觸）、思惟（vitarka，粗略思考）、覺觀（vicāra，細緻思考）、見（dṛṣṭi，見解）、慧（prajñā，智慧）、解脫（vimokṣa，解脫）、無癡（amoha，不愚癡）、順信（anukūla-śraddhā，隨順的信心）、悅（prīti，喜悅）、喜（muditā，歡喜）、心進（citta-upekṣā，心的平靜）、心除（citta-vyavadāna，心的凈化）、信（śraddhā，信心）、欲（chanda，慾望）、不放逸（apramāda，不放逸）、念（smṛti，正念）、定（samādhi，禪定）、心舍（citta-upekṣā，心的捨棄）、疑（vicikitsā，懷疑）、煩惱使（kleśa-anuśaya，煩惱的潛在傾向）、生（jāti，出生）、老（jarā，衰老）、死（maraṇa，死亡）、命結（jīvita-saṃyoga，生命的連結）、無想定（asaṃjñā-samāpatti，無想定）、有漏身口戒無教（sāsrava-kāya-vāk-śīla-avijñapti，有煩惱的身語戒和無表色）、有漏身進（sāsrava-kāya-karma，有煩惱的身業）、有漏身除（sāsrava-kāya-vyavadāna，有煩惱的身凈化），這被稱為法界與色界的繫縛。什麼是法界與無色界的繫縛？如果法界與無色界的煩惱和業有關聯，並且是有煩惱和業的，包括受（vedanā，感受）、想（saṃjñā，認知）、思（cetanā，意志）、觸（sparśa，接觸）、思惟（vitarka，粗略思考）、覺觀（vicāra，細緻思考）、見（dṛṣṭi，見解）、慧（prajñā，智慧）、解脫（vimokṣa，解脫）、無癡（amoha，不愚癡）、順信（anukūla-śraddhā，隨順的信心）、心進（citta-upekṣā，心的平靜）、心除（citta-vyavadāna，心的凈化）、信（śraddhā，信心）、欲（chanda，慾望）、不放逸（apramāda，不放逸）、念（smṛti，正念）、定（samādhi，禪定）、心舍（citta-upekṣā，心的捨棄）、疑（vicikitsā，懷疑）、煩惱使（kleśa-anuśaya，煩惱的潛在傾向）、生（jāti，出生）、老（jarā，衰老）、死（maraṇa，死亡）、命結（jīvita-saṃyoga，生命的連結）、有漏身口戒無教（sāsrava-kāya-vāk-śīla-avijñapti，有煩惱的身語戒和無表色）、有漏身進（sāsrava-kāya-karma，有煩惱的身業）、有漏身除（sāsrava-kāya-vyavadāna，有煩惱的身凈化），這被稱為法界與無色界的繫縛。什麼是不繫縛的法界？如果是法界是聖者的無煩惱和業的，並且是無為的，包括受（vedanā，感受）、想（saṃjñā，認知）、思（cetanā，意志）、觸（sparśa，接觸）、思惟（vitarka，粗略思考）、覺觀（vicāra，細緻思考）、見（dṛṣṭi，見解）、慧（prajñā，智慧）、解脫（vimokṣa，解脫）、無癡（amoha，不愚癡）、順信（anukūla-śraddhā，隨順的信心）、悅（prīti，喜悅）、喜（muditā，歡喜）、心進（citta-upekṣā，心的平靜）、心除（citta-vyavadāna，心的凈化）、信（śraddhā，信心）、欲（chanda，慾望）、不放逸（apramāda，不放逸）、念（smṛti，正念）、定（samādhi，禪定）、心舍（citta-upekṣā，心的捨棄）、得果（phala-prāpti，獲得果位）、滅盡定（nirodha-samāpatti，滅盡定）、正語（samyag-vāc，正語）、正業（samyak-karmānta，正業）、正命（samyag-ājīva，正命）、正身進（samyak-kāya-karma，正身業）、正身除（samyak-kāya-vyavadāna，正身凈化）、九無為（nava-asaṃskṛta，九種無為法），這被稱為不繫縛的法界。 十八界中有多少是過去的，多少是未來的，多少是現在的？
【English Translation】 English version: If the eye-consciousness element is associated with the defilements and karma of the form element, and is a defiled and karmically conditioned eye-consciousness element, this is called the binding of the eye-consciousness element to the form element. The same applies to the ear-consciousness element and the body-consciousness element. What is the binding of the mind element to the desire realm? If the mind element is associated with the defilements and karma of the desire realm, and is a defiled and karmically conditioned mind element, this is called the binding of the mind element to the desire realm. What is the binding of the mind element to the form realm? If the mind element is associated with the defilements and karma of the form realm, and is a defiled and karmically conditioned mind element, this is called the binding of the mind element to the form realm. What is the binding of the mind element to the formless realm? If the mind element is associated with the defilements and karma of the formless realm, and is a defiled and karmically conditioned mind element, this is called the binding of the mind element to the formless realm. What is the unbound mind element? If the mind element is the undefiled and karmically unconditioned mind element of the noble ones, this is called the unbound mind element. The same applies to the mental-consciousness element. What is the binding of the dharma element to the desire realm? If the dharma element is associated with the defilements and karma of the desire realm, and is defiled and karmically conditioned, including feeling (vedanā), perception (saṃjñā), volition (cetanā), contact (sparśa), initial thought (vitarka), sustained thought (vicāra), view (dṛṣṭi), wisdom (prajñā), liberation (vimokṣa), non-greed (alobha), non-hatred (adveṣa), non-delusion (amoha), favorable faith (anukūla-śraddhā), remorse (kaukritya), non-remorse (akaukritya), joy (prīti), gladness (muditā), equanimity of mind (citta-upekṣā), faith (śraddhā), desire (chanda), non-negligence (apramāda), mindfulness (smṛti), doubt (vicikitsā), fear (bhaya), latent defilements (kleśa-anuśaya), birth (jāti), aging (jarā), death (maraṇa), the bond of life (jīvita-saṃyoga), misconduct of body and speech (kāya-vāk-duśīla), non-disclosure (avijñapti), defiled precepts of body and speech and non-disclosure (sāsrava-kāya-vāk-śīla-avijñapti), defiled bodily action (sāsrava-kāya-karma), this is called the binding of the dharma element to the desire realm. What is the binding of the dharma element to the form realm? If the dharma element is associated with the defilements and karma of the form realm, and is defiled and karmically conditioned, including feeling (vedanā), perception (saṃjñā), volition (cetanā), contact (sparśa), initial thought (vitarka), sustained thought (vicāra), view (dṛṣṭi), wisdom (prajñā), liberation (vimokṣa), non-delusion (amoha), favorable faith (anukūla-śraddhā), joy (prīti), gladness (muditā), equanimity of mind (citta-upekṣā), purification of mind (citta-vyavadāna), faith (śraddhā), desire (chanda), non-negligence (apramāda), mindfulness (smṛti), concentration (samādhi), equanimity of mind (citta-upekṣā), doubt (vicikitsā), latent defilements (kleśa-anuśaya), birth (jāti), aging (jarā), death (maraṇa), the bond of life (jīvita-saṃyoga), cessation of perception and feeling (asaṃjñā-samāpatti), defiled precepts of body and speech and non-disclosure (sāsrava-kāya-vāk-śīla-avijñapti), defiled bodily action (sāsrava-kāya-karma), defiled bodily purification (sāsrava-kāya-vyavadāna), this is called the binding of the dharma element to the form realm. What is the binding of the dharma element to the formless realm? If the dharma element is associated with the defilements and karma of the formless realm, and is defiled and karmically conditioned, including feeling (vedanā), perception (saṃjñā), volition (cetanā), contact (sparśa), initial thought (vitarka), sustained thought (vicāra), view (dṛṣṭi), wisdom (prajñā), liberation (vimokṣa), non-delusion (amoha), favorable faith (anukūla-śraddhā), equanimity of mind (citta-upekṣā), purification of mind (citta-vyavadāna), faith (śraddhā), desire (chanda), non-negligence (apramāda), mindfulness (smṛti), concentration (samādhi), equanimity of mind (citta-upekṣā), doubt (vicikitsā), latent defilements (kleśa-anuśaya), birth (jāti), aging (jarā), death (maraṇa), the bond of life (jīvita-saṃyoga), defiled precepts of body and speech and non-disclosure (sāsrava-kāya-vāk-śīla-avijñapti), defiled bodily action (sāsrava-kāya-karma), defiled bodily purification (sāsrava-kāya-vyavadāna), this is called the binding of the dharma element to the formless realm. What is the unbound dharma element? If the dharma element is undefiled and karmically unconditioned of the noble ones, and is unconditioned (asaṃskṛta), including feeling (vedanā), perception (saṃjñā), volition (cetanā), contact (sparśa), initial thought (vitarka), sustained thought (vicāra), view (dṛṣṭi), wisdom (prajñā), liberation (vimokṣa), non-delusion (amoha), favorable faith (anukūla-śraddhā), joy (prīti), gladness (muditā), equanimity of mind (citta-upekṣā), purification of mind (citta-vyavadāna), faith (śraddhā), desire (chanda), non-negligence (apramāda), mindfulness (smṛti), concentration (samādhi), equanimity of mind (citta-upekṣā), attainment of fruition (phala-prāpti), cessation attainment (nirodha-samāpatti), right speech (samyag-vāc), right action (samyak-karmānta), right livelihood (samyag-ājīva), right bodily action (samyak-kāya-karma), right bodily purification (samyak-kāya-vyavadāna), the nine unconditioned elements (nava-asaṃskṛta), this is called the unbound dharma element. Of the eighteen elements, how many are past, how many are future, and how many are present?
非過去非未來非現在。十七三分。或過去或未來或現在。一四分。或過去或未來或現在。或非過去非未來非現在。云何十七三分或過去或未來或現在。眼界乃至意識界。是名十七三分或過去或未來或現在。云何一四分或過去或未來或現在或非過去非未來非現在。法界是名一四分或過去或未來或現在或非過去非未來非現在。云何眼界過去。若眼界生已滅眼界。是名眼界過去。云何眼界未來。若眼界未生未出眼界。是名眼界未來。云何眼界現在。若眼界生未滅眼界。是名眼界現在。乃至意識界亦如是。云何法界過去。若法界生已滅受想乃至正身除。是名法界過去。云何法界未來。若法界未生未出受想乃至正身除。是名法界未來。云何法界現在。若法界生未滅受想乃至正身除。是名法界現在。云何法界非過去非未來非現在。若法界無為智緣盡。乃至非有想非非想處智。是名法界非過去非未來非現在。
舍利弗阿毗曇論卷第二 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第三
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
問分陰品第三
問曰。幾陰。答曰五陰。何等五。色陰受陰想陰行陰識陰。云何色陰。若色法是名色陰。云何色陰。十色入若法入色。是名色
【現代漢語翻譯】 現代漢語譯本 非過去、非未來、非現在。十七種分為三類。或者過去，或者未來，或者現在。一種分為四類。或者過去，或者未來，或者現在，或者非過去、非未來、非現在。什麼是十七種分為三類，或者過去，或者未來，或者現在？眼界（cakṣur-dhātu，視覺的領域）乃至意識界（mano-vijñāna-dhātu，意識的領域）。這稱為十七種分為三類，或者過去，或者未來，或者現在。什麼是一種分為四類，或者過去，或者未來，或者現在，或者非過去、非未來、非現在？法界（dharma-dhātu，法的領域）稱為一種分為四類，或者過去，或者未來，或者現在，或者非過去、非未來、非現在。什麼是眼界的過去？如果眼界已經生起並且已經滅去，這稱為眼界的過去。什麼是眼界的未來？如果眼界尚未生起，尚未出現，這稱為眼界的未來。什麼是眼界的現在？如果眼界正在生起但尚未滅去，這稱為眼界的現在。乃至意識界也是如此。什麼是法界的過去？如果法界已經生起並且已經滅去，包括受（vedanā，感受）、想（saṃjñā，知覺）、乃至正身（samyañc-kāya，正確的身體）的去除，這稱為法界的過去。什麼是法界的未來？如果法界尚未生起，尚未出現，包括受、想、乃至正身的去除，這稱為法界的未來。什麼是法界的現在？如果法界正在生起但尚未滅去，包括受、想、乃至正身的去除，這稱為法界的現在。什麼是法界的非過去、非未來、非現在？如果法界是無為（asaṃskṛta，非造作）的，智（jñāna，智慧）的因緣已經窮盡，乃至非有想非非想處（nevasaṃjñānāsaṃjñāyatana，既非有想也非無想處）的智，這稱為法界的非過去、非未來、非現在。
《舍利弗阿毗曇論》卷第二 大正藏第 28 冊 No. 1548 《舍利弗阿毗曇論》
《舍利弗阿毗曇論》卷第三
姚秦罽賓三藏曇摩耶舍（Dharmayaśas）共曇摩崛多（Dharmagupta）等譯
問分陰品第三
問：有幾種陰（skandha，蘊）？答：有五種陰。哪五種？色陰（rūpa-skandha，色蘊）、受陰（vedanā-skandha，受蘊）、想陰（saṃjñā-skandha，想蘊）、行陰（saṃskāra-skandha，行蘊）、識陰（vijñāna-skandha，識蘊）。什麼是色陰？如果是色法（rūpa-dharma，色法），就稱為色陰。什麼是色陰？十色入（daśa rūpāyatana，十色入），如果法入（dharmāyatana，法入）是色，就稱為色。
【English Translation】 English version Not past, not future, not present. Seventeen are divided into three. Either past, or future, or present. One is divided into four. Either past, or future, or present, or not past, not future, not present. What are the seventeen divided into three, either past, or future, or present? The eye-element (cakṣur-dhātu, visual sphere) up to the mind-consciousness element (mano-vijñāna-dhātu, sphere of consciousness). This is called seventeen divided into three, either past, or future, or present. What is the one divided into four, either past, or future, or present, or not past, not future, not present? The dharma-element (dharma-dhātu, sphere of dharmas) is called one divided into four, either past, or future, or present, or not past, not future, not present. What is the past of the eye-element? If the eye-element has arisen and ceased, that is called the past of the eye-element. What is the future of the eye-element? If the eye-element has not yet arisen, has not yet appeared, that is called the future of the eye-element. What is the present of the eye-element? If the eye-element is arising but has not yet ceased, that is called the present of the eye-element. And so it is with the mind-consciousness element. What is the past of the dharma-element? If the dharma-element has arisen and ceased, including the removal of feeling (vedanā, sensation), perception (saṃjñā, perception), and even the correct body (samyañc-kāya, right body), that is called the past of the dharma-element. What is the future of the dharma-element? If the dharma-element has not yet arisen, has not yet appeared, including the removal of feeling, perception, and even the correct body, that is called the future of the dharma-element. What is the present of the dharma-element? If the dharma-element is arising but has not yet ceased, including the removal of feeling, perception, and even the correct body, that is called the present of the dharma-element. What is the not past, not future, not present of the dharma-element? If the dharma-element is unconditioned (asaṃskṛta, unconditioned), the conditions of wisdom (jñāna, wisdom) are exhausted, even the wisdom of the realm of neither perception nor non-perception (nevasaṃjñānāsaṃjñāyatana, the sphere of neither perception nor non-perception), that is called the not past, not future, not present of the dharma-element.
Śāriputrābhidharma Śāstra, Volume 2 Taisho Tripitaka Volume 28 No. 1548 Śāriputrābhidharma Śāstra
Śāriputrābhidharma Śāstra, Volume 3
Translated by Tripiṭaka Master Dharmayaśas from Kashmir of the Yao Qin dynasty, together with Dharmagupta and others
Chapter 3: Questions on the Division of Aggregates
Question: How many aggregates (skandha, aggregates) are there? Answer: There are five aggregates. What are the five? The aggregate of form (rūpa-skandha, aggregate of form), the aggregate of feeling (vedanā-skandha, aggregate of feeling), the aggregate of perception (saṃjñā-skandha, aggregate of perception), the aggregate of mental formations (saṃskāra-skandha, aggregate of mental formations), the aggregate of consciousness (vijñāna-skandha, aggregate of consciousness). What is the aggregate of form? If it is a form-dharma (rūpa-dharma, form-dharma), it is called the aggregate of form. What is the aggregate of form? The ten form-āyatanas (daśa rūpāyatana, ten form-āyatanas), if the dharma-āyatana (dharmāyatana, dharma-āyatana) is form, it is called form.
陰。云何色陰。四大若四大所造色是名色陰。云何色陰。三行色。可見有對色。不可見有對色。不可見無對色。是名色陰。云何色陰。若色過去未來現在。內外粗細卑勝遠近。是名色陰。云何色法。眼耳鼻舌身入。色聲香味觸入。身口非戒無教。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名色法。云何十色入。眼耳鼻舌身入。色聲香味觸入。是名十色入。云何法入色。身口非戒無教有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名法入色。云何四大。地大水大火大風大。是名四大。云何四大所造色。眼耳鼻舌身色聲香味。身口非戒無教。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名四大所造色。
云何可見有對色。色入。是名可見有對色。云何不可見有對色。眼耳鼻舌身聲香味觸入。是名不可見有對色。云何不可見無對色。身口非戒無教。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名不可見無對色。云何過去色。若色生已滅。是名過去色。云何未來色。若色未生未出。是名未來色。云何現在色。若色生未滅。是名現在色。云何內色。若色受。是名內色。云何外色。若色非受。是名外色。云何粗色。若色慾界系
【現代漢語翻譯】 現代漢語譯本： 陰。什麼是色陰？四大（地、水、火、風）以及四大所造的色法，這被稱為色陰。什麼是色陰？有三種色：可見有對色、不可見有對色、不可見無對色，這被稱為色陰。什麼是色陰？無論是過去、未來、現在的色，還是內在、外在、粗糙、細微、低劣、殊勝、遙遠、鄰近的色，這都被稱為色陰。什麼是色法？眼入、耳入、鼻入、舌入、身入，以及色入、聲入、香入、味入、觸入，還有身口非戒無教（指不屬於戒律的身語行為，且沒有明確的教導），有漏身口戒無教（指屬於戒律的身語行為，但仍有煩惱），有漏身進（指由煩惱驅動的身業行為），有漏身除（指去除煩惱的身業行為），正語（如實語、不妄語）、正業（如法行為）、正命（如法謀生）、正身進（正確的身業精進）、正身除（正確的身業去除），這些被稱為色法。什麼是十色入？眼入、耳入、鼻入、舌入、身入，以及色入、聲入、香入、味入、觸入，這被稱為十色入。什麼是法入色？身口非戒無教，有漏身口戒無教，有漏身進，有漏身除，正語，正業，正命，正身進，正身除，這些被稱為法入色。什麼是四大？地大、水大、火大、風大，這被稱為四大。什麼是四大所造色？眼、耳、鼻、舌、身，以及色、聲、香、味，還有身口非戒無教，有漏身口戒無教，有漏身進，有漏身除，正語，正業，正命，正身進，正身除，這些被稱為四大所造色。
什麼是可見有對色？入，這被稱為可見有對色。什麼事不可見有對色？眼入、耳入、鼻入、舌入、身入、聲入、香入、味入、觸入，這被稱為不可見有對色。什麼是不可見無對色？身口非戒無教，有漏身口戒無教，有漏身進，有漏身除，正語，正業，正命，正身進，正身除，這被稱為不可見無對色。什麼是過去色？已經生起並滅去的色，這被稱為過去色。什麼是未來色？尚未生起和出現的色，這被稱為未來色。什麼是現在色？正在生起但尚未滅去的色，這被稱為現在色。什麼是內色？被感受的色，這被稱為內色。什麼是外色？不被感受的色，這被稱為外色。什麼是粗色？屬於*界的
【English Translation】 English version: Skandha. What is the skandha of form (rupa-skandha)? The four great elements (earth, water, fire, wind) and the form derived from the four great elements are called the skandha of form. What is the skandha of form? There are three kinds of form: visible form with resistance (visible and tangible), invisible form with resistance (invisible but tangible), and invisible form without resistance (neither visible nor tangible). This is called the skandha of form. What is the skandha of form? Whether it is form of the past, future, or present; internal or external; coarse or subtle; inferior or superior; far or near, this is called the skandha of form. What are the dharmas of form (rupa-dharmas)? The sense-spheres of eye, ear, nose, tongue, and body; the sense-spheres of form, sound, smell, taste, and touch; non-preceptual bodily and verbal actions without instruction (actions that are not governed by precepts and lack clear guidance); preceptual bodily and verbal actions with outflows (actions governed by precepts but still influenced by defilements); bodily progress with outflows (bodily actions driven by defilements); bodily removal of outflows (bodily actions aimed at eliminating defilements); right speech, right action, right livelihood, right bodily progress, and right bodily removal. These are called the dharmas of form. What are the ten sense-spheres of form (dasa-rupa-ayatanani)? The sense-spheres of eye, ear, nose, tongue, and body; the sense-spheres of form, sound, smell, taste, and touch. These are called the ten sense-spheres of form. What is the form included in the dharma-sphere (dharma-ayatana)? Non-preceptual bodily and verbal actions without instruction, preceptual bodily and verbal actions with outflows, bodily progress with outflows, bodily removal of outflows, right speech, right action, right livelihood, right bodily progress, and right bodily removal. These are called the form included in the dharma-sphere. What are the four great elements (cattaro mahabhuta)? The earth element, the water element, the fire element, and the wind element. These are called the four great elements. What is the form derived from the four great elements (cattaro mahabhuta-upadaya-rupa)? Eye, ear, nose, tongue, body; form, sound, smell, taste; non-preceptual bodily and verbal actions without instruction, preceptual bodily and verbal actions with outflows, bodily progress with outflows, bodily removal of outflows, right speech, right action, right livelihood, right bodily progress, and right bodily removal. These are called the form derived from the four great elements.
What is visible form with resistance? *sphere. This is called visible form with resistance. What is invisible form with resistance? The sense-spheres of eye, ear, nose, tongue, body, sound, smell, taste, and touch. These are called invisible form with resistance. What is invisible form without resistance? Non-preceptual bodily and verbal actions without instruction, preceptual bodily and verbal actions with outflows, bodily progress with outflows, bodily removal of outflows, right speech, right action, right livelihood, right bodily progress, and right bodily removal. These are called invisible form without resistance. What is past form? Form that has arisen and ceased. This is called past form. What is future form? Form that has not yet arisen or appeared. This is called future form. What is present form? Form that is arising but has not yet ceased. This is called present form. What is internal form? Form that is experienced. This is called internal form. What is external form? Form that is not experienced. This is called external form. What is coarse form? Form that belongs to the ** realm.
。是名粗色。云何細色。若色色界系若無色界系若不繫。是名細色。云何卑色。若色不善若色不善法報。若色非報非報法不適意。是名卑色云何勝色。若色善若色善法報。若色非報非報法適意。是名勝色。云何遠色。若諸色相遠極相遠不近不近邊。是名遠色。云何近色。若色相近極相近近邊是名近色。
云何受陰。一受受陰若心受。是名受陰。云何受陰。二受受陰身受心受。是名受陰。云何受陰。三受受陰樂受苦受非苦非樂受。是名受陰。云何受陰。四受受陰欲界系受色界系受無色界系受不繫受。是名受陰。云何受陰。五受受陰樂根苦根喜根憂根舍根。是名受陰。云何受陰。六受受陰眼觸受耳鼻舌身意觸受。是名受陰。云何受陰。七受受陰眼識界相應受耳鼻舌身意界意識界相應受。是名受陰。云何受陰。十八意行及余意受。是名受陰。云何受陰。三十六尊句及余意受。是名受陰。云何受陰。百八受及余意受。是名受陰。云何受陰。若過去未來現在。內外粗細卑勝遠近受。是名受陰。云何身受。若受身識相應。是名身受。云何心受。若受意識相應。是名心受。云何身受。若受五識身相應。眼識耳識鼻識舌識身識。是名身受。云何心受。若受意識相應。是名心受。云何樂受。若身心樂受。是名樂受。云何苦受。若身
【現代漢語翻譯】 現代漢語譯本： 什麼是粗色？如果是有界系（與欲界、色界、無色界相關聯）的色，如果無系（與無色界無關）的色，如果是不繫（不與任何界相關聯）的色，這被稱為粗色。什麼是細色？如果界系、如果無系、如果是不繫的色，這被稱為細色。什麼是卑色？如果是惡的色，如果是惡法之果報的色，如果是非果報、非果報法但令人不適意的色，這被稱為卑色。什麼是勝色？如果是善的色，如果是善法之果報的色，如果是非果報、非果報法但令人適意的色，這被稱為勝色。什麼是遠色？如果諸色之相遙遠，極其遙遠，不近，不在近邊，這被稱為遠色。什麼是近色？如果色相接近，極其接近，在近邊，這被稱為近色。
什麼是受陰？一種受，即心受，這被稱為受陰。什麼是受陰？兩種受，即身受和心受，這被稱為受陰。什麼是受陰？三種受，即樂受、苦受和非苦非樂受，這被稱為受陰。什麼是受陰？四種受，即欲界系受（與欲界相關聯的感受）、系受、無系受和不繫受，這被稱為受陰。什麼是受陰？五種受，即樂根、苦根、喜根、憂根和舍根，這被稱為受陰。什麼是受陰？六種受，即眼觸受、耳觸受、鼻觸受、舌觸受、身觸受和意觸受，這被稱為受陰。什麼是受陰？七種受，即眼識界相應受、耳識界相應受、鼻識界相應受、舌識界相應受、身識界相應受和意識界相應受，這被稱為受陰。什麼是受陰？十八意行及其他意受，這被稱為受陰。什麼是受陰？三十六尊句及其他意受，這被稱為受陰。什麼是受陰？百八受及其他意受，這被稱為受陰。什麼是受陰？如果是過去、未來、現在的，內在、外在的，粗、細的，卑、勝的，遠、近的受，這被稱為受陰。什麼是身受？如果是與身識相應的受，這被稱為身受。什麼是心受？如果是與意識相應的受，這被稱為心受。什麼是身受？如果是與五識身相應的受，即眼識、耳識、鼻識、舌識、身識，這被稱為身受。什麼是心受？如果是與意識相應的受，這被稱為心受。什麼是樂受？如果是身心樂受，這被稱為樂受。什麼是苦受？如果是身
【English Translation】 English version: What is coarse form? If it is form associated with the realm of desire, form, or formlessness (界系), if it is form not associated with the realm of formlessness (無系), if it is form not associated with any realm (不繫), this is called coarse form. What is subtle form? If it is form of the realm of desire, form, or formlessness (界系), if it is form not associated with the realm of formlessness (無系), if it is form not associated with any realm (不繫), this is called subtle form. What is inferior form? If it is unwholesome form, if it is the result of unwholesome dharma, if it is neither result nor result-dharma and is displeasing, this is called inferior form. What is superior form? If it is wholesome form, if it is the result of wholesome dharma, if it is neither result nor result-dharma and is pleasing, this is called superior form. What is distant form? If the characteristics of forms are distant, extremely distant, not near, not in the vicinity, this is called distant form. What is near form? If the characteristics of forms are near, extremely near, in the vicinity, this is called near form.
What is the feeling aggregate (受陰)? One kind of feeling, that is, mental feeling, this is called the feeling aggregate. What is the feeling aggregate? Two kinds of feeling, that is, bodily feeling and mental feeling, this is called the feeling aggregate. What is the feeling aggregate? Three kinds of feeling, that is, pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling, this is called the feeling aggregate. What is the feeling aggregate? Four kinds of feeling, that is, feeling associated with the realm of desire (欲界系受), feeling (系受), feeling not associated with the realm of formlessness (無系受)**, and feeling not associated with any realm (不繫受), this is called the feeling aggregate. What is the feeling aggregate? Five kinds of feeling, that is, the root of pleasure, the root of pain, the root of joy, the root of sorrow, and the root of equanimity, this is called the feeling aggregate. What is the feeling aggregate? Six kinds of feeling, that is, feeling arising from eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, this is called the feeling aggregate. What is the feeling aggregate? Seven kinds of feeling, that is, feeling corresponding to the eye-consciousness realm, ear-consciousness realm, nose-consciousness realm, tongue-consciousness realm, body-consciousness realm, and mind-consciousness realm, this is called the feeling aggregate. What is the feeling aggregate? Eighteen mental activities and other mental feelings, this is called the feeling aggregate. What is the feeling aggregate? Thirty-six noble sentences and other mental feelings, this is called the feeling aggregate. What is the feeling aggregate? One hundred and eight feelings and other mental feelings, this is called the feeling aggregate. What is the feeling aggregate? If it is feeling of the past, future, or present; internal or external; coarse or subtle; inferior or superior; distant or near, this is called the feeling aggregate. What is bodily feeling? If it is feeling corresponding to body-consciousness, this is called bodily feeling. What is mental feeling? If it is feeling corresponding to mind-consciousness, this is called mental feeling. What is bodily feeling? If it is feeling corresponding to the five sense-consciousnesses, that is, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness, this is called bodily feeling. What is mental feeling? If it is feeling corresponding to mind-consciousness, this is called mental feeling. What is pleasant feeling? If it is pleasant bodily and mental feeling, this is called pleasant feeling. What is painful feeling? If it is bodily
心苦受是名苦受。云何非苦非樂受。若身心非苦非樂受。是名非苦非樂受。云何欲界系受。若受欲漏有漏。是名欲界系受。云何色界系受。若受色漏有漏。是名色界系受。云何無色界系受。若受無色漏有漏。是名無色界系受。云何不繫受。若受聖無漏。是名不繫受。云何樂根。若身樂受眼觸樂受。耳鼻舌身觸樂受樂界。是名樂根。云何苦根。若身苦受眼觸苦受。耳鼻舌身觸苦受苦界。是名苦根。云何喜根。若身心樂受意觸樂受喜界。是名喜根。云何憂根。若身心苦受意觸苦受憂界。是名憂根。云何舍根。若身心非苦非樂受。眼觸非苦非樂受。耳鼻舌身意觸非苦非樂受舍界。是名舍根。云何眼觸受。若受眼識相應。是名眼觸受。云何耳鼻舌身意觸受。若受意識相應。是名意觸受。云何眼觸受。緣眼緣色生眼識。三法和合觸緣觸受。名眼觸受。云何耳鼻舌身意觸受。緣意緣法生意識。三法和合觸緣觸受。是名意觸受。云何眼識界相應受。若受眼識界共生共住共滅。是名眼識界相應受。云何耳鼻舌身意界意識界相應受。若受意識界共生共住共滅。是名意識界相應受。云何十八意行。六喜行六憂行六舍行。如是六喜行六憂行六舍行。是名十八意行雲何除十八意行余意受。除十八意行余意受。是名除十八意行余意受。云何三十六
【現代漢語翻譯】 現代漢語譯本 什麼是苦受？身心所感受到的痛苦，就叫做苦受。什麼是非苦非樂受？身心所感受到的既非痛苦也非快樂的感受，就叫做非苦非樂受。什麼是欲界系受？如果感受與欲漏（Kāma-āsava，對感官享樂的渴求）、有漏（Bhava-āsava，對存在的渴求）相關聯，就叫做欲界系受。什麼是色界系受？如果感受與色漏（Rūpa-āsava，對色界存在的渴求）、有漏相關聯，就叫做色界系受。什麼是非色界系受？如果感受與無色漏（Arūpa-āsava，對無色界存在的渴求）、有漏相關聯，就叫做無色界系受。什麼是不繫受？如果感受是聖者所體驗的無漏（Anāsava，無煩惱）之受，就叫做不繫受。什麼是樂根？身體感受到的快樂，眼睛接觸事物所產生的快樂感受，耳朵、鼻子、舌頭、身體接觸事物所產生的快樂感受，以及快樂的界域，就叫做樂根。什麼是苦根？身體感受到的痛苦，眼睛接觸事物所產生的痛苦感受，耳朵、鼻子、舌頭、身體接觸事物所產生的痛苦感受，以及痛苦的界域，就叫做苦根。什麼是喜根？身心感受到的快樂，意識接觸事物所產生的快樂感受，以及喜悅的界域，就叫做喜根。什麼是憂根？身心感受到的痛苦，意識接觸事物所產生的痛苦感受，以及憂愁的界域，就叫做憂根。什麼是舍根？身心感受到的非苦非樂的感受，眼睛接觸事物所產生的非苦非樂的感受，耳朵、鼻子、舌頭、身體、意識接觸事物所產生的非苦非樂的感受，以及舍的界域，就叫做舍根。什麼是眼觸受？如果感受與眼識相應，就叫做眼觸受。什麼是耳鼻舌身意觸受？如果感受與意識相應，就叫做意觸受。什麼是眼觸受？以眼為緣，以色為緣，產生眼識，這三種法和合而產生觸，以觸為緣而產生感受，這叫做眼觸受。什麼是耳鼻舌身意觸受？以意為緣，以法為緣，產生意識，這三種法和合而產生觸，以觸為緣而產生感受，這叫做意觸受。什麼是眼識界相應受？如果感受與眼識界共同生起、共同存在、共同滅去，就叫做眼識界相應受。什麼是耳鼻舌身意界意識界相應受？如果感受與意識界共同生起、共同存在、共同滅去，就叫做意識界相應受。什麼是十八意行？六種喜行，六種憂行，六種舍行。像這樣，六種喜行，六種憂行，六種舍行，就叫做十八意行。什麼是除十八意行之外的其餘意受？除去十八意行之外的其餘意受，就叫做除十八意行之外的其餘意受。什麼是三十六 什麼是三十六
【English Translation】 English version What is painful feeling (Dukkha-vedanā)? Feeling painful sensations in body and mind is called painful feeling. What is neither-painful-nor-pleasant feeling (Adukkhamasukha-vedanā)? Feeling neither painful nor pleasant sensations in body and mind is called neither-painful-nor-pleasant feeling. What is feeling associated with the desire realm (Kāmadhātu)? Feeling associated with the outflows (āsava) of sensual desire (Kāma-āsava) and existence (Bhava-āsava) is called feeling associated with the desire realm. What is feeling associated with the form realm (Rūpadhātu)? Feeling associated with the outflows of form (Rūpa-āsava) and existence is called feeling associated with the form realm. What is feeling associated with the formless realm (Arūpadhātu)? Feeling associated with the outflows of the formless (Arūpa-āsava) and existence is called feeling associated with the formless realm. What is unassociated feeling (Asaṃskṛta-vedanā)? Feeling that is unconditioned (Anāsava) by a noble one is called unassociated feeling. What is the root of pleasure (Sukha-indriya)? Feeling bodily pleasure, feeling pleasure through eye-contact, feeling pleasure through ear, nose, tongue, and body contact, and the realm of pleasure is called the root of pleasure. What is the root of pain (Dukkha-indriya)? Feeling bodily pain, feeling pain through eye-contact, feeling pain through ear, nose, tongue, and body contact, and the realm of pain is called the root of pain. What is the root of joy (Somanassa-indriya)? Feeling pleasure in body and mind, feeling pleasure through mind-contact, and the realm of joy is called the root of joy. What is the root of sorrow (Domanassa-indriya)? Feeling pain in body and mind, feeling pain through mind-contact, and the realm of sorrow is called the root of sorrow. What is the root of equanimity (Upekkhā-indriya)? Feeling neither-painful-nor-pleasant sensations in body and mind, feeling neither-painful-nor-pleasant sensations through eye-contact, feeling neither-painful-nor-pleasant sensations through ear, nose, tongue, body, and mind contact, and the realm of equanimity is called the root of equanimity. What is feeling from eye-contact (Cakkhu-samphassa-vedanā)? Feeling associated with eye-consciousness is called feeling from eye-contact. What is feeling from ear, nose, tongue, body, and mind contact (Mano-samphassa-vedanā)? Feeling associated with mind-consciousness is called feeling from mind-contact. What is feeling from eye-contact? Dependent on the eye and dependent on form, eye-consciousness arises. The contact of these three factors gives rise to feeling. This is called feeling from eye-contact. What is feeling from ear, nose, tongue, body, and mind contact? Dependent on the mind and dependent on mental objects, mind-consciousness arises. The contact of these three factors gives rise to feeling. This is called feeling from mind-contact. What is feeling associated with the eye-consciousness element (Cakkhu-viññāṇa-dhātu)? Feeling that arises, abides, and ceases together with the eye-consciousness element is called feeling associated with the eye-consciousness element. What is feeling associated with the ear, nose, tongue, body, mind, and mind-consciousness elements (Mano-viññāṇa-dhātu)? Feeling that arises, abides, and ceases together with the mind-consciousness element is called feeling associated with the mind-consciousness element. What are the eighteen mental operations (Aṭṭhārasa manosañcetanā)? Six operations of joy, six operations of sorrow, and six operations of equanimity. These six operations of joy, six operations of sorrow, and six operations of equanimity are called the eighteen mental operations. What is the remaining mental feeling apart from the eighteen mental operations? The remaining mental feeling apart from the eighteen mental operations is called the remaining mental feeling apart from the eighteen mental operations. What are the thirty-six What are the thirty-six
尊句。依六貪喜。依六出喜。依六貪憂。依六出憂。依六貪舍。依六出舍。云何依六貪喜。眼知色愛喜適意愛色慾染相應。今得當得已得。過去變滅憶念生喜。如是喜是名依貪喜。耳鼻舌身意。知法愛喜適意愛法欲染相應。今得當得已得。過去變滅憶念生喜。如是生喜是名依貪喜。是名依六貪喜。云何依六出喜。色無我知無常變異離欲滅。如實觀過去如此色無常苦變。如實觀生喜。如是喜名依出喜。聲香味觸法無我。知無常變異離欲滅。如實觀過去如此法無常苦變。如實觀生喜。如是喜是名依出喜。是名依六出喜。云何依六貪憂。眼知色愛喜適意愛色慾染相應。今未得當未得。已得變滅憶念生憂。如是憂是名依貪憂。耳鼻舌身意知法愛喜適意愛法欲染相應。今未得當未得。已得變滅憶念生憂。如是憂是名依貪憂。是名依六貪憂。云何依六出憂。色無我知無常變異離欲滅。如實觀過去如此色無常苦變。如實觀已。于寂滅解脫勝法悕求。何時當入。如諸聖人所成就行。緣此生憂。如是憂是名依六出憂。聲香味觸法無我知無常變異離欲滅。如實觀過去如此法無常苦變。如實觀已。于寂滅解脫勝法希求。何時當入。如諸聖人所成就行。緣此生憂。如是憂是名依出憂。是名依六出憂。云何依六貪舍。眼見色凡夫人生舍。癡如小兒
【現代漢語翻譯】 現代漢語譯本： 尊者，什麼是依六貪喜？什麼是依六出喜？什麼是依六貪憂？什麼是依六出憂？什麼是依六貪舍？什麼是依六出舍？ 什麼是依六貪喜？眼睛認知到顏色，產生喜愛、喜悅、適意，被愛慾和貪染所束縛，與此相應。對於現在得到、將要得到、已經得到的（事物），或者過去已經變化消滅的事物，因為憶念而產生喜悅。這樣的喜悅就叫做依貪喜。耳朵、鼻子、舌頭、身體、意識，認知到法，產生喜愛、喜悅、適意，被愛慾和貪染所束縛，與此相應。對於現在得到、將要得到、已經得到的（事物），或者過去已經變化消滅的事物，因為憶念而產生喜悅。這樣的喜悅就叫做依貪喜。這就是依六貪喜。 什麼是依六出喜？認知到顏色是無我的，是無常的，會變化，要脫離慾望而滅盡。如實地觀察過去這樣的顏色是無常的、是苦的、會變化的，如實地觀察而產生喜悅。這樣的喜悅就叫做依出喜。聲音、氣味、味道、觸覺、法是無我的，認知到它們是無常的，會變化，要脫離慾望而滅盡。如實地觀察過去這樣的法是無常的、是苦的、會變化的，如實地觀察而產生喜悅。這樣的喜悅就叫做依出喜。這就是依六出喜。 什麼是依六貪憂？眼睛認知到顏色，產生喜愛、喜悅、適意，被愛慾和貪染所束縛，與此相應。對於現在沒有得到、將要沒有得到（的事物），或者已經得到的（事物）變化消滅，因為憶念而產生憂愁。這樣的憂愁就叫做依貪憂。耳朵、鼻子、舌頭、身體、意識，認知到法，產生喜愛、喜悅、適意，被愛慾和貪染所束縛，與此相應。對於現在沒有得到、將要沒有得到（的事物），或者已經得到的（事物）變化消滅，因為憶念而產生憂愁。這樣的憂愁就叫做依貪憂。這就是依六貪憂。 什麼是依六出憂？認知到顏色是無我的，是無常的，會變化，要脫離慾望而滅盡。如實地觀察過去這樣的顏色是無常的、是苦的、會變化的，如實地觀察之後，對於寂滅解脫的殊勝之法，產生希求：什麼時候才能進入（涅槃）？什麼時候才能像諸位聖人一樣成就修行？因為這些而產生憂愁。這樣的憂愁就叫做依六出憂。聲音、氣味、味道、觸覺、法是無我的，認知到它們是無常的，會變化，要脫離慾望而滅盡。如實地觀察過去這樣的法是無常的、是苦的、會變化的，如實地觀察之後，對於寂滅解脫的殊勝之法，產生希求：什麼時候才能進入（涅槃）？什麼時候才能像諸位聖人一樣成就修行？因為這些而產生憂愁。這樣的憂愁就叫做依出憂。這就是依六出憂。 什麼是依六貪舍？眼睛看到顏色，凡夫人生起捨棄之心，愚癡得像小孩子。
【English Translation】 English version: Venerable, what is dependent on six forms of greed for joy? What is dependent on six forms of renunciation for joy? What is dependent on six forms of greed for sorrow? What is dependent on six forms of renunciation for sorrow? What is dependent on six forms of greed for equanimity? What is dependent on six forms of renunciation for equanimity? What is dependent on six forms of greed for joy? The eye cognizes a form, and there arises love, joy, and satisfaction, corresponding to attachment and desire. Now obtaining, about to obtain, or having already obtained (something), or recalling something past that has changed and vanished, joy arises. Such joy is called joy dependent on greed. The ear, nose, tongue, body, and mind cognize a dharma, and there arises love, joy, and satisfaction, corresponding to attachment and desire. Now obtaining, about to obtain, or having already obtained (something), or recalling something past that has changed and vanished, joy arises. Such joy is called joy dependent on greed. This is called joy dependent on six forms of greed. What is dependent on six forms of renunciation for joy? Knowing that form is without self, impermanent, subject to change, and detached from desire and cessation, one truly observes that in the past, such form was impermanent, suffering, and subject to change. Truly observing this, joy arises. Such joy is called joy dependent on renunciation. Sound, smell, taste, touch, and dharma are without self. Knowing that they are impermanent, subject to change, and detached from desire and cessation, one truly observes that in the past, such dharma was impermanent, suffering, and subject to change. Truly observing this, joy arises. Such joy is called joy dependent on renunciation. This is called joy dependent on six forms of renunciation. What is dependent on six forms of greed for sorrow? The eye cognizes a form, and there arises love, joy, and satisfaction, corresponding to attachment and desire. Now not obtaining, about not to obtain (something), or having already obtained (something) that has changed and vanished, sorrow arises because of recollection. Such sorrow is called sorrow dependent on greed. The ear, nose, tongue, body, and mind cognize a dharma, and there arises love, joy, and satisfaction, corresponding to attachment and desire. Now not obtaining, about not to obtain (something), or having already obtained (something) that has changed and vanished, sorrow arises because of recollection. Such sorrow is called sorrow dependent on greed. This is called sorrow dependent on six forms of greed. What is dependent on six forms of renunciation for sorrow? Knowing that form is without self, impermanent, subject to change, and detached from desire and cessation, one truly observes that in the past, such form was impermanent, suffering, and subject to change. Having truly observed this, one aspires to the supreme dharma of tranquility, liberation, and asks: 'When will I enter (Nirvana)? When will I accomplish the practice like the noble ones?' Because of this, sorrow arises. Such sorrow is called sorrow dependent on six forms of renunciation. Sound, smell, taste, touch, and dharma are without self. Knowing that they are impermanent, subject to change, and detached from desire and cessation, one truly observes that in the past, such dharma was impermanent, suffering, and subject to change. Having truly observed this, one aspires to the supreme dharma of tranquility, liberation, and asks: 'When will I enter (Nirvana)? When will I accomplish the practice like the noble ones?' Because of this, sorrow arises. Such sorrow is called sorrow dependent on renunciation. This is called sorrow dependent on six forms of renunciation. What is dependent on six forms of greed for equanimity? When the eye sees a form, an ordinary person generates equanimity, foolishly like a child.
不見過患不知報。如是不知得舍。於色無方便。是名依貪舍。耳鼻舌身意知法凡夫人生舍。癡如小兒不見過患不知報。如是不知得舍。於法無方便。是名依貪舍。是名依六貪舍。云何依六出舍。色無我知無常變異離欲滅。如實觀過去色如此色無常苦變異。如實觀已生舍。如是知得舍。於色有方便。是名依出舍。聲香味觸法無我知無常變異離欲滅。如實觀過去如此法無常苦變異。如實觀已生舍。如是知得舍。於法有方便。是名依六出舍。如是依六貪生喜。依六出生喜。如是依六貪憂。依六出憂。如是依六貪舍。依六出舍。如是和合。是名三十六尊句。云何除三十六尊句余意受。除三十六尊句余意受。是名除三十六尊句余意受。云何百八受。過去三十六尊句。未來三十六尊句。現在三十六尊句。如是和合。是名百八受。云何除百八受余意受。除百八受余意受。是名除百八受余意受。云何過去受。若受生已滅。是名過去受。云何未來受。若受未生未出。是名未來受。云何現在受。若受生未滅。是名現在受。云何內受。若受受。是名內受。云何外受。若受非受。是名外受。云何粗受。若受欲界系。是名粗受。云何細受。若受色界系無色界系不繫。是名細受。云何卑受。若受不善若受不善法報。若受非報非報法不適意。是名卑受
【現代漢語翻譯】 現代漢語譯本 不見過患就不知道捨棄。像這樣不知道得到和捨棄，對於色（Rupa，物質、形態）沒有方便法門，這叫做依貪捨棄。凡夫因為耳、鼻、舌、身、意接觸法而生起捨棄，這是因為愚癡如同小兒，不見過患就不知道捨棄。像這樣不知道得到和捨棄，對於法（Dharma，事物、規律）沒有方便法門，這叫做依貪捨棄。這叫做依六貪捨棄。 什麼叫做依六出捨棄？對於色，知道它是無我、無常、變異、離欲、滅盡。如實地觀察過去之色，知道此色是無常、苦、變異。如實地觀察后，生起捨棄。像這樣知道得到和捨棄，對於色有方便法門，這叫做依出捨棄。對於聲、香、味、觸、法，知道它是無我、無常、變異、離欲、滅盡。如實地觀察過去之法，知道此法是無常、苦、變異。如實地觀察后，生起捨棄。像這樣知道得到和捨棄，對於法有方便法門，這叫做依六出捨棄。 像這樣，依六貪生起喜，依六出也生起喜。像這樣，依六貪生起憂，依六出也生起憂。像這樣，依六貪生起舍，依六出也生起舍。像這樣和合，就叫做三十六尊句。 什麼叫做除去三十六尊句后剩餘的意受？除去三十六尊句后剩餘的意受，就叫做除去三十六尊句后剩餘的意受。 什麼叫做百八受？過去三十六尊句，未來三十六尊句，現在三十六尊句。像這樣和合，就叫做百八受。 什麼叫做除去百八受后剩餘的意受？除去百八受后剩餘的意受，就叫做除去百八受后剩餘的意受。 什麼叫做過去受？如果感受生起后已經滅去，這叫做過去受。 什麼叫做未來受？如果感受尚未生起，尚未出現，這叫做未來受。 什麼叫做現在受？如果感受正在生起，尚未滅去，這叫做現在受。 什麼叫做內受？如果感受正在被感受，這叫做內受。 什麼叫做外受？如果感受不是正在被感受，這叫做外受。 什麼叫做粗受？如果感受屬於欲界（Kamadhatu）所繫縛，這叫做粗受。 什麼叫做細受？如果感受屬於界、無界、不繫縛，這叫做細受。 什麼叫做卑受？如果感受是不善的，或者感受是不善法的果報，或者感受不是果報也不是果報法，令人不適意，這叫做卑受。
【English Translation】 English version Not seeing the faults, one does not know how to renounce. Not knowing how to gain and renounce in this way, one has no skillful means regarding Rupa (form, material). This is called abandoning based on greed. Ordinary people abandon due to the senses of ear, nose, tongue, body, and mind contacting Dharmas (phenomena, laws), because they are foolish like children, not seeing the faults and not knowing how to renounce. Not knowing how to gain and renounce in this way, one has no skillful means regarding Dharma. This is called abandoning based on greed. This is called abandoning based on the six greeds. What is called abandoning based on the six escapes? Regarding Rupa, knowing it is without self, impermanent, changing, free from desire, and ceasing. Truly observing the past Rupa, knowing this Rupa is impermanent, suffering, and changing. After truly observing, one generates renunciation. Knowing how to gain and renounce in this way, one has skillful means regarding Rupa. This is called abandoning based on escape. Regarding sound, smell, taste, touch, and Dharma, knowing it is without self, impermanent, changing, free from desire, and ceasing. Truly observing the past Dharma, knowing this Dharma is impermanent, suffering, and changing. After truly observing, one generates renunciation. Knowing how to gain and renounce in this way, one has skillful means regarding Dharma. This is called abandoning based on the six escapes. In this way, based on the six greeds, joy arises; based on the six escapes, joy also arises. In this way, based on the six greeds, sorrow arises; based on the six escapes, sorrow also arises. In this way, based on the six greeds, equanimity arises; based on the six escapes, equanimity also arises. Combining in this way is called the thirty-six bases. What is called the remaining mental feeling after removing the thirty-six bases? The remaining mental feeling after removing the thirty-six bases is called the remaining mental feeling after removing the thirty-six bases. What is called the one hundred and eight feelings? The thirty-six bases of the past, the thirty-six bases of the future, the thirty-six bases of the present. Combining in this way is called the one hundred and eight feelings. What is called the remaining mental feeling after removing the one hundred and eight feelings? The remaining mental feeling after removing the one hundred and eight feelings is called the remaining mental feeling after removing the one hundred and eight feelings. What is called past feeling? If a feeling has arisen and ceased, this is called past feeling. What is called future feeling? If a feeling has not yet arisen, has not yet appeared, this is called future feeling. What is called present feeling? If a feeling is arising and has not yet ceased, this is called present feeling. What is called internal feeling? If a feeling is being felt, this is called internal feeling. What is called external feeling? If a feeling is not being felt, this is called external feeling. What is called coarse feeling? If a feeling is bound to the Kamadhatu (desire realm), this is called coarse feeling. What is called subtle feeling? If a feeling belongs to the realm, non-realm, unbound, this is called subtle feeling. What is called base feeling? If a feeling is unwholesome, or if a feeling is the result of unwholesome Dharma, or if a feeling is neither a result nor a result of Dharma, and is unpleasant, this is called base feeling.
。云何勝受。若受善法報若受非報非報法適意。是名勝受。云何遠受。若受諸受相遠極相遠不近不近邊是名遠受。云何近受。若受相近極相近近邊。是名近受。云何想陰。一想想陰若想識想究竟識想。是名想陰。云何想陰。二想想陰身受相應想心受相應想。是名想陰。云何想陰。三想想陰樂受相應想苦受非苦非樂受相應想。是名想陰。云何想陰。四想想陰欲界系想色界系想無色界系想不繫想。是名想陰。云何想陰。五想想陰樂根相應想苦根喜根憂根舍根相應想。是名想陰。云何想陰。六想想陰色想聲香味觸法想。是名想陰。云何想陰。七想想陰眼識界相應想耳鼻舌身意界意識界相應想。是名想陰。云何想陰。十八意行相應想及余想識想究竟識想。是名想陰。云何想陰。三十六尊句相應想。及余想識想究竟識想。是名想陰。云何想陰。百八受相應想。及余想識想究竟識想。是名想陰。云何想陰。若想過去未來現在內外粗細卑勝遠近。是名想陰。云何身受相應想。若想身受共生共住共滅。是名身受相應想。云何心受相應想。若想心受共生共住共滅。是名心受相應想。云何樂受相應想。若想樂受共生共住共滅。是名樂受相應想。云何苦受非樂非苦受相應想。若想苦受非樂非苦受共生共住共滅。是名非樂非苦受相應想。云何欲
【現代漢語翻譯】 現代漢語譯本 云何勝受？（什麼是殊勝的感受？）若感受善法之報，或感受非報非報法之適意，是名勝受。（如果感受的是善法的果報，或者感受的是既非果報也非非果報之法的適意，這就被稱為殊勝的感受。） 云何遠受？（什麼是遙遠的感受？）若感受諸受之相，遙遠至極，不近不近邊，是名遠受。（如果感受到的各種感受的相狀，極其遙遠，既不接近也不在邊緣，這就被稱為遙遠的感受。） 云何近受？（什麼是接近的感受？）若受相近極相近近邊，是名近受。（如果感受到的相狀接近，極其接近，或者在近旁，這就被稱為接近的感受。） 云何想陰？（什麼是想陰？）一想想陰，若想識想究竟識想，是名想陰。（第一種想陰，如果是對想的認識，對想的究竟認識，這就被稱為想陰。） 云何想陰？（什麼是想陰？）二想想陰，身受相應想心受相應想，是名想陰。（第二種想陰，如果是與身體感受相應的想，與心理感受相應的想，這就被稱為想陰。） 云何想陰？（什麼是想陰？）三想想陰，樂受相應想苦受非苦非樂受相應想，是名想陰。（第三種想陰，如果是與快樂感受相應的想，與痛苦感受或非苦非樂感受相應的想，這就被稱為想陰。） 云何想陰？（什麼是想陰？）四想想陰，欲界系想系想無系想不繫想，是名想陰。（第四種想陰，如果是屬於欲界的想，界的想，無界的想，不屬於任何界的想，這就被稱為想陰。） 云何想陰？（什麼是想陰？）五想想陰，樂根相應想苦根喜根憂根舍根相應想，是名想陰。（第五種想陰，如果是與樂根相應的想，與苦根、喜根、憂根、舍根相應的想，這就被稱為想陰。） 云何想陰？（什麼是想陰？）六想想陰，色想聲香味觸法想，是名想陰。（第六種想陰，如果是對色、聲、香、味、觸、法的想，這就被稱為想陰。） 云何想陰？（什麼是想陰？）七想想陰，眼識界相應想耳鼻舌身意界意識界相應想，是名想陰。（第七種想陰，如果是與眼識界相應的想，與耳、鼻、舌、身、意界以及意識界相應的想，這就被稱為想陰。） 云何想陰？（什麼是想陰？）八意行相應想及余想識想究竟識想，是名想陰。（第八種想陰，如果是與意行相應的想，以及其他的想，對想的認識，對想的究竟認識，這就被稱為想陰。） 云何想陰？（什麼是想陰？）三十六尊句相應想及余想識想究竟識想，是名想陰。（第九種想陰，如果是與三十六種尊句相應的想，以及其他的想，對想的認識，對想的究竟認識，這就被稱為想陰。） 云何想陰？（什麼是想陰？）百八受相應想及余想識想究竟識想，是名想陰。（第十種想陰，如果是與一百零八種感受相應的想，以及其他的想，對想的認識，對想的究竟認識，這就被稱為想陰。） 云何想陰？（什麼是想陰？）若想過去未來現在內外粗細卑勝遠近，是名想陰。（如果是對過去、未來、現在、內外、粗細、卑劣、殊勝、遙遠、接近的想，這就被稱為想陰。） 云何身受相應想？（什麼是與身體感受相應的想？）若想身受共生共住共滅，是名身受相應想。（如果想的是身體感受共同產生、共同存在、共同滅亡，這就被稱為與身體感受相應的想。） 云何心受相應想？（什麼是與心理感受相應的想？）若想心受共生共住共滅，是名心受相應想。（如果想的是心理感受共同產生、共同存在、共同滅亡，這就被稱為與心理感受相應的想。） 云何樂受相應想？（什麼是與快樂感受相應的想？）若想樂受共生共住共滅，是名樂受相應想。（如果想的是快樂感受共同產生、共同存在、共同滅亡，這就被稱為與快樂感受相應的想。） 云何苦受非樂非苦受相應想？（什麼是與痛苦感受或非樂非苦感受相應的想？）若想苦受非樂非苦受共生共住共滅，是名非樂非苦受相應想。（如果想的是痛苦感受或非樂非苦感受共同產生、共同存在、共同滅亡，這就被稱為與非樂非苦感受相應的想。） 云何欲？（什麼是慾望？）
【English Translation】 English version What is 'superior feeling'? If one feels the reward of wholesome dharma, or feels the suitability of what is neither reward nor non-reward dharma, this is called 'superior feeling'. What is 'distant feeling'? If one feels the characteristics of various feelings, extremely distant, neither near nor bordering on near, this is called 'distant feeling'. What is 'near feeling'? If one feels characteristics that are near, extremely near, or bordering on near, this is called 'near feeling'. What is the 'skandha of perception' (想陰, xiǎng yīn)? Firstly, the skandha of perception, if it is the perception of perception, the ultimate perception of perception, this is called the 'skandha of perception'. What is the 'skandha of perception'? Secondly, the skandha of perception, if it is the perception corresponding to bodily feeling, the perception corresponding to mental feeling, this is called the 'skandha of perception'. What is the 'skandha of perception'? Thirdly, the skandha of perception, if it is the perception corresponding to pleasant feeling, the perception corresponding to painful feeling or neither-painful-nor-pleasant feeling, this is called the 'skandha of perception'. What is the 'skandha of perception'? Fourthly, the skandha of perception, if it is the perception belonging to the desire realm (欲界, yù jiè), the perception belonging to the ** realm, the perception belonging to the non-** realm, the perception not belonging to any realm, this is called the 'skandha of perception'. What is the 'skandha of perception'? Fifthly, the skandha of perception, if it is the perception corresponding to the root of pleasure, the perception corresponding to the root of suffering, the root of joy, the root of sorrow, the root of equanimity, this is called the 'skandha of perception'. What is the 'skandha of perception'? Sixthly, the skandha of perception, if it is the perception of form (色, sè), sound (聲, shēng), smell (香, xiāng), taste (味, wèi), touch (觸, chù), dharma (法, fǎ), this is called the 'skandha of perception'. What is the 'skandha of perception'? Seventhly, the skandha of perception, if it is the perception corresponding to the eye-consciousness realm, the perception corresponding to the ear, nose, tongue, body, mind realms and the mind-consciousness realm, this is called the 'skandha of perception'. What is the 'skandha of perception'? Eighthly, the perception corresponding to mental activity, and other perceptions, the perception of perception, the ultimate perception of perception, this is called the 'skandha of perception'. What is the 'skandha of perception'? The perception corresponding to the thirty-six venerable phrases, and other perceptions, the perception of perception, the ultimate perception of perception, this is called the 'skandha of perception'. What is the 'skandha of perception'? The perception corresponding to the one hundred and eight feelings, and other perceptions, the perception of perception, the ultimate perception of perception, this is called the 'skandha of perception'. What is the 'skandha of perception'? If one perceives the past, future, present, internal, external, coarse, subtle, inferior, superior, distant, near, this is called the 'skandha of perception'. What is the perception corresponding to bodily feeling? If one perceives that bodily feeling arises together, abides together, and ceases together, this is called the perception corresponding to bodily feeling. What is the perception corresponding to mental feeling? If one perceives that mental feeling arises together, abides together, and ceases together, this is called the perception corresponding to mental feeling. What is the perception corresponding to pleasant feeling? If one perceives that pleasant feeling arises together, abides together, and ceases together, this is called the perception corresponding to pleasant feeling. What is the perception corresponding to painful feeling or neither-painful-nor-pleasant feeling? If one perceives that painful feeling or neither-painful-nor-pleasant feeling arises together, abides together, and ceases together, this is called the perception corresponding to neither-painful-nor-pleasant feeling. What is desire?
界系想。若想欲漏有漏。是名欲界系想。云何色界系想。若想色漏有漏。是名色界系想。云何無色界系想。若想無色漏有漏。是名無色界系想。云何不繫想。若想聖無漏。是名不繫想。云何樂根相應想。若想樂根共生共住共滅。是名樂根相應想。云何苦根喜根憂根舍根相應想。若想舍根共生共住共滅。是名非苦非樂根相應想。云何色想。若想眼識相應想。是名色想。云何聲香味觸法想。若想意識相應想。是名法想。云何色想。色境界思惟色。若想識想究竟識想。是名色想。云何聲香味觸法想。法境界思惟法。若想識想究竟識想。是名法想。云何眼識界相應想。若想眼識界共生共住共滅。是名眼識界相應想。云何耳鼻舌身意界意識界相應想。若想意識界共生共住共滅。是名意識界相應想。云何十八意行相應想。若想十八意行共生共住共滅。是名十八意行相應想。云何除十八意行相應想。余想識想究竟識想。除十八意行相應想余想。是名除十八意行相應想余想識想究竟識想。云何三十六尊句相應想。若想三十六尊句共生共住共滅。是名三十六尊句相應想。云何除三十六尊句相應想。余想識想究竟識想。除三十六尊句相應想余想。是名除三十六尊句相應想余想識想究竟識想。云何百八受相應想。若想百八受共生共住共滅。是
【現代漢語翻譯】 現代漢語譯本 什麼是欲界系想？如果這種想與欲漏（Kāma-āsava，對感官快樂的渴求之煩惱）和有漏（sāsrava，與煩惱相關的）相聯繫，就稱為欲界系想。 什麼是色界系想？如果這種想與色漏（Rūpa-āsava，對色界存在的渴求之煩惱）和有漏相聯繫，就稱為色界系想。 什麼是無色界系想？如果這種想與無色漏（Arūpa-āsava，對無色界存在的渴求之煩惱）和有漏相聯繫，就稱為無色界系想。 什麼是不繫想？如果這種想是聖者的無漏（anāsrava，無煩惱的），就稱為不繫想。 什麼是與樂根相應的想？如果這種想與樂根（sukha-indriya，快樂的官能）共同生起、共同存在、共同滅去，就稱為與樂根相應的想。 什麼是與苦根、喜根、憂根、舍根相應的想？如果這種想與舍根（upekkhā-indriya，不苦不樂的官能）共同生起、共同存在、共同滅去，就稱為與非苦非樂根相應的想。 什麼是色想？如果這種想與眼識相應，就稱為色想。 什麼是聲、香、味、觸、法想？如果這種想與意識相應，就稱為法想。 什麼是色想？對色境界進行思惟，如果這種想是識想（viññāṇa-saññā，對識的想）和究竟識想（pariṇāma-viññāṇa-saññā，對究竟識的想），就稱為色想。 什麼是聲、香、味、觸、法想？對法境界進行思惟，如果這種想是識想和究竟識想，就稱為法想。 什麼是與眼識界相應的想？如果這種想與眼識界（cakkhu-viññāṇa-dhātu，眼識的界）共同生起、共同存在、共同滅去，就稱為與眼識界相應的想。 什麼是與耳、鼻、舌、身、意界、意識界相應的想？如果這種想與意識界（mano-viññāṇa-dhātu，意識的界）共同生起、共同存在、共同滅去，就稱為與意識界相應的想。 什麼是與十八意行相應的想？如果這種想與十八意行（aṭṭhārasa manosañcetanā，十八種意行）共同生起、共同存在、共同滅去，就稱為與十八意行相應的想。 什麼是除去與十八意行相應的想之外的想、識想、究竟識想？除去與十八意行相應的想之外的想，就稱為除去與十八意行相應的想之外的想、識想、究竟識想。 什麼是與三十六尊句相應的想？如果這種想與三十六尊句（chattiṃsa bhaddaka vaggā，三十六種尊句）共同生起、共同存在、共同滅去，就稱為與三十六尊句相應的想。 什麼是除去與三十六尊句相應的想之外的想、識想、究竟識想？除去與三十六尊句相應的想之外的想，就稱為除去與三十六尊句相應的想之外的想、識想、究竟識想。 什麼是與百八受相應的想？如果這種想與百八受（aṭṭhasata vedanā，一百零八種感受）共同生起、共同存在、共同滅去。
【English Translation】 English version What is the perception associated with the desire realm? If a perception is associated with the desire-āsava (Kāma-āsava, the defilement of craving for sensual pleasures) and is sāsrava (associated with defilements), it is called the perception associated with the desire realm. What is the perception associated with the form realm? If a perception is associated with the form-āsava (Rūpa-āsava, the defilement of craving for existence in the form realm) and is sāsrava, it is called the perception associated with the form realm. What is the perception associated with the formless realm? If a perception is associated with the formless-āsava (Arūpa-āsava, the defilement of craving for existence in the formless realm) and is sāsrava, it is called the perception associated with the formless realm. What is the perception that is not associated? If a perception is anāsrava (free from defilements) of a noble one, it is called the perception that is not associated. What is the perception associated with the pleasure faculty? If a perception arises together, exists together, and ceases together with the pleasure faculty (sukha-indriya, the faculty of pleasure), it is called the perception associated with the pleasure faculty. What is the perception associated with the pain faculty, joy faculty, sorrow faculty, equanimity faculty? If a perception arises together, exists together, and ceases together with the equanimity faculty (upekkhā-indriya, the faculty of neither-pain-nor-pleasure), it is called the perception associated with the neither-pain-nor-pleasure faculty. What is the perception of form? If a perception is associated with eye-consciousness, it is called the perception of form. What are the perceptions of sound, smell, taste, touch, and mental objects? If a perception is associated with mind-consciousness, it is called the perception of mental objects. What is the perception of form? Contemplating form as an object, if a perception is a perception of consciousness (viññāṇa-saññā, perception of consciousness) and a perception of ultimate consciousness (pariṇāma-viññāṇa-saññā, perception of ultimate consciousness), it is called the perception of form. What are the perceptions of sound, smell, taste, touch, and mental objects? Contemplating mental objects as an object, if a perception is a perception of consciousness and a perception of ultimate consciousness, it is called the perception of mental objects. What is the perception associated with the eye-consciousness element? If a perception arises together, exists together, and ceases together with the eye-consciousness element (cakkhu-viññāṇa-dhātu, the element of eye-consciousness), it is called the perception associated with the eye-consciousness element. What is the perception associated with the ear, nose, tongue, body, mind element, and mind-consciousness element? If a perception arises together, exists together, and ceases together with the mind-consciousness element (mano-viññāṇa-dhātu, the element of mind-consciousness), it is called the perception associated with the mind-consciousness element. What is the perception associated with the eighteen mental operations? If a perception arises together, exists together, and ceases together with the eighteen mental operations (aṭṭhārasa manosañcetanā, eighteen mental operations), it is called the perception associated with the eighteen mental operations. What is the perception, consciousness-perception, and ultimate consciousness-perception that remains after removing the perception associated with the eighteen mental operations? The perception that remains after removing the perception associated with the eighteen mental operations is called the perception, consciousness-perception, and ultimate consciousness-perception that remains after removing the perception associated with the eighteen mental operations. What is the perception associated with the thirty-six noble phrases? If a perception arises together, exists together, and ceases together with the thirty-six noble phrases (chattiṃsa bhaddaka vaggā, thirty-six noble phrases), it is called the perception associated with the thirty-six noble phrases. What is the perception, consciousness-perception, and ultimate consciousness-perception that remains after removing the perception associated with the thirty-six noble phrases? The perception that remains after removing the perception associated with the thirty-six noble phrases is called the perception, consciousness-perception, and ultimate consciousness-perception that remains after removing the perception associated with the thirty-six noble phrases. What is the perception associated with the one hundred and eight feelings? If a perception arises together, exists together, and ceases together with the one hundred and eight feelings (aṭṭhasata vedanā, one hundred and eight feelings).
名百八受相應想。云何除百八受相應想。余想識想究竟識想。除百八受相應想余想。是名除百八受相應想余想識想究竟識想。云何過去想。若想生已滅。是名過去想。云何未來想。若想未生未出。是名未來想。云何現在想。若想生未滅。是名現在想。云何內想。若想受。是名內想。云何外想。若想非受。是名外想。云何粗想。若想欲界系。是名粗想。云何細想。若想色界系若無色界系若不繫。是名細想。云何卑想。若想不善若想不善法報。若想非報非報法不適意。是名卑想。云何勝想。若想善若想善法報。若想非報非報法適意。是名勝想。云何遠想。若想諸想相遠極相遠不近不近邊。是名遠想。云何近想。若想相近極相近近邊。是名近想。
云何行陰。除受陰想陰識陰。余法非色有為。是名行陰。云何行陰。思觸思惟覺觀見慧解脫。無貪無恚無癡。順信悔不悔悅喜心進心除。信欲不放逸念定心舍疑怖煩惱使生老死命結。無想定得果滅盡定。是名行陰。
云何識陰。意入是名識陰。云何識陰。意根是名識陰。云何識陰。若心意識六識身七識界。是名識陰。云何識陰。若識過去未來現在。內外粗細卑勝遠近。是名識陰。云何六識身。眼識身耳鼻舌身意識身。云何眼識身。緣眼緣色緣明緣思惟。以此四緣識已生
【現代漢語翻譯】 現代漢語譯本： 名為百八受相應想。如何去除百八受相應想，以及剩餘的想、識想、究竟識想？去除百八受相應想以及剩餘的想，這被稱為去除百八受相應想以及剩餘的想、識想、究竟識想。什麼是過去想？如果一個想法已經產生並且已經滅去，這被稱為過去想。什麼是未來想？如果一個想法尚未產生尚未出現，這被稱為未來想。什麼是現在想？如果一個想法已經產生但尚未滅去，這被稱為現在想。什麼是內想？如果一個想法是關於感受的，這被稱為內想。什麼是外想？如果一個想法不是關於感受的，這被稱為外想。什麼是粗想？如果一個想法與欲界相關聯，這被稱為粗想。什麼是細想？如果一個想法與色界相關聯，或者與無色界相關聯，或者與不繫縛的狀態相關聯，這被稱為細想。什麼是卑想？如果一個想法是不善的，或者是不善法的果報，或者是非果報且不令人滿意的法，這被稱為卑想。什麼是勝想？如果一個想法是善的，或者是善法的果報，或者是非果報且令人滿意的法，這被稱為勝想。什麼是遠想？如果一個想法與其他的想法相距遙遠，極其遙遠，不接近，不靠近邊緣，這被稱為遠想。什麼是近想？如果一個想法相互接近，極其接近，靠近邊緣，這被稱為近想。
什麼是行陰？除了受陰、想陰、識陰之外，剩餘的非色法且是有為法，這被稱為行陰。什麼是行陰？思、觸、思維、覺、觀、見、慧、解脫，無貪、無恚、無癡，順信、悔、不悔、悅、喜、心進、心除，信、欲、不放逸、念、定、心舍、疑、怖、煩惱、使、生、老、死、命、結，無想定、得果、滅盡定，這被稱為行陰。
什麼是識陰？意入（Manas-ayatana，意根）被稱為識陰。什麼是識陰？意根（Manas-indriya，意根）被稱為識陰。什麼是識陰？如果心、意識、六識身、七識界，這被稱為識陰。什麼是識陰？如果識是過去的、未來的、現在的，內在的、外在的、粗的、細的、卑的、勝的、遠的、近的，這被稱為識陰。什麼是六識身？眼識身、耳識身、鼻識身、舌識身、身識身、意識身。什麼是眼識身？以眼（eye）、色（form）、明（light）、思惟（attention）為緣，以此四緣，識已經產生。
【English Translation】 English version: It is called the 'Hundred and Eight Feelings Corresponding Thought'. How to eliminate the 'Hundred and Eight Feelings Corresponding Thought', as well as the remaining 'Thought', 'Consciousness Thought', and 'Ultimate Consciousness Thought'? Eliminating the 'Hundred and Eight Feelings Corresponding Thought' and the remaining 'Thought' is called eliminating the 'Hundred and Eight Feelings Corresponding Thought' and the remaining 'Thought', 'Consciousness Thought', and 'Ultimate Consciousness Thought'. What is 'Past Thought'? If a thought has arisen and ceased, it is called 'Past Thought'. What is 'Future Thought'? If a thought has not yet arisen or appeared, it is called 'Future Thought'. What is 'Present Thought'? If a thought has arisen but not yet ceased, it is called 'Present Thought'. What is 'Internal Thought'? If a thought is about feeling, it is called 'Internal Thought'. What is 'External Thought'? If a thought is not about feeling, it is called 'External Thought'. What is 'Gross Thought'? If a thought is associated with the Desire Realm (Kama-dhatu), it is called 'Gross Thought'. What is 'Subtle Thought'? If a thought is associated with the Form Realm (Rupa-dhatu), or the Formless Realm (Arupa-dhatu), or the Unconditioned (Asamskrta), it is called 'Subtle Thought'. What is 'Inferior Thought'? If a thought is unwholesome, or the result of unwholesome actions, or a result that is neither a direct result nor a satisfactory condition, it is called 'Inferior Thought'. What is 'Superior Thought'? If a thought is wholesome, or the result of wholesome actions, or a result that is neither a direct result nor a satisfactory condition, it is called 'Superior Thought'. What is 'Distant Thought'? If a thought is far away from other thoughts, extremely far away, not close, not near the edge, it is called 'Distant Thought'. What is 'Near Thought'? If a thought is close to each other, extremely close, near the edge, it is called 'Near Thought'.
What is the 'Formation Aggregate' (Samskara-skandha)? Apart from the 'Feeling Aggregate' (Vedana-skandha), 'Perception Aggregate' (Samjna-skandha), and 'Consciousness Aggregate' (Vijnana-skandha), the remaining non-material and conditioned phenomena are called the 'Formation Aggregate'. What is the 'Formation Aggregate'? Volition (Cetanā), contact (Sparśa), thinking (Manasikara), awareness (Vedanā), observation (Vitarka), view (Dṛṣṭi), wisdom (Prajñā), liberation (Vimoksha), non-greed (alobha), non-hatred (adveṣa), non-delusion (amoha), faith (Śraddhā), regret (Kaukritya), non-regret (Akaukritya), joy (Priti), happiness (Sukha), mental effort (Vīrya), mental cessation (Prashrabdhi), conviction (Śraddhā), desire (Chanda), diligence (Apramāda), mindfulness (Smṛti), concentration (Samādhi), equanimity (Upekṣā), doubt (Vicikitsa), fear (Bhaya), afflictions (Kleśa), fetters (Samyojana), birth (Jāti), aging (Jarā), death (Maraṇa), life (Jīvita), bonds (Bandhana), the 'Cessation of Perception and Feeling' (Asamjnasamapatti), attainment of fruition (Phala-samapatti), the 'Cessation of Feeling and Perception' (Nirodha-samapatti), these are called the 'Formation Aggregate'.
What is the 'Consciousness Aggregate' (Vijnana-skandha)? 'Mind-entry' (Manas-ayatana, the base of mind) is called the 'Consciousness Aggregate'. What is the 'Consciousness Aggregate'? 'Mind faculty' (Manas-indriya, the faculty of mind) is called the 'Consciousness Aggregate'. What is the 'Consciousness Aggregate'? If it is mind (Citta), consciousness (Vijnana), the six bodies of consciousness (Sad-vijnanakaya), the seven realms of consciousness (Sapta-vijnanadhatu), it is called the 'Consciousness Aggregate'. What is the 'Consciousness Aggregate'? If consciousness is past, future, present, internal, external, gross, subtle, inferior, superior, distant, near, it is called the 'Consciousness Aggregate'. What are the six bodies of consciousness? The body of eye-consciousness (Caksu-vijnanakaya), the body of ear-consciousness (Srotra-vijnanakaya), the body of nose-consciousness (Ghrana-vijnanakaya), the body of tongue-consciousness (Jihva-vijnanakaya), the body of body-consciousness (Kaya-vijnanakaya), the body of mind-consciousness (Mano-vijnanakaya). What is the body of eye-consciousness? Conditioned by the eye (eye), form (rupa), light (aloka), and attention (manaskara), with these four conditions, consciousness has already arisen.
今生當生不定。是名眼識身。云何耳鼻舌身意識身。緣意緣法緣思惟。以此三緣識已生今生當生不定。是名意識身。是名六識身。云何七識界。眼識界耳鼻舌身識界意界意識界。云何眼識界。若識眼根生色境界。已生今生當生不定。是名眼識界。云何耳鼻舌身識界。若識身根生觸境界。已生今生當生不定。是名身識界。云何意界。意知法思惟法。若初心已生今生當生不定。是名意界。云何意識界。若識相似不離彼境界。及余相似心已生今生當生不定。是名意識界。是名七識界。云何過去識。若識生已滅。是名過去識云何未來識。若識未生未出。是名未來識。云何現在識。若識生未滅。是名現在識。云何內識。若識受。是名內識。云何外識。若識非受。是名外識。云何粗識。若識欲界系。是名粗識。云何細識。若識色界系無色界系若不繫。是名細識。云何卑識。若識不善若識不善法報。若識非報非報法不適意。是名卑識。云何勝識。若識善若識善法報。若識非報非報法適意。是名勝識。云何遠識。若識諸識相遠極相遠不近不近邊。是名遠識。云何近識。若識相近極相近近邊。是名近識。五陰幾色幾非色。一色四非色。云何一色。色陰是名一色。云何四非色。受陰想陰行陰識陰。是名四非色。
五陰幾可見幾不可見
【現代漢語翻譯】 現代漢語譯本 今生將要產生但尚未確定的（眼識），這被稱為眼識身。什麼是耳識、鼻識、舌識、身識、意識身呢？緣于意、緣於法、緣于思惟，通過這三種因緣，意識已經產生、正在產生、將要產生但尚未確定，這被稱為意識身。這被稱為六識身。 什麼是七識界呢？眼識界、耳鼻舌身識界、意界、意識界。什麼是眼識界呢？如果識通過眼根產生對色（rupa）境界的認知，已經產生、正在產生、將要產生但尚未確定，這被稱為眼識界。什麼是耳鼻舌身識界呢？如果識通過身根產生對觸（sparsha）境界的認知，已經產生、正在產生、將要產生但尚未確定，這被稱為身識界。 什麼是意界呢？意認知法、思惟法。如果最初的心已經產生、正在產生、將要產生但尚未確定，這被稱為意界。什麼是意識界呢？如果識認知相似的、不離於那個境界的，以及其餘相似的心，已經產生、正在產生、將要產生但尚未確定，這被稱為意識界。這被稱為七識界。 什麼是過去識呢？如果識已經產生並且已經滅去，這被稱為過去識。什麼是未來識呢？如果識尚未產生、尚未出現，這被稱為未來識。什麼是現在識呢？如果識正在產生但尚未滅去，這被稱為現在識。 什麼是內識呢？如果識是感受（vedana），這被稱為內識。什麼是外識呢？如果識不是感受，這被稱為外識。什麼是粗識呢？如果識屬於欲界所繫縛，這被稱為粗識。什麼是細識呢？如果識屬於色界（rupa-dhatu）所繫縛、無色界（arupa-dhatu）所繫縛，或者不屬於任何界所繫縛，這被稱為細識。 什麼是卑識呢？如果識是不善的，如果識是不善法的果報，如果識不是果報也不是果報法，令人不適意，這被稱為卑識。什麼是勝識呢？如果識是善的，如果識是善法的果報，如果識不是果報也不是果報法，令人適意，這被稱為勝識。 什麼是遠識呢？如果識與諸識的相狀遙遠、極其遙遠、不近、不靠近邊緣，這被稱為遠識。什麼是近識呢？如果識的相狀相近、極其相近、靠近邊緣，這被稱為近識。 五陰（skandha）中，有多少是色（rupa），有多少不是色？一個是色，四個不是色。什麼是那個一是色呢？色陰（rupa-skandha）被稱為一是色。什麼又是那四個不是色呢？受陰（vedana-skandha）、想陰（samjna-skandha）、行陰（samskara-skandha）、識陰（vijnana-skandha），這被稱為四個不是色。 五陰中有多少是可見的，有多少是不可見的？
【English Translation】 English version The consciousness that will be born in this life is uncertain. This is called the body of eye-consciousness (caksu-vijnana-kaya). What are the body of ear-consciousness (srota-vijnana-kaya), nose-consciousness (ghrana-vijnana-kaya), tongue-consciousness (jihva-vijnana-kaya), body-consciousness (kaya-vijnana-kaya), and mind-consciousness (mano-vijnana-kaya)? Conditioned by mind (manas), conditioned by dharma, conditioned by thought (cintana). With these three conditions, consciousness has already arisen, is arising now, or will arise but is uncertain. This is called the body of mind-consciousness. This is called the six bodies of consciousness. What are the seven realms of consciousness (sapta vijnana-dhatu)? The realm of eye-consciousness, the realm of ear, nose, tongue, and body consciousness, the realm of mind, and the realm of mind-consciousness. What is the realm of eye-consciousness? If consciousness arises from the eye-organ (caksu-indriya) perceiving the realm of form (rupa), having already arisen, arising now, or will arise but is uncertain, this is called the realm of eye-consciousness. What is the realm of ear, nose, tongue, and body consciousness? If consciousness arises from the body-organ (kaya-indriya) perceiving the realm of touch (sparsha), having already arisen, arising now, or will arise but is uncertain, this is called the realm of body-consciousness. What is the realm of mind? The mind knows dharma, thinks about dharma. If the initial thought has already arisen, is arising now, or will arise but is uncertain, this is called the realm of mind. What is the realm of mind-consciousness? If consciousness recognizes similar things, not separate from that realm, and other similar thoughts, having already arisen, arising now, or will arise but is uncertain, this is called the realm of mind-consciousness. This is called the seven realms of consciousness. What is past consciousness? If consciousness has arisen and ceased, this is called past consciousness. What is future consciousness? If consciousness has not yet arisen, has not yet appeared, this is called future consciousness. What is present consciousness? If consciousness is arising but has not yet ceased, this is called present consciousness. What is internal consciousness? If consciousness is feeling (vedana), this is called internal consciousness. What is external consciousness? If consciousness is not feeling, this is called external consciousness. What is coarse consciousness? If consciousness is bound by the desire realm (kama-dhatu), this is called coarse consciousness. What is subtle consciousness? If consciousness is bound by the form realm (rupa-dhatu), bound by the formless realm (arupa-dhatu), or not bound by any realm, this is called subtle consciousness. What is inferior consciousness? If consciousness is unwholesome, if consciousness is the retribution of unwholesome dharma, if consciousness is neither retribution nor the dharma of retribution, and is unpleasant, this is called inferior consciousness. What is superior consciousness? If consciousness is wholesome, if consciousness is the retribution of wholesome dharma, if consciousness is neither retribution nor the dharma of retribution, and is pleasant, this is called superior consciousness. What is distant consciousness? If consciousness is far from the characteristics of all consciousnesses, extremely far, not near, not near the edge, this is called distant consciousness. What is near consciousness? If the characteristics of consciousness are near, extremely near, near the edge, this is called near consciousness. Of the five skandhas (five aggregates), how many are form (rupa) and how many are not form? One is form, four are not form. What is that one which is form? The form skandha (rupa-skandha) is called one which is form. What are the four which are not form? The feeling skandha (vedana-skandha), the perception skandha (samjna-skandha), the mental formations skandha (samskara-skandha), and the consciousness skandha (vijnana-skandha), these are called the four which are not form. Of the five skandhas, how many are visible and how many are invisible?
。四不可見。一二分。或可見或不可見。云何四不可見。受陰想陰行陰識陰。是名四不可見。云何一二分或可見或不可見。色陰是名一二分或可見或不可見。云何色陰可見。色入。是名色陰可見。云何色陰不可見。除色入余色陰不可見。是名色陰不可見。
五陰幾有對幾無對。四無對。一二分或有對或無對。云何四無對。受陰想陰行陰識陰。是名四無對。云何一二分或有對或無對。色陰是名一二分或有對或無對。云何色陰有對。十色入是名色陰有對云何色陰無對。法入色是名色陰無對。
五陰幾聖幾非聖。一切二分。或聖或非聖。云何色陰非聖。若色陰有漏。是名色陰非聖。云何色陰非聖。色受陰是名色陰非聖。云何色陰非聖。若色陰非學非無學十色入初四色。是名色陰非聖。云何色陰聖。若色陰無漏。是名色陰聖。云何色陰聖。若色陰學若無學。學人離結使聖心入聖道。若堅信若堅法。及余趣人見行過患。觀涅槃寂滅。如實觀苦集滅道。未得欲得。未解欲解。未證欲證。離煩惱修道。見學人若須陀洹斯陀含阿那含。觀智具足。若智地若觀解脫心。即證沙門果。若須陀洹果斯陀含果阿那含果。無學人慾得阿羅漢果。未得聖法。欲得修道。觀智具足。若智地若觀解脫心。即得阿羅漢果。若實人若趣正語正業
正命正身進正身除。是名色陰聖。云何受陰非聖。若受陰有漏。是名受陰非聖。云何受陰非聖。若受受陰。是名受陰非聖。云何受陰非聖。若受陰非學非無學。眼觸受耳鼻舌身意觸受。是名受陰非聖。云何受陰聖。若受陰無漏。是名受陰聖。云何受陰聖。信根相應意觸受。是名受陰聖。云何受陰聖。若受陰學若無學。學人離結使。乃至欲得證阿羅漢果。若實人若趣若意觸。是名受陰聖。云何想陰非聖。若想陰有漏。是名想陰非聖。
云何想陰非聖。想受陰。是名想陰非聖。云何想陰非聖。若想陰非學非無學。色想聲香味觸法想。是名想陰非聖。云何想陰聖。若想陰聖無漏。是名想陰聖。云何想陰聖。若想陰信根相應法想。是名想陰聖。云何想陰聖。若想陰學若無學。學人離結使。乃至即證阿羅漢果。若實人若趣若法想。是名想陰聖。云何行陰非聖。若行陰有漏。是名行陰非聖。云何行陰非聖。若行受陰。是名行陰非聖。云何行陰非聖。若行陰非學非無學。思乃至無想定。是名行陰非聖。云何行陰聖。若行陰無漏。是名行陰聖。云何行陰聖。若信根信根相應心數法。若緣無漏行陰所攝。是名行陰聖。云何行陰聖。若行陰學若無學。學人離結使。乃至即得阿羅漢果。若實人若趣若思觸思惟覺觀。見慧解脫無癡順信悅
【現代漢語翻譯】 現代漢語譯本 什麼是色陰非聖？答：如果色陰是有漏的，就稱為色陰非聖。什麼是色陰非聖？答：如果邪命、邪身進、邪身除，就稱為色陰非聖。什麼是色陰聖？答：如果色陰是無漏的，就稱為色陰聖。什麼是色陰聖？答：如果正命、正身進、正身除，就稱為色陰聖。 什麼是受陰非聖？答：如果受陰是有漏的，就稱為受陰非聖。什麼是受陰非聖？答：如果感受受陰，就稱為受陰非聖。什麼是受陰非聖？答：如果受陰既非有學也非無學，如眼觸受、耳鼻舌身意觸受，就稱為受陰非聖。什麼是受陰聖？答：如果受陰是無漏的，就稱為受陰聖。什麼是受陰聖？答：如果信根（Śrāddhendriya，信的根基）相應的意觸受，就稱為受陰聖。什麼是受陰聖？答：如果受陰是有學或無學的，如學人（Śaikṣa，還在學習的人）脫離結使（Saṃyojana，煩惱的束縛），乃至想要證得阿羅漢果（Arhat，斷盡煩惱的聖者），如果是真實的人或趨向於此的人的意觸，就稱為受陰聖。 什麼是想陰非聖？答：如果想陰是有漏的，就稱為想陰非聖。什麼是想陰非聖？答：如果想像受陰，就稱為想陰非聖。什麼是想陰非聖？答：如果想陰既非有學也非無學，如對色、聲、香、味、觸、法的想像，就稱為想陰非聖。什麼是想陰聖？答：如果想陰是聖且無漏的，就稱為想陰聖。什麼是想陰聖？答：如果想陰是信根相應的法想，就稱為想陰聖。什麼是想陰聖？答：如果想陰是有學或無學的，如學人脫離結使，乃至立即證得阿羅漢果，如果是真實的人或趨向於此的人的法想，就稱為想陰聖。 什麼是行陰非聖？答：如果行陰是有漏的，就稱為行陰非聖。什麼是行陰非聖？答：如果行受陰，就稱為行陰非聖。什麼是行陰非聖？答：如果行陰既非有學也非無學，如思乃至無想定，就稱為行陰非聖。什麼是行陰聖？答：如果行陰是無漏的，就稱為行陰聖。什麼是行陰聖？答：如果信根、信根相應的心數法，如果緣于無漏行陰所攝，就稱為行陰聖。什麼是行陰聖？答：如果行陰是有學或無學的，如學人脫離結使，乃至立即證得阿羅漢果，如果是真實的人或趨向於此的人的思觸、思維、覺觀、見、慧、解脫、無癡、順信、悅。
【English Translation】 English version What is the non-holy form aggregate (Rūpa-skandha)? Answer: If the form aggregate is defiled (with outflows), it is called the non-holy form aggregate. What is the non-holy form aggregate? Answer: If it is wrong livelihood, wrong bodily progress, wrong bodily removal, it is called the non-holy form aggregate. What is the holy form aggregate? Answer: If the form aggregate is undefiled (without outflows), it is called the holy form aggregate. What is the holy form aggregate? Answer: If it is right livelihood, right bodily progress, right bodily removal, it is called the holy form aggregate. What is the non-holy feeling aggregate (Vedanā-skandha)? Answer: If the feeling aggregate is defiled, it is called the non-holy feeling aggregate. What is the non-holy feeling aggregate? Answer: If one feels the feeling aggregate, it is called the non-holy feeling aggregate. What is the non-holy feeling aggregate? Answer: If the feeling aggregate is neither a trainee (Śaikṣa) nor a non-trainee, such as feeling from eye contact, ear, nose, tongue, body, and mind contact, it is called the non-holy feeling aggregate. What is the holy feeling aggregate? Answer: If the feeling aggregate is undefiled, it is called the holy feeling aggregate. What is the holy feeling aggregate? Answer: If the feeling from mind contact is associated with the faculty of faith (Śrāddhendriya), it is called the holy feeling aggregate. What is the holy feeling aggregate? Answer: If the feeling aggregate is that of a trainee or a non-trainee, such as a trainee who has abandoned the fetters (Saṃyojana), and is even desiring to realize the fruit of an Arhat (Arhat, a perfected being), if it is the feeling from contact of a real person or one who is approaching that state, it is called the holy feeling aggregate. What is the non-holy perception aggregate (Saṃjñā-skandha)? Answer: If the perception aggregate is defiled, it is called the non-holy perception aggregate. What is the non-holy perception aggregate? Answer: If one perceives the feeling aggregate, it is called the non-holy perception aggregate. What is the non-holy perception aggregate? Answer: If the perception aggregate is neither a trainee nor a non-trainee, such as perception of form, sound, smell, taste, touch, and mental objects, it is called the non-holy perception aggregate. What is the holy perception aggregate? Answer: If the perception aggregate is holy and undefiled, it is called the holy perception aggregate. What is the holy perception aggregate? Answer: If the perception aggregate is the perception of mental objects associated with the faculty of faith, it is called the holy perception aggregate. What is the holy perception aggregate? Answer: If the perception aggregate is that of a trainee or a non-trainee, such as a trainee who has abandoned the fetters, and immediately realizes the fruit of an Arhat, if it is the perception of mental objects of a real person or one who is approaching that state, it is called the holy perception aggregate. What is the non-holy volitional aggregate (Saṃskāra-skandha)? Answer: If the volitional aggregate is defiled, it is called the non-holy volitional aggregate. What is the non-holy volitional aggregate? Answer: If one wills the feeling aggregate, it is called the non-holy volitional aggregate. What is the non-holy volitional aggregate? Answer: If the volitional aggregate is neither a trainee nor a non-trainee, such as thought up to the state of non-perception, it is called the non-holy volitional aggregate. What is the holy volitional aggregate? Answer: If the volitional aggregate is undefiled, it is called the holy volitional aggregate. What is the holy volitional aggregate? Answer: If the faculty of faith, mental factors associated with the faculty of faith, if they are related to the undefiled volitional aggregate, it is called the holy volitional aggregate. What is the holy volitional aggregate? Answer: If the volitional aggregate is that of a trainee or a non-trainee, such as a trainee who has abandoned the fetters, and immediately attains the fruit of an Arhat, if it is the thought, thinking, awareness, observation, view, wisdom, liberation, non-delusion, trust, and joy of a real person or one who is approaching that state.
喜心進心除。信欲不放逸念定心捨得果滅盡定。是名行陰聖。云何識陰非聖。若識陰有漏。是名識陰非聖。云何識陰非聖。識受陰是名識陰非聖云何識陰非聖。若識陰非學非無學。眼識乃至意識。是名識陰非聖。云何識陰聖。若識陰無漏。是名識陰聖。云何識陰聖。若識陰信根相應意識界。是名識陰聖。云何識陰聖。若識陰學若無學。學人離結使。乃至即得阿羅漢果。若實人若趣若意界意識界。是名識陰聖。有漏無漏有愛無愛有求無求當取非當取有取無取有勝無勝亦如是。五陰幾受幾非受。一切二分。或受或非受。云何色陰受。若色陰內。是名色陰受。云何色陰受。若色陰業法煩惱所生報我分攝。眼入耳鼻舌身入。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。身好香非好香。軟香非軟香。適意香非適意香。身甜酢苦辛鹹淡涎癊。身冷熱輕重粗細澀滑堅軟。受心所起去來屈申迴轉身教。集聲音句言語口教有漏身進。是名色陰受。云何色陰非受。若色陰外。是名色陰非受。云何色陰非受。若色陰善若不善若無記非我分攝。若善心若不善心若非報非報法。心所起去來屈申迴轉身教。集聲音句言語口教。若外色眼識所知。若聲香味觸。若外觸身識所知。身口非戒無教。
有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名色陰非受。云何受陰受。若受陰內。是名受陰受。云何受陰受。若受陰業法煩惱所生報我分攝。眼觸受耳鼻舌身意觸受。是名受陰受。云何受陰非受。受陰若外。是名受陰非受。云何受陰非受。受陰若善若不善若無記非我分攝。眼觸受耳鼻舌身意觸受。是名受陰非受。云何想陰受。若想陰內。是名想陰受。云何想陰受。若想陰業法煩惱所生報我分攝。色想聲香味觸法想。是名想陰受。云何想陰非受。若想陰外。是名想陰非受。云何想陰非受。若想陰善若不善若無記非我分攝。色想聲香味觸法想。是名想陰非受。云何行陰受。若行陰內。是名行陰受。云何行陰受。若行陰業法煩惱所生報我分攝。思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念怖生命。是名行陰受。云何陰非受。若行陰外。是名行陰非受。云何行陰非受。若行陰善若不善若無記非我分攝。除命余行陰非受。是名行陰非受。云何識陰受。若識陰內。是名識陰受。云何識陰受。若識陰業法煩惱所生報我分攝。眼識乃至意識。是名識陰受。云何識陰非受。若識陰外。是名識陰非受。云何識陰非受。若識陰善若不善若無記非我分攝。眼識乃至意識。是名識陰非受。內外亦如是。
五陰幾
【現代漢語翻譯】 現代漢語譯本： 有煩惱的身口意行爲準則，沒有教導意義。有煩惱的身行，有煩惱的身除。正語、正業、正命、正身行、正身除。這稱為色陰（Rūpaskandha，物質蘊）非受（vedanā，感受）。 什麼是受陰（Vedanāskandha，感受蘊）受？如果受陰在內，這稱為受陰受。什麼是受陰受？如果受陰是業法煩惱所生的果報，被認為是『我』的一部分，如眼觸受、耳鼻舌身意觸受，這稱為受陰受。 什麼是受陰非受？如果受陰在外，這稱為受陰非受。什麼是受陰非受？如果受陰是善、不善或無記，不被認為是『我』的一部分，如眼觸受、耳鼻舌身意觸受，這稱為受陰非受。 什麼是想陰（Saṃjñāskandha，知覺蘊）受？如果想陰在內，這稱為想陰受。什麼是想陰受？如果想陰是業法煩惱所生的果報，被認為是『我』的一部分，如色想、聲香味觸法想，這稱為想陰受。 什麼是想陰非受？如果想陰在外，這稱為想陰非受。什麼是想陰非受？如果想陰是善、不善或無記，不被認為是『我』的一部分，如色想、聲香味觸法想，這稱為想陰非受。 什麼是行陰（Saṃskāraskandha，意志蘊）受？如果行陰在內，這稱為行陰受。什麼是行陰受？如果行陰是業法煩惱所生的果報，被認為是『我』的一部分，如思、觸、思維、覺觀、見、慧、解脫、悔不悔、悅喜、心進、信、欲、念、怖、生命，這稱為行陰受。 什麼是行陰非受？如果行陰在外，這稱為行陰非受。什麼是行陰非受？如果行陰是善、不善或無記，不被認為是『我』的一部分，除了生命之外的其餘行陰非受，這稱為行陰非受。 什麼是識陰（Vijñānaskandha，意識蘊）受？如果識陰在內，這稱為識陰受。什麼是識陰受？如果識陰是業法煩惱所生的果報，被認為是『我』的一部分，如眼識乃至意識，這稱為識陰受。 什麼是識陰非受？如果識陰在外，這稱為識陰非受。什麼是識陰非受？如果識陰是善、不善或無記，不被認為是『我』的一部分，如眼識乃至意識，這稱為識陰非受。內外也是如此。 五陰（Pañcaskandha，五蘊）有幾種？
【English Translation】 English version: There are defiled rules of conduct for body, speech, and mind without teaching. There is defiled bodily action, and defiled bodily cessation. Right speech, right action, right livelihood, right bodily action, and right bodily cessation. This is called the Rūpaskandha (aggregate of form) not Vedanā (feeling). What is Vedanāskandha (aggregate of feeling) that is 'received'? If Vedanāskandha is internal, this is called Vedanāskandha 'received'. What is Vedanāskandha 'received'? If Vedanāskandha is the retribution born from karma, dharma, and afflictions, and is considered part of 'me', such as feeling from eye contact, ear, nose, tongue, body, and mind contact, this is called Vedanāskandha 'received'. What is Vedanāskandha that is 'not received'? If Vedanāskandha is external, this is called Vedanāskandha 'not received'. What is Vedanāskandha 'not received'? If Vedanāskandha is wholesome, unwholesome, or neutral, and is not considered part of 'me', such as feeling from eye contact, ear, nose, tongue, body, and mind contact, this is called Vedanāskandha 'not received'. What is Saṃjñāskandha (aggregate of perception) that is 'received'? If Saṃjñāskandha is internal, this is called Saṃjñāskandha 'received'. What is Saṃjñāskandha 'received'? If Saṃjñāskandha is the retribution born from karma, dharma, and afflictions, and is considered part of 'me', such as perception of form, sound, smell, taste, touch, and dharma, this is called Saṃjñāskandha 'received'. What is Saṃjñāskandha that is 'not received'? If Saṃjñāskandha is external, this is called Saṃjñāskandha 'not received'. What is Saṃjñāskandha 'not received'? If Saṃjñāskandha is wholesome, unwholesome, or neutral, and is not considered part of 'me', such as perception of form, sound, smell, taste, touch, and dharma, this is called Saṃjñāskandha 'not received'. What is Saṃskāraskandha (aggregate of mental formations) that is 'received'? If Saṃskāraskandha is internal, this is called Saṃskāraskandha 'received'. What is Saṃskāraskandha 'received'? If Saṃskāraskandha is the retribution born from karma, dharma, and afflictions, and is considered part of 'me', such as thought, contact, thinking, awareness, observation, view, wisdom, liberation, regret, non-regret, joy, happiness, mental effort, faith, desire, mindfulness, fear, and life, this is called Saṃskāraskandha 'received'. What is Saṃskāraskandha that is 'not received'? If Saṃskāraskandha is external, this is called Saṃskāraskandha 'not received'. What is Saṃskāraskandha 'not received'? If Saṃskāraskandha is wholesome, unwholesome, or neutral, and is not considered part of 'me', except for life, the remaining Saṃskāraskandha is 'not received', this is called Saṃskāraskandha 'not received'. What is Vijñānaskandha (aggregate of consciousness) that is 'received'? If Vijñānaskandha is internal, this is called Vijñānaskandha 'received'. What is Vijñānaskandha 'received'? If Vijñānaskandha is the retribution born from karma, dharma, and afflictions, and is considered part of 'me', such as eye consciousness and so on up to mind consciousness, this is called Vijñānaskandha 'received'. What is Vijñānaskandha that is 'not received'? If Vijñānaskandha is external, this is called Vijñānaskandha 'not received'. What is Vijñānaskandha 'not received'? If Vijñānaskandha is wholesome, unwholesome, or neutral, and is not considered part of 'me', such as eye consciousness and so on up to mind consciousness, this is called Vijñānaskandha 'not received'. The internal and external are also like this. How many kinds of Pañcaskandha (five aggregates) are there?
有報幾無報。一切二分。或有報或無報。云何色陰有報。若色陰報法。是名色陰有報。云何色陰有報。除色陰善報。余色陰善不善。若善心若不善心所起去來屈申迴轉身教。集聲音句言語口教。身口非戒無教。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名色陰有報。云何色陰無報。若色陰非報非報法。眼入耳鼻舌入身入。香入味入觸入。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。無記心所起去來屈申迴轉身教。集聲音句言語口教。若外色眼識所知。若外聲耳識所知。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名色陰無報。云何受陰有報。若受陰報法。是名受陰有報。云何受陰有報。除受陰善報。余受陰善若不善意觸受。是名受陰有報。云何受陰無報。若受陰報若受陰非報非報法。眼觸受耳鼻舌身意觸受。是名受陰無報。云何想陰有報。想陰若報法。是名想陰有報。云何想陰有報。除想陰善報。余想陰善若不善法想。是名想陰有報。云何想陰無報。想陰若報想陰若非報非報法。色想聲香味觸法想。是名想陰無報。云何行陰有報。行陰若報法。是名行陰有報。云何行陰有報。除行陰善報。余行陰善若不善思乃
【現代漢語翻譯】 現代漢語譯本： 有報和無報是什麼意思？一切都可以分為兩部分：或者有報，或者無報。那麼，什麼是色陰（Rupa-skandha，色蘊）的有報呢？如果色陰是報法，就稱為色陰有報。那麼，什麼是色陰的有報呢？除了色陰的善報之外，其餘色陰的善和不善，如果是善心或不善心所引起的去、來、屈、伸、迴轉、身教，以及聚集的聲音、語句、言語、口教，身口方面的非戒無教，有漏的身口戒無教，有漏的身進、有漏的身除，正語、正業、正命、正身進、正身除，這些都稱為色陰的有報。 那麼，什麼是色陰的無報呢？如果色陰不是報，也不是報法，比如眼入（眼根）、耳入（耳根）、鼻入（鼻根）、舌入（舌根）、身入（身根），香入（香塵）、味入（味塵）、觸入（觸塵），身體的好色和非好色，端嚴和非端嚴，妍膚和非妍膚，嚴凈和非嚴凈，身體的好聲和非好聲，眾妙聲和非眾妙聲，軟聲和非軟聲，無記心所引起的去、來、屈、伸、迴轉、身教，以及聚集的聲音、語句、言語、口教，如果是外色眼識所知，如果是外聲耳識所知，有漏的身口戒無教，有漏的身進、有漏的身除，正語、正業、正命、正身進、正身除，這些都稱為色陰的無報。 那麼，什麼是受陰（Vedana-skandha，受蘊）的有報呢？如果受陰是報法，就稱為受陰有報。那麼，什麼是受陰的有報呢？除了受陰的善報之外，其餘受陰的善或不善意觸受，這些都稱為受陰的有報。 那麼，什麼是受陰的無報呢？如果受陰是報，或者受陰不是報也不是報法，比如眼觸受、耳觸受、鼻觸受、舌觸受、身觸受、意觸受，這些都稱為受陰的無報。 那麼，什麼是想陰（Samjna-skandha，想蘊）的有報呢？如果想陰是報法，就稱為想陰有報。那麼，什麼是想陰的有報呢？除了想陰的善報之外，其餘想陰的善或不善法想，這些都稱為想陰的有報。 那麼，什麼是想陰的無報呢？如果想陰是報，或者想陰不是報也不是報法，比如色想、聲想、香味觸法想，這些都稱為想陰的無報。 那麼，什麼是行陰（Samskara-skandha，行蘊）的有報呢？如果行陰是報法，就稱為行陰有報。那麼，什麼是行陰的有報呢？除了行陰的善報之外，其餘行陰的善或不善思，乃至……
【English Translation】 English version: What does 'with retribution' and 'without retribution' mean? Everything can be divided into two parts: either with retribution or without retribution. So, what is the 'with retribution' of Rupa-skandha (form aggregate)? If Rupa-skandha is the law of retribution, it is called Rupa-skandha with retribution. So, what is the 'with retribution' of Rupa-skandha? Apart from the good retribution of Rupa-skandha, the good and unwholesome of the remaining Rupa-skandha, if it is the going, coming, bending, stretching, turning, bodily instruction caused by wholesome or unwholesome mind, as well as the gathered sounds, sentences, words, verbal instruction, non-precepts without instruction in body and speech, defiled precepts without instruction in body and speech, defiled bodily progress, defiled bodily removal, right speech, right action, right livelihood, right bodily progress, right bodily removal, these are all called Rupa-skandha with retribution. So, what is the 'without retribution' of Rupa-skandha? If Rupa-skandha is neither retribution nor the law of retribution, such as eye-entry (eye faculty), ear-entry (ear faculty), nose-entry (nose faculty), tongue-entry (tongue faculty), body-entry (body faculty), scent-entry (scent object), taste-entry (taste object), touch-entry (touch object), the body's good and non-good form, dignified and non-dignified, beautiful skin and non-beautiful skin, pure and non-pure, the body's good and non-good sound, wonderful and non-wonderful sound, soft and non-soft sound, the going, coming, bending, stretching, turning, bodily instruction caused by neutral mind, as well as the gathered sounds, sentences, words, verbal instruction, if it is external form known by eye-consciousness, if it is external sound known by ear-consciousness, defiled precepts without instruction in body and speech, defiled bodily progress, defiled bodily removal, right speech, right action, right livelihood, right bodily progress, right bodily removal, these are all called Rupa-skandha without retribution. So, what is the 'with retribution' of Vedana-skandha (feeling aggregate)? If Vedana-skandha is the law of retribution, it is called Vedana-skandha with retribution. So, what is the 'with retribution' of Vedana-skandha? Apart from the good retribution of Vedana-skandha, the good or unwholesome feeling of the remaining Vedana-skandha caused by mind-contact, these are all called Vedana-skandha with retribution. So, what is the 'without retribution' of Vedana-skandha? If Vedana-skandha is retribution, or Vedana-skandha is neither retribution nor the law of retribution, such as feeling caused by eye-contact, feeling caused by ear-contact, feeling caused by nose-contact, feeling caused by tongue-contact, feeling caused by body-contact, feeling caused by mind-contact, these are all called Vedana-skandha without retribution. So, what is the 'with retribution' of Samjna-skandha (perception aggregate)? If Samjna-skandha is the law of retribution, it is called Samjna-skandha with retribution. So, what is the 'with retribution' of Samjna-skandha? Apart from the good retribution of Samjna-skandha, the good or unwholesome perception of the remaining Samjna-skandha, these are all called Samjna-skandha with retribution. So, what is the 'without retribution' of Samjna-skandha? If Samjna-skandha is retribution, or Samjna-skandha is neither retribution nor the law of retribution, such as perception of form, perception of sound, perception of smell, taste, touch, and mental objects, these are all called Samjna-skandha without retribution. So, what is the 'with retribution' of Samskara-skandha (mental formations aggregate)? If Samskara-skandha is the law of retribution, it is called Samskara-skandha with retribution. So, what is the 'with retribution' of Samskara-skandha? Apart from the good retribution of Samskara-skandha, the good or unwholesome thought of the remaining Samskara-skandha, and so on...
至煩惱使結二定。是名行陰有報。云何行陰無報。行陰若報行陰若非報非報法。除無貪無恚癡煩惱使結。余行陰無報。是名行陰無報。云何識陰有報。識陰若報法。是名識陰有報。云何識陰有報。除識陰善報。余識陰善若不善意界意識界。是名識陰有報。云何識陰無報。識陰若報識陰若非報非報法。眼識乃至意識。是名識陰無報。
五陰幾心幾非心。一心四非心。云何一心。識陰是名一心。云何四非心。色陰受陰想陰行陰。是名四非心。
五陰幾心相應。幾非心相應。二心相應。一非心相應。一不說心相應非心相應。一二分或心相應或非心相應。云何二心相應。受陰想陰。是名二心相應。云何一非心相應。色陰是名一非心相應。云何一不說心相應非心相應。識陰是名一不說心相應非心相應。云何一二分或心相應或非心相應。行陰是名一二分或心相應或非心相應。云何行陰心相應。行陰若心數思乃至煩惱使。是名行陰心相應。云何行陰非心相應。行陰若非心數生乃至滅盡定。是名行陰非心相應。
五陰幾心數幾非心數。二心數二非心數。一二分或心數或非心數。云何二心數。受陰想陰。是名二心數。云何二非心數。色陰識陰。是名二非心數。云何一二分或心數或非心數。行陰是名一二分或心數或非心
數。云何行陰心數。行陰若緣思乃至煩惱使。是名行陰心數。云何行陰非心數。行陰若非緣生乃至滅盡定。是名行陰非心數。◎
◎五陰幾有緣幾非緣。三緣一非緣。一二分或緣或非緣。云何三緣。受陰想陰識陰。是名三緣。
云何一非緣。色陰是名一非緣。云何一二分或緣或非緣。行陰是名一二分或緣或非緣。云何行陰緣。行陰若心數思乃至煩惱使。是名行陰緣。云何行陰非緣。行陰若非心數生乃至滅盡定。是名行陰非緣。
五陰幾共心幾非共心。二共心。一非共心。二二分或共心或非共心。云何二共心。受陰想陰。是名二共心。云何一非共心。識陰是名一非共心。云何二二分或共心或非共心。色陰行陰。是名二二分或共心或非共心。云何色陰共心。若隨心轉共心生共住共滅。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名色陰共心。云何色陰不共心。若不隨心轉不共心生。不共住不共滅。十色入一切法入色。是名色陰非共心。云何行陰共心。行陰若隨心轉共心生共住共滅。思乃至煩惱使。是名行陰共心。云何行陰不共心。行陰若不隨心轉不共心。生不共住不共滅。生乃至滅盡定。是名行陰不共心。隨心轉不隨心轉亦如是。
五陰幾業幾非業。三非業。二二分或業
或非業。云何三非業。受陰想陰識陰。是名三非業。云何二二分或業或非業。色陰行陰。是名二二分或業或非業。云何色陰業。若善心若不善心若無記心所起去來屈申迴轉身教。集聲音句言語口教。身口非戒無教。有漏身口戒無教。正語正業正命。是名色陰業。云何色陰非業。眼入耳入鼻舌身入香味觸入。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。若外色眼識所知。若外聲耳識所知。有漏身進有漏身除。正身進正身除。是名色陰非業。云何行陰業。思是名行陰業。云何行陰非業。除思余行陰。是名行陰非業。
五陰幾業相應。幾非業相應。三業相應。一非業相應。一三分或業相應或非業相應。或不說業相應非業相應。云何三業相應。受陰想陰識陰。是名三業相應。云何一非業相應。色陰是名一非業相應。云何一三分或業相應或非業相應。或不說業相應非業相應。行陰是名一三分或業相應或非業相應。或不說業相應非業相應。云何行陰業相應。行陰若思相應觸乃至煩惱使。是名行陰業相應。云何行陰非業相應。行陰若非思相應。生乃至滅盡定。是名行陰非業相應。云何行陰不說業相應非業相應。思是名行陰不說業相應非業相應。
五陰幾共業幾不
【現代漢語翻譯】 現代漢語譯本 什麼不是業？什麼是三種非業？受陰（Vedana-skandha，感受蘊）、想陰（Samjna-skandha，知覺蘊）、識陰（Vijnana-skandha，意識蘊），這被稱為三種非業。什麼是兩種部分是業，部分不是業？色陰（Rupa-skandha，色蘊）、行陰（Samskara-skandha，行蘊），這被稱為兩種部分是業，部分不是業。什麼是色陰的業？若是善心、若是不善心、若是無記心所引起的去來、屈伸、迴轉、身教，以及聚集聲音、語句、言語、口教，身口非戒無教，有漏身口戒無教，正語（Samma-vaca，正確的言語）、正業（Samma-kammanta，正確的行為）、正命（Samma-ajiva，正確的謀生），這被稱為色陰的業。什麼是色陰的非業？眼入（Cakkhu-ayatana，眼根）、耳入（Sota-ayatana，耳根）、鼻入（Ghana-ayatana，鼻根）、舌入（Jivha-ayatana，舌根）、身入（Kaya-ayatana，身根），香味觸入，身好色非好色，端嚴非端嚴，妍膚非妍膚，嚴凈非嚴凈，身好聲非好聲，眾妙聲非眾妙聲，軟聲非軟聲，若是外色眼識所知，若是外聲耳識所知，有漏身進有漏身除，正身進正身除，這被稱為色陰的非業。什麼是行陰的業？思（Cetanā，意志）被稱為行陰的業。什麼是行陰的非業？除了思之外的其餘行陰，這被稱為行陰的非業。 五陰中有幾種與業相應，幾種與非業相應？三種與業相應，一種與非業相應，一種三分是與業相應，三分是非業相應，或者說不與業相應也不與非業相應。什麼是三種與業相應？受陰、想陰、識陰，這被稱為三種與業相應。什麼是一種與非業相應？色陰被稱為一種與非業相應。什麼是一種三分是與業相應，三分是非業相應，或者說不與業相應也不與非業相應？行陰被稱為一種三分是與業相應，三分是非業相應，或者說不與業相應也不與非業相應。什麼是行陰與業相應？行陰若是與思相應，觸乃至煩惱使，這被稱為行陰與業相應。什麼是行陰與非業相應？行陰若是不與思相應，生乃至滅盡定，這被稱為行陰與非業相應。什麼是行陰不與業相應也不與非業相應？思被稱為行陰不與業相應也不與非業相應。 五陰中有幾種是共業，幾種不是共業？
【English Translation】 English version What is not karma? What are the three non-karmas? The Vedana-skandha (feeling aggregate), Samjna-skandha (perception aggregate), and Vijnana-skandha (consciousness aggregate) are called the three non-karmas. What are the two that are partly karma and partly not karma? The Rupa-skandha (form aggregate) and Samskara-skandha (volitional formations aggregate) are called the two that are partly karma and partly not karma. What is the karma of the Rupa-skandha? If it is good mind, if it is unwholesome mind, if it is the coming and going, bending and stretching, turning around, bodily instruction arising from the unperturbed mind, and the gathering of sounds, sentences, speech, verbal instruction, bodily and verbal non-precepts without instruction, defiled bodily and verbal precepts without instruction, Samma-vaca (Right Speech), Samma-kammanta (Right Action), Samma-ajiva (Right Livelihood), these are called the karma of the Rupa-skandha. What is the non-karma of the Rupa-skandha? The Cakkhu-ayatana (eye base), Sota-ayatana (ear base), Ghana-ayatana (nose base), Jivha-ayatana (tongue base), Kaya-ayatana (body base), the bases of smell, taste, and touch, the body's beautiful forms and non-beautiful forms, dignified and non-dignified, beautiful skin and non-beautiful skin, pure and non-pure, the body's beautiful sounds and non-beautiful sounds, wondrous sounds and non-wondrous sounds, soft sounds and non-soft sounds, if external forms are known by eye consciousness, if external sounds are known by ear consciousness, defiled bodily progress and defiled bodily removal, righteous bodily progress and righteous bodily removal, these are called the non-karma of the Rupa-skandha. What is the karma of the Samskara-skandha? Cetanā (volition) is called the karma of the Samskara-skandha. What is the non-karma of the Samskara-skandha? The remaining Samskara-skandha apart from volition is called the non-karma of the Samskara-skandha. Among the five skandhas, how many are associated with karma, and how many are associated with non-karma? Three are associated with karma, one is associated with non-karma, and one is one-third associated with karma and one-third associated with non-karma, or it can be said that it is neither associated with karma nor associated with non-karma. What are the three that are associated with karma? The Vedana-skandha, Samjna-skandha, and Vijnana-skandha are called the three that are associated with karma. What is the one that is associated with non-karma? The Rupa-skandha is called the one that is associated with non-karma. What is the one that is one-third associated with karma and one-third associated with non-karma, or it can be said that it is neither associated with karma nor associated with non-karma? The Samskara-skandha is called the one that is one-third associated with karma and one-third associated with non-karma, or it can be said that it is neither associated with karma nor associated with non-karma. What is the Samskara-skandha that is associated with karma? If the Samskara-skandha is associated with volition, contact, and even the fetters of affliction, this is called the Samskara-skandha that is associated with karma. What is the Samskara-skandha that is associated with non-karma? If the Samskara-skandha is not associated with volition, from birth to the cessation of perception and feeling, this is called the Samskara-skandha that is associated with non-karma. What is the Samskara-skandha that is neither associated with karma nor associated with non-karma? Volition is called the Samskara-skandha that is neither associated with karma nor associated with non-karma. Among the five skandhas, how many are shared karma, and how many are not?
共業。三共業。二二分或共業或不共業。云何三共業。受陰想陰識陰。是名三共業。云何二二分或共業或不共業。色陰行陰。是名二二分或共業或不共業。云何色陰共業。色陰若隨業轉共業生共住共滅。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名色陰共業。云何色陰不共業。色陰若不隨業轉不共業生不共住不共滅。十色入初三色。是名色陰不共業。云何行陰共業。行陰若隨業轉共業生共住共滅。又定心思觸乃至煩惱使無想定滅盡定。是名行陰共業。云何行陰不共業。若行陰不隨業轉不共業生不共住不共滅。不定心思生老死命結得果。是名行陰不共業。隨業轉不隨業轉。亦如是。
五陰幾因幾非因。三因。二二分或因或非因。云何三因。受陰想陰識陰。是名三因。云何二二分或因或非因。色陰行陰。是名二二分或因或非因。云何色陰因。色陰若報法。是名色陰因。云何色陰因。色陰善若不善及四大善心若不善心所起去來屈申迴轉身教。集聲音句言語口教。地水火風大。身口非戒無教。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名色陰因。云何色陰非因。若色陰報色陰非報非報法。眼入耳鼻舌入身入香味入。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴
凈。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。無記心所起去來屈申迴轉身教。集聲音句言語口教。若外色眼識所知。若外聲耳識所知。除四大餘觸入所攝有漏身進。是名色陰非因。云何行陰因。行陰緣行陰非緣有報。除得果余行陰非緣善報。思乃至煩惱使結二定。是名行陰因。云何行陰非因。行陰緣無報不共業生老死命得果。是名行陰非因。
五陰幾有因幾無因。一切有因。一切有結。一切有緣。一切有為。
五陰幾知幾非知。一切知如事知見。一切識意識如事識。一切解如事知見。一切瞭如事知見。
五陰幾斷智知。幾非斷智知。一切二分。或斷智知或非斷智知。云何色陰斷智知。色陰不善不善心所起去來屈申迴轉身教。集聲音句言語口教。身口非戒無教。有漏身進。是名色陰斷智知。云何色陰非斷智知。色陰善無記。眼入耳入鼻入舌入身入香入味入觸入。身好色非好色。端嚴非端嚴。妍膚非妍膚。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。善心若無記心所起。去來屈申迴轉身教。集聲音句言語口教。若外色眼識所知。若外聲耳識所知。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名色陰非斷智知。云何受陰斷智知。受陰不善思觸思惟覺觀。見慧解脫悔不悔悅
喜心進信慾念疑怖煩惱使結。是名受陰斷智知。云何受陰非斷智知。受陰善無記眼觸受耳鼻舌身意觸受。是名受陰非斷智知。云何想陰斷智知。想陰不善法想。是名想陰斷智知。云何想陰非斷智知。想陰善無記色想聲香味觸法想。是名想陰非斷智知。云何行陰斷智知。行陰不善思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念疑怖煩惱使結。是名行陰斷智知。云何行陰非斷智知。行陰善無記。除疑煩惱使結。余行陰非斷智知。是名行陰非斷智知。云何識陰斷智知。識陰不善意界。是名識陰斷智知。云何識陰非斷智知。識陰善無記。眼識乃至意識是名識陰非斷智知。斷非斷亦如是。
五陰幾修幾非修。一切二分。或修或非修。云何色陰修。色陰若善心所起去來屈申迴轉身教。集聲音句言語口教。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身除。是名色陰修。云何色陰非修。色陰不善無記。眼入耳入鼻入舌入身入香入味入觸入。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。不善心無記心所起。去來屈申迴轉身教。集聲音句言語口教。若外色眼識所知。若外聲耳識所知。身口非戒無教有漏身進。是名色陰非修。云何受陰修。受陰善意觸受。是名受陰修
【現代漢語翻譯】 現代漢語譯本 喜悅、信心、精進、慾望、念頭、疑惑、恐懼、煩惱、隨眠（使）和結縛（結）。這被稱為受陰的斷滅智所知。 什麼（是）受陰的非斷滅智所知？受陰的善和無記，眼觸所生之受，耳鼻舌身意觸所生之受。這被稱為受陰的非斷滅智所知。 什麼（是）想陰的斷滅智所知？想陰的不善法之想。這被稱為想陰的斷滅智所知。 什麼（是）想陰的非斷滅智所知？想陰的善和無記，色想、聲香味觸法想。這被稱為想陰的非斷滅智所知。 什麼（是）行陰的斷滅智所知？行陰的不善思、觸、思惟、覺觀，見、慧、解脫、悔、不悔、悅、喜悅、信心、精進、慾望、念頭、疑惑、恐懼、煩惱、隨眠（使）和結縛（結）。這被稱為行陰的斷滅智所知。 什麼（是）行陰的非斷滅智所知？行陰的善和無記，除了疑惑、煩惱、隨眠（使）和結縛（結）之外，其餘的行陰是非斷滅智所知。這被稱為行陰的非斷滅智所知。 什麼（是）識陰的斷滅智所知？識陰的不善意界。這被稱為識陰的斷滅智所知。 什麼（是）識陰的非斷滅智所知？識陰的善和無記，眼識乃至意識。這被稱為識陰的非斷滅智所知。斷滅與非斷滅也是如此。 五陰中哪些是修習的，哪些是非修習的？一切分為兩部分，或者修習，或者非修習。 什麼（是）色陰的修習？色陰若是善心所生起的去來、屈伸、迴轉、轉身的（身體）教示，聚集聲音、語句、言語的口教，有漏的身口戒無教，有漏的身進、有漏的身除，正語、正業、正命、正身除。這被稱為色陰的修習。 什麼（是）色陰的非修習？色陰的不善和無記，眼入、耳入、鼻入、舌入、身入、香入、味入、觸入，身體的好色、非好色，端嚴、非端嚴，妍膚、非妍膚，嚴凈、非嚴凈，身體的好聲、非好聲，眾妙聲、非眾妙聲，軟聲、非軟聲，不善心和無記心所生起的去來、屈伸、迴轉、轉身的（身體）教示，聚集聲音、語句、言語的口教，若是外色眼識所知，若是外聲耳識所知，身口非戒無教有漏身進。這被稱為色陰的非修習。 什麼（是）受陰的修習？受陰的善意觸所生之受。這被稱為受陰的修習。
【English Translation】 English version Joy, faith, diligence, desire, thought, doubt, fear, affliction, latent tendencies (anusaya), and bonds (samyojana). This is called the cessation-knowing of the feeling aggregate (vedanā-skandha). What is the non-cessation-knowing of the feeling aggregate? The feeling aggregate's wholesome and neutral feelings, the feelings arising from eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. This is called the non-cessation-knowing of the feeling aggregate. What is the cessation-knowing of the perception aggregate (saṃjñā-skandha)? The perception aggregate's unwholesome perceptions. This is called the cessation-knowing of the perception aggregate. What is the non-cessation-knowing of the perception aggregate? The perception aggregate's wholesome and neutral perceptions, perceptions of form, sound, smell, taste, touch, and mental objects. This is called the non-cessation-knowing of the perception aggregate. What is the cessation-knowing of the volitional formations aggregate (saṃskāra-skandha)? The volitional formations aggregate's unwholesome thought, contact, thinking, awareness, and contemplation; views, wisdom, liberation, regret, non-regret, pleasure, joy, faith, diligence, desire, thought, doubt, fear, affliction, latent tendencies (anusaya), and bonds (samyojana). This is called the cessation-knowing of the volitional formations aggregate. What is the non-cessation-knowing of the volitional formations aggregate? The volitional formations aggregate's wholesome and neutral qualities, except for doubt, affliction, latent tendencies (anusaya), and bonds (samyojana); the remaining volitional formations are non-cessation-knowing. This is called the non-cessation-knowing of the volitional formations aggregate. What is the cessation-knowing of the consciousness aggregate (vijñāna-skandha)? The consciousness aggregate's unwholesome mind element. This is called the cessation-knowing of the consciousness aggregate. What is the non-cessation-knowing of the consciousness aggregate? The consciousness aggregate's wholesome and neutral qualities, eye-consciousness up to mind-consciousness. This is called the non-cessation-knowing of the consciousness aggregate. Cessation and non-cessation are likewise. Among the five aggregates (pañca-skandha), how many are cultivated and how many are not cultivated? Everything is divided into two parts: either cultivated or not cultivated. What is the cultivation of the form aggregate (rūpa-skandha)? The form aggregate, if it arises from wholesome intention, such as going and coming, bending and stretching, turning around, bodily instruction, the accumulation of sounds, phrases, speech, verbal instruction, the uninstructed discipline of body and speech with outflows, the progress of the body with outflows, the removal of the body with outflows, right speech, right action, right livelihood, the removal of the body. This is called the cultivation of the form aggregate. What is the non-cultivation of the form aggregate? The form aggregate's unwholesome and neutral qualities, eye-base, ear-base, nose-base, tongue-base, body-base, smell-base, taste-base, touch-base, the body's beautiful form, non-beautiful form, handsome, non-handsome, fair skin, non-fair skin, adorned, non-adorned, the body's good sound, non-good sound, exquisite sound, non-exquisite sound, soft sound, non-soft sound, arising from unwholesome intention and neutral intention, such as going and coming, bending and stretching, turning around, bodily instruction, the accumulation of sounds, phrases, speech, verbal instruction, if external form is known by eye-consciousness, if external sound is known by ear-consciousness, the uninstructed progress of the body and speech without discipline and with outflows. This is called the non-cultivation of the form aggregate. What is the cultivation of the feeling aggregate? The feeling aggregate's wholesome feeling arising from mind-contact. This is called the cultivation of the feeling aggregate.
。云何受陰非修。受陰不善無記眼觸受耳鼻舌身意觸受。是名受陰非修。云何想陰修。想陰善法想。是名想陰修。云何想陰非修。想陰不善無記色想聲香味觸法想。是名想陰非修。云何行陰修。行陰善思乃至心舍無想定得果滅盡定。是名行陰修。云何行陰非修。行陰不善無記思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念疑怖煩惱使生老死命。是名行陰非修。云何識陰修。識陰善意界意識界。是名識陰修。云何識陰非修。識陰不善無記。眼識乃至意識。是名識陰非修。
五陰幾證幾非證。一切證如事知見。
五陰幾善幾不善幾無記。一切三分。或善或不善或無記。云何色陰善。若色陰修善心所起。去來屈申迴轉身教。集聲音句言語口教。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身除。是名色陰善。云何色陰不善。若色陰斷不善心所起。去來屈申迴轉身教。集聲音句言語口教。身口非戒無教。有漏身進。是名色陰不善。云何色陰無記。色陰受色陰非報非報法。眼入耳入鼻入舌入身入香入味入觸入。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。無記心所起去來屈申迴轉身教。集聲音句言語口教。若外色眼識所知。外聲耳識所知。有漏身進
。是名色陰無記。云何受陰善。若受陰修意觸受。是名受陰善。云何受陰不善。受陰斷意觸受。是名受陰不善。云何受陰無記。受陰受受陰若非報非報法眼觸受耳鼻舌身意觸受。是名受陰無記。云何想陰善。若想陰修法想。是名想陰善。云何想陰不善想陰斷。法想是名想陰不善。云何想陰無記。想陰受想陰非報非報法色想聲香味觸法想。是名想陰無記。云何行陰善。行陰修思乃至心舍無想定得果滅盡定。是名行陰善。云何行陰不善行陰斷思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念疑怖煩惱使結。是名行陰不善。云何行陰無記。行陰受行陰非報非報法思觸思惟覺觀見慧解脫悔不悔悅喜心進信慾念怖生老死命。是名行陰無記。云何識陰善。識陰修意界意識界。是名識陰善。云何識陰不善。識陰斷意界意識界。是名識陰不善。云何識陰無記。識陰受識陰非報非報法眼識乃至意識。是名識陰無記。
五陰幾學幾無學。幾非學非無學。一切三分。或學或無學或非學非無學。云何色陰學。色陰若聖非無學。是名色陰學。云何色陰學。學人離結使聖心入聖道。若堅信若堅法。及余趣人見行過患觀涅槃寂滅。如實觀苦集滅道。未得欲得。未解欲解。未證欲證。離煩惱修道。見學人若須陀洹斯陀含阿那含觀智具足。若智地若觀
【現代漢語翻譯】 現代漢語譯本：什麼是名色陰無記？如果名色陰是受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）所生的，既非報（vipāka）也非法，眼觸（cakṣu-sparśa）所生，耳鼻舌身意觸（kāya-sparśa）所生，這被稱為名色陰無記。 什麼是受陰善？如果受陰是修習意觸（mano-sparśa）所生的感受，這被稱為受陰善。 什麼是受陰不善？如果受陰是斷滅意觸所生的感受，這被稱為受陰不善。 什麼是受陰無記？如果受陰是感受受陰，既非報也非法，眼觸、耳鼻舌身意觸所生的感受，這被稱為受陰無記。 什麼是想陰善？如果想陰是修習法想，這被稱為想陰善。 什麼是想陰不善？如果想陰是斷滅法想，這被稱為想陰不善。 什麼是想陰無記？如果想陰是感受想陰，既非報也非法，色（rūpa）想、聲（śabda）香味觸法（dharma）想，這被稱為想陰無記。 什麼是行陰善？如果行陰是修習思（cetanā），乃至心舍（upekkhā），無想定（asañña-samāpatti）得果，滅盡定（nirodha-samāpatti），這被稱為行陰善。 什麼是行陰不善？如果行陰是斷滅思觸、思惟、覺觀（vitarka-vicāra），見（dṛṣṭi）、慧（prajñā）、解脫（vimokṣa），悔（kaukṛtya）不悔、悅（prīti）喜（sukha）、心進（citta-utthāna）、信（śraddhā）、欲（chanda）、念（smṛti）、疑（vicikitsā）、怖（bhaya）、煩惱使（anuśaya）、結（saṃyojana），這被稱為行陰不善。 什麼是行陰無記？如果行陰是感受行陰，既非報也非法，思觸、思惟、覺觀，見、慧、解脫，悔不悔、悅喜、心進、信、欲、念、怖、生老死（jāti-jarā-maraṇa）、命（jīvita），這被稱為行陰無記。 什麼是識陰善？如果識陰是修習意界（mano-dhātu）、意識界（mano-vijñāna-dhātu），這被稱為識陰善。 什麼是識陰不善？如果識陰是斷滅意界、意識界，這被稱為識陰不善。 什麼是識陰無記？如果識陰是感受識陰，既非報也非法，眼識（cakṣu-vijñāna）乃至意識，這被稱為識陰無記。 五陰（pañca-skandha）中有多少是學（śaikṣa），多少是無學（aśaikṣa），多少是非學非無學（naiva śaikṣa nāśaikṣa）？一切五陰可以分為這三種。或者屬於學，或者屬於無學，或者屬於非學非無學。 什麼是色陰學？如果色陰是聖者（ārya），但不是無學者，這被稱為色陰學。 什麼是色陰學？學習者（śaikṣa）脫離結使（saṃyojana），以聖心（ārya-citta）進入聖道（ārya-mārga）。如果具有堅定的信念（śraddhā），堅定的正法（dharma），以及其餘有情觀察到行為的過患，觀察涅槃（nirvāṇa）的寂滅。如實地觀察苦（duḥkha）、集（samudaya）、滅（nirodha）、道（mārga），尚未得到的想要得到，尚未理解的想要理解，尚未證得的想要證得，脫離煩惱修習道。見到學習者，例如須陀洹（srotaāpanna）、斯陀含（sakṛdāgāmin）、阿那含（anāgāmin）觀智具足，如果是智地（jñāna-bhūmi），如果是觀（vipaśyanā）
【English Translation】 English version: What is the 'nāmarūpa-skandha' (name and form aggregate) that is indeterminate? If the 'nāmarūpa-skandha' arises from 'vedanā' (feeling), 'saṃjñā' (perception), 'saṃskāra' (mental formations), and 'vijñāna' (consciousness), and is neither 'vipāka' (resultant) nor 'dharma' (law), arising from 'cakṣu-sparśa' (eye-contact), 'kāya-sparśa' (body-contact), this is called the indeterminate 'nāmarūpa-skandha'. What is the 'vedanā-skandha' (feeling aggregate) that is wholesome? If the 'vedanā-skandha' is the feeling arising from the cultivation of 'mano-sparśa' (mind-contact), this is called the wholesome 'vedanā-skandha'. What is the 'vedanā-skandha' that is unwholesome? If the 'vedanā-skandha' is the feeling arising from the cessation of 'mano-sparśa', this is called the unwholesome 'vedanā-skandha'. What is the 'vedanā-skandha' that is indeterminate? If the 'vedanā-skandha' is the feeling of the 'vedanā-skandha', neither 'vipāka' nor 'dharma', the feeling arising from 'cakṣu-sparśa', 'śrotra-sparśa' (ear-contact), 'ghrāṇa-sparśa' (nose-contact), 'jihvā-sparśa' (tongue-contact), 'kāya-sparśa', 'mano-sparśa', this is called the indeterminate 'vedanā-skandha'. What is the 'saṃjñā-skandha' (perception aggregate) that is wholesome? If the 'saṃjñā-skandha' is the perception arising from the cultivation of 'dharma-saṃjñā' (perception of phenomena), this is called the wholesome 'saṃjñā-skandha'. What is the 'saṃjñā-skandha' that is unwholesome? If the 'saṃjñā-skandha' is the perception arising from the cessation of 'dharma-saṃjñā', this is called the unwholesome 'saṃjñā-skandha'. What is the 'saṃjñā-skandha' that is indeterminate? If the 'saṃjñā-skandha' is the perception of the 'saṃjñā-skandha', neither 'vipāka' nor 'dharma', the perception of 'rūpa' (form), 'śabda' (sound), 'gandha' (smell), 'rasa' (taste), 'sparśa' (touch), 'dharma', this is called the indeterminate 'saṃjñā-skandha'. What is the 'saṃskāra-skandha' (mental formations aggregate) that is wholesome? If the 'saṃskāra-skandha' is the cultivation of 'cetanā' (volition), up to 'upekkhā' (equanimity), attaining the fruit of 'asañña-samāpatti' (perception-cessation attainment), 'nirodha-samāpatti' (cessation attainment), this is called the wholesome 'saṃskāra-skandha'. What is the 'saṃskāra-skandha' that is unwholesome? If the 'saṃskāra-skandha' is the cessation of 'sparśa' (contact), 'vitarka-vicāra' (thinking and pondering), 'dṛṣṭi' (views), 'prajñā' (wisdom), 'vimokṣa' (liberation), 'kaukṛtya' (remorse), non-remorse, 'prīti' (joy), 'sukha' (happiness), 'citta-utthāna' (mental effort), 'śraddhā' (faith), 'chanda' (desire), 'smṛti' (mindfulness), 'vicikitsā' (doubt), 'bhaya' (fear), 'anuśaya' (latent tendencies), 'saṃyojana' (fetters), this is called the unwholesome 'saṃskāra-skandha'. What is the 'saṃskāra-skandha' that is indeterminate? If the 'saṃskāra-skandha' is the 'saṃskāra-skandha', neither 'vipāka' nor 'dharma', 'sparśa', 'vitarka-vicāra', 'dṛṣṭi', 'prajñā', 'vimokṣa', remorse, non-remorse, joy, happiness, mental effort, faith, desire, mindfulness, fear, 'jāti-jarā-maraṇa' (birth-aging-death), 'jīvita' (life), this is called the indeterminate 'saṃskāra-skandha'. What is the 'vijñāna-skandha' (consciousness aggregate) that is wholesome? If the 'vijñāna-skandha' is the cultivation of 'mano-dhātu' (mind element), 'mano-vijñāna-dhātu' (mind-consciousness element), this is called the wholesome 'vijñāna-skandha'. What is the 'vijñāna-skandha' that is unwholesome? If the 'vijñāna-skandha' is the cessation of 'mano-dhātu', 'mano-vijñāna-dhātu', this is called the unwholesome 'vijñāna-skandha'. What is the 'vijñāna-skandha' that is indeterminate? If the 'vijñāna-skandha' is the 'vijñāna-skandha', neither 'vipāka' nor 'dharma', 'cakṣu-vijñāna' (eye-consciousness) up to 'mano-vijñāna' (mind-consciousness), this is called the indeterminate 'vijñāna-skandha'. Of the five 'skandhas' (aggregates), how many are 'śaikṣa' (undergoing training), how many are 'aśaikṣa' (no longer undergoing training), and how many are 'naiva śaikṣa nāśaikṣa' (neither undergoing training nor no longer undergoing training)? All five 'skandhas' can be divided into these three. Either belonging to 'śaikṣa', or belonging to 'aśaikṣa', or belonging to 'naiva śaikṣa nāśaikṣa'. What is the 'rūpa-skandha' (form aggregate) that is 'śaikṣa'? If the 'rūpa-skandha' belongs to an 'ārya' (noble being) who is not yet an 'aśaikṣa', this is called the 'rūpa-skandha' that is 'śaikṣa'. What is the 'rūpa-skandha' that is 'śaikṣa'? A 'śaikṣa' (trainee) detaches from 'saṃyojana' (fetters), enters the 'ārya-mārga' (noble path) with an 'ārya-citta' (noble mind). If they have firm 'śraddhā' (faith), firm 'dharma' (righteousness), and other beings observe the faults of actions, observe the peace of 'nirvāṇa' (liberation). Truly observe 'duḥkha' (suffering), 'samudaya' (arising), 'nirodha' (cessation), 'mārga' (path), wanting to attain what has not been attained, wanting to understand what has not been understood, wanting to realize what has not been realized, detaching from afflictions and practicing the path. Seeing a 'śaikṣa', such as a 'srotaāpanna' (stream-enterer), a 'sakṛdāgāmin' (once-returner), an 'anāgāmin' (non-returner) with complete wisdom, if it is a 'jñāna-bhūmi' (wisdom ground), if it is 'vipaśyanā' (insight)
解脫心。即證沙門果。若須陀洹果若斯陀含果若阿那含果。若實人若趣正語正業正命正身進正身除。是名色陰學。云何色陰無學。色陰若聖非學。是名色陰無學。云何色陰無學。無學人慾得阿羅漢。未得聖法欲得修道觀智具足。若智地若觀解脫心。即得阿羅漢果。若實人若趣正語。正業正命正身進正身除。是名色陰無學。云何色陰非學非無學。色陰非聖色受陰十色入初四色。是名色陰非學非無學。云何受陰學。受陰聖非無學。是名受陰學。云何受陰學。受陰學信根相應意觸受。是名受陰學。云何受陰學。學人離結使乃至即證阿那含果若實人若趣意觸受。是名受陰學。云何受陰無學。受陰聖非學。是名受陰無學。云何受陰無學。受陰無學信根相應意觸受。是名受陰無學。云何受陰無學。無學人慾得阿羅漢乃至即得阿羅漢果。若實人若趣意觸受。是名受陰無學。云何受陰非學非無學。受陰非聖受受陰眼觸受耳鼻舌身意觸受。是名受陰非學非無學。云何想陰學想陰聖非無學。是名想陰學。云何想陰學。想陰學信根相應法想。是名想陰學。云何想陰學。學人離結使乃至即得阿那含果。若實人若趣法想。是名想陰學。云何想陰無學。想陰聖非學。是名想陰無學。云何想陰無學。想陰無學信根相應法想。是名想陰無學。云何想陰無
【現代漢語翻譯】 現代漢語譯本 解脫心，即證得沙門果（Śrāmaṇaphala，出家修道者的果位）。無論是須陀洹果（Srotaāpanna，入流果），斯陀含果（Sakṛdāgāmin，一來果），還是阿那含果（Anāgāmin，不還果）。無論是真實之人，還是趣向正語、正業、正命、正身進、正身除。這被稱為色陰學。 什麼是色陰無學？色陰若是聖者而非學者，這被稱為色陰無學。 什麼是色陰無學？無學之人想要證得阿羅漢果（Arhat，無學果），尚未證得聖法，想要修道，觀智具足。若是智地，若是觀解脫心，即得阿羅漢果。無論是真實之人，還是趣向正語、正業、正命、正身進、正身除。這被稱為色陰無學。 什麼是色陰非學非無學？色陰若非聖者，色受陰十色入初四色，這被稱為色陰非學非無學。 什麼是受陰學？受陰若是聖者而非無學者，這被稱為受陰學。 什麼是受陰學？受陰學信根相應意觸受，這被稱為受陰學。 什麼是受陰學？學人遠離結使，乃至證得阿那含果，無論是真實之人，還是趣向意觸受。這被稱為受陰學。 什麼是受陰無學？受陰若是聖者而非學者，這被稱為受陰無學。 什麼是受陰無學？受陰無學信根相應意觸受，這被稱為受陰無學。 什麼是受陰無學？無學之人想要證得阿羅漢果，乃至證得阿羅漢果。無論是真實之人，還是趣向意觸受。這被稱為受陰無學。 什麼是受陰非學非無學？受陰若非聖者，受受陰眼觸受、耳鼻舌身意觸受，這被稱為受陰非學非無學。 什麼是想陰學？想陰若是聖者而非無學者，這被稱為想陰學。 什麼是想陰學？想陰學信根相應法想，這被稱為想陰學。 什麼是想陰學？學人遠離結使，乃至證得阿那含果。無論是真實之人，還是趣向法想。這被稱為想陰學。 什麼是想陰無學？想陰若是聖者而非學者，這被稱為想陰無學。 什麼是想陰無學？想陰無學信根相應法想，這被稱為想陰無學。
【English Translation】 English version The mind liberated, that is, attaining the Śrāmaṇaphala (fruits of the ascetic life). Whether it be the Srotaāpanna (stream-enterer), the Sakṛdāgāmin (once-returner), or the Anāgāmin (non-returner). Whether it be a real person or one who is directed towards right speech, right action, right livelihood, right bodily effort, right bodily elimination. This is called the learning of the form aggregate (rūpa-skandha). What is the non-learning of the form aggregate? If the form aggregate is noble and not learning, this is called the non-learning of the form aggregate. What is the non-learning of the form aggregate? A non-learner who desires to attain Arhatship (Arhat, worthy one), who has not yet attained the holy Dharma, who desires to cultivate the path, whose wisdom of contemplation is complete. If it is the ground of wisdom, if it is contemplating the liberated mind, then one attains Arhatship. Whether it be a real person or one who is directed towards right speech, right action, right livelihood, right bodily effort, right bodily elimination. This is called the non-learning of the form aggregate. What is the neither-learning-nor-non-learning of the form aggregate? If the form aggregate is not noble, the form aggregate of sensation, the first four of the ten sense bases, this is called the neither-learning-nor-non-learning of the form aggregate. What is the feeling aggregate (vedanā-skandha) of learning? If the feeling aggregate is noble and not non-learning, this is called the feeling aggregate of learning. What is the feeling aggregate of learning? The feeling aggregate of learning is the feeling of mental contact corresponding to the root of faith. This is called the feeling aggregate of learning. What is the feeling aggregate of learning? A learner who is separated from the fetters, even to the point of attaining Anāgāminship, whether it be a real person or one who is directed towards the feeling of mental contact. This is called the feeling aggregate of learning. What is the feeling aggregate of non-learning? If the feeling aggregate is noble and not learning, this is called the feeling aggregate of non-learning. What is the feeling aggregate of non-learning? The feeling aggregate of non-learning is the feeling of mental contact corresponding to the root of faith. This is called the feeling aggregate of non-learning. What is the feeling aggregate of non-learning? A non-learner who desires to attain Arhatship, even to the point of attaining Arhatship. Whether it be a real person or one who is directed towards the feeling of mental contact. This is called the feeling aggregate of non-learning. What is the feeling aggregate of neither-learning-nor-non-learning? If the feeling aggregate is not noble, the feeling aggregate of sensation, the feeling of contact through the eye, ear, nose, tongue, body, and mind, this is called the feeling aggregate of neither-learning-nor-non-learning. What is the perception aggregate (saṃjñā-skandha) of learning? If the perception aggregate is noble and not non-learning, this is called the perception aggregate of learning. What is the perception aggregate of learning? The perception aggregate of learning is the perception of Dharma corresponding to the root of faith. This is called the perception aggregate of learning. What is the perception aggregate of learning? A learner who is separated from the fetters, even to the point of attaining Anāgāminship. Whether it be a real person or one who is directed towards the perception of Dharma. This is called the perception aggregate of learning. What is the perception aggregate of non-learning? If the perception aggregate is noble and not learning, this is called the perception aggregate of non-learning. What is the perception aggregate of non-learning? The perception aggregate of non-learning is the perception of Dharma corresponding to the root of faith. This is called the perception aggregate of non-learning.
學。無學人慾得阿羅漢。乃至即得阿羅漢果。若實人若趣法想。是名想陰無學。云何想陰非學非無學。想陰非聖想受陰色想聲香味觸法想。是名想陰非學非無學。云何行陰學。行陰聖非無學。是名行陰學。云何行陰學。行陰學信根相應心數法。若法非緣無漏行陰所攝非無學。是名行陰學。云何行陰學。學人離結使乃至即得阿那含果。若實人若趣若思觸思惟覺觀。見慧解脫無癡順信悅喜心進心除。信欲不放逸念定心捨得果滅盡定。是名行陰學。云何行陰無學。行陰聖非學。是名行陰無學。云何行陰無學。無學信根相應心數法。若法非緣無漏行陰所攝非學。是名行陰無學。云何行陰無學。無學人慾得阿羅漢。乃至即得阿羅漢果。若實人若趣思觸思惟覺觀。見慧解脫無癡信順悅喜心進心除。信欲不放逸念定心捨得果滅盡定。是名行陰無學。云何行陰非學非無學。行陰若非聖受陰思乃至無想定。是名行陰非學非無學。云何識陰學。識陰若聖非無學。是名識陰學。云何識陰學。識陰學信根相應意界意識界是名識陰學。云何識陰學。學人離結使。乃至即得阿那含果。若實人若趣若意界意識界。是名識陰學。云何識陰無學。識陰若聖非學。是名識陰無學。云何識陰無學。識陰無學信根相應意界意識界。是名識陰無學。云何識陰無學。
【現代漢語翻譯】 現代漢語譯本 學陰：什麼叫做學陰？學陰是聖者但還不是無學者的陰。這叫做學陰。什麼叫做學陰？學陰是與學者的信根相應的心數法。如果某種法不是無漏的行陰所包含，也不是無學者的，這叫做學陰。什麼叫做學陰？學習者斷除結使，乃至證得阿那含果（Anāgāmin，不還果）。如果是真實的人，如果趨向于思觸、思惟、覺觀、見、慧解脫、無癡、順信、悅喜、心進、心除、信欲、不放逸、念、定、心舍、得果、滅盡定，這叫做學陰。 什麼叫做無學陰？無學陰是聖者但不是學習者的陰。這叫做無學陰。什麼叫做無學陰？無學陰是與無學者的信根相應的心數法。如果某種法不是無漏的行陰所包含，也不是學習者的，這叫做無學陰。什麼叫做無學陰？無學者想要證得阿羅漢果（Arhat，阿羅漢），乃至證得阿羅漢果。如果是真實的人，如果趨向于思觸、思惟、覺觀、見、慧解脫、無癡、信、順、悅喜、心進、心除、信欲、不放逸、念、定、心舍、得果、滅盡定，這叫做無學陰。 什麼叫做非學非無學陰？如果行陰不是聖者的受陰、思陰乃至無想定，這叫做非學非無學陰。 什麼叫做識陰學？識陰如果是聖者但不是無學者，這叫做識陰學。什麼叫做識陰學？識陰是與學者的信根相應的意界、意識界，這叫做識陰學。什麼叫做識陰學？學習者斷除結使，乃至證得阿那含果。如果是真實的人，如果趨向于意界、意識界，這叫做識陰學。 什麼叫做識陰無學？識陰如果是聖者但不是學習者，這叫做識陰無學。什麼叫做識陰無學？識陰是與無學者的信根相應的意界、意識界，這叫做識陰無學。什麼叫做識陰無學？
【English Translation】 English version The Skandha of Conception (Saññākkhandha): What is meant by the 'skandha of a learner'? The 'skandha of a learner' is the skandha of a noble one who is not yet a non-learner. This is called the 'skandha of a learner'. What is meant by the 'skandha of a learner'? The 'skandha of a learner' is the mental phenomena associated with the faculty of faith (saddhā) of a learner. If a phenomenon is not included in the undefiled (anāsava) aggregate of volitional activities (saṅkhārakkhandha) and is not that of a non-learner, this is called the 'skandha of a learner'. What is meant by the 'skandha of a learner'? A learner, having abandoned the fetters, up to attaining the fruit of Anāgāmin (Anāgāmin, Non-Returner). If a real person is inclined towards contact born of thought, thinking, perception, observation, insight, liberation through wisdom, non-delusion, trust, joy, mental effort, mental elimination, faith, desire, diligence, mindfulness, concentration, equanimity, attainment of fruition, cessation of perception and feeling, this is called the 'skandha of a learner'. What is meant by the 'skandha of a non-learner'? The 'skandha of a non-learner' is the skandha of a noble one who is not a learner. This is called the 'skandha of a non-learner'. What is meant by the 'skandha of a non-learner'? The 'skandha of a non-learner' is the mental phenomena associated with the faculty of faith of a non-learner. If a phenomenon is not included in the undefiled aggregate of volitional activities and is not that of a learner, this is called the 'skandha of a non-learner'. What is meant by the 'skandha of a non-learner'? A non-learner, desiring to attain Arhatship (Arhat, Worthy One), up to attaining the fruit of Arhatship. If a real person is inclined towards contact born of thought, thinking, perception, observation, insight, liberation through wisdom, non-delusion, faith, trust, joy, mental effort, mental elimination, faith, desire, diligence, mindfulness, concentration, equanimity, attainment of fruition, cessation of perception and feeling, this is called the 'skandha of a non-learner'. What is meant by the 'skandha that is neither of a learner nor of a non-learner'? If the aggregate of volitional activities is not the feeling aggregate, the perception aggregate, or even the state of non-perception, this is called the 'skandha that is neither of a learner nor of a non-learner'. What is meant by the 'skandha of consciousness of a learner'? If the 'skandha of consciousness' is that of a noble one but not of a non-learner, this is called the 'skandha of consciousness of a learner'. What is meant by the 'skandha of consciousness of a learner'? The 'skandha of consciousness of a learner' is the mind-element and the mind-consciousness element associated with the faculty of faith of a learner. This is called the 'skandha of consciousness of a learner'. What is meant by the 'skandha of consciousness of a learner'? A learner, having abandoned the fetters, up to attaining the fruit of Anāgāmin. If a real person is inclined towards the mind-element and the mind-consciousness element, this is called the 'skandha of consciousness of a learner'. What is meant by the 'skandha of consciousness of a non-learner'? If the 'skandha of consciousness' is that of a noble one but not of a learner, this is called the 'skandha of consciousness of a non-learner'. What is meant by the 'skandha of consciousness of a non-learner'? The 'skandha of consciousness of a non-learner' is the mind-element and the mind-consciousness element associated with the faculty of faith of a non-learner. This is called the 'skandha of consciousness of a non-learner'. What is meant by the 'skandha of consciousness of a non-learner'?
無學人慾得阿羅漢。乃至即得阿羅漢果。若實人若趣若意界意識界。是名識陰無學。云何識陰非學非無學。識陰非聖識受陰眼識乃至意識。是名識陰非學非無學。
五陰幾報幾報法。幾非報非報法。一切三分。或報或報法或非報非報法。云何色陰報。色陰若受色陰善報。眼入耳入鼻入舌入身入。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。身好香非好香。軟香非軟香。適意香非適意香。身甜酢苦辛鹹淡涎癊。身冷熱輕重粗細澀滑堅軟。受心所起去來屈申迴轉身教。集聲音句言語口教。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名色陰報。云何色陰報法。色陰若有報。是名色陰報法。云何色陰報法。除色陰善報。余色陰善不善若善心若不善心所起去來屈申迴轉身教。集聲音句言語口教。身口非戒無教。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名色陰報法。云何色陰非報非報法。色陰若無記非我分攝。非報非報法心所起去來屈申迴轉身教。集聲音句言語口教。若外色眼識所知。若外聲香味觸。若外觸身識所知。有漏身進。是名色陰非報非報法。云何受陰報。受陰若受受陰善報眼觸受耳鼻舌身意觸受。是
【現代漢語翻譯】 現代漢語譯本： 『無學人』（Asekha，指已證得阿羅漢果，不再需要學習的人）想要證得阿羅漢果，乃至立即證得阿羅漢果。對於『實人』（指真實存在的人）、『趣』（Gati，指輪迴的去處）、『意界』（Manodhatu，指意識的根本）、『意識界』（Manovijnanadhatu，指各種意識的生起），這被稱為『識陰』（Vijnana-skandha，指意識的聚集）中的『無學』部分。什麼是『識陰』中的『非學非無學』呢？『識陰』中非聖者的意識，以及『受陰』（Vedana-skandha，指感受的聚集）、『眼識』（Cakkhu-vinnana，指眼根產生的意識）乃至『意識』（Mano-vinnana，指意根產生的意識），這些被稱為『識陰』中的『非學非無學』部分。
『五陰』（Panca-khandha，指色、受、想、行、識五種聚集）中，哪些是『報』（Vipaka，指業的果報），哪些是『報法』（Vipaka-dharma，指產生果報的法），哪些是『非報非報法』（Na-vipaka-na-vipaka-dharma，指既非果報也非產生果報的法）？一切分為三種：或是『報』，或是『報法』，或是『非報非報法』。什麼是『色陰』（Rupa-skandha，指物質的聚集）中的『報』呢？『色陰』中，如果『受色陰』（Rupa-vedana-skandha，指由色產生的感受）是善的果報，比如『眼入』（Cakkhu-ayatana，指眼根）、『耳入』（Sota-ayatana，指耳根）、『鼻入』（Ghana-ayatana，指鼻根）、『舌入』（Jivha-ayatana，指舌根）、『身入』（Kaya-ayatana，指身根），身體是好的或不好的，端莊的或不端莊的，面板是美的或不美的，乾淨的或不乾淨的，身體聽到好的或不好的聲音，聽到美妙的或不美妙的聲音，聽到柔和的或不柔和的聲音，身體聞到好的或不好的氣味，聞到柔和的或不柔和的氣味，聞到令人愉悅的或不令人愉悅的氣味，身體感受到甜、酸、苦、辣、咸、淡、痰、口水，身體感受到冷、熱、輕、重、粗、細、澀、滑、堅硬、柔軟。由心所引起的去、來、屈、伸、迴轉、身體的教導，聚集聲音、語句、言語、口頭的教導，有漏的身口戒的無表色（Avijnapti-rupa，指無表業），有漏的身的精進，有漏的身的去除，正語、正業、正命、正身的精進、正身的去除，這些被稱為『色陰』中的『報』。 什麼是『色陰』中的『報法』呢？『色陰』中，凡是有果報的，被稱為『色陰』中的『報法』。什麼是『色陰』中的『報法』呢？除了『色陰』中的善的果報，其餘的『色陰』中的善或不善，無論是善心還是不善心所引起的去、來、屈、伸、迴轉、身體的教導，聚集聲音、語句、言語、口頭的教導，身口非戒的無表色，有漏的身口戒的無表色，有漏的身的精進，有漏的身的去除，正語、正業、正命、正身的精進、正身的去除，這些被稱為『色陰』中的『報法』。 什麼是『色陰』中的『非報非報法』呢？『色陰』中，如果是無記的，不屬於『我』（Atta，指自我）的部分，既非果報也非產生果報的，由心所引起的去、來、屈、伸、迴轉、身體的教導，聚集聲音、語句、言語、口頭的教導，如果是外在的色，是眼識所知的，如果是外在的聲音、氣味、味道、觸感，如果是外在的觸感，是身識所知的，有漏的身的精進，這些被稱為『色陰』中的『非報非報法』。什麼是『受陰』中的『報』呢？『受陰』中，如果『受陰』是善的果報，比如眼觸所生的受，耳觸所生的受，鼻觸所生的受，舌觸所生的受，身觸所生的受，意觸所生的受，這些是
【English Translation】 English version: An 『Asekha』 (one beyond learning, referring to someone who has attained Arahanthood) desires to attain Arahanthood, even to immediately attain the fruit of Arahanthood. Regarding a 『real person』, 『Gati』 (course of rebirth), 『Manodhatu』 (the mind element), 『Manovijnanadhatu』 (the consciousness element), this is called the 『Asekha』 part of the 『Vijnana-skandha』 (aggregate of consciousness). What is 『neither learning nor beyond learning』 in the 『Vijnana-skandha』? The consciousness of non-saints in the 『Vijnana-skandha』, as well as the 『Vedana-skandha』 (aggregate of feeling), 『Cakkhu-vinnana』 (eye-consciousness), and even 『Mano-vinnana』 (mind-consciousness), these are called the 『neither learning nor beyond learning』 part of the 『Vijnana-skandha』.
Among the 『Panca-khandha』 (five aggregates: form, feeling, perception, mental formations, and consciousness), which are 『Vipaka』 (result of karma), which are 『Vipaka-dharma』 (things that produce results), and which are 『Na-vipaka-na-vipaka-dharma』 (neither results nor things that produce results)? Everything is divided into three: either 『Vipaka』, 『Vipaka-dharma』, or 『Na-vipaka-na-vipaka-dharma』. What is 『Vipaka』 in the 『Rupa-skandha』 (aggregate of form)? In the 『Rupa-skandha』, if the 『Rupa-vedana-skandha』 (feeling arising from form) is a good result, such as 『Cakkhu-ayatana』 (eye-base), 『Sota-ayatana』 (ear-base), 『Ghana-ayatana』 (nose-base), 『Jivha-ayatana』 (tongue-base), 『Kaya-ayatana』 (body-base), the body being good or not good, handsome or not handsome, with beautiful skin or not beautiful skin, clean or not clean, the body hearing good or not good sounds, hearing wonderful or not wonderful sounds, hearing soft or not soft sounds, the body smelling good or not good odors, smelling soft or not soft odors, smelling pleasant or not pleasant odors, the body experiencing sweet, sour, bitter, spicy, salty, bland, phlegm, saliva, the body experiencing cold, hot, light, heavy, coarse, fine, rough, smooth, hard, soft. The going, coming, bending, stretching, turning, bodily instruction arising from the mind, the gathering of sounds, sentences, speech, verbal instruction, the unexpressed form (Avijnapti-rupa) of the defiled body and speech precepts, the defiled bodily effort, the defiled bodily removal, right speech, right action, right livelihood, right bodily effort, right bodily removal, these are called 『Vipaka』 in the 『Rupa-skandha』. What is 『Vipaka-dharma』 in the 『Rupa-skandha』? In the 『Rupa-skandha』, whatever has results is called 『Vipaka-dharma』 in the 『Rupa-skandha』. What is 『Vipaka-dharma』 in the 『Rupa-skandha』? Except for the good results in the 『Rupa-skandha』, the remaining good or bad in the 『Rupa-skandha』, whether it is good mind or bad mind, the going, coming, bending, stretching, turning, bodily instruction arising from the mind, the gathering of sounds, sentences, speech, verbal instruction, the unexpressed form of non-precepts of body and speech, the unexpressed form of the defiled body and speech precepts, the defiled bodily effort, the defiled bodily removal, right speech, right action, right livelihood, right bodily effort, right bodily removal, these are called 『Vipaka-dharma』 in the 『Rupa-skandha』. What is 『Na-vipaka-na-vipaka-dharma』 in the 『Rupa-skandha』? In the 『Rupa-skandha』, if it is neutral, not belonging to the part of 『Atta』 (self), neither results nor produces results, the going, coming, bending, stretching, turning, bodily instruction arising from the mind, the gathering of sounds, sentences, speech, verbal instruction, if it is external form, known by eye-consciousness, if it is external sound, smell, taste, touch, if it is external touch, known by body-consciousness, the defiled bodily effort, these are called 『Na-vipaka-na-vipaka-dharma』 in the 『Rupa-skandha』. What is 『Vipaka』 in the 『Vedana-skandha』? In the 『Vedana-skandha』, if the 『Vedana-skandha』 is a good result, such as feeling born from eye-contact, feeling born from ear-contact, feeling born from nose-contact, feeling born from tongue-contact, feeling born from body-contact, feeling born from mind-contact, these are
名受陰報。云何受陰報法。受陰有報。是名受陰報法。云何受陰報法。除受陰善報。余受陰善不善意觸受。是名受陰報法。云何受陰非報非報法。受陰無記非我分攝。眼觸受耳鼻舌身意觸受。是名受陰非報非報法。云何想陰報。想陰若受想陰善報色想聲香味觸法想。是名想陰報。云何想陰報法。想陰若有報。是名想陰報法。云何想陰報法。除想陰善報。余想陰善不善法想。是名想陰報法。云何想陰非報非報法。想陰無記非我分攝。色聲香味觸法想。是名想陰非報非報法。云何行陰報。行陰受行陰善報除無貪無恚。餘思乃至心舍怖生老死命無想定得果滅盡定。是名行陰報。云何行陰報法。行陰有報。是名行陰報法。云何行陰報法。除行陰善報。余行陰善不善思乃至煩惱使結二定。是名行陰報法。云何行陰非報非報法。行陰無記非我分攝。思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念疑怖生老死。是名行陰非報非報法。云何識陰報。識陰若受識陰善報眼識乃至意識。是名識陰報。云何識陰報法。識陰有報。是名識陰報法。云何識陰報法。除識陰善報。余識陰善不善意界意識界。是名識陰報法。云何識陰非報非報法。識陰無記非我分攝眼識乃至意識是名識陰非報非報法。
五陰幾見斷幾思惟斷。幾非見斷非思惟斷。
【現代漢語翻譯】 現代漢語譯本 名受陰報。什麼是受陰的果報？受陰有果報，這稱為受陰的果報。什麼是受陰的果報？除了受陰的善報，其餘受陰的善、不善意觸所生的感受，這稱為受陰的果報。什麼是受陰的非果報、非果報之法？受陰是無記性，不屬於『我』的範疇，眼觸、耳觸、鼻觸、舌觸、身觸、意觸所生的感受，這稱為受陰的非果報、非果報之法。 什麼是想陰的果報？想陰如果是感受想陰的善報，色想（對色的概念）、聲想（對聲音的概念）、香味觸法想（對香味觸法的概念），這稱為想陰的果報。什麼是想陰的果報之法？想陰如果有果報，這稱為想陰的果報之法。什麼是想陰的果報之法？除了想陰的善報，其餘想陰的善、不善法想，這稱為想陰的果報之法。什麼是想陰的非果報、非果報之法？想陰是無記性，不屬於『我』的範疇，色聲香味觸法想，這稱為想陰的非果報、非果報之法。 什麼是行陰的果報？行陰如果是感受行陰的善報，除了無貪（不貪婪）、無恚（不嗔恨），其餘的思（思考）乃至心舍（捨棄），怖（恐懼）、生（出生）、老（衰老）、死（死亡）、命（生命），無想定（無想定）的獲得，果（果報）的滅盡定（滅盡定），這稱為行陰的果報。什麼是行陰的果報之法？行陰如果有果報，這稱為行陰的果報之法。什麼是行陰的果報之法？除了行陰的善報，其餘行陰的善、不善思（思考）乃至煩惱（煩惱）使（使者）、結（結縛），二定（兩種禪定），這稱為行陰的果報之法。什麼是行陰的非果報、非果報之法？行陰是無記性，不屬於『我』的範疇，思（思考）、觸（接觸）、思維（思惟）、覺（覺察）、觀（觀察），見（見解）、慧（智慧）、解脫（解脫）、悔（後悔）、不悔（不後悔）、悅（喜悅）、喜（歡喜）、心進（心之精進）、信（信心）、欲（慾望）、念（憶念）、疑（懷疑）、怖（恐懼）、生（出生）、老（衰老）、死（死亡），這稱為行陰的非果報、非果報之法。 什麼是識陰的果報？識陰如果是感受識陰的善報，眼識（眼識）乃至意識（意識），這稱為識陰的果報。什麼是識陰的果報之法？識陰如果有果報，這稱為識陰的果報之法。什麼是識陰的果報之法？除了識陰的善報，其餘識陰的善、不善意界（意界）、意識界（意識界），這稱為識陰的果報之法。什麼是識陰的非果報、非果報之法？識陰是無記性，不屬於『我』的範疇，眼識（眼識）乃至意識（意識），這稱為識陰的非果報、非果報之法。 五陰（色、受、想、行、識五蘊）中有多少是見斷（通過見道斷除的煩惱），多少是思惟斷（通過修道斷除的煩惱），多少是非見斷非思惟斷（既非見斷也非思惟斷的）？
【English Translation】 English version The retribution of the feeling aggregate (Vedanā-skandha). What is the retribution of the feeling aggregate? The feeling aggregate has retribution; this is called the retribution of the feeling aggregate. What is the retribution of the feeling aggregate? Except for the wholesome retribution of the feeling aggregate, the remaining wholesome and unwholesome feeling arising from mental contact is called the retribution of the feeling aggregate. What is the non-retribution and non-retribution-dharma of the feeling aggregate? The feeling aggregate is neutral (avyākrta), not included in the concept of 'self'. Feeling arising from eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact is called the non-retribution and non-retribution-dharma of the feeling aggregate. What is the retribution of the perception aggregate (Samjnā-skandha)? If the perception aggregate experiences the wholesome retribution of the perception aggregate, the perception of form (rūpa-samjnā), the perception of sound (shabda-samjnā), the perception of smell, taste, touch, and dharma (thought), this is called the retribution of the perception aggregate. What is the retribution-dharma of the perception aggregate? If the perception aggregate has retribution, this is called the retribution-dharma of the perception aggregate. What is the retribution-dharma of the perception aggregate? Except for the wholesome retribution of the perception aggregate, the remaining wholesome and unwholesome perception of dharma is called the retribution-dharma of the perception aggregate. What is the non-retribution and non-retribution-dharma of the perception aggregate? The perception aggregate is neutral, not included in the concept of 'self'. Perception of form, sound, smell, taste, touch, and dharma is called the non-retribution and non-retribution-dharma of the perception aggregate. What is the retribution of the mental formation aggregate (Samskāra-skandha)? If the mental formation aggregate experiences the wholesome retribution of the mental formation aggregate, except for non-greed (alobha) and non-hatred (advesha), the remaining thought (cetanā) up to equanimity (upekshā), fear (bhaya), birth (jāti), aging (jarā), death (marana), life (jīvita), the attainment of the non-perception samādhi (asanjnā-samāpatti), the extinction of fruition (phala), and the extinction samādhi (nirodha-samāpatti), this is called the retribution of the mental formation aggregate. What is the retribution-dharma of the mental formation aggregate? If the mental formation aggregate has retribution, this is called the retribution-dharma of the mental formation aggregate. What is the retribution-dharma of the mental formation aggregate? Except for the wholesome retribution of the mental formation aggregate, the remaining wholesome and unwholesome thought up to afflictions (klesha), fetters (samyojana), and the two samādhis (dve samādhī), this is called the retribution-dharma of the mental formation aggregate. What is the non-retribution and non-retribution-dharma of the mental formation aggregate? The mental formation aggregate is neutral, not included in the concept of 'self'. Thought, contact (sparsha), thinking (vitarka), discernment (vicāra), view (drsti), wisdom (prajna), liberation (vimoksha), regret (kaukṛtya), non-regret (avikaukṛtya), joy (prīti), happiness (sukha), mental effort (citta-udyama), faith (shraddhā), desire (chanda), mindfulness (smṛti), doubt (vicikitsa), fear, birth, aging, and death, this is called the non-retribution and non-retribution-dharma of the mental formation aggregate. What is the retribution of the consciousness aggregate (Vijnāna-skandha)? If the consciousness aggregate experiences the wholesome retribution of the consciousness aggregate, eye-consciousness (caksu-vijnana) up to mind-consciousness (mano-vijnana), this is called the retribution of the consciousness aggregate. What is the retribution-dharma of the consciousness aggregate? If the consciousness aggregate has retribution, this is called the retribution-dharma of the consciousness aggregate. What is the retribution-dharma of the consciousness aggregate? Except for the wholesome retribution of the consciousness aggregate, the remaining wholesome and unwholesome mind-element (mano-dhātu) and mind-consciousness element (mano-vijnāna-dhātu), this is called the retribution-dharma of the consciousness aggregate. What is the non-retribution and non-retribution-dharma of the consciousness aggregate? The consciousness aggregate is neutral, not included in the concept of 'self'. Eye-consciousness up to mind-consciousness is called the non-retribution and non-retribution-dharma of the consciousness aggregate. How many of the five aggregates (Panca-skandha) are severed by seeing (darśana-prahātavya), how many are severed by cultivation (bhāvanā-prahātavya), and how many are neither severed by seeing nor severed by cultivation?
一切三分。或見斷或思惟斷或非見斷非思惟斷。云何色陰見斷。色陰不善非思惟斷見斷。煩惱心所起去來屈申迴轉身教。集聲音句言語口教。身口非戒無教。有漏身進。是名色陰見斷。云何色陰思惟斷。色陰不善非見斷思惟斷。煩惱心所起去來屈申迴轉身教。集聲音句言語口教。身口非戒無教。有漏身進。是名色陰思惟斷。云何色陰非見斷非思惟斷。色陰善無記。眼入耳入鼻入舌入身入香入味入觸入。身好色非好色。端嚴非端嚴。妍膚非妍膚。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。善心無記心所起去來屈申迴轉身教集聲音句言語口教。外色眼識所知。外聲耳識所知。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名色陰非見斷非思惟斷。云何受陰見斷。受陰不善非思惟斷。見斷煩惱相應意觸受。是名受陰見斷。云何受陰思惟斷。受陰不善非見斷。思惟斷煩惱相應意觸受。是名受陰思惟斷。云何受陰非見斷非思惟斷。受陰善無記眼觸受耳鼻舌身意觸受。是名受陰非見斷非思惟斷。云何想陰見斷。想陰不善非思惟斷。見斷煩惱相應法想。是名想陰見斷。云何想陰思惟斷。想陰不善非見斷。思惟斷煩惱相應法想。是名想陰思惟斷。云何想陰非見斷非思惟斷。想陰善無記色想聲香味觸法想。是名
【現代漢語翻譯】 現代漢語譯本 一切分為三種情況：或者通過見斷（Dṛṣṭi-heya，通過見道斷除的煩惱）斷除，或者通過思惟斷（Bhāvanā-heya，通過修道斷除的煩惱）斷除，或者既非見斷也非思惟斷。
什麼是色陰（Rūpa-skandha，物質蘊）的見斷？色陰中的不善（akuśala，不好的）部分，不是通過思惟斷除，而是通過見斷斷除。由煩惱（kleśa，帶來痛苦的心理活動）和心所（caitta，心理活動）引起的行動，如來去、屈伸、迴轉，以及身體的教示；聚集聲音、語句、言語和口頭的教示；身體和口頭的非戒律行為和無教示；以及有漏（sāsrava，有煩惱的）身體的進展。這被稱為色陰的見斷。
什麼是色陰的思惟斷？色陰中的不善部分，不是通過見斷斷除，而是通過思惟斷斷除。由煩惱和心所引起的行動，如來去、屈伸、迴轉，以及身體的教示；聚集聲音、語句、言語和口頭的教示；身體和口頭的非戒律行為和無教示；以及有漏身體的進展。這被稱為色陰的思惟斷。
什麼是色陰的非見斷非思惟斷？色陰中的善（kuśala，好的）和無記（avyākṛta，非善非惡的）部分。如眼入（cakṣurāyatana，眼根）、耳入（śrotrāyatana，耳根）、鼻入（ghrāṇāyatana，鼻根）、舌入（jihvāyatana，舌根）、身入（kāyāyatana，身根）、香入（gandhāyatana，氣味）、味入（rasāyatana，味道）、觸入（spraṣṭavyāyatana，觸覺）。身體的好顏色和非好顏色，端莊和非端莊，美麗的面板和非美麗的面板；身體的好聲音和非好聲音，各種美妙的聲音，柔和的聲音和非柔和的聲音。由善心和無記心所引起的行動，如來去、屈伸、迴轉，以及身體的教示；聚集聲音、語句、言語和口頭的教示。外在的顏色是眼識（cakṣurvijñāna，視覺意識）所知的，外在的聲音是耳識（śrotravijñāna，聽覺意識）所知的。有漏的身體和口頭的戒律和無教示；有漏的身體的進展和有漏的身體的去除。正語（samyag-vāc，正確的言語）、正業（samyak-karmānta，正確的行為）、正命（samyag-ājīva，正確的生計）、正身進（samyak-kāyaprayatna，正確的身體努力）和正身除（samyak-kāyavyāyāma，正確的身體去除）。這被稱為色陰的非見斷非思惟斷。
什麼是受陰（Vedanā-skandha，感受蘊）的見斷？受陰中的不善部分，不是通過思惟斷除，而是通過見斷斷除。與見斷煩惱相應的意觸（manaḥsparśa，心理接觸）所產生的感受。這被稱為受陰的見斷。
什麼是受陰的思惟斷？受陰中的不善部分，不是通過見斷斷除，而是通過思惟斷斷除。與思惟斷煩惱相應的意觸所產生的感受。這被稱為受陰的思惟斷。
什麼是受陰的非見斷非思惟斷？受陰中的善和無記部分。眼觸（cakṣuḥsparśa，視覺接觸）所產生的感受，耳觸（śrotra-sparśa，聽覺接觸）、鼻觸（ghrāṇa-sparśa，嗅覺接觸）、舌觸（jihvā-sparśa，味覺接觸）、身觸（kāya-sparśa，觸覺接觸）和意觸所產生的感受。這被稱為受陰的非見斷非思惟斷。
什麼是想陰（Saṃjñā-skandha，知覺蘊）的見斷？想陰中的不善部分，不是通過思惟斷除，而是通過見斷斷除。與見斷煩惱相應的法想（dharma-saṃjñā，對法的知覺）。這被稱為想陰的見斷。
什麼是想陰的思惟斷？想陰中的不善部分，不是通過見斷斷除，而是通過思惟斷斷除。與思惟斷煩惱相應的法想。這被稱為想陰的思惟斷。
什麼是想陰的非見斷非思惟斷？想陰中的善和無記部分。對色（rūpa，顏色、形狀）、聲（śabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（spraṣṭavya，觸覺）和法（dharma，事物）的知覺。這被稱為
【English Translation】 English version Everything is threefold. Either it is abandoned by seeing (Dṛṣṭi-heya, abandoned through the path of seeing), or abandoned by thinking (Bhāvanā-heya, abandoned through the path of cultivation), or neither abandoned by seeing nor abandoned by thinking.
What is the abandonment by seeing of the form aggregate (Rūpa-skandha, aggregate of material form)? The unwholesome (akuśala, bad) part of the form aggregate is not abandoned by thinking but is abandoned by seeing. Actions arising from afflictions (kleśa, painful mental activities) and mental factors (caitta, mental activities), such as coming and going, bending and stretching, turning around, and bodily instructions; the collection of sounds, sentences, speech, and verbal instructions; bodily and verbal non-precepts and non-instructions; and the progress of the defiled (sāsrava, with afflictions) body. This is called the abandonment by seeing of the form aggregate.
What is the abandonment by thinking of the form aggregate? The unwholesome part of the form aggregate is not abandoned by seeing but is abandoned by thinking. Actions arising from afflictions and mental factors, such as coming and going, bending and stretching, turning around, and bodily instructions; the collection of sounds, sentences, speech, and verbal instructions; bodily and verbal non-precepts and non-instructions; and the progress of the defiled body. This is called the abandonment by thinking of the form aggregate.
What is the form aggregate that is neither abandoned by seeing nor abandoned by thinking? The wholesome (kuśala, good) and indeterminate (avyākṛta, neither good nor bad) part of the form aggregate. Such as the eye base (cakṣurāyatana, eye sense), ear base (śrotrāyatana, ear sense), nose base (ghrāṇāyatana, nose sense), tongue base (jihvāyatana, tongue sense), body base (kāyāyatana, body sense), smell (gandha, odor), taste (rasāyatana, flavor), and touch (spraṣṭavyāyatana, tactile sensation). The good and non-good color of the body, the graceful and non-graceful, the beautiful and non-beautiful skin; the good and non-good sound of the body, various wonderful sounds, soft and non-soft sounds. Actions arising from wholesome and indeterminate mental factors, such as coming and going, bending and stretching, turning around, and bodily instructions; the collection of sounds, sentences, speech, and verbal instructions. External color is known by eye consciousness (cakṣurvijñāna, visual consciousness), external sound is known by ear consciousness (śrotravijñāna, auditory consciousness). Defiled bodily and verbal precepts and non-instructions; the progress and removal of the defiled body. Right speech (samyag-vāc, correct speech), right action (samyak-karmānta, correct action), right livelihood (samyag-ājīva, correct livelihood), right bodily effort (samyak-kāyaprayatna, correct bodily effort), and right bodily removal (samyak-kāyavyāyāma, correct bodily removal). This is called the form aggregate that is neither abandoned by seeing nor abandoned by thinking.
What is the abandonment by seeing of the feeling aggregate (Vedanā-skandha, aggregate of feeling)? The unwholesome part of the feeling aggregate is not abandoned by thinking but is abandoned by seeing. Feeling arising from mental contact (manaḥsparśa, mental contact) associated with afflictions to be abandoned by seeing. This is called the abandonment by seeing of the feeling aggregate.
What is the abandonment by thinking of the feeling aggregate? The unwholesome part of the feeling aggregate is not abandoned by seeing but is abandoned by thinking. Feeling arising from mental contact associated with afflictions to be abandoned by thinking. This is called the abandonment by thinking of the feeling aggregate.
What is the feeling aggregate that is neither abandoned by seeing nor abandoned by thinking? The wholesome and indeterminate part of the feeling aggregate. Feeling arising from eye contact (cakṣuḥsparśa, visual contact), ear contact (śrotra-sparśa, auditory contact), nose contact (ghrāṇa-sparśa, olfactory contact), tongue contact (jihvā-sparśa, gustatory contact), body contact (kāya-sparśa, tactile contact), and mental contact. This is called the feeling aggregate that is neither abandoned by seeing nor abandoned by thinking.
What is the abandonment by seeing of the perception aggregate (Saṃjñā-skandha, aggregate of perception)? The unwholesome part of the perception aggregate is not abandoned by thinking but is abandoned by seeing. Perception of phenomena (dharma-saṃjñā, perception of phenomena) associated with afflictions to be abandoned by seeing. This is called the abandonment by seeing of the perception aggregate.
What is the abandonment by thinking of the perception aggregate? The unwholesome part of the perception aggregate is not abandoned by seeing but is abandoned by thinking. Perception of phenomena associated with afflictions to be abandoned by thinking. This is called the abandonment by thinking of the perception aggregate.
What is the perception aggregate that is neither abandoned by seeing nor abandoned by thinking? The wholesome and indeterminate part of the perception aggregate. Perception of form (rūpa, color, shape), sound (śabda, sound), smell (gandha, odor), taste (rasa, flavor), touch (spraṣṭavya, tactile sensation), and phenomena (dharma, things). This is called
想陰非見斷非思惟斷。云何行陰見斷。行陰不善非思惟斷。見斷煩惱。一時俱斷。思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念疑怖煩惱使結。是名行陰見斷。云何行陰思惟斷。行陰不善非見斷。思惟斷煩惱一時俱斷。思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念疑怖煩惱結使。是名行陰思惟斷。云何行陰非見斷非思惟斷。行陰善無記。除疑煩惱使結。余行陰非見斷非思惟斷。是名行陰非見斷非思惟斷。云何識陰見斷。識陰若不善非思惟斷。見斷煩惱相應意界意識界。是名識陰見斷。云何識陰思惟斷。識陰不善非見斷思惟斷煩惱相應意界意識界。是名識陰思惟斷。云何識陰非見斷非思惟斷。識陰善無記眼識乃至意識是名識陰非見斷非思惟斷。
五陰幾見斷因。幾思惟斷因。幾非見斷非思惟斷因。一切三分。或見斷因或思惟斷因或非見斷非思惟斷因。云何色陰見斷因。色陰見斷法報。眼入耳鼻舌身入。身非好色非端嚴。非妍膚非嚴凈。身非好聲非眾妙聲非軟聲身非眾妙香非好香非軟香非適意香。身甜酢苦辛鹹淡涎癊。身冷熱粗重堅澀。見斷因心所起去來屈申迴轉身教集聲音句言語口教。身口非戒無教。有漏身進。是名色陰見斷因。云何色陰思惟斷因。色陰思惟斷法報。眼入耳入鼻入舌入身入。身非好色非端嚴
【現代漢語翻譯】 現代漢語譯本 想陰（Saṃjñā-skandha，受想行識四蘊之一，指抽像思維能力）不是通過見斷（dṛṣṭi-prahātavya，通過見道斷除的煩惱）斷除，也不是通過思惟斷（bhāvanā-prahātavya，通過修道斷除的煩惱）斷除。那麼，什麼是行陰（Saṃskāra-skandha，受想行識四蘊之一，指意志和行為）通過見斷斷除呢？行陰中的不善部分不是通過思惟斷斷除的，見斷的煩惱會同時斷除。思（cetanā，意志）、觸（sparśa，感覺）、思惟（manaskāra，作意）、覺（vitarka，尋）、觀（vicāra，伺）、見（dṛṣṭi，邪見）、慧（prajñā，智慧）、解脫（vimokṣa，解脫）、悔（kaukṛtya，後悔）、不悔（avikaukṛtya，不後悔）、悅（prīti，喜悅）、喜（sukha，快樂）、心進（chanda，欲）、信（śraddhā，信仰）、欲（rāga，貪慾）、念（smṛti，正念）、疑（vicikitsā，懷疑）、怖（bhaya，恐懼）、煩惱使（anuśaya，煩惱的潛在傾向）、結（saṃyojana，束縛），這些就是行陰通過見斷斷除的部分。 那麼，什麼是行陰通過思惟斷斷除呢？行陰中的不善部分不是通過見斷斷除的，思惟斷的煩惱會同時斷除。思（cetanā，意志）、觸（sparśa，感覺）、思惟（manaskāra，作意）、覺（vitarka，尋）、觀（vicāra，伺）、見（dṛṣṭi，邪見）、慧（prajñā，智慧）、解脫（vimokṣa，解脫）、悔（kaukṛtya，後悔）、不悔（avikaukṛtya，不後悔）、悅（prīti，喜悅）、喜（sukha，快樂）、心進（chanda，欲）、信（śraddhā，信仰）、欲（rāga，貪慾）、念（smṛti，正念）、疑（vicikitsā，懷疑）、怖（bhaya，恐懼）、煩惱結使（anuśaya-saṃyojana，煩惱的潛在傾向和束縛），這些就是行陰通過思惟斷斷除的部分。 那麼，什麼是行陰不是通過見斷斷除，也不是通過思惟斷斷除呢？行陰中的善和無記（avyākṛta，非善非惡）部分，除了疑煩惱使結（vicikitsā-anuśaya-saṃyojana，懷疑的潛在傾向和束縛），其餘的行陰不是通過見斷斷除，也不是通過思惟斷斷除。這些就是行陰不是通過見斷斷除，也不是通過思惟斷斷除的部分。 那麼，什麼是識陰（Vijñāna-skandha，受想行識四蘊之一，指識別能力）通過見斷斷除呢？識陰中的不善部分不是通過思惟斷斷除的，與見斷煩惱相應（samprayukta）的意界（manodhātu，意識的根源）和意識界（vijñānadhātu，意識的領域），這些就是識陰通過見斷斷除的部分。 那麼，什麼是識陰通過思惟斷斷除呢？識陰中的不善部分不是通過見斷斷除的，通過思惟斷斷除的煩惱相應的意界（manodhātu，意識的根源）和意識界（vijñānadhātu，意識的領域），這些就是識陰通過思惟斷斷除的部分。 那麼，什麼是識陰不是通過見斷斷除，也不是通過思惟斷斷除呢？識陰中的善和無記（avyākṛta，非善非惡）部分，眼識（cakṣur-vijñāna，視覺意識）乃至意識（mano-vijñāna，意識），這些就是識陰不是通過見斷斷除，也不是通過思惟斷斷除的部分。 五陰（pañca-skandha，色受想行識五蘊）中有多少是通過見斷的因（hetu，原因）？有多少是通過思惟斷的因？有多少不是通過見斷也不是通過思惟斷的因？一切都可以分為三部分：或是見斷的因，或是思惟斷的因，或是不是見斷也不是思惟斷的因。 那麼，什麼是色陰（Rūpa-skandha，五蘊之一，指物質現象）見斷的因呢？色陰中見斷法所感得的果報（vipāka，結果），眼入（cakṣur-āyatana，視覺器官）、耳入（śrotrāyatana，聽覺器官）、鼻入（ghrāṇāyatana，嗅覺器官）、舌入（jihvāyatana，味覺器官）、身入（kāyāyatana，觸覺器官），身體不是美好的顏色，不是端正莊嚴，不是美麗的面板，不是莊嚴清凈，身體不是美好的聲音，不是各種美妙的聲音，不是柔和的聲音，身體不是各種美妙的香氣，不是美好的香氣，不是柔和的香氣，不是令人愉悅的香氣，身體是甜、酸、苦、辣、咸、淡的唾液和痰液，身體是冷、熱、粗、重、堅硬、澀滯的觸感。見斷的因所引起的身語，去來、屈伸、迴轉，身體的教示，聚集的聲音、語句、言語、口頭的教示，身體和口頭不是戒律的無表色（avijñapti-rūpa，無意識的行為），有漏（sāsrava，有煩惱）的身體的精進，這些就是色陰見斷的因。 那麼，什麼是色陰思惟斷的因呢？色陰中思惟斷法所感得的果報（vipāka，結果），眼入（cakṣur-āyatana，視覺器官）、耳入（śrotrāyatana，聽覺器官）、鼻入（ghrāṇāyatana，嗅覺器官）、舌入（jihvāyatana，味覺器官）、身入（kāyāyatana，觸覺器官），身體不是美好的顏色，不是端正莊嚴……
【English Translation】 English version The Saṃjñā-skandha (aggregate of perception) is neither severed by dṛṣṭi-prahātavya (abandoning by seeing) nor by bhāvanā-prahātavya (abandoning by cultivation). Then, how is the Saṃskāra-skandha (aggregate of mental formations) severed by dṛṣṭi-prahātavya? The unwholesome part of the Saṃskāra-skandha is not severed by bhāvanā-prahātavya; the afflictions severed by dṛṣṭi-prahātavya are severed simultaneously. Cetanā (volition), sparśa (contact), manaskāra (attention), vitarka (initial application of thought), vicāra (sustained application of thought), dṛṣṭi (wrong views), prajñā (wisdom), vimokṣa (liberation), kaukṛtya (remorse), avikaukṛtya (non-remorse), prīti (joy), sukha (happiness), chanda (desire), śraddhā (faith), rāga (lust), smṛti (mindfulness), vicikitsā (doubt), bhaya (fear), anuśaya (latent tendencies of afflictions), saṃyojana (fetters)—these are what the Saṃskāra-skandha is severed by dṛṣṭi-prahātavya. Then, how is the Saṃskāra-skandha severed by bhāvanā-prahātavya? The unwholesome part of the Saṃskāra-skandha is not severed by dṛṣṭi-prahātavya; the afflictions severed by bhāvanā-prahātavya are severed simultaneously. Cetanā (volition), sparśa (contact), manaskāra (attention), vitarka (initial application of thought), vicāra (sustained application of thought), dṛṣṭi (wrong views), prajñā (wisdom), vimokṣa (liberation), kaukṛtya (remorse), avikaukṛtya (non-remorse), prīti (joy), sukha (happiness), chanda (desire), śraddhā (faith), rāga (lust), smṛti (mindfulness), vicikitsā (doubt), bhaya (fear), anuśaya-saṃyojana (latent tendencies of afflictions and fetters)—these are what the Saṃskāra-skandha is severed by bhāvanā-prahātavya. Then, how is the Saṃskāra-skandha neither severed by dṛṣṭi-prahātavya nor by bhāvanā-prahātavya? The wholesome and avyākṛta (unspecified) part of the Saṃskāra-skandha, except for vicikitsā-anuśaya-saṃyojana (latent tendencies of doubt and fetters), the remaining Saṃskāra-skandha is neither severed by dṛṣṭi-prahātavya nor by bhāvanā-prahātavya. These are what the Saṃskāra-skandha is neither severed by dṛṣṭi-prahātavya nor by bhāvanā-prahātavya. Then, how is the Vijñāna-skandha (aggregate of consciousness) severed by dṛṣṭi-prahātavya? The unwholesome part of the Vijñāna-skandha is not severed by bhāvanā-prahātavya; the manodhātu (mind element) and vijñānadhātu (consciousness element) that are samprayukta (associated) with afflictions severed by dṛṣṭi-prahātavya—these are what the Vijñāna-skandha is severed by dṛṣṭi-prahātavya. Then, how is the Vijñāna-skandha severed by bhāvanā-prahātavya? The unwholesome part of the Vijñāna-skandha is not severed by dṛṣṭi-prahātavya; the manodhātu (mind element) and vijñānadhātu (consciousness element) that are associated with afflictions severed by bhāvanā-prahātavya—these are what the Vijñāna-skandha is severed by bhāvanā-prahātavya. Then, how is the Vijñāna-skandha neither severed by dṛṣṭi-prahātavya nor by bhāvanā-prahātavya? The wholesome and avyākṛta (unspecified) part of the Vijñāna-skandha, cakṣur-vijñāna (visual consciousness) up to mano-vijñāna (mind consciousness)—these are what the Vijñāna-skandha is neither severed by dṛṣṭi-prahātavya nor by bhāvanā-prahātavya. Of the pañca-skandha (five aggregates), how many are hetu (causes) for dṛṣṭi-prahātavya? How many are causes for bhāvanā-prahātavya? How many are causes for neither dṛṣṭi-prahātavya nor bhāvanā-prahātavya? Everything can be divided into three parts: either causes for dṛṣṭi-prahātavya, or causes for bhāvanā-prahātavya, or causes for neither dṛṣṭi-prahātavya nor bhāvanā-prahātavya. Then, what are the causes for dṛṣṭi-prahātavya in the Rūpa-skandha (aggregate of form)? The vipāka (result) of the dṛṣṭi-prahātavya dharma in the Rūpa-skandha, cakṣur-āyatana (eye sense base), śrotrāyatana (ear sense base), ghrāṇāyatana (nose sense base), jihvāyatana (tongue sense base), kāyāyatana (body sense base), the body is not a beautiful color, not upright and dignified, not beautiful skin, not dignified and pure, the body is not a beautiful sound, not various wonderful sounds, not a soft sound, the body is not various wonderful fragrances, not a good fragrance, not a soft fragrance, not a pleasant fragrance, the body is sweet, sour, bitter, spicy, salty, bland saliva and phlegm, the body is cold, hot, coarse, heavy, hard, astringent sensations. The bodily and verbal actions caused by the causes of dṛṣṭi-prahātavya, going and coming, bending and stretching, turning around, bodily instructions, gathered sounds, phrases, words, verbal instructions, the bodily and verbal actions that are not avijñapti-rūpa (non-revealing form) of precepts, the sāsrava (with outflows) bodily effort—these are the causes for dṛṣṭi-prahātavya in the Rūpa-skandha. Then, what are the causes for bhāvanā-prahātavya in the Rūpa-skandha? The vipāka (result) of the bhāvanā-prahātavya dharma in the Rūpa-skandha, cakṣur-āyatana (eye sense base), śrotrāyatana (ear sense base), ghrāṇāyatana (nose sense base), jihvāyatana (tongue sense base), kāyāyatana (body sense base), the body is not a beautiful color, not upright and dignified...
非妍膚非嚴凈。身非好聲非眾妙聲非軟聲。身非好香非軟香非適意香。身甜酢苦辛鹹淡涎癊。身冷熱粗重堅澀。思惟斷因心所起去來屈申迴轉身教。集聲音句言語口教。身口非戒無教。有漏身進。是名色陰思惟斷因。云何色陰非見斷非思惟斷因。色陰善色陰善法報。色陰非報非報法。眼入耳入鼻入舌入身入。身好色端嚴妍膚嚴凈。身好聲眾妙聲軟聲。身好香軟香適意香。身甜酢苦辛鹹淡涎癊。身冷熱輕細軟滑。非見斷非思惟斷因。心所起去來屈申迴轉身教。集聲音句言語口教。外色眼識所知。外聲香味外觸身識所知。有漏身口戒無教。有漏身進有漏身除。正語正業正命正身進正身除。是名色陰非見斷非思惟斷因。云何受陰見斷因。受陰若見斷受陰見斷法報。眼觸受耳鼻舌身意觸受。是名受陰見斷因。云何受陰思惟斷因。受陰思惟斷受陰思惟斷法報。眼觸受耳鼻舌身意觸受。是名受陰思惟斷因。云何受陰非見斷非思惟斷因。受陰善受陰善法報。受陰非報非報法。眼觸受耳鼻舌身意觸受。是名受陰非見斷非思惟斷因。云何想陰見斷因。想陰不善非思惟斷相應。見斷煩惱相應法想。是名想陰見斷因。云何想陰思惟斷因。想陰不善非見斷。思惟斷煩惱相應法想。是名想陰思惟斷因。云何想陰非見斷非思惟斷因。若想陰善想陰善
【現代漢語翻譯】 現代漢語譯本 『非妍膚非嚴凈』：身體不是美麗的面板，也不是莊嚴清凈的。 『身非好聲非眾妙聲非軟聲』：身體不是美好的聲音，不是各種美妙的聲音，也不是柔和的聲音。 『身非好香非軟香非適意香』：身體不是美好的香氣，不是柔和的香氣，也不是令人愉悅的香氣。 『身甜酢苦辛鹹淡涎癊』：身體有甜、酸、苦、辣、咸、淡等味道，以及唾液和痰液。 『身冷熱粗重堅澀』：身體有冷、熱、粗糙、沉重、堅硬、澀滯等感覺。 『思惟斷因心所起去來屈申迴轉身教』：通過思維斷除的因，是心所引起的去、來、屈、伸、迴轉、身體的動作教示。 『集聲音句言語口教』：聚集聲音、語句、言語、口頭的教示。 『身口非戒無教』：身體和口沒有戒律和教導。 『有漏身進』：有煩惱的身體在前進。 『是名色陰思惟斷因』：這被稱為色陰（Rūpa-skandha，色蘊）中通過思維斷除的因。 『云何色陰非見斷非思惟斷因』：什麼是色陰中非通過見斷，也非通過思惟斷除的因？ 『色陰善色陰善法報』：色陰是善的，色陰是善法的果報。 『色陰非報非報法』：色陰不是果報，也不是果報之法。 『眼入耳入鼻入舌入身入』：眼入（cakṣur-āyatana，眼處）、耳入（śrotra-āyatana，耳處）、鼻入（ghrāṇa-āyatana，鼻處）、舌入（jihvā-āyatana，舌處）、身入（kāya-āyatana，身處）。 『身好色端嚴妍膚嚴凈』：身體有美好的顏色，端正莊嚴，面板美麗清凈。 『身好聲眾妙聲軟聲』：身體有美好的聲音，各種美妙的聲音，柔和的聲音。 『身好香軟香適意香』：身體有美好的香氣，柔和的香氣，令人愉悅的香氣。 『身甜酢苦辛鹹淡涎癊』：身體有甜、酸、苦、辣、咸、淡等味道，以及唾液和痰液。 『身冷熱輕細軟滑』：身體有冷、熱、輕、細、柔軟、滑潤等感覺。 『非見斷非思惟斷因』：不是通過見斷，也不是通過思惟斷除的因。 『心所起去來屈申迴轉身教』：心所引起的去、來、屈、伸、迴轉、身體的動作教示。 『集聲音句言語口教』：聚集聲音、語句、言語、口頭的教示。 『外色眼識所知』：外在的顏色是眼識所認識的。 『外聲香味外觸身識所知』：外在的聲音、香氣、味道、外在的觸感是身識所認識的。 『有漏身口戒無教』：有煩惱的身體和口有戒律，沒有教導。 『有漏身進有漏身除』：有煩惱的身體在前進，有煩惱的身體在去除。 『正語正業正命正身進正身除』：正確的言語、正確的行為、正確的命、正確的身體前進、正確的身體去除。 『是名色陰非見斷非思惟斷因』：這被稱為色陰中非通過見斷，也非通過思惟斷除的因。 『云何受陰見斷因』：什麼是受陰（Vedanā-skandha，受蘊）中通過見斷的因？ 『受陰若見斷受陰見斷法報』：受陰如果是通過見斷的，受陰就是見斷之法的果報。 『眼觸受耳鼻舌身意觸受』：眼觸（cakṣu-sparśa，眼觸）所生的感受、耳觸（śrotra-sparśa，耳觸）所生的感受、鼻觸（ghrāṇa-sparśa，鼻觸）所生的感受、舌觸（jihvā-sparśa，舌觸）所生的感受、身觸（kāya-sparśa，身觸）所生的感受、意觸（mana-sparśa，意觸）所生的感受。 『是名受陰見斷因』：這被稱為受陰中通過見斷的因。 『云何受陰思惟斷因』：什麼是受陰中通過思惟斷除的因？ 『受陰思惟斷受陰思惟斷法報』：受陰如果是通過思惟斷除的，受陰就是思惟斷除之法的果報。 『眼觸受耳鼻舌身意觸受』：眼觸所生的感受、耳觸所生的感受、鼻觸所生的感受、舌觸所生的感受、身觸所生的感受、意觸所生的感受。 『是名受陰思惟斷因』：這被稱為受陰中通過思惟斷除的因。 『云何受陰非見斷非思惟斷因』：什麼是受陰中非通過見斷，也非通過思惟斷除的因？ 『受陰善受陰善法報』：受陰是善的，受陰是善法的果報。 『受陰非報非報法』：受陰不是果報，也不是果報之法。 『眼觸受耳鼻舌身意觸受』：眼觸所生的感受、耳觸所生的感受、鼻觸所生的感受、舌觸所生的感受、身觸所生的感受、意觸所生的感受。 『是名受陰非見斷非思惟斷因』：這被稱為受陰中非通過見斷，也非通過思惟斷除的因。 『云何想陰見斷因』：什麼是想陰（Saṃjñā-skandha，想蘊）中通過見斷的因？ 『想陰不善非思惟斷相應』：想陰是不善的，與非通過思惟斷除的相應。 『見斷煩惱相應法想』：與見斷的煩惱相應的法想。 『是名想陰見斷因』：這被稱為想陰中通過見斷的因。 『云何想陰思惟斷因』：什麼是想陰中通過思惟斷除的因？ 『想陰不善非見斷』：想陰是不善的，不是通過見斷的。 『思惟斷煩惱相應法想』：與思惟斷的煩惱相應的法想。 『是名想陰思惟斷因』：這被稱為想陰中通過思惟斷除的因。 『云何想陰非見斷非思惟斷因』：什麼是想陰中非通過見斷，也非通過思惟斷除的因？ 『若想陰善想陰善』：如果想陰是善的，想陰就是善的。
【English Translation】 English version 'Not beautiful skin, not dignified and pure': The body is not beautiful skin, nor is it dignified and pure. 'The body is not a good sound, not a collection of wonderful sounds, not a soft sound': The body is not a good sound, not a collection of various wonderful sounds, nor is it a gentle sound. 'The body is not a good fragrance, not a soft fragrance, not a pleasant fragrance': The body is not a good fragrance, not a soft fragrance, nor is it a pleasant fragrance. 'The body is sweet, sour, bitter, spicy, salty, bland, saliva, phlegm': The body has tastes such as sweet, sour, bitter, spicy, salty, and bland, as well as saliva and phlegm. 'The body is cold, hot, rough, heavy, hard, astringent': The body has sensations such as cold, hot, rough, heavy, hard, and astringent. 'The cause of severance through contemplation is the teaching of going, coming, bending, stretching, turning, and bodily movements arising from the mind': The cause severed through contemplation is the teaching of going, coming, bending, stretching, turning, and bodily movements arising from the mind. 'Gathering sounds, sentences, speech, oral teachings': Gathering sounds, sentences, speech, and oral teachings. 'Body and mouth without precepts, without teachings': The body and mouth have no precepts or teachings. 'The defiled body advances': The body with defilements is advancing. 'This is called the cause of severance through contemplation in the Rūpa-skandha (form aggregate)': This is called the cause severed through contemplation in the Rūpa-skandha. 'What is the cause in the Rūpa-skandha that is neither severed by view nor by contemplation?': What is the cause in the Rūpa-skandha that is neither severed by view nor by contemplation? 'The Rūpa-skandha is wholesome, the Rūpa-skandha is the result of wholesome dharma': The Rūpa-skandha is wholesome, the Rūpa-skandha is the result of wholesome dharma. 'The Rūpa-skandha is neither a result nor the dharma of a result': The Rūpa-skandha is neither a result nor the dharma of a result. 'Eye-entry, ear-entry, nose-entry, tongue-entry, body-entry': Eye-entry (cakṣur-āyatana), ear-entry (śrotra-āyatana), nose-entry (ghrāṇa-āyatana), tongue-entry (jihvā-āyatana), body-entry (kāya-āyatana). 'The body has beautiful color, is upright and dignified, with beautiful and pure skin': The body has beautiful color, is upright and dignified, with beautiful and pure skin. 'The body has good sound, a collection of wonderful sounds, a soft sound': The body has good sound, a collection of various wonderful sounds, a gentle sound. 'The body has good fragrance, a soft fragrance, a pleasant fragrance': The body has good fragrance, a soft fragrance, a pleasant fragrance. 'The body is sweet, sour, bitter, spicy, salty, bland, saliva, phlegm': The body has tastes such as sweet, sour, bitter, spicy, salty, and bland, as well as saliva and phlegm. 'The body is cold, hot, light, fine, soft, smooth': The body has sensations such as cold, hot, light, fine, soft, and smooth. 'Not a cause severed by view or by contemplation': Not a cause severed by view or by contemplation. 'The teaching of going, coming, bending, stretching, turning, and bodily movements arising from the mind': The teaching of going, coming, bending, stretching, turning, and bodily movements arising from the mind. 'Gathering sounds, sentences, speech, oral teachings': Gathering sounds, sentences, speech, and oral teachings. 'External colors are known by eye-consciousness': External colors are known by eye-consciousness. 'External sounds, fragrances, tastes, external touch are known by body-consciousness': External sounds, fragrances, tastes, and external touch are known by body-consciousness. 'The defiled body and mouth have precepts but no teachings': The defiled body and mouth have precepts but no teachings. 'The defiled body advances, the defiled body is removed': The defiled body advances, the defiled body is removed. 'Right speech, right action, right livelihood, right bodily advancement, right bodily removal': Right speech, right action, right livelihood, right bodily advancement, right bodily removal. 'This is called the cause in the Rūpa-skandha that is neither severed by view nor by contemplation': This is called the cause in the Rūpa-skandha that is neither severed by view nor by contemplation. 'What is the cause of severance by view in the Vedanā-skandha (feeling aggregate)?': What is the cause of severance by view in the Vedanā-skandha? 'If the Vedanā-skandha is severed by view, the Vedanā-skandha is the result of dharma severed by view': If the Vedanā-skandha is severed by view, the Vedanā-skandha is the result of dharma severed by view. 'Feeling arising from eye-contact, feeling arising from ear-contact, feeling arising from nose-contact, feeling arising from tongue-contact, feeling arising from body-contact, feeling arising from mind-contact': Feeling arising from eye-contact (cakṣu-sparśa), feeling arising from ear-contact (śrotra-sparśa), feeling arising from nose-contact (ghrāṇa-sparśa), feeling arising from tongue-contact (jihvā-sparśa), feeling arising from body-contact (kāya-sparśa), feeling arising from mind-contact (mana-sparśa). 'This is called the cause of severance by view in the Vedanā-skandha': This is called the cause of severance by view in the Vedanā-skandha. 'What is the cause of severance by contemplation in the Vedanā-skandha?': What is the cause of severance by contemplation in the Vedanā-skandha? 'If the Vedanā-skandha is severed by contemplation, the Vedanā-skandha is the result of dharma severed by contemplation': If the Vedanā-skandha is severed by contemplation, the Vedanā-skandha is the result of dharma severed by contemplation. 'Feeling arising from eye-contact, feeling arising from ear-contact, feeling arising from nose-contact, feeling arising from tongue-contact, feeling arising from body-contact, feeling arising from mind-contact': Feeling arising from eye-contact, feeling arising from ear-contact, feeling arising from nose-contact, feeling arising from tongue-contact, feeling arising from body-contact, feeling arising from mind-contact. 'This is called the cause of severance by contemplation in the Vedanā-skandha': This is called the cause of severance by contemplation in the Vedanā-skandha. 'What is the cause in the Vedanā-skandha that is neither severed by view nor by contemplation?': What is the cause in the Vedanā-skandha that is neither severed by view nor by contemplation? 'The Vedanā-skandha is wholesome, the Vedanā-skandha is the result of wholesome dharma': The Vedanā-skandha is wholesome, the Vedanā-skandha is the result of wholesome dharma. 'The Vedanā-skandha is neither a result nor the dharma of a result': The Vedanā-skandha is neither a result nor the dharma of a result. 'Feeling arising from eye-contact, feeling arising from ear-contact, feeling arising from nose-contact, feeling arising from tongue-contact, feeling arising from body-contact, feeling arising from mind-contact': Feeling arising from eye-contact, feeling arising from ear-contact, feeling arising from nose-contact, feeling arising from tongue-contact, feeling arising from body-contact, feeling arising from mind-contact. 'This is called the cause in the Vedanā-skandha that is neither severed by view nor by contemplation': This is called the cause in the Vedanā-skandha that is neither severed by view nor by contemplation. 'What is the cause of severance by view in the Saṃjñā-skandha (perception aggregate)?': What is the cause of severance by view in the Saṃjñā-skandha? 'The Saṃjñā-skandha is unwholesome and not corresponding to severance by contemplation': The Saṃjñā-skandha is unwholesome and not corresponding to severance by contemplation. 'Perception of dharma corresponding to defilements severed by view': Perception of dharma corresponding to defilements severed by view. 'This is called the cause of severance by view in the Saṃjñā-skandha': This is called the cause of severance by view in the Saṃjñā-skandha. 'What is the cause of severance by contemplation in the Saṃjñā-skandha?': What is the cause of severance by contemplation in the Saṃjñā-skandha? 'The Saṃjñā-skandha is unwholesome and not severed by view': The Saṃjñā-skandha is unwholesome and not severed by view. 'Perception of dharma corresponding to defilements severed by contemplation': Perception of dharma corresponding to defilements severed by contemplation. 'This is called the cause of severance by contemplation in the Saṃjñā-skandha': This is called the cause of severance by contemplation in the Saṃjñā-skandha. 'What is the cause in the Saṃjñā-skandha that is neither severed by view nor by contemplation?': What is the cause in the Saṃjñā-skandha that is neither severed by view nor by contemplation? 'If the Saṃjñā-skandha is wholesome, the Saṃjñā-skandha is wholesome' : If the Saṃjñā-skandha is wholesome, the Saṃjñā-skandha is wholesome.
法報想陰若非報非報法色想聲香味觸法想。是名想陰非見斷非思惟斷因。云何行陰見斷因。行陰見斷行陰見斷法報。思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念疑怖煩惱使生老死命結。是名行陰見斷因。云何行陰思惟斷因。行陰若思惟斷。行陰思惟斷法報。思觸思惟覺觀。見慧解脫悔不悔悅喜心進信慾念疑怖煩惱使生命結。是名行陰思惟斷因。云何行陰非見斷非思惟斷因。行陰若行陰善善法報。行陰非報非報法。除疑煩惱使結。余行陰非見斷非思惟斷因。是名行陰非見斷非思惟斷因。云何識陰見斷因。識陰若見斷識陰見斷法報。眼識乃至意識。是名識陰見斷因云何識陰思惟斷因。識陰思惟斷識陰思惟斷法報。眼識乃至意識。是名識陰思惟斷因。云何識陰非見斷非思惟斷因。識陰善識陰善法報識陰非報非報法眼識乃至意識。是名識陰非見斷非思惟斷因。
五陰。幾欲界系。幾色界系。幾無色界系。幾不繫。一切四分或欲界系或色界系或無色界系或不繫。云何色陰欲界系。色陰欲漏有漏。眼入耳鼻舌身入香入味入。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。身冷熱輕重粗細澀滑堅軟。欲行心所起去來屈申迴轉身教。集聲音句言語口教。外色眼識所知。
【現代漢語翻譯】 現代漢語譯本 想陰（Saṃjñā-skandha）如果屬於報，或者非報，或者屬於法，或者屬於色、想、聲、香、味、觸、法等想，這些都稱為想陰，它們不是見斷（dṛṣṭi-prahātavya）的因，也不是思惟斷（bhāvanā-prahātavya）的因。什麼是行陰（Saṃskāra-skandha）見斷的因？行陰見斷，行陰見斷的法報，思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱使、生、老、死、命結，這些都稱為行陰見斷的因。什麼是行陰思惟斷的因？行陰如果屬於思惟斷，行陰思惟斷的法報，思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱使、生命結，這些都稱為行陰思惟斷的因。什麼是非見斷非思惟斷的行陰的因？行陰如果是行陰善，善法報，行陰非報非報法，除了疑煩惱使結，其餘的行陰都是非見斷非思惟斷的因。這些都稱為行陰非見斷非思惟斷的因。什麼是識陰（Vijñāna-skandha）見斷的因？識陰如果屬於見斷，識陰見斷的法報，眼識乃至意識，這些都稱為識陰見斷的因。什麼是識陰思惟斷的因？識陰思惟斷，識陰思惟斷的法報，眼識乃至意識，這些都稱為識陰思惟斷的因。什麼是非見斷非思惟斷的識陰的因？識陰善，識陰善法報，識陰非報非報法，眼識乃至意識，這些都稱為識陰非見斷非思惟斷的因。
五陰（Pañca-skandha）中，有多少屬於欲界系（Kāmadhātu-saṃyojana）？有多少屬於色界系（Rūpadhātu-saṃyojana）？有多少屬於無色界系（Arūpadhātu-saṃyojana）？有多少不屬於任何界系？一切四分，或者屬於欲界系，或者屬於色界系，或者屬於無色界系，或者不屬於任何界系。什麼是色陰（Rūpa-skandha）欲界系？色陰欲漏（Kāmāsava）有漏（Bhavāsava），眼入、耳、鼻、舌、身入，香入、味入，身好色非好色，端嚴非端嚴，妍膚非妍膚，嚴凈非嚴凈，身好聲非好聲，眾妙聲非眾妙聲，軟聲非軟聲，身冷熱輕重粗細澀滑堅軟，欲行心所起去來屈申迴轉身教，集聲音句言語口教，外色眼識所知。
【English Translation】 English version If the Saṃjñā-skandha (aggregate of perception) belongs to retribution, or non-retribution, or belongs to Dharma, or belongs to form, thought, sound, smell, taste, touch, and Dharma, these are called Saṃjñā-skandha, they are neither the cause of dṛṣṭi-prahātavya (abandonment by seeing) nor the cause of bhāvanā-prahātavya (abandonment by cultivation). What is the cause of Saṃskāra-skandha (aggregate of mental formations) being abandoned by seeing? Saṃskāra-skandha abandoned by seeing, the Dharma retribution of Saṃskāra-skandha abandoned by seeing, thought, touch, thinking, observation, seeing, wisdom, liberation, regret, non-regret, joy, happiness, mental progress, faith, desire, mindfulness, doubt, fear, afflictions, birth, old age, death, life bonds, these are called the cause of Saṃskāra-skandha being abandoned by seeing. What is the cause of Saṃskāra-skandha being abandoned by cultivation? If Saṃskāra-skandha belongs to abandonment by cultivation, the Dharma retribution of Saṃskāra-skandha abandoned by cultivation, thought, touch, thinking, observation, seeing, wisdom, liberation, regret, non-regret, joy, happiness, mental progress, faith, desire, mindfulness, doubt, fear, afflictions, life bonds, these are called the cause of Saṃskāra-skandha being abandoned by cultivation. What is the cause of Saṃskāra-skandha that is neither abandoned by seeing nor abandoned by cultivation? If Saṃskāra-skandha is Saṃskāra-skandha good, good Dharma retribution, Saṃskāra-skandha non-retribution and non-retribution Dharma, except for doubt, afflictions, and bonds, the remaining Saṃskāra-skandha are the cause of neither being abandoned by seeing nor abandoned by cultivation. These are called the cause of Saṃskāra-skandha that is neither abandoned by seeing nor abandoned by cultivation. What is the cause of Vijñāna-skandha (aggregate of consciousness) being abandoned by seeing? If Vijñāna-skandha belongs to abandonment by seeing, the Dharma retribution of Vijñāna-skandha abandoned by seeing, eye consciousness to mind consciousness, these are called the cause of Vijñāna-skandha being abandoned by seeing. What is the cause of Vijñāna-skandha being abandoned by cultivation? Vijñāna-skandha abandoned by cultivation, the Dharma retribution of Vijñāna-skandha abandoned by cultivation, eye consciousness to mind consciousness, these are called the cause of Vijñāna-skandha being abandoned by cultivation. What is the cause of Vijñāna-skandha that is neither abandoned by seeing nor abandoned by cultivation? Vijñāna-skandha good, Vijñāna-skandha good Dharma retribution, Vijñāna-skandha non-retribution and non-retribution Dharma, eye consciousness to mind consciousness, these are called the cause of Vijñāna-skandha that is neither abandoned by seeing nor abandoned by cultivation.
Among the Pañca-skandha (five aggregates), how many belong to Kāmadhātu-saṃyojana (bonds of the desire realm)? How many belong to Rūpadhātu-saṃyojana (bonds of the form realm)? How many belong to Arūpadhātu-saṃyojana (bonds of the formless realm)? How many do not belong to any realm? All four parts, either belong to the desire realm, or belong to the form realm, or belong to the formless realm, or do not belong to any realm. What is Rūpa-skandha (aggregate of form) belonging to the desire realm? Rūpa-skandha Kāmāsava (influx of desire) Bhavāsava (influx of becoming), eye entry, ear, nose, tongue, body entry, smell entry, taste entry, body good form non-good form, beautiful non-beautiful, fair skin non-fair skin, adorned pure non-adorned pure, body good sound non-good sound, wonderful sound non-wonderful sound, soft sound non-soft sound, body cold hot light heavy coarse fine smooth hard soft, desire action mind arising going coming bending stretching turning body instruction, gathering sound sentence speech verbal instruction, external form known by eye consciousness.
欲漏有漏。外聲外觸身識所知。欲漏有漏身口非戒無教。有漏身口戒無教有漏身進。是名色陰欲界系。云何色陰色界系。色陰色漏。眼入耳入。身好色端嚴妍膚嚴凈。身好聲眾妙聲軟聲。身冷輕細軟滑色行心所起去來屈申迴轉身教。集聲音句言語口教。外色眼識所知。色漏有漏。外聲外觸身識所知。色漏有漏。有漏身口戒無教。有漏身除。是名色陰色界系。云何色陰無色界系。色陰無色漏有漏。有漏身口戒無教。有漏身進有漏身除。是名色陰無色界系。云何色陰不繫。色陰若聖無漏正語正業正命正身進正身除是名色陰不繫。云何受陰欲界系。受陰欲漏有漏眼觸受耳鼻舌身意觸受。是名受陰欲界系。云何受陰色界系。受陰色漏有漏眼觸受耳鼻舌身意觸受。是名受陰色界系。云何受陰無色界系。受陰無色漏有漏意觸受。是名受陰無色界系。云何受陰不繫。受陰聖無漏意觸受。是名受陰不繫。云何想陰欲界系。想陰欲漏有漏色想聲香味觸法想。是名想陰欲界系。云何想陰色界系。想陰色漏有漏色想聲香味觸法想。是名想陰色界系。云何想陰無色界系。想陰無色漏有漏法想。是名想陰無色界系。云何想陰不繫。想陰聖無漏法想。是名想陰不繫。云何行陰欲界系。若行陰欲漏有漏思觸思惟覺觀見慧解脫無貪無恚無癡順信悔不悔悅
【現代漢語翻譯】 現代漢語譯本 欲漏有漏：指對外在的聲音和觸覺，以及身體意識所感知的事物，產生慾望和執著，這些都屬於有漏（具有煩惱和業力的）的範疇。 欲漏有漏的身口非戒無教：指身體和語言上的行為不符合戒律，也沒有接受正確的教導，這些都是有漏的。 有漏身口戒無教有漏身進：指身體和語言上遵循戒律，但沒有接受正確的教導，以及身體上的精進努力，這些也都是有漏的。 是名色陰欲界系：以上這些都屬於色陰（物質的聚集）的範疇，並且被束縛在欲界（眾生對感官享樂有強烈慾望的生存領域）。 云何色陰系：什麼是色陰被界所束縛？ 色陰色漏。眼入耳入。身好色端嚴妍膚嚴凈。身好聲眾妙聲軟聲。身冷輕細軟滑色行心所起去來屈申迴轉身教。集聲音句言語口教。外色眼識所知。色漏有漏。外聲外觸身識所知。色漏有漏。有漏身口戒無教。有漏身除。是名色陰系：色陰中，由於對外在的色（形態和顏色）產生貪愛，以及眼根和耳根對外境的執著。身體喜歡美好的顏色，追求端莊美麗的容貌和乾淨的面板。身體喜歡美妙的聲音，追求各種奇妙的聲音和柔和的聲音。身體的寒冷、輕盈、細微、柔軟和光滑等感覺，以及由心所引起的行走、來去、彎曲、伸展、迴轉等身體動作，都屬於色陰的範疇。聚集聲音、語句、言語和口頭教導。外在的顏色被眼識所感知，這些都屬於色漏有漏的範疇。外在的聲音和觸覺被身體意識所感知，這些也屬於色漏有漏的範疇。身體和語言上遵循戒律，但沒有接受正確的教導，以及身體上的去除（不良習慣），這些都屬於色陰被界所束縛。 云何色陰無系：什麼是色陰不被界所束縛？ 色陰無色漏有漏。有漏身口戒無教。有漏身進有漏身除。是名色陰無系：色陰中，沒有對外在的色產生貪愛，但仍然是有漏的。身體和語言上遵循戒律，但沒有接受正確的教導，以及身體上的精進努力和去除（不良習慣），這些都屬於色陰不被界所束縛。 云何色陰不繫：什麼是色陰不被任何界所束縛？ 色陰若聖無漏正語正業正命正身進正身除是名色陰不繫：色陰如果是聖者的，並且是無漏的，包括正確的言語（正語）、正確的行為（正業）、正確的謀生方式（正命）、正確的身體精進（正身進）和正確的身體去除（正身除），這些都屬於色陰不被任何界所束縛。 云何受陰欲界系：什麼是受陰（感受的聚集）被欲界所束縛？ 受陰欲漏有漏眼觸受耳鼻舌身意觸受。是名受陰欲界系：受陰中，由於對慾望產生貪愛，以及眼、耳、鼻、舌、身、意等感官接觸外境所產生的感受，這些都屬於受陰被欲界所束縛。 云何受陰系：什麼是受陰被界所束縛？ 受陰色漏有漏眼觸受耳鼻舌身意觸受。是名受陰系：受陰中，由於對外在的色產生貪愛，以及眼、耳、鼻、舌、身、意等感官接觸外境所產生的感受，這些都屬於受陰被界所束縛。 云何受陰無系：什麼是受陰不被界所束縛？ 受陰無色漏有漏意觸受。是名受陰無系：受陰中，沒有對外在的色產生貪愛，但仍然是有漏的，以及意識接觸外境所產生的感受，這些都屬於受陰不被界所束縛。 云何受陰不繫：什麼是受陰不被任何界所束縛？ 受陰聖無漏意觸受。是名受陰不繫：受陰如果是聖者的，並且是無漏的，以及意識接觸外境所產生的感受，這些都屬於受陰不被任何界所束縛。 云何想陰欲界系：什麼是想陰（概念和認知的聚集）被欲界所束縛？ 想陰欲漏有漏色想聲香味觸法想。是名想陰欲界系：想陰中，由於對慾望產生貪愛，以及對色、聲、香、味、觸、法等外境的概念和認知，這些都屬於想陰被欲界所束縛。 云何想陰系：什麼是想陰被界所束縛？ 想陰色漏有漏色想聲香味觸法想。是名想陰系：想陰中，由於對外在的色產生貪愛，以及對色、聲、香、味、觸、法等外境的概念和認知，這些都屬於想陰被界所束縛。 云何想陰無系：什麼是想陰不被界所束縛？ 想陰無色漏有漏法想。是名想陰無系：想陰中，沒有對外在的色產生貪愛，但仍然是有漏的，以及對法（事物和概念）的概念和認知，這些都屬於想陰不被界所束縛。 云何想陰不繫：什麼是想陰不被任何界所束縛？ 想陰聖無漏法想。是名想陰不繫：想陰如果是聖者的，並且是無漏的，以及對法（事物和概念）的概念和認知，這些都屬於想陰不被任何界所束縛。 云何行陰欲界系：什麼是行陰（意志和心理活動的聚集）被欲界所束縛？ 若行陰欲漏有漏思觸思惟覺觀見慧解脫無貪無恚無癡順信悔不悔悅：如果行陰中，由於對慾望產生貪愛，以及各種有漏的思（意願）、觸（接觸）、思惟（思考）、覺（感覺）、觀（觀察）、見（見解）、慧（智慧）、解脫（解脫的意願）、無貪（沒有貪婪）、無恚（沒有嗔恨）、無癡（沒有愚癡）、順信（隨順的信心）、悔（後悔）、不悔（不後悔）、悅（喜悅）等心理活動，這些都屬於行陰被欲界所束縛。
【English Translation】 English version 'Desire-tainted with outflows': Refers to generating desires and attachments to external sounds and touches, as well as things perceived by bodily consciousness, all of which belong to the category of 'with outflows' (having afflictions and karma). 'Desire-tainted with outflows, bodily and verbal actions that are not precepts and without teachings': Refers to bodily and verbal actions that do not conform to precepts and have not received correct teachings, all of which are with outflows. 'With outflows, bodily and verbal actions that are precepts and without teachings, with outflows, bodily progress': Refers to following precepts in bodily and verbal actions but without receiving correct teachings, as well as diligent efforts in bodily actions, all of which are with outflows. 'This is called the form aggregate bound by the desire realm': All of the above belong to the category of the form aggregate (accumulation of matter) and are bound in the desire realm (the realm of existence where beings have strong desires for sensory pleasures). 'How is the form aggregate bound by the ** realm?': What is the form aggregate bound by the ** realm? 'Form aggregate, form outflows. Eye entry, ear entry. Body likes beautiful colors, dignified and beautiful appearance, fair skin, clean and pure. Body likes beautiful sounds, various wonderful sounds, soft sounds. Body's coldness, lightness, fineness, softness, and smoothness, and the coming, going, bending, stretching, turning, and bodily teachings arising from mental states. Gathering sounds, sentences, speech, and verbal teachings. External colors are known by eye consciousness. Form outflows are with outflows. External sounds and touches are known by bodily consciousness. Form outflows are with outflows. With outflows, bodily and verbal actions that are precepts and without teachings. With outflows, bodily removal. This is called the form aggregate bound by the ** realm': In the form aggregate, due to craving for external forms (shapes and colors) and attachment to external objects through the eye and ear faculties. The body likes beautiful colors, pursuing dignified and beautiful appearances and clean skin. The body likes beautiful sounds, pursuing various wonderful sounds and soft sounds. The body's sensations of coldness, lightness, fineness, softness, and smoothness, as well as bodily movements such as walking, coming and going, bending, stretching, and turning, arising from mental states, all belong to the form aggregate. Gathering sounds, sentences, speech, and verbal teachings. External colors are perceived by eye consciousness, all of which belong to the category of form outflows with outflows. External sounds and touches are perceived by bodily consciousness, all of which belong to the category of form outflows with outflows. Following precepts in bodily and verbal actions but without receiving correct teachings, as well as bodily removal (of bad habits), all of these belong to the form aggregate bound by the ** realm. 'How is the form aggregate not bound by the ** realm?': What is the form aggregate not bound by the ** realm? 'Form aggregate without form outflows, with outflows. With outflows, bodily and verbal actions that are precepts and without teachings. With outflows, bodily progress, with outflows, bodily removal. This is called the form aggregate not bound by the ** realm': In the form aggregate, there is no craving for external forms, but it is still with outflows. Following precepts in bodily and verbal actions but without receiving correct teachings, as well as diligent efforts in bodily actions and bodily removal (of bad habits), all of these belong to the form aggregate not bound by the ** realm. 'How is the form aggregate unbound?': What is the form aggregate unbound by any realm? 'Form aggregate, if it is a noble one, without outflows, right speech, right action, right livelihood, right bodily progress, right bodily removal, this is called the form aggregate unbound': If the form aggregate belongs to a noble one and is without outflows, including right speech, right action, right livelihood, right bodily progress, and right bodily removal, all of these belong to the form aggregate unbound by any realm. 'How is the feeling aggregate bound by the desire realm?': What is the feeling aggregate (accumulation of feelings) bound by the desire realm? 'Feeling aggregate, desire-tainted with outflows, eye contact feeling, ear, nose, tongue, body, and mind contact feeling. This is called the feeling aggregate bound by the desire realm': In the feeling aggregate, due to craving for desires, as well as feelings arising from contact with external objects through the eye, ear, nose, tongue, body, and mind faculties, all of these belong to the feeling aggregate bound by the desire realm. 'How is the feeling aggregate bound by the ** realm?': What is the feeling aggregate bound by the ** realm? 'Feeling aggregate, form-tainted with outflows, eye contact feeling, ear, nose, tongue, body, and mind contact feeling. This is called the feeling aggregate bound by the ** realm': In the feeling aggregate, due to craving for external forms, as well as feelings arising from contact with external objects through the eye, ear, nose, tongue, body, and mind faculties, all of these belong to the feeling aggregate bound by the ** realm. 'How is the feeling aggregate not bound by the ** realm?': What is the feeling aggregate not bound by the ** realm? 'Feeling aggregate without form outflows, with outflows, mind contact feeling. This is called the feeling aggregate not bound by the ** realm': In the feeling aggregate, there is no craving for external forms, but it is still with outflows, as well as feelings arising from contact with external objects through the mind, all of these belong to the feeling aggregate not bound by the ** realm. 'How is the feeling aggregate unbound?': What is the feeling aggregate unbound by any realm? 'Feeling aggregate, noble one, without outflows, mind contact feeling. This is called the feeling aggregate unbound': If the feeling aggregate belongs to a noble one and is without outflows, as well as feelings arising from contact with external objects through the mind, all of these belong to the feeling aggregate unbound by any realm. 'How is the perception aggregate bound by the desire realm?': What is the perception aggregate (accumulation of concepts and cognitions) bound by the desire realm? 'Perception aggregate, desire-tainted with outflows, form perception, sound, smell, taste, touch, and dharma perception. This is called the perception aggregate bound by the desire realm': In the perception aggregate, due to craving for desires, as well as concepts and cognitions of external objects such as form, sound, smell, taste, touch, and dharma, all of these belong to the perception aggregate bound by the desire realm. 'How is the perception aggregate bound by the ** realm?': What is the perception aggregate bound by the ** realm? 'Perception aggregate, form-tainted with outflows, form perception, sound, smell, taste, and dharma perception. This is called the perception aggregate bound by the ** realm': In the perception aggregate, due to craving for external forms, as well as concepts and cognitions of external objects such as form, sound, smell, taste, touch, and dharma, all of these belong to the perception aggregate bound by the ** realm. 'How is the perception aggregate not bound by the ** realm?': What is the perception aggregate not bound by the ** realm? 'Perception aggregate without form outflows, with outflows, dharma perception. This is called the perception aggregate not bound by the ** realm': In the perception aggregate, there is no craving for external forms, but it is still with outflows, as well as concepts and cognitions of dharma (things and concepts), all of these belong to the perception aggregate not bound by the ** realm. 'How is the perception aggregate unbound?': What is the perception aggregate unbound by any realm? 'Perception aggregate, noble one, without outflows, dharma perception. This is called the perception aggregate unbound': If the perception aggregate belongs to a noble one and is without outflows, as well as concepts and cognitions of dharma (things and concepts), all of these belong to the perception aggregate unbound by any realm. 'How is the mental formation aggregate bound by the desire realm?': What is the mental formation aggregate (accumulation of volitions and mental activities) bound by the desire realm? 'If the mental formation aggregate, desire-tainted with outflows, volition, contact, thought, feeling, observation, view, wisdom, liberation, non-greed, non-hatred, non-delusion, compliant faith, regret, non-regret, joy': If in the mental formation aggregate, due to craving for desires, as well as various outflows such as volition, contact, thought, feeling, observation, view, wisdom, liberation (desire for liberation), non-greed, non-hatred, non-delusion, compliant faith, regret, non-regret, joy, etc., all of these belong to the mental formation aggregate bound by the desire realm.
喜心進信欲不放逸念疑怖煩惱使生老死命結。是名行陰欲界系。云何行陰色界系。若行陰色漏有漏思觸思惟覺觀見慧解脫無癡順信悅喜心進心除信欲不放逸念定心舍疑煩惱使生老死命結無想定。是名行陰色界系。云何行陰無色界系。若行陰無色漏有漏思觸思惟見慧解脫無癡順信心進心除信欲不放逸念定心舍疑煩惱使生老死命結。是名行陰無色界系。云何行陰不繫。行陰聖無漏思觸思惟覺觀。見慧解脫無癡順信悅喜心進心除。信欲不放逸念定心捨得果滅盡定。是名行陰不繫。云何識陰欲界系。識陰若欲漏有漏眼識乃至意識。是名識陰欲界系。云何識陰色界系。識陰色漏有漏。眼識耳識身識意識。是名識陰色界系。云何識陰無色界系。識陰無色漏有漏意界意識界。是名識陰無色界系云何識陰不繫。識陰聖無漏意界意識界。是名識陰不繫。
五陰。幾過去。幾未來。幾現在。幾非過去非未來非現在。一切三分或過去或未來或現在。云何色陰過去。色陰生已滅。是名色陰過去。云何色陰未來。色陰未生未出。是名色陰未來。云何色陰現在。生未滅色陰。是名色陰現在。受陰想陰行陰識陰亦如是。
舍利弗阿毗曇論卷第三 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第四
【現代漢語翻譯】 現代漢語譯本 喜悅的心、精進的信心、想要不放縱（欲不放逸）、正念、對疑惑的恐懼和煩惱，導致產生、衰老、死亡和命運的束縛（生老死命結）。這被稱為行陰（saṃskāra-skandha）欲界系。 什麼是行陰系？如果行陰的色界（rūpadhātu）有煩惱（漏）和有執著（有漏）的思、觸、思惟、覺、觀、見、慧、解脫、無癡、順信、悅、喜悅的心、精進的心、去除信、想要、不放縱、正念、禪定之心、捨棄疑惑、煩惱，導致產生、衰老、死亡和命運的束縛，以及無想定（asañña-samāpatti）。這被稱為行陰系。 什麼是行陰無系？如果行陰的無色界（arūpadhātu）有煩惱（漏）和有執著（有漏）的思、觸、思惟、見、慧、解脫、無癡、順信、信心、精進心、去除信、想要、不放縱、正念、禪定之心、捨棄疑惑、煩惱，導致產生、衰老、死亡和命運的束縛。這被稱為行陰無系。 什麼是行陰不繫？行陰的聖者（ārya）沒有煩惱（無漏）的思、觸、思惟、覺、觀、見、慧、解脫、無癡、順信、悅、喜悅的心、精進的心、去除信、想要、不放縱、正念、禪定之心、捨棄，獲得果位（果）、滅盡定（nirodha-samāpatti）。這被稱為行陰不繫。 什麼是識陰（vijñāna-skandha）欲界系？識陰如果有欲界的煩惱（欲漏）和有執著（有漏）的眼識（cakṣur-vijñāna）乃至意識（mano-vijñāna）。這被稱為識陰欲界系。 什麼是識陰系？識陰如果有色界的煩惱（色漏）和有執著（有漏）的眼識、耳識（śrotra-vijñāna）、身識（kāya-vijñāna）、意識。這被稱為識陰系。 什麼是識陰無系？識陰如果有無色界的煩惱（無色漏）和有執著（有漏）的意界（mano-dhātu）、意識界（mano-vijñāna-dhātu）。這被稱為識陰無系。 什麼是識陰不繫？識陰如果有聖者沒有煩惱（聖無漏）的意界、意識界。這被稱為識陰不繫。 五陰（pañca-skandha）。有多少是過去（atīta）的？有多少是未來（anāgata）的？有多少是現在（pratyutpanna）的？有多少是非過去、非未來、非現在的？一切分為三部分：或者過去，或者未來，或者現在。 什麼是色陰（rūpa-skandha）過去？色陰已經產生並且已經滅去。這被稱為色陰過去。 什麼是色陰未來？色陰尚未產生尚未出現。這被稱為色陰未來。 什麼是色陰現在？已經產生但尚未滅去的色陰。這被稱為色陰現在。 受陰（vedanā-skandha）、想陰（saṃjñā-skandha）、行陰、識陰也是如此。 《舍利弗阿毗曇論》卷第三 《舍利弗阿毗曇論》卷第四
【English Translation】 English version Joyful mind, diligent faith, desire not to be lax (yu bu fang yi), mindfulness, fear of doubt and afflictions, leading to birth, old age, death, and the bonds of destiny (sheng lao si ming jie). This is called the saṃskāra-skandha (karmic formations aggregate) belonging to the desire realm (kāmadhātu). What is the saṃskāra-skandha belonging to the ** realm? If the saṃskāra-skandha of the rūpadhātu (form realm) has defilements (āsava) and attachments (with outflows), thinking, contact, contemplation, perception, views, wisdom, liberation, non-ignorance, compliant faith, joy, a joyful mind, a diligent mind, removing faith, desire, non-laxity, mindfulness, a mind of concentration, abandoning doubt, afflictions, leading to birth, old age, death, and the bonds of destiny, as well as the asaṃña-samāpatti (state of non-perception). This is called the saṃskāra-skandha belonging to the ** realm. What is the saṃskāra-skandha belonging to the arūpadhātu (formless realm)? If the saṃskāra-skandha of the arūpadhātu has defilements (āsava) and attachments (with outflows), thinking, contact, contemplation, views, wisdom, liberation, non-ignorance, compliant faith, faith, a diligent mind, removing faith, desire, non-laxity, mindfulness, a mind of concentration, abandoning doubt, afflictions, leading to birth, old age, death, and the bonds of destiny. This is called the saṃskāra-skandha belonging to the arūpadhātu. What is the saṃskāra-skandha that is unbound? The saṃskāra-skandha of the ārya (noble ones) without defilements (anāsava), thinking, contact, contemplation, perception, views, wisdom, liberation, non-ignorance, compliant faith, joy, a joyful mind, a diligent mind, removing faith, desire, non-laxity, mindfulness, a mind of concentration, abandoning, attaining the fruit (phala), nirodha-samāpatti (cessation attainment). This is called the saṃskāra-skandha that is unbound. What is the vijñāna-skandha (consciousness aggregate) belonging to the kāmadhātu? The vijñāna-skandha if there are defilements of the desire realm (kāma-āsava) and attachments (with outflows), eye consciousness (cakṣur-vijñāna) up to mind consciousness (mano-vijñāna). This is called the vijñāna-skandha belonging to the kāmadhātu. What is the vijñāna-skandha belonging to the ** realm? The vijñāna-skandha if there are defilements of the form realm (rūpa-āsava) and attachments (with outflows), eye consciousness, ear consciousness (śrotra-vijñāna), body consciousness (kāya-vijñāna), mind consciousness. This is called the vijñāna-skandha belonging to the ** realm. What is the vijñāna-skandha belonging to the arūpadhātu? The vijñāna-skandha if there are defilements of the formless realm (arūpa-āsava) and attachments (with outflows), mind element (mano-dhātu), mind-consciousness element (mano-vijñāna-dhātu). This is called the vijñāna-skandha belonging to the arūpadhātu. What is the vijñāna-skandha that is unbound? The vijñāna-skandha if there are mind element and mind-consciousness element of the noble ones without defilements (ārya anāsava). This is called the vijñāna-skandha that is unbound. The pañca-skandha (five aggregates). How many are past (atīta)? How many are future (anāgata)? How many are present (pratyutpanna)? How many are neither past, nor future, nor present? Everything is divided into three parts: either past, or future, or present. What is the rūpa-skandha (form aggregate) that is past? The rūpa-skandha that has already arisen and already ceased. This is called the rūpa-skandha that is past. What is the rūpa-skandha that is future? The rūpa-skandha that has not yet arisen and not yet appeared. This is called the rūpa-skandha that is future. What is the rūpa-skandha that is present? The rūpa-skandha that has already arisen but has not yet ceased. This is called the rūpa-skandha that is present. The vedanā-skandha (feeling aggregate), saṃjñā-skandha (perception aggregate), saṃskāra-skandha, vijñāna-skandha are also the same. Śāriputrābhidharma Śāstra Volume 3 Śāriputrābhidharma Śāstra Volume 4
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
問分四聖諦品第四
問曰。幾聖諦。答曰四。何等四。苦聖諦。苦集聖諦。苦滅聖諦。苦滅道聖諦。云何苦聖諦。生苦老苦。病苦死苦。不愛會苦。愛別離苦。所求不得苦。除愛總五受陰苦。是名苦聖諦。此苦聖諦。真實如爾。非不如爾。不異不異物。如如來正說聖人諦故。是名聖諦。云何生。若諸眾生諸眾中生重生增長生陰得諸入眾和合。是名生。云何老。若諸眾生。諸眾中衰寢戰掉諸根熟命減行故。是名老。云何病。若諸眾生諸眾中病作病客病苦病因熱生病因冷因風自地時變諸大增減不等業報雜病。是名病。云何死。若諸眾生諸眾中終沒死時過陰壞捨身變滅離眾。是名死云何不愛會。若不愛不喜不適意。若惡獸毒蟲等。若棘刺穢陋坑岸山險等。若不適意色聲香味觸法。眾生若彼居親近不獨共雜不離不離不異相應不別。是名不愛會。云何愛別離。若愛喜適意。若父母兄弟姊妹妻子。若親厚諸臣眷屬。適意色聲香味觸法。眾生若不共彼居不親近獨不雜異不相應別離。是名愛別離。云何所求不得苦。若欲希望定得未得。若色聲香味觸法。眾生若不得彼重。不得不貴。不自在。不自由。所欲不成就。是名所求不得苦。云何除愛總五受陰苦。色受陰受想行識受陰
【現代漢語翻譯】 現代漢語譯本 姚秦時期，罽賓（Kashmir）的三藏法師曇摩耶舍（Dharmayasas）與曇摩崛多（Dharmagupta）等人共同翻譯。
問分四聖諦品 第四
問：有幾種聖諦？答：有四種。是哪四種？苦聖諦、苦集聖諦、苦滅聖諦、苦滅道聖諦。什麼是苦聖諦？生苦、老苦、病苦、死苦、不愛會苦、愛別離苦、所求不得苦。總而言之，包含愛著的五受陰（五蘊，即色、受、想、行、識）都是苦，這稱為苦聖諦。此苦聖諦是真實的，確實如此，不是虛假的，不是與真實不同的事物。正如如來（Tathagata）所正確宣說的，這是聖人的真理，所以稱為聖諦。什麼是生？如果眾生在各種眾生之中出生、再次出生、增長，獲得諸陰（五蘊），得到諸入（六入，即眼、耳、鼻、舌、身、意）的聚合，這稱為生。什麼是老？如果眾生在各種眾生之中衰老、衰退、顫抖、諸根（六根）衰弱、壽命減少、行為衰退，這稱為老。什麼是病？如果眾生在各種眾生之中生病、疾病產生、疾病侵擾、疾病痛苦，疾病的原因可能是熱、冷、風，可能是地、時節變化，可能是四大（地、水、火、風）增減不平衡，也可能是業報導致的各種疾病，這稱為病。什麼是死？如果眾生在各種眾生之中終結、死亡，死亡時刻過去，陰（五蘊）壞滅，捨棄身體，變化消滅，離開大眾，這稱為死。什麼是不愛會？如果不喜愛、不高興、不適意的事物，比如惡獸、毒蟲等，比如荊棘、污穢、簡陋的坑岸、險峻的山地等，比如不適意的色、聲、香、味、觸、法，眾生如果與這些事物居住在一起、親近、不獨自相處、共同雜處、不能分離、不分離、不異樣、相應、不分別，這稱為不愛會。什麼是愛別離？如果喜愛、高興、適意的事物，比如父母、兄弟、姐妹、妻子，比如親厚的諸位大臣、眷屬，適意的色、聲、香、味、觸、法，眾生如果不與他們共同居住、不親近、獨自相處、不雜處、異樣、不相應、分別離散，這稱為愛別離。什麼是所求不得苦？如果想要、希望得到但尚未得到的事物，比如色、聲、香、味、觸、法，眾生如果不能得到這些事物，不被重視，不被尊重，不自在，不自由，所希望的不能成就，這稱為所求不得苦。什麼是總而言之包含愛著的五受陰（五蘊）都是苦？色受陰（色蘊）、受受陰（受蘊）、想受陰（想蘊）、行受陰（行蘊）、識受陰（識蘊）。
【English Translation】 English version Translated by Tripiṭaka Master Dharmayasas of Kashmir (Kashmir) of the Yao Qin dynasty, together with Dharmagupta and others.
Chapter Four: Inquiry into the Four Noble Truths
Question: How many Noble Truths are there? Answer: Four. What are the four? The Noble Truth of Suffering, the Noble Truth of the Arising of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering. What is the Noble Truth of Suffering? The suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, the suffering of association with the disliked, the suffering of separation from the loved, the suffering of not obtaining what one desires. In short, the suffering of the five aggregates (skandhas) of clinging (rupa, vedana, samjna, samskara, vijnana) is called the Noble Truth of Suffering. This Noble Truth of Suffering is real and true, not unreal or untrue, not different or of a different nature. As the Tathagata (Tathagata) has rightly declared, it is the truth of the noble ones, therefore it is called a Noble Truth. What is birth? If beings are born among various beings, reborn, grow, obtain the aggregates (skandhas), and attain the assembly of the sense bases (ayatana, i.e., the six senses: eye, ear, nose, tongue, body, and mind), this is called birth. What is aging? If beings among various beings decline, weaken, tremble, their faculties (the six senses) weaken, their lifespan decreases, and their actions decline, this is called aging. What is sickness? If beings among various beings become sick, illness arises, illness afflicts, illness causes suffering, the causes of illness may be heat, cold, wind, changes in earth, seasons, imbalances in the four great elements (earth, water, fire, wind), or various illnesses caused by karmic retribution, this is called sickness. What is death? If beings among various beings end, die, at the time of death pass away, the aggregates (skandhas) decay, the body is abandoned, changes occur, and they depart from the assembly, this is called death. What is association with the disliked? If things are disliked, unpleasant, or undesirable, such as fierce beasts, poisonous insects, thorns, filth, dilapidated pits, dangerous mountains, or undesirable sights, sounds, smells, tastes, touches, and mental objects, if beings dwell with them, are close to them, are not alone, are together, cannot separate, are not separate, are not different, are in accordance, and are not distinct, this is called association with the disliked. What is separation from the loved? If things are loved, pleasing, and desirable, such as parents, brothers, sisters, wives, close ministers, and relatives, desirable sights, sounds, smells, tastes, touches, and mental objects, if beings do not dwell with them, are not close to them, are alone, are not together, are different, are not in accordance, and are separated, this is called separation from the loved. What is the suffering of not obtaining what one desires? If one desires and hopes to obtain something that has not yet been obtained, such as sights, sounds, smells, tastes, touches, and mental objects, if beings cannot obtain these things, are not valued, are not respected, are not free, are not independent, and their desires are not fulfilled, this is called the suffering of not obtaining what one desires. What is, in short, the suffering of the five aggregates (skandhas) of clinging? The aggregate of form (rupa), the aggregate of feeling (vedana), the aggregate of perception (samjna), the aggregate of mental formations (samskara), and the aggregate of consciousness (vijnana).
。云何色受陰。若一切色有漏取。是名色受陰。云何受想行識受陰。若一切識有漏取。是名識受陰。是名除愛總五受陰苦。云何苦集聖諦。此愛復有喜欲彼彼染。是名苦集聖諦。云何苦集聖諦二愛。內愛外愛。是名苦集聖諦。云何苦集聖諦三愛。欲愛有愛非有愛。是名苦集聖諦。云何苦集聖諦四染。欲染色染無色染見染。是名苦集聖諦。云何苦集聖諦六愛。色愛聲香味觸法愛。是名苦集聖諦。云何苦集聖諦三十六愛行。十八愛行內所造。十八愛行外所造。是名苦集聖諦。此苦集聖諦。真實如爾。非不如爾。不異不異物。如如來正說聖人諦故。是謂聖諦。云何內愛。內法中欲染重欲染憐不逆樂樂欲可重可究竟可不足不滿著重著津漏親近愛支網能生苦根生希望渴宅耽忍能廣創愛。是名內愛。云何外愛。外法中欲染重欲染憐不逆樂樂欲可重可究竟可不足不滿著重著津漏親近愛支網能生苦根希望渴宅耽忍能廣創愛。是名外愛。云何欲愛。欲界法中欲染重欲染憐不逆樂樂欲可重可究竟可不足不滿著重著津漏親近愛支網能生苦根希望渴宅耽忍能廣創愛。是名欲愛。云何有愛。色界無色界法中欲染。乃至廣創愛。是名有愛。云何非有愛。若有人強言有我若杖怖苦病等逼便希望我斷壞非有。彼法中欲染乃至廣創愛。是名非有愛。云何欲
【現代漢語翻譯】 現代漢語譯本 。什麼是色受陰？如果一切有漏的色被執取，就叫做色受陰。什麼是受、想、行、識受陰？如果一切有漏的識被執取，就叫做識受陰。這就是去除愛慾后總括的五受陰之苦。 什麼是苦集聖諦？這種愛慾又伴隨著對各種事物的喜好和慾望，這就是苦集聖諦。 什麼是苦集聖諦的二愛？內愛和外愛，這就是苦集聖諦。 什麼是苦集聖諦的三愛？欲愛、有愛和非有愛，這就是苦集聖諦。 什麼是苦集聖諦的四染？欲染色染、無色染和見染，這就是苦集聖諦。 什麼是苦集聖諦的六愛？色愛、聲愛、香愛、味愛、觸愛和法愛，這就是苦集聖諦。 什麼是苦集聖諦的三十六愛行？十八種愛行是內在所造作的，十八種愛行是外在所造作的，這就是苦集聖諦。這苦集聖諦，真實就是這樣，不是不如這樣，沒有不同，不是不同的事物，因為如來正確宣說了聖人的真諦，所以稱之為聖諦。 什麼是內愛？對於內在的法，產生強烈的慾望和執著，憐惜而不願捨棄，貪戀快樂，渴望得到更多，可以不斷追求直至最終，但永遠覺得不足和不滿，執著、沉迷、津津樂道，親近愛慾，愛慾像樹枝和網一樣蔓延，能生出痛苦的根源，產生希望和渴求，像住在房屋裡一樣耽溺和忍受，能夠廣泛地製造愛慾，這叫做內愛。 什麼是外愛？對於外在的法，產生強烈的慾望和執著，憐惜而不願捨棄，貪戀快樂，渴望得到更多，可以不斷追求直至最終，但永遠覺得不足和不滿，執著、沉迷、津津樂道，親近愛慾，愛慾像樹枝和網一樣蔓延，能生出痛苦的根源，產生希望和渴求，像住在房屋裡一樣耽溺和忍受，能夠廣泛地製造愛慾，這叫做外愛。 什麼是欲愛？對於欲界（Kāmadhātu）的法，產生強烈的慾望和執著，憐惜而不願捨棄，貪戀快樂，渴望得到更多，可以不斷追求直至最終，但永遠覺得不足和不滿，執著、沉迷、津津樂道，親近愛慾，愛慾像樹枝和網一樣蔓延，能生出痛苦的根源，產生希望和渴求，像住在房屋裡一樣耽溺和忍受，能夠廣泛地製造愛慾，這叫做欲愛。 什麼是有愛？在無法中產生慾望和執著，乃至廣泛地製造愛慾，這叫做有愛。 什麼是非有愛？如果有人強烈地說有我（ātman），或者因為受到棍杖的威脅、痛苦、疾病等的逼迫，便希望我斷滅、不再存在，對於這種法產生慾望和執著，乃至廣泛地製造愛慾，這叫做非有愛。 什麼是欲......
【English Translation】 English version What is the Rūpa Vedanā Skandha (form sensation aggregate)? If all defiled forms are grasped, this is called the Rūpa Vedanā Skandha. What are the Vedanā (sensation), Saṃjñā (perception), Saṃskāra (mental formations), and Vijñāna (consciousness) Vedanā Skandha? If all defiled consciousness is grasped, this is called the Vijñāna Vedanā Skandha. This is called the suffering of the five aggregates (Pañca-skandha) after the removal of craving. What is the Noble Truth of the Arising of Suffering (duḥkha-samudaya-satya)? This craving is accompanied by delight and desire, with attachment to this and that; this is called the Noble Truth of the Arising of Suffering. What are the two cravings in the Noble Truth of the Arising of Suffering? Internal craving and external craving; this is called the Noble Truth of the Arising of Suffering. What are the three cravings in the Noble Truth of the Arising of Suffering? Craving for sensual pleasure (kāma-taṇhā), craving for existence (bhava-taṇhā), and craving for non-existence (vibhava-taṇhā); this is called the Noble Truth of the Arising of Suffering. What are the four attachments in the Noble Truth of the Arising of Suffering? Attachment to desires (kāma-rāga), attachment to form (rūpa-rāga), attachment to formlessness (arūpa-rāga), and attachment to views (diṭṭhi-rāga); this is called the Noble Truth of the Arising of Suffering. What are the six cravings in the Noble Truth of the Arising of Suffering? Craving for sights, sounds, smells, tastes, tactile sensations, and mental objects; this is called the Noble Truth of the Arising of Suffering. What are the thirty-six craving practices in the Noble Truth of the Arising of Suffering? Eighteen craving practices are internally created, and eighteen craving practices are externally created; this is called the Noble Truth of the Arising of Suffering. This Noble Truth of the Arising of Suffering is truly so, not otherwise, not different, not a different thing, as the Tathagata (如來) has rightly declared the truth of the noble ones; therefore, it is called the Noble Truth. What is internal craving? In internal phenomena, there is intense desire and attachment, cherishing and unwillingness to let go, delighting in pleasure, desiring more, able to pursue continuously until the end, but always feeling insufficient and unsatisfied, clinging, indulging, savoring, approaching craving, craving spreading like branches and a net, able to generate the root of suffering, generating hope and thirst, dwelling and enduring as if in a house, able to widely create craving; this is called internal craving. What is external craving? In external phenomena, there is intense desire and attachment, cherishing and unwillingness to let go, delighting in pleasure, desiring more, able to pursue continuously until the end, but always feeling insufficient and unsatisfied, clinging, indulging, savoring, approaching craving, craving spreading like branches and a net, able to generate the root of suffering, generating hope and thirst, dwelling and enduring as if in a house, able to widely create craving; this is called external craving. What is craving for sensual pleasure (kāma-taṇhā)? In the phenomena of the desire realm (Kāmadhātu), there is intense desire and attachment, cherishing and unwillingness to let go, delighting in pleasure, desiring more, able to pursue continuously until the end, but always feeling insufficient and unsatisfied, clinging, indulging, savoring, approaching craving, craving spreading like branches and a net, able to generate the root of suffering, generating hope and thirst, dwelling and enduring as if in a house, able to widely create craving; this is called craving for sensual pleasure. What is craving for existence (bhava-taṇhā)? In the non-phenomena, there is desire and attachment, and even widely creating craving; this is called craving for existence. What is craving for non-existence (vibhava-taṇhā)? If someone strongly says there is a self (ātman), or because of being threatened by sticks, suffering, illness, etc., then hopes for my annihilation and non-existence, for this phenomenon there is desire and attachment, and even widely creating craving; this is called craving for non-existence. What is desire...
染。若欲欲膩欲喜欲愛慾支欲耽欲態欲渴欲燋欲網。是名欲染。云何色染。若色慾色膩色喜色愛色支色耽色態色渴色燋色網。是名色染。云何無色染。若無色慾無色膩無色喜無色愛無色支無色耽無色態無色渴無色燋無色網。是名無色染。云何見染。若見欲見膩見喜見愛見支見耽見態見渴見燋見網。是名見染。云何色愛。眼知色彼法中若欲染乃至廣創愛。是名色愛。云何聲香味觸法愛。意知法彼法中若欲染乃至廣創愛。是名法愛。云何十八愛行內所造。如世尊說。因此有此因彼而有如是因有異因有常因有不常因有我當有彼我當有如是我當有異我當有因得彼得如是得異得希望當有希望彼當有希望如是當有希望異當有。是名十八愛行內所造。云何十八愛行外所造。如世尊說。是因此有此是因彼而有是如是因有是異因有是當因有是不當因有是我當有是彼我當有是如是我當有是異我當有是因得是彼得是如是得是異得是希望當有是希望彼當有是希望如是當有是希望異當有。是名十八愛行外所造。云何苦滅聖諦。彼愛無餘離欲滅捨出解脫無宅已斷不復生。是名苦滅聖諦。云何苦滅聖諦。智緣盡。是名苦滅聖諦。是苦滅聖諦。真實如爾。非不如爾。不異不異物。如如來正說聖人諦。是謂聖諦。云何智緣盡。若法智盡彼法盡。是名智緣盡
【現代漢語翻譯】 現代漢語譯本 什麼是欲染？如果對（性）有貪戀、迷戀、歡喜、愛著、執著、沉溺、迷戀、渴求、焦灼、如羅網般纏繞，這被稱為欲染。什麼是色染？如果對色（形態、顏色）有貪戀、迷戀、歡喜、愛著、執著、沉溺、迷戀、渴求、焦灼、如羅網般纏繞，這被稱為色染。什麼是非色染？如果對非（性）、非色（形態、顏色）有貪戀、迷戀、歡喜、愛著、執著、沉溺、迷戀、渴求、焦灼、如羅網般纏繞，這被稱為非色染。什麼是見染？如果對見解有貪戀、迷戀、歡喜、愛著、執著、沉溺、迷戀、渴求、焦灼、如羅網般纏繞，這被稱為見染。 什麼是色愛？眼睛認知色（形態、顏色），對於這些法（事物）中，如果有貪戀、迷戀、歡喜、愛著、執著、沉溺、迷戀、渴求、焦灼、如羅網般纏繞，這被稱為色愛。什麼是聲、香、味、觸、法愛？意識認知法（事物），對於這些法（事物）中，如果有貪戀、迷戀、歡喜、愛著、執著、沉溺、迷戀、渴求、焦灼、如羅網般纏繞，這被稱為法愛。 什麼是由內所造的十八種愛行？正如世尊所說：『因為這個而有這個，因為那個而有那個，像這樣因為有（原因）而有不同（結果），因為有常（恒常）的原因，因為有不常（無常）的原因，因為有「我將會存在」，因為有「他我將會存在」，因為有「像我這樣將會存在」，因為有「不同於我的我將會存在」，因為有「因為（某種原因）而得到」，因為有「因為（某種原因）而得到那個」，因為有「因為（某種原因）而得到像這樣」，因為有「因為（某種原因）而得到不同」，因為有「希望將會存在」，因為有「希望那個將會存在」，因為有「希望像這樣將會存在」，因為有「希望不同將會存在」。』這被稱為由內所造的十八種愛行。 什麼是由外所造的十八種愛行？正如世尊所說：『這是因為這個而有，這是因為那個而有，這是像這樣因為有，這是不同因為有，這是將會因為有，這是不會因為有，這是我將會存在，這是他我將會存在，這是像我這樣將會存在，這是不同於我的我將會存在，這是因為（某種原因）而得到，這是因為（某種原因）而得到那個，這是因為（某種原因）而得到像這樣，這是因為（某種原因）而得到不同，這是希望將會存在，這是希望那個將會存在，這是希望像這樣將會存在，這是希望不同將會存在。』這被稱為由外所造的十八種愛行。 什麼是苦滅聖諦（Dukkha-nirodha-ariya-sacca）？就是對這些愛的完全捨棄，離欲、滅盡、捨棄、出離、解脫，沒有住所（不再執著），已經斷除，不再生起。這被稱為苦滅聖諦（Dukkha-nirodha-ariya-sacca）。 什麼是苦滅聖諦（Dukkha-nirodha-ariya-sacca）？智（智慧）的因緣滅盡。這被稱為苦滅聖諦（Dukkha-nirodha-ariya-sacca）。這苦滅聖諦（Dukkha-nirodha-ariya-sacca）是真實的，如其本然，不是不如其本然，沒有不同，不是不同的事物。正如如來（Tathagata）正確宣說的聖人真理，這就是所謂的聖諦。 什麼是智緣盡？如果對法的智慧滅盡，那麼對那個法的執著也滅盡。這被稱為智緣盡。
【English Translation】 English version What is 'desire-taint' (kama-ranjana)? If there is lust, infatuation, delight, love, attachment, addiction, passion, thirst, burning, or entanglement with ** (sex), this is called 'desire-taint'. What is 'form-taint' (rupa-ranjana)? If there is lust, infatuation, delight, love, attachment, addiction, passion, thirst, burning, or entanglement with form (shape, color), this is called 'form-taint'. What is 'formless-taint' (arupa-ranjana)? If there is lust, infatuation, delight, love, attachment, addiction, passion, thirst, burning, or entanglement with formless (neither ** nor form), this is called 'formless-taint'. What is 'view-taint' (ditthi-ranjana)? If there is lust, infatuation, delight, love, attachment, addiction, passion, thirst, burning, or entanglement with views, this is called 'view-taint'. What is 'love of form' (rupa-sneha)? When the eye knows form (shape, color), and in those things there is lust, infatuation, delight, love, attachment, addiction, passion, thirst, burning, or entanglement, this is called 'love of form'. What is 'love of sound, smell, taste, touch, and mental objects' (dhamma-sneha)? When the mind knows mental objects (dhamma), and in those things there is lust, infatuation, delight, love, attachment, addiction, passion, thirst, burning, or entanglement, this is called 'love of mental objects'. What are the eighteen acts of craving internally produced? As the Blessed One (Bhagavan) said: 'Because of this, there is this; because of that, there is that; thus, because of a cause, there is a different result; because of a permanent cause; because of an impermanent cause; because of "I will exist"; because of "another I will exist"; because of "I will exist like this"; because of "a different I will exist"; because of "obtaining due to a cause"; because of "obtaining that due to a cause"; because of "obtaining like this due to a cause"; because of "obtaining differently due to a cause"; because of "hoping to exist"; because of "hoping that will exist"; because of "hoping to exist like this"; because of "hoping to exist differently".' These are called the eighteen acts of craving internally produced. What are the eighteen acts of craving externally produced? As the Blessed One (Bhagavan) said: 'This exists because of this; this exists because of that; this is like this because of a cause; this is different because of a cause; this will exist because of a cause; this will not exist because of a cause; this is that I will exist; this is that another I will exist; this is that I will exist like this; this is that a different I will exist; this is obtaining because of a cause; this is obtaining that because of a cause; this is obtaining like this because of a cause; this is obtaining differently because of a cause; this is hoping to exist; this is hoping that will exist; this is hoping to exist like this; this is hoping to exist differently.' These are called the eighteen acts of craving externally produced. What is the Noble Truth of the Cessation of Suffering (Dukkha-nirodha-ariya-sacca)? It is the complete abandonment of those cravings, detachment, cessation, renunciation, relinquishment, liberation, without a dwelling (no longer clinging), already cut off, no longer arising. This is called the Noble Truth of the Cessation of Suffering (Dukkha-nirodha-ariya-sacca). What is the Noble Truth of the Cessation of Suffering (Dukkha-nirodha-ariya-sacca)? The cessation of the conditions for wisdom (jnana). This is called the Noble Truth of the Cessation of Suffering (Dukkha-nirodha-ariya-sacca). This Noble Truth of the Cessation of Suffering (Dukkha-nirodha-ariya-sacca) is true, as it is, not otherwise, not different, not a different thing. As the Tathagata (Tathagata) rightly proclaimed the truth for noble ones, this is called the Noble Truth. What is the cessation of the conditions for wisdom (jnana)? If the wisdom regarding a thing ceases, then the attachment to that thing also ceases. This is called the cessation of the conditions for wisdom (jnana).
。云何智緣盡。若法得聖道滅彼法滅。是名智緣盡。云何智緣盡。數謂知彼智若知法滅彼結滅。是名智緣盡。云何智緣盡。四沙門果。須陀洹果。斯陀含果。阿那含果。阿羅漢果。是名智緣盡。云何須陀洹果。若見斷三煩惱斷身見疑戒盜。是名須陀洹果。云何須陀洹果。見斷三煩惱斷身見疑戒盜。若得甘露。是名須陀洹果。云何須陀洹果。若見斷三煩惱斷身見疑戒盜。聖道一時俱斷煩惱。是名須陀洹果。云何須陀洹果。見斷三煩惱身見疑戒盜。聖道一時俱斷煩惱。若得甘露。是名須陀洹果。云何斯陀含果。若見斷三煩惱斷身見疑戒盜。煩惱思惟斷。欲愛瞋恚煩惱分斷。是名斯陀含果。云何斯陀含果。若見斷三煩惱身見疑戒盜思惟斷欲愛瞋恚分斷。若得甘露。是名斯陀含果。云何斯陀含果。若見斷三煩惱身見疑戒盜。聖道一時俱斷。煩惱思惟斷。欲愛瞋恚煩惱分斷。聖道一時俱斷煩惱。是名斯陀含果。云何斯陀含果。見斷三煩惱身見疑戒盜。聖道一時俱斷。煩惱思惟斷。欲愛瞋恚煩惱分斷。聖道一時俱斷煩惱。若得甘露。是名斯陀含果。云何阿那含果。若五下分煩惱斷身見疑戒盜欲愛瞋恚。是名阿那含果。云何阿那含果。五下分煩惱斷身見疑戒盜欲愛瞋恚。若得甘露。是名阿那含果。云何阿那含果。五下分煩惱斷身見疑
【現代漢語翻譯】 現代漢語譯本： 如何才能使智慧的因緣斷盡？如果通過修行聖道而使某種法滅盡，那麼這種法的滅盡就叫做智慧的因緣斷盡。 如何才能使智慧的因緣斷盡？通過如理作意，知曉某種智慧，如果知曉某種法滅盡，那麼這種煩惱的繫縛就滅盡，這就叫做智慧的因緣斷盡。 如何才能使智慧的因緣斷盡？證得四沙門果（Sramana-phala）：須陀洹果（Srotapanna-phala）、斯陀含果（Sakrdagamin-phala）、阿那含果（Anagamin-phala）、阿羅漢果（Arhat-phala），這就叫做智慧的因緣斷盡。 什麼是須陀洹果？如果斷除了見道所斷的三種煩惱，即斷除了身見（satkayadristi）、疑（vicikitsa）、戒禁取見（silavata-paramarsa），這就叫做須陀洹果。 什麼是須陀洹果？如果斷除了見道所斷的三種煩惱，即斷除了身見、疑、戒禁取見，並且證得了甘露（amrita），這就叫做須陀洹果。 什麼是須陀洹果？如果斷除了見道所斷的三種煩惱，即斷除了身見、疑、戒禁取見，通過聖道在同一時刻一起斷除這些煩惱，這就叫做須陀洹果。 什麼是須陀洹果？如果斷除了見道所斷的三種煩惱，即斷除了身見、疑、戒禁取見，通過聖道在同一時刻一起斷除這些煩惱，並且證得了甘露，這就叫做須陀洹果。 什麼是斯陀含果？如果斷除了見道所斷的三種煩惱，即斷除了身見、疑、戒禁取見，並且斷除了思惟所斷的煩惱，將欲愛（kama-raga）和瞋恚（vyapada）煩惱部分斷除，這就叫做斯陀含果。 什麼是斯陀含果？如果斷除了見道所斷的三種煩惱，即斷除了身見、疑、戒禁取見，並且斷除了思惟所斷的煩惱，將欲愛和瞋恚煩惱部分斷除，並且證得了甘露，這就叫做斯陀含果。 什麼是斯陀含果？如果斷除了見道所斷的三種煩惱，即斷除了身見、疑、戒禁取見，通過聖道在同一時刻一起斷除，並且斷除了思惟所斷的煩惱，將欲愛和瞋恚煩惱部分斷除，通過聖道在同一時刻一起斷除這些煩惱，這就叫做斯陀含果。 什麼是斯陀含果？如果斷除了見道所斷的三種煩惱，即斷除了身見、疑、戒禁取見，通過聖道在同一時刻一起斷除，並且斷除了思惟所斷的煩惱，將欲愛和瞋恚煩惱部分斷除，通過聖道在同一時刻一起斷除這些煩惱，並且證得了甘露，這就叫做斯陀含果。 什麼是阿那含果？如果斷除了五下分煩惱（panca-orambhagiya-samyojana），即斷除了身見、疑、戒禁取見、欲愛、瞋恚，這就叫做阿那含果。 什麼是阿那含果？如果斷除了五下分煩惱，即斷除了身見、疑、戒禁取見、欲愛、瞋恚，並且證得了甘露，這就叫做阿那含果。 什麼是阿那含果？如果斷除了五下分煩惱，即斷除了身見、疑
【English Translation】 English version: How does the exhaustion of the conditions for wisdom come about? If, by attaining the Noble Path, a certain dharma is extinguished, that extinction of that dharma is called the exhaustion of the conditions for wisdom. How does the exhaustion of the conditions for wisdom come about? Through reasoned attention, knowing a certain wisdom, if one knows that a certain dharma is extinguished, then that fetter is extinguished. This is called the exhaustion of the conditions for wisdom. How does the exhaustion of the conditions for wisdom come about? The four fruits of a recluse (Sramana-phala): the fruit of a Stream-enterer (Srotapanna-phala), the fruit of a Once-returner (Sakrdagamin-phala), the fruit of a Non-returner (Anagamin-phala), the fruit of an Arhat (Arhat-phala). This is called the exhaustion of the conditions for wisdom. What is the fruit of a Stream-enterer? If one has eradicated the three fetters eradicated by seeing, namely, self-view (satkayadristi), doubt (vicikitsa), and clinging to rites and rituals (silavata-paramarsa), this is called the fruit of a Stream-enterer. What is the fruit of a Stream-enterer? If one has eradicated the three fetters eradicated by seeing, namely, self-view, doubt, and clinging to rites and rituals, and has attained the Deathless (amrita), this is called the fruit of a Stream-enterer. What is the fruit of a Stream-enterer? If one has eradicated the three fetters eradicated by seeing, namely, self-view, doubt, and clinging to rites and rituals, and these fetters are eradicated simultaneously by the Noble Path, this is called the fruit of a Stream-enterer. What is the fruit of a Stream-enterer? If one has eradicated the three fetters eradicated by seeing, namely, self-view, doubt, and clinging to rites and rituals, and these fetters are eradicated simultaneously by the Noble Path, and has attained the Deathless, this is called the fruit of a Stream-enterer. What is the fruit of a Once-returner? If one has eradicated the three fetters eradicated by seeing, namely, self-view, doubt, and clinging to rites and rituals, and has attenuated the fetters eradicated by thinking, partially attenuating sensual desire (kama-raga) and aversion (vyapada), this is called the fruit of a Once-returner. What is the fruit of a Once-returner? If one has eradicated the three fetters eradicated by seeing, namely, self-view, doubt, and clinging to rites and rituals, and has attenuated the fetters eradicated by thinking, partially attenuating sensual desire and aversion, and has attained the Deathless, this is called the fruit of a Once-returner. What is the fruit of a Once-returner? If one has eradicated the three fetters eradicated by seeing, namely, self-view, doubt, and clinging to rites and rituals, and these are eradicated simultaneously by the Noble Path, and has attenuated the fetters eradicated by thinking, partially attenuating sensual desire and aversion, and these fetters are eradicated simultaneously by the Noble Path, this is called the fruit of a Once-returner. What is the fruit of a Once-returner? If one has eradicated the three fetters eradicated by seeing, namely, self-view, doubt, and clinging to rites and rituals, and these are eradicated simultaneously by the Noble Path, and has attenuated the fetters eradicated by thinking, partially attenuating sensual desire and aversion, and these fetters are eradicated simultaneously by the Noble Path, and has attained the Deathless, this is called the fruit of a Once-returner. What is the fruit of a Non-returner? If one has eradicated the five lower fetters (panca-orambhagiya-samyojana), namely, self-view, doubt, clinging to rites and rituals, sensual desire, and aversion, this is called the fruit of a Non-returner. What is the fruit of a Non-returner? If one has eradicated the five lower fetters, namely, self-view, doubt, clinging to rites and rituals, sensual desire, and aversion, and has attained the Deathless, this is called the fruit of a Non-returner. What is the fruit of a Non-returner? If one has eradicated the five lower fetters, namely, self-view, doubt, clinging to rites and rituals
戒盜欲愛瞋恚。聖道一時俱斷煩惱。是名阿那含果。云何阿那含果。五下分煩惱斷身見疑戒盜欲愛瞋恚聖道一時俱斷煩惱。若得甘露。是名阿那含果。云何阿羅漢果。若思惟斷色界無色界煩惱斷無餘。是名阿羅漢果。云何阿羅漢果。思惟斷色界無色界煩惱斷無餘。若得甘露。是名阿羅漢果。云何阿羅漢果。若一切煩惱盡。是名阿羅漢果。云何阿羅漢果。若一切煩惱盡。若得甘露。是名阿羅漢果。云何苦滅道聖諦。此八支聖道正見正覺正語正業正命正進正念正定。是名苦滅道聖諦。是苦滅道聖諦苦實如爾。非不如爾。不異不異物。如如來正說。聖人諦是謂聖諦。云何正見。學人離結使聖心入聖道。若堅信堅法。及余趣人。見行過患。觀涅槃寂滅。如實觀苦集滅道。未得欲得。未解欲解。未證欲證。修道離煩惱見學人。若須陀洹。斯陀含。阿那含。若觀智具足。若智地若觀解脫心。即得沙門果。若須陀洹果。斯陀含果。阿那含果。無學人慾得阿羅漢。未得聖法。欲得修道觀智具足。若智地若觀解脫心。即得阿羅漢果。若實人若趣若法中澤重澤究竟澤法澤思惟覺了達自相他相共相思持辯觀進辯慧智見解射方便術焰光明照炬慧眼慧根慧力擇法正覺不癡。是名正見。云何正覺。學人離結使。乃至即得阿羅漢果。若實人若趣若覺重
【現代漢語翻譯】 現代漢語譯本： 戒除偷盜、欲愛和瞋恚（chēn huì，嗔恨和惱怒）。以聖道同時斷除所有煩惱，這被稱為阿那含果（Anāgāmi-phala，不還果）。 什麼是阿那含果？斷除五下分煩惱，即身見（Satkāya-dṛṣṭi，認為五蘊為我）、疑（Vicikicchā，對佛法僧的懷疑）、戒禁取見（Śīlabbata-parāmāsa，執著于不正確的戒律和苦行）、欲愛（Kāma-rāga，對欲界的貪愛）和瞋恚（Dveṣa，嗔恨）。以聖道同時斷除這些煩惱，如果證得甘露（Amrita，不死之藥，此處指涅槃），這被稱為阿那含果。 什麼是阿羅漢果（Arhat-phala，無學果）？如果思惟斷除所有煩惱，沒有絲毫殘留，這被稱為阿羅漢果。 什麼是阿羅漢果？思惟斷除所有煩惱，沒有絲毫殘留，如果證得甘露，這被稱為阿羅漢果。 什麼是阿羅漢果？如果一切煩惱都已斷盡，這被稱為阿羅漢果。 什麼是阿羅漢果？如果一切煩惱都已斷盡，如果證得甘露，這被稱為阿羅漢果。 什麼是苦滅道聖諦（Duḥkha-nirodha-mārga-ārya-satya，滅苦之道）？這八支聖道，即正見（Samyag-dṛṣṭi，正確的見解）、正覺（Samyak-saṃkalpa，正確的思維）、正語（Samyag-vāc，正確的言語）、正業（Samyak-karmānta，正確的行為）、正命（Samyag-ājīva，正確的謀生）、正精進（Samyag-vyāyāma，正確的努力）、正念（Samyak-smṛti，正確的憶念）和正定（Samyak-samādhi，正確的禪定），這被稱為苦滅道聖諦。這苦滅道聖諦的真實就是如此，不是不如實，沒有不同，不是不同的事物，正如如來（Tathāgata，佛的稱號）所正確宣說的。聖人的真理，這就是所謂的聖諦（Ārya-satya，四聖諦）。 什麼是正見？學人（Śaikṣa，有學之人）脫離結使（Saṃyojana，煩惱的束縛），以聖潔的心進入聖道，如果堅定地相信，堅定地奉行佛法，並且看到其他外道的過患，觀察涅槃（Nirvāṇa，寂滅）的寂靜，如實地觀察苦（Duḥkha，痛苦）、集（Samudaya，痛苦的根源）、滅（Nirodha，痛苦的止息）和道（Mārga，滅苦之道），對於未得到的想要得到，對於未理解的想要理解，對於未證得的想要證得，修道以脫離煩惱，這就是學人。如果是須陀洹（Srota-āpanna，入流果）、斯陀含（Sakṛdāgāmin，一來果）、阿那含，如果觀智具足，如果處於智慧之地，如果以觀智解脫心，就能證得沙門果（Śrāmaṇa-phala，出家修道者的果位），即須陀洹果、斯陀含果、阿那含果。無學之人想要證得阿羅漢，對於未得到的聖法，想要得到，修道，觀智具足，如果處於智慧之地，如果以觀智解脫心，就能證得阿羅漢果。如果是真實的人，如果是趨向涅槃的道路，如果是佛法中的滋潤，重大的滋潤，究竟的滋潤，佛法的滋潤，思惟覺悟，通達自相（Svalakṣaṇa，事物自身的特性）、他相（Paralakṣaṇa，事物與他物的區別）、共相（Sāmānyalakṣaṇa，事物共同的特性），思索保持，辯論觀察，精進辯論，智慧，見解，理解，射箭的比喻，方便之術，火焰的光明，照亮的火炬，慧眼，慧根，慧力，擇法（Dharma-vicaya，選擇正確的佛法），正覺，不迷惑，這被稱為正見。 什麼是正覺？學人脫離結使，乃至證得阿羅漢果，如果是真實的人，如果是趨向覺悟的道路，重大的覺悟
【English Translation】 English version: To abstain from stealing, sensual desire, and hatred. To simultaneously sever all afflictions with the Noble Path, this is called Anāgāmi-phala (the fruit of the Non-Returner). What is Anāgāmi-phala? It is the severing of the five lower fetters: self-view (Satkāya-dṛṣṭi, the belief in a permanent self within the five aggregates), doubt (Vicikicchā, doubt about the Buddha, Dharma, and Sangha), clinging to rites and rituals (Śīlabbata-parāmāsa, adherence to incorrect rules and ascetic practices), sensual desire (Kāma-rāga, attachment to the realm of desire), and hatred (Dveṣa, aversion). To simultaneously sever these afflictions with the Noble Path, and if one attains Amrita (the nectar of immortality, here referring to Nirvana), this is called Anāgāmi-phala. What is Arhat-phala (the fruit of the Worthy One)? If, through contemplation, all afflictions are severed without any residue, this is called Arhat-phala. What is Arhat-phala? Through contemplation, all afflictions are severed without any residue, and if one attains Amrita, this is called Arhat-phala. What is Arhat-phala? If all afflictions are exhausted, this is called Arhat-phala. What is Arhat-phala? If all afflictions are exhausted, and if one attains Amrita, this is called Arhat-phala. What is the Noble Truth of the Path Leading to the Cessation of Suffering (Duḥkha-nirodha-mārga-ārya-satya)? This Eightfold Noble Path, namely right view (Samyag-dṛṣṭi, correct understanding), right thought (Samyak-saṃkalpa, correct thought), right speech (Samyag-vāc, correct speech), right action (Samyak-karmānta, correct action), right livelihood (Samyag-ājīva, correct livelihood), right effort (Samyag-vyāyāma, correct effort), right mindfulness (Samyak-smṛti, correct mindfulness), and right concentration (Samyak-samādhi, correct concentration), this is called the Noble Truth of the Path Leading to the Cessation of Suffering. The truth of this Noble Truth of the Path Leading to the Cessation of Suffering is just as it is, not otherwise, not different, not a different thing, as the Tathāgata (title of the Buddha) has correctly proclaimed. The truth of the noble ones, this is what is called the Noble Truth (Ārya-satya, the Four Noble Truths). What is right view? A learner (Śaikṣa, one who is still learning) detaches from the fetters (Saṃyojana, the bonds of affliction), enters the Noble Path with a pure heart, if they firmly believe, firmly practice the Dharma, and see the faults of other heretical paths, observe the peace of Nirvana (Nirvāṇa, liberation), truly observe suffering (Duḥkha, suffering), its origin (Samudaya, the cause of suffering), its cessation (Nirodha, the end of suffering), and the path (Mārga, the path to the end of suffering), desiring to attain what has not been attained, desiring to understand what has not been understood, desiring to realize what has not been realized, cultivating the path to detach from afflictions, this is a learner. If they are a Srota-āpanna (stream-enterer), a Sakṛdāgāmin (once-returner), an Anāgāmin, if their wisdom of observation is complete, if they are in the realm of wisdom, if they liberate their mind through observation, they can attain the fruit of a Śrāmaṇa (ascetic practitioner), namely the fruit of a Srota-āpanna, the fruit of a Sakṛdāgāmin, the fruit of an Anāgāmin. A non-learner desires to attain Arhatship, desiring to attain the unobtained sacred Dharma, cultivating the path, with complete wisdom of observation, if they are in the realm of wisdom, if they liberate their mind through observation, they can attain Arhat-phala. If they are a true person, if they are on the path towards Nirvana, if they are nourished by the Dharma, greatly nourished, ultimately nourished, nourished by the Dharma, contemplating and awakening, understanding the self-characteristic (Svalakṣaṇa, the unique characteristic of a thing), the other-characteristic (Paralakṣaṇa, the distinction of a thing from others), the common-characteristic (Sāmānyalakṣaṇa, the shared characteristic of things), contemplating and maintaining, debating and observing, diligently debating, with wisdom, insight, understanding, the metaphor of shooting an arrow, skillful means, the light of a flame, a torch that illuminates, the eye of wisdom, the root of wisdom, the power of wisdom, discernment of the Dharma (Dharma-vicaya, selecting the correct Dharma), right awakening, without delusion, this is called right view. What is right thought? A learner detaches from the fetters, and even attains Arhat-phala, if they are a true person, if they are on the path towards awakening, great awakening
覺正憶想攀緣心了。是名正覺。云何正語。學人離結使。乃至即得阿羅漢果。若實人若趣若口四不善不樂盡離見過戒慎不作不容斷根盡無餘彼不善法中堪行善。是名正語。云何正業。學人離結使。乃至即得阿羅漢果。若實人若趣若身三不善。不樂遠離見過戒慎不作不容斷根盡無餘彼不善法中堪行善。是名正業。云何正命。學人離結使。乃至即得阿羅漢果。若實人若趣除身口不善余邪命不樂遠離見過戒慎不作不容斷根盡無餘彼不善法中堪行善。是名正命。云何正進。學人離結使。乃至即得阿羅漢果。若實人若趣若身心發出度堪忍不退勤力進不離不懈不緩不懶墮進根進力進覺是名正進。云何正念。學人離結使。乃至即得阿羅漢果。若實人若趣若念憶念微念慎念住不忘如語相續念不失不奪不鈍不鈍根念根念力念覺。是名正念。云何正定。學人離結使。乃至即得阿羅漢果。若實人若趣若心住正住專住心一向心一樂心不亂依意心獨定定根定力定覺。是名正定四聖諦。幾色。幾非色。二非色。二二分或色或非色。云何二非色。集聖諦滅聖諦。是名二非色。云何二二分或色或非色。苦聖諦道聖諦。是名二二分或色或非色。云何苦聖諦色。眼入耳鼻舌身入色入聲香味觸入身口非戒無教有漏身口戒無教有漏身進有漏身除。是名苦聖諦色。
【現代漢語翻譯】 現代漢語譯本 覺悟、正直的憶念和攀緣之心止息了，這就被稱為正覺（Sammasambuddha，完全覺悟者）。什麼是正語（Samma-vaca，正確的言語）？修行者斷除煩惱結縛，乃至證得阿羅漢果位。如果這個人真實，他的行為真實，他遠離口頭的四種不善業，不喜好、遠離、以正確的見解來約束自己，不去做、不允許（這些惡行）發生，斷除其根本，使其完全滅盡，並且在這個不善的領域中能夠行善，這就是正語。 什麼是正業（Samma-kammanta，正確的行為）？修行者斷除煩惱結縛，乃至證得阿羅漢果位。如果這個人真實，他的行為真實，他遠離身體的三種不善業，不喜好、遠離、以正確的見解來約束自己，不去做、不允許（這些惡行）發生，斷除其根本，使其完全滅盡，並且在這個不善的領域中能夠行善，這就是正業。 什麼是正命（Samma-ajiva，正確的謀生）？修行者斷除煩惱結縛，乃至證得阿羅漢果位。如果這個人真實，他的行為真實，除了身口的不善業之外，他還遠離其他邪命（不正當的謀生方式），不喜好、遠離、以正確的見解來約束自己，不去做、不允許（這些惡行）發生，斷除其根本，使其完全滅盡，並且在這個不善的領域中能夠行善，這就是正命。 什麼是正精進（Samma-vayama，正確的努力）？修行者斷除煩惱結縛，乃至證得阿羅漢果位。如果這個人真實，他的行為真實，他的身心發出（正面的）努力，能夠忍受，不退縮，勤奮努力，不離不棄，不懈怠，不緩慢，不懶惰，精進是根，精進是力量，精進是覺悟的因素，這就是正精進。 什麼是正念（Samma-sati，正確的念）？修行者斷除煩惱結縛，乃至證得阿羅漢果位。如果這個人真實，他的行為真實，他的念是憶念，是微細的念，是謹慎的念，是安住于念，不遺忘，如實地相續，念不失去，不被奪走，不遲鈍，念是根，念是力量，念是覺悟的因素，這就是正念。 什麼是正定（Samma-samadhi，正確的禪定）？修行者斷除煩惱結縛，乃至證得阿羅漢果位。如果這個人真實，他的行為真實，他的心安住于正，安住于專注，心是唯一的方向，心是唯一的喜悅，心不散亂，依靠意念，心是獨立的，禪定是根，禪定是力量，禪定是覺悟的因素，這就是正定。 四聖諦（Cattari Ariya Saccani，Four Noble Truths）中有多少是色（Rupa，物質）？有多少是非色（Arupa，非物質）？有兩個是非色，有兩個是部分為色部分為非色。 哪兩個是非色？集聖諦（Samudaya Sacca，The Truth of the Origin of Suffering）和滅聖諦（Nirodha Sacca，The Truth of the Cessation of Suffering），這兩個是非色。 哪兩個是部分為色部分為非色？苦聖諦（Dukkha Sacca，The Truth of Suffering）和道聖諦（Magga Sacca，The Truth of the Path），這兩個是部分為色部分為非色。 什麼是苦聖諦中的色？眼入（ চক্ষু আযতন, eye base），耳入（ কর্ণ আযতন, ear base），鼻入（ নাসিকা আযতন, nose base），舌入（ জিহ্বা আযতন, tongue base），身入（ কায় আযতন, body base），色入（ রূপ আযতন, form base），聲入（ শব্দ আযতন, sound base），香味（ গন্ধ আযতন, smell base），觸入（ স্পর্শ আযতন, touch base），身口非戒無教有漏，身口戒無教有漏，身進有漏，身除有漏，這些是苦聖諦中的色。
【English Translation】 English version The cessation of deluded, righteous recollection, and clinging mind is called Right Awareness (Sammasambuddha, Perfectly Awakened One). What is Right Speech (Samma-vaca, Right Speech)? The learner is free from fetters, even attaining the fruit of Arhatship. If that person is real, their actions are real, they abandon the four unwholesome verbal actions, dislike them, stay away from them, restrain themselves with right view, do not do them, do not allow them to happen, cut off their roots, and completely eliminate them, and in that unwholesome area, they are able to do good, this is called Right Speech. What is Right Action (Samma-kammanta, Right Action)? The learner is free from fetters, even attaining the fruit of Arhatship. If that person is real, their actions are real, they abandon the three unwholesome bodily actions, dislike them, stay away from them, restrain themselves with right view, do not do them, do not allow them to happen, cut off their roots, and completely eliminate them, and in that unwholesome area, they are able to do good, this is called Right Action. What is Right Livelihood (Samma-ajiva, Right Livelihood)? The learner is free from fetters, even attaining the fruit of Arhatship. If that person is real, their actions are real, besides the unwholesome bodily and verbal actions, they also abandon other wrong livelihoods, dislike them, stay away from them, restrain themselves with right view, do not do them, do not allow them to happen, cut off their roots, and completely eliminate them, and in that unwholesome area, they are able to do good, this is called Right Livelihood. What is Right Effort (Samma-vayama, Right Effort)? The learner is free from fetters, even attaining the fruit of Arhatship. If that person is real, their actions are real, their body and mind generate (positive) effort, able to endure, not retreat, diligently strive, not leave, not be lazy, not be slow, not be indolent, effort is the root, effort is the power, effort is a factor of awakening, this is called Right Effort. What is Right Mindfulness (Samma-sati, Right Mindfulness)? The learner is free from fetters, even attaining the fruit of Arhatship. If that person is real, their actions are real, their mindfulness is recollection, is subtle mindfulness, is cautious mindfulness, is abiding in mindfulness, not forgetting, truly continuing, mindfulness is not lost, not taken away, not dull, mindfulness is the root, mindfulness is the power, mindfulness is a factor of awakening, this is called Right Mindfulness. What is Right Concentration (Samma-samadhi, Right Concentration)? The learner is free from fetters, even attaining the fruit of Arhatship. If that person is real, their actions are real, their mind abides in rightness, abides in focus, the mind is the only direction, the mind is the only joy, the mind is not distracted, relying on intention, the mind is independent, concentration is the root, concentration is the power, concentration is a factor of awakening, this is called Right Concentration. How many of the Four Noble Truths (Cattari Ariya Saccani, Four Noble Truths) are material (Rupa, Material Form)? How many are non-material (Arupa, Non-Material)? Two are non-material, and two are partly material and partly non-material. Which two are non-material? The Truth of the Origin of Suffering (Samudaya Sacca, The Truth of the Origin of Suffering) and the Truth of the Cessation of Suffering (Nirodha Sacca, The Truth of the Cessation of Suffering), these two are non-material. Which two are partly material and partly non-material? The Truth of Suffering (Dukkha Sacca, The Truth of Suffering) and the Truth of the Path (Magga Sacca, The Truth of the Path), these two are partly material and partly non-material. What is material in the Truth of Suffering? Eye base ( চক্ষু আযতন, eye base), ear base ( কর্ণ আযতন, ear base), nose base ( নাসিকা আযতন, nose base), tongue base ( জিহ্বা আযতন, tongue base), body base ( কায় আযতন, body base), form base ( রূপ আযতন, form base), sound base ( শব্দ আযতন, sound base), smell ( গন্ধ আযতন, smell base), touch base ( স্পর্শ আযতন, touch base), bodily and verbal non-precepts that are untaught and defiled, bodily and verbal precepts that are untaught and defiled, bodily progress that is defiled, bodily removal that is defiled, these are material in the Truth of Suffering.
云何苦聖諦非色。受想思觸思惟覺觀見慧解脫無貪無恚無癡順信悔悅喜心進心除信欲不放逸念定心舍疑怖煩惱使生老死命結無想定眼識乃至意識。是名苦聖諦非色。云何道聖諦色。正語正業正命正身進。是名道聖諦色。云何道聖諦非色。正見正覺正心進正念正定。是名道聖諦非色。
四聖諦。幾可見。幾不可見。三不可見。一二分或可見或不可見。云何三不可見。集聖諦滅聖諦道聖諦。是名三不可見。云何一二分或可見或不可見。苦聖諦是名一二分或可見或不可見。云何苦聖諦可見。色入是名苦聖諦可見。云何苦聖諦不可見。除色入余苦聖諦不可見。是名苦聖諦不可見。
四聖諦。幾有對。幾無對。三無對。一二分或有對或無對。云何三無對。集聖諦滅聖諦道聖諦。是名三無對。云何一二分或有對或無對。苦聖諦是名一二分或有對或無對。云何苦聖諦有對。十色入是名苦聖諦有對。云何苦聖諦無對。初四色受想乃至無想定眼識乃至意識。是名苦聖諦無對。
四聖諦。幾聖。幾非聖。二聖。二非聖。云何二聖。滅聖諦道聖諦。是名二聖。云何二非聖。苦聖諦集聖諦。是名二非聖。有漏無漏有愛無愛有求無求當取非當取有取無取有勝無勝亦如是。
四聖諦。幾受。幾非受。三非受。一二分或受或
【現代漢語翻譯】 現代漢語譯本 什麼是苦聖諦中非屬於色的部分？ 受（vedanā），想（saṃjñā），思（cetanā），觸（sparśa），思惟（vitarka），覺觀（vicāra），見（dṛṣṭi），慧（prajñā），解脫（vimoksha），無貪（alobha），無恚（adveṣa），無癡（amoha），順信（anukūla-śraddhā），悔（kaukṛtya），悅（prīti），喜（pramoda），心進（cittotsāha），心除（citta-vyavadāna），信（śraddhā），欲（chanda），不放逸（apramāda），念（smṛti），定（samādhi），心舍（cittapekṣā），疑（vicikitsā），怖（bhaya），煩惱（kleśa），使（anuśaya），生（jāti），老（jarā），死（maraṇa），命結（jīvita-saṃyojana），無想定（āsaṃjñika-samāpatti），眼識（cakṣur-vijñāna）乃至意識（mano-vijñāna）。這些都稱為苦聖諦中非屬於色的部分。 什麼是道聖諦中屬於色的部分？ 正語（samyag-vāc），正業（samyak-karmānta），正命（samyag-ājīva），正身進（kāya-utsāha）。這些都稱為道聖諦中屬於色的部分。 什麼是道聖諦中非屬於色的部分？ 正見（samyag-dṛṣṭi），正覺（samyak-saṃkalpa），正心進（citta-utsāha），正念（samyak-smṛti），正定（samyak-samādhi）。這些都稱為道聖諦中非屬於色的部分。 四聖諦中，哪些是可見的？哪些是不可見的？ 三個是不可見的，一個是二分的，或者可見或者不可見。 哪三個是不可見的？ 集聖諦（samudaya-satya），滅聖諦（nirodha-satya），道聖諦（mārga-satya）。這些稱為三個不可見的。 哪一個是二分的，或者可見或者不可見？ 苦聖諦（duḥkha-satya）稱為一個是二分的，或者可見或者不可見。 什麼是苦聖諦中可見的部分？ 色入（rūpāyatana）稱為苦聖諦中可見的部分。 什麼是苦聖諦中不可見的部分？ 除了色入之外，其餘的苦聖諦都是不可見的。這些稱為苦聖諦中不可見的部分。 四聖諦中，哪些是有對的？哪些是無對的？ 三個是無對的，一個是二分的，或者有對或者無對。 哪三個是無對的？ 集聖諦，滅聖諦，道聖諦。這些稱為三個無對的。 哪一個是二分的，或者有對或者無對？ 苦聖諦稱為一個是二分的，或者有對或者無對。 什麼是苦聖諦中有對的部分？ 十色入（daśa rūpāyatanāni）稱為苦聖諦中有對的部分。 什麼是苦聖諦中無對的部分？ 最初的四個，即色（rūpa），受（vedanā），想（saṃjñā）乃至無想定（āsaṃjñika-samāpatti），眼識（cakṣur-vijñāna）乃至意識（mano-vijñāna）。這些稱為苦聖諦中無對的部分。 四聖諦中，哪些是聖的？哪些是非聖的？ 兩個是聖的，兩個是非聖的。 哪兩個是聖的？ 滅聖諦，道聖諦。這兩個稱為聖的。 哪兩個是非聖的？ 苦聖諦，集聖諦。這兩個稱為非聖的。 有漏（sāsrava）無漏（anāsrava），有愛（sasneha）無愛（nisneha），有求（saparigraha）無求（aparigraha），當取（upādātabba）非當取（anupādātabba），有取（upādāna）無取（anupādāna），有勝（uttara）無勝（anuttara）也是如此。 四聖諦中，哪些是受（vedanā）？哪些是非受？ 三個是非受，一個是二分的，或者受或者
【English Translation】 English version What in the Noble Truth of Suffering is not form (rūpa)? Feeling (vedanā), perception (saṃjñā), volition (cetanā), contact (sparśa), thought (vitarka), examination (vicāra), view (dṛṣṭi), wisdom (prajñā), liberation (vimoksha), non-greed (alobha), non-hatred (adveṣa), non-delusion (amoha), favorable faith (anukūla-śraddhā), regret (kaukṛtya), satisfaction (prīti), joy (pramoda), mental effort (cittotsāha), mental purification (citta-vyavadāna), faith (śraddhā), desire (chanda), diligence (apramāda), mindfulness (smṛti), concentration (samādhi), mental equanimity (cittapekṣā), doubt (vicikitsā), fear (bhaya), defilements (kleśa), tendencies (anuśaya), birth (jāti), aging (jarā), death (maraṇa), the bond of life (jīvita-saṃyojana), the attainment of non-perception (āsaṃjñika-samāpatti), eye-consciousness (cakṣur-vijñāna) and even mind-consciousness (mano-vijñāna). These are called what in the Noble Truth of Suffering is not form. What in the Noble Truth of the Path is form? Right speech (samyag-vāc), right action (samyak-karmānta), right livelihood (samyag-ājīva), right bodily effort (kāya-utsāha). These are called what in the Noble Truth of the Path is form. What in the Noble Truth of the Path is not form? Right view (samyag-dṛṣṭi), right thought (samyak-saṃkalpa), right mental effort (citta-utsāha), right mindfulness (samyak-smṛti), right concentration (samyak-samādhi). These are called what in the Noble Truth of the Path is not form. Among the Four Noble Truths, how many are visible, and how many are invisible? Three are invisible, and one is twofold, either visible or invisible. Which three are invisible? The Noble Truth of the Origin (samudaya-satya), the Noble Truth of Cessation (nirodha-satya), and the Noble Truth of the Path (mārga-satya). These are called the three invisible. Which one is twofold, either visible or invisible? The Noble Truth of Suffering (duḥkha-satya) is called the one that is twofold, either visible or invisible. What in the Noble Truth of Suffering is visible? The form-āyatana (rūpāyatana) is called what in the Noble Truth of Suffering is visible. What in the Noble Truth of Suffering is invisible? Except for the form-āyatana, the rest of the Noble Truth of Suffering is invisible. These are called what in the Noble Truth of Suffering is invisible. Among the Four Noble Truths, how many are with resistance, and how many are without resistance? Three are without resistance, and one is twofold, either with resistance or without resistance. Which three are without resistance? The Noble Truth of the Origin, the Noble Truth of Cessation, and the Noble Truth of the Path. These are called the three without resistance. Which one is twofold, either with resistance or without resistance? The Noble Truth of Suffering is called the one that is twofold, either with resistance or without resistance. What in the Noble Truth of Suffering is with resistance? The ten form-āyatanas (daśa rūpāyatanāni) are called what in the Noble Truth of Suffering is with resistance. What in the Noble Truth of Suffering is without resistance? The first four, namely form (rūpa), feeling (vedanā), perception (saṃjñā), and even the attainment of non-perception (āsaṃjñika-samāpatti), eye-consciousness (cakṣur-vijñāna) and even mind-consciousness (mano-vijñāna). These are called what in the Noble Truth of Suffering is without resistance. Among the Four Noble Truths, how many are noble, and how many are not noble? Two are noble, and two are not noble. Which two are noble? The Noble Truth of Cessation and the Noble Truth of the Path. These two are called noble. Which two are not noble? The Noble Truth of Suffering and the Noble Truth of the Origin. These two are called not noble. With outflows (sāsrava) and without outflows (anāsrava), with affection (sasneha) and without affection (nisneha), with seeking (saparigraha) and without seeking (aparigraha), to be grasped (upādātabba) and not to be grasped (anupādātabba), with grasping (upādāna) and without grasping (anupādāna), superior (uttara) and unsurpassed (anuttara) are also like this. Among the Four Noble Truths, how many are feeling (vedanā), and how many are not feeling? Three are not feeling, and one is twofold, either feeling or
非受。云何三非受。集聖諦滅聖諦道聖諦。是名三非受。云何一二分或受或非受。苦聖諦。是名一二分或受或非受。云何苦聖諦受。苦聖諦若內。是名苦聖諦受。云何苦聖諦受。苦聖諦業法煩惱所生報我分攝。眼入耳入鼻入舌入身入。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。身好香非好香。軟香非軟香。適意香非適意香。身甜酢苦辛鹹淡涎癊。身冷熱輕重粗細澀滑堅軟。受心所起。去來屈申迴轉身教集。聲音句言語口教有漏身集。受想思觸思惟覺觀見慧解脫悔不悔悅喜心進信慾念怖生命。眼識乃至意識。是名苦聖諦受。云何苦聖諦非受。苦聖諦外。是名苦聖諦非受。云何苦聖諦非受。苦聖諦善若不善無記。非我分攝。若善心不善心。非報非報法。心所起去來屈申迴轉身教集。聲音句言語口教。若外色眼識所知。聲香味若外觸身識所知。身口非戒無教。有漏身口戒無教。有漏身進。有漏身除。除命余受想乃至。無想定眼識乃至意識。是名苦聖諦非受。內外亦如是。
四聖諦。幾有報。幾無報。一有報。一無報。二二分或有報或無報。云何一有報。集聖諦是名一有報。云何一無報。滅聖諦是名一無報。云何二二分或有報或無報。苦聖諦道聖諦。是名二二
分或有報或無報。云何苦聖諦有報。苦聖諦報法。是名苦聖諦有報。云何苦聖諦有報。除苦聖諦善報余苦聖諦善不善。不善善心所起。去來屈申迴轉身教集。聲音句言語口教身口非戒無教。有漏身口戒無教。有漏身進有漏身除。受想乃至煩惱使結無想定意界意識界。是名苦聖諦有報。云何苦聖諦無報。苦聖諦若報。苦聖諦非報非報法。眼入耳鼻舌身入。香入味入觸入。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。無記心所起。去來屈申迴轉身教集。聲音句言語口教。外色眼識所知。外聲耳識所知。有漏身口戒無教。有漏身進有漏身除。除無貪無恚癡煩惱使結。余受想乃至無想定。眼識乃至意識。是名苦聖諦無報。云何道聖諦有報。道聖諦報法。是名道聖諦有報。云何道聖諦有報。學人離結使。聖心入聖道。若堅信堅法及余趣人。見行過患。觀涅槃寂滅。如實觀苦集滅道。未得欲得。未解欲解。未證欲證。修道離煩惱無學人。欲得阿羅漢未得聖法。欲得修道。若實人若趣若正見正覺正語正業正命正進正念正定。是名道聖諦有報。云何道聖諦無報。道聖諦無報。是名道聖諦無報。云何道聖諦無報。見學人若須陀洹斯陀含阿那含觀智具足。若智地若觀解脫心即得沙門
【現代漢語翻譯】 現代漢語譯本： 分有報或無報。什麼是苦聖諦有報？苦聖諦的報法，這稱為苦聖諦有報。什麼是苦聖諦有報？除了苦聖諦的善報之外，其餘苦聖諦的善與不善，以及不善的善心所生起。包括去、來、屈、伸、迴轉、身體的教示集合，聲音、語句、言語、口頭教示、身體和口頭的非戒無教，有漏的身口戒無教，有漏的身進、有漏的身除，感受、思想乃至煩惱、使、結，以及無想定、意界、意識界，這稱為苦聖諦有報。 什麼是苦聖諦無報？苦聖諦的報，苦聖諦的非報非報法。包括眼入（眼睛的感知）、耳入（耳朵的感知）、鼻入（鼻子的感知）、舌入（舌頭的感知）、身入（身體的感知），香入（氣味的感知）、味入（味道的感知）、觸入（觸覺的感知），身體的好色非好色，端嚴非端嚴，妍膚非妍膚，嚴凈非嚴凈，身體的好聲非好聲，眾妙聲非眾妙聲，軟聲非軟聲，無記心所生起。包括去、來、屈、伸、迴轉、身體的教示集合，聲音、語句、言語、口頭教示，外色眼識所知，外聲耳識所知，有漏的身口戒無教，有漏的身進、有漏的身除，除了無貪、無恚、癡煩惱、使、結，其餘感受、思想乃至無想定，眼識乃至意識，這稱為苦聖諦無報。 什麼是道聖諦有報？道聖諦的報法，這稱為道聖諦有報。什麼是道聖諦有報？學人（修行者）離開結使（煩惱的束縛），聖心進入聖道。如果對堅信、堅法以及其餘趣（境界）的人，看到行為的過患，觀察涅槃（寂滅），如實地觀察苦、集、滅、道。未得到的想要得到，未理解的想要理解，未證悟的想要證悟，修道離開煩惱的無學人（已證阿羅漢果者），想要得到阿羅漢果但尚未得到聖法，想要修道。如果是真實的人，如果是趣，如果是正見、正覺、正語、正業、正命、正進、正念、正定，這稱為道聖諦有報。 什麼是道聖諦無報？道聖諦無報，這稱為道聖諦無報。什麼是道聖諦無報？見到學人，如果是須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果），觀智具足。如果是智地，如果是觀解脫，心即得沙門（沙門果）。
【English Translation】 English version: Divided into those with retribution and those without retribution. What is the Truth of Suffering with retribution? The retributive nature of the Truth of Suffering is called the Truth of Suffering with retribution. What is the Truth of Suffering with retribution? Except for the wholesome retribution of the Truth of Suffering, the remaining wholesome and unwholesome aspects of the Truth of Suffering, and the unwholesome mental states that arise. Including going, coming, bending, stretching, turning, bodily instructions, sounds, sentences, speech, verbal instructions, bodily and verbal non-precepts, the non-precepts of defiled bodily and verbal actions, the progress of defiled bodily actions, the removal of defiled bodily actions, feelings, thoughts, and even afflictions, fetters, bonds, as well as the state of non-perception, the mind element, and the consciousness element, this is called the Truth of Suffering with retribution. What is the Truth of Suffering without retribution? The retribution of the Truth of Suffering, the non-retribution and non-retributive nature of the Truth of Suffering. Including the eye base (perception of the eye), ear base (perception of the ear), nose base (perception of the nose), tongue base (perception of the tongue), body base (perception of the body), scent base (perception of scents), taste base (perception of tastes), touch base (perception of touch), the body's beautiful and non-beautiful forms, elegant and non-elegant appearances, beautiful and non-beautiful skin, pure and non-pure states, the body's pleasant and unpleasant sounds, wondrous and non-wondrous sounds, soft and non-soft sounds, and the neutral mental states that arise. Including going, coming, bending, stretching, turning, bodily instructions, sounds, sentences, speech, verbal instructions, external forms known by eye consciousness, external sounds known by ear consciousness, the non-precepts of defiled bodily and verbal actions, the progress of defiled bodily actions, the removal of defiled bodily actions, except for non-greed, non-hatred, delusion, afflictions, fetters, bonds, the remaining feelings, thoughts, and even the state of non-perception, eye consciousness, and even consciousness, this is called the Truth of Suffering without retribution. What is the Truth of the Path with retribution? The retributive nature of the Truth of the Path is called the Truth of the Path with retribution. What is the Truth of the Path with retribution? A learner (a practitioner) departs from fetters (bonds of affliction), a noble mind enters the noble path. If one has firm faith, firm Dharma, and for those in other realms (states of existence), seeing the faults of actions, observing Nirvana (cessation), truly observing suffering, its origin, its cessation, and the path. Wanting to attain what has not been attained, wanting to understand what has not been understood, wanting to realize what has not been realized, a non-learner (one who has attained Arhatship) who cultivates the path and departs from afflictions, wanting to attain Arhatship but not yet attaining the noble Dharma, wanting to cultivate the path. If one is a true person, if one is a realm, if one has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, this is called the Truth of the Path with retribution. What is the Truth of the Path without retribution? The Truth of the Path without retribution is called the Truth of the Path without retribution. What is the Truth of the Path without retribution? Seeing a learner, if one is a Sotapanna (stream-enterer), a Sakadagami (once-returner), an Anagami (non-returner), possessing complete wisdom. If one is in the wisdom ground, if one observes liberation, the mind immediately attains the state of a Shramana (ascetic).
果。若須陀洹果斯陀含果阿那含果無學人阿羅漢觀智具足。若智地若觀解脫心即得阿羅漢果。若實人若趣正見乃至正定。是名道聖諦無報。
四聖諦。幾心。幾非心。三非心。一二分或心或非心。云何三非心。集聖諦滅聖諦道聖諦。是名三非心。云何一二分或心或非心苦聖諦。是名一二分或心或非心。云何苦聖諦心。眼識乃至意識。是名苦聖諦心。云何苦聖諦非心。十色入初四色受想乃至無想定。是名苦聖諦非心。
四聖諦。幾心相應。幾非心相應。一心相應。一非心相應。一二分或心相應或非心相應。一三分或心相應或非心相應或不說心相應非心相應。云何一心相應。集聖諦是名一心相應。云何一非心相應。滅聖諦是名一非心相應。云何一二分或心相應或非心相應。道聖諦是名一二分或心相應或非心相應。云何一三分或心相應或非心相應或不說心相應非心相應。苦聖諦是名一三分或心相應或非心相應或不說心相應非心相應。云何道聖諦心相應。道聖諦若心數正見正覺正心進正念正定。是名道聖諦心相應。云何道聖諦非心相應。道聖諦非心數正語正業正命正身進是名道聖諦非心相應。云何苦聖諦心相應。苦聖諦若心數受想乃至煩惱使。是名苦聖諦心相應。云何苦聖諦非心相應。苦聖諦若非心數十色入初四
【現代漢語翻譯】 現代漢語譯本： 果。如果證得須陀洹果（Sotapanna-phala，入流果）、斯陀含果（Sakadagami-phala，一來果）、阿那含果（Anagami-phala，不還果），無學之人阿羅漢（Arahat，無學果）觀智具足。如果智慧之地，如果觀解脫心，即得阿羅漢果。如果真實之人，如果趣向正見乃至正定。這名為道聖諦，沒有果報。
四聖諦。幾個是心，幾個是非心？三個是非心，一個二分，或者心或者非心。什麼是三個非心？集聖諦、滅聖諦、道聖諦。這名為三個非心。什麼是一個二分，或者心或者非心？苦聖諦。這名為一個二分，或者心或者非心。什麼是苦聖諦的心？眼識乃至意識。這名為苦聖諦的心。什麼是苦聖諦的非心？十色入、初四色、受想乃至無想定。這名為苦聖諦的非心。
四聖諦。幾個是心相應，幾個是非心相應？一個心相應，一個非心相應，一個二分，或者心相應或者非心相應，一個三分，或者心相應或者非心相應或者不說心相應非心相應。什麼是一個心相應？集聖諦。這名為一個心相應。什麼是一個非心相應？滅聖諦。這名為一個非心相應。什麼是一個二分，或者心相應或者非心相應？道聖諦。這名為一個二分，或者心相應或者非心相應。什麼是一個三分，或者心相應或者非心相應或者不說心相應非心相應？苦聖諦。這名為一個三分，或者心相應或者非心相應或者不說心相應非心相應。什麼是道聖諦的心相應？道聖諦如果心數正見、正覺、正心進、正念、正定。這名為道聖諦的心相應。什麼是道聖諦的非心相應？道聖諦非心數正語、正業、正命、正身進。這名為道聖諦的非心相應。什麼是苦聖諦的心相應？苦聖諦如果心數受、想乃至煩惱使。這名為苦聖諦的心相應。什麼是苦聖諦的非心相應？苦聖諦如果非心數十色入、初四
【English Translation】 English version: Result. If one attains Sotapanna-phala (stream-enterer fruit), Sakadagami-phala (once-returner fruit), Anagami-phala (non-returner fruit), the Arhat (one who is worthy) who is beyond learning is complete in wisdom. If the ground of wisdom, if the mind is liberated by contemplation, then one attains Arhatship. If a real person, if one proceeds towards right view, and so on, up to right concentration. This is called the Noble Truth of the Path, without retribution.
The Four Noble Truths. How many are mental, how many are non-mental? Three are non-mental, one is twofold, either mental or non-mental. What are the three non-mental? The Noble Truth of Arising, the Noble Truth of Cessation, the Noble Truth of the Path. These are called the three non-mental. What is the one twofold, either mental or non-mental? The Noble Truth of Suffering. This is called the one twofold, either mental or non-mental. What is the mental aspect of the Noble Truth of Suffering? Eye-consciousness and so on, up to mind-consciousness. This is called the mental aspect of the Noble Truth of Suffering. What is the non-mental aspect of the Noble Truth of Suffering? The ten sense bases, the first four material qualities, sensation, perception, and so on, up to the state of non-perception. This is called the non-mental aspect of the Noble Truth of Suffering.
The Four Noble Truths. How many are associated with mind, how many are not associated with mind? One is associated with mind, one is not associated with mind, one is twofold, either associated with mind or not associated with mind, one is threefold, either associated with mind or not associated with mind or neither associated with mind nor not associated with mind. What is the one associated with mind? The Noble Truth of Arising. This is called the one associated with mind. What is the one not associated with mind? The Noble Truth of Cessation. This is called the one not associated with mind. What is the one twofold, either associated with mind or not associated with mind? The Noble Truth of the Path. This is called the one twofold, either associated with mind or not associated with mind. What is the one threefold, either associated with mind or not associated with mind or neither associated with mind nor not associated with mind? The Noble Truth of Suffering. This is called the one threefold, either associated with mind or not associated with mind or neither associated with mind nor not associated with mind. What is the mental association of the Noble Truth of the Path? The Noble Truth of the Path, if mental factors such as right view, right awareness, right mental effort, right mindfulness, right concentration. This is called the mental association of the Noble Truth of the Path. What is the non-mental association of the Noble Truth of the Path? The Noble Truth of the Path, non-mental factors such as right speech, right action, right livelihood, right bodily effort. This is called the non-mental association of the Noble Truth of the Path. What is the mental association of the Noble Truth of Suffering? The Noble Truth of Suffering, if mental factors such as sensation, perception, and so on, up to the latent tendencies of defilements. This is called the mental association of the Noble Truth of Suffering. What is the non-mental association of the Noble Truth of Suffering? The Noble Truth of Suffering, if non-mental factors such as the ten sense bases, the first four
色生乃至無想定。是名苦聖諦非心相應。云何苦聖諦不說心相應非心相應。眼識乃至意識。是名苦聖諦不說心相應非心相應。
四聖諦。幾心數。幾非心數。一心數。一非心數。二二分或心數或非心數。云何一心數。集聖諦是名一心數。云何一非心數。滅聖諦是名一非心數。云何二二分或心數或非心數。苦聖諦道聖諦。是名二二分或心數或非心數。云何苦聖諦心數。除心餘苦聖諦緣受想乃至煩惱使。是名苦聖諦心數。云何苦聖諦非心數。苦聖諦若非緣及心十色入初四色生乃至無想定眼識乃至意識。是名苦聖諦非心數。云何道聖諦心數。若道聖諦緣正見正覺正心進正念正定。是名道聖諦心數。云何道聖諦非心數。若道聖諦非緣正語正業正命正身進。是名道聖諦非心數。
四聖諦。幾緣。幾非緣。一有緣。一非緣。二二分或有緣或無緣。云何一有緣。集聖諦是名一有緣。云何一無緣。滅聖諦是名一無緣。云何二二分或有緣或無緣。苦聖諦道聖諦。是名二二分或有緣或無緣云何苦聖諦有緣。苦聖諦若心數及心。受想乃至煩惱使眼識乃至意識。是名苦聖諦緣。云何苦聖諦非緣。除心餘苦聖諦非心數十色入初四色生乃至無想定。是名苦聖諦非緣。云何道聖諦緣道聖諦心數正見正覺正進正念正定。是名道聖諦緣。云何
道聖諦非緣。道聖諦若非心數正語正業正命正身進。是名道聖諦非緣。
四聖諦。幾共心。幾不共心。一共心。一不共心。二二分或共心或不共心。云何一共心。集聖諦是名一共心。云何一不共心。滅聖諦是名一不共心。云何二二分或共心或不共心。苦聖諦道聖諦。是名二二分或共心或不共心。云何苦聖諦共心。苦聖諦若隨心轉共心生共住共滅有漏身口戒無教有漏身進有漏身除受想乃至煩惱使。是名苦聖諦共心。云何苦聖諦不共心。苦聖諦不隨心轉不共心生不共住不共滅十色入初四色生乃至無想定眼識乃至意識。是名苦聖諦不共心。云何道聖諦共心。道聖諦隨心轉共心生共住共滅正見乃至正定。是名道聖諦共心。云何道聖諦不共心。道聖諦不隨心轉。不共心生。不共住不共滅。正語正業正命正身進。是名道聖諦不共心。隨心轉不隨心轉亦如是。
四聖諦幾業。幾非業。二非業。二二分或業或非業。云何二非業。集聖諦滅聖諦。是名二非業。云何二二分或業或非業。苦聖諦道聖諦。是名二二分或業或非業。云何苦聖諦業。善心不善心無記心。所起去來屈申迴轉身教集。聲音句言語口教。身口非戒無教。有漏身口戒無教思。是名苦聖諦業。云何苦聖諦非業。眼入耳入鼻入舌入身入香入味入觸入。身好色非好色
【現代漢語翻譯】 現代漢語譯本： 道聖諦不是緣起法。如果道聖諦不是心所法，那麼正語、正業、正命、正身精進就不是道聖諦的緣起法。這被稱為道聖諦不是緣起法。
四聖諦中，有多少是與心相應的，有多少是不與心相應的？一個是與心相應的，一個是不與心相應的，兩個是二分的，或者與心相應，或者不與心相應。什麼是與心相應的？集聖諦是與心相應的。什麼是不與心相應的？滅聖諦是不與心相應的。什麼是二分的，或者與心相應，或者不與心相應的？苦聖諦和道聖諦是二分的，或者與心相應，或者不與心相應。什麼是苦聖諦與心相應？如果苦聖諦隨著心而轉，與心共同生起、共同安住、共同滅去，那麼有漏的身口戒和無教，有漏的身精進，有漏的身去除，受、想乃至煩惱隨眠，這些就是苦聖諦與心相應。什麼是苦聖諦不與心相應？如果苦聖諦不隨著心而轉，不與心共同生起、共同安住、共同滅去，那麼十色入（眼、耳、鼻、舌、身、色、聲、香、味、觸）中最初的四個色（眼、耳、鼻、舌）的生起，乃至無想定，眼識乃至意識，這些就是苦聖諦不與心相應。什麼是道聖諦與心相應？如果道聖諦隨著心而轉，與心共同生起、共同安住、共同滅去，那麼正見乃至正定，這些就是道聖諦與心相應。什麼是道聖諦不與心相應？如果道聖諦不隨著心而轉，不與心共同生起、共同安住、共同滅去，那麼正語、正業、正命、正身精進，這些就是道聖諦不與心相應。隨著心轉和不隨著心轉的情況也是如此。
四聖諦中，有多少是業，有多少不是業？兩個不是業，兩個是二分的，或者是業，或者不是業。哪兩個不是業？集聖諦和滅聖諦，這兩個不是業。哪兩個是二分的，或者是業，或者不是業？苦聖諦和道聖諦，這兩個是二分的，或者是業，或者不是業。什麼是苦聖諦是業？善心、不善心、無記心所引起的來去、屈伸、迴轉、轉身的身教集合，聲音、語句、言語、口教，身口非戒和無教，有漏的身口戒和無教思，這些是苦聖諦是業。什麼是苦聖諦不是業？眼入、耳入、鼻入、舌入、身入、香入、味入、觸入，身體的好色和非好色，這些不是業。
【English Translation】 English version: The Truth of the Path is not conditioned. If the Truth of the Path is not mental concomitants, then Right Speech, Right Action, Right Livelihood, and Right Bodily Exertion are not conditioned by the Truth of the Path. This is called the Truth of the Path not being conditioned.
Among the Four Noble Truths, how many are associated with mind, and how many are not associated with mind? One is associated with mind, one is not associated with mind, and two are twofold, either associated with mind or not associated with mind. What is associated with mind? The Truth of Origination is associated with mind. What is not associated with mind? The Truth of Cessation is not associated with mind. What are the two that are twofold, either associated with mind or not associated with mind? The Truth of Suffering and the Truth of the Path are twofold, either associated with mind or not associated with mind. What is the Truth of Suffering associated with mind? If the Truth of Suffering follows the mind, arises, abides, and ceases together with the mind, then the defiled bodily and verbal precepts and non-precepts, the defiled bodily exertion, the defiled bodily removal, feeling, perception, and even the latent defilements, these are the Truth of Suffering associated with mind. What is the Truth of Suffering not associated with mind? If the Truth of Suffering does not follow the mind, does not arise, abide, or cease together with the mind, then the arising of the first four sense bases (eye, ear, nose, tongue) among the ten sense bases (eye, ear, nose, tongue, body, form, sound, smell, taste, touch), and even the state of non-perception, eye consciousness, and even mind consciousness, these are the Truth of Suffering not associated with mind. What is the Truth of the Path associated with mind? If the Truth of the Path follows the mind, arises, abides, and ceases together with the mind, then Right View and even Right Concentration, these are the Truth of the Path associated with mind. What is the Truth of the Path not associated with mind? If the Truth of the Path does not follow the mind, does not arise, abide, or cease together with the mind, then Right Speech, Right Action, Right Livelihood, and Right Bodily Exertion, these are the Truth of the Path not associated with mind. The case of following the mind and not following the mind is also like this.
Among the Four Noble Truths, how many are karma, and how many are not karma? Two are not karma, and two are twofold, either karma or not karma. Which two are not karma? The Truth of Origination and the Truth of Cessation, these two are not karma. Which two are twofold, either karma or not karma? The Truth of Suffering and the Truth of the Path, these two are twofold, either karma or not karma. What is the Truth of Suffering that is karma? The bodily indication collection arising from wholesome mind, unwholesome mind, and neutral mind, such as coming and going, bending and stretching, turning around, and turning the body; sounds, sentences, speech, and verbal indication; bodily and verbal non-precepts and non-indications; defiled bodily and verbal precepts and non-preceptual thought, these are the Truth of Suffering that is karma. What is the Truth of Suffering that is not karma? Eye base, ear base, nose base, tongue base, body base, smell base, taste base, touch base, the body's beautiful and unbeautiful forms, these are not karma.
。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈身。好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。外色眼識所知。外聲耳識所知。有漏身進。有漏身除。除思余受想乃至無想定。眼識乃至意識。是名苦聖諦非業。云何道聖諦業。正語正業正命。是名道聖諦業。云何道聖諦非業。正見正覺正進正念正定。是名道聖諦非業。
四聖諦。幾業相應。幾非業相應。一業相應。一非業相應。一二分或業相應或非業相應。一三分或業相應。或非業相應或不說業相應非業相應。云何一業相應。集聖諦是名一業相應。云何一非業相應。滅聖諦是名一非業相應。云何一二分或業相應或非業相應。道聖諦是名一二分或業相應或非業相應。云何一三分或業相應或非業相應。或不說業相應非業相應。苦聖諦是名一三分或業相應或非業相應或不說業相應非業相應。云何道聖諦業相應。道聖諦若思相應正見正覺正進正念正定。是名道聖諦業相應。云何道聖諦非業相應。道聖諦若非思相應正語正業正命正身進。是名道聖諦非業相應。云何苦聖諦業相應。苦聖諦若思相應除思受想乃至煩惱使眼識乃至意識。是名苦聖諦業相應。云何苦聖諦非業相應。苦聖諦若非思相應十色入初四色生乃至無想定。是名苦聖諦非業相應。云何苦聖諦不說業相應非業相應思。
【現代漢語翻譯】 現代漢語譯本 端莊並非真正的端莊，美麗的面板並非真正的美麗，莊嚴清凈的身體並非真正的莊嚴清凈，悅耳的聲音並非真正的悅耳，各種美妙的聲音並非真正的各種美妙，柔和的聲音並非真正的柔和。外在的色塵是眼識所能知曉的，外在的聲音是耳識所能知曉的。有煩惱的身的生起，有煩惱的身的滅除。滅除思惟后剩餘的感受和想像，乃至無想定。眼識乃至意識。這被稱為苦聖諦的非業。 什麼是道聖諦的業？正確的言語，正確的行為，正確的謀生方式，這被稱為道聖諦的業。 什麼是道聖諦的非業？正確的見解，正確的覺悟，正確的精進，正確的憶念，正確的禪定，這被稱為道聖諦的非業。 四聖諦中，有幾種與業相應？有幾種與非業相應？有一種與業相應，有一種與非業相應，有一種是二分，或者與業相應，或者與非業相應，有一種是三分，或者與業相應，或者與非業相應，或者既不說是與業相應，也不說是與非業相應。 什麼是與業相應？集聖諦被稱為與業相應。 什麼是非業相應？滅聖諦被稱為與非業相應。 什麼是二分，或者與業相應，或者與非業相應？道聖諦被稱為二分，或者與業相應，或者與非業相應。 什麼是三分，或者與業相應，或者與非業相應，或者既不說是與業相應，也不說是與非業相應？苦聖諦被稱為三分，或者與業相應，或者與非業相應，或者既不說是與業相應，也不說是與非業相應。 什麼是道聖諦的業相應？道聖諦如果與思惟相應，正確的見解，正確的覺悟，正確的精進，正確的憶念，正確的禪定，這被稱為道聖諦的業相應。 什麼是道聖諦的非業相應？道聖諦如果不與思惟相應，正確的言語，正確的行為，正確的謀生方式，正確的身體的精進，這被稱為道聖諦的非業相應。 什麼是苦聖諦的業相應？苦聖諦如果與思惟相應，滅除思惟后的感受和想像，乃至煩惱的驅使，眼識乃至意識，這被稱為苦聖諦的業相應。 什麼是苦聖諦的非業相應？苦聖諦如果不與思惟相應，十色入（Dasarūpāyatana）最初的四個色蘊的生起，乃至無想定，這被稱為苦聖諦的非業相應。 什麼是苦聖諦既不說是與業相應，也不說是與非業相應的思惟？
【English Translation】 English version 'Exquisite appearance is not truly exquisite appearance. Beautiful skin is not truly beautiful skin. A dignified and pure body is not truly dignified and pure. A pleasant voice is not truly pleasant. Various wonderful sounds are not truly various wonderful sounds. A soft voice is not truly soft. External forms are known by eye consciousness. External sounds are known by ear consciousness. The arising of a defiled body. The cessation of a defiled body. The remaining feeling and perception after the cessation of thought, up to the state of non-perception. Eye consciousness up to mind consciousness. This is called the non-karma of the Truth of Suffering (Dukkha Satya).' 'What is the karma of the Truth of the Path (Mārga Satya)? Right speech, right action, right livelihood. This is called the karma of the Truth of the Path.' 'What is the non-karma of the Truth of the Path? Right view, right thought, right effort, right mindfulness, right concentration. This is called the non-karma of the Truth of the Path.' 'Of the Four Noble Truths, how many are associated with karma? How many are associated with non-karma? One is associated with karma, one is associated with non-karma, one is twofold, either associated with karma or associated with non-karma, one is threefold, either associated with karma, or associated with non-karma, or neither said to be associated with karma nor associated with non-karma.' 'What is associated with karma? The Truth of the Origin (Samudaya Satya) is called associated with karma.' 'What is associated with non-karma? The Truth of Cessation (Nirodha Satya) is called associated with non-karma.' 'What is twofold, either associated with karma or associated with non-karma? The Truth of the Path is called twofold, either associated with karma or associated with non-karma.' 'What is threefold, either associated with karma, or associated with non-karma, or neither said to be associated with karma nor associated with non-karma? The Truth of Suffering is called threefold, either associated with karma, or associated with non-karma, or neither said to be associated with karma nor associated with non-karma.' 'What is the karma associated with the Truth of the Path? If the Truth of the Path is associated with thought, right view, right thought, right effort, right mindfulness, right concentration, this is called the karma associated with the Truth of the Path.' 'What is the non-karma associated with the Truth of the Path? If the Truth of the Path is not associated with thought, right speech, right action, right livelihood, right bodily effort, this is called the non-karma associated with the Truth of the Path.' 'What is the karma associated with the Truth of Suffering? If the Truth of Suffering is associated with thought, the remaining feeling and perception after the cessation of thought, up to the driving force of afflictions, eye consciousness up to mind consciousness, this is called the karma associated with the Truth of Suffering.' 'What is the non-karma associated with the Truth of Suffering? If the Truth of Suffering is not associated with thought, the ten sense bases (Dasarūpāyatana), the arising of the first four aggregates of form, up to the state of non-perception, this is called the non-karma associated with the Truth of Suffering.' 'What is the thought of the Truth of Suffering that is neither said to be associated with karma nor associated with non-karma?'
是名苦聖諦不說業相應非業相應。
四聖諦。幾共業。幾非共業。二共業。一不共業。一二分或共業或非共業。云何二共業。集聖諦道聖諦。是名二共業。云何一不共業。滅聖諦是名一不共業。云何一二分或共業或不共業。苦聖諦是名一二分或共業或不共業。云何苦聖諦共業。苦聖諦若隨業轉共業生共住共滅有漏身口戒無教有漏身進有漏身除受想定心思觸乃至煩惱使無想定眼識乃至意識。是名苦聖諦共業。云何苦聖諦不共業。苦聖諦不隨業轉。不共業生。不共住不共滅。十色入身口非戒無教。有漏身口戒無教。有漏身進。不定心思生老死命結。是名苦聖諦不共業。隨業轉不隨業轉亦如是。
四聖諦。幾因。幾非因。二因。一非因。一二分或因或非因。云何一因。集聖諦道聖諦。是名二因。云何一非因。滅聖諦是名一非因。云何一二分或因或非因。苦聖諦是名一二分或因或非因。云何苦聖諦因。苦聖諦緣。苦聖諦非緣有報。苦聖諦非緣善報。四大善心不善心所起。去來屈申迴轉身教集。聲音句言語口教。地大水火風大。身口非戒無教。有漏身口戒無教。有漏身進。有漏身除。受想乃至煩惱使。無想定。眼識乃至意識。是名苦聖諦因。云何苦聖諦非因。苦聖諦非緣無報不共業。眼入耳入鼻入舌入身入香入味入
【現代漢語翻譯】 現代漢語譯本： 這被稱為苦聖諦，它不只是與業相關，也不只是與非業相關。
四聖諦（catu-ariya-sacca）。有多少是共業？有多少是非共業？兩個是共業，一個是獨業，一個二分，或者共業或者非共業。什麼是兩個共業？集聖諦（samudaya-ariya-sacca）和道聖諦（magga-ariya-sacca）。這被稱為兩個共業。什麼是一個非共業？滅聖諦（nirodha-ariya-sacca）這被稱為一個非共業。什麼是一個二分，或者共業或者非共業？苦聖諦（dukkha-ariya-sacca）這被稱為一個二分，或者共業或者非共業。什麼是苦聖諦的共業？苦聖諦如果隨業流轉，共業生、共住、共滅，有漏的身口戒無教，有漏的身進，有漏的身除，受想定心思觸，乃至煩惱使，無想定，眼識乃至意識。這被稱為苦聖諦的共業。什麼是苦聖諦的非共業？苦聖諦不隨業流轉，非共業生，非共住，非共滅。十色入，身口非戒無教，有漏的身口戒無教，有漏的身進，不定心思，生老死命結。這被稱為苦聖諦的非共業。隨業流轉和不隨業流轉也是如此。
四聖諦。有多少是因？有多少是非因？兩個是因，一個是非因，一個二分，或者因或者非因。什麼是兩個因？集聖諦和道聖諦。這被稱為兩個因。什麼是一個非因？滅聖諦這被稱為一個非因。什麼是一個二分，或者因或者非因？苦聖諦這被稱為一個二分，或者因或者非因。什麼是苦聖諦的因？苦聖諦的緣，苦聖諦的非緣有報，苦聖諦的非緣善報，四大善心不善心所起，去來屈申迴轉身教集，聲音句言語口教，地大水火風大，身口非戒無教，有漏的身口戒無教，有漏的身進，有漏的身除，受想乃至煩惱使，無想定，眼識乃至意識。這被稱為苦聖諦的因。什麼是苦聖諦的非因？苦聖諦非緣無報不共業，眼入，耳入，鼻入，舌入，身入，香入，味入。
【English Translation】 English version: This is called the Noble Truth of Suffering (dukkha-ariya-sacca), which is not solely related to karma, nor solely unrelated to karma.
The Four Noble Truths (catu-ariya-sacca). How many are common karma? How many are uncommon karma? Two are common karma, one is unique karma, and one is twofold, either common or uncommon karma. What are the two common karmas? The Noble Truth of the Origin of Suffering (samudaya-ariya-sacca) and the Noble Truth of the Path to the Cessation of Suffering (magga-ariya-sacca). These are called the two common karmas. What is the one uncommon karma? The Noble Truth of the Cessation of Suffering (nirodha-ariya-sacca). This is called the one uncommon karma. What is the one twofold, either common or uncommon karma? The Noble Truth of Suffering (dukkha-ariya-sacca). This is called the one twofold, either common or uncommon karma. What is the common karma of the Noble Truth of Suffering? If the Noble Truth of Suffering follows the turning of karma, common karma arises, abides, and ceases; defiled actions of body and speech, non-precepts, defiled bodily progress, defiled bodily removal, feeling, perception, thought, intention, contact, even defilements, non-perception, eye consciousness, even mind consciousness. This is called the common karma of the Noble Truth of Suffering. What is the uncommon karma of the Noble Truth of Suffering? The Noble Truth of Suffering does not follow the turning of karma; uncommon karma arises, does not abide, does not cease. The ten sense bases, actions of body and speech that are non-precepts, defiled actions of body and speech that are non-precepts, defiled bodily progress, unfixed thoughts, birth, old age, death, life bonds. This is called the uncommon karma of the Noble Truth of Suffering. Following the turning of karma and not following the turning of karma are also the same.
The Four Noble Truths. How many are causes? How many are non-causes? Two are causes, one is a non-cause, and one is twofold, either a cause or a non-cause. What are the two causes? The Noble Truth of the Origin of Suffering and the Noble Truth of the Path to the Cessation of Suffering. These are called the two causes. What is the one non-cause? The Noble Truth of the Cessation of Suffering. This is called the one non-cause. What is the one twofold, either a cause or a non-cause? The Noble Truth of Suffering. This is called the one twofold, either a cause or a non-cause. What is the cause of the Noble Truth of Suffering? The condition of the Noble Truth of Suffering, the non-condition of the Noble Truth of Suffering with retribution, the non-condition of the Noble Truth of Suffering with good retribution, the four great elements, wholesome and unwholesome mental states that arise, going, coming, bending, stretching, turning, bodily instruction, collection, sounds, phrases, words, verbal instruction, the earth element, water, fire, wind elements, actions of body and speech that are non-precepts, defiled actions of body and speech that are non-precepts, defiled bodily progress, defiled bodily removal, feeling, perception, even defilements, non-perception, eye consciousness, even mind consciousness. This is called the cause of the Noble Truth of Suffering. What is the non-cause of the Noble Truth of Suffering? The non-condition of the Noble Truth of Suffering without retribution, uncommon karma, eye base, ear base, nose base, tongue base, body base, smell base, taste base.
。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。無記心所起。去來屈申迴轉身教集。聲音句言語口教。外色眼識所知。外聲耳識所知。除四大餘觸入所攝及有漏身進生老死命。是名苦聖諦非因。
四聖諦。幾有因。幾無因。三有因。一無因。云何三有因。苦聖諦集聖諦道聖諦。是名三有因。云何一無因。滅聖諦是名一無因。有緒無緒。有緣無緣。有為無為。亦如是。
四聖諦。幾知。幾非知。一切知如事知見。
四聖諦。幾識。幾非識。一切識意識如事識。
四聖諦。幾解。幾非解。一切解如事解。
四聖諦。幾了。幾非了。一切瞭如事了。
四聖諦。幾斷智知。幾非斷智知。一斷智知。二非斷智知。一二分或斷智知或非斷智知。云何一斷智知。集聖諦是名一斷智知。云何二非斷智知。滅聖諦道聖諦。是名二非斷智知。云何一二分或斷智知或非斷智知。苦聖諦是名一二分或斷智知或非斷智知。云何苦聖諦斷智知。苦聖諦不善不善心所起。去來屈申迴轉身教集。聲音句言語口教。身口非戒無教。有漏身進。受想思觸思惟覺觀見慧解脫悔不悔悅喜心進信慾念疑怖煩惱使結意界意識界。是名苦聖諦斷智知。云何苦聖諦非斷智知
【現代漢語翻譯】 現代漢語譯本： 身之美好並非真正的美好，端莊美麗並非真正的端莊美麗，美麗的面板並非真正的美麗面板，莊嚴清凈並非真正的莊嚴清凈。身之悅耳聲音並非真正的悅耳聲音，各種美妙的聲音並非真正的各種美妙聲音，柔和的聲音並非真正的柔和聲音。這些都是由無記之心所引起的，包括身體的動作（去來屈申迴轉身教集），以及聲音、語句、言語和口頭教導。外在的色法是眼識所能知曉的，外在的聲音是耳識所能知曉的。除了四大（地、水、火、風）之外，其餘的觸覺都屬於觸入所攝，以及有漏之身的生、老、死、命，這些被稱為苦聖諦，但它們並非苦的原因。
四聖諦中，有多少是有原因的，有多少是沒有原因的？其中三個是有原因的，一個是無原因的。哪三個是有原因的呢？苦聖諦、集聖諦、道聖諦。這三個被稱為有原因的。哪一個是無原因的呢？滅聖諦，這被稱為無原因的。有開端和無開端，有緣起和無緣起，有為法和無為法，也是如此。
四聖諦中，有多少是能被知曉的，有多少是不能被知曉的？一切都能被如實地知曉和看見。
四聖諦中，有多少是識，有多少不是識？一切都是識，即意識，如實地識知。
四聖諦中，有多少是理解，有多少不是理解？一切都是理解，如實地理解。
四聖諦中，有多少是了知，有多少不是了知？一切都是了知，如實地了知。
四聖諦中，有多少是通過斷智來知曉的，有多少不是通過斷智來知曉的？一個是斷智知，兩個是非斷智知，一個是二分（部分）或斷智知或非斷智知。哪一個是斷智知呢？集聖諦，這被稱為斷智知。哪兩個是非斷智知呢？滅聖諦和道聖諦，這被稱為非斷智知。哪一個是二分（部分）或斷智知或非斷智知呢？苦聖諦，這被稱為二分（部分）或斷智知或非斷智知。什麼是苦聖諦的斷智知呢？苦聖諦是不善的，由不善的心所引起的，包括身體的動作（去來屈申迴轉身教集），以及聲音、語句、言語和口頭教導。身口方面的非戒律行為，以及無教。有漏之身的進展。感受（受）、想法（想）、思（思）、觸（觸）、思惟（思惟）、覺（覺）、觀（觀）、見（見）、智慧（慧）、解脫（解脫）、後悔（悔）、不後悔（不悔）、喜悅（悅）、歡喜（喜）、心之精進（心進）、信心（信）、慾望（欲）、念頭（念）、疑惑（疑）、怖畏（怖）、煩惱（煩惱）、使（使）、結（結）、意界（意界）、意識界（意識界）。這些被稱為苦聖諦的斷智知。什麼是苦聖諦的非斷智知呢？
【English Translation】 English version: The beauty of the body is not true beauty, elegance is not true elegance, beautiful skin is not true beautiful skin, solemn purity is not true solemn purity. The pleasant sound of the body is not a true pleasant sound, various wonderful sounds are not true various wonderful sounds, a soft voice is not a true soft voice. These are all caused by the mind of indifference (無記心所起), including physical actions (去來屈申迴轉身教集 - movements of going, coming, bending, stretching, turning around, bodily instructions), as well as sounds, sentences, speech, and verbal teachings. External forms (色 - rupa) are known by eye consciousness (眼識), external sounds are known by ear consciousness (耳識). Apart from the four great elements (四大 - earth, water, fire, wind), the remaining sensations are included in the sense base of touch (觸入所攝), and the arising, aging, death, and life of the defiled body (有漏身), these are called the Noble Truth of Suffering (苦聖諦), but they are not the cause of suffering.
Among the Four Noble Truths (四聖諦), how many have a cause, and how many do not have a cause? Three have a cause, and one does not have a cause. Which three have a cause? The Noble Truth of Suffering (苦聖諦), the Noble Truth of the Origin of Suffering (集聖諦), the Noble Truth of the Path to the Cessation of Suffering (道聖諦). These three are called having a cause. Which one does not have a cause? The Noble Truth of the Cessation of Suffering (滅聖諦), this is called not having a cause. With a beginning and without a beginning, with conditions and without conditions, conditioned and unconditioned, it is also like this.
Among the Four Noble Truths (四聖諦), how many can be known, and how many cannot be known? Everything can be known and seen as it is.
Among the Four Noble Truths (四聖諦), how many are consciousness (識), and how many are not consciousness? Everything is consciousness, that is, consciousness (意識), knowing as it is.
Among the Four Noble Truths (四聖諦), how many are understanding (解), and how many are not understanding? Everything is understanding, understanding as it is.
Among the Four Noble Truths (四聖諦), how many are comprehended (了), and how many are not comprehended? Everything is comprehended, comprehending as it is.
Among the Four Noble Truths (四聖諦), how many are known through the wisdom of abandonment (斷智知), and how many are not known through the wisdom of abandonment? One is known through the wisdom of abandonment, two are not known through the wisdom of abandonment, and one is partly known or not known through the wisdom of abandonment. Which one is known through the wisdom of abandonment? The Noble Truth of the Origin of Suffering (集聖諦), this is called known through the wisdom of abandonment. Which two are not known through the wisdom of abandonment? The Noble Truth of the Cessation of Suffering (滅聖諦) and the Noble Truth of the Path to the Cessation of Suffering (道聖諦), these are called not known through the wisdom of abandonment. Which one is partly known or not known through the wisdom of abandonment? The Noble Truth of Suffering (苦聖諦), this is called partly known or not known through the wisdom of abandonment. What is the knowledge of abandonment of the Noble Truth of Suffering? The Noble Truth of Suffering is unwholesome, caused by unwholesome mental factors, including physical actions (去來屈申迴轉身教集 - movements of going, coming, bending, stretching, turning around, bodily instructions), as well as sounds, sentences, speech, and verbal teachings. Non-preceptual behavior in body and speech, and non-instruction. The progress of the defiled body (有漏身). Feeling (受 - vedana), perception (想 - samjna), thought (思 - cetana), contact (觸 - sparsha), thinking (思惟 - vitarka), awareness (覺 - bodhi), observation (觀 - vipassana), view (見 - drishti), wisdom (慧 - prajna), liberation (解脫 - vimoksha), regret (悔 - kaukritya), non-regret (不悔 - akaukritya), joy (悅 - priti), happiness (喜 - sukha), mental effort (心進 - chanda), faith (信 - shraddha), desire (欲 - kama), thought (念 - smriti), doubt (疑 - vicikitsa), fear (怖 - bhaya), afflictions (煩惱 - klesha), fetters (使 - anusaya), bonds (結 - samyojana), the mind element (意界 - mano-dhatu), the consciousness element (意識界 - vijnana-dhatu). These are called the knowledge of abandonment of the Noble Truth of Suffering. What is the non-knowledge of abandonment of the Noble Truth of Suffering?
。苦聖諦善無記。眼入耳入鼻入舌入身入香入味入觸入身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。身好聲非好聲。軟聲非軟聲。善心若無記心所起。去來屈申迴轉身教集。聲音句言語口教。外色眼識所知。外聲耳識所知。有漏身口戒無教。有漏身進。有漏身除疑煩惱使結。余受想乃至無想定眼識乃至意識。是名苦聖諦非斷智知。斷非斷亦如是。
四聖諦。幾修。幾非修。二修。一非修。一二分或修或非修。云何二修。滅聖諦道聖諦。是名二修。云何一非修。集聖諦是名一非修。云何一二分或修或非修。苦聖諦是名一二分或修或非修。云何苦聖諦修。苦聖諦善善心所起。去來屈申迴轉身教集。聲音句言語口教。有漏身口戒無教。有漏身進有漏身除。受想乃至疑除。無想定意界意識界。是名苦聖諦修。云何苦聖諦非修。苦聖諦不善無記。眼入耳入鼻入舌入身入香入味入觸入。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。不善心無記心所起。去來屈申迴轉身教集。聲音句言語口教。外色眼識所知。外聲耳識所知。身口非戒無教。有漏身進。受想思觸思惟覺觀見慧解脫悔不悔悅喜心進信慾念疑怖煩惱使生老死命結眼識乃至意識。是名苦聖諦非修。
四聖諦。幾證幾非證。一切證知如事見。
四聖諦。幾善。幾不善。幾無記。二善。一不善。一三分或善或不善或無記。云何二善。滅聖諦道聖諦。是名二善。云何一不善。集聖諦是名一不善。云何一三分或善或不善或無記。苦聖諦是名一三分或善或不善或無記。云何苦聖諦善。苦聖諦修善心所起。去來屈申迴轉身教集。聲音句言語口教。有漏身口戒無教。有漏身進有漏身除。乃至心舍無想定意界意識界是名苦聖諦善。云何苦聖諦不善。苦聖諦斷受想思觸思惟覺觀。見慧解脫悔不悔悅喜心進。若不善心所起去來屈申迴轉身教集。聲音句言語口教。身口非戒無教。有漏身進信慾念疑怖煩惱使結意界意識界。是名苦聖諦不善。云何苦聖諦無記。苦聖諦受苦聖諦非報非報法。眼入耳入鼻入舌入身入香入味入觸入。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。無記心所起。去來屈申迴轉身教集。聲音句言語口教。外色眼識所知。外聲耳識所知。有漏身進。受想思觸思惟覺。觀見慧解脫悔不悔悅喜心進信慾念怖生老死命眼識乃至意識。是名苦聖諦無記。
四聖諦。幾學。幾無學。幾非學非無學。二非學非無學。二二分或學。或無學。云何二非學非無學
【現代漢語翻譯】 現代漢語譯本 四聖諦（catu-ariya-sacca，四種高貴的真理）。其中有幾種是已證悟的，幾種是非已證悟的？一切都通過如實知見而被證知。
四聖諦。其中有幾種是善的，幾種是不善的，幾種是無記的？兩種是善的，一種是不善的，一種是三分，可能是善的、不善的或無記的。什麼是兩種善的？滅聖諦（Nirodha-ariya-sacca，苦滅的真理）和道聖諦（Magga-ariya-sacca，通往苦滅的道路的真理）。這被稱為兩種善的。什麼是一種不善的？集聖諦（Samudaya-ariya-sacca，苦的根源的真理）。這被稱為一種不善的。什麼是一種三分，可能是善的、不善的或無記的？苦聖諦（Dukkha-ariya-sacca，苦的真理）。這被稱為一種三分，可能是善的、不善的或無記的。什麼是苦聖諦的善？苦聖諦是修習善心所生起的。包括去、來、屈、伸、迴轉、身體的教示集合，聲音、語句、言語、口頭的教示。有漏的身口戒的無教示。有漏的身進、有漏的身除。乃至心舍、無想定、意界、意識界。這被稱為苦聖諦的善。什麼是苦聖諦的不善？苦聖諦是斷除受、想、思、觸、思惟、覺、觀。見、慧、解脫、悔、不悔、悅、喜、心進。若不善心所生起的去、來、屈、伸、迴轉、身體的教示集合，聲音、語句、言語、口頭的教示。身口非戒的無教示。有漏的身進、信、欲、念、疑、怖、煩惱、使、結、意界、意識界。這被稱為苦聖諦的不善。什麼是苦聖諦的無記？苦聖諦是感受苦聖諦的非報和非報法。眼入、耳入、鼻入、舌入、身入、香入、味入、觸入。身體的好色、非好色。端嚴、非端嚴。妍膚、非妍膚。嚴凈、非嚴凈。身體的好聲、非好聲。眾妙聲、非眾妙聲。軟聲、非軟聲。無記心所生起的去、來、屈、伸、迴轉、身體的教示集合，聲音、語句、言語、口頭的教示。外色是眼識所知。外聲是耳識所知。有漏的身進。受、想、思、觸、思惟、覺。觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、生、老、死、命、眼識乃至意識。這被稱為苦聖諦的無記。
四聖諦。其中有幾種是學（sekha，還在學習的），幾種是無學（asekha，已經完成學習的），幾種是非學非無學？兩種是非學非無學，兩種是二分，可能是學，也可能是無學。什麼是兩種非學非無學？
【English Translation】 English version The Four Noble Truths (catu-ariya-sacca). How many are realized, and how many are not realized? Everything is known and seen as it actually is.
The Four Noble Truths. How many are wholesome (kusala), unwholesome (akusala), and indeterminate (avyākata)? Two are wholesome, one is unwholesome, and one is threefold, being either wholesome, unwholesome, or indeterminate. What are the two wholesome ones? The Noble Truth of the Cessation of Suffering (Nirodha-ariya-sacca) and the Noble Truth of the Path to the Cessation of Suffering (Magga-ariya-sacca). These are called the two wholesome ones. What is the one unwholesome one? The Noble Truth of the Origin of Suffering (Samudaya-ariya-sacca). This is called the one unwholesome one. What is the one threefold, being either wholesome, unwholesome, or indeterminate? The Noble Truth of Suffering (Dukkha-ariya-sacca). This is called the one threefold, being either wholesome, unwholesome, or indeterminate. What is the wholesome aspect of the Noble Truth of Suffering? The Noble Truth of Suffering arises from wholesome mental states cultivated through practice. This includes going, coming, bending, stretching, turning, bodily actions, collections of teachings, sounds, sentences, speech, verbal instructions. The non-instruction of the body and speech precepts with outflows. The progress and removal of the body with outflows, up to equanimity, the realm of no perception, the mind sphere, and the consciousness sphere. This is called the wholesome aspect of the Noble Truth of Suffering. What is the unwholesome aspect of the Noble Truth of Suffering? The Noble Truth of Suffering involves the cessation of feeling, perception, thought, contact, thinking, awareness, and observation. Views, wisdom, liberation, regret, non-regret, joy, happiness, mental effort. If unwholesome mental states arise, including going, coming, bending, stretching, turning, bodily actions, collections of teachings, sounds, sentences, speech, verbal instructions. The non-instruction of the body and speech that are not precepts. The progress of the body with outflows, faith, desire, mindfulness, doubt, fear, defilements, fetters, the mind sphere, and the consciousness sphere. This is called the unwholesome aspect of the Noble Truth of Suffering. What is the indeterminate aspect of the Noble Truth of Suffering? The Noble Truth of Suffering is the experience of the Noble Truth of Suffering that is neither resultant nor a cause of result. The eye base, ear base, nose base, tongue base, body base, the object of smell, the object of taste, the object of touch. The pleasant and unpleasant sensations of the body. Beauty and ugliness. Smooth and rough skin. Cleanliness and impurity. Pleasant and unpleasant sounds of the body. Exquisite and non-exquisite sounds. Soft and harsh sounds. Arising from indeterminate mental states, including going, coming, bending, stretching, turning, bodily actions, collections of teachings, sounds, sentences, speech, verbal instructions. External forms known by eye consciousness. External sounds known by ear consciousness. The progress of the body with outflows. Feeling, perception, thought, contact, thinking, awareness. Observation, views, wisdom, liberation, regret, non-regret, joy, happiness, mental effort, faith, desire, mindfulness, fear, birth, aging, death, life, eye consciousness, and up to mind consciousness. This is called the indeterminate aspect of the Noble Truth of Suffering.
The Four Noble Truths. How many are trainees (sekha), how many are non-trainees (asekha), and how many are neither trainees nor non-trainees? Two are neither trainees nor non-trainees, and two are twofold, being either trainees or non-trainees. What are the two that are neither trainees nor non-trainees?
。苦聖諦集聖諦。是名二非學非無學。云何二二分或學或無學。滅聖諦道聖諦。是名二二分或學。或無學。云何滅聖諦學。須陀洹果斯陀含果阿那含果。是名滅聖諦學。云何滅聖諦無學。阿羅漢果。是名滅聖諦無學。云何道聖諦學。學人離結使聖心入聖道。若堅信若堅法。及余趣人見行過患觀涅槃寂滅。如實觀苦集滅道。未得欲得。未解欲解。未證欲證。修道離煩惱見。學人若須陀洹斯陀含阿那含觀智具足。若智地若觀解脫心。即得沙門果。若須陀洹果。若斯陀含果阿那含果。若實人若趣正見乃至正定。是名道聖諦學。云何道聖諦無學無學人慾得阿羅漢。未得聖法欲得修道觀智具足。若智地若觀解脫心即得阿羅漢果。若實人若趣正見乃至正定。是名道聖諦無學。
四聖諦。幾報。幾報法。幾非報非報法。一報法。一非報非報法。一二分或報或報法。一三分或報或報法或非報非報法。云何一報法。集聖諦是名一報法。云何一非報非報法。滅聖諦是名一非報非報法。云何一二分或報或報法。道聖諦是名一二分或報或報法。云何一三分或報或報法。或非報非報法。苦聖諦是名一三分或報或報法或非報非報法。云何道聖諦報。道聖諦無報。是名道聖諦報。云何道聖諦報。見學人若須陀洹斯陀含阿那含觀智具足。若智地若
觀解脫心即得沙門果。若須陀洹果斯陀含果阿那含果無學人觀智具足。若智地若觀解脫心即得阿羅漢果。若實人若趣正見乃至正定。是名道聖諦報。云何道聖諦報法。道聖諦善報。是名道聖諦報法。云何道聖諦報法。學人離結使聖心入聖道。若堅信堅法及余趣人。見行過患觀涅槃寂滅。如實觀苦集滅道。未得欲得。未解欲解。未證欲證。修道離煩惱。無學人慾得阿羅漢。未得聖法欲得修道。若實人若趣正見乃至正定。是名道聖諦報法。云何苦聖諦報。苦聖諦善報。眼入耳入鼻入舌入身入。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。身好香非好香。軟香非軟香。適意香非適意香。身甜酢苦辛鹹淡涎癊。身冷熱輕重粗細澀滑堅軟。受心所起去來屈申迴轉身教集。聲音句言語口教。有漏身口戒無教。有漏身進有漏身除。除無貪無恚。余受想乃至心舍怖生命無想定。眼識乃至意識。是名苦聖諦報。云何苦聖諦報法。苦聖諦有報。是名苦聖諦報法。云何苦聖諦報法。除苦聖諦善報。余苦聖諦善不善。善心若不善心所起。去來屈申迴轉身教集。聲音句言語口教。身口非戒無教。有漏身口戒無教。有漏身進有漏身除。受想乃至煩惱使結無想定意界意識界。是名苦聖諦報法。
云何苦聖諦非報非報法。苦聖諦無記非我分攝。非報非報法心所起。去來屈申迴轉身教集。聲音句言語口教。外色眼識所知。外聲香味。外觸身識所知。有漏身進。受想思觸思惟覺觀見慧解脫悔不悔悅喜心進信慾念怖生老死。眼識乃至意識。是名苦聖諦非報非報法。
四聖諦。幾見斷。幾思惟斷。幾非見斷非思惟斷。二非見斷非思惟斷。一二分或見斷或思惟斷。一三分或見斷或思惟斷。或非見斷非思惟斷。云何二非見斷非思惟斷。滅聖諦道聖諦。是名二非見斷非思惟斷。云何一二分或見斷或思惟斷。集聖諦是名一二分或見斷或思惟斷。云何一三分或見斷或思惟斷。或非見斷非思惟斷。苦聖諦是名一三分或見斷或思惟斷。或非見斷非思惟斷。云何集聖諦見斷。集聖諦若見斷名集聖諦。是名集聖諦見斷。云何集聖諦思惟斷。集聖諦思惟斷名集聖諦。是名集聖諦思惟斷。云何苦聖諦見斷。苦聖諦不善非思惟斷見斷。煩惱心所起去來屈申迴轉身教集聲音句言語口教。身口非戒無教。有漏身進。受想思觸思惟覺觀見慧解脫悔不悔悅喜心進信慾念疑怖煩惱使結意界意識界。是名苦聖諦見斷。云何苦聖諦思惟斷。苦聖諦不善非見斷思惟斷。煩惱心所起去來屈申迴轉身教集。聲音句言語口教。身口非戒無教。有漏身進。受想思觸
【現代漢語翻譯】 現代漢語譯本： 什麼是苦聖諦中非報（Vipāka，果報）非報法（非果報法）的部分？苦聖諦是無記（Avyākrta，不可記說）的，不屬於『我』的範疇。非報非報法包括由心所生起的行為，如去、來、屈、伸、迴轉等身體動作，以及身教（身體的表達），還有聲音、語句、言語、口教（口頭的表達）。此外，還包括外在的色（Rūpa，形態），眼識所認知的事物，外在的聲、香、味，外在的觸，身識所認知的事物，有漏之身的進展，以及感受（Vedanā）、想（Saṃjñā）、思（Cetana）、觸（Sparśa）、思惟（Vitarka）、覺（Vicāra）、見（Dṛṣṭi）、慧（Prajñā）、解脫（Mukti）、悔（Kaukṛtya）、不悔（Vikaukṛtya）、悅（Prīti）、喜（Mudita）、心進（心的努力）、信（Śraddhā）、欲（Chanda）、念（Smṛti）、怖（Bhaya）、生（Jāti）、老（Jarā）、死（Maraṇa），以及眼識乃至意識。這些都稱為苦聖諦中非報非報法的部分。
四聖諦（catvāri āryasatyāni，四種聖潔的真理）中，哪些是見斷（darśana-prahātavya，通過見道斷除的），哪些是思惟斷（bhāvanā-prahātavya，通過修道斷除的），哪些是非見斷非思惟斷（na darśana-prahātavya na bhāvanā-prahātavya，既非通過見道斷除，也非通過修道斷除的）？有兩種是非見斷非思惟斷，有一種是部分見斷部分思惟斷，有一種是三分之一部分見斷部分思惟斷，其餘部分是非見斷非思惟斷。什麼是兩種非見斷非思惟斷？滅聖諦（Nirodha-satya，寂滅的真理）和道聖諦（Mārga-satya，道路的真理）。這兩種稱為非見斷非思惟斷。什麼是一種是部分見斷部分思惟斷？集聖諦（Samudaya-satya，集起的真理）。這稱為一種是部分見斷部分思惟斷。什麼是一種是三分之一部分見斷部分思惟斷，其餘部分是非見斷非思惟斷？苦聖諦（Duḥkha-satya，痛苦的真理）。這稱為一種是三分之一部分見斷部分思惟斷，其餘部分是非見斷非思惟斷。
什麼是集聖諦中的見斷？集聖諦中如果是通過見斷而斷除的部分，就稱為集聖諦。這稱為集聖諦中的見斷。什麼是集聖諦中的思惟斷？集聖諦中通過思惟斷而斷除的部分，就稱為集聖諦。這稱為集聖諦中的思惟斷。
什麼是苦聖諦中的見斷？苦聖諦中不善（akuśala，不好的）且非思惟斷的部分，是通過見斷而斷除的。包括由煩惱（kleśa，煩惱）所生起的心所（caitasika，心理活動），如去、來、屈、伸、迴轉等身體動作，以及身教、聲音、語句、言語、口教，身口非戒（非戒律的行為）和無教（無表色），有漏之身的進展，以及感受、想、思、觸、思惟、覺、觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑（vicikitsā，懷疑）、怖、煩惱使（anuśaya，潛在的煩惱）、結（saṃyojana，束縛）、意界（manodhātu，意識的元素）、意識界（vijñānadhātu，識別的元素）。這些稱為苦聖諦中的見斷。什麼是苦聖諦中的思惟斷？苦聖諦中不善且非見斷的部分，是通過思惟斷而斷除的。包括由煩惱所生起的心所，如去、來、屈、伸、迴轉等身體動作，以及身教、聲音、語句、言語、口教，身口非戒和無教，有漏之身的進展，以及感受、想、思、觸
【English Translation】 English version: What are the aspects of the Truth of Suffering (Duḥkha-satya) that are neither resultant (Vipāka) nor non-resultant (non-Vipāka)? The Truth of Suffering is indeterminate (Avyākrta) and not included in the category of 'self'. The non-resultant, non-Vipāka aspects include actions arising from the mind, such as going, coming, bending, stretching, turning, bodily expressions (body instruction), sounds, sentences, speech, and verbal instructions. Furthermore, it includes external forms (Rūpa), objects known by eye-consciousness, external sounds, smells, tastes, external touch, objects known by body-consciousness, the progression of defiled bodies, as well as feeling (Vedanā), perception (Saṃjñā), volition (Cetana), contact (Sparśa), thought (Vitarka), examination (Vicāra), views (Dṛṣṭi), wisdom (Prajñā), liberation (Mukti), regret (Kaukṛtya), non-regret (Vikaukṛtya), joy (Prīti), happiness (Mudita), mental effort, faith (Śraddhā), desire (Chanda), mindfulness (Smṛti), fear (Bhaya), birth (Jāti), aging (Jarā), and death (Maraṇa), as well as eye-consciousness up to mind-consciousness. These are called the non-resultant, non-Vipāka aspects of the Truth of Suffering.
Among the Four Noble Truths (catvāri āryasatyāni), which are abandoned by seeing (darśana-prahātavya), which are abandoned by cultivation (bhāvanā-prahātavya), and which are neither abandoned by seeing nor by cultivation (na darśana-prahātavya na bhāvanā-prahātavya)? Two are neither abandoned by seeing nor by cultivation, one is partly abandoned by seeing and partly by cultivation, and one is one-third abandoned by seeing and cultivation, with the remainder neither abandoned by seeing nor by cultivation. What are the two that are neither abandoned by seeing nor by cultivation? The Truth of Cessation (Nirodha-satya) and the Truth of the Path (Mārga-satya). These two are called neither abandoned by seeing nor by cultivation. What is the one that is partly abandoned by seeing and partly by cultivation? The Truth of the Origin (Samudaya-satya). This is called partly abandoned by seeing and partly by cultivation. What is the one that is one-third abandoned by seeing and cultivation, with the remainder neither abandoned by seeing nor by cultivation? The Truth of Suffering (Duḥkha-satya). This is called one-third abandoned by seeing and cultivation, with the remainder neither abandoned by seeing nor by cultivation.
What is abandoned by seeing in the Truth of Origin? That which is abandoned by seeing in the Truth of Origin is called the Truth of Origin. This is called abandoned by seeing in the Truth of Origin. What is abandoned by cultivation in the Truth of Origin? That which is abandoned by cultivation in the Truth of Origin is called the Truth of Origin. This is called abandoned by cultivation in the Truth of Origin.
What is abandoned by seeing in the Truth of Suffering? That which is unwholesome (akuśala) and not abandoned by cultivation in the Truth of Suffering is abandoned by seeing. This includes mental factors (caitasika) arising from afflictions (kleśa), such as going, coming, bending, stretching, turning, bodily expressions, sounds, sentences, speech, verbal instructions, non-precepts of body and speech, non-manifestation (non-revealing form), the progression of defiled bodies, as well as feeling, perception, volition, contact, thought, examination, views, wisdom, liberation, regret, non-regret, joy, happiness, mental effort, faith, desire, mindfulness, doubt (vicikitsā), fear, latent afflictions (anuśaya), fetters (saṃyojana), the mind element (manodhātu), and the consciousness element (vijñānadhātu). These are called abandoned by seeing in the Truth of Suffering. What is abandoned by cultivation in the Truth of Suffering? That which is unwholesome and not abandoned by seeing in the Truth of Suffering is abandoned by cultivation. This includes mental factors arising from afflictions, such as going, coming, bending, stretching, turning, bodily expressions, sounds, sentences, speech, verbal instructions, non-precepts of body and speech, non-manifestation, the progression of defiled bodies, as well as feeling, perception, volition, contact
思惟覺觀見慧解脫悔不悔悅喜心進信慾念怖煩惱使結意界意識界。是名苦聖諦思惟斷。云何苦聖諦非見斷非思惟斷。苦聖諦善無記。眼入耳鼻舌入身入香入味入觸入。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。若善心若無記心所起去來屈申迴轉身教集。聲音句言語口教。外色眼識所知。外聲耳識所知。有漏身口戒無教。有漏身進有漏身除。除疑煩惱使結餘受想乃至無想定眼識乃至意識。是名苦聖諦非見斷非思惟斷。
四聖諦。幾見斷因。幾思惟斷因。幾非見斷非思惟斷因。二非見斷非思惟斷因。一二分或見斷因或思惟斷因。一三分或見斷因或思惟斷因。或非見斷非思惟斷因。云何二非見斷非思惟斷因。滅聖諦道聖諦。是名二非見斷非思惟斷因。云何一二分或見斷因或思惟斷因。集聖諦是名一二分。或見斷因或思惟斷因。云何一三分或見斷因或思惟斷因。或非見斷非思惟斷因。苦聖諦是名一三分。或見斷因或思惟斷因。或非見斷非思惟斷因。云何集聖諦見斷因。集聖諦見斷集聖諦。是名集聖諦見斷因。云何集聖諦思惟斷因。集聖諦思惟斷集聖諦。是名集聖諦思惟斷因。云何苦聖諦見斷因。苦聖諦見斷。苦聖諦見斷法報。眼入耳入鼻舌身入。身非好色非端
【現代漢語翻譯】 現代漢語譯本 思惟（Vitarka，尋）覺觀（Vicara，伺）見（Dṛṣṭi，見）慧（Prajñā，智慧）解脫（Vimoksha，解脫）悔不悔（Kaukṛtya-akaukṛtya，追悔與不追悔）悅（Prīti，喜悅）喜（Mudita，歡喜）心進（Chanda，欲）信（Śraddhā，信仰）欲（Kāma，慾望）念（Smṛti，憶念）怖（Bhaya，恐懼）煩惱（Kleśa，煩惱）使（Anuśaya，隨眠）結（Saṃyojana，結縛）意界（Manāyatana，意界）意識界（Manovijñānadhātu，意識界）。是名苦聖諦思惟斷。 云何苦聖諦非見斷非思惟斷？苦聖諦善無記。眼入（Cakṣurāyatana，眼入）耳（Śrotrāyatana，耳入）鼻（Ghrāṇāyatana，鼻入）舌入（Jihvāyatana，舌入）身入（Kāyāyatana，身入）香入（Gandhāyatana，香入）味入（Rasāyatana，味入）觸入（Sparśāyatana，觸入）。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。若善心若無記心所起去來屈申迴轉身教集。聲音句言語口教。外色眼識所知。外聲耳識所知。有漏身口戒無教。有漏身進有漏身除。除疑煩惱使結餘受想乃至無想定眼識乃至意識。是名苦聖諦非見斷非思惟斷。 四聖諦。幾見斷因。幾思惟斷因。幾非見斷非思惟斷因。二非見斷非思惟斷因。一二分或見斷因或思惟斷因。一三分或見斷因或思惟斷因。或非見斷非思惟斷因。云何二非見斷非思惟斷因。滅聖諦（Nirodha-satya，滅諦）道聖諦（Mārga-satya，道諦）。是名二非見斷非思惟斷因。云何一二分或見斷因或思惟斷因。集聖諦（Samudaya-satya，集諦）是名一二分。或見斷因或思惟斷因。云何一三分或見斷因或思惟斷因。或非見斷非思惟斷因。苦聖諦（Duḥkha-satya，苦諦）是名一三分。或見斷因或思惟斷因。或非見斷非思惟斷因。云何集聖諦見斷因。集聖諦見斷集聖諦。是名集聖諦見斷因。云何集聖諦思惟斷因。集聖諦思惟斷集聖諦。是名集聖諦思惟斷因。云何苦聖諦見斷因。苦聖諦見斷。苦聖諦見斷法報。眼入耳入鼻舌身入。身非好色非端
【English Translation】 English version Thinking (Vitarka), observing (Vicara), seeing (Dṛṣṭi), wisdom (Prajñā), liberation (Vimoksha), regret and non-regret (Kaukṛtya-akaukṛtya), joy (Prīti), happiness (Mudita), mental effort (Chanda), faith (Śraddhā), desire (Kāma), mindfulness (Smṛti), fear (Bhaya), afflictions (Kleśa), latent tendencies (Anuśaya), fetters (Saṃyojana), the mind element (Manāyatana), the mind-consciousness element (Manovijñānadhātu). This is called the Truth of Suffering, abandoned by contemplation. How is the Truth of Suffering not abandoned by seeing or contemplation? The Truth of Suffering is wholesome and neutral. The eye base (Cakṣurāyatana), ear (Śrotrāyatana), nose (Ghrāṇāyatana), tongue base (Jihvāyatana), body base (Kāyāyatana), the base of smell (Gandhāyatana), the base of taste (Rasāyatana), the base of touch (Sparśāyatana). The body is beautiful or not beautiful. Dignified or not dignified. Smooth-skinned or not smooth-skinned. Adorned and pure or not adorned and pure. The body has good sounds or not good sounds. Sounds of great subtlety or not sounds of great subtlety. Soft sounds or not soft sounds. Whether wholesome mind or neutral mind arises, going, coming, bending, stretching, turning, bodily actions are gathered. Sounds, sentences, speech, verbal instructions. External forms known by eye-consciousness. External sounds known by ear-consciousness. Defiled bodily and verbal precepts without instruction. Defiled bodily effort, defiled bodily removal. Removing doubt, afflictions, latent tendencies, fetters, remaining feelings, perceptions, even the state of non-perception, eye-consciousness, even mind-consciousness. This is called the Truth of Suffering, not abandoned by seeing or contemplation. The Four Noble Truths. How many are causes for abandonment by seeing? How many are causes for abandonment by contemplation? How many are causes for neither abandonment by seeing nor abandonment by contemplation? Two are causes for neither abandonment by seeing nor abandonment by contemplation. One has two aspects, either a cause for abandonment by seeing or a cause for abandonment by contemplation. One has three aspects, either a cause for abandonment by seeing or a cause for abandonment by contemplation, or a cause for neither abandonment by seeing nor abandonment by contemplation. What are the two causes for neither abandonment by seeing nor abandonment by contemplation? The Truth of Cessation (Nirodha-satya) and the Truth of the Path (Mārga-satya). These are the two causes for neither abandonment by seeing nor abandonment by contemplation. What is the one with two aspects, either a cause for abandonment by seeing or a cause for abandonment by contemplation? The Truth of the Origin (Samudaya-satya) is the one with two aspects, either a cause for abandonment by seeing or a cause for abandonment by contemplation. What is the one with three aspects, either a cause for abandonment by seeing or a cause for abandonment by contemplation, or a cause for neither abandonment by seeing nor abandonment by contemplation? The Truth of Suffering (Duḥkha-satya) is the one with three aspects, either a cause for abandonment by seeing or a cause for abandonment by contemplation, or a cause for neither abandonment by seeing nor abandonment by contemplation. What is the cause for abandonment by seeing in the Truth of the Origin? The Truth of the Origin, abandoned by seeing, is the Truth of the Origin. This is called the cause for abandonment by seeing in the Truth of the Origin. What is the cause for abandonment by contemplation in the Truth of the Origin? The Truth of the Origin, abandoned by contemplation, is the Truth of the Origin. This is called the cause for abandonment by contemplation in the Truth of the Origin. What is the cause for abandonment by seeing in the Truth of Suffering? The Truth of Suffering, abandoned by seeing. The Truth of Suffering, the retribution of the law abandoned by seeing. The eye base, ear base, nose, tongue, body base. The body is not beautiful, not dignified.
嚴非妍膚非嚴凈。身非好聲非眾妙聲非軟聲。身非好香非軟香非適意香。身甜酢苦辛鹹淡涎癊。身冷熱粗重堅澀見斷因。心所起去來屈申迴轉身教集。聲音句言語口教。身口非戒無教。有漏身進。受想思觸思惟覺觀見慧解脫。悔不悔悅喜心進信慾念疑怖煩惱使生命結眼識乃至意識。是名苦聖諦見斷因。云何苦聖諦思惟斷因。苦聖諦思惟斷。苦聖諦思惟斷法報。眼入耳入鼻入舌入身入。身非好色非端嚴非妍膚非嚴凈。身非好聲非眾妙聲非軟聲。身非好香非軟香非適意香。身甜酢鹹淡苦辛涎癊。冷熱粗重堅澀思惟斷因。心所起去來屈申迴轉身教集。聲音句言語口教。身口非戒無教。有漏身進。受想思觸思惟覺觀見慧解脫悔不悔悅喜心進信慾念怖煩惱使生命結眼識乃至意識。是名苦聖諦思惟斷因。云何苦聖諦非見斷非思惟斷因。苦聖諦善苦聖諦善法報。苦聖諦非報非報法。眼入耳入鼻入舌入身入。身好色端嚴妍膚嚴凈。身好聲眾妙聲軟聲。身好香軟香適意香。身甜酢苦辛鹹淡涎癊身冷熱輕細軟滑。非見斷非思惟斷因。心所起去來屈申迴轉身教集。聲音句言語口教。外色眼識所知。外聲香味外觸身識所知。有漏身口戒無教。有漏身進有漏身除。除疑煩惱使結。余受想乃至無想定眼識乃至意識。是名苦聖諦非見斷非思惟斷因。
【現代漢語翻譯】 現代漢語譯本 『妍非妍膚非嚴凈』：不是美麗的，不是好的面板，不是莊嚴潔凈的。 『身非好聲非眾妙聲非軟聲』：身體發出的聲音不是美妙的，不是各種奇妙的聲音，不是柔和的聲音。 『身非好香非軟香非適意香』：身體的氣味不是芬芳的，不是柔和的香氣，不是令人愉悅的香氣。 『身甜酢苦辛鹹淡涎癊』：身體會產生甜、酸、苦、辣、咸、淡等味道，以及口水和痰液。 『身冷熱粗重堅澀見斷因』：身體會感受到冷、熱、粗糙、沉重、堅硬、澀滯等感覺，這些是見斷（Dṛṣṭi-prātavyatva-hetu）的原因。 『心所起去來屈申迴轉身教集』：心中所產生的念頭，有來有去，有屈伸，有迴轉，身體的動作和語言的表達都由此而生。 『聲音句言語口教』：聲音、語句、言語、口頭教導。 『身口非戒無教』：身體和語言沒有戒律的約束，沒有教導。 『有漏身進』：有煩惱的身心繼續發展。 『受想思觸思惟覺觀見慧解脫』：感受（Vedanā）、想法（Saṃjñā）、思（Cetana）、觸（Sparśa）、思惟（Vitarka）、覺（Saṃjñā）、觀（Vicara）、見（Dṛṣṭi）、慧（Prajñā）、解脫（Vimoksha）。 『悔不悔悅喜心進信慾念疑怖煩惱使生命結眼識乃至意識』：後悔與不後悔，喜悅與歡喜，心念的進展，信心，慾望，念頭，懷疑，恐懼，煩惱，使（Klesha），生命之結（Jīva-bandha），眼識（Cakṣur-vijñāna）乃至意識（Vijñāna）。 『是名苦聖諦見斷因』：這些被稱為苦聖諦（Duḥkha-satya）見斷的原因。 『云何苦聖諦思惟斷因』：什麼是苦聖諦思惟斷（Vicāra-prahātavya-hetu）的原因？ 『苦聖諦思惟斷』：苦聖諦思惟斷。 『苦聖諦思惟斷法報』：苦聖諦思惟斷的法報。 『眼入耳入鼻入舌入身入』：眼入（Cakṣur-āyatana），耳入（Śrotrāyatana），鼻入（Ghrāṇāyatana），舌入（Jihvāyatana），身入（Kāyāyatana）。 『身非好色非端嚴非妍膚非嚴凈』：身體不是美好的顏色，不是端正莊嚴，不是美麗的面板，不是莊嚴潔凈。 『身非好聲非眾妙聲非軟聲』：身體發出的聲音不是美妙的，不是各種奇妙的聲音，不是柔和的聲音。 『身非好香非軟香非適意香』：身體的氣味不是芬芳的，不是柔和的香氣，不是令人愉悅的香氣。 『身甜酢鹹淡苦辛涎癊』：身體會產生甜、酸、咸、淡、苦、辣等味道，以及口水和痰液。 『冷熱粗重堅澀思惟斷因』：冷、熱、粗糙、沉重、堅硬、澀滯等感覺是思惟斷的原因。 『心所起去來屈申迴轉身教集』：心中所產生的念頭，有來有去，有屈伸，有迴轉，身體的動作和語言的表達都由此而生。 『聲音句言語口教』：聲音、語句、言語、口頭教導。 『身口非戒無教』：身體和語言沒有戒律的約束，沒有教導。 『有漏身進』：有煩惱的身心繼續發展。 『受想思觸思惟覺觀見慧解脫悔不悔悅喜心進信慾念怖煩惱使生命結眼識乃至意識』：感受、想法、思、觸、思惟、覺、觀、見、慧、解脫，後悔與不後悔，喜悅與歡喜，心念的進展，信心，慾望，念頭，恐懼，煩惱，使，生命之結，眼識乃至意識。 『是名苦聖諦思惟斷因』：這些被稱為苦聖諦思惟斷的原因。 『云何苦聖諦非見斷非思惟斷因』：什麼是苦聖諦非見斷非思惟斷（Na dṛṣṭi-prātavyatva na vicāra-prahātavya-hetu）的原因？ 『苦聖諦善苦聖諦善法報』：苦聖諦的善，苦聖諦的善法報。 『苦聖諦非報非報法』：苦聖諦的非報，苦聖諦的非報法。 『眼入耳入鼻入舌入身入』：眼入，耳入，鼻入，舌入，身入。 『身好色端嚴妍膚嚴凈』：身體是美好的顏色，端正莊嚴，美麗的面板，莊嚴潔凈。 『身好聲眾妙聲軟聲』：身體發出的聲音是美妙的，是各種奇妙的聲音，是柔和的聲音。 『身好香軟香適意香』：身體的氣味是芬芳的，是柔和的香氣，是令人愉悅的香氣。 『身甜酢苦辛鹹淡涎癊身冷熱輕細軟滑』：身體會產生甜、酸、苦、辣、咸、淡等味道，以及口水和痰液，身體會感受到冷、熱、輕、細、柔軟、滑潤等感覺。 『非見斷非思惟斷因』：不是見斷，不是思惟斷的原因。 『心所起去來屈申迴轉身教集』：心中所產生的念頭，有來有去，有屈伸，有迴轉，身體的動作和語言的表達都由此而生。 『聲音句言語口教』：聲音、語句、言語、口頭教導。 『外色眼識所知』：外在的顏色是眼識所能知曉的。 『外聲香味外觸身識所知』：外在的聲音、香、味以及外在的觸感是身識所能知曉的。 『有漏身口戒無教』：有煩惱的身心和語言的戒律，沒有教導。 『有漏身進有漏身除』：有煩惱的身心繼續發展，有煩惱的身心被去除。 『除疑煩惱使結』：去除疑惑、煩惱、使、結。 『余受想乃至無想定眼識乃至意識』：剩餘的感受、想法乃至無想定（Asañjñā-samāpatti），眼識乃至意識。 『是名苦聖諦非見斷非思惟斷因』：這些被稱為苦聖諦非見斷非思惟斷的原因。
【English Translation】 English version 'Yan fei yan fu fei yan jing': Not beautiful, not good skin, not solemn and clean. 'Shen fei hao sheng fei zhong miao sheng fei ruan sheng': The sound from the body is not beautiful, not various wonderful sounds, not soft sounds. 'Shen fei hao xiang fei ruan xiang fei shi yi xiang': The smell of the body is not fragrant, not soft fragrance, not pleasant fragrance. 'Shen tian cu ku xin xian dan xian yin': The body produces sweet, sour, bitter, spicy, salty, bland tastes, as well as saliva and phlegm. 'Shen leng re cu zhong jian se jian duan yin': The body feels cold, hot, rough, heavy, hard, astringent sensations, which are the causes of Dṛṣṭi-prātavyatva-hetu (causes to be abandoned by seeing). 'Xin suo qi qu lai qu shen hui zhuan shen jiao ji': Thoughts arising in the mind, coming and going, contracting and stretching, turning around, bodily actions and verbal expressions arise from this. 'Sheng yin ju yan yu kou jiao': Sounds, sentences, speech, oral teachings. 'Shen kou fei jie wu jiao': The body and speech are not restrained by precepts, without teachings. 'You lou shen jin': The afflicted body and mind continue to develop. 'Shou xiang si chu si wei jue guan jian hui jie tuo': Feeling (Vedanā), perception (Saṃjñā), thought (Cetana), contact (Sparśa), thinking (Vitarka), awareness (Saṃjñā), contemplation (Vicara), view (Dṛṣṭi), wisdom (Prajñā), liberation (Vimoksha). 'Hui bu hui yue xi xin jin xin yu nian yi bu fan nao shi sheng ming jie yan shi nai zhi yi shi': Regret and non-regret, joy and happiness, progress of mind, faith, desire, thoughts, doubt, fear, afflictions (Klesha), life-bond (Jīva-bandha), eye-consciousness (Cakṣur-vijñāna) up to consciousness (Vijñāna). 'Shi ming ku sheng di jian duan yin': These are called the causes of Duḥkha-satya (Truth of Suffering) to be abandoned by seeing. 'Yun he ku sheng di si wei duan yin': What are the causes of Vicāra-prahātavya-hetu (causes to be abandoned by thinking) of Duḥkha-satya? 'Ku sheng di si wei duan': Duḥkha-satya to be abandoned by thinking. 'Ku sheng di si wei duan fa bao': The Dharma-reward of Duḥkha-satya to be abandoned by thinking. 'Yan ru er ru bi ru she ru shen ru': Eye-base (Cakṣur-āyatana), ear-base (Śrotrāyatana), nose-base (Ghrāṇāyatana), tongue-base (Jihvāyatana), body-base (Kāyāyatana). 'Shen fei hao se fei duan yan fei yan fu fei yan jing': The body is not beautiful in color, not upright and solemn, not beautiful skin, not solemn and clean. 'Shen fei hao sheng fei zhong miao sheng fei ruan sheng': The sound from the body is not beautiful, not various wonderful sounds, not soft sounds. 'Shen fei hao xiang fei ruan xiang fei shi yi xiang': The smell of the body is not fragrant, not soft fragrance, not pleasant fragrance. 'Shen tian cu xian dan ku xin xian yin': The body produces sweet, sour, salty, bland, bitter, spicy tastes, as well as saliva and phlegm. 'Leng re cu zhong jian se si wei duan yin': Cold, hot, rough, heavy, hard, astringent sensations are the causes to be abandoned by thinking. 'Xin suo qi qu lai qu shen hui zhuan shen jiao ji': Thoughts arising in the mind, coming and going, contracting and stretching, turning around, bodily actions and verbal expressions arise from this. 'Sheng yin ju yan yu kou jiao': Sounds, sentences, speech, oral teachings. 'Shen kou fei jie wu jiao': The body and speech are not restrained by precepts, without teachings. 'You lou shen jin': The afflicted body and mind continue to develop. 'Shou xiang si chu si wei jue guan jian hui jie tuo hui bu hui yue xi xin jin xin yu nian bu fan nao shi sheng ming jie yan shi nai zhi yi shi': Feeling, perception, thought, contact, thinking, awareness, contemplation, view, wisdom, liberation, regret and non-regret, joy and happiness, progress of mind, faith, desire, thoughts, fear, afflictions, causes, life-bond, eye-consciousness up to consciousness. 'Shi ming ku sheng di si wei duan yin': These are called the causes of Duḥkha-satya to be abandoned by thinking. 'Yun he ku sheng di fei jian duan fei si wei duan yin': What are the causes of Duḥkha-satya that are neither abandoned by seeing nor abandoned by thinking (Na dṛṣṭi-prātavyatva na vicāra-prahātavya-hetu)? 'Ku sheng di shan ku sheng di shan fa bao': The good of Duḥkha-satya, the good Dharma-reward of Duḥkha-satya. 'Ku sheng di fei bao fei bao fa': The non-reward of Duḥkha-satya, the non-reward Dharma of Duḥkha-satya. 'Yan ru er ru bi ru she ru shen ru': Eye-base, ear-base, nose-base, tongue-base, body-base. 'Shen hao se duan yan yan fu yan jing': The body is beautiful in color, upright and solemn, beautiful skin, solemn and clean. 'Shen hao sheng zhong miao sheng ruan sheng': The sound from the body is beautiful, various wonderful sounds, soft sounds. 'Shen hao xiang ruan xiang shi yi xiang': The smell of the body is fragrant, soft fragrance, pleasant fragrance. 'Shen tian cu ku xin xian dan xian yin shen leng re qing xi ruan hua': The body produces sweet, sour, bitter, spicy, salty, bland tastes, as well as saliva and phlegm, the body feels cold, hot, light, fine, soft, smooth sensations. 'Fei jian duan fei si wei duan yin': Not causes to be abandoned by seeing, not causes to be abandoned by thinking. 'Xin suo qi qu lai qu shen hui zhuan shen jiao ji': Thoughts arising in the mind, coming and going, contracting and stretching, turning around, bodily actions and verbal expressions arise from this. 'Sheng yin ju yan yu kou jiao': Sounds, sentences, speech, oral teachings. 'Wai se yan shi suo zhi': External colors are known by eye-consciousness. 'Wai sheng xiang wei wai chu shen shi suo zhi': External sounds, smells, tastes, and external tactile sensations are known by body-consciousness. 'You lou shen kou jie wu jiao': The afflicted body and mind and speech are bound by precepts, without teachings. 'You lou shen jin you lou shen chu': The afflicted body and mind continue to develop, the afflicted body and mind are removed. 'Chu yi fan nao shi jie': Remove doubt, afflictions, causes, bonds. 'Yu shou xiang nai zhi wu xiang ding yan shi nai zhi yi shi': Remaining feelings, perceptions up to Asañjñā-samāpatti (state of non-perception), eye-consciousness up to consciousness. 'Shi ming ku sheng di fei jian duan fei si wei duan yin': These are called the causes of Duḥkha-satya that are neither abandoned by seeing nor abandoned by thinking.
四聖諦。幾欲界系。幾色界系。幾無色界系。幾不繫。二不繫。二三分或欲界系。或色界系。或無色界系。云何二不繫。滅聖諦道聖諦。是名二不繫。云何二三分或欲界系。或色界系。或無色界系。苦聖諦集聖諦。是名二三分。或欲界系。或色界系。或無色界系。云何苦聖諦欲界系。苦聖諦欲漏有漏。眼入耳入鼻入舌入身入香入味入。身好色非好色。端嚴非端嚴。妍膚非妍膚。嚴凈非嚴凈。身好聲非好聲。眾妙聲非眾妙聲。軟聲非軟聲。身冷熱輕重粗細堅軟澀滑。欲行心所起去來屈申迴轉身教集。聲音句言語口教。外色眼識所知。欲漏有漏為外觸身識所知。欲漏有漏身口非戒無教。有漏身口戒無教。有漏身進。受想思惟觸見慧解脫無癡順信悔不悔悅喜心進信欲不放逸念疑怖煩惱使生老死命結眼識及色三二識。是名苦聖諦欲界系。云何苦聖諦色界系。苦聖諦色漏有漏眼入耳入身入。身好色端嚴妍膚嚴凈。身好聲眾妙聲軟聲。身冷熱輕細軟滑。色行心所起去來屈申迴轉身教集。聲音句言語口教。外色眼識所知。色漏有漏。若聲若外觸身識所知。色漏有漏身口戒無教有漏。有漏身進有漏身除。受想思觸思惟覺觀見慧解脫無癡順信悅喜心進心除信欲不放逸念定心舍疑煩惱使。生老死命結無想定眼識耳識身識意識。是名苦
聖諦色界系。云何苦聖諦無色界系。苦聖諦若無色漏有漏。有漏身口戒無教。有漏身進有漏身除。受想思觸思惟見慧解脫無癡順信心進心除信欲不放逸念定心舍疑煩惱使生老死命結意界意識界。是名苦聖諦無色界系。云何集聖諦欲界系。集聖諦欲漏有漏欲行愛。是名集聖諦欲界系。云何集聖諦色界系。集聖諦色漏有漏色行愛。是名集聖諦色界系。云何集聖諦無色界系。集聖諦無色漏有漏。無色行愛。是名集聖諦無色界系。
四聖諦。幾過去。幾未來。幾現在。幾非過去非未來非現在。一非過去非未來非現在。三三分或過去或未來或現在。云何一非過去非未來非現在。滅聖諦是名一非過去非未來非現在。云何三三分或過去或未來或現在。苦聖諦集聖諦道聖諦。是名三三分或過去或未來或現在。云何苦聖諦過去。苦聖諦生已滅苦聖諦。是名苦聖諦過去。云何苦聖諦未來。苦聖諦未生未出苦聖諦。是名苦聖諦未來。云何苦聖諦現在。苦聖諦生未滅苦聖諦。是名苦聖諦現在。集聖諦道聖諦亦如是。
舍利弗阿毗曇論卷第四 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第五
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
問分根品第五
問曰。幾根。答曰二
【現代漢語翻譯】 現代漢語譯本 聖諦的系（與相關聯）。什麼是苦聖諦的無系（與無關聯）？苦聖諦若與色漏、有漏相關聯，則有漏的身口戒無教，有漏的身進，有漏的身除，受、想、思、觸、思惟、見、慧、解脫、無癡、順、信心、進、心除、信欲、不放逸、念、定、心舍、疑、煩惱、使、生、老、死、命結、意界、意識界，這些被稱為苦聖諦的無系。什麼是集聖諦的欲界系（與欲界相關聯）？集聖諦與欲漏、有漏、欲行愛相關聯，這被稱為集聖諦的欲界系。什麼是集聖諦的系？集聖諦與色漏、有漏、色行愛相關聯，這被稱為集聖諦的系。什麼是集聖諦的無系？集聖諦與無色漏、有漏、無色行愛相關聯，這被稱為集聖諦的無**系。
四聖諦中，有多少是過去、未來、現在，有多少是非過去、非未來、非現在的？有一個是非過去、非未來、非現在的，有三個是三分，或者過去，或者未來，或者現在。什麼是一個非過去、非未來、非現在的？滅聖諦被稱為一個非過去、非未來、非現在的。什麼是三個三分，或者過去，或者未來，或者現在？苦聖諦、集聖諦、道聖諦被稱為三個三分，或者過去，或者未來，或者現在。什麼是苦聖諦的過去？苦聖諦已經生起並滅去的，被稱為苦聖諦的過去。什麼是苦聖諦的未來？苦聖諦尚未生起和出現的，被稱為苦聖諦的未來。什麼是苦聖諦的現在？苦聖諦已經生起但尚未滅去的，被稱為苦聖諦的現在。集聖諦和道聖諦也是如此。
《舍利弗阿毗曇論》卷第四 大正藏第 28 冊 No. 1548 《舍利弗阿毗曇論》
《舍利弗阿毗曇論》卷第五
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
問分根品第五
問：有多少根？答：有兩種。
【English Translation】 English version The -relatedness of the Noble Truths. What is the non--relatedness of the Noble Truth of Suffering (Dukkha Satya)? If the Noble Truth of Suffering is related to the Form realm outflows (rupa asrava), the outflows, the meritorious body, speech, precepts, non-teaching, the meritorious body's progress, the meritorious body's removal, feeling (vedana), perception (samjna), thought (samskara), contact (sparsa), reflection, view (drsti), wisdom (prajna), liberation (vimoksha), non-ignorance (amoha), compliance, faith (sraddha), progress, mind removal, faith-desire, non-negligence, mindfulness (smrti), concentration (samadhi), mind-equanimity, doubt (vicikitsa), afflictions (klesha), fetters (samyojana), birth (jati), old age (jara), death (marana), life-bond, mind-element, consciousness-element, these are called the non--relatedness of the Noble Truth of Suffering. What is the Desire Realm-relatedness of the Noble Truth of Origin (Samudaya Satya)? The Noble Truth of Origin is related to the Desire Realm outflows, the outflows, the desire-conduct-craving (trsna). This is called the Desire Realm-relatedness of the Noble Truth of Origin. What is the -relatedness of the Noble Truth of Origin? The Noble Truth of Origin is related to the Form realm outflows, the outflows, the form-conduct-craving. This is called the -relatedness of the Noble Truth of Origin. What is the non--relatedness of the Noble Truth of Origin? The Noble Truth of Origin is related to the Formless realm outflows, the outflows, the formless-conduct-craving. This is called the non-**-relatedness of the Noble Truth of Origin.
Of the Four Noble Truths, how many are past, future, and present, and how many are neither past, nor future, nor present? There is one that is neither past, nor future, nor present; there are three that are threefold, either past, or future, or present. What is the one that is neither past, nor future, nor present? The Noble Truth of Cessation (Nirodha Satya) is called the one that is neither past, nor future, nor present. What are the three that are threefold, either past, or future, or present? The Noble Truth of Suffering, the Noble Truth of Origin, and the Noble Truth of the Path (Magga Satya) are called the three that are threefold, either past, or future, or present. What is the past of the Noble Truth of Suffering? The Noble Truth of Suffering that has already arisen and ceased is called the past of the Noble Truth of Suffering. What is the future of the Noble Truth of Suffering? The Noble Truth of Suffering that has not yet arisen and appeared is called the future of the Noble Truth of Suffering. What is the present of the Noble Truth of Suffering? The Noble Truth of Suffering that has arisen but not yet ceased is called the present of the Noble Truth of Suffering. The Noble Truth of Origin and the Noble Truth of the Path are also the same.
'Shariputra Abhidharma Treatise', Volume 4 Taisho Tripitaka Volume 28, No. 1548, 'Shariputra Abhidharma Treatise'
'Shariputra Abhidharma Treatise', Volume 5
Translated by Tripitaka Dharmayasas from Kipin of the Yao Qin Dynasty, together with Dharmagupta and others
Chapter 5: Questions on the Faculties
Question: How many faculties are there? Answer: There are two.
十二根。何等二十二根。眼根耳根鼻根舌根身根女根男根命根樂根苦根喜根憂根舍根意根信根進根念根定根慧根未知欲知根知根已知根。云何眼根。眼入名眼根。云何眼根。眼界名眼根。云何眼根。若眼我分攝四大所造凈色名眼根。云何眼根。若眼我分攝四大所造過去未來現在凈色名眼根。云何眼根。若眼我分攝已見色今見當見不定若眼我分攝色光已來今來當來不定名眼根。云何眼根。若眼我分攝已對色今對當對不定若眼我分攝色已對今對當對不定名眼根。若眼無礙。是眼是眼入。是眼根。是眼界。是田是物。是門是藏。是世是凈。是泉是海。是沃燋。是洄澓。是瘡是系。是目是入我分。是此岸。是內入眼見色。是名眼根。耳根鼻根舌根身根亦如是。云何女根。若女女性女形女相。是名女根。云何男根。若男男性男形男相。是名男根。云何命根。壽是名命根。云何命根。若眾生住。是名命根。云何命根。諸眾生諸眾生中不終不退不喪不死時未過行在護持名命根。云何樂根。若身樂受眼觸樂受耳鼻舌身觸樂受樂界名樂根。云何苦根。若身苦受眼觸苦受耳鼻舌身觸苦受苦界名苦根。云何喜根。若心樂受意觸樂受喜界名喜根。云何憂根。若心苦受意觸苦受憂界。是名憂根。云何舍根。若身心不苦不樂受眼觸不苦不樂受耳鼻舌
身意觸不苦不樂受舍界名舍根。云何意根。意入名意根。云何意根。識陰名意根。云何意根。若心意識六識身七識界名意根。云何意根。若識過去未來現在內外粗細卑勝遠近。是名意根。云何六識身。眼識身耳鼻舌身意識身。云何眼識身。緣眼緣色緣明緣思惟。以四緣識生已生今生當生不定。是名眼識身。云何耳鼻舌身意識身。緣意緣法緣思惟。以三緣識已生今生當生不定。名意識身。是名六識身。云何七識界。眼耳鼻舌身識界意界意識界。云何眼識界。若識眼根生色境界已生今生當生不定。名眼識界。云何耳鼻舌身識界。若識身根。生觸境界已生今生當生不定名身識界。云何意界。意知法念法。若初心已生今生當生不定。是名意界。云何意識界。若識相似不離彼境界。及余相似心識已生今生當生不定名意識界。是名七識界。云何過去識。若識生已滅。名過去識。云何未來識。若識未生未出名未來識。云何現在識。若識生未滅。名現在識。云何內識。若識受名內識。云何外識。若識非受名外識。云何粗識。若識欲界系名粗識。云何細識。若識色界系無色界系若不繫名細識。云何卑識。若識不善若識不善法報若識非報非報法不適意名卑識。云何勝識。若識善若識善法報。若識非報非報法適意名勝識。云何遠識。若識相遠
極相遠不近不近邊名遠識云何近識。若識相近極相近近邊名近識。云何信根。學人離結使。聖心入聖道。若堅信堅法。及余趣人。見行過患。觀涅槃寂滅。如實觀苦集滅道。未解欲解。未得欲得。未證欲證。修道離煩惱見學人。若須陀洹。斯陀含。阿那含。觀智具足。若智地。若觀解脫心。即得沙門果。若須陀洹果。斯陀含果。阿那含果。無學人慾得阿羅漢果。未得聖法。欲得修道離煩惱觀智具足。若智地若觀解脫心。即得阿羅漢果。若實人若趣。若信入信究竟入信真信心凈。是名信根。云何進根。學人離結使。乃至即得阿羅漢果。若實人若趣身心發出度堪忍不退勤力進不離不懈不緩不窳惰進進力進覺正進。是名進根。云何念根。學人離結使。乃至即得阿羅漢果。若實人若趣若念憶念微念順念住不忘相續念不失不奪不鈍不鈍根唸唸力念覺正念。是名念根。云何定根。學人離結使。乃至即得阿羅漢果。若實人若趣。若心住正住專住心一向心一樂心不亂依念獨定定力定覺正定。是名定根。云何慧根。學人離結使。乃至即得阿羅漢果。若實人若趣若法中擇重擇究竟擇擇法思惟覺了達自相他相共相思持辯進辯慧智見解脫方便術焰光明照炬慧眼慧力擇法正覺不薄。是名慧根。云何未知欲知根。堅信堅法人。若法聖無漏非根得名根
【現代漢語翻譯】 現代漢語譯本 極相遠不近不近邊，稱作遠識，如何是近識？如果識相近，極相近，近邊，稱作近識。 什麼是信根？學人（Siksamana，正在修行的佛教徒） 遠離結使（Kleshas，煩惱），以聖潔之心進入聖道。如果對正法有堅定的信念，以及其餘有興趣的人，看到行為的過患，觀察涅槃（Nirvana，寂滅），如實地觀察苦、集、滅、道（The Four Noble Truths）。對於未理解的想要理解，未得到的想要得到，未證悟的想要證悟，通過修行正道來脫離煩惱，見到學人。如果是須陀洹（Sotapanna，入流果），斯陀含（Sakadagami，一來果），阿那含（Anagami，不還果），觀智具足。如果是智地，如果觀察解脫之心，就能得到沙門果（Sramana-phala，修行者的果位）。如果是須陀洹果，斯陀含果，阿那含果，無學人（Asekha，不再需要學習的人）想要得到阿羅漢果（Arhat，阿羅漢果），未得到聖法，想要通過修行正道來脫離煩惱，觀智具足。如果是智地，如果觀察解脫之心，就能得到阿羅漢果。如果是真實的人，如果趨向于，如果信入，信究竟入，信真信心凈，這稱作信根。 什麼是進根？學人遠離結使，乃至能夠得到阿羅漢果。如果是真實的人，如果趨向于身心，發出度脫的堪忍之心，不退轉，勤奮努力，精進不離不懈怠，不緩慢不懶惰，精進，精進力，精進覺，正精進，這稱作進根。 什麼是念根？學人遠離結使，乃至能夠得到阿羅漢果。如果是真實的人，如果趨向于，如果念，憶念，微念，順念，安住，不忘，相續念，不失去，不被奪走，不遲鈍，不鈍根，唸唸力，念覺，正念，這稱作念根。 什麼是定根？學人遠離結使，乃至能夠得到阿羅漢果。如果是真實的人，如果趨向于，如果心安住，正住，專住，心一向，心一樂，心不亂，依靠念，獨定，定力，定覺，正定，這稱作定根。 什麼是慧根？學人遠離結使，乃至能夠得到阿羅漢果。如果是真實的人，如果趨向于，如果在法中選擇，慎重選擇，究竟選擇，選擇法，思惟，覺了，通達自相、他相、共相，思持，辯進，辯慧，智見，解脫方便，術焰，光明，照炬，慧眼，慧力，擇法正覺，不薄弱。這稱作慧根。 什麼是未知欲知根？對正法有堅定信念的人，如果法是聖潔的，無漏的，不是根但被稱作根。
【English Translation】 English version Extremely distant, not near, not bordering, is called distant knowledge. What is near knowledge? If knowledge is near, extremely near, bordering, it is called near knowledge. What is the faculty of faith (Sraddha-indriya)? The learner (Siksamana) departs from the fetters (Kleshas), with a sacred mind enters the sacred path. If there is firm faith in the true Dharma, and other interested people, seeing the faults of actions, observing Nirvana (extinction), truly observing suffering, its origin, its cessation, and the path (The Four Noble Truths). For what is not understood, wanting to understand; what is not attained, wanting to attain; what is not realized, wanting to realize, cultivating the path to be free from afflictions, seeing the learner. If it is a Stream-enterer (Sotapanna), Once-returner (Sakadagami), Non-returner (Anagami), possessing complete wisdom. If it is the ground of wisdom, if observing the mind of liberation, then one obtains the fruit of a Sramana (Sramana-phala). If it is the fruit of a Stream-enterer, the fruit of a Once-returner, the fruit of a Non-returner, the one beyond learning (Asekha) wants to obtain the fruit of an Arhat (Arhat), not having obtained the sacred Dharma, wanting to cultivate the path to be free from afflictions, possessing complete wisdom. If it is the ground of wisdom, if observing the mind of liberation, then one obtains the fruit of an Arhat. If it is a real person, if inclined towards, if entering into faith, ultimately entering into faith, truly believing with a pure heart, this is called the faculty of faith. What is the faculty of effort (Virya-indriya)? The learner departs from the fetters, and eventually obtains the fruit of an Arhat. If it is a real person, if inclined towards body and mind, generating the heart of endurance for liberation, not regressing, diligently striving, effort not separated, not lazy, not slow, not indolent, effort, power of effort, awakening of effort, right effort, this is called the faculty of effort. What is the faculty of mindfulness (Smrti-indriya)? The learner departs from the fetters, and eventually obtains the fruit of an Arhat. If it is a real person, if inclined towards, if mindfulness, recollection, subtle mindfulness, compliant mindfulness, abiding, not forgetting, continuous mindfulness, not losing, not being taken away, not dull, not dull-rooted, power of mindfulness, awakening of mindfulness, right mindfulness, this is called the faculty of mindfulness. What is the faculty of concentration (Samadhi-indriya)? The learner departs from the fetters, and eventually obtains the fruit of an Arhat. If it is a real person, if inclined towards, if the mind abides, rightly abides, intently abides, the mind is one-pointed, the mind is one-joyful, the mind is not disturbed, relying on mindfulness, solitary concentration, power of concentration, awakening of concentration, right concentration, this is called the faculty of concentration. What is the faculty of wisdom (Prajna-indriya)? The learner departs from the fetters, and eventually obtains the fruit of an Arhat. If it is a real person, if inclined towards, if in the Dharma, choosing, carefully choosing, ultimately choosing, choosing the Dharma, contemplating, realizing, understanding the self-nature, other-nature, common-nature, contemplating, debating, advancing, wisdom of debate, knowledge and insight, means of liberation, skill, flame, light, torch, eye of wisdom, power of wisdom, discerning the Dharma, right awakening, not weak. This is called the faculty of wisdom. What is the faculty of 'about-to-know' (Anajatam-ajnasyami-indriya)? One who has firm faith in the true Dharma, if the Dharma is sacred, without outflows, not a faculty but called a faculty.
除未知欲知根中思想觸思惟覺觀解脫悅喜心除欲不放逸心舍正語正業正命正身除。是名未知欲知根。云何知根。見學人若法聖無漏非根得名根除知根中想思觸思惟覺觀解脫悅喜心除欲不放逸心捨得果滅盡定正語正業正命正身除。是名知根云何已知根。無學人阿羅漢果。若法聖無漏非根得名根除已知根中想思觸思惟覺觀解脫悅喜心除欲不放逸心捨得果滅盡定正語正業正命正身除。是名已知根。
二十二根。幾色。幾非色。七色。十一非色。四二分或色或非色。云何七色。眼根耳根鼻根舌根身根女根男根名七色。云何十一非色。命根樂根苦根喜根憂根舍根意根信根念根定根慧根。名十一非色。云何四二分或色或非色。進根未知欲知根知根已知根。名四二分或色或非色。云何進根色。身發出度。名進根色。云何進根非色進根非色心發出度。名進根非色。云何未知欲知根色。正語正業正命正身除名未知欲知根色。云何未知欲知根非色。想思觸思惟覺觀。解脫悅喜心除欲不放逸心舍。名未知欲知根非色。云何知根色。正語正業正命正身除。名知根色。云何知根非色。想思觸思惟覺觀解脫悅喜心除欲不放逸心捨得果滅盡定。名知根非色。云何已知根色。正語正業正命正身除。名已知根色。云何已知根非色。想思觸思惟覺觀解
【現代漢語翻譯】 現代漢語譯本 什麼是未知欲知根？在去除對色、聲、香、味、觸的慾望，以及對未知的渴求時，所產生的思想、觸覺、思惟、覺觀、解脫、喜悅，以及去除心中的慾望、不放逸，捨棄不正當的言語、行為、生活方式和身體行為，這被稱為未知欲知根（Anajataññataññindriya）。 什麼是知根？見習者（Sekha），如果某種法是神聖的、無漏的，但還未達到根的程度，那麼去除知根中的思想、觸覺、思惟、覺觀、解脫、喜悅，以及去除心中的慾望、不放逸，捨棄獲得果位和滅盡定的機會，以及不正當的言語、行為、生活方式和身體行為，這被稱為知根（Aññindriya）。 什麼是已知根？無學之人（Asekha），即阿羅漢果位。如果某種法是神聖的、無漏的，但還未達到根的程度，那麼去除已知根中的思想、觸覺、思惟、覺觀、解脫、喜悅，以及去除心中的慾望、不放逸，捨棄獲得果位和滅盡定的機會，以及不正當的言語、行為、生活方式和身體行為，這被稱為已知根（Aññataññindriya）。 二十二根（Bāvisati indriyāni）中，有多少是色（Rūpa），多少是非色（Arūpa）？七個是色，十一個是非色，四個是二分的，既可以是色也可以是非色。 哪七個是色？眼根（Cakkhundriya）、耳根（Sotindriya）、鼻根（Ghānindriya）、舌根（Jivhindriya）、身根（Kāyindriya）、女根（Itthindriya）、男根（Purisindriya），這七個被稱為色。 哪十一個是非色？命根（Jīvitindriya）、樂根（Sukhindriya）、苦根（Dukkhindriya）、喜根（Somanassindriya）、憂根（Domanassindriya）、舍根（Upekkhindriya）、意根（Manindriya）、信根（Saddhindriya）、念根（Satindriya）、定根（Samādhindriya）、慧根（Paññindriya），這十一個被稱為非色。 哪四個是二分的，既可以是色也可以是非色？進根（Viriyindriya）、未知欲知根（Anajataññataññindriya）、知根（Aññindriya）、已知根（Aññataññindriya），這四個被稱為二分的，既可以是色也可以是非色。 什麼是進根的色？身體的努力和行動，被稱為進根的色。 什麼是進根的非色？內心發出的努力和行動，被稱為進根的非色。 什麼是未知欲知根的色？去除不正當的言語、行為、生活方式和身體行為，被稱為未知欲知根的色。 什麼是未知欲知根的非色？思想、觸覺、思惟、覺觀、解脫、喜悅，以及去除心中的慾望、不放逸，捨棄（這些），被稱為未知欲知根的非色。 什麼是知根的色？去除不正當的言語、行為、生活方式和身體行為，被稱為知根的色。 什麼是知根的非色？思想、觸覺、思惟、覺觀、解脫、喜悅，以及去除心中的慾望、不放逸，捨棄獲得果位和滅盡定的機會，被稱為知根的非色。 什麼是已知根的色？去除不正當的言語、行為、生活方式和身體行為，被稱為已知根的色。 什麼是已知根的非色？思想、觸覺、思惟、覺觀、解
【English Translation】 English version What is the Anajataññataññindriya (faculty of 'I shall know the unknown')? The removal of desire for form, sound, smell, taste, and touch, and the desire to know the unknown, the thoughts, contacts, reflections, perceptions, liberation, joy, and the removal of desire, non-negligence, abandoning wrong speech, wrong action, wrong livelihood, and wrong bodily actions, is called Anajataññataññindriya. What is the Aññindriya (faculty of knowledge)? For a Sekha (trainee), if a certain Dhamma is holy, unpolluted, but has not yet reached the level of a root, then the removal of thoughts, contacts, reflections, perceptions, liberation, joy in the faculty of knowledge, and the removal of desire, non-negligence, abandoning the opportunity to attain fruition and cessation, and wrong speech, wrong action, wrong livelihood, and wrong bodily actions, is called Aññindriya. What is the Aññataññindriya (faculty of 'having known')? For an Asekha (one beyond training), i.e., the fruit of an Arahant. If a certain Dhamma is holy, unpolluted, but has not yet reached the level of a root, then the removal of thoughts, contacts, reflections, perceptions, liberation, joy in the faculty of 'having known', and the removal of desire, non-negligence, abandoning the opportunity to attain fruition and cessation, and wrong speech, wrong action, wrong livelihood, and wrong bodily actions, is called Aññataññindriya. Of the twenty-two indriyāni (faculties), how many are Rūpa (form) and how many are Arūpa (formless)? Seven are form, eleven are formless, and four are twofold, being either form or formless. Which seven are form? Cakkhundriya (eye faculty), Sotindriya (ear faculty), Ghānindriya (nose faculty), Jivhindriya (tongue faculty), Kāyindriya (body faculty), Itthindriya (female faculty), Purisindriya (male faculty), these seven are called form. Which eleven are formless? Jīvitindriya (life faculty), Sukhindriya (faculty of pleasure), Dukkhindriya (faculty of pain), Somanassindriya (faculty of joy), Domanassindriya (faculty of sorrow), Upekkhindriya (faculty of equanimity), Manindriya (mind faculty), Saddhindriya (faculty of faith), Satindriya (faculty of mindfulness), Samādhindriya (faculty of concentration), Paññindriya (faculty of wisdom), these eleven are called formless. Which four are twofold, being either form or formless? Viriyindriya (faculty of effort), Anajataññataññindriya (faculty of 'I shall know the unknown'), Aññindriya (faculty of knowledge), Aññataññindriya (faculty of 'having known'), these four are called twofold, being either form or formless. What is the form of Viriyindriya? Bodily effort and action is called the form of Viriyindriya. What is the formless of Viriyindriya? Mental effort and action is called the formless of Viriyindriya. What is the form of Anajataññataññindriya? The removal of wrong speech, wrong action, wrong livelihood, and wrong bodily actions is called the form of Anajataññataññindriya. What is the formless of Anajataññataññindriya? Thoughts, contacts, reflections, perceptions, liberation, joy, and the removal of desire, non-negligence, abandoning (these), is called the formless of Anajataññataññindriya. What is the form of Aññindriya? The removal of wrong speech, wrong action, wrong livelihood, and wrong bodily actions is called the form of Aññindriya. What is the formless of Aññindriya? Thoughts, contacts, reflections, perceptions, liberation, joy, and the removal of desire, non-negligence, abandoning the opportunity to attain fruition and cessation, is called the formless of Aññindriya. What is the form of Aññataññindriya? The removal of wrong speech, wrong action, wrong livelihood, and wrong bodily actions is called the form of Aññataññindriya. What is the formless of Aññataññindriya? Thoughts, contacts, reflections, perce
脫悅喜心除欲不放逸心捨得果滅盡定。名已知根非色。
二十二根。幾可見。幾不可見。一切不可見。
二十二根。幾有對。幾無對。七有對。十五無對。云何七有對。眼根乃至男根。名七有對。云何十五無對。命根乃至已知根。名十五無對。
二十二根。幾聖。幾非聖。八聖。十一非聖。三二分或聖或非聖。云何八聖。信根乃至已知根名八聖。云何十一非聖。眼根乃至苦根及憂根。名十一非聖。云何三二分或聖或非聖。喜根舍根意根。名三二分或聖或非聖。云何喜根非聖。喜根有漏。名喜根非聖。云何喜根非聖。喜根非學非無學意觸樂受。名喜根非聖。云何喜根聖。喜根無漏。名喜根聖。云何喜根聖。喜根信根相應意觸樂受。名喜根聖。云何喜根聖。喜根學若無學學人離結使聖心入聖道。若堅信堅法。及余趣人。見行過患。觀涅槃寂滅。如實觀苦集滅道。未得欲得。未解欲解。未證欲證。修道離結使見學人。若須陀洹斯陀含阿那含。觀智具足。若智地。若觀解脫心。即得沙門果。若須陀洹果。斯陀含果。阿那含果。無學人慾得阿羅漢。未得聖法。欲得修道觀智具足。若智地若觀解脫心。即得阿羅漢果。若實人若趣若意觸樂受。名喜根聖。云何舍根非聖。舍根有漏。名舍根非聖。云何舍根非聖。舍
【現代漢語翻譯】 現代漢語譯本：脫離喜悅之心，去除慾望，不放縱懈怠，捨棄（煩惱）而證得果位，達到滅盡定（Nirodha-samāpatti）。這被稱為已知根（Ajñāta-ājñāsyāmīndriya），它不是色（Rūpa）。
二十二根（Dvāviṃśati indriyāṇi）中，哪些是可見的？哪些是不可見的？一切根都是不可見的。
二十二根中，哪些是有對（Sapratiha）的？哪些是無對（Apratiha）的？七根是有對的，十五根是無對的。什麼是七有對？眼根（cakṣur-indriya）乃至男根（puruṣendriya），這被稱為七有對。什麼是十五無對？命根（jīvitendriya）乃至已知根，這被稱為十五無對。
二十二根中，哪些是聖（Ārya）的？哪些是非聖（Anārya）的？八根是聖的，十一根是非聖的，三根是二分的，既可以是聖的也可以是非聖的。什麼是八聖？信根（śraddhendriya）乃至已知根，這被稱為八聖。什麼是非聖？眼根乃至苦根（duḥkhendriya）以及憂根（daurmanasyendriya），這被稱為十一非聖。什麼是三二分，既可以是聖的也可以是非聖的？喜根（saumanasyendriya）、舍根（upekṣendriya）、意根（manendriya），這被稱為三二分，既可以是聖的也可以是非聖的。什麼是喜根非聖？有漏的喜根，被稱為喜根非聖。什麼是喜根非聖？非學（aśaikṣa）非無學（aśaikṣa）的意觸樂受（manaḥsparśa-sukha-vedanā），被稱為喜根非聖。什麼是喜根聖？無漏的喜根，被稱為喜根聖。什麼是喜根聖？與信根相應的意觸樂受，被稱為喜根聖。什麼是喜根聖？如果是正在學習的人，脫離了結使（saṃyojana），以聖心進入聖道（āryamārga）；或者，如果是具有堅定信仰和堅定正法的人，以及其他根器的人，看到（輪迴）行為的過患，觀察涅槃（Nirvāṇa）的寂滅，如實地觀察苦（duḥkha）、集（samudaya）、滅（nirodha）、道（mārga）四聖諦（catvāri āryasatyāni），對於未得到的想要得到，未理解的想要理解，未證悟的想要證悟，通過修道（mārga-bhāvanā）而脫離結使，見道的學習者，如果是須陀洹（Srotaāpanna）、斯陀含（Sakṛdāgāmin）、阿那含（Anāgāmin），觀智具足，如果是智地（jñānabhūmi），如果是觀解脫心（vimokṣa-citta），就能夠證得沙門果（śrāmaṇyaphala），如果是須陀洹果、斯陀含果、阿那含果，無學的人想要證得阿羅漢（Arhat），對於未得到的聖法，想要通過修道而得到，觀智具足，如果是智地，如果是觀解脫心，就能夠證得阿羅漢果。如果是真實的人，如果是根器，如果是意觸樂受，被稱為喜根聖。什麼是舍根非聖？有漏的舍根，被稱為舍根非聖。什麼是舍根非聖？舍
【English Translation】 English version: Abandoning the joyful mind, eliminating desire, without indulging in negligence, relinquishing (afflictions) and attaining the fruit, reaching the cessation of perception and sensation (Nirodha-samāpatti). This is called the 'known root' (Ajñāta-ājñāsyāmīndriya), which is not form (Rūpa).
Among the twenty-two roots (Dvāviṃśati indriyāṇi), which are visible? Which are invisible? All roots are invisible.
Among the twenty-two roots, which are with resistance (Sapratiha)? Which are without resistance (Apratiha)? Seven roots are with resistance, fifteen roots are without resistance. What are the seven with resistance? The eye root (cakṣur-indriya) up to and including the male root (puruṣendriya), these are called the seven with resistance. What are the fifteen without resistance? The life root (jīvitendriya) up to and including the 'known root', these are called the fifteen without resistance.
Among the twenty-two roots, which are noble (Ārya)? Which are ignoble (Anārya)? Eight roots are noble, eleven roots are ignoble, and three are twofold, being either noble or ignoble. What are the eight noble roots? The faith root (śraddhendriya) up to and including the 'known root', these are called the eight noble roots. What are the eleven ignoble roots? The eye root up to and including the suffering root (duḥkhendriya) and the grief root (daurmanasyendriya), these are called the eleven ignoble roots. What are the three twofold roots, being either noble or ignoble? The joy root (saumanasyendriya), the equanimity root (upekṣendriya), and the mind root (manendriya), these are called the three twofold roots, being either noble or ignoble. What is the ignoble joy root? The defiled joy root, is called the ignoble joy root. What is the ignoble joy root? The neither-learner (aśaikṣa) nor non-learner (aśaikṣa) mind-contact-pleasant-feeling (manaḥsparśa-sukha-vedanā), is called the ignoble joy root. What is the noble joy root? The undefiled joy root, is called the noble joy root. What is the noble joy root? The mind-contact-pleasant-feeling associated with the faith root, is called the noble joy root. What is the noble joy root? If a learner, having abandoned the fetters (saṃyojana), enters the noble path (āryamārga) with a noble mind; or, if a person with firm faith and firm Dharma, and other capable individuals, see the faults of (cyclic) actions, observe the quiescence of Nirvāṇa, and truly observe the Four Noble Truths (catvāri āryasatyāni) of suffering (duḥkha), origin (samudaya), cessation (nirodha), and path (mārga), desiring to attain what has not been attained, desiring to understand what has not been understood, desiring to realize what has not been realized, abandoning the fetters through path cultivation (mārga-bhāvanā), a stream-enterer (Srotaāpanna), once-returner (Sakṛdāgāmin), non-returner (Anāgāmin), complete with wisdom, if in the wisdom ground (jñānabhūmi), if with a mind of liberation through observation (vimokṣa-citta), can attain the fruit of a renunciate (śrāmaṇyaphala), such as the fruit of a stream-enterer, the fruit of a once-returner, the fruit of a non-returner; a non-learner desiring to attain Arhatship (Arhat), desiring to attain the unattained noble Dharma through path cultivation, complete with wisdom, if in the wisdom ground, if with a mind of liberation through observation, can attain the fruit of Arhatship. If a real person, if a capable individual, if a mind-contact-pleasant-feeling, is called the noble joy root. What is the ignoble equanimity root? The defiled equanimity root, is called the ignoble equanimity root. What is the ignoble equanimity root? Equa-
根非學非無學。眼觸不苦不樂受。耳鼻舌身意觸不苦不樂受。名舍根非聖。云何舍根聖。舍根無漏名舍根聖。云何舍根聖。舍根信根相應意觸不苦不樂受。名舍根聖。云何舍根聖。舍根學無學學人離結使。乃至即得阿羅漢果。若實人若趣若意觸不苦不樂受名舍根聖。云何意根非聖。意根有漏。名意根非聖。云何意根非聖識受陰。名意根非聖。云何意根非聖。意根非學非無學眼識乃至意識。名意根非聖。云何意根聖意。根無漏。名意根聖。云何意根聖。意根信根相應意界意識界。名意根聖。云何意根聖。意根學無學學人離結使。乃至即得阿羅漢果若實人若趣若意界意識界。名意根。聖有漏無漏。有愛無愛有求無求當取非當取有取無取有勝無勝亦如是。
二十二根。幾受。幾非受。八受。八非受。六二分或受或非受。云何八受。眼根乃至命根名八受。云何八非受。信根乃至已知根。名八非受。云何六二分或受或非受。樂根苦根喜根憂根舍根意根。名六二分或受或非受。云何樂根受。樂根內名樂根受。云何樂根受。樂根業法煩惱所生報我分攝眼觸樂受耳鼻舌身觸樂受。名樂根受。云何樂根非受樂根外眼觸樂受耳鼻舌身觸樂受。名樂根非受。云何苦根受。苦根內名苦根受。云何苦根受。苦根業法煩惱所生報我分攝眼觸苦
【現代漢語翻譯】 現代漢語譯本 根非學非無學：根不是有學，也不是無學。（根在此處指六根：眼、耳、鼻、舌、身、意）眼觸不苦不樂受：眼根接觸外境所產生的既非痛苦也非快樂的感受。耳鼻舌身意觸不苦不樂受：耳、鼻、舌、身、意根接觸外境所產生的既非痛苦也非快樂的感受。名舍根非聖：這被稱為非聖潔的舍根（舍受）。 云何舍根聖：什麼是聖潔的舍根？舍根無漏名舍根聖：沒有煩惱的舍根被稱為聖潔的舍根。 云何舍根聖：什麼是聖潔的舍根？舍根信根相應意觸不苦不樂受：舍根與信根相應，由意根接觸外境所產生的既非痛苦也非快樂的感受，被稱為聖潔的舍根。 云何舍根聖：什麼是聖潔的舍根？舍根學無學學人離結使：舍根是有學或無學之人，已經脫離了煩惱的束縛，乃至即得阿羅漢果：乃至證得阿羅漢果位。若實人若趣若意觸不苦不樂受名舍根聖：無論是真實的人，還是趨向涅槃的修行者，由意根接觸外境所產生的既非痛苦也非快樂的感受，被稱為聖潔的舍根。 云何意根非聖：什麼是非聖潔的意根？意根有漏：有煩惱的意根，名意根非聖：被稱為非聖潔的意根。 云何意根非聖識受陰：什麼是非聖潔的意根？識受陰，名意根非聖：被稱為非聖潔的意根。 云何意根非聖：什麼是非聖潔的意根？意根非學非無學眼識乃至意識：意根既不是有學，也不是無學，由眼識乃至意識所產生的，名意根非聖：被稱為非聖潔的意根。 云何意根聖：什麼是聖潔的意根？意根無漏：沒有煩惱的意根，名意根聖：被稱為聖潔的意根。 云何意根聖：什麼是聖潔的意根？意根信根相應意界意識界：意根與信根相應，在意界和意識界中，名意根聖：被稱為聖潔的意根。 云何意根聖：什麼是聖潔的意根？意根學無學學人離結使：意根是有學或無學之人，已經脫離了煩惱的束縛，乃至即得阿羅漢果若實人若趣若意界意識界：乃至證得阿羅漢果位，無論是真實的人，還是趨向涅槃的修行者，在意界和意識界中，名意根：被稱為意根。聖有漏無漏：聖潔的意根有有漏和無漏之分。有愛無愛有求無求當取非當取有取無取有勝無勝亦如是：有愛和無愛，有求和無求，應當執取和不應當執取，有執取和無執取，有勝和無勝，情況也是如此。 二十二根：二十二根（指二十二種功能）。幾受：有多少是感受？幾非受：有多少不是感受？八受：八種是感受。八非受：八種不是感受。六二分或受或非受：六種既可以是感受也可以不是感受。 云何八受：哪八種是感受？眼根乃至命根名八受：眼根、耳根、鼻根、舌根、身根、意根、樂根、苦根、命根，這八種被稱為感受。 云何八非受：哪八種不是感受？信根乃至已知根：信根、精進根、念根、定根、慧根、未知當知根、已知根、具知根，這八種被稱為不是感受。 云何六二分或受或非受：哪六種既可以是感受也可以不是感受？樂根苦根喜根憂根舍根意根：樂根、苦根、喜根、憂根、舍根、意根，這六種被稱為既可以是感受也可以不是感受。 云何樂根受：什麼是作為感受的樂根？樂根內名樂根受：內在的樂根被稱為作為感受的樂根。 云何樂根受：什麼是作為感受的樂根？樂根業法煩惱所生報我分攝眼觸樂受耳鼻舌身觸樂受：由業力、法則和煩惱所產生的，屬於自我部分的眼觸樂受、耳鼻舌身觸樂受，被稱為作為感受的樂根。 云何樂根非受樂根外眼觸樂受耳鼻舌身觸樂受：什麼不是作為感受的樂根？外在的眼觸樂受、耳鼻舌身觸樂受，被稱為不是作為感受的樂根。 云何苦根受：什麼是作為感受的苦根？苦根內名苦根受：內在的苦根被稱為作為感受的苦根。 云何苦根受：什麼是作為感受的苦根？苦根業法煩惱所生報我分攝眼觸苦：由業力、法則和煩惱所產生的，屬於自我部分的眼觸苦
【English Translation】 English version 'Root neither learner nor non-learner': The root is neither a learner nor a non-learner. (Root here refers to the six roots: eye, ear, nose, tongue, body, mind.) 'Eye contact neither painful nor pleasant feeling': The feeling produced by the eye root contacting external objects is neither painful nor pleasant. 'Ear, nose, tongue, body, mind contact neither painful nor pleasant feeling': The feeling produced by the ear, nose, tongue, body, and mind roots contacting external objects is neither painful nor pleasant. 'Named neutral root non-holy': This is called the non-holy neutral root (neutral feeling). 'What is the holy neutral root?': What is the holy neutral root? 'Neutral root without outflows named holy neutral root': The neutral root without outflows is called the holy neutral root. 'What is the holy neutral root?': What is the holy neutral root? 'Neutral root faith root corresponding mind contact neither painful nor pleasant feeling': The neutral root corresponds to the faith root, and the feeling produced by the mind root contacting external objects is neither painful nor pleasant, which is called the holy neutral root. 'What is the holy neutral root?': What is the holy neutral root? 'Neutral root learner non-learner learner separates from fetters': The neutral root is a learner or non-learner who has separated from the bonds of affliction, 'even immediately attains Arhat fruit': and even attains the Arhat fruit. 'If real person if path if mind contact neither painful nor pleasant feeling named holy neutral root': Whether it is a real person or a practitioner heading towards Nirvana, the feeling produced by the mind root contacting external objects is neither painful nor pleasant, which is called the holy neutral root. 'What is the non-holy mind root?': What is the non-holy mind root? 'Mind root with outflows': The mind root with outflows, 'named non-holy mind root': is called the non-holy mind root. 'What is the non-holy mind root?': What is the non-holy mind root? 'Consciousness feeling aggregate': The consciousness feeling aggregate, 'named non-holy mind root': is called the non-holy mind root. 'What is the non-holy mind root?': What is the non-holy mind root? 'Mind root neither learner nor non-learner eye consciousness even mind consciousness': The mind root is neither a learner nor a non-learner, produced by eye consciousness and even mind consciousness, 'named non-holy mind root': is called the non-holy mind root. 'What is the holy mind root?': What is the holy mind root? 'Mind root without outflows': The mind root without outflows, 'named holy mind root': is called the holy mind root. 'What is the holy mind root?': What is the holy mind root? 'Mind root faith root corresponding mind realm mind consciousness realm': The mind root corresponds to the faith root, in the mind realm and mind consciousness realm, 'named holy mind root': is called the holy mind root. 'What is the holy mind root?': What is the holy mind root? 'Mind root learner non-learner learner separates from fetters': The mind root is a learner or non-learner who has separated from the bonds of affliction, 'even immediately attains Arhat fruit if real person if path if mind realm mind consciousness realm': and even attains the Arhat fruit, whether it is a real person or a practitioner heading towards Nirvana, in the mind realm and mind consciousness realm, 'named mind root': is called the mind root. 'Holy with outflows without outflows': The holy mind root has with outflows and without outflows. 'With love without love with seeking without seeking should be taken not should be taken with taking without taking with victory without victory also like this': With love and without love, with seeking and without seeking, should be taken and should not be taken, with taking and without taking, with victory and without victory, the situation is also like this. 'Twenty-two roots': Twenty-two roots (referring to twenty-two functions). 'How many are feelings': How many are feelings? 'How many are not feelings': How many are not feelings? 'Eight are feelings': Eight are feelings. 'Eight are not feelings': Eight are not feelings. 'Six are two parts either feeling or not feeling': Six can be either feelings or not feelings. 'What are the eight feelings': What are the eight feelings? 'Eye root even life root named eight feelings': Eye root, ear root, nose root, tongue root, body root, mind root, pleasure root, pain root, life root, these eight are called feelings. 'What are the eight not feelings': What are the eight not feelings? 'Faith root even known root': Faith root, vigor root, mindfulness root, concentration root, wisdom root, unknown to be known root, known root, fully known root, these eight are called not feelings. 'What are the six two parts either feeling or not feeling': What are the six that can be either feelings or not feelings? 'Pleasure root pain root joy root sorrow root neutral root mind root': Pleasure root, pain root, joy root, sorrow root, neutral root, mind root, these six are called either feelings or not feelings. 'What is the pleasure root as a feeling': What is the pleasure root as a feeling? 'Pleasure root internal named pleasure root feeling': The internal pleasure root is called the pleasure root as a feeling. 'What is the pleasure root as a feeling': What is the pleasure root as a feeling? 'Pleasure root karma law affliction produced retribution self part included eye contact pleasure feeling ear nose tongue body contact pleasure feeling': Produced by karma, law, and affliction, belonging to the self part, eye contact pleasure feeling, ear nose tongue body contact pleasure feeling, is called the pleasure root as a feeling. 'What is the pleasure root not a feeling pleasure root external eye contact pleasure feeling ear nose tongue body contact pleasure feeling': What is not the pleasure root as a feeling? External eye contact pleasure feeling, ear nose tongue body contact pleasure feeling, is called not the pleasure root as a feeling. 'What is the pain root as a feeling': What is the pain root as a feeling? 'Pain root internal named pain root feeling': The internal pain root is called the pain root as a feeling. 'What is the pain root as a feeling': What is the pain root as a feeling? 'Pain root karma law affliction produced retribution self part included eye contact pain': Produced by karma, law, and affliction, belonging to the self part, eye contact pain
受耳鼻舌身觸苦受。名苦根受。云何苦根非受。苦根外眼觸苦受耳鼻舌身觸苦受。名苦根非受。云何喜根受。喜根內名喜根受。云何喜根受。喜根業法煩惱所生報我分攝意觸樂受。名喜根受。云何喜根非受。喜根外名喜根非受。云何喜根非受。喜根善不善若無記非我分攝意觸樂受。名喜根非受。云何憂根受。憂根內名憂根受。云何憂根受。憂根業法煩惱所生報我分攝意觸苦受。名憂根受。云何憂根非受。憂根外名憂根非受。云何憂根非受。憂根善不善若無記非我分攝意觸苦受。名憂根非受。云何舍根受。舍根內名舍根受。云何舍根受。業法煩惱所生報我分攝眼觸不苦不樂受。耳鼻舌身意觸不苦不樂受。名舍根受。云何舍根非受。舍根外名舍根非受。云何舍根非受。舍根若無記善不善非我分攝眼觸不苦不樂受。耳鼻舌身意觸不苦不樂受。名舍根非受。云何意根受。意根內名意根受。云何意根受。意根業法煩惱所生報我分攝眼識乃至意識。名意根受。云何意根非受。意根若外名意根非受。云何意根非受。意根善不善無記非我分攝眼識乃至意識。名意根非受。內外亦如是。
二十二根。幾有報。幾無報。一有報。十無報。十一二分或有報或無報。云何一有報。未知欲知根。名一有報。云何十無報。眼根乃至苦根。名十
【現代漢語翻譯】 現代漢語譯本 感受由眼、耳、鼻、舌、身接觸產生的痛苦感受，這被稱為『苦根受』（duhkha-indriya-vedanā，痛苦之根的感受）。 什麼叫做『苦根非受』（duhkha-indriya-avedanā，非痛苦之根的感受）？ 『苦根』之外，由眼、耳、鼻、舌、身接觸產生的痛苦感受，這被稱為『苦根非受』。 什麼叫做『喜根受』（saumanasya-indriya-vedanā，喜悅之根的感受）？ 『喜根』之內，這被稱為『喜根受』。 什麼叫做『喜根受』？ 由業、法、煩惱所生，屬於『我』（ātman）所有的意觸產生的快樂感受，這被稱為『喜根受』。 什麼叫做『喜根非受』（saumanasya-indriya-avedanā，非喜悅之根的感受）？ 『喜根』之外，這被稱為『喜根非受』。 什麼叫做『喜根非受』？ 由善、不善或無記，不屬於『我』所有的意觸產生的快樂感受，這被稱為『喜根非受』。 什麼叫做『憂根受』（daurmanasya-indriya-vedanā，憂愁之根的感受）？ 『憂根』之內，這被稱為『憂根受』。 什麼叫做『憂根受』？ 由業、法、煩惱所生，屬於『我』所有的意觸產生的痛苦感受，這被稱為『憂根受』。 什麼叫做『憂根非受』（daurmanasya-indriya-avedanā，非憂愁之根的感受）？ 『憂根』之外，這被稱為『憂根非受』。 什麼叫做『憂根非受』？ 由善、不善或無記，不屬於『我』所有的意觸產生的痛苦感受，這被稱為『憂根非受』。 什麼叫做『舍根受』（upekṣā-indriya-vedanā，捨棄之根的感受）？ 『舍根』之內，這被稱為『舍根受』。 什麼叫做『舍根受』？ 由業、法、煩惱所生，屬於『我』所有的眼觸、耳觸、鼻觸、舌觸、身觸、意觸產生的不苦不樂感受，這被稱為『舍根受』。 什麼叫做『舍根非受』（upekṣā-indriya-avedanā，非捨棄之根的感受）？ 『舍根』之外，這被稱為『舍根非受』。 什麼叫做『舍根非受』？ 由無記、善、不善，不屬於『我』所有的眼觸、耳觸、鼻觸、舌觸、身觸、意觸產生的不苦不樂感受，這被稱為『舍根非受』。 什麼叫做『意根受』（mana-indriya-vedanā，意之根的感受）？ 『意根』之內，這被稱為『意根受』。 什麼叫做『意根受』？ 由業、法、煩惱所生，屬於『我』所有的眼識乃至意識，這被稱為『意根受』。 什麼叫做『意根非受』（mana-indriya-avedanā，非意之根的感受）？ 『意根』之外，這被稱為『意根非受』。 什麼叫做『意根非受』？ 由善、不善、無記，不屬於『我』所有的眼識乃至意識，這被稱為『意根非受』。 內外也是如此。 二十二根中，有多少是有果報的？有多少是沒有果報的？ 一個是有果報的，十個是沒有果報的，十一個在有果報和沒有果報之間。 什麼是一個有果報的？ 『未知欲知根』（anājñātamājñāsyāmīndriya，想要了解未知之根），這被稱為一個有果報的。 什麼是十個沒有果報的？ 眼根乃至苦根，這被稱為十個沒有果報的。
【English Translation】 English version The painful feeling experienced through contact by the eye, ear, nose, tongue, and body is called 『duhkha-indriya-vedanā』 (feeling of the root of suffering). What is called 『duhkha-indriya-avedanā』 (non-feeling of the root of suffering)? That which is outside of 『duhkha-indriya』, the painful feeling experienced through contact by the eye, ear, nose, tongue, and body, is called 『duhkha-indriya-avedanā』. What is called 『saumanasya-indriya-vedanā』 (feeling of the root of joy)? That which is within 『saumanasya-indriya』 is called 『saumanasya-indriya-vedanā』. What is called 『saumanasya-indriya-vedanā』? The pleasant feeling experienced through mental contact, born from karma, dharma, and afflictions, and belonging to 『self』 (ātman), is called 『saumanasya-indriya-vedanā』. What is called 『saumanasya-indriya-avedanā』 (non-feeling of the root of joy)? That which is outside of 『saumanasya-indriya』 is called 『saumanasya-indriya-avedanā』. What is called 『saumanasya-indriya-avedanā』? The pleasant feeling experienced through mental contact, born from good, bad, or neutral [actions], and not belonging to 『self』, is called 『saumanasya-indriya-avedanā』. What is called 『daurmanasya-indriya-vedanā』 (feeling of the root of sorrow)? That which is within 『daurmanasya-indriya』 is called 『daurmanasya-indriya-vedanā』. What is called 『daurmanasya-indriya-vedanā』? The painful feeling experienced through mental contact, born from karma, dharma, and afflictions, and belonging to 『self』, is called 『daurmanasya-indriya-vedanā』. What is called 『daurmanasya-indriya-avedanā』 (non-feeling of the root of sorrow)? That which is outside of 『daurmanasya-indriya』 is called 『daurmanasya-indriya-avedanā』. What is called 『daurmanasya-indriya-avedanā』? The painful feeling experienced through mental contact, born from good, bad, or neutral [actions], and not belonging to 『self』, is called 『daurmanasya-indriya-avedanā』. What is called 『upekṣā-indriya-vedanā』 (feeling of the root of equanimity)? That which is within 『upekṣā-indriya』 is called 『upekṣā-indriya-vedanā』. What is called 『upekṣā-indriya-vedanā』? The feeling that is neither painful nor pleasant experienced through contact by the eye, ear, nose, tongue, body, and mind, born from karma, dharma, and afflictions, and belonging to 『self』, is called 『upekṣā-indriya-vedanā』. What is called 『upekṣā-indriya-avedanā』 (non-feeling of the root of equanimity)? That which is outside of 『upekṣā-indriya』 is called 『upekṣā-indriya-avedanā』. What is called 『upekṣā-indriya-avedanā』? The feeling that is neither painful nor pleasant experienced through contact by the eye, ear, nose, tongue, body, and mind, born from neutral, good, or bad [actions], and not belonging to 『self』, is called 『upekṣā-indriya-avedanā』. What is called 『mana-indriya-vedanā』 (feeling of the root of mind)? That which is within 『mana-indriya』 is called 『mana-indriya-vedanā』. What is called 『mana-indriya-vedanā』? The eye-consciousness and so on, up to mind-consciousness, born from karma, dharma, and afflictions, and belonging to 『self』, is called 『mana-indriya-vedanā』. What is called 『mana-indriya-avedanā』 (non-feeling of the root of mind)? That which is outside of 『mana-indriya』 is called 『mana-indriya-avedanā』. What is called 『mana-indriya-avedanā』? The eye-consciousness and so on, up to mind-consciousness, born from good, bad, or neutral [actions], and not belonging to 『self』, is called 『mana-indriya-avedanā』. The internal and external are also like this. Out of the twenty-two roots, how many have retribution, and how many do not? One has retribution, ten do not have retribution, and eleven are divided, either having retribution or not. What is the one that has retribution? 『anājñātamājñāsyāmīndriya』 (the root of wanting to know the unknown), this is called the one that has retribution. What are the ten that do not have retribution? The eye-root up to the suffering-root, these are called the ten that do not have retribution.
無報。云何十一二分或有報或無報。除未知欲知根。余喜根乃至已知根。名十一二分或有報或無報。云何喜根有報。喜根報法。名喜根有報。云何喜根有報。喜根除善報。余喜根善不善意觸樂受。名喜根有報。云何喜根無報。喜根若報喜根非報非報法意觸樂受。名喜根無報。云何憂根有報。憂根報法。名憂根有報。云何憂根有報。憂根善不善意觸苦受。名憂根有報。云何憂根無報。憂根若報憂根非報非報法意觸苦受。名憂根無報。云何舍根有報。舍根報法。名舍根有報。云何舍根有報。舍根除善報。余舍根善不善意觸不苦不樂受。名舍根有報。云何舍根無報。舍根若報舍根非報非報法眼觸非苦非樂受。耳鼻舌身意觸不苦不樂受。名舍根無報。云何意根有報。意根報法。名意根有報。云何意根有報。除意根善報。余意根善不善意界意識界。是名意根有報。云何意根無報。意根報意根非報非報法眼識乃至意識。名意根無報。云何信根有報信根報法。名信根有報。云何信根有報。學人離結使聖心入聖道堅信堅法。及余趣人見行過患。觀涅槃寂滅。觀苦集滅道。未得欲得。未解欲解。未證欲證。修道離煩惱無學人。欲得阿羅漢果。未得聖法。欲得修道。若實人若趣信入信究竟入信真信心凈。名信根有報。云何信根無報。信根報
名信根無報。云何信根無報。見學人須陀洹斯陀含阿那含觀智具足。若智地若觀解脫心即得沙門果。須陀洹果斯陀含果阿那含果。無學人慾得阿羅漢觀智具足。若智地若觀解脫心即得阿羅漢果。若實人若趣信入信究竟入信真信心凈。名信根無報。進根念根定根慧根亦如是。云何知根有報。知根報法。名知根有報。云何知根有報。見學人見行過患。觀涅槃寂滅。觀苦集滅道。未得欲得。未解欲解。未證欲證。修道離煩惱。若實人若趣若想思觸思惟覺觀解脫悅喜心除欲不放逸心舍滅盡定正語正業正命正身除。名知根有報。云何知根無報知根報名知根無報。云何知根無報。見學人須陀洹斯陀含阿那含觀智具足。若智地若觀解脫心。即得沙門果須陀洹果斯陀含果阿那含果。若實人若趣若想思觸思惟覺觀解脫悅喜心除欲不放逸心捨得果滅盡定正語正業正命正身除。名知根無報。云何已知根有報。已知根報法。名已知根有報。云何已知根有報。無學人慾得阿羅漢。未得聖法欲得修道。若實人若趣想思觸思惟覺觀解脫悅喜心除欲不放逸心舍滅盡定正語正業正命正身除。名已知根有報。云何已知根無報。已知根報。名已知根無報。云何已知根無報。無學人慾得阿羅漢果觀智具足。若智地若觀解脫心即得阿羅漢果。若實人若趣若想思觸思
【現代漢語翻譯】 現代漢語譯本： 信根沒有果報。為什麼說信根沒有果報呢？看見有學之人，如須陀洹（Sotapanna，入流果）、斯陀含（Sakadagami，一來果）、阿那含（Anagami，不還果），觀智具足，憑藉智慧和觀行解脫心，就能證得沙門果，即須陀洹果、斯陀含果、阿那含果。無學之人想要證得阿羅漢果，觀智具足，憑藉智慧和觀行解脫心，就能證得阿羅漢果。對於真實之人，或者趣向于信、進入信、究竟進入信、真實信心清凈，這稱為信根沒有果報。精進根、念根、定根、慧根也是如此。 為什麼說知根有果報呢？知根的果報之法，稱為知根有果報。為什麼說知根有果報呢？看見有學之人見到修行的過患，觀察涅槃寂滅，觀察苦集滅道，未得的想要得到，未解的想要理解，未證的想要證得，修道以遠離煩惱。對於真實之人，或者趣向于想、思、觸、思惟、覺觀解脫，喜悅心去除慾望，不放逸心捨棄滅盡定，正語、正業、正命、正身去除。這稱為知根有果報。 為什麼說知根沒有果報呢？知根的名稱稱為知根沒有果報。為什麼說知根沒有果報呢？看見有學之人，如須陀洹、斯陀含、阿那含，觀智具足，憑藉智慧和觀行解脫心，就能證得沙門果，即須陀洹果、斯陀含果、阿那含果。對於真實之人，或者趣向于想、思、觸、思惟、覺觀解脫，喜悅心去除慾望，不放逸心捨棄，得到果位，滅盡定，正語、正業、正命、正身去除。這稱為知根沒有果報。 為什麼說已知根有果報呢？已知根的果報之法，稱為已知根有果報。為什麼說已知根有果報呢？無學之人想要證得阿羅漢果，未得聖法想要得到，修道。對於真實之人，或者趣向于想、思、觸、思惟、覺觀解脫，喜悅心去除慾望，不放逸心捨棄滅盡定，正語、正業、正命、正身去除。這稱為已知根有果報。 為什麼說已知根沒有果報呢？已知根的果報，稱為已知根沒有果報。為什麼說已知根沒有果報呢？無學之人想要證得阿羅漢果，觀智具足，憑藉智慧和觀行解脫心，就能證得阿羅漢果。對於真實之人，或者趣向于想、思、觸、思惟
【English Translation】 English version: The root of faith has no retribution. Why is it said that the root of faith has no retribution? Seeing a learner, such as a Sotapanna (入流果, Stream-enterer), a Sakadagami (一來果, Once-returner), an Anagami (不還果, Non-returner), who is complete in contemplative wisdom, through wisdom and contemplative liberation of mind, one attains the fruit of a Shramana, namely the fruit of Sotapanna, the fruit of Sakadagami, the fruit of Anagami. A non-learner who desires to attain the fruit of Arhat, complete in contemplative wisdom, through wisdom and contemplative liberation of mind, attains the fruit of Arhat. For a real person, or one who inclines towards faith, enters into faith, ultimately enters into faith, with true and pure faith, this is called the root of faith having no retribution. The root of diligence, the root of mindfulness, the root of concentration, and the root of wisdom are also the same. Why is it said that the root of knowledge has retribution? The law of retribution of the root of knowledge is called the root of knowledge having retribution. Why is it said that the root of knowledge has retribution? Seeing a learner seeing the faults of practice, contemplating Nirvana as tranquility, contemplating suffering, its arising, its cessation, and the path, desiring to attain what has not been attained, desiring to understand what has not been understood, desiring to realize what has not been realized, cultivating the path to be free from afflictions. For a real person, or one who inclines towards thought, consideration, contact, reflection, contemplation, liberation, joyful mind, removing desire, non-negligent mind, abandoning the cessation of perception and feeling, right speech, right action, right livelihood, right body are removed. This is called the root of knowledge having retribution. Why is it said that the root of knowledge has no retribution? The name of the root of knowledge is called the root of knowledge having no retribution. Why is it said that the root of knowledge has no retribution? Seeing a learner, such as a Sotapanna, a Sakadagami, an Anagami, who is complete in contemplative wisdom, through wisdom and contemplative liberation of mind, one attains the fruit of a Shramana, namely the fruit of Sotapanna, the fruit of Sakadagami, the fruit of Anagami. For a real person, or one who inclines towards thought, consideration, contact, reflection, contemplation, liberation, joyful mind, removing desire, non-negligent mind, abandoning, attaining the fruit, the cessation of perception and feeling, right speech, right action, right livelihood, right body are removed. This is called the root of knowledge having no retribution. Why is it said that the root of what is already known has retribution? The law of retribution of the root of what is already known is called the root of what is already known having retribution. Why is it said that the root of what is already known has retribution? A non-learner who desires to attain the fruit of Arhat, desiring to attain the holy law that has not been attained, cultivating the path. For a real person, or one who inclines towards thought, consideration, contact, reflection, contemplation, liberation, joyful mind, removing desire, non-negligent mind, abandoning the cessation of perception and feeling, right speech, right action, right livelihood, right body are removed. This is called the root of what is already known having retribution. Why is it said that the root of what is already known has no retribution? The retribution of the root of what is already known is called the root of what is already known having no retribution. Why is it said that the root of what is already known has no retribution? A non-learner who desires to attain the fruit of Arhat, complete in contemplative wisdom, through wisdom and contemplative liberation of mind, attains the fruit of Arhat. For a real person, or one who inclines towards thought, consideration, contact, reflection, contemplation
惟覺觀解脫悅喜心除欲不放逸心捨得果滅盡定正語正業正命正身除。名已知根無報。
二十二根。幾心。幾非心。一心。二十一非心。云何一心。意根名一心。云何二十一非心。除意根餘一切非心。
二十二根。幾心相應。幾非心相應。九心相應。八非心相應。一不說心相應非心相應。四二分或心相應或非心相應。云何九心相應。除意根進根余樂根乃至慧根。是名九心相應。云何八非心相應。眼根乃至命根。名八非心相應。云何一不說心相應非心相應。意根是名一不說心相應非心相應。云何四二分或心相應或非心相應。進根未知欲知根知根已知根。名四二分或心相應或非心相應。云何進根心相應。進根心數心發出度。名進根心相應。云何進根非心相應。進根非心數身發出度。名進根非心相應。云何未知欲知根心相應。未知欲知根。若心數想思觸思惟覺觀解脫悅喜心除欲不放逸心舍名未知欲知根心相應。云何未知欲知根非心相應。未知欲知根非心數正語正業正命正身除。名未知欲知根非心相應。云何知根心相應。知根若心數想思觸思惟覺觀解脫悅喜心除欲不放逸心舍。名知根心相應。云何知根非心相應。知根非心數得果滅盡定正語正業正命正身除。名知根非心相應。已知根亦如是。
二十二根。幾心
【現代漢語翻譯】 現代漢語譯本：惟覺根（understanding root），觀根（observation root），解脫根（liberation root），悅根（joy root），喜根（happiness root），心根（mind root），除欲根（desire removal root），不放逸根（non-negligence root），舍根（equanimity root），得根（attainment root），果根（fruition root），滅盡定根（cessation attainment root），正語根（right speech root），正業根（right action root），正命根（right livelihood root），正身除根（right body removal root）。名根（name root），已知根（known root），無報根（unrequited root）。
二十二根中，有多少是心（citta，心識）？有多少是非心（non-citta，非心識）？一個心，二十一個非心。什麼是一個心？意根（mana-indriya，意根）名為一個心。什麼是二十一個非心？除了意根，其餘一切都是非心。
二十二根中，有多少是與心相應（citta-sampayutta，與心相應）？有多少是與非心相應（non-citta-sampayutta，與非心相應）？九個與心相應，八個與非心相應，一個不可說與心相應或非心相應，四個二分（both），或者與心相應，或者與非心相應。什麼是九個與心相應？除了意根，進根（viriyindriya，精進根），餘下的樂根（sukhindriya，樂根）乃至慧根（pannindriya，慧根）。這名為九個與心相應。什麼是八個與非心相應？眼根（cakkhundriya，眼根）乃至命根（jivitindriya，命根）。名為八個與非心相應。什麼是一個不可說與心相應或非心相應？意根，這名為一個不可說與心相應或非心相應。什麼是四個二分，或者與心相應，或者與非心相應？進根，未知欲知根（anannataññassāmītindriya，未知當知根），知根（aññindriya，已知根），已知根（aññātāvindriya，已知根）。名為四個二分，或者與心相應，或者與非心相應。什麼是進根與心相應？進根，心數（cetasika，心所）的心發出度（mind's arising and progress）。名為進根與心相應。什麼是進根與非心相應？進根，非心數（non-cetasika，非心所）的身發出度（body's arising and progress）。名為進根與非心相應。什麼是未知欲知根與心相應？未知欲知根，如果是心數，想（sañña，想），思（cetana，思），觸（phassa，觸），思惟（vitakka，尋），覺觀（vicara，伺），解脫（vimokkha，解脫），悅（piti，喜悅），喜（sukha，喜），心（citta，心），除欲（chanda-pahana，斷除慾望），不放逸（appamada，不放逸），舍（upekkha，舍），名為未知欲知根與心相應。什麼是未知欲知根與非心相應？未知欲知根，如果不是心數，正語（samma-vaca，正語），正業（samma-kammanta，正業），正命（samma-ajiva，正命），正身除（right body removal）。名為未知欲知根與非心相應。什麼是知根與心相應？知根，如果是心數，想，嗯，觸，思惟，覺觀，解脫，悅，喜，心，除欲，不放逸，舍。名為知根與心相應。什麼是知根與非心相應？知根，如果不是心數，得果（phala-samapatti，果定），滅盡定（nirodha-samapatti，滅盡定），正語，正業，正命，正身除。名為知根與非心相應。已知根也是如此。
二十二根中，有多少是心（citta，心識）？
【English Translation】 English version: Understanding faculty, observation faculty, liberation faculty, joy faculty, happiness faculty, mind faculty, desire removal faculty, non-negligence faculty, equanimity faculty, attainment faculty, fruition faculty, cessation attainment faculty, right speech faculty, right action faculty, right livelihood faculty, right body removal faculty. Name faculty, known faculty, unrequited faculty.
Among the twenty-two faculties, how many are citta (mind, consciousness)? How many are non-citta (non-mind, non-consciousness)? One is citta, twenty-one are non-citta. What is the one that is citta? The mind faculty (mana-indriya) is called one citta. What are the twenty-one that are non-citta? Except for the mind faculty, all the rest are non-citta.
Among the twenty-two faculties, how many are citta-sampayutta (associated with mind)? How many are non-citta-sampayutta (associated with non-mind)? Nine are associated with mind, eight are associated with non-mind, one is not said to be associated with mind or non-mind, four are twofold (both), either associated with mind or associated with non-mind. What are the nine that are associated with mind? Except for the mind faculty, the energy faculty (viriyindriya), the remaining pleasure faculty (sukhindriya) up to the wisdom faculty (pannindriya). These are called the nine that are associated with mind. What are the eight that are associated with non-mind? The eye faculty (cakkhundriya) up to the life faculty (jivitindriya). These are called the eight that are associated with non-mind. What is the one that is not said to be associated with mind or non-mind? The mind faculty, this is called the one that is not said to be associated with mind or non-mind. What are the four that are twofold, either associated with mind or associated with non-mind? The energy faculty, the faculty of 'I will know what is not yet known' (anannataññassāmītindriya), the faculty of knowledge (aññindriya), the faculty of 'one who knows' (aññātāvindriya). These are called the four that are twofold, either associated with mind or associated with non-mind. What is the energy faculty associated with mind? The energy faculty, the mind's arising and progress of mental factors (cetasika). This is called the energy faculty associated with mind. What is the energy faculty associated with non-mind? The energy faculty, the body's arising and progress of non-mental factors (non-cetasika). This is called the energy faculty associated with non-mind. What is the faculty of 'I will know what is not yet known' associated with mind? The faculty of 'I will know what is not yet known', if it is a mental factor, perception (sañña), volition (cetana), contact (phassa), initial application (vitakka), sustained application (vicara), liberation (vimokkha), joy (piti), happiness (sukha), mind (citta), desire removal (chanda-pahana), non-negligence (appamada), equanimity (upekkha), is called the faculty of 'I will know what is not yet known' associated with mind. What is the faculty of 'I will know what is not yet known' associated with non-mind? The faculty of 'I will know what is not yet known', if it is not a mental factor, right speech (samma-vaca), right action (samma-kammanta), right livelihood (samma-ajiva), right body removal. This is called the faculty of 'I will know what is not yet known' associated with non-mind. What is the faculty of knowledge associated with mind? The faculty of knowledge, if it is a mental factor, perception, volition, contact, initial application, sustained application, liberation, joy, happiness, mind, desire removal, non-negligence, equanimity. This is called the faculty of knowledge associated with mind. What is the faculty of knowledge associated with non-mind? The faculty of knowledge, if it is not a mental factor, attainment of fruition (phala-samapatti), attainment of cessation (nirodha-samapatti), right speech, right action, right livelihood, right body removal. This is called the faculty of knowledge associated with non-mind. The faculty of 'one who knows' is also the same.
Among the twenty-two faculties, how many are citta (mind, consciousness)?
數。幾非心數。九心數。九非心數。四二分或心數或非心數。云何九心數。除意根進根。余樂根乃至慧根。名九心數。云何九非心數。眼根乃至命根意根。名九非心數。云何四二分或心數或非心數。進根未知欲知根知根已知根。名四二分或心數或非心數。云何進根心數。進根若緣心發出度。是名進根心數。云何進根非心數。進根非緣身發出度。名進根非心數。云何未知欲知根心數。未知欲知根緣想思觸思惟覺觀解脫悅喜心。除欲不放逸心舍。名未知欲知根心數。云何未知欲知根非心數。未知欲知根非緣正語正業正命正身除。名未知欲知根非心數。云何知根心數。知根緣想思觸思惟覺觀解脫悅喜心除欲不放逸心舍。名知根心數。云何知根非心數。知根非緣得果滅盡定正語正業正命正身除。名知根非心數。已知根亦如是。
二十二根。幾緣。幾非緣。十緣。八非緣。四二分或緣或非緣。云何十緣除進根余樂根乃至慧根及意根。名十緣。云何八非緣。眼根乃至命根名八非緣。云何四二分或緣或非緣。進根未知欲知根知根已知根。名四二分或緣或非緣。云何進根緣。進根心數發出度。名進根緣。云何進根非緣。進根非心數身發出度。名進根非緣。云何未知欲知根緣。未知欲知根若心數想思觸思惟覺觀解脫悅喜心除欲不放
逸心舍。名未知欲知根緣。云何未知欲知根非緣。未知欲知根非心數正語正業正命正身除。名未知欲知根非緣。云何知根緣。知根心數想思觸思惟覺觀解脫悅喜心除欲不放逸心舍。名知根緣。云何知根非緣。知根非心數得果滅盡定正語正業正命正身除。是名知根非緣。已知根亦如是。
二十二根。幾共心。幾不共心。十共心。九不共心。三二分或共心或不共心。云何十共心。除意根進根余樂根乃至未知欲知根。名十共心。云何九不共心。眼根乃至命根及意根。名九不共心。云何三二分或共心或不共心。進根知根已知根。名三二分或共心或不共心。云何進根共心。進根若隨心轉共心生共住共滅心發出度。名進根共心。云何進根不共心。進根不隨心轉不共心生不共住不共滅身發出度。名進根不共心。云何知根共心。知根隨心轉共心生共住共滅想思觸思惟覺觀解脫悅喜心除欲不放逸心舍正語正業正命正身除。是名知根共心。云何知根不共心。知根若不隨心轉不共心生不共住不共滅得果滅盡定正語正業正命正身除。名知根不共心已知根亦如是。隨心轉不隨心轉亦如是。
二十二根。幾業。幾非業。十九非業三二分或業或非業。云何十九非業。眼根乃至慧根。名十九非業。云何三二分或業或非業。未知欲知根知根已
【現代漢語翻譯】 現代漢語譯本： 『逸心舍』（Eshinsha，指一種心理狀態，即捨棄散亂的心），『名未知欲知根』（ming weizhi yu zhi gen，指還未證得阿羅漢果位的修行者想要了解的根），想知道它的根源和因緣。什麼是『未知欲知根非緣』（weizhi yu zhi gen fei yuan，指還未證得阿羅漢果位的修行者想要了解的根，但並非是因緣所生）？『未知欲知根非緣』，是指它不是心所法，也不是正語、正業、正命、正身所能去除的。『名未知欲知根非緣』。 什麼是『知根緣』（zhi gen yuan，指已經證得阿羅漢果位的修行者所瞭解的根，是因緣所生）？『知根緣』，是指它屬於心所法，包括想、思、觸、思惟、覺、觀、解脫、悅、喜，以及捨棄慾望和不放逸的心。『名知根緣』。 什麼是『知根非緣』（zhi gen fei yuan，指已經證得阿羅漢果位的修行者所瞭解的根，但並非是因緣所生）？『知根非緣』，是指它不是心所法，而是通過證得果位和滅盡定，以及正語、正業、正命、正身所能去除的。這被稱為『知根非緣』。已經瞭解了根的情況也是如此。 二十二根中，有多少是與心相應的？有多少是不與心相應的？十個是與心相應的，九個是不與心相應的，三個是二分的，有時與心相應，有時不與心相應。什麼是十個與心相應的？除了意根、進根，以及余樂根，乃至未知欲知根，這被稱為十個與心相應的。 什麼是九個不與心相應的？眼根乃至命根，以及意根，這被稱為九個不與心相應的。 什麼是三個二分的，有時與心相應，有時不與心相應的？進根、知根、已知根，這被稱為三個二分的，有時與心相應，有時不與心相應的。什麼是進根與心相應？進根如果隨心而轉，與心共同生起、共同安住、共同滅去，心發出度，這被稱為進根與心相應。什麼是進根不與心相應？進根如果不隨心而轉，不與心共同生起、共同安住、共同滅去，身體發出度，這被稱為進根不與心相應。 什麼是知根與心相應？知根隨心而轉，與心共同生起、共同安住、共同滅去，包括想、思、觸、思惟、覺、觀、解脫、悅、喜，以及捨棄慾望和不放逸的心，正語、正業、正命、正身除外。這被稱為知根與心相應。什麼是知根不與心相應？知根如果不隨心而轉，不與心共同生起、共同安住、共同滅去，通過證得果位和滅盡定，以及正語、正業、正命、正身除外。這被稱為知根不與心相應。已知根也是如此。隨心轉和不隨心轉也是如此。 二十二根中，有多少是業？有多少是非業？十九個是非業，三個是二分的，有時是業，有時是非業。什麼是十九個非業？眼根乃至慧根，這被稱為十九個非業。什麼是三個二分的，有時是業，有時是非業？未知欲知根、知根、已 English version: 'Eshinsha' (逸心舍, refers to a mental state, meaning abandoning the distracted mind). 'Ming weizhi yu zhi gen' (名未知欲知根, refers to the roots that a practitioner who has not yet attained Arhatship wants to understand), wants to know its root cause and conditions. What is 'weizhi yu zhi gen fei yuan' (未知欲知根非緣, refers to the roots that a practitioner who has not yet attained Arhatship wants to understand, but are not born of conditions)? 'Weizhi yu zhi gen fei yuan' means that it is not a mental factor, nor can it be removed by Right Speech, Right Action, Right Livelihood, and Right Bodily Conduct. This is called 'ming weizhi yu zhi gen fei yuan'. What is 'zhi gen yuan' (知根緣, refers to the roots that a practitioner who has already attained Arhatship understands, and are born of conditions)? 'Zhi gen yuan' means that it belongs to mental factors, including perception, thought, contact, thinking, awareness, contemplation, liberation, joy, happiness, and the mind of abandoning desire and non-negligence. This is called 'zhi gen yuan'. What is 'zhi gen fei yuan' (知根非緣, refers to the roots that a practitioner who has already attained Arhatship understands, but are not born of conditions)? 'Zhi gen fei yuan' means that it is not a mental factor, but can be removed by attaining the fruit and cessation of perception and sensation (滅盡定, mie jin ding), as well as Right Speech, Right Action, Right Livelihood, and Right Bodily Conduct. This is called 'zhi gen fei yuan'. The situation of already understanding the roots is also the same. Among the twenty-two roots, how many are associated with the mind? How many are not associated with the mind? Ten are associated with the mind, nine are not associated with the mind, and three are twofold, sometimes associated with the mind and sometimes not associated with the mind. What are the ten that are associated with the mind? Except for the mind-root, the effort-root, and the remaining pleasure-root, up to the unknown-to-be-known-root, these are called the ten that are associated with the mind. What are the nine that are not associated with the mind? The eye-root up to the life-root, and the mind-root, these are called the nine that are not associated with the mind. What are the three that are twofold, sometimes associated with the mind and sometimes not associated with the mind? The effort-root, the knowledge-root, and the known-root, these are called the three that are twofold, sometimes associated with the mind and sometimes not associated with the mind. What is the effort-root associated with the mind? If the effort-root follows the mind, arises, abides, and ceases together with the mind, and the mind issues forth, this is called the effort-root associated with the mind. What is the effort-root not associated with the mind? If the effort-root does not follow the mind, does not arise, abide, and cease together with the mind, and the body issues forth, this is called the effort-root not associated with the mind. What is the knowledge-root associated with the mind? The knowledge-root follows the mind, arises, abides, and ceases together with the mind, including perception, thought, contact, thinking, awareness, contemplation, liberation, joy, happiness, and the mind of abandoning desire and non-negligence, except for Right Speech, Right Action, Right Livelihood, and Right Bodily Conduct. This is called the knowledge-root associated with the mind. What is the knowledge-root not associated with the mind? If the knowledge-root does not follow the mind, does not arise, abide, and cease together with the mind, through attaining the fruit and cessation of perception and sensation (滅盡定, mie jin ding), except for Right Speech, Right Action, Right Livelihood, and Right Bodily Conduct. This is called the knowledge-root not associated with the mind. The known-root is also the same. Following the mind and not following the mind are also the same. Among the twenty-two roots, how many are karma? How many are non-karma? Nineteen are non-karma, and three are twofold, sometimes karma and sometimes non-karma. What are the nineteen non-karma? The eye-root up to the wisdom-root, these are called the nineteen non-karma. What are the three that are twofold, sometimes karma and sometimes non-karma? The unknown-to-be-known-root, the knowledge-root, the alrea
【English Translation】 English version: 'Eshinsha' (逸心舍, refers to a mental state, meaning abandoning the distracted mind). 'Ming weizhi yu zhi gen' (名未知欲知根, refers to the roots that a practitioner who has not yet attained Arhatship wants to understand), wants to know its root cause and conditions. What is 'weizhi yu zhi gen fei yuan' (未知欲知根非緣, refers to the roots that a practitioner who has not yet attained Arhatship wants to understand, but are not born of conditions)? 'Weizhi yu zhi gen fei yuan' means that it is not a mental factor, nor can it be removed by Right Speech, Right Action, Right Livelihood, and Right Bodily Conduct. This is called 'ming weizhi yu zhi gen fei yuan'. What is 'zhi gen yuan' (知根緣, refers to the roots that a practitioner who has already attained Arhatship understands, and are born of conditions)? 'Zhi gen yuan' means that it belongs to mental factors, including perception, thought, contact, thinking, awareness, contemplation, liberation, joy, happiness, and the mind of abandoning desire and non-negligence. This is called 'zhi gen yuan'. What is 'zhi gen fei yuan' (知根非緣, refers to the roots that a practitioner who has already attained Arhatship understands, but are not born of conditions)? 'Zhi gen fei yuan' means that it is not a mental factor, but can be removed by attaining the fruit and cessation of perception and sensation (滅盡定, mie jin ding), as well as Right Speech, Right Action, Right Livelihood, and Right Bodily Conduct. This is called 'zhi gen fei yuan'. The situation of already understanding the roots is also the same. Among the twenty-two roots, how many are associated with the mind? How many are not associated with the mind? Ten are associated with the mind, nine are not associated with the mind, and three are twofold, sometimes associated with the mind and sometimes not associated with the mind. What are the ten that are associated with the mind? Except for the mind-root, the effort-root, and the remaining pleasure-root, up to the unknown-to-be-known-root, these are called the ten that are associated with the mind. What are the nine that are not associated with the mind? The eye-root up to the life-root, and the mind-root, these are called the nine that are not associated with the mind. What are the three that are twofold, sometimes associated with the mind and sometimes not associated with the mind? The effort-root, the knowledge-root, and the known-root, these are called the three that are twofold, sometimes associated with the mind and sometimes not associated with the mind. What is the effort-root associated with the mind? If the effort-root follows the mind, arises, abides, and ceases together with the mind, and the mind issues forth, this is called the effort-root associated with the mind. What is the effort-root not associated with the mind? If the effort-root does not follow the mind, does not arise, abide, and cease together with the mind, and the body issues forth, this is called the effort-root not associated with the mind. What is the knowledge-root associated with the mind? The knowledge-root follows the mind, arises, abides, and ceases together with the mind, including perception, thought, contact, thinking, awareness, contemplation, liberation, joy, happiness, and the mind of abandoning desire and non-negligence, except for Right Speech, Right Action, Right Livelihood, and Right Bodily Conduct. This is called the knowledge-root associated with the mind. What is the knowledge-root not associated with the mind? If the knowledge-root does not follow the mind, does not arise, abide, and cease together with the mind, through attaining the fruit and cessation of perception and sensation (滅盡定, mie jin ding), except for Right Speech, Right Action, Right Livelihood, and Right Bodily Conduct. This is called the knowledge-root not associated with the mind. The known-root is also the same. Following the mind and not following the mind are also the same. Among the twenty-two roots, how many are karma? How many are non-karma? Nineteen are non-karma, and three are twofold, sometimes karma and sometimes non-karma. What are the nineteen non-karma? The eye-root up to the wisdom-root, these are called the nineteen non-karma. What are the three that are twofold, sometimes karma and sometimes non-karma? The unknown-to-be-known-root, the knowledge-root, the alrea
知根。名三二分或業或非業。云何未知欲知根業。思正語正業正命。名未知欲知根業。云何未知欲知根非業。想觸思惟覺觀解脫悅喜心除欲不放逸心舍正身除。名未知欲知根非業。云何知根業。思正語正業正命名知根業。云何知根非業。想觸思惟覺觀解脫悅喜心除欲不放逸心捨得果滅盡定正身除。名知根非業已知根亦如是。
二十二根。幾業相應。幾非業相應。十業相應。八非業相應。一二分或業相應或非業相應。三三分或業相應或非業相應。或不說業相應非業相應。云何十業相應。除進根余樂根乃至慧根及意根。名十業相應。云何八非業相應。眼根乃至命根。名八非業相應。云何一二分或業相應或非業相應。進根名一二分或業相應或非業相應。云何三三分或業相應或非業相應或不說業相應非業相應未知欲知根知根已知根名三三分或業相應或非業相應或不說業相應非業相應。云何進根業相應。進根思相應心發出度。名進根業相應。云何進根非業相應。進根非思相應身發出度。名進根非業相應。云何未知欲知根業相應。未知欲知根思相應想觸思惟覺觀解脫悅喜心除欲不放逸心舍。名未知欲知根業相應。云何未知欲知根非業相應。未知欲知根非思相應正語正業正命正身除。名未知欲知根非業相應云何未知欲知根不說
【現代漢語翻譯】 現代漢語譯本 知根（jñānendriya）。名為三十二分，或者與業相應，或者與非業相應。如何是未知欲知根與業相應？思（cetanā）、正語（samyag-vāc）、正業（samyak-karmānta）、正命（samyag-ājīva），名為未知欲知根與業相應。如何是未知欲知根與非業相應？想（saṃjñā）、觸（sparśa）、思惟（vitarka）、覺（buddhi）、觀（vikṣepa）、解脫（vimokṣa）、悅（prīti）、喜（muditā）、心除（citta-nirodha）、欲（chanda）、不放逸（apramāda）、心舍（upekṣā）、正身除（samyak-kāya-nirodha），名為未知欲知根與非業相應。如何是知根與業相應？思（cetanā）、正語（samyag-vāc）、正業（samyak-karmānta）、正命（samyag-ājīva），名為知根與業相應。如何是知根與非業相應？想（saṃjñā）、觸（sparśa）、思惟（vitarka）、覺（buddhi）、觀（vikṣepa）、解脫（vimokṣa）、悅（prīti）、喜（muditā）、心除（citta-nirodha）、欲（chanda）、不放逸（apramāda）、心舍（upekṣā）、得果（phala-prāpti）、滅盡定（nirodha-samāpatti）、正身除（samyak-kāya-nirodha），名為知根與非業相應。已知根也是如此。
二十二根（dvāviṃśati indriyāṇi）。其中幾個與業相應？幾個與非業相應？十個與業相應。八個與非業相應。一個二分，或者與業相應，或者與非業相應。三個三分，或者與業相應，或者與非業相應，或者不說是與業相應還是與非業相應。如何是十個與業相應？除了進根（vīryendriya），其餘的樂根（sukhendriya）乃至慧根（prajñendriya）以及意根（mana-indriya），名為十個與業相應。如何是八個與非業相應？眼根（cakṣur-indriya）乃至命根（jīvitendriya），名為八個與非業相應。如何是一個二分，或者與業相應，或者與非業相應？進根（vīryendriya）名一個二分，或者與業相應，或者與非業相應。如何是三個三分，或者與業相應，或者與非業相應，或者不說是與業相應還是與非業相應？未知欲知根（anājñātamājñāsyāmīndriya）、知根（ājñendriya）、已知根（ājñātāvīndriya），名為三個三分，或者與業相應，或者與非業相應，或者不說是與業相應還是與非業相應。如何是進根與業相應？進根（vīryendriya）與思（cetanā）相應，心發出度，名為進根與業相應。如何是進根與非業相應？進根（vīryendriya）與非思（acetanā）相應，身發出度，名為進根與非業相應。如何是未知欲知根與業相應？未知欲知根（anājñātamājñāsyāmīndriya）與思（cetanā）相應，想（saṃjñā）、觸（sparśa）、思惟（vitarka）、覺（buddhi）、觀（vikṣepa）、解脫（vimokṣa）、悅（prīti）、喜（muditā）、心除（citta-nirodha）、欲（chanda）、不放逸（apramāda）、心舍（upekṣā），名為未知欲知根與業相應。如何是未知欲知根與非業相應？未知欲知根（anājñātamājñāsyāmīndriya）與非思（acetanā）相應，正語（samyag-vāc）、正業（samyak-karmānta）、正命（samyag-ājīva）、正身除（samyak-kāya-nirodha），名為未知欲知根與非業相應。如何是未知欲知根不說
【English Translation】 English version Knowing the Root (jñānendriya). It is named as thirty-two parts, either corresponding to karma or non-karma. What is the unknown-to-be-known root corresponding to karma? Thought (cetanā), Right Speech (samyag-vāc), Right Action (samyak-karmānta), Right Livelihood (samyag-ājīva), are called the unknown-to-be-known root corresponding to karma. What is the unknown-to-be-known root corresponding to non-karma? Perception (saṃjñā), Contact (sparśa), Thinking (vitarka), Awareness (buddhi), Observation (vikṣepa), Liberation (vimokṣa), Joy (prīti), Delight (muditā), Mind Cessation (citta-nirodha), Desire (chanda), Non-negligence (apramāda), Mind Equanimity (upekṣā), Right Body Cessation (samyak-kāya-nirodha), are called the unknown-to-be-known root corresponding to non-karma. What is the known root corresponding to karma? Thought (cetanā), Right Speech (samyag-vāc), Right Action (samyak-karmānta), Right Livelihood (samyag-ājīva), are called the known root corresponding to karma. What is the known root corresponding to non-karma? Perception (saṃjñā), Contact (sparśa), Thinking (vitarka), Awareness (buddhi), Observation (vikṣepa), Liberation (vimokṣa), Joy (prīti), Delight (muditā), Mind Cessation (citta-nirodha), Desire (chanda), Non-negligence (apramāda), Mind Equanimity (upekṣā), Attainment of Fruit (phala-prāpti), Cessation Attainment (nirodha-samāpatti), Right Body Cessation (samyak-kāya-nirodha), are called the known root corresponding to non-karma. The already known root is also like this.
The twenty-two roots (dvāviṃśati indriyāṇi). How many correspond to karma? How many correspond to non-karma? Ten correspond to karma. Eight correspond to non-karma. One is divided into two, either corresponding to karma or non-karma. Three are divided into three, either corresponding to karma or non-karma, or it is not said whether they correspond to karma or non-karma. What are the ten that correspond to karma? Except for the Energy Root (vīryendriya), the remaining Pleasure Root (sukhendriya) up to the Wisdom Root (prajñendriya) and the Mind Root (mana-indriya), are called the ten that correspond to karma. What are the eight that correspond to non-karma? The Eye Root (cakṣur-indriya) up to the Life Root (jīvitendriya), are called the eight that correspond to non-karma. What is the one that is divided into two, either corresponding to karma or non-karma? The Energy Root (vīryendriya) is named as one divided into two, either corresponding to karma or non-karma. What are the three that are divided into three, either corresponding to karma or non-karma, or it is not said whether they correspond to karma or non-karma? The Unknown-to-be-Known Root (anājñātamājñāsyāmīndriya), the Known Root (ājñendriya), the Already Known Root (ājñātāvīndriya), are called the three that are divided into three, either corresponding to karma or non-karma, or it is not said whether they correspond to karma or non-karma. How does the Energy Root correspond to karma? The Energy Root (vīryendriya) corresponds to Thought (cetanā), the mind arises and crosses over, this is called the Energy Root corresponding to karma. How does the Energy Root correspond to non-karma? The Energy Root (vīryendriya) corresponds to Non-thought (acetanā), the body arises and crosses over, this is called the Energy Root corresponding to non-karma. How does the Unknown-to-be-Known Root correspond to karma? The Unknown-to-be-Known Root (anājñātamājñāsyāmīndriya) corresponds to Thought (cetanā), Perception (saṃjñā), Contact (sparśa), Thinking (vitarka), Awareness (buddhi), Observation (vikṣepa), Liberation (vimokṣa), Joy (prīti), Delight (muditā), Mind Cessation (citta-nirodha), Desire (chanda), Non-negligence (apramāda), Mind Equanimity (upekṣā), this is called the Unknown-to-be-Known Root corresponding to karma. How does the Unknown-to-be-Known Root correspond to non-karma? The Unknown-to-be-Known Root (anājñātamājñāsyāmīndriya) corresponds to Non-thought (acetanā), Right Speech (samyag-vāc), Right Action (samyak-karmānta), Right Livelihood (samyag-ājīva), Right Body Cessation (samyak-kāya-nirodha), this is called the Unknown-to-be-Known Root corresponding to non-karma. How does the Unknown-to-be-Known Root not say
業相應非業相應。思名未知欲知根不說業相應非業相應。云何知根業相應。知根思相應想觸思惟覺觀解脫悅喜心除欲不放逸心舍。名知根業相應。云何知根非業相應。知根非思相應得果滅盡定正語正業正命正身除。名知根非業相應。云何知根不說業相應非業相應。思是名知根不說業相應非業相應。已知根亦如是。
二十二根。幾共業。幾不共業。十二共業。八不共業。二二分或共業。或不共業。云何十二共業。樂根乃至未知欲知根。名十二共業。云何八不共業。眼根乃至命根。名八不共業。云何二二分或共業或不共業。知根已知根。名二二分或共業或不共業。云何知根共業。知根隨業轉共業生共住共滅想思觸思惟覺觀解脫悅喜心除欲不放逸心舍滅盡定正語正業正命正身除。名知根共業。云何知根不共業。知根不隨業轉不共業生不共住不共滅得果。名知根不共業。已知根亦如是。隨業轉不隨業轉亦如是。
二十二根。幾因。幾非因。十二因。八非因。二二分或因或非因。云何十二因。樂根乃至未知欲知根。名十二因。云何八非因。眼根乃至命根。名八非因。云何二二分或因或非因。知根已知根。名二二分或因或非因。云何知根因。知根緣知根非緣有報除得果余知根報想思觸思惟覺觀解脫悅喜心除欲不放逸心
【現代漢語翻譯】 現代漢語譯本 業相應與非業相應是什麼？如果思考（思，Cetana）的名稱尚未知曉，想要了解其根源，但佛陀沒有說業相應與非業相應。那麼，如何瞭解根與業相應？瞭解根與思考相應，以及想（Saññā）、觸（Phassa）、思惟（Vitakka）、覺（Vicāra）、解脫（Vimutti）、悅（Pīti）、喜（Sukha），排除心中的慾望，不放逸（Appamāda），舍（Upekkhā）。這稱爲了解根與業相應。 如何瞭解根與非業相應？瞭解根與非思考相應，獲得果位，滅盡定（Nirodha-samāpatti），正語（Sammā-vācā），正業（Sammā-kammanto），正命（Sammā-ājīvo），正身（Kāya）的排除。這稱爲了解根與非業相應。 如何瞭解根，佛陀沒有說它是業相應或非業相應？思考本身，這稱爲了解根，佛陀沒有說它是業相應或非業相應。已經瞭解根的情況也是如此。
二十二根中，哪些是共業（共同的業），哪些是不共業（不共同的業）？十二個是共業，八個是不共業，兩個是二二分，既可以是共業，也可以是不共業。什麼是十二個共業？樂根（Sukha-indriya）乃至未知欲知根（Aññātaññassāmītindriya），這稱為十二個共業。 什麼是八個不共業？眼根（Cakkhu-indriya）乃至命根（Jīvitindriya），這稱為八個不共業。 什麼是二二分，既可以是共業，也可以是不共業？知根（Aññindriya）和已知根（Aññātāvindriya），這稱為二二分，既可以是共業，也可以是不共業。 如何理解知根是共業？知根隨業流轉，與共業一同生起、一同存在、一同滅去，以及想、思、觸、思惟、覺觀、解脫、悅喜，排除心中的慾望，不放逸，舍，滅盡定，正語，正業，正命，正身的排除。這稱為知根是共業。 如何理解知根是不共業？知根不隨業流轉，不與共業一同生起、一同存在、一同滅去，獲得果位。這稱為知根是不共業。已知根的情況也是如此。隨業流轉和不隨業流轉的情況也是如此。
二十二根中，哪些是因（原因），哪些是非因（非原因）？十二個是因，八個是非因，兩個是二二分，既可以是因，也可以是非因。什麼是十二個因？樂根乃至未知欲知根，這稱為十二個因。 什麼是八個非因？眼根乃至命根，這稱為八個非因。 什麼是二二分，既可以是因，也可以是非因？知根和已知根，這稱為二二分，既可以是因，也可以是非因。 如何理解知根是因？知根以知根為緣，如果不是以知根為緣，則有果報的排除，獲得果位，剩餘知根的果報，以及想、思、觸、思惟、覺觀、解脫、悅喜，排除心中的慾望，不放逸。
【English Translation】 English version What is karma-congruent and non-karma-congruent? If the name of thought (思, Cetana) is not yet known, wanting to know its root, but the Buddha did not say karma-congruent and non-karma-congruent. Then, how to understand the root as karma-congruent? Understanding the root as congruent with thought, as well as perception (想, Saññā), contact (觸, Phassa), thinking (思惟, Vitakka), examination (覺, Vicāra), liberation (解脫, Vimutti), joy (悅, Pīti), happiness (喜, Sukha), eliminating desires in the mind, non-negligence (不放逸, Appamāda), equanimity (舍, Upekkhā). This is called understanding the root as karma-congruent. How to understand the root as non-karma-congruent? Understanding the root as non-congruent with thought, attaining the fruit, cessation of perception and feeling (滅盡定, Nirodha-samāpatti), right speech (正語, Sammā-vācā), right action (正業, Sammā-kammanto), right livelihood (正命, Sammā-ājīvo), the elimination of the physical body (正身, Kāya). This is called understanding the root as non-karma-congruent. How to understand the root that the Buddha did not say is karma-congruent or non-karma-congruent? Thought itself, this is called understanding the root that the Buddha did not say is karma-congruent or non-karma-congruent. The case of already knowing the root is also the same.
Among the twenty-two roots, which are karma-shared (共同的業), and which are karma-unshared (不共同的業)? Twelve are karma-shared, eight are karma-unshared, and two are two-fold, which can be either karma-shared or karma-unshared. What are the twelve karma-shared? The pleasure root (樂根, Sukha-indriya) up to the root of 'I will come to know what was not yet known' (未知欲知根, Aññātaññassāmītindriya), this is called the twelve karma-shared. What are the eight karma-unshared? The eye root (眼根, Cakkhu-indriya) up to the life root (命根, Jīvitindriya), this is called the eight karma-unshared. What are the two-fold, which can be either karma-shared or karma-unshared? The root of knowing (知根, Aññindriya) and the root of having known (已知根, Aññātāvindriya), this is called the two-fold, which can be either karma-shared or karma-unshared. How to understand the root of knowing as karma-shared? The root of knowing follows the flow of karma, arises together with karma-shared, exists together, ceases together, as well as perception, thought, contact, thinking, examination, liberation, joy, happiness, eliminating desires in the mind, non-negligence, equanimity, cessation of perception and feeling, right speech, right action, right livelihood, the elimination of the physical body. This is called the root of knowing as karma-shared. How to understand the root of knowing as karma-unshared? The root of knowing does not follow the flow of karma, does not arise together with karma-shared, does not exist together, does not cease together, attains the fruit. This is called the root of knowing as karma-unshared. The case of already knowing the root is also the same. The case of following the flow of karma and not following the flow of karma is also the same.
Among the twenty-two roots, which are causes (原因), and which are non-causes (非原因)? Twelve are causes, eight are non-causes, and two are two-fold, which can be either causes or non-causes. What are the twelve causes? The pleasure root up to the root of 'I will come to know what was not yet known', this is called the twelve causes. What are the eight non-causes? The eye root up to the life root, this is called the eight non-causes. What are the two-fold, which can be either causes or non-causes? The root of knowing and the root of having known, this is called the two-fold, which can be either causes or non-causes. How to understand the root of knowing as a cause? The root of knowing has the root of knowing as its condition, if it is not conditioned by the root of knowing, then there is the elimination of retribution, attaining the fruit, the retribution of the remaining root of knowing, as well as perception, thought, contact, thinking, examination, liberation, joy, happiness, eliminating desires in the mind, non-negligence.
舍滅盡定正語正業正命正身除。名知根因。云何知根非因。知根非緣無報不共業得果。名知根非因已知根亦如是。
二十二根。幾有因。幾無因。一切有因。一切有緒。一切有緣。一切有為。
二十二根。幾知。幾非知。一切知知見如事。
二十二根。幾識。幾非識。一切識意識如事。
識二十二根。幾解。幾非解。一切解如事知見。
二十二根。幾了幾非了一切了知。見如事。
二十二根。幾斷智知。幾非斷智知。十八非斷智知。四二分或斷智知或非斷智知。云何十八非斷智知。眼根乃至苦根信根乃至已知根。名十八非斷智知。云何四二分或斷智知或非斷智知。喜根憂根舍根意根。是名四二分或斷智知或非斷智知。云何喜根斷智知。喜根不善意觸樂受。名喜根斷智知。云何喜根非斷智知。喜根善無記意觸樂受。名喜根非斷智知。云何憂根斷智知憂根不善意觸苦受。名憂根斷智知。云何憂根非斷智知。憂根善無記意觸苦受。是名憂根非斷智知。云何舍根斷智知。舍根不善意觸不苦不樂受。名舍根斷智知。云何舍根非斷智知。舍根善無記眼觸不苦不樂受。耳鼻舌身意觸不苦不樂受。名舍根非斷智知。云何意根斷智知。意根不善意界意識界。名意根斷智知。云何意根非斷智知。意根
【現代漢語翻譯】 現代漢語譯本 捨棄滅盡定，正確的言語，正確的行為，正確的生命，正確的身體去除（煩惱）。稱為知根因（jñānendriya hetu）。 什麼叫做知根非因（jñānendriya na hetu）？知根不是（直接）原因，沒有（直接）緣分，沒有報應，不是共同的業，卻能得到結果。這叫做知根非因。已經知道的根也是這樣。
二十二根（dvāviṃśati indriyāṇi）。其中有多少是有因的？有多少是無因的？一切都是有因的，一切都是有緒的，一切都是有緣的，一切都是有為的。
二十二根，有多少是知（jñāna）？有多少是非知（ajñāna）？一切都是知，知見如實。
二十二根，有多少是識（vijñāna）？有多少是非識（avijñāna）？一切都是識，意識如實。
識二十二根，有多少是解（vimoksha）？有多少是非解（avimoksha）？一切都是解，如實知見。
二十二根，有多少是了（jñāta）？有多少是未了（ajñāta）？一切都是了知，見如實。
二十二根，有多少是斷智知（pahāna-ñāṇa）？有多少是非斷智知（apahāna-ñāṇa）？十八種是非斷智知，四種是二分的，或者斷智知，或者非斷智知。 什麼叫做十八種非斷智知？眼根（cakkhundriya）乃至苦根（dukkhindriya），信根（saddhindriya）乃至已知根（aññātaññassāmītindriya）。這叫做十八種非斷智知。 什麼叫做四種二分的，或者斷智知，或者非斷智知？喜根（somanassindriya），憂根（domanassindriya），舍根（upekkhindriya），意根（manindriya）。這叫做四種二分的，或者斷智知，或者非斷智知。 什麼叫做喜根斷智知？喜根是不善的意觸所生的樂受。這叫做喜根斷智知。 什麼叫做喜根非斷智知？喜根是善的或無記的意觸所生的樂受。這叫做喜根非斷智知。 什麼叫做憂根斷智知？憂根是不善的意觸所生的苦受。這叫做憂根斷智知。 什麼叫做憂根非斷智知？憂根是善的或無記的意觸所生的苦受。這叫做憂根非斷智知。 什麼叫做舍根斷智知？舍根是不善的意觸所生的不苦不樂受。這叫做舍根斷智知。 什麼叫做舍根非斷智知？舍根是善的或無記的眼觸所生的不苦不樂受，耳鼻舌身意觸所生的不苦不樂受。這叫做舍根非斷智知。 什麼叫做意根斷智知？意根是不善的意界（mano-dhātu），意識界（mano-viññāṇa-dhātu）。這叫做意根斷智知。 什麼叫做意根非斷智知？意根...
English version Abandoning the cessation of perception and feeling, right speech, right action, right livelihood, and the removal of the right body (of afflictions). This is called the root of knowledge as cause (jñānendriya hetu). What is called the root of knowledge not as cause (jñānendriya na hetu)? The root of knowledge is not a (direct) cause, has no (direct) condition, has no retribution, is not a shared karma, yet can attain a result. This is called the root of knowledge not as cause. The root that is already known is also like this.
Of the twenty-two roots (dvāviṃśati indriyāṇi), how many have a cause? How many are without a cause? All have a cause, all have a sequence, all have a condition, all are conditioned.
Of the twenty-two roots, how many are knowledge (jñāna)? How many are non-knowledge (ajñāna)? All are knowledge, knowing and seeing things as they are.
Of the twenty-two roots, how many are consciousness (vijñāna)? How many are non-consciousness (avijñāna)? All are consciousness, consciousness as it is.
Of the twenty-two roots of consciousness, how many are liberation (vimoksha)? How many are non-liberation (avimoksha)? All are liberation, knowing and seeing things as they are.
Of the twenty-two roots, how many are understood (jñāta)? How many are not understood (ajñāta)? All are understood, seeing as it is.
Of the twenty-two roots, how many are known by the wisdom of abandonment (pahāna-ñāṇa)? How many are not known by the wisdom of abandonment (apahāna-ñāṇa)? Eighteen are not known by the wisdom of abandonment, four are twofold, either known by the wisdom of abandonment or not known by the wisdom of abandonment. What are the eighteen not known by the wisdom of abandonment? The eye root (cakkhundriya) up to the pain root (dukkhindriya), the faith root (saddhindriya) up to the root of 'I shall know what has not yet been known' (aññātaññassāmītindriya). These are called the eighteen not known by the wisdom of abandonment. What are the four that are twofold, either known by the wisdom of abandonment or not known by the wisdom of abandonment? The joy root (somanassindriya), the sorrow root (domanassindriya), the equanimity root (upekkhindriya), the mind root (manindriya). These are called the four that are twofold, either known by the wisdom of abandonment or not known by the wisdom of abandonment. What is the joy root known by the wisdom of abandonment? The joy root is pleasant feeling born of unwholesome mind contact. This is called the joy root known by the wisdom of abandonment. What is the joy root not known by the wisdom of abandonment? The joy root is pleasant feeling born of wholesome or neutral mind contact. This is called the joy root not known by the wisdom of abandonment. What is the sorrow root known by the wisdom of abandonment? The sorrow root is painful feeling born of unwholesome mind contact. This is called the sorrow root known by the wisdom of abandonment. What is the sorrow root not known by the wisdom of abandonment? The sorrow root is painful feeling born of wholesome or neutral mind contact. This is called the sorrow root not known by the wisdom of abandonment. What is the equanimity root known by the wisdom of abandonment? The equanimity root is neither-pleasant-nor-painful feeling born of unwholesome mind contact. This is called the equanimity root known by the wisdom of abandonment. What is the equanimity root not known by the wisdom of abandonment? The equanimity root is neither-pleasant-nor-painful feeling born of wholesome or neutral eye contact, ear, nose, tongue, body, and mind contact. This is called the equanimity root not known by the wisdom of abandonment. What is the mind root known by the wisdom of abandonment? The mind root is the unwholesome mind element (mano-dhātu), the mind-consciousness element (mano-viññāṇa-dhātu). This is called the mind root known by the wisdom of abandonment. What is the mind root not known by the wisdom of abandonment? The mind root...
【English Translation】 Abandoning the cessation of perception and feeling, right speech, right action, right livelihood, and the removal of the right body (of afflictions). This is called the root of knowledge as cause (jñānendriya hetu). What is called the root of knowledge not as cause (jñānendriya na hetu)? The root of knowledge is not a (direct) cause, has no (direct) condition, has no retribution, is not a shared karma, yet can attain a result. This is called the root of knowledge not as cause. The root that is already known is also like this.
Of the twenty-two roots (dvāviṃśati indriyāṇi), how many have a cause? How many are without a cause? All have a cause, all have a sequence, all have a condition, all are conditioned.
Of the twenty-two roots, how many are knowledge (jñāna)? How many are non-knowledge (ajñāna)? All are knowledge, knowing and seeing things as they are.
Of the twenty-two roots, how many are consciousness (vijñāna)? How many are non-consciousness (avijñāna)? All are consciousness, consciousness as it is.
Of the twenty-two roots of consciousness, how many are liberation (vimoksha)? How many are non-liberation (avimoksha)? All are liberation, knowing and seeing things as they are.
Of the twenty-two roots, how many are understood (jñāta)? How many are not understood (ajñāta)? All are understood, seeing as it is.
Of the twenty-two roots, how many are known by the wisdom of abandonment (pahāna-ñāṇa)? How many are not known by the wisdom of abandonment (apahāna-ñāṇa)? Eighteen are not known by the wisdom of abandonment, four are twofold, either known by the wisdom of abandonment or not known by the wisdom of abandonment. What are the eighteen not known by the wisdom of abandonment? The eye root (cakkhundriya) up to the pain root (dukkhindriya), the faith root (saddhindriya) up to the root of 'I shall know what has not yet been known' (aññātaññassāmītindriya). These are called the eighteen not known by the wisdom of abandonment. What are the four that are twofold, either known by the wisdom of abandonment or not known by the wisdom of abandonment? The joy root (somanassindriya), the sorrow root (domanassindriya), the equanimity root (upekkhindriya), the mind root (manindriya). These are called the four that are twofold, either known by the wisdom of abandonment or not known by the wisdom of abandonment. What is the joy root known by the wisdom of abandonment? The joy root is pleasant feeling born of unwholesome mind contact. This is called the joy root known by the wisdom of abandonment. What is the joy root not known by the wisdom of abandonment? The joy root is pleasant feeling born of wholesome or neutral mind contact. This is called the joy root not known by the wisdom of abandonment. What is the sorrow root known by the wisdom of abandonment? The sorrow root is painful feeling born of unwholesome mind contact. This is called the sorrow root known by the wisdom of abandonment. What is the sorrow root not known by the wisdom of abandonment? The sorrow root is painful feeling born of wholesome or neutral mind contact. This is called the sorrow root not known by the wisdom of abandonment. What is the equanimity root known by the wisdom of abandonment? The equanimity root is neither-pleasant-nor-painful feeling born of unwholesome mind contact. This is called the equanimity root known by the wisdom of abandonment. What is the equanimity root not known by the wisdom of abandonment? The equanimity root is neither-pleasant-nor-painful feeling born of wholesome or neutral eye contact, ear, nose, tongue, body, and mind contact. This is called the equanimity root not known by the wisdom of abandonment. What is the mind root known by the wisdom of abandonment? The mind root is the unwholesome mind element (mano-dhātu), the mind-consciousness element (mano-viññāṇa-dhātu). This is called the mind root known by the wisdom of abandonment. What is the mind root not known by the wisdom of abandonment? The mind root...
善無記眼識乃至意識。名意根非斷智知。斷非斷亦如是。
二十二根。幾修。幾非修。八修。十非修。四二分或修或非修。云何八修。信根乃至已知根。名八修。云何十非修。眼根乃至苦根。名十非修。云何四二分或修或非修。喜根憂根舍根意根。名四二分或修或非修。云何喜根修。喜根若善意觸樂受。名喜根修。云何喜根非修。喜根非善無記意觸樂受。名喜根非修。云何憂根修。憂根善意觸苦受。名憂根修。云何憂根非修。憂根不善無記意觸苦受。名憂根非修。云何舍根修。舍根善意觸不苦不樂受。名舍根修。云何舍根非修。舍根不善無記眼觸不苦不樂受。耳鼻舌身意觸不苦不樂受。名舍根非修。云何意根修。意根善意界意識界。名意根修。云何意根非修。意根不善無記眼識乃至意識。名意根非修。
二十二根。幾證。幾非證。一切證知見如事。
二十二根。幾善。幾不善。幾無記。八善。十無記。四三分或善或不善或無記。云何八善。信根乃至已知根。名八善。云何十無記。眼根乃至苦根。名十無記。云何四三分或善或不善或無記。喜根憂根舍根意根。名四三分或善或不善或無記。云何喜根善。喜根若修意觸樂受。是名喜根善云何喜根不善。喜根斷意觸樂受。名喜根不善。云何喜根無記。喜根
受喜根非報非報法意觸樂受。名喜根無記。云何憂根善。憂根若修意觸苦受。名憂根善。云何憂根不善。憂根斷意觸苦受。名憂根不善。云何憂根無記。憂根受憂根非報非報法意觸苦受名憂根無記。云何舍根善。舍根修意觸不苦不樂受。名舍根善。云何舍根不善。舍根斷意觸不苦不樂受。名舍根不善。云何舍根無記。舍根受舍根非報非報法。眼觸不苦不樂受。耳鼻舌身意觸不苦不樂受。名舍根無記。云何意根善。意根修意界意識界。是名意根善。云何意根不善。意根斷意界意識界。是名意根不善。云何意根無記。意根若受意根非報非報法眼識乃至意識。名意根無記。
二十二根幾學。幾無學。幾非學非無學。二學。一無學。十一非學非無學。五二分或學或無學。三三分或學或無學或非學非無學。云何二學。未知欲知根知根名二學。云何一無學。已知根名一無學。云何十一非學非無學。眼根乃至苦根憂根。名十一非學非無學。云何五二分或學或無學。信根進根念根定根慧根名五二分或學或無學。云何三三分或學或無學或非學非無學。喜根舍根意根。名三三分或學或無學或非學非無學。云何信根學。學人分離結使聖心入聖道。若堅信堅法。及余趣人。見行過患。觀涅槃寂滅。如實觀苦集滅道未得欲得。未解欲解。未
【現代漢語翻譯】 現代漢語譯本 受喜根（喜受之根）非報非報法意觸樂受。名為喜根無記。 云何憂根善？憂根若修意觸苦受，名憂根善。 云何憂根不善？憂根斷意觸苦受，名憂根不善。 云何憂根無記？憂根受憂根非報非報法意觸苦受，名憂根無記。 云何舍根（舍受之根）善？舍根修意觸不苦不樂受，名舍根善。 云何舍根不善？舍根斷意觸不苦不樂受，名舍根不善。 云何舍根無記？舍根受舍根非報非報法。眼觸不苦不樂受，耳鼻舌身意觸不苦不樂受，名舍根無記。 云何意根（意識之根）善？意根修意界意識界，是名意根善。 云何意根不善？意根斷意界意識界，是名意根不善。 云何意根無記？意根若受意根非報非報法眼識乃至意識，名意根無記。
二十二根幾學？幾無學？幾非學非無學？二學，一無學，十一非學非無學，五二分或學或無學，三三分或學或無學或非學非無學。 云何二學？未知欲知根（想要知道還未知的根）知根（已經知道的根）名二學。 云何一無學？已知根（已經完全知道的根）名一無學。 云何十一非學非無學？眼根乃至苦根憂根，名十一非學非無學。 云何五二分或學或無學？信根（信仰之根）進根（精進之根）念根（正念之根）定根（禪定之根）慧根（智慧之根）名五二分或學或無學。 云何三三分或學或無學或非學非無學？喜根舍根意根，名三三分或學或無學或非學非無學。 云何信根學？學人分離結使聖心入聖道，若堅信堅法，及余趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道未得欲得，未解欲解，未
【English Translation】 English version The pleasure faculty (喜根, Xǐ gēn) experiences pleasant feeling through mind-contact that is neither resultant nor the cause of result. This is called the pleasure faculty that is indeterminate. What is the wholesome sorrow faculty (憂根, Yōu gēn)? The wholesome sorrow faculty cultivates painful feeling through mind-contact, and this is called the wholesome sorrow faculty. What is the unwholesome sorrow faculty? The unwholesome sorrow faculty severs painful feeling through mind-contact, and this is called the unwholesome sorrow faculty. What is the indeterminate sorrow faculty? The sorrow faculty experiences sorrow, which is neither resultant nor the cause of result, through painful feeling via mind-contact. This is called the indeterminate sorrow faculty. What is the wholesome equanimity faculty (舍根, Shě gēn)? The wholesome equanimity faculty cultivates neither-painful-nor-pleasant feeling through mind-contact, and this is called the wholesome equanimity faculty. What is the unwholesome equanimity faculty? The unwholesome equanimity faculty severs neither-painful-nor-pleasant feeling through mind-contact, and this is called the unwholesome equanimity faculty. What is the indeterminate equanimity faculty? The equanimity faculty experiences equanimity, which is neither resultant nor the cause of result. Neither-painful-nor-pleasant feeling through eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. This is called the indeterminate equanimity faculty. What is the wholesome mind faculty (意根, Yì gēn)? The wholesome mind faculty cultivates the mind realm and the mind-consciousness realm. This is called the wholesome mind faculty. What is the unwholesome mind faculty? The unwholesome mind faculty severs the mind realm and the mind-consciousness realm. This is called the unwholesome mind faculty. What is the indeterminate mind faculty? The mind faculty experiences the mind faculty, which is neither resultant nor the cause of result, through eye-consciousness and so on, up to mind-consciousness. This is called the indeterminate mind faculty.
Of the twenty-two faculties, how many are for learners (學, xué), how many are for non-learners (無學, wú xué), and how many are neither learners nor non-learners? Two are for learners, one is for non-learners, eleven are neither learners nor non-learners, five are partly for learners or non-learners, and three are partly for learners, non-learners, or neither learners nor non-learners. What are the two for learners? The 'faculty of the desire to know what is not yet known' (未知欲知根, Wèi zhī yù zhī gēn) and the 'faculty of knowledge' (知根, Zhī gēn) are the two for learners. What is the one for non-learners? The 'faculty of having complete knowledge' (已知根, Yǐ zhī gēn) is the one for non-learners. What are the eleven that are neither learners nor non-learners? The eye faculty up to the painful faculty and the sorrow faculty are the eleven that are neither learners nor non-learners. What are the five that are partly for learners or non-learners? The 'faculty of faith' (信根, Xìn gēn), the 'faculty of vigor' (進根, Jìn gēn), the 'faculty of mindfulness' (念根, Niàn gēn), the 'faculty of concentration' (定根, Dìng gēn), and the 'faculty of wisdom' (慧根, Huì gēn) are the five that are partly for learners or non-learners. What are the three that are partly for learners, non-learners, or neither learners nor non-learners? The pleasure faculty, the equanimity faculty, and the mind faculty are the three that are partly for learners, non-learners, or neither learners nor non-learners. What is the 'faculty of faith' for learners? A learner separates from the bonds and enters the holy path with a holy mind. If they firmly believe in the firm Dharma, and other beings see the faults of actions, observe the tranquility of Nirvana, and truly observe suffering, its arising, its cessation, and the path, desiring to attain what has not yet been attained, desiring to understand what has not yet been understood, not yet
證欲證。修道離煩惱見學人。若須陀洹斯陀含阿那含觀智具足。若智地若觀解脫心。即得沙門果須陀洹果斯陀含果阿那含果。若實人若趣若信入信究竟入信真信入真信心凈。名信根學。云何信根無學。學人慾得阿羅漢。未得聖法。欲得修道。觀智具足。若智地若觀解脫心。即得阿羅漢果。若實人若趣若信入信究竟入信真信入真信心凈。名信根無學。進根念根定根慧根亦如是。云何喜根學。喜根若聖法非無學。名喜根學。云何喜根學。喜根學信根相應意觸樂受。名喜根學。云何喜根學。學人離結使聖心入聖道。若堅信若堅法。及余趣人。見行過患。觀涅槃寂滅。如實觀苦集滅道。未得欲得。未解欲解。未證欲證。修道離煩惱見學人。若須陀洹斯陀含阿那含。觀智具足。若智地若觀解脫心。即得沙門果。若須陀洹果。斯陀含果。阿那含果若實人若趣意觸樂受。名喜根學。云何喜根無學。喜根若聖非學。名喜根無學。云何喜根無學。喜根無學信根相應意觸樂受。名喜根無學。云何喜根無學。無學人慾得阿羅漢果。未得聖法。欲得修道。觀智具足。若智地若觀解脫心。即得阿羅漢果。若實人若趣若意觸樂受。名喜根無學。云何喜根非學非無學。喜根非聖意觸樂受。名喜根非學非無學。云何舍根學。舍根若聖非無學。名舍根學。
【現代漢語翻譯】 現代漢語譯本： 想要證得（涅槃），修習道法，遠離煩惱，這是有待學習的人（學人）。如果（學人）是須陀洹（Sotapanna，入流者）、斯陀含（Sakadagami，一來者）、阿那含（Anagami，不還者），觀想智慧具足，對於智慧的境界，觀想解脫的心，就能證得沙門果，須陀洹果，斯陀含果，阿那含果。如果是真實的人，趨向于（涅槃），信仰並進入（涅槃），信仰究竟並進入（涅槃），信仰真實並進入（涅槃），真實信仰清凈，這稱為有待學習的信根。 什麼是有待學習的信根？有待學習的人想要得到阿羅漢（Arahat，無學）果位，但尚未得到聖法，想要修習道法，觀想智慧具足，對於智慧的境界，觀想解脫的心，就能證得阿羅漢果。如果是真實的人，趨向于（涅槃），信仰並進入（涅槃），信仰究竟並進入（涅槃），信仰真實並進入（涅槃），真實信仰清凈，這稱為無學信根。精進根、念根、定根、慧根也是如此。 什麼是喜根（喜受）學？喜根如果是聖法，但不是無學，就稱為喜根學。什麼是有待學習的喜根？有待學習的喜根與信根相應的意觸樂受，稱為喜根學。什麼是有待學習的喜根？有待學習的人遠離結使，以聖潔的心進入聖道，如果是堅定的信仰，堅定的法，以及其餘趨向于（涅槃）的人，看到行為的過患，觀察涅槃的寂滅，如實地觀察苦集滅道，尚未得到想要得到，尚未理解想要理解，尚未證得想要證得，修習道法，遠離煩惱，這是有待學習的人。如果是須陀洹、斯陀含、阿那含，觀想智慧具足，對於智慧的境界，觀想解脫的心，就能證得沙門果，須陀洹果，斯陀含果，阿那含果。如果是真實的人，趨向于（涅槃），意觸樂受，稱為喜根學。 什麼是無學喜根？喜根如果是聖潔的，但不是有待學習的，就稱為無學喜根。什麼是無學喜根？無學喜根與信根相應的意觸樂受，稱為無學喜根。什麼是非學非無學的喜根？無學的人想要得到阿羅漢果，但尚未得到聖法，想要修習道法，觀想智慧具足，對於智慧的境界，觀想解脫的心，就能證得阿羅漢果。如果是真實的人，趨向于（涅槃），意觸樂受，稱為無學喜根。 什麼是非學非無學的喜根？喜根如果不是聖潔的意觸樂受，就稱為非學非無學的喜根。什麼是舍根（舍受）學？舍根如果是聖潔的，但不是無學的，就稱為舍根學。
English version: Wanting to realize, cultivating the path, departing from afflictions, seeing the learner (Sotapanna). If (the learner) is a Sotapanna (入流者, Stream-enterer), a Sakadagami (一來者, Once-returner), an Anagami (不還者, Non-returner), possessing complete wisdom of contemplation, regarding the realm of wisdom, contemplating the mind of liberation, then one attains the fruit of a Shramana, the fruit of a Sotapanna, the fruit of a Sakadagami, the fruit of an Anagami. If one is a real person, approaching (Nirvana), believing and entering (Nirvana), believing completely and entering (Nirvana), believing truly and entering (Nirvana), with true faith purified, this is called the root of faith of a learner. What is the root of faith of a non-learner? A learner wants to attain the fruit of an Arahat (阿羅漢, Worthy One), but has not yet attained the holy Dharma, wanting to cultivate the path, possessing complete wisdom of contemplation, regarding the realm of wisdom, contemplating the mind of liberation, then one attains the fruit of an Arahat. If one is a real person, approaching (Nirvana), believing and entering (Nirvana), believing completely and entering (Nirvana), believing truly and entering (Nirvana), with true faith purified, this is called the root of faith of a non-learner. The root of diligence, the root of mindfulness, the root of concentration, the root of wisdom are also the same. What is the root of joy (joyful feeling) of a learner? If the root of joy is holy Dharma, but not non-learning, it is called the root of joy of a learner. What is the root of joy of a learner? The joyful feeling of a learner's mind-contact corresponding to the root of faith is called the root of joy of a learner. What is the root of joy of a learner? A learner departs from fetters, enters the holy path with a holy mind, if it is firm faith, firm Dharma, and other people approaching (Nirvana), seeing the faults of actions, contemplating the quiescence of Nirvana, truly contemplating suffering, its arising, its cessation, and the path, not yet attained wanting to attain, not yet understood wanting to understand, not yet realized wanting to realize, cultivating the path, departing from afflictions, this is a learner. If one is a Sotapanna, a Sakadagami, an Anagami, possessing complete wisdom of contemplation, regarding the realm of wisdom, contemplating the mind of liberation, then one attains the fruit of a Shramana, the fruit of a Sotapanna, the fruit of a Sakadagami, the fruit of an Anagami. If one is a real person, approaching (Nirvana), the joyful feeling of mind-contact is called the root of joy of a learner. What is the root of joy of a non-learner? If the root of joy is holy but not learning, it is called the root of joy of a non-learner. What is the root of joy of a non-learner? The joyful feeling of a non-learner's mind-contact corresponding to the root of faith is called the root of joy of a non-learner. What is the root of joy that is neither learning nor non-learning? A non-learner wants to attain the fruit of an Arahat, but has not yet attained the holy Dharma, wanting to cultivate the path, possessing complete wisdom of contemplation, regarding the realm of wisdom, contemplating the mind of liberation, then one attains the fruit of an Arahat. If one is a real person, approaching (Nirvana), the joyful feeling of mind-contact is called the root of joy of a non-learner. What is the root of joy that is neither learning nor non-learning? If the root of joy is not a holy joyful feeling of mind-contact, it is called the root of joy that is neither learning nor non-learning. What is the root of equanimity (neutral feeling) of a learner? If the root of equanimity is holy but not non-learning, it is called the root of equanimity of a learner.
【English Translation】 English version: Wanting to realize, cultivating the path, departing from afflictions, seeing the learner (Sotapanna). If (the learner) is a Sotapanna (入流者, Stream-enterer), a Sakadagami (一來者, Once-returner), an Anagami (不還者, Non-returner), possessing complete wisdom of contemplation, regarding the realm of wisdom, contemplating the mind of liberation, then one attains the fruit of a Shramana, the fruit of a Sotapanna, the fruit of a Sakadagami, the fruit of an Anagami. If one is a real person, approaching (Nirvana), believing and entering (Nirvana), believing completely and entering (Nirvana), believing truly and entering (Nirvana), with true faith purified, this is called the root of faith of a learner. What is the root of faith of a non-learner? A learner wants to attain the fruit of an Arahat (阿羅漢, Worthy One), but has not yet attained the holy Dharma, wanting to cultivate the path, possessing complete wisdom of contemplation, regarding the realm of wisdom, contemplating the mind of liberation, then one attains the fruit of an Arahat. If one is a real person, approaching (Nirvana), believing and entering (Nirvana), believing completely and entering (Nirvana), believing truly and entering (Nirvana), with true faith purified, this is called the root of faith of a non-learner. The root of diligence, the root of mindfulness, the root of concentration, the root of wisdom are also the same. What is the root of joy (joyful feeling) of a learner? If the root of joy is holy Dharma, but not non-learning, it is called the root of joy of a learner. What is the root of joy of a learner? The joyful feeling of a learner's mind-contact corresponding to the root of faith is called the root of joy of a learner. What is the root of joy of a learner? A learner departs from fetters, enters the holy path with a holy mind, if it is firm faith, firm Dharma, and other people approaching (Nirvana), seeing the faults of actions, contemplating the quiescence of Nirvana, truly contemplating suffering, its arising, its cessation, and the path, not yet attained wanting to attain, not yet understood wanting to understand, not yet realized wanting to realize, cultivating the path, departing from afflictions, this is a learner. If one is a Sotapanna, a Sakadagami, an Anagami, possessing complete wisdom of contemplation, regarding the realm of wisdom, contemplating the mind of liberation, then one attains the fruit of a Shramana, the fruit of a Sotapanna, the fruit of a Sakadagami, the fruit of an Anagami. If one is a real person, approaching (Nirvana), the joyful feeling of mind-contact is called the root of joy of a learner. What is the root of joy of a non-learner? If the root of joy is holy but not learning, it is called the root of joy of a non-learner. What is the root of joy of a non-learner? The joyful feeling of a non-learner's mind-contact corresponding to the root of faith is called the root of joy of a non-learner. What is the root of joy that is neither learning nor non-learning? A non-learner wants to attain the fruit of an Arahat, but has not yet attained the holy Dharma, wanting to cultivate the path, possessing complete wisdom of contemplation, regarding the realm of wisdom, contemplating the mind of liberation, then one attains the fruit of an Arahat. If one is a real person, approaching (Nirvana), the joyful feeling of mind-contact is called the root of joy of a non-learner. What is the root of joy that is neither learning nor non-learning? If the root of joy is not a holy joyful feeling of mind-contact, it is called the root of joy that is neither learning nor non-learning. What is the root of equanimity (neutral feeling) of a learner? If the root of equanimity is holy but not non-learning, it is called the root of equanimity of a learner.
云何舍根學。舍根學信根相應意觸不苦不樂受。名舍根學。云何舍根學。學人離結使。乃至即得阿那含果。若實人若趣若意觸不苦不樂受。名舍根學。云何舍根無學。舍根聖非學。名舍根無學。云何舍根無學。舍根無學信根相應意觸不苦不樂受。名舍根無學。云何舍根無學。無學人慾得阿羅漢果乃至即得阿羅漢果。若實人若趣若意觸不苦不樂受。名舍根無學。云何舍根非學非無學。舍根非聖眼觸不苦不樂受。耳鼻舌身意觸不苦不樂受。是名舍根非學非無學。云何意根學。意根聖非無學。是名意根學。云何意根學意根學信根相應意界意識界。名意根學。云何意根學。學人離結使。乃至即得阿那含果。若實人若趣若意界意識界。是名意根學。云何意根無學。意根聖非學。名意根無學。云何意根無學。意根無學信根相應意界意識界。名意根無學。云何意根無學。無學人慾得阿羅漢果。乃至即得阿羅漢果。若實人若趣意界意識界。名意根無學。云何意根非學非無學。意根非聖識受陰眼識乃至意識。名意根非學非無學。
二十二根幾報。幾報法。幾非報非報法。八報。一報法。七二分或報或報法。二二分或報或非報非報法。四三分或報或報法。或非報非報法。云何八報。眼根乃至命根。名八報。云何一報法。未知欲知根。
【現代漢語翻譯】 現代漢語譯本 什麼是舍根學？舍根學是指與信根相應的，由意識接觸產生的非苦非樂的感受，這被稱為舍根學。 什麼是舍根學？修行者斷除煩惱，乃至證得阿那含果（Anāgāmi-phala，不還果）。如果是真實的人，或者趨向於此果位的人，或者由意識接觸產生的非苦非樂的感受，這被稱為舍根學。 什麼是舍根無學？舍根是聖者的境界，但不是還在學習的階段，這被稱為舍根無學。 什麼是舍根無學？舍根是無學者的境界，與信根相應的，由意識接觸產生的非苦非樂的感受，這被稱為舍根無學。 什麼是舍根無學？無學之人想要證得阿羅漢果（Arhat-phala，無學果），乃至證得阿羅漢果。如果是真實的人，或者趨向於此果位的人，或者由意識接觸產生的非苦非樂的感受，這被稱為舍根無學。 什麼是非學非無學的舍根？非聖者的舍根，由眼觸產生的非苦非樂的感受，以及由耳、鼻、舌、身、意觸產生的非苦非樂的感受，這被稱為非學非無學的舍根。 什麼是意根學？意根是聖者的境界，但不是無學者的境界，這被稱為意根學。 什麼是意根學？意根學是指與信根相應的意界（Mano-dhātu，意識界）和意識界（Mano-viññāna-dhātu，意識界），這被稱為意根學。 什麼是意根學？修行者斷除煩惱，乃至證得阿那含果。如果是真實的人，或者趨向於此果位的人，或者意界和意識界，這被稱為意根學。 什麼是意根無學？意根是聖者的境界，但不是還在學習的階段，這被稱為意根無學。 什麼是意根無學？意根是無學者的境界，與信根相應的意界和意識界，這被稱為意根無學。 什麼是意根無學？無學之人想要證得阿羅漢果，乃至證得阿羅漢果。如果是真實的人，或者趨向於此果位的人，或者意界和意識界，這被稱為意根無學。 什麼是非學非無學的意根？非聖者的意根，即識蘊（Viññāṇa-skandha，識蘊），眼識（Cakkhu-viññāṇa，眼識）乃至意識（Mano-viññāṇa，意識），這被稱為非學非無學的意根。 二十二根中有多少是屬於果報（Vipāka，果報）的？有多少是屬於果報法的？有多少既不是果報也不是果報法的？有八個是屬於果報的，一個是屬於果報法的，七個是二分的，既可以是果報也可以是果報法，兩個是二分的，既可以是果報也可以不是果報也不是果報法，四個是三分的，可以是果報，可以是果報法，也可以不是果報也不是果報法。 什麼是八個屬於果報的？眼根乃至命根，這被稱為八個屬於果報的。 什麼是屬於果報法的？未知欲知根（Aññāta-aññāssa-tā-indriya，未知當知根）。
【English Translation】 English version What is the learning of equanimity faculty? The learning of equanimity faculty is the feeling of neither-painful-nor-pleasant arising from contact with the mind, corresponding to the faculty of faith. This is called the learning of equanimity faculty. What is the learning of equanimity faculty? A learner abandons fetters and attains the fruit of Anāgāmi (non-returner). If it is a real person, or one who is on the path, or the feeling of neither-painful-nor-pleasant arising from contact with the mind, this is called the learning of equanimity faculty. What is the non-learning of equanimity faculty? The equanimity faculty is noble and not in the stage of learning. This is called the non-learning of equanimity faculty. What is the non-learning of equanimity faculty? The equanimity faculty is that of a non-learner, the feeling of neither-painful-nor-pleasant arising from contact with the mind, corresponding to the faculty of faith. This is called the non-learning of equanimity faculty. What is the non-learning of equanimity faculty? A non-learner wishes to attain the fruit of Arhat (arahantship) and attains the fruit of Arhat. If it is a real person, or one who is on the path, or the feeling of neither-painful-nor-pleasant arising from contact with the mind, this is called the non-learning of equanimity faculty. What is the equanimity faculty that is neither learning nor non-learning? The equanimity faculty that is not noble, the feeling of neither-painful-nor-pleasant arising from contact with the eye, and the feeling of neither-painful-nor-pleasant arising from contact with the ear, nose, tongue, body, and mind. This is called the equanimity faculty that is neither learning nor non-learning. What is the learning of mind faculty? The mind faculty is noble and not that of a non-learner. This is called the learning of mind faculty. What is the learning of mind faculty? The learning of mind faculty is the mind-element (Mano-dhātu) and mind-consciousness-element (Mano-viññāna-dhātu) corresponding to the faculty of faith. This is called the learning of mind faculty. What is the learning of mind faculty? A learner abandons fetters and attains the fruit of Anāgāmi. If it is a real person, or one who is on the path, or the mind-element and mind-consciousness-element, this is called the learning of mind faculty. What is the non-learning of mind faculty? The mind faculty is noble and not in the stage of learning. This is called the non-learning of mind faculty. What is the non-learning of mind faculty? The mind faculty is that of a non-learner, the mind-element and mind-consciousness-element corresponding to the faculty of faith. This is called the non-learning of mind faculty. What is the non-learning of mind faculty? A non-learner wishes to attain the fruit of Arhat and attains the fruit of Arhat. If it is a real person, or one who is on the path, or the mind-element and mind-consciousness-element, this is called the non-learning of mind faculty. What is the mind faculty that is neither learning nor non-learning? The mind faculty that is not noble, which is the aggregate of consciousness (Viññāṇa-skandha), eye-consciousness (Cakkhu-viññāṇa) and so on, up to mind-consciousness (Mano-viññāṇa). This is called the mind faculty that is neither learning nor non-learning. Of the twenty-two faculties, how many are resultant (Vipāka)? How many are resultant-dhamma? How many are neither resultant nor resultant-dhamma? Eight are resultant, one is resultant-dhamma, seven are twofold, being either resultant or resultant-dhamma, two are twofold, being either resultant or neither resultant nor resultant-dhamma, and four are threefold, being either resultant, resultant-dhamma, or neither resultant nor resultant-dhamma. What are the eight that are resultant? The eye faculty and so on, up to the life faculty. These are called the eight that are resultant. What is resultant-dhamma? The faculty of 'I will know what is to be known' (Aññāta-aññāssa-tā-indriya).
名一報法。云何七二分或報或報法。除未知欲知根余信根乃至已知根。名七二分或報或報法。云何二二分或報或非報非報法。樂根苦根。名二二分或報或非報非報法雲何四三分或報或報法或非報非報法。喜根憂根舍根意根。名四三分或報或報法或非報非報法雲何信根報。信根無報。名信根報。云何信根報。見學人若須陀洹斯陀含阿那含。觀智具足。若智地若觀解脫心。即得沙門果須陀洹果斯陀含果阿那含果。無學人慾得阿羅漢果。觀智具足。若智地若觀解脫心。即得阿羅漢果。若實人若趣若信入信究竟入信真信入真信心凈。名信根報。云何信根報法。信根有報。名信根報法。云何信根報法。學人離結使聖心入聖道堅信堅法。及余趣人。見行過患。觀涅槃寂滅。如實觀苦集滅道。未得欲得。未解欲解。未證欲證。修道離煩惱無學人。欲得阿羅漢果。未得聖法。欲得修道。若實人若趣若信入信究竟入信真信入真信心凈。是名信根報法。進根念根定根慧根亦如是云何知根報。知根無報。名知根報。云何知根報。見學人須陀洹斯陀含阿那含。觀智具足若智地若觀解脫心。即得沙門果須陀洹果斯陀含果阿那含果。若實人若趣若想思觸思惟覺觀解脫喜悅心除欲不放逸心捨得果滅盡定正語正業正命正身除。是名知根報。云何知根報法
【現代漢語翻譯】 現代漢語譯本 第一種是名為『一報法』（Eka-vipāka-dharma）。 什麼是『七二分或報或報法』（sapta dvidhā vipāka-vipāka-dharma）？ 除了『未知欲知根』（anājñātamājñāsyāmīndriya）之外，其餘的『信根』（śraddhā-indriya）乃至『已知根』（ājñendriya），名為『七二分或報或報法』。 什麼是『二二分或報或非報非報法』（dve dvidhā vipāka-na-vipāka-na-vipāka-dharma）？ 『樂根』（sukha-indriya）和『苦根』（duḥkha-indriya），名為『二二分或報或非報非報法』。 什麼是『四三分或報或報法或非報非報法』（catvāri tridhā vipāka-vipāka-dharma-na-vipāka-na-vipāka-dharma）？ 『喜根』（saumanasya-indriya）、『憂根』（daurmanasya-indriya）、『舍根』（upekṣā-indriya）和『意根』（mana-indriya），名為『四三分或報或報法或非報非報法』。 什麼是『信根報』（śraddhā-indriya-vipāka）？ 『信根無報』（śraddhā-indriya-na-vipāka），名為『信根報』。 什麼是『信根報』？ 見『學人』（śaikṣa），如果是『須陀洹』（srota-āpanna，入流者）、『斯陀含』（sakṛdāgāmin，一來者）、『阿那含』（anāgāmin，不還者），觀智具足，如果處於智地，如果觀解脫心，即得『沙門果』（śrāmaṇya-phala），『須陀洹果』、『斯陀含果』、『阿那含果』。『無學人』（aśaikṣa）欲得『阿羅漢果』（arhat-phala），觀智具足，如果處於智地，如果觀解脫心，即得『阿羅漢果』。如果是真實的人，如果趣向、如果信入、信究竟入、信真信入真信心凈，名為『信根報』。 什麼是『信根報法』（śraddhā-indriya-vipāka-dharma）？ 『信根有報』（śraddhā-indriya-vipāka），名為『信根報法』。 什麼是『信根報法』？ 學人離結使，聖心入聖道，堅信堅法，以及其餘趣向的人，見行過患，觀『涅槃』（nirvāṇa）寂滅，如實觀『苦集滅道』（duḥkha-samudaya-nirodha-mārga），未得欲得，未解欲解，未證欲證，修道離煩惱的無學人，欲得『阿羅漢果』，未得聖法，欲得修道。如果是真實的人，如果趣向、如果信入、信究竟入、信真信入真信心凈，是名『信根報法』。 『進根』（vīrya-indriya）、『念根』（smṛti-indriya）、『定根』（samādhi-indriya）、『慧根』（prajñā-indriya）也是如此。 什麼是『知根報』（ājñendriya-vipāka）？ 『知根無報』（ājñendriya-na-vipāka），名為『知根報』。 什麼是『知根報』？ 見學人『須陀洹』、『斯陀含』、『阿那含』，觀智具足，如果處於智地，如果觀解脫心，即得『沙門果』、『須陀洹果』、『斯陀含果』、『阿那含果』。如果是真實的人，如果趣向、如果想思觸思惟覺觀解脫喜悅心除欲不放逸心捨得果滅盡定正語正業正命正身除。是名『知根報』。 什麼是『知根報法』（ājñendriya-vipāka-dharma）？
【English Translation】 English version The first is called 『Eka-vipāka-dharma』 (one result dharma). What is 『sapta dvidhā vipāka-vipāka-dharma』 (seven twofold result and result-dharma)? Except for 『anājñātamājñāsyāmīndriya』 (the faculty of 'I will know the unknown'), the remaining 『śraddhā-indriya』 (faculty of faith) up to 『ājñendriya』 (faculty of knowledge), are called 『sapta dvidhā vipāka-vipāka-dharma』. What is 『dve dvidhā vipāka-na-vipāka-na-vipāka-dharma』 (two twofold result, non-result, non-result dharma)? 『Sukha-indriya』 (faculty of pleasure) and 『duḥkha-indriya』 (faculty of pain) are called 『dve dvidhā vipāka-na-vipāka-na-vipāka-dharma』. What is 『catvāri tridhā vipāka-vipāka-dharma-na-vipāka-na-vipāka-dharma』 (four threefold result, result-dharma, non-result, non-result dharma)? 『Saumanasya-indriya』 (faculty of joy), 『daurmanasya-indriya』 (faculty of sadness), 『upekṣā-indriya』 (faculty of equanimity), and 『mana-indriya』 (faculty of mind) are called 『catvāri tridhā vipāka-vipāka-dharma-na-vipāka-na-vipāka-dharma』. What is 『śraddhā-indriya-vipāka』 (the result of the faculty of faith)? 『Śraddhā-indriya-na-vipāka』 (the non-result of the faculty of faith) is called 『śraddhā-indriya-vipāka』. What is 『śraddhā-indriya-vipāka』? Seeing a 『śaikṣa』 (learner), if it is a 『srota-āpanna』 (stream-enterer), 『sakṛdāgāmin』 (once-returner), 『anāgāmin』 (non-returner), with complete wisdom, if in the ground of wisdom, if contemplating the mind of liberation, then obtains 『śrāmaṇya-phala』 (the fruit of a renunciant), the fruit of 『srota-āpanna』, 『sakṛdāgāmin』, 『anāgāmin』. An 『aśaikṣa』 (non-learner) desiring to obtain 『arhat-phala』 (the fruit of an arhat), with complete wisdom, if in the ground of wisdom, if contemplating the mind of liberation, then obtains 『arhat-phala』. If it is a real person, if approaching, if entering into faith, completely entering into faith, truly entering into faith, true faith is purified, it is called 『śraddhā-indriya-vipāka』. What is 『śraddhā-indriya-vipāka-dharma』 (the result-dharma of the faculty of faith)? 『Śraddhā-indriya-vipāka』 (the result of the faculty of faith) is called 『śraddhā-indriya-vipāka-dharma』. What is 『śraddhā-indriya-vipāka-dharma』? A learner departing from fetters, a noble mind entering the noble path, firm faith, firm dharma, and other approaching people, seeing the faults of actions, contemplating 『nirvāṇa』 (cessation) as tranquility, truly contemplating 『duḥkha-samudaya-nirodha-mārga』 (suffering, its origin, its cessation, the path), not yet obtained desiring to obtain, not yet understood desiring to understand, not yet realized desiring to realize, a non-learner cultivating the path departing from afflictions, desiring to obtain 『arhat-phala』, not yet obtained the noble dharma, desiring to cultivate the path. If it is a real person, if approaching, if entering into faith, completely entering into faith, truly entering into faith, true faith is purified, this is called 『śraddhā-indriya-vipāka-dharma』. 『Vīrya-indriya』 (faculty of vigor), 『smṛti-indriya』 (faculty of mindfulness), 『samādhi-indriya』 (faculty of concentration), 『prajñā-indriya』 (faculty of wisdom) are also like this. What is 『ājñendriya-vipāka』 (the result of the faculty of knowledge)? 『Ājñendriya-na-vipāka』 (the non-result of the faculty of knowledge) is called 『ājñendriya-vipāka』. What is 『ājñendriya-vipāka』? Seeing a learner, 『srota-āpanna』, 『sakṛdāgāmin』, 『anāgāmin』, with complete wisdom, if in the ground of wisdom, if contemplating the mind of liberation, then obtains 『śrāmaṇya-phala』, the fruit of 『srota-āpanna』, 『sakṛdāgāmin』, 『anāgāmin』. If it is a real person, if approaching, if thinking, touching, contemplating, perceiving, observing, liberation, joy, mind, removing desire, non-negligence, equanimity, obtaining fruit, cessation, concentration, right speech, right action, right livelihood, right body, removing. This is called 『ājñendriya-vipāka』. What is 『ājñendriya-vipāka-dharma』 (the result-dharma of the faculty of knowledge)?
。知根有報。名知根報法。云何知根報法。學人見行過患。觀涅槃寂滅。如實觀集苦滅道。未得欲得。未解欲解。未證欲證。修道離煩惱。若實人若趣若想思觸思惟覺觀解脫悅喜心除欲不放逸心舍滅盡定正語正業正命正身除。名知根報法。云何已知根報。已知根無報。名已知根報。云何已知根報。無學人慾得阿羅漢果。觀智具足若智地若觀解脫心。即時得阿羅漢果。若實人若趣若想思觸思惟覺觀解脫悅喜心除欲不放逸心捨得果滅盡定正語正業正命正身除名已知根報。云何已知根報法。已知根有報。名已知根報法。云何已知根報法。無學人慾得阿羅漢果。未得聖法。欲得修道。若實人若趣若想思觸思惟覺觀解脫悅喜心除欲不放逸心舍滅盡定正語正業正命正身除。名已知根報法。云何樂根報。樂根受名樂根報。云何樂根報。樂根業法煩惱所生報我分攝眼觸樂受。耳鼻舌身觸樂受。名樂根報。云何樂根非報非報法。樂根無記非我分攝眼觸樂受。耳鼻舌身觸樂受。名樂根非報非報法。云何苦根報。苦根受名苦根報。云何苦根報。苦根業法煩惱所生報我分攝眼觸苦受。耳鼻舌身觸苦受。是名苦根報。云何苦根非報非報法。苦根無記非我分攝眼觸苦受。耳鼻舌身觸苦受。是名苦根非報非報法。云何喜根報。喜根受喜根善報意觸樂受
【現代漢語翻譯】 現代漢語譯本 知根有報，名為知根報法。什麼是知根報法？修行人見到行為的過患，觀察涅槃的寂靜和滅除。如實地觀察苦的生起、苦的滅除和達到滅除的道路。對於尚未得到的（聖法），想要得到；對於尚未理解的，想要理解；對於尚未證實的，想要證實。通過修行道路來脫離煩惱。如果是真實的人，或者趨向，或者想法、思考、接觸、思惟、覺觀、解脫、喜悅、去除貪慾、不放逸、捨棄，滅盡定，正語、正業、正命、正身去除，這稱為知根報法。 什麼是已知根報？已知根沒有報應，這稱為已知根報。什麼是已知根報？無學之人想要得到阿羅漢果（Arahan fruit，佛教修行的最高果位），觀察智慧具足，無論是智慧之地，還是觀察解脫之心，即刻就能得到阿羅漢果。如果是真實的人，或者趨向，或者想法、思考、接觸、思惟、覺觀、解脫、喜悅、去除貪慾、不放逸、捨棄，得到果位，滅盡定，正語、正業、正命、正身去除，這稱為已知根報。 什麼是已知根報法？已知根有報應，這稱為已知根報法。什麼是已知根報法？無學之人想要得到阿羅漢果，但尚未得到聖法，想要通過修行道路來得到。如果是真實的人，或者趨向，或者想法、思考、接觸、思惟、覺觀、解脫、喜悅、去除貪慾、不放逸、捨棄，滅盡定，正語、正業、正命、正身去除，這稱為已知根報法。 什麼是樂根報？樂根的感受稱為樂根報。什麼是樂根報？樂根由業、法和煩惱所生，屬於『我』（ego）的部分，由眼觸、耳觸、鼻觸、舌觸、身觸所產生的快樂感受，這稱為樂根報。 什麼是樂根非報非報法？樂根是無記（不善不惡），不屬於『我』的部分，由眼觸、耳觸、鼻觸、舌觸、身觸所產生的快樂感受，這稱為樂根非報非報法。 什麼是苦根報？苦根的感受稱為苦根報。什麼是苦根報？苦根由業、法和煩惱所生，屬於『我』的部分，由眼觸、耳觸、鼻觸、舌觸、身觸所產生的痛苦感受，這稱為苦根報。 什麼是苦根非報非報法？苦根是無記，不屬於『我』的部分，由眼觸、耳觸、鼻觸、舌觸、身觸所產生的痛苦感受，這稱為苦根非報非報法。 什麼是喜根報？喜根的感受，喜根的善報，意觸所產生的快樂感受。
【English Translation】 English version Knowing the root has retribution is called the law of knowing the root's retribution. What is the law of knowing the root's retribution? A learner sees the faults of actions, observes the tranquility and cessation of Nirvana (Nirvana, the ultimate state of enlightenment). Truly observes the arising of suffering, the cessation of suffering, and the path to cessation. For what has not been attained, desires to attain; for what has not been understood, desires to understand; for what has not been realized, desires to realize. Cultivating the path to be free from afflictions. If it is a real person, or a tendency, or thoughts, thinking, contact, contemplation, observation, liberation, joy, removing desire, non-negligence, abandonment, cessation of perception and sensation, right speech, right action, right livelihood, right bodily action are removed, this is called the law of knowing the root's retribution. What is already knowing the root's retribution? Already knowing the root has no retribution, this is called already knowing the root's retribution. What is already knowing the root's retribution? A non-learner desires to attain the Arahan fruit (Arahan fruit, the highest fruit of Buddhist practice), observes wisdom is complete, whether it is the ground of wisdom or observing the mind of liberation, immediately attains the Arahan fruit. If it is a real person, or a tendency, or thoughts, thinking, contact, contemplation, observation, liberation, joy, removing desire, non-negligence, abandonment, attaining the fruit, cessation of perception and sensation, right speech, right action, right livelihood, right bodily action are removed, this is called already knowing the root's retribution. What is the law of already knowing the root's retribution? Already knowing the root has retribution, this is called the law of already knowing the root's retribution. What is the law of already knowing the root's retribution? A non-learner desires to attain the Arahan fruit, but has not attained the holy Dharma, desires to attain through cultivating the path. If it is a real person, or a tendency, or thoughts, thinking, contact, contemplation, observation, liberation, joy, removing desire, non-negligence, abandonment, cessation of perception and sensation, right speech, right action, right livelihood, right bodily action are removed, this is called the law of already knowing the root's retribution. What is the retribution of the pleasure root? The feeling of the pleasure root is called the retribution of the pleasure root. What is the retribution of the pleasure root? The pleasure root is born from karma, Dharma, and afflictions, belonging to the part of 'I' (ego), the pleasant feeling produced by eye contact, ear contact, nose contact, tongue contact, and body contact, this is called the retribution of the pleasure root. What is the pleasure root that is neither retribution nor the law of retribution? The pleasure root is neutral (neither good nor bad), not belonging to the part of 'I', the pleasant feeling produced by eye contact, ear contact, nose contact, tongue contact, and body contact, this is called the pleasure root that is neither retribution nor the law of retribution. What is the retribution of the pain root? The feeling of the pain root is called the retribution of the pain root. What is the retribution of the pain root? The pain root is born from karma, Dharma, and afflictions, belonging to the part of 'I', the painful feeling produced by eye contact, ear contact, nose contact, tongue contact, and body contact, this is called the retribution of the pain root. What is the pain root that is neither retribution nor the law of retribution? The pain root is neutral, not belonging to the part of 'I', the painful feeling produced by eye contact, ear contact, nose contact, tongue contact, and body contact, this is called the pain root that is neither retribution nor the law of retribution. What is the retribution of the joy root? The feeling of the joy root, the good retribution of the joy root, the pleasant feeling produced by mind contact.
。名喜根報。云何喜根報法。喜根有報。名喜根報法。云何喜根報法。除喜根善報。余喜根善不善意觸樂受。名喜根報法。云何喜根非報非報法。喜根無記非我分攝意觸樂受。名喜根非報非報法。云何憂根報。憂根受名憂根報。云何憂根報。憂根業法煩惱所生報我分攝意觸苦受。名憂根報。云何憂根報法。憂根有報。名憂根報法。云何憂根報法。憂根善不善意觸苦受。是名憂根報法。云何憂根非報非報法。憂根無記非我分攝意觸苦受。名憂根非報非報法。云何舍根報。舍根受舍根善報眼觸不苦不樂受。耳鼻舌身意觸不苦不樂受。名舍根報。云何舍根報法。舍根有報。名舍根報法。云何舍根報法。除舍根善報。余舍根善不善意觸不苦不樂受。名舍根報法。云何舍根非報非報法。舍根無記非我分攝眼觸不苦不樂受。耳鼻舌身意觸不苦不樂受。名舍根非報非報法。云何意根報。意根受意根善報眼識乃至意識。名意根報。云何意根報法。意根有報。名意根報法。云何意根報法。除意根善報。余意根善不善意界意識界。名意根報法。云何意根非報非報法。意根若無記非我分攝眼識乃至意識。名意根非報非報法。
二十二根。幾見斷。幾思惟斷。幾非見斷非思惟斷。十八非見斷非思惟斷。四三分或見斷或思惟斷或非見斷非思
惟斷。云何十八非見斷非思惟斷。眼根乃至苦根。信根乃至已知根。名十八非見斷非思惟斷。云何四三分或見斷或思惟斷或非見斷非思惟斷。喜根憂根舍根意根。名四三分或見斷或思惟斷或非見斷非思惟斷。云何喜根見斷喜根不善非思惟斷見斷煩惱相應意觸樂受。名喜根見斷。云何喜根思惟斷。喜根不善非見斷思惟斷煩惱相應意觸樂受。名喜根思惟斷。云何喜根非見斷非思惟斷。喜根善無記意觸樂受。名喜根非見斷非思惟斷。云何憂根見斷。憂根不善非思惟斷見斷煩惱相應意觸苦受。名憂根見斷。云何憂根思惟斷。憂根不善非見斷思惟斷煩惱相應意觸苦受。名憂根思惟斷。云何憂根非見斷非思惟斷。憂根善無記意觸苦受。名憂根非見斷非思惟斷。云何舍根見斷。舍根不善非思惟斷見斷煩惱相應意觸不苦不樂受。名舍根見斷。云何舍根思惟斷。舍根不善非見斷思惟斷煩惱相應意觸不苦不樂受。名舍根思惟斷。云何舍根非見斷非思惟斷。舍根善無記眼觸不苦不樂受。耳鼻舌身意觸不苦不樂受。名舍根非見斷非思惟斷。云何意根見斷。意根不善非思惟斷見斷煩惱相應意界意識。界。是名意根見斷。云何意根思惟斷。意根相應不善非見斷思惟斷煩惱相應意界意識界。名意根思惟斷。云何意根非見斷非思惟斷。意根善無記眼識乃
【現代漢語翻譯】 現代漢語譯本： 惟斷：什麼是十八種既非見斷也非思惟斷？眼根乃至苦根，信根乃至已知根，這被稱為十八種既非見斷也非思惟斷。 什麼是四種可以分為見斷、思惟斷或非見斷非思惟斷的？喜根、憂根、舍根、意根，這被稱為四種可以分為見斷、思惟斷或非見斷非思惟斷的。 什麼是喜根見斷？喜根不善，並非思惟斷，而是與見斷煩惱相應的意觸樂受，這被稱為喜根見斷。 什麼是喜根思惟斷？喜根不善，並非見斷，而是與思惟斷煩惱相應的意觸樂受，這被稱為喜根思惟斷。 什麼是喜根非見斷非思惟斷？喜根是善或無記，與意觸樂受相應，這被稱為喜根非見斷非思惟斷。 什麼是憂根見斷？憂根不善，並非思惟斷，而是與見斷煩惱相應的意觸苦受，這被稱為憂根見斷。 什麼是憂根思惟斷？憂根不善，並非見斷，而是與思惟斷煩惱相應的意觸苦受，這被稱為憂根思惟斷。 什麼是憂根非見斷非思惟斷？憂根是善或無記，與意觸苦受相應，這被稱為憂根非見斷非思惟斷。 什麼是舍根見斷？舍根不善，並非思惟斷，而是與見斷煩惱相應的意觸不苦不樂受，這被稱為舍根見斷。 什麼是舍根思惟斷？舍根不善，並非見斷，而是與思惟斷煩惱相應的意觸不苦不樂受，這被稱為舍根思惟斷。 什麼是舍根非見斷非思惟斷？舍根是善或無記，與眼觸不苦不樂受相應，以及耳、鼻、舌、身、意觸不苦不樂受，這被稱為舍根非見斷非思惟斷。 什麼是意根見斷？意根不善，並非思惟斷，而是與見斷煩惱相應的意界、意識界，這被稱為意根見斷。 什麼是意根思惟斷？意根相應，不善，並非見斷，而是與思惟斷煩惱相應的意界、意識界，這被稱為意根思惟斷。 什麼是意根非見斷非思惟斷？意根是善或無記，眼識乃至……
【English Translation】 English version: Vainly severing: What are the eighteen that are neither severed by view nor severed by thought? The eye faculty (眼根) to the suffering faculty (苦根), the faculty of faith (信根) to the faculty of the known (已知根), these are called the eighteen that are neither severed by view nor severed by thought. What are the four that are partly severed by view, partly severed by thought, or neither severed by view nor severed by thought? The faculty of joy (喜根), the faculty of sorrow (憂根), the faculty of equanimity (舍根), the faculty of mind (意根), these are called the four that are partly severed by view, partly severed by thought, or neither severed by view nor severed by thought. What is the faculty of joy severed by view? The faculty of joy is unwholesome, not severed by thought, but the pleasant feeling of mental contact corresponding to afflictions severed by view, this is called the faculty of joy severed by view. What is the faculty of joy severed by thought? The faculty of joy is unwholesome, not severed by view, but the pleasant feeling of mental contact corresponding to afflictions severed by thought, this is called the faculty of joy severed by thought. What is the faculty of joy neither severed by view nor severed by thought? The faculty of joy is wholesome or neutral, corresponding to the pleasant feeling of mental contact, this is called the faculty of joy neither severed by view nor severed by thought. What is the faculty of sorrow severed by view? The faculty of sorrow is unwholesome, not severed by thought, but the painful feeling of mental contact corresponding to afflictions severed by view, this is called the faculty of sorrow severed by view. What is the faculty of sorrow severed by thought? The faculty of sorrow is unwholesome, not severed by view, but the painful feeling of mental contact corresponding to afflictions severed by thought, this is called the faculty of sorrow severed by thought. What is the faculty of sorrow neither severed by view nor severed by thought? The faculty of sorrow is wholesome or neutral, corresponding to the painful feeling of mental contact, this is called the faculty of sorrow neither severed by view nor severed by thought. What is the faculty of equanimity severed by view? The faculty of equanimity is unwholesome, not severed by thought, but the feeling of neither pain nor pleasure of mental contact corresponding to afflictions severed by view, this is called the faculty of equanimity severed by view. What is the faculty of equanimity severed by thought? The faculty of equanimity is unwholesome, not severed by view, but the feeling of neither pain nor pleasure of mental contact corresponding to afflictions severed by thought, this is called the faculty of equanimity severed by thought. What is the faculty of equanimity neither severed by view nor severed by thought? The faculty of equanimity is wholesome or neutral, corresponding to the feeling of neither pain nor pleasure of eye contact, as well as the feeling of neither pain nor pleasure of ear, nose, tongue, body, and mental contact, this is called the faculty of equanimity neither severed by view nor severed by thought. What is the faculty of mind severed by view? The faculty of mind is unwholesome, not severed by thought, but the mind element (意界) and consciousness element (意識界) corresponding to afflictions severed by view, this is called the faculty of mind severed by view. What is the faculty of mind severed by thought? The faculty of mind is corresponding, unwholesome, not severed by view, but the mind element and consciousness element corresponding to afflictions severed by thought, this is called the faculty of mind severed by thought. What is the faculty of mind neither severed by view nor severed by thought? The faculty of mind is wholesome or neutral, eye consciousness and so on...
至意識。名意根非見斷非思惟斷。
二十二根。幾見斷因。幾思惟斷因。幾非見斷因非思惟斷因。九非見斷因非思惟斷因。十三三分或見斷因或思惟斷因或非見斷因非思惟斷因。云何九非見斷因非思惟斷因。樂根信根乃至已知根。名九非見斷因非思惟斷因。云何十三三分或見斷因或思惟斷因或非見斷非思惟斷因。除樂根。余眼根乃至意根。名十三三分或見斷因或思惟斷因或非見斷非思惟斷因。云何眼根見斷因。眼根見斷法報地獄畜生餓鬼眼根。名眼根見斷因。云何眼根思惟斷因。眼根思惟斷法報地獄畜生餓鬼眼根。名眼根思惟斷因。云何眼根非見斷非思惟斷因。眼根善法報天上人中眼根。名眼根非見斷非思惟斷因。耳鼻舌身根女根男根亦如是。云何苦根見斷因。苦根見斷法報眼觸苦受。耳鼻舌身觸苦受。名苦根見斷因。云何苦根思惟斷因。苦根若思惟斷法報眼觸苦受。耳鼻舌身觸苦受。名苦根思惟斷因。云何苦根非見斷非思惟斷因。苦根善法報苦根非報非報法眼觸苦受。耳鼻舌身觸苦受。名苦根非見斷非思惟斷因。云何喜根見斷因。喜根若見斷意觸樂受。名喜根見斷因。云何喜根思惟斷因。喜根思惟斷意觸樂受。名喜根思惟斷因。云何喜根非見斷非思惟斷因。喜根善法報喜根若非報非報法意觸樂受。名喜根非見
【現代漢語翻譯】 現代漢語譯本：乃至意識（Vijñāna）。名意根（Manas-indriya）既非見斷（darśana-heya）也非思惟斷（bhāvanā-heya）。
二十二根（dvāviṃśati indriyāṇi）。其中幾個是見斷之因？幾個是思惟斷之因？幾個既非見斷之因也非思惟斷之因？九個既非見斷之因也非思惟斷之因。十三個分為三部分：或是見斷之因，或是思惟斷之因，或是既非見斷之因也非思惟斷之因。什麼是九個既非見斷之因也非思惟斷之因？樂根（sukha-indriya）、信根（śraddhā-indriya）乃至已知根（ajñāta-indriya）。這被稱為九個既非見斷之因也非思惟斷之因。什麼是十三個分為三部分：或是見斷之因，或是思惟斷之因，或是既非見斷也非思惟斷之因？除了樂根，其餘的眼根（cakṣur-indriya）乃至意根。這被稱為十三個分為三部分：或是見斷之因，或是思惟斷之因，或是既非見斷也非思惟斷之因。什麼是眼根的見斷之因？眼根的見斷法所報的地獄、畜生、餓鬼的眼根。這被稱為眼根的見斷之因。什麼是眼根的思惟斷之因？眼根的思惟斷法所報的地獄、畜生、餓鬼的眼根。這被稱為眼根的思惟斷之因。什麼是眼根的既非見斷也非思惟斷之因？眼根的善法所報的天上、人中的眼根。這被稱為眼根的既非見斷也非思惟斷之因。耳根（śrotra-indriya）、鼻根（ghrāṇa-indriya）、舌根（jihvā-indriya）、身根（kāya-indriya）、女根（strī-indriya）、男根（puruṣa-indriya）也是如此。
什麼是苦根（duḥkha-indriya）的見斷之因？苦根的見斷法所報的眼觸（cakṣu-sparśa）苦受（duḥkha-vedanā），耳（śrotra）、鼻（ghrāṇa）、舌（jihvā）、身（kāya）觸苦受。這被稱為苦根的見斷之因。什麼是苦根的思惟斷之因？苦根的思惟斷法所報的眼觸苦受，耳鼻舌身觸苦受。這被稱為苦根的思惟斷之因。什麼是苦根的既非見斷也非思惟斷之因？苦根的善法所報的苦根，非報（vipāka）也非報法（vipāka-dharma）的眼觸苦受，耳鼻舌身觸苦受。這被稱為苦根的既非見斷也非思惟斷之因。什麼是喜根（somanas-indriya）的見斷之因？喜根的見斷意觸（manaḥ-sparśa）樂受（sukha-vedanā）。這被稱為喜根的見斷之因。什麼是喜根的思惟斷之因？喜根的思惟斷意觸樂受。這被稱為喜根的思惟斷之因。什麼是喜根的既非見斷也非思惟斷之因？喜根的善法所報的喜根，若非報也非報法的意觸樂受。這被稱為喜根的既非見
【English Translation】 English version: To consciousness (Vijñāna). The faculty of mind (Manas-indriya) is neither abandoned by seeing (darśana-heya) nor abandoned by cultivation (bhāvanā-heya).
Of the twenty-two faculties (dvāviṃśati indriyāṇi), how many are causes for abandonment by seeing? How many are causes for abandonment by cultivation? How many are causes that are neither abandoned by seeing nor abandoned by cultivation? Nine are causes that are neither abandoned by seeing nor abandoned by cultivation. Thirteen are divided into three parts: either causes for abandonment by seeing, or causes for abandonment by cultivation, or causes that are neither abandoned by seeing nor abandoned by cultivation. What are the nine that are neither abandoned by seeing nor abandoned by cultivation? The faculty of pleasure (sukha-indriya), the faculty of faith (śraddhā-indriya), up to the faculty of having known (ajñāta-indriya). These are called the nine that are neither abandoned by seeing nor abandoned by cultivation. What are the thirteen that are divided into three parts: either causes for abandonment by seeing, or causes for abandonment by cultivation, or neither abandoned by seeing nor abandoned by cultivation? Except for the faculty of pleasure, the remaining faculty of eye (cakṣur-indriya) up to the faculty of mind. These are called the thirteen that are divided into three parts: either causes for abandonment by seeing, or causes for abandonment by cultivation, or neither abandoned by seeing nor abandoned by cultivation. What is the cause for abandonment by seeing of the faculty of eye? The faculty of eye in the hells, animals, and hungry ghosts, which are the result of dharmas abandoned by seeing. This is called the cause for abandonment by seeing of the faculty of eye. What is the cause for abandonment by cultivation of the faculty of eye? The faculty of eye in the hells, animals, and hungry ghosts, which are the result of dharmas abandoned by cultivation. This is called the cause for abandonment by cultivation of the faculty of eye. What is the cause that is neither abandoned by seeing nor abandoned by cultivation of the faculty of eye? The faculty of eye in the heavens and among humans, which are the result of wholesome dharmas. This is called the cause that is neither abandoned by seeing nor abandoned by cultivation of the faculty of eye. The same applies to the faculties of ear (śrotra-indriya), nose (ghrāṇa-indriya), tongue (jihvā-indriya), body (kāya-indriya), female (strī-indriya), and male (puruṣa-indriya).
What is the cause for abandonment by seeing of the faculty of pain (duḥkha-indriya)? The painful feeling (duḥkha-vedanā) arising from eye-contact (cakṣu-sparśa), ear (śrotra), nose (ghrāṇa), tongue (jihvā), and body (kāya) contact, which are the result of dharmas abandoned by seeing. This is called the cause for abandonment by seeing of the faculty of pain. What is the cause for abandonment by cultivation of the faculty of pain? The painful feeling arising from eye-contact, ear, nose, tongue, and body contact, which are the result of dharmas abandoned by cultivation. This is called the cause for abandonment by cultivation of the faculty of pain. What is the cause that is neither abandoned by seeing nor abandoned by cultivation of the faculty of pain? The faculty of pain that is the result of wholesome dharmas, the painful feeling arising from eye-contact, ear, nose, tongue, and body contact, which are neither result (vipāka) nor result-dharmas (vipāka-dharma). This is called the cause that is neither abandoned by seeing nor abandoned by cultivation of the faculty of pain. What is the cause for abandonment by seeing of the faculty of joy (somanas-indriya)? The pleasant feeling (sukha-vedanā) arising from mind-contact (manaḥ-sparśa), which is abandoned by seeing. This is called the cause for abandonment by seeing of the faculty of joy. What is the cause for abandonment by cultivation of the faculty of joy? The pleasant feeling arising from mind-contact, which is abandoned by cultivation. This is called the cause for abandonment by cultivation of the faculty of joy. What is the cause that is neither abandoned by seeing nor abandoned by cultivation of the faculty of joy? The faculty of joy that is the result of wholesome dharmas, the pleasant feeling arising from mind-contact, which is neither result nor result-dharmas. This is called the cause that is neither abandoned by
斷非思惟斷因。云何憂根見斷因。憂根見斷憂根見斷法報意觸苦受。名憂根見斷因。云何憂根思惟斷因。憂根思惟斷憂根思惟斷法報意觸苦受。名憂根思惟斷因。云何憂根非見斷非思惟斷因。憂根善憂根善法報憂根非報非報法。意觸苦受。名憂根非見斷非思惟斷因。云何舍根見斷因。舍根見斷舍根見斷法報。眼觸不苦不樂受。耳鼻舌身意觸不苦不樂受。名舍根見斷因。云何舍根思惟斷因。舍根思惟斷舍根思惟斷法報。眼觸不苦不樂受。名舍根思惟斷因。云何舍根非見斷非思惟斷因。舍根善舍根善法報舍根非報非報法眼。觸不苦不樂受。耳鼻舌身意觸不苦不樂受。名舍根非見斷非思惟斷因。云何意根見斷因。意根見斷意根見斷法報。眼識乃至意識。名意根見斷因。云何意根思惟斷因。意根思惟斷意根思惟斷法報。眼識乃至意識。名意根思惟斷因。云何意根非見斷非思惟斷因。意根善意根善法報意根非報非報法。眼識乃至意識。名意根非見斷非思惟斷因。
二十二根。幾欲界系。幾色界系。幾無色界系。幾不繫。六慾界系。八不繫。四二分或欲界系或色界系。一三分或欲界系或色界系或無色系。復一三分或欲界系或色界系或不繫。二四分或欲界系或色界系或無色界系或不繫。云何六慾界系鼻根舌根女根男根苦根憂根
【現代漢語翻譯】 現代漢語譯本 什麼是不通過見斷（Dṛṣṭi-prahātavya-hetu）而斷除的憂根之因？什麼又是通過思惟斷（Bhāvanā-prahātavya-hetu）而斷除的憂根之因？什麼又是不通過見斷也不通過思惟斷而斷除的憂根之因？ 什麼是通過見斷而斷除的憂根之因？是通過見斷而斷除的憂根，即通過見斷而斷除的法報（Dharma-phala），意觸（Mano-sparśa）所生的苦受（Duḥkha-vedanā），這被稱為通過見斷而斷除的憂根之因。 什麼是通過思惟斷而斷除的憂根之因？是通過思惟斷而斷除的憂根，即通過思惟斷而斷除的法報，意觸所生的苦受，這被稱為通過思惟斷而斷除的憂根之因。 什麼是不通過見斷也不通過思惟斷而斷除的憂根之因？是善（Kuśala）的憂根，善的法報，非報（Vipāka）也非法（Dharma）的憂根，意觸所生的苦受，這被稱為不通過見斷也不通過思惟斷而斷除的憂根之因。 什麼是通過見斷而斷除的舍根（Upekṣendriya）之因？是通過見斷而斷除的舍根，即通過見斷而斷除的法報，眼觸（Cakṣu-sparśa）所生的不苦不樂受（Aduḥkhāsukha-vedanā），耳（Śrotra）、鼻（Ghrāṇa）、舌（Jihvā）、身（Kāya）、意觸所生的不苦不樂受，這被稱為通過見斷而斷除的舍根之因。 什麼是通過思惟斷而斷除的舍根之因？是通過思惟斷而斷除的舍根，即通過思惟斷而斷除的法報，眼觸所生的不苦不樂受，這被稱為通過思惟斷而斷除的舍根之因。 什麼是不通過見斷也不通過思惟斷而斷除的舍根之因？是善的舍根，善的法報，非報也非法（Adharma）的舍根，眼觸所生的不苦不樂受，耳、鼻、舌、身、意觸所生的不苦不樂受，這被稱為不通過見斷也不通過思惟斷而斷除的舍根之因。 什麼是通過見斷而斷除的意根（Mana-indriya）之因？是通過見斷而斷除的意根，即通過見斷而斷除的法報，眼識（Cakṣu-vijñāna）乃至意識（Mano-vijñāna），這被稱為通過見斷而斷除的意根之因。 什麼是通過思惟斷而斷除的意根之因？是通過思惟斷而斷除的意根，即通過思惟斷而斷除的法報，眼識乃至意識，這被稱為通過思惟斷而斷除的意根之因。 什麼是不通過見斷也不通過思惟斷而斷除的意根之因？是善的意根，善的法報，非報也非法（Adharma）的意根，眼識乃至意識，這被稱為不通過見斷也不通過思惟斷而斷除的意根之因。 二十二根中，有多少屬於欲界系（Kāmadhātu-saṃgṛhīta）？有多少屬於色界系（Rūpadhātu-saṃgṛhīta）？有多少屬於無色界系（Arūpadhātu-saṃgṛhīta）？有多少不屬於任何界系（Asaṃgṛhīta）？六個屬於欲界系，八個不屬於任何界系，四個二分（Dvibhāga）——或者屬於欲界系，或者屬於色界系，一個三分（Tribhāga）——或者屬於欲界系，或者屬於色界系，或者屬於無色界系，又一個三分——或者屬於欲界系，或者屬於色界系，或者不屬於任何界系，兩個四分（Caturbhāga）——或者屬於欲界系，或者屬於色界系，或者屬於無色界系，或者不屬於任何界系。 哪六個屬於欲界系？是鼻根（Ghrāṇendriya）、舌根（Jihvendriya）、女根（Strīndriya）、男根（Puruṣendriya）、苦根（Duḥkhendriya）、憂根（Daurmanasyendriya）。
【English Translation】 English version What is the cause of the root of sorrow that is severed not by insight (Dṛṣṭi-prahātavya-hetu), and what is the cause of the root of sorrow that is severed by contemplation (Bhāvanā-prahātavya-hetu), and what is the cause of the root of sorrow that is severed neither by insight nor by contemplation? What is the cause of the root of sorrow that is severed by insight? It is the root of sorrow that is severed by insight, namely, the Dharma-phala (法報) that is severed by insight, the painful feeling (Duḥkha-vedanā) arising from mental contact (Mano-sparśa), which is called the cause of the root of sorrow that is severed by insight. What is the cause of the root of sorrow that is severed by contemplation? It is the root of sorrow that is severed by contemplation, namely, the Dharma-phala that is severed by contemplation, the painful feeling arising from mental contact, which is called the cause of the root of sorrow that is severed by contemplation. What is the cause of the root of sorrow that is severed neither by insight nor by contemplation? It is the wholesome (Kuśala) root of sorrow, the wholesome Dharma-phala, the root of sorrow that is neither Vipāka (非報) nor Dharma (法), the painful feeling arising from mental contact, which is called the cause of the root of sorrow that is severed neither by insight nor by contemplation. What is the cause of the root of equanimity (Upekṣendriya) that is severed by insight? It is the root of equanimity that is severed by insight, namely, the Dharma-phala that is severed by insight, the feeling of neither pain nor pleasure (Aduḥkhāsukha-vedanā) arising from eye contact (Cakṣu-sparśa), the feeling of neither pain nor pleasure arising from ear (Śrotra), nose (Ghrāṇa), tongue (Jihvā), body (Kāya), and mental contact, which is called the cause of the root of equanimity that is severed by insight. What is the cause of the root of equanimity that is severed by contemplation? It is the root of equanimity that is severed by contemplation, namely, the Dharma-phala that is severed by contemplation, the feeling of neither pain nor pleasure arising from eye contact, which is called the cause of the root of equanimity that is severed by contemplation. What is the cause of the root of equanimity that is severed neither by insight nor by contemplation? It is the wholesome root of equanimity, the wholesome Dharma-phala, the root of equanimity that is neither Vipāka (非報) nor Adharma (非法), the feeling of neither pain nor pleasure arising from eye contact, the feeling of neither pain nor pleasure arising from ear, nose, tongue, body, and mental contact, which is called the cause of the root of equanimity that is severed neither by insight nor by contemplation. What is the cause of the root of mind (Mana-indriya) that is severed by insight? It is the root of mind that is severed by insight, namely, the Dharma-phala that is severed by insight, eye consciousness (Cakṣu-vijñāna) and so on up to mind consciousness (Mano-vijñāna), which is called the cause of the root of mind that is severed by insight. What is the cause of the root of mind that is severed by contemplation? It is the root of mind that is severed by contemplation, namely, the Dharma-phala that is severed by contemplation, eye consciousness and so on up to mind consciousness, which is called the cause of the root of mind that is severed by contemplation. What is the cause of the root of mind that is severed neither by insight nor by contemplation? It is the wholesome root of mind, the wholesome Dharma-phala, the root of mind that is neither Vipāka (非報) nor Adharma (非法), eye consciousness and so on up to mind consciousness, which is called the cause of the root of mind that is severed neither by insight nor by contemplation. Of the twenty-two roots, how many are associated with the Desire Realm (Kāmadhātu-saṃgṛhīta), how many are associated with the Form Realm (Rūpadhātu-saṃgṛhīta), how many are associated with the Formless Realm (Arūpadhātu-saṃgṛhīta), and how many are unassociated (Asaṃgṛhīta)? Six are associated with the Desire Realm, eight are unassociated, four are two-fold (Dvibhāga) – either associated with the Desire Realm or associated with the Form Realm, one is three-fold (Tribhāga) – either associated with the Desire Realm, or associated with the Form Realm, or associated with the Formless Realm, and another one is three-fold – either associated with the Desire Realm, or associated with the Form Realm, or unassociated, and two are four-fold (Caturbhāga) – either associated with the Desire Realm, or associated with the Form Realm, or associated with the Formless Realm, or unassociated. Which six are associated with the Desire Realm? They are the root of nose (Ghrāṇendriya), the root of tongue (Jihvendriya), the root of femininity (Strīndriya), the root of masculinity (Puruṣendriya), the root of suffering (Duḥkhendriya), and the root of sorrow (Daurmanasyendriya).
。名六慾界系。云何八不繫。信根乃至已知根。名八不繫。云何四二分或欲界系或色界系。眼根耳根身根樂根。名四二分或欲界系或色界系。云何一三分或欲界系或色界系或無色界系。命根名一三分或欲界系或色界系或無色界系。云何復一三分或欲界系或色界系或不繫。喜根名復一三分或欲界系或色界系或不繫。云何二四分或欲界系或色界系或無色界系或不繫。舍根意根。名二四分或欲界系或色界系或無色界系或不繫。云何眼根欲界系。眼根欲漏有漏眼根。名眼根欲界系。云何眼根色界系眼根色漏有漏眼根。名眼根色界系。耳根身根亦如是。云何樂根欲界系。樂根欲漏有漏眼觸樂受。耳鼻舌身觸樂受。名樂根欲界系云何樂根色界系。樂根色漏有漏眼觸樂受。耳身觸樂受。名樂根色界系。云何命根欲界系。命根欲漏有漏欲行壽。名命根欲界系。云何命根色界系。命根色漏有漏色行壽。名命根色界系。云何命根無色界系。命根無色漏有漏無色行壽。名命根無色界系。云何喜根欲界系。喜根欲漏有漏意觸樂受。名喜根欲界系。云何喜根色界系。喜根色漏有漏意觸樂受。名喜根色界系。云何喜根不繫。喜根聖無漏意觸樂受。名喜根不繫。云何舍根欲界系。舍根欲漏有漏眼觸不苦不樂受。耳鼻舌身觸不苦不樂受。名舍根欲界系。
【現代漢語翻譯】 現代漢語譯本： 什麼是六慾界系？色根、聲根、香根、味根、觸根、法根，這被稱為六慾界系。 什麼是八不繫？信根乃至已知根，這被稱為八不繫。 什麼是四二分，或者屬於欲界系，或者屬於色界系？眼根、耳根、身根、樂根，這被稱為四二分，或者屬於欲界系，或者屬於色界系。 什麼是一三分，或者屬於欲界系，或者屬於色界系，或者屬於無色界系？命根被稱為一三分，或者屬於欲界系，或者屬於色界系，或者屬於無色界系。 什麼是又一三分，或者屬於欲界系，或者屬於色界系，或者不繫？喜根被稱為又一三分，或者屬於欲界系，或者屬於色界系，或者不繫。 什麼是二四分，或者屬於欲界系，或者屬於色界系，或者屬於無色界系，或者不繫？舍根、意根，這被稱為二四分，或者屬於欲界系，或者屬於色界系，或者屬於無色界系，或者不繫。 什麼是眼根屬於欲界系？眼根、欲漏、有漏眼根，這被稱為眼根屬於欲界系。 什麼是眼根屬於色界系？眼根、色漏、有漏眼根，這被稱為眼根屬於色界系。 耳根、身根也是如此。 什麼是樂根屬於欲界系？樂根、欲漏、有漏眼觸樂受，耳鼻舌身觸樂受，這被稱為樂根屬於欲界系。 什麼是樂根屬於色界系？樂根、色漏、有漏眼觸樂受，耳身觸樂受，這被稱為樂根屬於色界系。 什麼是命根屬於欲界系？命根、欲漏、有漏欲行壽，這被稱為命根屬於欲界系。 什麼是命根屬於色界系？命根、色漏、有漏色行壽，這被稱為命根屬於色界系。 什麼是命根屬於無色界系？命根、無色漏、有漏無色行壽，這被稱為命根屬於無色界系。 什麼是喜根屬於欲界系？喜根、欲漏、有漏意觸樂受，這被稱為喜根屬於欲界系。 什麼是喜根屬於色界系？喜根、色漏、有漏意觸樂受，這被稱為喜根屬於色界系。 什麼是喜根不繫？喜根、聖無漏意觸樂受，這被稱為喜根不繫。 什麼是舍根屬於欲界系？舍根、欲漏、有漏眼觸不苦不樂受，耳鼻舌身觸不苦不樂受，這被稱為舍根屬於欲界系。
【English Translation】 English version: What are the six elements bound to the desire realm (Kamadhatu)? The elements of sight (rupa-indriya), sound (shabda-indriya), smell (gandha-indriya), taste (rasa-indriya), touch (sprashtavya-indriya), and mental objects (dharma-indriya). These are called the six elements bound to the desire realm. What are the eight unbound elements? The root of faith (shraddha-indriya) up to the known root (ajnata-indriya). These are called the eight unbound elements. What are the four elements that are twofold, either bound to the desire realm or the form realm (Rupadhatu)? The elements of eye (caksu-indriya), ear (shrotra-indriya), body (kaya-indriya), and pleasure (sukha-indriya). These are called the four elements that are twofold, either bound to the desire realm or the form realm. What is the one element that is threefold, either bound to the desire realm, the form realm, or the formless realm (Arupadhatu)? The life element (jivitendriya) is called the one element that is threefold, either bound to the desire realm, the form realm, or the formless realm. What is the one element again that is threefold, either bound to the desire realm, the form realm, or unbound? The joy element (saumanasya-indriya) is called the one element again that is threefold, either bound to the desire realm, the form realm, or unbound. What are the two elements that are fourfold, either bound to the desire realm, the form realm, the formless realm, or unbound? The elements of equanimity (upeksha-indriya) and mind (manas-indriya). These are called the two elements that are fourfold, either bound to the desire realm, the form realm, the formless realm, or unbound. What is the eye element bound to the desire realm? The eye element, the desire-defilement (kama-asrava), the contaminated (sasrava) eye element. This is called the eye element bound to the desire realm. What is the eye element bound to the form realm? The eye element, the form-defilement (rupa-asrava), the contaminated eye element. This is called the eye element bound to the form realm. The ear element and the body element are also the same. What is the pleasure element bound to the desire realm? The pleasure element, the desire-defilement, the contaminated pleasurable feeling from eye-contact (caksu-samphassa-sukha-vedana), ear, nose, tongue, body contact pleasurable feeling. This is called the pleasure element bound to the desire realm. What is the pleasure element bound to the form realm? The pleasure element, the form-defilement, the contaminated pleasurable feeling from eye-contact, ear, body contact pleasurable feeling. This is called the pleasure element bound to the form realm. What is the life element bound to the desire realm? The life element, the desire-defilement, the contaminated desire-related life span (ayu). This is called the life element bound to the desire realm. What is the life element bound to the form realm? The life element, the form-defilement, the contaminated form-related life span. This is called the life element bound to the form realm. What is the life element bound to the formless realm? The life element, the formless-defilement (arupa-asrava), the contaminated formless-related life span. This is called the life element bound to the formless realm. What is the joy element bound to the desire realm? The joy element, the desire-defilement, the contaminated pleasurable feeling from mind-contact (mano-samphassa-sukha-vedana). This is called the joy element bound to the desire realm. What is the joy element bound to the form realm? The joy element, the form-defilement, the contaminated pleasurable feeling from mind-contact. This is called the joy element bound to the form realm. What is the joy element unbound? The joy element, the noble (arya), undefiled (anasrava) pleasurable feeling from mind-contact. This is called the joy element unbound. What is the equanimity element bound to the desire realm? The equanimity element, the desire-defilement, the contaminated neither-painful-nor-pleasurable feeling from eye-contact (caksu-samphassa-adukkha-asukha-vedana), ear, nose, tongue, body contact neither-painful-nor-pleasurable feeling. This is called the equanimity element bound to the desire realm.
云何舍根色界系。舍根若色漏有漏眼觸不苦不樂受。耳身觸意觸不苦不樂受。名舍根色界系。云何舍根無色界系。舍根無色漏有漏意觸不苦不樂受。名舍根無色界系。云何舍根不繫。舍根聖無漏。意界意識界意觸不苦不樂受。名舍根不繫。云何意根欲界系。意根欲漏有漏眼識乃至意識。名意根欲界系。云何意根色界系。意根色漏有漏眼識耳識身識意識。是名意根色界系。云何意根無色界系。意根無色漏有漏意界意識界。是名意根無色界系。云何意根不繫。意根聖無漏意界意識界。是名意根不繫。
二十二根。幾過去。幾未來。幾現在。幾非過去非未來非現在。一切三分或過去或未來或現在。云何眼根過去。眼根生已滅名過去。云何眼根未來。眼根未生未出名未來。云何眼根現在。眼根生未滅名現在。乃至已知根亦如是。
舍利弗阿毗曇論卷第五 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第六
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
問分七覺品第六
問曰。幾覺。答曰。七。何等七。念覺擇法覺喜覺進覺除覺定覺舍覺。云何念覺。學人離結使。聖心入聖道。若堅信堅法。及余趣人。見行過患。觀涅槃寂滅。如實觀苦集滅道。未得欲得。未
【現代漢語翻譯】 現代漢語譯本 如何捨棄根的繫縛？捨棄根的繫縛是指，對於有色、有漏的眼觸所生的不苦不樂感受，以及耳、身、意觸所生的不苦不樂感受，這稱為捨棄根的繫縛。 如何捨棄根的無繫縛？捨棄根的無繫縛是指，對於無色、有漏的意觸所生的不苦不樂感受，這稱為捨棄根的無繫縛。 如何捨棄根的不繫縛？捨棄根的不繫縛是指，對於聖者無漏的意界、意識界所生的意觸不苦不樂感受，這稱為捨棄根的不繫縛。 如何意根與欲界相繫縛？意根與欲界相繫縛是指，意根與欲漏、有漏的眼識乃至意識相聯繫，這稱為意根與欲界相繫縛。 如何意根與**界相繫縛？（原文有誤，應為色界）意根與色界相繫縛是指，意根與色漏、有漏的眼識、耳識、身識、意識相聯繫，這稱為意根與色界相繫縛。 如何意根無繫縛？意根無繫縛是指，意根與無色漏、有漏的意界、意識界相聯繫，這稱為意根無繫縛。 如何意根不繫縛？意根不繫縛是指，意根與聖者無漏的意界、意識界相聯繫，這稱為意根不繫縛。 二十二根中，有多少是過去、未來、現在？有多少是非過去、非未來、非現在的？一切都可以分為過去、未來、現在三種。 什麼是眼根的過去？眼根生起后滅去，稱為過去。 什麼是眼根的未來？眼根尚未生起、尚未出現，稱為未來。 什麼是眼根的現在？眼根生起但尚未滅去，稱為現在。乃至已知根也是如此。 《舍利弗阿毗曇論》卷第五 大正藏第28冊 No. 1548 《舍利弗阿毗曇論》 《舍利弗阿毗曇論》卷第六 姚秦 罽賓（古代西域國名） 三藏 曇摩耶舍（Dharmayasas） 共 曇摩崛多（Dharmagupta） 等譯 問分 七覺品 第六 問：有幾種覺？答：有七種。是哪七種？念覺、擇法覺、喜覺、進覺、除覺、定覺、舍覺。 什麼是念覺？學人遠離結使（煩惱的束縛），以聖潔的心進入聖道，對於堅定的信仰和堅定的佛法，以及其他趣向的人，看到行為的過患，觀察涅槃（Nirvana）的寂滅，如實地觀察苦、集、滅、道四聖諦，未得到的想要得到，未
【English Translation】 English version How to abandon the fetters of the roots? Abandoning the fetters of the roots means that, regarding the neither-suffering-nor-pleasant feeling arising from colored and defiled eye contact, as well as the neither-suffering-nor-pleasant feelings arising from ear, body, and mind contact, this is called abandoning the fetters of the roots. How to abandon the unfettered roots? Abandoning the unfettered roots means that, regarding the neither-suffering-nor-pleasant feeling arising from formless and defiled mind contact, this is called abandoning the unfettered roots. How to abandon the unconditioned roots? Abandoning the unconditioned roots means that, regarding the neither-suffering-nor-pleasant feeling arising from the undefiled mind realm and mind consciousness realm of the saints, this is called abandoning the unconditioned roots. How is the mind root bound to the desire realm? The mind root bound to the desire realm means that the mind root is connected with the defiled and tainted eye consciousness, and so on up to mind consciousness; this is called the mind root being bound to the desire realm. How is the mind root bound to the ** realm? (Original text has an error, should be form realm) The mind root bound to the form realm means that the mind root is connected with the form-tainted and defiled eye consciousness, ear consciousness, body consciousness, and mind consciousness; this is called the mind root being bound to the form realm. How is the mind root unbound? The mind root unbound means that the mind root is connected with the formless-tainted and defiled mind realm and mind consciousness realm; this is called the mind root being unbound. How is the mind root unconditioned? The mind root unconditioned means that the mind root is connected with the undefiled mind realm and mind consciousness realm of the saints; this is called the mind root being unconditioned. Of the twenty-two roots, how many are past, future, and present? How many are neither past, nor future, nor present? Everything can be divided into three: past, future, and present. What is the past of the eye root? The eye root that has arisen and ceased is called the past. What is the future of the eye root? The eye root that has not yet arisen or appeared is called the future. What is the present of the eye root? The eye root that has arisen but not yet ceased is called the present. And so on for the known root. 'Shariputra Abhidharma Treatise', Volume 5 Taisho Tripitaka Volume 28, No. 1548, 'Shariputra Abhidharma Treatise' 'Shariputra Abhidharma Treatise', Volume 6 Translated by Dharmayasas (Dharmayasas), a Tripitaka master from Kipin (ancient kingdom in Central Asia) of the Yao Qin dynasty, together with Dharmagupta (Dharmagupta) and others. Chapter 6: Inquiry Section on the Seven Factors of Enlightenment Question: How many factors of enlightenment are there? Answer: There are seven. What are the seven? Mindfulness enlightenment factor, dharma discrimination enlightenment factor, joy enlightenment factor, effort enlightenment factor, tranquility enlightenment factor, concentration enlightenment factor, equanimity enlightenment factor. What is mindfulness enlightenment factor? A learner, being apart from the fetters (bondage of afflictions), enters the holy path with a holy mind, regarding firm faith and firm Dharma, and other inclined people, seeing the faults of actions, observing the tranquility of Nirvana (Nirvana), truly observing the Four Noble Truths of suffering, accumulation, cessation, and path, wanting to obtain what has not been obtained, not
解欲解。未證欲證。修道離煩惱見學人。若須陀洹斯陀含阿那含觀智具足。若智地若觀解脫心。即得沙門果。若須陀洹果斯陀含果阿那含果。無學人慾得阿羅漢。未得聖法。欲得修道觀智具足。若智地若觀解脫心。即得阿羅漢果。若實人若趣若念憶念微念順念住不忘相續念不失不奪不鈍不鈍根唸唸根念力正念。是名念覺。云何擇法覺。學人離結使。乃至即得阿羅漢果。若實人若趣若法中。擇重擇究竟擇擇法思惟覺了達自相他相共相思持辯觀進辯慧智見解脫方便術焰光明照耀慧眼慧根慧力無癡正見。是名擇法覺。云何進覺。學人離結使。乃至即得阿羅漢果。若實人若趣若身心發出度堪忍不退勤力進不離不懈不緩不惰進進根進力正進。是名進覺。云何喜覺。學人離結使。乃至即得阿羅漢果。若實人若趣歡喜踴躍重踴躍究竟踴躍治凈滿足心歡喜。是名喜覺。云何除覺。學人離結使。乃至即得阿羅漢果。若實人若趣若身樂心樂身柔心柔身輕心輕身軟心軟身除心除。是名除覺。云何定覺。學人離結使。乃至即得阿羅漢果。若實人若趣心住正住專住心一向心一樂心不亂依意心獨定定根定力正定。是名定覺。云何舍覺。學人離結使。乃至即得阿羅漢果。若實人若趣若舍不著心等心直不諂心不貴非受。是名舍覺。
七覺。幾色。
【現代漢語翻譯】 現代漢語譯本： 想要理解卻尚未理解，想要證得卻尚未證得。修道之人，爲了脫離煩惱而觀察學習。如果須陀洹（Sotapanna，入流果）、斯陀含（Sakadagami，一來果）、阿那含（Anagami，不還果）的觀智具足，如果智慧之地、如果觀察解脫之心，就能證得沙門果（Sramana-phala，修行之果）。如果須陀洹果、斯陀含果、阿那含果的無學之人想要證得阿羅漢（Arhat，無學果），尚未得到聖法，想要修道，觀智具足，如果智慧之地、如果觀察解脫之心，就能證得阿羅漢果。 如果真實之人，如果趨向，如果念、憶念、微念、順念、安住、不忘、相續念、不失、不奪、不鈍、不鈍根、唸唸根、念力、正念，這名爲念覺支（Smrti-sambojjhanga，正念覺悟的因素）。 什麼是擇法覺支（Dharma-vicaya-sambojjhanga，選擇和辨別法的因素）？學習之人脫離結使（Kleshas，煩惱），乃至證得阿羅漢果。如果真實之人，如果趨向，如果在法中，選擇、慎重選擇、究竟選擇、選擇法、思維、覺了、通達自相、他相、共相、思持、辯觀、進辯、慧智、見解脫、方便、術、焰、光明、照耀、慧眼、慧根、慧力、無癡、正見，這名為擇法覺支。 什麼是精進覺支（Virya-sambojjhanga，精進的因素）？學習之人脫離結使，乃至證得阿羅漢果。如果真實之人，如果趨向，對身心發出、度過、堪忍、不退、勤力、精進、不離、不懈、不緩、不惰、精進、精進根、精進力、正精進，這名為精進覺支。 什麼是喜覺支（Priti-sambojjhanga，喜悅的因素）？學習之人脫離結使，乃至證得阿羅漢果。如果真實之人，如果趨向，歡喜、踴躍、慎重踴躍、究竟踴躍、治理清凈、滿足心歡喜，這名為喜覺支。 什麼是除覺支（Passaddhi-sambojjhanga，輕安的因素）？學習之人脫離結使，乃至證得阿羅漢果。如果真實之人，如果趨向，如果身樂、心樂、身柔、心柔、身輕、心輕、身軟、心軟、身除、心除，這名為除覺支。 什麼是定覺支（Samadhi-sambojjhanga，禪定的因素）？學習之人脫離結使，乃至證得阿羅漢果。如果真實之人，如果趨向，心住、正住、專住、心一向、心一樂、心不亂、依意、心獨定、定根、定力、正定，這名為定覺支。 什麼是舍覺支（Upekkha-sambojjhanga，捨棄的因素）？學習之人脫離結使，乃至證得阿羅漢果。如果真實之人，如果趨向，如果舍、不著、心等、心直、不諂、心不貴、非受，這名為舍覺支。 七覺支，有多少是色（Rupa，物質）？
【English Translation】 English version: Desiring to understand what is not yet understood, desiring to attain what is not yet attained. A student practicing the path observes and learns to be free from afflictions. If a Sotapanna (Stream-enterer), Sakadagami (Once-returner), or Anagami (Non-returner) has complete contemplative wisdom, if the ground of wisdom, if the mind of observing liberation, then one attains the fruit of a Sramana (ascetic). If a non-learner of the fruit of Sotapanna, Sakadagami, or Anagami desires to attain Arhatship (Worthy One), not yet having attained the holy Dharma, desiring to practice the path, having complete contemplative wisdom, if the ground of wisdom, if the mind of observing liberation, then one attains the fruit of Arhatship. If a real person, if inclined, if mindfulness, recollection, subtle mindfulness, compliant mindfulness, abiding, non-forgetting, continuous mindfulness, non-losing, non-robbing, non-dull, non-dull roots, moment-to-moment roots, mindfulness power, right mindfulness, this is called Mindfulness Enlightenment Factor (Smrti-sambojjhanga). What is the Discrimination of Dharma Enlightenment Factor (Dharma-vicaya-sambojjhanga)? A student separates from the Kleshas (afflictions), and even attains Arhatship. If a real person, if inclined, if in the Dharma, selecting, carefully selecting, ultimately selecting, selecting the Dharma, contemplating, realizing, thoroughly understanding self-characteristics, other-characteristics, common characteristics, contemplating, debating, advancing debate, wisdom, insight, liberation of view, skillful means, techniques, flames, light, illumination, wisdom eye, wisdom root, wisdom power, non-ignorance, right view, this is called Discrimination of Dharma Enlightenment Factor. What is the Energy Enlightenment Factor (Virya-sambojjhanga)? A student separates from the Kleshas, and even attains Arhatship. If a real person, if inclined, issuing forth in body and mind, crossing over, enduring, non-retreating, diligent effort, energy, non-separation, non-sloth, non-slowness, non-laziness, energy, energy root, energy power, right energy, this is called Energy Enlightenment Factor. What is the Joy Enlightenment Factor (Priti-sambojjhanga)? A student separates from the Kleshas, and even attains Arhatship. If a real person, if inclined, joy, elation, careful elation, ultimate elation, governing purity, fulfilling joyful mind, this is called Joy Enlightenment Factor. What is the Tranquility Enlightenment Factor (Passaddhi-sambojjhanga)? A student separates from the Kleshas, and even attains Arhatship. If a real person, if inclined, if bodily pleasure, mental pleasure, bodily softness, mental softness, bodily lightness, mental lightness, bodily suppleness, mental suppleness, bodily cessation, mental cessation, this is called Tranquility Enlightenment Factor. What is the Concentration Enlightenment Factor (Samadhi-sambojjhanga)? A student separates from the Kleshas, and even attains Arhatship. If a real person, if inclined, mind abiding, rightly abiding, focused abiding, mind one-pointed, mind one-pleasure, mind non-distracted, relying on intention, mind solitary concentration, concentration root, concentration power, right concentration, this is called Concentration Enlightenment Factor. What is the Equanimity Enlightenment Factor (Upekkha-sambojjhanga)? A student separates from the Kleshas, and even attains Arhatship. If a real person, if inclined, if equanimity, non-attachment, mind equal, mind straight, non-deceitful, mind non-valuing, non-receiving, this is called Equanimity Enlightenment Factor. Of the seven Enlightenment Factors, how many are Rupa (form)?
幾非色。五非色。二二分或色或非色。云何五非色。念覺擇法覺喜覺定覺舍覺。是名五非色。云何二二分或色或非色。進覺除覺。名二二分或色或非色。云何進覺色。身發出度。名進覺色。云何進覺非色。心發出度。名進覺非色。云何除覺色。身樂身柔身輕身軟身除。是名除覺色。云何除覺非色。心樂心柔心輕心軟心除。是名除覺非色。
七覺。幾可見。幾不可見。一切不可見。
七覺。幾有對。幾無對。一切無對。
七覺。幾聖。幾非聖。一切聖。
七覺。幾有漏。幾無漏。一切無漏。一切無受。一切無求。一切非當趣。一切無取。一切無勝。
七覺。幾受。幾非受。一切非受一切外。
七覺。幾有報。幾無報。一切二分或有報或無報。云何念覺有報。念覺報法。名念覺有報。云何念覺有報。學人離結使聖心入聖道。若堅信堅法。及余趣人。見行過患。觀涅槃寂滅。如實觀苦集滅道。未得欲得。未解欲解。未證欲證。修道離煩惱。無學人慾得阿羅漢果。未得聖法。欲得修道。若實人若趣若念憶念微念順念住念住不忘相續念不失不奪不鈍不鈍根唸唸根念力正念。名念覺有報。云何念覺無報。念覺報名念覺無報。云何念覺無報。見學人須陀洹斯陀含阿那含觀智具足。若智地若觀解
脫心。即得沙門果。若須陀洹果斯陀含果阿那含果。無學人慾得阿羅漢果觀智具足。若智地若觀解脫心。即得阿羅漢果。若實人若趣若念憶念微念順念住不忘相續念不失不奪不鈍不鈍根唸唸根念力正念。是名念覺無報。擇法進喜除定舍覺亦如是。
七覺。幾心。幾非心。一切非心。
七覺。幾心相應。幾非心相應。五心相應。二二分或心相應或非心相應。云何五心相應。念覺擇法覺喜覺定覺舍覺。名五心相應。云何二二分或心相應或非心相應進覺除覺。名二二分或心相應或非心相應。云何進覺心相應。進覺若心數發出度。名進覺心相應。云何進覺非心相應。進覺若非心數身發出度。是名進覺非心相應。云何除覺心相應。除覺若心數心樂心柔心輕心軟心除。是名除覺心相應。云何除覺非心相應。除覺若非心數身樂身柔身輕身軟身除。是名除覺非心相應。七覺。幾心數。幾非心數。五心數。二二分或心數或非心數。云何五心數。念覺擇法覺喜覺定覺舍覺。是名五心數。云何二二分或心數或非心數。進覺除覺。是名二二分或心數或非心數。云何進覺心數。進覺若緣心發出度。名進覺心數。云何進覺非心數。進覺若非緣身發出度。名進覺非心數。云何除覺心數。除覺若緣心樂心柔心輕心軟心除。是名除覺心數云何
除覺非心數。除覺若非緣身樂身柔身輕身軟身除。名除覺非心數。
七覺。幾緣。幾非緣。五緣。二二分或緣或非緣。云何五緣念覺擇法覺喜覺定覺舍覺。是名五緣。云何二二分或緣或非緣。進覺除覺。名二二分或緣或非緣。云何進覺緣。進覺若心數發出度。名進覺緣。云何進覺非緣。進覺若非心數身發出度。名進覺非緣。云何除覺緣。除覺若心數心樂心柔心輕心軟心除。名除覺緣。云何除覺非緣。除覺若非心數身樂身柔身輕身軟身除。名除覺非緣。
七覺。幾共心。幾不共心。五共心。二二分或共心或不共心。云何五共心。念覺擇法覺喜覺定覺舍覺。名五共心。云何二二分或共心或不共心。進覺除覺。名二二分或共心或不共心。云何進覺共心。進覺隨心轉共心生共住共滅心發出度。名進覺共心。云何進覺不共心。進覺若不隨心轉不共心生不共住不共滅身發出度。名進覺不共心。云何除覺共心。除覺若隨心轉共心生共住共滅身樂心樂身柔心柔身輕心輕身軟心軟身除心除。名除覺共心。云何除覺不共心。除覺若不隨心轉不共心生不共住不共滅身樂身柔身輕身軟身除。名除覺不共心。隨心轉不隨心轉亦如是。
七覺。幾業。幾非業。一切非業。
七覺。幾業相應。幾非業相應。五業相應。二二分
【現代漢語翻譯】 現代漢語譯本 『除覺』（Passaddhi-sambojjhanga，輕安覺支）不是心所法。如果『除覺』不是緣于身體的快樂、身體的柔軟、身體的輕快、身體的舒緩、身體的去除（指身體上的不適），那麼『除覺』就不是心所法。
七覺支（Satta bojjhanga，七覺支）。有幾種是『緣』（paccaya，條件），幾種不是『緣』？五種是『緣』，兩種是部分是『緣』，部分不是『緣』。什麼是五種『緣』？念覺支（Sati-sambojjhanga，念覺支）、擇法覺支（Dhamma-vicaya-sambojjhanga，擇法覺支）、喜覺支（Piti-sambojjhanga，喜覺支）、定覺支（Samadhi-sambojjhanga，定覺支）、舍覺支（Upekkha-sambojjhanga，舍覺支）。這被稱為五種『緣』。什麼是兩種部分是『緣』，部分不是『緣』？精進覺支（Viriya-sambojjhanga，精進覺支）、輕安覺支（Passaddhi-sambojjhanga，輕安覺支）。這被稱為兩種部分是『緣』，部分不是『緣』。什麼是精進覺支是『緣』？如果精進覺支是心所法，並且發起、出離，這被稱為精進覺支是『緣』。什麼是精進覺支不是『緣』？如果精進覺支不是心所法，而是身體發起、出離，這被稱為精進覺支不是『緣』。什麼是輕安覺支是『緣』？如果輕安覺支是心所法，並且是心的快樂、心的柔軟、心的輕快、心的舒緩、心的去除（指心理上的不適），這被稱為輕安覺支是『緣』。什麼是輕安覺支不是『緣』？如果輕安覺支不是心所法，而是身體的快樂、身體的柔軟、身體的輕快、身體的舒緩、身體的去除（指身體上的不適），這被稱為輕安覺支不是『緣』。
七覺支。有幾種與心相應（citta-sampayutta，與心相應），幾種不與心相應？五種與心相應，兩種是部分與心相應，部分不與心相應。什麼是五種與心相應？念覺支、擇法覺支、喜覺支、定覺支、舍覺支。這被稱為五種與心相應。什麼是兩種部分與心相應，部分不與心相應？精進覺支、輕安覺支。這被稱為兩種部分與心相應，部分不與心相應。什麼是精進覺支與心相應？如果精進覺支隨心而轉，與心共同生起、共同安住、共同滅去，並且是心發起、出離，這被稱為精進覺支與心相應。什麼是精進覺支不與心相應？如果精進覺支不隨心而轉，不與心共同生起、共同安住、共同滅去，而是身體發起、出離，這被稱為精進覺支不與心相應。什麼是輕安覺支與心相應？如果輕安覺支隨心而轉，與心共同生起、共同安住、共同滅去，並且是身體的快樂、心的快樂、身體的柔軟、心的柔軟、身體的輕快、心的輕快、身體的舒緩、心的舒緩、身體的去除、心的去除，這被稱為輕安覺支與心相應。什麼是輕安覺支不與心相應？如果輕安覺支不隨心而轉，不與心共同生起、共同安住、共同滅去，而是身體的快樂、身體的柔軟、身體的輕快、身體的舒緩、身體的去除，這被稱為輕安覺支不與心相應。隨心轉和不隨心轉也是如此。
七覺支。有幾種是業（kamma，業），幾種不是業？一切都不是業。
七覺支。有幾種與業相應（kamma-sampayutta，與業相應），幾種不與業相應？五種與業相應，兩種是部分與業相應，部分不與業相應。
【English Translation】 English version 'Passaddhi-sambojjhanga' (tranquility factor of enlightenment) is not a mental concomitant. If 'Passaddhi-sambojjhanga' is not conditioned by bodily pleasure, bodily softness, bodily lightness, bodily pliancy, bodily removal (of discomfort), then 'Passaddhi-sambojjhanga' is not a mental concomitant.
The seven factors of enlightenment (Satta bojjhanga). How many are 'conditions' (paccaya), and how many are not 'conditions'? Five are 'conditions', and two are partly 'conditions' and partly not 'conditions'. What are the five 'conditions'? Sati-sambojjhanga (mindfulness factor of enlightenment), Dhamma-vicaya-sambojjhanga (investigation of phenomena factor of enlightenment), Piti-sambojjhanga (joy factor of enlightenment), Samadhi-sambojjhanga (concentration factor of enlightenment), Upekkha-sambojjhanga (equanimity factor of enlightenment). These are called the five 'conditions'. What are the two that are partly 'conditions' and partly not 'conditions'? Viriya-sambojjhanga (effort factor of enlightenment), Passaddhi-sambojjhanga (tranquility factor of enlightenment). These are called the two that are partly 'conditions' and partly not 'conditions'. What is Viriya-sambojjhanga as a 'condition'? If Viriya-sambojjhanga is a mental concomitant and arises, goes forth, that is called Viriya-sambojjhanga as a 'condition'. What is Viriya-sambojjhanga as not a 'condition'? If Viriya-sambojjhanga is not a mental concomitant, but the body arises, goes forth, that is called Viriya-sambojjhanga as not a 'condition'. What is Passaddhi-sambojjhanga as a 'condition'? If Passaddhi-sambojjhanga is a mental concomitant, and is mental pleasure, mental softness, mental lightness, mental pliancy, mental removal (of mental discomfort), that is called Passaddhi-sambojjhanga as a 'condition'. What is Passaddhi-sambojjhanga as not a 'condition'? If Passaddhi-sambojjhanga is not a mental concomitant, but is bodily pleasure, bodily softness, bodily lightness, bodily pliancy, bodily removal (of bodily discomfort), that is called Passaddhi-sambojjhanga as not a 'condition'.
The seven factors of enlightenment. How many are associated with mind (citta-sampayutta), and how many are not associated with mind? Five are associated with mind, and two are partly associated with mind and partly not associated with mind. What are the five that are associated with mind? Sati-sambojjhanga, Dhamma-vicaya-sambojjhanga, Piti-sambojjhanga, Samadhi-sambojjhanga, Upekkha-sambojjhanga. These are called the five that are associated with mind. What are the two that are partly associated with mind and partly not associated with mind? Viriya-sambojjhanga, Passaddhi-sambojjhanga. These are called the two that are partly associated with mind and partly not associated with mind. What is Viriya-sambojjhanga associated with mind? If Viriya-sambojjhanga follows the mind, arises together with the mind, abides together with the mind, ceases together with the mind, and is the mind's arising, going forth, that is called Viriya-sambojjhanga associated with mind. What is Viriya-sambojjhanga not associated with mind? If Viriya-sambojjhanga does not follow the mind, does not arise together with the mind, does not abide together with the mind, does not cease together with the mind, but is the body's arising, going forth, that is called Viriya-sambojjhanga not associated with mind. What is Passaddhi-sambojjhanga associated with mind? If Passaddhi-sambojjhanga follows the mind, arises together with the mind, abides together with the mind, ceases together with the mind, and is bodily pleasure, mental pleasure, bodily softness, mental softness, bodily lightness, mental lightness, bodily pliancy, mental pliancy, bodily removal, mental removal, that is called Passaddhi-sambojjhanga associated with mind. What is Passaddhi-sambojjhanga not associated with mind? If Passaddhi-sambojjhanga does not follow the mind, does not arise together with the mind, does not abide together with the mind, does not cease together with the mind, but is bodily pleasure, bodily softness, bodily lightness, bodily pliancy, bodily removal, that is called Passaddhi-sambojjhanga not associated with mind. The same applies to following the mind and not following the mind.
The seven factors of enlightenment. How many are karma (kamma), and how many are not karma? All are not karma.
The seven factors of enlightenment. How many are associated with karma (kamma-sampayutta), and how many are not associated with karma? Five are associated with karma, and two are partly associated with karma.
或業相應或非業相應。云何五業相應。念覺擇法覺喜覺定覺舍覺。名五業相應。云何二二分或業相應或非業相應。進覺除覺。名二二分或業相應或非業相應。云何進覺業相應。進覺思相應心發出度。名進覺業相應。云何進覺非業相應。進覺若非思相應身發出度。名進覺非業相應。云何除覺業相應。除覺若思相應心樂心柔心輕心軟心除。是名除覺業相應。云何除覺非業相應。除覺若非思相應身樂身柔身輕身軟身除。名除覺非業相應七覺。幾共業。幾非共業。一切共業。一切隨業轉七覺。幾因。幾非因。一切因。
七覺。幾有因。幾無因。一切有因。一切有緒。一切有緣。一切有為。
七覺。幾知。幾非知。一切知如事知見。
七覺。幾識。幾非識。一切意識如事識。
七覺。幾解。幾非解。一切解如事知見。
七覺。幾了。幾非了。一切瞭如事知見。
七覺。幾斷智知。幾非斷智知。一切非斷智知。
七覺。幾修。幾非修。一切修。
七覺。幾證。幾非證。一切證如事知見。
七覺。幾善。幾非善。幾無記。一切善。
七覺。幾學。幾無學。幾非學非無學。一切二分或學或無學。云何念覺學。學人離結使。聖心入聖道。若堅信堅法。及余趣人。見行過患
【現代漢語翻譯】 現代漢語譯本： 或者與業相應，或者與業非相應。什麼是五種與業相應？念覺（Sati-sambojjhanga，正念覺支）、擇法覺（Dhamma-vicaya-sambojjhanga，擇法覺支）、喜覺（Pīti-sambojjhanga，喜覺支）、定覺（Samādhi-sambojjhanga，定覺支）、舍覺（Upekkhā-sambojjhanga，舍覺支）。這稱為五種與業相應。 什麼又是二二分，或者與業相應，或者與業非相應？進覺（Viriya-sambojjhanga，精進覺支）、除覺（Passaddhi-sambojjhanga，輕安覺支）。這稱為二二分，或者與業相應，或者與業非相應。 什麼是進覺與業相應？進覺與思相應，心發出度，這稱為進覺與業相應。 什麼是進覺與業非相應？進覺若非與思相應，身體發出度，這稱為進覺與業非相應。 什麼是除覺與業相應？除覺若與思相應，心樂、心柔、心輕、心軟、心除，這稱為除覺與業相應。 什麼是除覺與業非相應？除覺若非與思相應，身樂、身柔、身輕、身軟、身除，這稱為除覺與業非相應。 七覺支，有多少是共業？有多少是非共業？一切都是共業。一切都隨業而轉。 七覺支，有多少是因？有多少是非因？一切都是因。 七覺支，有多少是有因？有多少是無因？一切都是有因。一切都是有緒。一切都是有緣。一切都是有為。 七覺支，有多少是知？有多少是非知？一切都是知，如實知見。 七覺支，有多少是識？有多少是非識？一切都是意識，如實識。 七覺支，有多少是解？有多少是非解？一切都是解，如實知見。 七覺支，有多少是了？有多少是非了？一切都是了，如實知見。 七覺支，有多少是斷智知？有多少是非斷智知？一切都是非斷智知。 七覺支，有多少是修？有多少是非修？一切都是修。 七覺支，有多少是證？有多少是非證？一切都是證，如實知見。 七覺支，有多少是善？有多少是非善？有多少是無記？一切都是善。 七覺支，有多少是學？有多少是無學？有多少是非學非無學？一切都是二分，或者學，或者無學。什麼是念覺學？學人離結使，聖心入聖道，若堅信、堅法，及余趣人，見行過患。
【English Translation】 English version: Either corresponding to karma or not corresponding to karma. What are the five that correspond to karma? Mindfulness Enlightenment Factor (Sati-sambojjhanga), Investigation of Dharma Enlightenment Factor (Dhamma-vicaya-sambojjhanga), Joy Enlightenment Factor (Pīti-sambojjhanga), Tranquility Enlightenment Factor (Samādhi-sambojjhanga), Equanimity Enlightenment Factor (Upekkhā-sambojjhanga). These are called the five that correspond to karma. What are the two-two divisions, either corresponding to karma or not corresponding to karma? Energy Enlightenment Factor (Viriya-sambojjhanga), Serenity Enlightenment Factor (Passaddhi-sambojjhanga). These are called the two-two divisions, either corresponding to karma or not corresponding to karma. What is Energy Enlightenment Factor corresponding to karma? Energy Enlightenment Factor corresponding to thought, the mind arises and crosses over, this is called Energy Enlightenment Factor corresponding to karma. What is Energy Enlightenment Factor not corresponding to karma? If Energy Enlightenment Factor does not correspond to thought, the body arises and crosses over, this is called Energy Enlightenment Factor not corresponding to karma. What is Serenity Enlightenment Factor corresponding to karma? If Serenity Enlightenment Factor corresponds to thought, the mind is joyful, the mind is gentle, the mind is light, the mind is soft, the mind is removed, this is called Serenity Enlightenment Factor corresponding to karma. What is Serenity Enlightenment Factor not corresponding to karma? If Serenity Enlightenment Factor does not correspond to thought, the body is joyful, the body is gentle, the body is light, the body is soft, the body is removed, this is called Serenity Enlightenment Factor not corresponding to karma. The Seven Enlightenment Factors, how many are shared karma? How many are unshared karma? All are shared karma. All follow karma and turn. The Seven Enlightenment Factors, how many are cause? How many are not cause? All are cause. The Seven Enlightenment Factors, how many have cause? How many have no cause? All have cause. All have sequence. All have condition. All are conditioned. The Seven Enlightenment Factors, how many are knowing? How many are not knowing? All are knowing, knowing and seeing things as they are. The Seven Enlightenment Factors, how many are consciousness? How many are not consciousness? All are consciousness, knowing things as they are. The Seven Enlightenment Factors, how many are understanding? How many are not understanding? All are understanding, knowing and seeing things as they are. The Seven Enlightenment Factors, how many are knowledge of cutting off? How many are not knowledge of cutting off? All are not knowledge of cutting off. The Seven Enlightenment Factors, how many are cultivation? How many are not cultivation? All are cultivation. The Seven Enlightenment Factors, how many are realization? How many are not realization? All are realization, knowing and seeing things as they are. The Seven Enlightenment Factors, how many are wholesome? How many are not wholesome? How many are neutral? All are wholesome. The Seven Enlightenment Factors, how many are learning? How many are no-more-learning? How many are neither learning nor no-more-learning? All are two divisions, either learning or no-more-learning. What is Mindfulness Enlightenment Factor in learning? A learner departs from fetters, the holy mind enters the holy path, if firm faith, firm Dharma, and other beings, see the faults of conduct.
。觀涅槃寂滅。如實觀苦集滅道。未得欲得。未解欲解。未證欲證。修道離煩惱見學人。若須陀洹斯陀含阿那含。若觀智具足。若智地若觀解脫心。即證沙門果。若須陀洹果斯陀含果阿那含果。若實人若趣若念憶念微念順念住不忘相續念不失不奪不鈍不鈍根唸唸根念力正念。名念覺學。云何念覺無學。無學人慾得阿羅漢果。未得聖法。欲得修道觀智具足。若智地若觀解脫心。即得阿羅漢果。若實人若趣若念憶念微念順念住不忘相續念不失不奪不鈍不鈍根唸唸根念力正念。名念覺無學。擇法進喜除定舍覺亦如是。
七覺幾報幾報法。幾非報非報法。一切二分或報或報法。云何念覺報。念覺無報。名念覺報。云何念覺報。見學人若須陀洹斯陀含阿那含觀智具足。若智地若觀解脫心即得沙門果。若須陀洹果斯陀含果阿那含果無學人。欲得阿羅漢果。若實人若趣若念憶念微念順念住不忘相續念不失不奪不鈍不鈍根唸唸根念力正念。名念覺報。云何念覺報法。念覺有報。名念覺報法。云何念覺報法。學人離結使。聖心入聖道。若堅信堅法。及余趣人。見行過患。觀涅槃寂滅。如實觀苦集滅道。未得欲得。未解欲解。未證欲證。修道離煩惱無學人。欲得阿羅漢果。未得聖法。欲得修道。若實人若趣若念憶念微念順念住不忘相
【現代漢語翻譯】 現代漢語譯本：觀察涅槃寂滅的境界。如實地觀察苦、集、滅、道（四聖諦）。對於未得到的（境界）想要得到，對於未理解的（道理）想要理解，對於未證悟的（真理）想要證悟。修習正道以脫離煩惱的見道位和修道位的學人，例如須陀洹（Sotapanna，入流果）、斯陀含（Sakadagami，一來果）、阿那含（Anagami，不還果）。如果觀智具足，或者處於智慧之地，或者觀察解脫之心，就能證得沙門果。如果是須陀洹果、斯陀含果、阿那含果的證得者，如果是真實的人，如果是趨向于（涅槃）的，如果是念、憶念、微念、順念、安住于念、不忘失、相續不斷地念、不失去、不被奪走、不遲鈍、根不遲鈍，唸唸相續，根力是念力，這就是正念，稱爲念覺學。什麼是念覺無學呢？無學位的人想要得到阿羅漢果（Arahat，無學果），尚未得到聖法，想要修習正道，觀智具足，或者處於智慧之地，或者觀察解脫之心，就能證得阿羅漢果。如果是真實的人，如果是趨向于（涅槃）的，如果是念、憶念、微念、順念、安住于念、不忘失、相續不斷地念、不失去、不被奪走、不遲鈍、根不遲鈍，唸唸相續，根力是念力，這就是正念，稱爲念覺無學。擇法覺、精進覺、喜覺、除覺、定覺、舍覺也是如此。 七覺支有多少是屬於有報的，有多少是屬於有報法的，有多少是非有報非有報法的？一切分為兩部分，或者是有報的，或者是有報法的。什麼是念覺有報？念覺無報，稱爲念覺有報。什麼是念覺有報？見道位和修道位的學人，例如須陀洹（Sotapanna，入流果）、斯陀含（Sakadagami，一來果）、阿那含（Anagami，不還果），觀智具足，或者處於智慧之地，或者觀察解脫之心，就能證得沙門果。如果是須陀洹果、斯陀含果、阿那含果的證得者，無學位的人想要得到阿羅漢果（Arahat，無學果）。如果是真實的人，如果是趨向于（涅槃）的，如果是念、憶念、微念、順念、安住于念、不忘失、相續不斷地念、不失去、不被奪走、不遲鈍、根不遲鈍，唸唸相續，根力是念力，這就是正念，稱爲念覺有報。什麼是念覺有報法？念覺是有報的，稱爲念覺有報法。什麼是念覺有報法？學人脫離結使，以聖心進入聖道，如果是堅信者、堅法者，以及其他趨向于（涅槃）的人，看到行為的過患，觀察涅槃寂滅的境界，如實地觀察苦、集、滅、道（四聖諦）。對於未得到的（境界）想要得到，對於未理解的（道理）想要理解，對於未證悟的（真理）想要證悟。修習正道以脫離煩惱的無學人，想要得到阿羅漢果（Arahat，無學果），尚未得到聖法，想要修習正道。如果是真實的人，如果是趨向于（涅槃）的，如果是念、憶念、微念、順念、安住于念、不忘失、相續不斷地念、不忘
【English Translation】 English version: Observing the tranquility of Nirvana. Truly observing suffering, its origin, its cessation, and the path (the Four Noble Truths). Desiring to attain what has not been attained, desiring to understand what has not been understood, desiring to realize what has not been realized. The learners in the Path of Seeing and the Path of Cultivation who cultivate the path to be free from afflictions, such as Sotapanna (stream-enterer), Sakadagami (once-returner), Anagami (non-returner). If their wisdom of observation is complete, or if they are in the realm of wisdom, or if they observe the mind of liberation, they will attain the fruit of a renunciant. If they are attainers of the fruit of Sotapanna, Sakadagami, or Anagami, if they are real people, if they are inclined towards (Nirvana), if it is mindfulness, recollection, subtle mindfulness, compliant mindfulness, abiding in mindfulness, not forgetting, continuous mindfulness, not losing, not being taken away, not dull, roots not dull, moment-to-moment roots, the power of mindfulness is right mindfulness, this is called the learning of mindfulness enlightenment. What is the non-learning of mindfulness enlightenment? The non-learner desires to attain the fruit of Arahat (one who has completed learning), has not yet attained the holy Dharma, desires to cultivate the path, has complete wisdom of observation, or is in the realm of wisdom, or observes the mind of liberation, and will attain the fruit of Arahat. If they are real people, if they are inclined towards (Nirvana), if it is mindfulness, recollection, subtle mindfulness, compliant mindfulness, abiding in mindfulness, not forgetting, continuous mindfulness, not losing, not being taken away, not dull, roots not dull, moment-to-moment roots, the power of mindfulness is right mindfulness, this is called the non-learning of mindfulness enlightenment. The same applies to the enlightenment of Dharma selection, diligence, joy, elimination, concentration, and equanimity. How many of the seven factors of enlightenment are retributive, how many are retributive dharmas, and how many are neither retributive nor retributive dharmas? Everything is divided into two parts, either retributive or retributive dharmas. What is retributive mindfulness enlightenment? Non-retributive mindfulness, called retributive mindfulness enlightenment. What is retributive mindfulness enlightenment? Learners in the Path of Seeing and the Path of Cultivation, such as Sotapanna (stream-enterer), Sakadagami (once-returner), Anagami (non-returner), with complete wisdom of observation, or in the realm of wisdom, or observing the mind of liberation, will attain the fruit of a renunciant. If they are attainers of the fruit of Sotapanna, Sakadagami, or Anagami, non-learners desire to attain the fruit of Arahat (one who has completed learning). If they are real people, if they are inclined towards (Nirvana), if it is mindfulness, recollection, subtle mindfulness, compliant mindfulness, abiding in mindfulness, not forgetting, continuous mindfulness, not losing, not being taken away, not dull, roots not dull, moment-to-moment roots, the power of mindfulness is right mindfulness, this is called retributive mindfulness. What is retributive mindfulness dharma? Mindfulness enlightenment is retributive, called retributive mindfulness dharma. What is retributive mindfulness dharma? Learners are free from fetters, enter the holy path with a holy mind, if they are firm believers, firm in the Dharma, and others inclined towards (Nirvana), see the faults of actions, observe the tranquility of Nirvana, truly observe suffering, its origin, its cessation, and the path (the Four Noble Truths). Desiring to attain what has not been attained, desiring to understand what has not been understood, desiring to realize what has not been realized. Non-learners who cultivate the path to be free from afflictions, desire to attain the fruit of Arahat (one who has completed learning), have not yet attained the holy Dharma, desire to cultivate the path. If they are real people, if they are inclined towards (Nirvana), if it is mindfulness, recollection, subtle mindfulness, compliant mindfulness, abiding in mindfulness, not forget
續念不失不奪不鈍不鈍根唸唸根念力正念。名念覺報法。擇法進喜除定舍覺亦如是。
七覺。幾見斷。幾思惟斷。幾非見斷非思惟斷。一切非見斷非思惟斷。
七覺。幾見斷因。幾思惟斷因。幾非見斷非思惟斷因。一切非見斷非思惟斷因。
七覺。幾欲界系。幾色界系。幾無色界系。幾不繫。一切不繫。
七覺。幾過去。幾未來。幾現在。幾非過去非未來非現在。一切三分或過去或未來或現在。云何念覺過去。念覺若生已滅名過去。云何念覺未來。念覺未生未出。名念覺未來。云何念覺現在。念覺生未滅。名念覺現在。擇法覺乃至舍覺亦如是。
舍利弗阿毗曇論問分不善根品第七
問曰。幾不善根。答曰三。何等三。貪不善根恚不善根癡不善根。云何貪不善根。悕望名貪不善根。云何貪不善根。五欲中喜愛適意愛色慾染相續。眼識色喜愛適意愛色慾染相續。耳鼻舌身識觸喜愛適意愛色慾染相續。他欲他色他財他婦他童女他所須悕望得。若貪貪著心相應貪悕望愛心欲染重欲染究竟欲染及余可貪法。若貪重貪究竟貪悕望愛心欲染重欲染究竟欲染。是名貪不善根。云何恚不善根。忿怒名恚不善根。云何恚不善根。若少眾生。若多眾生。傷害繫縛。作種種困苦。若瞋恚重瞋恚。究竟瞋恚
【現代漢語翻譯】 現代漢語譯本：持續地憶念，不迷失，不散亂，根性不遲鈍，唸唸相續，根性增長，念力增強，是為正念。這被稱爲念覺支（Sati-sambojjhanga，覺悟的要素，即正念）。擇法覺支（Dhamma-vicaya-sambojjhanga，選擇和辨別法）、精進覺支（Viriya-sambojjhanga，精進）、喜覺支（Pīti-sambojjhanga，喜悅）、除覺支（Passaddhi-sambojjhanga，輕安）、定覺支（Samādhi-sambojjhanga，禪定）、舍覺支（Upekkhā-sambojjhanga，舍）也是如此。
七覺支中，有多少是見斷（ditthihāna，通過見道斷除的煩惱），有多少是思惟斷（bhāvanāhāna，通過修道斷除的煩惱），有多少是非見斷非思惟斷？一切皆為非見斷非思惟斷。
七覺支中，有多少是見斷因，有多少是思惟斷因，有多少是非見斷非思惟斷因？一切皆為非見斷非思惟斷因。
七覺支中，有多少屬於欲界系（kāmadhātu，欲界所繫縛），有多少屬於系（rūpadhātu，色界所繫縛），有多少屬於無系（arūpadhātu，無色界所繫縛），有多少不屬於任何界系（lokuttara，出世間）？一切皆不屬於任何界系。
七覺支中，有多少是過去，有多少是未來，有多少是現在，有多少既非過去也非未來也非現在？一切皆可分為過去、未來或現在。如何解釋念覺支是過去？念覺支如果已經生起並已滅去，則名為過去。如何解釋念覺支是未來？念覺支尚未生起尚未出現，則名為未來。如何解釋念覺支是現在？念覺支正在生起尚未滅去，則名為現在。擇法覺支乃至舍覺支也是如此。
《舍利弗阿毗曇論》問分不善根品第七
問：有多少不善根（akusalamūla，不善的根本）？答：有三種。是哪三種？貪不善根（lobha-akusalamūla，貪慾）、嗔不善根（dosa-akusalamūla，嗔恚）、癡不善根（moha-akusalamūla，愚癡）。什麼是貪不善根？渴望希求名為貪不善根。什麼是貪不善根？在五欲（pañcakāmaguṇa，色、聲、香、味、觸）中喜愛適意，愛戀染相續不斷；眼識（cakkhuviññāṇa，眼識）對色（rūpa，顏色和形狀）的喜愛適意，愛戀染相續不斷；耳（sota，聽覺器官）、鼻（ghāna，嗅覺器官）、舌（jivhā，味覺器官）、身識（kāyaviññāṇa，身體的觸覺）對觸（phassa，接觸）的喜愛適意，愛戀**染相續不斷；對他人的慾望、他人的美色、他人的財富、他人的妻子、他人的童女、他人所需之物，渴望得到。如果貪婪、貪著，與心相應的貪婪、渴望、愛戀、心欲、染著、強烈的染著、究竟的染著，以及其他可貪之法，如果貪婪、強烈的貪婪、究竟的貪婪、渴望、愛戀、心欲、染著、強烈的染著、究竟的染著，這被稱為貪不善根。什麼是嗔不善根？忿怒名為嗔不善根。什麼是嗔不善根？對於少的眾生，或者多的眾生，傷害、繫縛，施加種種困苦，如果嗔恚、強烈的嗔恚、究竟的嗔恚。
【English Translation】 English version: Continuing mindfulness, without losing, without scattering, with sharp faculties, thought after thought, faculties growing, mindfulness strengthening, is called right mindfulness. This is called the Mindfulness Enlightenment Factor (Sati-sambojjhanga). The same applies to the Investigation of Dhamma Enlightenment Factor (Dhamma-vicaya-sambojjhanga), the Energy Enlightenment Factor (Viriya-sambojjhanga), the Joy Enlightenment Factor (Pīti-sambojjhanga), the Tranquility Enlightenment Factor (Passaddhi-sambojjhanga), the Concentration Enlightenment Factor (Samādhi-sambojjhanga), and the Equanimity Enlightenment Factor (Upekkhā-sambojjhanga).
Of the seven enlightenment factors, how many are abandoned by seeing (ditthihāna), how many are abandoned by cultivating (bhāvanāhāna), and how many are neither abandoned by seeing nor by cultivating? All are neither abandoned by seeing nor by cultivating.
Of the seven enlightenment factors, how many have causes that are abandoned by seeing, how many have causes that are abandoned by cultivating, and how many have causes that are neither abandoned by seeing nor by cultivating? All have causes that are neither abandoned by seeing nor by cultivating.
Of the seven enlightenment factors, how many are connected to the desire realm (kāmadhātu), how many are connected to the form realm (rūpadhātu), how many are connected to the formless realm (arūpadhātu), and how many are unconditioned (lokuttara)? All are unconditioned.
Of the seven enlightenment factors, how many are past, how many are future, how many are present, and how many are neither past nor future nor present? All can be divided into past, future, or present. How is the Mindfulness Enlightenment Factor past? If the Mindfulness Enlightenment Factor has arisen and ceased, it is called past. How is the Mindfulness Enlightenment Factor future? If the Mindfulness Enlightenment Factor has not yet arisen or appeared, it is called future. How is the Mindfulness Enlightenment Factor present? If the Mindfulness Enlightenment Factor is arising but has not yet ceased, it is called present. The same applies to the Investigation of Dhamma Enlightenment Factor, and so on, up to the Equanimity Enlightenment Factor.
Sariputra Abhidhamma Treatise, Questions Section, Chapter 7 on Unwholesome Roots
Question: How many unwholesome roots (akusalamūla) are there? Answer: There are three. What are the three? The unwholesome root of greed (lobha-akusalamūla), the unwholesome root of hatred (dosa-akusalamūla), and the unwholesome root of delusion (moha-akusalamūla). What is the unwholesome root of greed? Craving and longing are called the unwholesome root of greed. What is the unwholesome root of greed? In the five objects of desire (pañcakāmaguṇa), delighting in what is pleasing and agreeable, loving and being continuously stained; eye-consciousness (cakkhuviññāṇa) delighting in what is pleasing and agreeable in forms (rūpa), loving and being continuously stained; ear (sota), nose (ghāna), tongue (jivhā), and body-consciousness (kāyaviññāṇa) delighting in what is pleasing and agreeable in contact (phassa), loving and being continuously stained; desiring to obtain the desires of others, the beauty of others, the wealth of others, the wives of others, the maidens of others, the needs of others. If there is greed, clinging, greed associated with the mind, longing, love, mental desire, defilement, intense defilement, ultimate defilement, and other things that can be craved, if there is greed, intense greed, ultimate greed, longing, love, mental desire, defilement, intense defilement, ultimate defilement, this is called the unwholesome root of greed. What is the unwholesome root of hatred? Anger is called the unwholesome root of hatred. What is the unwholesome root of hatred? Towards few beings or many beings, harming, binding, inflicting various kinds of suffering, if there is hatred, intense hatred, ultimate hatred.
。相應瞋恚。忿怒橫瞋。憎惡惱心。相憎無慈。無憐愍。無利益眾生。及余所瞋恚法。若恚重恚究竟恚。相應瞋。忿怒橫瞋。憎惡惱心。瞋恚相憎無慈。無憐愍。無利益法。名瞋恚不善根。云何癡不善根。無明是名癡不善根。云何癡不善根。不知苦集滅道。不知過去。不知未來。不知過去未來。不知內。不知外。不知內外。六觸入集滅味過患。不知如實出。不知如爾。不知業報。不知緣善不善無記黑白有緣無緣有光無光作不作親不親。彼法中若癡奪心應奪心。礙覆蓋闇冥。荒穢纏心癡濁無明無明流。無明淵。無明使。無知無見。無解無脫。無方便。及余法中癡若癡奪心應奪心礙覆蓋闇冥。乃至無知無見無解無脫無方便。名癡不善根三不善根。幾色。幾非色。一切非色。三不善根。幾可見。幾不可見。一切不可見。三不善根。幾有對。幾無對。一切無對。三不善根。幾聖。幾非聖。一切非聖。三不善根。幾有漏幾無漏。一切有漏。一切有愛。一切有求。一切當求。一切有取。一切有勝。三不善根。幾受。幾不受。一切不受。一切外。三不善根。幾有報。幾無報。一切有報。三不善根。幾心。幾非心。一切非心。三不善根。幾心相應。幾非心相應。一切心相應。三不善根。幾心數。幾非心數。一切心數。三不善根。幾緣。
【現代漢語翻譯】 現代漢語譯本： 與此相應的是瞋恚（Chenhui，嗔恨、憤怒）。忿怒橫瞋（Fennuhengchen，憤怒、蠻橫的嗔恨），憎惡惱心（Zengwunaoxin，憎恨、厭惡、惱怒的心）。互相憎恨沒有慈悲，沒有憐憫，不能利益眾生，以及其他所瞋恚的法。如果瞋恚強烈、徹底、究竟，相應的瞋，忿怒橫瞋，憎惡惱心，瞋恚相憎沒有慈悲，沒有憐憫，不能利益的法，這被稱為瞋恚不善根。 什麼是癡不善根？無明（Wuming，對真理的無知）被稱為癡不善根。什麼是癡不善根？不知道苦（Ku，痛苦）、集（Ji，痛苦的根源）、滅（Mie，痛苦的止息）、道（Dao，通往止息痛苦的道路）四聖諦。不知道過去，不知道未來，不知道過去和未來。不知道內在，不知道外在，不知道內在和外在。不知道六觸入（Liuchuru，六種感官接觸）的集起、滅盡、滋味、過患。不知道如實出離。不知道如是。不知道業報（Yebao，因果報應）。不知道緣起、善、不善、無記（Wuji，非善非惡）、黑、白、有緣、無緣、有光、無光、作、不作、親、不親。在這些法中，如果癡奪取心，應該奪取心，障礙、覆蓋、黑暗、荒蕪、纏繞心，癡濁、無明、無明流、無明淵、無明使、無知、無見、無解脫、無方便，以及其他法中的癡，如果癡奪取心，應該奪取心，障礙、覆蓋、黑暗，乃至無知、無見、無解脫、無方便，這被稱為癡不善根。 這三種不善根，有多少是色（Se，物質），有多少是非色（Feise，非物質）？一切都是非色。 這三種不善根，有多少是可見的，有多少是不可見的？一切都是不可見的。 這三種不善根，有多少是有對（Youdui，有障礙的），有多少是無對（Wudui，無障礙的）？一切都是無對。 這三種不善根，有多少是聖（Sheng，聖潔的），有多少是非聖（Feisheng，不聖潔的）？一切都是非聖。 這三種不善根，有多少是有漏（Youlou，有煩惱的），有多少是無漏（Wulou，沒有煩惱的）？一切都是有漏，一切都有愛（Ai，貪愛），一切都有求（Qiu，追求），一切都應當追求，一切都有取（Qu，執取），一切都有勝（Sheng，勝過）。 這三種不善根，有多少是受（Shou，感受），有多少是不受（Bushou，沒有感受）？一切都是不受，一切都是外在的。 這三種不善根，有多少是有報（Youbao，有果報的），有多少是無報（Wubao，沒有果報的）？一切都是有報。 這三種不善根，有多少是心（Xin，意識），有多少是非心（Feixin，非意識）？一切都是非心。 這三種不善根，有多少是心相應（Xinxianying，與心相應的），有多少是非心相應（Feixinxianying，與心不相應的）？一切都是心相應。 這三種不善根，有多少是心數（Xinshu，心理現象），有多少是非心數（Feixinshu，非心理現象）？一切都是心數。 這三種不善根，有多少是緣（Yuan，條件）？
【English Translation】 English version: Corresponding to this are Chenhui (嗔恚, hatred, anger). Fennuhengchen (忿怒橫瞋, anger, unreasonable hatred), Zengwunaoxin (憎惡惱心, hatred, disgust, annoyed mind). Hating each other without compassion, without pity, unable to benefit sentient beings, and other dharmas that are hated. If Chenhui is strong, thorough, and ultimate, the corresponding Chen, Fennuhengchen, Zengwunaoxin, Chenhui hating each other without compassion, without pity, unable to benefit dharmas, this is called the unwholesome root of Chenhui. What is the unwholesome root of Chi (癡, ignorance)? Wuming (無明, ignorance of the truth) is called the unwholesome root of Chi. What is the unwholesome root of Chi? Not knowing the Four Noble Truths of Ku (苦, suffering), Ji (集, the origin of suffering), Mie (滅, the cessation of suffering), and Dao (道, the path to the cessation of suffering). Not knowing the past, not knowing the future, not knowing the past and the future. Not knowing the internal, not knowing the external, not knowing the internal and the external. Not knowing the arising, ceasing, taste, and faults of the six sense entrances (Liuchuru, 六觸入). Not knowing the true escape. Not knowing as it is. Not knowing Yebao (業報, karmic retribution). Not knowing dependent origination, good, unwholesome, neutral (Wuji, 無記), black, white, conditioned, unconditioned, light, no light, doing, not doing, close, not close. Among these dharmas, if Chi seizes the mind, it should seize the mind, obstructing, covering, darkness, desolation, entangling the mind, Chi turbidity, Wuming, Wuming flow, Wuming abyss, Wuming agent, no knowledge, no seeing, no liberation, no expedient means, and Chi in other dharmas, if Chi seizes the mind, it should seize the mind, obstructing, covering, darkness, even to no knowledge, no seeing, no liberation, no expedient means, this is called the unwholesome root of Chi. Of these three unwholesome roots, how many are Se (色, material) and how many are Feise (非色, non-material)? All are non-material. Of these three unwholesome roots, how many are visible and how many are invisible? All are invisible. Of these three unwholesome roots, how many are Youdui (有對, obstructive) and how many are Wudui (無對, non-obstructive)? All are non-obstructive. Of these three unwholesome roots, how many are Sheng (聖, holy) and how many are Feisheng (非聖, unholy)? All are unholy. Of these three unwholesome roots, how many are Youlou (有漏, with outflows) and how many are Wulou (無漏, without outflows)? All are with outflows, all have Ai (愛, craving), all have Qiu (求, seeking), all should be sought, all have Qu (取, grasping), all have Sheng (勝, surpassing). Of these three unwholesome roots, how many are Shou (受, feeling) and how many are Bushou (不受, without feeling)? All are without feeling, all are external. Of these three unwholesome roots, how many have retribution (Youbao, 有報) and how many have no retribution (Wubao, 無報)? All have retribution. Of these three unwholesome roots, how many are Xin (心, mind) and how many are Feixin (非心, non-mind)? All are non-mind. Of these three unwholesome roots, how many are Xinxiangying (心相應, mind-accompanying) and how many are Feixinxiangying (非心相應, non-mind-accompanying)? All are mind-accompanying. Of these three unwholesome roots, how many are Xinshu (心數, mental phenomena) and how many are Feixinshu (非心數, non-mental phenomena)? All are mental phenomena. Of these three unwholesome roots, how many are Yuan (緣, conditions)?
幾非緣。一切緣。三不善根。幾共心。幾不共心。一切共心。一切隨心轉。三不善根。幾業。幾非業。一切非業。三不善根。幾業相應。幾非業相應。一切業相應。三不善根。幾共業。幾不共業。一切共業。一切隨業轉。三不善根。幾有因。幾無因。一切有因。一切有緒。一切有緣。一切有為。三不善根。幾知。幾非知。一切知知見如事。一切識意識如事。一切解一切了。三不善根。幾斷智知。幾非斷智知。一切斷智知。一切斷。三不善根。幾修。幾非修。一切非修。三不善根。幾證。幾非證。一切證知見如事。三不善根。幾善。幾不善。幾無記。一切不善。三不善根。幾學。幾無學。幾非學非無學。一切非學非無學。三不善根。幾報。幾報法。幾非報非報法。一切報法。三不善根。幾見斷。幾思惟斷。幾非見斷非思惟斷。一切二分或見斷或思惟斷。云何貪不善根見斷。貪不善根見斷因。貪不善根。是名貪不善根見斷。云何貪不善根思惟斷。貪不善根思惟斷因貪不善根。名貪不善根思惟斷。恚癡亦如是。三不善根。幾欲界系。幾色界系。幾無色界系。二欲界系。一三分或欲界系或色界系或無色界系。云何二欲界系。貪不善根。恚不善根。名二欲界系。云何一三分或欲界系或色界系或無色界系癡不善根。名一三分或欲界
系或色界系或無色界系。云何癡不善根欲界系。欲漏有漏癡不善根名欲界系。云何癡不善根色界系。色漏有漏癡不善根。名色界系。云何癡不善根無色界系。無色漏有漏癡不善根。名無色界系。三不善根。幾過去。幾未來。幾現在。幾非過去非未來非現在。一切三分或過去或未來或現在。云何貪不善根過去。貪不善根生已滅名過去。云何貪不善根未來。貪不善根未生未出名未來。云何貪不善根現在。貪不善根生未滅名現在。恚癡亦如是。
舍利弗阿毗曇論問分善根品第八
問曰。幾善根。答曰三。何等三。無貪善根無恚善根無癡善根。云何無貪善根。不悕望名無貪善根。云何無貪善根。心堪忍離貪。是名無貪善根。云何無貪善根。五欲中喜愛適意愛色慾染相續。眼識色愛喜適意愛色慾染相續。耳鼻舌身識觸愛喜適意愛色慾染相續。他欲他色他財他妻女他童女他所須。不悕望得。不貪不著心。不貪悕望。不愛不欲染。不重欲染心。究竟不欲染。及余法不貪不重貪究竟。不貪不悕望。不愛不欲染。不重欲染。究竟不貪。不悕望不愛。不欲染不重欲染。究竟不欲染。名無貪善根。云何無恚善根。不忿怒是名無恚善根。云何無恚善根。心堪忍離恚。名無恚善根。云何無恚善根。若少眾生多眾生。此眾生。不傷害。
【現代漢語翻譯】 現代漢語譯本： 系或系或無系。什麼是欲界所繫的癡不善根？欲漏、有漏的癡不善根稱為欲界所繫。什麼是色界所繫的癡不善根？色漏、有漏的癡不善根稱為色界所繫。什麼是無色界所繫的癡不善根？無色漏、有漏的癡不善根稱為無色界所繫。三種不善根，有多少是過去？多少是未來？多少是現在？多少是非過去非未來非現在？一切三種不善根，或是過去，或是未來，或是現在。什麼是過去的貪不善根？貪不善根生起后滅去，稱為過去。什麼是未來的貪不善根？貪不善根未生起未出現，稱為未來。什麼是現在的貪不善根？貪不善根生起但未滅去，稱為現在。嗔恚和愚癡也是如此。
《舍利弗阿毗曇論》問分 善根品第八
問：有多少種善根？答：有三種。是哪三種？無貪善根、無嗔善根、無癡善根。什麼叫做無貪善根？不希望得到（五欲）叫做無貪善根。什麼叫做無貪善根？內心能夠忍耐，遠離貪慾，這叫做無貪善根。什麼叫做無貪善根？在五欲之中，對於喜愛、適意的事物，愛戀、染著、相續不斷。眼識對於色，產生喜愛、喜悅、適意，愛戀、染著、相續不斷。耳、鼻、舌、身識，對於觸，產生喜愛、喜悅、適意，愛戀、染著、相續不斷。對於他人的慾望、他人的美色、他人的財富、他人的妻子、他人的女兒、他人的童女、他人所需之物，不希望得到，不貪戀，不執著於心。不貪求希望，不愛戀，不欲染，不加重欲染之心，究竟不欲染。以及對於其他事物，不貪戀，不加重貪戀，究竟不貪戀。不貪求，不希望，不愛戀，不欲染，不加重欲染，究竟不貪。不希望，不愛戀，不欲染，不加重欲染，究竟不欲染，這叫做無貪善根。什麼叫做無嗔善根？不忿怒，這叫做無嗔善根。什麼叫做無嗔善根？內心能夠忍耐，遠離嗔恚，這叫做無嗔善根。什麼叫做無嗔善根？對於少數眾生或多數眾生，不傷害。
【English Translation】 English version: 'Belongs or belongs or does not belong'. What is the 'desire realm bound' (欲界系) 'ignorance unwholesome root' (癡不善根)? 'Desire leakage' (欲漏), 'existence leakage' (有漏), 'ignorance unwholesome root' is called 'desire realm bound'. What is the 'form realm bound' (色界系) 'ignorance unwholesome root'? 'Form leakage' (色漏), 'existence leakage', 'ignorance unwholesome root' is called 'form realm bound'. What is the 'formless realm bound' (無色界系) 'ignorance unwholesome root'? 'Formless leakage' (無色漏), 'existence leakage', 'ignorance unwholesome root' is called 'formless realm bound'. Of the three 'unwholesome roots' (不善根), how many are past? How many are future? How many are present? How many are neither past, nor future, nor present? All three are either past, or future, or present. What is the past 'greed unwholesome root' (貪不善根)? The 'greed unwholesome root' that has arisen and ceased is called past. What is the future 'greed unwholesome root'? The 'greed unwholesome root' that has not arisen and not appeared is called future. What is the present 'greed unwholesome root'? The 'greed unwholesome root' that has arisen but not ceased is called present. 'Hatred' (恚) and 'ignorance' (癡) are also the same.
'Shariputra Abhidharma Treatise Question Section, Wholesome Roots Chapter Eighth' (舍利弗阿毗曇論問分善根品第八)
Question: How many 'wholesome roots' (善根) are there? Answer: There are three. What are the three? 'Non-greed wholesome root' (無貪善根), 'non-hatred wholesome root' (無恚善根), 'non-ignorance wholesome root' (無癡善根). What is called 'non-greed wholesome root'? Not desiring is called 'non-greed wholesome root'. What is called 'non-greed wholesome root'? The mind is able to endure and is separated from greed; this is called 'non-greed wholesome root'. What is called 'non-greed wholesome root'? Among the five desires (五欲), for things that are liked, pleasing, loved, stained, and continuously attached; eye consciousness (眼識) for form (色), produces liking, joy, pleasure, love, stain, and continuous attachment; ear, nose, tongue, body consciousness for touch, produces liking, joy, pleasure, love, stain, and continuous attachment; for others' desires, others' beauty, others' wealth, others' wives, others' daughters, others' maidens, others' necessities, not hoping to obtain, not being greedy, not being attached in the mind; not greedily hoping, not loving, not desiring stain, not increasing the mind of desire stain, ultimately not desiring stain; and for other things, not being greedy, not increasing greed, ultimately not being greedy; not greedily hoping, not loving, not desiring stain, not increasing desire stain, ultimately not being greedy; not hoping, not loving, not desiring stain, not increasing desire stain, ultimately not desiring stain; this is called 'non-greed wholesome root'. What is called 'non-hatred wholesome root'? Not being angry is called 'non-hatred wholesome root'. What is called 'non-hatred wholesome root'? The mind is able to endure and is separated from hatred; this is called 'non-hatred wholesome root'. What is called 'non-hatred wholesome root'? For few beings or many beings, not harming these beings.
不繫縛。不縛閉。不作種種苦。不瞋不重瞋。究竟不瞋心。不應瞋。不忿怒。不橫瞋。不憎惡。不惱亂心。不相憎惡。憐愍利益眾生。及余法不瞋不恚不重恚究竟不恚心不應恚不忿怒不橫瞋不憎惡不惱亂心不瞋恚不相憎惡憐愍利益法。是名不恚善根。云何無癡善根。離無明名無癡善根。云何無癡善根心堪忍離癡。名無癡善根。云何無癡善根。知苦集滅道。知過去。知未來。知過去未來。知內知外。知內外。知六觸入集滅味過患。知如實出。知如爾。知業報。知緣知善不善無記。知黑白有緣無緣有光無光作不作親不親。過去法中。無癡不奪不奪心不相應無礙無覆蓋無闇冥無荒亂無纏心不癡不濁明焰光照照知見解脫方便慧眼慧根慧力擇法正覺正見。及余法中。無癡不奪不奪心相應無礙無覆蓋無闇冥。乃至正覺正見。名無癡善根。三善根。幾色。幾非色。一切非色。三善根。幾可見。幾不可見。一切不可見。三善根。幾有對。幾無對。一切無對。三善根。幾聖。幾非聖。二非聖。一二分或聖或非聖。云何二非聖。無貪無恚。名二非聖。云何一二分或聖或非聖。無癡善根。是名一二分或聖或非聖。云何無癡善根非聖。無癡善根有漏。名無癡善根非聖。云何無癡善根非聖。非學非無學無癡善根。是名無癡善根非聖。云何無癡善根
聖。無癡善根無漏。是名無癡善根聖。云何無癡善根聖。信根相應無癡善根。名無癡善根聖。云何無癡善根聖。學人離結使聖心入聖道堅信堅法。及余趣人。見行過患。觀涅槃寂滅。如實觀苦集滅道。未得欲得。未解欲解。未證欲證。修道離煩惱見學人須陀洹斯陀含阿那含觀智具足。若智地若觀解脫心即得沙門果須陀洹果斯陀含果阿那含果。無學人慾得阿羅漢未得聖法。欲得聖法欲得修道觀智具足。若智地若觀解脫心即得阿羅漢果。若趣若無癡。名無癡善根聖。有漏無漏有愛無愛有求無求當取非當取有取無取有勝無勝亦如是。三善根。幾受。幾非受。一切非受。一切外。三善根。幾有報。幾無報。二有報。一二分或有報或無報。云何二有報。無貪無恚。名二有報。云何一二分或有報或無報。無癡善根。名一二分或有報或無報。云何無癡善根有報。無癡善根報法。名無癡善根有報。云何無癡善根有報。學人離結使聖心入聖道若堅信堅法。及余趣人。見行過患。觀涅槃寂滅。如實觀苦集滅道。未得欲得。未解欲解。未證欲證。修道離煩惱。無學人慾得阿羅漢。未得聖法。欲得修道。若實人若趣若無癡。名無癡善根有報。云何無癡善根無報。無癡善根報。名無癡善根無報。云何無癡善根無報。見學人須陀洹斯陀含阿那含觀智
【現代漢語翻譯】 現代漢語譯本 什麼是聖無癡善根無漏？這被稱為聖無癡善根。什麼是聖無癡善根？與信根相應的無癡善根，被稱為聖無癡善根。什麼是聖無癡善根？有學之人（Sikṣamāṇa）以聖潔的心，脫離結使（Kleshas），進入聖道，對正信和正法堅定不移；以及其他趣向的人，看到行為的過患，觀察涅槃（Nirvana）的寂滅，如實地觀察苦、集、滅、道（Duḥkha, Samudaya, Nirodha, Mārga），對於未得到的想要得到，未理解的想要理解，未證悟的想要證悟，通過修行道路脫離煩惱。見學人（Śaikṣa）須陀洹（Srotaāpanna）、斯陀含（Sakṛdāgāmin）、阿那含（Anāgāmin）觀智具足。如果處於觀智之地，通過觀解脫心，就能獲得沙門果（Śrāmaṇaphala），即須陀洹果、斯陀含果、阿那含果。無學之人（Aśaikṣa）想要得到阿羅漢（Arhat），尚未得到聖法，想要得到聖法，想要修行道路，觀智具足。如果處於觀智之地，通過觀解脫心，就能獲得阿羅漢果。無論是趣向還是無癡，都稱為聖無癡善根。有漏（Sāsrava）與無漏（Anāsrava）、有愛（Sopadhiśeṣa）與無愛（Nirupadhiśeṣa）、有求（Saparigraha）與無求（Aparigraha）、當取（Upādāna）與非當取（Anupādāna）、有取（Upādhi）與無取（Nirupādhi）、有勝（Uttara）與無勝（Anuttara）也是如此。三種善根，屬於幾受（Vedanā），幾非受？一切皆非受。一切皆是外在的。三種善根，屬於幾有報（Vipāka），幾無報？二者有報，一者二分或有報或無報。什麼是二者有報？無貪（Arāga）和無嗔（Adveṣa），這二者是有報的。什麼是一者二分或有報或無報？無癡善根，這一個屬於二分，或有報或無報。什麼是無癡善根有報？無癡善根的報法，被稱為無癡善根有報。什麼是無癡善根有報？有學之人以聖潔的心，脫離結使，進入聖道，對正信和正法堅定不移；以及其他趣向的人，看到行為的過患，觀察涅槃的寂滅，如實地觀察苦、集、滅、道，對於未得到的想要得到，未理解的想要理解，未證悟的想要證悟，通過修行道路脫離煩惱。無學之人想要得到阿羅漢，尚未得到聖法，想要修行道路。無論是真實的人，還是趣向，還是無癡，都稱為無癡善根有報。什麼是無癡善根無報？無癡善根的報，被稱為無癡善根無報。什麼是無癡善根無報？見學人須陀洹、斯陀含、阿那含觀智
【English Translation】 English version What is holy non-delusion good root without outflows? This is called holy non-delusion good root. What is holy non-delusion good root? Non-delusion good root corresponding to the root of faith is called holy non-delusion good root. What is holy non-delusion good root? A learner (Sikṣamāṇa) with a holy mind, detached from the bonds (Kleshas), enters the holy path, with firm faith and firm Dharma; and other beings who see the faults of actions, observe the quiescence of Nirvana (Nirvana), and truly observe suffering, its origin, its cessation, and the path (Duḥkha, Samudaya, Nirodha, Mārga), desiring to attain what has not been attained, desiring to understand what has not been understood, desiring to realize what has not been realized, and through the path of practice, detach from afflictions. Seeing the learner (Śaikṣa) Srotaāpanna (Srotaāpanna), Sakṛdāgāmin (Sakṛdāgāmin), Anāgāmin (Anāgāmin) with complete wisdom. If in the place of wisdom, through the mind of liberation, one obtains the fruit of a Śrāmaṇa (Śrāmaṇaphala), namely the fruit of Srotaāpanna, the fruit of Sakṛdāgāmin, the fruit of Anāgāmin. A non-learner (Aśaikṣa) desires to attain Arhat (Arhat), has not yet attained the holy Dharma, desires to attain the holy Dharma, desires to practice the path, with complete wisdom. If in the place of wisdom, through the mind of liberation, one obtains the fruit of Arhat. Whether it is a destination or non-delusion, it is called holy non-delusion good root. With outflows (Sāsrava) and without outflows (Anāsrava), with love (Sopadhiśeṣa) and without love (Nirupadhiśeṣa), with seeking (Saparigraha) and without seeking (Aparigraha), to be taken (Upādāna) and not to be taken (Anupādāna), with grasping (Upādhi) and without grasping (Nirupādhi), with superiority (Uttara) and without superiority (Anuttara) are also like this. Of the three good roots, how many are feelings (Vedanā), and how many are not feelings? All are not feelings. All are external. Of the three good roots, how many have retribution (Vipāka), and how many do not have retribution? Two have retribution, and one is divided into two parts, either with retribution or without retribution. What are the two that have retribution? Non-greed (Arāga) and non-hatred (Adveṣa), these two have retribution. What is the one divided into two parts, either with retribution or without retribution? Non-delusion good root, this one belongs to two parts, either with retribution or without retribution. What is non-delusion good root with retribution? The retribution Dharma of non-delusion good root is called non-delusion good root with retribution. What is non-delusion good root with retribution? A learner with a holy mind, detached from the bonds, enters the holy path, with firm faith and firm Dharma; and other beings who see the faults of actions, observe the quiescence of Nirvana, and truly observe suffering, its origin, its cessation, and the path, desiring to attain what has not been attained, desiring to understand what has not been understood, desiring to realize what has not been realized, and through the path of practice, detach from afflictions. A non-learner desires to attain Arhat, has not yet attained the holy Dharma, desires to practice the path. Whether it is a real person, or a destination, or non-delusion, it is called non-delusion good root with retribution. What is non-delusion good root without retribution? The retribution of non-delusion good root is called non-delusion good root without retribution. What is non-delusion good root without retribution? Seeing the learner Srotaāpanna, Sakṛdāgāmin, Anāgāmin with complete wisdom
具足。若智地若觀解脫心即得沙門果須陀洹果斯陀含果阿那含果。無學人慾得阿羅漢。觀智具足。若智地若觀解脫心即得阿羅漢果。若實人若趣無癡。名無癡善根無報。三善根。幾心。幾非心。一切非心。三善根。幾心相應幾非心相應。一切心相應。三善根。幾心數幾非心數。一切心數。三善根。幾緣。幾非緣。一切緣。三善根幾共心。幾不共心。一切共心。一切隨心轉。三善根。幾業。幾非業。一切非業。三善根。幾業相應。幾非業相應。一切業相應。三善根。幾共業。幾非共業。一切共業。一切隨業轉。三善根。幾因。幾非因。一切因。三善根。幾有因。幾無因。一切有因。一切有緒。一切有緣。一切有為。三善根。幾知。幾非知。一切知如事知見。三善根。幾識。幾非識。一切識意識如事識。一切解。一切了。三善根。幾斷智知。幾非斷智知。一切非斷智知。一切非斷。三善根。幾修。幾非修。一切修。三善根。幾證。幾非證。一切證知見如事。三善根。幾善。幾非善。幾無記。一切善。三善根。幾學。幾無學。幾非學非無學。二非學非無學。一三分或學或無學或非學非無學。云何二非學非無學。無貪無恚。名二非學非無學。云何一三分或學或無學。或非學非無學。無癡善根。名一三分或學或無學或非學非無學
【現代漢語翻譯】 現代漢語譯本 具足（jù zú）：圓滿，完備。如果智慧之地，如果觀察解脫之心，就能得到沙門果（shā mén guǒ，出家修道者的果位），須陀洹果（xū tuó huán guǒ，預流果，初果），斯陀含果（sī tuó hán guǒ，一來果，二果），阿那含果（ā nā hán guǒ，不還果，三果）。無學之人想要得到阿羅漢果（ā luó hàn guǒ，無生果，四果），觀察智慧圓滿，如果智慧之地，如果觀察解脫之心，就能得到阿羅漢果。如果真實之人趨向于無癡（wú chī，沒有愚癡），名為無癡善根（wú chī shàn gēn），沒有報應。三種善根，有多少是心（xīn，精神，意識），有多少不是心？一切都不是心。三種善根，有多少與心相應，有多少不與心相應？一切都與心相應。三種善根，有多少是心數（xīn shù，心的屬性），有多少不是心數？一切都是心數。三種善根，有多少是緣（yuán，條件，關係），有多少不是緣？一切都是緣。三種善根，有多少是共心（gòng xīn，共同的心），有多少是不共心（bù gòng xīn，不共同的心）？一切都是共心。一切都隨心轉變。三種善根，有多少是業（yè，行為，造作），有多少不是業？一切都不是業。三種善根，有多少與業相應，有多少不與業相應？一切都與業相應。三種善根，有多少是共業（gòng yè，共同的業），有多少不是共業？一切都是共業。一切都隨業轉變。三種善根，有多少是因（yīn，原因），有多少不是因？一切都是因。三種善根，有多少是有因（yǒu yīn，有原因），有多少是無因（wú yīn，沒有原因）？一切都是有因。一切都有緒（yǒu xù，有頭緒），一切都有緣（yǒu yuán，有條件），一切都是有為（yǒu wéi，有造作）。三種善根，有多少是知（zhī，知道），有多少不是知？一切都是知，如實地知道和看見。三種善根，有多少是識（shí，識別，認識），有多少不是識？一切都是識，意識如實地識別。一切都理解，一切都明瞭。三種善根，有多少是斷智知（duàn zhì zhī，斷除煩惱的智慧），有多少不是斷智知？一切都不是斷智知，一切都不是斷除。三種善根，有多少是修（xiū，修行），有多少不是修？一切都是修。三種善根，有多少是證（zhèng，證悟），有多少不是證？一切都證悟，知道和看見如實的情況。三種善根，有多少是善（shàn，好的，有利的），有多少不是善，有多少是無記（wú jì，非善非惡）？一切都是善。三種善根，有多少是學（xué，有待學習的），有多少是無學（wú xué，無需再學習的），有多少是非學非無學（fēi xué fēi wú xué，既非有待學習也非無需再學習的）？有二種是非學非無學，有一種是三分，或者是有待學習，或者是無需再學習，或者是非學非無學。什麼是二種非學非無學？無貪（wú tān，沒有貪婪）和無嗔（wú chēn，沒有嗔恨），名為二種非學非無學。什麼是一種三分，或者是有待學習，或者是無需再學習，或者是非學非無學？無癡善根，名為一種三分，或者是有待學習，或者是無需再學習，或者是非學非無學。
【English Translation】 English version Completeness. If the ground of wisdom, if observing the mind of liberation, one obtains the fruit of a Śrāmaṇa (shā mén guǒ, the fruit of a renunciate), the fruit of a Srotāpanna (xū tuó huán guǒ, stream-enterer, the first fruit), the fruit of a Sakṛdāgāmin (sī tuó hán guǒ, once-returner, the second fruit), the fruit of an Anāgāmin (ā nā hán guǒ, non-returner, the third fruit). A non-learner who desires to obtain the fruit of an Arhat (ā luó hàn guǒ, the fruit of no-more-learning, the fourth fruit), observing the completeness of wisdom, if the ground of wisdom, if observing the mind of liberation, one obtains the fruit of an Arhat. If a real person inclines towards non-delusion (wú chī, absence of delusion), it is called the root of non-delusion (wú chī shàn gēn), without retribution. Three roots of goodness, how many are mental (xīn, mind, consciousness), how many are non-mental? All are non-mental. Three roots of goodness, how many are associated with mind, how many are not associated with mind? All are associated with mind. Three roots of goodness, how many are mental properties (xīn shù, attributes of mind), how many are not mental properties? All are mental properties. Three roots of goodness, how many are conditions (yuán, conditions, relationships), how many are not conditions? All are conditions. Three roots of goodness, how many are common mind (gòng xīn, shared mind), how many are uncommon mind (bù gòng xīn, unshared mind)? All are common mind. All follow the mind's transformation. Three roots of goodness, how many are karma (yè, action, creation), how many are not karma? All are not karma. Three roots of goodness, how many are associated with karma, how many are not associated with karma? All are associated with karma. Three roots of goodness, how many are shared karma (gòng yè, shared karma), how many are not shared karma? All are shared karma. All follow the transformation of karma. Three roots of goodness, how many are causes (yīn, cause), how many are not causes? All are causes. Three roots of goodness, how many have causes (yǒu yīn, having causes), how many are without causes (wú yīn, without causes)? All have causes. All have beginnings (yǒu xù, having beginnings), all have conditions (yǒu yuán, having conditions), all are conditioned (yǒu wéi, having creation). Three roots of goodness, how many are knowing (zhī, knowing), how many are not knowing? All are knowing, knowing and seeing things as they are. Three roots of goodness, how many are consciousness (shí, recognition, awareness), how many are not consciousness? All are consciousness, consciousness recognizing things as they are. All understand, all comprehend. Three roots of goodness, how many are known by the wisdom of cessation (duàn zhì zhī, wisdom of cutting off afflictions), how many are not known by the wisdom of cessation? All are not known by the wisdom of cessation, all are not cessation. Three roots of goodness, how many are cultivated (xiū, cultivation), how many are not cultivated? All are cultivated. Three roots of goodness, how many are realized (zhèng, realization), how many are not realized? All are realized, knowing and seeing things as they are. Three roots of goodness, how many are wholesome (shàn, good, beneficial), how many are not wholesome, how many are neutral (wú jì, neither good nor bad)? All are wholesome. Three roots of goodness, how many are in training (xué, requiring training), how many are beyond training (wú xué, beyond the need for training), how many are neither in training nor beyond training (fēi xué fēi wú xué, neither requiring training nor beyond the need for training)? There are two that are neither in training nor beyond training, there is one that is threefold, either in training, or beyond training, or neither in training nor beyond training. What are the two that are neither in training nor beyond training? Non-greed (wú tān, absence of greed) and non-hatred (wú chēn, absence of hatred) are called the two that are neither in training nor beyond training. What is the one that is threefold, either in training, or beyond training, or neither in training nor beyond training? The root of non-delusion is called the one that is threefold, either in training, or beyond training, or neither in training nor beyond training.
。云何無癡善根學。無癡善根聖非無學。名無癡善根學。云何無癡善根學。學信根相應無癡善根。名無癡善根學。云何無癡善根學。學人離結使聖心入聖道。若堅信堅法。及余趣人。見行過患。觀涅槃寂滅。如實觀苦集滅道。未得欲得。未解欲解未證欲證。修道離煩惱。見學人若須陀洹斯陀含阿那含觀智具足。若智地若觀解脫心即得沙門果須陀洹果斯陀含果阿那含果。若實人若趣無癡善根。名無癡善根學。云何無癡善根無學。無癡善根若聖非學。名無癡善根無學。云何無癡善根無學。無學信根相應無癡善根。名無癡善根無學。云何無癡善根無學。無學人慾得阿羅漢。未得聖法。欲得聖法修道觀智具足。若智地若觀解脫心即得阿羅漢果。若實人若趣無癡。名無癡善根無學。云何無癡善根非學非無學。無癡善根非聖無癡。名無癡善根非學非無學。三善根。幾報。幾報法。幾非報非報法。二報法。一二分或報或報法。云何二報法。無貪無恚。名二報法。云何一二分或報或報法。無癡善根。名一二分或報或報法。云何無癡善根報。無癡善根無報。名無癡善根報。云何無癡善根報。見學人須陀洹斯陀含阿那含觀智具足。若智地若觀解脫心即得沙門果。若須陀洹果斯陀含果阿那含果。無學人慾得阿羅漢。觀智具足。若智地若觀解脫
【現代漢語翻譯】 現代漢語譯本 云何為無癡善根學？無癡善根，若為聖者且非無學者，名為無癡善根學。 云何為無癡善根學？與學位的信根相應的無癡善根，名為無癡善根學。 云何為無癡善根學？有學位的人，爲了斷除煩惱結使，以聖潔的心進入聖道。如果對佛法堅定信仰，以及其他根器的人，看到錯誤行為的過患，觀察涅槃的寂靜，如實地觀察苦、集、滅、道四聖諦。對於未得到的（聖法）想要得到，未理解的想要理解，未證悟的想要證悟，修習聖道以脫離煩惱。見到有學位的人，如須陀洹（Sotapanna，入流果）、斯陀含（Sakadagami，一來果）、阿那含（Anagami，不還果），觀智具足。如果通過智慧之地，或者通過觀察而解脫，心就能證得沙門果，即須陀洹果、斯陀含果、阿那含果。如果是真實的人，趨向于無癡善根，名為無癡善根學。 云何為無癡善根無學？無癡善根，若為聖者且非有學者，名為無癡善根無學。 云何為無癡善根無學？與無學位的信根相應的無癡善根，名為無癡善根無學。 云何為無癡善根無學？無學位的人，想要證得阿羅漢（Arahat），但尚未得到聖法。想要得到聖法，修習聖道，觀智具足。如果通過智慧之地，或者通過觀察而解脫，心就能證得阿羅漢果。如果是真實的人，趨向于無癡，名為無癡善根無學。 云何為無癡善根非學非無學？無癡善根，若非聖者之無癡，名為無癡善根非學非無學。 三種善根（三善根），有幾種是果報（報），幾種是果報之法（報法），幾種是非果報也非果報之法（非報非報法）？有兩種是果報之法，有一種是部分為果報或果報之法。 云何為二種果報之法？無貪（不貪婪）和無恚（不嗔恨），名為二種果報之法。 云何為一種是部分為果報或果報之法？無癡善根，名為一種是部分為果報或果報之法。 云何為無癡善根果報？無癡善根無果報，名為無癡善根果報。 云何為無癡善根果報？見到有學位的人，如須陀洹、斯陀含、阿那含，觀智具足。如果通過智慧之地，或者通過觀察而解脫，心就能證得沙門果，即須陀洹果、斯陀含果、阿那含果。無學位的人，想要證得阿羅漢，觀智具足。如果通過智慧之地，或者通過觀察而解脫
【English Translation】 English version What is the learning of non-delusion good root? The non-delusion good root, if it belongs to a noble one but is not beyond learning, is called the learning of non-delusion good root. What is the learning of non-delusion good root? The non-delusion good root that corresponds to the faith root of a learner is called the learning of non-delusion good root. What is the learning of non-delusion good root? A learner, in order to sever the bonds of afflictions, enters the noble path with a noble mind. If they have firm faith in the Dharma, and others of different capacities, see the faults of wrong actions, observe the tranquility of Nirvana, and truly contemplate suffering, its cause, its cessation, and the path. For what is not yet attained, they desire to attain; for what is not yet understood, they desire to understand; for what is not yet realized, they desire to realize, cultivating the path to be free from afflictions. Seeing learners such as Sotapanna (入流果, Stream-enterer), Sakadagami (一來果, Once-returner), Anagami (不還果, Non-returner) who are complete in wisdom. If through the ground of wisdom, or through observation and liberation, the mind attains the fruit of a renunciant, namely the fruit of Sotapanna, Sakadagami, or Anagami. If a real person is inclined towards the non-delusion good root, it is called the learning of non-delusion good root. What is the non-delusion good root of one beyond learning? The non-delusion good root, if it belongs to a noble one but is not a learner, is called the non-delusion good root of one beyond learning. What is the non-delusion good root of one beyond learning? The non-delusion good root that corresponds to the faith root of one beyond learning is called the non-delusion good root of one beyond learning. What is the non-delusion good root of one beyond learning? A person beyond learning desires to attain Arahat (阿羅漢), but has not yet attained the noble Dharma. Desiring to attain the noble Dharma, they cultivate the path and are complete in wisdom. If through the ground of wisdom, or through observation and liberation, the mind attains the fruit of Arahat. If a real person is inclined towards non-delusion, it is called the non-delusion good root of one beyond learning. What is the non-delusion good root that is neither learning nor beyond learning? The non-delusion good root that is not the non-delusion of a noble one is called the non-delusion good root that is neither learning nor beyond learning. Of the three good roots (三善根), how many are retributive (報), how many are retributive dharmas (報法), and how many are neither retributive nor retributive dharmas (非報非報法)? Two are retributive dharmas, and one is partly retributive or a retributive dharma. What are the two retributive dharmas? Non-greed (不貪婪) and non-hatred (不嗔恨) are called the two retributive dharmas. What is the one that is partly retributive or a retributive dharma? The non-delusion good root is called the one that is partly retributive or a retributive dharma. What is the retribution of the non-delusion good root? The non-delusion good root without retribution is called the retribution of the non-delusion good root. What is the retribution of the non-delusion good root? Seeing learners such as Sotapanna, Sakadagami, Anagami who are complete in wisdom. If through the ground of wisdom, or through observation and liberation, the mind attains the fruit of a renunciant, namely the fruit of Sotapanna, Sakadagami, or Anagami. A person beyond learning desires to attain Arahat and is complete in wisdom. If through the ground of wisdom, or through observation and liberation
心即得阿羅漢果。若實人若趣無癡。名無癡善根報。云何無癡善根報法。無癡善根有報。名無癡善根報法。云何無癡善根報法。學人離結使。聖心入聖道堅信堅法。及余趣人。見行過患。觀涅槃寂滅。如實觀苦集滅道。未得欲得。未解欲解。未證欲證。修道離煩惱。無學人慾得阿羅漢未得聖法。欲得修道。若實人若趣無癡。是名無癡善根報法。三善根。幾見斷。幾思惟斷。幾非見斷非思惟斷。一切非見斷非思惟斷三善根。幾見斷因。幾思惟斷因。幾非見斷非思惟斷因。一切非見斷非思惟斷因。三善根。幾欲界系。幾色界系。幾無色界系。幾不繫。二欲界系。一四分或欲界系或色界系或無色界系或不繫。云何二欲界系。無貪無恚。名二欲界系。云何一四分或欲界系或色界系或無色界系或不繫。無癡善根。名一四分或欲界系或色界系或無色界系或不繫。云何無癡善根欲界系。欲漏有漏無癡善根。名欲界系。云何無癡善根色界系。色漏有漏無癡善根。名色界系。云何無癡善根無色界系。無色漏有漏無癡善根。名無色界系。云何無癡善根不繫。聖無漏無癡善根名不繫。三善根。幾過去。幾未來。幾現在。幾非過去非未來非現在。一切三分或過去或未來或現在。云何無貪善根過去。無貪善根生已滅名過去。云何無貪善根未來。無
貪善根未生未出名未來。云何無貪善根現在。無貪善根生未滅名現在。無恚無癡亦如是。
舍利弗阿毗曇論問分大品第九
問曰。幾大。答曰四。何等四。地水火風大。云何地大。二地大。內地大。外地大。云何內地大。若身內別堅受堅。骨齒爪發毛妍膚肌皮筋脾腎肝肺心腸胃大腸小腸大腹小腹糞穢。此身及余內受堅。名內地大。云何外地大。外非受堅。銅鐵鉛錫白镴金銀真珠琉璃珂貝璧玉珊瑚錢性寶貝珠沙石土堿鹵石糞掃灰土地草木枝葉莖節。及餘外非受堅。名外地大。如是內地大外地大名地大。
云何水大。二水大。內水大。外水大。云何內水大。身內受。水膩涎癊膽肝肪髓腦脂𦙽涕唾膿血小便。及余身內受水潤等。名內水大。
云何外水大。若外水膩非受。蘇油生酥蜜黑石蜜乳酪酪漿醪酒甘蔗酒蜜酒。及餘外水膩非受。名外水大。如是內水大外水大名水大。
云何火大。二火大。內火大。外火大。云何內火大。身內火受熱。若熱能令熱。身熱內燋。若服食飲等消。及余身內別受火。名內火大。云何外火大。外火非受熱火熱日熱珠熱舍熱墻熱山熱谷氣熱草熱木熱牛𡱁糞熱。及餘外火熱非受。名外火大。如是內火大外火大名火大。
云何風大。二風大。內風大。外風大。云何
內風大。身受風。上風下風依節風攣躄風骨節游風出息入息風。余內別受風。名內風大。云何外風大。外風非受。東風南風西風北風雜塵風不雜塵風冷風熱風黑風旋嵐風動地風。及餘外風非受。名外風大。如是內風大外風大名風大。
四大。幾色。幾非色。一切色。四大。幾可見。幾不可見。一切不可見。四大。幾有對。幾無對。一切有對。四大。幾聖。幾非聖。一切非聖。四大。幾有漏。幾無漏。一切有漏。一切有愛。一切有求。一切當取。一切有取。一切有勝。四大。幾受。幾非受。一切二分或受或非受。云何地大受。地大若內名地大受。云何地大受。地大業法煩惱所生報我分攝。名地大受。云何地大非受外地大名地大非受。水火風大亦如是。四大。幾有報。幾無報。一切無報。四大幾心。幾非心。一切非心。四大。幾心相應。幾非心相應。一切非心相應。四大。幾心數。幾非心數。一切非心數。四大。幾緣。幾非緣。一切非緣。四大。幾共心。幾不共心。一切不共心。一切不隨心轉。四大。幾業。幾非業。一切非業。四大。幾業相應。幾非業相應。一切非業相應。四大。幾共業。幾非共業。一切不共業。一切不隨業轉。四大。幾因。幾非因。一切因。四大。幾有因。幾無因。一切有因。一切有緒。一切有
【現代漢語翻譯】 現代漢語譯本 體內之風強大。身體感受風。上風下風依照時節的風，攣痹之風，骨節遊走之風，出息入息之風。其餘體內感受的風，名為體內風大。什麼是體外風大？體外之風並非感受。東風、南風、西風、北風、夾雜塵土的風、不夾雜塵土的風、冷風、熱風、黑風、旋風、動地之風。以及其餘體外非感受的風，名為體外風大。像這樣，體內風大和體外風大合稱為風大。
四大（地、水、火、風四種基本元素）。有多少是色（有形質的）？有多少是非色（無形質的）？一切都是色。四大。有多少是可見的？有多少是不可見的？一切都是不可見的。四大。有多少是有對（有阻礙的）？有多少是無對（無阻礙的）？一切都是有對的。四大。有多少是聖（聖潔的）？有多少是非聖（不聖潔的）？一切都是非聖的。四大。有多少是有漏（有煩惱的）？有多少是無漏（無煩惱的）？一切都是有漏的。一切都是有愛的。一切都是有求的。一切都是應當被執取的。一切都是有執取的。一切都是有勝的。四大。有多少是受（感受）？有多少是非受（非感受）？一切都是二分的，或者受或者非受。什麼是地大受？體內的地大名為地大受。什麼又是地大受？地大由業、法、煩惱所生，屬於報我的部分。名為地大受。什麼又是地大非受？體外的地大名為地大非受。水大、火大、風大也是如此。四大。有多少是有報（有果報的）？有多少是無報（無果報的）？一切都是無報的。四大有多少是心（精神的）？有多少是非心（非精神的）？一切都是非心。四大。有多少是心相應（與心相關的）？有多少是非心相應（與心不相關的）？一切都是非心相應。四大。有多少是心數（心的作用）？有多少是非心數（非心的作用）？一切都是非心數。四大。有多少是緣（條件）？有多少是非緣（非條件）？一切都是非緣。四大。有多少是共心（共同的心）？有多少是不共心（不共同的心）？一切都是不共心。一切都不隨心轉移。四大。有多少是業（行為）？有多少是非業（非行為）？一切都是非業。四大。有多少是業相應（與行為相關的）？有多少是非業相應（與行為不相關的）？一切都是非業相應。四大。有多少是共業（共同的行為）？有多少是不共業（不共同的行為）？一切都是不共業。一切都不隨業轉移。四大。有多少是因（原因）？有多少是非因（非原因）？一切都是因。四大。有多少是有因（有原因的）？有多少是無因（無原因的）？一切都是有因的。一切都是有緒的。一切都是有
【English Translation】 English version The inner wind is strong. The body experiences wind. Upward wind, downward wind, seasonal wind, convulsive wind, wandering wind in the joints, outgoing breath wind, and incoming breath wind. Other internally experienced winds are called the great inner wind. What is the great external wind? External wind is not experienced. East wind, south wind, west wind, north wind, wind mixed with dust, wind not mixed with dust, cold wind, hot wind, black wind, whirlwind, earth-shaking wind. And other external winds that are not experienced are called the great external wind. Thus, the great inner wind and the great external wind are collectively called the great wind element.
The four great elements (earth, water, fire, and wind). How many are 'rupa' (form/matter)? How many are 'arupa' (formless/immaterial)? All are 'rupa'. The four great elements. How many are visible? How many are invisible? All are invisible. The four great elements. How many are 'sapratiha' (obstructive/resistant)? How many are 'apratigha' (non-obstructive/non-resistant)? All are 'sapratiha'. The four great elements. How many are 'arya' (noble/holy)? How many are 'anarya' (ignoble/unholy)? All are 'anarya'. The four great elements. How many are 'sasrava' (with outflows/defilements)? How many are 'anasrava' (without outflows/defilements)? All are 'sasrava'. All are with craving. All are with seeking. All are to be grasped. All are with grasping. All are with superiority. The four great elements. How many are 'vedana' (feeling/sensation)? How many are 'avedana' (without feeling/sensation)? All are twofold, either with feeling or without feeling. What is earth element as feeling? Internal earth element is called earth element as feeling. What is earth element as feeling? Earth element is born from karma, dharma, and afflictions, belonging to the portion of the retribution of 'I'. It is called earth element as feeling. What is earth element as without feeling? External earth element is called earth element as without feeling. The water, fire, and wind elements are also the same. The four great elements. How many are with retribution? How many are without retribution? All are without retribution. The four great elements. How many are 'citta' (mind)? How many are 'acitta' (non-mind)? All are 'acitta'. The four great elements. How many are 'citta-samprayukta' (associated with mind)? How many are 'citta-visamprayukta' (not associated with mind)? All are 'citta-visamprayukta'. The four great elements. How many are 'caitta' (mental factors)? How many are 'acaitta' (non-mental factors)? All are 'acaitta'. The four great elements. How many are 'pratyaya' (conditions)? How many are 'apratyaya' (non-conditions)? All are 'apratyaya'. The four great elements. How many are 'sadhāraṇa-citta' (common mind)? How many are 'asādhāraṇa-citta' (uncommon mind)? All are 'asādhāraṇa-citta'. All do not follow the mind's transformation. The four great elements. How many are 'karma' (action)? How many are 'akarma' (non-action)? All are 'akarma'. The four great elements. How many are 'karma-samprayukta' (associated with action)? How many are 'karma-visamprayukta' (not associated with action)? All are 'karma-visamprayukta'. The four great elements. How many are 'sādhāraṇa-karma' (common action)? How many are 'asādhāraṇa-karma' (uncommon action)? All are 'asādhāraṇa-karma'. All do not follow the transformation of karma. The four great elements. How many are 'hetu' (cause)? How many are 'ahetu' (non-cause)? All are 'hetu'. The four great elements. How many are with cause? How many are without cause? All are with cause. All are with continuity. All are with
緣。一切有為。四大。幾知。幾非知。一切知如事知見。四大。幾識。幾非識。一切識如事識。一切瞭如事知見。四大。幾斷智知。幾非斷智知。一切非斷智知。四大。幾修。幾非修。一切非修。四大。幾證。幾非證。一切證如事知見。四大。幾善。幾不善。幾無記。一切無記四大。幾學。幾無學。幾非學非無學。一切非學非無學。四大。幾報。幾報法。幾非報非報法。一切二分或報或非報非報法。云何地大報。地大受名地大報。云何地大報。地大業法煩惱所生報我分攝。名地大報。云何地大非報非報法。外地大名地大非報非報法。水火風大亦如是。
四大。幾見斷。幾思惟斷。幾非見斷非思惟斷。一切非見斷非思惟斷。四大。幾見斷因。幾思惟斷因。幾非見斷非思惟斷因。一切三分或見斷因或思惟斷因或非見斷非思惟斷因。云何地大見斷因。若見斷法報地大。名地大見斷因。云何地大思惟斷因。思惟斷因法報地大。是名地大思惟斷因。云何地大非見斷非思惟斷因。善法報地大非報非報法。名地大非見斷非思惟斷因。水火風大亦如是。四大。幾欲界系。幾色界系。幾無色界系。幾不繫。一切二分或欲界系或色界系。云何地大欲界系。欲漏有漏地大。名欲界系。云何地大色界系。色漏有漏地大。名色界系。水火風
【現代漢語翻譯】 現代漢語譯本 緣。一切有為法由四大（地、水、火、風）組成。其中有多少是可知覺的，有多少是不可知覺的？一切可知覺的都如實知見。四大中，有多少是可識別的，有多少是不可識別的？一切可識別的都如實識別。一切了知都如實知見。四大中，有多少是斷智所知的，有多少是非斷智所知的？一切都是非斷智所知的。四大中，有多少是需要修習的，有多少是不需要修習的？一切都是不需要修習的。四大中，有多少是需要證悟的，有多少是不需要證悟的？一切需要證悟的都如實知見。四大中，有多少是善的，有多少是不善的，有多少是無記的？一切都是無記的。四大中，有多少是需要學習的，有多少是無需學習的，有多少是非學非無學的？一切都是非學非無學的。四大中，有多少是果報，有多少是果報之法，有多少是非果報非果報之法？一切分為兩部分，一部分是果報，一部分是非果報非果報之法。什麼是地大的果報？地大承受其名為地大的果報。什麼又是地大的果報？地大由業法和煩惱所生，屬於果報我的部分，名為地大的果報。什麼又是地大的非果報非果報之法？外在的地大名為地大的非果報非果報之法。水大、火大、風大也是如此。 四大中，有多少是見斷的，有多少是思惟斷的，有多少是非見斷非思惟斷的？一切都是非見斷非思惟斷的。四大中，有多少是見斷之因，有多少是思惟斷之因，有多少是非見斷非思惟斷之因？一切分為三部分，一部分是見斷之因，一部分是思惟斷之因，一部分是非見斷非思惟斷之因。什麼是地大的見斷之因？如果是見斷之法的果報地大，名為地大的見斷之因。什麼又是地大的思惟斷之因？思惟斷之因法的果報地大，是名為地大的思惟斷之因。什麼又是地大的非見斷非思惟斷之因？善法的果報地大，非果報非果報之法，名為地大的非見斷非思惟斷之因。水大、火大、風大也是如此。四大中，有多少是欲界系的，有多少是色界系的，有多少是無色界系的，有多少是不繫的？一切分為兩部分，一部分是欲界系的，一部分是色界系的。什麼是地大的欲界系？欲漏和有漏的地大，名為欲界系。什麼又是地大的色界系？色漏和有漏的地大，名為色界系。水大、火大、風大也是如此。
【English Translation】 English version Condition. All conditioned phenomena are composed of the four great elements (earth, water, fire, and wind). Among them, how many are knowable, and how many are unknowable? All that is knowable is known and seen as it is. Among the four great elements, how many are recognizable, and how many are unrecognizable? All that is recognizable is recognized as it is. All understanding is known and seen as it is. Among the four great elements, how many are known by the wisdom of cessation, and how many are not known by the wisdom of cessation? All are not known by the wisdom of cessation. Among the four great elements, how many need to be cultivated, and how many do not need to be cultivated? All do not need to be cultivated. Among the four great elements, how many need to be realized, and how many do not need to be realized? All that needs to be realized is known and seen as it is. Among the four great elements, how many are wholesome, how many are unwholesome, and how many are neutral? All are neutral. Among the four great elements, how many need to be learned, how many do not need to be learned, and how many are neither learning nor non-learning? All are neither learning nor non-learning. Among the four great elements, how many are retribution, how many are the law of retribution, and how many are neither retribution nor the law of non-retribution? All are divided into two parts, one part is retribution, and the other part is neither retribution nor the law of non-retribution. What is the retribution of the earth element? The earth element receiving its name is the retribution of the earth element. What is the retribution of the earth element? The earth element is born from karma and afflictions, belonging to the part of the 'I' of retribution, and is called the retribution of the earth element. What is the non-retribution and non-law of retribution of the earth element? The external earth element is called the non-retribution and non-law of retribution of the earth element. The water, fire, and wind elements are also the same. Among the four great elements, how many are abandoned by seeing, how many are abandoned by thinking, and how many are neither abandoned by seeing nor abandoned by thinking? All are neither abandoned by seeing nor abandoned by thinking. Among the four great elements, how many are the cause of abandonment by seeing, how many are the cause of abandonment by thinking, and how many are the cause of neither abandonment by seeing nor abandonment by thinking? All are divided into three parts, one part is the cause of abandonment by seeing, one part is the cause of abandonment by thinking, and one part is the cause of neither abandonment by seeing nor abandonment by thinking. What is the cause of abandonment by seeing of the earth element? If it is the retribution of the earth element of the law abandoned by seeing, it is called the cause of abandonment by seeing of the earth element. What is the cause of abandonment by thinking of the earth element? The retribution of the earth element of the law of the cause of abandonment by thinking is called the cause of abandonment by thinking of the earth element. What is the cause of neither abandonment by seeing nor abandonment by thinking of the earth element? The retribution of the earth element of wholesome law, which is neither retribution nor the law of non-retribution, is called the cause of neither abandonment by seeing nor abandonment by thinking of the earth element. The water, fire, and wind elements are also the same. Among the four great elements, how many belong to the desire realm (Kāmadhātu), how many belong to the form realm (Rūpadhātu), how many belong to the formless realm (Arūpadhātu), and how many do not belong to any realm? All are divided into two parts, one part belongs to the desire realm, and one part belongs to the form realm. What is the earth element belonging to the desire realm? The earth element with desire outflows (Kāmāsava) and existence outflows (Bhavāsava) is called belonging to the desire realm. What is the earth element belonging to the form realm? The earth element with form outflows (Rūpāsava) and existence outflows (Bhavāsava) is called belonging to the form realm. The water, fire, and wind elements are also the same.
大亦如是。四大。幾過去。幾未來。幾現在。一切三分或過去或未來或現在。云何地大過去。地大生已滅名過去。云何地大未來。地大未生未出名未來。云何地大現在。地大生未滅名現在。水火風大亦如是。
舍利弗阿毗曇論問分優婆塞品第十
問曰。是優婆塞耶。答曰是。誰優婆塞。是佛優婆塞。何等佛。釋迦牟尼佛。何所勛是優婆塞。謂法。何等法。離欲。何等離欲滅盡。何等滅盡。涅槃。齊幾名為優婆塞。若人諸根男相具足。心無錯亂。不為苦所逼。欲作優婆塞。向尊上心。向彼為主依于舍彼喜樂彼法輪未轉。未有眾僧。口受二教。歸依佛。歸依法。受此二語已。即名優婆塞。如偈說。
離垢煩惱使 證第一常寂 降伏稱無量 為彼提謂說 歸佛及歸法 離垢無上寶 未有第三寶 教令依二寶 非為欲損彼 大仙無所吝 此法義應爾 大仙不毀僧
法輪既轉。便有聖眾。即說三語。口受三教。歸依佛。歸依法。歸依僧。受此三語已。即名優婆塞。如佛說。
歸依處眾多 山巖及樹木 園林及神寺 斯由苦所逼 此歸非安隱 此歸非為上 非歸依此處 能離一切苦 若歸佛法僧 正觀四真諦 苦由於集生 能滅于苦集 八正安隱道
【現代漢語翻譯】 現代漢語譯本： 『大』也是如此。四大（地、水、火、風）。有多少是過去？有多少是未來？有多少是現在？一切都可以分為過去、未來和現在三種。什麼是過去的地大（earth element）？地大生起后滅去，這叫做過去的地大。什麼是未來的地大？地大還沒有生起和出現，這叫做未來的地大。什麼是現在的地大？地大正在生起但還沒有滅去，這叫做現在的地大。水大（water element）、火大（fire element）、風大（wind element）也是如此。
《舍利弗阿毗曇論》問分優婆塞品第十
問：這是優婆塞（Upasaka，男居士）嗎？答：是的。是誰的優婆塞？是佛陀的優婆塞。哪位佛陀？釋迦牟尼佛（Sakyamuni Buddha）。優婆塞的功德是什麼？是法（Dharma）。什麼法？離欲。什麼離欲？滅盡。什麼滅盡？涅槃（Nirvana）。達到什麼程度才能稱為優婆塞？如果一個人諸根具足，具有男性的特徵，心智沒有錯亂，不被痛苦所逼迫，想要成為優婆塞，對尊者懷有敬仰之心，以佛陀為主，依靠佛陀，捨棄世俗的喜樂，在佛陀的法輪（Dharmacakra）還沒有轉動，還沒有僧眾的時候，口頭接受二種教導，歸依佛（Buddha），歸依法（Dharma）。接受這兩種教導后，就稱為優婆塞。正如偈頌所說：
『遠離垢染煩惱的束縛，證得第一的常寂之境，降伏一切，功德無量，為提謂（提謂長者）宣說。歸依佛和歸依法，遠離垢染的無上珍寶，在沒有第三寶（僧）的時候，教導人們依靠二寶。』 『並非想要損害他們，大仙（佛陀）毫無吝嗇，此法的意義應當如此，大仙不會譭謗僧眾。』
法輪已經轉動，便有了聖眾（Sangha）。於是宣說三種教導，口頭接受三種教導，歸依佛，歸依法，歸依僧。接受這三種教導后，就稱為優婆塞。正如佛陀所說：
『歸依之處有很多，山巖和樹木，園林和神廟，這些都是因為被痛苦所逼迫。這種歸依不是安穩的，這種歸依不是最好的，不歸依這些地方，就不能脫離一切痛苦。如果歸依佛、法、僧，正確地觀察四聖諦（Four Noble Truths）：苦（suffering）由於集（cause of suffering）而生，能夠滅除苦和集，八正道（Eightfold Path）是安穩的道路。』
【English Translation】 English version: It is also like that with the 『great』 elements. The four great elements (earth, water, fire, and wind). How many are past? How many are future? How many are present? Everything is divided into three: past, future, or present. What is the past earth element (earth element)? The earth element that has arisen and ceased is called the past earth element. What is the future earth element? The earth element that has not yet arisen or appeared is called the future earth element. What is the present earth element? The earth element that is arising but has not yet ceased is called the present earth element. The water element (water element), fire element (fire element), and wind element (wind element) are also like that.
Sariputra Abhidhamma Treatise, Question Section, Upasaka Chapter, Tenth
Question: Is this an Upasaka (Upasaka, male lay follower)? Answer: Yes. Whose Upasaka? The Buddha's Upasaka. Which Buddha? Sakyamuni Buddha (Sakyamuni Buddha). What is the merit of an Upasaka? It is the Dharma (Dharma). What Dharma? Freedom from desire. What freedom from desire? Extinction. What extinction? Nirvana (Nirvana). To what extent is one called an Upasaka? If a person has complete faculties, possesses male characteristics, is not mentally confused, is not oppressed by suffering, desires to become an Upasaka, has reverence for the venerable one, takes the Buddha as their master, relies on the Buddha, abandons worldly pleasures, and before the Buddha's Wheel of Dharma (Dharmacakra) has turned and there is no Sangha, verbally accepts two teachings, takes refuge in the Buddha (Buddha), takes refuge in the Dharma (Dharma). Having accepted these two teachings, one is then called an Upasaka. As the verse says:
『Free from the defilements and afflictions, attaining the supreme state of constant tranquility, subduing all, with immeasurable merit, speaking for Tividha (Tividha the merchant). Taking refuge in the Buddha and taking refuge in the Dharma, the supreme treasure free from defilements, when there is no third treasure (Sangha), teaching people to rely on the two treasures.』 『Not intending to harm them, the great sage (Buddha) is without stinginess, the meaning of this Dharma should be so, the great sage does not slander the Sangha.』
Once the Wheel of Dharma has turned, there is then the Holy Sangha (Sangha). Then three teachings are proclaimed, and three teachings are verbally accepted: taking refuge in the Buddha, taking refuge in the Dharma, taking refuge in the Sangha. Having accepted these three teachings, one is then called an Upasaka. As the Buddha said:
『There are many places of refuge, mountains and rocks, and trees, gardens and temples, all because they are oppressed by suffering. This refuge is not secure, this refuge is not the best, not taking refuge in these places, one cannot escape all suffering. If one takes refuge in the Buddha, Dharma, and Sangha, correctly observing the Four Noble Truths (Four Noble Truths): suffering (suffering) arises from accumulation (cause of suffering), able to extinguish suffering and accumulation, the Eightfold Path (Eightfold Path) is a secure path.』
必至甘露處 此歸最為安 此歸最為上 歸依於此處 能離一切苦
問曰。優婆塞幾戒。答曰五。何等五盡壽不殺生。是優婆塞戒。盡壽不盜。是優婆塞戒。盡壽不邪淫。是優婆塞戒。盡壽不妄語。是優婆塞戒。盡壽不飲酒。是優婆塞戒。如是優婆塞五戒。盡壽受持。不得違犯。齊幾為持戒優婆塞。若優婆塞。於此五戒中。常持戒護行近行。不缺行。不亂行。不濁行。不雜行。隨順戒行。齊是名持戒優婆塞。如偈說。
智人能持戒 悕望於三樂 尊重得利益 終受天上樂 見如是等處 智者能離惡 利根持凈戒 常得第一樂
云何殺生若生眾生想。故斷眾生命。死時未到。到時未死。教令殺害斷命勿令活。彼語聞已過彼時已滅彼生已仆地。如此身業口業。是眾生故斷眾生命。當斷不定斷。彼是殺生業。若行彼業者。是名殺生人。云何不殺生優婆塞戒。若於彼業不樂。遠離不作。護不犯。斷根舍不善堪忍行善。名不殺生。是優婆塞戒。如佛說。
不殺亦不教 亦不勸他殺 諸定及驚怖 及與大名稱 於一切眾生 盡舍諸刀杖
云何不與取。若有人不與取。若村中若山澤不與盜心取他物。若共他行若共相交劫取他物。想起盜心悕望愛護作己有。如是身業口
業取去取來。離本家移處壞封幟出界彼業是不與取。若行彼業者。名不與取人。云何不盜是優婆塞戒。于彼業不樂。遠離不作。護戒不犯。斷根舍不善根。堪忍行善。是名不盜優婆塞戒。如佛說。
不盜亦不教 不取不持去 亦不勸他取 離諸不與取
云何邪淫。若有邪行人。若有母護父護兄護弟護姊護妹護自護法護姓護親里護信要護乃至花鬘護。若共如此宿。共行欲法。若自妻非道行。彼業是邪行。若行彼業者。是名邪行人。云何不邪淫是優婆塞戒。若於彼業不樂。遠離不作。護戒不犯。斷根舍不善。堪忍行善。是名不邪淫。是優婆塞戒。如佛說。
離淫不凈行 觀欲如火坑 雖未能離欲 足不犯他妻
云何妄語。若有人妄語。若伴中眾中親里中貴人中國主前若人倩人為證。如所知說。彼人不知言知。知言不知。見言不見。不見言見。若自為為他。若為財于眾中故作妄語。隱所忍隱所欲隱所覺隱所想隱心知。不見言見。見言不見。不聞言聞。聞言不聞。不覺言覺。覺言不覺。不識言識。識言不識。先欲妄語。語時知妄語。語竟知妄語。如是虛誑意以為財故。若集聲音句言語口教是妄語業。若行彼業者是名妄語人。云何不妄語。是優婆塞戒。于彼業不樂。遠離不作。護戒不犯。斷根
【現代漢語翻譯】 現代漢語譯本：
盜取是拿取別人給予或不給予的東西。如果離開自己的本家，移動到有界限標誌的地方，從那裡拿取不屬於自己的東西，這就是盜取。如果做了這種行為，就叫做盜取之人。怎樣才算是不盜戒的優婆塞（Upasaka，在家男居士）呢？對於盜取這種行為不喜好，遠離不做，守護戒律不觸犯，斷除根本，捨棄不善之根，能夠忍耐併力行善事，這就叫做不盜戒的優婆塞。正如佛所說：
'不盜也不教唆， 不拿取也不帶走， 也不勸他人拿取， 遠離各種不予而取的行為。'
邪淫是指不正當的性行為。如果有邪淫之人，侵犯受到母親保護、父親保護、兄弟保護、姐妹保護、自己保護、法律保護、姓氏保護、親族保護、信義保護，乃至花鬘（Hua Man，用花環裝飾的女子）保護的女子。如果與這些人發生性關係，或者與自己的妻子在非正當的性行為，這種行為就是邪淫。如果做了這種行為，就叫做邪淫之人。怎樣才算是不邪淫戒的優婆塞呢？對於邪淫這種行為不喜好，遠離不做，守護戒律不觸犯，斷除根本，捨棄不善，能夠忍耐併力行善事，這就叫做不邪淫戒的優婆塞。正如佛所說：
'遠離淫慾不凈行， 視慾望如火坑， 即使未能完全離欲， 也不侵犯他人的妻子。'
妄語是指說謊。如果有人說妄語，在同伴中、大眾中、親族中、貴人中、國王面前，或者有人請他作證，他卻不如實說，不知道說知道，知道說不知道，看見說沒看見，沒看見說看見。無論是爲了自己還是爲了他人，爲了錢財而在大眾中故意說謊，隱瞞所忍受的、隱瞞所想要的、隱瞞所感覺的、隱瞞所想的、隱瞞內心所知的。沒看見說看見，看見說沒看見，沒聽見說聽見，聽見說沒聽見，沒感覺到說感覺到，感覺到說沒感覺到，不認識說認識，認識說不認識。事先想要說謊，說話時知道是謊言，說完后也知道是謊言。像這樣虛假欺騙，意圖爲了錢財的緣故，如果聚集聲音、語句、言語、口頭教導，這就是妄語的行為。如果做了這種行為，就叫做妄語之人。怎樣才算是不妄語戒的優婆塞呢？對於妄語這種行為不喜好，遠離不做，守護戒律不觸犯，斷除根本。
【English Translation】 English version:
Taking is taking what is given or not given by others. If one leaves one's own home and moves to a place with boundary markers, and takes what does not belong to oneself from there, that is stealing. If one commits such an act, one is called a thief. What constitutes the precept of not stealing for a Upasaka (Upasaka, a lay male devotee)? Not delighting in the act of stealing, abstaining from doing it, guarding the precepts without violating them, cutting off the root, abandoning the roots of unwholesomeness, being able to endure and practice good deeds, this is called the Upasaka's precept of not stealing. As the Buddha said:
'Neither steal nor instigate, Neither take nor carry away, Nor advise others to take, Abstain from all acts of taking what is not given.'
Sexual misconduct refers to improper sexual behavior. If there is a person who engages in sexual misconduct, violating a woman protected by her mother, protected by her father, protected by her brother, protected by her sister, protected by herself, protected by the law, protected by her lineage, protected by her relatives, protected by her fidelity, or even protected by a flower garland (Hua Man, a woman adorned with a garland of flowers). If one engages in sexual relations with such a person, or engages in improper sexual acts with one's own wife, such behavior is sexual misconduct. If one commits such an act, one is called a person of sexual misconduct. What constitutes the precept of not engaging in sexual misconduct for a Upasaka? Not delighting in the act of sexual misconduct, abstaining from doing it, guarding the precepts without violating them, cutting off the root, abandoning unwholesomeness, being able to endure and practice good deeds, this is called the Upasaka's precept of not engaging in sexual misconduct. As the Buddha said:
'Abstain from impure sexual conduct, View desire as a pit of fire, Even if unable to completely abandon desire, Do not violate another's wife.'
False speech refers to lying. If someone speaks falsely, in the company of companions, in the assembly, among relatives, among nobles, before the king, or if someone asks him to testify, but he does not speak truthfully, saying he does not know when he knows, saying he knows when he does not know, saying he has not seen when he has seen, saying he has seen when he has not seen. Whether for oneself or for others, for the sake of wealth, deliberately lying in the assembly, concealing what is endured, concealing what is desired, concealing what is felt, concealing what is thought, concealing what is known in the heart. Saying one has seen when one has not seen, saying one has not seen when one has seen, saying one has heard when one has not heard, saying one has not heard when one has heard, saying one has felt when one has not felt, saying one has not felt when one has felt, saying one does not recognize when one recognizes, saying one recognizes when one does not recognize. Intending to lie beforehand, knowing it is a lie while speaking, and knowing it is a lie after speaking. Such falsehood and deception, intending to gain wealth, if one gathers sounds, phrases, words, or verbal teachings, this is the act of false speech. If one commits such an act, one is called a liar. What constitutes the precept of not lying for a Upasaka? Not delighting in the act of lying, abstaining from doing it, guarding the precepts without violating them, cutting off the root.
舍不善。堪忍行善。是名不妄語。是優婆塞戒。如佛說。
若伴若眾中 一一不妄語 不說不勸教 離一切虛妄
云何飲酒放逸處。若有飲酒放逸處。若酒醪酒甘蔗酒蒲桃酒蜜酒。及余物酒。若飲酒若愛樂酒。灑身乃至草葉一渧。彼業是飲酒放逸處。若行彼業者。是名飲酒放逸人。云何不飲酒不放逸。是優婆塞戒。若於彼業不樂。遠離不作。護戒不犯斷根舍不善根。堪忍行善。名不飲酒不放逸處。是優婆塞戒。如佛說。
聖言當離酒 亦勿與他酒 不飲不勸樂 知此放逸處 知此不善門 憍慠愚者然 知此處不善 戒德自防護 不殺亦不盜 實語不飲酒 不淫斷欲法 不夜非時食 謙卑不高床 息聽止觀樂 不花鬘涂香 如是名八齋 隨彼時持齋 智人隨食施 飲食供養僧 不放逸貪著 供養于父母 如法求財物 以自修家業 得生日光天
五戒。幾色幾非色。一切色。五戒。幾可見。幾不可見。一切不可見。五戒。幾有對。幾無對。一切無對。五戒。幾聖。幾非聖。一切非聖。五戒。幾有漏。幾無漏。一切有漏。一切有愛。一切有求。一切當取。一切有取。一切有勝。五戒幾受。幾非受。一切非受。一切外五戒。幾有報。幾無報。一切
【現代漢語翻譯】 現代漢語譯本 捨棄不善，堅持行善，這稱為不妄語（不虛假言語）。這是優婆塞（在家男/女佛教徒）的戒律，如佛所說： 『在同伴或大眾之中，始終不說謊，不說謊言，不勸導他人說謊，遠離一切虛妄。』 什麼是飲酒放逸之處？如果存在飲酒放逸之處，無論是酒、醪酒（濁酒）、甘蔗酒、蒲桃酒（葡萄酒）、蜜酒，以及其他任何型別的酒，如果飲用酒，或者喜愛飲酒，甚至將酒灑在身上，哪怕是一滴在草葉上，這種行為就是飲酒放逸之處。如果做了這種行為，就稱為飲酒放逸之人。什麼是不飲酒不放逸？這是優婆塞的戒律。如果對於飲酒這種行為不喜好，遠離它，不做它，守護戒律不違犯，斷除根本，捨棄不善之根，堅持行善，這稱為不飲酒不放逸之處。這是優婆塞的戒律，如佛所說： 『聖人的教誨應當遠離酒，也不要給他人酒。不飲用，不勸導，不以此為樂，要知道這是放逸之處。要知道這是不善之門，是驕傲自滿的愚者所為。知道此處是不善的，用戒律和德行自我防護。不殺生，也不偷盜，說實話，不飲酒，不邪淫，斷除慾望之法，不在夜晚或非時食用食物，謙卑而不坐高床，停止聽世俗的音樂，停止觀賞歌舞表演，不佩戴花鬘，不塗抹香料，這稱為八齋戒。隨順當時的情況持齋戒，有智慧的人隨順食物佈施，用飲食供養僧侶，不放逸貪著，供養父母，如法地尋求財物，用這些來修持家業，可以得到生日光天（美好的來生）。』 五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），有多少是色（物質）？有多少是非色（精神）？一切都是色（這裡可能指五戒本身是行為，行為是物質現象）。五戒，有多少是可見的？有多少是不可見的？一切都是不可見的。五戒，有多少是有對（有阻礙）的？有多少是無對（無阻礙）的？一切都是無對的。五戒，有多少是聖（聖人的）？有多少是非聖（凡夫的）？一切都是非聖的。五戒，有多少是有漏（有煩惱）的？有多少是無漏（無煩惱）的？一切都是有漏的。一切都是有愛的。一切都是有求的。一切都是應當被執取的。一切都是有執取的。一切都是有勝的。五戒有多少是受（感受）？有多少是非受（非感受）？一切都是非受。一切外在的五戒，有多少是有報（有果報）的？有多少是無報的？一切都是有報的。
【English Translation】 English version Abandoning unwholesome deeds and persevering in wholesome conduct is called not speaking falsely (not uttering untrue words). This is the precept of a Upasaka (a lay Buddhist practitioner, male or female), as the Buddha said: 'Among companions or in a crowd, always refrain from lying, do not speak falsehoods, do not encourage others to lie, and stay away from all falsehoods.' What constitutes a place of heedlessness due to drinking? If there is a place of heedlessness due to drinking, whether it be alcohol, mead, sugarcane wine, grape wine, honey wine, or any other kind of liquor, if one drinks alcohol, or enjoys drinking alcohol, or even sprinkles alcohol on oneself, even a drop on a blade of grass, that action is a place of heedlessness due to drinking. If one engages in such an action, one is called a person heedless due to drinking. What is not drinking and not being heedless? This is the precept of a Upasaka. If one does not delight in such actions, avoids them, does not do them, protects the precepts without violating them, cuts off the root, abandons the root of unwholesomeness, and perseveres in wholesome conduct, this is called not drinking and not being in a place of heedlessness. This is the precept of a Upasaka, as the Buddha said: 'The sage's teaching is to abstain from alcohol, and also not to give alcohol to others. Do not drink, do not encourage, do not delight in it, know that this is a place of heedlessness. Know that this is the gate of unwholesomeness, which is done by the arrogant and foolish. Knowing that this place is unwholesome, protect yourself with precepts and virtue. Do not kill, nor steal, speak truthfully, do not drink alcohol, do not engage in sexual misconduct, cut off the law of desire, do not eat at night or at improper times, be humble and do not sit on a high bed, cease listening to worldly music, cease watching song and dance performances, do not wear garlands, do not apply perfumes, this is called the eight precepts. Following the circumstances of the time, observe the precepts, the wise person follows the food with generosity, offering food to the Sangha (monastic community), not being heedless and attached, making offerings to parents, seeking wealth lawfully, using these to cultivate family affairs, one can attain the heaven of the sun's birth (a good rebirth).' The five precepts (not killing, not stealing, not engaging in sexual misconduct, not speaking falsely, not drinking alcohol), how many are rupa (form/material)? How many are arupa (formless/immaterial)? All are rupa (here it may refer to the precepts themselves being actions, and actions are material phenomena). The five precepts, how many are visible? How many are invisible? All are invisible. The five precepts, how many are with resistance (obstructive)? How many are without resistance (unobstructive)? All are without resistance. The five precepts, how many are arya (of the noble ones)? How many are not arya (of ordinary beings)? All are not arya. The five precepts, how many are with asrava (defilements)? How many are without asrava (without defilements)? All are with asrava. All are with love. All are with seeking. All should be taken. All are with taking. All are with victory. The five precepts, how many are vedana (feeling)? How many are not vedana (not feeling)? All are not vedana. All external five precepts, how many are with vipaka (result/consequence)? How many are without vipaka? All are with vipaka.
有報。五戒。幾心。幾非心。一切非心。五戒。幾心相應。幾非心相應。一切非心相應。五戒。幾心數。幾非心數。一切非心數。五戒。幾緣。幾非緣。一切非緣。五戒。幾共心。幾不共心。一切不共心。一切不隨心轉。五戒。幾業。幾非業。一切業。五戒。幾業相應。幾非業相應。一切非業相應。五戒。幾共業。幾非共業。一切不共業。一切不隨業轉。五戒。幾因。幾非因。一切因。五戒。幾有因。幾無因。一切有因。一切有緒。一切有緣。一切有為。五戒。幾知。幾非知。一切知如事知見。五戒。幾識。幾非識。一切識意識如事識。一切解。一切了。五戒。幾斷智知。幾非斷智知。一切非斷智知。五戒。幾修。幾非修。一切修。五戒幾證。幾非證。一切證知見如事。五戒。幾善。幾不善。幾無記。一切善。五戒。幾學。幾無學。幾非學非無學。一切非學非無學。五戒。幾報。幾報法。幾非報非報法。一切報法。五戒。幾見斷幾思惟斷。幾非見斷非思惟斷。一切非見斷非思惟斷。五戒。幾見斷因。幾思惟斷因。幾非見斷非思惟斷因。一切非見斷非思惟斷因。五戒。幾欲界系。幾色界系。幾無色界系。幾不繫。一切欲界系。五戒幾過去。幾未來。幾現在。幾非過去非未來非現在。一切三分或過去或未來或現在。云何不
殺戒過去。不殺戒生已滅名過去。云何不殺戒未來。不殺戒未生未出名未來。云何不殺戒現在。不殺戒生未滅名現在。乃至不飲酒不放逸戒亦如是。
舍利弗阿毗曇論卷第六(問分第一十品竟) 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第七
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
非問分界品第一
色界。非色界。可見界。不可見界。有對界。無對界。聖界。非聖界。有漏界。無漏界。有愛界。無愛界。有求界。無求界。當取界。非當取界。有取界。無取界。有勝界。無勝界。有受界。非受界。內界。外界。有報界。無報界。心界。非心界。心相應界。非心相應界。心數界。非心數界。緣界。非緣界。共心界。非共心界。隨心轉界。不隨心轉界。業界。非業界。業報界。非業報界。業相應界。非業相應界。非業相應非非業相應界。共業界。不共業界。隨業轉界。非隨業轉界。因界。非因界。有因界。無因界。有緒界。無緒界。有緣界。無緣界。有為界。無為界。智界。非智界。識界。非識界。解界。非解界。了界。非了界。斷智知界。非斷智知界。斷界。非斷界。修界。非修界。證界。非證界。有餘涅槃界。無餘涅槃界。善界。不善界。無記
【現代漢語翻譯】 現代漢語譯本 什麼是過去的殺戒（Pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi，不殺生的戒律）？已生起並已滅去的殺戒被稱為過去的殺戒。什麼是未來的不殺戒？尚未生起和出現的的不殺戒被稱為未來的不殺戒。什麼是不殺戒的現在？已生起但尚未滅去的不殺戒被稱為現在的不殺戒。乃至不飲酒和不放逸的戒律也是如此。
《舍利弗阿毗曇論》卷第六（問分第十品完） 大正藏第28冊 No. 1548 《舍利弗阿毗曇論》
《舍利弗阿毗曇論》卷第七
姚秦罽賓三藏曇摩耶舍（Dharmayaśas）共曇摩崛多（Dharmagupta）等譯
非問分界品第一
。非。可見界。不可見界。有對界。無對界。聖界。非聖界。有漏界。無漏界。有愛界。無愛界。有求界。無求界。當取界。非當取界。有取界。無取界。有勝界。無勝界。有受界。非受界。內界。外界。有報界。無報界。心界。非心界。心相應界。非心相應界。心數界。非心數界。緣界。非緣界。共心界。非共心界。隨心轉界。不隨心轉界。業界。非業界。業報界。非業報界。業相應界。非業相應界。非業相應非非業相應界。共業界。不共業界。隨業轉界。非隨業轉界。因界。非因界。有因界。無因界。有緒界。無緒界。有緣界。無緣界。有為界。無為界。智界。非智界。識界。非識界。解界。非解界。了界。非了界。斷智知界。非斷智知界。斷界。非斷界。修界。非修界。證界。非證界。有餘涅槃界（Sa-upādisesa-nibbāna-dhātu）。無餘涅槃界（An-upādisesa-nibbāna-dhātu）。善界。不善界。無記
【English Translation】 English version What is the past precept of abstaining from killing (Pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi, the precept of refraining from killing)? The precept of abstaining from killing that has arisen and ceased is called the past precept of abstaining from killing. What is the future precept of abstaining from killing? The precept of abstaining from killing that has not yet arisen or appeared is called the future precept of abstaining from killing. What is the present precept of abstaining from killing? The precept of abstaining from killing that has arisen but not yet ceased is called the present precept of abstaining from killing. The same applies to the precepts of abstaining from intoxicants and non-negligence.
Shariputra Abhidharma Treatise, Volume 6 (End of Chapter 10 of the Questions Section) Taisho Tripitaka, Volume 28, No. 1548, Shariputra Abhidharma Treatise
Shariputra Abhidharma Treatise, Volume 7
Translated by Tripiṭaka Master Dharmayaśas from Kipin of the Yao Qin Dynasty, together with Dharmagupta and others
Chapter 1 on the Realms of Non-Questions
. Non-. Visible realm. Invisible realm. Realm with resistance. Realm without resistance. Noble realm. Non-noble realm. Defiled realm. Undefiled realm. Realm with attachment. Realm without attachment. Realm with seeking. Realm without seeking. Realm to be grasped. Realm not to be grasped. Realm with grasping. Realm without grasping. Realm with superiority. Realm without superiority. Realm with feeling. Realm without feeling. Internal realm. External realm. Realm with retribution. Realm without retribution. Mind realm. Non-mind realm. Realm associated with mind. Realm not associated with mind. Mental factors realm. Non-mental factors realm. Condition realm. Non-condition realm. Realm common to mind. Realm not common to mind. Realm that follows mind. Realm that does not follow mind. Karma realm. Non-karma realm. Karma result realm. Non-karma result realm. Realm associated with karma. Realm not associated with karma. Realm that is neither associated with karma nor not associated with karma. Realm common to karma. Realm not common to karma. Realm that follows karma. Realm that does not follow karma. Cause realm. Non-cause realm. Realm with cause. Realm without cause. Realm with continuity. Realm without continuity. Realm with condition. Realm without condition. Conditioned realm. Unconditioned realm. Wisdom realm. Non-wisdom realm. Consciousness realm. Non-consciousness realm. Understanding realm. Non-understanding realm. Comprehension realm. Non-comprehension realm. Realm of knowledge of cessation. Realm of non-knowledge of cessation. Cessation realm. Non-cessation realm. Cultivation realm. Non-cultivation realm. Realization realm. Non-realization realm. Realm of Nirvana with remainder (Sa-upādisesa-nibbāna-dhātu). Realm of Nirvana without remainder (An-upādisesa-nibbāna-dhātu). Wholesome realm. Unwholesome realm. Neutral
界。學界。無學界。非學非無學界。報界。報法界。非報非報法界。見斷界。思惟斷界。非見斷非思惟斷界。見斷因界。思惟斷因界。非見斷非思惟斷因界。卑界。中界勝界。粗界。細界。微界。發界。出界。度界。勤界。持界。出界。斷界。離欲界。滅界。欲界。色界。無色界。色界。非色界。滅界。三出界。過去界。未來界。現在界。非過去非未來非現在界。過去境界界。未來境界界。現在境界界。非過去非未來非現在境界界。欲界系界。色界系界。無色界系界。不繫界。色界。受界。想界。行界。識界。五出界。六出界。地界。水界。火界。風界。空界。識界。樂界。苦界。喜界。憂界。舍界。無明界欲界。恚界。害界。出界。不恚界。不害界。光界。凈界。色界。空處界。識處界不用處界。非想非非想處界。十八界。
云何色界法。若色是名色界。云何非色界法。非色是名非色界。云何可見界。色入是名可見界。云何不可見界。除色入余法。是名不可見界。
云何有對界。十色入是名有對界。云何無對界。意入法入。是名無對界。
云何聖界。若法無漏。是名聖界。云何非聖界。若法有漏。是名非聖界。
云何有漏界。若法有愛。是名有漏界。云何無漏界。若法無愛。是名無漏界。
【現代漢語翻譯】 現代漢語譯本 界（dhātu，要素、界別）。學界（śaikṣa-dhātu，有學位的界別）。無學界（aśaikṣa-dhātu，無學位的界別）。非學非無學界（naiva-śaikṣa-nāśaikṣa-dhātu，既非有學位也非無學位的界別）。報界。報法界。非報非報法界。見斷界（darśana-prahātavya-dhātu，見道所斷的界別）。思惟斷界（bhāvanā-prahātavya-dhātu，修道所斷的界別）。非見斷非思惟斷界（na-darśana-prahātavya-na-bhāvanā-prahātavya-dhātu，非見道所斷亦非修道所斷的界別）。卑界（hīna-dhātu，低劣的界別）。中界（madhyama-dhātu，中等的界別）勝界（praṇīta-dhātu，殊勝的界別）。粗界（audārika-dhātu，粗顯的界別）。細界（sūkṣma-dhātu，微細的界別）。微界。發界。出界。度界。勤界。持界。出界。斷界。離欲界（vītarāga-dhātu，離欲的界別）。滅界（nirodha-dhātu，滅盡的界別）。欲界（kāma-dhātu，慾望的界別）。。無。。非。滅界。三出界。過去界（atīta-dhātu，過去的界別）。未來界（anāgata-dhātu，未來的界別）。現在界（pratyutpanna-dhātu，現在的界別）。非過去非未來非現在界（na-atīta-na-anāgata-na-pratyutpanna-dhātu，非過去非未來非現在的界別）。過去境界界。未來境界界。現在境界界。非過去非未來非現在境界界。欲界系界（kāma-dhātu-saṃyojana-dhātu，欲界所繫的界別）。系界。無系界。不繫界。。受界（vedanā-dhātu，感受的界別）。想界（saṃjñā-dhātu，概念的界別）。行界（saṃskāra-dhātu，意志的界別）。識界（vijñāna-dhātu，意識的界別）。五出界。六出界。地界（pṛthivī-dhātu，地的界別）。水界（āpas-dhātu，水的界別）。火界（tejas-dhātu，火的界別）。風界（vāyu-dhātu，風的界別）。空界（ākāśa-dhātu，空的界別）。識界（vijñāna-dhātu，意識的界別）。樂界（sukha-dhātu，快樂的界別）。苦界（duḥkha-dhātu，痛苦的界別）。喜界（saumanasya-dhātu，喜悅的界別）。憂界（daurmanasya-dhātu，憂愁的界別）。舍界（upekṣā-dhātu，捨棄的界別）。無明界（avidyā-dhātu，無明的界別）欲界（kāma-dhātu，慾望的界別）。恚界（dveṣa-dhātu，嗔恚的界別）。害界（vihiṃsā-dhātu，傷害的界別）。出界。不恚界（adveṣa-dhātu，不嗔恚的界別）。不害界（avihiṃsā-dhātu，不傷害的界別）。光界（ālokadhātu，光的界別）。凈界（śubha-dhātu，清凈的界別）。。空處界（ākāśānantyāyatana-dhātu，空無邊處的界別）。識處界（vijñānānantyāyatana-dhātu，識無邊處的界別）不用處界（ākiṃcanyāyatana-dhātu，無所有處的界別）。非想非非想處界（naivasaṃjñānāsaṃjñāyatana-dhātu，非想非非想處的界別）。十八界（aṣṭādaśa dhātavaḥ，十八界）。
什麼是法？如果色（rūpa，物質）是，就名為。什麼是非法？如果不是色，就名為非。什麼是可見界？色入（rūpāyatana，色處）就名為可見界。什麼是不可見界？除了色入以外的法，就名為不可見界。
什麼是有對界（sa-pratigha-dhātu，有障礙的界別）？十色入（daśa rūpāyatanāni，十種色處）就名為有對界。什麼是無對界（a-pratigha-dhātu，無障礙的界別）？意入（manāyatana，意處）法入（dharmāyatana，法處），就名為無對界。
什麼是聖界（ārya-dhātu，聖潔的界別）？如果法是無漏（anāsrava，沒有煩惱），就名為聖界。什麼是非聖界（anārya-dhātu，非聖潔的界別）？如果法是有漏（sāsrava，有煩惱），就名為非聖界。
什麼是有漏界（sāsrava-dhātu，有煩惱的界別）？如果法是有愛（sa-sneha，有愛慾），就名為有漏界。什麼是無漏界（anāsrava-dhātu，沒有煩惱的界別）？如果法是無愛（a-sneha，沒有愛慾），就名為無漏界。
【English Translation】 English version Element. Element of the learner. Element of the non-learner. Element of neither learner nor non-learner. Realm of retribution. Realm of the law of retribution. Realm of neither retribution nor the law of retribution. Element of what is abandoned by seeing. Element of what is abandoned by contemplation. Element of what is neither abandoned by seeing nor abandoned by contemplation. Inferior element. Intermediate element. Superior element. Coarse element. Subtle element. Minute element. Element of arising. Element of departure. Element of crossing over. Element of diligence. Element of upholding. Element of departure. Element of cessation. Element of detachment. Element of extinction. Element of the desire realm. . Without . . Not . Element of extinction. Three elements of departure. Past element. Future element. Present element. Element of neither past nor future nor present. Element of past realm. Element of future realm. Element of present realm. Element of neither past nor future nor present realm. Element bound to the desire realm. ** bound element. Without ** bound element. Unbound element. . Element of feeling (vedanā). Element of perception (saṃjñā). Element of volition (saṃskāra). Element of consciousness (vijñāna). Five elements of departure. Six elements of departure. Earth element (pṛthivī-dhātu). Water element (āpas-dhātu). Fire element (tejas-dhātu). Wind element (vāyu-dhātu). Space element (ākāśa-dhātu). Consciousness element (vijñāna-dhātu). Element of pleasure (sukha-dhātu). Element of pain (duḥkha-dhātu). Element of joy (saumanasya-dhātu). Element of sorrow (daurmanasya-dhātu). Element of equanimity (upekṣā-dhātu). Element of ignorance (avidyā-dhātu). Element of the desire realm (kāma-dhātu). Element of hatred (dveṣa-dhātu). Element of harm (vihiṃsā-dhātu). Element of departure. Element of non-hatred (adveṣa-dhātu). Element of non-harm (avihiṃsā-dhātu). Element of light (ālokadhātu). Element of purity (śubha-dhātu). . Element of the sphere of infinite space (ākāśānantyāyatana-dhātu). Element of the sphere of infinite consciousness (vijñānānantyāyatana-dhātu). Element of the sphere of nothingness (ākiṃcanyāyatana-dhātu). Element of the sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana-dhātu). Eighteen elements (aṣṭādaśa dhātavaḥ).
What is the ** dharma? If form (rūpa) is, it is called . What is the non- dharma? If it is not form, it is called non-**. What is the visible element? The form-entry (rūpāyatana) is called the visible element. What is the invisible element? The dharmas other than the form-entry are called the invisible element.
What is the element with resistance (sa-pratigha-dhātu)? The ten form-entries (daśa rūpāyatanāni) are called the element with resistance. What is the element without resistance (a-pratigha-dhātu)? The mind-entry (manāyatana) and the dharma-entry (dharmāyatana) are called the element without resistance.
What is the noble element (ārya-dhātu)? If a dharma is unpolluted (anāsrava), it is called the noble element. What is the non-noble element (anārya-dhātu)? If a dharma is polluted (sāsrava), it is called the non-noble element.
What is the polluted element (sāsrava-dhātu)? If a dharma has affection (sa-sneha), it is called the polluted element. What is the unpolluted element (anāsrava-dhātu)? If a dharma is without affection (a-sneha), it is called the unpolluted element.
云何有愛界。若法有求。是名有愛界。云何無愛界。若法無求。是名無愛界。
云何有求界。若法當取。是名有求界。云何無求界。若法非當取。是名無求界。
云何當取界。若法有取。是名當取界。云何非當取界。若法無取。是名非當取界。
云何有取界。若法有勝。是名有取界。云何無取界。若法無勝。是名無取界。
云何有勝界。若法有取。是名有勝界。云何無勝界。若法無取。是名無勝界。云何有勝界。若法界有餘界勝妙過上。是名有勝界。云何無勝界。若法界無餘界勝妙過上。是名無勝界。
云何受界。若法內。是名受界。云何非受界。若法外。是名非受界。
云何內界。若法受。是名內界。云何外界。若法非受。是名外界。
云何有報界。若法報法。是名有報界。云何無報界。若法報若非報非報法。是名無報界。
云何心界。意入是名心界。云何非心界。除意入余法。是名非心界。
云何心相應界。若法心數。是名心相應界。云何非心相應界。若法非心數。是名非心相應界。
云何心數界。除心餘緣法。是名心數界。云何非心數界。若法非緣及心。是名非心數界。
云何緣界。若法取相及心。是名緣界。云何非緣界。除心
【現代漢語翻譯】 現代漢語譯本 什麼是有愛界？如果某種法具有渴求，這就被稱為有愛界。 什麼是無愛界？如果某種法沒有渴求，這就被稱為無愛界。
什麼是有求界？如果某種法應當被獲取，這就被稱為有求界。 什麼是無求界？如果某種法不應當被獲取，這就被稱為無求界。
什麼是當取界？如果某種法具有獲取，這就被稱為當取界。 什麼是非當取界？如果某種法沒有獲取，這就被稱為非當取界。
什麼是有取界？如果某種法具有殊勝，這就被稱為有取界。 什麼是無取界？如果某種法沒有殊勝，這就被稱為無取界。
什麼是有勝界？如果某種法具有獲取，這就被稱為有勝界。 什麼是無勝界？如果某種法沒有獲取，這就被稱為無勝界。 什麼是有勝界？如果某個法界比其他法界更殊勝、更美妙、更優越，這就被稱為有勝界。 什麼是無勝界？如果某個法界不比其他法界殊勝、美妙、優越，這就被稱為無勝界。
什麼是受界？如果某種法是內在的，這就被稱為受界。 什麼是非受界？如果某種法是外在的，這就被稱為非受界。
什麼是內界？如果某種法是感受，這就被稱為內界。 什麼是外界？如果某種法不是感受，這就被稱為外界。
什麼是有報界？如果某種法是報應之法，這就被稱為有報界。 什麼是無報界？如果某種法是報應或非報應，或非報應之法，這就被稱為無報界。
什麼是心界？意入（Manas-āyatana，意根）被稱為心界。 什麼是非心界？除了意入之外的其他法，被稱為非心界。
什麼是心相應界？如果某種法是心所法（Caitasikas，與心相應的心理現象），這就被稱為心相應界。 什麼是非心相應界？如果某種法不是心所法，這就被稱為非心相應界。
什麼是心數界？除了心之外的緣法，被稱為心數界。 什麼是非心數界？如果某種法不是緣起法也不是心，這就被稱為非心數界。
什麼是緣界？如果某種法是取相和心，這就被稱為緣界。 什麼是非緣界？除了心
【English Translation】 English version What is the realm of love (愛界, Āi jiè)? If a dharma has craving, it is called the realm of love. What is the realm of non-love (無愛界, Wú ài jiè)? If a dharma has no craving, it is called the realm of non-love.
What is the realm of seeking (有求界, Yǒu qiú jiè)? If a dharma should be taken, it is called the realm of seeking. What is the realm of non-seeking (無求界, Wú qiú jiè)? If a dharma should not be taken, it is called the realm of non-seeking.
What is the realm of what should be taken (當取界, Dāng qǔ jiè)? If a dharma has taking, it is called the realm of what should be taken. What is the realm of what should not be taken (非當取界, Fēi dāng qǔ jiè)? If a dharma has no taking, it is called the realm of what should not be taken.
What is the realm of having taking (有取界, Yǒu qǔ jiè)? If a dharma has superiority, it is called the realm of having taking. What is the realm of no taking (無取界, Wú qǔ jiè)? If a dharma has no superiority, it is called the realm of no taking.
What is the realm of having superiority (有勝界, Yǒu shèng jiè)? If a dharma has taking, it is called the realm of having superiority. What is the realm of no superiority (無勝界, Wú shèng jiè)? If a dharma has no taking, it is called the realm of no superiority. What is the realm of having superiority? If a dharma realm is superior, wonderful, and surpassing compared to other realms, it is called the realm of having superiority. What is the realm of no superiority? If a dharma realm is not superior, wonderful, and surpassing compared to other realms, it is called the realm of no superiority.
What is the realm of reception (受界, Shòu jiè)? If a dharma is internal, it is called the realm of reception. What is the realm of non-reception (非受界, Fēi shòu jiè)? If a dharma is external, it is called the realm of non-reception.
What is the internal realm (內界, Nèi jiè)? If a dharma is feeling, it is called the internal realm. What is the external realm (外界, Wài jiè)? If a dharma is not feeling, it is called the external realm.
What is the realm of retribution (有報界, Yǒu bào jiè)? If a dharma is a dharma of retribution, it is called the realm of retribution. What is the realm of no retribution (無報界, Wú bào jiè)? If a dharma is retribution or non-retribution, or a dharma of non-retribution, it is called the realm of no retribution.
What is the mind realm (心界, Xīn jiè)? The mind-āyatana (意入, Manas-āyatana) is called the mind realm. What is the non-mind realm (非心界, Fēi xīn jiè)? Dharmas other than the mind-āyatana are called the non-mind realm.
What is the realm of mind-association (心相應界, Xīn xiāng yìng jiè)? If a dharma is a mental factor (心數, Caitasikas), it is called the realm of mind-association. What is the realm of non-mind-association (非心相應界, Fēi xīn xiāng yìng jiè)? If a dharma is not a mental factor, it is called the realm of non-mind-association.
What is the realm of mental factors (心數界, Xīn shù jiè)? Dharmas that are conditions other than the mind are called the realm of mental factors. What is the realm of non-mental factors (非心數界, Fēi xīn shù jiè)? If a dharma is neither a condition nor the mind, it is called the realm of non-mental factors.
What is the realm of conditions (緣界, Yuán jiè)? If a dharma is taking of characteristics and the mind, it is called the realm of conditions. What is the realm of non-conditions (非緣界, Fēi yuán jiè)? Except for the mind
余非心數法。是名非緣界。
云何共心界。若法隨心轉共心生共住共滅。是名共心界。云何非共心界。若法不隨心轉不共心生不共住不共滅。是名不共心界。
云何隨心轉界。若法共心生共住共滅。是名隨心轉界。云何不隨心轉界。若法不共心生不共住不共滅。是名不隨心轉界。
云何業界。身業口業意業。是名業界。云何非業界。除身業口業意業餘法。是名非業界云何業報界。若法愛若法善報。是名業報界。云何非業報界。若法報若非報非報法。是名非業報界。
云何業相應界。若法界思相應。是名業相應界。云何非業相應界。若法非思相應。是名非業相應界。云何非業相應非非業相應界。思是名非業相應非非業相應界。
云何共業界。若法隨業轉共業生共住共滅。是名共業界。云何不共業界。若法不隨業轉不共業生不共住不共滅。是名不共業界。
云何隨業轉界。若法共業生共住共滅。是名隨業轉界。云何不隨業轉界。若法不共業生不共住不共滅。是名不隨業轉界。
云何因界。若法緣。若法非緣有報。若法非緣。除得果余善報及四大。是名因界。云何非因界。若法非緣無報不共業得果。是名非因界。
云何有因界。若法有緒。是名有因界。云何無因界。若法
【現代漢語翻譯】 現代漢語譯本 『余非心數法』（除了心和心所法之外的法），這被稱為『非緣界』（不是因緣所生的界）。
什麼是『共心界』（與心相應的界）？如果一個法隨著心而轉變，與心共同生起、共同安住、共同滅去，這被稱為『共心界』。 什麼是『非共心界』（不與心相應的界）？如果一個法不隨著心而轉變，不與心共同生起、不共同安住、不共同滅去，這被稱為『非共心界』。
什麼是『隨心轉界』（隨心轉變的界）？如果一個法與心共同生起、共同安住、共同滅去，這被稱為『隨心轉界』。 什麼是『不隨心轉界』（不隨心轉變的界）？如果一個法不與心共同生起、不共同安住、不共同滅去，這被稱為『不隨心轉界』。
什麼是『業界』（業的界）？身業、口業、意業，這被稱為『業界』。 什麼是『非業界』（不是業的界）？除了身業、口業、意業之外的法，這被稱為『非業界』。 什麼是『業報界』（業報的界）？如果是愛法，如果是善報，這被稱為『業報界』。 什麼是『非業報界』（不是業報的界）？如果是報法，如果是非報非報法，這被稱為『非業報界』。
什麼是『業相應界』（與業相應的界）？如果一個法與思相應，這被稱為『業相應界』。 什麼是『非業相應界』（不與業相應的界）？如果一個法不與思相應，這被稱為『非業相應界』。 什麼是『非業相應非非業相應界』（既非與業相應也非不與業相應的界）？思，這被稱為『非業相應非非業相應界』。
什麼是『共業界』（與業相應的界）？如果一個法隨著業而轉變，與業共同生起、共同安住、共同滅去，這被稱為『共業界』。 什麼是『不共業界』（不與業相應的界）？如果一個法不隨著業而轉變，不與業共同生起、不共同安住、不共同滅去，這被稱為『不共業界』。
什麼是『隨業轉界』（隨業轉變的界）？如果一個法與業共同生起、共同安住、共同滅去，這被稱為『隨業轉界』。 什麼是『不隨業轉界』（不隨業轉變的界）？如果一個法不與業共同生起、不共同安住、不共同滅去，這被稱為『不隨業轉界』。
什麼是『因界』（因的界）？如果是緣，如果不是緣但有報，如果不是緣，除了得果之外的其餘善報以及四大（地、水、火、風），這被稱為『因界』。 什麼是『非因界』（不是因的界）？如果不是緣，沒有報，不與業共同得果，這被稱為『非因界』。
什麼是『有因界』（有因的界）？如果一個法有緒，這被稱為『有因界』。 什麼是『無因界』（沒有因的界）？如果一個法
【English Translation】 English version 『Whatever is not of the nature of mind or mental properties』 is called the 『non-causal realm』 (that which is not produced by causes and conditions).
What is the 『realm associated with mind』 (that which is in accordance with mind)? If a dharma changes along with the mind, arising together with the mind, abiding together, and ceasing together, this is called the 『realm associated with mind.』 What is the 『realm not associated with mind』 (that which is not in accordance with mind)? If a dharma does not change along with the mind, not arising together with the mind, not abiding together, and not ceasing together, this is called the 『realm not associated with mind.』
What is the 『realm that changes with mind』 (that which transforms with mind)? If a dharma arises together with the mind, abides together, and ceases together, this is called the 『realm that changes with mind.』 What is the 『realm that does not change with mind』 (that which does not transform with mind)? If a dharma does not arise together with the mind, not abiding together, and not ceasing together, this is called the 『realm that does not change with mind.』
What is the 『realm of karma』 (the sphere of action)? Actions of body, actions of speech, actions of mind, these are called the 『realm of karma.』 What is the 『non-karma realm』 (that which is not action)? Dharmas other than actions of body, actions of speech, and actions of mind, these are called the 『non-karma realm.』 What is the 『realm of karmic retribution』 (the sphere of karmic results)? If it is a dharma of love, if it is a good result, this is called the 『realm of karmic retribution.』 What is the 『non-karmic retribution realm』 (that which is not karmic result)? If it is a dharma of result, if it is neither result nor non-result dharma, this is called the 『non-karmic retribution realm.』
What is the 『realm corresponding to karma』 (that which is in accordance with karma)? If a dharma corresponds to thought, this is called the 『realm corresponding to karma.』 What is the 『realm not corresponding to karma』 (that which is not in accordance with karma)? If a dharma does not correspond to thought, this is called the 『realm not corresponding to karma.』 What is the 『realm that is neither corresponding to karma nor not corresponding to karma』 (that which is neither in accordance with karma nor not in accordance with karma)? Thought, this is called the 『realm that is neither corresponding to karma nor not corresponding to karma.』
What is the 『realm associated with karma』 (that which is in accordance with karma)? If a dharma changes along with karma, arising together with karma, abiding together, and ceasing together, this is called the 『realm associated with karma.』 What is the 『realm not associated with karma』 (that which is not in accordance with karma)? If a dharma does not change along with karma, not arising together with karma, not abiding together, and not ceasing together, this is called the 『realm not associated with karma.』
What is the 『realm that changes with karma』 (that which transforms with karma)? If a dharma arises together with karma, abides together, and ceases together, this is called the 『realm that changes with karma.』 What is the 『realm that does not change with karma』 (that which does not transform with karma)? If a dharma does not arise together with karma, not abiding together, and not ceasing together, this is called the 『realm that does not change with karma.』
What is the 『causal realm』 (the sphere of cause)? If it is a condition, if it is not a condition but has retribution, if it is not a condition, other than obtaining the fruit, the remaining good retribution and the four great elements (earth, water, fire, wind), this is called the 『causal realm.』 What is the 『non-causal realm』 (that which is not cause)? If it is not a condition, has no retribution, and does not obtain the fruit together with karma, this is called the 『non-causal realm.』
What is the 『realm with cause』 (the sphere with cause)? If a dharma has a beginning, this is called the 『realm with cause.』 What is the 『realm without cause』 (the sphere without cause)? If a dharma
無緒。是名無因界。
云何有緒界。若法有緣。是名有緒界。云何無緒界。若法無緣。是名無緒界。
云何有緣界。若法有為。是名有緣界。云何無緣界。若法無為。是名無緣界。
云何有為界。若法有緣。是名有為界。云何無為界。若法無緣。是名無為界。
云何知界。一切法知如事知見。是名知界。云何非知界。無非知界。複次說。一切法非知如事知見是名非知界。
云何識界。一切法識意識如事識。是名識界。云何非識界。無非識界。複次說。一切法非識意識如事識。是名非識界。
云何解界。一切法解如事知見。是名解界。云何非解界。無非解界。複次說。一切法非解如事知見。是名非解界。
云何了界。一切法瞭如事知見。是名了界。云何非了界。無非了界。複次說。一切法非瞭如事知見。是名非了界。
云何斷智知界。若法不善。是名斷智知界。云何非斷智知界。若法善若無記。是名非斷智知界。
云何斷界。若法不善。是名斷界。云何非斷界。若法善若無記。是名非斷界。
云何修界。若法善。是名修界。云何非修界。若法不善無記。是名非修界。
云何證界。一切法證如事知見。是名證界。云何非證界。無非證界。複次說。一
【現代漢語翻譯】 現代漢語譯本： 無緒。這被稱為無因界。
什麼是有緒界？如果法有因緣，這被稱為有緒界。什麼是無緒界？如果法沒有因緣，這被稱為無緒界。
什麼是有緣界？如果法是有為法，這被稱為有緣界。什麼是無緣界？如果法是無為法，這被稱為無緣界。
什麼是有為界？如果法有因緣，這被稱為有為界。什麼是無為界？如果法沒有因緣，這被稱為無為界。
什麼是知界？對一切法如實知曉和見解，這被稱為知界。什麼是非知界？沒有非知界。進一步說，對一切法不如實知曉和見解，這被稱為非知界。
什麼是識界？對一切法如實地識別和意識，這被稱為識界。什麼是非識界？沒有非識界。進一步說，對一切法不如實地識別和意識，這被稱為非識界。
什麼是解界？對一切法如實理解和見解，這被稱為解界。什麼是非解界？沒有非解界。進一步說，對一切法不如實理解和見解，這被稱為非解界。
什麼是了界？對一切法如實明瞭和見解，這被稱爲了界。什麼是非了界？沒有非了界。進一步說，對一切法不如實明瞭和見解，這被稱為非了界。
什麼是斷智知界？如果法是不善的，這被稱為斷智知界。什麼是非斷智知界？如果法是善的或無記的，這被稱為非斷智知界。
什麼是斷界？如果法是不善的，這被稱為斷界。什麼是非斷界？如果法是善的或無記的，這被稱為非斷界。
什麼是修界？如果法是善的，這被稱為修界。什麼是非修界？如果法是不善的或無記的，這被稱為非修界。
什麼是證界？對一切法如實證悟和見解，這被稱為證界。什麼是非證界？沒有非證界。進一步說，對一切法不如實證悟和見解，這被稱為非證界。
【English Translation】 English version: Without connection. This is called the causeless realm.
What is the realm with connection? If a dharma has causes and conditions, this is called the realm with connection. What is the realm without connection? If a dharma has no causes and conditions, this is called the realm without connection.
What is the realm with conditions? If a dharma is conditioned (有為, yǒu wéi), this is called the realm with conditions. What is the realm without conditions? If a dharma is unconditioned (無為, wú wéi), this is called the realm without conditions.
What is the conditioned realm? If a dharma has causes and conditions, this is called the conditioned realm. What is the unconditioned realm? If a dharma has no causes and conditions, this is called the unconditioned realm.
What is the realm of knowing? Knowing and seeing all dharmas as they truly are, this is called the realm of knowing. What is the realm of non-knowing? There is no realm of non-knowing. Furthermore, it is said that not knowing and seeing all dharmas as they truly are is called the realm of non-knowing.
What is the realm of consciousness? Recognizing and being conscious of all dharmas as they truly are, this is called the realm of consciousness. What is the realm of non-consciousness? There is no realm of non-consciousness. Furthermore, it is said that not recognizing and being conscious of all dharmas as they truly are is called the realm of non-consciousness.
What is the realm of understanding? Understanding and seeing all dharmas as they truly are, this is called the realm of understanding. What is the realm of non-understanding? There is no realm of non-understanding. Furthermore, it is said that not understanding and seeing all dharmas as they truly are is called the realm of non-understanding.
What is the realm of comprehension? Comprehending and seeing all dharmas as they truly are, this is called the realm of comprehension. What is the realm of non-comprehension? There is no realm of non-comprehension. Furthermore, it is said that not comprehending and seeing all dharmas as they truly are is called the realm of non-comprehension.
What is the realm of knowledge of cutting off? If a dharma is unwholesome, this is called the realm of knowledge of cutting off. What is the realm of non-cutting off? If a dharma is wholesome or neutral, this is called the realm of non-cutting off.
What is the realm of cutting off? If a dharma is unwholesome, this is called the realm of cutting off. What is the realm of non-cutting off? If a dharma is wholesome or neutral, this is called the realm of non-cutting off.
What is the realm of cultivation? If a dharma is wholesome, this is called the realm of cultivation. What is the realm of non-cultivation? If a dharma is unwholesome or neutral, this is called the realm of non-cultivation.
What is the realm of realization? Realizing and seeing all dharmas as they truly are, this is called the realm of realization. What is the realm of non-realization? There is no realm of non-realization. Furthermore, it is said that not realizing and seeing all dharmas as they truly are is called the realm of non-realization.
切法非證如事知見。是名非證界。
云何有餘涅槃界。如世尊說。云何彼是二涅槃界。何等二有餘涅槃界無餘涅槃界。云何有餘涅槃。謂此比丘阿羅漢。諸漏盡。所作竟。舍于重擔。逮得己利。是盡有煩惱正智。得解諸陰界入。以宿業緣住故。以心受諸苦樂。有適意不適意是名有餘涅槃界。云何無餘涅槃界。謂比丘五陰滅。未來五陰不復續生。是名無餘涅槃界。
云何善界。若法修是名善界。云何不善界。若法斷是名不善界。云何無記界。若法受若法非報非報法。是名無記界。
云何學界。若法聖非無學。是名學界。云何無學界。若法聖非學。是名無學界。云何非學非無學界。若法非聖。是名非學非無學界。
云何報界。若法受若法善報。是名報界。云何報法界。若法有報。是名報法界。云何非報非報法界。若法無記非我分攝。是名非報非報法界。
云何見斷界。若法不善非思惟斷。是名見斷界。云何思惟斷界。若法不善非見斷。是名思惟斷界云何非見斷非思惟斷界。若法善無記。是名非見斷非思惟斷界。
云何見斷因界。若法見斷法報。是名見斷因界。云何思惟斷因界。若法思惟斷。若法思惟斷法報。是名思惟斷因界。云何非見斷非思惟斷因界。若法善若法善法報。若法報非
報非報法。是名非見斷非思惟斷因界。
云何卑界。若法不善。是名卑界。云何中界。若法無記。是名中界。云何勝界。若法善是名勝界。云何卑界。若法不善若無記。是名卑界。云何中界。若法非聖善。是名中界。云何勝界。若法聖無漏。是名勝界。
云何粗界。若法欲界系色界系。是名粗界。云何細界。若法空處系識處系不用處系若不繫。是名細界。云何微界。若法非想非非想處系。是名微界。複次粗界。若法欲界系。若色界系。若空處系。若識處系。若不用處系。是名粗界。複次細界。若法不繫。是名細界。云何微界。若法非想非非想處系。是名微界。
云何發界。進若發正發生起觸證。是名發界。云何出界。進若廣進未度。是名出界。云何度界。進若廣已度。是名度界云何勤界。力勤界。是名勤界。云何持界。總持持界。是名持界。云何出界。出出界。是名出界。複次勤界。謂勤精進。何等精進。若身心發出度。用心不退轉。勤力正進。是名勤界。複次持界。謂念。何等念。如所聞所習法。持彼法。正持令住。不忘想念念續。是名持界。複次出界。舍一切漏盡愛滅涅槃。是名出界。云何斷界。若比丘。樹間空處。如是觀身行惡惡報今世報後世報捨身惡行修身善行。如是觀口意行惡惡報今世
【現代漢語翻譯】 現代漢語譯本 什麼叫做『非報法』？就是指那些既不是見斷，也不是思惟斷的因界（因緣的界限）。
什麼叫做『卑界』？凡是不善的法，就叫做『卑界』。什麼叫做『中界』？凡是無記的法，就叫做『中界』。什麼叫做『勝界』？凡是善的法，就叫做『勝界』。什麼叫做『卑界』？凡是不善或無記的法，就叫做『卑界』。什麼叫做『中界』？凡是不是聖者的善法，就叫做『中界』。什麼叫做『勝界』？凡是聖者的無漏法，就叫做『勝界』。
什麼叫做『粗界』？凡是屬於欲界系或系的法，就叫做『粗界』。什麼叫做『細界』？凡是屬於空無邊處系、識無邊處系、無所有處系，或者不屬於任何界的法，就叫做『細界』。什麼叫做『微界』？凡是屬於非想非非想處系的法，就叫做『微界』。再次說明，什麼叫做『粗界』？凡是屬於欲界系、系、空無邊處系、識無邊處系、無所有處系的法，就叫做『粗界』。再次說明，什麼叫做『細界』？凡是不屬於任何界的法，就叫做『細界』。什麼叫做『微界』？凡是屬於非想非非想處系的法，就叫做『微界』。
什麼叫做『發界』？就是指精進，如果發起、正發生、生起、觸及、證得，就叫做『發界』。什麼叫做『出界』？就是指精進，如果廣泛地精進但尚未度脫，就叫做『出界』。什麼叫做『度界』？就是指精進，如果廣泛地精進並且已經度脫，就叫做『度界』。什麼叫做『勤界』？就是指力量的勤奮，就叫做『勤界』。什麼叫做『持界』？就是指總持（陀羅尼）的保持，就叫做『持界』。什麼叫做『出界』？就是指出離的出界，就叫做『出界』。再次說明，什麼叫做『勤界』？就是指勤奮精進。什麼樣的精進呢？如果身心發出度脫，用心不退轉，勤勉努力地前進，就叫做『勤界』。再次說明，什麼叫做『持界』？就是指憶念。什麼樣的憶念呢？如所聽聞、所學習的法，保持住這些法，正確地保持令其安住，不忘失，唸唸相續，就叫做『持界』。再次說明，什麼叫做『出界』？捨棄一切煩惱，漏盡愛滅，達到涅槃，就叫做『出界』。什麼叫做『斷界』？如果比丘在樹林間或空曠之處，這樣觀察自身行為的惡業和惡報，包括今世的報應和後世的報應，捨棄身體的惡行，修習身體的善行。像這樣觀察口和意的行為的惡業和惡報，包括今世
【English Translation】 English version What is called 'non-retribution dharma'? It refers to the causal realms (因界) that are neither severed by seeing nor severed by thinking.
What is called the 'inferior realm'? Any dharma that is unwholesome is called the 'inferior realm'. What is called the 'intermediate realm'? Any dharma that is neutral is called the 'intermediate realm'. What is called the 'superior realm'? Any dharma that is wholesome is called the 'superior realm'. What is called the 'inferior realm'? Any dharma that is unwholesome or neutral is called the 'inferior realm'. What is called the 'intermediate realm'? Any dharma that is not the wholesome dharma of a sage is called the 'intermediate realm'. What is called the 'superior realm'? Any dharma that is the undefiled dharma of a sage is called the 'superior realm'.
What is called the 'coarse realm'? Any dharma that is bound by the desire realm (欲界) or the ** realm is called the 'coarse realm'. What is called the 'subtle realm'? Any dharma that is bound by the sphere of infinite space (空無邊處), the sphere of infinite consciousness (識無邊處), the sphere of nothingness (無所有處), or is unbound, is called the 'subtle realm'. What is called the 'minute realm'? Any dharma that is bound by the sphere of neither perception nor non-perception (非想非非想處) is called the 'minute realm'. Again, what is called the 'coarse realm'? Any dharma that is bound by the desire realm (欲界), the ** realm, the sphere of infinite space (空無邊處), the sphere of infinite consciousness (識無邊處), the sphere of nothingness (無所有處) is called the 'coarse realm'. Again, what is called the 'subtle realm'? Any dharma that is unbound is called the 'subtle realm'. What is called the 'minute realm'? Any dharma that is bound by the sphere of neither perception nor non-perception (非想非非想處) is called the 'minute realm'.
What is called the 'arising realm'? It refers to progress, if it arises, correctly arises, originates, touches, and realizes, it is called the 'arising realm'. What is called the 'going-forth realm'? It refers to progress, if it is extensive progress but not yet crossed over, it is called the 'going-forth realm'. What is called the 'crossing-over realm'? It refers to progress, if it is extensive progress and already crossed over, it is called the 'crossing-over realm'. What is called the 'diligent realm'? It refers to the diligence of strength, it is called the 'diligent realm'. What is called the 'holding realm'? It refers to the holding of total retention (陀羅尼), it is called the 'holding realm'. What is called the 'going-forth realm'? It refers to the going-forth of going-forth, it is called the 'going-forth realm'. Again, what is called the 'diligent realm'? It refers to diligent effort. What kind of effort? If the body and mind issue forth deliverance, the mind does not regress, and diligently advances, it is called the 'diligent realm'. Again, what is called the 'holding realm'? It refers to mindfulness. What kind of mindfulness? Like the dharma that is heard and learned, holding onto that dharma, correctly holding it and causing it to abide, without forgetting, with thoughts continuously arising, it is called the 'holding realm'. Again, what is called the 'going-forth realm'? Abandoning all outflows, the exhaustion of defilements, the extinction of craving, and reaching Nirvana, it is called the 'going-forth realm'. What is called the 'cessation realm'? If a Bhikshu, in a forest or empty place, thus observes the evil deeds and evil retributions of the body, including retribution in this life and retribution in future lives, abandoning the evil deeds of the body and cultivating the good deeds of the body. Likewise, observing the evil deeds and evil retributions of speech and mind, including in this life
報後世報舍口意惡行修口意善行。是名斷界。云何離欲界。愛盡離欲涅槃。是名離欲界。云何滅界。愛盡離滅涅槃。是名滅界。
云何欲界。從阿鼻大地獄。上至他化自在天。若色受想行識分。是名欲界。云何色界。從梵天至阿迦尼吒天。若色受想行識分。是名色界。云何無色界。從空處天至非想非非想處天。若受想行識分。是名無色界。
云何色界。若法色。是名色界。云何非色界。除二滅余非色法界。是名非色界。
云何滅界。二滅智緣滅非智緣滅。是名滅界。云何三出界。如世尊說。三出界。何等三出界。謂出欲至色。出色至無色。若所作所集滅。是謂出。何謂出欲至色。若緣欲生有漏燋熱彼色中無。是謂出欲至色。何謂出色至無色。若緣色生有漏燋熱彼無色中無。是謂出色至無色。何謂所作所集滅。若緣行生有漏燋熱彼涅槃無。是謂所作所集滅。是謂出。是名三出界。
云何過去界。若法生已滅。是名過去界。云何未來界。若法未生未出。是名未來界。云何現在界。若法未滅。是名現在界。云何非過去非未來非現在界。若法無為。是名非過去非未來非現在界。
云何過去境界界。思惟過去。若法生。是名過去境界界。云何未來境界界。思惟未來。若法未生。是名未來境界界。
【現代漢語翻譯】 現代漢語譯本： 什麼是斷界？報應後世，捨棄口意惡行，修習口意善行，這稱為斷界。 什麼是離欲界？愛慾滅盡，脫離慾望，證得涅槃（Nirvana，解脫），這稱為離欲界。 什麼是滅界？愛慾滅盡，脫離煩惱，證得涅槃（Nirvana，解脫），這稱為滅界。
什麼是欲界？從阿鼻大地獄（Avici，八大地獄中最下層）向上，到他化自在天（Parinirmita-vasavartin，欲界頂層天），其中所有色（rupa，物質）、受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）的組成部分，這稱為欲界。 什麼是色界？從梵天（Brahma，色界初禪天）到阿迦尼吒天（Akanistha，色界頂層天），其中所有色（rupa，物質）、受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）的組成部分，這稱為色界。 什麼是無色界？從空處天（Akasanantyayatana，無色界第一天）到非想非非想處天（Naivasamjnanasamjnatayatana，無色界頂層天），其中所有受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）的組成部分，這稱為無色界。
什麼是色法界？所有屬於色（rupa，物質）的法，這稱為色法界。 什麼是非色法界？除了二滅（指智緣滅和非智緣滅）之外，其餘所有非色（arupa，非物質）的法界，這稱為非色法界。
什麼是滅界？通過智慧的因緣而滅，以及非通過智慧的因緣而滅，這稱為滅界。 什麼是三出界？正如世尊（Lord Buddha）所說，有三種出界。什麼是三種出界？即從欲界超出到達色界，從色界超出到達無色界，以及所作所為、所積聚的煩惱滅盡，這稱為出。什麼是從欲界超出到達色界？如果因緣于欲界而生起有漏的焦熱煩惱，在色界中不再存在，這稱為從欲界超出到達色界。什麼是從色界超出到達無色界？如果因緣於色界而生起有漏的焦熱煩惱，在無色界中不再存在，這稱為從色界超出到達無色界。什麼是所作所為、所積聚的煩惱滅盡？如果因緣於行為而生起有漏的焦熱煩惱，在涅槃（Nirvana，解脫）中不再存在，這稱為所作所為、所積聚的煩惱滅盡。這稱為出，這就是三種出界。
什麼是過去界？已經生起並且已經滅去的法，這稱為過去界。 什麼是未來界？尚未生起並且尚未出現的法，這稱為未來界。 什麼是現在界？尚未滅去的法，這稱為現在界。 什麼是非過去、非未來、非現在界？沒有造作的法（指涅槃），這稱為非過去、非未來、非現在界。
什麼是過去境界界？思惟過去，已經生起的法，這稱為過去境界界。 什麼是未來境界界？思惟未來，尚未生起的法，這稱為未來境界界。
【English Translation】 English version: What is the 'cessation realm'? Retribution in future lives, abandoning evil deeds of speech and mind, cultivating good deeds of speech and mind, this is called the 'cessation realm'. What is 'leaving the desire realm'? The exhaustion of desire, liberation from desire, attaining Nirvana (Nirvana, liberation), this is called 'leaving the desire realm'. What is the 'extinction realm'? The exhaustion of desire, liberation from afflictions, attaining Nirvana (Nirvana, liberation), this is called the 'extinction realm'.
What is the 'desire realm'? From Avici Great Hell (Avici, the lowest of the eight great hells) upwards to the Paranirmitavasavartin Heaven (Parinirmita-vasavartin, the highest heaven of the desire realm), all the components of form (rupa, matter), sensation (vedana, feeling), perception (samjna, perception), volition (samskara, mental formations), and consciousness (vijnana, consciousness), this is called the 'desire realm'. What is the 'form realm'? From Brahma Heaven (Brahma, the first dhyana heaven of the form realm) to Akanistha Heaven (Akanistha, the highest heaven of the form realm), all the components of form (rupa, matter), sensation (vedana, feeling), perception (samjna, perception), volition (samskara, mental formations), and consciousness (vijnana, consciousness), this is called the 'form realm'. What is the 'formless realm'? From the Heaven of Boundless Space (Akasanantyayatana, the first heaven of the formless realm) to the Heaven of Neither Perception nor Non-Perception (Naivasamjnanasamjnatayatana, the highest heaven of the formless realm), all the components of sensation (vedana, feeling), perception (samjna, perception), volition (samskara, mental formations), and consciousness (vijnana, consciousness), this is called the 'formless realm'.
What is the 'form-dhātu realm'? All dharmas (phenomena) that belong to form (rupa, matter), this is called the 'form-dhātu realm'. What is the 'non-form-dhātu realm'? Except for the two cessations (cessation through wisdom and cessation not through wisdom), all other non-form (arupa, immaterial) dharma realms, this is called the 'non-form-dhātu realm'.
What is the 'extinction realm'? Extinction through the condition of wisdom, and extinction not through the condition of wisdom, this is called the 'extinction realm'. What are the three 'escape realms'? As the Lord Buddha said, there are three escape realms. What are the three escape realms? Namely, escaping from the desire realm to the form realm, escaping from the form realm to the formless realm, and the cessation of what is done and accumulated, this is called escape. What is escaping from the desire realm to the form realm? If, conditioned by the desire realm, defiled heat arises, and it no longer exists in the form realm, this is called escaping from the desire realm to the form realm. What is escaping from the form realm to the formless realm? If, conditioned by the form realm, defiled heat arises, and it no longer exists in the formless realm, this is called escaping from the form realm to the formless realm. What is the cessation of what is done and accumulated? If, conditioned by actions, defiled heat arises, and it no longer exists in Nirvana (Nirvana, liberation), this is called the cessation of what is done and accumulated. This is called escape, these are the three escape realms.
What is the 'past realm'? Dharmas (phenomena) that have arisen and ceased, this is called the 'past realm'. What is the 'future realm'? Dharmas (phenomena) that have not yet arisen and have not yet appeared, this is called the 'future realm'. What is the 'present realm'? Dharmas (phenomena) that have not yet ceased, this is called the 'present realm'. What is the 'non-past, non-future, non-present realm'? Unconditioned dharmas (referring to Nirvana), this is called the 'non-past, non-future, non-present realm'.
What is the 'past object realm'? Contemplating the past, dharmas (phenomena) that have arisen, this is called the 'past object realm'. What is the 'future object realm'? Contemplating the future, dharmas (phenomena) that have not yet arisen, this is called the 'future object realm'.
云何現在境界界。思惟現在法。若法生。是名現在境界界。云何非過去非未來非現在境界界。思惟非過去非未來非現在。若法生。是名非過去非未來非現在境界界。
云何欲界系界。若法欲漏有漏。是名欲界系界。云何色界系界。若法色漏有漏。是名色界系界。云何無色界系界。若法無色漏有漏。是名無色界系界。云何不繫界。若法界聖無漏。是名不繫界。
云何色界。色陰是名色界。云何受界。受陰是名受界。云何想界。想陰是名想界。云何行界。行陰是名行界。云何識界。識陰是名識界。
云何五出界。如世尊說五出界。何等五。謂比丘念欲時。心不向欲不清。不住不解。念出心出。心向清住解。心善至善調善修心。若於欲出解起。緣欲生有漏燋熱出解離。不受是痛。是名出欲界。複次比丘念瞋恚時。心不向瞋恚不清。不住不解。念不瞋心不恚。心向清住解。心善至善調善修心。若於瞋恚出解起。緣瞋恚生有漏燋熱。出解離不受是痛。是名出瞋恚界。複次比丘念害念害時。心不向害不清。不住不解。念不害不害心。向清住解。心善至善調善修心。若於害出解起。緣害生有漏燋熱。彼出解離。不受是痛。是名出害界。複次比丘念色時。心不向色不清。不住不解。念無色無色。心向清住解。心善至
【現代漢語翻譯】 現代漢語譯本 什麼是現在境界界？ 思維現在的法。如果法生起，這被稱為現在境界界。什麼是非過去、非未來、非現在的境界界？ 思維非過去、非未來、非現在的法。如果法生起，這被稱為非過去、非未來、非現在的境界界。
什麼是欲界系界？ 如果法與欲漏（Kāmaāsava，對感官快樂的渴求）、有漏（Bhavāsava，對存在的渴求）相關聯，這被稱為欲界系界。什麼是系界？ 如果法與色漏（Rūpāsava，對色界存在的渴求）、有漏相關聯，這被稱為系界。什麼是無系界？ 如果法與無色漏（Arūpāsava，對無色界存在的渴求）、有漏相關聯，這被稱為無系界。什麼是不繫界？ 如果法是聖的、無漏的（Anāsava，沒有煩惱），這被稱為不繫界。
什麼是？ 色陰（Rūpaskandha，色蘊）被稱為。什麼是受界？ 受陰（Vedanāskandha，受蘊）被稱為受界。什麼是想界？ 想陰（Saṃjñāskandha，想蘊）被稱為想界。什麼是行界？ 行陰（Saṃskāraskandha，行蘊）被稱為行界。什麼是識界？ 識陰（Vijñānaskandha，識蘊）被稱為識界。
什麼是五出界？ 正如世尊所說的五出界。哪五種？ 也就是，當比丘（bhikkhu，佛教僧侶）心中生起對慾望的念頭時，他的心不傾向於慾望，不清凈，不住留，不理解。當他念及出離時，他的心出離，心傾向於清凈，住留，理解。他的心得到良好的提升，良好的調伏，良好的修習。如果對於從慾望中出離的理解生起，因為慾望而產生的有漏的焦熱止息，出離的理解生起，不再感受這種痛苦。這被稱為出欲界。再者，當比丘心中生起對瞋恚的念頭時，他的心不傾向於瞋恚，不清凈，不住留，不理解。當他念及不瞋恚時，他的心不瞋恚，心傾向於清凈，住留，理解。他的心得到良好的提升，良好的調伏，良好的修習。如果對於從瞋恚中出離的理解生起，因為瞋恚而產生的有漏的焦熱止息，出離的理解生起，不再感受這種痛苦。這被稱為出瞋恚界。再者，當比丘心中生起傷害的念頭時，他的心不傾向於傷害，不清凈，不住留，不理解。當他念及不傷害時，他的心不傷害，心傾向於清凈，住留，理解。他的心得到良好的提升，良好的調伏，良好的修習。如果對於從傷害中出離的理解生起，因為傷害而產生的有漏的焦熱止息，他出離，不再感受這種痛苦。這被稱為出害界。再者，當比丘心中生起對色的念頭時，他的心不傾向於色，不清凈，不住留，不理解。當他念及無色時，他的心無色，
【English Translation】 English version What is the present realm-element? It is contemplating the present dharma. If a dharma arises, this is called the present realm-element. What is the realm-element that is neither past, nor future, nor present? It is contemplating that which is neither past, nor future, nor present. If a dharma arises, this is called the realm-element that is neither past, nor future, nor present.
What is the realm-element bound by the desire realm? If a dharma is associated with the desire-asava (Kāmaāsava, the taint of sensual desire) and the bhava-asava (Bhavāsava, the taint of becoming), this is called the realm-element bound by the desire realm. What is the -bound realm-element? If a dharma is associated with the rupa-asava (Rūpāsava, the taint of form) and the bhava-asava, this is called the -bound realm-element. What is the formless-bound realm-element? If a dharma is associated with the arupa-asava (Arūpāsava, the taint of formlessness) and the bhava-asava, this is called the formless-bound realm-element. What is the unbound realm-element? If a dharma is noble and without outflows (Anāsava, without taints), this is called the unbound realm-element.
What is ? The form aggregate (Rūpaskandha, aggregate of form) is called . What is the feeling element? The feeling aggregate (Vedanāskandha, aggregate of feeling) is called the feeling element. What is the perception element? The perception aggregate (Saṃjñāskandha, aggregate of perception) is called the perception element. What is the mental formation element? The mental formation aggregate (Saṃskāraskandha, aggregate of mental formations) is called the mental formation element. What is the consciousness element? The consciousness aggregate (Vijñānaskandha, aggregate of consciousness) is called the consciousness element.
What are the five escape elements? As the World-Honored One said, there are five escape elements. What are the five? Namely, when a bhikkhu (bhikkhu, Buddhist monk) has a thought of desire, his mind does not incline towards desire, is not clear, does not abide, does not understand. When he thinks of renunciation, his mind renounces, his mind inclines towards clarity, abides, understands. His mind is well-elevated, well-tamed, well-cultivated. If an understanding of escape from desire arises, the outflows and burning heat arising from desire cease, the understanding of escape arises, and he no longer experiences this pain. This is called the escape from the desire element. Furthermore, when a bhikkhu has a thought of anger, his mind does not incline towards anger, is not clear, does not abide, does not understand. When he thinks of non-anger, his mind is not angry, his mind inclines towards clarity, abides, understands. His mind is well-elevated, well-tamed, well-cultivated. If an understanding of escape from anger arises, the outflows and burning heat arising from anger cease, the understanding of escape arises, and he no longer experiences this pain. This is called the escape from the anger element. Furthermore, when a bhikkhu has a thought of harm, his mind does not incline towards harm, is not clear, does not abide, does not understand. When he thinks of non-harm, his mind does not harm, his mind inclines towards clarity, abides, understands. His mind is well-elevated, well-tamed, well-cultivated. If an understanding of escape from harm arises, the outflows and burning heat arising from harm cease, he escapes, and he no longer experiences this pain. This is called the escape from the harm element. Furthermore, when a bhikkhu has a thought of form, his mind does not incline towards form, is not clear, does not abide, does not understand. When he thinks of formlessness, his mind is formless,
善調善修心。於色出解起。緣色生有漏燋熱。出解離。不受是痛。是名出色界。複次比丘念自身。心不向自身不清。不住不解。念自身滅。滅自身心向清住解。心善至善調善修心。若於自身出解起。緣自身生有漏燋熱。出解離。不受是痛。是名出自身界。是名五出界。
云何六出界。如世尊說六出界。如比丘向彼比丘如是說。比丘我慈解心親近多修學。作乘作物。謹慎識善進。我為瞋恚心所覆。彼比丘責此比丘。比丘莫如是說。莫謗世尊。謗世尊不善。世尊不如是說。比丘此非悕望處。若慈解心親近多修學已。作乘作物已。謹慎已。識已。善進已。若瞋恚覆心者。無有是處。世尊說。比丘出瞋恚心。善慈解心若修多學無量。複次比丘向彼比丘如是說。比丘我悲解心親近多修學。作乘作物。謹慎識善進。我故為害心所覆。彼比丘責此比丘。比丘莫如是說。莫謗世尊。謗世尊非善。世尊不如是說。比丘此非悕望處。若悲解心親近多修學已。作乘作物已。謹慎已。識已。善進已。為害覆心者。無有是處。世尊說。比丘出害心。若悲解心。若修多學無量。複次比丘向彼比丘如是說。我喜解心親近多修學。作乘作物。謹慎識善進。我故為不樂心所覆。彼比丘責此比丘。比丘莫如是說。莫謗世尊。謗世尊非善。世尊不如是說
【現代漢語翻譯】 現代漢語譯本： 善於調伏，善於修行內心。對於色（Rupa，物質、形態）的解脫生起。因色而生起有漏的焦熱，從中解脫，不再承受這種痛苦，這叫做『出』。其次，比丘觀想自身，如果內心不傾向自身，不清凈，不住留，不解脫，那麼就觀想自身的滅除。滅除自身后，內心傾向清凈，安住解脫。內心達到善，調伏善，修行善。如果對於自身解脫生起，因自身而生起有漏的焦熱，從中解脫，不再承受這種痛苦，這叫做『出自身界』。這叫做五出界。 什麼是六出界？正如世尊所說六出界。例如，一位比丘對另一位比丘這樣說：『比丘，我以慈心解脫，親近、多多修習，作為乘物，作為事物，謹慎地認識，好好地前進。我被嗔恚心所覆蓋。』那位比丘責備這位比丘：『比丘，不要這樣說。不要誹謗世尊。誹謗世尊是不好的。世尊不是這樣說的。』比丘，這不是希望之處。如果以慈心解脫，親近、多多修習，作為乘物，作為事物，謹慎地認識，好好地前進，如果被嗔恚覆蓋內心，沒有這樣的道理。世尊說：比丘，出離嗔恚心。如果慈心解脫，修習多多，無量無邊。其次，比丘對另一位比丘這樣說：『比丘，我以悲心解脫，親近、多多修習，作為乘物，作為事物，謹慎地認識，好好地前進。我被損害心所覆蓋。』那位比丘責備這位比丘：『比丘，不要這樣說。不要誹謗世尊。誹謗世尊是不好的。世尊不是這樣說的。』比丘，這不是希望之處。如果以悲心解脫，親近、多多修習，作為乘物，作為事物，謹慎地認識，好好地前進，如果被損害心覆蓋內心，沒有這樣的道理。世尊說：比丘，出離損害心。如果悲心解脫，修習多多，無量無邊。其次，比丘對另一位比丘這樣說：『我以喜心解脫，親近、多多修習，作為乘物，作為事物，謹慎地認識，好好地前進。我被不樂心所覆蓋。』那位比丘責備這位比丘：『比丘，不要這樣說。不要誹謗世尊。誹謗世尊是不好的。世尊不是這樣說的。
【English Translation】 English version: Well-taming, well-cultivating the mind. From form (Rupa, material form) liberation arises. Conditioned by form, defiled heat arises. From liberation, one is detached and does not experience this pain. This is called 'escape'. Furthermore, a Bhikkhu contemplates himself. If his mind does not incline towards himself, is not pure, does not abide, and is not liberated, then he contemplates the cessation of himself. With the cessation of himself, his mind inclines towards purity, abides in liberation. The mind attains goodness, is well-tamed, and well-cultivated. If liberation arises from oneself, and conditioned by oneself, defiled heat arises, from liberation, one is detached and does not experience this pain. This is called 'escape from the self-realm'. This is called the five escapes. What are the six escapes? As the Blessed One said, the six escapes. For example, a Bhikkhu says to another Bhikkhu: 'Bhikkhu, I cultivate loving-kindness liberation, closely and extensively, making it a vehicle, making it a thing, cautiously recognizing, and advancing well. I am covered by anger.' That Bhikkhu rebukes this Bhikkhu: 'Bhikkhu, do not say such things. Do not slander the Blessed One. Slandering the Blessed One is not good. The Blessed One did not say such things.' Bhikkhu, this is not a place for hope. If one cultivates loving-kindness liberation closely and extensively, making it a vehicle, making it a thing, cautiously recognizing, and advancing well, if anger covers the mind, there is no such possibility. The Blessed One said: Bhikkhu, escape from anger. If loving-kindness liberation is cultivated extensively and boundlessly. Furthermore, a Bhikkhu says to another Bhikkhu: 'Bhikkhu, I cultivate compassion liberation, closely and extensively, making it a vehicle, making it a thing, cautiously recognizing, and advancing well. I am covered by harmful intent.' That Bhikkhu rebukes this Bhikkhu: 'Bhikkhu, do not say such things. Do not slander the Blessed One. Slandering the Blessed One is not good. The Blessed One did not say such things.' Bhikkhu, this is not a place for hope. If one cultivates compassion liberation closely and extensively, making it a vehicle, making it a thing, cautiously recognizing, and advancing well, if harmful intent covers the mind, there is no such possibility. The Blessed One said: Bhikkhu, escape from harmful intent. If compassion liberation is cultivated extensively and boundlessly. Furthermore, a Bhikkhu says to another Bhikkhu: 'I cultivate joy liberation, closely and extensively, making it a vehicle, making it a thing, cautiously recognizing, and advancing well. I am covered by displeasure.' That Bhikkhu rebukes this Bhikkhu: 'Bhikkhu, do not say such things. Do not slander the Blessed One. Slandering the Blessed One is not good. The Blessed One did not say such things.'
。比丘此非悕望處。若喜解心親近已。多修學已。作乘作物已。謹慎已。識已。善進已。為不樂心所覆。無有是處。世尊說。比丘出不樂心。若喜解心善修多學無量。複次比丘向彼比丘如是說。我舍解心親近多修學。作乘作物。謹慎識善進。我故為愛恚心所覆。彼比丘責此比丘。莫如是說。莫謗世尊。謗世尊非善。世尊不如是說。比丘此非悕望處。若舍解心親近已。多修多學已。作乘作物已。謹慎已。識已。善進已。若有愛恚覆心。無有是處。世尊說。比丘出愛恚心。若舍解心善修多學無量。複次比丘向彼如是說。我無想定心親近多修學。作乘作物。謹慎識善進。我故有念想識。彼比丘責此比丘。比丘莫如是說。莫謗世尊。謗世尊非善。世尊不如是說。比丘此非悕望處。若無想定心親近已。多修學已。作乘作物已。謹慎已。識已。善進已。若有念想識。無有是處。世尊說。比丘出一切想。若無想定心善修多學無量。複次比丘向彼比丘如是說。我滅我及我所故。有疑惑箭覆心。彼比丘責此比丘。比丘莫如是說。莫謗世尊。謗世尊非善。世尊不如是說。比丘此非悕望處。若滅我及我所故。如有疑惑箭覆心者。無有是處。世尊說。比丘出疑惑箭。若斷我慢。是名六出界。
云何地界。二地界。內地界外地界。云何內地
【現代漢語翻譯】 現代漢語譯本： 比丘（bhikkhu，佛教僧侶），這不是可能發生的情況。如果一個人已經親近並歡喜于解脫之心，已經廣泛地修習，已經將修行作為交通工具和目標，已經謹慎，已經覺知，已經精進，卻被不樂之心所覆蓋，這是不可能的。世尊（Buddha，佛陀）說，比丘應當捨棄不樂之心，如果他歡喜于解脫之心，善於修習，廣泛學習，並且是無量的。 再者，比丘對另一位比丘這樣說：『我捨棄了解脫之心，親近並廣泛地修習，將修行作為交通工具和目標，謹慎，覺知，精進，因此我被愛和嗔恨之心所覆蓋。』那位比丘應當責備這位比丘：『不要這樣說，不要誹謗世尊。誹謗世尊是不好的，世尊不是這樣說的。』比丘，這不是可能發生的情況。如果一個人已經捨棄了解脫之心，已經親近並廣泛地修習，已經將修行作為交通工具和目標，已經謹慎，已經覺知，已經精進，卻被愛和嗔恨所覆蓋，這是不可能的。世尊說，比丘應當捨棄愛和嗔恨之心，即使他捨棄了解脫之心，也應當善於修習，廣泛學習，並且是無量的。 再者，比丘對另一位比丘這樣說：『我以無想定（asaññāsamāpatti，一種禪定狀態）親近並廣泛地修習，將修行作為交通工具和目標，謹慎，覺知，精進，因此我仍然有念想和識。』那位比丘應當責備這位比丘：『比丘，不要這樣說，不要誹謗世尊。誹謗世尊是不好的，世尊不是這樣說的。』比丘，這不是可能發生的情況。如果一個人已經以無想定親近，已經廣泛地修習，已經將修行作為交通工具和目標，已經謹慎，已經覺知，已經精進，卻仍然有念想和識，這是不可能的。世尊說，比丘應當捨棄一切想，即使他以無想定親近，也應當善於修習，廣泛學習，並且是無量的。 再者，比丘對另一位比丘這樣說：『因為我滅除了『我』以及『我所』（attā和attaniya，自我和屬於自我的事物），所以有疑惑之箭覆蓋了我的心。』那位比丘應當責備這位比丘：『比丘，不要這樣說，不要誹謗世尊。誹謗世尊是不好的，世尊不是這樣說的。』比丘，這不是可能發生的情況。如果一個人滅除了『我』以及『我所』，卻仍然有疑惑之箭覆蓋他的心，這是不可能的。世尊說，比丘應當捨棄疑惑之箭，如果他斷除了我慢（asmimāna，一種執著于自我的驕傲），這就是所謂的六出界（chalābhisamucchēda，六種超越的境界）。』 什麼是地界（pathavīdhātu，地元素）？有兩種地界：內在的地界和外在的地界。什麼是內在的地界？
【English Translation】 English version: Bhikkhu (Buddhist monk), this is not a possible occurrence. If one has drawn near to and rejoiced in the heart of liberation, has extensively practiced, has made practice his vehicle and object, has been cautious, has been aware, has been diligent, and yet is overcome by a heart of displeasure, this is impossible. The Blessed One (Buddha) said, 'A bhikkhu should abandon the heart of displeasure; if he rejoices in the heart of liberation, is skilled in practice, learns extensively, and is immeasurable.' Furthermore, a bhikkhu says thus to another bhikkhu: 'Having abandoned the heart of liberation, I draw near to and extensively practice, make practice my vehicle and object, am cautious, aware, and diligent, and therefore I am overcome by a heart of love and hate.' That bhikkhu should rebuke this bhikkhu: 'Do not say thus, do not slander the Blessed One. Slandering the Blessed One is not good; the Blessed One does not say thus.' Bhikkhu, this is not a possible occurrence. If one has abandoned the heart of liberation, has drawn near to and extensively practiced, has made practice his vehicle and object, has been cautious, aware, and diligent, and yet is overcome by love and hate, this is impossible. The Blessed One said, 'A bhikkhu should abandon the heart of love and hate; even if he has abandoned the heart of liberation, he should be skilled in practice, learn extensively, and be immeasurable.' Furthermore, a bhikkhu says thus to another bhikkhu: 'Having drawn near to and extensively practiced with the mind of non-perception (asaññāsamāpatti, a state of meditation), having made practice my vehicle and object, being cautious, aware, and diligent, therefore I still have thought and consciousness.' That bhikkhu should rebuke this bhikkhu: 'Bhikkhu, do not say thus, do not slander the Blessed One. Slandering the Blessed One is not good; the Blessed One does not say thus.' Bhikkhu, this is not a possible occurrence. If one has drawn near with the mind of non-perception, has extensively practiced, has made practice his vehicle and object, has been cautious, aware, and diligent, and yet still has thought and consciousness, this is impossible. The Blessed One said, 'A bhikkhu should abandon all thought; even if he has drawn near with the mind of non-perception, he should be skilled in practice, learn extensively, and be immeasurable.' Furthermore, a bhikkhu says thus to another bhikkhu: 'Because I have extinguished 'I' and 'mine' (attā and attaniya, self and belonging to self), therefore the arrow of doubt covers my heart.' That bhikkhu should rebuke this bhikkhu: 'Bhikkhu, do not say thus, do not slander the Blessed One. Slandering the Blessed One is not good; the Blessed One does not say thus.' Bhikkhu, this is not a possible occurrence. If one has extinguished 'I' and 'mine', and yet the arrow of doubt still covers his heart, this is impossible. The Blessed One said, 'A bhikkhu should abandon the arrow of doubt; if he has cut off conceit (asmimāna, a type of pride clinging to self), this is called the sixfold cutting off (chalābhisamucchēda, six kinds of transcendence).' What is the earth element (pathavīdhātu)? There are two earth elements: the internal earth element and the external earth element. What is the internal earth element?
界。若此身內受堅。骨齒髮毛薄面板肌肉筋脈脾腎肝肺心胃大腸小腸大腹小腹。此身及余內受堅。是名內地界。云何外地界。若外非受堅。銅鐵鉛錫白镴金銀真珠琉璃珂貝璧玉珊瑚錢性寶貝珠沙石草木枝葉莖節。及餘外非受堅。是名外地界。如是內地界外地界。是名地界。云何水界。二水界。內水界外水界。云何內水界。若此身內受。水涎癊膽汗肪髓腦脂𦠐涕唾膿血小便。及余此身內受水潤等。是名內水界。云何外水界。若外水界非受。蘇油蜜石。蜜黑石蜜乳酪酪漿醪酒甘蔗酒蜜酒。及餘外水非受。是名外水界。如是內外水界是名水界。云何火界。二火界。內火界。外火界。云何內火界。若此身內受火熱。若熱能令熱令身熱令內燋。若服食飲等消。及余此身內受火。是名內火界。云何外火界。若外火非受熱。若火熱日熱珠熱舍熱墻熱山熱谷氣熱草熱木熱牛糞熱。及餘外火熱非受。是名外火界。如是內火界外火界。是名火界。云何風界。二風界。內風界。外風界。云何內風界。若此身內受風。上風下風。依節間風攣躄風骨節游風出息入息風。及余內受風。是名內風界。云何外風界。若外風非受。若東西風南北風雜塵風不雜塵風冷風熱風黑風毗嵐風動地風。及餘外風非受。是名外風界。如是內風外風。是名風界。云何空界
【現代漢語翻譯】 現代漢語譯本： 什麼是地界？有兩種地界：內在的地界和外在的地界。什麼叫做內在的地界？就是這身體內所感受到的堅硬。例如：骨、牙齒、頭髮、體毛、薄皮、肌肉、筋、脈、脾、腎、肝、肺、心、胃、大腸、小腸、大腹、小腹。這身體以及其餘內在感受到的堅硬，就叫做內在的地界。什麼叫做外在的地界？就是外在的、非感受性的堅硬。例如：銅、鐵、鉛、錫、白镴（一種錫合金）、金、銀、珍珠、琉璃、珂貝（海貝）、璧玉、珊瑚、錢幣、各種寶貝、珠子、沙、石頭、草、樹木的枝葉、莖節。以及其餘外在的、非感受性的堅硬，就叫做外在的地界。像這樣，內在的地界和外在的地界，就叫做地界。 什麼是水界？有兩種水界：內在的水界和外在的水界。什麼叫做內在的水界？就是這身體內所感受到的水。例如：涎（口水）、癊（鼻涕）、膽汁、汗、脂肪、骨髓、腦、油脂、𦠐（尿液）、涕（眼淚）、唾液、膿、血、小便。以及其餘這身體內感受到的水和濕潤等，就叫做內在的水界。什麼叫做外在的水界？就是外在的、非感受性的水。例如：酥油、油、蜂蜜、石蜜（冰糖）、黑石蜜（紅糖）、乳酪、酪漿、醪酒（米酒）、甘蔗酒、蜜酒。以及其餘外在的、非感受性的水，就叫做外在的水界。像這樣，內在和外在的水界，就叫做水界。 什麼是火界？有兩種火界：內在的火界和外在的火界。什麼叫做內在的火界？就是這身體內感受到的熱。例如：熱能使身體發熱、使身體內部焦灼，或者飲食等被消化，以及其餘這身體內感受到的火，就叫做內在的火界。什麼叫做外在的火界？就是外在的、非感受性的熱。例如：火的熱、太陽的熱、珠子的熱、房屋的熱、墻壁的熱、山的熱、山谷的熱氣、草的熱、木的熱、牛糞的熱。以及其餘外在的、非感受性的熱，就叫做外在的火界。像這樣，內在的火界和外在的火界，就叫做火界。 什麼是風界？有兩種風界：內在的風界和外在的風界。什麼叫做內在的風界？就是這身體內感受到的風。例如：向上行的風、向下行的風、依附在關節間的風、使人攣縮癱瘓的風、在骨節間遊走的風、呼出的氣息、吸入的氣息。以及其餘內在感受到的風，就叫做內在的風界。什麼叫做外在的風界？就是外在的、非感受性的風。例如：東風、西風、南風、北風、夾雜塵土的風、不夾雜塵土的風、冷風、熱風、黑風、毗嵐風（暴風）、動地的風。以及其餘外在的、非感受性的風，就叫做外在的風界。像這樣，內在的風和外在的風，就叫做風界。 什麼是空界？
【English Translation】 English version: What is the earth element? There are two earth elements: the internal earth element and the external earth element. What is the internal earth element? It is the solidity experienced within this body. For example: bones, teeth, hair, body hair, thin skin, muscles, tendons, veins, spleen, kidneys, liver, lungs, heart, stomach, large intestine, small intestine, large abdomen, small abdomen. This body and the remaining solidity experienced internally are called the internal earth element. What is the external earth element? It is the external, non-sentient solidity. For example: copper, iron, lead, tin, pewter (a tin alloy), gold, silver, pearls, lapis lazuli, cowrie shells, jade, coral, coins, various treasures, beads, sand, stones, grass, branches, leaves, stems, and joints of trees. And the remaining external, non-sentient solidity is called the external earth element. Thus, the internal earth element and the external earth element are called the earth element. What is the water element? There are two water elements: the internal water element and the external water element. What is the internal water element? It is the water experienced within this body. For example: saliva, phlegm, bile, sweat, fat, marrow, brain, grease, urine, tears, spittle, pus, blood, urine. And the remaining water and moisture experienced within this body are called the internal water element. What is the external water element? It is the external, non-sentient water. For example: ghee (clarified butter), oil, honey, rock candy, molasses, yogurt, whey, rice wine, sugarcane wine, honey wine. And the remaining external, non-sentient water is called the external water element. Thus, the internal and external water elements are called the water element. What is the fire element? There are two fire elements: the internal fire element and the external fire element. What is the internal fire element? It is the heat experienced within this body. For example: heat that can cause the body to become hot, cause internal scorching, or the digestion of food and drink, and the remaining fire experienced within this body is called the internal fire element. What is the external fire element? It is the external, non-sentient heat. For example: the heat of fire, the heat of the sun, the heat of a bead, the heat of a house, the heat of a wall, the heat of a mountain, the hot air of a valley, the heat of grass, the heat of wood, the heat of cow dung. And the remaining external, non-sentient heat is called the external fire element. Thus, the internal fire element and the external fire element are called the fire element. What is the wind element? There are two wind elements: the internal wind element and the external wind element. What is the internal wind element? It is the wind experienced within this body. For example: the upward-moving wind, the downward-moving wind, the wind attached to the joints, the wind that causes contraction and paralysis, the wind that moves between the joints, exhaled breath, inhaled breath. And the remaining wind experienced internally is called the internal wind element. What is the external wind element? It is the external, non-sentient wind. For example: the east wind, the west wind, the south wind, the north wind, the wind mixed with dust, the wind not mixed with dust, the cold wind, the hot wind, the black wind, the storm wind, the earth-shaking wind. And the remaining external, non-sentient wind is called the external wind element. Thus, the internal wind and the external wind are called the wind element. What is the space element?
。二空界。內空界外空界。云何內空界。若此身內受空。非四大所覆。若耳鼻孔口門。若食飲所由處。若食飲住處。若食飲出處。及余此身內受空。非四大所覆。是名內空界云何外空界。若外空非受。非四大所覆。若丘井瓶甕坎谷。及餘外空非受。非四大所覆。是名外空界。如是內空界外空界。是名空界。
云何識界。六識身。眼識身耳鼻舌身意識身。是名識界。
云何樂界。眼觸樂受耳鼻舌身觸樂受樂根。是名樂界。云何苦界。眼觸苦受耳鼻舌身觸苦受苦根。是名苦界。云何喜界。若心樂受喜根。是名喜界。云何憂界。若心苦受憂根。是名憂界。云何舍界。身心非苦非樂受。謂眼觸非苦非樂受。耳鼻舌身觸非苦非樂受舍根。是名舍界。
云何無明界。癡不善根。是名無明界。云何欲界。欲欲界。是名欲界。云何恚界。恚恚界。是名恚界。云何害界。害害界。是名害界。云何欲界。若欲欲欲膩。欲愛慾喜。欲支欲定。欲肯欲渴。欲燋欲網。是名欲界。云何恚界。若欺惱眾生。侵陵悕望。非斷命根。是名恚界。云何害界。若欺害眾生。悕望侵陵斷命根。是名害界。云何欲界。五欲愛喜適意愛色慾染相續。眼識色愛喜適意愛色慾染相續。耳鼻舌身識觸愛喜適意愛色慾染相續。若他欲他封邑他婦女他物令
我得。若貪重貪究竟貪相應悕望愛慾染重欲染究竟欲染。及余可貪法。若貪重貪究竟貪悕望愛慾染重欲染究竟欲染。是名欲界。云何恚界。若少眾生。若多眾生。傷害此眾生。繫縛令得種種苦。若恚重恚究竟恚相應忿怒憎惡惱心佷戾不慈不愍不利益。是名恚界。云何害界。若惱眾生。以手拳瓦石刀仗。及余諸惱。如是欺害眾生侵惱悕望斷命。是名害界。
云何出界。除慈悲余善出法。是名出界。云何不恚界。慈是名不恚界。云何不害界。悲是名不害界。
云何光界。色光。慧光。云何色光。火光。日光。月光。珠光星宿光。佛光眾生光。及餘四大所造光明照明。是名色光。云何慧光。三慧思慧聞慧修慧。是名慧光。如是色光慧光。是名光界。云何凈界。凈解脫及余凈色。能凈色適意見無厭。是名凈界。
云何色界。色入色陰。是名色界。
云何空處界。二空處界。或有為空處界。或無為空處界。云何有為空處界。空處定空處生。云何空處定。若比丘。離一切色想。滅瞋恚想不思惟若干想。成就無邊空處。云何空處生。若親近此定多修學故。空處天四種我分攝受想行識。是名空處生。如是空處定。如是空處生。是名有為空處界。云何無為空處界。若以智斷。空處界若斷。是名空處。無為識處界
【現代漢語翻譯】 現代漢語譯本：什麼是欲界？如果對貪婪非常看重，徹底貪婪，與希望、愛慾、染著、沉重欲染、徹底欲染相應，以及其他可以貪婪的事物，如果貪婪非常看重，徹底貪婪，希望、愛慾、染著、沉重欲染、徹底欲染，這被稱為欲界。什麼是恚界（Dveshadhatu，嗔恚之界）？如果少數眾生，或者多數眾生，傷害這些眾生，束縛他們，使他們遭受種種痛苦，如果嗔恚非常看重，徹底嗔恚，與憤怒、憎惡、惱怒、固執、不慈悲、不憐憫、不利益相應，這被稱為恚界。什麼是害界（Vihimsadhatu，傷害之界）？如果惱害眾生，用手、拳頭、瓦片、石頭、刀、棍棒，以及其他各種惱害，像這樣欺騙傷害眾生，侵擾惱害，希望斷其性命，這被稱為害界。 什麼是出界（Naiskramyadhatu，出離之界）？除了慈悲之外，其餘的善良出離之法，這被稱為出界。什麼是不恚界（Avyapadadhatu，無嗔恚之界）？慈愛被稱為不恚界。什麼是不害界（Avihimsadhatu，無傷害之界）？悲憫被稱為不害界。 什麼是光界（Alokadhatu，光明之界）？色光（Varnaloka，物質之光），慧光（Jnanloka，智慧之光）。什麼是色光？火光、日光、月光、珠寶之光、星宿之光、佛光、眾生之光，以及其餘四大（四大元素）所造的光明照明，這被稱為色光。什麼是慧光？三慧（三種智慧）：思慧（Cintamayi prajna，思考的智慧）、聞慧（Shrutamayi prajna，聽聞的智慧）、修慧（Bhavanamayi prajna，修習的智慧），這被稱為慧光。像這樣，色光和慧光，這被稱為光界。什麼是凈界（Shubhadhatu，清凈之界）？清凈解脫以及其餘清凈之色，能夠凈化色，適意，看見而沒有厭倦，這被稱為凈界。 什麼是？色入（Rupayatanani，色處）色陰（Rupaskandha，色蘊），這被稱為。 什麼是空處界（Akashanantyayatanadhatu，空無邊處界）？二空處界：或者有為（Sasrava，有漏）空處界，或者無為（Anasrava，無漏）空處界。什麼是有為空處界？空處定（Akashanantyayatana-samapatti，空無邊處定）空處生（Akashanantyayatanopaga，生於空無邊處）。什麼是空處定？如果比丘，遠離一切色想（Rupasamjna，色想），滅除嗔恚想（Pratighasamjna，嗔恚想），不思惟若干想（Nanatvasamjna，種種想），成就無邊空處。什麼是空處生？如果親近此定，多次修學的緣故，空處天（Akashanantyayatana-deva，空無邊處天）四種我分（四種自我概念）攝受想行識。這被稱為空處生。像這樣，空處定，像這樣，空處生，這被稱為有為空處界。什麼是無為空處界？如果以智慧斷除空處界，如果斷除，這被稱為空處，無為識處界（Vijnananantyayatanadhatu，識無邊處界）。
【English Translation】 English version: What is the Kamadhatu (Desire Realm)? If one heavily emphasizes greed, thoroughly indulges in greed, and is associated with hope, lust, attachment, heavy desire, and complete desire, as well as other things that can be desired; if greed is heavily emphasized, thoroughly indulged in, and associated with hope, lust, attachment, heavy desire, and complete desire, this is called the Kamadhatu. What is the Dveshadhatu (Realm of Aversion)? If a few beings, or many beings, harm these beings, bind them, causing them to suffer various kinds of pain; if aversion is heavily emphasized, thoroughly indulged in, and associated with anger, hatred, annoyance, obstinacy, lack of kindness, lack of compassion, and lack of benefit, this is called the Dveshadhatu. What is the Vihimsadhatu (Realm of Harm)? If one harms beings with hands, fists, tiles, stones, knives, sticks, and other forms of harm; thus deceiving and harming beings, disturbing and annoying them, hoping to end their lives, this is called the Vihimsadhatu. What is the Naiskramyadhatu (Realm of Renunciation)? Apart from loving-kindness and compassion, the remaining wholesome dharmas of renunciation are called the Naiskramyadhatu. What is the Avyapadadhatu (Realm of Non-Aversion)? Loving-kindness is called the Avyapadadhatu. What is the Avihimsadhatu (Realm of Non-Harm)? Compassion is called the Avihimsadhatu. What is the Alokadhatu (Realm of Light)? Varna-aloka (light of form), Jnana-aloka (light of wisdom). What is Varna-aloka? The light of fire, the light of the sun, the light of the moon, the light of jewels, the light of stars, the light of the Buddha, the light of beings, and the light illuminating created by the four great elements (Mahabhuta, the four great elements); this is called Varna-aloka. What is Jnana-aloka? The three wisdoms (Prajna): Cintamayi prajna (wisdom of thinking), Shrutamayi prajna (wisdom of hearing), Bhavanamayi prajna (wisdom of cultivation); this is called Jnana-aloka. Thus, Varna-aloka and Jnana-aloka are called the Alokadhatu. What is the Shubhadhatu (Realm of Purity)? Pure liberation and the remaining pure forms, capable of purifying form, pleasing, seen without weariness; this is called the Shubhadhatu. What is ? Rupa-ayatanani (sense-sphere of form) and Rupa-skandha (aggregate of form); this is called . What is the Akashanantyayatanadhatu (Realm of the Infinity of Space)? Two realms of the infinity of space: either Sasrava (with outflows) Akashanantyayatanadhatu, or Anasrava (without outflows) Akashanantyayatanadhatu. What is Sasrava Akashanantyayatanadhatu? Akashanantyayatana-samapatti (attainment of the infinity of space) and Akashanantyayatanopaga (born in the realm of the infinity of space). What is Akashanantyayatana-samapatti? If a Bhikshu, having completely transcended all perceptions of form (Rupasamjna), having eliminated perceptions of aversion (Pratighasamjna), not thinking of various perceptions (Nanatvasamjna), attains the infinity of space. What is Akashanantyayatanopaga? If, due to being close to this attainment and repeatedly cultivating it, the Akashanantyayatana-deva (devas of the realm of the infinity of space) are associated with the four kinds of self-concepts, perceptions, volitions, and consciousness. This is called Akashanantyayatanopaga. Thus, Akashanantyayatana-samapatti and Akashanantyayatanopaga are called Sasrava Akashanantyayatanadhatu. What is Anasrava Akashanantyayatanadhatu? If, with wisdom, one cuts off the realm of the infinity of space; if it is cut off, this is called the realm of the infinity of space, the Vijnananantyayatanadhatu (realm of the infinity of consciousness).
不用處界非想非非想處界亦如是。
云何十八界。眼界色界眼識界。耳界聲界耳識界。鼻界香界鼻識界。舌界味界舌識界。身界觸界身識界。意界法界意識界。是名十八界。◎
◎舍利弗阿毗曇論非問分業品第二
思業。思已業。故作業。非故作業。受業。非受業。少受業。多受業。熟業。非熟業。色業。非色業。可見業。不可見業。有對業。無對業。聖業。非聖業。有漏業。無漏業。有愛業。無愛業。有求業。無求業。當取業。非當取業。有取業。無取業。有勝業。無勝業。受業。非受業。內業。外業。有報業。無報業。心相應業。非心相應業。心數業。非心數業。緣業。非緣業。共心業。不共心業。隨心轉業。不隨心轉業。非業。相應業。非業。相應非非業。相應業。共業。非共業。隨業。轉業。不隨業。轉業。因業。非因業。有因業。有緒業。有緣業。有為業。知業。非知業。識業。非識業。解業。非解業。了業。非了業。斷智知業。非斷智知業。斷業。非斷業。修業。非修業。證業。非證業。教業。非教業。身有教無教業。口有教無教業。身業。口業。意業。戒業。無戒業。非戒非無戒業。身戒無戒非戒非無戒業。口戒無戒非戒非無戒業。意戒無戒非戒非無戒業。善業。不善業。無記業。
【現代漢語翻譯】 現代漢語譯本： 不用處界（Arupadhatu，無色界）和非想非非想處界（Nevasannanasannayatana，既非有想也非無想處界）也是如此。
什麼是十八界？眼界（cakkhu-dhatu，眼處）、色界（rupa-dhatu，色處）、眼識界（cakkhu-vinnana-dhatu，眼識處）；耳界（sota-dhatu，耳處）、聲界（sadda-dhatu，聲處）、耳識界（sota-vinnana-dhatu，耳識處）；鼻界（ghana-dhatu，鼻處）、香界（gandha-dhatu，香處）、鼻識界（ghana-vinnana-dhatu，鼻識處）；舌界（jivha-dhatu，舌處）、味界（rasa-dhatu，味處）、舌識界（jivha-vinnana-dhatu，舌識處）；身界（kaya-dhatu，身處）、觸界（photthabba-dhatu，觸處）、身識界（kaya-vinnana-dhatu，身識處）；意界（mano-dhatu，意處）、法界（dhamma-dhatu，法處）、意識界（mano-vinnana-dhatu，意識處）。這稱為十八界。
《舍利弗阿毗曇論》非問分業品第二
思業（cetana-kamma，思所造作之業）、思已業（cetayitva-kamma，思考後所作之業）、故作業（sancetanika-kamma，有意的業）、非故作業（asancetanika-kamma，無意的業）、受業（vedaniya-kamma，感受果報之業）、非受業（avedaniya-kamma，不感受果報之業）、少受業（appavedaniya-kamma，感受少量果報之業）、多受業（bahuvedaniya-kamma，感受大量果報之業）、熟業（vipaka-kamma，成熟之業）、非熟業（avipaka-kamma，未成熟之業）、色業（rupa-kamma，色法之業）、非色業（arupa-kamma，非色法之業）、可見業（sanidassana-kamma，可見之業）、不可見業（anidassana-kamma，不可見之業）、有對業（sappatigha-kamma，有障礙之業）、無對業（appatigha-kamma，無障礙之業）、聖業（ariya-kamma，聖者之業）、非聖業（anariya-kamma，非聖者之業）、有漏業（sava-kamma，有煩惱之業）、無漏業（anasava-kamma，無煩惱之業）、有愛業（sapema-kamma，有愛染之業）、無愛業（apema-kamma，無愛染之業）、有求業（saparipesa-kamma，有所求之業）、無求業（aparipesa-kamma，無所求之業）、當取業（upadaniyakamma，應取之業）、非當取業（anupadaniyakamma，不應取之業）、有取業（saupadana-kamma，有執取之業）、無取業（anupadana-kamma，無執取之業）、有勝業（sauttara-kamma，殊勝之業）、無勝業（anuttara-kamma，非殊勝之業）、受業（vedayita-kamma，感受之業）、非受業（avedayita-kamma，不感受之業）、內業（ajjhattika-kamma，內在之業）、外業（bahira-kamma，外在之業）、有報業（savipaka-kamma，有果報之業）、無報業（avipakakamma，無果報之業）、心相應業（cittasamsattha-kamma，與心相應的業）、非心相應業（acittasamsattha-kamma，與心不相應的業）、心數業（cetasika-kamma，心所之業）、非心數業（acetasika-kamma，非心所之業）、緣業（paticcasamuppanna-kamma，緣起之業）、非緣業（apaticcasamuppanna-kamma，非緣起之業）、共心業（sahacitta-kamma，共同之心之業）、不共心業（asaha-citta-kamma，不共同之心之業）、隨心轉業（cittanuparivatti-kamma，隨心轉變之業）、不隨心轉業（acittanuparivatti-kamma，不隨心轉變之業）、非業（akamma，非業）、相應業（sampayutta-kamma，相應的業）、非業相應非非業相應業（asampayutta-nokasampayutta-kamma，不相應亦非不相應之業）、共業（sadharna-kamma，共同之業）、非共業（asadharna-kamma，不共同之業）、隨業轉業（kammanuparivatti-kamma，隨業轉變之業）、不隨業轉業（akammanuparivatti-kamma，不隨業轉變之業）、因業（hetu-kamma，因之業）、非因業（ahetu-kamma，非因之業）、有因業（sahetuka-kamma，有因之業）、有緒業（sanidana-kamma，有緒之業）、有緣業（sapaccaya-kamma，有緣之業）、有為業（sankhata-kamma，有為之業）、知業（nata-kamma，已知之業）、非知業（annata-kamma，未知之業）、識業（vinnata-kamma，已識之業）、非識業（avinnata-kamma，未識之業）、解業（parijnata-kamma，已解之業）、非解業（aparijnata-kamma，未解之業）、了業（patividdha-kamma，已了之業）、非了業（apatividdha-kamma，未了之業）、斷智知業（pahana-parijnata-kamma，以斷智知之業）、非斷智知業（apahana-parijnata-kamma，非以斷智知之業）、斷業（pahatakamma，已斷之業）、非斷業（apahatakamma，未斷之業）、修業（bhavita-kamma，已修之業）、非修業（abhavita-kamma，未修之業）、證業（sacchikata-kamma，已證之業）、非證業（asacchikata-kamma，未證之業）、教業（desita-kamma，已教之業）、非教業（adesita-kamma，未教之業）、身有教無教業（kayavinnatti-avinnatti-kamma，身表業與無表業）、口有教無教業（vacivinnatti-avinnatti-kamma，語表業與無表業）、身業（kaya-kamma，身業）、口業（vaci-kamma，口業）、意業（mano-kamma，意業）、戒業（sila-kamma，戒業）、無戒業（dus-sila-kamma，無戒業）、非戒非無戒業（neva-sila-na-dus-sila-kamma，非戒非無戒業）、身戒無戒非戒非無戒業（kaya-sila-dus-sila-neva-sila-na-dus-sila-kamma，身戒、無戒、非戒非無戒業）、口戒無戒非戒非無戒業（vaci-sila-dus-sila-neva-sila-na-dus-sila-kamma，口戒、無戒、非戒非無戒業）、意戒無戒非戒非無戒業（mano-sila-dus-sila-neva-sila-na-dus-sila-kamma，意戒、無戒、非戒非無戒業）、善業（kusala-kamma，善業）、不善業（akusala-kamma，不善業）、無記業（avyakata-kamma，無記業）。
【English Translation】 English version: The Sphere of Neither Perception Nor Non-Perception is also like that.
What are the eighteen elements (dhatu)? The eye-element (cakkhu-dhatu), the form-element (rupa-dhatu), the eye-consciousness-element (cakkhu-vinnana-dhatu); the ear-element (sota-dhatu), the sound-element (sadda-dhatu), the ear-consciousness-element (sota-vinnana-dhatu); the nose-element (ghana-dhatu), the odor-element (gandha-dhatu), the nose-consciousness-element (ghana-vinnana-dhatu); the tongue-element (jivha-dhatu), the flavor-element (rasa-dhatu), the tongue-consciousness-element (jivha-vinnana-dhatu); the body-element (kaya-dhatu), the touch-element (photthabba-dhatu), the body-consciousness-element (kaya-vinnana-dhatu); the mind-element (mano-dhatu), the idea-element (dhamma-dhatu), the mind-consciousness-element (mano-vinnana-dhatu). These are called the eighteen elements.
Sariputta Abhidhamma Sastra, Non-Question Section, Chapter 2 on Karma
Karma of intention (cetana-kamma), karma after intention (cetayitva-kamma), karma done on purpose (sancetanika-kamma), karma not done on purpose (asancetanika-kamma), karma to be experienced (vedaniya-kamma), karma not to be experienced (avedaniya-kamma), karma to be experienced slightly (appavedaniya-kamma), karma to be experienced greatly (bahuvedaniya-kamma), ripe karma (vipaka-kamma), unripe karma (avipaka-kamma), karma of form (rupa-kamma), karma of non-form (arupa-kamma), visible karma (sanidassana-kamma), invisible karma (anidassana-kamma), karma with resistance (sappatigha-kamma), karma without resistance (appatigha-kamma), noble karma (ariya-kamma), ignoble karma (anariya-kamma), karma with outflows (sava-kamma), karma without outflows (anasava-kamma), karma with affection (sapema-kamma), karma without affection (apema-kamma), karma with seeking (saparipesa-kamma), karma without seeking (aparipesa-kamma), karma to be grasped (upadaniyakamma), karma not to be grasped (anupadaniyakamma), karma with grasping (saupadana-kamma), karma without grasping (anupadana-kamma), superior karma (sauttara-kamma), non-superior karma (anuttara-kamma), karma to be felt (vedayita-kamma), karma not to be felt (avedayita-kamma), internal karma (ajjhattika-kamma), external karma (bahira-kamma), karma with result (savipaka-kamma), karma without result (avipakakamma), karma associated with mind (cittasamsattha-kamma), karma not associated with mind (acittasamsattha-kamma), karma of mental factors (cetasika-kamma), karma not of mental factors (acetasika-kamma), karma arising dependently (paticcasamuppanna-kamma), karma not arising dependently (apaticcasamuppanna-kamma), karma of shared mind (sahacitta-kamma), karma of unshared mind (asaha-citta-kamma), karma transforming with mind (cittanuparivatti-kamma), karma not transforming with mind (acittanuparivatti-kamma), non-karma (akamma), associated karma (sampayutta-kamma), karma neither associated nor unassociated (asampayutta-nokasampayutta-kamma), shared karma (sadharna-kamma), unshared karma (asadharna-kamma), karma transforming with karma (kammanuparivatti-kamma), karma not transforming with karma (akammanuparivatti-kamma), karma as cause (hetu-kamma), karma not as cause (ahetu-kamma), karma with cause (sahetuka-kamma), karma with origin (sanidana-kamma), karma with condition (sapaccaya-kamma), conditioned karma (sankhata-kamma), known karma (nata-kamma), unknown karma (annata-kamma), cognized karma (vinnata-kamma), uncognized karma (avinnata-kamma), understood karma (parijnata-kamma), ununderstood karma (aparijnata-kamma), penetrated karma (patividdha-kamma), unpenetrated karma (apatividdha-kamma), karma known by abandoning knowledge (pahana-parijnata-kamma), karma not known by abandoning knowledge (apahana-parijnata-kamma), abandoned karma (pahatakamma), unabandoned karma (apahatakamma), developed karma (bhavita-kamma), undeveloped karma (abhavita-kamma), realized karma (sacchikata-kamma), unrealized karma (asacchikata-kamma), taught karma (desita-kamma), untaught karma (adesita-kamma), karma of bodily intimation and non-intimation (kayavinnatti-avinnatti-kamma), karma of verbal intimation and non-intimation (vacivinnatti-avinnatti-kamma), body karma (kaya-kamma), speech karma (vaci-kamma), mind karma (mano-kamma), karma of morality (sila-kamma), karma of immorality (dus-sila-kamma), karma neither moral nor immoral (neva-sila-na-dus-sila-kamma), karma of body morality, immorality, neither moral nor immoral (kaya-sila-dus-sila-neva-sila-na-dus-sila-kamma), karma of speech morality, immorality, neither moral nor immoral (vaci-sila-dus-sila-neva-sila-na-dus-sila-kamma), karma of mind morality, immorality, neither moral nor immoral (mano-sila-dus-sila-neva-sila-na-dus-sila-kamma), wholesome karma (kusala-kamma), unwholesome karma (akusala-kamma), indeterminate karma (avyakata-kamma).
學業。無學業。非學非無學業。報業。報法業。非報非報法業。見斷業。思惟斷業。非見斷非思惟斷業。見斷因業。思惟斷因業。非見斷非思惟斷因業。卑業。中業。勝業。粗業。細業。微業。樂受業。苦受業。舍受業。樂受業。苦受業。非苦非樂受業。喜處業。憂處業。舍處業。喜處業。憂處業。非喜非憂處業。現法受業。生受業。后受業。與樂業。與苦業。與不苦不樂業。樂果業。苦果業。不苦不樂果業。樂報業。苦報業。不苦不樂報業。過去業。未來業。現在業。過去境界業。未來境界業。現在境界業。非過去非未來非現在境界業。欲界系業。色界系業。無色界系業。不繫業。四業。四受業。五怖五怨五無間業。五戒越五戒因貪業。因恚業。因癡業。因不貪業。因不恚業。因不癡業。趣地獄業。趣畜生業。趣餓鬼業。趣人業。趣天業。趣涅槃業。七不善法。七善法。八聖語。非八聖語。因貪身業。口業。意業。因恚身業。口業意業。因癡身業。口業。意業。因不貪身業。口業。意業。因不恚身業。口業。意業。因不癡身業。口業。意業。十不善業道。十善業道。十法成就墮地獄速若𥎞矛。十法成就生天速如𥎞矛。二十法成就墮地獄速如𥎞矛。二十法成就生天速如𥎞矛。三十法成就墮地獄速如。𥎞矛。三十法成就
【現代漢語翻譯】 現代漢語譯本： 有學業（śaikṣa-karma，指仍在學習階段的修行者的行為）。無學業（aśaikṣa-karma，指已完成學習的阿羅漢的行為）。非學非無學業（naiḥśaikṣānāśaikṣa-karma，指既非有學也非無學的行為，例如凡夫的行為）。 報業（vipāka-karma，指帶來果報的行為）。報法業（vipāka-dharma-karma，指帶來果報之法的行為）。非報非報法業（na vipāka-na vipāka-dharma-karma，指既不帶來果報，也不帶來果報之法的行為）。 見斷業（darśana-prahātavya-karma，指通過見道斷除的煩惱所引發的行為）。思惟斷業（bhāvanā-prahātavya-karma，指通過修道斷除的煩惱所引發的行為）。非見斷非思惟斷業（na darśana-prahātavya-na bhāvanā-prahātavya-karma，指既非見道斷除，也非修道斷除的煩惱所引發的行為）。 見斷因業（darśana-prahātavya-hetu-karma，指導致見斷煩惱的行為）。思惟斷因業（bhāvanā-prahātavya-hetu-karma，指導致思惟斷煩惱的行為）。非見斷非思惟斷因業（na darśana-prahātavya-hetu-na bhāvanā-prahātavya-hetu-karma，指既不導致見斷煩惱，也不導致思惟斷煩惱的行為）。 卑業（hīna-karma，指低劣的行為）。中業（madhya-karma，指中等的行為）。勝業（praṇīta-karma，指殊勝的行為）。粗業（audārika-karma，指粗大的行為）。細業（sūkṣma-karma，指細微的行為）。微業（aṇu-karma，指極微小的行為）。 樂受業（sukha-vedanīya-karma，指帶來樂受的行為）。苦受業（duḥkha-vedanīya-karma，指帶來苦受的行為）。舍受業（adukha-asukha-vedanīya-karma，指帶來不苦不樂受的行為）。樂受業（sukha-vedanīya-karma，指帶來樂受的行為）。苦受業（duḥkha-vedanīya-karma，指帶來苦受的行為）。非苦非樂受業（adukha-asukha-vedanīya-karma，指帶來不苦不樂受的行為）。 喜處業（saumanasya-sthānīya-karma，指帶來喜悅感受的行為）。憂處業（daurmanasya-sthānīya-karma，指帶來憂愁感受的行為）。舍處業（upekṣā-sthānīya-karma，指帶來舍受感受的行為）。喜處業（saumanasya-sthānīya-karma，指帶來喜悅感受的行為）。憂處業（daurmanasya-sthānīya-karma，指帶來憂愁感受的行為）。非喜非憂處業（na saumanasya-na daurmanasya-sthānīya-karma，指既不帶來喜悅也不帶來憂愁感受的行為）。 現法受業（dṛṣṭadharma-vedanīya-karma，指現世受報的行為）。生受業（upapadya-vedanīya-karma，指來世受報的行為）。后受業（aparāparya-vedanīya-karma，指更後世受報的行為）。與樂業（sukha-saṃprayukta-karma，指與快樂相應的行為）。與苦業（duḥkha-saṃprayukta-karma，指與痛苦相應的行為）。與不苦不樂業（adukha-asukha-saṃprayukta-karma，指與不苦不樂相應的行為）。 樂果業（sukha-vipāka-karma，指帶來樂果的行為）。苦果業（duḥkha-vipāka-karma，指帶來苦果的行為）。不苦不樂果業（adukha-asukha-vipāka-karma，指帶來不苦不樂果的行為）。樂報業（sukha-phala-karma，指帶來樂報的行為）。苦報業（duḥkha-phala-karma，指帶來苦報的行為）。不苦不樂報業（adukha-asukha-phala-karma，指帶來不苦不樂報的行為）。 過去業（atīta-karma，指過去的業）。未來業（anāgata-karma，指未來的業）。現在業（pratyutpanna-karma，指現在的業）。過去境界業（atītārammaṇa-karma，指以過去為境界的業）。未來境界業（anāgatārammaṇa-karma，指以未來為境界的業）。現在境界業（pratyutpannārammaṇa-karma，指以現在為境界的業）。非過去非未來非現在境界業（na atītārammaṇa-na anāgatārammaṇa-na pratyutpannārammaṇa-karma，指既不以過去、未來，也不以現在為境界的業）。 欲界系業（kāmadhātu-saṃgṛhīta-karma，指屬於欲界的業）。系業（rūpadhātu-saṃgṛhīta-karma，指屬於色界的業）。無系業（arūpadhātu-saṃgṛhīta-karma，指屬於無色界的業）。不繫業（asaṃgṛhīta-karma，指不屬於任何界的業）。 四業（catvāri karmāṇi，四種業）。四受業（catasro vedanāḥ，四種感受）。五怖五怨五無間業（pañca bhayāni pañca vairāṇi pañca ānantaryāṇi，五種怖畏、五種怨恨、五種無間業）。五戒越五戒因（pañca śīlāni atikrama pañca śīlāni hetu，違犯五戒和導致違犯五戒的五種原因）。 因貪業（lobha-hetu-karma，指以貪慾為原因的行為）。因恚業（dveṣa-hetu-karma，指以嗔恚為原因的行為）。因癡業（moha-hetu-karma，指以愚癡為原因的行為）。因不貪業（alobha-hetu-karma，指以不貪為原因的行為）。因不恚業（adveṣa-hetu-karma，指以不嗔為原因的行為）。因不癡業（amoha-hetu-karma，指以不癡為原因的行為）。 趣地獄業（niraya-gāmi-karma，指導致墮入地獄的行為）。趣畜生業（tiryak-gāmi-karma，指導致墮入畜生的行為）。趣餓鬼業（preta-gāmi-karma，指導致墮入餓鬼的行為）。趣人業（manuṣya-gāmi-karma，指導致轉生為人的行為）。趣天業（deva-gāmi-karma，指導致轉生為天的行為）。趣涅槃業（nirvāṇa-gāmi-karma，指導致趨向涅槃的行為）。 七不善法（sapta akuśalā dharmāḥ，七種不善法）。七善法（sapta kuśalā dharmāḥ，七種善法）。八聖語（aṣṭa ārya-vacanāni，八種聖語）。非八聖語（na aṣṭa ārya-vacanāni，非八種聖語）。 因貪身業（lobha-hetu-kāya-karma，指以貪慾為原因的身業）。口業（vāk-karma，口業）。意業（manas-karma，意業）。因恚身業（dveṣa-hetu-kāya-karma，指以嗔恚為原因的身業）。口業（vāk-karma，口業）。意業（manas-karma，意業）。因癡身業（moha-hetu-kāya-karma，指以愚癡為原因的身業）。口業（vāk-karma，口業）。意業（manas-karma，意業）。因不貪身業（alobha-hetu-kāya-karma，指以不貪為原因的身業）。口業（vāk-karma，口業）。意業（manas-karma，意業）。因不恚身業（adveṣa-hetu-kāya-karma，指以不嗔為原因的身業）。口業（vāk-karma，口業）。意業（manas-karma，意業）。因不癡身業（amoha-hetu-kāya-karma，指以不癡為原因的身業）。口業（vāk-karma，口業）。意業（manas-karma，意業）。 十不善業道（daśa akuśala-karma-pathāḥ，十不善業道）。十善業道（daśa kuśala-karma-pathāḥ，十善業道）。十法成就墮地獄速若𥎞矛（daśa dharmāḥ samāpannā nirayaṃ patati śīghraṃ yathā ikṣu-mūla，成就十法，墮地獄之速，猶如甘蔗倒地）。十法成就生天速如𥎞矛（daśa dharmāḥ samāpannā svargaṃ gacchati śīghraṃ yathā ikṣu-mūla，成就十法，生天之速，猶如甘蔗倒地）。 二十法成就墮地獄速如𥎞矛（viṃśati dharmāḥ samāpannā nirayaṃ patati śīghraṃ yathā ikṣu-mūla，成就二十法，墮地獄之速，猶如甘蔗倒地）。二十法成就生天速如𥎞矛（viṃśati dharmāḥ samāpannā svargaṃ gacchati śīghraṃ yathā ikṣu-mūla，成就二十法，生天之速，猶如甘蔗倒地）。三十法成就墮地獄速如𥎞矛（triṃśat dharmāḥ samāpannā nirayaṃ patati śīghraṃ yathā ikṣu-mūla，成就三十法，墮地獄之速，猶如甘蔗倒地）。三十法成就（triṃśat dharmāḥ samāpannā，成就三十法）。
【English Translation】 English version: 'Learning karma' (śaikṣa-karma, actions of a practitioner still in the learning stage). 'Non-learning karma' (aśaikṣa-karma, actions of an Arhat who has completed learning). 'Neither learning nor non-learning karma' (naiḥśaikṣānāśaikṣa-karma, actions that are neither learning nor non-learning, such as those of ordinary beings). 'Retributive karma' (vipāka-karma, actions that bring about consequences). 'Retributive dharma karma' (vipāka-dharma-karma, actions that bring about the dharma of consequences). 'Neither retributive nor retributive dharma karma' (na vipāka-na vipāka-dharma-karma, actions that bring about neither consequences nor the dharma of consequences). 'Karma to be abandoned by seeing' (darśana-prahātavya-karma, actions caused by afflictions to be abandoned through the path of seeing). 'Karma to be abandoned by cultivation' (bhāvanā-prahātavya-karma, actions caused by afflictions to be abandoned through the path of cultivation). 'Neither karma to be abandoned by seeing nor by cultivation' (na darśana-prahātavya-na bhāvanā-prahātavya-karma, actions caused by afflictions that are neither abandoned by seeing nor by cultivation). 'Karma that is the cause of what is to be abandoned by seeing' (darśana-prahātavya-hetu-karma, actions that lead to afflictions to be abandoned by seeing). 'Karma that is the cause of what is to be abandoned by cultivation' (bhāvanā-prahātavya-hetu-karma, actions that lead to afflictions to be abandoned by cultivation). 'Neither karma that is the cause of what is to be abandoned by seeing nor by cultivation' (na darśana-prahātavya-hetu-na bhāvanā-prahātavya-hetu-karma, actions that lead to neither afflictions to be abandoned by seeing nor by cultivation). 'Inferior karma' (hīna-karma, base actions). 'Intermediate karma' (madhya-karma, middling actions). 'Superior karma' (praṇīta-karma, excellent actions). 'Coarse karma' (audārika-karma, gross actions). 'Subtle karma' (sūkṣma-karma, subtle actions). 'Minute karma' (aṇu-karma, extremely small actions). 'Karma of pleasant feeling' (sukha-vedanīya-karma, actions that bring about pleasant feelings). 'Karma of painful feeling' (duḥkha-vedanīya-karma, actions that bring about painful feelings). 'Karma of neutral feeling' (adukha-asukha-vedanīya-karma, actions that bring about neither painful nor pleasant feelings). 'Karma of pleasant feeling' (sukha-vedanīya-karma, actions that bring about pleasant feelings). 'Karma of painful feeling' (duḥkha-vedanīya-karma, actions that bring about painful feelings). 'Karma of neither painful nor pleasant feeling' (adukha-asukha-vedanīya-karma, actions that bring about neither painful nor pleasant feelings). 'Karma of the place of joy' (saumanasya-sthānīya-karma, actions that bring about joyful feelings). 'Karma of the place of sorrow' (daurmanasya-sthānīya-karma, actions that bring about sorrowful feelings). 'Karma of the place of equanimity' (upekṣā-sthānīya-karma, actions that bring about feelings of equanimity). 'Karma of the place of joy' (saumanasya-sthānīya-karma, actions that bring about joyful feelings). 'Karma of the place of sorrow' (daurmanasya-sthānīya-karma, actions that bring about sorrowful feelings). 'Karma of neither joy nor sorrow' (na saumanasya-na daurmanasya-sthānīya-karma, actions that bring about neither joyful nor sorrowful feelings). 'Karma to be experienced in the present life' (dṛṣṭadharma-vedanīya-karma, actions that ripen in the present life). 'Karma to be experienced in the next life' (upapadya-vedanīya-karma, actions that ripen in the next life). 'Karma to be experienced in a subsequent life' (aparāparya-vedanīya-karma, actions that ripen in a later life). 'Karma associated with pleasure' (sukha-saṃprayukta-karma, actions associated with pleasure). 'Karma associated with pain' (duḥkha-saṃprayukta-karma, actions associated with pain). 'Karma associated with neither pain nor pleasure' (adukha-asukha-saṃprayukta-karma, actions associated with neither pain nor pleasure). 'Karma with pleasant result' (sukha-vipāka-karma, actions that bring about pleasant results). 'Karma with painful result' (duḥkha-vipāka-karma, actions that bring about painful results). 'Karma with neither painful nor pleasant result' (adukha-asukha-vipāka-karma, actions that bring about neither painful nor pleasant results). 'Karma with pleasant retribution' (sukha-phala-karma, actions that bring about pleasant retribution). 'Karma with painful retribution' (duḥkha-phala-karma, actions that bring about painful retribution). 'Karma with neither painful nor pleasant retribution' (adukha-asukha-phala-karma, actions that bring about neither painful nor pleasant retribution). 'Past karma' (atīta-karma, past actions). 'Future karma' (anāgata-karma, future actions). 'Present karma' (pratyutpanna-karma, present actions). 'Karma with a past object' (atītārammaṇa-karma, actions with a past object). 'Karma with a future object' (anāgatārammaṇa-karma, actions with a future object). 'Karma with a present object' (pratyutpannārammaṇa-karma, actions with a present object). 'Karma with neither past, future, nor present object' (na atītārammaṇa-na anāgatārammaṇa-na pratyutpannārammaṇa-karma, actions with neither a past, future, nor present object). 'Karma connected with the desire realm' (kāmadhātu-saṃgṛhīta-karma, actions belonging to the desire realm). 'Karma connected with the form realm (rūpadhātu-saṃgṛhīta-karma, actions belonging to the form realm). Karma connected with the formless realm (arūpadhātu-saṃgṛhīta-karma, actions belonging to the formless realm). 'Karma not connected' (asaṃgṛhīta-karma, actions not belonging to any realm). 'Four karmas' (catvāri karmāṇi, four types of karma). 'Four feelings' (catasro vedanāḥ, four types of feelings). 'Five fears, five hatreds, five uninterrupted karmas' (pañca bhayāni pañca vairāṇi pañca ānantaryāṇi, five fears, five hatreds, five uninterrupted karmas). 'Transgressions of the five precepts, five causes of the five precepts' (pañca śīlāni atikrama pañca śīlāni hetu, transgressions of the five precepts and five causes leading to the transgression of the five precepts). 'Karma due to greed' (lobha-hetu-karma, actions caused by greed). 'Karma due to hatred' (dveṣa-hetu-karma, actions caused by hatred). 'Karma due to delusion' (moha-hetu-karma, actions caused by delusion). 'Karma due to non-greed' (alobha-hetu-karma, actions caused by non-greed). 'Karma due to non-hatred' (adveṣa-hetu-karma, actions caused by non-hatred). 'Karma due to non-delusion' (amoha-hetu-karma, actions caused by non-delusion). 'Karma leading to hell' (niraya-gāmi-karma, actions that lead to hell). 'Karma leading to the animal realm' (tiryak-gāmi-karma, actions that lead to the animal realm). 'Karma leading to the ghost realm' (preta-gāmi-karma, actions that lead to the ghost realm). 'Karma leading to the human realm' (manuṣya-gāmi-karma, actions that lead to the human realm). 'Karma leading to the heavenly realm' (deva-gāmi-karma, actions that lead to the heavenly realm). 'Karma leading to Nirvana' (nirvāṇa-gāmi-karma, actions that lead to Nirvana). 'Seven unwholesome dharmas' (sapta akuśalā dharmāḥ, seven unwholesome dharmas). 'Seven wholesome dharmas' (sapta kuśalā dharmāḥ, seven wholesome dharmas). 'Eight noble utterances' (aṣṭa ārya-vacanāni, eight noble utterances). 'Not eight noble utterances' (na aṣṭa ārya-vacanāni, not eight noble utterances). 'Body karma due to greed' (lobha-hetu-kāya-karma, body karma caused by greed). 'Speech karma' (vāk-karma, speech karma). 'Mental karma' (manas-karma, mental karma). 'Body karma due to hatred' (dveṣa-hetu-kāya-karma, body karma caused by hatred). 'Speech karma' (vāk-karma, speech karma). 'Mental karma' (manas-karma, mental karma). 'Body karma due to delusion' (moha-hetu-kāya-karma, body karma caused by delusion). 'Speech karma' (vāk-karma, speech karma). 'Mental karma' (manas-karma, mental karma). 'Body karma due to non-greed' (alobha-hetu-kāya-karma, body karma caused by non-greed). 'Speech karma' (vāk-karma, speech karma). 'Mental karma' (manas-karma, mental karma). 'Body karma due to non-hatred' (adveṣa-hetu-kāya-karma, body karma caused by non-hatred). 'Speech karma' (vāk-karma, speech karma). 'Mental karma' (manas-karma, mental karma). 'Body karma due to non-delusion' (amoha-hetu-kāya-karma, body karma caused by non-delusion). 'Speech karma' (vāk-karma, speech karma). 'Mental karma' (manas-karma, mental karma). 'Ten unwholesome paths of action' (daśa akuśala-karma-pathāḥ, ten unwholesome paths of action). 'Ten wholesome paths of action' (daśa kuśala-karma-pathāḥ, ten wholesome paths of action). 'Possessing ten qualities, one falls into hell as quickly as an arrow' (daśa dharmāḥ samāpannā nirayaṃ patati śīghraṃ yathā ikṣu-mūla, possessing ten qualities, one falls into hell as quickly as a sugarcane stalk falling). 'Possessing ten qualities, one is reborn in heaven as quickly as an arrow' (daśa dharmāḥ samāpannā svargaṃ gacchati śīghraṃ yathā ikṣu-mūla, possessing ten qualities, one goes to heaven as quickly as a sugarcane stalk falling). 'Possessing twenty qualities, one falls into hell as quickly as an arrow' (viṃśati dharmāḥ samāpannā nirayaṃ patati śīghraṃ yathā ikṣu-mūla, possessing twenty qualities, one falls into hell as quickly as a sugarcane stalk falling). 'Possessing twenty qualities, one is reborn in heaven as quickly as an arrow' (viṃśati dharmāḥ samāpannā svargaṃ gacchati śīghraṃ yathā ikṣu-mūla, possessing twenty qualities, one goes to heaven as quickly as a sugarcane stalk falling). 'Possessing thirty qualities, one falls into hell as quickly as an arrow' (triṃśat dharmāḥ samāpannā nirayaṃ patati śīghraṃ yathā ikṣu-mūla, possessing thirty qualities, one falls into hell as quickly as a sugarcane stalk falling). 'Possessing thirty qualities' (triṃśat dharmāḥ samāpannā, possessing thirty qualities).
生天速如𥎞矛。四十法成就墮地獄速如𥎞矛。四十法成就生天速如𥎞矛。
云何思業。意業是名思業。云何思已業。身業口業。是名思已業。
云何故作業。若業故作受報。是名故作業。云何不故作業。若業不作不受報。是名不故作業。
云何受業。若業有報。是名受業。云何非受業。若業無報。是名非受業。複次受業。若業有報。及無報思。是名受業。複次非受業。若業無報身業口業。是名非受業。
云何少受業。若業受少報。是名少受業。云何多受業。若業不受少報。是名多受業。
云何熟業。若業近受報。是名熟業。云何非熟業。若業非近受報。是名非熟業。
云何色業。身業口業。是名色業。云何非色業。意業是名非色業。
云何可見業。若業色入攝。是名可見業。云何不可見業。若業法入攝。是名不可見業。
云何有對業。若業聲入色入攝。是名有對業。云何無對業。若業法入攝。是名無對業。
云何聖業。若業無漏。是名聖業。云何非聖業。若業有漏。是名非聖業。
云何有漏業。若業有愛。是名有漏業。云何無漏業。若業無愛。是名無漏業。
云何有愛業。若業有求。是名有愛業。云何無愛業。若業無求。是名無愛業。
【現代漢語翻譯】 現代漢語譯本 生天之迅速，猶如投擲𥎞矛（一種兵器）一般。以四十種法成就而墮入地獄，其迅速也猶如投擲𥎞矛一般。以四十種法成就而生天，其迅速也猶如投擲𥎞矛一般。
什麼是思業？意業就叫做思業。什麼是思已業？身業和口業，就叫做思已業。
什麼是故作業？如果某種業是故意造作且會受到果報的，就叫做故作業。什麼是不故作業？如果某種業不是故意造作且不會受到果報的，就叫做不故作業。
什麼是受業？如果某種業有果報，就叫做受業。什麼是非受業？如果某種業沒有果報，就叫做非受業。進一步說，受業是指有果報以及無果報的思。這叫做受業。進一步說，非受業是指沒有果報的身業和口業。這叫做非受業。
什麼是少受業？如果某種業只受到少量果報，就叫做少受業。什麼是多受業？如果某種業不受少量果報，就叫做多受業。
什麼是熟業？如果某種業在近期就會受到果報，就叫做熟業。什麼是非熟業？如果某種業不是在近期就會受到果報，就叫做非熟業。
什麼是色業？身業和口業，就叫做色業。什麼是非色業？意業就叫做非色業。
什麼是可見業？如果某種業被色入（視覺的對象）所包含，就叫做可見業。什麼是不可見業？如果某種業被法入（意識的對象）所包含，就叫做不可見業。
什麼是有對業？如果某種業被聲入（聽覺的對象）和色入（視覺的對象）所包含，就叫做有對業。什麼是無對業？如果某種業被法入（意識的對象）所包含，就叫做無對業。
什麼是聖業？如果某種業是無漏的，就叫做聖業。什麼是非聖業？如果某種業是有漏的，就叫做非聖業。
什麼是有漏業？如果某種業是有愛的，就叫做有漏業。什麼是無漏業？如果某種業是無愛的，就叫做無漏業。
什麼是有愛業？如果某種業是有求的，就叫做有愛業。什麼是無愛業？如果某種業是無求的，就叫做無愛業。
【English Translation】 English version Rebirth in heaven is as swift as throwing a 𥎞矛 (a type of weapon). Achieving forty dharmas and falling into hell is as swift as throwing a 𥎞矛. Achieving forty dharmas and being reborn in heaven is as swift as throwing a 𥎞矛.
What is thought-karma? Mental karma is called thought-karma. What is karma after thought? Bodily karma and verbal karma are called karma after thought.
What is intentional karma? If karma is intentionally created and receives retribution, it is called intentional karma. What is unintentional karma? If karma is not intentionally created and does not receive retribution, it is called unintentional karma.
What is receptive karma? If karma has retribution, it is called receptive karma. What is non-receptive karma? If karma has no retribution, it is called non-receptive karma. Furthermore, receptive karma refers to thought that has retribution or no retribution. This is called receptive karma. Furthermore, non-receptive karma refers to bodily karma and verbal karma that have no retribution. This is called non-receptive karma.
What is karma with little retribution? If karma receives little retribution, it is called karma with little retribution. What is karma with much retribution? If karma does not receive little retribution, it is called karma with much retribution.
What is ripe karma? If karma receives retribution soon, it is called ripe karma. What is unripe karma? If karma does not receive retribution soon, it is called unripe karma.
What is form-karma? Bodily karma and verbal karma are called form-karma. What is non-form-karma? Mental karma is called non-form-karma.
What is visible karma? If karma is included in the sphere of form (objects of sight), it is called visible karma. What is invisible karma? If karma is included in the sphere of dharma (objects of consciousness), it is called invisible karma.
What is karma with resistance? If karma is included in the sphere of sound (objects of hearing) and the sphere of form (objects of sight), it is called karma with resistance. What is karma without resistance? If karma is included in the sphere of dharma (objects of consciousness), it is called karma without resistance.
What is holy karma? If karma is without outflows, it is called holy karma. What is non-holy karma? If karma has outflows, it is called non-holy karma.
What is karma with outflows? If karma has attachment, it is called karma with outflows. What is karma without outflows? If karma has no attachment, it is called karma without outflows.
What is karma with attachment? If karma has seeking, it is called karma with attachment. What is karma without attachment? If karma has no seeking, it is called karma without attachment.
云何有求業。若業當取。是名有求業。云何無求業。若業非當取。是名無求業。
云何當取業。若業有取。是名當取業。云何非當取業。若業無取。是名非當取業云何有取業。若業有勝。是名有取業。云何無取業。若業無勝。是名無取業。
云何有勝業。若業有取。是名有勝業。云何無勝業。若業無取。是名無勝業。複次有勝業。若此業有餘業勝妙過上。是名有勝業。複次無勝業。若此業無餘業勝妙過上。是名無勝業。
云何受業。若業內。是名受業。云何非受業。若業外。是名非受業。
云何內業。若業受。是名內業。云何外業。若業非受。是名外業云何有報業。若業有報。是名有報業。云何無報業。若業非報。是名無報業。
云何心相應業。若業心數。是名心相應業。
云何非心相應業。若業非心數。是名非心相應業。
云何心數業。若業緣。是名心數業。云何非心數業。若業非緣。是名非心數業。
云何緣業。若業心數。是名緣業。云何非緣業。若業非心數。是名非緣業。
云何共心業。若業隨心轉共心生共住共滅。是名共心業。云何非共心業。若業不共心轉不共心生不共住不共滅。是名不共心業。
云何隨心轉業。若業共心生共住共滅。是名
【現代漢語翻譯】 現代漢語譯本 什麼是有求業？如果某種業是應當被執取的，這就被稱為有求業。什麼是無求業？如果某種業不是應當被執取的，這就被稱為無求業。
什麼是當取業？如果某種業具有執取，這就被稱為當取業。什麼是非當取業？如果某種業沒有執取，這就被稱為非當取業。什麼是有取業？如果某種業具有殊勝之處，這就被稱為有取業。什麼是無取業？如果某種業沒有殊勝之處，這就被稱為無取業。
什麼是有勝業？如果某種業具有執取，這就被稱為有勝業。什麼是無勝業？如果某種業沒有執取，這就被稱為無勝業。進一步說，什麼是有勝業？如果這種業有其他業比它更殊勝、更美妙、更超上，這就被稱為有勝業。進一步說，什麼是無勝業？如果這種業沒有其他業比它更殊勝、更美妙、更超上，這就被稱為無勝業。
什麼是受業？如果某種業是內在的，這就被稱為受業。什麼是非受業？如果某種業是外在的，這就被稱為非受業。
什麼是內業？如果某種業是被感受的，這就被稱為內業。什麼是外業？如果某種業不是被感受的，這就被稱為外業。什麼是有報業？如果某種業具有果報，這就被稱為有報業。什麼是無報業？如果某種業沒有果報，這就被稱為無報業。
什麼是心相應業？如果某種業與心念相應，這就被稱為心相應業。
什麼是非心相應業？如果某種業不與心念相應，這就被稱為非心相應業。
什麼是心數業？如果某種業是因緣，這就被稱為心數業。什麼是非心數業？如果某種業不是因緣，這就被稱為非心數業。
什麼是緣業？如果某種業與心念相應，這就被稱為緣業。什麼是非緣業？如果某種業不與心念相應，這就被稱為非緣業。
什麼是共心業？如果某種業隨著心念的轉變而共同生起、共同存在、共同滅去，這就被稱為共心業。什麼是非共心業？如果某種業不隨著心念的轉變而共同生起、不共同存在、不共同滅去，這就被稱為不共心業。
什麼是隨心轉業？如果某種業與心念共同生起、共同存在、共同滅去，這就被稱為隨心轉業。
【English Translation】 English version What is 'karma with seeking'? If a karma is to be grasped, that is called 'karma with seeking'. What is 'karma without seeking'? If a karma is not to be grasped, that is called 'karma without seeking'.
What is 'karma to be grasped'? If a karma has grasping, that is called 'karma to be grasped'. What is 'karma not to be grasped'? If a karma has no grasping, that is called 'karma not to be grasped'. What is 'karma with grasping'? If a karma has superiority, that is called 'karma with grasping'. What is 'karma without grasping'? If a karma has no superiority, that is called 'karma without grasping'.
What is 'karma with superiority'? If a karma has grasping, that is called 'karma with superiority'. What is 'karma without superiority'? If a karma has no grasping, that is called 'karma without superiority'. Furthermore, what is 'karma with superiority'? If this karma has other karmas that are more superior, more wonderful, and higher, that is called 'karma with superiority'. Furthermore, what is 'karma without superiority'? If this karma has no other karmas that are more superior, more wonderful, and higher, that is called 'karma without superiority'.
What is 'experienced karma'? If a karma is internal, that is called 'experienced karma'. What is 'non-experienced karma'? If a karma is external, that is called 'non-experienced karma'.
What is 'internal karma'? If a karma is experienced, that is called 'internal karma'. What is 'external karma'? If a karma is not experienced, that is called 'external karma'. What is 'karma with retribution'? If a karma has retribution, that is called 'karma with retribution'. What is 'karma without retribution'? If a karma has no retribution, that is called 'karma without retribution'.
What is 'karma corresponding to mind'? If a karma is related to mental states, that is called 'karma corresponding to mind'.
What is 'karma not corresponding to mind'? If a karma is not related to mental states, that is called 'karma not corresponding to mind'.
What is 'karma related to mental states'? If a karma is a condition (緣), that is called 'karma related to mental states'. What is 'karma not related to mental states'? If a karma is not a condition, that is called 'karma not related to mental states'.
What is 'conditional karma'? If a karma is related to mental states, that is called 'conditional karma'. What is 'non-conditional karma'? If a karma is not related to mental states, that is called 'non-conditional karma'.
What is 'karma shared with mind'? If a karma arises, abides, and ceases together with the mind's transformations, that is called 'karma shared with mind'. What is 'karma not shared with mind'? If a karma does not arise, abide, or cease together with the mind's transformations, that is called 'karma not shared with mind'.
What is 'karma transforming with mind'? If a karma arises, abides, and ceases together with the mind, that is called 'karma transforming with mind'.
隨心轉業。云何不隨心轉業。若業不共心生不共住不共滅。是名不隨心轉業。
云何非業相應業。若業非思相應。是名非業相應業云何非業相應非非業相應業。思是名非業相應非非業相應業。
云何共業。若業隨業轉共業生共住共滅。是名共業云何不共業。若業不隨業轉不共業生不共住不共滅。是名不共業。
云何隨業轉業。若業共業生共住共滅。是名隨業轉業。云何不隨業轉業。不共業生不共住不共滅。是名不隨業轉業。云何因業若業緣業若業非緣善有。是名因業。云何非因業。若業非緣無報報不共業。是名非因業。
云何有因業。若業有緒。是名有因業。
云何有緒業。若業有緣轉業若業共業。是名有緒業。
云何有緣業。若業有為。是名有緣業。
云何有為業。業若有緣。是名有為業。
云何知業。一切業知如事知見。是名知業云何非知業。無非知業。複次說一切業非知如事知見。是名非知業。
云何識業。一切業識意識如事識。是名識業。云何非識業。無非識業。複次說一切業非識意識如事識。是名非識業。
云何解業。如事知見。是名解業。云何非解業。無非解業。複次說一切業非解如事知見。是名非解業。
云何了業。一切業瞭如
【現代漢語翻譯】 現代漢語譯本：隨心轉業是什麼意思？什麼又是不隨心轉業？如果業不是與心共同產生、共同存在、共同消滅，這就叫做不隨心轉業。 什麼是非業相應的業？如果業不是與思（Citta，意念）相應，這就叫做非業相應的業。什麼是非業相應又非非業相應的業？思（Citta，意念）就叫做非業相應又非非業相應的業。 什麼是共業？如果業隨著業的運轉而共同產生、共同存在、共同消滅，這就叫做共業。什麼是不共業？如果業不隨著業的運轉，不共同產生、不共同存在、不共同消滅，這就叫做不共業。 什麼是隨業轉業？如果業與共業共同產生、共同存在、共同消滅，這就叫做隨業轉業。什麼是不隨業轉業？不與共業共同產生、不共同存在、不共同消滅，這就叫做不隨業轉業。什麼是因業？如果業是緣業，如果業不是緣，但有善報，這就叫做因業。什麼是非因業？如果業不是緣，沒有報應，是不共業，這就叫做非因業。 什麼是有因業？如果業有頭緒，這就叫做有因業。 什麼是有緒業？如果業有緣而運轉，如果業是共業，這就叫做有緒業。 什麼是有緣業？如果業是有為法，這就叫做有緣業。 什麼是有為業？業如果有緣，這就叫做有為業。 什麼是知業？一切業的知，如實地知見，這就叫做知業。什麼是非知業？沒有非知業。再次說明，一切業的知不是如實地知見，這就叫做非知業。 什麼是識業？一切業的識，意識如實地識知，這就叫做識業。什麼是非識業？沒有非識業。再次說明，一切業的識不是意識如實地識知，這就叫做非識業。 什麼是解業？如實地知見，這就叫做解業。什麼是非解業？沒有非解業。再次說明，一切業的解不是如實地知見，這就叫做非解業。 什麼是了業？一切業的瞭如...
【English Translation】 English version: What does it mean to 'turn karma at will'? And what does it mean to 'not turn karma at will'? If karma does not arise, abide, and cease together with the mind, it is called 'not turning karma at will'. What is 'karma not corresponding to karma'? If karma does not correspond to thought (Citta), it is called 'karma not corresponding to karma'. What is 'karma not corresponding to karma' and 'not not-corresponding to karma'? Thought (Citta) is called 'karma not corresponding to karma' and 'not not-corresponding to karma'. What is 'shared karma'? If karma arises, abides, and ceases together with the turning of karma, it is called 'shared karma'. What is 'unshared karma'? If karma does not follow the turning of karma, and does not arise, abide, and cease together, it is called 'unshared karma'. What is 'karma that turns with karma'? If karma arises, abides, and ceases together with shared karma, it is called 'karma that turns with karma'. What is 'karma that does not turn with karma'? If it does not arise, abide, and cease together with shared karma, it is called 'karma that does not turn with karma'. What is 'causal karma'? If karma is conditioned karma, if karma is not a condition but has good retribution, it is called 'causal karma'. What is 'non-causal karma'? If karma is not a condition, has no retribution, and is unshared karma, it is called 'non-causal karma'. What is 'karma with a cause'? If karma has a beginning, it is called 'karma with a cause'. What is 'karma with a beginning'? If karma has a condition and turns, if karma is shared karma, it is called 'karma with a beginning'. What is 'karma with a condition'? If karma is conditioned, it is called 'karma with a condition'. What is 'conditioned karma'? If karma has a condition, it is called 'conditioned karma'. What is 'knowing karma'? Knowing all karma, knowing and seeing things as they are, is called 'knowing karma'. What is 'non-knowing karma'? There is no non-knowing karma. Furthermore, saying that knowing all karma is not knowing and seeing things as they are, is called 'non-knowing karma'. What is 'discerning karma'? Discerning all karma, consciousness discerning things as they are, is called 'discerning karma'. What is 'non-discerning karma'? There is no non-discerning karma. Furthermore, saying that discerning all karma is not consciousness discerning things as they are, is called 'non-discerning karma'. What is 'understanding karma'? Knowing and seeing things as they are, is called 'understanding karma'. What is 'non-understanding karma'? There is no non-understanding karma. Furthermore, saying that understanding all karma is not knowing and seeing things as they are, is called 'non-understanding karma'. What is 'comprehending karma'? Comprehending all karma as...
事知見。是名了業。云何非了業。無非了業。
云何斷智知業。業若不善。是名斷智知業。云何非斷智知業。若業善若無記。是名非斷智知業。
云何斷業。若業不善。是名斷業。云何非斷業。若業善若無記。是名非斷業。
云何修業。若業善。是名修業。云何不修業。若業不善無記。是名非修業。
云何證業。一切業證如事知見。是名證業。云何非證業。無非證業。複次說一切業非證如事知見。是名非證業。
云何教業。身業口業。是名教業。云何無教業。意業是名無教業。云何身教業。若身業色入攝。是名身教業。云何身無教業。若身業法入攝。是名身無教業云何口教業。若口業聲入攝。是名口教業。云何口無教業。若口業法入攝。是名口無教業。云何身業。若業非緣非口業。是名身業。云何口業。若業非緣。非身業。是名口業。云何意業。若業緣。是名意業云何戒業。若業善心所起去來屈申迴轉身教集聲音句言語口教有漏身口戒無教正語正業正命及善思。是名戒業。云何無戒業。若業不善不善心所起去來屈申迴轉身教集聲音句言語口教身口作非戒無教及不善思。是名無戒業。云何非戒非無戒業。若業無記心所起去來屈申迴轉身教集聲音句言語口教及無記思。是名非戒非無戒業。
【現代漢語翻譯】 現代漢語譯本 什麼是了業？一切業的證知都如實知見，這稱爲了業。什麼是非了業？沒有非了業。
什麼是斷智知業？如果業是不善的，這稱為斷智知業。什麼是非斷智知業？如果業是善的或無記的，這稱為非斷智知業。
什麼是斷業？如果業是不善的，這稱為斷業。什麼是非斷業？如果業是善的或無記的，這稱為非斷業。
什麼是修業？如果業是善的，這稱為修業。什麼是不修業？如果業是不善的或無記的，這稱為非修業。
什麼是證業？一切業的證知都如實知見，這稱為證業。什麼是非證業？沒有非證業。進一步說，一切業的證知不如實知見，這稱為非證業。
什麼是教業？身業和口業，這稱為教業。什麼是無教業？意業，這稱為無教業。什麼是身教業？如果身業被色入（Rūpāyatana）所包含，這稱為身教業。什麼是身無教業？如果身業被法入（Dharmāyatana）所包含，這稱為身無教業。什麼是口教業？如果口業被聲入（Śabdāyatana）所包含，這稱為口教業。什麼是口無教業？如果口業被法入（Dharmāyatana）所包含，這稱為口無教業。什麼是身業？如果業不是緣，也不是口業，這稱為身業。什麼是口業？如果業不是緣，也不是身業，這稱為口業。什麼是意業？如果業是緣，這稱為意業。什麼是戒業？如果業是善心所生起，包括來去、屈伸、迴轉、身教集合、聲音語句、言語口教、有漏的身口戒無教、正語、正業、正命以及善思，這稱為戒業。什麼是非戒業？如果業是不善的，由不善心所生起，包括來去、屈伸、迴轉、身教集合、聲音語句、言語口教、身口所作的非戒無教以及不善思，這稱為非戒業。什麼是非戒非無戒業？如果業是無記的，由無記心所生起，包括來去、屈伸、迴轉、身教集合、聲音語句、言語口教以及無記思，這稱為非戒非無戒業。
【English Translation】 English version What is 'completed karma' (了業)? The realization of all karma is like knowing and seeing things as they are; this is called 'completed karma'. What is 'non-completed karma'? There is no 'non-completed karma'.
What is 'karma known by cutting off wisdom' (斷智知業)? If karma is unwholesome, it is called 'karma known by cutting off wisdom'. What is 'karma not known by cutting off wisdom'? If karma is wholesome or neutral, it is called 'karma not known by cutting off wisdom'.
What is 'severed karma' (斷業)? If karma is unwholesome, it is called 'severed karma'. What is 'non-severed karma'? If karma is wholesome or neutral, it is called 'non-severed karma'.
What is 'cultivated karma' (修業)? If karma is wholesome, it is called 'cultivated karma'. What is 'non-cultivated karma'? If karma is unwholesome or neutral, it is called 'non-cultivated karma'.
What is 'verified karma' (證業)? The verification of all karma is like knowing and seeing things as they are; this is called 'verified karma'. What is 'non-verified karma'? There is no 'non-verified karma'. Furthermore, it is said that the verification of all karma is not like knowing and seeing things as they are; this is called 'non-verified karma'.
What is 'instructive karma' (教業)? Bodily karma and verbal karma are called 'instructive karma'. What is 'non-instructive karma'? Mental karma is called 'non-instructive karma'. What is 'bodily instructive karma'? If bodily karma is included in the 'sphere of form' (Rūpāyatana), it is called 'bodily instructive karma'. What is 'bodily non-instructive karma'? If bodily karma is included in the 'sphere of dharma' (Dharmāyatana), it is called 'bodily non-instructive karma'. What is 'verbal instructive karma'? If verbal karma is included in the 'sphere of sound' (Śabdāyatana), it is called 'verbal instructive karma'. What is 'verbal non-instructive karma'? If verbal karma is included in the 'sphere of dharma' (Dharmāyatana), it is called 'verbal non-instructive karma'. What is 'bodily karma'? If karma is not a condition and not verbal karma, it is called 'bodily karma'. What is 'verbal karma'? If karma is not a condition and not bodily karma, it is called 'verbal karma'. What is 'mental karma'? If karma is a condition, it is called 'mental karma'. What is 'karma of precepts' (戒業)? If karma arises from a wholesome mind, including coming and going, bending and stretching, turning around, the collection of bodily instruction, sounds, sentences, speech, verbal instruction, the uninstructed of defiled bodily and verbal precepts, right speech, right action, right livelihood, and wholesome thought, it is called 'karma of precepts'. What is 'karma of non-precepts' (無戒業)? If karma is unwholesome, arising from an unwholesome mind, including coming and going, bending and stretching, turning around, the collection of bodily instruction, sounds, sentences, speech, verbal instruction, the uninstructed non-precepts of bodily and verbal actions, and unwholesome thought, it is called 'karma of non-precepts'. What is 'karma that is neither precepts nor non-precepts' (非戒非無戒業)? If karma is neutral, arising from a neutral mind, including coming and going, bending and stretching, turning around, the collection of bodily instruction, sounds, sentences, speech, verbal instruction, and neutral thought, it is called 'karma that is neither precepts nor non-precepts'.
云何身戒業。若身業善善心所起去來屈申迴轉身教有漏身戒無教正業身正命。是名身戒業。云何身無戒業。若身業不善不善心所起去來屈申迴轉身教身非戒無教。是名身無戒業。云何身非戒非無戒業。若身業無記無記心所起去來屈申迴轉身教。是名身非戒非無戒業。云何口戒業。若口業善善心所起集聲音句言語口教有漏口戒無教正語口正命。是名口戒業。
云何口無戒業。若口業不善不善心所起集聲音句言語口教口非戒無教。是名口無戒業。云何口非戒非無戒業。若口業無記無記心所起集聲音句言語口教。是名口非戒非無戒業。云何意戒業。若意業善善心相應思。是名意戒業。云何意無戒業。若意業不善不善心相應思。是名意無戒業。云何意非戒非無戒業。若意業無記無記心相應思。是名意非戒非無戒業。
云何善業。若業修。是名善業。云何不善業。若業斷。是名不善業。云何無記業。若受若業非報非報法。是名無記業。
云何學業。若業聖非無學。是名學業。云何無學業。若業聖非學。是名無學業。云何非學非無學業。若業非聖。是名非學非無學業。
云何報業。若業受若業善報。是名報業。云何報法業。若業有報。是名報法業。云何非報非報法業。若業無記非我分攝。是名非報非報法
【現代漢語翻譯】 現代漢語譯本 什麼是身戒業？如果身業是善的，由善心所生起，包括行走、來去、屈身、伸展、迴轉、轉身等身體的教示，以及有漏的身戒無教和正業身、正命，這稱為身戒業。 什麼是身無戒業？如果身業是不善的，由不善心所生起，包括行走、來去、屈身、伸展、迴轉、轉身等身體的教示，以及身非戒無教，這稱為身無戒業。 什麼是身非戒非無戒業？如果身業是無記的，由無記心所生起，包括行走、來去、屈身、伸展、迴轉、轉身等身體的教示，這稱為身非戒非無戒業。 什麼是口戒業？如果口業是善的，由善心所生起，包括聚集聲音、語句、言語等口頭的教示，以及有漏的口戒無教和正語、口正命，這稱為口戒業。 什麼是口無戒業？如果口業是不善的，由不善心所生起，包括聚集聲音、語句、言語等口頭的教示，以及口非戒無教，這稱為口無戒業。 什麼是口非戒非無戒業？如果口業是無記的，由無記心所生起，包括聚集聲音、語句、言語等口頭的教示，這稱為口非戒非無戒業。 什麼是意戒業？如果意業是善的，與善心相應的思，這稱為意戒業。 什麼是意無戒業？如果意業是不善的，與不善心相應的思，這稱為意無戒業。 什麼是意非戒非無戒業？如果意業是無記的，與無記心相應的思，這稱為意非戒非無戒業。 什麼是善業？如果業是修習的，這稱為善業。 什麼是不善業？如果業是斷除的，這稱為不善業。 什麼是無記業？如果是感受，或者業既非報應也非法，這稱為無記業。 什麼是學業？如果業是聖者的，但不是無學者的，這稱為學業。 什麼是無學業？如果業是聖者的，但不是學者的，這稱為無學業。 什麼是非學非無學業？如果業不是聖者的，這稱為非學非無學業。 什麼是報業？如果業是感受，或者業是善報，這稱為報業。 什麼是報法業？如果業是有報應的，這稱為報法業。 什麼是非報非報法業？如果業是無記的，不屬於我所擁有的，這稱為非報非報法業。
【English Translation】 English version What is bodily karmic discipline? If bodily action is wholesome, arising from wholesome mental states, including the bodily instruction of going, coming, bending, stretching, turning, and rotating, as well as the defiled bodily discipline without instruction, and right bodily action, right livelihood, this is called bodily karmic discipline. What is bodily karmic non-discipline? If bodily action is unwholesome, arising from unwholesome mental states, including the bodily instruction of going, coming, bending, stretching, turning, and rotating, as well as bodily non-discipline without instruction, this is called bodily karmic non-discipline. What is bodily karmic neither-discipline-nor-non-discipline? If bodily action is neutral, arising from neutral mental states, including the bodily instruction of going, coming, bending, stretching, turning, and rotating, this is called bodily karmic neither-discipline-nor-non-discipline. What is verbal karmic discipline? If verbal action is wholesome, arising from wholesome mental states, including the gathering of sounds, phrases, and speech, as well as the defiled verbal discipline without instruction, and right speech, right livelihood, this is called verbal karmic discipline. What is verbal karmic non-discipline? If verbal action is unwholesome, arising from unwholesome mental states, including the gathering of sounds, phrases, and speech, as well as verbal non-discipline without instruction, this is called verbal karmic non-discipline. What is verbal karmic neither-discipline-nor-non-discipline? If verbal action is neutral, arising from neutral mental states, including the gathering of sounds, phrases, and speech, this is called verbal karmic neither-discipline-nor-non-discipline. What is mental karmic discipline? If mental action is wholesome, thinking in accordance with wholesome mental states, this is called mental karmic discipline. What is mental karmic non-discipline? If mental action is unwholesome, thinking in accordance with unwholesome mental states, this is called mental karmic non-discipline. What is mental karmic neither-discipline-nor-non-discipline? If mental action is neutral, thinking in accordance with neutral mental states, this is called mental karmic neither-discipline-nor-non-discipline. What is wholesome karma? If karma is cultivated, this is called wholesome karma. What is unwholesome karma? If karma is abandoned, this is called unwholesome karma. What is neutral karma? If it is a feeling, or karma that is neither retribution nor a law of retribution, this is called neutral karma. What is karma of the learner? If karma is of a 'saint' (arya) but not of a 'non-learner' (arhat), this is called karma of the learner. What is karma of the non-learner? If karma is of a 'saint' (arya) but not of a 'learner' (one on the path), this is called karma of the non-learner. What is karma of neither-learner-nor-non-learner? If karma is not of a 'saint' (arya), this is called karma of neither-learner-nor-non-learner. What is retributive karma? If karma is a feeling, or karma is wholesome retribution, this is called retributive karma. What is karma of the law of retribution? If karma has retribution, this is called karma of the law of retribution. What is karma of neither-retribution-nor-law-of-retribution? If karma is neutral and not included in 'my' (atta) possession, this is called karma of neither-retribution-nor-law-of-retribution.
業。云何見斷業。若業不善非思惟斷。是名見斷業。云何思惟斷業。若業不善非見斷。是名思惟斷業。云何非見斷非思惟斷業。若業善無記。是名非見斷非思惟斷業。云何見斷因業。若業見斷。若見斷法報。是名見斷因業。云何思惟斷因業。若業思惟斷。若思惟斷法報。是名思惟斷因業。云何非見斷因非思惟斷因業。若業善若業善法報。若業報非報非報法。是名非見斷因非思惟斷因業。云何卑業。若業不善。是名卑業。云何中業。若業無記。是名中業。云何勝業。若業善。是名勝業。複次卑業。若業不善無記。是名卑業。複次中業。若業非聖善。是名中業。複次勝業。若業聖無漏。是名勝業。
云何粗業。若業欲界系。是名粗業。云何細業。若業色界系不繫。是名細業。云何微業。若業無色界系。是名微業。複次粗業。若業欲界系色界系。是名粗業。複次細業。若業空處系識處系不用處系若不繫。是名細業。複次微業。若業非想非非想處系。是名微業。複次粗業。若業欲界系色界系空處系識處系不用處系。是名粗業。複次細業。若業不繫。是名細業。複次微業。若業非想非非想處系。是名微業。云何受樂業。若業樂受相應。是名受樂業。云何受苦業。若業苦受相應。是名受苦業。
云何受舍業。若業不苦
【現代漢語翻譯】 現代漢語譯本 業。什麼是見斷業？如果業是不善的，不是通過思惟斷除的，這叫做見斷業。什麼是思惟斷業？如果業是不善的，不是通過見斷斷除的，這叫做思惟斷業。什麼是非見斷非思惟斷業？如果業是善的或無記的，這叫做非見斷非思惟斷業。什麼是見斷因業？如果業是見斷的，或者見斷法所報的，這叫做見斷因業。什麼是思惟斷因業？如果業是思惟斷的，或者思惟斷法所報的，這叫做思惟斷因業。什麼是非見斷因非思惟斷因業？如果業是善的，或者業是善法所報的，或者業的報是非報，或者非法所報的，這叫做非見斷因非思惟斷因業。什麼是卑業？如果業是不善的，這叫做卑業。什麼是中業？如果業是無記的，這叫做中業。什麼是勝業？如果業是善的，這叫做勝業。再次，什麼是卑業？如果業是不善的或無記的，這叫做卑業。再次，什麼是中業？如果業不是聖善的，這叫做中業。再次，什麼是勝業？如果業是聖無漏的，這叫做勝業。
什麼是粗業？如果業是欲界系（Kāmadhātu，慾望界）的，這叫做粗業。什麼是細業？如果業是色界系（Rūpadhātu，色界）或非色界系（Arūpadhātu，無色界）的，這叫做細業。什麼是微業？如果業不是色界系或非色界系的，這叫做微業。再次，什麼是粗業？如果業是欲界系或色界系的，這叫做粗業。再次，什麼是細業？如果業是空無邊處系（Ākāśānantyāyatana，空無邊處）、識無邊處系（Vijñānānantyāyatana，識無邊處）、無所有處系（Ākiñcanyāyatana，無所有處），或者不是任何界系的，這叫做細業。再次，什麼是微業？如果業是非想非非想處系（Naivasaṃjñānāsaṃjñāyatana，非想非非想處）的，這叫做微業。再次，什麼是粗業？如果業是欲界系、色界系、空無邊處系、識無邊處系、無所有處系的，這叫做粗業。再次，什麼是細業？如果業不是任何界系的，這叫做細業。再次，什麼是微業？如果業是非想非非想處系的，這叫做微業。什麼是受樂業？如果業與樂受相應，這叫做受樂業。什麼是受苦業？如果業與苦受相應，這叫做受苦業。
什麼是受舍業？如果業是不苦
【English Translation】 English version Karma. What is karma that is abandoned by seeing (Darśana-prahātavya)? If karma is unwholesome and not abandoned by contemplation, it is called karma abandoned by seeing. What is karma abandoned by contemplation (Bhāvanā-prahātavya)? If karma is unwholesome and not abandoned by seeing, it is called karma abandoned by contemplation. What is karma that is neither abandoned by seeing nor abandoned by contemplation? If karma is wholesome or neutral, it is called karma that is neither abandoned by seeing nor abandoned by contemplation. What is karma that is the cause of karma abandoned by seeing? If karma is abandoned by seeing, or if it is the result of a dharma abandoned by seeing, it is called karma that is the cause of karma abandoned by seeing. What is karma that is the cause of karma abandoned by contemplation? If karma is abandoned by contemplation, or if it is the result of a dharma abandoned by contemplation, it is called karma that is the cause of karma abandoned by contemplation. What is karma that is neither the cause of karma abandoned by seeing nor the cause of karma abandoned by contemplation? If karma is wholesome, or if karma is the result of a wholesome dharma, or if the result of karma is neither a result nor a result of a dharma, it is called karma that is neither the cause of karma abandoned by seeing nor the cause of karma abandoned by contemplation. What is inferior karma? If karma is unwholesome, it is called inferior karma. What is middling karma? If karma is neutral, it is called middling karma. What is superior karma? If karma is wholesome, it is called superior karma. Again, what is inferior karma? If karma is unwholesome or neutral, it is called inferior karma. Again, what is middling karma? If karma is not noble and wholesome, it is called middling karma. Again, what is superior karma? If karma is noble and without outflows, it is called superior karma.
What is coarse karma? If karma belongs to the desire realm (Kāmadhātu), it is called coarse karma. What is subtle karma? If karma belongs to the form realm (Rūpadhātu) or the formless realm (Arūpadhātu), it is called subtle karma. What is minute karma? If karma does not belong to the form realm or the formless realm, it is called minute karma. Again, what is coarse karma? If karma belongs to the desire realm or the form realm, it is called coarse karma. Again, what is subtle karma? If karma belongs to the sphere of infinite space (Ākāśānantyāyatana), the sphere of infinite consciousness (Vijñānānantyāyatana), the sphere of nothingness (Ākiñcanyāyatana), or does not belong to any realm, it is called subtle karma. Again, what is minute karma? If karma belongs to the sphere of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana), it is called minute karma. Again, what is coarse karma? If karma belongs to the desire realm, the form realm, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, it is called coarse karma. Again, what is subtle karma? If karma does not belong to any realm, it is called subtle karma. Again, what is minute karma? If karma belongs to the sphere of neither perception nor non-perception, it is called minute karma. What is karma that experiences pleasure? If karma is associated with pleasant feeling, it is called karma that experiences pleasure. What is karma that experiences suffering? If karma is associated with painful feeling, it is called karma that experiences suffering.
What is karma that experiences neither pleasure nor pain? If karma is neither painful
不樂受相應。是名受舍業。
云何樂受業。若業受樂報。是名樂受業。云何苦受業。若業受苦報。是名苦受業。云何舍受業。若業受不苦不樂報。是名舍受業。
云何樂受業。除苦受不苦不樂受業餘業。若善有報。是名樂受業。云何苦受業。若業不善。是名苦受業。云何非苦非樂受業。除樂受苦受業若餘業。是名非苦非樂受業。
云何喜處業。若業發已生喜。是名喜處業。云何憂處業。若業發已生憂。是名憂處業。云何舍處業。若業發已出舍。是名舍處業。複次喜處業。除舍處業餘處業。若善有報。是名喜處業。複次憂處業。若業不善。是名憂處業。複次舍處業。除喜處業餘業。若善有報。是名舍處業。複次喜處業。若業善有報。是名喜處業。複次憂處業。若業不善有報。是名憂處業。複次非喜處非憂處業。除喜處憂處業。若餘業是名非喜處非憂處業。
云何現法受業。若業生我分。若長幼所作。成就此業。於此生我長幼身受報。是名現法受業。
云何生受業。若業生我分。長幼所作。成就此業。生受報。是名生受業。云何后受業。若業生我分。若長幼所作。成就此業。第三第四生受報或多。是名后受業。
云何與樂業。若業與樂果。是名與樂業。云何與苦業。若業與苦果。是
【現代漢語翻譯】 現代漢語譯本 不樂受相應，這被稱為舍受業（Upeksha-vedana karma，指感受既非快樂也非痛苦的業）。
什麼叫做樂受業（Sukha-vedana karma，指感受快樂的業）？如果某種業帶來快樂的果報，這就被稱為樂受業。什麼叫做苦受業（Dukkha-vedana karma，指感受痛苦的業）？如果某種業帶來痛苦的果報，這就被稱為苦受業。什麼叫做舍受業？如果某種業帶來非苦非樂的果報，這就被稱為舍受業。
什麼叫做樂受業？除了苦受業和非苦非樂受業之外的其餘業，如果是善且有果報的，這就被稱為樂受業。什麼叫做苦受業？如果某種業是不善的，這就被稱為苦受業。什麼叫做非苦非樂受業？除了樂受業和苦受業之外的其餘業，這就被稱為非苦非樂受業。
什麼叫做喜處業（Harsha-sthāna karma，指產生喜悅的業）？如果某種業引發后產生喜悅，這就被稱為喜處業。什麼叫做憂處業（Daurmanasya-sthāna karma，指產生憂愁的業）？如果某種業引發后產生憂愁，這就被稱為憂處業。什麼叫做舍處業（Upeksha-sthāna karma，指產生舍心的業）？如果某種業引發后產生舍心，這就被稱為舍處業。進一步說，喜處業，除了舍處業之外的其餘業，如果是善且有果報的，這就被稱為喜處業。進一步說，憂處業，如果某種業是不善的，這就被稱為憂處業。進一步說，舍處業，除了喜處業之外的其餘業，如果是善且有果報的，這就被稱為舍處業。進一步說，喜處業，如果某種業是善且有果報的，這就被稱為喜處業。進一步說，憂處業，如果某種業是不善且有果報的，這就被稱為憂處業。進一步說，非喜處非憂處業，除了喜處業和憂處業之外的其餘業，這就被稱為非喜處非憂處業。
什麼叫做現法受業（Drsta-dharma-vedaniya karma，指現世受報的業）？如果某種業產生於我的部分，無論是年長或年幼時所作，成就了此業，於此生我的年長或年幼之身受報，這就被稱為現法受業。
什麼叫做生受業（Upapadya-vedaniya karma，指來世受報的業）？如果某種業產生於我的部分，無論是年長或年幼時所作，成就了此業，來世受報，這就被稱為生受業。什麼叫做后受業（Aparaparya-vedaniya karma，指多生后受報的業）？如果某種業產生於我的部分，無論是年長或年幼時所作，成就了此業，第三、第四生或更多生之後受報，這就被稱為后受業。
什麼叫做與樂業（Sukha-dana karma，指給予快樂的業）？如果某種業給予快樂的果報，這就被稱為與樂業。什麼叫做與苦業（Dukkha-dana karma，指給予痛苦的業）？如果某種業給予痛苦的果
【English Translation】 English version Corresponding to unpleasant feeling, this is called Upeksha-vedana karma (karma that results in a feeling that is neither pleasant nor unpleasant).
What is Sukha-vedana karma (karma that results in pleasant feeling)? If a karma results in a pleasant reward, it is called Sukha-vedana karma. What is Dukkha-vedana karma (karma that results in unpleasant feeling)? If a karma results in an unpleasant reward, it is called Dukkha-vedana karma. What is Upeksha-vedana karma? If a karma results in a reward that is neither pleasant nor unpleasant, it is called Upeksha-vedana karma.
What is Sukha-vedana karma? Apart from Dukkha-vedana karma and Upeksha-vedana karma, if the remaining karma is wholesome and has a reward, it is called Sukha-vedana karma. What is Dukkha-vedana karma? If a karma is unwholesome, it is called Dukkha-vedana karma. What is neither unpleasant nor pleasant feeling karma? Apart from Sukha-vedana karma and Dukkha-vedana karma, the remaining karma is called neither unpleasant nor pleasant feeling karma.
What is Harsha-sthāna karma (karma that leads to joy)? If a karma, once manifested, gives rise to joy, it is called Harsha-sthāna karma. What is Daurmanasya-sthāna karma (karma that leads to sorrow)? If a karma, once manifested, gives rise to sorrow, it is called Daurmanasya-sthāna karma. What is Upeksha-sthāna karma (karma that leads to equanimity)? If a karma, once manifested, gives rise to equanimity, it is called Upeksha-sthāna karma. Furthermore, Harsha-sthāna karma, apart from Upeksha-sthāna karma, the remaining karma, if it is wholesome and has a reward, is called Harsha-sthāna karma. Furthermore, Daurmanasya-sthāna karma, if a karma is unwholesome, it is called Daurmanasya-sthāna karma. Furthermore, Upeksha-sthāna karma, apart from Harsha-sthāna karma, the remaining karma, if it is wholesome and has a reward, is called Upeksha-sthāna karma. Furthermore, Harsha-sthāna karma, if a karma is wholesome and has a reward, it is called Harsha-sthāna karma. Furthermore, Daurmanasya-sthāna karma, if a karma is unwholesome and has a reward, it is called Daurmanasya-sthāna karma. Furthermore, karma that is neither Harsha-sthāna nor Daurmanasya-sthāna, apart from Harsha-sthāna karma and Daurmanasya-sthāna karma, the remaining karma is called karma that is neither Harsha-sthāna nor Daurmanasya-sthāna.
What is Drsta-dharma-vedaniya karma (karma to be experienced in the present life)? If a karma arises from my part, whether done in old age or youth, and this karma is accomplished, and the reward is experienced in this life in my old or young body, it is called Drsta-dharma-vedaniya karma.
What is Upapadya-vedaniya karma (karma to be experienced in the next life)? If a karma arises from my part, whether done in old age or youth, and this karma is accomplished, and the reward is experienced in the next life, it is called Upapadya-vedaniya karma. What is Aparaparya-vedaniya karma (karma to be experienced in a later life)? If a karma arises from my part, whether done in old age or youth, and this karma is accomplished, and the reward is experienced in the third, fourth, or many lives later, it is called Aparaparya-vedaniya karma.
What is Sukha-dana karma (karma that gives happiness)? If a karma gives a reward of happiness, it is called Sukha-dana karma. What is Dukkha-dana karma (karma that gives suffering)? If a karma gives a reward of suffering,
名與苦業。云何非與樂非與苦業。除與樂與苦業若餘業。是名非與樂與苦業。
云何樂果業。若業善有樂報。是名樂果業。云何苦果業。若業不善。是名苦果業。云何非樂果非苦果業。除樂果苦果業若餘業。是名非樂果非苦果業。
云何樂報業。若業樂果。是名樂報業。云何苦報業。若業苦果。是名苦報業。云何非樂非苦報業。除樂報苦報業若餘業。是名非樂報非苦報業。云何樂報業。若業善有報。是名樂報業。云何苦報業。若業不善。是名苦報業。云何非樂非苦報業。除樂報苦報業若餘業。是名非樂非苦報業。
云何過去業。若業生已滅。是名過去業。云何未來業。若業未生未出。是名未來業。云何現在業。若業生未滅。是名現在業。
云何過去境界業。思惟過去法若業生。是名過去境界業。云何未來境界業。思惟未來法若業生。是名未來境界業。云何現在境界業。思惟現在法若業生。是名現在境界業。云何非過去非未來非現在境界業。思惟非過去非未來非現在法若業生。是名非過去非未來非現在境界業。
云何欲界系業。若業欲漏有漏。是名欲界系業。云何色界系業。若業色漏有漏。是名色界系業。云何無色界系業。若業無色漏有漏。是名無色界系業。云何不繫業。若業聖無漏。
【現代漢語翻譯】 現代漢語譯本 什麼是與樂（sukha，快樂）與苦（duhkha，痛苦）無關的業（karma，行為）？除了與樂相關的業和與苦相關的業之外，剩餘的業就叫做與樂與苦無關的業。
什麼是樂果業？如果某個業是善的，並且有快樂的果報，就叫做樂果業。什麼是苦果業？如果某個業是不善的，就叫做苦果業。什麼是非樂果非苦果業？除了樂果業和苦果業之外，剩餘的業就叫做非樂果非苦果業。
什麼是樂報業？如果某個業的果是樂，就叫做樂報業。什麼是苦報業？如果某個業的果是苦，就叫做苦報業。什麼是非樂非苦報業？除了樂報業和苦報業之外，剩餘的業就叫做非樂非苦報業。什麼是樂報業？如果某個業是善的，並且有果報，就叫做樂報業。什麼是苦報業？如果某個業是不善的，就叫做苦報業。什麼是非樂非苦報業？除了樂報業和苦報業之外，剩餘的業就叫做非樂非苦報業。
什麼是過去業？如果某個業已經生起並且滅去，就叫做過去業。什麼是未來業？如果某個業尚未生起尚未出現，就叫做未來業。什麼是現在業？如果某個業已經生起但尚未滅去，就叫做現在業。
什麼是過去境界業？如果思惟過去之法而生起的業，就叫做過去境界業。什麼是未來境界業？如果思惟未來之法而生起的業，就叫做未來境界業。什麼是現在境界業？如果思惟現在之法而生起的業，就叫做現在境界業。什麼是非過去非未來非現在境界業？如果思惟非過去非未來非現在之法而生起的業，就叫做非過去非未來非現在境界業。
什麼是欲界系業？如果某個業與欲漏（kama-asava，欲的煩惱）和有漏（bhava-asava，存在的煩惱）相關聯，就叫做欲界系業。什麼是色界系業？如果某個業與色漏（rupa-asava，色的煩惱）和有漏相關聯，就叫做色界系業。什麼是無色界系業？如果某個業與無色漏（arupa-asava，無色的煩惱）和有漏相關聯，就叫做無色界系業。什麼是不繫業？如果某個業是聖的並且是無漏（anasrava，沒有煩惱），
【English Translation】 English version What is karma that is neither associated with pleasure (sukha) nor associated with pain (duhkha)? Karma that remains apart from karma associated with pleasure and karma associated with pain is called karma that is neither associated with pleasure nor associated with pain.
What is karma with a pleasant result? Karma that is wholesome and has a pleasant result is called karma with a pleasant result. What is karma with a painful result? Karma that is unwholesome is called karma with a painful result. What is karma with neither a pleasant nor a painful result? Karma that remains apart from karma with a pleasant result and karma with a painful result is called karma with neither a pleasant nor a painful result.
What is karma with a pleasant retribution? Karma whose result is pleasure is called karma with a pleasant retribution. What is karma with a painful retribution? Karma whose result is pain is called karma with a painful retribution. What is karma with neither a pleasant nor a painful retribution? Karma that remains apart from karma with a pleasant retribution and karma with a painful retribution is called karma with neither a pleasant nor a painful retribution. What is karma with a pleasant retribution? Karma that is wholesome and has a retribution is called karma with a pleasant retribution. What is karma with a painful retribution? Karma that is unwholesome is called karma with a painful retribution. What is karma with neither a pleasant nor a painful retribution? Karma that remains apart from karma with a pleasant retribution and karma with a painful retribution is called karma with neither a pleasant nor a painful retribution.
What is past karma? Karma that has arisen and ceased is called past karma. What is future karma? Karma that has not yet arisen and not yet appeared is called future karma. What is present karma? Karma that has arisen but has not yet ceased is called present karma.
What is karma conditioned by the past? Karma that arises from contemplating past phenomena is called karma conditioned by the past. What is karma conditioned by the future? Karma that arises from contemplating future phenomena is called karma conditioned by the future. What is karma conditioned by the present? Karma that arises from contemplating present phenomena is called karma conditioned by the present. What is karma conditioned by neither the past, nor the future, nor the present? Karma that arises from contemplating phenomena that are neither past, nor future, nor present is called karma conditioned by neither the past, nor the future, nor the present.
What is karma associated with the desire realm (kama-dhatu)? Karma that is associated with the desire-taint (kama-asava) and the taint of existence (bhava-asava) is called karma associated with the desire realm. What is karma associated with the form realm (rupa-dhatu)? Karma that is associated with the form-taint (rupa-asava) and the taint of existence is called karma associated with the form realm. What is karma associated with the formless realm (arupa-dhatu)? Karma that is associated with the formless-taint (arupa-asava) and the taint of existence is called karma associated with the formless realm. What is unconditioned karma (asamskrta karma)? Karma that is noble and without taint (anasrava),
是名不繫業。
云何四業。黑業黑報。白業白報。黑白業黑白報。非黑非白業非黑非白報。云何黑業黑報。若業不善有報。是名黑業黑報。云何白業白報。若業善有報。是名白業白報。云何黑白業黑白報。無一業若黑白黑白報。彼若黑業黑報。若白業白報。是名黑白業黑白報。云何非黑非白業非黑非白報。若聖有報斷煩惱。是名非黑非白業非黑非白報。云何黑業黑報。若業不善有報。此業報是名黑業黑報。云何白業白報。若業善有報此業報。是名白業白報。云何黑白業黑白報。無一業黑白黑白報。彼若黑業黑報此業報。若白業白報此業報。是名黑白業黑白報。云何非黑非白業非黑非白報。若法聖有報斷煩惱。是名非黑白業非黑白報。云何黑業黑報。如世尊說。我自正知說四業。何等四。黑業黑報。白業白報。黑白業黑白報。非黑非白業非黑非白報業能盡業。云何黑業黑報。若人作不清凈身行。作不清凈口行。作不清凈意行。成就不清凈業。彼行不清凈身口意行。已成就不清凈業。已生不清凈處。彼生不清凈處已。觸不清凈觸。觸不清凈觸已。受不清凈受。一向苦切。一向受苦燋。一向不善。一向不愛喜適意。一向所憎惡。非天人所悕望。如地獄眾生。此眾生往生。隨所作業生。生已觸觸。我知眾生由業與苦。是
名黑業黑報。云何白業白報。若人作清凈身行。作清凈口行。作清凈意行。成就清凈業行清凈身口意行已。成就清凈業已。生清凈處。生清凈處已。觸清凈觸。觸清凈觸已。受清凈受。一向樂愛喜適意。一向所不憎惡。天人所悕望。猶如遍凈天眾生。若眾生往生。隨所作業生。生已觸觸。我知眾生由業與樂。是名白業白報。云何黑白業黑白報。若人行清凈不清凈身行。行清凈不清凈口行。行清凈不清凈意行。成就清凈不清凈業。彼行清凈不清凈身口意行已。成就清凈不清凈業已。生清凈不清凈處。生清凈不清凈處已。觸清凈不清凈觸。觸清凈不清凈觸已。受清凈不清凈受。雜受苦樂。如人如天。若眾生往生。隨所作業生。生已觸觸。我知眾生由業與苦樂是名黑白業黑白報。云何非黑白業非黑白報業能盡業。若黑業黑報。若斷思。若白業白報。若斷思。若黑白業黑白報。若斷思。是名非黑白業非黑白報業能盡業。是名四業。
云何四受業。如世尊說四受業。何等四。有業現苦後有苦報。有業現樂後有苦報。有業現苦後有樂報。有業現樂後有樂報。云何受業現苦後有苦報。若人忍憂忍苦。殺生緣殺生故。以種種心受憂苦忍憂忍苦。竊盜邪淫妄言兩舌惡口綺語貪慾瞋恚邪見緣邪見故。以種種心受憂苦。身壞命終墮惡道
地獄。此受業現苦後有苦報。云何受業現樂後有苦報。若人忍喜忍樂。殺生緣殺生故。以種種心受喜樂忍喜忍樂。竊盜邪淫妄言兩舌惡口綺語貪慾瞋恚邪見緣邪見故。以種種心受喜樂。身壞命終墮惡道地獄。此受業現樂後有苦報。云何受業現苦後有樂報。若人忍憂忍苦。不殺生緣不殺生故。以種種心受憂苦忍憂忍苦。不竊盜不邪淫不妄言不兩舌不惡口不綺語不貪不欲不瞋恚正見緣正見故。以種種心受憂苦。身壞命終生善道天上。此受業現苦後有樂報。云何受業現樂後有樂報。若人忍喜忍樂。不殺生緣不殺生故。以種種心受喜樂忍喜忍樂。不竊盜不邪淫不妄言不兩舌不惡口不綺語不貪慾不瞋恚正見緣正見故。以種種心受喜樂。身壞命終生善道天上。此受業現樂後有樂報。是名四受業。
云何五怖。若殺生緣殺生故。今身生怖。後身生怖。竊盜邪淫妄語飲酒放逸處緣飲酒放逸處故。今身生怖。後身生怖。是名五怖。
云何五怨。若殺生緣殺生故。今身生怨。後身生怨。竊盜邪淫妄言飲酒放逸處緣飲酒放逸處故今身生怨。後身生怨。是名五怨。
云何五無間。害母無間。害父無間。害阿羅漢無間。壞僧無間。于如來身噁心出血無間。云何害母無間。若母母想故斷命。是名害母無間。云何害父無間。若父父
【現代漢語翻譯】 現代漢語譯本 地獄。什麼樣的行為會導致今生受苦，來世也受苦的果報？如果有人沉溺於喜悅和快樂，因為殺生而導致殺生，以各種心態享受喜悅和快樂，沉溺於喜悅和快樂；偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見，因為邪見而導致邪見，以各種心態享受喜悅，那麼此人身死命終後會墮入惡道地獄。這就是導致今生享樂，來世受苦的果報的行為。什麼樣的行為會導致今生受苦，來世卻享受快樂的果報？如果有人忍受憂愁和痛苦，不殺生，因為不殺生，以各種心態忍受憂愁和痛苦；不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚，持有正見，因為正見而持有正見，以各種心態忍受憂愁和痛苦，那麼此人身死命終後會生於善道天上。這就是導致今生受苦，來世享樂的果報的行為。什麼樣的行為會導致今生享樂，來世也享樂的果報？如果有人沉溺於喜悅和快樂，不殺生，因為不殺生，以各種心態享受喜悅和快樂，沉溺於喜悅和快樂；不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚，持有正見，因為正見而持有正見，以各種心態享受喜悅和快樂，那麼此人身死命終後會生於善道天上。這就是導致今生享樂，來世也享樂的果報的行為。以上就是四種行為所導致的果報。
什麼是五種恐懼？如果因為殺生而導致殺生，今生會產生恐懼，來世也會產生恐懼；偷盜、邪淫、妄語、飲酒、放逸，因為飲酒和放逸，今生會產生恐懼，來世也會產生恐懼。這就是五種恐懼。
什麼是五種怨恨？如果因為殺生而導致殺生，今生會產生怨恨，來世也會產生怨恨；偷盜、邪淫、妄語、飲酒、放逸，因為飲酒和放逸，今生會產生怨恨，來世也會產生怨恨。這就是五種怨恨。
什麼是五種無間罪？殺母是無間罪，殺父是無間罪，殺阿羅漢（Arahan）是無間罪，破壞僧團是無間罪，以噁心使如來（Tathagata）出血是無間罪。什麼是殺母的無間罪？如果認為對方是母親而斷其性命，這就是殺母的無間罪。什麼是殺父的無間罪？如果認為對方是父親
【English Translation】 English version Hell. What kind of karma leads to suffering in this life and suffering in the next? If a person indulges in joy and pleasure, and because of killing, engages in killing, experiencing joy and pleasure with various mental states, indulging in joy and pleasure; steals, commits sexual misconduct, lies, engages in divisive speech, harsh speech, idle chatter, is greedy, hateful, and holds wrong views, and because of wrong views, engages in wrong views, experiencing joy with various mental states, then upon the destruction of the body and the end of life, this person will fall into the evil path of hell. This is the karma that leads to pleasure in this life and suffering in the next. What kind of karma leads to suffering in this life but pleasure in the next? If a person endures sorrow and suffering, does not kill, and because of not killing, endures sorrow and suffering with various mental states; does not steal, does not commit sexual misconduct, does not lie, does not engage in divisive speech, harsh speech, idle chatter, is not greedy, not hateful, and holds right views, and because of right views, holds right views, enduring sorrow and suffering with various mental states, then upon the destruction of the body and the end of life, this person will be born in the good path of heaven. This is the karma that leads to suffering in this life and pleasure in the next. What kind of karma leads to pleasure in this life and pleasure in the next? If a person indulges in joy and pleasure, does not kill, and because of not killing, experiences joy and pleasure with various mental states, indulging in joy and pleasure; does not steal, does not commit sexual misconduct, does not lie, does not engage in divisive speech, harsh speech, idle chatter, is not greedy, not hateful, and holds right views, and because of right views, holds right views, experiencing joy and pleasure with various mental states, then upon the destruction of the body and the end of life, this person will be born in the good path of heaven. This is the karma that leads to pleasure in this life and pleasure in the next. These are the four types of karma and their resulting consequences.
What are the five fears? If because of killing, one engages in killing, there will be fear in this life and fear in the next life; stealing, sexual misconduct, lying, drinking alcohol, and being in places of indulgence, because of drinking alcohol and indulgence, there will be fear in this life and fear in the next life. These are the five fears.
What are the five hatreds? If because of killing, one engages in killing, there will be hatred in this life and hatred in the next life; stealing, sexual misconduct, lying, drinking alcohol, and being in places of indulgence, because of drinking alcohol and indulgence, there will be hatred in this life and hatred in the next life. These are the five hatreds.
What are the five uninterrupted (karma)s? Harming one's mother is an uninterrupted (karma), harming one's father is an uninterrupted (karma), harming an Arahan (Arahan - one who is worthy) is an uninterrupted (karma), disrupting the Sangha (Sangha - monastic community) is an uninterrupted (karma), and with an evil mind causing blood to flow from the body of the Tathagata (Tathagata - 'the thus-gone one', an epithet of the Buddha) is an uninterrupted (karma). What is the uninterrupted (karma) of harming one's mother? If, thinking of her as one's mother, one takes her life, this is the uninterrupted (karma) of harming one's mother. What is the uninterrupted (karma) of harming one's father? If, thinking of him as one's father
想故斷命。是名害父無間。云何害阿羅漢無間。故斷阿羅漢聲聞命。是名害阿羅漢無間。云何壞僧無間。一面請四比丘。或多第二面請四比丘。或多行籌唱令。是名壞僧無間。云何于如來身噁心出血無間。若故於如來身噁心出血成就業。乃至傷如發端。是名于如來噁心出血無間。是名五無間。
云何五戒。不殺生。不竊盜。不邪淫。不妄言。不飲酒。放逸處。是名五戒。云何越五戒。殺生竊盜邪淫妄言飲酒放逸處。是名越五戒。
云何因貪業。業若貪因貪緒貪集貪緣身業口業意業。是名因貪業。云何因恚業。業若恚因恚緒恚集恚緣身業口意業。是名因恚業云何因癡業。業若癡因癡緒癡集癡緣身業口意業。是名癡因業云何不貪因業。若不貪因不貪緒不貪集不貪緣身業口業意業。是名不貪因業。云何不恚因業。若不恚因不恚緒不恚集不恚緣身業口業意業。是名不恚因業。云何不癡因業。若不癡因不癡緒不癡集不癡緣身業口業意業。是名不癡因業。
云何趣地獄業。若業不善增。能令生地獄。是名趣地獄業。云何趣畜生業若業不善中能令生畜生。是名趣畜生業。云何趣餓鬼業。若業不善軟。能令生餓鬼。是名向餓鬼業。云何趣人業。若業善不增。能令生人中。是名趣人業。云何趣天業。若業善增。能令生
【現代漢語翻譯】 現代漢語譯本： 什麼是故意斷命？這就是名為殺父的無間罪。什麼是殺阿羅漢（Arhat，已證得涅槃的聖者）的無間罪？故意斷阿羅漢聲聞（Śrāvaka，聽聞佛法而證悟的弟子）的命，這就是名為殺阿羅漢的無間罪。什麼是破壞僧團的無間罪？單方面請求四位比丘（Bhikṣu，出家受戒的男子），或者多次單方面請求四位或更多的比丘，或者通過行籌唱令的方式，這就是名為破壞僧團的無間罪。什麼是懷著惡意使如來（Tathāgata，佛的稱號）身體出血的無間罪？如果故意對如來的身體懷著惡意使其出血，完成了這一行為，乃至只是傷及如來的發端，這就是名為懷著惡意使如來身體出血的無間罪。以上就是五種無間罪。
什麼是五戒？不殺生，不偷盜，不邪淫，不妄語，不飲酒這種放逸之處。這就是名為五戒。什麼是違越五戒？殺生、偷盜、邪淫、妄語、飲酒這種放逸之處。這就是名為違越五戒。
什麼是由貪慾產生的業？如果業是由貪慾的原因、貪慾的延續、貪慾的聚集、貪慾的緣起所導致的身業、口業、意業，這就是名為由貪慾產生的業。什麼是由嗔恚產生的業？如果業是由嗔恚的原因、嗔恚的延續、嗔恚的聚集、嗔恚的緣起所導致的身業、口業、意業，這就是名為由嗔恚產生的業。什麼是由愚癡產生的業？如果業是由愚癡的原因、愚癡的延續、愚癡的聚集、愚癡的緣起所導致的身業、口業、意業，這就是名為由愚癡產生的業。什麼是不由貪慾產生的業？如果不由貪慾的原因、不由貪慾的延續、不由貪慾的聚集、不由貪慾的緣起所導致的身業、口業、意業，這就是名為不由貪慾產生的業。什麼是不由嗔恚產生的業？如果不由嗔恚的原因、不由嗔恚的延續、不由嗔恚的聚集、不由嗔恚的緣起所導致的身業、口業、意業，這就是名為不由嗔恚產生的業。什麼是不由愚癡產生的業？如果不由愚癡的原因、不由愚癡的延續、不由愚癡的聚集、不由愚癡的緣起所導致的身業、口業、意業，這就是名為不由愚癡產生的業。
什麼是趣向地獄的業？如果業是不善的且增長，能夠導致生於地獄，這就是名為趣向地獄的業。什麼是趣向畜生的業？如果業是不善的且屬於中等，能夠導致生於畜生，這就是名為趣向畜生的業。什麼是趣向餓鬼的業？如果業是不善的且屬於輕微，能夠導致生於餓鬼，這就是名為趣向餓鬼的業。什麼是趣向人道的業？如果業是善的且不增長，能夠導致生於人道，這就是名為趣向人道的業。什麼是趣向天道的業？如果業是善的且增長，能夠導致生於天道。
【English Translation】 English version: What is intentionally taking a father's life? This is called the karma of immediate retribution for killing one's father. What is the karma of immediate retribution for killing an Arhat (Arhat, a perfected being who has attained Nirvana)? Intentionally taking the life of an Arhat Śrāvaka (Śrāvaka, a disciple who attains enlightenment by hearing the Dharma), this is called the karma of immediate retribution for killing an Arhat. What is the karma of immediate retribution for disrupting the Sangha (Sangha, the monastic community)? Unilaterally requesting four Bhikṣus (Bhikṣu, a fully ordained male monastic), or repeatedly unilaterally requesting four or more Bhikṣus, or conducting a formal vote, this is called the karma of immediate retribution for disrupting the Sangha. What is the karma of immediate retribution for maliciously causing a Tathāgata's (Tathāgata, an epithet of the Buddha) body to bleed? If one intentionally and maliciously causes a Tathāgata's body to bleed, completing the act, even to the extent of injuring a single hair, this is called the karma of immediate retribution for maliciously causing a Tathāgata's body to bleed. These are the five karmas of immediate retribution.
What are the five precepts? Not killing, not stealing, not engaging in sexual misconduct, not lying, and not consuming intoxicants that lead to heedlessness. These are called the five precepts. What is transgressing the five precepts? Killing, stealing, engaging in sexual misconduct, lying, and consuming intoxicants that lead to heedlessness. These are called transgressing the five precepts.
What is karma arising from greed? If karma arises from greed as its cause, greed as its continuation, greed as its accumulation, and greed as its condition, resulting in bodily, verbal, and mental actions, this is called karma arising from greed. What is karma arising from hatred? If karma arises from hatred as its cause, hatred as its continuation, hatred as its accumulation, and hatred as its condition, resulting in bodily, verbal, and mental actions, this is called karma arising from hatred. What is karma arising from delusion? If karma arises from delusion as its cause, delusion as its continuation, delusion as its accumulation, and delusion as its condition, resulting in bodily, verbal, and mental actions, this is called karma arising from delusion. What is karma not arising from greed? If karma does not arise from greed as its cause, not greed as its continuation, not greed as its accumulation, and not greed as its condition, resulting in bodily, verbal, and mental actions, this is called karma not arising from greed. What is karma not arising from hatred? If karma does not arise from hatred as its cause, not hatred as its continuation, not hatred as its accumulation, and not hatred as its condition, resulting in bodily, verbal, and mental actions, this is called karma not arising from hatred. What is karma not arising from delusion? If karma does not arise from delusion as its cause, not delusion as its continuation, not delusion as its accumulation, and not delusion as its condition, resulting in bodily, verbal, and mental actions, this is called karma not arising from delusion.
What is karma leading to hell? If karma is unwholesome and increasing, capable of causing rebirth in hell, this is called karma leading to hell. What is karma leading to the animal realm? If karma is unwholesome and moderate, capable of causing rebirth in the animal realm, this is called karma leading to the animal realm. What is karma leading to the realm of hungry ghosts? If karma is unwholesome and mild, capable of causing rebirth in the realm of hungry ghosts, this is called karma leading to the realm of hungry ghosts. What is karma leading to the human realm? If karma is wholesome and not increasing, capable of causing rebirth in the human realm, this is called karma leading to the human realm. What is karma leading to the heavenly realm? If karma is wholesome and increasing, capable of causing rebirth in the heavenly realm.
天上。是名趣天業。云何趣涅槃業。若業聖有報。能斷煩惱。是名趣涅槃業。
云何七不善法。殺生竊盜邪淫妄言兩舌惡口綺語。是名七不善法。云何七善法。不殺生不竊盜不邪淫不妄言不兩舌不惡口不綺語。是名七善法。
云何八非聖語。不見言見。見言不見。不聞言聞。聞言不聞。不覺言覺。覺言不覺。不識言識。識言不識。是名八非聖語。云何八聖語。不見言不見。見言見。不聞言不聞。聞言聞。不覺言不覺。覺言覺。不識言不識。識言識。是名八聖語。
云何因貪身業。若身業不善因貪不離貪貪覆心所起去來屈申迴轉身教身非戒無教。是名因貪身業云何因貪口業。若口業不善因貪不離貪貪覆心所起集聲音句言語口業教口非戒無教。是名因貪口業。云何因貪意業。若意業不善因貪不離貪貪覆心相應思。是名因貪意業。云何因恚身業。若身業不善因恚不離恚恚覆心所起去來屈申迴轉身教身非戒無教。是名因恚身業。云何因恚口業。若口業不善因恚不離恚恚覆心所起集聲音句言語口教口非戒無教。是名因恚口業。云何因恚意業。若意業不善因恚不離恚恚覆心相應思。是名因恚意業。云何因癡身業。若身業不善因癡不離癡癡覆心所起去來屈申迴轉身教身非戒無教。是名因癡身業。云何因癡口業。若
【現代漢語翻譯】 現代漢語譯本： 什麼是趣天業？如果某種行為具有聖潔的果報，能夠引導眾生趣向天道，這就被稱為趣天業。 什麼是趣涅槃業？如果某種行為具有聖潔的果報，能夠斷除煩惱，這就被稱為趣涅槃業。
什麼是七不善法？殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語，這被稱為七不善法。 什麼是七善法？不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語，這被稱為七善法。
什麼是非聖語（八非聖語）？沒看見說看見，看見說沒看見；沒聽見說聽見，聽見說沒聽見；不覺知說覺知，覺知說不覺知；不認識說認識，認識說不認識，這被稱為八非聖語。 什麼是聖語（八聖語）？沒看見說沒看見，看見說看見；沒聽見說沒聽見，聽見說聽見；不覺知說不覺知，覺知說覺知；不認識說不認識，認識說認識，這被稱為八聖語。
什麼是因貪身業？如果某種身業是不善的，因為它源於貪慾，不能脫離貪慾，貪慾矇蔽了心，由此產生的行為，如行走、來去、彎曲、伸展、回頭、轉身，通過身體表達，屬於非戒律的身教和無教，這被稱為因貪身業。 什麼是因貪口業？如果某種口業是不善的，因為它源於貪慾，不能脫離貪慾，貪慾矇蔽了心，由此產生的聲音、語句、言語，通過口表達，屬於非戒律的口教和無教，這被稱為因貪口業。 什麼是因貪意業？如果某種意業是不善的，因為它源於貪慾，不能脫離貪慾，貪慾矇蔽了心，與貪慾相應的思念，這被稱為因貪意業。 什麼是因嗔身業？如果某種身業是不善的，因為它源於嗔恚，不能脫離嗔恚，嗔恚矇蔽了心，由此產生的行為，如行走、來去、彎曲、伸展、回頭、轉身，通過身體表達，屬於非戒律的身教和無教，這被稱為因嗔身業。 什麼是因嗔口業？如果某種口業是不善的，因為它源於嗔恚，不能脫離嗔恚，嗔恚矇蔽了心，由此產生的聲音、語句、言語，通過口表達，屬於非戒律的口教和無教，這被稱為因嗔口業。 什麼是因嗔意業？如果某種意業是不善的，因為它源於嗔恚，不能脫離嗔恚，嗔恚矇蔽了心，與嗔恚相應的思念，這被稱為因嗔意業。 什麼是因癡身業？如果某種身業是不善的，因為它源於愚癡，不能脫離愚癡，愚癡矇蔽了心，由此產生的行為，如行走、來去、彎曲、伸展、回頭、轉身，通過身體表達，屬於非戒律的身教和無教，這被稱為因癡身業。 什麼是因癡口業？如果
【English Translation】 English version: What is the karma that leads to heavenly realms (趣天業)? If an action has a noble result and can guide beings towards the heavenly realms, it is called the karma that leads to heavenly realms. What is the karma that leads to Nirvana (涅槃)? If an action has a noble result and can cut off afflictions, it is called the karma that leads to Nirvana.
What are the seven unwholesome dharmas? Killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, and idle chatter. These are called the seven unwholesome dharmas. What are the seven wholesome dharmas? Abstaining from killing, abstaining from stealing, abstaining from sexual misconduct, abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, and abstaining from idle chatter. These are called the seven wholesome dharmas.
What are the eight non-noble speeches? Saying 'I saw' when one did not see, saying 'I did not see' when one saw; saying 'I heard' when one did not hear, saying 'I did not hear' when one heard; saying 'I am aware' when one is not aware, saying 'I am not aware' when one is aware; saying 'I know' when one does not know, saying 'I do not know' when one knows. These are called the eight non-noble speeches. What are the eight noble speeches? Saying 'I did not see' when one did not see, saying 'I saw' when one saw; saying 'I did not hear' when one did not hear, saying 'I heard' when one heard; saying 'I am not aware' when one is not aware, saying 'I am aware' when one is aware; saying 'I do not know' when one does not know, saying 'I know' when one knows. These are called the eight noble speeches.
What is bodily karma caused by greed? If a bodily action is unwholesome because it originates from greed, one cannot detach from greed, greed obscures the mind, and the resulting actions, such as walking, coming and going, bending, stretching, turning around, expressed through the body, belonging to non-preceptual bodily instruction and non-instruction, this is called bodily karma caused by greed. What is verbal karma caused by greed? If a verbal action is unwholesome because it originates from greed, one cannot detach from greed, greed obscures the mind, and the resulting sounds, sentences, speech, expressed through the mouth, belonging to non-preceptual verbal instruction and non-instruction, this is called verbal karma caused by greed. What is mental karma caused by greed? If a mental action is unwholesome because it originates from greed, one cannot detach from greed, greed obscures the mind, and thoughts corresponding to greed, this is called mental karma caused by greed. What is bodily karma caused by hatred? If a bodily action is unwholesome because it originates from hatred, one cannot detach from hatred, hatred obscures the mind, and the resulting actions, such as walking, coming and going, bending, stretching, turning around, expressed through the body, belonging to non-preceptual bodily instruction and non-instruction, this is called bodily karma caused by hatred. What is verbal karma caused by hatred? If a verbal action is unwholesome because it originates from hatred, one cannot detach from hatred, hatred obscures the mind, and the resulting sounds, sentences, speech, expressed through the mouth, belonging to non-preceptual verbal instruction and non-instruction, this is called verbal karma caused by hatred. What is mental karma caused by hatred? If a mental action is unwholesome because it originates from hatred, one cannot detach from hatred, hatred obscures the mind, and thoughts corresponding to hatred, this is called mental karma caused by hatred. What is bodily karma caused by delusion? If a bodily action is unwholesome because it originates from delusion, one cannot detach from delusion, delusion obscures the mind, and the resulting actions, such as walking, coming and going, bending, stretching, turning around, expressed through the body, belonging to non-preceptual bodily instruction and non-instruction, this is called bodily karma caused by delusion. What is verbal karma caused by delusion? If
口業不善因癡不離癡癡覆心所起集聲音句言語口教口非戒無教。是名因癡口業。云何因癡意業。若意業不善因癡不離癡癡覆心相應思。是名因癡意業。云何因不貪身業。若身業善因不貪離貪非貪覆心所起去來屈申迴轉身教有漏身戒無教。是名因不貪身業。
云何因不貪口業。若口業善因不貪離貪非貪覆心所起集聲音句言語口教有漏口戒無教。是名因不貪口業。云何因不貪意業。若意業善因不貪離貪非貪覆心相應思。是名因不貪意業。云何因不恚身業。若身業善因不恚離恚非恚覆心所起去來屈申迴轉身教有漏身戒無教。是名因不恚身業。云何因不恚口業。若口業善因不恚離恚非恚覆心所起集聲音句言語口教有漏口戒無教。是名因不恚口業。云何因不恚意業。若意業善因不恚離恚非恚覆心相應思。是名因不恚意業。云何因不癡身業。若身善業因不癡離癡非癡覆心所起去來屈申迴轉身教有漏身戒無教正業身正命。是名因不癡身業云何因不癡口業。若口業善因不癡離癡非癡覆心所起集聲音句言語口教有漏口戒無教正語口正命。是名因不癡口業。云何因不癡意業。若意業善因不癡離癡非癡覆心相應思。是名因不癡意業。
云何十不善業道。殺生竊盜邪淫妄語兩舌惡口綺語貪慾瞋恚邪見是名十不善業道。云何十善業道
【現代漢語翻譯】 現代漢語譯本 什麼是由癡所引起的口業？如果口業不善，因為愚癡而無法脫離愚癡，愚癡矇蔽內心所產生的集合聲音、語句、言語、口頭教導、口頭非戒律和無教導，這就被稱為由癡所引起的口業。什麼是由癡所引起的意業？如果意業不善，因為愚癡而無法脫離愚癡，愚癡矇蔽內心相應的思，這就被稱為由癡所引起的意業。 什麼是由不貪所引起的身業？如果身業是善的，因為不貪而脫離貪慾，沒有貪慾矇蔽內心所產生的去、來、屈、伸、迴轉、身體教導、有漏洞的身戒和無教導，這就被稱為由不貪所引起的身業。 什麼是由不貪所引起的口業？如果口業是善的，因為不貪而脫離貪慾，沒有貪慾矇蔽內心所產生的集合聲音、語句、言語、口頭教導、有漏洞的口戒和無教導，這就被稱為由不貪所引起的口業。什麼是由不貪所引起的意業？如果意業是善的，因為不貪而脫離貪慾，沒有貪慾矇蔽內心相應的思，這就被稱為由不貪所引起的意業。 什麼是由不嗔所引起的身業？如果身業是善的，因為不嗔而脫離嗔恚，沒有嗔恚矇蔽內心所產生的去、來、屈、伸、迴轉、身體教導、有漏洞的身戒和無教導，這就被稱為由不嗔所引起的身業。什麼是由不嗔所引起的口業？如果口業是善的，因為不嗔而脫離嗔恚，沒有嗔恚矇蔽內心所產生的集合聲音、語句、言語、口頭教導、有漏洞的口戒和無教導，這就被稱為由不嗔所引起的口業。什麼是由不嗔所引起的意業？如果意業是善的，因為不嗔而脫離嗔恚，沒有嗔恚矇蔽內心相應的思，這就被稱為由不嗔所引起的意業。 什麼是由不癡所引起的身業？如果身業是善的，因為不癡而脫離愚癡，沒有愚癡矇蔽內心所產生的去、來、屈、伸、迴轉、身體教導、有漏洞的身戒和無教導、正業和身正命，這就被稱為由不癡所引起的身業。什麼是由不癡所引起的口業？如果口業是善的，因為不癡而脫離愚癡，沒有愚癡矇蔽內心所產生的集合聲音、語句、言語、口頭教導、有漏洞的口戒和無教導、正語和口正命，這就被稱為由不癡所引起的口業。什麼是由不癡所引起的意業？如果意業是善的，因為不癡而脫離愚癡，沒有愚癡矇蔽內心相應的思，這就被稱為由不癡所引起的意業。 什麼是十不善業道？殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見，這些被稱為十不善業道。什麼是十善業道？
【English Translation】 English version What is verbal karma caused by ignorance (chi)? If verbal karma is unwholesome, because of ignorance, one cannot be separated from ignorance, and ignorance covers the mind, giving rise to the collection of sounds, sentences, speech, verbal teachings, verbal non-precepts, and no teachings. This is called verbal karma caused by ignorance. What is mental karma caused by ignorance? If mental karma is unwholesome, because of ignorance, one cannot be separated from ignorance, and ignorance covers the mind's corresponding thought (si). This is called mental karma caused by ignorance. What is bodily karma caused by non-greed (bu tan)? If bodily karma is wholesome, because of non-greed, one is separated from greed, and no greed covers the mind, giving rise to going, coming, bending, stretching, turning, bodily teachings, flawed bodily precepts, and no teachings. This is called bodily karma caused by non-greed. What is verbal karma caused by non-greed? If verbal karma is wholesome, because of non-greed, one is separated from greed, and no greed covers the mind, giving rise to the collection of sounds, sentences, speech, verbal teachings, flawed verbal precepts, and no teachings. This is called verbal karma caused by non-greed. What is mental karma caused by non-greed? If mental karma is wholesome, because of non-greed, one is separated from greed, and no greed covers the mind's corresponding thought. This is called mental karma caused by non-greed. What is bodily karma caused by non-hatred (bu hui)? If bodily karma is wholesome, because of non-hatred, one is separated from hatred, and no hatred covers the mind, giving rise to going, coming, bending, stretching, turning, bodily teachings, flawed bodily precepts, and no teachings. This is called bodily karma caused by non-hatred. What is verbal karma caused by non-hatred? If verbal karma is wholesome, because of non-hatred, one is separated from hatred, and no hatred covers the mind, giving rise to the collection of sounds, sentences, speech, verbal teachings, flawed verbal precepts, and no teachings. This is called verbal karma caused by non-hatred. What is mental karma caused by non-hatred? If mental karma is wholesome, because of non-hatred, one is separated from hatred, and no hatred covers the mind's corresponding thought. This is called mental karma caused by non-hatred. What is bodily karma caused by non-ignorance (bu chi)? If bodily karma is wholesome, because of non-ignorance, one is separated from ignorance, and no ignorance covers the mind, giving rise to going, coming, bending, stretching, turning, bodily teachings, flawed bodily precepts, no teachings, right action (zheng ye), and right livelihood of body (shen zheng ming). This is called bodily karma caused by non-ignorance. What is verbal karma caused by non-ignorance? If verbal karma is wholesome, because of non-ignorance, one is separated from ignorance, and no ignorance covers the mind, giving rise to the collection of sounds, sentences, speech, verbal teachings, flawed verbal precepts, no teachings, right speech (zheng yu), and right livelihood of speech (kou zheng ming). This is called verbal karma caused by non-ignorance. What is mental karma caused by non-ignorance? If mental karma is wholesome, because of non-ignorance, one is separated from ignorance, and no ignorance covers the mind's corresponding thought. This is called mental karma caused by non-ignorance. What are the ten unwholesome karmic paths? Killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views. These are called the ten unwholesome karmic paths. What are the ten wholesome karmic paths?
。不殺生不竊盜不邪淫不妄言不兩舌不惡口不綺語不貪慾不瞋恚正見行。是名十善業道。
云何十法成就墮地獄速如𥎞矛殺生乃至邪見。十法成就墮地獄速如𥎞矛云何十法成就生善處速如𥎞矛。不殺生乃至正見行。是十成就生善處速如𥎞矛。云何二十法成就墮地獄速如𥎞矛。自殺生教他殺生。乃至自邪見。教他邪見。是名二十法成就墮地獄速如𥎞矛。
云何二十法成就生善處速如𥎞矛。自不殺生。教他不殺生。乃至自正見。教他正見行。是二十法成就生善處速如𥎞矛。
云何三十法成就墮地獄速如𥎞矛。自殺生教他殺生。讚歎殺生。乃至自邪見。教他邪見。讚歎邪見。是三十法成就墮地獄速如𥎞矛。
云何三十法成就生善處速如𥎞矛。自不殺生教他不殺生。讚歎不殺生乃至自正見。教他正見。讚歎正見行。是名三十法成就生善處速如𥎞矛。云何四十法成就墮地獄速如𥎞矛。自殺生教他殺生。讚歎殺生。愿樂殺生乃至自邪見。教他邪見。讚歎邪見。愿樂邪見。是四十法成就墮地獄速如𥎞矛。
云何四十法成就生善處速如𥎞矛。自不殺生。教他不殺生。讚歎不殺生。不願樂殺生。乃至自正見。教他正見。讚歎正見。愿樂正見行。是四十法成就生善處速如𥎞矛(業品竟)。
舍利弗阿
【現代漢語翻譯】 現代漢語譯本： 不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、正見行。這被稱為十善業道。
什麼情況下，十種行為會導致迅速墮入地獄，就像被標槍（𥎞矛）刺中一樣？（包括）殺生乃至邪見。什麼情況下，十種行為會導致迅速投生善處，就像被標槍（𥎞矛）刺中一樣？（包括）不殺生乃至正見行。這十種行為會導致迅速投生善處，就像被標槍（𥎞矛）刺中一樣。什麼情況下，二十種行為會導致迅速墮入地獄，就像被標槍（𥎞矛）刺中一樣？自己殺生，教唆他人殺生，乃至自己邪見，教唆他人邪見。這被稱為二十種會導致迅速墮入地獄的行為，就像被標槍（𥎞矛）刺中一樣。
什麼情況下，二十種行為會導致迅速投生善處，就像被標槍（𥎞矛）刺中一樣？自己不殺生，教導他人不殺生，乃至自己正見，教導他人正見行。這二十種行為會導致迅速投生善處，就像被標槍（𥎞矛）刺中一樣。
什麼情況下，三十種行為會導致迅速墮入地獄，就像被標槍（𥎞矛）刺中一樣？自己殺生，教唆他人殺生，讚歎殺生，乃至自己邪見，教唆他人邪見，讚歎邪見。這三十種行為會導致迅速墮入地獄，就像被標槍（𥎞矛）刺中一樣。
什麼情況下，三十種行為會導致迅速投生善處，就像被標槍（𥎞矛）刺中一樣？自己不殺生，教導他人不殺生，讚歎不殺生，乃至自己正見，教導他人正見，讚歎正見行。這被稱為三十種會導致迅速投生善處的行為，就像被標槍（𥎞矛）刺中一樣。什麼情況下，四十種行為會導致迅速墮入地獄，就像被標槍（𥎞矛）刺中一樣？自己殺生，教唆他人殺生，讚歎殺生，樂於殺生，乃至自己邪見，教唆他人邪見，讚歎邪見，樂於邪見。這四十種行為會導致迅速墮入地獄，就像被標槍（𥎞矛）刺中一樣。
什麼情況下，四十種行為會導致迅速投生善處，就像被標槍（𥎞矛）刺中一樣？自己不殺生，教導他人不殺生，讚歎不殺生，不樂於殺生，乃至自己正見，教導他人正見，讚歎正見，樂於正見行。這四十種行為會導致迅速投生善處，就像被標槍（𥎞矛）刺中一樣。（業品結束）
舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）啊！
【English Translation】 English version: Not killing, not stealing, not engaging in sexual misconduct, not lying, not engaging in divisive speech, not using harsh language, not engaging in frivolous speech, not being greedy, not being hateful, and practicing right view. These are called the Ten Wholesome Karmic Paths.
What are the ten factors that, when accomplished, lead to swift descent into hell, like being struck by a javelin (𥎞矛)? (They include) killing and even wrong view. What are the ten factors that, when accomplished, lead to swift rebirth in a good realm, like being struck by a javelin (𥎞矛)? (They include) not killing and even practicing right view. These ten factors lead to swift rebirth in a good realm, like being struck by a javelin (𥎞矛). What are the twenty factors that, when accomplished, lead to swift descent into hell, like being struck by a javelin (𥎞矛)? Killing oneself, instructing others to kill, and even having wrong view oneself, instructing others to have wrong view. These are called the twenty factors that lead to swift descent into hell, like being struck by a javelin (𥎞矛).
What are the twenty factors that, when accomplished, lead to swift rebirth in a good realm, like being struck by a javelin (𥎞矛)? Not killing oneself, teaching others not to kill, and even having right view oneself, teaching others to practice right view. These twenty factors lead to swift rebirth in a good realm, like being struck by a javelin (𥎞矛).
What are the thirty factors that, when accomplished, lead to swift descent into hell, like being struck by a javelin (𥎞矛)? Killing oneself, instructing others to kill, praising killing, and even having wrong view oneself, instructing others to have wrong view, praising wrong view. These thirty factors lead to swift descent into hell, like being struck by a javelin (𥎞矛).
What are the thirty factors that, when accomplished, lead to swift rebirth in a good realm, like being struck by a javelin (𥎞矛)? Not killing oneself, teaching others not to kill, praising not killing, and even having right view oneself, teaching others to have right view, praising the practice of right view. These are called the thirty factors that lead to swift rebirth in a good realm, like being struck by a javelin (𥎞矛). What are the forty factors that, when accomplished, lead to swift descent into hell, like being struck by a javelin (𥎞矛)? Killing oneself, instructing others to kill, praising killing, delighting in killing, and even having wrong view oneself, instructing others to have wrong view, praising wrong view, delighting in wrong view. These forty factors lead to swift descent into hell, like being struck by a javelin (𥎞矛).
What are the forty factors that, when accomplished, lead to swift rebirth in a good realm, like being struck by a javelin (𥎞矛)? Not killing oneself, teaching others not to kill, praising not killing, not delighting in killing, and even having right view oneself, teaching others to have right view, praising right view, delighting in the practice of right view. These forty factors lead to swift rebirth in a good realm, like being struck by a javelin (𥎞矛). (End of the Karma Section)
Śāriputra (佛陀十大弟子之一，以智慧著稱)!
毗曇論卷第七 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第八
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
非問分人品第三
凡夫人。非凡夫人。性人。聲聞人。菩薩人。緣覺人。正覺人。趣須陀洹果證人。須陀洹人。趣斯陀含果證人。斯陀含人。趣阿那含果證人。阿那含人。趣阿羅漢果證人。阿羅漢人。自足人他足人。學人無學人。非學人非無學人。正定人邪定人不定人。盲人一眼人二眼人。慈行人悲行人。喜行人舍行人空行人。無相行人。無願行人。不惱行人。勝入行人。一切入行人。修八解脫人。六通人。五此竟人。五彼竟人。一分解脫人。二分解脫人。慧解脫人。身證人。見得人。信解脫人。堅信人。堅法人。斷五支人。六支成就人。一護人。四依人。滅異緣實人。求最勝人。不濁想人。除身行人。心善解脫人。慧善解脫人。共解脫人。非共解脫人。有退人。無退人。思有人。微護人。思不退不思退人。護不退不護退人。有緣射人。法不發起人。住劫人。首等人。度塹人。壞塹人。乘進人。無玷汙人。惰慢人。云何凡夫人。若人未上正決定。是名凡夫人。云何非凡夫人。若人上正決定。是名非凡夫人。複次凡夫人。若人未得正決定。是名凡夫人
【現代漢語翻譯】 現代漢語譯本 《毗曇論》卷第七 大正藏第28冊 No. 1548 《舍利弗阿毗曇論》
《舍利弗阿毗曇論》卷第八
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
非問分人品第三
凡夫人（未開悟的普通人），非凡夫人（已開悟的人），性人（具有某種特定根性的人），聲聞人（聽聞佛法而修行的人），菩薩人（發菩提心，行菩薩道的人），緣覺人（通過觀察因緣而覺悟的人），正覺人（已證得正覺的佛陀），趣須陀洹果證人（正在趨向須陀洹果位的人），須陀洹人（已證得須陀洹果位的人），趣斯陀含果證人（正在趨向斯陀含果位的人），斯陀含人（已證得斯陀含果位的人），趣阿那含果證人（正在趨向阿那含果位的人），阿那含人（已證得阿那含果位的人），趣阿羅漢果證人（正在趨向阿羅漢果位的人），阿羅漢（已證得阿羅漢果位的人），自足人（依靠自身努力修行的人），他足人（依靠他人幫助修行的人），學人（還在學習修行的人），無學人（已完成學習修行的人），非學人非無學人（既非學人也非無學人），正定人（處於正定狀態的人），邪定人（處於邪定狀態的人），不定人（未入定的人），盲人（不具慧眼的人），一眼人（具有部分慧眼的人），二眼人（具有完全慧眼的人），慈行人（修慈心的人），悲行人（修悲心的人），喜行人（修喜心的人），舍行人（修舍心的人），空行人（修空觀的人），無相行人（修無相觀的人），無願行人（修無愿觀的人），不惱行人（不惱害眾生的人），勝入行人（修勝入定的人），一切入行人（修一切入定的人），修八解脫人（修習八解脫的人），六通人（具有六神通的人），五此竟人（在五種情況下達到究竟的人），五彼竟人（在另外五種情況下達到究竟的人），一分解脫人（獲得部分解脫的人），二分解脫人（獲得二種解脫的人），慧解脫人（通過智慧獲得解脫的人），身證人（通過身體力行證得真理的人），見得人（通過見解獲得真理的人），信解脫人（通過信仰獲得解脫的人），堅信人（具有堅定信仰的人），堅法人（對佛法具有堅定信念的人），斷五支人（斷除五種障礙的人），六支成就人（成就六種功德的人），一護人（守護一種戒律的人），四依人（依靠四種依止的人），滅異緣實人（證悟滅盡異緣實性的人），求最勝人（追求最殊勝境界的人），不濁想人（沒有雜染妄想的人），除身行人（去除身體執著的人），心善解脫人（內心得到善妙解脫的人），慧善解脫人（智慧得到善妙解脫的人），共解脫人（與他人共同獲得解脫的人），非共解脫人（不與他人共同獲得解脫的人），有退人（可能退轉的人），無退人（不會退轉的人），思有人（有思慮的人），微護人（受到輕微保護的人），思不退不思退人（思慮不會退轉也不會不退轉的人），護不退不護退人（受到保護不會退轉，不受保護就會退轉的人），有緣射人（有條件才能射箭的人），法不發起人（佛法無法在其心中生起的人），住劫人（住在劫數中的人），首等人（處於領先地位的人），度塹人（度過險境的人），壞塹人（破壞險境的人），乘進人（乘勢前進的人），無玷汙人（沒有被玷汙的人），惰慢人（懈怠傲慢的人）。 云何凡夫人（什麼是凡夫人）？若人未上正決定（如果有人沒有進入正確的決定），是名凡夫人（這被稱為凡夫人）。云何非凡夫人（什麼是非凡夫人）？若人上正決定（如果有人進入了正確的決定），是名非凡夫人（這被稱為非凡夫人）。複次凡夫人（再次，什麼是凡夫人）？若人未得正決定（如果有人沒有得到正確的決定），是名凡夫人（這被稱為凡夫人）。
【English Translation】 English version 《Abhidharma Treatise》 Volume 7 Taisho Tripitaka Volume 28 No. 1548 《Shariputra Abhidharma Treatise》
《Shariputra Abhidharma Treatise》 Volume 8
Translated by Tripiṭaka Master Dharmayasas from Kashmir of the Yao Qin Dynasty, together with Dharmagupta and others
Non-Question Section: Chapter on Persons, Third
Ordinary person (an unenlightened person), non-ordinary person (an enlightened person), person of a certain nature (a person with a specific disposition), Śrāvaka (a disciple who learns by hearing the Buddha's teachings), Bodhisattva (one who aspires to Buddhahood and practices the Bodhisattva path), Pratyekabuddha (one who attains enlightenment through observing dependent origination), Samyaksaṃbuddha (a fully enlightened Buddha), one who is approaching the Srotāpanna fruit (one who is on the path to becoming a Srotāpanna), Srotāpanna (one who has attained the Srotāpanna fruit), one who is approaching the Sakṛdāgāmin fruit (one who is on the path to becoming a Sakṛdāgāmin), Sakṛdāgāmin (one who has attained the Sakṛdāgāmin fruit), one who is approaching the Anāgāmin fruit (one who is on the path to becoming an Anāgāmin), Anāgāmin (one who has attained the Anāgāmin fruit), one who is approaching the Arhat fruit (one who is on the path to becoming an Arhat), Arhat (one who has attained the Arhat fruit), self-sufficient person (one who relies on their own efforts in practice), other-sufficient person (one who relies on others' help in practice), learner (one who is still learning and practicing), non-learner (one who has completed learning and practice), neither learner nor non-learner (one who is neither a learner nor a non-learner), one in right concentration (one who is in a state of right concentration), one in wrong concentration (one who is in a state of wrong concentration), one not in concentration (one who is not in concentration), blind person (one who lacks the eye of wisdom), one-eyed person (one who has partial wisdom), two-eyed person (one who has complete wisdom), one who practices loving-kindness (one who cultivates loving-kindness), one who practices compassion (one who cultivates compassion), one who practices joy (one who cultivates joy), one who practices equanimity (one who cultivates equanimity), one who practices emptiness (one who cultivates the contemplation of emptiness), one who practices signlessness (one who cultivates the contemplation of signlessness), one who practices wishlessness (one who cultivates the contemplation of wishlessness), one who does not harm (one who does not harm sentient beings), one who practices overcoming (one who practices the overcoming meditations), one who practices all-encompassing (one who practices the all-encompassing meditations), one who cultivates the eight liberations (one who cultivates the eight liberations), one with the six superknowledges (one who possesses the six superknowledges), one who has completed the five 'this' (one who has reached completion in five situations), one who has completed the five 'that' (one who has reached completion in another five situations), one liberated by one aspect (one who has attained partial liberation), one liberated by two aspects (one who has attained two kinds of liberation), one liberated by wisdom (one who has attained liberation through wisdom), one who has realized through the body (one who has realized the truth through bodily practice), one who has attained through view (one who has attained the truth through understanding), one liberated by faith (one who has attained liberation through faith), one with firm faith (one who has firm faith), one with firm Dharma (one who has firm conviction in the Dharma), one who has abandoned the five hindrances (one who has abandoned the five obstacles), one who has accomplished the six qualities (one who has accomplished the six qualities), one who protects one (one who protects one precept), one who relies on the four reliances (one who relies on the four reliances), one who has extinguished different causes and realized the truth (one who has realized the truth of the cessation of different causes), one who seeks the supreme (one who seeks the most supreme state), one with uncorrupted thought (one who has no defiled thoughts), one who removes bodily attachment (one who removes attachment to the body), one whose mind is well liberated (one whose mind is well liberated), one whose wisdom is well liberated (one whose wisdom is well liberated), one liberated in common (one who attains liberation together with others), one not liberated in common (one who does not attain liberation together with others), one who may regress (one who may regress), one who will not regress (one who will not regress), one who thinks (one who has thoughts), one who is slightly protected (one who is slightly protected), one whose thoughts neither regress nor not regress (one whose thoughts neither regress nor do not regress), one who is protected and does not regress, and one who is not protected and regresses (one who is protected and does not regress, and one who is not protected and regresses), one who can shoot an arrow under certain conditions (one who can shoot an arrow under certain conditions), one in whom the Dharma does not arise (one in whom the Dharma cannot arise), one who dwells in a kalpa (one who dwells in a kalpa), one who is foremost (one who is in a leading position), one who crosses the trench (one who crosses a dangerous situation), one who destroys the trench (one who destroys a dangerous situation), one who advances by riding (one who advances by riding the momentum), one who is undefiled (one who is not defiled), one who is lazy and arrogant (one who is lazy and arrogant). What is an ordinary person? If a person has not entered the right determination, that is called an ordinary person. What is a non-ordinary person? If a person has entered the right determination, that is called a non-ordinary person. Again, what is an ordinary person? If a person has not attained the right determination, that is called an ordinary person.
。複次非凡夫人。若人得正決定。是名非凡夫人。複次凡夫人。若人未得聖。五根未曾得。是名凡夫人。複次非凡夫人。若人得聖五根曾得。是名非凡夫人。
云何性人。若人次第住凡夫勝法。若法即滅。上正決定。是名性人。云何性人。若人成就性法。何等性法。若無常苦空無我。思惟涅槃寂滅不定心。未上正決定如實人。若受想思觸思惟覺觀。見慧解脫無癡順信悅喜心進信欲不放逸念意識界意界若如實身戒口戒。是名性法。若人此法成就。是名性人。
云何聲聞人。若人從他聞。受他教請他說聽他法。非自思非自覺非自觀。上正決定。得須陀洹果斯陀含果阿那含果阿羅漢果。是名聲聞人。
云何菩薩人。若人三十二相成就。不從他聞。不受他教。不請他說。不聽他法。自思自覺自觀。於一切法知見無礙。當得自力自在豪尊勝貴自在。當得知見無上正覺。當成就如來十力四無所畏。成就大慈轉於法輪。是名菩薩人。云何緣覺人。若人三十二相不成就彼不從他聞。不受他教。不請他說。不聽他法。自思自覺自觀。上正決定。得須陀洹果斯陀含果阿那含果阿羅漢果。於一切法非無礙知見。非得自在。非得由力自在。非豪尊勝貴自在。非知見無上最勝正覺。非成就如來十力四無所畏大慈轉於法輪。是名
【現代漢語翻譯】 現代漢語譯本： 再者，什麼是非凡夫人呢？如果有人獲得了正確的決斷，這就被稱為非凡夫人。再者，什麼是凡夫人呢？如果有人尚未證得聖果，五根（信、精進、念、定、慧）也未曾獲得，這就被稱為凡夫人。再者，什麼是非凡夫人呢？如果有人證得了聖果，五根也已經獲得，這就被稱為非凡夫人。
什麼是隨法行的人呢？如果有人次第安住于凡夫的殊勝之法，如果此法即將滅盡，向上獲得正確的決斷，這就被稱為隨法行的人。什麼是隨法行的人呢？如果有人成就了隨法之法，什麼是隨法之法呢？就是對無常、苦、空、無我的思惟，對涅槃寂滅的不定之心，尚未向上獲得正確的決斷，如實之人，如果（此人具有）受、想、思、觸、思惟、覺觀，見、慧、解脫、無癡、順信、悅喜、心進、信欲、不放逸、念、意識界、意界，如果如實地守護身戒、口戒，這就被稱為隨法之法。如果有人成就了這些法，這就被稱為隨法行的人。
什麼是聲聞人呢？如果有人從他人處聽聞，接受他人的教導，請教他人說法，聽聞他人的法，不是自己思惟，不是自己覺悟，不是自己觀察，向上獲得正確的決斷，證得須陀洹果（Sotapanna，入流果）、斯陀含果（Sakadagami，一來果）、阿那含果（Anagami，不還果）、阿羅漢果（Arahat，無學果），這就被稱為聲聞人。
什麼是菩薩人呢？如果有人成就了三十二相，不從他人處聽聞，不接受他人的教導，不請教他人說法，不聽聞他人的法，自己思惟，自己覺悟，自己觀察，對於一切法知見沒有障礙，將獲得自力自在、豪尊勝貴自在，將得知見無上正覺，將成就如來十力、四無所畏，成就大慈，轉於法輪，這就被稱為菩薩人。什麼是緣覺人呢？如果有人沒有成就三十二相，他不從他人處聽聞，不接受他人的教導，不請教他人說法，不聽聞他人的法，自己思惟，自己覺悟，自己觀察，向上獲得正確的決斷，證得須陀洹果（Sotapanna，入流果）、斯陀含果（Sakadagami，一來果）、阿那含果（Anagami，不還果）、阿羅漢果（Arahat，無學果），對於一切法並非沒有障礙的知見，沒有獲得自在，沒有獲得由力量而來的自在，沒有豪尊勝貴自在，沒有知見無上最勝正覺，沒有成就如來十力、四無所畏、大慈、轉於法輪，這就被稱為緣覺人。
【English Translation】 English version: Furthermore, what is a non-ordinary person? If a person obtains right determination, that is called a non-ordinary person. Furthermore, what is an ordinary person? If a person has not yet attained sainthood, and the five roots (faith, vigor, mindfulness, concentration, wisdom) have not been obtained, that is called an ordinary person. Furthermore, what is a non-ordinary person? If a person has attained sainthood, and the five roots have been obtained, that is called a non-ordinary person.
What is a follower-of-the-law person? If a person dwells sequentially in the superior Dharma of an ordinary person, and if that Dharma is about to cease, and right determination is obtained upwards, that is called a follower-of-the-law person. What is a follower-of-the-law person? If a person accomplishes the Dharma of a follower-of-the-law, what is the Dharma of a follower-of-the-law? It is the contemplation of impermanence, suffering, emptiness, and non-self; the uncertain mind regarding the quiescence of Nirvana; not yet having obtained right determination upwards; a person of suchness. If (this person possesses) feeling, perception, volition, contact, thought, observation, seeing, wisdom, liberation, non-delusion, compliant faith, joy, mental progress, faith-desire, non-negligence, mindfulness, the consciousness realm, the mind realm; if truly guarding the bodily precepts and verbal precepts, that is called the Dharma of a follower-of-the-law. If a person accomplishes these Dharmas, that is called a follower-of-the-law person.
What is a Sravaka (hearer) person? If a person hears from others, receives the teachings of others, asks others to speak, listens to the Dharma of others, does not think for themselves, does not awaken for themselves, does not observe for themselves, and obtains right determination upwards, attaining the Sotapanna fruit (Sotapanna, stream-enterer), the Sakadagami fruit (Sakadagami, once-returner), the Anagami fruit (Anagami, non-returner), the Arhat fruit (Arahat, liberated one), that is called a Sravaka person.
What is a Bodhisattva person? If a person accomplishes the thirty-two marks, does not hear from others, does not receive the teachings of others, does not ask others to speak, does not listen to the Dharma of others, thinks for themselves, awakens for themselves, observes for themselves, and has unobstructed knowledge and vision of all Dharmas, will obtain self-powered freedom, majestic honor, superior nobility, and self-mastery; will know and see unsurpassed perfect enlightenment; will accomplish the ten powers and four fearlessnesses of the Tathagata, accomplish great compassion, and turn the wheel of Dharma, that is called a Bodhisattva person. What is a Pratyekabuddha (solitary Buddha) person? If a person does not accomplish the thirty-two marks, does not hear from others, does not receive the teachings of others, does not ask others to speak, does not listen to the Dharma of others, thinks for themselves, awakens for themselves, observes for themselves, and obtains right determination upwards, attaining the Sotapanna fruit (Sotapanna, stream-enterer), the Sakadagami fruit (Sakadagami, once-returner), the Anagami fruit (Anagami, non-returner), the Arhat fruit (Arahat, liberated one), does not have unobstructed knowledge and vision of all Dharmas, does not obtain freedom, does not obtain freedom through power, does not have majestic honor and superior nobility, does not know and see unsurpassed supreme perfect enlightenment, does not accomplish the ten powers and four fearlessnesses of the Tathagata, great compassion, and turning the wheel of Dharma, that is called a Pratyekabuddha person.
緣覺人。
云何緣覺人。若人三十二相不成就。亦不從他聞。不受他教。不請他說。不聽他法。自思自覺自觀。上正決定。得須陀洹果斯陀含果阿那含果阿羅漢果。於一切法心無礙知見心得自在心得由力自在心豪尊勝貴自在。非知見無上最勝正覺。非成就如來十力四無所畏大慈轉於法輪。是名緣覺人。
云何正覺人。若人三十二相成就。不從他聞。不受他教。不請他說。不聽他法。自思自覺自觀。於一切法。知見無礙得由力自在豪尊勝貴自在知見。無上最勝正覺成就。如來十力四無所畏成就。大慈成就。自在轉於法輪。是名正覺人。
云何趣須陀洹果證人。若人得證須陀洹果道。未得須陀洹果。未觸未證。是名趣須陀洹果證人。云何須陀洹人。若人須陀洹果觸證已於果住。未得上道趣斯陀含果是名須陀洹人。云何趣斯陀含果證人。若人得證斯陀含果道。未得斯陀含果觸證。是名趣斯陀含果證人。云何斯陀含人。若人得斯陀含果觸證已。于彼果住。未得上道趣阿那含果。是名斯陀含人。云何趣阿那含果證人。若人得證阿那含果道。未得阿那含果未觸證。是名趣阿那含果證人。云何阿那含人。若人得阿那含果觸證已於果住。未得上道趣阿羅漢果。是名阿那含人。云何趣阿羅漢果證人。若人得證阿羅漢果
【現代漢語翻譯】 現代漢語譯本 緣覺人（Pratyekabuddha）： 什麼是緣覺人？如果有人不具備三十二相（Lakshana，佛陀的三十二種殊勝相貌），也不從他人處聽聞佛法，不接受他人的教導，不請求他人說法，不聽聞他人的教法，而是通過自己思考、自己覺悟、自己觀察，從而對最高的真理做出正確的決斷，證得須陀洹果（Srotapanna，入流果）、斯陀含果（Sakridagamin，一來果）、阿那含果（Anagamin，不還果）、阿羅漢果（Arhat，無學果）。對於一切法，他的知見沒有障礙，心得自在，心得由力量而自在，心懷豪情、尊貴、殊勝而自在。但他不是知見無上最勝的正覺者，沒有成就如來的十力（Dasabala，如來的十種力量）、四無所畏（Caturvaisharadya，四種無畏的自信）、大慈（Maha Karuna，偉大的慈悲），不能轉動法輪（Dharmachakra，佛法之輪）。這樣的人被稱為緣覺人。 正覺人（Samyaksambuddha）： 什麼是正覺人？如果有人具備三十二相，不從他人處聽聞佛法，不接受他人的教導，不請求他人說法，不聽聞他人的教法，而是通過自己思考、自己覺悟、自己觀察，對於一切法，他的知見沒有障礙，獲得由力量而生的自在，心懷豪情、尊貴、殊勝而自在，他的知見是無上最勝的正覺，成就瞭如來的十力、成就了四無所畏，成就了大慈，自在地轉動法輪。這樣的人被稱為正覺人。 趣須陀洹果證人（Srotapattiphala-pratipannaka）： 什麼是趣須陀洹果證人？如果有人證得了須陀洹果的道，但還沒有證得須陀洹果，沒有親身接觸和證悟，這樣的人被稱為趣須陀洹果證人。 須陀洹人（Srotapanna）： 什麼是須陀洹人？如果有人已經親身接觸和證悟了須陀洹果，並且安住于果位，但還沒有證得上道，趣向斯陀含果，這樣的人被稱為須陀洹人。 趣斯陀含果證人（Sakridagamiphala-pratipannaka）： 什麼是趣斯陀含果證人？如果有人證得了斯陀含果的道，但還沒有親身接觸和證悟斯陀含果，這樣的人被稱為趣斯陀含果證人。 斯陀含人（Sakridagamin）： 什麼是斯陀含人？如果有人已經親身接觸和證悟了斯陀含果，並且安住于果位，但還沒有證得上道，趣向阿那含果，這樣的人被稱為斯陀含人。 趣阿那含果證人（Anagamiphala-pratipannaka）： 什麼是趣阿那含果證人？如果有人證得了阿那含果的道，但還沒有證得阿那含果，沒有親身接觸和證悟，這樣的人被稱為趣阿那含果證人。 阿那含人（Anagamin）： 什麼是阿那含人？如果有人已經親身接觸和證悟了阿那含果，並且安住于果位，但還沒有證得上道，趣向阿羅漢果，這樣的人被稱為阿那含人。 趣阿羅漢果證人（Arhattaphala-pratipannaka）： 什麼是趣阿羅漢果證人？如果有人證得了阿羅漢果的道
【English Translation】 English version Pratyekabuddha: What is a Pratyekabuddha? If a person does not possess the thirty-two marks (Lakshana, the thirty-two auspicious marks of the Buddha), nor does he hear from others, nor does he receive the teachings of others, nor does he request others to speak, nor does he listen to the Dharma of others, but through his own thinking, his own enlightenment, and his own observation, he makes correct decisions about the highest truth, attaining the Srotapanna fruit (stream-enterer), the Sakridagamin fruit (once-returner), the Anagamin fruit (non-returner), and the Arhat fruit (worthy one). Regarding all dharmas, his knowledge and vision are unobstructed, his mind is free, his mind is free by power, and his mind is heroic, honorable, supreme, and free. But he is not the unsurpassed and supreme perfect enlightenment of knowledge and vision, he has not achieved the ten powers of the Tathagata (Dasabala, the ten powers of the Tathagata), the four fearlessnesses (Caturvaisharadya, the four kinds of fearlessness), and great compassion (Maha Karuna), and he cannot turn the wheel of Dharma (Dharmachakra, the wheel of Dharma). Such a person is called a Pratyekabuddha. Samyaksambuddha: What is a Samyaksambuddha? If a person possesses the thirty-two marks, does not hear from others, does not receive the teachings of others, does not request others to speak, does not listen to the Dharma of others, but through his own thinking, his own enlightenment, and his own observation, regarding all dharmas, his knowledge and vision are unobstructed, he obtains freedom from power, and his mind is heroic, honorable, supreme, and free, his knowledge and vision are unsurpassed and supreme perfect enlightenment, he has achieved the ten powers of the Tathagata, he has achieved the four fearlessnesses, he has achieved great compassion, and he freely turns the wheel of Dharma. Such a person is called a Samyaksambuddha. Srotapattiphala-pratipannaka: What is a Srotapattiphala-pratipannaka? If a person has attained the path of the Srotapanna fruit, but has not yet attained the Srotapanna fruit, has not personally touched and realized it, such a person is called a Srotapattiphala-pratipannaka. Srotapanna: What is a Srotapanna? If a person has personally touched and realized the Srotapanna fruit and abides in the fruit, but has not yet attained the upper path and is heading towards the Sakridagamin fruit, such a person is called a Srotapanna. Sakridagamiphala-pratipannaka: What is a Sakridagamiphala-pratipannaka? If a person has attained the path of the Sakridagamin fruit, but has not yet personally touched and realized the Sakridagamin fruit, such a person is called a Sakridagamiphala-pratipannaka. Sakridagamin: What is a Sakridagamin? If a person has personally touched and realized the Sakridagamin fruit and abides in that fruit, but has not yet attained the upper path and is heading towards the Anagamin fruit, such a person is called a Sakridagamin. Anagamiphala-pratipannaka: What is an Anagamiphala-pratipannaka? If a person has attained the path of the Anagamin fruit, but has not yet attained the Anagamin fruit, has not personally touched and realized it, such a person is called an Anagamiphala-pratipannaka. Anagamin: What is an Anagamin? If a person has personally touched and realized the Anagamin fruit and abides in the fruit, but has not yet attained the upper path and is heading towards the Arhat fruit, such a person is called an Anagamin. Arhattaphala-pratipannaka: What is an Arhattaphala-pratipannaka? If a person has attained the path of the Arhat fruit
道。未得阿羅漢未觸證。是名趣阿羅漢果證人。云何阿羅漢人若人得阿羅漢果道觸證已。是名阿羅漢人。複次趣須陀洹果證人。堅信堅法。是名趣須陀洹果證人。云何須陀洹人。若人見斷三煩惱身見疑戒取。以聖道一時俱斷彼煩惱。于彼斷住。未得上道思惟斷欲愛瞋恚煩惱分斷。是名須陀洹人。複次趣斯陀含果證人。若人見斷三煩惱身見疑戒取。以聖道一時俱斷彼煩惱已。得上道思惟斷。欲愛瞋恚煩惱分斷未斷。是名趣斯陀含果證人。複次斯陀含人。若人見斷三煩惱身見疑戒取。以聖道一時俱斷已。思惟斷欲愛瞋恚煩惱分斷。以聖道一時俱斷。于彼斷住。未得上道餘思惟斷欲愛瞋恚無餘斷未斷。是名斯陀含人。複次趣阿那含果證人。若人見斷三煩惱身見疑戒取。以聖道一時俱斷。思惟斷欲愛瞋恚煩惱。聖道一時俱斷。得上道餘思惟斷欲愛瞋恚無餘斷未斷。是名趣阿那含果人。複次阿那含人。若五下分煩惱斷身見疑戒取欲愛瞋恚。以聖道一時俱斷。于彼斷住。未得上道思惟斷色行無色行煩惱無餘斷未斷。是名阿那含人。複次趣阿羅漢果證人。若人五下分煩惱斷。身見疑戒取欲愛瞋恚。以聖道一時俱斷。得上道思惟斷色行。無色行煩惱無餘斷未斷。是名趣阿羅漢果證人。複次阿羅漢人。若人思惟斷色行煩惱無色行煩惱無餘
【現代漢語翻譯】 現代漢語譯本 道。未得阿羅漢（Arhat，已斷除一切煩惱，達到涅槃境界的聖者）果位，未觸證，這被稱為趣向阿羅漢果位的證人。什麼是阿羅漢？若人已得阿羅漢果位之道，已觸證，這被稱為阿羅漢。 進一步說，趣向須陀洹（Sotapanna，預流果，已斷除三結，不會再墮入惡道的聖者）果位的證人，對佛法堅定信仰，這被稱為趣向須陀洹果位的證人。什麼是須陀洹人？若人斷除了三種煩惱，即身見（認為五蘊為我）、疑（對佛法僧的懷疑）、戒禁取見（執著于錯誤的戒律和修行方法），以聖道在同一時刻全部斷除這些煩惱，並且安住于這種斷除的狀態，但尚未證得上道，思惟斷除欲愛（對感官享樂的貪愛）和瞋恚（嗔恨）煩惱的一部分，這被稱為須陀洹人。 進一步說，趣向斯陀含（Sakadagami，一來果，欲界煩惱薄，死後還會再來欲界一次的聖者）果位的證人，若人斷除了三種煩惱，即身見、疑、戒禁取見，以聖道在同一時刻全部斷除這些煩惱之後，證得上道，思惟斷除欲愛和瞋恚煩惱的一部分，但尚未完全斷除，這被稱為趣向斯陀含果位的證人。 進一步說，斯陀含人，若人斷除了三種煩惱，即身見、疑、戒禁取見，以聖道在同一時刻全部斷除之後，思惟斷除欲愛和瞋恚煩惱的一部分，以聖道在同一時刻全部斷除，並且安住于這種斷除的狀態，但尚未證得上道，剩餘的思惟斷除欲愛和瞋恚沒有完全斷除，這被稱為斯陀含人。 進一步說，趣向阿那含（Anagami，不還果，斷除欲界煩惱，死後不再返回欲界的聖者）果位的證人，若人斷除了三種煩惱，即身見、疑、戒禁取見，以聖道在同一時刻全部斷除，思惟斷除欲愛和瞋恚煩惱，以聖道在同一時刻全部斷除，證得上道，剩餘的思惟斷除欲愛和瞋恚沒有完全斷除，這被稱為趣向阿那含果位的人。 進一步說，阿那含人，若五下分煩惱（導致眾生輪迴于欲界的五種煩惱）斷除，即身見、疑、戒禁取見、欲愛、瞋恚，以聖道在同一時刻全部斷除，並且安住于這種斷除的狀態，但尚未證得上道，思惟斷除色行（對色界天的貪愛）和無色行（對無色界天的貪愛）煩惱沒有完全斷除，這被稱為阿那含人。 進一步說，趣向阿羅漢果位的證人，若人五下分煩惱斷除，即身見、疑、戒禁取見、欲愛、瞋恚，以聖道在同一時刻全部斷除，證得上道，思惟斷除色行和無色行煩惱沒有完全斷除，這被稱為趣向阿羅漢果位的證人。 進一步說，阿羅漢，若人思惟斷除色行煩惱和無色行煩惱沒有剩餘。
【English Translation】 English version The path. Not yet attained the fruit of Arhat (Arhat, a saint who has cut off all defilements and reached Nirvana), not yet touched and realized. This is called a person who is on the way to realizing the fruit of Arhat. What is an Arhat? If a person has attained the path of the fruit of Arhat and has touched and realized it, this is called an Arhat. Furthermore, a person who is on the way to the fruit of Sotapanna (Sotapanna, Stream-enterer, a saint who has cut off the three bonds and will not fall into evil realms again) has firm faith and firm Dharma. This is called a person who is on the way to the fruit of Sotapanna. What is a Sotapanna? If a person has cut off the three afflictions of personality belief (the view that the five aggregates are self), doubt (doubt about the Buddha, Dharma, and Sangha), and clinging to rites and rituals (attachment to wrong precepts and practices), and has cut off these afflictions all at once with the holy path, and abides in this state of cutting off, but has not yet attained the upper path, and is thinking of cutting off a portion of the afflictions of desire and hatred, this is called a Sotapanna. Furthermore, a person who is on the way to the fruit of Sakadagami (Sakadagami, Once-returner, whose defilements in the desire realm are thin, and who will return to the desire realm once more after death), if a person has cut off the three afflictions of personality belief, doubt, and clinging to rites and rituals, and has cut off these afflictions all at once with the holy path, and has attained the upper path, and is thinking of cutting off a portion of the afflictions of desire and hatred, but has not yet completely cut them off, this is called a person who is on the way to the fruit of Sakadagami. Furthermore, a Sakadagami, if a person has cut off the three afflictions of personality belief, doubt, and clinging to rites and rituals, and has cut off these afflictions all at once with the holy path, and is thinking of cutting off a portion of the afflictions of desire and hatred, and has cut them off all at once with the holy path, and abides in this state of cutting off, but has not yet attained the upper path, and the remaining thinking of cutting off desire and hatred has not been completely cut off, this is called a Sakadagami. Furthermore, a person who is on the way to the fruit of Anagami (Anagami, Non-returner, who has cut off the defilements of the desire realm and will not return to the desire realm after death), if a person has cut off the three afflictions of personality belief, doubt, and clinging to rites and rituals, and has cut off these afflictions all at once with the holy path, and is thinking of cutting off the afflictions of desire and hatred, and has cut them off all at once with the holy path, and has attained the upper path, and the remaining thinking of cutting off desire and hatred has not been completely cut off, this is called a person who is on the way to the fruit of Anagami. Furthermore, an Anagami, if the five lower fetters (the five fetters that cause sentient beings to be reborn in the desire realm) are cut off, namely personality belief, doubt, clinging to rites and rituals, desire, and hatred, and have been cut off all at once with the holy path, and abides in this state of cutting off, but has not yet attained the upper path, and the thinking of cutting off the afflictions of form (attachment to the form realm) and formless (attachment to the formless realm) has not been completely cut off, this is called an Anagami. Furthermore, a person who is on the way to the fruit of Arhat, if a person has cut off the five lower fetters, namely personality belief, doubt, clinging to rites and rituals, desire, and hatred, and has cut off these afflictions all at once with the holy path, and has attained the upper path, and the thinking of cutting off the afflictions of form and formless has not been completely cut off, this is called a person who is on the way to the fruit of Arhat. Furthermore, an Arhat, if a person thinks of cutting off the afflictions of form and the afflictions of formless without remainder.
斷。是名阿羅漢人。複次阿羅漢人。若人一切煩惱斷。是名阿羅漢人。一切煩惱盡阿羅漢果。若人得觸證。是名阿羅漢人。云何自足人。如世尊說。世二人難得。何等二。自足他足。云何他足。若人施沙門婆羅門貪無厭人貧窮乞丐人。飲食車乘衣服香花涂香床褥臥具舍宅依止燈明。是名他足人。云何自足人。若比丘有漏盡。乃至所作已辦更不還有。是名自足人。如是二人誰所說。如來性因曰。
稱自足他足 世間甚希有 施者如清池 常住凈戒身 又能施飲食 是人甚難得 離欲斷瞋恚 滅癡得無漏 聖法以自足 是人甚難得
云何學人。趣須陀洹果證人。須陀洹人。趣斯陀含果證人。斯陀含人。趣阿那含果證人。阿那含人。趣阿羅漢果證人。是名學人。云何無學人。阿羅漢。是名無學人。云何非學非無學人。凡夫人。是名非學非無學人。
云何正定人。若人上正決定。是名正定人。云何邪定人。若人入邪定。是名邪定人。云何不定人。若人不上正決定。不入邪定。是名不定人。云何正定人。若人得正決定。是名正定人。云何邪定人。若人得邪定。是名邪定人。云何不定人。若人不得正決定。不得邪定。是名不定人。云何正定人。若人得聖五根已曾得。是名正定人。云何邪定人。
【現代漢語翻譯】 現代漢語譯本： 斷，這被稱為阿羅漢（Arhat）。再者，阿羅漢（Arhat），如果一個人斷除一切煩惱，這被稱為阿羅漢（Arhat）。一切煩惱都已滅盡，證得阿羅漢果。如果一個人獲得觸證，這被稱為阿羅漢（Arhat）。 什麼是自足的人？正如世尊所說，世上有兩種人難以獲得，是哪兩種呢？自足和它足。什麼叫做它足？如果有人佈施給沙門（Shramana）、婆羅門（Brahmana）、貪得無厭的人、貧窮的乞丐，飲食、車乘、衣服、香花、涂香、床褥臥具、舍宅依止、燈明，這被稱為它足的人。什麼叫做自足的人？如果比丘（Bhiksu）有漏已盡，乃至所作已辦，更不再有輪迴，這被稱為自足的人。這兩種人是誰所說的呢？如來性因說： 『稱自足和他足，世間甚稀有，施者如清池，常住凈戒身，又能施飲食，是人甚難得，離欲斷瞋恚，滅癡得無漏，聖法以自足，是人甚難得。』 什麼叫做學人？趣向須陀洹（Srotapanna）果的證人，須陀洹（Srotapanna）人，趣向斯陀含（Sakrdagamin）果的證人，斯陀含（Sakrdagamin）人，趣向阿那含（Anagamin）果的證人，阿那含（Anagamin）人，趣向阿羅漢（Arhat）果的證人，這被稱為學人。什麼叫做無學人？阿羅漢（Arhat），這被稱為無學人。什麼叫做非學非無學人？凡夫俗人，這被稱為非學非無學人。 什麼叫做正定人？如果一個人進入正定，這被稱為正定人。什麼叫做邪定人？如果一個人進入邪定，這被稱為邪定人。什麼叫做不定人？如果一個人不進入正定，也不進入邪定，這被稱為不定人。什麼叫做正定人？如果一個人獲得正定，這被稱為正定人。什麼叫做邪定人？如果一個人獲得邪定，這被稱為邪定人。什麼叫做不定人？如果一個人沒有獲得正定，也沒有獲得邪定，這被稱為不定人。什麼叫做正定人？如果一個人已經獲得聖五根，這被稱為正定人。什麼叫做邪定人？
【English Translation】 English version: Cessation. This is called an Arhat (Arhat: one who is worthy). Furthermore, Arhat (Arhat), if a person has severed all afflictions, this is called an Arhat (Arhat). All afflictions are exhausted, and the fruit of Arhatship is attained. If a person attains tactile proof, this is called an Arhat (Arhat). What is a self-sufficient person? As the World Honored One said, two kinds of people are difficult to obtain in the world. What two? Self-sufficient and other-sufficient. What is other-sufficient? If a person gives to Shramanas (Shramana: wandering ascetics), Brahmanas (Brahmana: priestly class), greedy and insatiable people, poor beggars, food, vehicles, clothing, fragrant flowers, scented oils, bedding, lodging, and lamp light, this is called an other-sufficient person. What is a self-sufficient person? If a Bhiksu (Bhiksu: Buddhist monk) has exhausted all outflows, to the point that what needs to be done is done, and there is no more rebirth, this is called a self-sufficient person. Who spoke of these two kinds of people? The Tathagata's (Tathagata: 'Thus Gone One', an epithet of the Buddha) nature cause says: 'Calling self-sufficient and other-sufficient, extremely rare in the world, the giver is like a clear pond, constantly abiding in pure precepts, and also able to give food and drink, such a person is very difficult to obtain, having left desire, severed anger, extinguished ignorance, and attained no outflows, self-sufficient with the holy Dharma, such a person is very difficult to obtain.' What is a learner? A person progressing towards the fruit of Srotapanna (Srotapanna: 'stream-enterer', one who has entered the stream to Nirvana), a Srotapanna (Srotapanna) person, progressing towards the fruit of Sakrdagamin (Sakrdagamin: 'once-returner', one who will only be reborn once more in the realm of desire), a Sakrdagamin (Sakrdagamin) person, progressing towards the fruit of Anagamin (Anagamin: 'non-returner', one who will not be reborn in the realm of desire), an Anagamin (Anagamin) person, progressing towards the fruit of Arhat (Arhat), this is called a learner. What is a non-learner? An Arhat (Arhat), this is called a non-learner. What is a neither-learner-nor-non-learner? An ordinary person, this is called a neither-learner-nor-non-learner. What is a person in right concentration? If a person enters right concentration, this is called a person in right concentration. What is a person in wrong concentration? If a person enters wrong concentration, this is called a person in wrong concentration. What is a person in undetermined concentration? If a person does not enter right concentration, nor does he enter wrong concentration, this is called a person in undetermined concentration. What is a person in right concentration? If a person attains right concentration, this is called a person in right concentration. What is a person in wrong concentration? If a person attains wrong concentration, this is called a person in wrong concentration. What is a person in undetermined concentration? If a person has not attained right concentration, nor has he attained wrong concentration, this is called a person in undetermined concentration. What is a person in right concentration? If a person has already attained the five holy roots, this is called a person in right concentration. What is a person in wrong concentration?
若人作五無間業。成就已未受報。於五無間業成就。若一若二未受報。是名邪定人。云何不定人。若人未得聖五根未曾得。不作五無間業。不成就不受報。於五無間業不成就。若一若二不受報是名不定人。
云何盲人。若人成就眼。未得財寶。能得得已弘廣。無如是眼。若人成就眼。未生善法。能生生已弘廣。無如是眼。是名盲人。云何一眼人。如人成就眼。未得財寶。能得得已弘廣。有如是眼。如人成就眼。未生善法。能生生已弘廣。無如是眼。是名一眼人。云何二眼人。若人成就眼。未得財寶。能得得已弘廣。有如是眼。如人成就眼。未生善法。能生生已弘廣。有如是眼。是名二眼人。
云何慈行人。若人得慈解心。多行是行。是名慈行人。云何悲行人。若人得悲解心。多行是行。是名悲行人。云何喜行人。若人得喜解心。多行是行。是名喜行人。云何舍行人。若人得舍解心。多行是行。是名舍行人。複次慈行人。若人得慈解調心已。修行柔軟已。次第上正決定。得須陀洹果斯陀含果阿那含果阿羅漢果。是名慈行人。複次悲行人。若人得悲解調心已。修行柔軟已。次第上正決定。得須陀洹果斯陀含果阿那含果得阿羅漢果。是名悲行人。複次喜行人。若人得喜解調心已。修行柔軟已。次第上正決定。得
【現代漢語翻譯】 現代漢語譯本： 如果有人造作了五無間業（Panca-anantariya-karmani，指殺父、殺母、殺阿羅漢、破和合僧、出佛身血五種極重罪業），已經完成但尚未受到報應；或者在五無間業中，完成了一項或兩項但尚未受到報應，這被稱為邪定人。 什麼是不定人呢？如果有人沒有獲得聖五根（Sotindriya, Gahanindriya, Kayanindriya, Jivhindriya, Manindriya，指信根、精進根、念根、定根、慧根），也從未獲得過，沒有造作五無間業，也沒有完成，不受報應；或者在五無間業中，沒有完成一項或兩項，不受報應，這被稱為不定人。 什麼是盲人呢？如果有人擁有眼睛，但沒有獲得財寶，能夠獲得但獲得后不能使其弘大廣博，沒有這樣的眼睛；如果有人擁有眼睛，但沒有生起善法，能夠生起但生起后不能使其弘大廣博，這就是盲人。 什麼是一眼人呢？如果有人擁有眼睛，但沒有獲得財寶，能夠獲得並且獲得后能夠使其弘大廣博，有這樣的眼睛；如果有人擁有眼睛，但沒有生起善法，能夠生起但生起后不能使其弘大廣博，這就是一眼人。 什麼是二眼人呢？如果有人擁有眼睛，但沒有獲得財寶，能夠獲得並且獲得后能夠使其弘大廣博，有這樣的眼睛；如果有人擁有眼睛，並且沒有生起善法，能夠生起並且生起后能夠使其弘大廣博，這就是二眼人。 什麼是慈行人呢？如果有人獲得慈解脫心，經常修習這種行為，這就是慈行人。 什麼是悲行人呢？如果有人獲得悲解脫心，經常修習這種行為，這就是悲行人。 什麼是喜行人呢？如果有人獲得喜解脫心，經常修習這種行為，這就是喜行人。 什麼是舍行人呢？如果有人獲得舍解脫心，經常修習這種行為，這就是舍行人。 再次，什麼是慈行人呢？如果有人獲得慈解脫，調伏內心后，修行柔和，次第向上，正確決定，獲得須陀洹果（Sotapanna，預流果）、斯陀含果（Sakadagami，一來果）、阿那含果（Anagami，不還果）、阿羅漢果（Arahat，無學果），這就是慈行人。 再次，什麼是悲行人呢？如果有人獲得悲解脫，調伏內心后，修行柔和，次第向上，正確決定，獲得須陀洹果、斯陀含果、阿那含果、阿羅漢果，這就是悲行人。 再次，什麼是喜行人呢？如果有人獲得喜解脫，調伏內心后，修行柔和，次第向上，正確決定，得
【English Translation】 English version: If a person commits the five unpardonable offenses (Panca-anantariya-karmani, referring to the five gravest offenses of killing one's father, killing one's mother, killing an Arhat, creating schism in the Sangha, and shedding the blood of a Buddha), and has completed them but has not yet received the retribution; or if, among the five unpardonable offenses, one or two have been completed but retribution has not yet been received, this is called a person of wrong determination. What is an undetermined person? If a person has not obtained the five holy faculties (Sotindriya, Gahanindriya, Kayanindriya, Jivhindriya, Manindriya, referring to the faculties of faith, vigor, mindfulness, concentration, and wisdom), and has never obtained them, does not commit the five unpardonable offenses, and has not completed them, and does not receive retribution; or if, among the five unpardonable offenses, one or two have not been completed and retribution is not received, this is called an undetermined person. What is a blind person? If a person possesses eyes, but has not obtained wealth, is able to obtain it but cannot make it vast and extensive after obtaining it, and does not have such eyes; if a person possesses eyes, but has not generated wholesome qualities, is able to generate them but cannot make them vast and extensive after generating them, this is a blind person. What is a one-eyed person? If a person possesses eyes, but has not obtained wealth, is able to obtain it and is able to make it vast and extensive after obtaining it, and has such eyes; if a person possesses eyes, but has not generated wholesome qualities, is able to generate them but cannot make them vast and extensive after generating them, this is a one-eyed person. What is a two-eyed person? If a person possesses eyes, but has not obtained wealth, is able to obtain it and is able to make it vast and extensive after obtaining it, and has such eyes; if a person possesses eyes, and has not generated wholesome qualities, is able to generate them and is able to make them vast and extensive after generating them, this is a two-eyed person. What is a person who practices loving-kindness? If a person obtains the liberation of loving-kindness, and frequently practices this conduct, this is a person who practices loving-kindness. What is a person who practices compassion? If a person obtains the liberation of compassion, and frequently practices this conduct, this is a person who practices compassion. What is a person who practices joy? If a person obtains the liberation of joy, and frequently practices this conduct, this is a person who practices joy. What is a person who practices equanimity? If a person obtains the liberation of equanimity, and frequently practices this conduct, this is a person who practices equanimity. Furthermore, what is a person who practices loving-kindness? If a person obtains the liberation of loving-kindness, has tamed the mind, cultivates gentleness, and progressively ascends, correctly determines, and obtains the fruit of Sotapanna (Sotapanna, Stream-enterer), the fruit of Sakadagami (Sakadagami, Once-returner), the fruit of Anagami (Anagami, Non-returner), and the fruit of Arahat (Arahat, Arhat), this is a person who practices loving-kindness. Furthermore, what is a person who practices compassion? If a person obtains the liberation of compassion, has tamed the mind, cultivates gentleness, and progressively ascends, correctly determines, and obtains the fruit of Sotapanna, the fruit of Sakadagami, the fruit of Anagami, and the fruit of Arahat, this is a person who practices compassion. Furthermore, what is a person who practices joy? If a person obtains the liberation of joy, has tamed the mind, cultivates gentleness, and progressively ascends, correctly determines, and obtains
須陀洹果斯陀含果阿那含果阿羅漢果。是名喜行人。云何舍行人。若人得舍解調心已。修行柔軟已。次第上正決定。得須陀洹果斯陀含果阿那含果阿羅漢果。是名舍行人。
云何空行人。若人得空定多行是行。是名空行人。云何無相行人。若人得無相定。多行是行。是名無相行人。云何無願行人。若人得無愿定。多行是行。是名無願行人。複次空行人。若人得空行。上正決定。得須陀洹果斯陀含果阿那含果阿羅漢果。是名空行人。複次無相行人。若人得無相定上正決定。得須陀洹果斯陀含果阿那含果阿羅漢果。是名無相行人。云何無願行人。若人得無愿定上正決定。得須陀洹果斯陀含果阿那含果阿羅漢果。是名無願行人。
云何無惱行人若人得無惱法。何等無惱法。謂若人知勸贊。知不勸贊。知勸贊不勸贊已。非勸贊非不勸贊。說法明瞭知法明瞭。知法已內樂精進。背不說惡。面不讚善。稱滿說法。非不稱滿。不必顧方語。不是非人禮。隨方說法。複次修根力覺禪解脫定修已。得聖無漏舍。若舍則應法律。不行欲樂凡夫卑行。不行非聖無義苦行。常舍二邊入應中道行。知勸贊知不勸贊。知勸贊非不勸贊已。不勸贊非不勸贊。說法明瞭知法明瞭。知法已內樂精進背。處不說惡面。前不讚善稱滿說法非不稱滿
【現代漢語翻譯】 現代漢語譯本 須陀洹果（Sotapanna-phala，入流果）、斯陀含果（Sakadagami-phala，一來果）、阿那含果（Anagami-phala，不還果）、阿羅漢果（Arahat-phala，無學果）。這稱為喜行人。 什麼是舍行人？如果有人獲得舍解脫，調伏內心，修行柔和，次第向上正確決定，獲得須陀洹果、斯陀含果、阿那含果、阿羅漢果。這稱為舍行人。 什麼是空行人？如果有人獲得空定，多多修行這種行，這稱為空行人。什麼是無相行人？如果有人獲得無相定，多多修行這種行，這稱為無相行人。什麼是無願行人？如果有人獲得無愿定，多多修行這種行，這稱為無願行人。 再次，什麼是空行人？如果有人獲得空行，向上正確決定，獲得須陀洹果、斯陀含果、阿那含果、阿羅漢果。這稱為空行人。再次，什麼是無相行人？如果有人獲得無相定，向上正確決定，獲得須陀洹果、斯陀含果、阿那含果、阿羅漢果。這稱為無相行人。什麼是無願行人？如果有人獲得無愿定，向上正確決定，獲得須陀洹果、斯陀含果、阿那含果、阿羅漢果。這稱為無願行人。 什麼是無惱行人？如果有人獲得無惱法。什麼是無惱法？就是如果有人知道勸贊，知道不勸贊，知道勸贊不勸贊之後，非勸贊非不勸贊，說法明瞭，知法明瞭，知道法之後內心快樂精進，背後不說惡，面前不讚善，圓滿地說法，非不圓滿，不必顧及方言，不以是非待人，隨順地方說法。再次，如果有人修行根、力、覺、禪、解脫、定之後，獲得聖無漏舍，如果捨棄則應合乎法律，不行欲樂凡夫的卑賤行為，不行非聖無義的苦行，常常捨棄兩邊進入應閤中道的行為，知道勸贊，知道不勸贊，知道勸贊非不勸贊之後，不勸贊非不勸贊，說法明瞭，知法明瞭，知道法之後內心快樂精進，背後不說惡，面前不讚善，圓滿地說法，非不圓滿。
【English Translation】 English version Sotapanna-phala (Stream-enterer fruit), Sakadagami-phala (Once-returner fruit), Anagami-phala (Non-returner fruit), Arahat-phala (Arahant fruit). This is called a 'joyful practitioner'. What is a 'renouncing practitioner'? If someone attains liberation through renunciation, has tamed their mind, cultivated gentleness, and progressively and rightly determined, attaining Sotapanna-phala, Sakadagami-phala, Anagami-phala, Arahat-phala. This is called a 'renouncing practitioner'. What is an 'emptiness practitioner'? If someone attains emptiness concentration and frequently practices this, this is called an 'emptiness practitioner'. What is a 'signless practitioner'? If someone attains signless concentration and frequently practices this, this is called a 'signless practitioner'. What is a 'wishless practitioner'? If someone attains wishless concentration and frequently practices this, this is called a 'wishless practitioner'. Furthermore, what is an 'emptiness practitioner'? If someone attains emptiness practice, and rightly determines upwards, attaining Sotapanna-phala, Sakadagami-phala, Anagami-phala, Arahat-phala. This is called an 'emptiness practitioner'. Furthermore, what is a 'signless practitioner'? If someone attains signless concentration and rightly determines upwards, attaining Sotapanna-phala, Sakadagami-phala, Anagami-phala, Arahat-phala. This is called a 'signless practitioner'. What is a 'wishless practitioner'? If someone attains wishless concentration and rightly determines upwards, attaining Sotapanna-phala, Sakadagami-phala, Anagami-phala, Arahat-phala. This is called a 'wishless practitioner'. What is a 'non-afflicted practitioner'? If someone attains the 'non-affliction dharma'. What is the 'non-affliction dharma'? It is when someone knows when to encourage praise, knows when not to encourage praise, and after knowing when to encourage praise and when not to, neither encourages praise nor does not encourage praise. They clearly explain the Dharma, clearly understand the Dharma, and after understanding the Dharma, they are inwardly joyful and diligent. Behind people's backs, they do not speak evil; in front of people's faces, they do not praise good. They fully proclaim the Dharma, not incompletely. They do not necessarily consider local dialects, and do not treat people with judgment. They teach the Dharma according to the local customs. Furthermore, if someone cultivates the roots, powers, factors of enlightenment, dhyana, liberation, and concentration, and then attains the holy, undefiled renunciation. If they renounce, then it should be in accordance with the law, not engaging in the base practices of ordinary people indulging in sensual pleasures, nor engaging in the meaningless ascetic practices that are not holy. They constantly renounce both extremes and enter the Middle Way. Knowing when to encourage praise, knowing when not to encourage praise, and after knowing when to encourage praise and when not to, they neither encourage praise nor do not encourage praise. They clearly explain the Dharma, clearly understand the Dharma, and after understanding the Dharma, they are inwardly joyful and diligent. Behind people's backs, they do not speak evil; in front of people's faces, they do not praise good. They fully proclaim the Dharma, not incompletely.
。不必顧方語不是非人禮。隨方而說法。無惱害離惱。于惱解脫入無惱法。複次此是彼人數共製名無惱。是名無惱行人。
云何勝入行人。若人得八勝入。多行是行。是名勝入行人。云何一切入行人。若人得十一切入。多行是行。是名一切入行人。云何修八解脫人。若人得八解脫。多行是行。是名修八解脫人。云何六通人。若人六通成就。多行是行。是名六通人。
云何五此竟人。七生人。家家人。斯陀含人。一種人。若現身得阿羅漢人。云何七生人。須陀洹是名七生人。複次七生人。若人見斷三煩惱斷。身見疑戒盜。聖道一時俱斷。于彼斷住。未得上道思惟斷欲愛瞋恚煩惱分斷。作業必當生受七天七人身。受行七天七人身已盡苦邊。是名七生人。云何家家人。若人見斷三煩惱斷。身見疑戒盜。聖道一時俱斷。得上道思惟斷欲愛瞋恚煩惱分斷。未斷作業。必當生或受二三人身。彼或受行二三人身已盡苦邊。是名家家人。複次家家人。若人見斷三煩惱斷身見疑戒盜。聖道一時俱斷。思惟斷欲愛瞋恚煩惱分斷。未如斯陀含作業。必當生或受二三人身。受行二三人身已盡苦邊。是名家家人。云何斯陀含人。若人見斷三煩惱斷。身見疑戒盜。以聖道一時俱斷。思惟斷欲愛瞋恚煩惱分斷。以聖道一時俱斷。于彼斷住
【現代漢語翻譯】 現代漢語譯本：不必顧慮各地方的語言習慣是否符合（佛教）的規範。應根據各地的風俗習慣來宣講佛法，使眾生遠離煩惱，從煩惱中解脫，進入沒有煩惱的境界。此外，『無惱』是當地人共同使用的名稱，因此被稱為『無惱行人』。
什麼是勝入行人？如果有人證得了八勝入，並且經常修習這種禪定，就稱為勝入行人。什麼是『一切入』行人？如果有人證得了十一切入，並且經常修習這種禪定，就稱為一切入行人。什麼是修八解脫人？如果有人證得了八解脫，並且經常修習這種禪定，就稱為修八解脫人。什麼是六通人？如果有人成就了六神通，並且經常運用這些神通，就稱為六通人。
什麼是五此竟人、七生人、家家人、斯陀含人、一種人？如果有人在現世證得阿羅漢果（Arhat，斷盡一切煩惱，達到涅槃的聖者），就是阿羅漢。什麼是七生人？須陀洹（Srotapanna，入流果，初果聖者）就是七生人。進一步說，七生人是指那些斷除了見惑中的三種煩惱——身見（認為五蘊是真實的我）、疑（懷疑佛法僧三寶）、戒禁取見（錯誤地執著于某些戒律或苦行），以聖道在同一時刻斷除這些煩惱，安住于這種斷除的狀態，但尚未證得上道的思惟斷，只是部分地斷除了對欲愛和瞋恚的煩惱。由於過去所造的業，必定會經歷七次天道和七次人道的生死，在經歷完這七次天道和七次人道的生死之後，才能徹底結束輪迴的痛苦。這就是七生人。什麼是家家人？如果有人斷除了見惑中的三種煩惱——身見、疑、戒禁取見，以聖道在同一時刻斷除這些煩惱，並且證得上道的思惟斷，部分地斷除了對欲愛和瞋恚的煩惱，但尚未完全斷除這些煩惱，由於過去所造的業，必定會經歷兩到三次人道的生死，在經歷完這兩到三次人道的生死之後，才能徹底結束輪迴的痛苦。這就是家家人。進一步說，家家人是指那些斷除了見惑中的三種煩惱——身見、疑、戒禁取見，以聖道在同一時刻斷除這些煩惱，並且思惟斷部分地斷除了對欲愛和瞋恚的煩惱，但尚未達到斯陀含（Sakrdagamin，一來果）的程度，由於過去所造的業，必定會經歷兩到三次人道的生死，在經歷完這兩到三次人道的生死之後，才能徹底結束輪迴的痛苦。這就是家家人。什麼是斯陀含人？如果有人斷除了見惑中的三種煩惱——身見、疑、戒禁取見，以聖道在同一時刻斷除這些煩惱，並且思惟斷部分地斷除了對欲愛和瞋恚的煩惱，也以聖道在同一時刻斷除這些煩惱，安住于這種斷除的狀態。
【English Translation】 English version: There is no need to worry whether the local language customs conform to (Buddhist) norms. The Dharma should be preached according to local customs, so that sentient beings can be free from afflictions, liberated from afflictions, and enter a state without afflictions. Furthermore, 'No Affliction' is a name commonly used by the local people, hence they are called 'No Affliction Practitioners'.
What is a Practitioner of Mastery Entrances? If someone attains the Eight Masteries, and frequently practices this meditation, they are called a Practitioner of Mastery Entrances. What is a Practitioner of 'All Entrances'? If someone attains the Ten All Entrances, and frequently practices this meditation, they are called a Practitioner of All Entrances. What is a person who cultivates the Eight Liberations? If someone attains the Eight Liberations, and frequently practices this, they are called a person who cultivates the Eight Liberations. What is a person with the Six Superknowledges? If someone achieves the Six Superknowledges, and frequently practices them, they are called a person with the Six Superknowledges.
What are the 'Five Here-Ending Persons', 'Seven-Life Persons', 'Family-to-Family Persons', 'Once-Returning Persons', and 'One-Seed Persons'? If someone attains Arhatship (Arhat, a saint who has extinguished all afflictions and attained Nirvana) in this present life, they are an Arhat. What is a 'Seven-Life Person'? A Srotapanna (Srotapanna, Stream-Enterer, the first stage of enlightenment) is a 'Seven-Life Person'. Furthermore, a 'Seven-Life Person' refers to those who have severed the three afflictions of the views—self-view (believing the five aggregates to be a real self), doubt (doubting the Three Jewels of Buddha, Dharma, and Sangha), and attachment to rites and rituals (wrongly clinging to certain precepts or ascetic practices)—severing these afflictions simultaneously with the Noble Path, abiding in this state of severance, but not yet attaining the severance of thought-afflictions of the higher path, only partially severing the afflictions of desire and hatred. Due to past karma, they will inevitably experience seven lives in the heavens and seven lives as humans, and after experiencing these seven lives in the heavens and seven lives as humans, they will completely end the suffering of samsara. This is a 'Seven-Life Person'. What is a 'Family-to-Family Person'? If someone has severed the three afflictions of the views—self-view, doubt, and attachment to rites and rituals—severing these afflictions simultaneously with the Noble Path, and has attained the severance of thought-afflictions of the higher path, partially severing the afflictions of desire and hatred, but has not completely severed these afflictions, due to past karma, they will inevitably experience two or three lives as humans, and after experiencing these two or three lives as humans, they will completely end the suffering of samsara. This is a 'Family-to-Family Person'. Furthermore, a 'Family-to-Family Person' refers to those who have severed the three afflictions of the views—self-view, doubt, and attachment to rites and rituals—severing these afflictions simultaneously with the Noble Path, and have partially severed the afflictions of desire and hatred through thought-severance, but have not reached the level of a Sakrdagamin (Sakrdagamin, Once-Returner), due to past karma, they will inevitably experience two or three lives as humans, and after experiencing these two or three lives as humans, they will completely end the suffering of samsara. This is a 'Family-to-Family Person'. What is a 'Once-Returning Person'? If someone has severed the three afflictions of the views—self-view, doubt, and attachment to rites and rituals—severing these afflictions simultaneously with the Noble Path, and has partially severed the afflictions of desire and hatred through thought-severance, also severing these afflictions simultaneously with the Noble Path, abiding in this state of severance.
。未得上道餘思惟斷欲愛瞋恚無餘斷作業。必當生受一天一人身。受行一天一人身已盡苦邊。是名斯陀含人。複次斯陀含人。若人見斷三煩惱身見疑戒盜。以聖道一時俱斷。思惟斷欲愛瞋恚煩惱分斷。過家家人。非如一種人作業。必當生受一天一人身。受行一天一人身已盡苦邊。是名斯陀含人。云何一種人。若人見斷三煩惱斷身見疑戒盜。以聖道一時俱斷。思惟斷欲愛瞋恚煩惱分斷。以聖道一時俱斷得上道餘思惟斷。欲愛瞋恚無餘斷。未斷作業。必當生受一人身。受行一人身已盡苦邊。是名一種人。複次一種人。若人見斷三煩惱斷身見疑戒盜。聖道一時俱斷。思惟斷欲愛瞋恚多斷過斯陀含。非如阿那含作業。必當生受一人身。受行一人身已盡苦邊。是名一種人。云何現身得阿羅漢人。若人以我分身。若長若幼上正決定。此人此生我分身此長此幼。得須陀洹果斯陀含果阿那含果。得阿羅漢果。是名現身得阿羅漢果人。是名五此竟人。
云何五彼竟人。中般涅槃人。速般涅槃人。無行般涅槃人。有行般涅槃人。上流般涅槃人。云何中般涅槃人。若人五下。分煩惱斷。身見疑戒盜欲愛瞋恚。以聖道一時俱斷。彼聖五根利用最勝。信根進根念根定根慧根。若此道樂速解。若修彼道已。得阿羅漢果。彼有留難現身。不得阿
【現代漢語翻譯】 現代漢語譯本：未證得阿羅漢果位的人，如果斷除了對欲愛的思惟，以及對嗔恚的徹底斷除，那麼他所造的業，必定會導致他轉生到天界或人間一次。在天界或人間經歷一次生命后，便能徹底結束痛苦。這樣的人被稱為斯陀含（Sakadagamin，一來果）之人。此外，斯陀含之人，如果通過見道斷除了三種煩惱，即身見（Sakkaya-ditthi，認為五蘊為我）、疑（Vicikiccha，對佛法僧三寶的懷疑）和戒禁取見（Silabbata-paramasa，執著于不正確的戒律和苦行），這些煩惱通過聖道在同一時刻被斷除；通過思惟斷除了對欲愛和嗔恚的部分煩惱，那麼他將超越普通在家人的狀態。他所造的業，不會像普通人那樣，而是必定會導致他轉生到天界或人間一次。在天界或人間經歷一次生命后，便能徹底結束痛苦。這樣的人被稱為斯陀含之人。 什麼樣的人被稱為一種人呢？如果有人通過見道斷除了三種煩惱，即斷除了身見、疑和戒禁取見，這些煩惱通過聖道在同一時刻被斷除；通過思惟斷除了對欲愛和嗔恚的部分煩惱，但尚未完全斷除，那麼他通過聖道在同一時刻證得上道，並繼續思惟以斷除剩餘的欲愛和嗔恚。由於尚未斷除所有業，他必定會轉生一次。經歷一次生命后，便能徹底結束痛苦。這樣的人被稱為一種人。此外，一種人，如果通過見道斷除了三種煩惱，即斷除了身見、疑和戒禁取見，這些煩惱通過聖道在同一時刻被斷除；通過思惟斷除了對欲愛和嗔恚的大部分煩惱，超越了斯陀含的境界，但他所造的業，還不足以讓他成為阿那含（Anagamin，不還果），那麼他必定會轉生一次。經歷一次生命后，便能徹底結束痛苦。這樣的人被稱為一種人。 什麼樣的人被稱為現身得阿羅漢（Arahat，無學果）呢？如果有人通過對自身的分辨，無論是年長還是年幼，都能正確地決定：『此人，此生，通過對自身的分辨，無論是年長還是年幼，證得了須陀洹（Sotapanna，入流果）果、斯陀含果、阿那含果，並最終證得了阿羅漢果。』這樣的人被稱為現身得阿羅漢果之人。這些人被稱為五此竟人。 什麼樣的人被稱為五彼竟人呢？包括中般涅槃人、速般涅槃人、無行般涅槃人、有行般涅槃人、上流般涅槃人。什麼樣的人被稱為中般涅槃人呢？如果有人斷除了五下分煩惱，即身見、疑、戒禁取見、欲愛和嗔恚，這些煩惱通過聖道在同一時刻被斷除。此人的五根（indriya），即信根（saddha）、精進根（viriya）、念根（sati）、定根（samadhi）和慧根（panna），發揮了最殊勝的作用。如果此人樂於迅速解脫，或者已經修習了彼道，那麼他就能證得阿羅漢果。但他仍然存在一些障礙，導致他無法在現世證得阿
【English Translation】 English version: One who has not yet attained the path, if he contemplates the abandonment of desire and the complete abandonment of hatred, the karma he creates will surely cause him to be born once in a heaven or human realm. After experiencing one lifetime in a heaven or human realm, he will reach the end of suffering. Such a person is called a Sakadagamin (once-returner). Furthermore, a Sakadagamin, if he has eradicated the three fetters of view through the path of seeing, namely self-view (Sakkaya-ditthi, the belief in a permanent self), doubt (Vicikiccha, doubt about the Buddha, Dharma, and Sangha), and attachment to rites and rituals (Silabbata-paramasa, clinging to wrong precepts and practices), these fetters are eradicated simultaneously through the noble path; and if he has partially eradicated the defilements of desire and hatred through contemplation, then he transcends the state of an ordinary householder. The karma he creates is not like that of an ordinary person, but will surely cause him to be born once in a heaven or human realm. After experiencing one lifetime in a heaven or human realm, he will reach the end of suffering. Such a person is called a Sakadagamin. What kind of person is called an 'eka-bija' (one-seeder)? If someone has eradicated the three fetters of view, namely self-view, doubt, and attachment to rites and rituals, these fetters are eradicated simultaneously through the noble path; and if he has partially eradicated the defilements of desire and hatred through contemplation, but not completely, then he attains the path simultaneously through the noble path, and continues to contemplate to eradicate the remaining desire and hatred. Because he has not eradicated all karma, he will surely be born once. After experiencing one lifetime, he will reach the end of suffering. Such a person is called an 'eka-bija'. Furthermore, an 'eka-bija', if he has eradicated the three fetters of view, namely self-view, doubt, and attachment to rites and rituals, these fetters are eradicated simultaneously through the noble path; and if he has eradicated most of the defilements of desire and hatred through contemplation, surpassing the state of a Sakadagamin, but the karma he creates is not enough for him to become an Anagamin (non-returner), then he will surely be born once. After experiencing one lifetime, he will reach the end of suffering. Such a person is called an 'eka-bija'. What kind of person is called one who attains Arahatship (Arahat, worthy one) in this very life? If someone, through the discernment of his own being, whether old or young, can correctly determine: 'This person, in this very life, through the discernment of his own being, whether old or young, has attained the Sotapanna (stream-enterer) fruit, the Sakadagamin fruit, the Anagamin fruit, and has finally attained the Arahat fruit.' Such a person is called one who attains Arahatship in this very life. These people are called the 'five here-ending ones'. What kind of people are called the 'five there-ending ones'? They include the 'intermediate cessation one', the 'swift cessation one', the 'effortless cessation one', the 'effortful cessation one', and the 'upstream cessation one'. What kind of person is called the 'intermediate cessation one'? If someone has eradicated the five lower fetters, namely self-view, doubt, attachment to rites and rituals, desire, and hatred, these fetters are eradicated simultaneously through the noble path. This person's five faculties (indriya), namely faith (saddha), effort (viriya), mindfulness (sati), concentration (samadhi), and wisdom (panna), have functioned most excellently. If this person delights in swift liberation, or has already practiced the path, then he can attain Arahatship. But there are still some obstacles that prevent him from attaining Ara
羅漢果。或多諸緣行慈愍親屬。宿業必當生受一天身。于彼有不適意。生不適意。住不適意。行不適意。于彼天身中般涅槃。何謂中般涅槃。于欲界命終。若生色界天上。于彼天壽中。于彼斷法中般涅槃。是名中般涅槃。複次此是彼人數共製。名中般涅槃。是名中般涅槃人。云何速般涅槃人。若人五下分煩惱斷。身見疑戒盜欲愛瞋恚。以聖道一時俱斷。此聖五根利。不如中般涅槃。何等五。信根進根念根定根慧根。若此道若速解。若修彼道得阿羅漢果。彼有留難現身。不得阿羅漢果。以多諸緣行慈愍親屬。由宿業必受一天身。于彼有不適意。生不適意。住不適意。行不適意。于彼天身速般涅槃。何謂速般涅槃。欲界命終生色界天上。彼天壽少樂多離速般涅槃。是名速般涅槃。複次此是彼人數共製。名速般涅槃人。是名速般涅槃人。云何無行般涅槃人。若人五下分煩惱斷。身見疑戒盜欲愛瞋恚。以聖道一時俱斷。此聖五根軟。何等五。信根進根定根慧根念根。若此道樂難。解若修彼道得阿羅漢果。彼有留難。現身不得阿羅漢果。以多諸緣行慈愍親屬。由宿業必當生受一天身。彼有適意生適意。住不適意。行不適意。于彼天身無行般涅槃。何謂無行般涅槃。欲界命終。若生色界天上。于彼無行得無間道。得已即于彼間般涅
【現代漢語翻譯】 現代漢語譯本： 羅漢果（Arhat fruit）。或者因為諸多因緣而行慈悲，憐憫親屬。由於前世的業力，必定會轉生到天界。在那天界中，會感到不適意，出生時感到不適意，居住時感到不適意，修行時感到不適意，最終在那天界之身中般涅槃（Parinirvana，完全的涅槃）。什麼叫做中般涅槃呢？就是在欲界（Kamadhatu，desire realm）命終之後，如果轉生到天界，在那天界的壽命之中，在那斷法的過程中般涅槃，這叫做中般涅槃。此外，這是人們共同制定的，稱為中般涅槃。這就是中般涅槃之人。 什麼叫做速般涅槃之人呢？如果有人斷除了五下分煩惱（five lower fetters），也就是身見（Sakkaya-ditthi，self-view）、疑（Vicikiccha，doubt）、戒禁取見（Silabbata-paramasa，attachment to rites and rituals）、欲愛（Kamaraga，sensual desire）和瞋恚（Patigha，ill-will），以聖道（Ariya Magga，noble path）一時全部斷除。此聖者的五根（five faculties）銳利，不如中般涅槃。哪五根呢？信根（Saddha，faith）、精進根（Viriya，effort）、念根（Sati，mindfulness）、定根（Samadhi，concentration）、慧根（Panna，wisdom）。如果此道容易快速理解，如果修習此道就能獲得阿羅漢果（Arahatship，state of enlightenment）。但他有阻礙，現世不能獲得阿羅漢果。因為諸多因緣而行慈悲，憐憫親屬。由於前世的業力，必定會轉生到天界。在那天界中，會感到不適意，出生時感到不適意，居住時感到不適意，修行時感到不適意，最終在那天界之身中迅速般涅槃。什麼叫做速般涅槃呢？就是在欲界命終之後，轉生到天界，在那天界壽命短，快樂多，迅速般涅槃，這叫做速般涅槃。此外，這是人們共同制定的，稱為速般涅槃之人。這就是速般涅槃之人。 什麼叫做無行般涅槃之人呢？如果有人斷除了五下分煩惱，也就是身見、疑、戒禁取見、欲愛和瞋恚，以聖道一時全部斷除。此聖者的五根柔和。哪五根呢？信根、精進根、定根、慧根、念根。如果此道困難緩慢理解，如果修習此道就能獲得阿羅漢果。但他有阻礙，現世不能獲得阿羅漢果。因為諸多因緣而行慈悲，憐憫親屬。由於前世的業力，必定會轉生到天界。在那天界中，會感到適意，出生時感到適意，居住時感到不適意，修行時感到不適意，最終在那天界之身中無行般涅槃。什麼叫做無行般涅槃呢？就是在欲界命終之後，如果轉生到天界，在那天界中不經勤奮修行就獲得無間道（Anantara-magga，path of immediate result），獲得之後就在那裡般涅槃。
【English Translation】 English version: Arhat fruit. Or, due to many conditions, one practices loving-kindness and compassion towards relatives. Due to past karma, one will surely be reborn in a heavenly realm. In that heavenly realm, one will feel discomfort, discomfort at birth, discomfort in dwelling, discomfort in practice, and finally attain Parinirvana (complete Nirvana) in that heavenly body. What is called 'intermediate Parinirvana'? It is when one dies in the desire realm (Kamadhatu) and is reborn in a heavenly realm, and in that heavenly lifespan, in that process of abandoning defilements, one attains Parinirvana. This is called 'intermediate Parinirvana'. Furthermore, this is a designation commonly used by people, called 'intermediate Parinirvana'. This is a person of intermediate Parinirvana. What is called a person of 'swift Parinirvana'? If a person has severed the five lower fetters (five lower fetters), namely self-view (Sakkaya-ditthi), doubt (Vicikiccha), attachment to rites and rituals (Silabbata-paramasa), sensual desire (Kamaraga), and ill-will (Patigha), all at once with the noble path (Ariya Magga). This noble one's five faculties (five faculties) are sharp, but not as sharp as those of the intermediate Parinirvana. What are the five? The faculty of faith (Saddha), the faculty of effort (Viriya), the faculty of mindfulness (Sati), the faculty of concentration (Samadhi), and the faculty of wisdom (Panna). If this path is easy and quick to understand, if one practices this path, one can attain Arhatship (state of enlightenment). But one has obstacles, and cannot attain Arhatship in this life. Because of many conditions, one practices loving-kindness and compassion towards relatives. Due to past karma, one will surely be reborn in a heavenly realm. In that heavenly realm, one will feel discomfort, discomfort at birth, discomfort in dwelling, discomfort in practice, and finally attain swift Parinirvana in that heavenly body. What is called 'swift Parinirvana'? It is when one dies in the desire realm and is reborn in a heavenly realm, and in that heavenly realm, the lifespan is short, the happiness is great, and one quickly attains Parinirvana. This is called 'swift Parinirvana'. Furthermore, this is a designation commonly used by people, called 'person of swift Parinirvana'. This is a person of swift Parinirvana. What is called a person of 'Parinirvana without effort'? If a person has severed the five lower fetters, namely self-view, doubt, attachment to rites and rituals, sensual desire, and ill-will, all at once with the noble path. This noble one's five faculties are weak. What are the five? The faculty of faith, the faculty of effort, the faculty of concentration, the faculty of wisdom, and the faculty of mindfulness. If this path is difficult and slow to understand, if one practices this path, one can attain Arhatship. But one has obstacles, and cannot attain Arhatship in this life. Because of many conditions, one practices loving-kindness and compassion towards relatives. Due to past karma, one will surely be reborn in a heavenly realm. In that heavenly realm, one will feel comfort, comfort at birth, discomfort in dwelling, discomfort in practice, and finally attain Parinirvana without effort in that heavenly body. What is called 'Parinirvana without effort'? It is when one dies in the desire realm and is reborn in a heavenly realm, and in that heavenly realm, without diligent practice, one attains the path of immediate result (Anantara-magga), and having attained it, one attains Parinirvana there.
槃。是名無行般涅槃。複次此是彼人數共製。名無行般涅槃。是名無行般涅槃人。云何有行般涅槃人。若人五下分煩惱斷。身見疑戒盜欲愛瞋恚。以聖道一時俱斷。若此聖五根軟。何等五。信根進根念根定根慧根。若此道苦難解。若修彼道已。得阿羅漢果。彼有留難。現身不得阿羅漢果。以多諸緣業行慈愍親屬。由宿業必當生受一天身。彼有適意生適意。住適意。行不適意。于彼天身有行般涅槃。何謂有行般涅槃。欲界命終。若生色界天上。彼有行難得無間道。得已便於彼般涅槃。是名有行般涅槃。複次此是。彼人數共製。名有行般涅槃。是名有行般涅槃人。云何上流至阿迦膩吒人。若人五下分煩惱斷。身見疑戒盜欲愛瞋恚。以聖道一時俱斷。此聖五根最軟。何等五。信根進根念根定根慧根。若此道或樂難解。或苦難解。修彼道已。得阿羅漢果。彼有留難。現身不得阿羅漢果。以多諸緣行慈愍親屬。由宿業必當生受五天身。于彼天上有適意生適意。住適意行適意。此若命終上流。至阿迦膩吒。何謂上流至阿迦膩吒。于欲界命終。生色界無勝天中。如彼天壽住彼天壽。住已彼命終轉生無熱天中。生無熱天中已。彼命終轉生善見天中。生善見天中已。彼命終轉生如妙善見天中。生如妙善見天中已。彼命終轉生阿迦膩吒天中
【現代漢語翻譯】 現代漢語譯本 什麼是無行般涅槃（nirvana）？如果有人斷除了五下分結（five lower fetters），也就是身見（belief in a self）、疑（doubt）、戒禁取見（attachment to rites and rituals）、欲貪（sensual desire）和嗔恚（hatred），以聖道同時斷除。如果這個人的五根（five faculties）很弱，是哪五個呢？信根（faculty of faith）、進根（faculty of effort）、念根（faculty of mindfulness）、定根（faculty of concentration）、慧根（faculty of wisdom）。如果這條道路難以理解，如果修習這條道路后，證得阿羅漢果（arahant fruit），但他有障礙，今生無法證得阿羅漢果，因為有許多因緣，行慈悲，憐憫親屬，由於宿業，必定會轉生到一天界。他在那個天界有適意的生、適意的住、適意的行，但不適意的般涅槃。什麼是無行般涅槃？在欲界（desire realm）命終后，直接于彼處般涅槃。這稱為無行般涅槃。此外，這是那些人共同制定的，稱為無行般涅槃。這就是無行般涅槃的人。 什麼是有行般涅槃的人？如果有人斷除了五下分結，也就是身見、疑、戒禁取見、欲貪和嗔恚，以聖道同時斷除。如果這個人的五根軟弱，是哪五個呢？信根、進根、念根、定根、慧根。如果這條道路難以理解，如果修習這條道路后，證得阿羅漢果，但他有障礙，今生無法證得阿羅漢果，因為有許多因緣，行慈悲，憐憫親屬，由於宿業，必定會轉生到一天界。他在那個天界有適意的生、適意的住、適意的行，但不適意的般涅槃。什麼是無行般涅槃？在欲界命終后，如果生到天上，他在那裡很難得到無間道（path of no interval），得到后便在那裡般涅槃。這稱為有行般涅槃。此外，這是那些人共同制定的，稱為有行般涅槃。這就是有行般涅槃的人。 什麼是上流至阿迦膩吒天（Akaniṣṭha heaven）的人？如果有人斷除了五下分結，也就是身見、疑、戒禁取見、欲貪和嗔恚，以聖道同時斷除。這個人的五根最弱，是哪五個呢？信根、進根、念根、定根、慧根。如果這條道路或者容易或者難以理解，如果修習這條道路后，證得阿羅漢果，但他有障礙，今生無法證得阿羅漢果，因為有許多因緣，行慈悲，憐憫親屬，由於宿業，必定會轉生到五天界。他在那些天界有適意的生、適意的住、適意的行。如果這個人命終後向上流，到達阿迦膩吒天。什麼是上流至阿迦膩吒天？在欲界命終后，生到無勝天（Avṛha heaven）中。如同那個天界的壽命，住在那個天界的壽命。住完后，他命終轉生到無熱天（Atapa heaven）中。生到無熱天中后，他命終轉生到善見天（Sudṛśa heaven）中。生到善見天中后，他命終轉生到如妙善見天（Sudarśana heaven）中。生到如妙善見天中后，他命終轉生到阿迦膩吒天中。
【English Translation】 English version What is 'Nirvana without striving' (nirvana)? If a person has severed the five lower fetters, namely, belief in a self (身見 - satkayadṛṣṭi), doubt (疑 - vicikitsa), attachment to rites and rituals (戒盜 - silabbataparamasa), sensual desire (欲愛 - kamaraga), and hatred (瞋恚 - patigha), and has severed them all at once with the noble path. If this person's five faculties (五根 - pañcendriyāṇi) are weak, which five? The faculty of faith (信根 - saddhendriya), the faculty of effort (進根 - viriyendriya), the faculty of mindfulness (念根 - satindriya), the faculty of concentration (定根 - samadhindriya), and the faculty of wisdom (慧根 - paññindriya). If this path is difficult to understand, and if, having cultivated this path, he attains the fruit of an Arhat (阿羅漢果 - arhattaphala), but he has obstacles, and cannot attain the fruit of an Arhat in this life, because of many conditions, practicing compassion, having compassion for relatives, and due to past karma, he will surely be reborn in one of the heavens. In that heaven, he has a pleasant birth, a pleasant dwelling, and a pleasant conduct, but an unpleasant Nirvana. What is 'Nirvana without striving'? After dying in the desire realm (欲界 - kamadhatu), he directly attains Nirvana there. This is called 'Nirvana without striving'. Furthermore, this is a designation commonly made by those people, called 'Nirvana without striving'. This is a person of 'Nirvana without striving'. What is a person of 'Nirvana with striving'? If a person has severed the five lower fetters, namely, belief in a self, doubt, attachment to rites and rituals, sensual desire, and hatred, and has severed them all at once with the noble path. If this person's five faculties are weak, which five? The faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. If this path is difficult to understand, and if, having cultivated this path, he attains the fruit of an Arhat, but he has obstacles, and cannot attain the fruit of an Arhat in this life, because of many conditions, practicing compassion, having compassion for relatives, and due to past karma, he will surely be reborn in one of the heavens. In that heaven, he has a pleasant birth, a pleasant dwelling, and a pleasant conduct, but an unpleasant Nirvana. What is 'Nirvana with striving'? After dying in the desire realm, if he is born in the heavens, it is difficult for him to attain the path of no interval (無間道 - anantariya-magga) there, and having attained it, he attains Nirvana there. This is called 'Nirvana with striving'. Furthermore, this is a designation commonly made by those people, called 'Nirvana with striving'. This is a person of 'Nirvana with striving'. What is a person who ascends to the Akaniṣṭha heaven (阿迦膩吒天 - Akaniṣṭha)? If a person has severed the five lower fetters, namely, belief in a self, doubt, attachment to rites and rituals, sensual desire, and hatred, and has severed them all at once with the noble path. This person's five faculties are the weakest, which five? The faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. If this path is either easy or difficult to understand, and if, having cultivated this path, he attains the fruit of an Arhat, but he has obstacles, and cannot attain the fruit of an Arhat in this life, because of many conditions, practicing compassion, having compassion for relatives, and due to past karma, he will surely be reborn in five of the heavens. In those heavens, he has a pleasant birth, a pleasant dwelling, and a pleasant conduct. If this person, after dying, ascends to the Akaniṣṭha heaven. What is ascending to the Akaniṣṭha heaven? After dying in the desire realm, he is born in the Avṛha heaven (無勝天 - Avṛha). Like the lifespan of that heaven, he dwells in the lifespan of that heaven. Having dwelt there, he dies and is reborn in the Atapa heaven (無熱天 - Atapa). Having been born in the Atapa heaven, he dies and is reborn in the Sudṛśa heaven (善見天 - Sudṛśa). Having been born in the Sudṛśa heaven, he dies and is reborn in the Sudarśana heaven (如妙善見天 - Sudarśana). Having been born in the Sudarśana heaven, he dies and is reborn in the Akaniṣṭha heaven.
。如彼天壽住。如彼天壽住已。逮無間道得阿羅漢果。得阿羅漢果已。即于彼般涅槃。是名上流至阿迦膩吒。複次此是彼人數共製。名上流至阿迦膩吒。是名上流至阿迦膩吒人。是名五彼竟人。云何一分解脫人。若人先學時得八解脫滅盡定。非后無學時得八解脫滅盡定。后無學時得八解脫滅盡定。非學時得八解脫滅盡定。是名一分解脫人。云何二分解脫人。若人學時得八解脫滅盡定。后無學時亦得八解脫滅盡定。是名二分解脫人。複次一分解脫人。若人盡智生非無生智。是名一分解脫人。複次二分解脫人。若盡智生無生智生。是名二分解脫人。云何慧解脫人。若人寂靜解脫過色無色。彼非身觸行見慧斷有漏。是名慧解脫人。云何身證人。若人寂靜解脫過色無色。修身觸行非慧見斷有漏。是名身證人。云何見得人。若人寂靜解脫過色無色。彼非身觸行。非慧見斷有漏。如世尊所流佈法。多用慧擇行。是名見得人。云何信解脫人。若人寂靜解脫過色無色。彼非身觸行。非慧見斷有漏。如世尊所流佈法。以慧擇行不及見得。是名信解脫人。云何見得人。若人得堅法上正決定。得須陀洹果。得斯陀含果。得阿那含果。未得八解脫滅盡定。是名見得人。云何信解脫人。若人得堅信上正決定。得須陀洹果。得斯陀含果。得阿那含果
【現代漢語翻譯】 現代漢語譯本： 如同那些天壽者居住一樣。如同那些天壽者居住之後，證得無間道，獲得阿羅漢果（A luo han guo，指斷盡一切煩惱，達到涅槃境界的聖者）。獲得阿羅漢果之後，就在那裡般涅槃（Ban nie pan，指徹底的寂滅，不再輪迴）。這被稱為上流至阿迦膩吒（A jia ni zha，色界最高的有頂天）。 此外，這是那些人共同制定的，名為上流至阿迦膩吒。這被稱為上流至阿迦膩吒人。這被稱為五彼竟人。 什麼是一分解脫人？如果有人在學習階段獲得八解脫滅盡定（Ba jie tuo mie jin ding，指八種解脫境界和滅盡定的禪定），但在後來的無學階段沒有獲得八解脫滅盡定；或者在後來的無學階段獲得八解脫滅盡定，但在學習階段沒有獲得八解脫滅盡定。這被稱為一分解脫人。 什麼是二分解脫人？如果有人在學習階段獲得八解脫滅盡定，在後來的無學階段也獲得八解脫滅盡定。這被稱為二分解脫人。 此外，一分解脫人，如果有人生起盡智（Jin zhi，指斷盡煩惱的智慧）而沒有生起無生智（Wu sheng zhi，指不再受生的智慧）。這被稱為一分解脫人。 此外，二分解脫人，如果盡智生起，無生智也生起。這被稱為二分解脫人。 什麼是慧解脫人？如果有人通過寂靜解脫，超越了色界和無色界，他不是通過身體的觸覺修行，而是通過智慧斷除有漏（You lou，指有煩惱和業力的狀態）。這被稱為慧解脫人。 什麼是身證人？如果有人通過寂靜解脫，超越了色界和無色界，他通過身體的觸覺修行，而不是通過智慧斷除有漏。這被稱為身證人。 什麼是見得人？如果有人通過寂靜解脫，超越了色界和無色界，他不是通過身體的觸覺修行，也不是通過智慧斷除有漏。如同世尊所流佈的法，多用智慧選擇修行。這被稱為見得人。 什麼是信解脫人？如果有人通過寂靜解脫，超越了色界和無色界，他不是通過身體的觸覺修行，也不是通過智慧斷除有漏。如同世尊所流佈的法，以智慧選擇修行，但不如見得人。這被稱為信解脫人。 什麼是見得人？如果有人獲得對法的堅定和正確的決定，獲得須陀洹果（Xu tuo huan guo，指預流果，初果），獲得斯陀含果（Si tuo han guo，指一來果，二果），獲得阿那含果（A na han guo，指不還果，三果），但沒有獲得八解脫滅盡定。這被稱為見得人。 什麼是信解脫人？如果有人獲得對信仰的堅定和正確的決定，獲得須陀洹果，獲得斯陀含果，獲得阿那含果。
【English Translation】 English version: Just as those Devas (Tian shou, heavenly beings with long lifespans) dwell. Just as those Devas, having dwelt, attain the path of no interval and obtain the fruit of Arhatship (A luo han guo, the state of a perfected being who has extinguished all defilements and attained Nirvana). Having obtained the fruit of Arhatship, they immediately attain Parinirvana (Ban nie pan, complete cessation and liberation from rebirth) there. This is called 'Upstream to Akanistha' (A jia ni zha, the highest heaven in the Form Realm). Furthermore, this is commonly established by those individuals, named 'Upstream to Akanistha'. These are called 'Upstream to Akanistha' individuals. These are called 'Persons Ending in the Fifth Pure Abode'. What is a 'Liberated in One Part' person? If a person, while learning, attains the eight liberations and cessation attainment (Ba jie tuo mie jin ding, eight kinds of liberation and the meditative absorption of cessation), but does not attain the eight liberations and cessation attainment in the later stage of no-more-learning; or attains the eight liberations and cessation attainment in the later stage of no-more-learning, but does not attain the eight liberations and cessation attainment while learning. This is called a 'Liberated in One Part' person. What is a 'Liberated in Two Parts' person? If a person, while learning, attains the eight liberations and cessation attainment, and also attains the eight liberations and cessation attainment in the later stage of no-more-learning. This is called a 'Liberated in Two Parts' person. Furthermore, a 'Liberated in One Part' person is one who generates the Exhaustion Knowledge (Jin zhi, knowledge of the exhaustion of defilements) but not the Non-arising Knowledge (Wu sheng zhi, knowledge of the non-arising of future defilements). This is called a 'Liberated in One Part' person. Furthermore, a 'Liberated in Two Parts' person is one in whom both the Exhaustion Knowledge and the Non-arising Knowledge arise. This is called a 'Liberated in Two Parts' person. What is a 'Wisdom-Liberated' person? If a person is liberated through tranquility, transcending the Form and Formless Realms, and they do not cultivate through bodily contact, but sever the outflows (You lou, states of affliction and karmic force) through the insight of wisdom. This is called a 'Wisdom-Liberated' person. What is a 'Body-Witness' person? If a person is liberated through tranquility, transcending the Form and Formless Realms, and they cultivate through bodily contact, but do not sever the outflows through the insight of wisdom. This is called a 'Body-Witness' person. What is a 'View-Attained' person? If a person is liberated through tranquility, transcending the Form and Formless Realms, and they do not cultivate through bodily contact, nor do they sever the outflows through the insight of wisdom. As the Dharma propagated by the World Honored One, they mostly practice with discernment through wisdom. This is called a 'View-Attained' person. What is a 'Faith-Liberated' person? If a person is liberated through tranquility, transcending the Form and Formless Realms, and they do not cultivate through bodily contact, nor do they sever the outflows through the insight of wisdom. As the Dharma propagated by the World Honored One, they practice with discernment through wisdom, but not as much as the View-Attained person. This is called a 'Faith-Liberated' person. What is a 'View-Attained' person? If a person obtains firm faith and correct determination regarding the Dharma, attains the fruit of Stream-enterer (Xu tuo huan guo, the first stage of enlightenment), attains the fruit of Once-returner (Si tuo han guo, the second stage of enlightenment), attains the fruit of Non-returner (A na han guo, the third stage of enlightenment), but has not attained the eight liberations and cessation attainment. This is called a 'View-Attained' person. What is a 'Faith-Liberated' person? If a person obtains firm faith and correct determination, attains the fruit of Stream-enterer, attains the fruit of Once-returner, attains the fruit of Non-returner.
。未得八解脫滅盡定是名信解脫人。云何堅信人。若人寂靜解脫過色無色。彼非身觸行。非慧見斷有漏。彼信受於世尊。是名堅信解脫人。云何堅法人。若人寂靜解脫過色無色。彼非身觸行。非慧見斷有漏。如世尊所流佈法。慧觀而堪忍。是名堅法人。云何堅信人。若人性好信多信上正決定。未得四沙門果一一觸證。若須陀洹果。若斯陀含果。若阿那含果。若阿羅漢果。彼於五根信根多。餘四根少。未得八解脫滅盡定。是名堅信人。云何堅法人。若人性好擇法多擇法上正決定。未得四沙門果一一觸證。若須陀洹果若斯陀含果。若阿那含果。若阿羅漢果。彼於此五根慧根多。餘四根少。未得八解脫滅盡定。是名堅法人。
云何斷五支人。若人五蓋斷欲愛蓋瞋恚睡眠掉悔疑蓋。是名斷五支人。複次斷五支人。若人五下分煩惱斷。身見疑戒盜欲愛瞋恚。是名斷五支人。
云何六支成就人。若人六舍成就。彼眼見色無憂無喜舍行念知。耳聞聲鼻嗅香舌嘗味。身覺觸意知法。無憂無喜舍行念知。是名六支成就人。
云何一護人。若人以念護心成就。是名一護人。
云何四依人。若人知堪忍知親近知離知舍。是名四依人。
云何滅異緣實人。若人於此外或有沙門婆羅門異緣見。我世常此見實余虛妄
。我世非常此實余虛妄。我世常非常此實余虛妄。我世非常非非常此實余虛妄。我世有邊此實余虛妄。我世無邊此實余虛妄。我世有邊無邊此實余虛妄。我世非有邊非無邊此實余虛妄。身是命此實余虛妄。命是身此實余虛妄。身異命異此實余虛妄。無命無身此實余虛妄。有如去涅槃此實余虛妄。無如去涅槃此實余虛妄。有如去不如去涅槃此實余虛妄。有如去非不如去涅槃。此實余虛妄。于彼一切滅害舍解吐出離盡已。是名滅異緣實人。云何求最勝人。若人慾求斷有求斷。求梵凈行所作已竟。何謂欲求。欲界未覺未知。欲界未斷法若欲界陰界入。若色聲香味觸。若眾生若法。若求彼悕望聚集盡求愛求已。悕望已聚集盡求已。是名欲求。云何有求。色界無色界未覺未知。色界無色界未斷。若色界無色界陰界入。若禪若解脫。若定若三摩跋提。若求此悕望聚集盡求愛求已。悕望已聚集盡求已。是名有求。云何求梵凈行。謂八聖。若求彼悕望聚集盡求愛求已悕望已。聚集盡求已。是名求梵凈行人。若人慾求斷有求斷。求梵凈行所作已竟。是名求最勝人。
云何不濁想人。濁想謂欲想瞋想害想不濁想。謂出想不瞋恚想非害想若人舍欲想憶念出想。舍瞋恚想憶念非瞋恚想。舍害想憶念非害想。是名不濁想人。
云何除
身行人。身謂出息入息。彼若入于寂靜滅除。是名除身行人。複次除身行人。若此比丘斷苦斷樂。先滅憂喜想不苦不樂舍念清凈。成就於四禪行。是名除身行人。
云何心善解脫人。若人于欲心解脫。瞋恚愚癡心解脫。是名心善解脫人。云何慧善解脫人。若人自知法。我欲斷必不生。瞋恚愚癡斷必不生。是名慧善解脫人。云何心善解脫人。若人心解脫欲無慾得觸證已。是名心善解脫人。云何慧善解脫人。若人離無明慧解脫得觸證已。是名慧善解脫人。云何心善解脫人。若人盡智生非無生智。是名心善解脫人。云何慧善解脫人。若人盡智生及無生智。是名慧善解脫人。云何共解脫人。若人于共解脫心住發起。是名共解脫人。云何不共解脫人。若人不共解脫心住不發起。是名不共解脫人。云何有退人。若人于共解脫心住發起。彼有共解脫心退變。是名有退人。云何無退人。若人于不共解脫心住不變起。彼非有共解脫心不退變。是名無退人。云何思有人。若人于共解脫心住發起。彼有思有于共解脫心令我不終不退不變。是名思有人。云何有微護人。若人于共解脫心住發起。彼若護令我于共解脫心不退不變。彼于共解脫心不退不變。是名微護人。云何或有人若思不退不思便退。若人于共解脫心住發起。彼若思害我。令我
【現代漢語翻譯】 現代漢語譯本： 身行人：指的是對身體的修行。這裡身體指的是呼吸，即呼氣和吸氣。如果修行者能夠使呼吸進入寂靜狀態並滅除，這就被稱為『除身行人』。進一步說，『除身行人』是指，如果這位比丘斷除了苦受和樂受，先滅除了憂和喜的感受，達到不苦不樂的舍念清凈狀態，並且成就了四禪的修行，這就被稱為『除身行人』。 什麼是『心善解脫人』？如果一個人在慾望上獲得了解脫，在嗔恚和愚癡上獲得了解脫，這就被稱為『心善解脫人』。什麼是『慧善解脫人』？如果一個人自己知道法，並且明白『我的慾望斷除后必定不會再生起，嗔恚和愚癡斷除后必定不會再生起』，這就被稱為『慧善解脫人』。什麼是『心善解脫人』？如果一個人的心從慾望中解脫出來，達到無慾的境界，並且通過親身體驗和證悟，這就被稱為『心善解脫人』。什麼是『慧善解脫人』？如果一個人遠離了無明，通過智慧獲得解脫，並且通過親身體驗和證悟，這就被稱為『慧善解脫人』。什麼是『心善解脫人』？如果一個人證得了『我已盡』的智慧，以及『生死輪迴已斷，不會再生』的智慧，這就被稱為『心善解脫人』。什麼是『慧善解脫人』？如果一個人證得了『我已盡』的智慧，以及『生死輪迴已斷，不會再生』的智慧，這就被稱為『慧善解脫人』。什麼是『共解脫人』？如果一個人在共解脫的狀態中安住，並且發起修行，這就被稱為『共解脫人』。什麼是『不共解脫人』？如果一個人不在共解脫的狀態中安住，也不發起修行，這就被稱為『不共解脫人』。什麼是『有退人』？如果一個人在共解脫的狀態中安住，並且發起修行，但他可能會從共解脫的狀態中退轉和變化，這就被稱為『有退人』。什麼是『無退人』？如果一個人不在共解脫的狀態中安住，也不發起修行，因此他不會從共解脫的狀態中退轉和變化，這就被稱為『無退人』。什麼是『思有人』？如果一個人在共解脫的狀態中安住，並且發起修行，他會思考如何保持共解脫的狀態，使自己永遠不會終止、退轉或改變，這就被稱為『思有人』。什麼是『有微護人』？如果一個人在共解脫的狀態中安住，並且發起修行，他會小心地守護自己，使自己不會從共解脫的狀態中退轉或改變，並且他確實能夠保持在共解脫的狀態中不退轉和改變，這就被稱為『微護人』。什麼是『或有人』？指的是有些人如果思考如何保持共解脫的狀態就不會退轉，如果不思考就會退轉。如果一個人在共解脫的狀態中安住，並且發起修行，他如果思考如何避免損害自己，使自己
【English Translation】 English version: 'Body practitioner': 'Body' refers to the practice related to the body. Here, 'body' refers to the breath, namely inhalation and exhalation. If a practitioner can bring the breath into a state of stillness and cessation, this is called a 'body-eliminating practitioner'. Furthermore, a 'body-eliminating practitioner' refers to a Bhikkhu (monk) who has abandoned suffering and pleasure, first eliminating the thoughts of sorrow and joy, achieving a state of equanimity and mindfulness that is neither painful nor pleasant, and has accomplished the practice of the four Dhyanas (meditative states). This is called a 'body-eliminating practitioner'. What is a 'person well-liberated in mind'? If a person is liberated in mind from desire, liberated in mind from hatred and delusion, this is called a 'person well-liberated in mind'. What is a 'person well-liberated in wisdom'? If a person knows the Dharma (teachings) for themselves, and understands 'once I have cut off desire, it will certainly not arise again; once I have cut off hatred and delusion, they will certainly not arise again', this is called a 'person well-liberated in wisdom'. What is a 'person well-liberated in mind'? If a person's mind is liberated from desire, attains the state of non-desire, and has attained it through personal experience and realization, this is called a 'person well-liberated in mind'. What is a 'person well-liberated in wisdom'? If a person is liberated from ignorance through wisdom, and has attained it through personal experience and realization, this is called a 'person well-liberated in wisdom'. What is a 'person well-liberated in mind'? If a person has attained the wisdom of 'birth is exhausted' and the wisdom of 'the cycle of birth and death is broken, there will be no more rebirth', this is called a 'person well-liberated in mind'. What is a 'person well-liberated in wisdom'? If a person has attained the wisdom of 'birth is exhausted' and the wisdom of 'the cycle of birth and death is broken, there will be no more rebirth', this is called a 'person well-liberated in wisdom'. What is a 'commonly liberated person'? If a person dwells in a state of common liberation and initiates practice, this is called a 'commonly liberated person'. What is a 'not commonly liberated person'? If a person does not dwell in a state of common liberation and does not initiate practice, this is called a 'not commonly liberated person'. What is a 'person who regresses'? If a person dwells in a state of common liberation and initiates practice, but they may regress and change from the state of common liberation, this is called a 'person who regresses'. What is a 'person who does not regress'? If a person does not dwell in a state of common liberation and does not initiate practice, therefore they will not regress and change from the state of common liberation, this is called a 'person who does not regress'. What is a 'person who contemplates'? If a person dwells in a state of common liberation and initiates practice, they will contemplate how to maintain the state of common liberation, so that they will never cease, regress, or change, this is called a 'person who contemplates'. What is a 'person with subtle protection'? If a person dwells in a state of common liberation and initiates practice, they will carefully protect themselves, so that they will not regress or change from the state of common liberation, and they are indeed able to remain in the state of common liberation without regressing or changing, this is called a 'person with subtle protection'. What is a 'person who may or may not'? It refers to some people who will not regress if they contemplate how to maintain the state of common liberation, but will regress if they do not contemplate. If a person dwells in a state of common liberation and initiates practice, if they contemplate how to avoid harming themselves, so that they
于共解脫心不退不變。彼于共解脫心不退不變不思害我。令我于共解脫心不退不變。彼于共解脫退變。是名或有人思不退不思便退人。云何或有人若微護不退不微護便退。若人于共解脫心住發起。彼若護令我于共解脫心不退不變。便於共解脫心不退不變。若不護令我于共解脫心不退不變。彼于共解脫心不退不變。彼于共解脫心退變。是名或有人微護不退不微護便退。云何有緣射人。若人盡智生非無生智。必當生無生智當緣射。于解脫心終不發起。是名有緣射人。
云何法不發起人。若人心解脫于欲瞋恚愚癡。是名法不發起人。何謂法不發起人。欲不發起。瞋恚愚癡不發起。是名法不發起人。
云何住劫人。若堅信堅法。若復有善行。若人現世得阿羅漢。是名住劫人。何謂住劫。乃至一切世界煩惱不壞。必令彼人得四沙門果得三觸證。若須陀洹果。若斯陀含果。若阿那含果。若阿羅漢果。是名住劫人。
云何首等人。若人未行道。若有漏若壽命一時俱斷。複次斷漏無間命得斷。是名首等人。
云何度塹人。若人無明斷。是名度塹人。云何壞塹人。若人生死斷。是名壞塹人。云何乘進人。若人有愛斷。是名乘進人。云何無玷汙人。若人五下分煩惱斷。是名無玷汙人。
云何惰慢人。若人我
【現代漢語翻譯】 現代漢語譯本： 對於共同解脫之心不退轉不變異。如果有人對於共同解脫之心不退轉不變異，他不應想著要傷害我，使我對於共同解脫之心不退轉不變異。如果他對於共同解脫退轉變異，這就叫做有人想著不退轉卻退轉了。什麼叫做有人稍微守護就不退轉，不稍微守護就退轉呢？如果有人對於共同解脫之心安住併發起，他如果守護，使我對於共同解脫之心不退轉不變異，那麼他對於共同解脫之心就不退轉不變異。如果不守護，使我對於共同解脫之心不退轉不變異，那麼他對於共同解脫之心退轉變異。這就叫做有人稍微守護就不退轉，不稍微守護就退轉。什麼叫做有緣射人呢？如果有人盡了智慧而生起非無生智，必定會生起無生智，應當緣著射箭，對於解脫之心最終不會發起。這就叫做有緣射人。
什麼叫做佛法不發起的人呢？如果人的心解脫了對於慾望、嗔恚、愚癡的束縛，這就叫做佛法不發起的人。什麼叫做佛法不發起的人呢？慾望不發起，嗔恚愚癡不發起，這就叫做佛法不發起的人。
什麼叫做住劫人呢？如果人有堅定的信仰和堅定的佛法，如果又有善行，如果有人在現世證得阿羅漢（arahant，已證得涅槃的聖人），這就叫做住劫人。什麼叫做住劫呢？乃至一切世界的煩惱沒有壞滅，必定使那個人得到四沙門果（four fruits of asceticism，佛教修行的四個階段性成果），得到三種觸證（three kinds of realization through contact）。或者得到須陀洹果（sotapanna，預流果），或者斯陀含果（sakadagami，一來果），或者阿那含果（anagami，不還果），或者阿羅漢果（arahant，阿羅漢果）。這就叫做住劫人。
什麼叫做首等人呢？如果人還沒有修行，如果有漏（afflictions，煩惱）和壽命一時都斷絕了，或者斷絕煩惱的瞬間壽命也斷絕了，這就叫做首等人。
什麼叫做度塹人呢？如果人斷絕了無明（ignorance，愚昧），這就叫做度塹人。什麼叫做壞塹人呢？如果人的生死斷絕了，這就叫做壞塹人。什麼叫做乘進人呢？如果人斷絕了愛慾，這就叫做乘進人。什麼叫做無玷汙人呢？如果人斷絕了五下分煩惱（five lower fetters，導致眾生輪迴于欲界的五種束縛），這就叫做無玷汙人。
什麼叫做惰慢人呢？如果人我
【English Translation】 English version: Regarding the mind that does not regress or change in shared liberation. If someone's mind does not regress or change in shared liberation, they should not think of harming me, causing my mind not to regress or change in shared liberation. If their mind regresses and changes in shared liberation, this is called someone who thinks of not regressing but regresses. What is called someone who slightly protects and does not regress, but does not slightly protect and regresses? If someone dwells and initiates the mind of shared liberation, if they protect, causing my mind not to regress or change in shared liberation, then their mind will not regress or change in shared liberation. If they do not protect, causing my mind not to regress or change in shared liberation, then their mind will regress and change in shared liberation. This is called someone who slightly protects and does not regress, but does not slightly protect and regresses. What is called someone who has the opportunity to shoot someone? If someone exhausts wisdom and generates non-unborn wisdom, they will surely generate unborn wisdom, and should aim to shoot, and will ultimately not initiate the mind of liberation. This is called someone who has the opportunity to shoot someone.
What is called someone whom the Dharma does not initiate? If a person's mind is liberated from desire, anger, and ignorance, this is called someone whom the Dharma does not initiate. What is called someone whom the Dharma does not initiate? Desire does not initiate, anger and ignorance do not initiate. This is called someone whom the Dharma does not initiate.
What is called someone who dwells in a kalpa (aeon, an immense period of time)? If a person has firm faith and firm Dharma, and if they also have good deeds, if someone attains Arhat (arahant, a perfected being who has attained nirvana) in this life, this is called someone who dwells in a kalpa. What is called dwelling in a kalpa? Even if the afflictions of all worlds have not been destroyed, it will surely cause that person to attain the four fruits of asceticism (four fruits of asceticism, the four stages of Buddhist practice), and attain the three kinds of realization through contact (three kinds of realization through contact). Or attain the Sotapanna fruit (sotapanna, stream-enterer), or the Sakadagami fruit (sakadagami, once-returner), or the Anagami fruit (anagami, non-returner), or the Arhat fruit (arahant, Arhat). This is called someone who dwells in a kalpa.
What is called a foremost person? If a person has not yet practiced the path, if afflictions (afflictions, defilements) and lifespan are cut off at the same time, or if lifespan is cut off in the instant of cutting off afflictions, this is called a foremost person.
What is called someone who crosses a moat? If a person cuts off ignorance (ignorance, delusion), this is called someone who crosses a moat. What is called someone who destroys a moat? If a person's birth and death are cut off, this is called someone who destroys a moat. What is called someone who advances forward? If a person cuts off craving, this is called someone who advances forward. What is called someone who is unstained? If a person cuts off the five lower fetters (five lower fetters, the five bonds that keep beings in the desire realm), this is called someone who is unstained.
What is called a lazy and arrogant person? If a person I
慢斷。是名惰慢人。◎
舍利弗阿毗曇論卷第八 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第九
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
◎非問分智品第四之一
正見。正智。慧根。慧力。擇法正覺。解脫智。正覺智。邪智。聖智。非聖智。有漏智。無漏智。有愛智。無愛智。有求智。無求智。當取智。非當取智。有取智。無取智。有勝智。無勝智。受智。非受智。內智。外智。有報智。無報智。凡夫共智。凡夫不共智。非凡夫共智。非凡夫不共智。聲聞共智。聲聞不共智。非聲聞共智。非聲聞不共智。如電智。如金剛智。不定得智。定得智。有行勝持智。無行勝持智。一分修智。二分修智。盡智無生智。法住智。涅槃智。界方便。思惟方便。非法方便。除非法方便。入定方便。出定方便。有覺智。無覺智。有觀智。無觀智。有喜智。無喜智。有味智有。共舍智。有光智。無光智。善智。不善智。無記智。學智。無學智。非學非無學智。報智。報法智。非報非報法智。見斷智。思惟斷智。非見斷非思惟斷智。見斷因智。思惟斷因智。非見斷因智。非思惟斷因智。卑智。中智。勝智。粗智。細智。微智。三明。三慧。三眼。內身觀身智。外身觀
【現代漢語翻譯】 現代漢語譯本 『慢斷』，這被稱為『惰慢人』。
《舍利弗阿毗曇論》卷第八 大正藏第28冊 No. 1548 《舍利弗阿毗曇論》
《舍利弗阿毗曇論》卷第九
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
◎非問分智品第四之一
正見（Samyag-dṛṣṭi）。正智（Samyag-jñāna）。慧根（Prajñā-indriya）。慧力（Prajñā-bala）。擇法正覺（Dharma-pravicaya-sambodhi）。解脫智（Vimukti-jñāna）。正覺智（Samyak-saṃbodhi-jñāna）。邪智（Mithyā-jñāna）。聖智（Ārya-jñāna）。非聖智（Anārya-jñāna）。有漏智（Sāsrava-jñāna）。無漏智（Anāsrava-jñāna）。有愛智（Sarāga-jñāna）。無愛智（Virāga-jñāna）。有求智（Saparyeṣṭi-jñāna）。無求智（Aparyeṣṭi-jñāna）。當取智（Upādātabya-jñāna）。非當取智（Anupādātabya-jñāna）。有取智（Sopādāna-jñāna）。無取智（Anupādāna-jñāna）。有勝智（Sa-viśeṣa-jñāna）。無勝智（A-viśeṣa-jñāna）。受智（Vedanā-jñāna）。非受智（Avedanā-jñāna）。內智（Ādhyātmika-jñāna）。外智（Bāhya-jñāna）。有報智（Savipāka-jñāna）。無報智（Avipāka-jñāna）。凡夫共智（Pṛthagjana-sādhāraṇa-jñāna）。凡夫不共智（Pṛthagjana-asādhāraṇa-jñāna）。非凡夫共智（Apṛthagjana-sādhāraṇa-jñāna）。非凡夫不共智（Apṛthagjana-asādhāraṇa-jñāna）。聲聞共智（Śrāvaka-sādhāraṇa-jñāna）。聲聞不共智（Śrāvaka-asādhāraṇa-jñāna）。非聲聞共智（Aśrāvaka-sādhāraṇa-jñāna）。非聲聞不共智（Aśrāvaka-asādhāraṇa-jñāna）。如電智（Vidyut-jñāna）。如金剛智（Vajra-jñāna）。不定得智（Aniyata-prāpta-jñāna）。定得智（Niyata-prāpta-jñāna）。有行勝持智（Sa-saṃskāra-adhigama-jñāna）。無行勝持智（A-saṃskāra-adhigama-jñāna）。一分修智（Eka-bhāga-bhāvanā-jñāna）。二分修智（Dvi-bhāga-bhāvanā-jñāna）。盡智（Kṣaya-jñāna）。無生智（Anutpāda-jñāna）。法住智（Dharma-sthiti-jñāna）。涅槃智（Nirvāṇa-jñāna）。界方便（Dhātu-upāya）。思惟方便（Tarka-upāya）。非法方便（Adharma-upāya）。除非法方便（Na adharma-upāya）。入定方便（Samāpatti-upāya）。出定方便（Vyutthāna-upāya）。有覺智（Savitarka-jñāna）。無覺智（Avitarka-jñāna）。有觀智（Savicāra-jñāna）。無觀智（Avicāra-jñāna）。有喜智（Sa-prīti-jñāna）。無喜智（A-prīti-jñāna）。有味智（Sāsvāda-jñāna）。共舍智（Saha-upekṣā-jñāna）。有光智（Sa-prabha-jñāna）。無光智（A-prabha-jñāna）。善智（Kuśala-jñāna）。不善智（Akuśala-jñāna）。無記智（Avyākṛta-jñāna）。學智（Śaikṣa-jñāna）。無學智（Aśaikṣa-jñāna）。非學非無學智（Na śaikṣa-nāśaikṣa-jñāna）。報智（Vipāka-jñāna）。報法智（Vipāka-dharma-jñāna）。非報非報法智（Na vipāka-na vipāka-dharma-jñāna）。見斷智（Darśana-prahātavya-jñāna）。思惟斷智（Bhāvanā-prahātavya-jñāna）。非見斷非思惟斷智（Na darśana-prahātavya-na bhāvanā-prahātavya-jñāna）。見斷因智（Darśana-prahātavya-hetu-jñāna）。思惟斷因智（Bhāvanā-prahātavya-hetu-jñāna）。非見斷因智（Na darśana-prahātavya-hetu-jñāna）。非思惟斷因智（Na bhāvanā-prahātavya-hetu-jñāna）。卑智（Hīna-jñāna）。中智（Madhya-jñāna）。勝智（Praṇīta-jñāna）。粗智（Oḷārika-jñāna）。細智（Sūkṣma-jñāna）。微智（Aṇu-jñāna）。三明（Tri-vidyā）。三慧（Tisraḥ prajñāḥ）。三眼（Trīṇi cakṣūṃṣi）。內身觀身智（Ādhyātmika-kāye kāyānupaśyanā-jñāna）。外身觀
【English Translation】 English version 『Slow interruption.』 This is called a 『slothful and slow person.』
Śāriputra Abhidharma Śāstra, Volume 8 Taishō Tripiṭaka, Volume 28, No. 1548, Śāriputra Abhidharma Śāstra
Śāriputra Abhidharma Śāstra, Volume 9
Translated by Tripiṭaka Dharmayaśas from Kashmir of the Yao Qin Dynasty, together with Dharmagupta and others
◎ Chapter Four, Part One: Intelligence on Non-Questions
Right View (Samyag-dṛṣṭi). Right Knowledge (Samyag-jñāna). Faculty of Wisdom (Prajñā-indriya). Power of Wisdom (Prajñā-bala). Right Awakening of Discernment of Dharma (Dharma-pravicaya-sambodhi). Knowledge of Liberation (Vimukti-jñāna). Knowledge of Right Awakening (Samyak-saṃbodhi-jñāna). Wrong Knowledge (Mithyā-jñāna). Noble Knowledge (Ārya-jñāna). Ignoble Knowledge (Anārya-jñāna). Defiled Knowledge (Sāsrava-jñāna). Undefiled Knowledge (Anāsrava-jñāna). Knowledge with Affection (Sarāga-jñāna). Knowledge without Affection (Virāga-jñāna). Knowledge with Seeking (Saparyeṣṭi-jñāna). Knowledge without Seeking (Aparyeṣṭi-jñāna). Knowledge to be Grasped (Upādātabya-jñāna). Knowledge not to be Grasped (Anupādātabya-jñāna). Knowledge with Grasping (Sopādāna-jñāna). Knowledge without Grasping (Anupādāna-jñāna). Knowledge with Distinction (Sa-viśeṣa-jñāna). Knowledge without Distinction (A-viśeṣa-jñāna). Knowledge of Feeling (Vedanā-jñāna). Knowledge without Feeling (Avedanā-jñāna). Internal Knowledge (Ādhyātmika-jñāna). External Knowledge (Bāhya-jñāna). Knowledge with Retribution (Savipāka-jñāna). Knowledge without Retribution (Avipāka-jñāna). Knowledge Common to Ordinary People (Pṛthagjana-sādhāraṇa-jñāna). Knowledge Uncommon to Ordinary People (Pṛthagjana-asādhāraṇa-jñāna). Knowledge Common to Non-Ordinary People (Apṛthagjana-sādhāraṇa-jñāna). Knowledge Uncommon to Non-Ordinary People (Apṛthagjana-asādhāraṇa-jñāna). Knowledge Common to Śrāvakas (Śrāvaka-sādhāraṇa-jñāna). Knowledge Uncommon to Śrāvakas (Śrāvaka-asādhāraṇa-jñāna). Knowledge Common to Non-Śrāvakas (Aśrāvaka-sādhāraṇa-jñāna). Knowledge Uncommon to Non-Śrāvakas (Aśrāvaka-asādhāraṇa-jñāna). Knowledge Like Lightning (Vidyut-jñāna). Knowledge Like Diamond (Vajra-jñāna). Knowledge of Uncertain Attainment (Aniyata-prāpta-jñāna). Knowledge of Certain Attainment (Niyata-prāpta-jñāna). Knowledge of Superior Achievement with Effort (Sa-saṃskāra-adhigama-jñāna). Knowledge of Superior Achievement without Effort (A-saṃskāra-adhigama-jñāna). Knowledge Cultivated in One Part (Eka-bhāga-bhāvanā-jñāna). Knowledge Cultivated in Two Parts (Dvi-bhāga-bhāvanā-jñāna). Exhaustion Knowledge (Kṣaya-jñāna). Non-arising Knowledge (Anutpāda-jñāna). Knowledge of the Abiding of Dharma (Dharma-sthiti-jñāna). Nirvāṇa Knowledge (Nirvāṇa-jñāna). Means of Realm (Dhātu-upāya). Means of Thought (Tarka-upāya). Means of Non-dharma (Adharma-upāya). Means of Not Non-dharma (Na adharma-upāya). Means of Entering Samādhi (Samāpatti-upāya). Means of Emerging from Samādhi (Vyutthāna-upāya). Knowledge with Initial Application (Savitarka-jñāna). Knowledge without Initial Application (Avitarka-jñāna). Knowledge with Discursive Thinking (Savicāra-jñāna). Knowledge without Discursive Thinking (Avicāra-jñāna). Knowledge with Joy (Sa-prīti-jñāna). Knowledge without Joy (A-prīti-jñāna). Knowledge with Taste (Sāsvāda-jñāna). Knowledge with Equanimity (Saha-upekṣā-jñāna). Knowledge with Light (Sa-prabha-jñāna). Knowledge without Light (A-prabha-jñāna). Wholesome Knowledge (Kuśala-jñāna). Unwholesome Knowledge (Akuśala-jñāna). Indeterminate Knowledge (Avyākṛta-jñāna). Knowledge of a Trainee (Śaikṣa-jñāna). Knowledge of One Beyond Training (Aśaikṣa-jñāna). Knowledge That Is Neither of a Trainee Nor Beyond Training (Na śaikṣa-nāśaikṣa-jñāna). Retribution Knowledge (Vipāka-jñāna). Retribution-dharma Knowledge (Vipāka-dharma-jñāna). Knowledge That Is Neither Retribution Nor Retribution-dharma (Na vipāka-na vipāka-dharma-jñāna). Knowledge to Be Abandoned by Seeing (Darśana-prahātavya-jñāna). Knowledge to Be Abandoned by Cultivation (Bhāvanā-prahātavya-jñāna). Knowledge That Is Neither to Be Abandoned by Seeing Nor by Cultivation (Na darśana-prahātavya-na bhāvanā-prahātavya-jñāna). Knowledge of the Cause to Be Abandoned by Seeing (Darśana-prahātavya-hetu-jñāna). Knowledge of the Cause to Be Abandoned by Cultivation (Bhāvanā-prahātavya-hetu-jñāna). Knowledge of the Cause That Is Not to Be Abandoned by Seeing (Na darśana-prahātavya-hetu-jñāna). Knowledge of the Cause That Is Not to Be Abandoned by Cultivation (Na bhāvanā-prahātavya-hetu-jñāna). Inferior Knowledge (Hīna-jñāna). Middling Knowledge (Madhya-jñāna). Superior Knowledge (Praṇīta-jñāna). Coarse Knowledge (Oḷārika-jñāna). Subtle Knowledge (Sūkṣma-jñāna). Minute Knowledge (Aṇu-jñāna). Threefold Knowledge (Tri-vidyā). Three Wisdoms (Tisraḥ prajñāḥ). Three Eyes (Trīṇi cakṣūṃṣi). Internal Contemplation of the Body on the Body Knowledge (Ādhyātmika-kāye kāyānupaśyanā-jñāna). External Contemplation
身智。內外身觀身智。內受觀受智。外受觀受智。內外受觀內外受智。內心觀心智。外心觀心智。內外心觀內外心智。內法中觀內法智。外法中觀外法智。內外法中觀內外法智。內境界智。外境界智。內外境界智。眾生境界智。色境界智。非色境界智。眾生境界智。有為境界智。無為境界智。眾生境界智。法境界智。無境界智。眾生境界智。少智。中智。無量智。少境界智。中境界智。無量境界智。少智。少境界少智。中境界少智。無量境界中智。少境界中智。中境界中智。無量境界無量智。少境界無量智。中境界無量智。無量境界少住智。中住智。無量住智。少智。少住少智。中住少智。無量住中智。少住中智。中住中智。無量住無量智。少住無量智。中住無量智。無量住善道方便。惡道方便。善方便。惡方便。勤方便。寂靜方便。取方便。舍方便。過去智。未來智。現在智。過去境界智。未來境界智。現在境界智。非過去非未來非現在境界智。欲界系智。色界系智。無色界系智。不繫智。苦智。集智。滅智。道智。法智。比智。世智。他心智。法辯義辯辭辯應辯。作智非離智。離智非作智。作離智。非作非離智。非取非出智。有染智。非雜非雜染智。非有染有染有離染智。非有染非離染智。扼智。非離扼離扼智。
非離扼離扼智。非扼非離扼智。智果智。非斷果智。斷果智。非智果智。智果斷果智。非智果非斷果智智果智。非得果得果智。非智果智。果得果智。非智果非得果智。盡智非覺覺智。非儘儘覺智。非盡非覺智。解智非脫脫智。非解解脫智。非解非脫智。退分智。住分智。增長分智。解分智。退分智。非住分住分智。非退分住分退分智。非退分非住分智。退分智。非增長分增長分智。非退分退分增長分智。非退分非增長分智。退分智。非解分解分智。非退分退分解分智。非退分非解分智。住分智。非增長分增長分智。非住分住分增長分智。非住分非增長分智。住分智。非解分解分智。非住分住分解分智。非住分非解分智。增分智。非解分解分智。非增分增分解分智。非增分非解分智。五智。六通。七方便。苦法智。苦比智。集法智。集比智。滅法智。滅比智。道法智。道比智。九方便。如來十力。十智性。四十四智性。七十七智性。
云何正見。見若善順不逆。是名正見。云何正智。智若善順不逆。是名正智。云何正見。若忍善順不逆。是名正見。云何正智。智若善順不逆。是名正智。云何正見。除盡智。無生智。若余見善順不逆。是名正見。云何正智。盡智無生智。是名正智。
云何慧根。學人離結使
【現代漢語翻譯】 現代漢語譯本 非離扼離扼智（既不是分離的也不是不分離的智慧）。非扼非離扼智（既不是扼殺也不是不分離的智慧）。智果智（智慧之果的智慧）。非斷果智（不是斷滅之果的智慧）。斷果智（斷滅之果的智慧）。非智果智（不是智慧之果的智慧）。智果斷果智（智慧之果和斷滅之果的智慧）。非智果非斷果智智果智（既不是智慧之果也不是斷滅之果的智慧，而是智慧之果的智慧）。非得果得果智（不是獲得之果的獲得之果的智慧）。非智果智（不是智慧之果的智慧）。果得果智（果的獲得之果的智慧）。非智果非得果智（既不是智慧之果也不是獲得之果的智慧）。盡智（知曉滅盡的智慧）非覺覺智（不是覺悟的覺悟的智慧）。非儘儘覺智（不是滅盡的滅盡覺悟的智慧）。非盡非覺智（既不是滅盡也不是覺悟的智慧）。解智（解脫的智慧）非脫脫智（不是脫離的脫離的智慧）。非解解脫智（不是解脫的解脫的智慧）。非解非脫智（既不是解脫也不是脫離的智慧）。退分智（退步的智慧）。住分智（停住的智慧）。增長分智（增長的智慧）。解分智（解脫的智慧）。退分智（退步的智慧）。非住分住分智（不是停住的停住的智慧）。非退分住分退分智（不是退步的停住的退步的智慧）。非退分非住分智（既不是退步也不是停住的智慧）。退分智（退步的智慧）。非增長分增長分智（不是增長的增長的智慧）。非退分退分增長分智（不是退步的退步的增長的智慧）。非退分非增長分智（既不是退步也不是增長的智慧）。退分智（退步的智慧）。非解分解分智（不是解脫的解脫的智慧）。非退分退分解分智（不是退步的退步的解脫的智慧）。非退分非解分智（既不是退步也不是解脫的智慧）。住分智（停住的智慧）。非增長分增長分智（不是增長的增長的智慧）。非住分住分增長分智（不是停住的停住的增長的智慧）。非住分非增長分智（既不是停住也不是增長的智慧）。住分智（停住的智慧）。非解分解分智（不是解脫的解脫的智慧）。非住分住分解分智（不是停住的停住的解脫的智慧）。非住分非解分智（既不是停住也不是解脫的智慧）。增分智（增長的智慧）。非解分解分智（不是解脫的解脫的智慧）。非增分增分解分智（不是增長的增長的解脫的智慧）。非增分非解分智（既不是增長也不是解脫的智慧）。五智（五種智慧）。六通（六種神通）。七方便（七種方便）。苦法智（對苦諦的智慧）。苦比智（類比苦諦的智慧）。集法智（對集諦的智慧）。集比智（類比集諦的智慧）。滅法智（對滅諦的智慧）。滅比智（類比滅諦的智慧）。道法智（對道諦的智慧）。道比智（類比道諦的智慧）。九方便（九種方便）。如來十力（如來的十種力量）。十智性（十種智慧的性質）。四十四智性（四十四種智慧的性質）。七十七智性（七十七種智慧的性質）。 什麼是正見？見解如果善良順從而不違背真理，這就被稱為正見。什麼是正智？智慧如果善良順從而不違背真理，這就被稱為正智。什麼是正見？如果能忍受善良順從而不違背真理，這就被稱為正見。什麼是正智？智慧如果善良順從而不違背真理，這就被稱為正智。什麼是正見？除了盡智（知曉滅盡的智慧）和無生智（知曉不生不滅的智慧）之外，如果其餘的見解善良順從而不違背真理，這就被稱為正見。什麼是正智？盡智（知曉滅盡的智慧）和無生智（知曉不生不滅的智慧），這就被稱為正智。 什麼是慧根？學佛之人遠離煩惱結縛
【English Translation】 English version Neither separate nor non-separate wisdom. Neither killing nor non-separate wisdom. Wisdom of the fruit of wisdom. Not the wisdom of the fruit of cessation. Wisdom of the fruit of cessation. Not the wisdom of the fruit of wisdom. Wisdom of the fruit of wisdom and the fruit of cessation. Neither the wisdom of the fruit of wisdom nor the fruit of cessation, but the wisdom of the fruit of wisdom. Not the wisdom of the fruit of attainment of the fruit. Not the wisdom of the fruit of wisdom. Wisdom of the fruit of attainment of the fruit. Neither the wisdom of the fruit of wisdom nor the fruit of attainment. Exhaustion wisdom is not the wisdom of awakening. Not the wisdom of exhaustion of awakening. Neither exhaustion nor awakening wisdom. Liberation wisdom is not the wisdom of detachment. Not the wisdom of liberation of detachment. Neither liberation nor detachment wisdom. Declining aspect wisdom. Abiding aspect wisdom. Increasing aspect wisdom. Liberation aspect wisdom. Declining aspect wisdom. Not abiding aspect abiding aspect wisdom. Not declining aspect abiding aspect declining aspect wisdom. Neither declining aspect nor abiding aspect wisdom. Declining aspect wisdom. Not increasing aspect increasing aspect wisdom. Not declining aspect declining aspect increasing aspect wisdom. Neither declining aspect nor increasing aspect wisdom. Declining aspect wisdom. Not liberation aspect liberation aspect wisdom. Not declining aspect declining aspect liberation aspect wisdom. Neither declining aspect nor liberation aspect wisdom. Abiding aspect wisdom. Not increasing aspect increasing aspect wisdom. Not abiding aspect abiding aspect increasing aspect wisdom. Neither abiding aspect nor increasing aspect wisdom. Abiding aspect wisdom. Not liberation aspect liberation aspect wisdom. Not abiding aspect abiding aspect liberation aspect wisdom. Neither abiding aspect nor liberation aspect wisdom. Increasing aspect wisdom. Not liberation aspect liberation aspect wisdom. Not increasing aspect increasing aspect liberation aspect wisdom. Neither increasing aspect nor liberation aspect wisdom. Five Wisdoms. Six Superknowledges. Seven Expedient Means. Knowledge of Suffering (Dukkha) Dharma. Inferential Knowledge of Suffering (Dukkha). Knowledge of Origin (Samudaya) Dharma. Inferential Knowledge of Origin (Samudaya). Knowledge of Cessation (Nirodha) Dharma. Inferential Knowledge of Cessation (Nirodha). Knowledge of Path (Magga) Dharma. Inferential Knowledge of Path (Magga). Nine Expedient Means. Ten Powers of the Tathagata (Tathagata). Ten Wisdom Natures. Forty-four Wisdom Natures. Seventy-seven Wisdom Natures. What is Right View? If a view is virtuous, compliant, and not contrary to the truth, it is called Right View. What is Right Knowledge? If knowledge is virtuous, compliant, and not contrary to the truth, it is called Right Knowledge. What is Right View? If one can endure what is virtuous, compliant, and not contrary to the truth, it is called Right View. What is Right Knowledge? If knowledge is virtuous, compliant, and not contrary to the truth, it is called Right Knowledge. What is Right View? Apart from the Exhaustion Knowledge (wisdom of knowing the extinction of suffering) and Non-arising Knowledge (wisdom of knowing non-arising and non-ceasing), if the remaining views are virtuous, compliant, and not contrary to the truth, it is called Right View. What is Right Knowledge? Exhaustion Knowledge (wisdom of knowing the extinction of suffering) and Non-arising Knowledge (wisdom of knowing non-arising and non-ceasing), it is called Right Knowledge. What is the Root of Wisdom? A learner who is free from the bonds of afflictions.
。聖心入聖道。若堅信若堅法。及余趣人見行過患。觀涅槃寂滅。如實觀苦集滅道。未得欲得。未解欲解。未證欲證。修道離煩惱。見學人若須陀洹。若斯陀含。若阿那含。觀智具足。若智地若觀解脫心。即證一一沙門果。若須陀洹果。若斯陀含果。若阿那含果。無學人慾得阿羅漢。未得聖法。欲得修道。觀智具足。若智地若觀解脫心。即得阿羅漢果。若實人若趣若法擇重擇究竟。擇擇法思惟。覺了達自相他相共。相思念辨觀生自在智慧智見解射方便術焰光明照曜。慧眼慧根慧力擇法正覺無癡正見。是名慧根。云何慧力。慧根是名慧力。
云何擇法正覺。慧力是名擇法正覺。
云何解脫智。若於解脫中智見解脫方便。心於貪慾瞋恚解脫。我心解脫。于貪慾瞋恚。即智見彼解脫方便。是名解脫智(此論智見解脫之脫丹藏皆作射)。
云何覺。如來若智生。於一切法中無礙智見。得自在自由力尊自在勝貴自在知見。無上正覺如來十力。成就四無所畏大慈。成就自在轉法輪法。是名覺。
云何正智。智若善順不逆。是名正智。云何邪智。智若不善不順逆。是名邪智。
云何聖智。智若無漏。是名聖智。云何非聖智。智若有漏。是名非聖智。
云何有漏智。智若有愛。是名有漏智。云何
【現代漢語翻譯】 現代漢語譯本：聖潔的心進入聖道。如果堅定地相信，堅定地奉行佛法，以及其餘道途的人看到修行的過患，觀察涅槃的寂靜和滅盡。如實地觀察苦、集、滅、道四聖諦。對於未得到的，想要得到；對於未理解的，想要理解；對於未證悟的，想要證悟。通過修行正道來脫離煩惱。見到正在學習的人，無論是須陀洹（Sotapanna，入流果），斯陀含（Sakadagami，一來果），還是阿那含（Anagami，不還果），觀察他們的智慧是否具足，觀察他們的智慧之地，以及觀察他們解脫的心，就能證得相應的沙門果位，即須陀洹果，斯陀含果，阿那含果。對於無學之人，想要得到阿羅漢（Arhat，無學果），對於尚未得到的聖法，想要通過修行正道來獲得，觀察他們的智慧是否具足，觀察他們的智慧之地，以及觀察他們解脫的心，就能證得阿羅漢果。對於真實的人，無論是所趣向的目標，還是所奉行的佛法，都要審慎地選擇，再三地選擇，最終達到究竟。選擇佛法，思惟佛法，覺悟並且通達自相、他相和共相。思念、辨別、觀察，在生起智慧時獲得自在，擁有智慧的智力，智見，解脫的方便，術，焰，光明照耀。擁有慧眼、慧根、慧力，選擇佛法，獲得正覺，沒有愚癡，擁有正見。這被稱為慧根。什麼是慧力呢？慧根就是慧力。 什麼是擇法正覺呢？慧力就是擇法正覺。 什麼是解脫智呢？如果對於解脫有智慧，能看見解脫的方便，心從貪慾和瞋恚中解脫出來，我的心已經解脫。對於貪慾和瞋恚，就能通過智慧看見解脫的方便。這被稱為解脫智。 什麼是覺悟呢？如來生起智慧，對於一切法都沒有障礙的智見，獲得自在，自由的力量，尊貴自在，殊勝尊貴自在的知見。無上正等正覺，如來的十力，成就四無所畏，大慈，成就自在地轉法輪。這被稱為覺悟。 什麼是正智呢？智慧如果善良順從而不違逆，這被稱為正智。什麼是邪智呢？智慧如果不善良，不順從，違逆，這被稱為邪智。 什麼是聖智呢？智慧如果沒有煩惱，這被稱為聖智。什麼是非聖智呢？智慧如果有煩惱，這被稱為非聖智。 什麼是有漏智呢？智慧如果有愛慾，這被稱為有漏智。什麼是...
【English Translation】 English version: A sacred mind enters the sacred path. If one firmly believes, firmly upholds the Dharma, and if others on different paths see the faults of their practices, observe the tranquility and cessation of Nirvana. Truly observe the Four Noble Truths of suffering, its cause, its cessation, and the path to its cessation. For what is not yet attained, one desires to attain; for what is not yet understood, one desires to understand; for what is not yet realized, one desires to realize. Cultivating the path to liberation from afflictions. Seeing those who are learning, whether they are Sotapanna (Stream-enterer), Sakadagami (Once-returner), or Anagami (Non-returner), observing whether their wisdom is complete, observing their ground of wisdom, and observing their mind of liberation, one can attain the corresponding fruit of a Shramana, that is, the fruit of Sotapanna, the fruit of Sakadagami, the fruit of Anagami. For those who are beyond learning, desiring to attain Arhatship (the state of no more learning), for the sacred Dharma that has not yet been attained, desiring to attain it through cultivating the path, observing whether their wisdom is complete, observing their ground of wisdom, and observing their mind of liberation, one can attain the fruit of Arhatship. For a true person, whether it is the goal one is heading towards, or the Dharma one is upholding, one should choose carefully, choose repeatedly, and ultimately reach the ultimate. Choosing the Dharma, contemplating the Dharma, awakening and understanding the self-nature, the nature of others, and the common nature. Contemplating, discerning, observing, gaining freedom when wisdom arises, possessing the power of wisdom, wisdom-vision, the means of liberation, skill, flame, the illumination of light. Possessing the eye of wisdom, the root of wisdom, the power of wisdom, choosing the Dharma, attaining perfect enlightenment, without ignorance, possessing right view. This is called the root of wisdom. What is the power of wisdom? The root of wisdom is the power of wisdom. What is the right awakening of choosing the Dharma? The power of wisdom is the right awakening of choosing the Dharma. What is the wisdom of liberation? If one has wisdom regarding liberation, can see the means of liberation, the mind is liberated from greed and hatred, my mind is liberated. Regarding greed and hatred, one can see the means of liberation through wisdom. This is called the wisdom of liberation. What is awakening? When the Tathagata generates wisdom, there is unobstructed wisdom-vision regarding all dharmas, attaining freedom, the power of freedom, noble freedom, supremely noble freedom of knowledge and vision. Unsurpassed perfect enlightenment, the ten powers of the Tathagata, accomplishing the four fearlessnesses, great compassion, accomplishing the turning of the Dharma wheel freely. This is called awakening. What is right wisdom? If wisdom is good, compliant, and not contrary, this is called right wisdom. What is wrong wisdom? If wisdom is not good, not compliant, and contrary, this is called wrong wisdom. What is sacred wisdom? If wisdom is without outflows, this is called sacred wisdom. What is non-sacred wisdom? If wisdom has outflows, this is called non-sacred wisdom. What is wisdom with outflows? If wisdom has desire, this is called wisdom with outflows. What is...
無漏智。智若無愛。是名無漏智。
云何有愛智。智若有求。是名有愛智。云何無愛智。智若無求。是名無愛智。
云何有求智。智若當取。是名有求智。云何無求智。智若非當取。是名無求智。
云何當取智。智若有取。是名當取智。云何非當取智。智若無取。是名非當取智。
云何有取智。智若有勝。是名有取智。云何無取智。智若無勝。是名無取智。
云何有勝智。智若有取。是名有勝智。云何無勝智。智若無取。是名無勝智。云何有勝智。若於此智有餘智勝妙過上是名有勝智。云何無勝智。於此智于余智勝妙過上。是名無勝智。
云何有勝智。如來若生智。於一切法中無礙智見。得自在自由力豪尊自在勝貴自在智見。無上最勝正覺如來十力成就四無所畏大慈自在成就轉法輪。除彼智若余智。是名有勝智。云何無勝智。若前所餘智。是名無勝智。
云何受智。智若智內。是名受智。云何非受智。智若智外。是名非受智。
云何內智。若智受。是名內智。云何外智若智非受。是名外智。
云何有報智。若智報法。是名有報智。云何無報智。若智非報非報法。是名無報智。
云何凡夫共智。智非凡夫生得。凡夫亦生得。是名凡夫共智。云何凡夫不共
【現代漢語翻譯】 現代漢語譯本 什麼是無漏智？如果智慧沒有執愛，就稱為無漏智。
什麼是有愛智？如果智慧有所求，就稱為有愛智。什麼是無愛智？如果智慧沒有所求，就稱為無愛智。
什麼是有求智？如果智慧想要獲取，就稱為有求智。什麼是無求智？如果智慧不想要獲取，就稱為無求智。
什麼是當取智？如果智慧有所取，就稱為當取智。什麼是非當取智？如果智慧沒有所取，就稱為非當取智。
什麼是有取智？如果智慧有勝過之處，就稱為有取智。什麼是無取智？如果智慧沒有勝過之處，就稱為無取智。
什麼是有勝智？如果智慧有所取，就稱為有勝智。什麼是無勝智？如果智慧沒有所取，就稱為無勝智。什麼是有勝智？如果對於此智慧，有其他智慧勝妙過上，就稱為有勝智。什麼是無勝智？對於此智慧，沒有其他智慧勝妙過上，就稱為無勝智。
什麼是有勝智？如來（Tathagata）如果生出智慧，對於一切法（dharma）中沒有阻礙的智見，得到自在自由的力量，豪尊自在，勝貴自在的智見，無上最勝正覺如來（Tathagata）成就十力，四無所畏，大慈自在成就轉法輪。除了那個智慧，如果還有其他智慧，就稱為有勝智。什麼是無勝智？如果前面所說的那個智慧，就稱為無勝智。
什麼是受智？如果智慧在智慧之內，就稱為受智。什麼是非受智？如果智慧在智慧之外，就稱為非受智。
什麼是內智？如果智慧接受，就稱為內智。什麼是外智？如果智慧不接受，就稱為外智。
什麼是有報智？如果智慧是報法，就稱為有報智。什麼是無報智？如果智慧不是報，也不是報法，就稱為無報智。
什麼是凡夫共智？智慧不是凡夫生來就有的，但凡夫也可以通過後天獲得，這就稱為凡夫共智。什麼是凡夫不共智？
【English Translation】 English version What is 'wisdom without outflows' (Anasrava-jnana)? If wisdom is without attachment, it is called 'wisdom without outflows'.
What is 'wisdom with attachment' (Saraga-jnana)? If wisdom has seeking, it is called 'wisdom with attachment'. What is 'wisdom without attachment' (Viraga-jnana)? If wisdom has no seeking, it is called 'wisdom without attachment'.
What is 'wisdom with seeking' (Saparigraha-jnana)? If wisdom intends to acquire, it is called 'wisdom with seeking'. What is 'wisdom without seeking' (Aparigraha-jnana)? If wisdom does not intend to acquire, it is called 'wisdom without seeking'.
What is 'wisdom of acquisition' (Upadana-jnana)? If wisdom has acquisition, it is called 'wisdom of acquisition'. What is 'wisdom of non-acquisition' (Anupadana-jnana)? If wisdom has no acquisition, it is called 'wisdom of non-acquisition'.
What is 'wisdom with superiority' (Sa-uttara-jnana)? If wisdom has superiority, it is called 'wisdom with superiority'. What is 'wisdom without superiority' (An-uttara-jnana)? If wisdom has no superiority, it is called 'wisdom without superiority'.
What is 'wisdom with superiority' (Sa-uttara-jnana)? If wisdom has acquisition, it is called 'wisdom with superiority'. What is 'wisdom without superiority' (An-uttara-jnana)? If wisdom has no acquisition, it is called 'wisdom without superiority'. What is 'wisdom with superiority'? If, concerning this wisdom, there is other wisdom that is superior, more wonderful, and surpassing, it is called 'wisdom with superiority'. What is 'wisdom without superiority'? Concerning this wisdom, there is no other wisdom that is superior, more wonderful, and surpassing; it is called 'wisdom without superiority'.
What is 'wisdom with superiority' (Sa-uttara-jnana)? If the Tathagata (如來) generates wisdom, unhindered wisdom and vision in all dharmas (法), attains self-mastery, freedom, power, noble sovereignty, supreme sovereignty, wisdom and vision, unsurpassed supreme perfect enlightenment, the Tathagata (如來) accomplishes the ten powers, the four fearlessnesses, great compassion, and freely turns the Dharma wheel. Except for that wisdom, if there is other wisdom, it is called 'wisdom with superiority'. What is 'wisdom without superiority' (An-uttara-jnana)? If it is the aforementioned wisdom, it is called 'wisdom without superiority'.
What is 'received wisdom' (Adhigata-jnana)? If wisdom is within wisdom, it is called 'received wisdom'. What is 'non-received wisdom' (Anadhigata-jnana)? If wisdom is outside of wisdom, it is called 'non-received wisdom'.
What is 'inner wisdom' (Antar-jnana)? If wisdom receives, it is called 'inner wisdom'. What is 'outer wisdom' (Bahir-jnana)? If wisdom does not receive, it is called 'outer wisdom'.
What is 'wisdom with retribution' (Savyavadana-jnana)? If wisdom is retribution-dharma, it is called 'wisdom with retribution'. What is 'wisdom without retribution' (Nirvyavadana-jnana)? If wisdom is neither retribution nor retribution-dharma, it is called 'wisdom without retribution'.
What is 'wisdom shared with ordinary people' (Prthagjana-sadharana-jnana)? Wisdom is not something ordinary people are born with, but ordinary people can also acquire it through learning. This is called 'wisdom shared with ordinary people'. What is 'wisdom not shared with ordinary people'?
智。若智非凡夫生得。凡夫不生不得。是名凡夫不共智。云何非凡夫共智。若智凡夫得非凡夫亦生得。是名非凡夫共智。云何非凡夫不共智。若智凡夫生得。非凡夫不生不得。是名非凡夫不共智。
云何聲聞共智。若智非聲聞生得。聲聞亦生得。是名聲聞共智。云何聲聞不共智若智非聲聞生得。聲聞不生不得。是名聲聞不共智。云何非聲聞共智。若智聲聞生得。非聲聞亦生得。是名非聲聞共智。云何非聲聞不共智。若智聲聞生得。非聲聞不生不得。是名非聲聞不共智。
云何如電智。若智少少住少間住。如電少少住少間住。智亦如是。少少住少間住。是名如電智。云何如金剛智。若智無量無量住無量間住。猶如金剛無量無量住無量間住。智亦如是。無量無量住無量間住。是名如金剛智。複次如電智。若智生斷少煩惱分。猶如電云間出照少分速滅。智亦如是。斷少煩惱分。是名如電智。複次如金剛智。若智生斷一切煩惱。無餘微細。無不盡速斷。如金剛投于珠石無不破壞摧折。智亦如是。若生已斷一切煩惱。無有粗細不斷不盡者。是名如金剛智。複次如電智。謂智生得須陀洹果斯陀含果阿那含果。是名如電智。複次如金剛智。若智生得阿羅漢果。是名如金剛智。複次如電智。謂智生得須陀洹果斯陀含果阿那
【現代漢語翻譯】 現代漢語譯本 什麼是凡夫的共通智慧？如果某種智慧不是凡夫生來就具有的，但凡夫通過後天修行可以獲得，這就叫做凡夫的共通智慧。什麼是凡夫的不共通智慧？如果某種智慧不是凡夫生來就具有的，而且凡夫通過後天修行也無法獲得，這就叫做凡夫的不共通智慧。什麼是非凡夫的共通智慧？如果某種智慧凡夫可以獲得，非凡夫也能獲得，這就叫做非凡夫的共通智慧。什麼是非凡夫的不共通智慧？如果某種智慧凡夫可以獲得，而非凡夫不能獲得，這就叫做非凡夫的不共通智慧。
什麼是聲聞（Sravaka，聽聞佛法而悟道的修行者）的共通智慧？如果某種智慧不是聲聞生來就具有的，但聲聞通過後天修行可以獲得，這就叫做聲聞的共通智慧。什麼是聲聞的不共通智慧？如果某種智慧不是聲聞生來就具有的，而且聲聞通過後天修行也無法獲得，這就叫做聲聞的不共通智慧。什麼是非聲聞的共通智慧？如果某種智慧聲聞可以獲得，非聲聞也能獲得，這就叫做非聲聞的共通智慧。什麼是非聲聞的不共通智慧？如果某種智慧聲聞可以獲得，而非聲聞不能獲得，這就叫做非聲聞的不共通智慧。
什麼是如電智？如果某種智慧短暫地存在，間隔也很短，就像閃電一樣，短暫地出現，間隔也很短，這種智慧也是如此，短暫地存在，間隔也很短，這就叫做如電智。什麼是如金剛智？如果某種智慧無限地存在，無限地持續，無限地間隔，就像金剛一樣，無限地存在，無限地持續，無限地間隔，這種智慧也是如此，無限地存在，無限地持續，無限地間隔，這就叫做如金剛智。進一步說，什麼是如電智？如果某種智慧產生后，能夠斷除少量的煩惱，就像閃電在雲層中出現，照亮少許，迅速消失一樣，這種智慧也是如此，能夠斷除少量的煩惱，這就叫做如電智。進一步說，什麼是如金剛智？如果某種智慧產生后，能夠斷除一切煩惱，沒有剩餘，極其細微的煩惱也能迅速斷除，就像金剛投向珠石，沒有不能破壞摧毀的，這種智慧也是如此，一旦產生，就能斷除一切煩惱，無論粗細，沒有不能斷除乾淨的，這就叫做如金剛智。進一步說，什麼是如電智？指的是通過智慧的生起而獲得須陀洹果（Srotapanna，入流果）、斯陀含果（Sakrdagamin，一來果）、阿那含果（Anagamin，不還果），這就叫做如電智。進一步說，什麼是如金剛智？如果某種智慧產生后，能夠獲得阿羅漢果（Arhat，無學果），這就叫做如金剛智。進一步說，什麼是如電智？指的是通過智慧的生起而獲得須陀洹果（Srotapanna，入流果）、斯陀含果（Sakrdagamin，一來果）、阿那
【English Translation】 English version What is the common wisdom of ordinary beings? If a certain wisdom is not inherent in ordinary beings, but can be attained through cultivation, it is called the common wisdom of ordinary beings. What is the uncommon wisdom of ordinary beings? If a certain wisdom is not inherent in ordinary beings, and cannot be attained through cultivation, it is called the uncommon wisdom of ordinary beings. What is the common wisdom of non-ordinary beings? If a certain wisdom can be attained by ordinary beings and also by non-ordinary beings, it is called the common wisdom of non-ordinary beings. What is the uncommon wisdom of non-ordinary beings? If a certain wisdom can be attained by ordinary beings, but not by non-ordinary beings, it is called the uncommon wisdom of non-ordinary beings.
What is the common wisdom of Sravakas (Sravaka, those who attain enlightenment by hearing the Buddha's teachings)? If a certain wisdom is not inherent in Sravakas, but can be attained through cultivation, it is called the common wisdom of Sravakas. What is the uncommon wisdom of Sravakas? If a certain wisdom is not inherent in Sravakas, and cannot be attained through cultivation, it is called the uncommon wisdom of Sravakas. What is the common wisdom of non-Sravakas? If a certain wisdom can be attained by Sravakas and also by non-Sravakas, it is called the common wisdom of non-Sravakas. What is the uncommon wisdom of non-Sravakas? If a certain wisdom can be attained by Sravakas, but not by non-Sravakas, it is called the uncommon wisdom of non-Sravakas.
What is 'wisdom like lightning'? If a certain wisdom exists briefly, with short intervals, just like lightning, appearing briefly and with short intervals, this wisdom is also like that, existing briefly and with short intervals, it is called 'wisdom like lightning'. What is 'wisdom like diamond'? If a certain wisdom exists infinitely, continues infinitely, and is spaced infinitely, just like a diamond, existing infinitely, continuing infinitely, and spaced infinitely, this wisdom is also like that, existing infinitely, continuing infinitely, and spaced infinitely, it is called 'wisdom like diamond'. Furthermore, what is 'wisdom like lightning'? If a certain wisdom arises and can cut off a small portion of afflictions, just like lightning appearing in the clouds, illuminating a small portion and quickly disappearing, this wisdom is also like that, able to cut off a small portion of afflictions, it is called 'wisdom like lightning'. Furthermore, what is 'wisdom like diamond'? If a certain wisdom arises and can cut off all afflictions, without any remainder, even the most subtle afflictions can be quickly cut off, just like a diamond thrown at jewels and stones, there is nothing it cannot destroy and shatter, this wisdom is also like that, once it arises, it can cut off all afflictions, whether coarse or subtle, there is nothing that cannot be cut off completely, it is called 'wisdom like diamond'. Furthermore, what is 'wisdom like lightning'? It refers to the attainment of Srotapanna (Srotapanna, stream-enterer), Sakrdagamin (Sakrdagamin, once-returner), and Anagamin (Anagamin, non-returner) fruits through the arising of wisdom, it is called 'wisdom like lightning'. Furthermore, what is 'wisdom like diamond'? If a certain wisdom arises and can attain the Arhat (Arhat, worthy one) fruit, it is called 'wisdom like diamond'. Furthermore, what is 'wisdom like lightning'? It refers to the attainment of Srotapanna (Srotapanna, stream-enterer), Sakrdagamin (Sakrdagamin, once-returner), and Ana
含果得阿羅漢果辟支佛。是名如電智。複次如金剛智。如來謂智生於一切法。無礙知見。得自在自由力尊貴勝自在智見無上覺如來十力。成就四無所畏大慈。成就自在轉法輪。如是智是名如金剛智。
云何不定得智。若智得不定得難得。是名不定得智。
云何定得智。若智得定得不難得。是名定得智。
云何行進護持智若智得非定得難得。非自由力非尊非自在。非所欲處。不如所欲。不盡所欲。行進生難得。猶如船逆流難。若得如此智。非定得難得。非由力非尊自在。非所欲處不如所欲。不盡所欲。行進生難得。是名行進護持智。云何非行進護持智。若智得定得。非難得自由力尊自在。所欲處如所欲盡所欲。易行不難生得。猶如船順流不難。若得如此智。定智不難智自由力尊自在。所欲處如所欲盡所欲行非難生得。是名非行進護持智。
云何一分修智。若智生想有光明不見色。若見色不想有光明。是名一分修智。云何二分修智。若智生想有光明亦見色。是名二分修智。複次一分修智。若智不斷煩惱。若斷煩惱非生智。是名一分修智。複次二分修智。若智生亦斷煩惱。是名二分修智。複次一分修智。若智是盡智生非無生智。是名一分修智。複次二分修智。若智生盡智無生智。是名二分修智。
云何盡智。貪慾瞋恚愚癡盡已。我貪慾瞋恚愚癡盡。即于彼智見解脫方便。是名盡智。云何無生智。貪慾瞋恚愚癡滅已不復生。我貪慾瞋恚愚癡盡不復生。即于彼智見解脫方便。是名無生智。
云何法住智。若智聖有為境界。是名法住智。云何涅槃智。若智聖涅槃境界。是名涅槃智。複次法住智。除緣如爾。若余法如爾非不如爾。非異非異物。常法實法。法住法定非緣。是名法住智。複次涅槃智。彼涅槃寂靜。是舍是護。是證是依。是不沒是度。是不熱是不燋。是無憂是無惱。是無苦痛。及余行觀涅槃若智生。是名涅槃智。
云何方便界。眾界比界觸界思惟界。此色界此無色界。此可見界此不可見界。此有對界此無對界。此聖界此非聖界。此界即于彼界解脫方便。是名方便界。云何思惟方便界。若思惟眾思惟比思惟。觸憶念思惟。此善思惟。此不善思惟正憶念。此邪憶念。此憶念即于彼知見方便解脫。是名思惟方便。云何非法方便。非法眾。非法比。非法觸思惟非法。此輕罪此重罪此有餘罪此無餘罪。此作惡此非作惡。此眾罪。即于彼知見解脫方便。是名非法方便。云何除非法方便。除非法方便眾。除非法方便比。除非法方便觸思惟。除非法方便。如是得除非法輕罪。如是除重罪。如此除有餘無餘
【現代漢語翻譯】 現代漢語譯本 什麼是盡智？貪慾（Tanha） 、瞋恚（Dosa） 、愚癡（Moha） 已經斷盡。『我的貪慾、瞋恚、愚癡已經斷盡』，對於此種智慧、見解脫的方便，這稱為盡智。 什麼是無生智？貪慾、瞋恚、愚癡滅盡后不再生起。『我的貪慾、瞋恚、愚癡已經斷盡不再生起』，對於此種智慧、見解脫的方便，這稱為無生智。 什麼是法住智？如果智慧是聖者所擁有的有為境界，這稱為法住智。 什麼是涅槃智？如果智慧是聖者的涅槃（Nibbana） 境界，這稱為涅槃智。 進一步說，法住智，除了因緣之外，如果其餘的法如是，不是不如是，不是不同，不是不同的事物，是常法、實法、法住、法定，不是因緣，這稱為法住智。 進一步說，涅槃智，那涅槃是寂靜的，是捨棄，是守護，是證悟，是依靠，是不滅，是度脫，是不熱，是不焦，是無憂，是無惱，是無苦痛，以及其餘的行觀涅槃，如果智慧生起，這稱為涅槃智。 什麼是方便界？眾界、比界、觸界、思惟界，『這是有』，『這是沒有』，『這是可見界』，『這是不可見界』，『這是有對界』，『這是無對界』，『這是聖界』，『這是非聖界』，此界即對於彼界解脫的方便，這稱為方便界。 什麼是思惟方便界？如果思惟眾思惟、比思惟、觸憶念思惟，『這是善思惟』，『這是不善思惟』，正憶念，『這是邪憶念』，此憶念即對於彼知見方便解脫，這稱為思惟方便。 什麼是非法方便？非法眾、非法比、非法觸思惟非法，『這是輕罪』，『這是重罪』，『這是有餘罪』，『這是無餘罪』，『這是作惡』，『這是非作惡』，此眾罪，即對於彼知見解脫方便，這稱為非法方便。 什麼是除非法方便？除非法方便眾、除非法方便比、除非法方便觸思惟，除非法方便。如此得到除非法輕罪，如此除去重罪，如此除去有餘無餘。
【English Translation】 English version What is the Exhaustion Knowledge (盡智)? When craving (Tanha), hatred (Dosa), and delusion (Moha) are exhausted, and one realizes, 'My craving, hatred, and delusion are exhausted,' the wisdom that facilitates this understanding and liberation is called Exhaustion Knowledge. What is the Non-arising Knowledge (無生智)? When craving, hatred, and delusion have ceased and no longer arise, and one realizes, 'My craving, hatred, and delusion are exhausted and no longer arise,' the wisdom that facilitates this understanding and liberation is called Non-arising Knowledge. What is the Knowledge of the Abiding of the Law (法住智)? If wisdom pertains to the realm of conditioned phenomena experienced by a noble one, that is called the Knowledge of the Abiding of the Law. What is the Knowledge of Nirvana (涅槃智)? If wisdom pertains to the realm of Nirvana experienced by a noble one, that is called the Knowledge of Nirvana. Furthermore, the Knowledge of the Abiding of the Law is such that, apart from conditions, if the remaining phenomena are as they are, not otherwise, not different, not different things, being constant phenomena, real phenomena, the abiding of the law, the fixed law, not conditioned, that is called the Knowledge of the Abiding of the Law. Furthermore, the Knowledge of Nirvana is such that Nirvana is peaceful, it is abandonment, it is protection, it is realization, it is reliance, it is non-perishing, it is deliverance, it is unheated, it is unburnt, it is without sorrow, it is without vexation, it is without suffering and pain, and when wisdom arises from contemplating Nirvana in these and other ways, that is called the Knowledge of Nirvana. What is the Element of Expediency (方便界)? The element of multitude, the element of comparison, the element of contact, the element of thought, 'This exists,' 'This does not exist,' 'This is the visible element,' 'This is the invisible element,' 'This is the element with resistance,' 'This is the element without resistance,' 'This is the noble element,' 'This is the ignoble element,' this element is the means of liberation from that element, that is called the Element of Expediency. What is the Element of Thought as Expediency (思惟方便界)? If one thinks about the multitude of thoughts, comparative thoughts, thoughts of contact and recollection, 'This is wholesome thought,' 'This is unwholesome thought,' right recollection, 'This is wrong recollection,' this recollection is the means of liberation through knowledge and vision, that is called Thought as Expediency. What is Unskillful Expediency (非法方便)? Unskillful multitude, unskillful comparison, unskillful contact, thinking unskillfully, 'This is a minor offense,' 'This is a major offense,' 'This is an offense with remainder,' 'This is an offense without remainder,' 'This is doing evil,' 'This is not doing evil,' this multitude of offenses is the means of liberation through knowledge and vision, that is called Unskillful Expediency. What is the Expediency of Removing the Unskillful (除非法方便)? Removing the unskillful multitude, removing the unskillful comparison, removing the unskillful contact, thinking of removing the unskillful. Thus, one obtains the removal of minor unskillful offenses, thus one removes major offenses, thus one removes offenses with and without remainder.
罪。如是除作惡如是除非作惡罪。如是除諸罪。如是除諸罪已。如是勝法除罪。則于彼知見解脫方便。是名除非法方便。云何入定方便。入定眾入定比。入定觸入定思惟。此入想定無想定。此入隨想定不隨想定。此入離色定。此入勝入定。此入一切入定。如是入諸定如是入諸定已。如是勝法入定。即于知見解脫方便。是名入定方便。云何出定方便。出定眾出定比。出定觸出定思惟。如是出想定無想定。如是隨想定出不隨想定。如是出離色定出不離色定。如是出勝入定入一切入定。如是出諸定。如是出諸定已。如是勝法出定。即于彼知見解脫方便。是名出定方便。
云何有覺智。若智覺相應共生共住共滅。是名有覺智。云何無覺智。若智非覺相應不共覺生不共住不共滅。是名無覺智。云何有觀智。若智觀相應共生共住共滅。是名有觀智。云何無觀智。若智非觀相應不共生不共住不共滅。是名無觀智。
云何有喜智。若智喜相應共生共住共滅。是名有喜智。云何無喜智。若智非喜相應不共生不共住不共滅。是名無喜智。
云何有味智。若智樂受相應。是名有味智。云何舍智。若智不苦不樂受相應。是名舍智。
云何有用智。若智有境界。是名有用智。云何無用智。若智生無境界。是名無用智。復
【現代漢語翻譯】 現代漢語譯本： 如何去除罪惡？像這樣去除作惡，像這樣除非作惡之罪。像這樣去除各種罪惡。像這樣去除各種罪惡之後。像這樣殊勝之法去除罪惡，從而對於彼知見解脫的方便，這被稱為除非法方便。什麼是入定（Samadhi）的方便？入定的眾，入定的比量，入定的觸，入定的思惟。這是入想定和無想定。這是入隨想定和不隨想定。這是入離色定。這是入勝入定。這是入一切入定。像這樣進入各種禪定，像這樣進入各種禪定之後。像這樣殊勝之法進入禪定，即對於知見解脫的方便，這被稱為入定方便。什麼是出定（Samadhi）的方便？出定的眾，出定的比量，出定的觸，出定的思惟。像這樣出想定和無想定。像這樣隨想定，出不隨想定。像這樣出離色定，出不離色定。像這樣出勝入定，入一切入定。像這樣出各種禪定。像這樣出各種禪定之後。像這樣殊勝之法出禪定，即對於彼知見解脫的方便，這被稱為出定方便。
什麼是有覺智？如果智慧與覺相應，共同生起、共同安住、共同滅去，這被稱為有覺智。什麼是無覺智？如果智慧與覺不相應，不共同生起、不共同安住、不共同滅去，這被稱為無覺智。什麼是有觀智？如果智慧與觀相應，共同生起、共同安住、共同滅去，這被稱為有觀智。什麼是無觀智？如果智慧與觀不相應，不共同生起、不共同安住、不共同滅去，這被稱為無觀智。
什麼是有喜智？如果智慧與喜相應，共同生起、共同安住、共同滅去，這被稱為有喜智。什麼是無喜智？如果智慧與喜不相應，不共同生起、不共同安住、不共同滅去，這被稱為無喜智。
什麼是有味智？如果智慧與樂受相應，這被稱為有味智。什麼是舍智？如果智慧與不苦不樂受相應，這被稱為舍智。
什麼是有用智？如果智慧有境界，這被稱為有用智。什麼是無用智？如果智慧生起時沒有境界，這被稱為無用智。
【English Translation】 English version: How to remove sins? Like this, remove evil deeds; like this, unless the sin of doing evil. Like this, remove all sins. Like this, after removing all sins. Like this, the supreme Dharma removes sins, thereby providing a means for knowledge, vision, and liberation, which is called the means of non-Dharma. What are the means of entering Samadhi (定)? The assembly of entering Samadhi, the analogy of entering Samadhi, the contact of entering Samadhi, the thought of entering Samadhi. This is entering the perception and non-perception Samadhi. This is entering the Samadhi with and without subsequent thought. This is entering the Samadhi of detachment from form. This is entering the Samadhi of surpassing entry. This is entering the Samadhi of all-encompassing entry. Like this, entering various Samadhis; like this, after entering various Samadhis. Like this, the supreme Dharma enters Samadhi, which is the means for knowledge, vision, and liberation, and is called the means of entering Samadhi. What are the means of exiting Samadhi (定)? The assembly of exiting Samadhi, the analogy of exiting Samadhi, the contact of exiting Samadhi, the thought of exiting Samadhi. Like this, exiting the perception and non-perception Samadhi. Like this, exiting the Samadhi with subsequent thought, exiting the Samadhi without subsequent thought. Like this, exiting the Samadhi of detachment from form, exiting the Samadhi without detachment from form. Like this, exiting the Samadhi of surpassing entry, entering the Samadhi of all-encompassing entry. Like this, exiting various Samadhis. Like this, after exiting various Samadhis. Like this, the supreme Dharma exits Samadhi, which is the means for knowledge, vision, and liberation, and is called the means of exiting Samadhi.
What is wisdom with awareness? If wisdom is in accordance with awareness, arising together, abiding together, and ceasing together, this is called wisdom with awareness. What is wisdom without awareness? If wisdom is not in accordance with awareness, not arising together with awareness, not abiding together, and not ceasing together, this is called wisdom without awareness. What is wisdom with observation? If wisdom is in accordance with observation, arising together, abiding together, and ceasing together, this is called wisdom with observation. What is wisdom without observation? If wisdom is not in accordance with observation, not arising together, not abiding together, and not ceasing together, this is called wisdom without observation.
What is wisdom with joy? If wisdom is in accordance with joy, arising together, abiding together, and ceasing together, this is called wisdom with joy. What is wisdom without joy? If wisdom is not in accordance with joy, not arising together, not abiding together, and not ceasing together, this is called wisdom without joy.
What is wisdom with taste? If wisdom is in accordance with pleasant feeling, this is called wisdom with taste. What is wisdom with equanimity? If wisdom is in accordance with neither painful nor pleasant feeling, this is called wisdom with equanimity.
What is wisdom with use? If wisdom has an object, this is called wisdom with use. What is wisdom without use? If wisdom arises without an object, this is called wisdom without use.
次若智生斷無明。是名無用智。
云何善智。若智修。是名善智。云何不善智。若智斷。是名不善智。云何無記。智若智受若智非報非報法。是名無記智。
云何學智。若智聖非無學。是名學智。云何無學智。若智聖非學。是名無學智。云何非學非無學智。若智非聖。是名非學非無學智。
云何報智。若智受若智善報。是名報智。云何報法智。若智有報。是名報法智。云何非報非報法智。若智無記非我分攝。是名非報非報法智。
云何見斷智。若智不善非思惟斷。是名見斷智。云何思惟斷智。若智不善非見斷。是名思惟斷智。云何非見斷非思惟斷智。若智無記。是名非見斷非思惟斷智。
云何見斷因智。若智見斷。若智見斷法報。是名見斷因智。云何思惟斷因智。若智思惟斷。若智思惟斷法報。是名思惟斷因智。云何非見斷非思惟斷因智。若智善若智善法報。若智非報非報法。是名非見斷非思惟斷因智。云何卑智。若智不善。是名卑智。云何中智。若智無記。是名中智。云何勝智。若智善。是名勝智。複次卑智。若智不善若無記。是名卑智。複次中智。若智非聖善。是名中智。複次勝智。若智聖無漏。是名勝智。
云何粗智。若智欲界系。是名粗智。云何細智。若智色界系若不
【現代漢語翻譯】 現代漢語譯本 如果憑藉淺薄的智慧來斷除無明（avidyā，無知），這被稱為無用之智。
什麼是善智？如果智慧通過修行而增長，這被稱為善智。什麼是不善智？如果智慧用來斷除煩惱，這被稱為不善智。什麼是無記智？如果智慧是果報，或者既非果報也非法，這被稱為無記智。
什麼是學智？如果智慧是聖者的智慧，但還不是無學位的聖者，這被稱為學智。什麼是無學智？如果智慧是聖者的智慧，且已達到無學位，這被稱為無學智。什麼是非學非無學智？如果智慧不是聖者的智慧，這被稱為非學非無學智。
什麼是報智？如果智慧是果報，並且是善的果報，這被稱為報智。什麼是報法智？如果智慧是有果報的，這被稱為報法智。什麼是非報非報法智？如果智慧是無記的，並且不屬於我見所攝，這被稱為非報非報法智。
什麼是見斷智？如果智慧是不善的，但不是通過思惟斷除的，這被稱為見斷智。什麼是思惟斷智？如果智慧是不善的，但不是通過見斷斷除的，這被稱為思惟斷智。什麼是非見斷非思惟斷智？如果智慧是無記的，這被稱為非見斷非思惟斷智。
什麼是見斷因智？如果智慧是見斷的，或者智慧是見斷法所生的果報，這被稱為見斷因智。什麼是思惟斷因智？如果智慧是思惟斷的，或者智慧是思惟斷法所生的果報，這被稱為思惟斷因智。什麼是非見斷非思惟斷因智？如果智慧是善的，或者智慧是善法所生的果報，或者智慧既非果報也非法，這被稱為非見斷非思惟斷因智。什麼是卑智？如果智慧是不善的，這被稱為卑智。什麼是中智？如果智慧是無記的，這被稱為中智。什麼是勝智？如果智慧是善的，這被稱為勝智。進一步說，什麼是卑智？如果智慧是不善的或者無記的，這被稱為卑智。進一步說，什麼是中智？如果智慧不是聖者的智慧，但卻是善的，這被稱為中智。進一步說，什麼是勝智？如果智慧是聖者的智慧，且是無漏的，這被稱為勝智。
什麼是粗智？如果智慧屬於欲界所繫縛，這被稱為粗智。什麼是細智？如果智慧屬於色界（rūpadhātu，色界）繫縛或者不...
【English Translation】 English version If one uses shallow wisdom to sever ignorance (avidyā), it is called useless wisdom.
What is wholesome wisdom? If wisdom is cultivated, it is called wholesome wisdom. What is unwholesome wisdom? If wisdom is used to sever afflictions, it is called unwholesome wisdom. What is indeterminate wisdom? If wisdom is a result, or neither a result nor a dharma, it is called indeterminate wisdom.
What is wisdom of learning? If wisdom is the wisdom of a noble one, but not yet of one beyond learning, it is called wisdom of learning. What is wisdom beyond learning? If wisdom is the wisdom of a noble one, and has reached the state beyond learning, it is called wisdom beyond learning. What is wisdom that is neither learning nor beyond learning? If wisdom is not the wisdom of a noble one, it is called wisdom that is neither learning nor beyond learning.
What is resultant wisdom? If wisdom is a result, and a wholesome result, it is called resultant wisdom. What is wisdom of resultant dharma? If wisdom has a result, it is called wisdom of resultant dharma. What is wisdom that is neither a result nor a resultant dharma? If wisdom is indeterminate and not included in the view of self, it is called wisdom that is neither a result nor a resultant dharma.
What is wisdom of severance by seeing? If wisdom is unwholesome, but not severed by contemplation, it is called wisdom of severance by seeing. What is wisdom of severance by contemplation? If wisdom is unwholesome, but not severed by seeing, it is called wisdom of severance by contemplation. What is wisdom that is neither severance by seeing nor severance by contemplation? If wisdom is indeterminate, it is called wisdom that is neither severance by seeing nor severance by contemplation.
What is wisdom as the cause of severance by seeing? If wisdom is severed by seeing, or wisdom is the result produced by the dharma severed by seeing, it is called wisdom as the cause of severance by seeing. What is wisdom as the cause of severance by contemplation? If wisdom is severed by contemplation, or wisdom is the result produced by the dharma severed by contemplation, it is called wisdom as the cause of severance by contemplation. What is wisdom as the cause of neither severance by seeing nor severance by contemplation? If wisdom is wholesome, or wisdom is the result produced by wholesome dharma, or wisdom is neither a result nor a resultant dharma, it is called wisdom as the cause of neither severance by seeing nor severance by contemplation. What is inferior wisdom? If wisdom is unwholesome, it is called inferior wisdom. What is middling wisdom? If wisdom is indeterminate, it is called middling wisdom. What is superior wisdom? If wisdom is wholesome, it is called superior wisdom. Furthermore, what is inferior wisdom? If wisdom is unwholesome or indeterminate, it is called inferior wisdom. Furthermore, what is middling wisdom? If wisdom is not the wisdom of a noble one, but is wholesome, it is called middling wisdom. Furthermore, what is superior wisdom? If wisdom is the wisdom of a noble one and is without outflows, it is called superior wisdom.
What is coarse wisdom? If wisdom belongs to the realm of desire, it is called coarse wisdom. What is subtle wisdom? If wisdom belongs to the realm of form (rūpadhātu) or is not...
系。是名細智。云何微智。若智無色界系。是名微智。複次粗智。若智欲界系。若色界系。是名粗智。複次細智。若智空處識處不用處系若不繫。是名細智。複次微智。若智非想非非想處系。是名微智。複次粗智。若智欲界系若色界系。若空處識處不用處系。是名粗智。複次細智。若智非想非非想處系。是名細智。複次微智若智不繫是名微智。云何三明。憶念宿命證智明。眾生生死證智明。漏盡證智明。云何憶念宿命證智明。若智生憶念無量宿命。憶念一生二三四五十二十三十四十五十百生千生萬生十萬生無量百生無量千生無量萬生。或無量劫壞。或無量劫成。我本在彼。如此名如此姓如此生。如此食如此命。如此命短。如此命久住。如此處苦樂。從彼終生從彼。于彼終復生彼。如此具足憶念若干宿命。是名憶念宿命智證明。云何眾生生死智證明。若智生天眼清凈過於人眼。見眾生生死好色惡色惡道善道卑勝。知眾生如所造業。此眾生身惡行成就。口惡行成就。意惡行成就。謗聖人邪見行邪見業。身壞命終生惡道地獄畜生餓鬼。此眾生身善行成就。口善行成就。意善行成就。不謗聖人。正見行正見因業。身壞命終生善道天上人中。如此天眼清凈過人眼見是名眾生生死好色惡色善道惡道卑微。知眾生如所造業。是名眾生
生死智證明。云何漏盡智證明。若智生漏盡生無漏解脫。心解脫慧解脫。現身自證知成就行。生已盡梵行已立。名稱遠聞。所作已辦更不還有。是名漏盡證智明。是名三明。云何三慧。思慧聞慧修慧。云何思慧。不由他聞。不受他教。不請他說。不聽他法。自思自覺自觀。若智生非修行。是名思慧。云何聞慧。從他聞受他教。請他說聽他法。非自思非自覺非自觀。若智生。是名聞慧。云何修慧。若修根力覺禪解脫定入定。若修已修若智生是名修慧。是名三慧。
云何三眼。肉眼天眼慧眼。云何肉眼。若眼我分攝四大所造凈。是名肉眼。云何天眼。若天眼我分攝。是名天眼。云何慧眼。三慧思慧聞慧修慧。是名慧眼。複次肉眼除天眼我分攝。若余眼四大所造凈。是名肉眼。複次天眼若天眼我分攝。及修天眼。是名天眼。複次慧眼除修天眼。若餘三慧思慧聞慧修慧。是名慧眼。是名三眼。
云何內身觀內身智。一切內四大色身攝法一處內四大色身攝法。觀無常苦空無我若智生。是名內身觀內身智。云何外身觀外身智。一切外四大色身攝法。一處外四大色身攝法。觀無常苦空無我若智生。是名外身觀外身智。云何內外身觀內外身智。一切內外四大色身攝法。一處內外四大色身攝法。觀無常苦空無我。若智生是名
【現代漢語翻譯】 現代漢語譯本 生死智的證明是什麼？如果智慧生起，則生死滅盡，獲得無漏解脫，心解脫和慧解脫。此人現身就能親自證知，成就修行，生死已盡，清凈的修行已經確立，名稱遠揚，該做的事情已經做完，不再有後有。這就叫做生死滅盡的證智明。這就是三明。 漏盡智的證明是什麼？如果智慧生起，則煩惱漏盡，獲得無漏解脫，心解脫和慧解脫。此人現身就能親自證知，成就修行，生死已盡，清凈的修行已經確立，名稱遠揚，該做的事情已經做完，不再有後有。這就叫做煩惱漏盡的證智明。這就是三明。 什麼是三慧？思慧、聞慧、修慧。 什麼是思慧？不從他人聽聞，不接受他人教導，不請求他人講述，不聽聞他人之法，自己思考，自己覺悟，自己觀察。如果由此生起的智慧，不是通過修行而得，這就叫做思慧。 什麼是聞慧？從他人聽聞，接受他人教導，請求他人講述，聽聞他人之法，不是自己思考，不是自己覺悟，不是自己觀察。如果由此生起的智慧，這就叫做聞慧。 什麼是修慧？如果修習根、力、覺支、禪定、解脫、各種禪定和入定。如果通過修習而生起的智慧，這就叫做修慧。這就是三慧。 什麼是三眼？肉眼、天眼、慧眼。 什麼是肉眼？如果眼睛是我（我分攝）的一部分，由四大（地、水、火、風）所造的清凈之物，這就叫做肉眼。 什麼是天眼？如果天眼是我（我分攝）的一部分，這就叫做天眼。 什麼是慧眼？思慧、聞慧、修慧，這就叫做慧眼。 再次解釋，肉眼是除去天眼后，屬於我（我分攝）的一部分，其餘的眼睛是由四大所造的清凈之物，這就叫做肉眼。 再次解釋，天眼是天眼屬於我（我分攝）的一部分，以及通過修習而獲得的天眼，這就叫做天眼。 再次解釋，慧眼是除去修習而獲得的天眼后，其餘的三慧，即思慧、聞慧、修慧，這就叫做慧眼。這就是三眼。 什麼叫做內身觀內身智？對於自身內部的一切由四大組成的色身（Rūpa-kāya），觀察其無常、苦、空、無我，如果由此生起智慧，這就叫做內身觀內身智。 什麼叫做外身觀外身智？對於自身外部的一切由四大組成的色身（Rūpa-kāya），觀察其無常、苦、空、無我，如果由此生起智慧，這就叫做外身觀外身智。 什麼叫做內外身觀內外身智？對於自身內外的一切由四大組成的色身（Rūpa-kāya），觀察其無常、苦、空、無我，如果由此生起智慧，這就叫做
【English Translation】 English version What is the proof of the wisdom of the cessation of birth and death? If wisdom arises, birth and death are extinguished, and one attains undefiled liberation, liberation of mind, and liberation of wisdom. One can personally realize this in the present life, accomplish the practice, the cycle of births has ended, the pure conduct has been established, one's name is widely known, what needs to be done has been done, and there is no further existence. This is called the wisdom of the cessation of birth and death. This is called the Threefold Wisdom (Tri-vidyā). What is the proof of the wisdom of the exhaustion of defilements? If wisdom arises, defilements are exhausted, and one attains undefiled liberation, liberation of mind, and liberation of wisdom. One can personally realize this in the present life, accomplish the practice, the cycle of births has ended, the pure conduct has been established, one's name is widely known, what needs to be done has been done, and there is no further existence. This is called the wisdom of the exhaustion of defilements. This is called the Threefold Wisdom (Tri-vidyā). What are the Three Wisdoms (Tri-prajñā)? They are wisdom from thinking (cintā-mayā prajñā), wisdom from hearing (śruta-mayā prajñā), and wisdom from cultivation (bhāvanā-mayā prajñā). What is wisdom from thinking (cintā-mayā prajñā)? It is not from hearing from others, not receiving instruction from others, not requesting others to speak, not listening to the Dharma (法) of others, but thinking for oneself, awakening for oneself, and observing for oneself. If wisdom arises from this, and not through practice, this is called wisdom from thinking (cintā-mayā prajñā). What is wisdom from hearing (śruta-mayā prajñā)? It is from hearing from others, receiving instruction from others, requesting others to speak, listening to the Dharma (法) of others, not thinking for oneself, not awakening for oneself, and not observing for oneself. If wisdom arises from this, this is called wisdom from hearing (śruta-mayā prajñā). What is wisdom from cultivation (bhāvanā-mayā prajñā)? It is from cultivating the roots (indriya), powers (bala), factors of enlightenment (bodhyaṅga), meditative states (dhyāna), liberation (vimoksha), various samādhi (定) and entering into samādhi (定). If wisdom arises from cultivation, this is called wisdom from cultivation (bhāvanā-mayā prajñā). These are the Three Wisdoms (Tri-prajñā). What are the Three Eyes (Tri-cakṣu)? They are the physical eye (māṃsa-cakṣu), the divine eye (divya-cakṣu), and the wisdom eye (prajñā-cakṣu). What is the physical eye (māṃsa-cakṣu)? If the eye is part of 'me' (我分攝), made of the four great elements (mahābhūta) (earth, water, fire, wind) and is pure, this is called the physical eye (māṃsa-cakṣu). What is the divine eye (divya-cakṣu)? If the divine eye is part of 'me' (我分攝), this is called the divine eye (divya-cakṣu). What is the wisdom eye (prajñā-cakṣu)? The three wisdoms (Tri-prajñā): wisdom from thinking (cintā-mayā prajñā), wisdom from hearing (śruta-mayā prajñā), and wisdom from cultivation (bhāvanā-mayā prajñā). This is called the wisdom eye (prajñā-cakṣu). Again, the physical eye (māṃsa-cakṣu) is what remains after removing the divine eye (divya-cakṣu), and is part of 'me' (我分攝). The remaining eye is made of the four great elements (mahābhūta) and is pure. This is called the physical eye (māṃsa-cakṣu). Again, the divine eye (divya-cakṣu) is the divine eye that is part of 'me' (我分攝), and the divine eye attained through cultivation. This is called the divine eye (divya-cakṣu). Again, the wisdom eye (prajñā-cakṣu) is what remains after removing the divine eye attained through cultivation. The remaining three wisdoms (Tri-prajñā), namely wisdom from thinking (cintā-mayā prajñā), wisdom from hearing (śruta-mayā prajñā), and wisdom from cultivation (bhāvanā-mayā prajñā). This is called the wisdom eye (prajñā-cakṣu). These are the Three Eyes (Tri-cakṣu). What is the contemplation of the inner body with wisdom (內身觀內身智)? Contemplating the impermanence (anitya), suffering (duhkha), emptiness (sunyata), and non-self (anatman) of all internal rūpa-kāya (色身) composed of the four great elements (mahābhūta). If wisdom arises from this, this is called the contemplation of the inner body with wisdom (內身觀內身智). What is the contemplation of the outer body with wisdom (外身觀外身智)? Contemplating the impermanence (anitya), suffering (duhkha), emptiness (sunyata), and non-self (anatman) of all external rūpa-kāya (色身) composed of the four great elements (mahābhūta). If wisdom arises from this, this is called the contemplation of the outer body with wisdom (外身觀外身智). What is the contemplation of the inner and outer body with wisdom (內外身觀內外身智)? Contemplating the impermanence (anitya), suffering (duhkha), emptiness (sunyata), and non-self (anatman) of all internal and external rūpa-kāya (色身) composed of the four great elements (mahābhūta). If wisdom arises from this, this is called the
內外身觀內外身智。云何內受觀內受智。一切內受一處內受。觀無常苦空無我若智生是名內受觀內受智。云何外受觀外受智。一切外受一處外受。觀無常苦空無我若智生。是名外受觀外受智。云何內外受觀內外受智。一切內外受。一處內外受。觀無常苦空無我若智生。是名內外受觀內外受智。云何內心觀內心智。一切內心。一處內心。觀無常苦空無我若智生。是名內心觀內心智。云何外心觀外心智。一切外心一處外心。觀無常苦空無我。若智生是名外心觀外心智。云何內外心觀內外心智。一切內外心。一處內外心。觀無常苦空無我若智生。是名內外心觀內外心智。云何內法觀內法智。除四大色身攝法受心。餘一切內法。一處內法。觀無常苦空無我若智生。是名內法觀內法智。云何外法觀外法智。除四大色身攝法受心。餘一切外法。一處外法。彼如事觀無常苦空無我若智生。是名外法觀外法智。云何內外法觀內外法智。除四大色身攝法受心。餘一切內外法處內外法。如事觀無常苦空無我。若智生。是名內外法觀內外法智。
云何內境界智。思惟內法。若智生。是名內境界智。云何外境界智。思惟外法智生。是名外境界智。云何內外境界智。思惟內外法智生。是名內外境界智。
云何眾生境界智。無眾生境界
【現代漢語翻譯】 現代漢語譯本： 如何以內身觀察內身，生起智慧？一切內身，集中於一處內身，觀察其無常、苦、空、無我，如果生起這樣的智慧，就稱為以內身觀察內身，生起智慧。 如何以外身觀察外身，生起智慧？一切外身，集中於一處外身，觀察其無常、苦、空、無我，如果生起這樣的智慧，就稱為以外身觀察外身，生起智慧。 如何以內外身觀察內外身，生起智慧？一切內外身，集中於一處內外身，觀察其無常、苦、空、無我，如果生起這樣的智慧，就稱為以內外身觀察內外身，生起智慧。 如何以內受（內在的感受）觀察內受，生起智慧？一切內受，集中於一處內受，觀察其無常、苦、空、無我，如果生起這樣的智慧，就稱為以內受觀察內受，生起智慧。 如何以外受觀察外受，生起智慧？一切外受，集中於一處外受，觀察其無常、苦、空、無我，如果生起這樣的智慧，就稱為以外受觀察外受，生起智慧。 如何以內外受觀察內外受，生起智慧？一切內外受，集中於一處內外受，觀察其無常、苦、空、無我，如果生起這樣的智慧，就稱為以內外受觀察內外受，生起智慧。 如何以內心觀察內心，生起智慧？一切內心，集中於一處內心，觀察其無常、苦、空、無我，如果生起這樣的智慧，就稱為以內心觀察內心，生起智慧。 如何以外心觀察外心，生起智慧？一切外心，集中於一處外心，觀察其無常、苦、空、無我，如果生起這樣的智慧，就稱為以外心觀察外心，生起智慧。 如何以內外心觀察內外心，生起智慧？一切內外心，集中於一處內外心，觀察其無常、苦、空、無我，如果生起這樣的智慧，就稱為以內外心觀察內外心，生起智慧。 如何以內法（內在的法）觀察內法，生起智慧？除去四大（地、水、火、風）所組成的色身（物質身體），以及攝屬於它的法、受、心，其餘一切內法，集中於一處內法，觀察其無常、苦、空、無我，如果生起這樣的智慧，就稱為以內法觀察內法，生起智慧。 如何以外法觀察外法，生起智慧？除去四大所組成的色身，以及攝屬於它的法、受、心，其餘一切外法，集中於一處外法，如實地觀察其無常、苦、空、無我，如果生起這樣的智慧，就稱為以外法觀察外法，生起智慧。 如何以內外法觀察內外法，生起智慧？除去四大所組成的色身，以及攝屬於它的法、受、心，其餘一切內外法，集中於一處內外法，如實地觀察其無常、苦、空、無我，如果生起這樣的智慧，就稱為以內外法觀察內外法，生起智慧。 如何生起對內在境界的智慧？ 思維內在的法，如果生起智慧，就稱為對內在境界的智慧。 如何生起對外在境界的智慧？ 思維外在的法，如果生起智慧，就稱為對外在境界的智慧。 如何生起對內外境界的智慧？ 思維內外在的法，如果生起智慧，就稱為對內外境界的智慧。 如何生起對眾生境界的智慧？ 沒有眾生境界。
【English Translation】 English version: How does one observe the inner body with wisdom regarding the inner body? All inner bodies, concentrated in one place as the inner body, are observed as impermanent, suffering, empty, and without self. If such wisdom arises, it is called observing the inner body with wisdom regarding the inner body. How does one observe the outer body with wisdom regarding the outer body? All outer bodies, concentrated in one place as the outer body, are observed as impermanent, suffering, empty, and without self. If such wisdom arises, it is called observing the outer body with wisdom regarding the outer body. How does one observe the inner and outer body with wisdom regarding the inner and outer body? All inner and outer bodies, concentrated in one place as the inner and outer body, are observed as impermanent, suffering, empty, and without self. If such wisdom arises, it is called observing the inner and outer body with wisdom regarding the inner and outer body. How does one observe inner feeling with wisdom regarding inner feeling? All inner feelings, concentrated in one place as inner feeling, are observed as impermanent, suffering, empty, and without self. If such wisdom arises, it is called observing inner feeling with wisdom regarding inner feeling. How does one observe outer feeling with wisdom regarding outer feeling? All outer feelings, concentrated in one place as outer feeling, are observed as impermanent, suffering, empty, and without self. If such wisdom arises, it is called observing outer feeling with wisdom regarding outer feeling. How does one observe inner and outer feeling with wisdom regarding inner and outer feeling? All inner and outer feelings, concentrated in one place as inner and outer feeling, are observed as impermanent, suffering, empty, and without self. If such wisdom arises, it is called observing inner and outer feeling with wisdom regarding inner and outer feeling. How does one observe the inner mind with wisdom regarding the inner mind? All inner minds, concentrated in one place as the inner mind, are observed as impermanent, suffering, empty, and without self. If such wisdom arises, it is called observing the inner mind with wisdom regarding the inner mind. How does one observe the outer mind with wisdom regarding the outer mind? All outer minds, concentrated in one place as the outer mind, are observed as impermanent, suffering, empty, and without self. If such wisdom arises, it is called observing the outer mind with wisdom regarding the outer mind. How does one observe the inner and outer mind with wisdom regarding the inner and outer mind? All inner and outer minds, concentrated in one place as the inner and outer mind, are observed as impermanent, suffering, empty, and without self. If such wisdom arises, it is called observing the inner and outer mind with wisdom regarding the inner and outer mind. How does one observe inner dharma (inner phenomena) with wisdom regarding inner dharma? Except for the four great elements (earth, water, fire, wind) that constitute the physical body (rupa-kaya), and the dharma, feeling (vedana), and mind (citta) associated with it, all other inner dharmas, concentrated in one place as inner dharma, are observed as impermanent, suffering, empty, and without self. If such wisdom arises, it is called observing inner dharma with wisdom regarding inner dharma. How does one observe outer dharma with wisdom regarding outer dharma? Except for the four great elements that constitute the physical body, and the dharma, feeling, and mind associated with it, all other outer dharmas, concentrated in one place as outer dharma, are observed as impermanent, suffering, empty, and without self, as they truly are. If such wisdom arises, it is called observing outer dharma with wisdom regarding outer dharma. How does one observe inner and outer dharma with wisdom regarding inner and outer dharma? Except for the four great elements that constitute the physical body, and the dharma, feeling, and mind associated with it, all other inner and outer dharmas, concentrated in one place as inner and outer dharma, are observed as impermanent, suffering, empty, and without self, as they truly are. If such wisdom arises, it is called observing inner and outer dharma with wisdom regarding inner and outer dharma. How does wisdom regarding the inner realm arise? By contemplating inner dharmas, if wisdom arises, it is called wisdom regarding the inner realm. How does wisdom regarding the outer realm arise? By contemplating outer dharmas, if wisdom arises, it is called wisdom regarding the outer realm. How does wisdom regarding the inner and outer realms arise? By contemplating inner and outer dharmas, if wisdom arises, it is called wisdom regarding the inner and outer realms. How does wisdom regarding the realm of beings arise? There is no realm of beings.
智。複次眾生慈行悲喜舍行思惟智生。是名眾生境界智。云何色境界智。思惟色法智生。是名色境界智。云何無色境界智。思惟無色法智生。是名無色境界智。云何眾生境界智。無眾生境界智。複次眾生慈行悲喜舍行智生。是名眾生境界智。云何有為境界智。思惟有為法智生。是名有為境界智。云何無為境界智。思惟無為法智生。是名無為境界智。云何眾生境界智。無眾生境界智。複次眾生慈行悲喜舍行思惟智生。是名眾生境界智。云何法境界智。思惟法智生。是名法境界智。云何無境界智。無境無境界智。複次思惟過去未來法智生是名無境界智。云何眾生境界智。無眾生境界智。複次眾生。慈行悲喜舍行。是名眾生境界智。云何少智。若少少住少間住。是名少智。云何中智。若智中中住中間住。是名中智。云何無量智。若智無量無量住無量間住。是名無量智。複次少智。若智少住少軟少境界是名少智。複次中智。若智中住中軟中境界。是名中智。複次無量智。若智無量住無量利無量境界。是名無量智。
云何少境界智。若智一眾生。若一法若一行始生。除如來涅槃。是名少境界智。云何中境界智。若智數眾生。若法始生。除如來涅槃。是名中境界智。云何無量境界智。若智無量眾生。若法始生。若如來涅槃。
【現代漢語翻譯】 現代漢語譯本 智。複次，通過對眾生的慈、悲、喜、舍四種行為的思惟而產生的智慧，這被稱為眾生境界智。 什麼是色境界智？通過對色法（rupa-dharma，物質現象）的思惟而產生的智慧，這被稱為色境界智。 什麼是無色境界智？通過對無色法（arupa-dharma，精神現象）的思惟而產生的智慧，這被稱為無色境界智。 什麼是眾生境界智？沒有眾生境界智。再次，通過對眾生的慈、悲、喜、舍四種行為的思惟而產生的智慧，這被稱為眾生境界智。 什麼是有為境界智？通過對有為法（conditioned dharma，因緣和合的現象）的思惟而產生的智慧，這被稱為有為境界智。 什麼是無為境界智？通過對無為法（unconditioned dharma，非因緣和合的現象）的思惟而產生的智慧，這被稱為無為境界智。 什麼是眾生境界智？沒有眾生境界智。再次，通過對眾生的慈、悲、喜、舍四種行為的思惟而產生的智慧，這被稱為眾生境界智。 什麼是法境界智？通過對法的思惟而產生的智慧，這被稱為法境界智。 什麼是無境界智？沒有境，也沒有境界智。再次，通過對過去和未來之法的思惟而產生的智慧，這被稱為無境界智。 什麼是眾生境界智？沒有眾生境界智。再次，通過對眾生的慈、悲、喜、舍四種行為的思惟，這被稱為眾生境界智。 什麼是少智？如果智慧很少、停留時間很短、持續時間很短，這被稱為少智。 什麼是中智？如果智慧中等、停留時間中等、持續時間中等，這被稱為中智。 什麼是無量智？如果智慧無量、停留時間無量、持續時間無量，這被稱為無量智。 再次，什麼是少智？如果智慧很少、很弱、境界很小，這被稱為少智。 再次，什麼是中智？如果智慧中等、較弱、境界中等，這被稱為中智。 再次，什麼是無量智？如果智慧無量、很強、境界無量，這被稱為無量智。 什麼是少境界智？如果智慧只針對一個眾生、一種法、一種行為的開始產生，除了如來（Tathagata）的涅槃（Nirvana），這被稱為少境界智。 什麼是中境界智？如果智慧針對一些眾生、一些法的開始產生，除了如來的涅槃，這被稱為中境界智。 什麼是無量境界智？如果智慧針對無量眾生、法的開始產生，或者如來的涅槃。
【English Translation】 English version Intelligence. Furthermore, the wisdom that arises from contemplating the practices of loving-kindness (慈, ci), compassion (悲, bei), joy (喜, xi), and equanimity (舍, she) towards sentient beings is called the intelligence of the realm of sentient beings. What is the intelligence of the realm of form (色, rupa)? The wisdom that arises from contemplating the dharma of form (色法, rupa-dharma) is called the intelligence of the realm of form. What is the intelligence of the realm of formlessness (無色, arupa)? The wisdom that arises from contemplating the dharma of formlessness (無色法, arupa-dharma) is called the intelligence of the realm of formlessness. What is the intelligence of the realm of sentient beings? There is no intelligence of the realm of sentient beings. Again, the wisdom that arises from contemplating the practices of loving-kindness, compassion, joy, and equanimity towards sentient beings is called the intelligence of the realm of sentient beings. What is the intelligence of the realm of the conditioned (有為, asamskrta)? The wisdom that arises from contemplating the conditioned dharma (有為法, conditioned dharma) is called the intelligence of the realm of the conditioned. What is the intelligence of the realm of the unconditioned (無為, samskrta)? The wisdom that arises from contemplating the unconditioned dharma (無為法, unconditioned dharma) is called the intelligence of the realm of the unconditioned. What is the intelligence of the realm of sentient beings? There is no intelligence of the realm of sentient beings. Again, the wisdom that arises from contemplating the practices of loving-kindness, compassion, joy, and equanimity towards sentient beings is called the intelligence of the realm of sentient beings. What is the intelligence of the realm of dharma (法, dharma)? The wisdom that arises from contemplating dharma is called the intelligence of the realm of dharma. What is the intelligence of no realm? There is no realm and no intelligence of realm. Again, the wisdom that arises from contemplating the dharma of the past and future is called the intelligence of no realm. What is the intelligence of the realm of sentient beings? There is no intelligence of the realm of sentient beings. Again, the practices of loving-kindness, compassion, joy, and equanimity towards sentient beings is called the intelligence of the realm of sentient beings. What is little intelligence? If intelligence is little, dwells for a short time, and lasts for a short duration, it is called little intelligence. What is medium intelligence? If intelligence is medium, dwells for a medium time, and lasts for a medium duration, it is called medium intelligence. What is immeasurable intelligence? If intelligence is immeasurable, dwells for an immeasurable time, and lasts for an immeasurable duration, it is called immeasurable intelligence. Again, what is little intelligence? If intelligence is little, weak, and has a small scope, it is called little intelligence. Again, what is medium intelligence? If intelligence is medium, weaker, and has a medium scope, it is called medium intelligence. Again, what is immeasurable intelligence? If intelligence is immeasurable, strong, and has an immeasurable scope, it is called immeasurable intelligence. What is the intelligence of a small realm? If intelligence arises regarding one sentient being, one dharma, or the beginning of one practice, except for the Nirvana (涅槃, Nirvana) of the Tathagata (如來, Tathagata), it is called the intelligence of a small realm. What is the intelligence of a medium realm? If intelligence arises regarding a number of sentient beings, or the beginning of some dharmas, except for the Nirvana of the Tathagata, it is called the intelligence of a medium realm. What is the intelligence of an immeasurable realm? If intelligence arises regarding immeasurable sentient beings, the beginning of dharmas, or the Nirvana of the Tathagata.
是名無量境界智。云何少智少境界。若智少住少軟若一眾生若一法若一行始生。除如來涅槃。是名少智少境界。云何少智中境界。若智少住少軟若數眾生若法始生。除如來涅槃。是名少智中境界。云何少智無量境界。智若少住少軟。若無量眾生法始生。若如來涅槃。是名少智無量境界。云何中智少境界。智若智中住中軟。若一眾生。若一法一行始生。非如來涅槃。是名中智少境界。云何中智中境界。若智中住中軟。數眾生若法始生。非如來涅槃。是名中智中境界。云何中智無量境界。若中住中軟。若無量眾生法始生。如來涅槃。是名中智無量境界。云何無量智少境界。智若無量住無量利。若一眾生一法一行始生。除如來涅槃。是名無量智少境界。云何無量智中境界。若智無量住無量利。若數眾生若法始生。除如來涅槃。是名無量智中境界。云何無量智無量境界。智若無量住無量利。若無量眾生法始生。如來涅槃。是名無量智無量境界。云何少住智。若智少間住。一彈指頃或多。非𤚲牛頃或多。是名少住智。云何中住智。若智中間住。𤚲牛頃或多。非七日或多。是名中住智。云何無量住智。若智無量間住。七日或多。是名無量住智。云何少智少住。若境界少軟。若少間住。彈指頃或多。非𤚲牛頃或多。是名少智少住。云
【現代漢語翻譯】 現代漢語譯本： 什麼是無量境界智？如果智慧安住于無量，利益無量，那麼對於無量的眾生和法開始生起，這就是如來的涅槃，這被稱為無量境界智。 什麼是少智少境界？如果智慧少量安住，少量柔和，那麼對於一個眾生，一個法，一個行為開始生起，除了如來的涅槃，這被稱為少智少境界。 什麼是少智中境界？如果智慧少量安住，少量柔和，那麼對於一些眾生，一些法開始生起，除了如來的涅槃，這被稱為少智中境界。 什麼是少智無量境界？如果智慧少量安住，少量柔和，那麼對於無量的眾生和法開始生起，或者如來的涅槃，這被稱為少智無量境界。 什麼是中智少境界？如果智慧中等安住，中等柔和，那麼對於一個眾生，一個法，一個行為開始生起，不是如來的涅槃，這被稱為中智少境界。 什麼是中智中境界？如果智慧中等安住，中等柔和，那麼對於一些眾生，一些法開始生起，不是如來的涅槃，這被稱為中智中境界。 什麼是中智無量境界？如果智慧中等安住，中等柔和，那麼對於無量的眾生和法開始生起，如來的涅槃，這被稱為中智無量境界。 什麼是無量智少境界？如果智慧無量安住，無量利益，那麼對於一個眾生，一個法，一個行為開始生起，除了如來的涅槃，這被稱為無量智少境界。 什麼是無量智中境界？如果智慧無量安住，無量利益，那麼對於一些眾生，一些法開始生起，除了如來的涅槃，這被稱為無量智中境界。 什麼是無量智無量境界？如果智慧無量安住，無量利益，那麼對於無量的眾生和法開始生起，如來的涅槃，這被稱為無量智無量境界。 什麼是少住智？如果智慧少量間斷地安住，一個彈指的時間或者更多，不是一個剎那的時間或者更多，這被稱為少住智。 什麼是中住智？如果智慧中間間斷地安住，一個剎那的時間或者更多，不是七天的時間或者更多，這被稱為中住智。 什麼是無量住智？如果智慧無量間斷地安住，七天的時間或者更多，這被稱為無量住智。 什麼是少智少住？如果境界少量柔和，如果少量間斷地安住，一個彈指的時間或者更多，不是一個剎那的時間或者更多，這被稱為少智少住。
【English Translation】 English version: What is immeasurable realm wisdom? If wisdom abides in immeasurability and benefits immeasurably, then for immeasurable beings and dharmas beginning to arise, this is the Nirvana of the Tathagata (如來，one who has thus come), this is called immeasurable realm wisdom. What is little wisdom, little realm? If wisdom abides little, is little soft, then for one being, one dharma, one action beginning to arise, except for the Nirvana of the Tathagata (如來，one who has thus come), this is called little wisdom, little realm. What is little wisdom, middle realm? If wisdom abides little, is little soft, then for some beings, some dharmas beginning to arise, except for the Nirvana of the Tathagata (如來，one who has thus come), this is called little wisdom, middle realm. What is little wisdom, immeasurable realm? If wisdom abides little, is little soft, then for immeasurable beings and dharmas beginning to arise, or the Nirvana of the Tathagata (如來，one who has thus come), this is called little wisdom, immeasurable realm. What is middle wisdom, little realm? If wisdom abides moderately, is moderately soft, then for one being, one dharma, one action beginning to arise, not the Nirvana of the Tathagata (如來，one who has thus come), this is called middle wisdom, little realm. What is middle wisdom, middle realm? If wisdom abides moderately, is moderately soft, then for some beings, some dharmas beginning to arise, not the Nirvana of the Tathagata (如來，one who has thus come), this is called middle wisdom, middle realm. What is middle wisdom, immeasurable realm? If wisdom abides moderately, is moderately soft, then for immeasurable beings and dharmas beginning to arise, the Nirvana of the Tathagata (如來，one who has thus come), this is called middle wisdom, immeasurable realm. What is immeasurable wisdom, little realm? If wisdom abides immeasurably, benefits immeasurably, then for one being, one dharma, one action beginning to arise, except for the Nirvana of the Tathagata (如來，one who has thus come), this is called immeasurable wisdom, little realm. What is immeasurable wisdom, middle realm? If wisdom abides immeasurably, benefits immeasurably, then for some beings, some dharmas beginning to arise, except for the Nirvana of the Tathagata (如來，one who has thus come), this is called immeasurable wisdom, middle realm. What is immeasurable wisdom, immeasurable realm? If wisdom abides immeasurably, benefits immeasurably, then for immeasurable beings and dharmas beginning to arise, the Nirvana of the Tathagata (如來，one who has thus come), this is called immeasurable wisdom, immeasurable realm. What is little abiding wisdom? If wisdom abides with little interruption, for the duration of a finger snap or more, not for the duration of a kshana (𤚲牛，moment) or more, this is called little abiding wisdom. What is middle abiding wisdom? If wisdom abides with middle interruption, for the duration of a kshana (𤚲牛，moment) or more, not for the duration of seven days or more, this is called middle abiding wisdom. What is immeasurable abiding wisdom? If wisdom abides with immeasurable interruption, for the duration of seven days or more, this is called immeasurable abiding wisdom. What is little wisdom, little abiding? If the realm is little soft, if it abides with little interruption, for the duration of a finger snap or more, not for the duration of a kshana (𤚲牛，moment) or more, this is called little wisdom, little abiding.
何少智中住。智若少境界少軟。若中住𤚲牛頃或多。是名少智中住。云何少智無量住。若智少境界少軟。若無量間住。七日或多。是名少智無量住。云何中智少住。智若中境界中軟。若少間住。彈指頃。或非𤚲牛頃或多。是名中智少住。云何中智中住。若智中境界中軟。中間住𤚲牛頃或多。非七日或多。是名中智中住。云何中智無量住。智若中境界中軟。若無量間住。七日或多。是名中智無量住。云何無量智少住。智若無量境界無量利若少間住。彈指頃或多。非𤚲牛頃或多。是名無量智少住。云何無量智中住。若智無量境界無量利。若中間住。𤚲牛頃或多。非七日或多。是名無量智中住云何無量智無量住。若智無量境界無量利。若無量間住七日或多。是名無量智無量住。
云何善道方便。善道謂善法及人天。若智見解脫方便。是名善道方便。云何惡道方便。惡道謂不善法。及地獄畜生餓鬼。若智見解脫方便。是名惡道方便。
云何善方便。此因此緣色。此因此緣受想行識。此因此緣入初禪定。入第二第三第四禪定。斷惡不善法成就善法。若智見解脫方便。是名善方便。云何寂靜方便。寂靜謂定。若智見解脫方便。是名寂靜方便。云何取方便。取謂進。若智見解脫方便。是名取方便。云何舍方便。二舍舍根
【現代漢語翻譯】 現代漢語譯本： 什麼是少智中住？如果智慧少，所緣境界少且遲緩，如果停留的時間處於中間狀態，大約一軛牛（Yoke of Ox）的時間或者更長，這就是所謂的少智中住。 什麼是少智無量住？如果智慧少，所緣境界少且遲緩，如果停留的時間處於無量狀態，七天或者更長，這就是所謂的少智無量住。 什麼是中智少住？如果智慧中等，所緣境界中等且適中，如果停留的時間很短，一個彈指的時間，或者不是一軛牛的時間或者更長，這就是所謂的中智少住。 什麼是中智中住？如果智慧中等，所緣境界中等且適中，如果停留的時間處於中間狀態，大約一軛牛的時間或者更長，但不是七天或者更長，這就是所謂的中智中住。 什麼是中智無量住？如果智慧中等，所緣境界中等且適中，如果停留的時間處於無量狀態，七天或者更長，這就是所謂的中智無量住。 什麼是無量智少住？如果智慧無量，所緣境界無量且敏銳，如果停留的時間很短，一個彈指的時間或者更長，但不是一軛牛的時間或者更長，這就是所謂的無量智少住。 什麼是無量智中住？如果智慧無量，所緣境界無量且敏銳，如果停留的時間處於中間狀態，大約一軛牛的時間或者更長，但不是七天或者更長，這就是所謂的無量智中住。 什麼是無量智無量住？如果智慧無量，所緣境界無量且敏銳，如果停留的時間處於無量狀態，七天或者更長，這就是所謂的無量智無量住。
什麼是善道方便？善道指的是善法以及人天（人類和天神）。如果通過智慧見解獲得解脫的方法，這就是所謂的善道方便。 什麼是惡道方便？惡道指的是不善法，以及地獄、畜生、餓鬼。如果通過智慧見解獲得解脫的方法，這就是所謂的惡道方便。
什麼是善方便？因為這個原因和條件而有色（Rupa），因為這個原因和條件而有受（Vedana）、想（Sanna）、行（Sankhara）、識（Vinnana）。因為這個原因和條件而進入初禪定（First Dhyana），進入第二禪定（Second Dhyana）、第三禪定（Third Dhyana）、第四禪定（Fourth Dhyana）。斷除惡和不善法，成就善法。如果通過智慧見解獲得解脫的方法，這就是所謂的善方便。 什麼是寂靜方便？寂靜指的是禪定。如果通過智慧見解獲得解脫的方法，這就是所謂的寂靜方便。 什麼是取方便？取指的是前進。如果通過智慧見解獲得解脫的方法，這就是所謂的取方便。 什麼是舍方便？二舍舍根（Two kinds of giving up, the root of giving up）
【English Translation】 English version: What is 'dwelling in the middle with limited wisdom'? If wisdom is limited, the object of focus is limited and slow, and if the duration of dwelling is in the middle, approximately the time of a 'Yoke of Ox' or longer, this is called 'dwelling in the middle with limited wisdom'. What is 'dwelling in the immeasurable with limited wisdom'? If wisdom is limited, the object of focus is limited and slow, and if the duration of dwelling is immeasurable, seven days or longer, this is called 'dwelling in the immeasurable with limited wisdom'. What is 'dwelling briefly with moderate wisdom'? If wisdom is moderate, the object of focus is moderate and balanced, and if the duration of dwelling is brief, the time of a finger snap, or not the time of a 'Yoke of Ox' or longer, this is called 'dwelling briefly with moderate wisdom'. What is 'dwelling in the middle with moderate wisdom'? If wisdom is moderate, the object of focus is moderate and balanced, and if the duration of dwelling is in the middle, approximately the time of a 'Yoke of Ox' or longer, but not seven days or longer, this is called 'dwelling in the middle with moderate wisdom'. What is 'dwelling in the immeasurable with moderate wisdom'? If wisdom is moderate, the object of focus is moderate and balanced, and if the duration of dwelling is immeasurable, seven days or longer, this is called 'dwelling in the immeasurable with moderate wisdom'. What is 'dwelling briefly with immeasurable wisdom'? If wisdom is immeasurable, the object of focus is immeasurable and sharp, and if the duration of dwelling is brief, the time of a finger snap or longer, but not the time of a 'Yoke of Ox' or longer, this is called 'dwelling briefly with immeasurable wisdom'. What is 'dwelling in the middle with immeasurable wisdom'? If wisdom is immeasurable, the object of focus is immeasurable and sharp, and if the duration of dwelling is in the middle, approximately the time of a 'Yoke of Ox' or longer, but not seven days or longer, this is called 'dwelling in the middle with immeasurable wisdom'. What is 'dwelling in the immeasurable with immeasurable wisdom'? If wisdom is immeasurable, the object of focus is immeasurable and sharp, and if the duration of dwelling is immeasurable, seven days or longer, this is called 'dwelling in the immeasurable with immeasurable wisdom'.
What is the 'expedient of the path of goodness'? The path of goodness refers to good dharmas and humans and devas (gods). If it is a method of liberation through wisdom and insight, this is called the 'expedient of the path of goodness'. What is the 'expedient of the path of evil'? The path of evil refers to unwholesome dharmas, as well as hells, animals, and hungry ghosts. If it is a method of liberation through wisdom and insight, this is called the 'expedient of the path of evil'.
What is a 'skillful expedient'? Because of this cause and condition, there is Rupa (form). Because of this cause and condition, there are Vedana (feeling), Sanna (perception), Sankhara (mental formations), and Vinnana (consciousness). Because of this cause and condition, one enters the First Dhyana (First Meditation), enters the Second Dhyana (Second Meditation), the Third Dhyana (Third Meditation), and the Fourth Dhyana (Fourth Meditation). Abandoning evil and unwholesome dharmas, accomplishing wholesome dharmas. If it is a method of liberation through wisdom and insight, this is called a 'skillful expedient'. What is a 'tranquil expedient'? Tranquility refers to meditation. If it is a method of liberation through wisdom and insight, this is called a 'tranquil expedient'. What is an 'expedient of taking'? 'Taking' refers to advancing. If it is a method of liberation through wisdom and insight, this is called an 'expedient of taking'. What is an 'expedient of relinquishing'? Two kinds of giving up, the root of giving up.
心。若智見解脫方便。是名舍方便。複次寂靜方便。心過掉如是寂靜如相滅。若智見解脫方便。是名寂靜方便。複次取方便。若軟進當如是勤取隨緣取正取。勸勉正勸勉正歡喜。若智見解脫方便。是名取方便。複次舍方便。定心如是舍貪慾瞋恚愚癡盡。若智見解脫方便是名舍方便。
云何過去智。若智生已滅。是名過去智。云何未來智。若智未生未出。是名未來智。云何現在智。若智生未滅。是名現在智。
云何過去境界智。思惟過去法智生。是名過去境界智。云何未來境界智。思惟未來法智生。是名未來境界智。云何現在境界智。思惟現在法智生。是名現在境界智。云何非過去非未來非現在境界智。思惟非過去非未來非現在法智生。是名非過去非未來非現在境界智。
云何欲界系智。若智欲漏有漏。是名欲界系智。云何色界系智。若智色漏有漏。是名色界系智。云何無色界系智。若智無色漏有漏是名無色界系智。云何不繫智。若智聖無漏。是名不繫智。
云何苦智。此苦聖諦。若智見解脫方便。是名苦智。云何集智。此集聖諦。若智見解脫方便。是名集智。云何滅智。此滅聖諦。若智見解脫方便。是名滅智。云何道智。此道聖諦。若智見解脫方便。是名道智。複次苦智。生苦老苦病苦死苦
【現代漢語翻譯】 現代漢語譯本：心。若以智慧見解脫的方便，這稱為舍方便。再者，寂靜方便。心若能去除過失，如此寂靜，如相滅盡。若以智慧見解脫的方便，這稱為寂靜方便。再者，取方便。若精進時，應當如此勤勉地隨順因緣，正確地選取，勸勉自己，正確地勸勉，生起歡喜。若以智慧見解脫的方便，這稱為取方便。再者，舍方便。若能使定心捨棄貪慾、瞋恚、愚癡，使之滅盡。若以智慧見解脫的方便，這稱為舍方便。
什麼是過去智？若智慧生起后已滅去，這稱為過去智。什麼是未來智？若智慧尚未生起，尚未出現，這稱為未來智。什麼是現在智？若智慧生起但尚未滅去，這稱為現在智。
什麼是過去境界智？思惟過去之法而生起的智慧，這稱為過去境界智。什麼是未來境界智？思惟未來之法而生起的智慧，這稱為未來境界智。什麼是現在境界智？思惟現在之法而生起的智慧，這稱為現在境界智。什麼是非過去、非未來、非現在境界智？思惟非過去、非未來、非現在之法而生起的智慧，這稱為非過去、非未來、非現在境界智。
什麼是欲界系智？若智慧與欲漏（Kāma-āsava）、有漏（Bhava-āsava）相關聯，這稱為欲界系智。什麼是色界（Rūpadhātu）系智？若智慧與色漏（Rūpa-āsava）、有漏（Bhava-āsava）相關聯，這稱為色界系智。什麼是非色界（Arūpadhātu）系智？若智慧與無色漏（Arūpa-āsava）、有漏（Bhava-āsava）相關聯，這稱為無色界系智。什麼是不繫智？若智慧是聖者的無漏智，這稱為不繫智。
什麼是苦智？對於『此是苦聖諦』，若以智慧見解脫的方便，這稱為苦智。什麼是集智？對於『此是集聖諦』，若以智慧見解脫的方便，這稱為集智。什麼是滅智？對於『此是滅聖諦』，若以智慧見解脫的方便，這稱為滅智。什麼是道智？對於『此是道聖諦』，若以智慧見解脫的方便，這稱為道智。再者，苦智。生苦（Jāti-dukkha）、老苦（Jarā-dukkha）、病苦（Vyādhi-dukkha）、死苦（Maraṇa-dukkha）
【English Translation】 English version: Mind. If the means of wisdom and insight lead to liberation, this is called the means of abandonment. Furthermore, the means of tranquility. If the mind can eliminate faults, and be tranquil such that appearances cease, if the means of wisdom and insight lead to liberation, this is called the means of tranquility. Furthermore, the means of taking up. If one is diligent, one should diligently follow conditions, correctly choose, encourage oneself, correctly encourage, and generate joy. If the means of wisdom and insight lead to liberation, this is called the means of taking up. Furthermore, the means of abandonment. If one can make the concentrated mind abandon greed, hatred, and delusion, and cause them to cease, if the means of wisdom and insight lead to liberation, this is called the means of abandonment.
What is knowledge of the past? If knowledge has arisen and ceased, this is called knowledge of the past. What is knowledge of the future? If knowledge has not yet arisen, has not yet appeared, this is called knowledge of the future. What is knowledge of the present? If knowledge has arisen but has not yet ceased, this is called knowledge of the present.
What is knowledge of the past realm? If knowledge arises from contemplating past phenomena, this is called knowledge of the past realm. What is knowledge of the future realm? If knowledge arises from contemplating future phenomena, this is called knowledge of the future realm. What is knowledge of the present realm? If knowledge arises from contemplating present phenomena, this is called knowledge of the present realm. What is knowledge of the realm that is neither past, future, nor present? If knowledge arises from contemplating phenomena that are neither past, future, nor present, this is called knowledge of the realm that is neither past, future, nor present.
What is knowledge associated with the desire realm (Kāmadhātu)? If knowledge is associated with the outflows of desire (Kāma-āsava) and existence (Bhava-āsava), this is called knowledge associated with the desire realm. What is knowledge associated with the form realm (Rūpadhātu)? If knowledge is associated with the outflows of form (Rūpa-āsava) and existence (Bhava-āsava), this is called knowledge associated with the form realm. What is knowledge associated with the formless realm (Arūpadhātu)? If knowledge is associated with the outflows of the formless (Arūpa-āsava) and existence (Bhava-āsava), this is called knowledge associated with the formless realm. What is unassociated knowledge? If knowledge is the undefiled knowledge of the noble ones, this is called unassociated knowledge.
What is knowledge of suffering? Regarding 'This is the noble truth of suffering', if the means of wisdom and insight lead to liberation, this is called knowledge of suffering. What is knowledge of the origin? Regarding 'This is the noble truth of origin', if the means of wisdom and insight lead to liberation, this is called knowledge of origin. What is knowledge of cessation? Regarding 'This is the noble truth of cessation', if the means of wisdom and insight lead to liberation, this is called knowledge of cessation. What is knowledge of the path? Regarding 'This is the noble truth of the path', if the means of wisdom and insight lead to liberation, this is called knowledge of the path. Furthermore, knowledge of suffering: the suffering of birth (Jāti-dukkha), the suffering of aging (Jarā-dukkha), the suffering of sickness (Vyādhi-dukkha), the suffering of death (Maraṇa-dukkha).
。不愛會苦愛別離苦所求不得苦。除愛總五受陰苦。若智見解脫方便。是名苦智。複次集智。此愛復有欲染相續處處悕望。若智見解脫方便。是名集智。云何滅智。若愛慾離滅盡捨出解脫。無有依止永斷無餘。若智見解脫方便。是名滅智。複次道智。八聖道。正見正覺正語正業正命正精進正念正定。若智見解脫方便。是名道智。複次苦智。一切有為有漏苦諦所攝法。若一處有為有漏苦諦所攝法。見苦見無我思惟苦。若智見解脫方便。是名苦智。複次集智。一切苦因苦集。若一處苦因苦緒苦集。見集見無我思惟集。此因此緣成就一切苦。若智見解脫方便。是名集智。複次滅智。盡一切苦。盡煩惱盡漏法。若一切處盡苦盡煩惱盡漏法。見滅見無我思惟滅。若智見解脫方便。是名滅智。複次道智。一切聖道出要正滅苦。若一處聖道出要正滅苦。見道見無我思惟道。此因此緣盡一切苦。若智見解脫方便。是名道智。云何法智。若智聖無漏非比類智一切相。是名法智。云何比智。若智聖無漏比類智一切相無餘。是名比智。云何世智。若知諸眾生。若知法名字語言。若知過去語未來語現在語男女非男女語一語二語三語眾語無量語一切語。若智見解脫方便。是名世智。云何他心智。若以智知他心。若智見解射方便。是名他心智。複次
【現代漢語翻譯】 現代漢語譯本： 不愛會帶來痛苦，愛而不得不分離也會帶來痛苦，所求不得也會帶來痛苦。總而言之，由愛而生的五蘊（受、想、行、識）皆是苦。如果通過智慧去觀察、理解，從而獲得解脫的方法，這就被稱為苦智。 進一步說，什麼是集智呢？這種愛具有對慾望的執著，持續不斷地在各處尋求滿足。如果通過智慧去觀察、理解，從而獲得解脫的方法，這就被稱為集智。 什麼是滅智呢？就是對愛的慾望完全斷絕、滅盡、捨棄，從中解脫出來，不再有任何依賴，永遠斷除，沒有絲毫殘留。如果通過智慧去觀察、理解，從而獲得解脫的方法，這就被稱為滅智。 進一步說，什麼是道智呢？就是八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定）。如果通過智慧去觀察、理解，從而獲得解脫的方法，這就被稱為道智。 進一步說，什麼是苦智呢？一切有為法（有生滅變化的法）、有漏法（有煩惱的法）都屬於苦諦所包含的範圍。如果在某一處觀察到有為法、有漏法屬於苦諦所包含的範圍，看到苦，看到無我，思維苦的本質，如果通過智慧去觀察、理解，從而獲得解脫的方法，這就被稱為苦智。 進一步說，什麼是集智呢？一切苦的根源、苦的聚集都屬於集諦所包含的範圍。如果在某一處觀察到苦的根源、苦的延續、苦的聚集，看到集，看到無我，思維集的本質，明白一切苦都是由此因由此緣而成就的，如果通過智慧去觀察、理解，從而獲得解脫的方法，這就被稱為集智。 進一步說，什麼是滅智呢？就是滅盡一切苦，滅盡煩惱，滅盡有漏法。如果在一切處滅盡苦，滅盡煩惱，滅盡有漏法，看到滅，看到無我，思維滅的本質，如果通過智慧去觀察、理解，從而獲得解脫的方法，這就被稱為滅智。 進一步說，什麼是道智呢？一切聖道都是出離苦海的途徑，是真正滅苦的方法。如果在某一處觀察到聖道是出離苦海的途徑，是真正滅苦的方法，看到道，看到無我，思維道的本質，明白一切苦都是由此因由此緣而滅盡的，如果通過智慧去觀察、理解，從而獲得解脫的方法，這就被稱為道智。 什麼是法智呢？就是聖潔的、無漏的、非比類的智慧所包含的一切方面。這就被稱為法智。 什麼是比智呢？就是聖潔的、無漏的、比類的智慧所包含的一切方面，沒有絲毫遺漏。這就被稱為比智。 什麼是世智呢？就是了解一切眾生，了解法的名字和語言，瞭解過去、未來、現在的語言，瞭解男女、非男女的語言，瞭解一語、二語、三語、眾語、無量語，瞭解一切語言。如果通過智慧去觀察、理解，從而獲得解脫的方法，這就被稱為世智。 什麼是他心智呢？就是用智慧去了解他人的心。如果通過智慧去觀察、理解，從而獲得解脫的方法，這就被稱為他心智。 進一步說，
【English Translation】 English version: 'Not loving causes suffering, separation from loved ones causes suffering, not getting what one desires causes suffering. In short, the five skandhas (form, feeling, perception, mental formations, consciousness) arising from love are all suffering. If one observes and understands through wisdom, thereby obtaining a method of liberation, this is called the 'Wisdom of Suffering' (苦智, Ku Zhi).' 'Furthermore, what is the 'Wisdom of Accumulation' (集智, Ji Zhi)? This love has attachment to desires, continuously seeking satisfaction everywhere. If one observes and understands through wisdom, thereby obtaining a method of liberation, this is called the 'Wisdom of Accumulation'.' 'What is the 'Wisdom of Cessation' (滅智, Mie Zhi)? It is the complete severance, extinction, abandonment, and liberation from the desire for love, with no more dependence, permanently cut off without any residue. If one observes and understands through wisdom, thereby obtaining a method of liberation, this is called the 'Wisdom of Cessation'.' 'Furthermore, what is the 'Wisdom of the Path' (道智, Dao Zhi)? It is the Eightfold Noble Path (正見, Zheng Jian - Right View; 正思惟, Zheng Siwei - Right Thought; 正語, Zheng Yu - Right Speech; 正業, Zheng Ye - Right Action; 正命, Zheng Ming - Right Livelihood; 正精進, Zheng Jingjin - Right Effort; 正念, Zheng Nian - Right Mindfulness; 正定, Zheng Ding - Right Concentration). If one observes and understands through wisdom, thereby obtaining a method of liberation, this is called the 'Wisdom of the Path'.' 'Furthermore, what is the 'Wisdom of Suffering'? All conditioned phenomena (有為法, You Wei Fa - phenomena that arise and cease), defiled phenomena (有漏法, You Lou Fa - phenomena with outflows/afflictions) are included within the scope of the Truth of Suffering (苦諦, Ku Di). If, in a certain place, one observes that conditioned and defiled phenomena are included within the scope of the Truth of Suffering, seeing suffering, seeing no-self, contemplating the essence of suffering, if one observes and understands through wisdom, thereby obtaining a method of liberation, this is called the 'Wisdom of Suffering'.' 'Furthermore, what is the 'Wisdom of Accumulation'? All the roots of suffering, the accumulation of suffering, are included within the scope of the Truth of Accumulation (集諦, Ji Di). If, in a certain place, one observes the roots of suffering, the continuation of suffering, the accumulation of suffering, seeing accumulation, seeing no-self, contemplating the essence of accumulation, understanding that all suffering is accomplished by this cause and this condition, if one observes and understands through wisdom, thereby obtaining a method of liberation, this is called the 'Wisdom of Accumulation'.' 'Furthermore, what is the 'Wisdom of Cessation'? It is the complete cessation of all suffering, the complete cessation of afflictions, the complete cessation of defiled phenomena. If, in all places, one completely ceases suffering, completely ceases afflictions, completely ceases defiled phenomena, seeing cessation, seeing no-self, contemplating the essence of cessation, if one observes and understands through wisdom, thereby obtaining a method of liberation, this is called the 'Wisdom of Cessation'.' 'Furthermore, what is the 'Wisdom of the Path'? All the Noble Paths are the means of escaping the sea of suffering, the true method of ceasing suffering. If, in a certain place, one observes that the Noble Path is the means of escaping the sea of suffering, the true method of ceasing suffering, seeing the path, seeing no-self, contemplating the essence of the path, understanding that all suffering is ceased by this cause and this condition, if one observes and understands through wisdom, thereby obtaining a method of liberation, this is called the 'Wisdom of the Path'.' 'What is the 'Wisdom of Dharma' (法智, Fa Zhi)? It is all aspects included in the pure, undefiled, non-analogical wisdom. This is called the 'Wisdom of Dharma'.' 'What is the 'Wisdom of Comparison' (比智, Bi Zhi)? It is all aspects included in the pure, undefiled, analogical wisdom, without any omission. This is called the 'Wisdom of Comparison'.' 'What is 'Worldly Wisdom' (世智, Shi Zhi)? It is understanding all sentient beings, understanding the names and languages of dharmas, understanding the languages of the past, future, and present, understanding the languages of male, female, and non-binary, understanding one word, two words, three words, many words, countless words, understanding all languages. If one observes and understands through wisdom, thereby obtaining a method of liberation, this is called 'Worldly Wisdom'.' 'What is 'Knowledge of the Minds of Others' (他心智, Ta Xin Zhi)? It is using wisdom to understand the minds of others. If one observes and understands through wisdom, thereby obtaining a method of liberation, this is called 'Knowledge of the Minds of Others'.' 'Furthermore,'
法智。若有為有漏苦諦所攝法。見苦見無我思惟苦。若苦因苦緒苦集。見集見無我思惟集。盡苦盡煩惱盡有漏。見漏見無我思惟滅。若聖道見無我思惟道。及思惟余法。若於彼聖無漏智非比類智一切相。是名法智。複次比智。若人已行法中生法智。彼于余法中。如彼彼生如彼相。如彼比類。此如彼彼如此。若聖無漏智比類智一切相。是名比智。複次世智。若知諸眾生。若知法數。若知共施設語言名字。若色受想行識。若苦集滅道。若地獄畜生餓鬼人天。若智見解脫方便。是名世智。複次他心智。若以智知他眾生他人心數及心。有愛心如實知有愛心。無愛心如實知無愛心。有瞋恚心如實知有瞋恚心。無瞋恚心如實知無瞋恚心。有愚癡心如實知有愚癡心。無愚癡心如實知無愚癡心。嫉心如實知嫉心。亂心如實知亂心。少心如實知少心。實心如實知實心。不定心如實知不定心。定心如實知定心。非解脫心如實知非解脫心。解脫心如實知解脫心。有勝心如實知有勝心。無勝心如實知無勝心。若智見解脫方便。是名他心智。
云何法辯。法眾法比法觸。若聖智無餘。是名法辯。云何義辯。義眾義比義觸。若聖智無餘。是名義辯。云何辭辯。辭眾辭比辭觸。若聖智無餘。是名辭辯。云何應辯。應眾應比應觸。若聖智無餘。是
【現代漢語翻譯】 現代漢語譯本： 法智（Dharma-jñāna）：如果對於有為有漏的苦諦所包含的法，能見到苦，見到無我，並思惟苦；如果對於苦的因、苦的緒、苦的集，能見到集，見到無我，並思惟集；如果對於苦的滅盡、煩惱的滅盡、有漏的滅盡，能見到滅，見到無我，並思惟滅；如果對於聖道，能見到無我，並思惟道；以及思惟其他的法。如果對於那聖無漏智，不是比類智的一切相，這叫做「法智」。 其次是比智（Anvaya-jñāna）：如果有人已經實行法，從中生出法智，那麼他在其餘的法中，如彼彼所生，如彼相，如彼比類，此如彼彼如此。如果聖無漏智是比類智的一切相，這叫做「比智」。 其次是世智（Saṃvṛti-jñāna）：如果能知曉各種眾生，如果能知曉法數，如果能知曉共同施設的語言名字，如果能知曉色、受、想、行、識五蘊，如果能知曉苦、集、滅、道四聖諦，如果能知曉地獄、畜生、餓鬼、人、天五道，如果能知曉智、見、解脫的方便，這叫做「世智」。 其次是他心智（Para-citta-jñāna）：如果以智慧知曉其他眾生、其他人的心數和心，對於有愛心的人，如實知曉他有愛心；對於沒有愛心的人，如實知曉他沒有愛心；對於有瞋恚心的人，如實知曉他有瞋恚心；對於沒有瞋恚心的人，如實知曉他沒有瞋恚心；對於有愚癡心的人，如實知曉他有愚癡心；對於沒有愚癡心的人，如實知曉他沒有愚癡心；對於有嫉妒心的人，如實知曉他有嫉妒心；對於有散亂心的人，如實知曉他有散亂心；對於小心量的人，如實知曉他小心量；對於真心實意的人，如實知曉他真心實意；對於心不定的人，如實知曉他心不定；對於心安定的人，如實知曉他心安定；對於沒有解脫心的人，如實知曉他沒有解脫心；對於有解脫心的人，如實知曉他有解脫心；對於有勝心的人，如實知曉他有勝心；對於沒有勝心的人，如實知曉他沒有勝心。如果能知曉智、見、解脫的方便，這叫做「他心智」。 什麼是法辯（Dharma-pratisaṃvidā）：法眾、法比、法觸，如果聖智沒有剩餘，這叫做「法辯」。 什麼是義辯（Artha-pratisaṃvidā）：義眾、義比、義觸，如果聖智沒有剩餘，這叫做「義辯」。 什麼是辭辯（Nirukti-pratisaṃvidā）：辭眾、辭比、辭觸，如果聖智沒有剩餘，這叫做「辭辯」。 什麼是應辯（Pratibhāna-pratisaṃvidā）：應眾、應比、應觸，如果聖智沒有剩餘，這叫做「應辯」。
【English Translation】 English version: 'Dharma-jñāna' (Knowledge of Dharma): If, with respect to a Dharma included in the 'duḥkha-satya' (truth of suffering) that is conditioned and defiled, one sees suffering, sees no-self, and contemplates suffering; if, with respect to the cause of suffering, the origin of suffering, the accumulation of suffering, one sees accumulation, sees no-self, and contemplates accumulation; if, with respect to the cessation of suffering, the cessation of afflictions, the cessation of defilements, one sees cessation, sees no-self, and contemplates cessation; if, with respect to the Noble Path, one sees no-self, and contemplates the Path; and contemplates other Dharmas. If, with respect to that Noble, undefiled wisdom, it is not all aspects of inferential wisdom, this is called 'Dharma-jñāna'. Furthermore, 'Anvaya-jñāna' (Inferential Knowledge): If a person has practiced the Dharma and from it arises 'Dharma-jñāna', then in other Dharmas, as that which arises from that, as that aspect, as that inference, this is like that. If the Noble, undefiled wisdom is all aspects of inferential wisdom, this is called 'Anvaya-jñāna'. Furthermore, 'Saṃvṛti-jñāna' (Conventional Knowledge): If one knows all beings, if one knows the number of Dharmas, if one knows the commonly established languages and names, if one knows 'rūpa' (form), 'vedanā' (feeling), 'saṃjñā' (perception), 'saṃskāra' (mental formations), 'vijñāna' (consciousness), if one knows 'duḥkha' (suffering), 'samudaya' (origin), 'nirodha' (cessation), 'mārga' (path), if one knows 'naraka' (hell), 'tiryak' (animal), 'preta' (hungry ghost), 'manuṣya' (human), 'deva' (god), if one knows the means of wisdom, vision, and liberation, this is called 'Saṃvṛti-jñāna'. Furthermore, 'Para-citta-jñāna' (Knowledge of the Minds of Others): If, with wisdom, one knows the minds and mental states of other beings and other people, knowing truly that a mind with attachment has attachment, knowing truly that a mind without attachment has no attachment, knowing truly that a mind with hatred has hatred, knowing truly that a mind without hatred has no hatred, knowing truly that a mind with delusion has delusion, knowing truly that a mind without delusion has no delusion, knowing truly a jealous mind is jealous, knowing truly a distracted mind is distracted, knowing truly a narrow mind is narrow, knowing truly a sincere mind is sincere, knowing truly an unstable mind is unstable, knowing truly a stable mind is stable, knowing truly an unliberated mind is unliberated, knowing truly a liberated mind is liberated, knowing truly a superior mind is superior, knowing truly a non-superior mind is non-superior. If one knows the means of wisdom, vision, and liberation, this is called 'Para-citta-jñāna'. What is 'Dharma-pratisaṃvidā' (Analytical Knowledge of Dharma)? The multitude of Dharmas, the comparison of Dharmas, the contact with Dharmas, if the Noble wisdom is without remainder, this is called 'Dharma-pratisaṃvidā'. What is 'Artha-pratisaṃvidā' (Analytical Knowledge of Meaning)? The multitude of meanings, the comparison of meanings, the contact with meanings, if the Noble wisdom is without remainder, this is called 'Artha-pratisaṃvidā'. What is 'Nirukti-pratisaṃvidā' (Analytical Knowledge of Language)? The multitude of languages, the comparison of languages, the contact with languages, if the Noble wisdom is without remainder, this is called 'Nirukti-pratisaṃvidā'. What is 'Pratibhāna-pratisaṃvidā' (Analytical Knowledge of Eloquence)? The multitude of eloquence, the comparison of eloquence, the contact with eloquence, if the Noble wisdom is without remainder, this is called 'Pratibhāna-pratisaṃvidā'.
名應辯。複次法辯。除辭辯應辯。若余聖無漏智非比類智知相無餘。是名法辯。複次義辯。除辭辯應辯。若余聖無漏智比類智知相無餘。是名義辯。複次辭辯。若色受想行識。若苦集滅道。若地獄畜生餓鬼人天。若當如是說如是辭如是分別。若智見解脫方便。是名辭辯。複次應辯。應謂智。以如是智知。若智見解脫方便。是名應辯。複次法辯。若色受想行識。若苦集滅道。非義觸。非因觸。非緒觸。非緣觸。若於聖無漏智非比類智知相無餘。是名法辯。
複次義辯。義觸因觸緒觸緣觸。以此義若色受想行識。若苦集滅道。若於無漏智比類智知相無餘。是名義辯。複次辭辯。以得三辯法辯義辯辭辯。若言語開解無礙無纏無滯。若契明瞭。若知見解脫方便。是名辭辯。
複次應辯。以得三辯法辯義辯辭辯。若隨開無礙無纏無邊無量無盡不可思議不可計數。若知見解脫方便。是名應辯。
複次法辯。法智是名法辯。複次義辯。比智是名義辯。複次若分別法不可思議。是名法辯。複次義辯。若思分別思義。是名義辯。何謂辯。辯謂緣。智謂智力智。謂勝智。謂金剛智。謂無餘智如此四辯成就法方便。義方便。經方便。辭方便。應方便。過去方便。未來方便。過去未來方便。若彼成就此四辯。若有人慾盡此經
義。無有是處。是名四辯。
云何作智非離智。若非聖有報。是名作智非離智。云何離智非作智。若聖有報能斷煩惱。是名離智非作智。云何作離智。無一智若作若離。彼若作智非離智離智非作是名作離智。云何非作非離智。除作離智。若余智是名非作非離智。複次作智非離。若欲界有報。是名作智非離。云何離智非作。若聖有報。能斷煩惱。是名離智非作。複次作離智。若智生斷欲界煩惱。受色界無色界有。是名作離智。複次非作非離智。若智無報。若智聖有報非斷煩惱。是名非作非離智。有染無染有扼無扼亦如是。
云何智果智非斷果智。若智生已生智非斷煩惱。是名智果智非斷果智。云何斷果智非智果。若智生斷煩惱非智生。是名斷果智非智果。云何智果斷果智。若智生已智生斷煩惱。是名智果斷果智。云何非智果非斷果智。除智果斷果智。若余智。是名非智果非斷果智。複次智果智非斷果。若智生得非聖五通。若非聖五通。或得若一若二。是名智果智非斷果。複次斷果智非智果。若智生得斯陀含果。是名斷果智非智果。複次智果斷果智。若智生得須陀洹果斯陀含果阿那含果阿羅漢果。是名智果斷果智。複次非智果非斷果智。若智無報。若智有報。非智生非能斷煩惱。是名非智果非斷果智。智果得
【現代漢語翻譯】 現代漢語譯本： 『義。無有是處。是名四辯。』意思是說，沒有這樣的道理。這叫做四辯。
『云何作智非離智。若非聖有報。是名作智非離智。』意思是說，什麼叫做造作的智慧而不是解脫的智慧？如果不是聖人所擁有的有果報的智慧，這叫做造作的智慧而不是解脫的智慧。
『云何離智非作智。若聖有報能斷煩惱。是名離智非作智。』意思是說，什麼叫做解脫的智慧而不是造作的智慧？如果是聖人所擁有的有果報的智慧，並且能夠斷除煩惱，這叫做解脫的智慧而不是造作的智慧。
『云何作離智。無一智若作若離。彼若作智非離智離智非作是名作離智。』意思是說，什麼叫做既是造作又是解脫的智慧？沒有一種智慧既是造作又是解脫。如果有一種智慧，它既是造作的智慧而不是解脫的智慧，又是解脫的智慧而不是造作的智慧，這叫做既是造作又是解脫的智慧。
『云何非作非離智。除作離智。若余智是名非作非離智。』意思是說，什麼叫做既不是造作也不是解脫的智慧？除了既是造作又是解脫的智慧之外，如果還有其他的智慧，這叫做既不是造作也不是解脫的智慧。
『複次作智非離。若欲界有報。是名作智非離。』意思是說，再者，造作的智慧而不是解脫的智慧，如果是在欲界所擁有的有果報的智慧，這叫做造作的智慧而不是解脫的智慧。
『云何離智非作。若聖有報。能斷煩惱。是名離智非作。』意思是說，什麼叫做解脫的智慧而不是造作的智慧？如果是聖人所擁有的有果報的智慧，並且能夠斷除煩惱，這叫做解脫的智慧而不是造作的智慧。
『複次作離智。若智生斷欲界煩惱。受無有。是名作離智。』意思是說，再者，既是造作又是解脫的智慧，如果這種智慧生起時能夠斷除欲界的煩惱，並且承受無有的果報，這叫做既是造作又是解脫的智慧。
『複次非作非離智。若智無報。若智聖有報非斷煩惱。是名非作非離智。有染無染有扼無扼亦如是。』意思是說，再者，既不是造作也不是解脫的智慧，如果這種智慧沒有果報，或者這種智慧是聖人所擁有的有果報的智慧，但不能斷除煩惱，這叫做既不是造作也不是解脫的智慧。有染和無染，有束縛和無束縛的情況也是如此。
『云何智果智非斷果智。若智生已生智非斷煩惱。是名智果智非斷果智。』意思是說，什麼叫做智慧的果報的智慧而不是斷除果報的智慧？如果一種智慧生起之後，又生起了另一種智慧，但不能斷除煩惱，這叫做智慧的果報的智慧而不是斷除果報的智慧。
『云何斷果智非智果。若智生斷煩惱非智生。是名斷果智非智果。』意思是說，什麼叫做斷除果報的智慧而不是智慧的果報？如果一種智慧生起時能夠斷除煩惱，但不是智慧生起的結果，這叫做斷除果報的智慧而不是智慧的果報。
『云何智果斷果智。若智生已智生斷煩惱。是名智果斷果智。』意思是說，什麼叫做既是智慧的果報又是斷除果報的智慧？如果一種智慧生起之後，又生起了另一種智慧，並且能夠斷除煩惱，這叫做既是智慧的果報又是斷除果報的智慧。
『云何非智果非斷果智。除智果斷果智。若余智。是名非智果非斷果智。』意思是說，什麼叫做既不是智慧的果報也不是斷除果報的智慧？除了既是智慧的果報又是斷除果報的智慧之外，如果還有其他的智慧，這叫做既不是智慧的果報也不是斷除果報的智慧。
『複次智果智非斷果。若智生得非聖五通。若非聖五通。或得若一若二。是名智果智非斷果。』意思是說，再者，智慧的果報的智慧而不是斷除果報的智慧，如果一種智慧生起時能夠獲得不是聖人的五神通（Pancaabhijna）。如果不是聖人的五神通，或者獲得了一種或兩種，這叫做智慧的果報的智慧而不是斷除果報的智慧。
『複次斷果智非智果。若智生得斯陀含果。是名斷果智非智果。』意思是說，再者，斷除果報的智慧而不是智慧的果報，如果一種智慧生起時能夠獲得斯陀含果（Sakadagami-phala），這叫做斷除果報的智慧而不是智慧的果報。
『複次智果斷果智。若智生得須陀洹果斯陀含果阿那含果阿羅漢果。是名智果斷果智。』意思是說，再者，既是智慧的果報又是斷除果報的智慧，如果一種智慧生起時能夠獲得須陀洹果（Sotapatti-phala）、斯陀含果（Sakadagami-phala）、阿那含果（Anagami-phala）、阿羅漢果（Arahatta-phala），這叫做既是智慧的果報又是斷除果報的智慧。
『複次非智果非斷果智。若智無報。若智有報。非智生非能斷煩惱。是名非智果非斷果智。智果得』意思是說，再者，既不是智慧的果報也不是斷除果報的智慧，如果這種智慧沒有果報，或者這種智慧有果報，但不是智慧生起的結果，也不能斷除煩惱，這叫做既不是智慧的果報也不是斷除果報的智慧。智慧的果報獲得
【English Translation】 English version: '義。無有是處。是名四辯。' means that there is no such reason. This is called the Four Discriminations.
'云何作智非離智。若非聖有報。是名作智非離智。' means, what is the wisdom of action but not the wisdom of detachment? If it is not the wisdom with retribution possessed by a sage, it is called the wisdom of action but not the wisdom of detachment.
'云何離智非作智。若聖有報能斷煩惱。是名離智非作智。' means, what is the wisdom of detachment but not the wisdom of action? If it is the wisdom with retribution possessed by a sage and can cut off afflictions, it is called the wisdom of detachment but not the wisdom of action.
'云何作離智。無一智若作若離。彼若作智非離智離智非作是名作離智。' means, what is the wisdom that is both action and detachment? There is no wisdom that is both action and detachment. If there is a wisdom that is both the wisdom of action but not the wisdom of detachment, and the wisdom of detachment but not the wisdom of action, it is called the wisdom that is both action and detachment.
'云何非作非離智。除作離智。若余智是名非作非離智。' means, what is the wisdom that is neither action nor detachment? Except for the wisdom that is both action and detachment, if there is other wisdom, it is called the wisdom that is neither action nor detachment.
'複次作智非離。若欲界有報。是名作智非離。' means, furthermore, the wisdom of action but not detachment, if it is the wisdom with retribution possessed in the desire realm (Kamadhatu), it is called the wisdom of action but not detachment.
'云何離智非作。若聖有報。能斷煩惱。是名離智非作。' means, what is the wisdom of detachment but not action? If it is the wisdom with retribution possessed by a sage and can cut off afflictions, it is called the wisdom of detachment but not action.
'複次作離智。若智生斷欲界煩惱。受無有。是名作離智。' means, furthermore, the wisdom that is both action and detachment, if this wisdom arises and can cut off the afflictions of the desire realm and receive the retribution of non-existence, it is called the wisdom that is both action and detachment.
'複次非作非離智。若智無報。若智聖有報非斷煩惱。是名非作非離智。有染無染有扼無扼亦如是。' means, furthermore, the wisdom that is neither action nor detachment, if this wisdom has no retribution, or this wisdom is the wisdom with retribution possessed by a sage but cannot cut off afflictions, it is called the wisdom that is neither action nor detachment. The situations of defilement and non-defilement, bondage and non-bondage are also the same.
'云何智果智非斷果智。若智生已生智非斷煩惱。是名智果智非斷果智。' means, what is the wisdom of the fruit of wisdom but not the wisdom of the fruit of cutting off? If after a wisdom arises, another wisdom arises, but it cannot cut off afflictions, it is called the wisdom of the fruit of wisdom but not the wisdom of the fruit of cutting off.
'云何斷果智非智果。若智生斷煩惱非智生。是名斷果智非智果。' means, what is the wisdom of the fruit of cutting off but not the fruit of wisdom? If a wisdom arises and can cut off afflictions, but it is not the result of the arising of wisdom, it is called the wisdom of the fruit of cutting off but not the fruit of wisdom.
'云何智果斷果智。若智生已智生斷煩惱。是名智果斷果智。' means, what is the wisdom that is both the fruit of wisdom and the fruit of cutting off? If after a wisdom arises, another wisdom arises and can cut off afflictions, it is called the wisdom that is both the fruit of wisdom and the fruit of cutting off.
'云何非智果非斷果智。除智果斷果智。若余智。是名非智果非斷果智。' means, what is the wisdom that is neither the fruit of wisdom nor the fruit of cutting off? Except for the wisdom that is both the fruit of wisdom and the fruit of cutting off, if there is other wisdom, it is called the wisdom that is neither the fruit of wisdom nor the fruit of cutting off.
'複次智果智非斷果。若智生得非聖五通。若非聖五通。或得若一若二。是名智果智非斷果。' means, furthermore, the wisdom of the fruit of wisdom but not the fruit of cutting off, if a wisdom arises and can obtain the five mundane superknowledges (Pancaabhijna) that are not of a sage. If it is not the five mundane superknowledges of a sage, or one or two are obtained, it is called the wisdom of the fruit of wisdom but not the fruit of cutting off.
'複次斷果智非智果。若智生得斯陀含果。是名斷果智非智果。' means, furthermore, the wisdom of the fruit of cutting off but not the fruit of wisdom, if a wisdom arises and can obtain the Sakadagami-phala (Once-returner fruit), it is called the wisdom of the fruit of cutting off but not the fruit of wisdom.
'複次智果斷果智。若智生得須陀洹果斯陀含果阿那含果阿羅漢果。是名智果斷果智。' means, furthermore, the wisdom that is both the fruit of wisdom and the fruit of cutting off, if a wisdom arises and can obtain the Sotapatti-phala (Stream-enterer fruit), Sakadagami-phala (Once-returner fruit), Anagami-phala (Non-returner fruit), Arahatta-phala (Arhat fruit), it is called the wisdom that is both the fruit of wisdom and the fruit of cutting off.
'複次非智果非斷果智。若智無報。若智有報。非智生非能斷煩惱。是名非智果非斷果智。智果得' means, furthermore, the wisdom that is neither the fruit of wisdom nor the fruit of cutting off, if this wisdom has no retribution, or this wisdom has retribution, but it is not the result of the arising of wisdom, nor can it cut off afflictions, it is called the wisdom that is neither the fruit of wisdom nor the fruit of cutting off. The fruit of wisdom is obtained
果亦如是。
云何盡智非覺。若智生盡煩惱非覺智。除盡智若余智。是名盡智非覺。云何覺智非盡若智生得非聖五通或若一若二。是名覺智非盡。云何盡覺智。若智生得須陀洹果斯陀含果阿那含果阿羅漢果。是名盡覺智。云何非盡非覺智。若無報。若智有報。非能斷煩惱非生智。是名非盡非覺智。解脫亦如是。
舍利弗阿毗曇論卷第九 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第十
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯非問分智品第四之二
云何退分智。若智不善。是名退分智。云何住分智。若智無記。是名住分智。云何增長分智。若智非聖善。是名增長分智。云何解分智。若智聖有報能斷煩惱。是名解分智。云何退分智。若智生退于非聖善法非住非增長。是名退分智。云何住分智。若智生於非聖善法住不退不增長。是名住分智。云何增長分智。若智生增長非聖善法不退不住。是名增長分智。云何解分智。若共解解相應。是名解分智。云何退分智非住分智。若有退非住。是名退分智非住分。云何住分智非退分智。若有住非退。是名住分智非退。云何退分住分智。無一智退分住分智。彼若住分智非退分。若退分者非住分。是名退分住分智。云何
【現代漢語翻譯】 現代漢語譯本： 果報也是如此。
什麼叫做盡智而非覺智？如果某種智慧生起，能夠斷盡煩惱，但並非覺悟的智慧；或者除了盡智之外的其他智慧，這就被稱為盡智而非覺智。什麼叫做覺智而非盡智？如果某種智慧生起，獲得了非聖者的五神通，或者僅僅獲得其中一兩種，這就被稱為覺智而非盡智。什麼叫做盡覺智？如果某種智慧生起，獲得了須陀洹果（Sotapanna-phala，預流果）、斯陀含果（Sakadagami-phala，一來果）、阿那含果（Anagami-phala，不來果）、阿羅漢果（Arahattaphala，無學果），這就被稱為盡覺智。什麼叫做非盡非覺智？如果某種智慧沒有果報，或者某種智慧有果報，但不能斷除煩惱，也不是生起智慧的原因，這就被稱為非盡非覺智。解脫也是如此。
《舍利弗阿毗曇論》卷第九 大正藏第28冊 No. 1548 《舍利弗阿毗曇論》
《舍利弗阿毗曇論》卷第十
姚秦 罽賓（Kashmir）三藏 曇摩耶舍（Dharmayasas） 共 曇摩崛多（Dharmagupta） 等譯 非問分智品第四之二
什麼叫做退分智？如果某種智慧是不善的，這就被稱為退分智。什麼叫做住分智？如果某種智慧是無記的，這就被稱為住分智。什麼叫做增長分智？如果某種智慧是非聖者的善，這就被稱為增長分智。什麼叫做解分智？如果某種智慧是聖者的，有果報，能夠斷除煩惱，這就被稱為解分智。什麼叫做退分智？如果某種智慧生起，導致從非聖者的善法中退失，既不保持現狀也不增長，這就被稱為退分智。什麼叫做住分智？如果某種智慧生起，導致在非聖者的善法中保持現狀，不退失也不增長，這就被稱為住分智。什麼叫做增長分智？如果某種智慧生起，增長非聖者的善法，不退失也不保持現狀，這就被稱為增長分智。什麼叫做解分智？如果與解脫相應，共同獲得解脫，這就被稱為解分智。什麼叫做退分智而非住分智？如果存在退失而非保持現狀的情況，這就被稱為退分智而非住分智。什麼叫做住分智而非退分智？如果存在保持現狀而非退失的情況，這就被稱為住分智而非退分智。什麼叫做退分住分智？不存在一種智慧既是退分智又是住分智。如果它是住分智，就不是退分智；如果是退分智，就不是住分智。這就被稱為退分住分智。什麼叫做……
【English Translation】 English version: The result is also the same.
What is the wisdom of exhaustion that is not awakening? If wisdom arises and exhausts defilements, but is not the wisdom of awakening; or if there is wisdom other than the wisdom of exhaustion, this is called the wisdom of exhaustion that is not awakening. What is the wisdom of awakening that is not exhaustion? If wisdom arises and obtains the non-noble five supernormal powers, or just one or two of them, this is called the wisdom of awakening that is not exhaustion. What is the wisdom of exhaustion and awakening? If wisdom arises and obtains the Sotapanna-phala (stream-enterer fruit), Sakadagami-phala (once-returner fruit), Anagami-phala (non-returner fruit), or Arahattaphala (arahant fruit), this is called the wisdom of exhaustion and awakening. What is the wisdom that is neither exhaustion nor awakening? If there is no retribution, or if wisdom has retribution but cannot cut off defilements and is not the cause of arising wisdom, this is called the wisdom that is neither exhaustion nor awakening. Liberation is also the same.
Sariputra Abhidhamma Treatise, Volume 9 Taisho Tripitaka, Volume 28, No. 1548, Sariputra Abhidhamma Treatise
Sariputra Abhidhamma Treatise, Volume 10
Translated by Dharmayasas (Dharmayasas) of Kipin (Kashmir) of the Yao Qin Dynasty, together with Dharmagupta (Dharmagupta) and others Chapter 4.2 on the Wisdom of Non-Questions
What is wisdom that leads to decline? If wisdom is unwholesome, this is called wisdom that leads to decline. What is wisdom that leads to stability? If wisdom is indeterminate, this is called wisdom that leads to stability. What is wisdom that leads to growth? If wisdom is non-noble wholesome, this is called wisdom that leads to growth. What is wisdom that leads to liberation? If wisdom is noble, has retribution, and can cut off defilements, this is called wisdom that leads to liberation. What is wisdom that leads to decline? If wisdom arises and leads to decline from non-noble wholesome dharmas, neither remaining stable nor growing, this is called wisdom that leads to decline. What is wisdom that leads to stability? If wisdom arises and leads to stability in non-noble wholesome dharmas, neither declining nor growing, this is called wisdom that leads to stability. What is wisdom that leads to growth? If wisdom arises and leads to growth in non-noble wholesome dharmas, neither declining nor remaining stable, this is called wisdom that leads to growth. What is wisdom that leads to liberation? If it corresponds to liberation and jointly attains liberation, this is called wisdom that leads to liberation. What is wisdom that leads to decline but not to stability? If there is decline but not stability, this is called wisdom that leads to decline but not to stability. What is wisdom that leads to stability but not to decline? If there is stability but not decline, this is called wisdom that leads to stability but not to decline. What is wisdom that leads to both decline and stability? There is no wisdom that leads to both decline and stability. If it is wisdom that leads to stability, it is not wisdom that leads to decline; if it is wisdom that leads to decline, it is not wisdom that leads to stability. This is called wisdom that leads to both decline and stability. What is...
非退非住分智。除退分住分智。若余智見。名非退非住分智。云何退分智非增長分智。若有退非增長。是名退分智非增長。云何增長分智非退。智若增長非退。是名增長分智非退。云何退分增長分智。無一智退分增長分。彼若退分非增長分智。增長分智非退分。是名退分增長分智。云何非退分非增長分智。除退分增長分智。若余智是名非退分非增長分智。云何住分智非解分智。若有住分非解。是名住分智非解。云何解分智非住分智。若有解非住。是名解分智非住。云何住分解分智無一智。若住分解分。若住分智非解分解分智非住分。是名住分解分智。云何非住分非解分智。除住分解分智。若余智。是名非住分非解分智。云何增長分智非解分智。若有增長非解。是名增長分智非解分。云何解分智非增長分智。若有解非增長。是名解分智非增長分。云何增長分解分智。無一智若增長分解分。若增長分智非解分解分智非增長分。是名增長分解分智。云何非增長分非解分智。除增長分解分智。若余智。是名非增長分非解分智。
云何五智。如世尊說。修無量義定心等明照。比丘修此定已。無量義定心等明照已。內五智生。何等五。此定現世樂后受樂報內生智。此定聖無染內生智。此定聖人親近內生智。此定寂靜勝妙聖心
【現代漢語翻譯】 現代漢語譯本 什麼是非退非住分智？除了退分智和住分智之外，剩餘的智見就叫做非退非住分智。 什麼是退分智而非增長分智？如果有的智慧會退步但不會增長，就叫做退分智而非增長分智。 什麼是增長分智而非退分智？如果有的智慧會增長但不會退步，就叫做增長分智而非退分智。 什麼是退分增長分智？沒有一種智慧既是退分又是增長分。如果某個智慧是退分而非增長分智，或者某個智慧是增長分智而非退分智，這就叫做退分增長分智。 什麼是非退分非增長分智？除了退分增長分智之外，剩餘的智慧就叫做非退分非增長分智。 什麼是住分智而非解分智？如果有的智慧停留在某個階段而沒有得到解脫，就叫做住分智而非解分智。 什麼是解分智而非住分智？如果有的智慧得到了解脫而沒有停留在某個階段，就叫做解分智而非住分智。 什麼是住分解分智？沒有一種智慧既是住分又是解分。如果某個智慧是住分而非解分智，或者某個智慧是解分智而非住分智，這就叫做住分解分智。 什麼是非住分非解分智？除了住分解分智之外，剩餘的智慧就叫做非住分非解分智。 什麼是增長分智而非解分智？如果有的智慧會增長但沒有得到解脫，就叫做增長分智而非解分智。 什麼是解分智而非增長分智？如果有的智慧得到了解脫而沒有增長，就叫做解分智而非增長分智。 什麼是增長分解分智？沒有一種智慧既是增長分又是解分。如果某個智慧是增長分而非解分智，或者某個智慧是解分智而非增長分智，這就叫做增長分解分智。 什麼是非增長分非解分智？除了增長分解分智之外，剩餘的智慧就叫做非增長分非解分智。 什麼是五智？正如世尊（釋迦摩尼佛的尊稱）所說：『修習無量義定（Samadhi of Immeasurable Meanings），心達到等明照的狀態。』比丘（bhiksu，佛教出家男眾）修習此定之後，達到無量義定心等明照的狀態，內心會生起五種智慧。是哪五種呢？此定能帶來現世的快樂和後世的樂報，內心生起這種智慧；此定是聖潔無染的，內心生起這種智慧；此定能讓聖人親近，內心生起這種智慧；此定是寂靜殊勝美妙的聖心。
【English Translation】 English version What is the wisdom of neither decline nor abiding? Apart from the wisdom of decline and the wisdom of abiding, the remaining wisdom and views are called the wisdom of neither decline nor abiding. What is the wisdom of decline but not of growth? If there is wisdom that declines but does not grow, it is called the wisdom of decline but not of growth. What is the wisdom of growth but not of decline? If there is wisdom that grows but does not decline, it is called the wisdom of growth but not of decline. What is the wisdom of decline and growth? There is no wisdom that is both of decline and of growth. If it is the wisdom of decline but not of growth, or the wisdom of growth but not of decline, it is called the wisdom of decline and growth. What is the wisdom of neither decline nor growth? Apart from the wisdom of decline and growth, the remaining wisdom is called the wisdom of neither decline nor growth. What is the wisdom of abiding but not of liberation? If there is abiding but not liberation, it is called the wisdom of abiding but not of liberation. What is the wisdom of liberation but not of abiding? If there is liberation but not abiding, it is called the wisdom of liberation but not of abiding. What is the wisdom of abiding and liberation? There is no wisdom that is both abiding and liberating. If it is the wisdom of abiding but not of liberation, or the wisdom of liberation but not of abiding, it is called the wisdom of abiding and liberation. What is the wisdom of neither abiding nor liberation? Apart from the wisdom of abiding and liberation, the remaining wisdom is called the wisdom of neither abiding nor liberation. What is the wisdom of growth but not of liberation? If there is growth but not liberation, it is called the wisdom of growth but not of liberation. What is the wisdom of liberation but not of growth? If there is liberation but not growth, it is called the wisdom of liberation but not of growth. What is the wisdom of growth and liberation? There is no wisdom that is both of growth and of liberation. If it is the wisdom of growth but not of liberation, or the wisdom of liberation but not of growth, it is called the wisdom of growth and liberation. What is the wisdom of neither growth nor liberation? Apart from the wisdom of growth and liberation, the remaining wisdom is called the wisdom of neither growth nor liberation. What are the five wisdoms? As the World Honored One (尊稱) [Venerable title for Shakyamuni Buddha] said: 'Cultivating the Samadhi of Immeasurable Meanings (無量義定), the mind attains a state of equal illumination.' After a bhiksu (比丘) [Buddhist monk] cultivates this samadhi and attains the state of the Samadhi of Immeasurable Meanings with equal illumination of the mind, five wisdoms arise within. What are the five? This samadhi brings happiness in the present life and joyful rewards in future lives, and this wisdom arises within; this samadhi is sacred and undefiled, and this wisdom arises within; this samadhi allows one to be close to the saints, and this wisdom arises within; this samadhi is the tranquil, supreme, and wonderful sacred mind.
得解脫得除惡法內生智。憶念入此定憶念出此定內生智。修定無量無量心等明照。比丘修定已。無量心等明照生此五智。是名五智。
云何六通。神足智證通。天耳智證通。觀心心數法智證通。憶念宿命智證通。眾生生死智證通。漏盡智證通。云何神足智證通。若智生受無量神足動大地。以一為多以多為一。近處遠處墻壁山崖通達無礙如虛空。結加趺坐。往來空中如飛鳥。入地如水履水如地。身出煙焰如大火聚。日月神力威德難量手能捫摸。乃至梵天身得自在。是名神足智證通。云何天耳智證通。若智生天耳過於人耳。聞二種聲。人非人聲。是名天耳智證通。云何觀心心數法智證通。若智生知他眾生他人心心數。若有欲心如實知有欲心。無慾心如實知無慾心。有恚心如實知有恚心。無恚心如實知無恚心。有癡心如實知有癡心。無癡心如實知無癡心。疾心如實知疾心。亂心如實知亂心。少心如實知少心。貴心如實知貴心。不定心如實知不定心。定心如實知定心。非解脫心如實知非解脫心。解脫心如實知解脫心。有勝心如實知有勝心。無勝心如實知無勝心。是名觀心心數智證通。云何憶念宿命智證通。若智生憶念無量若干宿命。憶念一生二三四五十二十三十四十五十百千生萬生十萬生無量十生無量百生無量千生無量
百千萬生。乃至若劫成劫壞若劫成壞。無量劫成無量劫壞無量劫成壞。我本在彼。如是名如是姓如是生。如是食如是命。如是久壽如是短壽。如是受苦樂。從彼死生彼。從彼死生彼已后從死生彼。從死生此。如是有行成就。憶念若干宿命。是名宿命智證通。云何眾生生死智證通。若智生天眼清凈過人。見眾生生死好色惡色善道惡道卑勝。知眾生如所造業。眾生身惡行成就。口惡行成就。意惡行成就。謗聖人邪見行。緣邪見故。身壞命終生惡道地獄畜生餓鬼。眾生身善行口善行意善行成就。不謗聖人正見行。緣正見故。身壞命終生善道天上人中。如是天眼清凈過人。是名眾生生死智證通。云何漏盡智證通。若智生有漏盡得無漏心解脫慧解脫。現世自證知成就行。我生已盡梵行已立。所作已辦不復還有。是名漏盡智證通。是名六通。
云何七方便。如世尊說。比丘七處方便三種觀。此法中純善遠聞。謂尊丈夫。云何比丘有七處方便。如比丘。知色知色集知色滅知色滅道。知色味。知色過患知色出。知受知受集知受滅知受滅道。知受味知受過患知受出。知想知想集知想滅知想滅道。知想味知想過患知想出。知行知行集知行滅知行滅道。知行味知行過患知行出。知識知識集知識滅知識滅道。知識味知識過患知識出雲何比
【現代漢語翻譯】 現代漢語譯本 百千萬生，乃至若劫成劫壞，若劫成壞，無量劫成無量劫壞，無量劫成壞。我本在那兒。像這樣的名字，像這樣的姓氏，像這樣的出生，像這樣的食物，像這樣的壽命，像這樣長壽，像這樣短壽，像這樣承受苦樂。從那裡死去又生到那裡，從那裡死去又生到那裡之後，從死去又生到那裡，從死去又生到這裡。像這樣有修行成就，憶念若干宿命。這叫做宿命智證通（能回憶前世的智慧神通）。 什麼是眾生生死智證通（能知眾生死後生於何處的智慧神通）？如果智慧生起，天眼清凈超過常人，看見眾生的生死，好的顏色和壞的顏色，好的道路和壞的道路，卑賤和殊勝，知道眾生是按照所造的業力而行。眾生身體的惡行成就，口頭的惡行成就，意念的惡行成就，誹謗聖人，邪見的行為。因為邪見的緣故，身壞命終後生于惡道，地獄、畜生、餓鬼。眾生身體的善行，口頭的善行，意念的善行成就，不誹謗聖人，正見的修行。因為正見的緣故，身壞命終後生于善道，天上人間。像這樣天眼清凈超過常人，這叫做眾生生死智證通。 什麼是漏盡智證通（斷絕所有煩惱的智慧神通）？如果智慧生起，有漏煩惱斷盡，得到無漏的心解脫和智慧解脫，現世親自證知成就修行。『我的生死已經斷絕，清凈的修行已經確立，該做的已經做完，不再有來世了。』這叫做漏盡智證通。以上就是六通。 什麼是七方便？如世尊所說，比丘在七個方面方便，三種觀察。這種佛法中純善，廣為人知，說的是尊貴的丈夫。比丘如何在七個方面方便呢？如比丘，知色（色蘊）知色集（色蘊的生起）知色滅（色蘊的滅亡）知色滅道（導致色蘊滅亡的道路），知色味（色蘊帶來的快樂），知色過患（色蘊帶來的過失），知色出（脫離色蘊的方法）。知受（受蘊）知受集（受蘊的生起）知受滅（受蘊的滅亡）知受滅道（導致受蘊滅亡的道路），知受味（受蘊帶來的快樂）知受過患（受蘊帶來的過失）知受出（脫離受蘊的方法）。知想（想蘊）知想集（想蘊的生起）知想滅（想蘊的滅亡）知想滅道（導致想蘊滅亡的道路），知想味（想蘊帶來的快樂）知想過患（想蘊帶來的過失）知想出（脫離想蘊的方法）。知行（行蘊）知行集（行蘊的生起）知行滅（行蘊的滅亡）知行滅道（導致行蘊滅亡的道路），知行味（行蘊帶來的快樂）知行過患（行蘊帶來的過失）知行出（脫離行蘊的方法）。知識（識蘊）知識集（識蘊的生起）知識滅（識蘊的滅亡）知識滅道（導致識蘊滅亡的道路），知識味（識蘊帶來的快樂）知識過患（識蘊帶來的過失）知識出（脫離識蘊的方法）。什麼是比丘
【English Translation】 English version Hundreds of thousands of lives. Even if a kalpa forms and decays, or a kalpa forms and decays, immeasurable kalpas form, immeasurable kalpas decay, immeasurable kalpas form and decay. I was originally there. Such a name, such a surname, such a birth, such food, such a lifespan, such a long life, such a short life, such suffering and happiness. From there dying and being born there, from there dying and being born there, then from dying being born there, from dying being born here. Thus, there is accomplishment in practice, remembering several past lives. This is called the Supernormal Power of Knowledge of Past Lives (ability to recall previous existences). What is the Supernormal Power of Knowledge of the Death and Rebirth of Beings (ability to know where beings are reborn after death)? If wisdom arises, the heavenly eye is pure and surpasses ordinary people, seeing the death and rebirth of beings, good colors and bad colors, good paths and bad paths, inferior and superior, knowing that beings act according to the karma they have created. Beings accomplish evil deeds of body, accomplish evil deeds of speech, accomplish evil deeds of mind, slander the saints, and practice wrong views. Because of wrong views, after the body breaks and life ends, they are born in evil realms, hell, as animals, or as hungry ghosts. Beings accomplish good deeds of body, good deeds of speech, accomplish good deeds of mind, do not slander the saints, and practice right views. Because of right views, after the body breaks and life ends, they are born in good realms, in the heavens or among humans. Thus, the heavenly eye is pure and surpasses ordinary people, this is called the Supernormal Power of Knowledge of the Death and Rebirth of Beings. What is the Supernormal Power of the Extinction of Outflows (ability to eliminate all defilements)? If wisdom arises, the outflows are exhausted, and one attains the undefiled liberation of mind and liberation of wisdom, personally realizing and accomplishing practice in the present life. 'My birth is exhausted, the pure conduct is established, what needs to be done is done, there will be no more future existence.' This is called the Supernormal Power of the Extinction of Outflows. These are the six supernormal powers. What are the seven expedients? As the World Honored One said, a Bhikkhu (Buddhist monk) is expedient in seven places, with three kinds of contemplation. In this Dharma, it is purely good and widely known, referring to a venerable man. How is a Bhikkhu expedient in seven places? As a Bhikkhu, knowing form (rupa-skandha), knowing the arising of form (rupa-samudaya), knowing the cessation of form (rupa-nirodha), knowing the path to the cessation of form (rupa-nirodha-marga), knowing the gratification of form (rupa-assada), knowing the danger of form (rupa-adinava), knowing the escape from form (rupa-nissarana). Knowing feeling (vedana-skandha), knowing the arising of feeling (vedana-samudaya), knowing the cessation of feeling (vedana-nirodha), knowing the path to the cessation of feeling (vedana-nirodha-marga), knowing the gratification of feeling (vedana-assada), knowing the danger of feeling (vedana-adinava), knowing the escape from feeling (vedana-nissarana). Knowing perception (samjna-skandha), knowing the arising of perception (samjna-samudaya), knowing the cessation of perception (samjna-nirodha), knowing the path to the cessation of perception (samjna-nirodha-marga), knowing the gratification of perception (samjna-assada), knowing the danger of perception (samjna-adinava), knowing the escape from perception (samjna-nissarana). Knowing mental formations (samskara-skandha), knowing the arising of mental formations (samskara-samudaya), knowing the cessation of mental formations (samskara-nirodha), knowing the path to the cessation of mental formations (samskara-nirodha-marga), knowing the gratification of mental formations (samskara-assada), knowing the danger of mental formations (samskara-adinava), knowing the escape from mental formations (samskara-nissarana). Knowing consciousness (vijnana-skandha), knowing the arising of consciousness (vijnana-samudaya), knowing the cessation of consciousness (vijnana-nirodha), knowing the path to the cessation of consciousness (vijnana-nirodha-marga), knowing the gratification of consciousness (vijnana-assada), knowing the danger of consciousness (vijnana-adinava), knowing the escape from consciousness (vijnana-nissarana). What is a Bhikkhu
丘知色。如比丘四大四大所造色如實知。比丘如是知色。云何比丘知色集。如比丘以愛集知色。如是比丘知色知色集。云何比丘知色滅。如比丘愛滅以愛滅知色滅。比丘如是知色滅。云何比丘如實知色滅道。如比丘如實知八聖道正見正覺正語正業正命正精進正念正定。如是比丘如實知色滅道。云何比丘知色味。若緣色生喜樂是色味。如是比丘知色味。云何比丘知色過患。若色無常苦變異法是色過患。如是比丘知色過患。云何比丘知色出。若色慾染調伏欲染斷滅是出。如是比丘知色出。若有沙門婆羅門。如是知色知色集知色滅知色滅道。知色味知色過患知色出。若厭色離欲滅趣道。若善趣若善趣人。於是法中明瞭。及余沙門婆羅門。如是知色知色集知色滅知色滅道。知色味知色過患知色出。若厭色離欲證滅解脫不復生。善解脫若善解脫人。純善若純善人。無復生處云何比丘知受。六受身。眼觸受耳鼻舌身意觸受。是名六受身。比丘如是知受。云何比丘知受集。如比丘以觸集知受集。如是知受集。云何比丘知受滅。如比丘以觸滅知受滅。如是比丘知受滅。云何比丘知受滅道。如比丘如實知八聖道正見正覺正語正業正命正進正念正定。如是比丘知受滅道。云何比丘知受味。若緣受生喜樂是受味。如是比丘知受味。云何比丘知
受過患。受無常苦變異法是受過患。如是比丘知受過患。云何比丘知受出。受欲染調伏欲染斷滅是受出。如是比丘知受出。若有沙門婆羅門。如是知受知受集知受滅知受滅道。知受味知受過患知受出。厭受離欲證滅趣道。善趣若善趣人。於是法中明瞭。及余沙門婆羅門。如是知受知受集知受滅知受滅道。知受味知受過患知受出。厭受離欲證滅解脫不復生。善解脫若善解脫人。純善若純善人。無復生處。
云何比丘知想。六想身。色想聲香味觸法想。是名六想身。如是比丘知想。云何比丘知想集。如比丘以觸集知想集。如是比丘知想集。云何比丘知想滅。比丘以觸滅知想滅。如是比丘知想滅。云何比丘知想滅道。如比丘如實知八聖道正見乃至正定。如是比丘知想滅道。云何比丘知想味。若緣想生喜樂是想味。如是比丘知想味。云何比丘知想過患。想無常苦變異法是想過患。如是比丘知想過患。云何比丘知想出。若想欲染調伏欲染斷滅是想出。如是比丘知想出。若有沙門婆羅門。如是知想知想集知想滅知想滅道。知想味知想過患知想出。厭想離欲證滅趣道。善趣若善趣人。於是法中明瞭。及余沙門婆羅門。如是知想知想集知想滅知想滅道。知想味知想過患知想出。厭想離欲證滅解脫不復生。善解脫若善解脫人。純善
若純善人。無復生處。
云何比丘知行。六思身。色思聲香味觸法思。是名六思身。如是比丘知行。云何比丘知行集。如比丘以無明集知行集。如是比丘知行集。云何比丘知行滅。如比丘以無明滅知行滅。如是比丘知行滅。云何比丘知行滅道。如比丘如實知八聖道正見乃至正定。如是比丘如實知行滅道。云何比丘知行味。若緣行生喜樂是行味。如是比丘知行味。云何比丘知行過患。行無常苦變異法。是行過患。如是比丘知行過患。云何比丘知行出。若行欲染調伏欲染斷滅。如是比丘知行出。若有沙門婆羅門。如是知行知行集知行滅知行滅道。知行味知行過患知行出。厭行離欲證滅趣道。善趣若善趣人。於是法中明瞭。及余沙門婆羅門。如是知行知行集知行滅知行滅道。知行味知行過患知行出。厭行離欲證滅解脫不復生。善解脫若善解脫人。純善若純善人。無復生處。
云何比丘知識。六識身。眼識身耳鼻舌身意識身。是六識身。如是比丘知識。云何比丘知識集。如比丘以名色集知識集。如是比丘知識集。云何比丘知識滅。如比丘以名色滅知識滅。如是比丘知識滅。云何比丘知識滅道。如比丘如實知八聖道正見乃至正定。如是比丘知識滅道。云何比丘知識味。緣識生喜樂是識味。如是比丘知識味。云何比丘
{ "translations": [ "現代漢語譯本：", "如果一個人純粹善良，就不會再有輪迴轉生。", "", "什麼是比丘對行的認知？六思身，即對色的思、對聲音的思、對氣味的思、對味道的思、對觸覺的思、對法的思，這被稱為六思身。像這樣，比丘認知了行。什麼又是比丘對行之集的認知？例如，比丘因無明而認知了行之集。像這樣，比丘認知了行之集。什麼又是比丘對行之滅的認知？例如，比丘因無明滅而認知了行之滅。像這樣，比丘認知了行之滅。什麼又是比丘對行之滅之道的認知？例如，比丘如實地認知八聖道，即正見乃至正定。像這樣，比丘如實地認知了行之滅之道。什麼又是比丘對行之味的認知？如果因行而生起喜樂，這就是行之味。像這樣，比丘認知了行之味。什麼又是比丘對行之過患的認知？行是無常、是苦、是變異之法，這就是行之過患。像這樣，比丘認知了行之過患。什麼又是比丘對行之出的認知？如果對比丘來說，對行的慾望、對染著的調伏和斷滅，這就是行之出。像這樣，比丘認知了行之出。如果有沙門（Śrāmaṇa，指修行者）或婆羅門（Brāhmaṇa，指祭司），像這樣認知行、認知行之集、認知行之滅、認知行之滅之道，認知行之味、認知行之過患、認知行之出，厭離行，脫離慾望，證得寂滅，趨向正道，善於趨向，如果是善於趨向之人，對於此法就能明瞭。以及其餘的沙門或婆羅門，像這樣認知行、認知行之集、認知行之滅、認知行之滅之道，認知行之味、認知行之過患、認知行之出，厭離行，脫離慾望，證得寂滅解脫，不再輪迴轉生，善於解脫，如果是善於解脫之人，純粹善良，如果是純粹善良之人，就不會再有輪迴轉生。", "", "什麼是比丘對識的認知？六識身，即眼識身、耳識身、鼻識身、舌識身、身識身、意識身，這被稱為六識身。像這樣，比丘認知了識。什麼又是比丘對識之集的認知？例如，比丘因名色而認知了識之集。像這樣，比丘認知了識之集。什麼又是比丘對識之滅的認知？例如，比丘因名色滅而認知了識之滅。像這樣，比丘認知了識之滅。什麼又是比丘對識之滅之道的認知？例如，比丘如實地認知八聖道，即正見乃至正定。像這樣，比丘認知了識之滅之道。什麼又是比丘對識之味的認知？因識而生起喜樂，這就是識之味。像這樣，比丘認知了識之味。什麼又是比丘", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "english_translations": [ "English version:", "If a person is purely virtuous, there will be no rebirth for them.", "", "What is a Bhikkhu's (Bhikkhu, a Buddhist monk) knowledge of action (行)? The six bodies of thought: thought of form, thought of sound, thought of smell, thought of taste, thought of touch, and thought of dharma. These are called the six bodies of thought. Thus, a Bhikkhu knows action. What is a Bhikkhu's knowledge of the arising of action? For example, a Bhikkhu knows the arising of action through the arising of ignorance. Thus, a Bhikkhu knows the arising of action. What is a Bhikkhu's knowledge of the cessation of action? For example, a Bhikkhu knows the cessation of action through the cessation of ignorance. Thus, a Bhikkhu knows the cessation of action. What is a Bhikkhu's knowledge of the path leading to the cessation of action? For example, a Bhikkhu truly knows the Eightfold Noble Path, that is, right view, and so on, up to right concentration. Thus, a Bhikkhu truly knows the path leading to the cessation of action. What is a Bhikkhu's knowledge of the taste of action? If joy and pleasure arise from action, that is the taste of action. Thus, a Bhikkhu knows the taste of action. What is a Bhikkhu's knowledge of the faults of action? Action is impermanent, suffering, and subject to change; these are the faults of action. Thus, a Bhikkhu knows the faults of action. What is a Bhikkhu's knowledge of the escape from action? If a Bhikkhu subdues and eradicates desire and attachment to action, that is the escape from action. Thus, a Bhikkhu knows the escape from action. If there are Śrāmaṇas (Śrāmaṇa, a religious ascetic) or Brāhmaṇas (Brāhmaṇa, a member of the priestly class), who thus know action, know the arising of action, know the cessation of action, know the path leading to the cessation of action, know the taste of action, know the faults of action, and know the escape from action, who are disgusted with action, detached from desire, realize cessation, and proceed on the path, they are skilled in proceeding. If they are skilled in proceeding, they will be clear about this Dharma. And if other Śrāmaṇas or Brāhmaṇas thus know action, know the arising of action, know the cessation of action, know the path leading to the cessation of action, know the taste of action, know the faults of action, and know the escape from action, who are disgusted with action, detached from desire, realize cessation and liberation, and are no longer reborn, they are skilled in liberation. If they are skilled in liberation, they are purely virtuous. If they are purely virtuous, there will be no rebirth for them.", "", "What is a Bhikkhu's knowledge of consciousness (識)? The six bodies of consciousness: the body of eye-consciousness, the body of ear-consciousness, the body of nose-consciousness, the body of tongue-consciousness, the body of body-consciousness, and the body of mind-consciousness. These are the six bodies of consciousness. Thus, a Bhikkhu knows consciousness. What is a Bhikkhu's knowledge of the arising of consciousness? For example, a Bhikkhu knows the arising of consciousness through the arising of name and form. Thus, a Bhikkhu knows the arising of consciousness. What is a Bhikkhu's knowledge of the cessation of consciousness? For example, a Bhikkhu knows the cessation of consciousness through the cessation of name and form. Thus, a Bhikkhu knows the cessation of consciousness. What is a Bhikkhu's knowledge of the path leading to the cessation of consciousness? For example, a Bhikkhu truly knows the Eightfold Noble Path, that is, right view, and so on, up to right concentration. Thus, a Bhikkhu knows the path leading to the cessation of consciousness. What is a Bhikkhu's knowledge of the taste of consciousness? If joy and pleasure arise from consciousness, that is the taste of consciousness. Thus, a Bhikkhu knows the taste of consciousness. What is a Bhikkhu" ] }
知識過患。識無常苦變異法。是識過患。如是比丘知識過患。云何比丘知識出。若識欲染調伏欲染斷滅。是識出。如是比丘知識出。若有沙門婆羅門。如是知識知識集知識滅知識滅道。知識味知識過患知識出。厭識離欲證滅趣道。善趣若善趣人。於是法中明瞭。及余沙門婆羅門。如是知識知識集知識滅知識滅道。知識味知識過患知識出。厭識離欲。證滅解脫不復生。善解脫若善解脫人。純善若純善人。無復生處。如是比丘七處方便。云何比丘三種觀。如比丘觀界觀入觀緣。如是比丘三種觀。七處方便三種觀。比丘於是法中純善遠聞。謂尊丈夫。是名七處方便。
云何苦法智。若有漏有為苦諦所攝法。若見苦若見無我思惟苦。于聖無漏智非比類智相無餘。是名苦法智。云何苦比智。若人已行生苦法智。及余苦諦所攝法中。如彼生如彼相。如彼比類。此如彼彼如此。若於彼聖無漏智比類智相無餘。是名苦比智。云何集法智。若苦因苦緒苦集。若見集見無我思惟集。于聖無漏智非比類智相無餘。是名集法智云何集比智。若人以行生集法智。及餘集諦所攝法中。如彼生如彼相。如彼比類。此如彼彼如此。于聖無漏智比類智相無餘。是名集比智。云何滅法智。若盡苦盡煩惱盡漏法中。若見滅見無我思惟滅。于聖無漏智非比
【現代漢語翻譯】 現代漢語譯本 知識的過患：如果認識到『識』（Vijnana, 意識）是無常的、是痛苦的、是會變化的，這就是『識』的過患。像這樣，比丘啊，這就是知識的過患。比丘如何從『識』中解脫呢？如果能調伏對『識』的慾望和執著，斷滅這些慾望，這就是從『識』中解脫。像這樣，比丘啊，這就是從『識』中解脫。如果有沙門（Śrāmaṇa, 僧侶）或婆羅門（Brāhmaṇa, 祭司），能夠如實地瞭解『識』的生起、『識』的集結、『識』的滅亡、以及通往『識』滅亡的道路，瞭解『識』的樂味、『識』的過患、以及從『識』中解脫的方法，從而厭離『識』，離欲，證得寂滅，走向解脫之道，那麼，他就能到達善趣（Sugati, 好的去處），成為善趣之人，並且對這些佛法有清晰的理解。其他的沙門或婆羅門，如果也能如實地瞭解『識』的生起、『識』的集結、『識』的滅亡、以及通往『識』滅亡的道路，瞭解『識』的樂味、『識』的過患、以及從『識』中解脫的方法，從而厭離『識』，離欲，證得寂滅，獲得解脫，不再輪迴，那麼，他就是善解脫之人，純粹善良之人，不再有任何輪迴之處。像這樣，比丘啊，這就是七處方便。比丘的三種觀是什麼呢？比丘觀察界（Dhātu, 元素）、觀察入（Āyatana, 處）、觀察緣（Pratītyasamutpāda, 緣起）。像這樣，比丘啊，這就是三種觀。七處方便加上三種觀，比丘就能對這些佛法有純粹而深刻的理解，成為受人尊敬的丈夫。這就是所謂的七處方便。 什麼是苦法智（Dukkha-dhamma-ñāṇa, 對苦諦的智慧）？如果是有漏（Sāsrava, 仍有煩惱）有為（Saṃskṛta, 有造作）的，屬於苦諦（Dukkha Satya, 苦的真理）所包含的法，如果能看到苦，看到無我（Anatta, 非我），思維苦，對於聖者的無漏智（Anāsrava-jñāna, 無煩惱的智慧）來說，沒有可以比擬的，沒有剩餘的，這就是苦法智。什麼是苦比智（Dukkha-anvaya-ñāṇa, 類比苦諦的智慧）？如果有人已經修習並生起了苦法智，並且在其他屬於苦諦所包含的法中，如彼生起，如彼相狀，如彼類比，此如彼，彼如此，對於聖者的無漏智來說，沒有可以比擬的，沒有剩餘的，這就是苦比智。什麼是集法智（Samudaya-dhamma-ñāṇa, 對集諦的智慧）？如果是苦的因，苦的根源，苦的集結，如果能看到集，看到無我，思維集，對於聖者的無漏智來說，沒有可以比擬的，沒有剩餘的，這就是集法智。什麼是集比智（Samudaya-anvaya-ñāṇa, 類比集諦的智慧）？如果有人已經修習並生起了集法智，並且在其他屬於集諦所包含的法中，如彼生起，如彼相狀，如彼類比，此如彼，彼如此，對於聖者的無漏智來說，沒有可以比擬的，沒有剩餘的，這就是集比智。什麼是滅法智（Nirodha-dhamma-ñāṇa, 對滅諦的智慧）？如果是滅盡苦，滅盡煩惱，滅盡有漏的法，如果能看到滅，看到無我，思維滅，對於聖者的無漏智來說，沒有可以比擬的
【English Translation】 English version The Faults of Knowledge: Recognizing that 『consciousness』 (Vijnana) is impermanent, is suffering, and is subject to change, that is the fault of 『consciousness』. Thus, O monks, that is the fault of knowledge. How does a monk escape from 『consciousness』? If one can subdue and extinguish the desire and attachment to 『consciousness』, that is the escape from 『consciousness』. Thus, O monks, that is the escape from 『consciousness』. If there are ascetics (Śrāmaṇa) or Brahmins (Brāhmaṇa) who truly understand the arising of 『consciousness』, the accumulation of 『consciousness』, the cessation of 『consciousness』, and the path leading to the cessation of 『consciousness』, understand the pleasure of 『consciousness』, the faults of 『consciousness』, and the method of escaping from 『consciousness』, thereby renouncing 『consciousness』, being detached from desire, attaining cessation, and walking the path to liberation, then they can reach the good destination (Sugati), become people of the good destination, and have a clear understanding of these teachings. Other ascetics or Brahmins, if they can also truly understand the arising of 『consciousness』, the accumulation of 『consciousness』, the cessation of 『consciousness』, and the path leading to the cessation of 『consciousness』, understand the pleasure of 『consciousness』, the faults of 『consciousness』, and the method of escaping from 『consciousness』, thereby renouncing 『consciousness』, being detached from desire, attaining cessation, and gaining liberation, no longer being reborn, then they are people of good liberation, purely good people, with no place for rebirth. Thus, O monks, these are the seven expedient means. What are the three contemplations of a monk? A monk contemplates the elements (Dhātu), contemplates the sense bases (Āyatana), and contemplates dependent origination (Pratītyasamutpāda). Thus, O monks, these are the three contemplations. With the seven expedient means plus the three contemplations, a monk can have a pure and profound understanding of these teachings, becoming a venerable person. This is what is called the seven expedient means. What is the knowledge of the Dharma of Suffering (Dukkha-dhamma-ñāṇa)? If it is defiled (Sāsrava), conditioned (Saṃskṛta), and belongs to the truth of suffering (Dukkha Satya), if one can see suffering, see non-self (Anatta), contemplate suffering, for the undefiled wisdom (Anāsrava-jñāna) of the noble ones, there is nothing comparable, nothing remaining, this is the knowledge of the Dharma of Suffering. What is the inferential knowledge of suffering (Dukkha-anvaya-ñāṇa)? If someone has already practiced and generated the knowledge of the Dharma of Suffering, and in other phenomena belonging to the truth of suffering, like that arising, like that appearance, like that analogy, this is like that, that is like this, for the undefiled wisdom of the noble ones, there is nothing comparable, nothing remaining, this is the inferential knowledge of suffering. What is the knowledge of the Dharma of Arising (Samudaya-dhamma-ñāṇa)? If it is the cause of suffering, the origin of suffering, the accumulation of suffering, if one can see arising, see non-self, contemplate arising, for the undefiled wisdom of the noble ones, there is nothing comparable, nothing remaining, this is the knowledge of the Dharma of Arising. What is the inferential knowledge of arising (Samudaya-anvaya-ñāṇa)? If someone has already practiced and generated the knowledge of the Dharma of Arising, and in other phenomena belonging to the truth of arising, like that arising, like that appearance, like that analogy, this is like that, that is like this, for the undefiled wisdom of the noble ones, there is nothing comparable, nothing remaining, this is the inferential knowledge of arising. What is the knowledge of the Dharma of Cessation (Nirodha-dhamma-ñāṇa)? If it is the cessation of suffering, the cessation of afflictions, the cessation of defilements, if one can see cessation, see non-self, contemplate cessation, for the undefiled wisdom of the noble ones, there is nothing comparable
類智相無餘。是名滅法智。云何滅比智。若人已行生滅法智。及余滅諦所攝法中。如彼生如彼相。如彼比類。此如彼彼如此。若於聖無漏智比類智相無餘。是名滅比智。云何道法智。若聖道出要正滅苦法中。見道見無我思惟道。于聖無漏智非比類智相無餘。是名道法智。云何道比智。若人以法行生道法智。及余道諦所攝法中。如彼生如彼相如彼比類。此如彼彼如此。于聖無漏智比類智相無餘。是名道比智。
云何九方便。定定方便。定入定方便。定住方便。出定方便。定境界方便。定行處方便。定樂方便。轉定方便。順不順法善法相善思惟善解。云何定定方便。定定眾。定定名字。定定觸定定思惟。是有覺有觀定。是無覺有觀定。是無覺無觀定。是空定是無相定是無愿定。是定若知見解射方便。云何定入定方便。入定眾。入定名字。入定觸。入定思惟。是有覺有觀。是無覺有觀。是無覺無觀定。是空無相無愿定。入定入是定。入是定已是法勝入定。若知見解射方便。是名定入定方便。云何定住方便。定住眾。定住名字。定住觸。定住思惟。是定住有覺有觀。是無覺有觀。是無覺無觀。是空無相無愿定。是定住定住已。是法勝定住。若知見解射方便。是名定住方便。云何出定方便。出定眾。出定名字。出定觸。出
【現代漢語翻譯】 現代漢語譯本 什麼是類智相無餘？這被稱為滅法智（Nirodha-dharma-jnana，對滅諦的智慧）。什麼是滅比智？如果有人已經實踐了生滅法智，以及其餘滅諦所包含的法，如彼生、如彼相、如彼比類，此如彼彼如此，對於聖無漏智的比類智相無餘，這被稱為滅比智（Nirodha-anvaya-jnana，類比于滅諦的智慧）。什麼是道法智？如果聖道從出離的要道中，正確地滅除痛苦的法中，見到道，見到無我，思惟道，對於聖無漏智的非比類智相無餘，這被稱為道法智（Marga-dharma-jnana，對道諦的智慧）。什麼是道比智？如果有人以法行實踐了道法智，以及其餘道諦所包含的法，如彼生、如彼相、如彼比類，此如彼彼如此，對於聖無漏智的比類智相無餘，這被稱為道比智（Marga-anvaya-jnana，類比于道諦的智慧）。
什麼是九方便？定定方便（dhyana-dhyana-upaya，禪定的方便），定入定方便（dhyana-samapatti-upaya，入定的方便），定住方便（dhyana-sthiti-upaya，住定的方便），出定方便（dhyana-vyutthana-upaya，出定的方便），定境界方便（dhyana-gocara-upaya，禪定境界的方便），定行處方便（dhyana-carita-upaya，禪定行處的方便），定樂方便（dhyana-sukha-upaya，禪定之樂的方便），轉定方便（dhyana-parinama-upaya，轉變禪定的方便），順不順法善法相善思惟善解。 什麼是定定方便？定定眾，定定名字，定定觸，定定思惟。是有覺有觀定（savitarka-savicara-dhyana，有尋有伺禪定），是無覺有觀定（avitarka-vicara-matra-dhyana，無尋唯伺禪定），是無覺無觀定（avitarka-avicara-dhyana，無尋無伺禪定）。是空定（sunyata-samadhi，空三昧），是無相定（animitta-samadhi，無相三昧），是無愿定（apranihita-samadhi，無愿三昧）。是定若知見解射方便。什麼是定入定方便？入定眾，入定名字，入定觸，入定思惟。是有覺有觀，是無覺有觀，是無覺無觀定。是空無相無愿定。入定入是定，入是定已是法勝入定。若知見解射方便。這被稱為定入定方便。什麼是定住方便？定住眾，定住名字，定住觸，定住思惟。是定住有覺有觀，是無覺有觀，是無覺無觀。是空無相無愿定。是定住定住已，是法勝定住。若知見解射方便。這被稱為定住方便。什麼是出定方便？出定眾，出定名字，出定觸。
【English Translation】 English version What is the complete absence of the characteristic of inferential knowledge? This is called Nirodha-dharma-jnana (knowledge of cessation-dharma). What is Nirodha-anvaya-jnana (subsequent knowledge of cessation)? If a person has already practiced the knowledge of the arising and ceasing of dharmas, and within the remaining dharmas included in the truth of cessation, such as their arising, such as their characteristics, such as their analogies, this is like that, that is like this, if there is a complete absence of the characteristic of inferential knowledge in the noble, undefiled wisdom, this is called Nirodha-anvaya-jnana. What is Marga-dharma-jnana (knowledge of the path-dharma)? If the noble path, from the essential path of liberation, in the dharma of correctly extinguishing suffering, sees the path, sees no-self, contemplates the path, if there is a complete absence of the characteristic of non-inferential knowledge in the noble, undefiled wisdom, this is called Marga-dharma-jnana. What is Marga-anvaya-jnana (subsequent knowledge of the path)? If a person practices the knowledge of the path-dharma by means of dharma, and within the remaining dharmas included in the truth of the path, such as their arising, such as their characteristics, such as their analogies, this is like that, that is like this, if there is a complete absence of the characteristic of inferential knowledge in the noble, undefiled wisdom, this is called Marga-anvaya-jnana.
What are the nine expedients? Dhyana-dhyana-upaya (expedient for meditation on meditation), dhyana-samapatti-upaya (expedient for entering meditation), dhyana-sthiti-upaya (expedient for abiding in meditation), dhyana-vyutthana-upaya (expedient for emerging from meditation), dhyana-gocara-upaya (expedient for the sphere of meditation), dhyana-carita-upaya (expedient for the conduct of meditation), dhyana-sukha-upaya (expedient for the bliss of meditation), dhyana-parinama-upaya (expedient for the transformation of meditation), skillful thought and skillful understanding of favorable and unfavorable dharmas and good dharmas. What is dhyana-dhyana-upaya? The multitude of meditation on meditation, the name of meditation on meditation, the contact of meditation on meditation, the thought of meditation on meditation. This is savitarka-savicara-dhyana (meditation with initial and sustained thought), this is avitarka-vicara-matra-dhyana (meditation without initial thought, with sustained thought only), this is avitarka-avicara-dhyana (meditation without initial and sustained thought). This is sunyata-samadhi (emptiness samadhi), this is animitta-samadhi (signless samadhi), this is apranihita-samadhi (wishless samadhi). This meditation is an expedient for knowing, seeing, understanding, and aiming. What is dhyana-samapatti-upaya? The multitude of entering meditation, the name of entering meditation, the contact of entering meditation, the thought of entering meditation. This is with initial and sustained thought, this is without initial thought but with sustained thought, this is meditation without initial and sustained thought. This is emptiness, signless, wishless meditation. Entering meditation, entering this meditation, having entered this meditation, this dharma is superior in entering meditation. This is an expedient for knowing, seeing, understanding, and aiming. This is called dhyana-samapatti-upaya. What is dhyana-sthiti-upaya? The multitude of abiding in meditation, the name of abiding in meditation, the contact of abiding in meditation, the thought of abiding in meditation. This abiding in meditation is with initial and sustained thought, this is without initial thought but with sustained thought, this is without initial and sustained thought. This is emptiness, signless, wishless meditation. This abiding in meditation, having abided in meditation, this dharma is superior in abiding in meditation. This is an expedient for knowing, seeing, understanding, and aiming. This is called dhyana-sthiti-upaya. What is dhyana-vyutthana-upaya? The multitude of emerging from meditation, the name of emerging from meditation, the contact of emerging from meditation.
定思惟。是出定有覺有觀。是無覺有觀。是無覺無觀。是空是無相是無愿。是出定。是出定已。是法勝出定。若知見解射方便。是名出定方便。云何定境界方便。若思惟法定生。若法是定境界。若知見解射方便。名定境界方便。云何定行處方便。定行謂四念處。若知見解射方便。是名定行處方便。云何定樂方便。定樂謂除樂眾。定樂名字。定樂觸。定樂思惟。是有覺有觀定樂。是無覺有觀。是無覺無觀。是空是無相是無愿定。是定樂。是法勝定樂。若知見解射方便。是名定樂方便。云何轉定方便。于初禪心起入二禪心住。于初禪心起入三禪心住。于初禪心起入四禪心住。於二禪心起入三禪心住。於二禪心起入四禪心住。於三禪心起入四禪心住。若知見解射方便。是名轉定方便。何謂善取。順不順法相善思惟善解。云何非定順法若法不善。是名非定順法。云何定順法。若法善。是名定順法。複次非定順法。若法有勝。是名非定順法。複次定順法。若法無勝。是名定順法。複次非定順法。若思惟法定不生。是名非定順法。複次定順法。若思惟法定生。是名定順法。善取法相善思惟善解。是謂善取順不順法。相善思惟善解。是名九方便。
云何如來十力。處非處智如來力。過去未來現在業受業處因報智如來力。他眾生
【現代漢語翻譯】 現代漢語譯本 定思惟：從禪定中出來時，是有覺有觀（Vitarka-vicara，粗細尋思）的狀態，還是無覺有觀的狀態，還是無覺無觀的狀態？是體悟空性（Sunyata），還是體悟無相（Animitta），還是體悟無愿（Apranihita）？這是從禪定中出來，這是從禪定中出來之後的狀態。這種法勝於禪定。如果具備了知、見、解、射（智慧）這些方便，就叫做『出定方便』。 什麼是『定境界方便』？如果思惟某種法，這種法就會生起；如果某種法是禪定的境界，如果具備了知、見、解、射這些方便，就叫做『定境界方便』。 什麼是『定行處方便』？禪定的行處指的是四念處（catu-smrtyupasthana，四種觀禪修習），如果具備了知、見、解、射這些方便，就叫做『定行處方便』。 什麼是『定樂方便』？禪定的快樂指的是去除各種快樂的集合，禪定快樂的名字，禪定快樂的觸感，禪定快樂的思惟。這包括有覺有觀的禪定快樂，無覺有觀的禪定快樂，無覺無觀的禪定快樂，以及體悟空性的禪定，體悟無相的禪定，體悟無愿的禪定。這是禪定的快樂，這種法勝於禪定的快樂。如果具備了知、見、解、射這些方便，就叫做『定樂方便』。 什麼是『轉定方便』？在初禪（Prathama Dhyana）的心生起時，進入二禪（Dvitiya Dhyana）心並安住；在初禪的心生起時，進入三禪（Tritiya Dhyana）心並安住；在初禪的心生起時，進入四禪（Caturtha Dhyana）心並安住；在二禪的心生起時，進入三禪心並安住；在二禪的心生起時，進入四禪心並安住；在三禪的心生起時，進入四禪心並安住。如果具備了知、見、解、射這些方便，就叫做『轉定方便』。 什麼叫做『善取』？對於順應和不順應的法相，能夠善於思惟和理解。什麼是非禪定順應的法？如果某種法是不善的，就叫做『非禪定順法』。什麼是禪定順應的法？如果某種法是善的，就叫做『定順法』。另外，什麼是非禪定順應的法？如果某種法是有勝的，就叫做『非禪定順法』。另外，什麼是禪定順應的法？如果某種法是無勝的，就叫做『定順法』。另外，如果思惟某種法，這種法不會生起，就叫做『非禪定順法』。另外，如果思惟某種法，這種法會生起，就叫做『定順法』。善於選取法相，善於思惟和理解，這就是所謂的善於選取順應和不順應的法相，善於思惟和理解，這就叫做九種方便。 什麼是如來的十力（Dasabala）？如來對於『處非處智』（Sthanasthana-jnana-bala，知是處非處智力）的力量；如來對於過去、未來、現在所造的業，以及承受業報的處所和因緣的智慧力量；對於其他眾生……
【English Translation】 English version Contemplation on emerging from Samadhi (concentration): When emerging from Samadhi, is it with Vitarka-vicara (initial and sustained application of thought), is it without Vitarka but with Vicara, or is it without Vitarka and Vicara? Is it emptiness (Sunyata), is it signlessness (Animitta), is it wishlessness (Apranihita)? This is emerging from Samadhi, this is the state after emerging from Samadhi. This Dharma (teaching) surpasses Samadhi. If one possesses the skillful means of knowledge, vision, understanding, and aiming (wisdom), it is called 'skillful means of emerging from Samadhi'. What are the 'skillful means of the realm of Samadhi'? If contemplating a certain Dharma, that Dharma arises; if a certain Dharma is the realm of Samadhi, if one possesses the skillful means of knowledge, vision, understanding, and aiming, it is called 'skillful means of the realm of Samadhi'. What are the 'skillful means of the practice place of Samadhi'? The practice place of Samadhi refers to the four foundations of mindfulness (catu-smrtyupasthana), if one possesses the skillful means of knowledge, vision, understanding, and aiming, it is called 'skillful means of the practice place of Samadhi'. What are the 'skillful means of the bliss of Samadhi'? The bliss of Samadhi refers to the removal of the multitude of pleasures, the name of the bliss of Samadhi, the sensation of the bliss of Samadhi, the contemplation of the bliss of Samadhi. This includes the bliss of Samadhi with Vitarka-vicara, the bliss of Samadhi without Vitarka but with Vicara, the bliss of Samadhi without Vitarka and Vicara, and the Samadhi of emptiness, the Samadhi of signlessness, the Samadhi of wishlessness. This is the bliss of Samadhi, this Dharma surpasses the bliss of Samadhi. If one possesses the skillful means of knowledge, vision, understanding, and aiming, it is called 'skillful means of the bliss of Samadhi'. What are the 'skillful means of transforming Samadhi'? When the mind of the first Dhyana (Prathama Dhyana) arises, entering the mind of the second Dhyana (Dvitiya Dhyana) and abiding; when the mind of the first Dhyana arises, entering the mind of the third Dhyana (Tritiya Dhyana) and abiding; when the mind of the first Dhyana arises, entering the mind of the fourth Dhyana (Caturtha Dhyana) and abiding; when the mind of the second Dhyana arises, entering the mind of the third Dhyana and abiding; when the mind of the second Dhyana arises, entering the mind of the fourth Dhyana and abiding; when the mind of the third Dhyana arises, entering the mind of the fourth Dhyana and abiding. If one possesses the skillful means of knowledge, vision, understanding, and aiming, it is called 'skillful means of transforming Samadhi'. What is called 'skillful grasping'? Being skilled in contemplating and understanding the characteristics of Dharmas that are in accordance with and not in accordance with Samadhi. What is a Dharma that is not in accordance with Samadhi? If a certain Dharma is unwholesome, it is called 'a Dharma not in accordance with Samadhi'. What is a Dharma that is in accordance with Samadhi? If a certain Dharma is wholesome, it is called 'a Dharma in accordance with Samadhi'. Furthermore, what is a Dharma that is not in accordance with Samadhi? If a certain Dharma is superior, it is called 'a Dharma not in accordance with Samadhi'. Furthermore, what is a Dharma that is in accordance with Samadhi? If a certain Dharma is not superior, it is called 'a Dharma in accordance with Samadhi'. Furthermore, if contemplating a certain Dharma, that Dharma does not arise, it is called 'a Dharma not in accordance with Samadhi'. Furthermore, if contemplating a certain Dharma, that Dharma arises, it is called 'a Dharma in accordance with Samadhi'. Being skilled in grasping the characteristics of Dharmas, being skilled in contemplating and understanding, this is what is called being skilled in grasping the characteristics of Dharmas that are in accordance with and not in accordance with Samadhi, being skilled in contemplating and understanding, this is called the nine skillful means. What are the ten powers (Dasabala) of the Tathagata? The power of the Tathagata's knowledge of what is possible and impossible (Sthanasthana-jnana-bala); the power of the Tathagata's wisdom regarding the past, future, and present actions, as well as the places and causes of experiencing the results of those actions; regarding other beings...
他人根勝非勝智如來力。他眾生他人若干解智如來力。若干界無量世界智如來力。一切道至處智如來力。禪解脫定入定垢凈起智如來力。憶念宿命證智如來力。眾生生死證智如來力。有漏盡智如來力。何謂處非處如來力。云何處非處。非處謂身行惡口行惡意行惡。謂受愛喜適意報非處。若身行惡口行惡意行惡。受不喜不愛不適意報有是處。非處謂身行善口行善意行善。謂受不愛不喜不適意報非處。若身行善口行善意行善。受愛喜適意報有是處。非處謂身行不善口行不善意行不善。成就謗聖人邪見業。故彼因緣身壞命終。生善道人天中非處。若身行不善口行不善意行不善。成就謗聖人邪見行。緣邪見業故彼因緣故身壞命終。生惡道地獄中有是處。非處若身善行口善行意善行。成就不謗聖人正見行。緣正見業因緣故。身壞命終生惡道地獄中非處。若身善行口善行意善行。成就不謗聖人正見行。緣行正見業因緣故。身壞命終。生善道人天中有是處。非處若見具足人故斷母命無有是處。是處若凡夫人故斷母命有是處。非處若見具足人。故斷父命。無有是處。是處若凡夫人故斷父命有是處。非處若見具足人。故斷羅漢聲聞命無是處。是處若凡夫人。故斷羅漢命有是處。非處若見具足人破眾僧。無有是處。是處若凡夫人破眾僧有是
【現代漢語翻譯】 現代漢語譯本： 他人根勝非勝智如來力：如來的智慧力量能夠分辨他人根器的優劣。 他眾生他人若干解智如來力：如來的智慧力量能夠了解其他眾生的不同理解能力。 若干界無量世界智如來力：如來的智慧力量能夠了解不同界和無量世界。 一切道至處智如來力：如來的智慧力量能夠了解所有道的終極之處。 禪解脫定入定垢凈起智如來力：如來的智慧力量能夠了解禪定、解脫、入定、以及從禪定中生起的垢染和清凈。 憶念宿命證智如來力：如來的智慧力量能夠回憶起過去的生命。 眾生生死證智如來力：如來的智慧力量能夠了解眾生的生死。 有漏盡智如來力：如來的智慧力量能夠了解如何斷盡有漏。 何謂處非處如來力？：什麼是如來的『處非處』智力？ 云何處非處？：什麼是『處非處』？ 非處謂身行惡口行惡意行惡。謂受愛喜適意報非處：如果身行惡、口行惡、意行惡，卻得到喜愛、喜悅、適意的果報，這是『非處』。 若身行惡口行惡意行惡。受不喜不愛不適意報有是處：如果身行惡、口行惡、意行惡，而受到不喜、不愛、不適意的果報，這是『是處』。 非處謂身行善口行善意行善。謂受不愛不喜不適意報非處：如果身行善、口行善、意行善，卻受到不愛、不喜、不適意的果報，這是『非處』。 若身行善口行善意行善。受愛喜適意報有是處：如果身行善、口行善、意行善，而受到喜愛、喜悅、適意的果報，這是『是處』。 非處謂身行不善口行不善意行不善。成就謗聖人邪見業。故彼因緣身壞命終。生善道人天中非處：如果身行不善、口行不善、意行不善，造作了誹謗聖人的邪見之業，因此因緣，身壞命終后卻生於善道人天之中，這是『非處』。 若身行不善口行不善意行不善。成就謗聖人邪見行。緣邪見業故彼因緣故身壞命終。生惡道地獄中有是處：如果身行不善、口行不善、意行不善，造作了誹謗聖人的邪見之行，因為邪見之業的因緣，身壞命終後生于惡道地獄之中，這是『是處』。 非處若身善行口善行意善行。成就不謗聖人正見行。緣正見業因緣故。身壞命終生惡道地獄中非處：如果身行善、口行善、意行善，成就了不誹謗聖人的正見之行，因為正見之業的因緣，身壞命終后卻生於惡道地獄之中，這是『非處』。 若身善行口善行意善行。成就不謗聖人正見行。緣行正見業因緣故。身壞命終。生善道人天中有是處：如果身行善、口行善、意行善，成就了不誹謗聖人的正見之行，因為奉行正見之業的因緣，身壞命終後生于善道人天之中，這是『是處』。 非處若見具足人故斷母命無有是處：如果具有正見的人殺害母親，這是不可能的，是『非處』。 是處若凡夫人故斷母命有是處：如果是凡夫殺害母親，這是可能的，是『是處』。 非處若見具足人。故斷父命。無有是處：如果具有正見的人殺害父親，這是不可能的，是『非處』。 是處若凡夫人故斷父命有是處：如果是凡夫殺害父親，這是可能的，是『是處』。 非處若見具足人。故斷羅漢（Arhat，阿羅漢）聲聞命無是處：如果具有正見的人殺害阿羅漢聲聞，這是不可能的，是『非處』。 是處若凡夫人。故斷羅漢命有是處：如果是凡夫殺害阿羅漢，這是可能的，是『是處』。 非處若見具足人破眾僧。無有是處：如果具有正見的人破壞僧團，這是不可能的，是『非處』。 是處若凡夫人破眾僧有是處：如果是凡夫破壞僧團，這是可能的，是『是處』。
【English Translation】 English version: The Tathagata's power of knowing the superiority or inferiority of others' roots: The Tathagata's power of knowing the different understanding abilities of other beings: The Tathagata's power of knowing the countless worlds in different realms: The Tathagata's power of knowing the ultimate destination of all paths: The Tathagata's power of knowing the defilements and purity arising from dhyana (禪，meditation), liberation, samadhi (定，concentration), entering into samadhi: The Tathagata's power of knowing and remembering past lives: The Tathagata's power of knowing the birth and death of beings: The Tathagata's power of knowing how to exhaust the outflows (有漏, 煩惱): What is the Tathagata's power of knowing what is possible and impossible? What is 'possible and impossible'? Impossible: If one's actions of body, speech, and mind are evil, yet one receives pleasant, joyful, and agreeable results, this is 'impossible'. Possible: If one's actions of body, speech, and mind are evil, and one receives unpleasant, unjoyful, and disagreeable results, this is 'possible'. Impossible: If one's actions of body, speech, and mind are good, yet one receives unpleasant, unjoyful, and disagreeable results, this is 'impossible'. Possible: If one's actions of body, speech, and mind are good, and one receives pleasant, joyful, and agreeable results, this is 'possible'. Impossible: If one's actions of body, speech, and mind are unwholesome, creating the karma of slandering the saints and holding wrong views, and due to this cause, after the body breaks and life ends, one is born in the good realms of humans and devas (天，gods), this is 'impossible'. Possible: If one's actions of body, speech, and mind are unwholesome, engaging in the practice of slandering the saints and holding wrong views, and due to the karma of wrong views, after the body breaks and life ends, one is born in the evil realms of hell, this is 'possible'. Impossible: If one's actions of body, speech, and mind are wholesome, not slandering the saints and holding right views, and due to the cause of right view karma, after the body breaks and life ends, one is born in the evil realms of hell, this is 'impossible'. Possible: If one's actions of body, speech, and mind are wholesome, not slandering the saints and holding right views, and due to the cause of practicing right view karma, after the body breaks and life ends, one is born in the good realms of humans and devas, this is 'possible'. Impossible: If a person with complete right view intentionally kills their mother, this is impossible, it is 'impossible'. Possible: If an ordinary person intentionally kills their mother, this is possible, it is 'possible'. Impossible: If a person with complete right view intentionally kills their father, this is impossible, it is 'impossible'. Possible: If an ordinary person intentionally kills their father, this is possible, it is 'possible'. Impossible: If a person with complete right view intentionally kills an Arhat (羅漢, one who is worthy) or a Shravaka (聲聞, a disciple of Buddha), this is impossible, it is 'impossible'. Possible: If an ordinary person intentionally kills an Arhat, this is possible, it is 'possible'. Impossible: If a person with complete right view intentionally splits the Sangha (眾僧, monastic community), this is impossible, it is 'impossible'. Possible: If an ordinary person intentionally splits the Sangha, this is possible, it is 'possible'.
處。非處若見具足人。于如來身噁心出血無有是處。是處若凡夫人。于如來身噁心出血有是處。非處若見具足人。於是法外求余尊勝。無有是處。是處若凡夫人。於是法外求余尊勝有是處。非處若見具足人。於是法外求余受供養者。無有是處。是處若凡夫人。於是法外求余受供養者有是處。非處若見具足人。於是法外求余沙門婆羅門說正見。無有是處。是處若凡夫人。於是法外求余沙門婆羅門說正見有是處。非處若見具足人。於是法外若余沙門婆羅門說法。贊言此一切智一切見。無有是處。是處若凡夫人。於是法外若余沙門婆羅門說法。贊言此一切智一切見有是處。非處若見具足人。若於是法外若有沙門婆羅門。異緣實我世常。此實余虛妄。我世非常。此實余虛妄。我世常非常。此實余虛妄。我世非常非無常。此實余虛妄。我世有邊。此實余虛妄。我世無邊。此實余虛妄。我世有邊無邊。此實余虛妄。我世非有邊非無邊。此實余虛妄。命是身。此實余虛妄。身是命。此實余虛妄。身命異。此實余虛妄。無命無身。此實余虛妄。有如去涅槃。此實余虛妄。無如去涅槃。此實余虛妄。有如去無如去涅槃。此實余虛妄。非有如去非無如去涅槃。此實余虛妄。異緣實為真實。無有是處。是處若凡夫人。若於是法外。若沙門婆羅
門有異緣實我世常。此實余虛妄。乃至非有如去非無如去涅槃。異緣實為真實有是處。非處。◎
舍利弗阿毗曇論卷第十 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第十一
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯非問分智品第四之餘
◎若見具足人。若以戒盜為凈。邪緣求吉。墮地獄畜生餓鬼。受第八人身無有是處。是處若凡夫人。以戒盜為凈。邪緣求吉。墮地獄畜生餓鬼。受第八人身有是處。非處未曾有二轉輪聖王出世。有者無是處。是處。曾有一轉輪聖王出世。有是處。非處若轉輪聖王生邊國。無有是處。是處若轉輪聖王生於中國。有是處。非處若轉輪聖王生於卑賤家若旃陀羅家及諸工師家。若聾盲瘖啞攣躄跛蹇。偏枯身不具足及余病。無有是處。是處若轉輪聖王生尊貴家。若剎利大姓家。若婆羅門大姓家。若長者大姓家。若端正姝妙。身相成就有是處。非處若轉輪聖王生貧賤家。多所乏少無有財產飲食衣服。無有是處。是處若轉輪聖王生多財家。有金銀錢財玉貝珊瑚摩尼真珠琉璃象馬車乘僮使谷帛倉庫盈滿有是處。非處未曾有二如來無所著等正覺出世。無有是處。是處若一如來無所著等正覺出世有是處。非處若如來無所著等正覺生於邊國。無有
【現代漢語翻譯】 現代漢語譯本： 門有不同的因緣，這在我的世界中是常有的。這是真實的，其餘是虛妄的。乃至非有如去，非無如去涅槃。不同的因緣確實是真實存在的，這是有可能的，也是不可能的。
舍利弗阿毗曇論卷第十 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第十一 姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯非問分智品第四之餘
如果看見具足的人，卻以持戒偷盜為清凈，以邪惡的因緣尋求吉祥，這樣會墮入地獄、畜生、餓鬼道，並且受第八種人身，這是不可能的。如果凡夫俗子，以持戒偷盜為清凈，以邪惡的因緣尋求吉祥，這樣會墮入地獄、畜生、餓鬼道，並且受第八種人身，這是有可能的，也是不可能的。未曾有兩位轉輪聖王同時出世，這是不可能的。曾有一位轉輪聖王出世，這是有可能的，也是不可能的。如果轉輪聖王出生在邊遠國家，這是不可能的。如果轉輪聖王出生在中國，這是有可能的，也是不可能的。如果轉輪聖王出生在卑賤的家庭，比如旃陀羅（Candala，賤民）家，或者各種工匠家，或者聾、盲、瘖啞、攣躄、跛蹇、偏枯、身體不具足以及患有其他疾病，這是不可能的。如果轉輪聖王出生在尊貴的家庭，比如剎利（Ksatriya，武士）大姓家，或者婆羅門（Brahmana，祭司）大姓家，或者長者大姓家，並且相貌端正姝妙，身相成就，這是有可能的，也是不可能的。如果轉輪聖王出生在貧賤的家庭，缺少各種資用，沒有財產、飲食、衣服，這是不可能的。如果轉輪聖王出生在多財的家庭，擁有金銀錢財、玉貝、珊瑚、摩尼（Mani，寶珠）、真珠、琉璃、象馬車乘、僮僕使女、谷帛，倉庫盈滿，這是有可能的，也是不可能的。未曾有兩位如來無所著等正覺同時出世，這是不可能的。如果一位如來無所著等正覺出世，這是有可能的，也是不可能的。如果如來無所著等正覺出生在邊遠國家，這是不可能的。
【English Translation】 English version: The door has different causes and conditions, which is common in my world. This is real, and the rest is false. Even non-being like the Tathagata, non-non-being like the Tathagata Nirvana. Different causes and conditions are indeed real, this is possible and impossible.
Sariputra Abhidhamma Treatise, Volume 10 Tripitaka, Volume 28, No. 1548, Sariputra Abhidhamma Treatise
Sariputra Abhidhamma Treatise, Volume 11 Translated by Tripitaka Master Dharmayasas from Kipin of Yaoqin, together with Dharmagupta, etc., Non-Question Section, Wisdom Chapter 4, Remainder
If one sees a person with complete faculties, yet considers adherence to precepts and theft as purity, and seeks good fortune through evil causes, it is impossible for such a person to fall into hell, the animal realm, or the realm of hungry ghosts, and to receive an eighth human body. If an ordinary person considers adherence to precepts and theft as purity, and seeks good fortune through evil causes, it is possible and impossible for such a person to fall into hell, the animal realm, or the realm of hungry ghosts, and to receive an eighth human body. It has never happened that two Wheel-Turning Sage Kings (Cakravartin-raja) appear in the world simultaneously; this is impossible. It is possible and impossible that one Wheel-Turning Sage King appears in the world. If a Wheel-Turning Sage King is born in a border country, this is impossible. If a Wheel-Turning Sage King is born in China, this is possible and impossible. If a Wheel-Turning Sage King is born into a humble family, such as a Candala (outcaste) family, or the family of various artisans, or is born deaf, blind, mute, crippled, lame, paralyzed, with incomplete faculties, or with other illnesses, this is impossible. If a Wheel-Turning Sage King is born into a noble family, such as a Ksatriya (warrior) family, or a Brahmana (priest) family, or a wealthy elder's family, and is of upright and beautiful appearance, with complete physical characteristics, this is possible and impossible. If a Wheel-Turning Sage King is born into a poor and humble family, lacking various necessities, without property, food, or clothing, this is impossible. If a Wheel-Turning Sage King is born into a wealthy family, possessing gold, silver, money, jade, shells, coral, Mani (jewel), pearls, lapis lazuli, elephants, horses, carriages, servants, grains, silk, and full warehouses, this is possible and impossible. It has never happened that two Tathagatas, Arhats, Perfectly Enlightened Ones, appear in the world simultaneously; this is impossible. If one Tathagata, Arhat, Perfectly Enlightened One, appears in the world, this is possible and impossible. If a Tathagata, Arhat, Perfectly Enlightened One, is born in a border country, this is impossible.
是處。是處若如來無所著等正覺。生於中國。有是處。非處若如來無所著等正覺。生於卑賤家。若旃陀羅家。及諸工師家。聾盲瘖啞攣躄跛蹇。偏枯不具足及余病。無有是處。是處若如來無所著等正覺。生尊貴家。若剎利大姓家。婆羅門大姓家。端正姝妙顏色第一。身相成就有是處。非處若如來無所著等正覺生貧賤家。多有所乏飲食衣服。無有是處。是處若如來。無所著等正覺生多財寶家。金銀錢財玉貝珊瑚摩尼真珠琉璃象馬車乘僮使谷帛倉庫盈溢有是處。非處若女人為轉輪聖王。無有是處。是處若男子為轉輪聖王有是處。非處若女人為如來無所著等正覺。無有是處。是處若男子為如來無所著等正覺有是處。非處若女人為天帝釋為魔王為梵王無有是處。是處若男子為天帝釋為魔王為梵王。有是處。非處如無因如無門。如無物。如無悕望如無有。如是非處。知因門物悕望如有有。如是處非處。如來如實知。如是如來處非處。如實分別。如實解。如是緣慧知見解射方便。是名處非處智如來力。何謂如來力。如來此處由智力。尊自在勝尊最上無勝善人大人。如來如此力成就。所欲處如所欲盡所欲入定出定。是謂如來力。
何謂過去未來現在業受業處因報智如來力。云何過去業。若業生已滅。是名過去業。何等未來業。
【現代漢語翻譯】 現代漢語譯本： 『是處』（可能性）是，如果如來（Tathagata，佛的稱號）證得無所著等正覺（Anuttara-samyak-sambodhi，無上正等正覺），出生于中國，這是有可能的。『非處』（不可能性）是，如果如來證得無所著等正覺，出生于卑賤的家庭，比如旃陀羅（Chandala，印度種姓制度中的賤民）家，或者各種工匠家，或者聾、盲、啞、攣、躄、跛、蹇（各種殘疾），偏枯不全，或者有其他疾病，這是不可能的。『是處』是，如果如來證得無所著等正覺，出生于尊貴的家庭，比如剎利（Kshatriya，印度種姓制度中的武士階層）大姓家，婆羅門（Brahmana，印度種姓制度中的祭司階層）大姓家，相貌端正美好，容顏第一，身相成就，這是有可能的。『非處』是，如果如來證得無所著等正覺，出生于貧賤的家庭，缺乏飲食衣服，這是不可能的。『是處』是，如果如來證得無所著等正覺，出生于多財寶的家庭，擁有金銀錢財、玉貝、珊瑚、摩尼（Mani，寶珠）、真珠、琉璃、象馬車乘、僮僕使女、谷帛倉庫盈溢，這是有可能的。『非處』是，如果女人成為轉輪聖王（Chakravartin，統治世界的理想君主），這是不可能的。『是處』是，如果男子成為轉輪聖王，這是有可能的。『非處』是，如果女人成為如來無所著等正覺，這是不可能的。『是處』是，如果男子成為如來無所著等正覺，這是有可能的。『非處』是，如果女人成為天帝釋（Sakra，忉利天之主），成為魔王（Mara，障礙修行的惡魔），成為梵王（Brahma，色界之主），這是不可能的。『是處』是，如果男子成為天帝釋，成為魔王，成為梵王，這是有可能的。『非處』就像無因、無門、無物、無希望、無有一樣，這是『非處』。知因、門、物、希望、如有有一樣，這是『是處』。如來如實地知曉『是處』和『非處』。如來如實地分別，如實地理解『是處』和『非處』。像這樣，憑藉智慧知見，理解射箭的方便，這被稱為如來的『處非處智力』。什麼是如來的『力』呢？如來憑藉這種智慧力，成為至尊、自在、殊勝、最上、無勝、善人、大人。如來成就這樣的力量，在所希望的地方，如所希望地盡力，如所希望地入定出定。這就是所謂的如來力。
什麼是過去、未來、現在業的受業處因報智如來力呢？什麼是過去業呢？如果業已經生起並且滅去，這就被稱為過去業。什麼是未來業呢？
【English Translation】 English version: 'Possible' is, if the Tathagata (title of the Buddha), having attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), is born in China, this is possible. 'Impossible' is, if the Tathagata, having attained Anuttara-samyak-sambodhi, is born into a lowly family, such as a Chandala (an outcaste in the Indian caste system) family, or the family of various artisans, or is deaf, blind, mute, crippled, lame, or deformed (various disabilities), partially paralyzed, incomplete, or has other illnesses, this is impossible. 'Possible' is, if the Tathagata, having attained Anuttara-samyak-sambodhi, is born into a noble family, such as a Kshatriya (the warrior class in the Indian caste system) great family, a Brahmana (the priestly class in the Indian caste system) great family, with a dignified and beautiful appearance, the most excellent countenance, and accomplished physical characteristics, this is possible. 'Impossible' is, if the Tathagata, having attained Anuttara-samyak-sambodhi, is born into a poor and lowly family, lacking food and clothing, this is impossible. 'Possible' is, if the Tathagata, having attained Anuttara-samyak-sambodhi, is born into a wealthy family, possessing gold, silver, money, jade, shells, coral, Mani (jewel), pearls, lapis lazuli, elephants, horses, carriages, servants, and overflowing granaries of grain and silk, this is possible. 'Impossible' is, if a woman becomes a Chakravartin (a universal monarch), this is impossible. 'Possible' is, if a man becomes a Chakravartin, this is possible. 'Impossible' is, if a woman becomes a Tathagata, having attained Anuttara-samyak-sambodhi, this is impossible. 'Possible' is, if a man becomes a Tathagata, having attained Anuttara-samyak-sambodhi, this is possible. 'Impossible' is, if a woman becomes Sakra (the lord of the Trayastrimsa Heaven), becomes Mara (the demon who obstructs practice), becomes Brahma (the lord of the Form Realm), this is impossible. 'Possible' is, if a man becomes Sakra, becomes Mara, becomes Brahma, this is possible. 'Impossible' is like without cause, without door, without object, without hope, without existence, this is 'impossible'. Knowing cause, door, object, hope, like having existence, this is 'possible'. The Tathagata truly knows 'possible' and 'impossible'. The Tathagata truly distinguishes, truly understands 'possible' and 'impossible'. Like this, relying on wisdom and knowledge, understanding the skillful means of archery, this is called the Tathagata's 'Power of Knowledge of Possible and Impossible'. What is the Tathagata's 'Power'? The Tathagata, relying on this power of wisdom, becomes the most venerable, independent, supreme, unsurpassed, unequaled, virtuous person, great person. The Tathagata accomplishes such power, in the place desired, exerting effort as desired, entering and emerging from samadhi (meditative absorption) as desired. This is what is called the Tathagata's Power.
What is the Tathagata's Power of Knowledge of the Retribution of Past, Future, and Present Karma? What is past karma? If karma has arisen and ceased, this is called past karma. What is future karma?
若業未生未出。是名未來業。何等現在業。若業生未滅。是名現在業。何等業。思業思已業。故作業非故作業。受業非受業。少受業多受業熟業非熟業。色業非色業。可見業不可見業。有對業無對業。聖業非聖業。是名業。云何受業。如世尊說。四受業。有受業現苦後有苦報。有受業現在樂後有苦報。有受業現苦後有樂報。有受業現樂後有樂報。何等受業現苦後有苦報。若有人忍憂忍苦殺生。緣殺生故。以種種心受憂苦忍憂忍苦。竊盜邪淫妄言兩舌惡口綺語。貪著瞋恚邪見。緣邪見故以種種心受憂苦。身壞命終生惡道地獄。此受業現苦後有苦報。何等受業現樂後有苦報。若人忍喜忍樂殺生。緣殺生故。以種種心忍喜忍樂。乃至邪見。緣邪見故。以種種心忍喜忍樂。身壞命終墮惡道地獄。此受業現樂後有苦報。何等受業現苦後有樂報。若人忍憂忍苦不殺生。緣不殺生故。以種種心受憂苦。忍憂忍苦。不竊盜不邪淫不妄語不兩舌不惡口不綺語。不貪著不瞋恚正見。緣正見行故。以種種心受憂苦。身壞命終生善道天上。此受業現苦後有樂報何等受業現樂後有樂報。若人忍喜忍樂。不殺生。緣不殺生故。以種種心受喜樂。忍喜忍樂乃至正見緣。正見故。以種種心忍喜樂。身壞命終生善道天上。此受業現樂後有樂報。是名受業。
複次以業受業教取教取已受報。是謂過去未來現在業受業何謂處。若身惡行口惡行意惡行。受不愛不喜不適意報。是謂處。若身善行口善行意善行。受愛喜適意報。是謂處。若身惡行口惡行意惡行。成就謗聖人邪見行。緣邪見業因緣故。身壞命終墮惡道地獄。是謂處。若身善行口善行意善行。成就不謗聖人正見行。緣正見業因緣故。身壞命終生善道天上。是謂處。若凡夫人故斷母命。故斷父命羅漢聲聞命。故破眾僧。故於如來身噁心出血。是謂處。若凡夫人。於是法外求余尊勝。求余受供養。求余沙門婆羅門說正見。贊余沙門婆羅門言。是一切智一切見。是謂處。若凡夫人。於是法外若有沙門婆羅門異緣實我世常。此實余妄語。乃至非有如去非無如去涅槃。以異緣實為真實。是謂處。若凡夫人以戒盜為凈。以邪緣求吉。墮地獄畜生餓鬼。受第八人身。是謂處。若一轉輪聖王。若轉輪聖王生於中國。若轉輪聖王生尊貴家。若剎利大姓家。若婆羅門大姓家。若長者大姓家。若端正姝妙身相成就。若轉輪聖王生多財寶金銀珂貝珊瑚摩尼真珠琉璃象馬車乘僮使谷帛倉庫盈滿。是謂處。若一如來無所著等正覺出世。若如來無所著等正覺生於中國。若如來無所著等正覺生尊貴家剎利大姓家婆羅門大姓家。端正姝妙身相成就。若如來
無所著等正覺生多財寶家。有金銀錢財玉貝象馬車乘僮使谷帛倉庫盈滿。是謂處。若男子為轉輪聖王。若男子為如來無所著等正覺。若男子為天帝釋為魔王為梵王。是謂處。複次如來說。如此時地獄中住。如此時畜生中住。如此時餓鬼中住。如此時人中住。如此時天上住。是謂處。何謂因。若業因貪。若業因恚。若業因癡。若業因不貪。若業因不恚。若業因不癡。是謂因。複次色有此因此方便。受想行識有此因此方便。入初禪定。有此因此方便。入第二第三第四禪定。斷惡法成就善法。是謂因。何謂報。若業受業五道中受報。地獄畜生餓鬼人天色受想行識是謂報。彼過去未來現在業受業處因報。如來如實知。如是如來過去未來現在受業處因報如實知。如實分別如實解。如是緣慧知見解射方便。是名過去未來現在業受業處因報智如來力。何謂如來力。如來此處由智力尊自在勝尊最上無勝善人大人。如來如此力成就。所欲處如所欲盡所欲。入定出定。是謂如來力。◎
◎何謂他眾生他人根勝非勝智如來力。云何他眾生他人。除諸佛世尊。若餘眾生。是名他眾生他人。云何根。二十二根。眼根耳根鼻根舌根身根男根女根。命根樂根苦根喜根憂根舍根意根信根進根念根定根慧根未知欲知根知根已知根。是名根。云何非勝
根。若根不善。是名非勝根。云何勝根。若根善。是名勝根。複次非勝根。若根非是聖。是名非勝根。複次勝根。若根聖。是名勝根。複次非勝根。若根聖軟。是名非勝根。複次勝根。若根聖利。是名勝根。如來於他眾生他人根勝非勝如實知。此眾生利根軟根善敬善解。恐后沉沒如金剛。以不聞法便退。當有知法者。譬如優缽羅花池波頭摩華池拘頭摩華池分陀利華池。若優缽羅華波頭摩華拘頭摩華分陀利華。有優缽羅華缽頭摩華拘頭摩華分陀利華。從泥出未出水。有優缽羅華缽頭羅華拘頭摩華分陀利華。從泥出與水等。有優缽羅華缽頭摩華拘頭摩華分陀利華。已出水空中住不著水。如是如來他眾生他人根勝非勝如實知。此眾生利根軟根善敬善解。恐后沉沒如金剛。以不聞法便退。當有知法者。此眾生若根成就有斷母命。有斷父命。有斷阿羅漢聲聞命。有破眾僧。有于如來身噁心出血。此眾生若根成就。有於是法外若求余尊勝。有求余受供養者。謂余沙門婆羅門能說正見。有讚歎余沙門婆羅門。此是一切智一切見。此眾生若根成就。有於是法外。若有餘沙門婆羅門。異緣實我世常余虛妄。乃至非有如去非無如去涅槃。比實余虛妄。謂異緣實為真實。此眾生若根成就。有以戒盜為凈邪緣求吉。墮地獄畜生餓鬼。受第八人身
【現代漢語翻譯】 現代漢語譯本： 問：什麼是非勝根（非 श्रेष्ठ indriya，指不好的根器）？答：如果根不善，就叫做非勝根。問：什麼是勝根（श्रेष्ठ indriya，指好的根器）？答：如果根是善的，就叫做勝根。 進一步說，什麼是非勝根？如果根不是聖（आर्य，指證悟的），就叫做非勝根。進一步說，什麼是勝根？如果根是聖的，就叫做勝根。 進一步說，什麼是非勝根？如果根是聖軟（ मृदु，指柔和的），就叫做非勝根。進一步說，什麼是勝根？如果根是聖利（तीक्ष्ण，指銳利的），就叫做勝根。 如來（तथागत，佛的稱號）能夠如實地知道其他眾生的根是勝還是非勝。這個眾生是利根還是軟根，是善於恭敬還是善於理解。恐怕他們像金剛一樣，後來會沉沒，因為沒有聽聞佛法而退轉。將來會有能夠理解佛法的人。 譬如優缽羅花（उत्पल，青蓮花）池、波頭摩華（पद्म，紅蓮花）池、拘頭摩華（कुमुद，白睡蓮）池、分陀利華（पुण्डरीक，白蓮花）池。有些優缽羅花、波頭摩華、拘頭摩華、分陀利華，從泥里長出來但還沒有出水面；有些優缽羅花、波頭摩華、拘頭摩華、分陀利華，從泥里長出來與水面齊平；有些優缽羅花、波頭摩華、拘頭摩華、分陀利華，已經出了水面，在空中挺立而不沾染水。 同樣，如來能夠如實地知道其他眾生的根是勝還是非勝。這個眾生是利根還是軟根，是善於恭敬還是善於理解。恐怕他們像金剛一樣，後來會沉沒，因為沒有聽聞佛法而退轉。將來會有能夠理解佛法的人。 這個眾生如果根器成就，就會有斷母命（殺害母親）的行為，有斷父命（殺害父親）的行為，有斷阿羅漢聲聞命（殺害阿羅漢聲聞）的行為，有破壞僧團的行為，有以噁心使如來身體出血的行為。 這個眾生如果根器成就，就會在這個佛法之外尋求其他的尊勝者，尋求其他的受供養者，認為其他的沙門（श्रमण，出家修行者）婆羅門（ब्राह्मण，婆羅門）能夠說出正確的見解，讚歎其他的沙門婆羅門，認為他們是一切智一切見。 這個眾生如果根器成就，就會在這個佛法之外，認為其他的沙門婆羅門所說的，是異於因緣的真實自我，是世間常存的，其餘的都是虛妄的，乃至認為非有如去（ तथागत，如來）非無如去涅槃（ निर्वाण，涅槃）是真實的，其餘的都是虛妄的，認為異於因緣的真實是真實的。 這個眾生如果根器成就，就會以戒律盜取功德，以邪惡的因緣尋求吉祥，墮入地獄、畜生、餓鬼道，遭受第八種人身（指沒有解脫希望的眾生）。
【English Translation】 English version: Q: What is a non-superior root (non-श्रेष्ठ indriya, referring to bad faculties)? A: If the root is not wholesome, it is called a non-superior root. Q: What is a superior root (श्रेष्ठ indriya, referring to good faculties)? A: If the root is wholesome, it is called a superior root. Furthermore, what is a non-superior root? If the root is not noble (आर्य, referring to enlightened), it is called a non-superior root. Furthermore, what is a superior root? If the root is noble, it is called a superior root. Furthermore, what is a non-superior root? If the root is nobly soft (मृदु, referring to gentle), it is called a non-superior root. Furthermore, what is a superior root? If the root is nobly sharp (तीक्ष्ण, referring to keen), it is called a superior root. The Tathagata (तथागत, title of the Buddha) truly knows whether the roots of other beings are superior or non-superior. Whether this being has keen or soft roots, whether they are good at reverence or good at understanding. Fearing that they might sink later like a vajra (diamond), they retreat because they have not heard the Dharma. There will be those who can understand the Dharma in the future. For example, a pond of Utpala flowers (उत्पल, blue lotus), a pond of Padma flowers (पद्म, red lotus), a pond of Kumuda flowers (कुमुद, white water lily), a pond of Pundarika flowers (पुण्डरीक, white lotus). Some Utpala flowers, Padma flowers, Kumuda flowers, and Pundarika flowers grow out of the mud but have not yet emerged from the water; some Utpala flowers, Padma flowers, Kumuda flowers, and Pundarika flowers grow out of the mud and are level with the water; some Utpala flowers, Padma flowers, Kumuda flowers, and Pundarika flowers have already emerged from the water, standing in the air without being attached to the water. Similarly, the Tathagata truly knows whether the roots of other beings are superior or non-superior. Whether this being has keen or soft roots, whether they are good at reverence or good at understanding. Fearing that they might sink later like a vajra, they retreat because they have not heard the Dharma. There will be those who can understand the Dharma in the future. If this being's roots are accomplished, they will commit matricide (killing their mother), patricide (killing their father), kill an Arhat-Sravaka (killing an Arhat-Sravaka), disrupt the Sangha (monastic community), and cause the Tathagata's body to bleed with malicious intent. If this being's roots are accomplished, they will seek other superior beings outside of this Dharma, seek other recipients of offerings, believing that other Sramanas (श्रमण, renunciates) and Brahmanas (ब्राह्मण, Brahmins) can speak the correct view, praising other Sramanas and Brahmanas, believing them to be all-knowing and all-seeing. If this being's roots are accomplished, outside of this Dharma, they will believe that what other Sramanas and Brahmanas say is a real self that is different from conditions, that the world is eternal, and that the rest is false, even believing that the Nirvana (निर्वाण, Nirvana) of 'neither being nor non-being of the Tathagata (तथागत, Tathagata)' is real, and the rest is false, believing that the reality different from conditions is real. If this being's roots are accomplished, they will steal merit through precepts, seek auspiciousness through evil conditions, and fall into hell, the animal realm, and the realm of hungry ghosts, suffering the eighth kind of human existence (referring to beings without hope of liberation).
。此眾生若根成就。有生剎利大姓家婆羅門大姓家居士大姓家。此眾生若根成就。有生四天王三十三天焰天兜率天化樂天他化自在天。此眾生若根成就。有生梵天梵輔天梵眾天大梵天。此眾生若根成就。生光天少光天無量光天光音天。此眾生若根成就。生凈天少凈天無量凈天遍凈天。此眾生若根成就。生實天少實天無量實天果實天。此眾生若根成就。有生無想天。此眾生若根成就。有生無勝天無熱天善見天妙善見天阿迦膩吒天。此眾生若根成就。有生空處天識處天不用處天非想非非想處天。此眾生若根成就。有離欲惡不善法有覺有觀。離生喜樂。成就初禪行。此眾生若根成就。有滅覺觀。內正信一心。無覺無觀定生喜樂。成就二禪行。此眾生若根成就。有離喜舍行念智身受樂。如諸聖人說舍念樂行。成就第三禪行。此眾生若根成就。有斷苦樂先滅憂喜。不苦不樂舍念清凈。成就四禪行。此眾生若根成就。有離一切色想滅瞋恚想。不思惟若干想。成就無邊空處行。此眾生若根成就。有離一切空處。成就無邊識處行。此眾生若根成就。有離一切識處。成就不用處行。此眾生若根成就。有離一切不用處。成就非想非非想處行。此眾生若根成就。有受無量若干神足能動大地。如以一為多以多為一。乃至梵天身得自在。此眾生若
【現代漢語翻譯】 現代漢語譯本： 如果這個眾生的根基成就，他會出生在剎帝利（Kshatriya，印度教種姓制度中的第二等級，通常是統治者和戰士）大姓家族、婆羅門（Brahmana，印度教種姓制度中的最高等級，通常是祭司和學者）大姓家族、在家居士大姓家族。 如果這個眾生的根基成就，他會出生在四天王天（Cāturmahārājika，佛教欲界六天中的第一層）、三十三天（Trāyastriṃśa，佛教欲界六天中的第二層）、焰天（Yāma，佛教欲界六天中的第三層）、兜率天（Tuṣita，佛教欲界六天中的第四層）、化樂天（Nirmāṇarati，佛教欲界六天中的第五層）、他化自在天（Paranirmita-vaśavartin，佛教欲界六天中的第六層）。 如果這個眾生的根基成就，他會出生在梵天（Brahmā，色界諸天之首）、梵輔天（Brahma-pāriṣadya，色界初禪天）、梵眾天（Brahma-purohita，色界初禪天）、大梵天（Mahābrahmā，色界初禪天）。 如果這個眾生的根基成就，他會出生在光天（Ābhāsvara，色界二禪天）、少光天（Parīttābha，色界二禪天）、無量光天（Apramāṇābha，色界二禪天）、光音天（Ābhāsvara，色界二禪天）。 如果這個眾生的根基成就，他會出生在凈天（Śubhakṛtsna，色界三禪天）、少凈天（Parīttaśubha，色界三禪天）、無量凈天（Apramāṇaśubha，色界三禪天）、遍凈天（Śubhakṛtsna，色界三禪天）。 如果這個眾生的根基成就，他會出生在實天（Anabhraka，色界四禪天）、少實天（Puṇyaprasava，色界四禪天）、無量實天（Anabhraka，色界四禪天）、果實天（Bṛhatphala，色界四禪天）。 如果這個眾生的根基成就，他會出生在無想天（Asañjñasattva，色界天）。 如果這個眾生的根基成就，他會出生在無勝天（Avṛha，色界五凈居天之一）、無熱天（Atapa，色界五凈居天之一）、善見天（Sudṛśa，色界五凈居天之一）、妙善見天（Sudarśana，色界五凈居天之一）、阿迦膩吒天（Akaniṣṭha，色界五凈居天之頂）。 如果這個眾生的根基成就，他會出生在空處天（Ākāśānantyāyatana，無色界天）、識處天（Vijñānānantyāyatana，無色界天）、不用處天（Ākiṃcanyāyatana，無色界天）、非想非非想處天（Naivasaṃjñānāsaṃjñāyatana，無色界天）。 如果這個眾生的根基成就，他能夠遠離慾望、邪惡和不善之法，有覺有觀，從遠離中生出喜樂，成就初禪的修行。 如果這個眾生的根基成就，他能夠滅除覺觀，內心正直誠信，一心不亂，從禪定中生出喜樂，成就二禪的修行。 如果這個眾生的根基成就，他能夠遠離喜樂，實行舍，保持正念和智慧，身體感受快樂，正如諸位聖人所說，實行舍念和快樂，成就三禪的修行。 如果這個眾生的根基成就，他能夠斷除苦樂，首先滅除憂愁和喜悅，達到不苦不樂的舍念清凈狀態，成就四禪的修行。 如果這個眾生的根基成就，他能夠遠離一切色想，滅除瞋恚之想，不思惟各種不同的想法，成就無邊空處的修行。 如果這個眾生的根基成就，他能夠遠離一切空處，成就無邊識處的修行。 如果這個眾生的根基成就，他能夠遠離一切識處，成就不用處的修行。 如果這個眾生的根基成就，他能夠遠離一切不用處，成就非想非非想處的修行。 如果這個眾生的根基成就，他能夠獲得無量和各種神通，能夠震動大地，能夠以一化多，以多化一，乃至在梵天身中獲得自在。 English version: If this being's roots are accomplished, he will be born into a Kshatriya (Kshatriya, the second rank in the Hindu caste system, usually rulers and warriors) family of great lineage, a Brahmana (Brahmana, the highest rank in the Hindu caste system, usually priests and scholars) family of great lineage, or a lay Buddhist family of great lineage. If this being's roots are accomplished, he will be born into the Heaven of the Four Heavenly Kings (Cāturmahārājika, the first of the six heavens of desire in Buddhism), the Heaven of the Thirty-three (Trāyastriṃśa, the second of the six heavens of desire in Buddhism), the Yāma Heaven (Yāma, the third of the six heavens of desire in Buddhism), the Tuṣita Heaven (Tuṣita, the fourth of the six heavens of desire in Buddhism), the Nirmāṇarati Heaven (Nirmāṇarati, the fifth of the six heavens of desire in Buddhism), or the Paranirmita-vaśavartin Heaven (Paranirmita-vaśavartin, the sixth of the six heavens of desire in Buddhism). If this being's roots are accomplished, he will be born into the Brahma Heaven (Brahmā, the chief of the heavens of form), the Brahma-pāriṣadya Heaven (Brahma-pāriṣadya, the first dhyana heaven of form), the Brahma-purohita Heaven (Brahma-purohita, the first dhyana heaven of form), or the Mahābrahmā Heaven (Mahābrahmā, the first dhyana heaven of form). If this being's roots are accomplished, he will be born into the Ābhāsvara Heaven (Ābhāsvara, the second dhyana heaven of form), the Parīttābha Heaven (Parīttābha, the second dhyana heaven of form), the Apramāṇābha Heaven (Apramāṇābha, the second dhyana heaven of form), or the Ābhāsvara Heaven (Ābhāsvara, the second dhyana heaven of form). If this being's roots are accomplished, he will be born into the Śubhakṛtsna Heaven (Śubhakṛtsna, the third dhyana heaven of form), the Parīttaśubha Heaven (Parīttaśubha, the third dhyana heaven of form), the Apramāṇaśubha Heaven (Apramāṇaśubha, the third dhyana heaven of form), or the Śubhakṛtsna Heaven (Śubhakṛtsna, the third dhyana heaven of form). If this being's roots are accomplished, he will be born into the Anabhraka Heaven (Anabhraka, the fourth dhyana heaven of form), the Puṇyaprasava Heaven (Puṇyaprasava, the fourth dhyana heaven of form), the Anabhraka Heaven (Anabhraka, the fourth dhyana heaven of form), or the Bṛhatphala Heaven (Bṛhatphala, the fourth dhyana heaven of form). If this being's roots are accomplished, he will be born into the Heaven of Non-Perception (Asañjñasattva, a heaven of form). If this being's roots are accomplished, he will be born into the Avṛha Heaven (Avṛha, one of the five pure abodes), the Atapa Heaven (Atapa, one of the five pure abodes), the Sudṛśa Heaven (Sudṛśa, one of the five pure abodes), the Sudarśana Heaven (Sudarśana, one of the five pure abodes), or the Akaniṣṭha Heaven (Akaniṣṭha, the highest of the five pure abodes). If this being's roots are accomplished, he will be born into the Heaven of the Infinity of Space (Ākāśānantyāyatana, a formless heaven), the Heaven of the Infinity of Consciousness (Vijñānānantyāyatana, a formless heaven), the Heaven of No-Thingness (Ākiṃcanyāyatana, a formless heaven), or the Heaven of Neither Perception nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana, a formless heaven). If this being's roots are accomplished, he is able to abandon desire, evil, and unwholesome dharmas, and with initial and sustained application of thought, joy and pleasure born of detachment, he accomplishes the practice of the first dhyana. If this being's roots are accomplished, he is able to extinguish initial and sustained application of thought, with inner confidence and singleness of mind, without initial and sustained application of thought, joy and pleasure born of concentration, he accomplishes the practice of the second dhyana. If this being's roots are accomplished, he is able to abandon joy, practicing equanimity, mindfulness, and wisdom, experiencing pleasure with the body, as the noble ones say, practicing equanimity and mindfulness with pleasure, he accomplishes the practice of the third dhyana. If this being's roots are accomplished, he is able to abandon suffering and pleasure, first extinguishing sorrow and joy, reaching a state of neither suffering nor pleasure, with purity of equanimity and mindfulness, he accomplishes the practice of the fourth dhyana. If this being's roots are accomplished, he is able to abandon all perceptions of form, extinguish perceptions of aversion, not contemplating various different thoughts, he accomplishes the practice of the infinity of space. If this being's roots are accomplished, he is able to abandon all the infinity of space, he accomplishes the practice of the infinity of consciousness. If this being's roots are accomplished, he is able to abandon all the infinity of consciousness, he accomplishes the practice of no-thingness. If this being's roots are accomplished, he is able to abandon all no-thingness, he accomplishes the practice of neither perception nor non-perception. If this being's roots are accomplished, he is able to obtain immeasurable and various supernormal powers, able to shake the earth, able to transform one into many, and many into one, and even obtain freedom in the Brahma body.
【English Translation】 English version: If this being's roots are accomplished, he will be born into a Kshatriya (Kshatriya, the second rank in the Hindu caste system, usually rulers and warriors) family of great lineage, a Brahmana (Brahmana, the highest rank in the Hindu caste system, usually priests and scholars) family of great lineage, or a lay Buddhist family of great lineage. If this being's roots are accomplished, he will be born into the Heaven of the Four Heavenly Kings (Cāturmahārājika, the first of the six heavens of desire in Buddhism), the Heaven of the Thirty-three (Trāyastriṃśa, the second of the six heavens of desire in Buddhism), the Yāma Heaven (Yāma, the third of the six heavens of desire in Buddhism), the Tuṣita Heaven (Tuṣita, the fourth of the six heavens of desire in Buddhism), the Nirmāṇarati Heaven (Nirmāṇarati, the fifth of the six heavens of desire in Buddhism), or the Paranirmita-vaśavartin Heaven (Paranirmita-vaśavartin, the sixth of the six heavens of desire in Buddhism). If this being's roots are accomplished, he will be born into the Brahma Heaven (Brahmā, the chief of the heavens of form), the Brahma-pāriṣadya Heaven (Brahma-pāriṣadya, the first dhyana heaven of form), the Brahma-purohita Heaven (Brahma-purohita, the first dhyana heaven of form), or the Mahābrahmā Heaven (Mahābrahmā, the first dhyana heaven of form). If this being's roots are accomplished, he will be born into the Ābhāsvara Heaven (Ābhāsvara, the second dhyana heaven of form), the Parīttābha Heaven (Parīttābha, the second dhyana heaven of form), the Apramāṇābha Heaven (Apramāṇābha, the second dhyana heaven of form), or the Ābhāsvara Heaven (Ābhāsvara, the second dhyana heaven of form). If this being's roots are accomplished, he will be born into the Śubhakṛtsna Heaven (Śubhakṛtsna, the third dhyana heaven of form), the Parīttaśubha Heaven (Parīttaśubha, the third dhyana heaven of form), the Apramāṇaśubha Heaven (Apramāṇaśubha, the third dhyana heaven of form), or the Śubhakṛtsna Heaven (Śubhakṛtsna, the third dhyana heaven of form). If this being's roots are accomplished, he will be born into the Anabhraka Heaven (Anabhraka, the fourth dhyana heaven of form), the Puṇyaprasava Heaven (Puṇyaprasava, the fourth dhyana heaven of form), the Anabhraka Heaven (Anabhraka, the fourth dhyana heaven of form), or the Bṛhatphala Heaven (Bṛhatphala, the fourth dhyana heaven of form). If this being's roots are accomplished, he will be born into the Heaven of Non-Perception (Asañjñasattva, a heaven of form). If this being's roots are accomplished, he will be born into the Avṛha Heaven (Avṛha, one of the five pure abodes), the Atapa Heaven (Atapa, one of the five pure abodes), the Sudṛśa Heaven (Sudṛśa, one of the five pure abodes), the Sudarśana Heaven (Sudarśana, one of the five pure abodes), or the Akaniṣṭha Heaven (Akaniṣṭha, the highest of the five pure abodes). If this being's roots are accomplished, he will be born into the Heaven of the Infinity of Space (Ākāśānantyāyatana, a formless heaven), the Heaven of the Infinity of Consciousness (Vijñānānantyāyatana, a formless heaven), the Heaven of No-Thingness (Ākiṃcanyāyatana, a formless heaven), or the Heaven of Neither Perception nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana, a formless heaven). If this being's roots are accomplished, he is able to abandon desire, evil, and unwholesome dharmas, and with initial and sustained application of thought, joy and pleasure born of detachment, he accomplishes the practice of the first dhyana. If this being's roots are accomplished, he is able to extinguish initial and sustained application of thought, with inner confidence and singleness of mind, without initial and sustained application of thought, joy and pleasure born of concentration, he accomplishes the practice of the second dhyana. If this being's roots are accomplished, he is able to abandon joy, practicing equanimity, mindfulness, and wisdom, experiencing pleasure with the body, as the noble ones say, practicing equanimity and mindfulness with pleasure, he accomplishes the practice of the third dhyana. If this being's roots are accomplished, he is able to abandon suffering and pleasure, first extinguishing sorrow and joy, reaching a state of neither suffering nor pleasure, with purity of equanimity and mindfulness, he accomplishes the practice of the fourth dhyana. If this being's roots are accomplished, he is able to abandon all perceptions of form, extinguish perceptions of aversion, not contemplating various different thoughts, he accomplishes the practice of the infinity of space. If this being's roots are accomplished, he is able to abandon all the infinity of space, he accomplishes the practice of the infinity of consciousness. If this being's roots are accomplished, he is able to abandon all the infinity of consciousness, he accomplishes the practice of no-thingness. If this being's roots are accomplished, he is able to abandon all no-thingness, he accomplishes the practice of neither perception nor non-perception. If this being's roots are accomplished, he is able to obtain immeasurable and various supernormal powers, able to shake the earth, able to transform one into many, and many into one, and even obtain freedom in the Brahma body.
根成就。有天耳清凈過人聞二種聲。人聲非人聲。此眾生若根成就。有知他眾生他人心。有欲心如實知有欲心。無慾心如實知無慾心。乃至知有勝心如實知有勝心。無勝心如實知無勝心。此眾生若根成就。有憶念若干宿命。念一生二生三生。乃至成就此行。此眾生若根成就。天眼清凈過人。見眾生生死好色惡色善道惡道卑勝。乃至如實知眾生所造業。此眾生若根成就。有上正決定得須陀洹果斯陀含果阿那含果得阿羅漢果。此眾生若根成就。有力由有力自在成就行。此眾生若根成就。無有斷母命。乃至由力自在成就行。如來如此他眾生他人根勝非勝。如實選擇分別緣慧。知見解射方便。是名他眾生他人根勝非勝智如來力。何謂如來力。彼如來此處由智力尊自在。力勝力最勝最上無過者。善人大人。如來此力成就。所欲處如所欲盡所欲。出定入定。是謂如來力。何謂他眾生他人若干解智如來力。云何他眾生他人。除諸佛世尊。若餘眾生。是名他眾生他人。云何解。若心向彼心至彼。尊上彼解彼。是名解。如來他眾生他人。如實知若干解。此眾生有解卑有解勝。眾生有解惡有解善有解生死。有解涅槃。眾生有解色。有解聲香味觸法。眾生有解剎利大姓婆羅門大姓居士大家。眾生有解四大天王天三十三天焰天兜率天化樂天他化
【現代漢語翻譯】 現代漢語譯本： 根成就：如果眾產生就了根，就擁有清凈的天耳，能聽到兩種聲音：人聲和非人聲。如果眾產生就了根，就能知曉其他眾生他人的心，如有慾望的心，如實知有慾望的心；沒有慾望的心，如實知沒有慾望的心；乃至知有勝過的心，如實知有勝過的心；沒有勝過的心，如實知沒有勝過的心。如果眾產生就了根，就能憶念若干宿命，憶念一生、二生、三生，乃至成就這種修行。如果眾產生就了根，就擁有清凈的天眼，勝過常人，能見到眾生的生死，好的顏色和壞的顏色，善道和惡道，卑賤和殊勝，乃至如實知曉眾生所造的業。如果眾產生就了根，就能以上正決定獲得須陀洹果（Sotapanna，入流果）、斯陀含果（Sakadagami，一來果）、阿那含果（Anagami，不來果），並獲得阿羅漢果（Arahat，無學果）。如果眾產生就了根，就具有力量，憑藉力量自在地成就修行。如果眾產生就了根，就不會斷母親的性命，乃至憑藉力量自在地成就修行。如來（Tathagata）能夠如實地選擇、分別、憑藉智慧，知曉、見到、理解、射方便，從而瞭解其他眾生他人的根是殊勝還是不殊勝。這被稱為如來對他眾生他人根勝非勝的智慧力。什麼是如來力？如來在此處憑藉智力，成為至尊自在者，力量殊勝，力量最殊勝，最上無過者，是善人、大人。如來成就了這種力量，在所希望的地方，如所希望地、盡所希望地出定入定。這就是如來力。什麼是他眾生他人若干解智的如來力？什麼是他眾生他人？除了諸佛世尊（Buddha-Bhagavan）之外，其餘眾生都稱為他眾生他人。什麼是解？如果心向往彼處，心到達彼處，尊重彼處，理解彼處，這就是解。如來如實知曉他眾生他人的若干種解。此眾生有卑劣的解，有殊勝的解；眾生有惡的解，有善的解，有生死的解，有涅槃（Nirvana）的解；眾生有對色的解，有對聲香味觸法的解；眾生有對剎帝利（Kshatriya）大姓、婆羅門（Brahmana）大姓、居士大家（householder）的解；眾生有對四大天王天（Catummaharajika）、三十三天（Trāyastriṃśa）、焰天（Yāmadeva）、兜率天（Tusita）、化樂天（Nirmanarati）、他化自在天（Paranirmitavasavatti）的解。
【English Translation】 English version: Root Accomplishment: If a being achieves root accomplishment, they possess pure divine hearing, surpassing ordinary hearing, and can hear two kinds of sounds: human sounds and non-human sounds. If a being achieves root accomplishment, they can know the minds of other beings, knowing whether they have desires as they truly are; knowing whether they are without desires as they truly are; and even knowing whether they have superior minds as they truly are; knowing whether they do not have superior minds as they truly are. If a being achieves root accomplishment, they can recall numerous past lives, recalling one life, two lives, three lives, and so on, until they perfect this practice. If a being achieves root accomplishment, they possess pure divine vision, surpassing ordinary vision, and can see beings' deaths and rebirths, beautiful and ugly appearances, good and bad destinies, the base and the superior, and even truly know the deeds beings have committed. If a being achieves root accomplishment, they can, with supreme and correct determination, attain the Sotapanna-fruit (須陀洹果, stream-enterer), the Sakadagami-fruit (斯陀含果, once-returner), the Anagami-fruit (阿那含果, non-returner), and attain the Arhat-fruit (阿羅漢果, worthy one). If a being achieves root accomplishment, they have power, and through power, they freely accomplish practice. If a being achieves root accomplishment, they will not kill their mother, and through power, they freely accomplish practice. The Tathagata (如來) truly selects, distinguishes, and through wisdom, knows, sees, understands, and skillfully employs means to know whether the roots of other beings are superior or not. This is called the Tathagata's power of knowing the superiority or non-superiority of the roots of other beings. What is the Tathagata's power? The Tathagata, through the power of wisdom, is the supreme and independent one, the most excellent in power, the most superior, without equal, a good person, a great person. The Tathagata has achieved this power, and in the place they desire, they enter and emerge from samadhi (定, concentration) as they wish, to the fullest extent. This is the Tathagata's power. What is the Tathagata's power of knowing the various understandings of other beings? Who are these 'other beings'? Except for the Buddhas-Bhagavans (諸佛世尊), all other beings are called 'other beings'. What is 'understanding'? If the mind inclines towards that place, if the mind reaches that place, respects that place, understands that place, that is 'understanding'. The Tathagata truly knows the various understandings of other beings. This being has inferior understanding, this being has superior understanding; beings have evil understanding, beings have good understanding, beings have understanding of birth and death, beings have understanding of Nirvana (涅槃); beings have understanding of form, beings have understanding of sound, smell, taste, touch, and dharma; beings have understanding of Kshatriyas (剎帝利) of great families, Brahmanas (婆羅門) of great families, and householders (居士) of great families; beings have understanding of the Four Great Kings Heaven (四大天王天), the Thirty-three Heavens (三十三天), the Yama Heaven (焰天), the Tusita Heaven (兜率天), the Nirmanarati Heaven (化樂天), and the Paranirmitavasavatti Heaven (他化自在天).
自在天。眾生有解梵天梵輔天梵眾天大梵天。眾生有解光天少光天無量光天光音天。眾生有解凈天少凈天無量凈天遍凈天。眾生有解實天少實天無量實天果實天。眾生有解無想天。眾生有解無勝天無熱天善見天妙善見天阿迦膩吒天。眾生有解空處天識處天不用處天非想非非想處天。眾生有解入初禪第二第三第四禪。眾生有解入空處定識處定不用處定入非想非非想處定。眾生有解神足證智。有解天耳證智。有解心擇證智。有解憶念宿命證智。有解眾生生死證智。眾生有解上正決定得須陀洹果斯陀含果阿那含果阿羅漢果。眾生有解由力尊自在。眾生若能解見斷母命。有斷父命。有斷阿羅漢聲聞命。有破壞於僧。有于如來身噁心出血。眾生若解有於是法外求余尊勝求堪受供養者。有贊余沙門婆羅門能說正見。贊余沙門婆羅門。此是一切智一切見。眾生若能有於是法外有沙門婆羅門。異緣實我世常。此實余虛妄。乃至非有如去非無如去涅槃。此實余虛妄。眾生若解有以戒盜為凈。邪緣求吉。墮地獄畜生餓鬼。受第八人身。眾生若解有生剎利大姓家婆羅門大姓家居士大家。眾生若解生四天王天三十三天焰天兜率天化樂天他化自在天。眾生若解有生梵天梵輔天梵眾天大梵天。眾生若解有生光天少光天無量光天光音天。眾生若解有生
凈天少凈天無量凈天遍凈天。眾生若解有生實天少實天無量實天果實天。眾生若解有生無想天。眾生若解有生無勝天無熱天善見天妙善見天阿迦膩吒天。眾生若解有生空處天識處天不用處天非想非非想處天。眾生若解有離欲惡不善法有覺有觀離生喜樂成就初禪行。眾生若解有滅覺觀內凈信一心無覺無觀定生喜樂成就二禪行。眾生若解有離喜舍行念知身受樂。如諸聖人解舍念樂行成就三禪行。眾生若解有斷苦樂先滅憂喜。不苦不樂舍念凈成就四禪行。眾生若解有離一切色想滅瞋恚想。不思惟若干想成就無邊空處行。有離一切空處成就無邊識處行。有離一切識處成就不用處行。有離一切不用處成就非想非非想處行。眾生若解有獲若干神足能動大地。以一為多以多為一。乃至梵天身自在。眾生若解有天耳清凈過人。聞二種聲人非人聲。眾生若解有他眾生他人知他眾生心。有欲心如實知有欲心。無慾心如實知無慾心。乃至有勝心如實知有勝心。無勝心如實知無勝心。眾生若解有憶念若干宿命。憶念一身二身三身。乃至此成就行。眾生若解有天眼清凈過人。見眾生生死好色惡色善道惡道卑勝。乃至知眾生如所造業。眾生若解有上正決定得須陀洹果斯陀含果阿那含果阿羅漢果。眾生若解由力尊自在。眾生若解無有斷母命。眾生若解
【現代漢語翻譯】 現代漢語譯本 凈天（Śubhakṛtsna-deva，色界天第三禪天）少凈天（Parīttaśubha-deva，色界天第三禪天）無量凈天（Apramāṇaśubha-deva，色界天第三禪天）遍凈天（Śubhakṛtsna-deva，色界天第三禪天）。眾生如果理解有生於實天（Satya-deva，真實之天）少實天（Parīttasatya-deva，小真實之天）無量實天（Apramāṇasatya-deva，無量真實之天）果實天（Phalasatya-deva，果實之天）。眾生如果理解有生於無想天（Asañjñāsattva-deva，無想有情天）。眾生如果理解有生於無勝天（Avṛha-deva，無煩天）無熱天（Atapa-deva，無熱天）善見天（Sudṛśa-deva，善見天）妙善見天（Sudarśana-deva，善現天）阿迦膩吒天（Akaniṣṭha-deva，色究竟天）。眾生如果理解有生於空處天（Ākāśānantyāyatana-deva，空無邊處天）識處天（Vijñānānantyāyatana-deva，識無邊處天）不用處天（Ākiñcanyāyatana-deva，無所有處天）非想非非想處天（Naivasaṃjñānāsaṃjñāyatana-deva，非想非非想處天）。 眾生如果理解有遠離慾望、惡和不善法，有覺、有觀，由遠離而生喜樂，成就初禪而行。眾生如果理解有滅除覺和觀，內心清凈，一心不亂，無覺無觀，由禪定而生喜樂，成就二禪而行。眾生如果理解有遠離喜，行舍，有正念和覺知，身體感受樂。如諸聖人理解舍、念、樂而行，成就三禪而行。眾生如果理解有斷除苦和樂，先滅除憂和喜，不苦不樂，舍念清凈，成就四禪而行。眾生如果理解有遠離一切色想，滅除瞋恚想，不思惟各種不同的想法，成就無邊空處而行。有遠離一切空處，成就無邊識處而行。有遠離一切識處，成就無所有處而行。有遠離一切無所有處，成就非想非非想處而行。 眾生如果理解有獲得各種神通，能夠震動大地，能以一化為多，以多化為一，乃至梵天（Brahmā-deva，色界初禪天之主）之身自在。眾生如果理解有天耳清凈，超過常人，能聽到兩種聲音：人和非人的聲音。眾生如果理解有知曉其他眾生、他人的心，如有慾望的心，如實知有慾望的心；沒有慾望的心，如實知沒有慾望的心；乃至有勝妙的心，如實知有勝妙的心；沒有勝妙的心，如實知沒有勝妙的心。眾生如果理解有憶念若干宿命，憶念一生、二生、三生，乃至成就此行。眾生如果理解有天眼清凈，超過常人，能見到眾生的生死，好的顏色和壞的顏色，善道和惡道，卑賤和殊勝，乃至知道眾生如其所造的業。眾生如果理解有獲得上等的正確決定，證得須陀洹果（Srotaāpanna，入流果），斯陀含果（Sakṛdāgāmin，一來果），阿那含果（Anāgāmin，不還果），阿羅漢果（Arhat，無學果）。眾生如果理解有由力量而尊貴自在。眾生如果理解沒有斷母親的命。眾生如果理解
【English Translation】 English version Śubhakṛtsna-deva (Pure Glory Heaven), Parīttaśubha-deva (Limited Glory Heaven), Apramāṇaśubha-deva (Immeasurable Glory Heaven), Śubhakṛtsna-deva (Pure Glory Heaven). If beings understand that there are beings born in Satya-deva (Truth Heaven), Parīttasatya-deva (Limited Truth Heaven), Apramāṇasatya-deva (Immeasurable Truth Heaven), Phalasatya-deva (Fruit Truth Heaven). If beings understand that there are beings born in Asañjñāsattva-deva (Non-Perception Heaven). If beings understand that there are beings born in Avṛha-deva (No Affliction Heaven), Atapa-deva (No Heat Heaven), Sudṛśa-deva (Good View Heaven), Sudarśana-deva (Beautiful View Heaven), Akaniṣṭha-deva (Highest Heaven). If beings understand that there are beings born in Ākāśānantyāyatana-deva (Space Infinity Heaven), Vijñānānantyāyatana-deva (Consciousness Infinity Heaven), Ākiñcanyāyatana-deva (Nothingness Heaven), Naivasaṃjñānāsaṃjñāyatana-deva (Neither Perception Nor Non-Perception Heaven). If beings understand that they have abandoned desires, evil, and unwholesome dharmas, with initial application and sustained application, born of detachment, joy and pleasure, accomplishing and abiding in the first dhyana. If beings understand that they have extinguished initial application and sustained application, with inner purity and unification of mind, without initial application and sustained application, born of concentration, joy and pleasure, accomplishing and abiding in the second dhyana. If beings understand that they have abandoned joy, practicing equanimity, mindful and aware, experiencing pleasure with the body. As the noble ones understand equanimity, mindfulness, and pleasure, accomplishing and abiding in the third dhyana. If beings understand that they have abandoned suffering and pleasure, having previously eliminated sorrow and joy, neither suffering nor pleasure, with purity of equanimity and mindfulness, accomplishing and abiding in the fourth dhyana. If beings understand that they have transcended all perceptions of form, extinguished perceptions of aversion, not attending to perceptions of diversity, accomplishing and abiding in the sphere of boundless space. Having transcended all spheres of space, accomplishing and abiding in the sphere of boundless consciousness. Having transcended all spheres of consciousness, accomplishing and abiding in the sphere of nothingness. Having transcended all spheres of nothingness, accomplishing and abiding in the sphere of neither perception nor non-perception. If beings understand that they have obtained various supernormal powers, able to shake the earth, able to transform one into many, and many into one, even having mastery over the body of Brahmā-deva (Brahma Heaven). If beings understand that they have pure divine ears, surpassing those of humans, able to hear two kinds of sounds: human and non-human sounds. If beings understand that they know the minds of other beings and other persons, knowing a mind with desire as it actually is, knowing a mind without desire as it actually is, even knowing a superior mind as it actually is, knowing a non-superior mind as it actually is. If beings understand that they can recall various past lives, recalling one life, two lives, three lives, even accomplishing this practice. If beings understand that they have pure divine eyes, surpassing those of humans, seeing beings passing away and being reborn, beautiful and ugly colors, good and bad destinies, inferior and superior, even knowing beings according to their deeds. If beings understand that they have attained the supreme right determination, attaining the fruit of Srotaāpanna (Stream-Enterer), the fruit of Sakṛdāgāmin (Once-Returner), the fruit of Anāgāmin (Non-Returner), the fruit of Arhat (Arhat). If beings understand that they are honored and have mastery by power. If beings understand that they have not killed their mother. If beings understand
無有乃至由力尊自在。如是如來他眾生他人若干解。如實選擇分別緣慧。知見解射方便。是名他眾生他人若干解智如來力。何謂如來力。如來此處由智力尊自在力勝力最勝最上無過者。善人大人。如來此力成就。所欲處如所欲盡所欲。出定入定。是謂如來力。
何謂若干界無量界及世智如來力。云何若干界。色界非色界。乃至十八界。如界品說。是名無量界。云何世。有二種世。眾生世行世。云何眾生世。眾生謂五道中生地獄畜生餓鬼人天中。是名眾生世。云何行世。行謂五受陰。色受陰受想行識受陰。是名行世。如來於此若干無量界世如實知。如是如來若干界無量界及世。如實選擇分別緣慧知見解射方便。是名若干界無量界世智如來力。何謂如來力。如來此處智由力尊自在力勝力最勝最上無有過者。善人大人。如來成就此力。所欲處如所欲盡所欲。出定入定。是謂如來力。何謂至一切道智如來力。云何至一切道無有一眾生一法一智一道能至一切道。唯有如來報法。得名至一切道。如來如實知至一切道。若成此道行。能牽至短命久命。若成此道行。能牽至多病少病。若成此道行。能牽至卑賤尊貴。若成此道行。能牽至醜陋姝妙。若成此道行。能牽至少賤多賤。若成此道行。牽至少威德多威德。若成此道行。牽至
【現代漢語翻譯】 現代漢語譯本：沒有乃至由具力的至尊自在。像這樣如來了解其他眾生、其他人的若干種情況，如實地選擇、分別、辨別因緣智慧，知見、理解、通達方便。這稱爲了解其他眾生、其他人的若干種情況的智慧，是如來的力量。什麼是如來的力量？如來在此處由於智慧力、至尊自在力、殊勝力、最殊勝力、最上力、無過失力，是善人、大人。如來成就這種力量，在所希望的地方，如所希望地、盡所希望地出定入定。這稱為如來的力量。
什麼是若干界、無量界以及世間智的如來力？什麼是若干界？非，乃至十八界，如《界品》所說。這稱為無量界。什麼是世？有兩種世：眾生世和行世。什麼是眾生世？眾生指在五道中生存的眾生，即地獄、畜生、餓鬼、人、天。這稱為眾生世。什麼是行世？行指五受陰，即色受陰、受想行識受陰。這稱為行世。如來對於這若干無量界世如實地知曉。像這樣，如來對於若干界、無量界以及世間，如實地選擇、分別、辨別因緣智慧，知見、理解、通達方便。這稱為若干界、無量界、世間智的如來力。什麼是如來的力量？如來在此處由於智慧力、具力、至尊自在力、殊勝力、最殊勝力、最上力、無過失力，是善人、大人。如來成就這種力量，在所希望的地方，如所希望地、盡所希望地出定入定。這稱為如來的力量。什麼是通達一切道智的如來力？什麼是通達一切道？沒有一個眾生、一種法、一種智慧、一條道路能夠通達一切道，只有如來的報法，才能被稱為通達一切道。如來如實地知曉通達一切道。如果成就這種道的行為，能夠牽引至短命或長命；如果成就這種道的行為，能夠牽引至多病或少病；如果成就這種道的行為，能夠牽引至卑賤或尊貴；如果成就這種道的行為，能夠牽引至醜陋或姝妙；如果成就這種道的行為，能夠牽引至少賤或多賤；如果成就這種道的行為，能夠牽引至少威德或多威德；如果成就這種道的行為，能夠牽引至……
【English Translation】 English version: There is no such thing as being without even the power of the Honored One, the Self-Existent One. Thus, the Tathagata understands the various conditions of other beings and other people, truly selecting, distinguishing, discerning the wisdom of conditions, knowledge, understanding, and skillful means. This is called the wisdom of understanding the various conditions of other beings and other people, which is the power of the Tathagata. What is the power of the Tathagata? Here, the Tathagata, due to the power of wisdom, the power of the Honored One, the Self-Existent One, the power of superiority, the power of utmost superiority, the power of the highest, the power of being without fault, is a virtuous person, a great person. The Tathagata achieves this power, and in the place desired, as desired, to the fullest extent desired, enters and exits samadhi. This is called the power of the Tathagata.
What is the power of the Tathagata regarding the wisdom of the various realms, the immeasurable realms, and the world? What are the various realms? Non-existence, up to the eighteen realms, as described in the 'Realm Chapter'. This is called the immeasurable realm. What is the world? There are two kinds of worlds: the world of beings and the world of actions. What is the world of beings? Beings refer to those living in the five paths, namely hell, animals, hungry ghosts, humans, and gods. This is called the world of beings. What is the world of actions? Actions refer to the five aggregates of sensation, namely the aggregate of form, sensation, perception, volition, and consciousness. This is called the world of actions. The Tathagata truly knows these various immeasurable realms and the world. Thus, the Tathagata, regarding the various realms, the immeasurable realms, and the world, truly selects, distinguishes, discerns the wisdom of conditions, knowledge, understanding, and skillful means. This is called the power of the Tathagata regarding the wisdom of the various realms, the immeasurable realms, and the world. What is the power of the Tathagata? Here, the Tathagata, due to the power of wisdom, the power of strength, the power of the Honored One, the Self-Existent One, the power of superiority, the power of utmost superiority, the power of the highest, the power of being without fault, is a virtuous person, a great person. The Tathagata achieves this power, and in the place desired, as desired, to the fullest extent desired, enters and exits samadhi. This is called the power of the Tathagata. What is the power of the Tathagata regarding the wisdom of reaching all paths? What is reaching all paths? There is not a single being, a single dharma, a single wisdom, a single path that can reach all paths; only the reward-dharma of the Tathagata can be called reaching all paths. The Tathagata truly knows reaching all paths. If one achieves the practice of this path, it can lead to a short life or a long life; if one achieves the practice of this path, it can lead to much sickness or little sickness; if one achieves the practice of this path, it can lead to lowliness or nobility; if one achieves the practice of this path, it can lead to ugliness or beauty; if one achieves the practice of this path, it can lead to little cheapness or much cheapness; if one achieves the practice of this path, it can lead to little power and virtue or much power and virtue; if one achieves the practice of this path, it can lead to...
無智慧有智慧。若成此道行。能牽至剎利大姓婆羅門大姓居士大家。若成此道行。牽至四天王天三十三天焰天兜率天化樂天他化自在天。多修行此道。牽至於梵天梵輔天梵眾天大梵天。多修行此道行。牽至於光天少光天無量光天光音天。多修行此道。牽至於凈天少凈天無量凈天遍凈天。多修行此道。牽至實天少實天無量實天果實天。多修行此道。牽至無想天。多修行此道。牽至無勝天無熱天善見天妙善見天阿迦膩吒天。多修行此道。牽至空處天識處天不用處天非想非非想處天。多修行此道。能入初禪定二禪三禪四禪定。多修行此道。能入空處定識處不用處非想非非想處定。多修行此道。得神足證智。得天耳證智。得心擇證智。得憶念宿命證智。得眾生生死證智此道苦難解。此道苦速解。此道樂難解。此道樂速解。多修行此道。能上正決定。得須陀洹果斯陀含果阿那含果阿羅漢果。多修行道。得由力尊自在。眾生若行。有斷母命。有斷父命。有斷阿羅漢聲聞命。有破眾僧有于如來身噁心出血。眾生有於是法外求余尊勝。有求余供養者。有求余沙門婆羅門能說正見者。有贊余沙門婆羅門言是一切智一切見眾生。若行有於是法外求余沙門婆羅門。異緣實我世常。此實余虛妄。我世非常。此實余虛妄。乃至非有如去非無如去涅
【現代漢語翻譯】 現代漢語譯本 無智慧和有智慧。如果成就這種修行之道，能引導至剎利大姓（Kshatriya，印度教種姓制度中的第二等級，即武士階層）、婆羅門大姓（Brahmana，印度教種姓制度中的第一等級，即祭司階層）、居士大家（在家修行的大戶人家）。如果成就這種修行之道，能引導至四天王天（Cāturmahārājika，佛教欲界六天中的第一層天）、三十三天（Trāyastriṃśa，佛教欲界六天中的第二層天）、焰天（Yāma，佛教欲界六天中的第三層天）、兜率天（Tuṣita，佛教欲界六天中的第四層天）、化樂天（Nirmāṇarati，佛教欲界六天中的第五層天）、他化自在天（Paranirmita-vaśavartin，佛教欲界六天中的第六層天）。多多修行這種道，能引導至於梵天（Brahmā，色界天的總稱）、梵輔天（Brahma-pāriṣadya，色界初禪天）、梵眾天（Brahma-purohita，色界初禪天）、大梵天（Mahābrahmā，色界初禪天）。多多修行這種道，能引導至於光天（Ābhāsvara，色界二禪天）、少光天（Parīttābha，色界二禪天）、無量光天（Apramāṇābha，色界二禪天）、光音天（Ābhāsvara，色界二禪天）。多多修行這種道，能引導至於凈天（Śubhakṛtsna，色界三禪天）、少凈天（Parīttaśubha，色界三禪天）、無量凈天（Apramāṇaśubha，色界三禪天）、遍凈天（Śubhakṛtsna，色界三禪天）。多多修行這種道，能引導至於實天（Anabhraka，色界四禪天）、少實天（Puṇyaprasava，色界四禪天）、無量實天（Anabhraka，色界四禪天）、果實天（Bṛhatphala，色界四禪天）。多多修行這種道，能引導至無想天（Asañjñasattva，色界天之一）。多多修行這種道，能引導至無勝天（Avṛha，色界五凈居天之一）、無熱天（Atapa，色界五凈居天之一）、善見天（Sudṛśa，色界五凈居天之一）、妙善見天（Sudarśana，色界五凈居天之一）、阿迦膩吒天（Akaniṣṭha，色界五凈居天之頂）。多多修行這種道，能引導至空處天（Ākāśānantyāyatana，無色界天之一）、識處天（Vijñānānantyāyatana，無色界天之一）、不用處天（Ākiṃcanyāyatana，無色界天之一）、非想非非想處天（Naiva-saṃjñānāsaṃjñāyatana，無色界天之頂）。多多修行這種道，能進入初禪定（Prathama Dhyana，色界初禪）、二禪（Dvitīya Dhyana，色界二禪）、三禪（Tṛtīya Dhyana，色界三禪）、四禪定（Caturtha Dhyana，色界四禪）。多多修行這種道，能進入空處定（Ākāśānantyāyatana Samāpatti，無色界定）、識處定（Vijñānānantyāyatana Samāpatti，無色界定）、不用處定（Ākiṃcanyāyatana Samāpatti，無色界定）、非想非非想處定（Naiva-saṃjñānāsaṃjñāyatana Samāpatti，無色界定）。多多修行這種道，能獲得神足證智（iddhi-vidhā-jñāna，六神通之一）、得天耳證智（dibba-sota-jñāna，六神通之一）、得心擇證智（ceto-pariya-ñāṇa，六神通之一）、得憶念宿命證智（pubbe-nivāsānussati-ñāṇa，六神通之一）、得眾生生死證智（cutūpapāta-ñāṇa，六神通之一）。這種道苦難以理解，這種道苦容易理解。這種道樂難以理解，這種道樂容易理解。多多修行這種道，能登上正決定，獲得須陀洹果（Sotāpanna，小乘四果之初果）、斯陀含果（Sakadāgāmin，小乘四果之二果）、阿那含果（Anāgāmin，小乘四果之三果）、阿羅漢果（Arhat，小乘四果之四果）。多多修行道，能得到由力尊自在。眾生如果修行，有斷母命的，有斷父命的，有斷阿羅漢聲聞命的，有破壞僧團的，有對如來身懷惡意出血的。眾生有在這種法外尋求其他尊勝的，有尋求其他供養者的，有尋求其他沙門婆羅門能說正見的，有讚揚其他沙門婆羅門說他們是一切智一切見的眾生。如果眾生修行，有在這種法外尋求其他沙門婆羅門，認為『異緣實我世常，此實余虛妄』，『我世非常，此實余虛妄』，乃至『非有如去非無如去涅槃』。
【English Translation】 English version Without wisdom and with wisdom. If this path of practice is accomplished, it can lead to great Kshatriya (Kshatriya, the second of the four Hindu castes, the warrior class) families, great Brahmana (Brahmana, the first of the four Hindu castes, the priestly class) families, and great householder families. If this path of practice is accomplished, it can lead to the Cāturmahārājika (the Heaven of the Four Great Kings, the first of the six heavens of the desire realm), Trāyastriṃśa (the Heaven of the Thirty-three, the second of the six heavens of the desire realm), Yāma (the third of the six heavens of the desire realm), Tuṣita (the fourth of the six heavens of the desire realm), Nirmāṇarati (the fifth of the six heavens of the desire realm), and Paranirmita-vaśavartin (the sixth of the six heavens of the desire realm). Practicing this path extensively leads to Brahmā (the general term for the heavens of the form realm), Brahma-pāriṣadya (the retinue of Brahma, the first dhyana heaven of the form realm), Brahma-purohita (the ministers of Brahma, the first dhyana heaven of the form realm), and Mahābrahmā (the Great Brahma, the first dhyana heaven of the form realm). Practicing this path extensively leads to Ābhāsvara (the heaven of radiant light, the second dhyana heaven of the form realm), Parīttābha (the heaven of limited light, the second dhyana heaven of the form realm), Apramāṇābha (the heaven of immeasurable light, the second dhyana heaven of the form realm), and Ābhāsvara (the heaven of radiant sound, the second dhyana heaven of the form realm). Practicing this path extensively leads to Śubhakṛtsna (the heaven of pure beauty, the third dhyana heaven of the form realm), Parīttaśubha (the heaven of limited purity, the third dhyana heaven of the form realm), Apramāṇaśubha (the heaven of immeasurable purity, the third dhyana heaven of the form realm), and Śubhakṛtsna (the heaven of complete purity, the third dhyana heaven of the form realm). Practicing this path extensively leads to Anabhraka (the cloudless heaven, the fourth dhyana heaven of the form realm), Puṇyaprasava (the heaven of merit-born, the fourth dhyana heaven of the form realm), Anabhraka (the cloudless heaven, the fourth dhyana heaven of the form realm), and Bṛhatphala (the heaven of great reward, the fourth dhyana heaven of the form realm). Practicing this path extensively leads to Asañjñasattva (the heaven of non-perception, one of the heavens of the form realm). Practicing this path extensively leads to Avṛha (the heaven of no trouble, one of the five pure abodes of the form realm), Atapa (the heaven of no heat, one of the five pure abodes of the form realm), Sudṛśa (the heaven of good vision, one of the five pure abodes of the form realm), Sudarśana (the heaven of beautiful vision, one of the five pure abodes of the form realm), and Akaniṣṭha (the highest of the Akanistha heavens, the summit of the form realm). Practicing this path extensively leads to Ākāśānantyāyatana (the sphere of infinite space, one of the formless realms), Vijñānānantyāyatana (the sphere of infinite consciousness, one of the formless realms), Ākiṃcanyāyatana (the sphere of nothingness, one of the formless realms), and Naiva-saṃjñānāsaṃjñāyatana (the sphere of neither perception nor non-perception, the summit of the formless realm). Practicing this path extensively leads to entering the first dhyana (Prathama Dhyana, the first dhyana of the form realm), the second dhyana (Dvitīya Dhyana, the second dhyana of the form realm), the third dhyana (Tṛtīya Dhyana, the third dhyana of the form realm), and the fourth dhyana (Caturtha Dhyana, the fourth dhyana of the form realm). Practicing this path extensively leads to entering the Samāpatti of Ākāśānantyāyatana (the attainment of the sphere of infinite space, a formless attainment), the Samāpatti of Vijñānānantyāyatana (the attainment of the sphere of infinite consciousness, a formless attainment), the Samāpatti of Ākiṃcanyāyatana (the attainment of the sphere of nothingness, a formless attainment), and the Samāpatti of Naiva-saṃjñānāsaṃjñāyatana (the attainment of the sphere of neither perception nor non-perception, a formless attainment). Practicing this path extensively leads to obtaining the supernormal power of magical abilities (iddhi-vidhā-jñāna, one of the six supernormal powers), obtaining the supernormal power of the divine ear (dibba-sota-jñāna, one of the six supernormal powers), obtaining the supernormal power of knowing the minds of others (ceto-pariya-ñāṇa, one of the six supernormal powers), obtaining the supernormal power of remembering past lives (pubbe-nivāsānussati-ñāṇa, one of the six supernormal powers), and obtaining the supernormal power of knowing the passing away and rebirth of beings (cutūpapāta-ñāṇa, one of the six supernormal powers). This path is difficult to understand; this path is easy to understand. This path is difficult to enjoy; this path is easy to enjoy. Practicing this path extensively leads to ascending to right determination, obtaining the fruit of Sotāpanna (Stream-enterer, the first of the four stages of enlightenment in Theravada Buddhism), the fruit of Sakadāgāmin (Once-returner, the second of the four stages of enlightenment in Theravada Buddhism), the fruit of Anāgāmin (Non-returner, the third of the four stages of enlightenment in Theravada Buddhism), and the fruit of Arhat (Worthy One, the fourth of the four stages of enlightenment in Theravada Buddhism). Practicing the path extensively leads to obtaining the power of self-mastery. If beings practice, there are those who kill their mothers, those who kill their fathers, those who kill Arhats who are disciples, those who disrupt the Sangha, and those who maliciously draw blood from the body of the Tathagata. There are beings who seek other superior things outside of this Dharma, who seek other offerings, who seek other Shramanas and Brahmanas who can speak of right view, and who praise other Shramanas and Brahmanas, saying that they are beings of all-knowing and all-seeing. If beings practice, there are those who seek other Shramanas and Brahmanas outside of this Dharma, thinking, 'The self is real and eternal due to different causes; this is real, and the rest is false,' 'The self is not eternal; this is real, and the rest is false,' and so on, up to 'Nirvana is neither existent nor non-existent as the Tathagata.'
槃。此實余虛妄。謂異緣實為真實。眾生若行有以戒盜為凈。邪緣求吉。墮地獄畜生餓鬼。受第八人身。眾生若行有生剎利大姓家婆羅門大姓家居士大家。眾生若行有生四天王天三十三天焰天兜率天化樂天他化自在天。眾生若行有生梵天梵輔天梵眾天大梵天。有生光天少光天無量光天光音天。眾生若行有生凈天少凈天無量凈天遍凈天。眾生若行有生實天少實天無量實天果實天。有生無想天。此眾生若行有生無勝天無熱天善見天妙善見天阿迦膩吒天。眾生若行有生空處天識處天不用處天非想非非想處天。眾生若行有離欲惡不善法。有覺有觀離生喜樂。成就初禪行。有滅覺觀內凈信一心。無覺無觀定生喜樂。成就二禪行。有離喜舍行念知身受樂。如諸聖人解舍念樂行。成就三禪行。有斷苦樂先滅憂喜。不苦不樂舍念凈。成就四禪行。眾生若行有離一切色想滅瞋恚想。不思惟若干想成就無邊空處行。有離一切空處成就無邊識處行。有離一切識處成就不用處行。眾生若行有離一切不用處成就非想非非想處行。眾生若行有受無量若干神足能動大地。以一為多以多為一。乃至梵天身得自在。有天耳清凈過人聞二種聲。人非人聲。有知他眾生他人心。有欲心如實知有欲心。無慾心如實知無慾心。乃至有勝心如實知有勝心。無勝心如實
【現代漢語翻譯】 現代漢語譯本 涅槃（Nirvana）。這才是真實，其餘都是虛妄。認為不同的因緣是真實。如果眾生行為不端，以持戒為名行盜竊之事，邪惡的因緣只會求來災禍，死後會墮入地獄、畜生、餓鬼道，遭受第八種人身（指殘缺不全的人身）。如果眾生行為端正，會出生於剎帝利（Kshatriya）大姓家族、婆羅門（Brahmana）大姓家族、或富裕的居士（Grihapati）之家。 如果眾生行為端正，會生於四天王天（Cāturmahārājikā），三十三天（Trāyastriṃśa），焰天（Yāmadeva），兜率天（Tuṣita），化樂天（Nirmāṇarati），他化自在天（Paranirmita-vaśavartin）。如果眾生行為端正，會生於梵天（Brahma），梵輔天（Brahma-pāriṣadya），梵眾天（Brahma-purohita），大梵天（Mahābrahmā）。會生於光天（Ābhāsvara），少光天（Parīttābha），無量光天（Apramāṇābha），光音天（Ābhāsvara）。如果眾生行為端正，會生於凈天（Śubhakṛtsna），少凈天（Parīttaśubha），無量凈天（Apramāṇaśubha），遍凈天（Śubhakṛtsna）。 如果眾生行為端正，會生於實天（Vṛhatphala），少實天（Parīttaphala），無量實天（Apramāṇaphala），果實天（Vṛhatphala）。會生於無想天（Asañjñasattva）。如果眾生行為端正，會生於無勝天（Avṛha），無熱天（Atapa），善見天（Sudṛśa），妙善見天（Sudarśana），阿迦膩吒天（Akaniṣṭha）。如果眾生行為端正，會生於空處天（Ākāśānantyāyatana），識處天（Vijñānānantyāyatana），不用處天（Ākiṃcanyāyatana），非想非非想處天（Naivasaṃjñānāsaṃjñāyatana）。 如果眾生行為端正，能夠遠離慾望、邪惡和不善之法，通過覺和觀，體驗由遠離塵世而帶來的喜悅和快樂，成就初禪（Prathama Dhyana）。能夠滅除覺和觀，內心清凈，堅定一心，體驗由禪定而帶來的喜悅和快樂，成就二禪（Dvitīya Dhyana）。能夠遠離喜悅，保持舍心，正念和覺知，以身體感受快樂，如同聖人般解脫舍念和快樂，成就三禪（Tritīya Dhyana）。能夠斷除痛苦和快樂，先滅除憂愁和喜悅，達到不苦不樂、舍念清凈的境界，成就四禪（Chaturtha Dhyana）。 如果眾生行為端正，能夠遠離一切色想，滅除嗔恚之想，不思惟各種雜念，成就無邊空處（Ananta ākāśa）的境界。能夠遠離一切空處，成就無邊識處（Ananta vijñāna）的境界。能夠遠離一切識處，成就不用處（Nāsti kiṃcana）的境界。如果眾生行為端正，能夠遠離一切不用處，成就非想非非想處（Neva saṃjñānāsaṃjñā）的境界。如果眾生行為端正，能夠獲得無量神通，能夠震動大地，能夠將一化為多，將多化為一，乃至在梵天（Brahma）之身也能獲得自在。能夠擁有清凈的天耳，超越常人，聽到兩種聲音：人和非人的聲音。能夠知曉其他眾生和他人的心念。如果心中有慾望，如實知曉心中有慾望；如果心中沒有慾望，如實知曉心中沒有慾望；乃至如果心中有勝心，如實知曉心中有勝心；如果心中沒有勝心，如實知曉心中沒有勝心。
【English Translation】 English version Nirvana (槃). This is real, the rest is false. To consider different conditions as real is false. If beings act wrongly, pretending to uphold precepts while stealing, evil conditions will only bring disaster, and after death, they will fall into hell, the animal realm, or the realm of hungry ghosts, suffering the eighth kind of human existence (referring to a defective human body). If beings act rightly, they will be born into noble Kshatriya (剎利) families, noble Brahmana (婆羅門) families, or wealthy Grihapati (居士) households. If beings act rightly, they will be born in the Heaven of the Four Great Kings (Cāturmahārājikā), the Heaven of the Thirty-three (Trāyastriṃśa), the Yama Heaven (Yāmadeva), the Tuṣita Heaven (兜率天), the Nirmāṇarati Heaven (化樂天), or the Paranirmita-vaśavartin Heaven (他化自在天). If beings act rightly, they will be born in the Brahma Heaven (梵天), the Brahma-pāriṣadya Heaven (梵輔天), the Brahma-purohita Heaven (梵眾天), or the Mahābrahmā Heaven (大梵天). They will be born in the Ābhāsvara Heaven (光天), the Parīttābha Heaven (少光天), the Apramāṇābha Heaven (無量光天), or the Ābhāsvara Heaven (光音天). If beings act rightly, they will be born in the Śubhakṛtsna Heaven (凈天), the Parīttaśubha Heaven (少凈天), the Apramāṇaśubha Heaven (無量凈天), or the Śubhakṛtsna Heaven (遍凈天). If beings act rightly, they will be born in the Vṛhatphala Heaven (實天), the Parīttaphala Heaven (少實天), the Apramāṇaphala Heaven (無量實天), or the Vṛhatphala Heaven (果實天). They will be born in the Asañjñasattva Heaven (無想天). If beings act rightly, they will be born in the Avṛha Heaven (無勝天), the Atapa Heaven (無熱天), the Sudṛśa Heaven (善見天), the Sudarśana Heaven (妙善見天), or the Akaniṣṭha Heaven (阿迦膩吒天). If beings act rightly, they will be born in the Ākāśānantyāyatana Heaven (空處天), the Vijñānānantyāyatana Heaven (識處天), the Ākiṃcanyāyatana Heaven (不用處天), or the Naivasaṃjñānāsaṃjñāyatana Heaven (非想非非想處天). If beings act rightly, they can abandon desires, evil, and unwholesome dharmas, and through initial application and sustained application, experience the joy and happiness born of detachment, achieving the First Dhyana (Prathama Dhyana). They can extinguish initial application and sustained application, purify the mind internally, fix the mind on one point, and experience the joy and happiness born of samadhi, achieving the Second Dhyana (Dvitīya Dhyana). They can abandon joy, maintain equanimity, mindfulness, and awareness, experiencing happiness with the body, like the noble ones who are detached from both joy and sorrow, achieving the Third Dhyana (Tritīya Dhyana). They can abandon suffering and happiness, first extinguishing sorrow and joy, reaching a state of neither suffering nor happiness, with pure equanimity and mindfulness, achieving the Fourth Dhyana (Chaturtha Dhyana). If beings act rightly, they can abandon all perceptions of form, extinguish perceptions of anger, and not contemplate various thoughts, achieving the realm of infinite space (Ananta ākāśa). They can abandon all realms of space, achieving the realm of infinite consciousness (Ananta vijñāna). They can abandon all realms of consciousness, achieving the realm of nothingness (Nāsti kiṃcana). If beings act rightly, they can abandon all realms of nothingness, achieving the realm of neither perception nor non-perception (Neva saṃjñānāsaṃjñā). If beings act rightly, they can obtain immeasurable supernatural powers, able to shake the earth, able to transform one into many and many into one, and even in the Brahma (梵天) body, they can attain freedom. They can possess pure divine ears, surpassing ordinary people, hearing two kinds of sounds: the sounds of humans and non-humans. They can know the minds of other beings and the thoughts of others. If there is desire in the mind, they truly know there is desire; if there is no desire in the mind, they truly know there is no desire; and so on, if there is a superior mind, they truly know there is a superior mind; if there is no superior mind, they truly know there is no superior mind.
知無勝心。若憶念無量若干宿命。一生二生三生。乃至成就法行。若天眼清凈過人。觀眾生生死好色惡色善欲惡欲卑勝。乃至知眾生如所造業。眾生若行有得上正決定。得須陀洹果斯陀含果阿那含果阿羅漢果。眾生若行為得由力尊自在。眾生若行無有斷母命。乃至無有得由力尊自在。如是如來至一切處道。如實選擇分別緣慧知見解射方便。是名至一切處道智如來力。何謂如來力。如來此處由智力尊自在力勝力最勝最上無過者。善人大人。如來此力成就。所欲處如所欲盡所欲。出定入定。是謂如來力。
何謂禪解脫定入定垢凈起智如來力。云何禪。如比丘離欲惡不善法有覺有觀離生喜樂。成就初禪行。滅覺觀內凈信一心。無覺無觀定生喜樂。成就二禪行。離喜舍行念知身受樂。如諸聖人解舍念樂行。成就三禪行。斷苦樂先滅憂喜。不苦不樂舍念凈。成就四禪行。是名禪。云何解脫。色觀色。初解脫。內無色想外觀色二解脫。凈解脫。三解脫。離一切色想。滅瞋恚想不思惟若干想。成就無邊空處行。四解脫。離一切空處。成就無邊識處行。五解脫。離一切識處。成就無所有處行。六解脫。離一切不用處。成就非想非非想處行。七解脫。離一切非想非非想處。成就滅受想行。八解脫。是名解脫。云何定。有覺有觀定。
無覺有觀定。無覺無觀定。空定無相定無愿定。是名定。云何入定。入想定無想定隨想定不隨想定不共色定共色定無勝定。一切入定。是名入定。云何垢。欲垢瞋恚垢愚癡垢煩惱垢障蓋繫縛惡行垢。及余垢法。若禪解脫定入定垢。不凈不起不清不妙污染業無光明。是名垢。云何凈。若欲盡瞋恚盡愚癡盡煩惱盡障蓋繫縛惡行盡。及余垢法盡。若禪解脫定入定無垢凈。起清妙不污染業有光明。是名凈。云何起。如初禪起心入二禪。如初禪起心入三禪。如初禪起心入四禪。如二禪起心入三禪。如二禪起心入四禪。如三禪起心入四禪。是名起。複次若凈即是起。若起即是凈。是謂凈起。彼如來於禪解脫定入定垢凈起如實知。如是如來於禪解脫定入定垢凈起。選擇分別緣慧知見解射方便。是名禪解脫定入定垢凈起智如來力。何謂如來力。如來此處智力由尊自在力勝力最勝最上無過者。善人大人。如來此力成就。所欲處如所欲盡所欲。出定入定。是謂如來力。
何謂憶念宿命智證如來力。如來憶念自及他若干宿命。憶念若一生二生三生四生五生。若十二十三十四十五十百生。若千生。百千生無量百生無量千生。若劫成若劫壞。若劫成壞。若無量劫成。無量劫壞。無量劫成壞。我本在彼。如是名如是姓如是生。如是飲食如是命
。如是命長短。如是受苦樂。從彼終生彼。從彼終生此。成就行。憶念若干宿命。如人從自聚落至他聚落。在彼聚落。若行若住若坐若語若默。從彼聚落至余聚落在彼聚落。若行若住若坐若語若默。從彼聚落至余聚落。若行若住若坐若語若默。此人後時來至自聚落。憶念前一切聚落不以為難。我從自聚落至他聚落。我在彼聚落。如是行如是住如是坐。如是語如是默。我從彼聚落至余聚落。我在彼聚落。如是行如是住如是坐。如是語如是默。我從彼聚落復至余聚落。如是行如是住如是坐。如是語如是默。我還至自聚落。如是如來憶念自及他無量若干宿命。憶念若一生二生三生。乃至此成就行。如是如來憶念宿命智證。如實選擇分別緣慧知見解射方便。是名憶念宿命智證如來力。何謂如來力。如來此處由智力尊自在力勝力最勝最上無過者。善人大人。此如來力成就。所欲處如所欲盡所欲。出定入定。是謂如來力。何謂眾生生死智證如來力。如是如來以天眼清凈過人。見眾生生死好色惡色善道惡道卑勝。知眾生如所造業。眾生身惡行口惡行意惡行。成就謗聖人邪見行。緣邪見業故。身壞命終墮惡道地獄畜生餓鬼。此眾生身善行口善行意善行。成就不謗聖人正見行。緣正見業故。身壞命終生善道天上人中。如是天眼清凈過人。
見眾生生死好色惡色善道惡道卑勝。知眾生如所造業。如聚落城邑中有高臺。清凈眼人在臺上住。見東方眾生西方往來周旋。見西方眾生東方往來周旋。見南方眾生北方往來周旋。見北方眾生南方往來周旋。自見臺邊人出入往反周旋。如是如來天眼清凈過人。見眾生生死好色惡色善道惡道卑勝。乃至知眾生如所造業。如是如來眾生生死智證。如實選擇分別緣慧知見解射方便。是名眾生生死智證如來力。何謂如來力。如來此處由智力尊自在力勝力最勝最上無過者。善人大人如來此力成就。所欲處如所欲盡所欲出定入定。是謂如來力。
何謂有漏盡智如來力。何謂有漏。七漏。見斷漏。忍斷漏。親近斷漏。遠離斷漏。調伏斷漏。戒斷漏。思惟斷漏。是名漏。云何盡漏。若漏盡緣盡調伏緣調伏離正離舍吐斷出。是名漏盡。如是如來身及他漏盡如實知如泉水清凈不濁。若彼若有沙石螺蚌黿龜魚鱉于中游行。于泉水邊。清凈眼人。見彼明瞭。若沙石螺蚌黿龜魚鱉于中游行。彼人見此沙石螺蚌黿龜魚鱉于中游行。如是如來自及他漏盡如實知。如是如來漏盡智。如實選擇分別緣慧知見解射方便。是名有漏盡智如來力。何謂如來力。此處由智力尊自在力勝力最勝最上無過者。善人大人如來此力成就。所欲處如所欲盡所欲出定入定
【現代漢語翻譯】 現代漢語譯本 看見眾生的生死，美好的和醜陋的顏色，好的和壞的去處，卑賤和尊貴的地位。知道眾生是根據他們所造的業力而行事。就像在聚落、城邑中有高臺，有清凈眼的人住在臺上，看見東方的人往西方來來往往，看見西方的人往東方來來往往，看見南方的人往北方來來往往，看見北方的人往南方來來往往，也看見在臺邊的人出入往返。像這樣，如來的天眼清凈，超過常人，能看見眾生的生死，美好的和醜陋的顏色，好的和壞的去處，卑賤和尊貴的地位，乃至知道眾生是根據他們所造的業力而行事。這就是如來的眾生生死智證（knowing the passing away and rebirth of beings）的力量，能夠如實地選擇、分別、瞭解因緣，具有智慧、知見、理解和方便。這被稱為眾生生死智證如來力（Tathāgata's power of knowing the passing away and rebirth of beings）。什麼是如來力（Tathāgata's power）？如來在此處憑藉智力、尊貴力、自在力、殊勝力、最殊勝力、最上力，成為沒有能超過的人。善人、大人、如來成就了這種力量，能夠隨心所欲地處於任何狀態，隨心所欲地入定和出定。這就是所謂的如來力。
什麼是有漏盡智如來力（Tathāgata's power of the exhaustion of outflows）？什麼是有漏（outflows）？有七種漏：見斷漏（outflow to be abandoned by seeing the truth），忍斷漏（outflow to be abandoned by patience），親近斷漏（outflow to be abandoned by associating with the wise），遠離斷漏（outflow to be abandoned by distancing oneself from the unwholesome），調伏斷漏（outflow to be abandoned by taming the mind），戒斷漏（outflow to be abandoned by moral discipline），思惟斷漏（outflow to be abandoned by contemplation）。這被稱為漏。什麼是漏盡（exhaustion of outflows）？如果漏被斷盡，因緣斷盡，調伏因緣被調伏，遠離正當的遠離，捨棄斷除，這就是漏盡。像這樣，如來如實地知道自己和別人的漏盡，就像泉水一樣清澈不渾濁。如果有沙石、螺蚌、黿龜、魚鱉在其中活動，在泉水邊，有清凈眼的人能清楚地看見。如果沙石、螺蚌、黿龜、魚鱉在其中活動，那人能看見這些沙石、螺蚌、黿龜、魚鱉在其中活動。像這樣，如來如實地知道自己和他人的漏盡。這就是如來的漏盡智（knowledge of the exhaustion of outflows），能夠如實地選擇、分別、瞭解因緣，具有智慧、知見、理解和方便。這被稱為有漏盡智如來力。什麼是如來力？如來在此處憑藉智力、尊貴力、自在力、殊勝力、最殊勝力、最上力，成為沒有能超過的人。善人、大人、如來成就了這種力量，能夠隨心所欲地處於任何狀態，隨心所欲地入定和出定。
【English Translation】 English version Seeing the passing away and rebirth of beings, beautiful and ugly colors, good and bad destinations, inferior and superior states. Knowing that beings act according to the karma they have created. Just as in a settlement or city there is a high tower, and a person with clear eyes dwells on the tower, seeing beings from the east coming and going to the west, seeing beings from the west coming and going to the east, seeing beings from the south coming and going to the north, seeing beings from the north coming and going to the south, and also seeing people at the edge of the tower going in and out, back and forth. In this way, the Tathāgata's (Thus Come One) heavenly eye is pure, surpassing ordinary people, able to see the passing away and rebirth of beings, beautiful and ugly colors, good and bad destinations, inferior and superior states, even knowing that beings act according to the karma they have created. This is the Tathāgata's power of knowing the passing away and rebirth of beings, able to truly select, distinguish, understand conditions, and possess wisdom, knowledge, understanding, and skillful means. This is called the Tathāgata's power of knowing the passing away and rebirth of beings. What is the Tathāgata's power? Here, the Tathāgata, by means of the power of wisdom, the power of honor, the power of freedom, the power of superiority, the power of utmost superiority, the power of the highest, becomes one who cannot be surpassed. A good person, a great person, the Tathāgata achieves this power, able to abide in any state as desired, to enter and emerge from samādhi (concentration) as desired. This is what is called the Tathāgata's power.
What is the Tathāgata's power of the exhaustion of outflows? What are the outflows? There are seven outflows: outflow to be abandoned by seeing the truth, outflow to be abandoned by patience, outflow to be abandoned by associating with the wise, outflow to be abandoned by distancing oneself from the unwholesome, outflow to be abandoned by taming the mind, outflow to be abandoned by moral discipline, outflow to be abandoned by contemplation. These are called outflows. What is the exhaustion of outflows? If the outflows are exhausted, the conditions are exhausted, the conditions for taming are tamed, the proper distancing is distanced, abandonment is cut off, this is the exhaustion of outflows. In this way, the Tathāgata truly knows the exhaustion of outflows in himself and others, like a spring of water that is clear and not turbid. If there are sand, stones, snails, shellfish, turtles, tortoises, fish, and turtles moving within it, at the edge of the spring, a person with clear eyes can see them clearly. If sand, stones, snails, shellfish, turtles, tortoises, fish, and turtles are moving within it, that person can see these sand, stones, snails, shellfish, turtles, tortoises, fish, and turtles moving within it. In this way, the Tathāgata truly knows the exhaustion of outflows in himself and others. This is the Tathāgata's knowledge of the exhaustion of outflows, able to truly select, distinguish, understand conditions, and possess wisdom, knowledge, understanding, and skillful means. This is called the Tathāgata's power of the exhaustion of outflows. What is the Tathāgata's power? Here, the Tathāgata, by means of the power of wisdom, the power of honor, the power of freedom, the power of superiority, the power of utmost superiority, the power of the highest, becomes one who cannot be surpassed. A good person, a great person, the Tathāgata achieves this power, able to abide in any state as desired, to enter and emerge from samādhi as desired.
。是謂如來力。此是如來十力。
云何十二智性。如世尊說。諸比丘。當說十二智性。諦聽諦聽。善受善思惟。我當說。比丘言如是。諸比丘至心聽。世尊如是說。何等十二智。比丘。此苦聖諦。先未聞法。我生智生眼生覺生明生術生慧生解。諸比丘當知。此苦聖諦。先未聞法。生智生眼生覺生明生術生慧生解。比丘。我知此苦聖諦已。先未聞法。生智生眼生覺生明生術生慧生解。比丘。此集聖諦。先未聞法。我生智生眼生覺生明生術生慧生解。諸比丘當知。此集聖諦當斷。先未聞法。生智生眼生覺生明生術生慧生解。比丘。我斷此集聖諦已。先未聞法。生智生眼生覺生明生術生慧生解。比丘。此滅聖諦。先未聞法。我生智生眼生覺生明生術生慧生解。諸比丘。當證此滅聖諦。先未聞法。生智生眼生覺生明生術生慧生解。比丘。我證此滅聖諦已。先未聞法。生智生眼生覺生明生術生慧生解。比丘。此道聖諦。先未聞法。我生智生眼生覺生明生術生慧生解。諸比丘。當修此道聖諦。先未聞法。生智生眼生覺生明生術生慧生解。比丘。我修此道聖諦已。先未聞法。生智生眼生覺生明生術生慧生解。比丘。此四聖諦三分十二行。我若不如實知者。不得無上正覺。亦不說言得。比丘。此四聖諦三分十二行。我如實知故。
【現代漢語翻譯】 現代漢語譯本：這就是所謂的如來力。這些就是如來的十種力量。
什麼是十二智性？正如世尊所說：『諸位比丘，應當宣說十二智性。仔細聽，仔細聽。好好領受，好好思考。我將要說。』比丘回答說：『是的。』諸位比丘專心聽。世尊這樣說：什麼是十二智？比丘，對於『此是苦聖諦』（Dukkha Satya，關於苦的真理），在先前未曾聽聞佛法時，我生起了智慧，生起了眼，生起了覺悟，生起了光明，生起了方法，生起了聰慧，生起了理解。諸位比丘，應當知道，『此是苦聖諦』，在先前未曾聽聞佛法時，生起了智慧，生起了眼，生起了覺悟，生起了光明，生起了方法，生起了聰慧，生起了理解。比丘，我知道『此是苦聖諦』之後，在先前未曾聽聞佛法時，生起了智慧，生起了眼，生起了覺悟，生起了光明，生起了方法，生起了聰慧，生起了理解。比丘，對於『此是集聖諦』（Samudaya Satya，關於苦的起因的真理），在先前未曾聽聞佛法時，我生起了智慧，生起了眼，生起了覺悟，生起了光明，生起了方法，生起了聰慧，生起了理解。諸位比丘，應當知道，『此是集聖諦』應當斷除，在先前未曾聽聞佛法時，生起了智慧，生起了眼，生起了覺悟，生起了光明，生起了方法，生起了聰慧，生起了理解。比丘，我斷除了『此是集聖諦』之後，在先前未曾聽聞佛法時，生起了智慧，生起了眼，生起了覺悟，生起了光明，生起了方法，生起了聰慧，生起了理解。比丘，對於『此是滅聖諦』（Nirodha Satya，關於苦的止息的真理），在先前未曾聽聞佛法時，我生起了智慧，生起了眼，生起了覺悟，生起了光明，生起了方法，生起了聰慧，生起了理解。諸位比丘，應當證得『此是滅聖諦』，在先前未曾聽聞佛法時，生起了智慧，生起了眼，生起了覺悟，生起了光明，生起了方法，生起了聰慧，生起了理解。比丘，我證得了『此是滅聖諦』之後，在先前未曾聽聞佛法時，生起了智慧，生起了眼，生起了覺悟，生起了光明，生起了方法，生起了聰慧，生起了理解。比丘，對於『此是道聖諦』（Magga Satya，關於通往苦的止息的道路的真理），在先前未曾聽聞佛法時，我生起了智慧，生起了眼，生起了覺悟，生起了光明，生起了方法，生起了聰慧，生起了理解。諸位比丘，應當修習『此是道聖諦』，在先前未曾聽聞佛法時，生起了智慧，生起了眼，生起了覺悟，生起了光明，生起了方法，生起了聰慧，生起了理解。比丘，我修習了『此是道聖諦』之後，在先前未曾聽聞佛法時，生起了智慧，生起了眼，生起了覺悟，生起了光明，生起了方法，生起了聰慧，生起了理解。比丘，這四聖諦分為三部分，共有十二行相。如果我不如實地瞭解這些，就不能證得無上正覺，也不能說我已經證得。比丘，因為我如實地瞭解這四聖諦的三分十二行相，所以才能證得無上正覺。
【English Translation】 English version: This is what is called the Tathagata's power. These are the ten powers of the Tathagata.
What are the twelve intellectual qualities? As the World Honored One said: 'Monks, the twelve intellectual qualities should be explained. Listen carefully, listen carefully. Receive well, contemplate well. I will explain.' The monks replied: 'Yes.' The monks listened attentively. The World Honored One said: What are the twelve? Monks, regarding 'This is the Noble Truth of Suffering' (Dukkha Satya), before hearing the Dharma, I generated wisdom, generated the eye, generated awakening, generated light, generated method, generated intelligence, generated understanding. Monks, you should know that regarding 'This is the Noble Truth of Suffering,' before hearing the Dharma, wisdom arose, the eye arose, awakening arose, light arose, method arose, intelligence arose, understanding arose. Monks, after knowing 'This is the Noble Truth of Suffering,' before hearing the Dharma, wisdom arose, the eye arose, awakening arose, light arose, method arose, intelligence arose, understanding arose. Monks, regarding 'This is the Noble Truth of the Origin of Suffering' (Samudaya Satya), before hearing the Dharma, I generated wisdom, generated the eye, generated awakening, generated light, generated method, generated intelligence, generated understanding. Monks, you should know that 'This is the Noble Truth of the Origin of Suffering' should be abandoned, before hearing the Dharma, wisdom arose, the eye arose, awakening arose, light arose, method arose, intelligence arose, understanding arose. Monks, after abandoning 'This is the Noble Truth of the Origin of Suffering,' before hearing the Dharma, wisdom arose, the eye arose, awakening arose, light arose, method arose, intelligence arose, understanding arose. Monks, regarding 'This is the Noble Truth of the Cessation of Suffering' (Nirodha Satya), before hearing the Dharma, I generated wisdom, generated the eye, generated awakening, generated light, generated method, generated intelligence, generated understanding. Monks, you should realize 'This is the Noble Truth of the Cessation of Suffering,' before hearing the Dharma, wisdom arose, the eye arose, awakening arose, light arose, method arose, intelligence arose, understanding arose. Monks, after realizing 'This is the Noble Truth of the Cessation of Suffering,' before hearing the Dharma, wisdom arose, the eye arose, awakening arose, light arose, method arose, intelligence arose, understanding arose. Monks, regarding 'This is the Noble Truth of the Path to the Cessation of Suffering' (Magga Satya), before hearing the Dharma, I generated wisdom, generated the eye, generated awakening, generated light, generated method, generated intelligence, generated understanding. Monks, you should cultivate 'This is the Noble Truth of the Path to the Cessation of Suffering,' before hearing the Dharma, wisdom arose, the eye arose, awakening arose, light arose, method arose, intelligence arose, understanding arose. Monks, after cultivating 'This is the Noble Truth of the Path to the Cessation of Suffering,' before hearing the Dharma, wisdom arose, the eye arose, awakening arose, light arose, method arose, intelligence arose, understanding arose. Monks, these Four Noble Truths are divided into three parts, with twelve aspects. If I did not truly understand these, I could not attain unsurpassed perfect enlightenment, nor could I say that I had attained it. Monks, because I truly understand these twelve aspects of the Four Noble Truths, I am able to attain unsurpassed perfect enlightenment.
今得無上正覺。亦說言得。是名十二智性。
云何四十四智性。如世尊說。比丘。我當說四十四智性。諦聽諦聽。善受善思惟。我當說。比丘言。如是世尊。諸比丘。至心聽。世尊如是說。何等四十四智。如是比丘。知老死知老死集。知老死滅知老死滅道。生有取愛受觸六入名色識。知行知行集。知行滅知行滅道。云何比丘知老死。云何老。謂諸眾生。諸眾中衰耗戰掉面皺諸根熟命促行故是名老。云何死。謂諸眾生。諸眾生終沒死盡除壞舍陰。此物變異離世。是名死。比丘。如是知老死。云何比丘知老死集。如比丘以生集知老死集。如是比丘知老死集。云何比丘知老死滅。如比丘以生滅知老死滅。如是比丘知老死滅。云何比丘知老死滅道。如比丘如實知八聖道。正見正覺正語正業正命正進正念正定。如是比丘知老死滅道。比丘若知老死知老死集。知老死滅知老死滅道。此是法智。比丘于現在智。明瞭常解以過去未來而取比類。如過去沙門婆羅門。已知老死。已知老死集。已知老死滅。已知老死滅道。彼一切已知。如我自知。如未來沙門婆羅門。當知老死苦。當知老死集。當知老死滅。當知老死滅道。彼一切當知如我自知。此是比智。比丘。若二智明瞭。謂法智比智。是謂比丘見解具足得堪忍得勝法得無畏。向此
【現代漢語翻譯】 現代漢語譯本 今證得無上正覺（Anuttarā-samyak-saṃbodhi，無上正等正覺），也說已經證得。這被稱為十二智性。
什麼是四十四智性？如世尊所說：『比丘們，我將要說四十四智性，仔細聽，仔細聽，好好接受，好好思考，我將要說。』比丘們回答：『是的，世尊。』諸位比丘，專心聽。世尊這樣說：什麼是四十四智？例如，比丘，知老死，知老死集（老死的生起），知老死滅（老死的寂滅），知老死滅道（導致老死寂滅的道路）。知生、有、取、愛、受、觸、六入、名色、識。知行，知行集（行的生起），知行滅（行的寂滅），知行滅道（導致行寂滅的道路）。比丘如何知老死？什麼是老？所謂諸眾生，在各種眾生中衰老、耗損、戰慄、掉髮、面容起皺、諸根衰退、壽命縮短、走向死亡，這叫做老。什麼是死？所謂諸眾生，各種眾生的終結、死亡、消亡、毀壞、捨棄五陰（skandha），此物變異、離開人世，這叫做死。比丘，這樣知老死。
比丘如何知老死集？如比丘以生集知老死集。這樣，比丘知老死集。比丘如何知老死滅？如比丘以生滅知老死滅。這樣，比丘知老死滅。比丘如何知老死滅道？如比丘如實知八聖道（Aṣṭāṅga-mārga）：正見（Samyag-dṛṣṭi）、正覺（Samyak-saṃkalpa）、正語（Samyag-vāc）、正業（Samyak-karmānta）、正命（Samyag-ājīva）、正精進（Samyag-vyāyāma）、正念（Samyak-smṛti）、正定（Samyak-samādhi）。這樣，比丘知老死滅道。比丘若知老死，知老死集，知老死滅，知老死滅道，這是法智（Dharma-jñāna）。比丘對於現在的智慧，明瞭、常解，以過去未來而取比類。如過去的沙門（Śrāmaṇa）婆羅門（Brāhmaṇa），已知老死，已知老死集，已知老死滅，已知老死滅道，他們一切已知，如我自知。如未來的沙門婆羅門，當知老死苦，當知老死集，當知老死滅，當知老死滅道，他們一切當知如我自知。這是比智。比丘，若二智明瞭，謂法智比智，是謂比丘見解具足，得堪忍，得勝法，得無畏，向此。
【English Translation】 English version Now I have attained Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), and it is also said that I have attained it. This is called the twelve wisdom natures.
What are the forty-four wisdom natures? As the World Honored One said: 'Bhikkhus, I will speak of the forty-four wisdom natures. Listen carefully, listen carefully, receive them well, and contemplate them well. I will speak.' The bhikkhus replied: 'Yes, World Honored One.' Bhikkhus, listen attentively. The World Honored One spoke thus: What are the forty-four wisdoms? For example, bhikkhus, knowing old age and death, knowing the arising of old age and death, knowing the cessation of old age and death, knowing the path to the cessation of old age and death. Knowing birth, existence, grasping, craving, feeling, contact, the six sense bases, name and form, and consciousness. Knowing volitional actions, knowing the arising of volitional actions, knowing the cessation of volitional actions, knowing the path to the cessation of volitional actions. How does a bhikkhu know old age and death? What is old age? It refers to the aging, decay, trembling, hair loss, wrinkled face, weakening of the senses, shortening of lifespan, and progression towards death among various beings. This is called old age. What is death? It refers to the ending, demise, extinction, destruction, abandonment of the five skandhas (aggregates), the alteration of this substance, and departure from the world among various beings. This is called death. Bhikkhus, thus one knows old age and death.
How does a bhikkhu know the arising of old age and death? As a bhikkhu knows the arising of old age and death through the arising of birth. Thus, a bhikkhu knows the arising of old age and death. How does a bhikkhu know the cessation of old age and death? As a bhikkhu knows the cessation of old age and death through the cessation of birth. Thus, a bhikkhu knows the cessation of old age and death. How does a bhikkhu know the path to the cessation of old age and death? As a bhikkhu truly knows the Noble Eightfold Path (Aṣṭāṅga-mārga): Right View (Samyag-dṛṣṭi), Right Thought (Samyak-saṃkalpa), Right Speech (Samyag-vāc), Right Action (Samyak-karmānta), Right Livelihood (Samyag-ājīva), Right Effort (Samyag-vyāyāma), Right Mindfulness (Samyag-smṛti), Right Concentration (Samyag-samādhi). Thus, a bhikkhu knows the path to the cessation of old age and death. Bhikkhus, if one knows old age and death, knows the arising of old age and death, knows the cessation of old age and death, knows the path to the cessation of old age and death, this is Dharma-jñāna (Knowledge of the Dharma). Bhikkhus, with regard to present wisdom, being clear and constantly understanding, one draws comparisons from the past and future. Like the Śrāmaṇas (ascetics) and Brāhmaṇas (priests) of the past, they have already known old age and death, already known the arising of old age and death, already known the cessation of old age and death, already known the path to the cessation of old age and death. They have already known everything, just as I know myself. Like the Śrāmaṇas and Brāhmaṇas of the future, they will know the suffering of old age and death, they will know the arising of old age and death, they will know the cessation of old age and death, they will know the path to the cessation of old age and death. They will know everything just as I know myself. This is comparative knowledge. Bhikkhus, if the two knowledges are clear, namely Dharma-jñāna and comparative knowledge, it is said that the bhikkhu is complete in understanding, attains endurance, attains the supreme Dharma, attains fearlessness, and is directed towards this.
法調伏。知此法調伏。見此法調伏。學知學術流向法。于梵凈行必能常住。于甘露門解射自在。云何比丘生有取愛受觸六入名色識知行。云何行。三行。身行口行意行。是名行。如是比丘知行。云何比丘知行集。如比丘以無明集知行集。如是比丘知行集。云何比丘知行滅。如比丘以無明滅知行滅。如是比丘知行滅。云何比丘知行滅道。如比丘如實知八聖道。正見正覺正語正業正命正進正念正定。如是比丘知行滅道。比丘。如是知行知行集知行滅知行滅道。是謂法智。比丘。于現在智明瞭常解。以過去未來而取比類。如過去沙門婆羅門。已知行已知行集。已知行滅已知行滅道。彼一切已知如我自知。如未來沙門婆羅門。當知行當知行集。當知行滅。當知行滅道。若一切當知如我自知。是名比智。比丘。若二智明瞭。謂法智比智。是謂比丘見解具足得堪忍得勝法得無畏。向此法調伏。知此調伏。見此法調伏。學知學術成就流向法。于梵凈行法必能常住。于甘露門解射自在。是名四十四智性。
云何七十七智性。如世尊說。諸比丘。我當說七十七智性。諦聽諦聽。善受善思惟。我當說。比丘言。如是世尊。諸比丘。至心聽。世尊如是說。云何七十七智。無明緣行智。無無明無行智。如過去無明緣行智。無無明無行智。
如未來無明緣行智。無無明無行智。若法住智。彼亦盡法變法離欲法滅法。乃至生緣老死智。無生無老死智。如過去生緣老死智。無生無老死智。未來生緣老死智。無生無老死智。若彼法住智。亦盡法變法離欲法滅法。是名七十七智性(智品竟)。
舍利弗阿毗曇論卷第十一 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第十二
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
非問分緣品第五
善緣方便善緣解有緣方便。聖忍非智有緣方便。聖智非忍有緣方便。受問答因俱生法若因此有此。若無因無此。若此生有此生。若此滅有此滅。若無明緣行。乃至生緣老死。憂悲苦惱苦聚成就。如是純苦具足。無明滅則行滅。乃至生滅則老死憂悲苦惱聚滅。如是苦聚滅。是緣方便成就。若彼於過去緣疑惑。我過去有。我非過去有。何姓過去有。何因過去有。若於未來緣疑惑。我未來有。乃至何因未來有。若彼因緣疑惑。我云何有。我云何非有。何因有何生處。此眾生從何來去至何處。若於佛疑惑。是佛世尊非佛世尊。世尊善說法。世尊不善說法。世尊聲聞眾善趣。世尊聲聞眾不善趣。行常行無常。行苦行非苦行。我法非我法。寂靜涅槃非寂靜涅槃。有與無與。有施無
【現代漢語翻譯】 現代漢語譯本： 如果未來因無明（avidyā，對事物真相的無知）而產生行（saṃskāra，業力），從而產生智（jñāna，智慧），那麼沒有無明就沒有行，也就沒有智。如果某種法（dharma，事物、現象）存在併產生智，那麼這種法也會終盡、變化、離欲、滅盡。乃至如果生（jāti，出生）為緣而產生老死（jarā-maraṇa，衰老和死亡）的智，那麼沒有生就沒有老死，也就沒有智。如同過去生為緣而產生老死的智，沒有生就沒有老死，也就沒有智。未來生為緣而產生老死的智，沒有生就沒有老死，也就沒有智。如果那種法存在併產生智，那麼這種法也會終盡、變化、離欲、滅盡。這被稱為七十七種智性（智品結束）。
《舍利弗阿毗曇論》卷第十一 大正藏第 28 冊 No. 1548 《舍利弗阿毗曇論》
《舍利弗阿毗曇論》卷第十二
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
非問分緣品第五
善緣方便，善緣解有緣方便。聖忍（ārya-kṣānti，聖者的忍耐）非智有緣方便。聖智（ārya-jñāna，聖者的智慧）非忍有緣方便。接受問答的因俱生法，如果因為這個原因而有這個結果，如果沒有這個原因就沒有這個結果。如果這個產生，這個就產生；如果這個滅，這個就滅。如果無明緣行，乃至生緣老死，憂悲苦惱苦聚成就，這樣純粹的苦就具足了。無明滅則行滅，乃至生滅則老死憂悲苦惱聚滅，這樣苦聚就滅了。這是緣方便的成就。如果他們對過去的緣感到疑惑，例如『我過去存在嗎？』『我過去不存在嗎？』『過去存在的是什麼姓氏？』『過去存在的原因是什麼？』如果他們對未來的緣感到疑惑，例如『我未來存在嗎？』乃至『未來存在的原因是什麼？』如果他們對因緣感到疑惑，例如『我如何存在？』『我如何不存在？』『存在的原因是什麼？』『出生的地方在哪裡？』『這些眾生從哪裡來，又要到哪裡去？』如果他們對佛（Buddha，覺悟者）感到疑惑，例如『這位佛世尊是真正的佛世尊嗎？』『世尊善於說法嗎？』『世尊不善於說法嗎？』『世尊的聲聞眾（śrāvaka-saṃgha，聽聞佛法弟子的僧團）是善趣嗎？』『世尊的聲聞眾不是善趣嗎？』『行（saṃskāra，業力）是常還是無常？』『行是苦還是非苦？』『我是法還是非我法？』『寂靜涅槃（nirvāṇa，寂滅）是寂靜還是非寂靜？』『有給予還是沒有給予？』『有施捨還是沒有施捨？』
【English Translation】 English version: If in the future, ignorance (avidyā) conditions volitional formations (saṃskāra), which in turn condition wisdom (jñāna), then without ignorance, there are no volitional formations, and thus no wisdom. If a certain dharma (phenomenon) exists and conditions wisdom, then that dharma will also be exhausted, transformed, detached, and extinguished. Even if birth (jāti) conditions old age and death (jarā-maraṇa), which in turn condition wisdom, then without birth, there is no old age and death, and thus no wisdom. Just as past birth conditions old age and death, which in turn condition wisdom, without birth, there is no old age and death, and thus no wisdom. Future birth conditions old age and death, which in turn condition wisdom, without birth, there is no old age and death, and thus no wisdom. If that dharma exists and conditions wisdom, then that dharma will also be exhausted, transformed, detached, and extinguished. This is called the seventy-seven characteristics of wisdom (end of the Wisdom Chapter).
Śāriputra Abhidharma Śāstra, Volume 11 Taishō Tripiṭaka, Volume 28, No. 1548, Śāriputra Abhidharma Śāstra
Śāriputra Abhidharma Śāstra, Volume 12
Translated by Tripiṭaka Dharmayaśas from Kashmir of the Yao Qin Dynasty, together with Dharmagupta and others
Chapter 5 on Conditions in the Non-Question Section
Good conditions are expedient, and good conditions understand the expediency of having conditions. Noble forbearance (ārya-kṣānti) that is not wisdom is an expedient condition. Noble wisdom (ārya-jñāna) that is not forbearance is an expedient condition. The co-arising dharmas that receive questions and answers: if this exists because of that, then if that does not exist, this does not exist. If this arises, then this arises; if this ceases, then this ceases. If ignorance conditions volitional formations, and so on, until birth conditions old age and death, sorrow, lamentation, suffering, grief, and despair, then a mass of suffering is accomplished. Thus, pure suffering is complete. When ignorance ceases, volitional formations cease, and so on, until birth ceases, then old age and death, sorrow, lamentation, suffering, grief, and despair cease. Thus, the mass of suffering ceases. This is the accomplishment of the expediency of conditions. If they doubt the conditions of the past, such as 'Did I exist in the past?' 'Did I not exist in the past?' 'What was the lineage that existed in the past?' 'What was the cause that existed in the past?' If they doubt the conditions of the future, such as 'Will I exist in the future?' and so on, until 'What will be the cause that exists in the future?' If they doubt the conditions, such as 'How do I exist?' 'How do I not exist?' 'What is the cause of existence?' 'Where is the place of birth?' 'From where do these beings come, and where do they go?' If they doubt the Buddha (the Awakened One), such as 'Is this Buddha, the World-Honored One, a true Buddha, the World-Honored One?' 'Does the World-Honored One skillfully teach the Dharma?' 'Does the World-Honored One not skillfully teach the Dharma?' 'Is the Saṅgha (community) of the World-Honored One's Śrāvakas (disciples who hear the teachings) a good destination?' 'Is the Saṅgha of the World-Honored One's Śrāvakas not a good destination?' 'Are volitional formations (saṃskāra) permanent or impermanent?' 'Are volitional formations suffering or not suffering?' 'Is self Dharma or not self Dharma?' 'Is peaceful Nirvāṇa (liberation) peaceful or not peaceful?' 'Is there giving or no giving?' 'Is there charity or no charity?'
施。有祀無祀。有善惡業果報。無善惡業果報。有今世無今世。有後世無後世。有父母無父母。有天無天。眾生有化生。眾生無化生。世有沙門婆羅門正趣正至。若今世後世自證知說。世無沙門婆羅門正趣正至。若今世後世自證知說。若於法疑惑心不決定。猶豫二心疑心不了。無量疑不盡非解脫。彼時無有。若有沙門婆羅門。異緣實我世常。此實余虛妄。乃至如去不如去。彼時亦無有。何況聖緣方便成就。終無此煩惱垢。
云何緣。如佛告諸比丘。我當說緣緣生法。云何緣。無明緣行。若諸佛出世若不出世。法住法界。住彼法界。如來正覺正解已。演說開示分別顯現。說無明緣行乃至生緣老死。若如此法。如爾非不如爾。不異不異物。常法實法法住法定。如是緣是名緣。云何緣生法。老死無常。有為緣生盡法變異法。離欲法滅法。乃至無明無常有為緣生法盡法變異法。離欲法滅法。是名緣生法。云何緣方便。若彼緣若此緣生法。若見解射方便。是名緣方便。比丘。齊幾名善緣方便。彼緣此緣生法。如實知如實見。齊是名善緣方便。云何無明。癡不善根。是名無明。云何無明緣行。無明緣福行非福行不動行。云何非福行。不善身行。不善口行。不善意行。云何不善身行。若人無慧無明不斷。行殺盜淫。及余不善身
行。是名不善身行。云何不善口行。若人無慧無明未斷。行妄語兩舌惡口綺語。及余不善口行。是名不善口行。云何不善意行。若人無慧無明未斷。起貪慾瞋恚邪見。是名不善意行。此身口意不善行。名非福行無明緣現世行。云何福行。身善行口善行意善行。云何身善行。若人無慧無明未斷。不殺盜淫。及余身善行。是名身善行。云何口善行。若人無慧無明未斷。不妄語兩舌惡口綺語。及余口善行。是名口善行。云何意善行。若人無慧無明未斷。無貪無恚正見。是名意善行。此身口意善行。是名福行無明緣現世行。複次若人無慧無明未斷。離欲惡不善法。有覺有觀離生喜樂。成就初禪行。彼身業無教戒法入攝意識所知。口業無教戒法入攝意識所知。意業由意生受想思觸思惟。如是身口意善行。是名福行無明緣現世行。複次若人無慧無明未斷。滅覺觀內信心。無覺無觀定生喜樂。成就二禪行。彼身業無教戒法入攝意識所知。口業無教戒法入攝意識所知。意業由意生受想思觸思惟。如是身口意業善行。是名福行無明緣現世行。複次若人無慧無明未斷。離喜舍行念知身受樂。如諸聖人解舍念樂行。成就三禪行。彼身業無教戒法入攝意識所知。口業無教戒法入攝意識所知意業由意生受想思觸思惟。如是身口意善行。是名福行無
【現代漢語翻譯】 現代漢語譯本： 『什麼是不善的身行？』如果一個人沒有智慧，沒有斷除無明（avidyā，ignorance），實行殺生、偷盜、邪淫以及其他不善的身行，這就是不善的身行。 『什麼是不善的口行？』如果一個人沒有智慧，沒有斷除無明，實行妄語、兩舌、惡口、綺語以及其他不善的口行，這就是不善的口行。 『什麼是不善的意行？』如果一個人沒有智慧，沒有斷除無明，生起貪慾、瞋恚、邪見，這就是不善的意行。這身、口、意的不善行，名為非福行，是無明緣于現世的行為。 『什麼是福行？』是身的善行、口的善行、意的善行。 『什麼是身的善行？』如果一個人沒有智慧，沒有斷除無明，不殺生、不偷盜、不邪淫，以及其他身的善行，這就是身的善行。 『什麼是口的善行？』如果一個人沒有智慧，沒有斷除無明，不妄語、不兩舌、不惡口、不綺語，以及其他口的善行，這就是口的善行。 『什麼是意的善行？』如果一個人沒有智慧，沒有斷除無明，沒有貪慾、沒有瞋恚、有正見，這就是意的善行。這身、口、意的善行，名為福行，是無明緣于現世的行為。 再次，如果一個人沒有智慧，沒有斷除無明，遠離慾望、惡和不善法，有覺、有觀，產生離欲的喜樂，成就初禪（prathama dhyāna，first meditation）的修行。他的身業沒有教戒法，進入攝意識所知；口業沒有教戒法，進入攝意識所知；意業由意生，感受、思想、接觸、思惟。像這樣身、口、意的善行，名為福行，是無明緣于現世的行為。 再次，如果一個人沒有智慧，沒有斷除無明，滅除覺和觀，內心有信心，沒有覺、沒有觀，產生由定而生的喜樂，成就二禪（dvitīya dhyāna，second meditation）的修行。他的身業沒有教戒法，進入攝意識所知；口業沒有教戒法，進入攝意識所知；意業由意生，感受、思想、接觸、思惟。像這樣身、口、意的善行，名為福行，是無明緣于現世的行為。 再次，如果一個人沒有智慧，沒有斷除無明，遠離喜，實行舍，有正念和覺知，身體感受快樂，像諸聖人一樣理解舍和正念的快樂修行，成就三禪（tṛtīya dhyāna，third meditation）的修行。他的身業沒有教戒法，進入攝意識所知；口業沒有教戒法，進入攝意識所知；意業由意生，感受、思想、接觸、思惟。像這樣身、口、意的善行，名為福行。
【English Translation】 English version: 'What is meant by unwholesome bodily conduct?' If a person, without wisdom and without having severed ignorance (avidyā), engages in killing, stealing, sexual misconduct, and other unwholesome bodily actions, this is called unwholesome bodily conduct. 'What is meant by unwholesome verbal conduct?' If a person, without wisdom and without having severed ignorance, engages in false speech, divisive speech, harsh speech, idle chatter, and other unwholesome verbal actions, this is called unwholesome verbal conduct. 'What is meant by unwholesome mental conduct?' If a person, without wisdom and without having severed ignorance, gives rise to greed, hatred, and wrong views, this is called unwholesome mental conduct. These unwholesome actions of body, speech, and mind are called non-meritorious actions, conditioned by ignorance in the present life. 'What is meritorious conduct?' It is wholesome bodily conduct, wholesome verbal conduct, and wholesome mental conduct. 'What is wholesome bodily conduct?' If a person, without wisdom and without having severed ignorance, refrains from killing, stealing, and sexual misconduct, and engages in other wholesome bodily actions, this is called wholesome bodily conduct. 'What is wholesome verbal conduct?' If a person, without wisdom and without having severed ignorance, refrains from false speech, divisive speech, harsh speech, and idle chatter, and engages in other wholesome verbal actions, this is called wholesome verbal conduct. 'What is wholesome mental conduct?' If a person, without wisdom and without having severed ignorance, is without greed, without hatred, and possesses right view, this is called wholesome mental conduct. These wholesome actions of body, speech, and mind are called meritorious actions, conditioned by ignorance in the present life. Furthermore, if a person, without wisdom and without having severed ignorance, detaches from desires, evil, and unwholesome states, with initial application and sustained application, experiencing joy and pleasure born of detachment, and accomplishes the practice of the first dhyāna (prathama dhyāna). Their bodily actions, without precepts or rules, enter into the realm of what is known by the consciousness; their verbal actions, without precepts or rules, enter into the realm of what is known by the consciousness; their mental actions arise from the mind, experiencing feeling, perception, contact, and thought. Such wholesome actions of body, speech, and mind are called meritorious actions, conditioned by ignorance in the present life. Furthermore, if a person, without wisdom and without having severed ignorance, with the cessation of initial application and sustained application, with inner confidence, without initial application and sustained application, experiencing joy and pleasure born of concentration, and accomplishes the practice of the second dhyāna (dvitīya dhyāna). Their bodily actions, without precepts or rules, enter into the realm of what is known by the consciousness; their verbal actions, without precepts or rules, enter into the realm of what is known by the consciousness; their mental actions arise from the mind, experiencing feeling, perception, contact, and thought. Such wholesome actions of body, speech, and mind are called meritorious actions, conditioned by ignorance in the present life. Furthermore, if a person, without wisdom and without having severed ignorance, detaches from joy, practices equanimity, mindfulness, and awareness, experiencing bodily pleasure, like the noble ones who understand the practice of equanimity and mindful pleasure, and accomplishes the practice of the third dhyāna (tṛtīya dhyāna). Their bodily actions, without precepts or rules, enter into the realm of what is known by the consciousness; their verbal actions, without precepts or rules, enter into the realm of what is known by the consciousness; their mental actions arise from the mind, experiencing feeling, perception, contact, and thought. Such wholesome actions of body, speech, and mind are called meritorious actions.
明緣現世行。複次若人無慧無明未斷。斷苦樂先滅憂喜。不苦不樂舍念凈。成就四禪行。彼身業無教戒法入攝意識所知。口業無教戒法入攝意識所知。意業由意生受想思觸思惟。如是身口意善行。是名福行無明緣現世行。是名福行。云何不動行。若人無慧無明未斷。離一切色想。滅瞋恚想。不思惟若干想。成就無邊空處行。彼身業無教戒法入攝意識所知。口業無教戒法入攝意識所知。意業由意生受想思觸思惟。如是身口意善行。是名不動行無明緣現世行。複次若人無慧無明未斷。離一切空處。成就無邊識處行。彼身業無教戒法。入攝意識所知。口業無教戒法入攝意識所知。意業由意生受想思觸思惟。如是身口意善行。是名不動行無明緣現世行。複次若人無慧無明未斷。離一切識處。成就無所有處行。彼身業無教戒法。入攝意識所知。口業無教戒法。入攝意識所知。意業由意生受想思觸思惟。如是身口意善行。是名不動行無明緣現世行。複次若人無慧無明未斷。離一切無所有處。成就非有想非無想處行。彼身業無教戒法。入攝意識所知。口業無教戒法。入攝意識所知。意業由意生受想思觸思惟。如是身口意善行。是名不動行無明緣現世行。是名不動行。複次若人無慧無明未斷。作不善身口意行。作不善行故。身壞命終。
墮地獄畜生餓鬼。以因緒緣故。墮地獄畜生餓鬼受五陰身。如是緣現世行受未來行。是名無明緣未來行。複次若人無慧無明未斷。作有漏身善行。當受欲界生。作有漏口善行意善行。當受欲界生。作善行已身壞命終。若生人中欲界天上。以因緒緣故。人中欲界天上受五陰身。如是緣現世行受未來行。是名無明緣未來行。複次若人無慧無明未斷。作有漏身善行。當受色界生。作有漏口善行意善行。當受色界生。作善行已身壞命終。生色界天上。以因緒緣故。色界天上受五陰身。如是緣現世行受未來行。是名無明緣未來行。複次若人無慧無明未斷。作有漏身口意善行。當受無色界生。作善行已身壞命終生無色界天上。以因緒緣故。無色界天上受四陰身。如是緣現世行受未來行。是名無明緣未來行。如佛說。阿難。行有緣。如是阿難問已有答。行何緣。無明緣行。此是答。阿難。若無無明者有行不。世尊。無也。阿難。以因緒緣故行。若無明緣行。如向所說。以是故說。
云何行緣識。有緣共欲思生共欲識。如是緣現在行生現在識。名行緣現在識。有共瞋恚。有共愚癡。無共欲無共瞋恚無共愚癡。善不善有緣無記思。有生無記識。如是緣現在行生現在識。是名行緣現在識緣眼緣色生識。彼眼行色行若緣識。如是緣現在
【現代漢語翻譯】 現代漢語譯本 墮入地獄、畜生、餓鬼道。因為業因和因緣的緣故，在地獄、畜生、餓鬼道中承受五陰之身（色、受、想、行、識）。如此，因為現世的行為而承受未來的果報，這稱為『無明緣未來行』。 再者，如果有人沒有智慧，無明（avidyā）沒有斷除，做了有漏（sāsrava）的身體善行，應當承受欲界（kāmadhātu）的果報而轉生。做了有漏的口善行和意善行，也應當承受欲界的果報而轉生。做了善行后，此人身壞命終，如果轉生到人間或者欲界天（kāmadhātu deva），因為業因和因緣的緣故，在人間或者欲界天中承受五陰之身。如此，因為現世的行為而承受未來的果報，這稱為『無明緣未來行』。 再者，如果有人沒有智慧，無明沒有斷除，做了有漏的身體善行，應當承受色界（rūpadhātu）的果報而轉生。做了有漏的口善行和意善行，也應當承受色界的果報而轉生。做了善行后，此人身壞命終，轉生到色界天（rūpadhātu deva）。因為業因和因緣的緣故，在色界天中承受五陰之身。如此，因為現世的行為而承受未來的果報，這稱為『無明緣未來行』。 再者，如果有人沒有智慧，無明沒有斷除，做了有漏的身口意善行，應當承受無色界（arūpadhātu）的果報而轉生。做了善行后，此人身壞命終，轉生到無色界天（arūpadhātu deva）。因為業因和因緣的緣故，在無色界天中承受四陰之身（受、想、行、識，沒有色陰）。如此，因為現世的行為而承受未來的果報，這稱為『無明緣未來行』。 如佛所說：『阿難（Ānanda），行（saṃskāra）是有緣的。』如此，阿難問了之後，佛陀回答說：『行以什麼為緣？以無明為緣而有行。』這是佛陀的回答。『阿難，如果沒有無明，會有行嗎？』世尊（Bhagavān），沒有。』阿難，因為業因和因緣的緣故而有行。如果無明是行的緣，如之前所說。因此這樣說。 什麼是行緣識（vijñāna）呢？有和貪慾相關的思（cetanā），產生和貪慾相關的識。如此，因為現在的行為而產生現在的識，這稱為『行緣現在的識』。有和瞋恚（dveṣa）相關，有和愚癡（moha）相關，沒有和貪慾無關，沒有和瞋恚無關，沒有和愚癡無關。善和不善的有緣無記的思，產生無記的識。如此，因為現在的行為而產生現在的識，這稱為『行緣現在的識』。緣眼（cakṣu）緣色（rūpa）產生識。那眼行和色行如果是識的緣，如此緣現在。
【English Translation】 English version To fall into hell, the animal realm, or the realm of hungry ghosts. Due to the causes and conditions of karma, one experiences the five skandhas (form, feeling, perception, mental formations, and consciousness) in hell, the animal realm, or the realm of hungry ghosts. Thus, because of actions in the present life, one experiences future consequences. This is called 'ignorance as the condition for future actions'. Furthermore, if a person lacks wisdom and has not severed ignorance (avidyā), and performs meritorious deeds with defilements (sāsrava) through physical actions, they will be reborn in the desire realm (kāmadhātu). If they perform meritorious deeds with defilements through speech and mind, they will also be reborn in the desire realm. After performing meritorious deeds, when this person's body breaks and life ends, if they are reborn in the human realm or the desire realm heavens (kāmadhātu deva), due to the causes and conditions of karma, they will experience the five skandhas in the human realm or the desire realm heavens. Thus, because of actions in the present life, one experiences future consequences. This is called 'ignorance as the condition for future actions'. Furthermore, if a person lacks wisdom and has not severed ignorance, and performs meritorious deeds with defilements through physical actions, they will be reborn in the form realm (rūpadhātu). If they perform meritorious deeds with defilements through speech and mind, they will also be reborn in the form realm. After performing meritorious deeds, when this person's body breaks and life ends, they will be reborn in the form realm heavens (rūpadhātu deva). Due to the causes and conditions of karma, they will experience the five skandhas in the form realm heavens. Thus, because of actions in the present life, one experiences future consequences. This is called 'ignorance as the condition for future actions'. Furthermore, if a person lacks wisdom and has not severed ignorance, and performs meritorious deeds with defilements through physical, verbal, and mental actions, they will be reborn in the formless realm (arūpadhātu). After performing meritorious deeds, when this person's body breaks and life ends, they will be reborn in the formless realm heavens (arūpadhātu deva). Due to the causes and conditions of karma, they will experience the four skandhas (feeling, perception, mental formations, and consciousness, without the skandha of form) in the formless realm heavens. Thus, because of actions in the present life, one experiences future consequences. This is called 'ignorance as the condition for future actions'. As the Buddha said: 'Ānanda, actions (saṃskāra) have conditions.' Thus, after Ānanda asked, the Buddha answered: 'What is the condition for actions? Ignorance is the condition for actions.' This is the Buddha's answer. 'Ānanda, if there is no ignorance, will there be actions?' 'Bhagavān, no.' 'Ānanda, because of the causes and conditions of karma, there are actions. If ignorance is the condition for actions, as previously stated. Therefore, it is said thus.' What is 'actions as the condition for consciousness (vijñāna)'? There is thought (cetanā) associated with desire, which produces consciousness associated with desire. Thus, because of present actions, present consciousness arises. This is called 'actions as the condition for present consciousness'. There is association with hatred (dveṣa), there is association with delusion (moha), there is no dissociation with desire, no dissociation with hatred, no dissociation with delusion. Meritorious and unmeritorious actions are conditioned by neutral thought, which produces neutral consciousness. Thus, because of present actions, present consciousness arises. This is called 'actions as the condition for present consciousness'. Conditioned by the eye (cakṣu) and conditioned by form (rūpa), consciousness arises. If that eye-action and form-action are the condition for consciousness, thus conditioned in the present.
行生現在識。是為現在行緣現在識。耳鼻舌身緣意緣法生識。彼意行法行若緣識。如是緣現在行生現在識。是名現在行緣現在識。複次若人無慧無明未斷。起不善身行不善口行不善意行。作不善行已。身壞命終。墮地獄畜生餓鬼。以因緒緣故。生地獄畜生餓鬼。初識以業。因緒集緣。生眼識乃至意識及后了識。如是緣現在行生未來識。是為行緣未來識。複次若人無慧無明未斷。作有漏身善行。當受欲界生。作有漏口意善行。當受欲界生。作善行已身壞命終。若生人中。若生欲界天上。以因緒緣故。若生人中。若生欲界六天。初識以業。因緒集緣。生眼識乃至意識及后了識。如是緣現在行生未來識。是為行緣識。複次若人無慧無明未斷。行有漏身善行。當受色界生。作有漏口意善行。當受色界生。作善行已身壞命終。生色界天上。以因緒緣故。色界天上受初識業。因緒集緣。生眼識乃至意識及后了識。如是緣現在行生未來識。是名行緣未來識。複次若人無慧無明未斷。作有漏身善行。當受無色界生。作有漏口意善行。當受無色界生。作善行已身壞命終。生無色界天上。以因緒緣故。無色界天上受初識業。因緒集緣。生意界意識界及后了識。如是緣現在行生未來識。是名行緣未來識。複次若人無慧無明未斷。作身口意惡行
【現代漢語翻譯】 現代漢語譯本 『行』（Karma）產生現在的『識』（Consciousness）。這是現在的『行』緣于現在的『識』。耳、鼻、舌、身緣于意，意緣於法而產生『識』。那意的『行』、法的『行』如果緣于『識』，就像這樣緣于現在的『行』產生現在的『識』。這叫做現在的『行』緣于現在的『識』。 再者，如果一個人沒有智慧，無明（Avidya）沒有斷除，發起不善的身『行』、不善的口『行』、不善的意『行』，做了不善的『行』之後，身壞命終，墮入地獄、畜生、餓鬼道。因為因、緒、緣的緣故，生地獄、畜生、餓鬼道。最初的『識』以業為因，緒為集，緣為緣，產生眼識乃至意識以及後來的了別識。像這樣緣于現在的『行』產生未來的『識』。這是『行』緣于未來的『識』。 再者，如果一個人沒有智慧，無明沒有斷除，做了有漏的身善『行』，應當承受欲界（Kama-dhatu）的果報；做了有漏的口意善『行』，應當承受欲界的果報。做了善『行』之後身壞命終，如果生在人中，或者生在欲界天上，因為因、緒、緣的緣故，如果生在人中，或者生在欲界六天。最初的『識』以業為因，緒為集，緣為緣，產生眼識乃至意識以及後來的了別識。像這樣緣于現在的『行』產生未來的『識』。這是『行』緣于『識』。 再者，如果一個人沒有智慧，無明沒有斷除，做了有漏的身善『行』，應當承受生（此處原文缺失，無法翻譯）的果報；做了有漏的口意善『行』，應當承受生（此處原文缺失，無法翻譯）的果報。做了善『行』之後身壞命終，生天（此處原文缺失，無法翻譯）上。因為因、緒、緣的緣故，天（此處原文缺失，無法翻譯）上承受最初的『識』業。因緒集緣，產生眼識乃至意識以及後來的了別識。像這樣緣于現在的『行』產生未來的『識』。這叫做『行』緣于未來的『識』。 再者，如果一個人沒有智慧，無明沒有斷除，做了有漏的身善『行』，應當承受無生（此處原文缺失，無法翻譯）的果報；做了有漏的口意善『行』，應當承受無生（此處原文缺失，無法翻譯）的果報。做了善『行』之後身壞命終，生無天（此處原文缺失，無法翻譯）上。因為因、緒、緣的緣故，無天（此處原文缺失，無法翻譯）上承受最初的『識』業。因緒集緣，產生意界意識界以及後來的了別識。像這樣緣于現在的『行』產生未來的『識』。這叫做『行』緣于未來的『識』。 再者，如果一個人沒有智慧，無明沒有斷除，做了身口意惡『行』
【English Translation】 English version 'Karma' ( 行 ) produces present 'Consciousness' ( 識 ). This is present 'Karma' conditioning present 'Consciousness'. Ears, nose, tongue, body are conditioned by mind, and mind is conditioned by dharma, giving rise to 'Consciousness'. If the 'Karma' of the mind and the 'Karma' of dharma condition 'Consciousness', then, just like that, present 'Karma' conditions present 'Consciousness'. This is called present 'Karma' conditioning present 'Consciousness'. Furthermore, if a person lacks wisdom and has not severed ignorance (Avidya), initiates unwholesome bodily 'Karma', unwholesome verbal 'Karma', and unwholesome mental 'Karma', and having performed unwholesome 'Karma', upon the destruction of the body and the end of life, falls into hell, the animal realm, or the realm of hungry ghosts. Because of the causes, connections, and conditions, they are born in hell, the animal realm, or the realm of hungry ghosts. The initial 'Consciousness' takes karma as its cause, connections as its collection, and conditions as its condition, giving rise to eye-consciousness, and so on, up to mind-consciousness and subsequent discriminating consciousness. Thus, present 'Karma' conditions future 'Consciousness'. This is 'Karma' conditioning future 'Consciousness'. Furthermore, if a person lacks wisdom and has not severed ignorance, performs wholesome bodily 'Karma' with outflows, they should receive rebirth in the desire realm (Kama-dhatu); if they perform wholesome verbal and mental 'Karma' with outflows, they should receive rebirth in the desire realm. Having performed wholesome 'Karma', upon the destruction of the body and the end of life, if they are born among humans, or born in the heavens of the desire realm, because of the causes, connections, and conditions, if they are born among humans, or born in the six heavens of the desire realm. The initial 'Consciousness' takes karma as its cause, connections as its collection, and conditions as its condition, giving rise to eye-consciousness, and so on, up to mind-consciousness and subsequent discriminating consciousness. Thus, present 'Karma' conditions future 'Consciousness'. This is 'Karma' conditioning 'Consciousness'. Furthermore, if a person lacks wisdom and has not severed ignorance, performs wholesome bodily 'Karma' with outflows, they should receive rebirth in ** realm (missing text in original, cannot translate); if they perform wholesome verbal and mental 'Karma' with outflows, they should receive rebirth in ** realm (missing text in original, cannot translate). Having performed wholesome 'Karma', upon the destruction of the body and the end of life, they are born in ** heaven (missing text in original, cannot translate). Because of the causes, connections, and conditions, in ** heaven (missing text in original, cannot translate) they receive the initial 'Consciousness' karma. Cause, connection, collection, and condition give rise to eye-consciousness, and so on, up to mind-consciousness and subsequent discriminating consciousness. Thus, present 'Karma' conditions future 'Consciousness'. This is called 'Karma' conditioning future 'Consciousness'. Furthermore, if a person lacks wisdom and has not severed ignorance, performs wholesome bodily 'Karma' with outflows, they should receive rebirth in the formless ** realm (missing text in original, cannot translate); if they perform wholesome verbal and mental 'Karma' with outflows, they should receive rebirth in the formless ** realm (missing text in original, cannot translate). Having performed wholesome 'Karma', upon the destruction of the body and the end of life, they are born in the formless ** heaven (missing text in original, cannot translate). Because of the causes, connections, and conditions, in the formless ** heaven (missing text in original, cannot translate) they receive the initial 'Consciousness' karma. Cause, connection, collection, and condition give rise to the mind-element consciousness-element and subsequent discriminating consciousness. Thus, present 'Karma' conditions future 'Consciousness'. This is called 'Karma' conditioning future 'Consciousness'. Furthermore, if a person lacks wisdom and has not severed ignorance, performs evil bodily, verbal, and mental 'Karma'
。作惡行已身壞命終。墮地獄畜生餓鬼。以因緒緣故。地獄畜生餓鬼有不善思共彼思識。如是緣未來行受未來識。是名行緣未來識。複次若人無慧無明未斷。作有漏身善行。當受欲界生。作有漏口意善行。當受欲界生。作善行已身壞命終。若生人中生欲界天上。由因緒緣故。若人中欲界天上。有善思共彼思識。如是緣未來行受未來識。是名行緣未來識。複次若人無慧無明未斷。作有漏身善行。當受色界生。作有漏口意善行。當受色界生。作善行已身壞命終。生色界天上。以因緒緣故。生色界天上。有思共思識。如是緣未來行生未來識。是名行緣未來識。複次若人無慧無明未斷。作有漏身善行。當受無色界生。作有漏口意善行。當受無色界生。作善行已身壞命終。生無色界天上。以因緒緣故。無色界天上有不動思共彼思識。如是緣未來行生未來識。是名行緣未來識。複次若最後行未知而滅。若無間行滅已。識續余道生。彼行彼緣無間緣。若因識續余道生。彼行緣彼識因緣。若思行彼識續余道生。彼行緣彼識境界緣。若彼行識續余道生。彼行緣彼識依緣。若報行識續余道生。彼行緣彼識報緣。若起行識續余道生。彼行緣彼識起緣。若行相應識續余道生。彼行緣彼識異緣。若行增上識續余道生。彼行緣彼識增上緣。此最後識
【現代漢語翻譯】 現代漢語譯本：作惡業導致身死命終，會墮入地獄、畜生、餓鬼道。由於過去行為的因緣，地獄、畜生、餓鬼道的眾生會有不善的思念，這些思念與他們的意識相連。這樣，行為就成為產生未來行為和未來意識的緣由。這被稱為『行緣未來識』。 再者，如果一個人沒有智慧，沒有斷除無明，做了有漏的身體善行，將來會受生於欲界。做了有漏的口和意的善行，將來也會受生於欲界。做了善行後身死命終，如果生在人間或欲界天上，由於過去行為的因緣，人間或欲界天上的眾生會有善的思念，這些思念與他們的意識相連。這樣，行為就成為產生未來行為和未來意識的緣由。這被稱為『行緣未來識』。 再者，如果一個人沒有智慧，沒有斷除無明，做了有漏的身體善行，將來會受生於色界天。做了有漏的口和意的善行，將來也會受生於色界天。做了善行後身死命終，會生到色界天上。由於過去行為的因緣，生在色界天上的眾生會有思念，這些思念與他們的意識相連。這樣，行為就成為產生未來行為和未來意識的緣由。這被稱為『行緣未來識』。 再者，如果一個人沒有智慧，沒有斷除無明，做了有漏的身體善行，將來會受生於無色界天。做了有漏的口和意的善行，將來也會受生於無色界天。做了善行後身死命終，會生到無色界天上。由於過去行為的因緣，無色界天上的眾生會有不動的思念，這些思念與他們的意識相連。這樣，行為就成為產生未來行為和未來意識的緣由。這被稱為『行緣未來識』。 再者，如果最後的行為在未知的情況下滅去，或者無間斷的行為滅去之後，意識延續到其他道中產生，那麼這個行為就是那個意識的無間緣。如果因為意識延續到其他道中產生，那麼這個行為就是那個意識的因緣。如果思念的行為導致意識延續到其他道中產生，那麼這個行為就是那個意識的境界緣。如果那個行為導致意識延續到其他道中產生，那麼這個行為就是那個意識的依緣。如果報應的行為導致意識延續到其他道中產生，那麼這個行為就是那個意識的報緣。如果生起的行為導致意識延續到其他道中產生，那麼這個行為就是那個意識的起緣。如果與行為相應的意識延續到其他道中產生，那麼這個行為就是那個意識的異緣。如果行為增上導致意識延續到其他道中產生，那麼這個行為就是那個意識的增上緣。這個最後的意識……
【English Translation】 English version: Performing evil deeds leads to the destruction of the body and the end of life, resulting in falling into hell, the animal realm, or the realm of hungry ghosts. Due to the causes and conditions of past actions, beings in hell, the animal realm, and the realm of hungry ghosts have unwholesome thoughts, and these thoughts are connected to their consciousness. Thus, actions become the cause for the arising of future actions and future consciousness. This is called 'action as the condition for future consciousness'. Furthermore, if a person lacks wisdom and has not eradicated ignorance, performing wholesome bodily actions with outflows will lead to rebirth in the desire realm. Performing wholesome verbal and mental actions with outflows will also lead to rebirth in the desire realm. After performing wholesome actions and the body is destroyed at the end of life, if one is born among humans or in the heavens of the desire realm, due to the causes and conditions of past actions, beings among humans or in the heavens of the desire realm will have wholesome thoughts, and these thoughts are connected to their consciousness. Thus, actions become the cause for the arising of future actions and future consciousness. This is called 'action as the condition for future consciousness'. Furthermore, if a person lacks wisdom and has not eradicated ignorance, performing wholesome bodily actions with outflows will lead to rebirth in the form realm (Rūpadhātu). Performing wholesome verbal and mental actions with outflows will also lead to rebirth in the form realm. After performing wholesome actions and the body is destroyed at the end of life, one will be born in the heavens of the form realm. Due to the causes and conditions of past actions, beings born in the heavens of the form realm will have thoughts, and these thoughts are connected to their consciousness. Thus, actions become the cause for the arising of future actions and future consciousness. This is called 'action as the condition for future consciousness'. Furthermore, if a person lacks wisdom and has not eradicated ignorance, performing wholesome bodily actions with outflows will lead to rebirth in the formless realm (Arūpadhātu). Performing wholesome verbal and mental actions with outflows will also lead to rebirth in the formless realm. After performing wholesome actions and the body is destroyed at the end of life, one will be born in the heavens of the formless realm. Due to the causes and conditions of past actions, beings born in the heavens of the formless realm will have unwavering thoughts, and these thoughts are connected to their consciousness. Thus, actions become the cause for the arising of future actions and future consciousness. This is called 'action as the condition for future consciousness'. Furthermore, if the final action ceases unknowingly, or after an uninterrupted action ceases, consciousness continues and arises in another realm, then that action is the immediate condition (anantariya-paccaya) for that consciousness. If, because of consciousness continuing and arising in another realm, that action is the causal condition (hetu-paccaya) for that consciousness. If the action of thought leads to consciousness continuing and arising in another realm, then that action is the object condition (ārammaṇa-paccaya) for that consciousness. If that action leads to consciousness continuing and arising in another realm, then that action is the support condition (upanissaya-paccaya) for that consciousness. If the action of retribution leads to consciousness continuing and arising in another realm, then that action is the result condition (vipāka-paccaya) for that consciousness. If the arising action leads to consciousness continuing and arising in another realm, then that action is the arising condition (samutthāna-paccaya) for that consciousness. If the consciousness corresponding to the action continues and arises in another realm, then that action is the different condition (nānā-paccaya) for that consciousness. If the action increases and leads to consciousness continuing and arising in another realm, then that action is the dominant condition (adhipati-paccaya) for that consciousness. This final consciousness...
滅。初識續余道生。最後識滅已。初識即生。無有中間。喻如影移日續日移影續。影之與日無有中間。如是最後識滅。初識續余道生。后識滅已。即受初識。無有中間。若最初識。若最後識相應法。不至后識。喻如眼識滅已生耳識。耳識滅已生眼識。眼識相應法不至耳識。耳識相應法不至眼識。如是最後識最後識相應法。不至初識。初識相應法不至后識。后識滅已即生初識。謂此時過。謂此滅彼生。謂此終彼始。非彼命彼身。非異命異身。非常非斷。非去非來非變。非無因非無作。非此作此受。非異作異受。知有去來。知有生死。知有業相續。知有說法。知有緣。無有從此至彼者。無有從彼至此者。何以故。業緣相續生。如佛說阿難。識有緣。如是阿難問已有答。識有何緣行緣。此是答。阿難。若無行者當有識不。世尊。無也。以是阿難。此因緒緣識若行緣識。如向所說。以此故說。
云何識緣名色。有緣共欲識生。有欲身業生。有欲口業生。有欲意業生。共有欲身業口業是謂色。共有欲意業。由意生受想思觸思惟謂名。如是現在識生現在名色。是名識緣現在名色。共有瞋恚共有愚癡。無共欲無共瞋恚無共愚癡。善不善有緣無記識。無記身業口業意業。無記身業口業謂色。無記意業由意生受想思觸思惟謂名。如
【現代漢語翻譯】 現代漢語譯本 滅（niè，寂滅）。最初的意識消滅后，緊接著下一個意識產生。最後的意識消滅后，最初的意識已經產生。最初的意識產生，沒有中間間隔。比如影子隨著太陽移動而連續不斷，太陽隨著影子移動而連續不斷。影子和太陽之間沒有中間間隔。如此，最後的意識消滅后，最初的意識緊接著產生。后一個意識消滅后，立即接受最初的意識，沒有中間間隔。無論是最初的意識，還是最後的意識，以及與它們相應的法，都不會傳遞到后一個意識。比如眼識滅去後產生耳識，耳識滅去後產生眼識。眼識相應的法不會傳遞到耳識，耳識相應的法不會傳遞到眼識。如此，最後的意識以及與最後的意識相應的法，不會傳遞到最初的意識，最初的意識相應的法不會傳遞到后一個意識。后一個意識滅去後，立即產生最初的意識。這意味著此時已過，意味著此滅彼生，意味著此終彼始。不是那個命就是那個身，不是不同的命就是不同的身。不是常，也不是斷。不是去，也不是來，也不是變。不是無因，也不是無作。不是此作此受，也不是異作異受。知道有去來，知道有生死，知道有業相續，知道有說法，知道有緣。沒有從這裡到那裡的人，沒有從那裡到這裡的人。為什麼呢？因為業緣相續而生。如佛陀對阿難（Ānanda，佛陀的十大弟子之一）所說，意識是有緣的。如此，阿難提問后已經有了回答，意識以什麼為緣？以行為緣。這是答案。阿難，如果沒有行，會有意識嗎？世尊（Śākyamuni，釋迦牟尼佛的尊稱），不會有。因此，阿難，此因緣緒，意識以行為緣，如之前所說。因此這樣說。
什麼是識緣名色（Nāmarūpa，五蘊中的名蘊和色蘊）？有緣共同的慾望產生意識。有慾望的身業產生，有慾望的口業產生，有慾望的意業產生。共同的慾望、身業、口業，這叫做色。共同的慾望、意業，由意產生的受（Vedanā，感受）、想（Saṃjñā，表象）、思（Cetana，意志）、觸（Sparśa，接觸）、思惟（Manasikara，作意），這叫做名。如此，現在的意識產生現在的名色。這叫做識緣現在的名色。共同的嗔恚，共同的愚癡。沒有共同的慾望，沒有共同的嗔恚，沒有共同的愚癡。善、不善有緣無記識（Avyākata，非善非惡的意識），無記的身業、口業、意業。無記的身業、口業叫做色。無記的意業，由意產生的受、想、思、觸、思惟叫做名。如此。
【English Translation】 English version Extinction (Nirodha). After the initial consciousness ceases, the subsequent consciousness arises immediately. After the final consciousness ceases, the initial consciousness has already arisen. The initial consciousness arises without any intermediate interval. It is like a shadow moving continuously with the sun, and the sun moving continuously with the shadow. There is no intermediate interval between the shadow and the sun. Similarly, after the final consciousness ceases, the initial consciousness arises immediately. After the latter consciousness ceases, it immediately receives the initial consciousness without any intermediate interval. Whether it is the initial consciousness or the final consciousness, and the corresponding dharmas (teachings) associated with them, they will not be transmitted to the subsequent consciousness. For example, after the eye consciousness ceases, ear consciousness arises; after ear consciousness ceases, eye consciousness arises. The dharmas corresponding to eye consciousness will not be transmitted to ear consciousness, and the dharmas corresponding to ear consciousness will not be transmitted to eye consciousness. Similarly, the final consciousness and the dharmas corresponding to the final consciousness will not be transmitted to the initial consciousness, and the dharmas corresponding to the initial consciousness will not be transmitted to the subsequent consciousness. After the latter consciousness ceases, the initial consciousness arises immediately. This means that this moment has passed, it means that this ceases and that arises, it means that this ends and that begins. It is not that this life is that body, nor is it a different life and a different body. It is neither permanent nor discontinuous. It is neither going nor coming, nor changing. It is neither without cause nor without action. It is neither that this acts and this receives, nor that different acts and different receives. Knowing there is going and coming, knowing there is birth and death, knowing there is the continuity of karma, knowing there is the teaching of the Dharma, knowing there are conditions. There is no one who goes from here to there, and no one who comes from there to here. Why? Because karmic conditions arise in succession. As the Buddha said to Ānanda (one of the ten principal disciples of the Buddha), consciousness has conditions. Thus, Ānanda's question has already been answered: what are the conditions for consciousness? Action is the condition. This is the answer. Ānanda, if there is no action, will there be consciousness? Śākyamuni (the honorific title of Sakyamuni Buddha), no. Therefore, Ānanda, this causal connection, consciousness is conditioned by action, as previously stated. Therefore, it is said this way.
What is consciousness conditioned by name and form (Nāmarūpa, name and form in the five skandhas)? Common desires with conditions give rise to consciousness. Bodily karma with desires arises, verbal karma with desires arises, and mental karma with desires arises. Common desires, bodily karma, and verbal karma are called form. Common desires and mental karma, the feeling (Vedanā), perception (Saṃjñā), volition (Cetana), contact (Sparśa), and attention (Manasikara) arising from the mind are called name. Thus, present consciousness gives rise to present name and form. This is called consciousness conditioned by present name and form. Common anger, common ignorance. There is no common desire, no common anger, no common ignorance. Good and unwholesome have conditioned neutral consciousness (Avyākata, neither good nor evil consciousness), neutral bodily karma, verbal karma, and mental karma. Neutral bodily karma and verbal karma are called form. Neutral mental karma, the feeling, perception, volition, contact, and attention arising from the mind are called name. Thus.
是緣現在識生現在名色。是名現在識緣現在名色。複次若人無慧無明未斷。作不善識。彼作不善識已。身壞命終墮地獄畜生餓鬼。以因緒緣故。生地獄畜生餓鬼名色。四大四大所造色。是色由意生受想思觸思惟謂名。是名緣現在識生未來名色。是為識緣未來名色。複次若人無慧無明未斷。作有漏善識。當受欲界生。作善識已。身壞命終若生人中。若生欲界天上。以因緒緣故。受人中若欲界天上名色。四大四大所造色。是色由意生受想思觸思惟。是名如是緣現在識生未來名色。複次若人無慧無明未斷。離欲惡不善法。有覺有觀離生喜樂。成就初禪行彼喜樂。初禪尊上堪忍住喜樂。初禪尊上堪忍住已。識依樂取。彼身壞命終生色界天上。以因緒緣故。生色界天上名色。四大四大所造色。是色由意生受想思觸思惟。是名如是緣現在識生未來名色。是名識緣未來名色。乃至複次若人無慧無明未斷。離一切無所有處。成就非有想非無想處行喜樂。彼非有想非無想處尊上堪忍住喜樂。非有想非無想處尊上堪忍多住已。識依取樂多修行。身壞命終生非有想非無想處天上。以因緒緣故。生非想非非想處天上。名由意生受想思觸思惟謂名。如是緣現在識生未來名是名識緣未來名。複次若人無慧無明未斷。作不善身行不善口行不善意行。作
不善行已。身壞命終生地獄畜生餓鬼。以因緒緣故。生地獄畜生餓鬼。初識共彼識名色。四大四大所造色。是色由意生受想思觸思惟。是名如是緣未來識生未來名色。是名識緣未來名色。複次若人無慧無明未斷。作有漏身口意善行。當受欲界生。作善行已。身壞命終若生人中欲界天上。以因緒緣故。生人中若欲界天上。初識共彼識名色。四大四大所造色。是色由意生受想思觸思惟。謂名如是緣未來識生未來名色。是名識緣未來名色。複次若人無慧無明未斷。作有漏身善行。當生色界。作有漏口善行意善行。當生色界。作善行已。身壞命終生色界天上。以因緒緣故生色界。初識共彼識名色。四大四大所造色。是色由意生受想思觸思惟。是名如是緣未來識生未來名色。是名識緣未來名色。複次若人無慧無明未斷。作有漏身善行。當生無色界。作有漏口善行意善行。當生無色界。作善行已。身壞命終生無色界天上。以因緒緣故。生無色界天上。初識共彼識名。由意生受想思觸思惟。是名如是緣未來識生未來名。是名識緣未來名。如佛說。阿難。名色有緣。如是阿難問已有答。名色何緣。識緣名色此是答。阿難。識不入胎有名色生不。世尊。無也。阿難。識入胎不出有名色集不。世尊。無也。阿難。若嬰兒識斷壞非有。彼有名
色增長廣大不。世尊。無也。阿難。無一切識者。有名色不。世尊。無也。以是阿難以因緒緣名色。阿難。若識緣名色。如向所說。以是故說。
云何名色緣六入緣摶食。現在眼根潤益增長。耳鼻舌身意根潤益增長。摶食謂色。由意生受想思觸思惟謂名。如是緣現在名色生現在六入。是名名色緣現在六入。緣衣服洗浴調身。現在眼根潤益增長。耳鼻舌身意根潤益增長。衣服洗浴調身摶食謂色。由意生受想思觸思惟謂名。如是緣現在名色生現在六入。是名名色緣現在六入。緣喜處色。現在眼根潤益增長。耳鼻舌身意根潤益增長。喜處色謂色。由意生受想思觸思惟謂名。如是名色緣現在六入。複次若有比丘阿羅漢。諸漏已盡所作已辦。舍于重擔己利具足。有煩惱盡正解脫已。受勝業成就。彼現在眼根潤益增長。耳鼻舌身意根潤益增長。若實人身業口業謂色。意業由意生受想思觸思惟謂名。如是緣現在名色生現在六入。是名名色緣現在六入。複次若有比丘大神足大威力。于自身起心化作余色身。一切支節諸根成就。現在潤益增長。眼根耳鼻舌身意根潤益增長。若實人身業口業謂色。若實人意業由意生受想思觸思惟謂名。如是緣現在名色生現在六入。是名名色緣現在六入。複次若有比丘得神足心得自在命。行住若一劫若
【現代漢語翻譯】 現代漢語譯本 『色』（Rūpa，物質）會增長廣大嗎？ 世尊（Bhagavan，佛陀）。不會的。 阿難（Ānanda，佛陀的侍者）。如果沒有一切『識』（Vijñāna，意識），會有『名色』（Nāmarūpa，名與色，精神與物質）嗎？ 世尊。不會的。 阿難。因此，『名色』以因、緒、緣而生。 阿難。如果『識』緣『名色』，如先前所說。因此這樣說。
什麼是『名色』緣『六入』（Ṣaḍāyatana，六根）緣『摶食』（Kabaḷīkāra āhāra，段食，粗食）？現在的眼根得到滋潤而增長，耳、鼻、舌、身、意根得到滋潤而增長。『摶食』指的是『色』。由意念產生的感受、思想、思觸、思惟指的是『名』。這樣，緣現在的『名色』而生現在的『六入』。這稱為『名色』緣現在的『六入』。緣衣服、洗浴、調身，現在的眼根得到滋潤而增長，耳、鼻、舌、身、意根得到滋潤而增長。衣服、洗浴、調身、『摶食』指的是『色』。由意念產生的感受、思想、思觸、思惟指的是『名』。這樣，緣現在的『名色』而生現在的『六入』。這稱為『名色』緣現在的『六入』。緣喜樂之境的『色』，現在的眼根得到滋潤而增長，耳、鼻、舌、身、意根得到滋潤而增長。喜樂之境的『色』指的是『色』。由意念產生的感受、思想、思觸、思惟指的是『名』。這樣，『名色』緣現在的『六入』。再者，如果有比丘是阿羅漢（Arhat，已證悟者），諸漏已盡，所作已辦，捨棄重擔，己利具足，煩惱已盡，已得正解脫，成就殊勝之業。他現在的眼根得到滋潤而增長，耳、鼻、舌、身、意根得到滋潤而增長。若真實人身的業、口業指的是『色』。意業、由意念產生的感受、思想、思觸、思惟指的是『名』。這樣，緣現在的『名色』而生現在的『六入』。這稱為『名色』緣現在的『六入』。再者，如果有比丘有大神足、大威力，從自身生起心意，化作其他的色身，一切支節、諸根成就，現在得到滋潤而增長，眼根、耳、鼻、舌、身、意根得到滋潤而增長。若真實人身的業、口業指的是『色』。若真實人的意業、由意念產生的感受、思想、思觸、思惟指的是『名』。這樣，緣現在的『名色』而生現在的『六入』。這稱為『名色』緣現在的『六入』。再者，如果有比丘得到神足、心得自在、壽命自在，行走、居住，若一劫（Kalpa，梵文，一個極長的時間單位）若 現代漢語譯本
【English Translation】 English version Does 『Rūpa』 (form, matter) increase and become vast? Bhagavan (Blessed One, the Buddha). No, it does not. Ānanda (the Buddha's attendant). If there is no 『Vijñāna』 (consciousness, awareness), would there be 『Nāmarūpa』 (name and form, mind and matter)? Bhagavan. No, there would not. Ānanda. Therefore, 『Nāmarūpa』 arises from cause, sequence, and condition. Ānanda. If 『Vijñāna』 conditions 『Nāmarūpa』, as previously stated. Therefore, it is said thus.
What is 『Nāmarūpa』 conditioning 『Ṣaḍāyatana』 (the six sense bases) conditioning 『Kabaḷīkāra āhāra』 (lumps of food, coarse food)? The present eye-faculty is nourished and increases, the ear, nose, tongue, body, and mind faculties are nourished and increase. 『Kabaḷīkāra āhāra』 refers to 『Rūpa』. Feelings, thoughts, perceptions, contact, and thinking arising from intention refer to 『Nāma』. Thus, from present 『Nāmarūpa』 arises the present 『Ṣaḍāyatana』. This is called 『Nāmarūpa』 conditioning the present 『Ṣaḍāyatana』. Conditioned by clothing, bathing, and adjusting the body, the present eye-faculty is nourished and increases, the ear, nose, tongue, body, and mind faculties are nourished and increase. Clothing, bathing, adjusting the body, and 『Kabaḷīkāra āhāra』 refer to 『Rūpa』. Feelings, thoughts, perceptions, contact, and thinking arising from intention refer to 『Nāma』. Thus, from present 『Nāmarūpa』 arises the present 『Ṣaḍāyatana』. This is called 『Nāmarūpa』 conditioning the present 『Ṣaḍāyatana』. Conditioned by the 『Rūpa』 of a place of joy, the present eye-faculty is nourished and increases, the ear, nose, tongue, body, and mind faculties are nourished and increase. The 『Rūpa』 of a place of joy refers to 『Rūpa』. Feelings, thoughts, perceptions, contact, and thinking arising from intention refer to 『Nāma』. Thus, 『Nāmarūpa』 conditions the present 『Ṣaḍāyatana』. Furthermore, if there is a Bhikkhu (monk) who is an Arhat (Worthy One, enlightened being), whose defilements are exhausted, what needed to be done has been done, who has laid down the burden, attained his own benefit, whose fetters of existence are destroyed, who is liberated by right knowledge, and has accomplished the supreme task. His present eye-faculty is nourished and increases, the ear, nose, tongue, body, and mind faculties are nourished and increase. The deeds of a real person's body and speech refer to 『Rūpa』. Mental deeds, feelings, thoughts, perceptions, contact, and thinking arising from intention refer to 『Nāma』. Thus, from present 『Nāmarūpa』 arises the present 『Ṣaḍāyatana』. This is called 『Nāmarūpa』 conditioning the present 『Ṣaḍāyatana』. Furthermore, if there is a Bhikkhu who has great psychic power and great might, who arises from his own mind and transforms another body of form, all limbs and faculties complete, now nourished and increasing, the eye-faculty, ear, nose, tongue, body, and mind faculties are nourished and increase. The deeds of a real person's body and speech refer to 『Rūpa』. The deeds of a real person's mind, feelings, thoughts, perceptions, contact, and thinking arising from intention refer to 『Nāma』. Thus, from present 『Nāmarūpa』 arises the present 『Ṣaḍāyatana』. This is called 『Nāmarūpa』 conditioning the present 『Ṣaḍāyatana』. Furthermore, if there is a Bhikkhu who has attained psychic power, whose mind is liberated, whose life is free, walking, dwelling, whether for one Kalpa (an aeon, a very long period of time) or
減一劫。彼現在眼根潤益增長。耳鼻舌身意根潤益增長。若實人身業口業謂色。若實人意業由意生受想思觸思惟謂名。如是緣現在名色生現在六入。是名名色緣現在六入。複次若人無慧無明未斷。作不善身口意行。不善身行口行謂色。不善意行由意生受想思觸思惟謂名。作不善名色已。身壞命終生地獄畜生餓鬼。以因緒緣故。生地獄畜生餓鬼眼耳鼻舌身意根。如是緣現在名色生未來六入。是名名色緣未來六入。複次若人無慧無明未斷。作有漏身善行。當受欲界生。作有漏口善行意善行。當受欲界生。身善行口善行謂色。意善行由意生受想思觸思惟謂名。作善名色已。身壞命終若生人中欲界天上。以因緒緣故。生人中欲界天上。眼耳鼻舌身意根。如是緣現在名色生未來六入。是名名色緣未來六入。複次若人無慧無明未斷。離欲惡不善法。有覺有觀離生喜樂。成就初禪行。若行人身業口業謂色。若行人意業由意生受想思觸思惟謂名。彼作善名色已。身壞命終生色界天上。以因緒緣故。生色界天上眼耳身意根。如是緣現在名色生未來六入。是名名色緣未來六入。複次若人無慧無明未斷。滅覺觀內凈信心。無覺無觀定生喜樂。成就二禪行。若行人身口業謂色。若行人意業由意生受想思觸思惟謂名。彼作善名色已。身壞命終生色
界天上。以因緒緣故。生色界天上眼耳身意根。如是緣現在名色生未來六入。是名名色緣未來入。複次若人無慧無明未斷。離喜舍行念智身受樂。如諸聖人能捨念樂行。成就三禪行。若行人身業口業謂色。若行人意業由意生受想思觸思惟謂名。彼作善名色已。以因緒緣生色界天上眼耳身意根。如是緣現在名色生未來入。是名名色緣未來入。複次若人無慧無明未斷。斷苦樂先滅憂喜。不苦不樂舍念凈。成就四禪行。若行人身業口業謂色。若行人意業由意生受想思觸思惟謂名。作善名色已。身壞命終生色界天上。由因緒緣故。生色界天上眼耳身意根。如是緣現在名色生未來入。是名名色緣未來入。複次若人無慧無明未斷。如是思惟。想是我患是癰箭。無想是寂靜妙。能成就無。想定行。若行人身業口業謂色。無想定謂名。彼作善名色已。身壞命終生無想天上。以因緒緣故。生無想天上身根。如是緣現在名色生未來入。是名名色緣未來入。複次若人依聖共覺。離欲惡不善法。有覺有觀離生喜樂。成就初禪行。若實人身業口業謂色。若實人意業由意生受想思觸思惟謂名。彼作善名色已。身壞命終生凈居天上。以因緒緣故。生凈居天上眼耳身意根。如是緣現在名色生未來入。是名名色緣未來入。複次若人依聖共覺。滅覺觀內凈信
心。無覺無觀依定生喜樂。成就二禪行。若實人身業口業謂色。若實人意業由意生受想思觸思惟謂名。彼作善名色已。身壞命終生凈居天上。以因緒緣故。得凈居天上眼耳身意根。如是緣現在名色生未來入。是名名色緣未來入。複次若人依聖共覺。離喜舍行念知身受樂。如諸聖人能捨念樂行。成就三禪行。若實人身業口業謂色。若實人意業由意生受想思觸思惟謂名。彼作善名色已。身壞命終生凈居天上。以因緒緣得凈居天上眼耳身意根。如是緣現在名色生未來入。是名名色緣未來入。複次若人依聖共覺。斷苦樂先滅憂喜。不苦不樂舍念凈。成就四禪行。若實人身業口業謂色。若實人意業由意生受想思觸思惟謂名。彼作善名色已。身壞命終生凈居天上。以因緒緣得凈居天上眼耳身意根。如是緣現在名色生未來入。是名名色緣未來入。複次若人無慧無明未斷離一切色想。滅瞋恚想。不思惟若干想。成就無邊空處行。若行人身業口業謂色。若行人意業由意生受想思觸思惟謂名。彼作善名色已。身壞命終生空處天上。以因緒緣得空處天上意根。如是緣現在名色生未來入。是名名色緣未來入。複次若人無慧無明未斷。離一切空處。成就無邊識處行。若行人身業口業謂色。若行人意業由意生受想思觸思惟謂名。彼作善名色已。身壞
命終生識處天上。以因緒緣得識處天上意根。如是緣現在名色生未來入。是名名色緣未來入。複次若人無慧無明未斷。離一切識處。成就無所有處行。若行人身業口業謂色。若行人意業由意生受想思觸思惟謂名。彼作善名色已。身壞命終生無所有處天上。以因緒緣得無所有處天上意根。如是緣現在名色生未來入。是名名色緣未來入。複次若人無慧無明未斷。離一切無所有處。成就非有想非無想處行。若行人身業口業謂色。若行人意業由意生受想思觸思惟謂名。彼作善名色已。身壞命終生非有想非無想處天上。以因緒緣得非有想非無想處天上意根。如是緣現在名色生未來入。是名名色緣未來入。複次若人無慧無明未斷。作不善身口意行。作不善行已。身壞命終墮地獄畜生餓鬼。以因緒緣得地獄畜生餓鬼名色。四大四大所造色。由意生受想思觸思惟謂名。名色增長。得地獄畜生餓鬼眼耳鼻舌身意根。如是緣未來名色生未來六入。是名名色緣未來六入。複次若人無慧無明未斷。作有漏身善行。當受欲界生。作有漏口善行意善行。當受欲界生。作善行已。身壞命終若生人中若欲界天上。以因緒緣得人中欲界天上名色。四大四大所造色。由意生受想思觸思惟謂名。名色增長。得人中若欲界天上眼耳鼻舌身意根。如是緣未來名色生
【現代漢語翻譯】 現代漢語譯本 命終之後，他的意識會投生到識處天（Vijnanadhatu-deva，指色界四空天中的第三天）。由於過去的因和現在的緣，他會在識處天得到意根（Manas，意識的根本）。這樣，現在的名色（Namarupa，精神和物質的組合）就成爲了未來六入（Sadayatana，眼、耳、鼻、舌、身、意六種感覺器官）產生的條件。這就是名色緣未來六入。 再者，如果一個人沒有智慧，無明（Avidya，對真理的無知）沒有斷除，他遠離一切識處，修成無所有處定（Akincanyayatana，色界四空天中的第二天）。這個人的身業和口業可以稱為色，他的意業，也就是由意念產生的感受、思想、意志、觸覺和思維，可以稱為名。他造作了善的名色之後，身體壞滅，命終之後會投生到無所有處天。由於過去的因和現在的緣，他會在無所有處天得到意根。這樣，現在的名色就成爲了未來六入產生的條件。這就是名色緣未來六入。 再者，如果一個人沒有智慧，無明沒有斷除，他遠離一切無所有處，修成非想非非想處定（Naivasamjnanasamjnayatana，色界四空天中的第四天）。這個人的身業和口業可以稱為色，他的意業，也就是由意念產生的感受、思想、意志、觸覺和思維，可以稱為名。他造作了善的名色之後，身體壞滅，命終之後會投生到非想非非想處天。由於過去的因和現在的緣，他會在非想非非想處天得到意根。這樣，現在的名色就成爲了未來六入產生的條件。這就是名色緣未來六入。 再者，如果一個人沒有智慧，無明沒有斷除，造作不善的身口意行為。造作了不善的行為之後，身體壞滅，命終之後會墮入地獄、畜生、餓鬼道。由於過去的因和現在的緣，他會在地獄、畜生、餓鬼道得到名色。四大（Mahabhuta，地、水、火、風）以及四大所造的色，以及由意念產生的感受、思想、意志、觸覺和思維，可以稱為名。名色增長，他會在地獄、畜生、餓鬼道得到眼、耳、鼻、舌、身、意六根。這樣，現在的名色就成爲了未來六入產生的條件。這就是名色緣未來六入。 再者，如果一個人沒有智慧，無明沒有斷除，造作有漏（Sasrava，與煩惱相關的）的善的身行，他將來會受生於欲界（Kamadhatu，包括地獄、餓鬼、畜生、人、阿修羅和六慾天）。造作有漏的善的口行和意行，他將來也會受生於欲界。造作了善行之後，身體壞滅，命終之後可能會投生到人間或者欲界天。由於過去的因和現在的緣，他會在人間或者欲界天得到名色。四大以及四大所造的色，以及由意念產生的感受、思想、意志、觸覺和思維，可以稱為名。名色增長，他會在人間或者欲界天得到眼、耳、鼻、舌、身、意六根。這樣，現在的名色就成爲了未來六入產生的條件。
【English Translation】 English version Upon death, his consciousness is reborn in the Heaven of the Realm of Consciousness (Vijnanadhatu-deva, referring to the third of the Four Formless Realms). Due to the causes and conditions, he obtains the root of mind (Manas, the root of consciousness) in the Heaven of the Realm of Consciousness. Thus, the present name and form (Namarupa, the combination of mind and matter) becomes the condition for the arising of the future six entrances (Sadayatana, the six sense organs: eye, ear, nose, tongue, body, and mind). This is called name and form conditioning the future six entrances. Furthermore, if a person lacks wisdom and has not severed ignorance (Avidya, ignorance of the truth), he departs from all realms of consciousness and cultivates the attainment of the Realm of Nothingness (Akincanyayatana, the second of the Four Formless Realms). This person's bodily and verbal actions can be called form, and his mental actions, which are feelings, thoughts, volitions, contact, and reflection arising from the mind, can be called name. Having performed good name and form, upon the destruction of the body and the end of life, he is reborn in the Heaven of the Realm of Nothingness. Due to the causes and conditions, he obtains the root of mind in the Heaven of the Realm of Nothingness. Thus, the present name and form becomes the condition for the arising of the future six entrances. This is called name and form conditioning the future six entrances. Furthermore, if a person lacks wisdom and has not severed ignorance, he departs from all realms of nothingness and cultivates the attainment of the Realm of Neither Perception Nor Non-Perception (Naivasamjnanasamjnayatana, the fourth of the Four Formless Realms). This person's bodily and verbal actions can be called form, and his mental actions, which are feelings, thoughts, volitions, contact, and reflection arising from the mind, can be called name. Having performed good name and form, upon the destruction of the body and the end of life, he is reborn in the Heaven of the Realm of Neither Perception Nor Non-Perception. Due to the causes and conditions, he obtains the root of mind in the Heaven of the Realm of Neither Perception Nor Non-Perception. Thus, the present name and form becomes the condition for the arising of the future six entrances. This is called name and form conditioning the future six entrances. Furthermore, if a person lacks wisdom and has not severed ignorance, he performs unwholesome bodily, verbal, and mental actions. Having performed unwholesome actions, upon the destruction of the body and the end of life, he falls into hell, the animal realm, or the realm of hungry ghosts. Due to the causes and conditions, he obtains name and form in hell, the animal realm, or the realm of hungry ghosts. The four great elements (Mahabhuta, earth, water, fire, and wind) and the form created by the four great elements, as well as feelings, thoughts, volitions, contact, and reflection arising from the mind, can be called name. Name and form increase, and he obtains the six sense organs of eye, ear, nose, tongue, body, and mind in hell, the animal realm, or the realm of hungry ghosts. Thus, the present name and form becomes the condition for the arising of the future six entrances. This is called name and form conditioning the future six entrances. Furthermore, if a person lacks wisdom and has not severed ignorance, he performs wholesome bodily actions with outflows (Sasrava, associated with defilements), he will be born in the Desire Realm (Kamadhatu, including hell, hungry ghosts, animals, humans, asuras, and the six desire heavens). If he performs wholesome verbal and mental actions with outflows, he will also be born in the Desire Realm. Having performed wholesome actions, upon the destruction of the body and the end of life, he may be reborn among humans or in the Desire Realm heavens. Due to the causes and conditions, he obtains name and form among humans or in the Desire Realm heavens. The four great elements and the form created by the four great elements, as well as feelings, thoughts, volitions, contact, and reflection arising from the mind, can be called name. Name and form increase, and he obtains the six sense organs of eye, ear, nose, tongue, body, and mind among humans or in the Desire Realm heavens. Thus, the present name and form becomes the condition for the arising of the future six entrances.
未來六入。是名名色緣未來六入。複次若人無慧無明未斷。作有漏身善行。當受色界生。作有漏口善行意善行。當受色界生作善行已。身壞命終生色界天上。以因緒緣得色界天上名色。四大四大所造謂色。由意生受想思觸思惟謂名。名色增長。得色界天上眼耳身意根。如是緣未來名色生未來入。是名名色緣未來入。複次若人無慧無明未斷。作有漏身善行。當受無色界生。作有漏口善行意善行。當受無色界生。作善行已。身壞命終生無色界天上。以因緒緣得無色界天上名。由意生受想思觸思惟謂名。名增長得無色界天上意根。如是緣未來名色生未來入。是名名色緣未來入。如佛說。阿難。六入有緣。如是阿難問已有答。六入何緣。名色緣六入此是答。阿難。無一切名色者。有六入不。世尊。無也。如是阿難。以因緒緣六入。阿難。名色緣六入。如向所說。以是故說。
云何六入緣觸。六入緣二觸。身觸心觸。是名六入緣觸。複次六入緣三觸。樂觸苦觸不苦不樂觸。是名六入緣觸。複次六入緣三觸。欲界系觸色界系觸無色界系觸。是名六入緣觸。複次六入緣五觸五受根相應觸。是名六入緣觸複次六入緣六觸。眼觸耳鼻舌身意觸。是名六入緣觸。複次六入緣七觸。眼識界相應觸。耳鼻舌身意界意識界相應觸。是名六入
【現代漢語翻譯】 現代漢語譯本 未來六入（āyatana，感覺器官）。這被稱為『名色』（nāmarūpa，精神和物質現象）緣于未來的六入。進一步說，如果一個人沒有智慧，無明（avijjā，無知）未斷，做了有漏的身體善行，將會承受色界（rūpadhātu，物質界）的果報。做了有漏的口善行和意善行，將會承受色界的果報。做了善行之後，身壞命終，生於色界天上。以因緣關係得到色界天上的『名色』。四大（mahābhūta，地、水、火、風）和四大所造的物質稱為『色』。由意念產生的感受、思想、知覺、接觸、思惟稱為『名』。名色增長，得到色界天上的眼、耳、身、意根。這樣，緣于未來的名色，產生未來的六入。這被稱為『名色』緣于未來的六入。進一步說，如果一個人沒有智慧，無明未斷，做了有漏的身體善行，將會承受無色界（arūpadhātu，非物質界）的果報。做了有漏的口善行和意善行，將會承受無色界的果報。做了善行之後，身壞命終，生於無色界天上。以因緣關係得到無色界天上的『名』。由意念產生的感受、思想、知覺、接觸、思惟稱為『名』。名增長，得到無色界天上的意根。這樣，緣于未來的名色，產生未來的入。這被稱為『名色』緣于未來的入。正如佛陀所說：『阿難（Ānanda，佛陀的侍者），六入是有緣的。』這樣，阿難問了之後，佛陀回答說：『六入的緣是什麼？名色緣六入。』這是答案。『阿難，如果沒有一切名色，會有六入嗎？』世尊（Bhagavān，佛陀的尊稱），不會有。』這樣，阿難，以因緣關係產生六入。阿難，名色緣六入，如之前所說。因此這樣說。
什麼是六入緣觸（sparśa，接觸）？六入緣于兩種觸：身觸和心觸。這被稱為六入緣觸。進一步說，六入緣於三種觸：樂觸、苦觸、不苦不樂觸。這被稱為六入緣觸。進一步說，六入緣於三種觸：欲界系觸、色界系觸、無色界系觸。這被稱為六入緣觸。進一步說，六入緣於五種觸：與五受根相應的觸。這被稱為六入緣觸。進一步說，六入緣於六種觸：眼觸、耳觸、鼻觸、舌觸、身觸、意觸。這被稱為六入緣觸。進一步說，六入緣於七種觸：眼識界相應觸、耳鼻舌身意界意識界相應觸。這被稱為六入緣觸。
【English Translation】 English version Future six āyatana (sense bases). This is called 'nāmarūpa' (name and form) conditioned by the future six āyatana. Furthermore, if a person lacks wisdom and avijjā (ignorance) is not severed, and performs meritorious bodily actions subject to āsava (influx), they will receive rebirth in the rūpadhātu (realm of form). If they perform meritorious verbal and mental actions subject to āsava, they will receive rebirth in the rūpadhātu. Having performed meritorious actions, upon the dissolution of the body and the end of life, they are born in the heavens of the rūpadhātu. Through causal connection, they obtain nāmarūpa in the heavens of the rūpadhātu. The four mahābhūta (great elements) and what is made of the four great elements are called 'rūpa' (form). Feeling, perception, volition, contact, and thinking arising from the mind are called 'nāma' (name). With the growth of nāmarūpa, they obtain the eye, ear, body, and mind bases in the heavens of the rūpadhātu. Thus, conditioned by future nāmarūpa, future āyatana arise. This is called 'nāmarūpa' conditioned by future āyatana. Furthermore, if a person lacks wisdom and avijjā is not severed, and performs meritorious bodily actions subject to āsava, they will receive rebirth in the arūpadhātu (formless realm). If they perform meritorious verbal and mental actions subject to āsava, they will receive rebirth in the arūpadhātu. Having performed meritorious actions, upon the dissolution of the body and the end of life, they are born in the heavens of the arūpadhātu. Through causal connection, they obtain nāma in the heavens of the arūpadhātu. Feeling, perception, volition, contact, and thinking arising from the mind are called 'nāma'. With the growth of nāma, they obtain the mind base in the heavens of the arūpadhātu. Thus, conditioned by future nāmarūpa, future āyatana arise. This is called 'nāmarūpa' conditioned by future āyatana. As the Buddha (Bhagavān) said: 'Ānanda (the Buddha's attendant), the six āyatana are conditioned.' Thus, after Ānanda asked, the Buddha answered: 'What is the condition for the six āyatana? Nāmarūpa is the condition for the six āyatana.' This is the answer. 'Ānanda, if there is no nāmarūpa at all, would there be six āyatana?' 'Bhagavān, there would not be.' Thus, Ānanda, through causal connection, the six āyatana arise. Ānanda, nāmarūpa is the condition for the six āyatana, as previously stated. Therefore, it is said thus.
What is sparśa (contact) conditioned by the six āyatana? The six āyatana are conditioned by two kinds of contact: bodily contact and mental contact. This is called contact conditioned by the six āyatana. Furthermore, the six āyatana are conditioned by three kinds of contact: pleasant contact, painful contact, and neither-pleasant-nor-painful contact. This is called contact conditioned by the six āyatana. Furthermore, the six āyatana are conditioned by three kinds of contact: contact pertaining to the kāmadhātu (realm of desire), contact pertaining to the rūpadhātu, and contact pertaining to the arūpadhātu. This is called contact conditioned by the six āyatana. Furthermore, the six āyatana are conditioned by five kinds of contact: contact corresponding to the five sense faculties. This is called contact conditioned by the six āyatana. Furthermore, the six āyatana are conditioned by six kinds of contact: eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. This is called contact conditioned by the six āyatana. Furthermore, the six āyatana are conditioned by seven kinds of contact: contact corresponding to the eye-consciousness element, and contact corresponding to the ear, nose, tongue, body, and mind elements and the mind-consciousness element. This is called the six āyatana.
緣觸。複次六入緣十八觸。眼樂觸苦觸不苦不樂觸。耳鼻舌身意樂觸苦觸不苦不樂觸。是名六入緣觸。如佛說。阿難。觸有緣。如是阿難問已有答。觸有何緣。六入緣觸。此是答。阿難。若無六入者。有觸不。世尊。無也。阿難。以因緒緣觸。阿難。六入緣觸。如向所說。以是故說。
云何觸緣受。觸緣二受。身受心受。是名觸緣受。複次觸緣三受。樂受苦受不苦不樂受。是名觸緣受。乃至觸緣十八受。如上說。是名觸緣受。如佛說。阿難。受有緣。阿難問已有答。受有何緣。觸緣受此是答。阿難。若無一切觸者有受不。世尊。無也。阿難。以因緒緣受。阿難。觸緣受如向所說。以是故說。
云何受緣愛。緣眼觸樂受。生眼觸樂受。彼觸眼觸樂受已。彼眼觸樂受喜樂愛著堪忍住。是名受緣愛。複次緣眼觸樂受。生眼觸樂受。彼觸眼觸樂受已。于異眼觸樂受悕望。若相似若勝妙。是名受緣愛。樂受彼觸眼觸樂受已。于眼觸不苦不樂受悕望。是名受緣愛。複次緣眼觸苦受。生眼觸苦受。彼觸眼觸苦受已。于眼觸樂受悕望。是名受緣愛。複次緣眼觸苦受。生眼觸苦受。若觸眼觸苦受已。悕望令我斷壞無有。是名受緣愛。複次緣眼觸苦受。生眼觸苦受。若觸眼觸苦受已。于眼觸不苦不樂受悕望。是名受緣愛。複次
【現代漢語翻譯】 現代漢語譯本 緣于觸。進一步說，六入（指眼、耳、鼻、舌、身、意六種感覺器官）緣於十八觸。眼睛帶來樂觸、苦觸、不苦不樂觸。耳朵、鼻子、舌頭、身體、意識也帶來樂觸、苦觸、不苦不樂觸。這被稱為六入緣于觸。正如佛陀所說：『阿難（Ananda，佛陀的十大弟子之一），觸是有因緣的。』阿難問過之後，佛陀已經回答了。觸的因緣是什麼呢？六入緣于觸。這就是答案。『阿難，如果沒有六入，會有觸嗎？』『世尊（Bhagavan，對佛陀的尊稱），不會有。』『阿難，因為因緣的連續，所以有觸。阿難，六入緣于觸，正如之前所說。』因此這樣說。
什麼是觸緣于受？觸緣于兩種感受：身受和心受。這被稱為觸緣于受。進一步說，觸緣於三種感受：樂受、苦受、不苦不樂受。這被稱為觸緣于受。乃至觸緣於十八種感受，如上所述。這被稱為觸緣于受。正如佛陀所說：『阿難，受是有因緣的。』阿難問過之後，佛陀已經回答了。受的因緣是什麼呢？觸緣于受。這就是答案。『阿難，如果沒有一切觸，會有受嗎？』『世尊，不會有。』『阿難，因為因緣的連續，所以有受。阿難，觸緣于受，正如之前所說。』因此這樣說。
什麼是受緣于愛？緣于眼觸樂受，產生眼觸樂受。當接觸到眼觸樂受之後，對於眼觸樂受感到喜悅、快樂、愛戀、執著，並且能夠忍受停留。這被稱為受緣于愛。進一步說，緣于眼觸樂受，產生眼觸樂受。當接觸到眼觸樂受之後，對於其他的眼觸樂受產生希望，無論是相似的還是更勝妙的。這被稱為受緣于愛。對於樂受，當接觸到眼觸樂受之後，對於眼觸不苦不樂受產生希望。這被稱為受緣于愛。進一步說，緣于眼觸苦受，產生眼觸苦受。當接觸到眼觸苦受之後，對於眼觸樂受產生希望。這被稱為受緣于愛。進一步說，緣于眼觸苦受，產生眼觸苦受。當接觸到眼觸苦受之後，希望它斷滅消失。這被稱為受緣于愛。進一步說，緣于眼觸苦受，產生眼觸苦受。當接觸到眼觸苦受之後，對於眼觸不苦不樂受產生希望。這被稱為受緣于愛。進一步說，
【English Translation】 English version Conditioned by contact. Furthermore, the six entrances (six sense organs: eyes, ears, nose, tongue, body, and mind) are conditioned by the eighteen contacts. The eyes bring pleasant contact, painful contact, and neither-pleasant-nor-painful contact. The ears, nose, tongue, body, and mind also bring pleasant contact, painful contact, and neither-pleasant-nor-painful contact. This is called the six entrances being conditioned by contact. As the Buddha said: 'Ananda (one of the ten principal disciples of the Buddha), contact has conditions.' Ananda asked, and the Buddha has already answered. What are the conditions for contact? The six entrances are the conditions for contact. This is the answer. 'Ananda, if there were no six entrances, would there be contact?' 'Bhagavan (term of respect for the Buddha), there would not be.' 'Ananda, because of the continuous chain of conditions, there is contact. Ananda, the six entrances are conditioned by contact, as previously stated.' Therefore, it is said thus.
What is feeling conditioned by contact? Feeling is conditioned by two kinds of feeling: bodily feeling and mental feeling. This is called feeling being conditioned by contact. Furthermore, feeling is conditioned by three kinds of feeling: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. This is called feeling being conditioned by contact. Even feeling is conditioned by eighteen kinds of feeling, as mentioned above. This is called feeling being conditioned by contact. As the Buddha said: 'Ananda, feeling has conditions.' Ananda asked, and the Buddha has already answered. What are the conditions for feeling? Contact is the condition for feeling. This is the answer. 'Ananda, if there were no contact at all, would there be feeling?' 'Bhagavan, there would not be.' 'Ananda, because of the continuous chain of conditions, there is feeling. Ananda, contact is the condition for feeling, as previously stated.' Therefore, it is said thus.
What is craving conditioned by feeling? Conditioned by pleasant feeling arising from eye contact, pleasant feeling from eye contact arises. Having experienced pleasant feeling from eye contact, one feels joy, pleasure, love, and attachment to that pleasant feeling from eye contact, and is able to endure and remain with it. This is called craving being conditioned by feeling. Furthermore, conditioned by pleasant feeling from eye contact, pleasant feeling from eye contact arises. Having experienced pleasant feeling from eye contact, one hopes for other pleasant feelings from eye contact, whether similar or more excellent. This is called craving being conditioned by feeling. Regarding pleasant feeling, having experienced pleasant feeling from eye contact, one hopes for neither-pleasant-nor-painful feeling from eye contact. This is called craving being conditioned by feeling. Furthermore, conditioned by painful feeling from eye contact, painful feeling from eye contact arises. Having experienced painful feeling from eye contact, one hopes for pleasant feeling from eye contact. This is called craving being conditioned by feeling. Furthermore, conditioned by painful feeling from eye contact, painful feeling from eye contact arises. Having experienced painful feeling from eye contact, one hopes that it will be cut off, destroyed, and cease to exist. This is called craving being conditioned by feeling. Furthermore, conditioned by painful feeling from eye contact, painful feeling from eye contact arises. Having experienced painful feeling from eye contact, one hopes for neither-pleasant-nor-painful feeling from eye contact. This is called craving being conditioned by feeling. Furthermore,
緣眼觸不苦不樂受。生眼觸不苦不樂受。彼觸眼觸不苦不樂受已。于眼觸樂受喜樂愛著住。是名受緣愛。複次緣眼觸不苦不樂受。生眼觸不苦不樂受。若觸眼觸不苦不樂受已。于異眼觸不苦不樂受。悕望若相似若勝妙。如是受緣愛。複次緣眼觸不苦不樂受。生眼觸不苦不樂受。若觸眼觸不苦不樂受已。于眼觸樂受悕望。是名受緣愛。複次耳鼻舌身意。緣意觸樂受。生意觸樂受已。意觸樂受喜樂愛著堪忍住。是名受緣愛。複次緣意觸樂受喜樂愛著堪忍住。是名受緣愛。複次緣意觸樂受。生意觸樂受。若觸意觸樂受已。于異意觸樂受。悕望若相似若勝妙。是名受緣愛。複次緣意觸樂受。生意觸樂受。彼觸意觸樂受已。于不苦不樂受悕望。是名受緣愛。複次緣意觸苦受。生意觸苦受。彼觸意觸苦受已。于意觸樂受悕望。是名受緣愛。複次緣意觸苦受。生意觸苦受。彼觸意觸苦受已。悕望令我斷壞無有。是名受緣愛。複次緣意觸苦受。生意觸苦受。彼觸意觸苦受已。于意觸不苦不樂受悕望。是名受緣愛。複次緣意觸不苦不樂受。生意觸不苦不樂受。若意觸不苦不樂受已。于意觸不苦不樂受悕望堪忍住。是名受緣愛。複次緣意觸不苦不樂受。生意觸不苦不樂受。若受意觸不苦不樂受已。于意觸不苦不樂受。悕望若相似若勝妙。是
【現代漢語翻譯】 現代漢語譯本 緣于眼觸所生的不苦不樂感受，產生眼觸所生的不苦不樂感受。當體驗到眼觸所生的不苦不樂感受后，對於眼觸所生的快樂感受產生歡喜、快樂和愛戀執著，這稱為受緣愛。 進一步說，緣于眼觸所生的不苦不樂感受，產生眼觸所生的不苦不樂感受。如果體驗到眼觸所生的不苦不樂感受后，對於其他的眼觸所生的不苦不樂感受，希望它或者相似，或者更殊勝美妙，這便是受緣愛。 進一步說，緣于眼觸所生的不苦不樂感受，產生眼觸所生的不苦不樂感受。如果體驗到眼觸所生的不苦不樂感受后，對於眼觸所生的快樂感受產生希望，這稱為受緣愛。 進一步說，對於耳、鼻、舌、身、意，緣于意觸所生的快樂感受，產生意觸所生的快樂感受后，對於意觸所生的快樂感受，歡喜、快樂、愛戀執著並安住於此，這稱為受緣愛。 進一步說，緣于意觸所生的快樂感受，歡喜、快樂、愛戀執著並安住於此，這稱為受緣愛。 進一步說，緣于意觸所生的快樂感受，產生意觸所生的快樂感受。如果體驗到意觸所生的快樂感受后，對於其他的意觸所生的快樂感受，希望它或者相似，或者更殊勝美妙，這稱為受緣愛。 進一步說，緣于意觸所生的快樂感受，產生意觸所生的快樂感受。當體驗到意觸所生的快樂感受后，對於不苦不樂的感受產生希望，這稱為受緣愛。 進一步說，緣于意觸所生的痛苦感受，產生意觸所生的痛苦感受。當體驗到意觸所生的痛苦感受后，對於意觸所生的快樂感受產生希望，這稱為受緣愛。 進一步說，緣于意觸所生的痛苦感受，產生意觸所生的痛苦感受。當體驗到意觸所生的痛苦感受后，希望讓我斷滅消失，這稱為受緣愛。 進一步說，緣于意觸所生的痛苦感受，產生意觸所生的痛苦感受。當體驗到意觸所生的痛苦感受后，對於意觸所生的不苦不樂感受產生希望，這稱為受緣愛。 進一步說，緣于意觸所生的不苦不樂感受，產生意觸所生的不苦不樂感受。如果體驗到意觸所生的不苦不樂感受后，對於意觸所生的不苦不樂感受，希望並安住於此，這稱為受緣愛。 進一步說，緣于意觸所生的不苦不樂感受，產生意觸所生的不苦不樂感受。如果體驗到意觸所生的不苦不樂感受后，對於意觸所生的不苦不樂感受，希望它或者相似，或者更殊勝美妙，這
【English Translation】 English version Conditioned by the feeling of neither-painful-nor-pleasant arising from eye contact, there arises the feeling of neither-painful-nor-pleasant arising from eye contact. Having experienced this feeling of neither-painful-nor-pleasant arising from eye contact, one dwells in delighting, rejoicing, and being attached to the pleasant feeling arising from eye contact. This is called 'craving conditioned by feeling'. Furthermore, conditioned by the feeling of neither-painful-nor-pleasant arising from eye contact, there arises the feeling of neither-painful-nor-pleasant arising from eye contact. If, having experienced the feeling of neither-painful-nor-pleasant arising from eye contact, one hopes for other feelings of neither-painful-nor-pleasant arising from eye contact, either similar or more excellent, this is 'craving conditioned by feeling'. Furthermore, conditioned by the feeling of neither-painful-nor-pleasant arising from eye contact, there arises the feeling of neither-painful-nor-pleasant arising from eye contact. If, having experienced the feeling of neither-painful-nor-pleasant arising from eye contact, one hopes for pleasant feelings arising from eye contact, this is called 'craving conditioned by feeling'. Furthermore, regarding ear, nose, tongue, body, and mind, conditioned by the pleasant feeling arising from mind contact, there arises the pleasant feeling arising from mind contact. Having experienced the pleasant feeling arising from mind contact, one dwells in delighting, rejoicing, being attached to, and enduring in the pleasant feeling arising from mind contact. This is called 'craving conditioned by feeling'. Furthermore, conditioned by the pleasant feeling arising from mind contact, one dwells in delighting, rejoicing, being attached to, and enduring in the pleasant feeling arising from mind contact. This is called 'craving conditioned by feeling'. Furthermore, conditioned by the pleasant feeling arising from mind contact, there arises the pleasant feeling arising from mind contact. If, having experienced the pleasant feeling arising from mind contact, one hopes for other pleasant feelings arising from mind contact, either similar or more excellent, this is called 'craving conditioned by feeling'. Furthermore, conditioned by the pleasant feeling arising from mind contact, there arises the pleasant feeling arising from mind contact. Having experienced the pleasant feeling arising from mind contact, one hopes for feelings of neither-painful-nor-pleasant, this is called 'craving conditioned by feeling'. Furthermore, conditioned by the painful feeling arising from mind contact, there arises the painful feeling arising from mind contact. Having experienced the painful feeling arising from mind contact, one hopes for pleasant feelings arising from mind contact, this is called 'craving conditioned by feeling'. Furthermore, conditioned by the painful feeling arising from mind contact, there arises the painful feeling arising from mind contact. Having experienced the painful feeling arising from mind contact, one hopes that 'may I be cut off and destroyed, may I not exist', this is called 'craving conditioned by feeling'. Furthermore, conditioned by the painful feeling arising from mind contact, there arises the painful feeling arising from mind contact. Having experienced the painful feeling arising from mind contact, one hopes for feelings of neither-painful-nor-pleasant arising from mind contact, this is called 'craving conditioned by feeling'. Furthermore, conditioned by the feeling of neither-painful-nor-pleasant arising from mind contact, there arises the feeling of neither-painful-nor-pleasant arising from mind contact. If, having experienced the feeling of neither-painful-nor-pleasant arising from mind contact, one hopes for and endures in the feeling of neither-painful-nor-pleasant arising from mind contact, this is called 'craving conditioned by feeling'. Furthermore, conditioned by the feeling of neither-painful-nor-pleasant arising from mind contact, there arises the feeling of neither-painful-nor-pleasant arising from mind contact. If, having experienced the feeling of neither-painful-nor-pleasant arising from mind contact, one hopes for other feelings of neither-painful-nor-pleasant arising from mind contact, either similar or more excellent, this
名受緣愛。複次緣意觸不苦不樂受。生意觸不苦不樂受。若緣意觸不苦不樂受已。于意觸樂受悕望。是名受緣愛。如佛說。阿難。愛有緣。阿難問已有答。愛何緣受緣愛此是答。阿難。若無一切受者有愛不。世尊。無也。阿難。以因緒緣愛阿難受緣愛。如向所說。以是故說。
云何愛緣取。愛未斷愛慾取見取戒取我取。是名愛緣取。云何欲取。除欲界愛初觸。若余欲界愛廣。是名欲取。云何見取。除戒取若余見取。云何戒取。戒道是名戒取。云何我取。除色無色界愛初觸。若余色無色界愛廣。是名我取。云何欲界取。除欲界愛初觸見取戒取。若余欲界煩惱是名欲取。云何見取。六十二見及邪見。是名見取。云何戒取。戒凈道凈二俱凈解脫無依盡苦邊。若於彼堪忍欲愛。戒謂身口戒。道謂邪緣求吉。養髮入水事火事日月。牛行鹿行狗行默行。求力行求大人行。種種苦行。及余求邪吉。是名道。若彼戒此道。求覓重求覓究竟求覓。齊是謂凈。謂解脫。謂戒凈。謂我解脫。謂聖。謂阿羅漢。謂般涅槃。若於彼欲重欲究竟欲堪忍。是名戒取。云何我取。除色無色界初觸愛戒取見取。若余色無色界煩惱。是名我取。如佛說。阿難。取有何緣。如是阿難問已有答取由何緣。愛緣取此是答。阿難。若無一切愛者有取不。世尊。
【現代漢語翻譯】 現代漢語譯本：名（nāma，精神現象）以受為緣而生愛。進一步說，以意觸所生的不苦不樂感受為緣，產生對意觸所生不苦不樂感受的愛。如果因為意觸所生的不苦不樂感受，而對意觸所生的快樂感受產生渴望，這就被稱為受緣愛。正如佛陀所說：『阿難（Ānanda，佛陀的侍者），愛是有緣起的。』阿難提問后，佛陀已經回答了。『愛以什麼為緣？』『受緣愛』這就是答案。『阿難，如果沒有一切感受，會有愛嗎？』『世尊（Bhagavan，佛陀的尊稱），不會有。』『阿難，因為這樣的因緣關係，愛以受為緣。』正如之前所說。因此這樣說。 什麼是以愛為緣而生取呢？愛未斷絕，以及愛慾取、見取、戒取、我取，這些被稱為愛緣取。什麼是欲取呢？除了欲界（Kāmadhātu，眾生因情慾而輪迴的世界）的愛和最初的觸之外，其餘的欲界之愛，廣泛地存在，這被稱為欲取。什麼是見取呢？除了戒取之外，其餘的見取。什麼是戒取呢？認為戒律是達到解脫的道路，這被稱為戒取。什麼是我取呢？除了色界（Rūpadhātu，有形物質的世界）和無色界（Arūpadhātu，純精神的世界）的愛和最初的觸之外，其餘的色界和無色界之愛，廣泛地存在，這被稱為我取。什麼是欲界取呢？除了欲界的愛、最初的觸、見取、戒取之外，其餘的欲界煩惱被稱為欲取。什麼是見取呢？六十二種邪見以及其他邪見，這被稱為見取。什麼是戒取呢？認為通過持戒可以達到清凈，通過某種修行道路可以達到清凈，或者認為通過戒和道二者都能達到清凈，從而獲得解脫，不再依賴任何事物，最終達到苦的終結。如果對這些產生執著和愛慾，戒指的是身口的行爲規範，道指的是通過邪惡的途徑來尋求吉祥，例如梳理頭髮、進入水中、侍奉火、侍奉日月、模仿牛的行為、模仿鹿的行為、模仿狗的行為、保持沉默，尋求力量，尋求成為偉人，進行各種苦行，以及其他尋求邪惡吉祥的行為，這些被稱為道。如果認為這些戒律和這些修行道路，是值得追求的，是最終的追求，認為達到這些就是清凈，就是解脫，就是戒律清凈，就是自我解脫，就是聖人，就是阿羅漢（Arhat，已證悟的聖人），就是般涅槃（Parinirvana，完全的涅槃），如果對這些產生強烈的慾望，徹底的慾望，並執著於此，這被稱為戒取。什麼是我取呢？除了色界和無色界的最初的觸、愛、戒取、見取之外，其餘的色界和無色界的煩惱，被稱為我取。正如佛陀所說：『阿難，取以什麼為緣？』像這樣，阿難提問后，佛陀已經回答了。『取由什麼為緣？』『愛緣取』這就是答案。『阿難，如果沒有一切愛，會有取嗎？』『世尊，不會有。』
【English Translation】 English version: Name (nāma, mental phenomena) arises from feeling as its condition for love. Furthermore, conditioned by the feeling of neither-suffering-nor-pleasure arising from mind-contact, love arises for the feeling of neither-suffering-nor-pleasure arising from mind-contact. If, conditioned by the feeling of neither-suffering-nor-pleasure arising from mind-contact, there is longing for the feeling of pleasure arising from mind-contact, this is called love conditioned by feeling. As the Buddha said: 'Ānanda (Buddha's attendant), love has a condition.' Ānanda asked, and the answer was already given. 'What is the condition for love?' 'Love conditioned by feeling' is the answer. 'Ānanda, if there were no feelings at all, would there be love?' 'Bhagavan (Honorific title for the Buddha), no.' 'Ānanda, because of this causal relationship, love is conditioned by feeling.' As said before. Therefore, it is said thus. What is grasping conditioned by love? Love that has not been abandoned, as well as sensual grasping, view grasping, adherence to rites and rituals, and self-grasping, these are called grasping conditioned by love. What is sensual grasping? Except for the love and initial contact of the desire realm (Kāmadhātu, the world where beings are reborn due to sensual desires), the remaining love of the desire realm, extensively present, is called sensual grasping. What is view grasping? Except for adherence to rites and rituals, the remaining view grasping. What is adherence to rites and rituals? Considering precepts as the path to liberation, this is called adherence to rites and rituals. What is self-grasping? Except for the love and initial contact of the form realm (Rūpadhātu, the world of material form) and the formless realm (Arūpadhātu, the world of pure spirit), the remaining love of the form realm and the formless realm, extensively present, is called self-grasping. What is grasping in the desire realm? Except for the love, initial contact, view grasping, and adherence to rites and rituals of the desire realm, the remaining defilements of the desire realm are called sensual grasping. What is view grasping? Sixty-two wrong views and other wrong views, this is called view grasping. What is adherence to rites and rituals? Believing that purity can be attained through precepts, that purity can be attained through a certain path of practice, or that purity can be attained through both precepts and the path, thereby gaining liberation, no longer relying on anything, and ultimately reaching the end of suffering. If attachment and desire arise for these, precepts refer to the behavioral norms of body and speech, and the path refers to seeking auspiciousness through evil means, such as arranging hair, entering water, serving fire, serving the sun and moon, imitating the behavior of cows, imitating the behavior of deer, imitating the behavior of dogs, maintaining silence, seeking strength, seeking to become a great person, engaging in various ascetic practices, and other practices seeking evil auspiciousness, these are called the path. If these precepts and these paths of practice are considered worthy of pursuit, the ultimate pursuit, believing that achieving these is purity, is liberation, is purity of precepts, is self-liberation, is a saint, is an Arhat (Arhat, an enlightened saint), is Parinirvana (Parinirvana, complete Nirvana), if strong desire, complete desire, and attachment arise for these, this is called adherence to rites and rituals. What is self-grasping? Except for the initial contact, love, adherence to rites and rituals, and view grasping of the form realm and the formless realm, the remaining defilements of the form realm and the formless realm are called self-grasping. As the Buddha said: 'Ānanda, what is the condition for grasping?' Like this, Ānanda asked, and the answer was already given. 'What is grasping conditioned by?' 'Love is the condition for grasping' is the answer. 'Ānanda, if there were no love at all, would there be grasping?' 'Bhagavan, no.'
無也。阿難。以是因緒緣取。阿難。愛緣取如向所說。以是故說。
云何取緣有。欲取見取戒取我取緣未斷。若作欲行色行無色行。有報身口意業。是名取緣有。複次取緣三有。欲有色有無色有。云何欲有。二種欲有。或欲有即業有。或欲有即生有。云何欲有即業有。欲行未竟未知未斷。若作欲行有報身口意業。是名欲有即業有。云何欲有即生有。若作業成就已。欲界天上受五種我分身。色受想行識。是名欲有即生有。此謂受有。此謂報有。此謂復有。如是欲行業有。如是欲行生有。是名欲有。云何色有。二種色有。或色有即業有。或色有即生有。云何色有即業有。色行未竟未知未斷。若作色行有報身口意業。是名色有即業有。云何色有即生有。若作業成就已。色界天上若受五種我分。色受想行識。是名色有即生有。此謂受有。此謂報有。此謂復有。如是色行業有。如是色行生有。是名色有云何無色有。二種無色有。或無色有即業有。或無色有即生有。云何無色有即業有。無色行未竟未知未斷。若作無色行有報身口意業。名無色有即業有。云何無色有即生有。若作業成就已。無色界天上受四種我分身。受想行識。是名無色有即生有。此謂受有。此謂報有。此謂復有。如是無色行業有。如是無色行生有。是名無色
【現代漢語翻譯】 現代漢語譯本： 沒有。阿難（Ananda）。因為這個因、緒、緣而產生取。阿難（Ananda）。愛緣取就像之前所說的。因此這樣說。
什麼是取緣有呢？欲取、見取、戒取、我取這些緣還沒有斷。如果造作欲行、色行、無色行，就會有報應的身口意業。這叫做取緣有。進一步說，取緣三有：欲有、色有、無色有。什麼是欲有呢？有兩種欲有：或者欲有就是業有，或者欲有就是生有。什麼是欲有即業有呢？欲行還沒有完成，沒有認知，沒有斷除。如果造作欲行，就會有報應的身口意業。這叫做欲有即業有。什麼是欲有即生有呢？如果作業已經成就，在欲界天上接受五種我分身：色、受、想、行、識。這叫做欲有即生有。這指的是受有，這指的是報有，這指的是復有。像這樣，欲行業的有；像這樣，欲行產生的有。這叫做欲有。什麼是色有呢？有兩種色有：或者色有就是業有，或者色有就是生有。什麼是色有即業有呢？色行還沒有完成，沒有認知，沒有斷除。如果造作色行，就會有報應的身口意業。這叫做色有即業有。什麼是色有即生有呢？如果作業已經成就，在色界天上接受五種我分：色、受、想、行、識。這叫做色有即生有。這指的是受有，這指的是報有，這指的是復有。像這樣，色行業的有；像這樣，色行產生的有。這叫做色有。什麼是無色有呢？有兩種無色有：或者無色有就是業有，或者無色有就是生有。什麼是無色有即業有呢？無色行還沒有完成，沒有認知，沒有斷除。如果造作無色行，就會有報應的身口意業。這叫做無色有即業有。什麼是無色有即生有呢？如果作業已經成就，在無色界天上接受四種我分身：受、想、行、識。這叫做無色有即生有。這指的是受有，這指的是報有，這指的是復有。像這樣，無色行業的有；像這樣，無色行產生的有。這叫做無色有。
【English Translation】 English version: No, Ānanda. It is because of this cause, sequence, and condition that grasping arises. Ānanda, craving as a condition for grasping is as previously explained. Therefore, it is said thus.
What is existence conditioned by grasping? It is when the conditions of desire-grasping, view-grasping, precept-grasping, and self-grasping have not yet been severed. If one performs actions of desire, form, or formlessness, there will be karmic actions of body, speech, and mind that bring retribution. This is called existence conditioned by grasping. Furthermore, grasping conditions three types of existence: existence in the desire realm, existence in the form realm, and existence in the formless realm. What is existence in the desire realm? There are two types of existence in the desire realm: either existence in the desire realm is karmic existence, or existence in the desire realm is birth existence. What is karmic existence in the desire realm? It is when actions of desire have not been completed, not been known, and not been severed. If one performs actions of desire, there will be karmic actions of body, speech, and mind that bring retribution. This is called karmic existence in the desire realm. What is birth existence in the desire realm? It is when the karmic action has been accomplished, and one receives a body with five aggregates (form, feeling, perception, mental formations, and consciousness) in the heavens of the desire realm. This is called birth existence in the desire realm. This refers to existence received, this refers to existence of retribution, this refers to renewed existence. Thus, the karmic existence of actions of desire; thus, the existence arising from actions of desire. This is called existence in the desire realm. What is existence in the form realm? There are two types of existence in the form realm: either existence in the form realm is karmic existence, or existence in the form realm is birth existence. What is karmic existence in the form realm? It is when actions of form have not been completed, not been known, and not been severed. If one performs actions of form, there will be karmic actions of body, speech, and mind that bring retribution. This is called karmic existence in the form realm. What is birth existence in the form realm? It is when the karmic action has been accomplished, and one receives a body with five aggregates (form, feeling, perception, mental formations, and consciousness) in the heavens of the form realm. This is called birth existence in the form realm. This refers to existence received, this refers to existence of retribution, this refers to renewed existence. Thus, the karmic existence of actions of form; thus, the existence arising from actions of form. This is called existence in the form realm. What is existence in the formless realm? There are two types of existence in the formless realm: either existence in the formless realm is karmic existence, or existence in the formless realm is birth existence. What is karmic existence in the formless realm? It is when actions of formlessness have not been completed, not been known, and not been severed. If one performs actions of formlessness, there will be karmic actions of body, speech, and mind that bring retribution. This is called karmic existence in the formless realm. What is birth existence in the formless realm? It is when the karmic action has been accomplished, and one receives a body with four aggregates (feeling, perception, mental formations, and consciousness) in the heavens of the formless realm. This is called birth existence in the formless realm. This refers to existence received, this refers to existence of retribution, this refers to renewed existence. Thus, the karmic existence of actions of formlessness; thus, the existence arising from actions of formlessness. This is called existence in the formless realm.
有。如佛說。阿難。有有緣。如是阿難問已有答。有何緣。取緣有此是答。阿難。若無一切取者有有不。世尊。無也。阿難。以因緒緣。阿難。取緣有如向所說。以是故說。
云何有緣生。若諸眾生眾中生重生住胎出胎得生。陰具諸入眾和合。是名生。如佛說。阿難。生有緣。阿難問已有答。生何緣。有緣生。此是答。阿難。若無一切有者有生不。世尊。無也。阿難。以因緒緣有緣生。如向所說。以是故說。云何生緣老死憂悲苦惱大苦聚。云何老。謂眾生衰老戰掉諸根熟念減行。故是名老。云何死。若諸眾生終沒死盡。時過陰壞捨身此陰變異眾別離。是名死。
云何憂。眾生觸若干苦法。若憂重憂究竟憂。內熱內心憂。是名憂。云何悲。憂纏逼迫憂煎具足憂惱心亂。窮嘆啼哭追憶並語。或自撲亂語。是名悲。云何苦。若身覺苦。眼觸苦受乃至身觸苦受。是名苦。云何惱。若心覺苦。意觸苦受。是名惱。云何大苦聚。若眾苦若罵辱苦若心不定。是名大苦聚。如佛說。阿難。老死憂悲苦惱大苦聚有緣。阿難問已有答。老死憂悲苦惱大苦聚有何緣。生緣老死憂悲苦惱大苦聚。此是答。阿難。若無生有老死憂悲苦惱大苦聚不。世尊。無也。阿難。以因緒緣故。老死憂悲苦惱大苦聚。若生緣老死憂悲苦惱大苦聚。如
【現代漢語翻譯】 現代漢語譯本： 有。如佛所說：『阿難（Ananda，佛陀的十大弟子之一）。有以有為緣。』如此，阿難問『有』，佛陀已作答。『有』以何為緣？以『取』為緣而有『有』，此是解答。阿難，若無一切『取』，則有『有』嗎？』世尊（釋迦牟尼佛的尊稱），沒有。』阿難，以因緣相續之故，『取』為『有』之緣，如前所說。因此這樣說。
云何『有』緣生？若諸眾生於眾生之中生，重生，住胎，出胎，得生。陰（skandha，構成個體存在的五種要素，即色、受、想、行、識）具足，諸入（ayatana，感覺器官）眾和合，是名為『生』。如佛所說：『阿難，生以有為緣。』阿難問『生』，佛陀已作答。『生』以何為緣？以『有』為緣而生，此是解答。阿難，若無一切『有』，則有『生』嗎？』世尊，沒有。』阿難，以因緣相續之故，『有』為『生』之緣，如前所說。因此這樣說。云何『生』緣老死憂悲苦惱大苦聚？云何『老』？謂眾生衰老，戰慄掉動，諸根（indriya，感覺器官）衰熟，念力減退，行動遲緩，故是名為『老』。云何『死』？若諸眾生終結，死亡殆盡，時日過去，陰（skandha）壞，捨棄身體，此陰（skandha）變異，眾生別離，是名為『死』。
云何『憂』？眾生觸及若干苦法，若憂愁，重憂愁，究竟憂愁，內心焦熱，內心憂愁，是名為『憂』。云何『悲』？憂愁纏繞逼迫，憂愁煎熬具足，憂惱心亂，窮困嘆息，啼哭，追憶並語，或自撲打亂語，是名為『悲』。云何『苦』？若身體感覺痛苦，眼觸苦受乃至身觸苦受，是名為『苦』。云何『惱』？若內心感覺痛苦，意觸苦受，是名為『惱』。云何『大苦聚』？若眾苦，若罵辱苦，若心不定，是名為『大苦聚』。如佛所說：『阿難，老死憂悲苦惱大苦聚以生為緣。』阿難問『老死憂悲苦惱大苦聚』，佛陀已作答。『老死憂悲苦惱大苦聚』以何為緣？以『生』為緣而有『老死憂悲苦惱大苦聚』，此是解答。阿難，若無『生』，則有『老死憂悲苦惱大苦聚』嗎？』世尊，沒有。』阿難，以因緣相續之故，『老死憂悲苦惱大苦聚』以『生』為緣，如前所說。
【English Translation】 English version: Yes. As the Buddha said: 'Ananda (one of the ten principal disciples of the Buddha), existence is conditioned by clinging.' Thus, Ananda asked about 'existence,' and the Buddha has answered. What is the condition for 'existence'? 'Clinging' is the condition for 'existence,' this is the answer. Ananda, if there were no 'clinging' at all, would there be 'existence'?' World-Honored One (a title of respect for Shakyamuni Buddha), no.' Ananda, because of the continuity of causes and conditions, 'clinging' is the condition for 'existence,' as previously stated. Therefore, it is said thus.
How does 'existence' condition birth? If sentient beings are born among sentient beings, reborn, dwell in the womb, emerge from the womb, and attain birth. The skandhas (the five aggregates constituting individual existence: form, feeling, perception, mental formations, and consciousness) are complete, and the ayatanas (sense organs) are assembled, this is called 'birth.' As the Buddha said: 'Ananda, birth is conditioned by existence.' Ananda asked about 'birth,' and the Buddha has answered. What is the condition for 'birth'? 'Existence' is the condition for birth, this is the answer. Ananda, if there were no 'existence' at all, would there be 'birth'?' World-Honored One, no.' Ananda, because of the continuity of causes and conditions, 'existence' is the condition for 'birth,' as previously stated. Therefore, it is said thus. How does 'birth' condition old age, death, sorrow, grief, suffering, distress, and great masses of suffering? What is 'old age'? It refers to the aging of sentient beings, trembling, the weakening of the indriyas (sense faculties), the decline of memory, and the slowing of actions, hence it is called 'old age.' What is 'death'? If sentient beings come to an end, die completely, time passes, the skandhas (aggregates) decay, the body is abandoned, these skandhas (aggregates) change, and sentient beings separate, this is called 'death.'
What is 'sorrow'? Sentient beings experience various painful dharmas (teachings or phenomena), such as worry, deep worry, ultimate worry, inner burning, and inner sorrow, this is called 'sorrow.' What is 'grief'? Sorrow entangles and oppresses, sorrow torments completely, sorrow troubles the mind, exhaustion, sighing, weeping, recalling and speaking, or self-striking and confused speech, this is called 'grief.' What is 'suffering'? If the body feels pain, eye contact with painful sensations, and even body contact with painful sensations, this is called 'suffering.' What is 'distress'? If the mind feels pain, mental contact with painful sensations, this is called 'distress.' What is a 'great mass of suffering'? It refers to various sufferings, the suffering of insults, and the instability of the mind, this is called a 'great mass of suffering.' As the Buddha said: 'Ananda, old age, death, sorrow, grief, suffering, distress, and great masses of suffering are conditioned by birth.' Ananda asked about 'old age, death, sorrow, grief, suffering, distress, and great masses of suffering,' and the Buddha has answered. What is the condition for 'old age, death, sorrow, grief, suffering, distress, and great masses of suffering'? 'Birth' is the condition for 'old age, death, sorrow, grief, suffering, distress, and great masses of suffering,' this is the answer. Ananda, if there were no 'birth,' would there be 'old age, death, sorrow, grief, suffering, distress, and great masses of suffering'?' World-Honored One, no.' Ananda, because of the continuity of causes and conditions, 'old age, death, sorrow, grief, suffering, distress, and great masses of suffering' are conditioned by 'birth,' as previously stated.
上說。
云何如是純苦聚集。謂七苦法。老死憂悲苦惱大苦聚。是名純苦陰。複次十一苦法。無明行識名色六入觸受愛取有生。是名純苦陰。複次亦十八苦法。無明行識名色六入觸受愛取有生老死憂悲苦惱大苦聚。是名純苦陰。如是純苦陰有集和合生俱生。生已俱生已。出俱出。出已俱出已得成就是謂純苦陰集。云何無明滅則行滅。若無明生則行生。若無明滅則行滅。是謂無明滅則行滅。乃至若有生則有老死。若生滅則老死滅。是謂生滅則老死滅。云何純苦陰滅。純苦陰者。謂七苦法。老死憂悲苦惱大苦聚。是名純苦陰。複次十一苦。是名純苦陰。複次十八苦法。無明乃至大苦聚。是名純苦陰。如是純苦陰盡變異。寂靜滅沒。名純苦陰滅。
舍利弗阿毗曇論卷第十二 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第十三
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
非問分念處品第六
行一道。眾生清凈。遠離憂悲。滅盡苦惱。得證涅槃。斷除五蓋。修四念處。何謂一道。獨處閑靜樂於精勤。不樂諸業。不樂非業。不行無義語。不樂無義語。不行睡眠。不樂睡眠。不行集語。不樂集語。不行依止。不樂依止。不行放逸。不樂放逸。不行親近。不樂
【現代漢語翻譯】 現代漢語譯本： 上面說到。
什麼是這樣純粹的痛苦聚集？是指七種苦法：衰老、死亡、憂愁、悲傷、痛苦、煩惱、巨大的痛苦聚集。這稱為純粹的痛苦之陰。再者，是十一種苦法：無明（avidya，對真理的無知）、行（karma，業）、識（vijnana，意識）、名色（namarupa，身心）、六入（sadayatana，六根）、觸（sparsha，感覺）、受（vedana，感受）、愛（trishna，渴愛）、取（upadana，執取）、有（bhava，存在）、生（jati，出生）。這稱為純粹的痛苦之陰。再者，也是十八種苦法：無明、行、識、名色、六入、觸、受、愛、取、有、生、衰老、死亡、憂愁、悲傷、痛苦、煩惱、巨大的痛苦聚集。這稱為純粹的痛苦之陰。像這樣，純粹的痛苦之陰有聚集、和合、產生、共同產生。產生之後，共同產生之後，出現、共同出現。出現之後，共同出現之後，得到成就，這就是所謂的純粹痛苦之陰的聚集。什麼是無明滅則行滅？如果無明生則行生。如果無明滅則行滅。這就是所謂的無明滅則行滅。乃至如果有生則有老死。如果生滅則老死滅。這就是所謂的生滅則老死滅。什麼是純粹的痛苦之陰的滅？純粹的痛苦之陰，是指七種苦法：衰老、死亡、憂愁、悲傷、痛苦、煩惱、巨大的痛苦聚集。這稱為純粹的痛苦之陰。再者，是十一種苦，這稱為純粹的痛苦之陰。再者，是十八種苦法：無明乃至巨大的痛苦聚集。這稱為純粹的痛苦之陰。像這樣，純粹的痛苦之陰完全消失、變化、寂靜、滅沒，名為純粹的痛苦之陰的滅。
《舍利弗阿毗曇論》卷第十二 大正藏第 28 冊 No. 1548 《舍利弗阿毗曇論》
《舍利弗阿毗曇論》卷第十三
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
非問分念處品第六
有一條道路，能使眾生清凈，遠離憂愁悲傷，滅盡痛苦煩惱，證得涅槃（nirvana，解脫），斷除五蓋（五種障礙），修習四念處（smrti-upasthana，四種正念）。什麼是一條道路？獨自居住在閑靜之處，樂於精進勤奮，不喜好各種事務，不喜好不正當的事務，不說無意義的話，不喜好無意義的話，不貪圖睡眠，不喜好睡眠，不喜好聚會閑聊，不喜好聚會閑聊，不喜好依賴，不喜好依賴，不喜好放逸，不喜好放逸，不喜好親近。
【English Translation】 English version: It is said above.
What is this pure accumulation of suffering? It refers to the seven sufferings: old age, death, sorrow, grief, pain, distress, and the great mass of suffering. This is called the pure aggregate of suffering. Furthermore, there are eleven sufferings: ignorance (avidya), action (karma), consciousness (vijnana), name and form (namarupa), the six entrances (sadayatana), contact (sparsha), sensation (vedana), craving (trishna), grasping (upadana), existence (bhava), and birth (jati). This is called the pure aggregate of suffering. Furthermore, there are also eighteen sufferings: ignorance, action, consciousness, name and form, the six entrances, contact, sensation, craving, grasping, existence, birth, old age, death, sorrow, grief, pain, distress, and the great mass of suffering. This is called the pure aggregate of suffering. Thus, the pure aggregate of suffering has accumulation, combination, arising, and co-arising. Having arisen, having co-arisen, appearing, co-appearing. Having appeared, having co-appeared, attaining accomplishment, this is called the accumulation of the pure aggregate of suffering. What is it that when ignorance ceases, action ceases? If ignorance arises, then action arises. If ignorance ceases, then action ceases. This is what is meant by 'when ignorance ceases, action ceases.' And so on, if there is birth, then there is old age and death. If birth ceases, then old age and death cease. This is what is meant by 'when birth ceases, old age and death cease.' What is the cessation of the pure aggregate of suffering? The pure aggregate of suffering refers to the seven sufferings: old age, death, sorrow, grief, pain, distress, and the great mass of suffering. This is called the pure aggregate of suffering. Furthermore, there are eleven sufferings, this is called the pure aggregate of suffering. Furthermore, there are eighteen sufferings: ignorance and so on, up to the great mass of suffering. This is called the pure aggregate of suffering. Thus, the pure aggregate of suffering completely disappears, changes, becomes tranquil, and ceases, this is called the cessation of the pure aggregate of suffering.
Shariputra Abhidharma Shastra, Volume 12 Taisho Tripitaka, Volume 28, No. 1548, Shariputra Abhidharma Shastra
Shariputra Abhidharma Shastra, Volume 13
Translated by Tripitaka Master Dharmayasas from Kipin of the Yao Qin Dynasty, together with Dharmagupta and others
Section on Non-Questions, Chapter 6 on Mindfulness
There is one path that purifies beings, separates them from sorrow and grief, extinguishes suffering and distress, attains Nirvana, cuts off the five hindrances, and cultivates the four foundations of mindfulness (smrti-upasthana). What is the one path? Dwelling alone in quietude, delighting in diligence and effort, not delighting in various affairs, not delighting in improper affairs, not speaking meaningless words, not delighting in meaningless words, not indulging in sleep, not delighting in sleep, not delighting in gatherings and idle chatter, not delighting in gatherings and idle chatter, not delighting in dependence, not delighting in dependence, not delighting in negligence, not delighting in negligence, not delighting in closeness.
親近。如是道生正生起正起觸證。是名一道。複次獨遠離舍惡。遠離不雜垢穢。離諸欲惡。如是道生正生起正起觸證。是名一道。複次不共貪慾瞋恚愚癡煩惱。不共障礙覆蓋繫縛惡行。如是道生正生起正起觸證。是名一道。複次獨不放逸。精進念知修遠離行。如是道生正生起正起觸證。是名一道。複次獨處閑靜。親近隨坐。或曠野空處山谷崖窟。露處草坐處。在林藪冢間水側遠離聚落。如是道生正生起正起觸證。是名一道。複次心獨住正住正止一入定。是名一道。複次一向柔軟調伏清凈。是名一道。複次貪慾瞋恚愚癡煩惱障礙覆蓋繫縛惡行盡。是名一道。複次離欲寂靜修正覺滅惡得涅槃。是名一道。何謂道一枝道。乃至十一枝道。是名道。是道是橋。是因是門。是根是起。是勝是緒是辦。生正生起正起出正出。善法和合成就。是名道。
何謂眾生清凈。眾生謂五道生也。為人天眾生故。說親近四念處修行多學。得戒清凈心清凈見清凈。授記度疑清凈知見道非道清凈。趣道知見清凈得知見清凈。如見令不清凈眾生清凈。令垢穢眾生無垢穢。是謂眾生清凈。
何謂遠離憂悲。云何憂。眾生觸若干苦法。若憂重憂。內燋熱內心熱。是名憂。云何悲。謂眾生憂纏逼迫。憂箭具足。憂惱心亂。窮嘆啼哭。追憶並語。
【現代漢語翻譯】 現代漢語譯本： 親近（upanissaya，指因緣關係）。像這樣，道產生，正確地產生，正確地發起，觸及並證得。這被稱為『一道』。再者，獨自遠離，捨棄邪惡。遠離不純凈的污垢。遠離各種慾望和邪惡。像這樣，道產生，正確地產生，正確地發起，觸及並證得。這被稱為『一道』。再者，不與貪慾、瞋恚、愚癡等煩惱相伴。不與障礙、覆蓋、束縛等惡行相伴。像這樣，道產生，正確地產生，正確地發起，觸及並證得。這被稱為『一道』。再者，獨自不放逸。精進、憶念、覺知，修習遠離之行。像這樣，道產生，正確地產生，正確地發起，觸及並證得。這被稱為『一道』。再者，獨自處於閑靜之處。親近並隨處坐臥。或在曠野、空處、山谷、崖窟。在露天處、草地上坐臥。在林間、墳墓間、水邊，遠離村落。像這樣，道產生，正確地產生，正確地發起，觸及並證得。這被稱為『一道』。再者，心獨自安住，正確地安住，正確地止息，進入禪定。這被稱為『一道』。再者，完全的柔軟、調伏、清凈。這被稱為『一道』。再者，貪慾、瞋恚、愚癡等煩惱，障礙、覆蓋、束縛等惡行全部止息。這被稱為『一道』。再者，遠離慾望，寂靜，修正覺，滅除邪惡，證得涅槃（Nirvana，指解脫）。這被稱為『一道』。什麼是道的一枝道，乃至十一枝道。這被稱為道。這道是橋樑。是因緣，是門徑。是根本，是起始。是殊勝，是線索，是成就。產生，正確地產生，正確地發起，正確地出離。善法和合而成就。這被稱為道。
什麼是眾生的清凈？眾生指的是五道（gati，指輪迴的五種道途）的眾生。爲了人天眾生，宣說親近四念處（satipatthana，指四種正念的修行）修行，廣泛學習。從而獲得戒清凈、心清凈、見清凈。被授記，度脫疑惑，清凈知見道與非道。趣向道的清凈知見，獲得清凈知見。如見，使不清凈的眾生清凈。使有垢穢的眾生沒有垢穢。這被稱為眾生的清凈。
什麼是遠離憂愁和悲傷？什麼是憂愁？眾生接觸到各種痛苦的法，產生憂愁、極度的憂愁。內心焦熱，內心發熱。這被稱為憂愁。什麼是悲傷？指的是眾生被憂愁纏繞逼迫。憂愁之箭完備。憂愁惱亂內心。窮困嘆息啼哭。追憶並訴說。
【English Translation】 English version: Proximity (upanissaya, referring to causal relationship). Thus, the path arises, correctly arises, correctly originates, touches and realizes. This is called 'one path'. Furthermore, solitary detachment, abandoning evil. Detachment from impure defilements. Detachment from all desires and evils. Thus, the path arises, correctly arises, correctly originates, touches and realizes. This is called 'one path'. Furthermore, not associated with greed, hatred, delusion, and afflictions. Not associated with obstacles, coverings, and bonds of evil deeds. Thus, the path arises, correctly arises, correctly originates, touches and realizes. This is called 'one path'. Furthermore, solitary non-negligence. Diligence, mindfulness, awareness, cultivating detachment. Thus, the path arises, correctly arises, correctly originates, touches and realizes. This is called 'one path'. Furthermore, solitary dwelling in quiet places. Approaching and sitting wherever. Or in wildernesses, empty places, valleys, cliffs, caves. In open spaces, sitting on grass. In forests, among tombs, by the water, away from villages. Thus, the path arises, correctly arises, correctly originates, touches and realizes. This is called 'one path'. Furthermore, the mind dwells alone, dwells correctly, correctly ceases, enters into concentration. This is called 'one path'. Furthermore, complete gentleness, taming, purity. This is called 'one path'. Furthermore, greed, hatred, delusion, afflictions, obstacles, coverings, and bonds of evil deeds all cease. This is called 'one path'. Furthermore, detachment from desires, tranquility, correct awakening, extinguishing evil, attaining Nirvana (Nirvana, referring to liberation). This is called 'one path'. What is the one branch of the path, up to the eleven branches of the path. This is called the path. This path is a bridge. It is a cause, it is a door. It is a root, it is a beginning. It is superior, it is a thread, it is an accomplishment. Arising, correctly arising, correctly originating, correctly departing. Wholesome dharmas come together and are accomplished. This is called the path.
What is the purification of beings? Beings refer to beings in the five realms (gati, referring to the five paths of reincarnation). For the sake of human and celestial beings, it is taught to approach the practice of the four foundations of mindfulness (satipatthana, referring to the practice of the four types of mindfulness), to study extensively. Thus, one obtains purity of morality, purity of mind, purity of view. Being predicted, crossing over doubts, purity of knowing the path and non-path. Approaching the path with purity of knowing, obtaining purity of knowing. As seen, making impure beings pure. Making defiled beings without defilement. This is called the purification of beings.
What is detachment from sorrow and grief? What is sorrow? Beings come into contact with various painful dharmas, giving rise to sorrow, extreme sorrow. Inner burning, inner heat. This is called sorrow. What is grief? It refers to beings being entangled and oppressed by sorrow. The arrows of sorrow are complete. Sorrow disturbs the mind. Exhausted sighing and weeping. Recalling and speaking.
或自堆撲。口出亂語。是名悲。四念處親近修學遠離憂悲。是名遠離憂悲。何謂滅盡苦惱。苦謂若身覺苦。眼觸苦受乃至身觸苦受。是名苦。云何惱。若心覺苦。意觸苦受。是名惱。四念處親近修學苦惱滅。是謂滅苦惱。
何謂得涅槃。涅槃謂四沙門果。四念處親近修學。得四沙門果。是謂得涅槃。
何謂斷五蓋。若滅五蓋。是謂斷五蓋。何謂修四念處。謂內身觀身行勤精進。應正智念除世間貪憂。外身觀身行勤精進。應正智念除世間貪憂。內外身觀身行勤精進。應正智念除世間貪憂。受心法亦如是。云何身觀身行。身謂四大色身。父母因緣飲食長養。衣服調適塗油潤身。無常破壞變異之法。是名身。複次名身。色身是名身。複次地身水火風身。是名身。複次象眾馬眾車眾步眾。是名身。複次六識身六觸身六受身六想身六思身六愛身六覺身六觀身。是名身。云何內身觀身行。若比丘一切內四大色身所攝法。若內一處四大色身所攝法。思惟無常知無常解無常受無常。如是不放逸觀。得定心住正住。是名內身觀身行。複次比丘。一切內身四大色身所攝法。若內一處四大色身所攝法。思惟苦患癰箭貪味病依緣壞法不定不滿可壞苦空無我。思惟緣知緣解緣受緣。即無明緣行。乃至名色緣六入。乃至是名內身觀身行
【現代漢語翻譯】 現代漢語譯本： 或者自己顛倒，口出胡言亂語，這叫做『悲』。親近修習四念處，遠離憂愁悲傷，這叫做『遠離憂悲』。什麼叫做『滅盡苦惱』？『苦』是指身體感受到的痛苦，眼睛接觸產生的痛苦感受，乃至身體接觸產生的痛苦感受，這叫做『苦』。什麼叫做『惱』？是指內心感受到的痛苦，意識接觸產生的痛苦感受，這叫做『惱』。親近修習四念處，苦惱就會滅盡，這叫做『滅苦惱』。 什麼叫做『得涅槃』（Nirvana，解脫）？『涅槃』是指四沙門果（four stages of enlightenment）。親近修習四念處，就能得到四沙門果，這叫做『得涅槃』。 什麼叫做『斷五蓋』（five hindrances）？如果滅除五蓋，這叫做『斷五蓋』。什麼叫做『修四念處』？是指在自身內觀察身體，勤奮精進，運用正確的智慧和正念，去除世間的貪婪和憂愁；在自身外觀察身體，勤奮精進，運用正確的智慧和正念，去除世間的貪婪和憂愁；在自身內外觀察身體，勤奮精進，運用正確的智慧和正念，去除世間的貪婪和憂愁。對感受、心念、法也是這樣。什麼叫做『身觀身行』？『身』是指四大（four elements）組成的色身（physical body），由父母的因緣和飲食的滋養而成長，需要衣服的調理和油脂的滋潤，是無常、會破壞、會變異的。這叫做『身』。進一步說，名身（name and form），色身，這叫做『身』。進一步說，地身、水身、火身、風身，這叫做『身』。進一步說，像眾、馬眾、車眾、步眾，這叫做『身』。進一步說，六識身（six consciousnesses）、六觸身（six contacts）、六受身（six sensations）、六想身（six perceptions）、六思身（six intentions）、六愛身（six kinds of craving）、六覺身（six kinds of awareness）、六觀身（six kinds of observation），這叫做『身』。什麼叫做『內身觀身行』？如果比丘（monk）觀察自身內部一切四大組成的色身所包含的法，或者觀察自身內部某一處四大組成的色身所包含的法，思維它是無常的，知道它是無常的，理解它是無常的，感受它是無常的，像這樣不放逸地觀察，就能得到禪定，心能安住于正道，這叫做『內身觀身行』。進一步說，比丘觀察自身內部一切四大組成的色身所包含的法，或者觀察自身內部某一處四大組成的色身所包含的法，思維它是痛苦的、是禍患、是毒箭、是貪婪的滋味、是疾病的依靠、是因緣和合的壞法、是不定的、是不滿的、是可以破壞的、是空虛的、是沒有自我的。思維因緣，知道因緣，理解因緣，感受因緣，即無明（ignorance）緣行（volitional actions），乃至名色（name and form）緣六入（six sense bases），這叫做『內身觀身行』。
【English Translation】 English version: Or he throws himself down, uttering confused and nonsensical words. This is called 'sorrow'. Approaching and cultivating the Four Foundations of Mindfulness, one becomes separated from sorrow and grief. This is called 'separation from sorrow and grief'. What is meant by 'extinguishing suffering and distress'? 'Suffering' refers to the physical sensation of pain, the painful sensation arising from eye contact, and even the painful sensation arising from body contact. This is called 'suffering'. What is meant by 'distress'? It refers to the mental sensation of pain, the painful sensation arising from mind contact. This is called 'distress'. Approaching and cultivating the Four Foundations of Mindfulness, suffering and distress are extinguished. This is called 'extinguishing suffering and distress'. What is meant by 'attaining Nirvana' (Nirvana, liberation)? 'Nirvana' refers to the four stages of enlightenment (four stages of enlightenment). Approaching and cultivating the Four Foundations of Mindfulness, one attains the four stages of enlightenment. This is called 'attaining Nirvana'. What is meant by 'abandoning the five hindrances' (five hindrances)? If the five hindrances are extinguished, this is called 'abandoning the five hindrances'. What is meant by 'cultivating the Four Foundations of Mindfulness'? It refers to observing the body within oneself, diligently striving, applying correct wisdom and mindfulness, and removing worldly greed and sorrow; observing the body outside oneself, diligently striving, applying correct wisdom and mindfulness, and removing worldly greed and sorrow; observing the body both within and outside oneself, diligently striving, applying correct wisdom and mindfulness, and removing worldly greed and sorrow. The same applies to feelings, mind, and phenomena. What is meant by 'body contemplation of the body'? 'Body' refers to the physical body (physical body) composed of the four elements (four elements), which grows due to the conditions of parents and the nourishment of food, and requires the regulation of clothing and the lubrication of oils. It is subject to impermanence, destruction, and change. This is called 'body'. Furthermore, name and form (name and form), the physical body, is called 'body'. Furthermore, the earth element body, the water element body, the fire element body, the wind element body, is called 'body'. Furthermore, the assembly of elephants, the assembly of horses, the assembly of chariots, the assembly of foot soldiers, is called 'body'. Furthermore, the six consciousnesses (six consciousnesses), the six contacts (six contacts), the six sensations (six sensations), the six perceptions (six perceptions), the six intentions (six intentions), the six kinds of craving (six kinds of craving), the six kinds of awareness (six kinds of awareness), the six kinds of observation (six kinds of observation), is called 'body'. What is meant by 'internal body contemplation of the body'? If a monk (monk) observes all the phenomena contained within the physical body composed of the four elements within himself, or observes the phenomena contained within the physical body composed of the four elements in a certain place within himself, contemplating that it is impermanent, knowing that it is impermanent, understanding that it is impermanent, experiencing that it is impermanent, and observing in this way without negligence, he can attain concentration, and his mind can abide in the right path. This is called 'internal body contemplation of the body'. Furthermore, a monk observes all the phenomena contained within the physical body composed of the four elements within himself, or observes the phenomena contained within the physical body composed of the four elements in a certain place within himself, contemplating that it is painful, a calamity, a poisonous arrow, the taste of greed, the reliance of disease, the impermanent dharma of conditioned arising, uncertain, unfulfilled, destructible, empty, and without self. Contemplating conditions, knowing conditions, understanding conditions, experiencing conditions, that is, ignorance (ignorance) conditions volitional actions (volitional actions), and so on, name and form (name and form) conditions the six sense bases (six sense bases). This is called 'internal body contemplation of the body'.
。複次比丘。一切內身四大色身所攝法。若內一處四大色身所攝法。思惟滅知滅解滅受滅。即無明滅則行滅。乃至名色滅則六入滅。乃至是名內身觀身行。複次比丘。行樂知行樂。乃至臥樂知臥樂。身住樂如實知。乃至是名內身觀身行。複次比丘。去來屈申迴轉正知行。乃至眠覺語默正知行。乃至是名內身觀身行。複次比丘。出息長知長。入息長知長。出息短知短。入息短知短。如旋師挽繩。繩長知長繩短知短。乃至是名內身觀身行。複次比丘。從頂至足從足至頂。見諸不凈。觀身中有發毛爪齒薄皮厚皮。血肉筋脈脾腎心肺。大小穢藏便利涕唾膿血脂肪腦膜淚汗髓骨。如凈眼人於二門倉觀見諸谷。胡麻大豆小豆豍豆大麥小麥。如是比丘觀身中。從頂至足從足至頂。具諸不凈。乃至是名內身觀身行。複次比丘。觀身諸大此身中唯有地水火風大。如巧屠牛師屠牛師弟子屠牛為四分。若坐立行住但見四分。如是比丘。觀此諸大。此身唯有地大水火風大。然此諸大但依水火生各相違。飲食長養羸劣無力。不堅無強唸唸不住。乃至是名內身觀身行。複次比丘。觀身食住食集。緣食得住無食無住。如火緣薪得燃無薪則滅。如是比丘。觀身食住食集。緣食得住無食不住。如佛說。
觀身所集苦 一切皆緣食 若能除滅食
則無是諸苦 如是知過患 食是成就苦 比丘滅食已 必定得涅槃
是名內身觀身行。複次比丘。觀身盡空俱空以念遍知解行。乃至是名內身觀身行。複次比丘。觀身是癰瘡。此身有九瘡津漏門。若所出津漏皆是不凈。乃至如摩訶迦葉說。四大色身是衰耗相違津漏。乃至壽命短促。乃至是名內身觀身行。及余諸行一切內四大色身所攝法。一處內四大色身所攝法。思惟得定心住正住。是名內身觀身行。云何內。身身若受。謂若內緣生自性己分。是名內。云何觀。謂如實人微觀正覺緣觀解。是名觀。云何行。如是微觀成就不違法護持行微行。是名行。云何勤精進。謂如實人若順法多行精進。是名勤精進。複次若身心發起顯出越度不退。是名勤精進。云何正智。謂如實人知見解射方便。是名正知。云何念。謂如實人憶念。微念緣念住不忘相續念不失不集。是名念。云何世間。有二種世間。眾生世間行世間。五道受生。是名眾生世間。五受陰。是名行世間。云何貪。貪不善根。是名貪。云何憂。意觸苦受。是名憂。云何除。覆背解斷吐出。是名除。
云何外身觀身行。若比丘外一切四大色身攝法。若外一處四大色身攝法。思惟無常知無常解無常受無常。如是不放逸觀。得定心住正住。是名外身觀身行。復
【現代漢語翻譯】 則沒有這些痛苦。 像這樣瞭解過患，食物是成就痛苦的原因。 比丘斷滅對食物的貪求后，必定能夠證得涅槃（Nirvana，解脫）。
這稱為內身觀身行。更進一步，比丘觀察身體完全是空，一切皆空，以正念完全了知並修行。乃至這稱為內身觀身行。更進一步，比丘觀察身體如同癰瘡，此身有九個瘡口流出不凈之物。如果所流出的都是不凈的。乃至如摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）所說，四大色身是衰敗、耗損、互相違背和津液流出的狀態。乃至壽命短促。乃至這稱為內身觀身行。以及其餘諸行，一切內四大色身所包含的法。在一處內四大色身所包含的法。通過思惟而獲得禪定，心安住于正道。這稱為內身觀身行。什麼是『內』？身體或身體所感受的，即由內在因緣所生，屬於自身的部分，這稱為『內』。什麼是『觀』？即如實之人以細微的觀察、正確的覺悟來觀察和理解，這稱為『觀』。什麼是『行』？像這樣細微的觀察成就了不違背佛法的行為，護持這種行為，細微地實行，這稱為『行』。什麼是『勤精進』？即如實之人如果順應佛法而多加修行，精進不懈，這稱為『勤精進』。更進一步，如果身心發起、顯現、超越、度過而不退轉，這稱為『勤精進』。什麼是『正智』？即如實之人所具有的正確知見、理解、決斷和方便，這稱為『正知』。什麼是『念』？即如實之人憶念、細微地念、緣念、安住于念而不忘失，相續不斷地念，不散失也不聚集，這稱為『念』。什麼是『世間』？有兩種世間：眾生世間和行世間。五道輪迴受生，這稱為眾生世間。五受陰（五蘊，構成個體存在的五個要素），這稱為行世間。什麼是『貪』？貪是不善的根本，這稱為『貪』。什麼是『憂』？意根接觸外境所產生的苦受，這稱為『憂』。什麼是『除』？覆蓋、背離、解脫、斷除、吐出，這稱為『除』。
什麼稱為外身觀身行？如果比丘觀察外在的一切四大色身所包含的法，或者外在一處四大色身所包含的法，思惟無常，了知無常，理解無常，感受無常。像這樣不放逸地觀察，獲得禪定，心安住于正道。這稱為外身觀身行。再
【English Translation】 Then there would be none of these sufferings. Knowing the fault in this way, food is what brings about suffering. When a Bhikkhu (Buddhist monk) has extinguished craving for food, he will certainly attain Nirvana (liberation).
This is called contemplation of the body within the body. Furthermore, a Bhikkhu contemplates the body as completely empty, everything is empty, with mindfulness fully knowing and practicing. Even this is called contemplation of the body within the body. Furthermore, a Bhikkhu contemplates the body as a boil or sore. This body has nine openings from which impure substances flow. If what flows out is all impure. Even as Mahākāśyapa (one of the Buddha's ten principal disciples, known for his ascetic practices) said, the four great elements of the body are subject to decay, depletion, contradiction, and leakage. Even life is short. Even this is called contemplation of the body within the body. And all other practices, all phenomena included within the four great elements of the inner body. In one place, phenomena included within the four great elements of the inner body. Through contemplation, one obtains concentration, the mind dwells rightly and correctly. This is called contemplation of the body within the body. What is 'inner'? The body or what the body experiences, that which arises from inner causes, belonging to oneself, this is called 'inner'. What is 'contemplation'? That is, a person of truth observes with subtle observation, correct awakening, observing and understanding, this is called 'contemplation'. What is 'practice'? Such subtle observation accomplishes actions that do not violate the Dharma (Buddhist teachings), protecting this action, practicing subtly, this is called 'practice'. What is 'diligent effort'? That is, a person of truth, if he practices diligently in accordance with the Dharma, this is called 'diligent effort'. Furthermore, if the body and mind arise, manifest, transcend, pass over, and do not regress, this is called 'diligent effort'. What is 'right knowledge'? That is, the correct knowledge, understanding, discernment, and skillful means possessed by a person of truth, this is called 'right knowledge'. What is 'mindfulness'? That is, a person of truth remembers, subtly remembers, contemplates, dwells in mindfulness without forgetting, continuously remembers, neither scattering nor gathering, this is called 'mindfulness'. What is 'world'? There are two kinds of worlds: the world of beings and the world of phenomena. Rebirth in the five realms, this is called the world of beings. The five skandhas (the five aggregates that constitute individual existence), this is called the world of phenomena. What is 'greed'? Greed is the root of unwholesomeness, this is called 'greed'. What is 'sorrow'? The painful feeling arising from contact of the mind with external objects, this is called 'sorrow'. What is 'removal'? Covering, turning away, liberation, cutting off, expelling, this is called 'removal'.
What is called contemplation of the body in the external body? If a Bhikkhu contemplates all phenomena included within the four great elements of the external body, or in one place the phenomena included within the four great elements of the external body, contemplating impermanence, knowing impermanence, understanding impermanence, experiencing impermanence. Observing in this way without negligence, one obtains concentration, the mind dwells rightly and correctly. This is called contemplation of the body in the external body. Again
次比丘。一切外四大色身所攝法。若一處外四大色身所攝法。若觀苦痛癰箭著味病依緣壞法不定不滿可壞苦空無我。思惟緣知緣解緣受緣。即無明緣行。乃至名色緣六入。乃至是名外身觀身行。複次比丘。外一切四大色身所攝法。外一處四大色身所攝法。思惟滅知滅解滅受滅。無明滅則行滅。乃至名色滅則六入滅。乃至是名外身觀身行。及余諸行外一切四大色身所攝法。若外一處色身所攝法。思惟得定心住正住。是名外身觀身行。云何外身。謂身非受非內非緣生非自性非己分。是名外。余義如上說。
云何內外身觀身行。如比丘一切內外四大色身攝法。若一處內外四大色身攝法。觀無常知無常解無常受無常。如是不放逸觀。得定心住正住。是名內外身觀身行。複次比丘。一切內外四大色身攝法。若一處內外四大色身攝法。若觀苦痛癰箭著味病依緣壞法不定不滿可壞苦空無我。思惟緣知緣解緣受緣。無明緣行乃至觸緣受。乃至是名內外身觀身行。複次比丘。一切內外四大色身攝法。若一處內外四大色身攝法。思惟滅知滅解滅受滅。無明滅則行滅。乃至名色滅則六入滅。乃至是名內外身觀身行。複次比丘。若見死屍棄在冢間。若一日至三日。乃至是名內外身觀身行。複次比丘。若見死屍棄在冢間。若一日至三日膀脹
【現代漢語翻譯】 現代漢語譯本： 其次，比丘（bhikkhu，佛教僧侶）。一切外在的四大（地、水、火、風）所組成的色身（rūpa-kāya，物質身體）所包含的法（dharma，事物、現象）。如果有一個地方是外在的四大色身所包含的法，就觀察其苦痛，如癰（yōng，毒瘡）、如箭（jiàn，箭矢）一般，貪著于滋味，生病，依賴因緣而生，是會壞滅的法，是不定的，不滿意的，可以毀壞的，是苦的，是空的，是沒有自我的。思惟其因緣而知，因緣而解，因緣而受。即是無明（avidyā，無知）緣於行（saṃskāra，行為），乃至名色（nāma-rūpa，名與色，精神與物質）緣於六入（ṣaḍāyatana，六根），乃至這就是名為外觀身（bāhya-kāya，外部身體）觀身行（kāya-saṃskāra，身體的行為）。 再次，比丘。外在的一切四大色身所包含的法，外在一個地方的四大色身所包含的法，思惟其滅而知，滅而解，滅而受。無明滅則行滅，乃至名色滅則六入滅，乃至這就是名為外觀身觀身行。以及其餘的諸行，外在的一切四大色身所包含的法，如果外在一個地方的色身所包含的法，思惟而得到禪定，心安住于正念，這就是名為外觀身觀身行。什麼是外身呢？就是身體不是感受，不是內在的，不是因緣所生，不是自性，不是屬於自己的部分，這就是名為外。其餘的意義如上面所說。 什麼是內外身觀身行呢？例如比丘，一切內外四大色身所包含的法，如果一個地方是內外四大色身所包含的法，觀察其無常，知其無常，解其無常，受其無常。像這樣不放逸地觀察，得到禪定，心安住于正念，這就是名為內外身觀身行。再次，比丘。一切內外四大色身所包含的法，如果一個地方是內外四大色身所包含的法，如果觀察其苦痛，如癰、如箭一般，貪著于滋味，生病，依賴因緣而生，是會壞滅的法，是不定的，不滿意的，可以毀壞的，是苦的，是空的，是沒有自我的。思惟其因緣而知，因緣而解，因緣而受。無明緣於行，乃至觸（sparśa，感覺）緣于受（vedanā，感受），乃至這就是名為內外身觀身行。 再次，比丘。一切內外四大色身所包含的法，如果一個地方是內外四大色身所包含的法，思惟其滅而知，滅而解，滅而受。無明滅則行滅，乃至名色滅則六入滅，乃至這就是名為內外身觀身行。再次，比丘。如果看見死屍被遺棄在墳墓間，如果過了一天到三天，乃至這就是名為內外身觀身行。再次，比丘。如果看見死屍被遺棄在墳墓間，如果過了一天到三天，身體腫脹
【English Translation】 English version: Furthermore, O bhikkhu (Buddhist monk). All phenomena (dharma) included in the external four great elements (mahābhūta, earth, water, fire, wind) that constitute the material body (rūpa-kāya). If there is a place where the external four great elements constitute the phenomena, then contemplate its suffering, like a boil (yōng, sore), like an arrow (jiàn, arrow), clinging to flavors, sickness, arising dependent on conditions, being a decaying phenomenon, impermanent, unsatisfactory, destructible, suffering, empty, and without self. Reflect, knowing through conditions, understanding through conditions, experiencing through conditions. That is, ignorance (avidyā) conditions volitional formations (saṃskāra), and so on, name and form (nāma-rūpa) conditions the six sense bases (ṣaḍāyatana), and so on, this is called observing the body externally (bāhya-kāya) and practicing mindfulness of the body (kāya-saṃskāra). Again, O bhikkhu. All phenomena included in the external four great elements, the external four great elements in one place, contemplate its cessation, knowing cessation, understanding cessation, experiencing cessation. With the cessation of ignorance, volitional formations cease, and so on, with the cessation of name and form, the six sense bases cease, and so on, this is called observing the body externally and practicing mindfulness of the body. And other formations, all phenomena included in the external four great elements, if the material body in one external place, contemplate and attain concentration, the mind dwells in right mindfulness, this is called observing the body externally and practicing mindfulness of the body. What is the external body? It is that the body is not feeling, not internal, not born of conditions, not self-nature, not one's own part, this is called external. The remaining meaning is as explained above. What is observing the body internally and externally and practicing mindfulness of the body? For example, O bhikkhu, all phenomena included in the internal and external four great elements, if one place is the phenomena included in the internal and external four great elements, contemplate its impermanence, knowing impermanence, understanding impermanence, experiencing impermanence. Observing in this way without negligence, attaining concentration, the mind dwells in right mindfulness, this is called observing the body internally and externally and practicing mindfulness of the body. Again, O bhikkhu. All phenomena included in the internal and external four great elements, if one place is the phenomena included in the internal and external four great elements, if contemplate its suffering, like a boil, like an arrow, clinging to flavors, sickness, arising dependent on conditions, being a decaying phenomenon, impermanent, unsatisfactory, destructible, suffering, empty, and without self. Reflect, knowing through conditions, understanding through conditions, experiencing through conditions. Ignorance conditions volitional formations, and so on, contact (sparśa) conditions feeling (vedanā), and so on, this is called observing the body internally and externally and practicing mindfulness of the body. Again, O bhikkhu. All phenomena included in the internal and external four great elements, if one place is the phenomena included in the internal and external four great elements, contemplate its cessation, knowing cessation, understanding cessation, experiencing cessation. With the cessation of ignorance, volitional formations cease, and so on, with the cessation of name and form, the six sense bases cease, and so on, this is called observing the body internally and externally and practicing mindfulness of the body. Again, O bhikkhu. If one sees a corpse abandoned in a charnel ground, if it is one to three days old, and so on, this is called observing the body internally and externally and practicing mindfulness of the body. Again, O bhikkhu. If one sees a corpse abandoned in a charnel ground, if it is one to three days old, swollen
青瘀。乃至是名內外身觀身行。複次比丘。若見死屍棄在冢間。若一日至三日。為烏鳥虎狼若干諸獸之所食啖。乃至是名內外身觀身行。複次比丘。若見死屍骨節相連。青赤爛壞膿血不凈臭穢可惡。乃至是名內外身觀身行。複次比丘。若見死屍骨節相連。余血皮所覆筋脈未斷。乃至是名內外身觀身行。複次比丘。若見死屍骨節相連。血肉已離筋脈未斷。乃至是名內外身觀身行。複次比丘。若見死屍骨節已壞未離本處。乃至是名內外身觀身行。複次比丘。若見死屍骨節斷壞遠離本處。腳脛膞脾臗脊脅肋手足肩臂項髑髏諸骨各自異處。乃至是名內外身觀身行。複次比丘。若見死屍骨節久故色白如貝色青如鴿朽敗碎壞。乃至是名內外身觀身行。複次比丘。若見死屍在火聚上。燒發毛面板血肉筋脈骨髓。一切發毛乃至骨髓漸漸消盡。觀此法不至東方南西北方四維上下處住。此法本無而生。已生還滅。乃至是名內外身觀身行。及餘一切諸行四大色身攝法。若一處內外四大色身攝法。思惟得定心住正住。是名內外身觀身行。云何內外身若受若非受。是名內外身。余義如上說。比丘觀身法緣起行。觀身法緣滅行。比丘如是觀身法緣起緣滅行。有身起內念。以智以明識不依身。無所依行不受於世。如是比丘。內身觀身行勤精進正智正念
【現代漢語翻譯】 現代漢語譯本： 青瘀（身體呈現青色瘀傷的狀態）。乃至這被稱為內外身觀身行（從內部和外部觀察身體的修行）。 複次，比丘（佛教僧侶）。如果看到屍體被遺棄在墳墓間，若一日至三日，被烏鴉、鳥、老虎、狼等各種野獸所啃食，乃至這被稱為內外身觀身行。 複次，比丘。如果看到屍體骨節相連，青赤腐爛，膿血不凈，臭穢可憎，乃至這被稱為內外身觀身行。 複次，比丘。如果看到屍體骨節相連，還殘留著血液和面板覆蓋，筋脈尚未斷裂，乃至這被稱為內外身觀身行。 複次，比丘。如果看到屍體骨節相連，血肉已經分離，筋脈尚未斷裂，乃至這被稱為內外身觀身行。 複次，比丘。如果看到屍體骨節已經損壞但未離開原來的位置，乃至這被稱為內外身觀身行。 複次，比丘。如果看到屍體骨節斷裂損壞，遠離原來的位置，腳、脛、膞（小腿肚）、脾（大腿）、髖（髖骨）、脊（脊椎）、脅（肋骨）、手、足、肩、臂、項（頸椎）、髑髏（頭蓋骨）等各種骨頭各自散落在不同的地方，乃至這被稱為內外身觀身行。 複次，比丘。如果看到屍體骨節經過長久時間變得陳舊，顏色發白如貝殼，顏色發青如鴿子，朽爛破碎損壞，乃至這被稱為內外身觀身行。 複次，比丘。如果看到屍體在火堆上燃燒，頭髮、毛髮、面板、血肉、筋脈、骨髓，一切頭髮乃至骨髓漸漸消盡。觀察此法，不執著于東方、南方、西方、北方、四維（東南、東北、西南、西北）、上方、下方任何一處。此法本來沒有而生起，已經生起還會滅去，乃至這被稱為內外身觀身行。以及其餘一切諸行（各種現象），四大色身（由地、水、火、風四大元素組成的身體）所包含的法。若在一處內外四大色身所包含的法，通過思維獲得禪定，心安住于正念，這被稱為內外身觀身行。 什麼叫做內外身，若感受或非感受，這被稱為內外身。其餘的意義如上面所說。比丘觀察身體的法，緣起而生，觀察身體的法，緣滅而滅。比丘如此觀察身體的法，緣起緣滅，心中生起正念，以智慧和光明來認識，不依賴於身體，無所依賴地修行，不被世俗所束縛。如此，比丘，在內身觀察身體的修行中，勤奮精進，具有正智和正念。
【English Translation】 English version: 'Cyanotic'. Even this is called the practice of observing the body internally and externally. Furthermore, Bhikkhu (Buddhist monk). If one sees a corpse abandoned in a charnel ground, whether for one to three days, being eaten by crows, birds, tigers, wolves, and various other beasts, even this is called the practice of observing the body internally and externally. Furthermore, Bhikkhu. If one sees a corpse with its joints connected, decaying with blue and red hues, filled with impure pus and blood, foul-smelling and repulsive, even this is called the practice of observing the body internally and externally. Furthermore, Bhikkhu. If one sees a corpse with its joints connected, still covered with remnants of blood and skin, with the tendons not yet severed, even this is called the practice of observing the body internally and externally. Furthermore, Bhikkhu. If one sees a corpse with its joints connected, the flesh and blood already separated, with the tendons not yet severed, even this is called the practice of observing the body internally and externally. Furthermore, Bhikkhu. If one sees a corpse with its joints already broken but not yet separated from their original positions, even this is called the practice of observing the body internally and externally. Furthermore, Bhikkhu. If one sees a corpse with its joints broken and damaged, separated from their original positions, with the bones of the feet, shins, calves, thighs, hips, spine, ribs, hands, feet, shoulders, arms, neck, and skull each scattered in different places, even this is called the practice of observing the body internally and externally. Furthermore, Bhikkhu. If one sees a corpse with its joints long decayed, the color white like a shell, the color blue like a pigeon, decayed and broken, even this is called the practice of observing the body internally and externally. Furthermore, Bhikkhu. If one sees a corpse on a pyre, the hair, body hair, skin, flesh, tendons, and bone marrow, all the hair and even the bone marrow gradually consumed. Observing this phenomenon, one does not dwell on the East, South, West, North, the four intermediate directions (Southeast, Northeast, Southwest, Northwest), above, or below. This phenomenon originally did not exist but arose, and having arisen, it will cease, even this is called the practice of observing the body internally and externally. And all other phenomena, the phenomena included in the four great elements of the physical body (earth, water, fire, and wind). If in one place the phenomena included in the internal and external four great elements of the physical body, through contemplation one attains samadhi (meditative state), and the mind dwells in right mindfulness, this is called the practice of observing the body internally and externally. What is called the internal and external body, whether it is feeling or non-feeling, this is called the internal and external body. The remaining meaning is as explained above. Bhikkhu observes the law of the body, arising from conditions, observes the law of the body, ceasing from conditions. Bhikkhu thus observes the law of the body, arising and ceasing from conditions, and right mindfulness arises in the mind, recognizing with wisdom and light, not relying on the body, practicing without reliance, not being bound by the world. Thus, Bhikkhu, in the practice of observing the body internally, be diligent and energetic, with right wisdom and right mindfulness.
。除世貪憂。外身內外身亦如是。
云何受觀受行。受謂六受。眼觸受乃至意觸受。是名受。云何內受觀受行。如比丘一切內受。若一處內受。思惟無常知無常解無常受無常。如是不放逸觀。得定心住正住。是名內受觀受行。複次比丘。一切內受若一處內受。思惟苦患癰箭味病依緣壞法不定不滿可壞苦空無我。思惟緣知緣解緣。受緣即無明緣行。乃至觸緣受。乃至是名內受觀受行。複次比丘。若一切內受。若一處內受。思惟滅知滅解滅受滅。即無明滅則行滅。乃至觸滅則受滅。乃至是名內受觀受行。及余諸行一切內受一處內受。思惟得定心住正住。是名內受觀受行。何謂內。受謂內。是內是緣是自性是己分。是名內。余義如上說。
云何比丘外受觀受行。如比丘一切外受。若一處外受。思惟無常知無常解無常受無常如是不放逸觀。得定心住正住。是名外受觀受行。複次比丘。一切外受。若一處外受。思惟苦患癰箭味病依緣壞法不定不滿可壞苦空無我。思惟緣知緣解緣受緣。無明緣行乃至觸緣受。乃至是名外受觀受行。複次比丘。一切外受。若一處外受。思惟滅知滅解滅受滅。即無明滅則行滅。乃至觸滅則受滅。是名外受觀受行。及余諸行一切外受。若一處外受。思惟得定心住正住。是名外受觀受行。云何
【現代漢語翻譯】 現代漢語譯本： 去除對世間的貪戀和憂愁。對於自身內部和外部的感受，也應如此觀照。
如何觀照和修行感受呢？感受指的是六種感受，即眼觸所生的感受，乃至意觸所生的感受。這被稱為感受。如何觀照自身內部的感受並修行呢？例如，比丘觀察自身的一切內部感受，或者某一處的內部感受，思維其無常，了知其無常，理解其無常，感受其無常。像這樣不放逸地觀照，就能獲得禪定，心能安住于正道。這被稱為觀照自身內部的感受並修行。更進一步，比丘觀察自身的一切內部感受，或者某一處的內部感受，思維其是苦患、是毒瘡、是箭、是短暫的滋味、是疾病、是依賴、是導致壞滅的法、是不定的、是不滿的、是可以毀壞的、是苦、是空、是無我。思維其因緣，了知其因緣，理解其因緣。感受的因緣是無明緣行，乃至觸緣受。這被稱為觀照自身內部的感受並修行。更進一步，比丘觀察自身的一切內部感受，或者某一處的內部感受，思維其滅盡，了知其滅盡，理解其滅盡，感受的滅盡。即無明滅則行滅，乃至觸滅則受滅。這被稱為觀照自身內部的感受並修行。以及其餘的各種修行，觀察自身的一切內部感受，或者某一處的內部感受，思維從而獲得禪定，心能安住于正道。這被稱為觀照自身內部的感受並修行。什麼是『內』呢？感受被稱為『內』，是內部的，是因緣，是自性，是自身的一部分。這被稱為『內』。其餘的意義如上文所說。
比丘如何觀照外部的感受並修行呢？例如，比丘觀察一切外部的感受，或者某一處的外部感受，思維其無常，了知其無常，理解其無常，感受其無常。像這樣不放逸地觀照，就能獲得禪定，心能安住于正道。這被稱為觀照外部的感受並修行。更進一步，比丘觀察一切外部的感受，或者某一處的外部感受，思維其是苦患、是毒瘡、是箭、是短暫的滋味、是疾病、是依賴、是導致壞滅的法、是不定的、是不滿的、是可以毀壞的、是苦、是空、是無我。思維其因緣，了知其因緣，理解其因緣。感受的因緣是無明緣行，乃至觸緣受。這被稱為觀照外部的感受並修行。更進一步，比丘觀察一切外部的感受，或者某一處的外部感受，思維其滅盡，了知其滅盡，理解其滅盡，感受的滅盡。即無明滅則行滅，乃至觸滅則受滅。這被稱為觀照外部的感受並修行。以及其餘的各種修行，觀察一切外部的感受，或者某一處的外部感受，思維從而獲得禪定，心能安住于正道。這被稱為觀照外部的感受並修行。什麼是 English version: Eliminate worldly greed and sorrow. The same applies to internal and external sensations.
How does one contemplate and practice sensations? Sensation refers to the six sensations, namely, the sensation arising from eye contact, and so on, up to the sensation arising from mind contact. This is called sensation. How does one contemplate and practice internal sensations? For example, a Bhikkhu observes all internal sensations within himself, or an internal sensation in one place, contemplating its impermanence, knowing its impermanence, understanding its impermanence, and experiencing its impermanence. By contemplating in this way without negligence, one can attain concentration, and the mind can abide in the right path. This is called contemplating and practicing internal sensations. Furthermore, a Bhikkhu observes all internal sensations within himself, or an internal sensation in one place, contemplating that it is suffering, a boil, an arrow, a fleeting taste, a disease, a dependence, a law that leads to destruction, uncertain, unsatisfactory, destructible, suffering, empty, and without self. Contemplating its causes, knowing its causes, and understanding its causes. The cause of sensation is ignorance conditioning volitional activities, and so on, up to contact conditioning sensation. This is called contemplating and practicing internal sensations. Furthermore, a Bhikkhu observes all internal sensations within himself, or an internal sensation in one place, contemplating its cessation, knowing its cessation, understanding its cessation, and the cessation of sensation. That is, with the cessation of ignorance, volitional activities cease, and so on, up to the cessation of contact, sensation ceases. This is called contemplating and practicing internal sensations. And with other practices, observing all internal sensations within himself, or an internal sensation in one place, contemplating and thereby attaining concentration, the mind can abide in the right path. This is called contemplating and practicing internal sensations. What is 'internal'? Sensation is called 'internal,' it is internal, it is a condition, it is self-nature, it is a part of oneself. This is called 'internal.' The remaining meanings are as explained above.
How does a Bhikkhu contemplate external sensations and practice? For example, a Bhikkhu observes all external sensations, or an external sensation in one place, contemplating its impermanence, knowing its impermanence, understanding its impermanence, and experiencing its impermanence. By contemplating in this way without negligence, one can attain concentration, and the mind can abide in the right path. This is called contemplating external sensations and practicing. Furthermore, a Bhikkhu observes all external sensations, or an external sensation in one place, contemplating that it is suffering, a boil, an arrow, a fleeting taste, a disease, a dependence, a law that leads to destruction, uncertain, unsatisfactory, destructible, suffering, empty, and without self. Contemplating its causes, knowing its causes, and understanding its causes. The cause of sensation is ignorance conditioning volitional activities, and so on, up to contact conditioning sensation. This is called contemplating external sensations and practicing. Furthermore, a Bhikkhu observes all external sensations, or an external sensation in one place, contemplating its cessation, knowing its cessation, understanding its cessation, and the cessation of sensation. That is, with the cessation of ignorance, volitional activities cease, and so on, up to the cessation of contact, sensation ceases. This is called contemplating external sensations and practicing. And with other practices, observing all external sensations, or an external sensation in one place, contemplating and thereby attaining concentration, the mind can abide in the right path. This is called contemplating external sensations and practicing. What is
【English Translation】 Eliminate worldly greed and sorrow. The same applies to internal and external sensations.
How does one contemplate and practice sensations? Sensation refers to the six sensations, namely, the sensation arising from eye contact, and so on, up to the sensation arising from mind contact. This is called sensation. How does one contemplate and practice internal sensations? For example, a Bhikkhu observes all internal sensations within himself, or an internal sensation in one place, contemplating its impermanence, knowing its impermanence, understanding its impermanence, and experiencing its impermanence. By contemplating in this way without negligence, one can attain concentration, and the mind can abide in the right path. This is called contemplating and practicing internal sensations. Furthermore, a Bhikkhu observes all internal sensations within himself, or an internal sensation in one place, contemplating that it is suffering, a boil, an arrow, a fleeting taste, a disease, a dependence, a law that leads to destruction, uncertain, unsatisfactory, destructible, suffering, empty, and without self. Contemplating its causes, knowing its causes, and understanding its causes. The cause of sensation is ignorance (Avijja) conditioning volitional activities (Sankhara), and so on, up to contact (Phassa) conditioning sensation (Vedana). This is called contemplating and practicing internal sensations. Furthermore, a Bhikkhu observes all internal sensations within himself, or an internal sensation in one place, contemplating its cessation, knowing its cessation, understanding its cessation, and the cessation of sensation. That is, with the cessation of ignorance (Avijja), volitional activities (Sankhara) cease, and so on, up to the cessation of contact (Phassa), sensation (Vedana) ceases. This is called contemplating and practicing internal sensations. And with other practices, observing all internal sensations within himself, or an internal sensation in one place, contemplating and thereby attaining concentration, the mind can abide in the right path. This is called contemplating and practicing internal sensations. What is 'internal'? Sensation is called 'internal,' it is internal, it is a condition, it is self-nature, it is a part of oneself. This is called 'internal.' The remaining meanings are as explained above.
How does a Bhikkhu contemplate external sensations and practice? For example, a Bhikkhu observes all external sensations, or an external sensation in one place, contemplating its impermanence, knowing its impermanence, understanding its impermanence, and experiencing its impermanence. By contemplating in this way without negligence, one can attain concentration, and the mind can abide in the right path. This is called contemplating external sensations and practicing. Furthermore, a Bhikkhu observes all external sensations, or an external sensation in one place, contemplating that it is suffering, a boil, an arrow, a fleeting taste, a disease, a dependence, a law that leads to destruction, uncertain, unsatisfactory, destructible, suffering, empty, and without self. Contemplating its causes, knowing its causes, and understanding its causes. The cause of sensation (Vedana) is ignorance (Avijja) conditioning volitional activities (Sankhara), and so on, up to contact (Phassa) conditioning sensation (Vedana). This is called contemplating external sensations and practicing. Furthermore, a Bhikkhu observes all external sensations, or an external sensation in one place, contemplating its cessation, knowing its cessation, understanding its cessation, and the cessation of sensation. That is, with the cessation of ignorance (Avijja), volitional activities (Sankhara) cease, and so on, up to the cessation of contact (Phassa), sensation (Vedana) ceases. This is called contemplating external sensations and practicing. And with other practices, observing all external sensations, or an external sensation in one place, contemplating and thereby attaining concentration, the mind can abide in the right path. This is called contemplating external sensations and practicing. What is
外。受行受非受。謂外非內非緣非自性非己分。是名外。余義如上說。
云何內外受觀受行。如比丘一切內外受。若一處內外受。思惟無常知無常。解無常受無常。如是不放逸觀。得定心住正住。是名內外受觀受行。複次比丘。若一切內外受。若一處內外受。思惟苦患癰箭著味病依緣壞法不定不滿可壞苦空無我。思惟緣知緣解緣受緣。即無明緣行乃至觸緣受。乃至是名內外受觀受行。複次比丘。一切內外受。若一處內外受。思惟滅知滅解滅受滅。即無明滅。乃至觸滅則受滅。乃至是名內外受觀受行。複次比丘。若受樂受知我樂受。苦受不苦不樂受亦如是。若受有染樂受。知我有染樂受。若受無染樂受。知我無染樂受。苦受不苦不樂受亦如是。是名內外受觀受行。及余諸行。一切內外受。若一處內外受。思惟得定心住正住。是名內外受觀受行。云何內外受。受若非受。是名內外。余義如上說。如是比丘。觀受法緣起行。觀受法緣滅行。如是比丘。觀受法起滅行有受念內以智以明識不依受無所依行不受一切世。如是比丘。內受觀受行勤精進正智正念。除世貪憂。外受內外受亦如是。
云何心觀心行。云何心。若心意識六識身七識界。是名心。云何內心觀心行。如比丘一切內心。若一處內心。思惟無常知無常解
無常受無常。如是不放逸觀。得定心住正住。是名內心觀心行。複次一切內心。若一處內心。思惟苦患癰箭味病依緣壞法不定不滿可壞苦空無我。思惟緣知緣解緣受緣。即無明緣行行緣識。乃至是名內心觀心行。複次比丘。一切內心若一處內心思惟滅知滅解滅受滅。即無明滅則行滅。行滅則識滅。是名比丘內心觀心行。及余法行一切內心。若一處內心。思惟得定心住正住。如是比丘內心觀心行。云何內。心若心受謂內。是內是緣是自性是己分。是名內。余義如上說。
云何比丘外心觀心行。如比丘一切外心。若一處外心。思惟無常知無常解無常受無常。如是不放逸觀。得定心住正住。是名外心觀心行。複次比丘。一切外心。若一處外心。思惟苦患癰箭味病依緣壞法不定不滿可壞苦空無我。思惟緣知緣解緣受緣。即無明緣行行緣識。乃至是名外心觀心行。複次比丘。一切外心。一處外心。思惟滅知滅解滅受滅。即無明滅則行滅。行滅則識滅。乃至是名外心觀心行。及余心行一切外心。一處外心。思惟得定心住正住。是名外心觀心行。云何外。心心非受謂外。非內非緣非自性非己分。是名外。余義如上說。
云何比丘。內外心觀心行。如比丘一切內外心。一處內外心。思惟無常知無常解無常受無常。如是不放
【現代漢語翻譯】 現代漢語譯本： 無常感受無常的特性。像這樣不放逸地觀察，就能獲得禪定，心能安住于正念。這稱為內心觀心修行。進一步說，觀察一切內心，或者專注於一處內心，思維苦難、禍患、毒箭、滋味、疾病，依賴因緣而生，是會壞滅的法，是不確定的，不滿足的，可以毀壞的，是苦、空、無我的。思維因緣，瞭解因緣，感受因緣，即是無明緣行，行緣識。乃至如此，這稱為內心觀心修行。進一步說，比丘，觀察一切內心，或者專注於一處內心，思維滅盡，瞭解滅盡，感受滅盡，即是無明滅則行滅，行滅則識滅。這稱為比丘內心觀心修行。以及其他的法行，觀察一切內心，或者專注於一處內心，思維獲得禪定，心能安住于正念。像這樣，比丘內心觀心修行。什麼是『內』呢？如果心是感受，就稱為『內』。這是『內』，是因緣，是自性，是自己的部分。這稱為『內』。其餘的意義如上面所說。
什麼是比丘外心觀心修行呢？例如比丘觀察一切外心，或者專注於一處外心，思維無常，瞭解無常，感受無常。像這樣不放逸地觀察，就能獲得禪定，心能安住于正念。這稱為外心觀心修行。進一步說，比丘，觀察一切外心，或者專注於一處外心，思維苦難、禍患、毒箭、滋味、疾病，依賴因緣而生，是會壞滅的法，是不確定的，不滿足的，可以毀壞的，是苦、空、無我的。思維因緣，瞭解因緣，感受因緣，即是無明緣行，行緣識。乃至如此，這稱為外心觀心修行。進一步說，比丘，觀察一切外心，專注於一處外心，思維滅盡，瞭解滅盡，感受滅盡，即是無明滅則行滅，行滅則識滅。乃至如此，這稱為外心觀心修行。以及其他的心行，觀察一切外心，專注於一處外心，思維獲得禪定，心能安住于正念。這稱為外心觀心修行。什麼是『外』呢？如果心不是感受，就稱為『外』。不是『內』，不是因緣，不是自性，不是自己的部分。這稱為『外』。其餘的意義如上面所說。
什麼是比丘內外心觀心修行呢？例如比丘觀察一切內外心，專注於一處內外心，思維無常，瞭解無常，感受無常。像這樣不放逸地觀察
【English Translation】 English version: Impermanence experiences impermanence. Observing in this way without negligence, one attains samadhi, and the mind dwells in right mindfulness. This is called the practice of observing the mind within. Furthermore, observing all internal minds, or focusing on one internal mind, contemplate suffering, affliction, a festering sore, an arrow, taste, disease, that which arises dependent on conditions, the nature of decay, uncertainty, unsatisfactoriness, destructibility, suffering, emptiness, and no-self. Contemplate the conditions, understand the conditions, experience the conditions, that is, with ignorance as condition, there is action; with action as condition, there is consciousness; and so on. This is called the practice of observing the mind within. Furthermore, bhikkhus (monks), observing all internal minds, or focusing on one internal mind, contemplate cessation, understand cessation, experience cessation, that is, with the cessation of ignorance, action ceases; with the cessation of action, consciousness ceases. This is called the practice of observing the mind within by bhikkhus. And other Dharma practices, observing all internal minds, or focusing on one internal mind, contemplate attaining samadhi, and the mind dwells in right mindfulness. Thus, bhikkhus practice observing the mind within. What is 『internal』? If the mind is feeling, it is called 『internal』. This is 『internal』, it is a condition, it is self-nature, it is one's own portion. This is called 『internal』. The remaining meanings are as explained above.
What is the practice of observing the mind externally by bhikkhus? For example, bhikkhus observing all external minds, or focusing on one external mind, contemplate impermanence, understand impermanence, experience impermanence. Observing in this way without negligence, one attains samadhi, and the mind dwells in right mindfulness. This is called the practice of observing the mind externally. Furthermore, bhikkhus, observing all external minds, or focusing on one external mind, contemplate suffering, affliction, a festering sore, an arrow, taste, disease, that which arises dependent on conditions, the nature of decay, uncertainty, unsatisfactoriness, destructibility, suffering, emptiness, and no-self. Contemplate the conditions, understand the conditions, experience the conditions, that is, with ignorance as condition, there is action; with action as condition, there is consciousness; and so on. This is called the practice of observing the mind externally. Furthermore, bhikkhus, observing all external minds, focusing on one external mind, contemplate cessation, understand cessation, experience cessation, that is, with the cessation of ignorance, action ceases; with the cessation of action, consciousness ceases; and so on. This is called the practice of observing the mind externally. And other mind practices, observing all external minds, focusing on one external mind, contemplate attaining samadhi, and the mind dwells in right mindfulness. This is called the practice of observing the mind externally. What is 『external』? If the mind is not feeling, it is called 『external』. It is not 『internal』, not a condition, not self-nature, not one's own portion. This is called 『external』. The remaining meanings are as explained above.
What is the practice of observing the mind internally and externally by bhikkhus? For example, bhikkhus observing all internal and external minds, focusing on one internal and external mind, contemplate impermanence, understand impermanence, experience impermanence. Observing in this way without negligence
逸觀。得定心住正住。是名內外心觀心行。複次比丘。若一切內外心一處內外心。觀苦患癰箭味病依緣壞法不定不滿可壞苦空無我。思惟緣知緣解緣受緣。即無明緣行行緣識。乃至是名內外心觀心行。複次比丘。一切內外心一處內外心。思惟滅知滅解滅受滅。即無明滅則行滅。行滅則識滅。乃至是名內外心觀心行。複次比丘。有欲心如實知有欲心無慾心。如實知無慾心。乃至有勝心如實知有勝心。無勝心如實知無勝心。如是不放逸觀。得定心住正住。是名內外心觀心行。及余諸行一切內外心。若一處內外心。思惟得定心住正住。是名內外心觀心行。云何內外心。心若受非受。余義如上說。如是比丘。觀心法緣起行。如是緣滅心行。比丘緣起滅心行。有心起內念。以智以明識不依心。無所依行不受於世。如是比丘。內心觀心行勤精進。正智正念除世貪憂。外心內外心亦如是。
云何法觀法行。法謂除四大色身攝法受心。及余若色非色可見不可見有對無對聖非聖。是謂法。云何比丘內法觀法行。若比丘除四大色身攝法受心。若餘一切內法。若一處內法。思惟無常知無常解無常受無常。如是不放逸觀。得定心住正住。是名內法觀法行。複次比丘。除四大色身攝法受心。若餘一切內法。若一處內法。思惟苦憂患癰箭味病
依緣壞法不定不滿可壞苦空無我。思惟緣知緣解緣受緣。即無明緣行。乃至生緣老死憂悲苦惱眾苦聚集。乃至是名內法觀法行。複次比丘。除四大色身攝法受心。及餘一切內法。若一處內法。思惟滅知滅解滅受滅。即無明滅則行滅。乃至生滅則老死憂悲苦惱眾苦聚滅乃至是名內法觀法行。及余諸行。除四大色身所攝法受心。若一切內法若一處內法。思惟得定心住正住。是名內法觀法行。云何內法。法受謂內。是內是緣是自性是己分。是名內。余義如上說。
云何比丘外法觀法行。如比丘除四大色身攝法受心。若外一切法。若外一處法。如事思惟無常知無常解無常受無常。如是不放逸觀。得定心住正住。是名外法觀法行。複次比丘。除四大色身攝法受心。餘外一切法。若一處外法。如事思惟苦惱癰箭味患依緣壞法不定不滿可壞苦空無我。思惟緣知緣解緣受緣。即無明緣行。乃至生緣老死憂悲苦惱眾苦聚集。乃至是名外法觀法行。複次比丘。除四大色身攝法受心。及餘外一切法。若一處外法。如事思惟滅知滅解滅受滅。即無明滅則行滅。乃至生滅則老死憂悲苦惱眾苦聚集滅。乃至是名外法觀法行。及余諸行。除四大色身攝法受心。餘一切外法。若一處外法。如事思惟得定心住正住。是名外法觀法行。云何外法。法非
【現代漢語翻譯】 現代漢語譯本 依緣而生的壞滅之法，是不定的、不圓滿的、可以壞滅的，是苦、是空、是無我的。思維緣起，了知緣起，理解緣起，感受緣起。即無明（Avidya，指對真理的無知）緣於行（Samskara，指業力行為），乃至生（Jati，指出生）緣于老死（Jaramarana，指衰老和死亡）、憂（Soka，指憂愁）、悲（Parideva，指悲傷）、苦（Dukkha，指痛苦）、惱（Domanassa，指苦惱），眾苦聚集。乃至這被稱為內法觀法行。再次，比丘，除去四大（Mahabhuta，指地、水、火、風）色身（Rupasandha，指物質身體）所包含的法、受、心，以及其餘一切內法，若對一處內法，思維其滅，了知其滅，理解其滅，感受其滅。即無明滅則行滅，乃至生滅則老死憂悲苦惱眾苦聚滅，乃至這被稱為內法觀法行。以及其餘諸行，除去四大色身所包含的法、受、心，若對一切內法，若對一處內法，思維而得定，心安住于正住。這被稱為內法觀法行。什麼是內法？法受被稱為內。是內，是緣，是自性，是己分。這被稱為內。其餘意義如上所述。 云何比丘外法觀法行。如比丘除去四大色身所包含的法、受、心，若對外一切法，若對外一處法，如實思維無常，了知無常，理解無常，感受無常。像這樣不放逸地觀察，得定，心安住于正住。這被稱為外法觀法行。再次，比丘，除去四大色身所包含的法、受、心，其餘外一切法，若對一處外法，如實思維苦惱、癰、箭、味、患，依緣而生的壞滅之法，是不定的、不圓滿的、可以壞滅的，是苦、是空、是無我的。思維緣起，了知緣起，理解緣起，感受緣起。即無明緣於行，乃至生緣于老死憂悲苦惱眾苦聚集。乃至這被稱為外法觀法行。再次，比丘，除去四大色身所包含的法、受、心，以及其餘外一切法，若對一處外法，如實思維滅，了知滅，理解滅，感受滅。即無明滅則行滅，乃至生滅則老死憂悲苦惱眾苦聚集滅。乃至這被稱為外法觀法行。以及其餘諸行，除去四大色身所包含的法、受、心，其餘一切外法，若對一處外法，如實思維而得定，心安住于正住。這被稱為外法觀法行。什麼是外法？法非
【English Translation】 English version Dependent arising is a corruptible dharma, impermanent, incomplete, destructible, suffering, empty, and without self. Contemplate the conditions, know the conditions, understand the conditions, experience the conditions. That is, ignorance (Avidya) conditions volitional formations (Samskara), and so on, until birth (Jati) conditions old age and death (Jaramarana), sorrow (Soka), lamentation (Parideva), pain (Dukkha), grief (Domanassa), and despair – a mass of suffering gathers. This is called the practice of contemplating dharma in relation to internal dharma. Furthermore, a Bhikkhu, having removed the four great elements (Mahabhuta) of the material body (Rupasandha), along with the dharma, feeling, and mind contained within, and all other internal dharmas, if contemplating the cessation of one aspect of internal dharma, knowing its cessation, understanding its cessation, experiencing its cessation, then with the cessation of ignorance, volitional formations cease, and so on, until with the cessation of birth, old age and death, sorrow, lamentation, pain, grief, and despair – the mass of suffering ceases. This is called the practice of contemplating dharma in relation to internal dharma. And with regard to other practices, having removed the dharma, feeling, and mind contained within the four great elements of the material body, if contemplating all internal dharmas, or one aspect of internal dharma, attaining concentration, the mind dwells rightly established. This is called the practice of contemplating dharma in relation to internal dharma. What is internal dharma? The feeling of dharma is called internal. It is internal, it is a condition, it is self-nature, it is one's own portion. This is called internal. The remaining meaning is as explained above. How does a Bhikkhu practice contemplating dharma in relation to external dharma? It is like a Bhikkhu, having removed the dharma, feeling, and mind contained within the four great elements of the material body, if contemplating all external dharmas, or one aspect of external dharma, truly contemplating impermanence, knowing impermanence, understanding impermanence, experiencing impermanence. Observing in this way without negligence, attaining concentration, the mind dwells rightly established. This is called the practice of contemplating dharma in relation to external dharma. Furthermore, a Bhikkhu, having removed the dharma, feeling, and mind contained within the four great elements of the material body, and all other external dharmas, if contemplating one aspect of external dharma, truly contemplating suffering, affliction, a boil, an arrow, a taste, a disease, dependent arising is a corruptible dharma, impermanent, incomplete, destructible, suffering, empty, and without self. Contemplate the conditions, know the conditions, understand the conditions, experience the conditions. That is, ignorance conditions volitional formations, and so on, until birth conditions old age and death, sorrow, lamentation, pain, grief, and despair – a mass of suffering gathers. This is called the practice of contemplating dharma in relation to external dharma. Furthermore, a Bhikkhu, having removed the dharma, feeling, and mind contained within the four great elements of the material body, and all other external dharmas, if contemplating one aspect of external dharma, truly contemplating cessation, knowing cessation, understanding cessation, experiencing cessation. That is, with the cessation of ignorance, volitional formations cease, and so on, until with the cessation of birth, old age and death, sorrow, lamentation, pain, grief, and despair – the mass of suffering ceases. This is called the practice of contemplating dharma in relation to external dharma. And with regard to other practices, having removed the dharma, feeling, and mind contained within the four great elements of the material body, and all other external dharmas, if contemplating one aspect of external dharma, attaining concentration, the mind dwells rightly established. This is called the practice of contemplating dharma in relation to external dharma. What is external dharma? Dharma is not
受謂外。非內非緣非自性非己分。是名外。余義如上說。
云何比丘。內外法觀法行。如比丘除四大色身攝法受心。一切內外法。若一處內外法。如事思惟無常知無常解無常受無常。如是不放逸觀。得定心住正住。是名內外法觀法行。複次比丘。除四大色身攝法受心。餘一切內外法。若一處內外法。如事思惟苦惱癰箭味患依緣壞緣法不定不滿可壞苦空無我。思惟緣知緣解緣受緣。即無明緣行。乃至生緣老死憂悲苦惱眾苦聚集。乃至是名內外法觀法行。複次比丘。除四大色身攝法受心。及餘一切內外法。若一處內外法。如事思惟滅知滅解滅受滅。即無明滅則行滅。乃至生滅則老死憂悲苦惱眾苦聚集滅。乃至是名內外法觀法行。複次比丘。我內有欲如實知我內有欲。我內無慾如實知我內無慾。如欲未生如實知欲未生。如欲當生如實知欲當生。如欲現生如實知當斷。如欲斷已如實知不復生。瞋恚愚癡睡眠掉悔疑亦如是。乃至是名內外法觀法行。複次比丘。我內有眼識色慾恚。如實知我內有眼識色慾恚。我內無眼識色慾恚。如實知我內無眼識色慾恚。如眼識色未生欲恚。如實知未生。如眼識色未生欲恚。如實知當生。如眼識色現在生欲恚。如實知當斷。如眼識色已斷欲恚。如實知不復生。耳鼻舌身意亦如是。乃至是名內
【現代漢語翻譯】 現代漢語譯本： 所謂『外』，是指非內在的、非因緣的、非自性的、非屬於自身的。這被稱為『外』。其餘的意義如前文所述。
什麼是比丘對內外之法進行觀法修行呢？例如，比丘去除四大色身（地、水、火、風組成的身體）所包含的法、感受和心，觀察一切內外之法。如果對某一處內外之法，如實地思維其無常，知曉其無常，理解其無常，感受其無常。像這樣不放逸地觀察，從而得到禪定，心安住于正定。這被稱為對內外之法進行觀法修行。進一步說，比丘去除四大色身所包含的法、感受和心，觀察其餘一切內外之法。如果對某一處內外之法，如實地思維其苦惱、如癰如箭、如美味實則為患、依賴因緣、因緣壞滅、法性不定、不圓滿、可毀壞、是苦是空是無我。思維因緣，知曉因緣，理解因緣，感受因緣，即無明（avidyā）緣於行（saṃskāra），乃至生（jāti）緣于老死（jarā-maraṇa）、憂悲苦惱，種種痛苦聚集。這被稱為對內外之法進行觀法修行。進一步說，比丘去除四大色身所包含的法、感受和心，以及其餘一切內外之法。如果對某一處內外之法，如實地思維其滅，知曉其滅，理解其滅，感受其滅，即無明滅則行滅，乃至生滅則老死憂悲苦惱，種種痛苦聚集滅。這被稱為對內外之法進行觀法修行。進一步說，比丘如實地知曉我內心有貪慾，如實地知曉我內心沒有貪慾。如實地知曉貪慾尚未生起，如實地知曉貪慾將要生起，如實地知曉貪慾現在生起時應當斷除，如實地知曉貪慾斷除后不再生起。嗔恚（dveṣa）、愚癡（moha）、睡眠（styāna）、掉舉（auddhatya）、追悔（kaukritya）、懷疑（vicikitsa）也是如此。這被稱為對內外之法進行觀法修行。進一步說，比丘如實地知曉我內心有眼識（cakṣu-vijñāna）對色（rūpa）的貪慾和嗔恚，如實地知曉我內心沒有眼識對色的貪慾和嗔恚。如實地知曉眼識對色尚未生起貪慾和嗔恚，如實地知曉眼識對色將要生起貪慾和嗔恚，如實地知曉眼識對色現在生起貪慾和嗔恚時應當斷除，如實地知曉眼識對色已經斷除貪慾和嗔恚后不再生起。耳（śrotra）、鼻（ghrāṇa）、舌（jihvā）、身（kāya）、意（manas）也是如此。這被稱為對內
【English Translation】 English version: That which is called 'external' is that which is not internal, not conditioned, not of self-nature, and not belonging to oneself. This is called 'external.' The remaining meanings are as explained above.
How does a Bhikkhu (monk) practice the contemplation of the Dharma (teachings) on internal and external Dharmas? For example, a Bhikkhu removes the four great elements (mahābhūta) of the body, which are form (rūpa), along with the included Dharmas, feelings (vedanā), and mind (citta), and observes all internal and external Dharmas. If, concerning one place of internal and external Dharmas, he truly contemplates its impermanence (anitya), knows its impermanence, understands its impermanence, and experiences its impermanence. Observing in this way without negligence, he attains concentration (samādhi), and his mind dwells in right concentration. This is called the practice of contemplation of the Dharma on internal and external Dharmas. Furthermore, a Bhikkhu removes the four great elements of the body, along with the included Dharmas, feelings, and mind, and observes all other internal and external Dharmas. If, concerning one place of internal and external Dharmas, he truly contemplates its suffering (duḥkha), like a sore, like an arrow, like a delicious thing that is actually a disease, dependent on conditions, the destruction of conditions, the instability of Dharma, incompleteness, destructibility, emptiness (śūnyatā), and selflessness (anātman). Contemplating conditions, knowing conditions, understanding conditions, and experiencing conditions, that is, ignorance (avidyā) conditions volitional formations (saṃskāra), and so on, until birth (jāti) conditions old age and death (jarā-maraṇa), sorrow, grief, suffering, and distress, the accumulation of all suffering. This is called the practice of contemplation of the Dharma on internal and external Dharmas. Furthermore, a Bhikkhu removes the four great elements of the body, along with the included Dharmas, feelings, and mind, and all other internal and external Dharmas. If, concerning one place of internal and external Dharmas, he truly contemplates its cessation (nirodha), knows its cessation, understands its cessation, and experiences its cessation, that is, with the cessation of ignorance, volitional formations cease, and so on, with the cessation of birth, old age and death, sorrow, grief, suffering, and distress, the accumulation of all suffering ceases. This is called the practice of contemplation of the Dharma on internal and external Dharmas. Furthermore, a Bhikkhu truly knows, 'There is desire (rāga) within me,' and truly knows, 'There is no desire within me.' He truly knows when desire has not yet arisen, truly knows when desire will arise, truly knows when desire is presently arising that it should be abandoned, and truly knows when desire has been abandoned that it will not arise again. Anger (dveṣa), delusion (moha), sloth and torpor (styāna-middha), restlessness and remorse (uddhacca-kukkucca), and doubt (vicikitsa) are also the same. This is called the practice of contemplation of the Dharma on internal and external Dharmas. Furthermore, a Bhikkhu truly knows, 'There is desire and aversion in my internal eye-consciousness (cakṣu-vijñāna) towards forms (rūpa),' and truly knows, 'There is no desire and aversion in my internal eye-consciousness towards forms.' He truly knows when desire and aversion towards forms have not yet arisen in eye-consciousness, truly knows when desire and aversion towards forms will arise in eye-consciousness, truly knows when desire and aversion towards forms are presently arising in eye-consciousness that they should be abandoned, and truly knows when desire and aversion towards forms have been abandoned in eye-consciousness that they will not arise again. The ear (śrotra), nose (ghrāṇa), tongue (jihvā), body (kāya), and mind (manas) are also the same. This is called the practice of contemplation of the Dharma on internal and external
外法觀法行。複次比丘。我內有念覺。如實知我內有念覺。我內無念覺。如實知我內無念覺。如念覺未生。如實知未生。如念覺未生。如實知當生。如念覺生已。如實知有具足。修餘六覺亦如是。乃至是名內外法觀法行。複次比丘。如實知苦苦集苦滅苦滅道。如實知漏漏集漏滅漏滅道。乃至是名內外法觀法行。複次比丘。厭離一切行入甘露界。是寂靜此勝。滅一切行。愛滅涅槃。乃至是名內外法觀法行。及余諸行。除四大色身攝法受心。及餘一切內外法。若一處內外法。如事思惟定心住正住。是名內外法觀法行。云何內外法。法若受若不受。是名內外法。余義如上說。如是比丘。觀法緣起法行。觀法緣滅法行。如是比丘。觀起滅法行。有法起內念。以智以明識不依法。無所依行不受於世。如是比丘。內法觀法行勤精進。正智正念除世貪憂。外法內外法亦如是。如實修學四念處。當有是怖。於一切世常無我行。心不高不下亦無住處。若有我想眾生想命想人想。無有是處。常應第一空行。若得此後心不作無益。不受不著色聲香味觸。於三世無礙。于欲界解脫。色界無色界解脫滅不復生。此是苦際。如春末月極盛熱時無有云霧。少水在瓦器便速煎滅。如是比丘。若得後心不作無益。不受不著色聲香味觸。乃至滅不復生。此是
【現代漢語翻譯】 現代漢語譯本： 外法觀法行。再者，比丘（bhikkhu，佛教僧侶），我內心有念頭生起，如實地知道我內心有念頭生起；我內心沒有念頭生起，如實地知道我內心沒有念頭生起；念頭尚未生起，如實地知道尚未生起；念頭尚未生起，如實地知道將來會生起；念頭已經生起，如實地知道已經具足。修習其餘六覺（指眼、耳、鼻、舌、身、意六種感覺）也像這樣。乃至這稱為內外法觀法行。 再者，比丘，如實地知道苦、苦的生起、苦的滅除、滅苦的道路；如實地知道煩惱、煩惱的生起、煩惱的滅除、滅煩惱的道路。乃至這稱為內外法觀法行。 再者，比丘，厭離一切行（saṅkhāra，所有有為法），進入甘露界（Amata，不死之境），這是寂靜，這是殊勝，滅除一切行，愛滅即是涅槃（Nibbāna，解脫）。乃至這稱為內外法觀法行。以及其餘諸行，除去四大（地、水、火、風）所組成的色身（rūpa-kāya，物質身體），攝取法、受、心，以及其餘一切內外法。如果在某一處內外法，如實地思惟，使心安定，保持正念。這稱為內外法觀法行。什麼是內外法？法若是受（vedanā，感受），若不是受，這稱為內外法。其餘意義如上面所說。像這樣，比丘，觀察法緣起法行，觀察法緣滅法行。像這樣，比丘，觀察生起滅除的法行。有法生起內心念頭，用智慧和光明來辨識，不依賴於法，無所依賴地修行，不執著於世間。像這樣，比丘，內心法觀法行，勤奮精進，以正知正念去除世間的貪婪和憂愁。外法、內外法也像這樣。如實地修學四念處（satipaṭṭhāna，身、受、心、法四種觀照），應當會有這種覺悟：在一切世間常常以無我（anatta，非我）的方式修行，心既不高也不低，也沒有停留之處。如果有人有我想、眾生想、命想、人想，那是不可能的。應當常常以第一義空（suññatā，空性）的方式修行。如果得到這種境界之後，心不再做無益的事情，不接受也不執著於色、聲、香、味、觸，對於三世（過去、現在、未來）沒有障礙，從欲界（kāma-dhātu，充滿慾望的領域）解脫，沒有解脫的滅除，不再重生。這就是苦的盡頭。就像春末夏初極度炎熱的時候沒有云霧，少量水在瓦器中很快就被煎幹一樣。像這樣，比丘，如果得到這種境界之後，心不再做無益的事情，不接受也不執著於色、聲、香、味、觸，乃至滅除不再重生。這就是苦的盡頭。
【English Translation】 English version: Observing the Dhamma (Dharma, teachings) in external phenomena. Furthermore, a bhikkhu (Buddhist monk), when there is an awareness arising within me, truly knows that there is an awareness arising within me; when there is no awareness arising within me, truly knows that there is no awareness arising within me; when an awareness has not yet arisen, truly knows that it has not yet arisen; when an awareness has not yet arisen, truly knows that it will arise; when an awareness has already arisen, truly knows that it is fully present. Cultivating the remaining six senses (referring to the six senses of eye, ear, nose, tongue, body, and mind) is also like this. This is called observing the Dhamma in internal and external phenomena. Furthermore, a bhikkhu, truly knows suffering, the arising of suffering, the cessation of suffering, and the path to the cessation of suffering; truly knows defilements, the arising of defilements, the cessation of defilements, and the path to the cessation of defilements. This is called observing the Dhamma in internal and external phenomena. Furthermore, a bhikkhu, renouncing all saṅkhāras (conditioned phenomena), enters the Amata (deathless realm), which is peaceful and supreme, extinguishing all saṅkhāras, the cessation of craving is Nibbāna (liberation). This is called observing the Dhamma in internal and external phenomena. And the remaining phenomena, except for the rūpa-kāya (material body) composed of the four great elements (earth, water, fire, and air), grasping the Dhamma, feeling (vedanā), and mind, and all other internal and external phenomena. If in a certain place of internal and external phenomena, one truly contemplates, stabilizes the mind, and maintains mindfulness. This is called observing the Dhamma in internal and external phenomena. What are internal and external phenomena? If a phenomenon is a feeling (vedanā), or if it is not a feeling, this is called internal and external phenomena. The remaining meanings are as explained above. Thus, a bhikkhu, observes the Dhamma of dependent origination, observes the Dhamma of cessation. Thus, a bhikkhu, observes the Dhamma of arising and ceasing. When a phenomenon arises with internal thoughts, using wisdom and clarity to discern, not relying on the Dhamma, practicing without reliance, not clinging to the world. Thus, a bhikkhu, observing the Dhamma internally, diligently strives, with right knowledge and right mindfulness, removes worldly greed and sorrow. External phenomena and internal and external phenomena are also like this. Truly cultivating the four satipaṭṭhānas (foundations of mindfulness: body, feeling, mind, and Dhamma), there should be this realization: in all worlds, constantly practice in a non-self (anatta) manner, the mind is neither high nor low, and there is no place to dwell. If someone has thoughts of 'I', thoughts of 'sentient being', thoughts of 'life', thoughts of 'person', that is impossible. One should always practice in the manner of the first emptiness (suññatā). If one attains this state, the mind no longer does useless things, does not accept or cling to form, sound, smell, taste, touch, is unhindered in the three times (past, present, future), is liberated from the kāma-dhātu (realm of desire), there is no cessation of liberation, and is no longer reborn. This is the end of suffering. Just as in the late spring and early summer, when it is extremely hot and there are no clouds, a small amount of water in an earthenware pot is quickly dried up. Thus, a bhikkhu, if one attains this state, the mind no longer does useless things, does not accept or cling to form, sound, smell, taste, touch, until cessation and no longer reborn. This is the end of suffering.
名苦際。
如風吹猛焰 滅時不移處 以覺扇名色 盡亦無所至 如工鍛熱鐵 流星滅無象 陶冶漸歸無 求相信難得 如雨投海中 本渧豈復存 解脫亦何有 空故湛然樂 捨身離於想 諸受無所覺 所行盡寂靜 識亦自然滅
舍利弗阿毗曇論非問分正勤品第七
問曰。幾正勤。答曰四。何謂四。若比丘。惡不善法未生欲令不生。起欲自勉勝進攝心正斷。惡不善法已生必當斷。起欲自勉勝進攝心正斷。善法未生欲令生。起欲自勉。勝進攝心正斷。善法已生欲令住。具足修不忘增廣。起欲自勉勝進攝心正斷。云何惡法未生欲令不生。身口意惡行。是名惡不善法。複次十不善業道。是名惡不善法。複次不善根不善根相應。不善根所起非緣非受。是名惡不善法。複次貪慾瞋恚愚癡忿怒怨嫌妄瞋嫉妒慳惜諛諂欺偽匿惡無慚無愧自高諍訟強毅放逸我慢增上慢等。是名惡不善法。複次十邪法。是名惡不善法。如是惡不善法。未生未起未和合。令我不生不起不和合。是名惡不善法未生欲令不生。何謂起欲。若欲重欲欲作欲起欲顯出欲越度欲得欲觸欲證。是名起欲。何謂自勉。堪忍力厲未得欲得未解欲解未證欲證。是名自勉。何謂勝進。身心發起顯出越度堪忍不退勤力修進。是名進
【現代漢語翻譯】 現代漢語譯本： 名苦際。
猶如狂風吹動猛烈的火焰，熄滅時沒有固定的去處。 憑藉覺悟之扇驅散名色（nāma-rūpa，構成個體存在的要素），當名色消盡時，也沒有什麼地方可以到達。 如同工匠鍛造熾熱的鐵，流星隕落時沒有形跡。 陶冶變化逐漸歸於虛無，想要尋求它的真實相貌是難以得到的。 如同雨水投入大海之中，原本的水滴哪裡還能存在呢？ 解脫也是如此，沒有什麼實在的，因為空性而感到澄澈的快樂。 捨棄身體，遠離各種妄想，各種感受也無法察覺。 所做的一切都歸於寂靜，意識也自然消滅。
《舍利弗阿毗曇論》非問分正勤品第七
問：有幾種正勤？答：有四種。什麼是四種？如果比丘，對於尚未生起的惡不善法，想要令它不生起，就發起意欲，自我勉勵，精進不懈，收攝心念，正確地斷除。對於已經生起的惡不善法，必定要斷除，就發起意欲，自我勉勵，精進不懈，收攝心念，正確地斷除。對於尚未生起的善法，想要令它生起，就發起意欲，自我勉勵，精進不懈，收攝心念，正確地斷除。對於已經生起的善法，想要令它保持，圓滿具足，修習不忘失，增長廣大，就發起意欲，自我勉勵，精進不懈，收攝心念，正確地斷除。什麼是惡法尚未生起，想要令它不生起呢？身口意所造作的惡行，這叫做惡不善法。再者，十不善業道，這叫做惡不善法。再者，不善根，與不善根相應的法，不善根所生起的，非緣，非受，這叫做惡不善法。再者，貪慾、瞋恚、愚癡、忿怒、怨恨、嫌隙、虛妄的瞋怒、嫉妒、慳吝、吝惜、阿諛奉承、欺騙、虛偽、隱藏罪惡、沒有慚愧心、沒有羞恥心、自高自大、爭論訴訟、剛強固執、放逸、我慢、增上慢等等，這叫做惡不善法。再者，十邪法，這叫做惡不善法。像這樣的惡不善法，尚未生起、尚未發起、尚未和合，令我不生起、不發起、不和合，這叫做惡不善法尚未生起，想要令它不生起。什麼是發起意欲呢？如果想要、強烈的想要、想要去做、想要生起、想要顯露出來、想要超越過去、想要得到、想要觸及、想要證得，這叫做發起意欲。什麼是自我勉勵呢？能夠忍耐，努力不懈，尚未得到的想要得到，尚未理解的想要理解，尚未證得的想要證得，這叫做自我勉勵。什麼是精進不懈呢？身心發起，顯露出來，超越過去，能夠忍耐，不退縮，勤奮努力，修習前進，這叫做精進。
【English Translation】 English version: Name, suffering's limit.
Like a fierce flame blown by the wind, when it is extinguished, it leaves no trace. With the fan of awakening, dispel nāma-rūpa (name and form, the elements constituting individual existence), and when they are exhausted, there is nowhere to arrive. Like a blacksmith forging hot iron, a shooting star vanishes without a trace. Gradually transforming and returning to nothingness, seeking its true form is difficult to obtain. Like rain falling into the sea, where can the original drop be found again? Liberation is also like this, nothing substantial, and because of emptiness, there is serene joy. Abandoning the body, departing from thoughts, all sensations are no longer perceived. All actions cease into stillness, and consciousness naturally extinguishes.
Shariputra Abhidharma Shastra, Non-Question Section, Right Diligence Chapter 7
Question: How many right diligences are there? Answer: There are four. What are the four? If a Bhikkhu, regarding unwholesome dharmas that have not yet arisen, wishes to prevent them from arising, he generates desire, exerts himself, strives forward, collects his mind, and rightly abandons them. Regarding unwholesome dharmas that have already arisen, he must abandon them, he generates desire, exerts himself, strives forward, collects his mind, and rightly abandons them. Regarding wholesome dharmas that have not yet arisen, he wishes to bring them into existence, he generates desire, exerts himself, strives forward, collects his mind, and rightly cultivates them. Regarding wholesome dharmas that have already arisen, he wishes to maintain them, fully complete them, cultivate them without forgetting, and increase them greatly, he generates desire, exerts himself, strives forward, collects his mind, and rightly cultivates them. What does it mean that unwholesome dharmas have not yet arisen, and one wishes to prevent them from arising? Evil actions of body, speech, and mind, these are called unwholesome dharmas. Furthermore, the ten unwholesome karmic paths, these are called unwholesome dharmas. Furthermore, unwholesome roots, dharmas associated with unwholesome roots, those arising from unwholesome roots, non-causes, non-receptions, these are called unwholesome dharmas. Furthermore, greed, hatred, delusion, anger, resentment, animosity, false anger, jealousy, stinginess, miserliness, flattery, deception, hypocrisy, concealing evil, shamelessness, lack of remorse, arrogance, contention, stubbornness, recklessness, pride, excessive pride, and so on, these are called unwholesome dharmas. Furthermore, the ten evil dharmas, these are called unwholesome dharmas. Such unwholesome dharmas, not yet arisen, not yet initiated, not yet combined, cause me not to arise, not to initiate, not to combine, this is called unwholesome dharmas not yet arisen, wishing to prevent them from arising. What is generating desire? If one desires, strongly desires, desires to do, desires to arise, desires to reveal, desires to transcend, desires to obtain, desires to touch, desires to realize, this is called generating desire. What is exerting oneself? Being able to endure, striving diligently, wanting to obtain what has not yet been obtained, wanting to understand what has not yet been understood, wanting to realize what has not yet been realized, this is called exerting oneself. What is striving forward? Body and mind initiating, revealing, transcending, being able to endure, not retreating, diligently striving, cultivating and advancing, this is called striving forward.
。此進起正起正生觸證。是名勝進。何謂攝心。心意識六識身七識界。是名心。是心攝正攝緣攝勸厲正勸勉。踴躍歡喜。是名攝心。何謂正。正因正思惟正方便。是名正。何謂斷。舍惡法生善法清白法現世樂行。知見慧分別斷漏盡一切苦際。是名斷。惡不善法已生必當斷。起欲自勉勝進攝心。正斷亦如是說。但已生為異。何謂善法未生欲令生。身口意善行。是名善法。乃至何謂斷。舍惡法生善法清白法現世樂行。知見慧分別斷漏盡一切苦際。是名斷。何謂善法生已欲令住。身口意行善。是名善法。乃至複次十正法正見乃至正智及余隨正法。是名善法。如此善法生和合。令我住不失不忘。令我究竟。是名善法生已住。何謂具足。戒眾未具足欲令具足。乃至解脫知見眾未具足欲令具足。是名具足。何謂修。若善法親近正親近。依正依勤行修學。是名修。何謂不忘。欲令善法不失不奪相續念不忘。是名不忘。何謂增廣。欲令善法增長廣進。是名增廣。乃至何謂斷。舍惡法生善法清白法現世樂行。知見慧分別斷諸漏盡一切苦際。是謂斷。
舍利弗阿毗曇論非問分神足品第八
問曰。幾神足。答曰四。謂欲定斷行成就修神足精進定心定慧定斷行成就修神足。
云何欲。謂欲重欲作。欲發起欲顯出欲越度。欲得
【現代漢語翻譯】 現代漢語譯本： 此為精進，由此生起正確的精進，生起正確的觸證。這被稱為勝進（更高的精進）。什麼叫做攝心（專注內心）？心、意識、六識身、七識界，這些被稱為心。這種心能夠攝取正確的方向，攝取正確的因緣，攝取勸導和勉勵，從而正確地勸導和勉勵，使人踴躍歡喜。這被稱為攝心。什麼叫做正？正因、正思惟、正方便，這些被稱為正。什麼叫做斷？捨棄惡法，生起善法、清白法，在現世中快樂地修行，通過知見和智慧來分辨，斷除煩惱，最終達到一切痛苦的終點。這被稱為斷。對於已經產生的惡不善法，必須斷除，生起慾望，自我勉勵，更加精進，專注內心，正確地斷除，也可以這樣說，只是強調已經產生這一點不同。什麼叫做善法，對於尚未產生的善法，希望它產生，包括身、口、意的善行。這被稱為善法。乃至什麼叫做斷？捨棄惡法，生起善法、清白法，在現世中快樂地修行，通過知見和智慧來分辨，斷除煩惱，最終達到一切痛苦的終點。這被稱為斷。什麼叫做善法，對於已經產生的善法，希望它保持住，包括身、口、意的善行。這被稱為善法。乃至進一步說，十種正法，即正見乃至正智，以及其他隨順正法的行為。這被稱為善法。如此善法產生並和合，使我能夠保持住它，不失去它，不忘記它，使我最終達到目標。這被稱為善法生起后保持住。什麼叫做具足？對於尚未具足的戒眾，希望它具足，乃至對於尚未具足的解脫知見眾，希望它具足。這被稱為具足。什麼叫做修？如果對善法親近，正確地親近，依靠，正確地依靠，勤奮地修行和學習。這被稱為修。什麼叫做不忘？希望善法不失去，不被奪走，相續不斷地憶念，不忘記。這被稱為不忘。什麼叫做增廣？希望善法增長和廣泛發展。這被稱為增廣。乃至什麼叫做斷？捨棄惡法，生起善法、清白法，在現世中快樂地修行，通過知見和智慧來分辨，斷除各種煩惱，最終達到一切痛苦的終點。這被稱為斷。
《舍利弗阿毗曇論》非問分神足品第八
問：有幾種神足？答：有四種。即欲定斷行成就修神足、精進定心定慧定斷行成就修神足。
什麼是欲（chanda）？即強烈的願望、重視、行動、發起、顯現、超越、獲得。
【English Translation】 English version: This is vigor, from which arises right vigor, from which arises right contact and realization. This is called superior vigor (sheng jin). What is concentration of mind (she xin)? Mind, consciousness, the six bodies of consciousness, the seven realms of consciousness, these are called mind. This mind can gather the right direction, gather the right conditions, gather exhortation and encouragement, thereby correctly exhorting and encouraging, making people rejoice. This is called concentration of mind. What is right (zheng)? Right cause, right thought, right means, these are called right. What is cessation (duan)? Abandoning evil dharmas, generating good dharmas, pure dharmas, practicing happily in this life, discerning through knowledge and wisdom, cutting off defilements, and finally reaching the end of all suffering. This is called cessation. For evil and unwholesome dharmas that have already arisen, they must be cut off, generating desire, self-exhortation, superior vigor, concentration of mind, and right cessation can also be described in this way, only emphasizing the difference that they have already arisen. What are good dharmas, for good dharmas that have not yet arisen, hoping that they arise, including good actions of body, speech, and mind. These are called good dharmas. Even what is cessation? Abandoning evil dharmas, generating good dharmas, pure dharmas, practicing happily in this life, discerning through knowledge and wisdom, cutting off defilements, and finally reaching the end of all suffering. This is called cessation. What are good dharmas, for good dharmas that have already arisen, hoping that they remain, including good actions of body, speech, and mind. These are called good dharmas. Furthermore, the ten right dharmas, namely right view to right knowledge, and other actions that follow right dharmas. These are called good dharmas. Thus, good dharmas arise and harmonize, enabling me to maintain it, not lose it, not forget it, and ultimately reach my goal. This is called good dharmas arising and remaining. What is fulfillment (juzu)? For the precepts (jie zhong) that have not yet been fulfilled, hoping that they are fulfilled, even for the knowledge and vision of liberation (jiětuō zhījiàn zhòng) that have not yet been fulfilled, hoping that they are fulfilled. This is called fulfillment. What is cultivation (xiu)? If one is close to good dharmas, correctly close, relies on, correctly relies on, diligently practices and learns. This is called cultivation. What is non-forgetting (bu wang)? Hoping that good dharmas are not lost, not taken away, continuously remembered, and not forgotten. This is called non-forgetting. What is expansion (zeng guang)? Hoping that good dharmas grow and develop widely. This is called expansion. Even what is cessation? Abandoning evil dharmas, generating good dharmas, pure dharmas, practicing happily in this life, discerning through knowledge and wisdom, cutting off all defilements, and finally reaching the end of all suffering. This is called cessation.
Sariputra Abhidhamma Treatise, Non-Question Section, Chapter 8 on the Foundations of Spiritual Power (Shen Zu Pin)
Question: How many foundations of spiritual power are there? Answer: There are four. Namely, the foundation of spiritual power achieved through desire-concentration-cessation-practice (yu ding duan xing chengjiu xiu shen zu), the foundation of spiritual power achieved through vigor-concentration-mind-wisdom-cessation-practice (jingjin ding xin ding hui ding duan xing chengjiu xiu shen zu).
What is desire (chanda)? It is strong wish, importance, action, initiation, manifestation, transcendence, attainment.
欲觸。欲解欲證是名欲。
云何定。若心住正住。是名定。如是欲如是定。是名欲定。複次貴欲向欲。依欲趣欲增上欲。以欲為主得定。心住正住。是名欲定。複次善欲發起得定。心住正住。不善欲發起得定。心住正住。無記欲發起得定。心住正住。是名欲定。複次不欲行善。即自思惟。此非我所善。非所好非所應非所行非我行時。我何故不欲行善。便以欲為尊上得定。心住正住。是名欲定。複次欲行善法。即自思惟。是我所善。是所好是所應。是所行是我行時。我欲行善。以欲為尊上得定。心住正住。是名欲定。複次善欲不生。善欲不生已不善欲生。共貪慾瞋恚愚癡行。即自思惟。此非我所善。非所好非所應非所行非我行時。我何故不欲行善。乃共貪慾瞋恚愚癡行。尊上善欲得定。心住正住。是名欲定。複次不善欲不生。不善欲不生已善欲生。不共貪慾瞋恚愚癡行。即自思惟。是我所善是所好是所應是所行。是我行時。我欲行善。不共貪慾瞋恚愚癡行。以善欲為尊上得定。心住正住。是名欲定。
云何斷。以善法引心引正引調正調止正止不失不移。是名斷。複次身心發起顯出越度堪忍勤力進不退。是名斷。複次修四正斷。是名斷。複次舍惡不善法生善法現世樂行。知見慧分別。斷諸漏盡一切苦際。是名
【現代漢語翻譯】 現代漢語譯本 什麼是『欲』（chanda）？想要接觸、想要理解、想要證悟，這被稱為『欲』。
什麼是『定』（samadhi）？如果心安住、正直安住，這被稱為『定』。像這樣，『欲』和『定』結合，就稱為『欲定』。 更進一步說，珍視『欲』、趨向『欲』、依靠『欲』、前往『欲』、增上『欲』，以『欲』為主導而獲得『定』，心安住、正直安住，這被稱為『欲定』。 更進一步說，以善良的『欲』發起而獲得『定』，心安住、正直安住；以不善良的『欲』發起而獲得『定』，心安住、正直安住；以無記的『欲』發起而獲得『定』，心安住、正直安住，這被稱為『欲定』。 更進一步說，當不想行善時，就自己思考：『這並非我所認為的善，並非我所喜好，並非我所應當做的，並非我所行的，當我在修行時，我為何不想行善呢？』於是以『欲』為尊上而獲得『定』，心安住、正直安住，這被稱為『欲定』。 更進一步說，當想要行善法時，就自己思考：『這是我所認為的善，是我所喜好，是我所應當做的，是我所行的，當我在修行時，我想要行善。』以『欲』為尊上而獲得『定』，心安住、正直安住，這被稱為『欲定』。 更進一步說，當善良的『欲』沒有生起，不善良的『欲』已經生起，與貪慾（lobha）、瞋恚（dosa）、愚癡（moha）一同活動時，就自己思考：『這並非我所認為的善，並非我所喜好，並非我所應當做的，並非我所行的，當我在修行時，我為何不想行善，反而與貪慾、瞋恚、愚癡一同活動呢？』尊上善良的『欲』而獲得『定』，心安住、正直安住，這被稱為『欲定』。 更進一步說，當不善良的『欲』沒有生起，不善良的『欲』沒有生起之後，善良的『欲』生起，不與貪慾、瞋恚、愚癡一同活動時，就自己思考：『這是我所認為的善，是我所喜好，是我所應當做的，是我所行的，當我在修行時，我想要行善，不與貪慾、瞋恚、愚癡一同活動。』以善良的『欲』為尊上而獲得『定』，心安住、正直安住，這被稱為『欲定』。
什麼是『斷』（pahana）？以善良的法引導心，正直地引導，調伏地引導，正直地調伏，止息地引導，正直地止息，不喪失，不轉移，這被稱為『斷』。 更進一步說，身心發起，顯現，超出，堪忍，勤奮努力，前進不退，這被稱為『斷』。 更進一步說，修習四正斷（sammappadhana），這被稱為『斷』。 更進一步說，捨棄邪惡不善之法，生起善良之法，在現世快樂地修行，通過知見、智慧來分辨，斷除諸漏（asava），達到一切苦的盡頭，這被稱為『斷』。
【English Translation】 English version What is 『desire』 (chanda)? Wanting to touch, wanting to understand, wanting to realize, this is called 『desire』.
What is 『concentration』 (samadhi)? If the mind abides, abides rightly, this is called 『concentration』. Thus, 『desire』 and 『concentration』 together are called 『desire-concentration』. Furthermore, valuing 『desire』, inclining towards 『desire』, relying on 『desire』, proceeding towards 『desire』, increasing 『desire』, with 『desire』 as the leader, obtaining 『concentration』, the mind abides, abides rightly, this is called 『desire-concentration』. Furthermore, with good 『desire』 arising, obtaining 『concentration』, the mind abides, abides rightly; with unwholesome 『desire』 arising, obtaining 『concentration』, the mind abides, abides rightly; with neutral 『desire』 arising, obtaining 『concentration』, the mind abides, abides rightly, this is called 『desire-concentration』. Furthermore, when not wanting to do good, one reflects: 『This is not what I consider good, not what I like, not what I should do, not what I practice; when I am practicing, why do I not want to do good?』 Then, with 『desire』 as the supreme, obtaining 『concentration』, the mind abides, abides rightly, this is called 『desire-concentration』. Furthermore, when wanting to do good deeds, one reflects: 『This is what I consider good, what I like, what I should do, what I practice; when I am practicing, I want to do good.』 With 『desire』 as the supreme, obtaining 『concentration』, the mind abides, abides rightly, this is called 『desire-concentration』. Furthermore, when good 『desire』 does not arise, and unwholesome 『desire』 has arisen, acting with greed (lobha), hatred (dosa), and delusion (moha), one reflects: 『This is not what I consider good, not what I like, not what I should do, not what I practice; when I am practicing, why do I not want to do good, but instead act with greed, hatred, and delusion?』 Valuing good 『desire』, obtaining 『concentration』, the mind abides, abides rightly, this is called 『desire-concentration』. Furthermore, when unwholesome 『desire』 does not arise, and after unwholesome 『desire』 has not arisen, good 『desire』 arises, not acting with greed, hatred, and delusion, one reflects: 『This is what I consider good, what I like, what I should do, what I practice; when I am practicing, I want to do good, not acting with greed, hatred, and delusion.』 With good 『desire』 as the supreme, obtaining 『concentration』, the mind abides, abides rightly, this is called 『desire-concentration』.
What is 『abandoning』 (pahana)? Guiding the mind with wholesome qualities, guiding rightly, guiding to be tamed, taming rightly, guiding to be stilled, stilling rightly, not losing, not shifting, this is called 『abandoning』. Furthermore, body and mind arising, manifesting, transcending, enduring, diligently striving, advancing without retreating, this is called 『abandoning』. Furthermore, cultivating the four right exertions (sammappadhana), this is called 『abandoning』. Furthermore, abandoning evil and unwholesome qualities, generating wholesome qualities, practicing happily in the present life, discerning through knowledge and wisdom, abandoning the influxes (asava), reaching the end of all suffering, this is called 『abandoning』.
斷。
云何斷行。悅喜信舍念正智。是名斷行。複次欲定斷行成就修神足。除欲精進心慧。余所隨法受想思觸思惟覺觀。解脫順信悅喜心隨信不放逸念心舍除身進。及余所隨色。是名斷行。
云何成就。欲定斷及斷行共起正共起受正受生正生具足。是名成就。
云何修。此欲定斷行成就神足。親近正親近依正依勤行修學。是謂修。
云何神。如意通如意化如意自在作種種變。是名神。複次如比丘有大神力。能無量變化震動大地。以一為多以多為一。若近物遠物。若墻壁高山。徹過無礙如行虛空。結跏趺坐。陵虛如鳥入出地中如出沒水。履水如地。身出煙焰如大火聚。日月威德以手捫摸乃至梵天身得自在。是名神。
何謂足。如欲定斷行。是足是齊是因是門是用是道是至是緣是緒是勢。神生正生起正起。出正出如意正如意。是謂足。
若比丘。欲定斷行成就修神足。令我欲不高不下不沒不散。前後常想行。前如後後如前。晝如夜夜如晝。其心開悟無有覆蓋。修行明瞭以身定心。以心定身。樂想輕想舉身行。云何下欲。若欲共懈怠相應。不勤進不自勉。廢善退法。是名下欲。云何懈怠。窳墮𧄼懵于善法廢退。是名懈怠。若欲共懈怠相應。不勤進不自勉廢退善法。是名下欲。
【現代漢語翻譯】 現代漢語譯本 如何斷絕（duàn）。
什麼叫做斷行（duàn xíng）？ 喜悅（yuè xǐ）、信心（xìn）、捨棄（shě）、正念（niàn zhèng）、正智（zhèng zhì），這些叫做斷行。進一步說，通過慾望（yù）和禪定（dìng）來成就斷行，修習神足（shén zú），去除慾望，精進（jīng jìn）努力，專注心念（xīn），運用智慧（huì）。其餘伴隨的感受（shòu）、想法（xiǎng）、思緒（sī）、接觸（chù）、思考（sī wéi）、覺察（jué guān），從煩惱中解脫（jiě tuō），順應信心，喜悅，內心隨順信心而不放逸（bù fàng yì），正念，捨棄，去除身體的疲憊和精進，以及其餘伴隨的色法（sè fǎ），這些叫做斷行。
什麼叫做成就（chéng jiù）？
慾望（yù）和禪定（dìng）的斷絕以及斷行共同生起，正確的共同生起感受，正確的感受產生，正確的產生具足，這叫做成就。
什麼叫做修習（xiū）？
這種通過慾望（yù）和禪定（dìng）的斷行成就的神足，親近正確的親近，依靠正確的依靠，勤奮修行學習，這就叫做修習。
什麼叫做神（shén）？
如意通（rú yì tōng），如意化（rú yì huà），如意自在（rú yì zì zài）地作出種種變化，這叫做神。進一步說，例如比丘（bǐ qiū）有大神力，能夠無量變化，震動大地，以一化為多，以多化為一，無論是近處的事物還是遠處的事物，無論是墻壁還是高山，都能穿透過去沒有阻礙，如同行走在虛空中。結跏趺坐（jié jiā fū zuò），在空中飛行如同鳥兒一樣，出入地中如同出沒於水中，在水面上行走如同在地上行走，身體發出煙焰如同巨大的火堆。日月具有威德，可以用手撫摸，甚至可以到達梵天（fàn tiān），身體獲得自在，這叫做神。
什麼叫做足（zú）？
如慾望（yù）和禪定（dìng）的斷行，就是足，就是齊，就是因，就是門，就是用，就是道，就是至，就是緣，就是緒，就是勢。神（shén）產生，正確的產生，生起，正確的生起，出現，正確的出現，如意，正確的如意，這就叫做足。
如果比丘（bǐ qiū）通過慾望（yù）和禪定（dìng）的斷行成就修習神足，使我的慾望不高不低，不沉沒不散亂，前後常常觀想，前面如同後面，後面如同前面，白天如同夜晚，夜晚如同白天，他的心開悟沒有覆蓋，修行明瞭，用身體安定心，用心安定身體，樂於觀想輕安，舉身而行。什麼叫做下欲（xià yù）？如果慾望和懈怠（xiè dài）相應，不勤奮不努力，不自我勉勵，廢棄善法退失正道，這叫做下欲。什麼叫做懈怠？懶惰（lǎn duò）昏沉（hūn chén），對於善法廢棄退失，這叫做懈怠。如果慾望和懈怠相應，不勤奮不努力，不自我勉勵，廢棄退失善法，這叫做下欲。
English version How to sever (duàn).
What is called severance practice (duàn xíng)? Joy (yuè xǐ), faith (xìn), relinquishment (shě), right mindfulness (niàn zhèng), right wisdom (zhèng zhì), these are called severance practice. Furthermore, achieving severance practice through desire (yù) and concentration (dìng), cultivating the supernatural powers (shén zú), eliminating desire, diligent effort (jīng jìn), focusing the mind (xīn), and employing wisdom (huì). The remaining accompanying feelings (shòu), thoughts (xiǎng), reflections (sī), contact (chù), contemplation (sī wéi), awareness (jué guān), liberation from afflictions (jiě tuō), conforming to faith, joy, the mind following faith without negligence (bù fàng yì), right mindfulness, relinquishment, eliminating bodily fatigue and effort, and the remaining accompanying form (sè fǎ), these are called severance practice.
What is called accomplishment (chéng jiù)?
The severance of desire (yù) and concentration (dìng) and the joint arising of severance practice, the correct joint arising of feeling, the correct feeling arising, the correct arising being complete, this is called accomplishment.
What is called cultivation (xiū)?
This supernatural power achieved through the severance practice of desire (yù) and concentration (dìng), approaching the correct approach, relying on the correct reliance, diligently practicing and learning, this is called cultivation.
What is called supernatural (shén)?
The psychic power of wish fulfillment (rú yì tōng), the psychic power of transformation (rú yì huà), the psychic power of wishful self-mastery (rú yì zì zài) to perform various transformations, this is called supernatural. Furthermore, for example, a Bhikshu (bǐ qiū) has great supernatural power, capable of immeasurable transformations, shaking the earth, transforming one into many, transforming many into one, whether near or far objects, whether walls or high mountains, penetrating through without obstruction, as if walking in empty space. Sitting in full lotus posture (jié jiā fū zuò), flying in the sky like a bird, entering and exiting the earth as if emerging from and submerging in water, walking on water as if walking on land, the body emitting smoke and flames like a great fire. The sun and moon possess power and virtue, and can be touched by hand, even reaching Brahma (fàn tiān), the body attaining self-mastery, this is called supernatural.
What is called a base (zú)?
Like the severance practice of desire (yù) and concentration (dìng), it is the base, it is the evenness, it is the cause, it is the door, it is the use, it is the path, it is the attainment, it is the condition, it is the thread, it is the power. Supernatural (shén) arises, correct arising, arising, correct arising, appearing, correct appearing, wish fulfillment, correct wish fulfillment, this is called a base.
If a Bhikshu (bǐ qiū) achieves the cultivation of supernatural powers through the severance practice of desire (yù) and concentration (dìng), causing my desire to be neither high nor low, neither submerged nor scattered, constantly contemplating before and after, the front like the back, the back like the front, day like night, night like day, his mind is enlightened without covering, cultivation is clear, using the body to stabilize the mind, using the mind to stabilize the body, delighting in contemplating lightness, lifting the body and walking. What is called inferior desire (xià yù)? If desire is associated with laziness (xiè dài), not diligent, not striving, not self-exhorting, abandoning good and regressing from the path, this is called inferior desire. What is called laziness? Sloth (lǎn duò), dullness (hūn chén), abandoning and regressing from good dharmas, this is called laziness. If desire is associated with laziness, not diligent, not striving, not self-exhorting, abandoning and regressing from good dharmas, this is called inferior desire.
【English Translation】 How to sever.
What is called severance practice? Joy, faith, relinquishment, right mindfulness, right wisdom, these are called severance practice. Furthermore, achieving severance practice through desire and concentration, cultivating the supernatural powers, eliminating desire, diligent effort, focusing the mind, and employing wisdom. The remaining accompanying feelings, thoughts, reflections, contact, contemplation, awareness, liberation from afflictions, conforming to faith, joy, the mind following faith without negligence, right mindfulness, relinquishment, eliminating bodily fatigue and effort, and the remaining accompanying form, these are called severance practice.
What is called accomplishment?
The severance of desire and concentration and the joint arising of severance practice, the correct joint arising of feeling, the correct feeling arising, the correct arising being complete, this is called accomplishment.
What is called cultivation?
This supernatural power achieved through the severance practice of desire and concentration, approaching the correct approach, relying on the correct reliance, diligently practicing and learning, this is called cultivation.
What is called supernatural?
The psychic power of wish fulfillment, the psychic power of transformation, the psychic power of wishful self-mastery to perform various transformations, this is called supernatural. Furthermore, for example, a Bhikshu has great supernatural power, capable of immeasurable transformations, shaking the earth, transforming one into many, transforming many into one, whether near or far objects, whether walls or high mountains, penetrating through without obstruction, as if walking in empty space. Sitting in full lotus posture, flying in the sky like a bird, entering and exiting the earth as if emerging from and submerging in water, walking on water as if walking on land, the body emitting smoke and flames like a great fire. The sun and moon possess power and virtue, and can be touched by hand, even reaching Brahma, the body attaining self-mastery, this is called supernatural.
What is called a base?
Like the severance practice of desire and concentration, it is the base, it is the evenness, it is the cause, it is the door, it is the use, it is the path, it is the attainment, it is the condition, it is the thread, it is the power. Supernatural arises, correct arising, arising, correct arising, appearing, correct appearing, wish fulfillment, correct wish fulfillment, this is called a base.
If a Bhikshu achieves the cultivation of supernatural powers through the severance practice of desire and concentration, causing my desire to be neither high nor low, neither submerged nor scattered, constantly contemplating before and after, the front like the back, the back like the front, day like night, night like day, his mind is enlightened without covering, cultivation is clear, using the body to stabilize the mind, using the mind to stabilize the body, delighting in contemplating lightness, lifting the body and walking. What is called inferior desire? If desire is associated with laziness, not diligent, not striving, not self-exhorting, abandoning good and regressing from the path, this is called inferior desire. What is called laziness? Sloth, dullness, abandoning and regressing from good dharmas, this is called laziness. If desire is associated with laziness, not diligent, not striving, not self-exhorting, abandoning and regressing from good dharmas, this is called inferior desire.
云何高欲。若欲共掉相應。不共寂靜相應。成就亂行。是名高欲。云何掉。若心亂不寂靜。是名掉。若欲共掉相應。不共寂靜相應。成就亂行。是名高欲。
云何沒欲。若欲共睡眠相應。不共滅念慧。不成就不別善法。是名沒欲。云何睡眠。煩惱未斷。身不樂不調不輕不軟不除。是名睡。云何眠。煩惱未斷。心𧄼懵覆蔽。是名眠。若欲共睡眠相應。滅念不相應。慧不成就。不別善法。是名沒欲。
云何散欲。起欲染共欲染相應。多欲見凈不觀過患。于外五欲心散。著色聲香味觸。是名散欲。云何欲染。若欲欲欲膩欲愛慾喜欲支欲網欲忍欲得欲集欲悕望。是名欲染。若欲向欲染共欲染欲染相應。多欲見凈不觀過患。于外五欲心散。著色聲香味觸是名散欲。云何前後常想行。若比丘。且行如事思惟入善法。出世間入涅槃。離欲定相。應且行已。日中行。日中行已晡行。晡行已上經行。上經行已下經行。下經行已入室。入室已初夜行。初夜行已后夜行。后夜行已如事思惟入善法。出世間入涅槃。離欲定相應。是名前後常想行。
云何前如後後如前。如比丘。如事根力覺禪解脫定入定前行。如事根力覺禪解脫定入定後行。如事根力覺禪解脫定入定後行。已如事根力覺禪解脫定入定前後行是謂前如後後如前。
【現代漢語翻譯】 現代漢語譯本： 什麼是高欲（Gao Yu，指高舉的慾望）？如果慾望與掉舉（Diao Ju，指心神不定）相應，而不與寂靜相應，從而導致行為散亂，這就被稱為高欲。什麼是掉舉？如果內心散亂而不寂靜，這就被稱為掉舉。如果慾望與掉舉相應，而不與寂靜相應，從而導致行為散亂，這就被稱為高欲。 什麼是沒欲（Mo Yu，指沉沒的慾望）？如果慾望與睡眠相應，而不與滅念慧（Mie Nian Hui，指滅除雜念的智慧）相應，不能分辨善法，這就被稱為沒欲。什麼是睡眠？煩惱未斷除，身體不舒適、不調和、不輕快、不柔軟、不能去除障礙，這被稱為睡（Shui，指昏沉欲睡）。什麼是眠（Mian，指睡眠）？煩惱未斷除，內心昏沉、懵懂、被矇蔽，這被稱為眠。如果慾望與睡眠相應，不與滅念相應，智慧不能成就，不能分辨善法，這就被稱為沒欲。 什麼是散欲（San Yu，指散亂的慾望）？生起慾望，與慾望的染著相應，多見慾望的清凈面而不觀察其過患，對外在的五欲（色、聲、香、味、觸）心生散亂，執著於色、聲、香、味、觸，這被稱為散欲。什麼是欲染（Yu Ran，指慾望的染著）？即對慾望的慾望、對慾望的迷戀、對慾望的愛、對慾望的喜悅、對慾望的執著、對慾望的網羅、對慾望的忍受、對慾望的獲得、對慾望的聚集、對慾望的渴望。如果慾望趨向于欲染，與欲染相應，多見慾望的清凈面而不觀察其過患，對外在的五欲心生散亂，執著於色、聲、香、味、觸，這被稱為散欲。什麼是前後常想行（Qian Hou Chang Xiang Xing，指前後一致的常想行為）？如果比丘（Biqiu，指佛教出家修行者）在行走時，如實地思惟，進入善法，出離世間，進入涅槃（Niepan，指佛教修行的最高境界，即解脫），與離欲的禪定相應，應該在行走之後，白天行走，白天行走之後傍晚行走，傍晚行走之後開始經行（Jing Xing，指有規律的行走），開始經行之後結束經行，結束經行之後進入室內，進入室內之後初夜行走，初夜行走之後后夜行走，后夜行走之後如實地思惟，進入善法，出離世間，進入涅槃，與離欲的禪定相應，這被稱為前後常想行。 什麼是前如後後如前（Qian Ru Hou Hou Ru Qian，指前後一致）？例如比丘，如實地修習根（Gen，指五根：信、精進、念、定、慧）、力（Li，指五力：信力、精進力、念力、定力、慧力）、覺（Jue，指七覺支：念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）、禪（Chan，指禪定）、解脫（Jietuo，指從煩惱中解脫）、定（Ding，指禪定），進入禪定前如此行，進入禪定后也如此行。進入禪定后如此行之後，進入禪定前後都如此行，這被稱為前如後後如前。
【English Translation】 English version: What is 'Gao Yu' (high desire)? If desire is associated with agitation (Diao Ju, restlessness), not associated with tranquility, and leads to disordered conduct, this is called 'Gao Yu'. What is agitation? If the mind is disturbed and not tranquil, this is called agitation. If desire is associated with agitation, not associated with tranquility, and leads to disordered conduct, this is called 'Gao Yu'. What is 'Mo Yu' (sunken desire)? If desire is associated with sleepiness, not associated with mindfulness and wisdom (Mie Nian Hui, wisdom that eliminates distracting thoughts), and does not discern wholesome qualities, this is called 'Mo Yu'. What is sleepiness? If afflictions have not been eradicated, the body is uncomfortable, not harmonious, not light, not soft, and cannot remove obstacles, this is called 'Shui' (drowsiness). What is 'Mian' (sleep)? If afflictions have not been eradicated, the mind is dull, confused, and obscured, this is called 'Mian'. If desire is associated with sleepiness, not associated with mindfulness, wisdom is not achieved, and wholesome qualities are not discerned, this is called 'Mo Yu'. What is 'San Yu' (scattered desire)? Arouse desire, associate with the defilement of desire, mostly see the purity of desire and do not observe its faults, the mind is scattered towards the external five desires (form, sound, smell, taste, touch), clinging to form, sound, smell, taste, and touch, this is called 'San Yu'. What is the defilement of desire (Yu Ran, the taint of desire)? It is the desire for desire, the attachment to desire, the love of desire, the joy of desire, the support of desire, the net of desire, the endurance of desire, the attainment of desire, the accumulation of desire, the longing for desire. If desire tends towards the defilement of desire, is associated with the defilement of desire, mostly sees the purity of desire and does not observe its faults, the mind is scattered towards the external five desires, clinging to form, sound, smell, taste, and touch, this is called 'San Yu'. What is 'Qian Hou Chang Xiang Xing' (constant thought and action before and after)? If a Bhikkhu (Biqiu, Buddhist monk), while walking, contemplates things as they are, enters into wholesome qualities, transcends the world, enters Nirvana (Niepan, the ultimate goal of Buddhist practice, liberation), and is in accordance with the samadhi of detachment, he should walk, walk during the day, walk in the evening after walking during the day, walk in the evening, then engage in walking meditation (Jing Xing, walking meditation), after starting walking meditation, end walking meditation, after ending walking meditation, enter the room, after entering the room, walk in the early night, walk in the later night, after walking in the later night, contemplate things as they are, enter into wholesome qualities, transcend the world, enter Nirvana, and is in accordance with the samadhi of detachment, this is called 'Qian Hou Chang Xiang Xing'. What is 'Qian Ru Hou Hou Ru Qian' (the former is like the latter, and the latter is like the former)? For example, a Bhikkhu, truly cultivates the roots (Gen, five roots: faith, diligence, mindfulness, concentration, wisdom), powers (Li, five powers: power of faith, power of diligence, power of mindfulness, power of concentration, power of wisdom), factors of enlightenment (Jue, seven factors of enlightenment: mindfulness, investigation of phenomena, diligence, joy, tranquility, concentration, equanimity), meditation (Chan, dhyana), liberation (Jietuo, liberation from afflictions), concentration (Ding, samadhi), before entering samadhi, he acts in this way, and after entering samadhi, he also acts in this way. After acting in this way after entering samadhi, he acts in this way before and after entering samadhi, this is called 'Qian Ru Hou Hou Ru Qian'.
云何晝如夜夜如晝。如比丘。若取明想善受晝想。后如晝思惟明想。夜亦如是。如夜晝亦如是。是名晝如夜夜如晝。
云何其心開悟無有覆蓋。若貪慾瞋恚愚癡垢。煩惱垢。障礙覆蓋繫縛。不善行垢。是障礙心。不開心。覆蓋心。是蔽心。是起向縛不凈心。是不白不明瞭心。是名覆蓋心。若心無貪慾瞋恚愚癡垢。乃至明瞭心。是謂其心開悟無有覆蓋。
云何修有明心。若比丘。修共慧光明心。修有明心。修共明想心。修有明心。云何共慧光明心。若三慧照明。謂聞思修慧是名共慧光明心。若親近正親近勤行修學。是謂修共慧光明心修有明心。云何共明想心。若比丘取諸明相。若火光日月光珠光星宿光。取諸光明相已。若樹下露處思惟光明。知光明解光明受光明。如實人若想憶想知想。是名光明想心。若共想生共住共滅。是名共明想心。若親近正親近勤行修學。是名修共明想心修有明心。複次比丘。若於樹下露處。以清凈心遍解行有明心勝。如實人若想憶想知想。是名明想心。若共想生共住共滅。是名共明想心。若親近正親近勤行修學。是名修共明想心修有明心。複次比丘。若一樹下若二若三乃至十樹。以清凈心遍解行有明心勝。乃至是名修共明想心修有明心。複次比丘。若於一園以清凈心遍解行
【現代漢語翻譯】 現代漢語譯本 如何晝如夜，夜如晝？例如，比丘（bhikkhu，佛教僧侶），如果他懷著光明之想，很好地接受白晝的印象，之後像在白天一樣思維光明之想，夜晚也像這樣。像夜晚一樣，白天也像這樣。這被稱為晝如夜，夜如晝。 如何使心開悟而沒有覆蓋？如果貪慾（lobha）、瞋恚（dosa）、愚癡（moha）的污垢，煩惱的污垢，障礙的覆蓋和束縛，不善行為的污垢，這些都是障礙心，不開悟心，覆蓋心。這是遮蔽心，是趨向束縛的不凈心，是不清白不明瞭的心。這被稱為覆蓋心。如果心沒有貪慾、瞋恚、愚癡的污垢，乃至是明瞭的心，這就是所謂的心開悟而沒有覆蓋。 如何修習具有光明的心？如果比丘修習共同智慧的光明心，修習具有光明的心；修習共同光明之想的心，修習具有光明的心。什麼是共同智慧的光明心？如果三種智慧照亮，即聞慧（sutamaya-panna，聽聞佛法而獲得的智慧）、思慧（cintamaya-panna，通過思考獲得的智慧）、修慧（bhavanamaya-panna，通過禪修獲得的智慧），這被稱為共同智慧的光明心。如果親近、正確地親近、勤奮地修行和學習，這就是所謂修習共同智慧的光明心，修習具有光明的心。什麼是共同光明之想的心？如果比丘懷著各種光明之相，如火光、日光、月光、珠光、星光，懷著這些光明之相后，如果在樹下、在空曠之處思維光明，瞭解光明、理解光明、接受光明，如實地人如果想、憶想、知想，這被稱為光明之想的心。如果共同生起、共同存在、共同滅去，這被稱為共同光明之想的心。如果親近、正確地親近、勤奮地修行和學習，這就是所謂修習共同光明之想的心，修習具有光明的心。再次，比丘如果在樹下、在空曠之處，以清凈的心普遍地理解和實行，具有光明的心勝過一切。如實地人如果想、憶想、知想，這被稱為光明之想的心。如果共同生起、共同存在、共同滅去，這被稱為共同光明之想的心。如果親近、正確地親近、勤奮地修行和學習，這就是所謂修習共同光明之想的心，修習具有光明的心。再次，比丘如果在一棵樹下，或者兩棵、三棵乃至十棵樹下，以清凈的心普遍地理解和實行，具有光明的心勝過一切，乃至這被稱為修習共同光明之想的心，修習具有光明的心。再次，比丘如果在花園裡，以清凈的心普遍地理解和實行……
【English Translation】 English version How is day like night, and night like day? For example, a bhikkhu (Buddhist monk), if he takes up the perception of light, well-receiving the perception of day, and afterwards contemplates the perception of light as if it were day, and the night is also like this. Just as the night is, so is the day. This is called day like night, and night like day. How is the mind enlightened without covering? If the defilements of greed (lobha), hatred (dosa), and delusion (moha), the defilements of afflictions, the obstructions of covering and binding, the defilements of unwholesome actions, these are obstructions to the mind, unenlightened mind, covering mind. This is a concealed mind, an impure mind tending towards bondage, an unclear and unenlightened mind. This is called a covered mind. If the mind is without the defilements of greed, hatred, and delusion, and is even a clear mind, this is what is called the mind enlightened without covering. How does one cultivate a mind with light? If a bhikkhu cultivates the mind of shared wisdom and light, cultivates a mind with light; cultivates the mind of shared perception of light, cultivates a mind with light. What is the mind of shared wisdom and light? If the three wisdoms illuminate, namely the wisdom of hearing (sutamaya-panna, wisdom gained from listening to the Dharma), the wisdom of thinking (cintamaya-panna, wisdom gained through reflection), and the wisdom of cultivation (bhavanamaya-panna, wisdom gained through meditation), this is called the mind of shared wisdom and light. If one draws near, draws near correctly, diligently practices and learns, this is called cultivating the mind of shared wisdom and light, cultivating a mind with light. What is the mind of shared perception of light? If a bhikkhu takes up various signs of light, such as the light of fire, the light of the sun, the light of the moon, the light of jewels, the light of stars, having taken up these signs of light, if in the shade of a tree, in an open space, one contemplates light, understands light, comprehends light, receives light, a truthful person if they think, recollect, know, this is called the mind of the perception of light. If arising together, abiding together, ceasing together, this is called the mind of shared perception of light. If one draws near, draws near correctly, diligently practices and learns, this is called cultivating the mind of shared perception of light, cultivating a mind with light. Furthermore, a bhikkhu, if in the shade of a tree, in an open space, with a pure mind, universally understands and practices, a mind with light surpasses all. A truthful person if they think, recollect, know, this is called the mind of the perception of light. If arising together, abiding together, ceasing together, this is called the mind of shared perception of light. If one draws near, draws near correctly, diligently practices and learns, this is called cultivating the mind of shared perception of light, cultivating a mind with light. Furthermore, a bhikkhu, if under one tree, or two, three, up to ten trees, with a pure mind, universally understands and practices, a mind with light surpasses all, even this is called cultivating the mind of shared perception of light, cultivating a mind with light. Furthermore, a bhikkhu, if in a garden, with a pure mind, universally understands and practices...
。乃至是名修共明想心修有明心。複次比丘。於一園若二若三乃至十園。以清凈心遍解行乃至。是名修共明想心修有明心。複次比丘。一聚落若二若三乃至十聚落。以清凈心遍解行乃至。是名修共明想心修有明心。複次比丘乃至水陸周匝。以清凈心遍解行。乃至是名修共明想心修有明心。
云何以身定心以心定身。若比丘以心身上正上舉正舉。如人持缽。乞食以絡盛缽。盛正盛舉正舉。如是比丘以心身上正上舉正舉。云何比丘。以身定心。若比丘思惟身無常知無常解無常受無常。如是不放逸觀。得定心住正住身樂身調身輕身軟身除。是名以身定心。複次比丘。身苦惱癰箭味患依緣。壞法不定不滿可壞苦空無我。思惟緣知緣解緣受緣。即無明緣行。乃至名色緣六入。如是不放逸觀得定心住正住。身樂身調身輕身軟身除。是名以身定心。複次比丘。思惟身滅知滅解滅受滅。即無明滅則行滅。乃至名色滅則六入滅。如是不放逸觀得定。心住正住。身樂身調身輕身軟身除。是名以身定心。複次比丘。行知行樂。住知住樂。坐知坐樂。取知取樂。如是身住樂如實知住樂。如是不放逸觀得定。心住正住。身樂身調身輕身軟身除。是名以身定心。乃至複次比丘。若見死屍在火聚上燒。發毛面板血肉筋脈骨髓漸漸消盡。觀此法不
【現代漢語翻譯】 現代漢語譯本：乃至這被稱為修習共同光明想的心，修習具有光明的心。再者，比丘，對於一個園林，或者兩個、三個乃至十個園林，以清凈的心普遍理解並修行，乃至，這被稱為修習共同光明想的心，修習具有光明的心。再者，比丘，對於一個村落，或者兩個、三個乃至十個村落，以清凈的心普遍理解並修行，乃至，這被稱為修習共同光明想的心，修習具有光明的心。再者，比丘，乃至水陸周圍，以清凈的心普遍理解並修行，乃至，這被稱為修習共同光明想的心，修習具有光明的心。
什麼是以身定心，以心定身呢？如果比丘用心將身體正直地舉起，如人持缽（bō，梵語：patra，指僧人所用的食器），乞食時用絡（luò，用繩線等結成的網狀物）盛缽，盛好並正直地舉起。如此，比丘用心將身體正直地舉起。比丘如何以身定心呢？如果比丘思惟身體是無常的，知道無常，理解無常，感受無常。像這樣不放逸地觀察，得到定的心，安住並正直地安住，身體感到快樂、調和、輕盈、柔軟、消除（煩惱）。這被稱為以身定心。再者，比丘，身體是苦惱、癰（yōng，毒瘡）箭、味道、患病、依靠因緣、是壞法、不定、不滿、可破壞、苦、空、無我的。思惟因緣，知道因緣，理解因緣，感受因緣。即無明（avidyā，佛教術語，指對事物真相的迷惑和無知）緣行（saṃskāra，佛教術語，指業力），乃至名色（nāmarūpa，佛教術語，指精神和物質）緣六入（ṣaḍāyatana，佛教術語，指眼、耳、鼻、舌、身、意六種感覺器官）。像這樣不放逸地觀察，得到定的心，安住並正直地安住，身體感到快樂、調和、輕盈、柔軟、消除（煩惱）。這被稱為以身定心。再者，比丘，思惟身體的滅，知道滅，理解滅，感受滅。即無明滅則行滅，乃至名色滅則六入滅。像這樣不放逸地觀察，得到定，心安住並正直地安住，身體感到快樂、調和、輕盈、柔軟、消除（煩惱）。這被稱為以身定心。再者，比丘，行走時知道行走的快樂，居住時知道居住的快樂，坐著時知道坐著的快樂，拿取時知道拿取的快樂。像這樣身體安住于快樂，如實地知道安住于快樂。像這樣不放逸地觀察，得到定，心安住並正直地安住，身體感到快樂、調和、輕盈、柔軟、消除（煩惱）。這被稱為以身定心。乃至再者，比丘，如果看見死屍在火堆上焚燒，頭髮、毛髮、面板、血肉、筋脈、骨髓漸漸消盡，觀察此法不...
【English Translation】 English version: Even this is called cultivating a mind with shared bright perception, cultivating a mind with brightness. Furthermore, a Bhikkhu (Buddhist monk), regarding one garden, or two, three, up to ten gardens, with a pure mind universally understands and practices, even this is called cultivating a mind with shared bright perception, cultivating a mind with brightness. Furthermore, a Bhikkhu, regarding one village, or two, three, up to ten villages, with a pure mind universally understands and practices, even this is called cultivating a mind with shared bright perception, cultivating a mind with brightness. Furthermore, a Bhikkhu, even the surrounding water and land, with a pure mind universally understands and practices, even this is called cultivating a mind with shared bright perception, cultivating a mind with brightness.
How does one settle the mind with the body, and settle the body with the mind? If a Bhikkhu, with the mind, correctly and uprightly lifts up the body, just as a person holds a bowl. When begging for food, uses a net (a bag made of rope or string) to hold the bowl, holds it securely and uprightly lifts it up. Thus, a Bhikkhu, with the mind, correctly and uprightly lifts up the body. How does a Bhikkhu settle the mind with the body? If a Bhikkhu contemplates the body as impermanent (anitya), knows impermanence, understands impermanence, experiences impermanence. Observing in this way without negligence, attains a settled mind, dwells and dwells uprightly, the body feels joy, harmony, lightness, softness, and elimination (of afflictions). This is called settling the mind with the body. Furthermore, a Bhikkhu, the body is suffering, a boil (a poisonous sore), an arrow, a taste, an illness, relying on conditions, is a decaying dharma (law), impermanent, unfulfilled, destructible, suffering, empty (śūnyatā), without self (anātman). Contemplates conditions, knows conditions, understands conditions, experiences conditions. That is, with ignorance (avidyā, lack of knowledge or understanding) as condition, there is action (saṃskāra, formations), and so on, with name and form (nāmarūpa, mind and matter) as condition, there are the six sense bases (ṣaḍāyatana, the six sense organs: eyes, ears, nose, tongue, body, and mind). Observing in this way without negligence, attains a settled mind, dwells and dwells uprightly, the body feels joy, harmony, lightness, softness, and elimination (of afflictions). This is called settling the mind with the body. Furthermore, a Bhikkhu, contemplates the cessation of the body, knows cessation, understands cessation, experiences cessation. That is, with the cessation of ignorance, there is the cessation of action, and so on, with the cessation of name and form, there is the cessation of the six sense bases. Observing in this way without negligence, attains settlement, the mind dwells and dwells uprightly, the body feels joy, harmony, lightness, softness, and elimination (of afflictions). This is called settling the mind with the body. Furthermore, a Bhikkhu, when walking, knows the joy of walking, when dwelling, knows the joy of dwelling, when sitting, knows the joy of sitting, when taking, knows the joy of taking. Thus, the body dwells in joy, truly knows dwelling in joy. Observing in this way without negligence, attains settlement, the mind dwells and dwells uprightly, the body feels joy, harmony, lightness, softness, and elimination (of afflictions). This is called settling the mind with the body. Furthermore, a Bhikkhu, if seeing a corpse burning on a pyre, the hair, skin, blood, flesh, tendons, bones, and marrow gradually diminishing, observes this dharma not...
至東西南北四維上下。不至余處住。此法本無而生。已有還滅。觀身如是法不放逸觀得定。心住正住。得身樂身調身輕身軟身除。是名以身定心(此章乃有三十四科複次釋以身定心不異一支道說故略之)。
云何比丘以心定身。如比丘思惟心無常。知心無常解心無常受心無常。如是不放逸觀得定。心住正住。得心樂心調心輕心軟心除。是名以心定身。複次比丘。觀心苦惱癰箭味患依緣壞法不定不足可壞苦空無我。思惟緣知緣解緣受緣即無明緣行行緣識。如是不放逸觀得定。心住正住。得心樂心調心輕心軟心除。是名以心定身。複次比丘。思惟心滅知滅解滅受滅。即無明滅則行滅。行滅則識滅。如是不放逸觀得定。心住正住。得心樂心調心輕心軟心除是名以心定身。複次比丘。有欲心如實知有欲心。無慾心如實知無慾心。乃至有勝心無勝心如實知。如是不放逸觀得定。心住正住。得心樂心調心輕心軟心除。是名以心定身。
云何樂想憶想上身行。云何樂想。若比丘離欲惡不善法。有覺有觀離生喜樂。成就初禪行。若身離生喜樂。津液遍滿。此身盡離生喜樂。津液遍滿無有減少。如善澡浴師善澡浴師弟子。以細澡豆盛著器中。以水灑已調適作摶。摶此摶津液遍滿。不幹不濕內外和潤。如是比丘。身離生喜樂津
【現代漢語翻譯】 現代漢語譯本 到達東西南北四個正方向以及四維（東北、東南、西南、西北）和上方、下方。不停留在其他地方。這種法則是本來沒有而產生的，已經產生了還會消滅。這樣觀察身體，不放逸地觀察，就能得到禪定。心就能安住，正直地安住。得到身體的快樂、身體的調和、身體的輕盈、身體的柔軟、身體的去除（煩惱）。這叫做用身體來安定心（這一章有三十四個科目，再次解釋用身體來安定心與一支道沒有區別，所以省略了）。
什麼樣的比丘用內心來安定身體？比如比丘思惟內心是無常的，知道內心是無常的，理解內心是無常的，感受內心是無常的。像這樣不放逸地觀察，就能得到禪定。心就能安住，正直地安住。得到內心的快樂、內心的調和、內心的輕盈、內心的柔軟、內心的去除（煩惱）。這叫做用內心來安定身體。再次，比丘觀察內心是痛苦、煩惱、毒箭、味道、禍患、依靠因緣、敗壞之法、不定、不足、可以破壞、空虛、無我的。思惟因緣，知道因緣，理解因緣，感受因緣，也就是無明緣行，行緣識。像這樣不放逸地觀察，就能得到禪定。心就能安住，正直地安住。得到內心的快樂、內心的調和、內心的輕盈、內心的柔軟、內心的去除（煩惱）。這叫做用內心來安定身體。再次，比丘思惟內心的滅盡，知道滅盡，理解滅盡，感受滅盡。也就是無明滅盡則行滅盡，行滅盡則識滅盡。像這樣不放逸地觀察，就能得到禪定。心就能安住，正直地安住。得到內心的快樂、內心的調和、內心的輕盈、內心的柔軟、內心的去除（煩惱）。這叫做用內心來安定身體。再次，比丘如有慾望的心，如實地知道有慾望的心；如沒有慾望的心，如實地知道沒有慾望的心；乃至有勝過的心，沒有勝過的心，如實地知道。像這樣不放逸地觀察，就能得到禪定。心就能安住，正直地安住。得到內心的快樂、內心的調和、內心的輕盈、內心的柔軟、內心的去除（煩惱）。這叫做用內心來安定身體。
什麼是樂想，憶想上身行？什麼是樂想？如果比丘離開慾望、邪惡、不善之法，有覺、有觀，產生由離開（慾望）而帶來的喜樂，成就初禪的修行。如果身體由離開（慾望）而帶來的喜樂，津液遍滿。這個身體完全由離開（慾望）而帶來的喜樂，津液遍滿，沒有減少。如同善於洗浴的人或善於洗浴的人的弟子，用細澡豆盛放在器皿中，用水灑濕后調和成團。這個團津液遍滿，不幹不濕，內外調和滋潤。像這樣比丘的身體由離開（慾望）而帶來的喜樂，津液遍滿。
【English Translation】 English version Reaching the four cardinal directions (east, west, south, north) and the four intermediate directions (northeast, southeast, southwest, northwest), as well as above and below. Not dwelling in any other place. This Dharma is born from nothing, and once born, it will also perish. Observing the body in this way, observing without negligence, one can attain Samadhi (concentration). The mind can then abide, abide rightly. One obtains bodily pleasure, bodily harmony, bodily lightness, bodily softness, and bodily removal (of afflictions). This is called using the body to stabilize the mind. (This chapter has thirty-four topics, re-explaining that using the body to stabilize the mind is no different from one of the limbs of the path, so it is omitted).
How does a Bhikkhu (monk) stabilize the body with the mind? For example, a Bhikkhu contemplates that the mind is impermanent, knows that the mind is impermanent, understands that the mind is impermanent, and experiences that the mind is impermanent. Observing in this way without negligence, one can attain Samadhi. The mind can then abide, abide rightly. One obtains mental pleasure, mental harmony, mental lightness, mental softness, and mental removal (of afflictions). This is called using the mind to stabilize the body. Furthermore, a Bhikkhu observes that the mind is suffering, afflicted, like a boil, an arrow, a taste, a disease, dependent on conditions, a decaying Dharma, impermanent, insufficient, destructible, empty, and without self. Contemplating conditions, knowing conditions, understanding conditions, and experiencing conditions, that is, ignorance conditions action, action conditions consciousness. Observing in this way without negligence, one can attain Samadhi. The mind can then abide, abide rightly. One obtains mental pleasure, mental harmony, mental lightness, mental softness, and mental removal (of afflictions). This is called using the mind to stabilize the body. Furthermore, a Bhikkhu contemplates the cessation of the mind, knows cessation, understands cessation, and experiences cessation. That is, with the cessation of ignorance, action ceases; with the cessation of action, consciousness ceases. Observing in this way without negligence, one can attain Samadhi. The mind can then abide, abide rightly. One obtains mental pleasure, mental harmony, mental lightness, mental softness, and mental removal (of afflictions). This is called using the mind to stabilize the body. Furthermore, a Bhikkhu, if there is a mind with desire, truly knows there is a mind with desire; if there is a mind without desire, truly knows there is a mind without desire; and so on, if there is a superior mind, or no superior mind, truly knows. Observing in this way without negligence, one can attain Samadhi. The mind can then abide, abide rightly. One obtains mental pleasure, mental harmony, mental lightness, mental softness, and mental removal (of afflictions). This is called using the mind to stabilize the body.
What is the thought of joy, the recollection of the upper body's activity? What is the thought of joy? If a Bhikkhu, having separated from desire, evil, and unwholesome Dharmas, with initial thought and sustained thought, attains joy and pleasure born of separation, accomplishing the practice of the first Dhyana (meditative state). If the body is filled with the fluid of joy and pleasure born of separation. This body is completely filled with the fluid of joy and pleasure born of separation, without any decrease. Like a skilled bath attendant or a disciple of a skilled bath attendant, who places fine bath powder in a vessel, sprinkles it with water, and mixes it into a ball. This ball is filled with fluid, neither dry nor wet, harmonious and moist inside and out. Likewise, the body of the Bhikkhu is filled with the fluid of joy and pleasure born of separation.
液遍滿。此身盡離生喜樂。津液遍滿無有減少。如實人若想憶想知想。是名樂想。此想身微受正微受。緣微受。以何身受意身受。是名樂想上身行。複次比丘。滅覺觀內凈信心。無覺無觀定生喜樂。成就二禪行。若此身定生喜樂津液遍滿。身盡定生喜樂。津液遍滿。無有減少。如大陂湖以山圍繞。水從底涌出。水不從東西南北方來。陂水自從底涌而出。此陂津液遍滿無有減少。如是比丘。此身定生喜樂津液遍滿。此身盡定生喜樂。津液遍滿無有減少。如實人若想憶想。是名樂想。此想身微受正微受緣微受。以何身受。意身受。是謂樂想上身行。複次比丘。離喜樂舍行念正智身受樂。如諸聖人解舍念樂行。成就三禪行。若此身無喜樂津液遍滿。此身無喜樂盡。津液遍滿無有減少。如優缽羅池波頭摩池拘牟頭池分陀利池。若優缽羅花乃至分陀利花。從泥涌出。未能出水。此花若根若頭。水津液遍滿。從根至頭從頭至根。津液遍滿無有減少。如是比丘。若此身無喜樂。津液遍滿。此身盡津液遍滿。無有減少。如實人若想憶想知想。是名樂想。若想身微受正微受緣微受。以何身受意身受。是名樂想上身行。複次比丘。斷苦樂先滅憂喜不苦不樂舍念凈。成就四禪行。若此身以清凈心遍解行。此身清凈無不遍處。如男子女人。著白
【現代漢語翻譯】 現代漢語譯本： 液體遍滿。此身完全脫離了由生而來的喜樂。津液遍滿全身，沒有絲毫減少。如實之人如果想、憶想、知想，這便稱為樂想。此想是身體上的細微感受，是真正的細微感受，是緣于細微感受。以何種身體感受？以意身感受。這便稱為樂想的上身行。 再者，比丘，滅除覺和觀，內心清凈，信心堅定，從無覺無觀的禪定中生出喜樂，成就二禪的修行。如果此身由禪定而生的喜樂的津液遍滿，全身都充滿由禪定而生的喜樂的津液，沒有絲毫減少。就像一個大池塘被山圍繞，水從底部涌出，水不是從東西南北方來的。池塘的水是從底部涌出來的。這個池塘的津液遍滿，沒有絲毫減少。如此，比丘，此身由禪定而生的喜樂的津液遍滿，全身都充滿由禪定而生的喜樂的津液，沒有絲毫減少。如實之人如果想、憶想，這便稱為樂想。此想是身體上的細微感受，是真正的細微感受，是緣于細微感受。以何種身體感受？以意身感受。這便稱為樂想的上身行。 再者，比丘，脫離喜樂，以舍行、念和正智感受快樂，就像諸聖人所理解的舍、念和樂的修行，成就三禪的修行。如果此身沒有喜樂，津液遍滿，此身沒有喜樂，完全被津液遍滿，沒有絲毫減少。就像優缽羅（Utpala，青蓮花）池、波頭摩（Padma，紅蓮花）池、拘牟頭（Kumuda，白睡蓮）池、分陀利（Pundarika，白蓮花）池。如果優缽羅花乃至分陀利花，從泥土中涌出，尚未出水，此花無論是根還是頭，都被水的津液遍滿，從根到頭，從頭到根，津液遍滿，沒有絲毫減少。如此，比丘，如果此身沒有喜樂，津液遍滿，此身完全被津液遍滿，沒有絲毫減少。如實之人如果想、憶想、知想，這便稱為樂想。如果想是身體上的細微感受，是真正的細微感受，是緣于細微感受。以何種身體感受？以意身感受。這便稱為樂想的上身行。 再者，比丘，斷絕苦和樂，首先滅除憂和喜，達到不苦不樂的舍念清凈，成就四禪的修行。如果此身以清凈心完全理解並修行，此身清凈無染，沒有不遍及之處。就像男子或女人，穿著白
【English Translation】 English version: Liquid pervades. This body is completely separated from the joy and pleasure born of life. Fluid pervades the body without any decrease. If a true person thinks, remembers, or knows, this is called the perception of pleasure. This thought is a subtle feeling in the body, a true subtle feeling, arising from a subtle feeling. With what body does one feel? With the mind-body. This is called the practice of the perception of pleasure on the body. Furthermore, Bhikkhu (monk), with the cessation of initial and sustained thought, with inner purification of confidence, without initial and sustained thought, joy and pleasure are born of concentration, accomplishing the practice of the second Jhana (禪那，Dhyana). If this body is filled with the fluid of joy and pleasure born of concentration, the whole body is filled with the fluid of joy and pleasure born of concentration, without any decrease. Just as a large pond is surrounded by mountains, and water springs from the bottom, the water does not come from the east, west, north, or south. The water of the pond springs from the bottom. This pond is filled with fluid without any decrease. So too, Bhikkhu, this body is filled with the fluid of joy and pleasure born of concentration, the whole body is filled with the fluid of joy and pleasure born of concentration, without any decrease. If a true person thinks, remembers, this is called the perception of pleasure. This thought is a subtle feeling in the body, a true subtle feeling, arising from a subtle feeling. With what body does one feel? With the mind-body. This is called the practice of the perception of pleasure on the body. Furthermore, Bhikkhu, with the abandoning of joy and pleasure, practicing equanimity, mindfulness, and clear comprehension, one experiences pleasure as the Noble Ones describe, accomplishing the practice of the third Jhana. If this body is without joy and pleasure, it is filled with fluid, this body is without joy and pleasure, completely filled with fluid, without any decrease. Just as in a Utpala (青蓮花，blue lotus) pond, a Padma (紅蓮花，red lotus) pond, a Kumuda (白睡蓮，white water lily) pond, a Pundarika (白蓮花，white lotus) pond, if an Utpala flower, or even a Pundarika flower, emerges from the mud, not yet out of the water, this flower, whether root or head, is filled with the fluid of water, from root to head, from head to root, filled with fluid, without any decrease. So too, Bhikkhu, if this body is without joy and pleasure, it is filled with fluid, this whole body is filled with fluid, without any decrease. If a true person thinks, remembers, knows, this is called the perception of pleasure. If the thought is a subtle feeling in the body, a true subtle feeling, arising from a subtle feeling. With what body does one feel? With the mind-body. This is called the practice of the perception of pleasure on the body. Furthermore, Bhikkhu, with the abandoning of pain and pleasure, with the prior disappearance of sorrow and joy, one enters into the purity of equanimity and mindfulness, which is neither painful nor pleasant, accomplishing the practice of the fourth Jhana. If this body is pervaded by a pure and clear mind, this body is pure and clear, with no place not pervaded. Just as a man or woman, wearing white
凈衣。上下具足。從頭至足。從足至頭。無不覆處。如比丘。若此身以清凈心遍解行。此身清凈。無不遍處。如實人若想憶想知想。是名樂想。此想身微受正微受緣微受。以何身受意身受。是名樂想上身行。
云何輕想。若比丘思惟身輕知輕解輕受輕。如兜羅綿輕。如劫缽輕。布著平地。微風來吹。便得離地。如是比丘。思惟身輕知輕解輕受輕。如是不放逸觀得定。心住正住。即得定已。離地四寸上行。如實人若想憶想知想。是名輕想。此想身微受正微受緣微受。以何身受以意身受。是名輕想上身行。若比丘此定親近多修學。若離地一尺上行。若二尺上行。如實人若想憶想知想。是名輕想。此想身微受正微受緣微受。以何身受意身受是謂輕想上身行。若比丘若此定親近多修學。離地半人身上行。若一人身二人身。乃至七人身上行。如實人若想憶想知想。是名輕想。若此想身微受正微受緣微受。以何身受意身受。是謂輕想上身行。若比丘此定親近多修學。若離地半多羅樹上行。若一多羅樹乃至七多羅上行。如實人若想憶想知想。是名輕想。此想身微受正微受緣微受。以何身受意身受。是謂輕想上身行。若比丘此定親近多修學。如意所欲。離地上行。無有限量。近遠盡能住至。如實人若想憶想知想。是名輕想。若此
【現代漢語翻譯】 現代漢語譯本 『凈衣』：上下衣服都完備，從頭到腳，從腳到頭，沒有不覆蓋的地方。如同比丘（bhikkhu，佛教僧侶）那樣，如果以清凈的心遍佈地理解和實行，那麼這個身體就是清凈的，沒有哪個地方不遍佈清凈。如實的人如果產生想、憶想、知想，這被稱為『樂想』。這種想伴隨著身體的細微感受、正確的細微感受、以及由因緣產生的細微感受。通過什麼身體來感受呢？通過意身來感受。這被稱為『樂想』之上的身行。 『云何輕想』：如果比丘（bhikkhu，佛教僧侶）思維身體是輕的，知道是輕的，理解是輕的，感受到是輕的，就像兜羅綿（tuula，一種輕柔的棉花）一樣輕，像劫缽（kappa，時間單位）一樣輕，鋪在平地上，微風吹來，就能離開地面。像這樣，比丘思維身體是輕的，知道是輕的，理解是輕的，感受到是輕的。像這樣不放逸地觀察，就能得到禪定，心安住于正念。一旦得到禪定，就能離地四寸向上行走。如實的人如果產生想、憶想、知想，這被稱為『輕想』。這種想伴隨著身體的細微感受、正確的細微感受、以及由因緣產生的細微感受。通過什麼身體來感受呢？通過意身來感受。這被稱為『輕想』之上的身行。如果比丘親近這種禪定，多多修習，就能離地一尺向上行走，或者兩尺向上行走。如實的人如果產生想、憶想、知想，這被稱為『輕想』。這種想伴隨著身體的細微感受、正確的細微感受、以及由因緣產生的細微感受。通過什麼身體來感受呢？通過意身來感受。這被稱為『輕想』之上的身行。如果比丘親近這種禪定，多多修習，就能離地半個人身向上行走，或者一個人身、兩個人身，乃至七個人身向上行走。如實的人如果產生想、憶想、知想，這被稱為『輕想』。這種想伴隨著身體的細微感受、正確的細微感受、以及由因緣產生的細微感受。通過什麼身體來感受呢？通過意身來感受。這被稱為『輕想』之上的身行。如果比丘親近這種禪定，多多修習，就能離地半棵多羅樹（tala，棕櫚樹）向上行走，或者一棵多羅樹，乃至七棵多羅樹向上行走。如實的人如果產生想、憶想、知想，這被稱為『輕想』。這種想伴隨著身體的細微感受、正確的細微感受、以及由因緣產生的細微感受。通過什麼身體來感受呢？通過意身來感受。這被稱為『輕想』之上的身行。如果比丘親近這種禪定，多多修習，就能如意所愿地離地上行，沒有障礙，無論遠近都能到達並停留。如實的人如果產生想、憶想、知想，這被稱為『輕想』。
【English Translation】 English version 'Clean Robes': The upper and lower garments are complete, from head to foot, from foot to head, with no uncovered areas. Like a bhikkhu (Buddhist monk), if this body is thoroughly understood and practiced with a pure mind, then this body is pure, with no place not pervaded by purity. If a truthful person generates thought, recollection, and cognition, this is called 'Joyful Thought'. This thought is accompanied by subtle bodily sensations, correct subtle sensations, and subtle sensations arising from conditions. Through what body is it experienced? It is experienced through the mind-body. This is called the bodily practice above 'Joyful Thought'. 『How is Lightness Thought?』: If a bhikkhu (Buddhist monk) contemplates the body as light, knows it as light, understands it as light, and feels it as light, like tuula (a soft cotton) that is light, like kappa (a unit of time) that is light, laid on flat ground, a gentle breeze comes and blows it away from the ground. In this way, a bhikkhu contemplates the body as light, knows it as light, understands it as light, and feels it as light. Observing in this way without negligence, one can attain samadhi (concentration), and the mind dwells in right mindfulness. Once samadhi is attained, one can rise four inches above the ground. If a truthful person generates thought, recollection, and cognition, this is called 'Lightness Thought'. This thought is accompanied by subtle bodily sensations, correct subtle sensations, and subtle sensations arising from conditions. Through what body is it experienced? It is experienced through the mind-body. This is called the bodily practice above 'Lightness Thought'. If a bhikkhu cultivates and practices this samadhi frequently, one can rise one foot above the ground, or two feet above the ground. If a truthful person generates thought, recollection, and cognition, this is called 'Lightness Thought'. This thought is accompanied by subtle bodily sensations, correct subtle sensations, and subtle sensations arising from conditions. Through what body is it experienced? It is experienced through the mind-body. This is called the bodily practice above 'Lightness Thought'. If a bhikkhu cultivates and practices this samadhi frequently, one can rise half a person's height above the ground, or one person's height, two people's height, up to seven people's height above the ground. If a truthful person generates thought, recollection, and cognition, this is called 'Lightness Thought'. This thought is accompanied by subtle bodily sensations, correct subtle sensations, and subtle sensations arising from conditions. Through what body is it experienced? It is experienced through the mind-body. This is called the bodily practice above 'Lightness Thought'. If a bhikkhu cultivates and practices this samadhi frequently, one can rise half a tala tree (palm tree) above the ground, or one tala tree, up to seven tala trees above the ground. If a truthful person generates thought, recollection, and cognition, this is called 'Lightness Thought'. This thought is accompanied by subtle bodily sensations, correct subtle sensations, and subtle sensations arising from conditions. Through what body is it experienced? It is experienced through the mind-body. This is called the bodily practice above 'Lightness Thought'. If a bhikkhu cultivates and practices this samadhi frequently, one can rise above the ground as desired, without obstruction, able to reach and stay at any distance, near or far. If a truthful person generates thought, recollection, and cognition, this is called 'Lightness Thought'.
想身微受正微受緣微受。以何身受意身受。是謂輕想上身行。
若比丘彼樂想輕想親近正親近多修學。欲令我心調伏寂靜由力自在。如意所欲。成就種種神足。若彼樂想輕想親近正親近多修學已。心調寂靜。由力自在。如意所欲。得成就種種神足。彼受種種無量神足。能動大地。以一為多。以多為一。若近若遠。高出墻壁。徹過無礙。如行虛空。結加趺坐。游空如鳥。于地出沒。猶出入水。履水如地。身出煙焰。如大火聚。日月有大威德。手能捫摸。乃至梵天。身得自在。如定品廣說。是名欲定斷行成就修神足。精進定心定慧定斷行。成就修神足。亦如是廣說。
舍利弗阿毗曇論卷第十三 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第十四
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
非問分禪品第九
因緣具足。則能得定。因緣不具。不能得定修定有如此因緣。謂比丘愛護解脫戒。成就威儀行。已行處。愛護微戒懼如金剛。受持于戒。斷邪命。行正命。善知識。善親厚。善眾。攝諸根門。飲食知足。勤行精進。初不睡眠。離障礙法。如此比丘。知斷五蓋心垢損智慧法。離欲惡不善法有覺有觀。離生喜樂。成就初禪行。乃至斷苦樂先滅憂喜不苦
【現代漢語翻譯】 現代漢語譯本：想是身體上稍微感受到的，正確的稍微感受到的，有因緣的稍微感受到的。用什麼身體感受呢？用意身感受。這叫做輕想在身體上的執行。
如果比丘親近、正確地親近、多多修習快樂想和輕想，希望自己的心調伏、寂靜，憑藉力量而自在，如意所愿，成就種種神通。如果他親近、正確地親近、多多修習快樂想和輕想之後，心調伏寂靜，憑藉力量而自在，如意所愿，就能成就種種神通。他能接受種種無量的神通，能夠震動大地，能以一化為多，以多化為一，或近或遠，高出墻壁，穿透過去沒有阻礙，如同行走在虛空中，結跏趺坐，在空中游走如同鳥兒，在地上出沒，猶如出入水中，在水上行走如同在地上行走，身體冒出煙焰，如同巨大的火堆。日月有巨大的威德，手能撫摸，乃至到達梵天（Brahmā，印度教的創造之神），身體獲得自在，如同在禪定品中廣泛解說的那樣。這叫做欲定斷行成就修習神通。精進定、心定、慧定斷行，成就修習神通，也像前面那樣廣泛解說。
《舍利弗阿毗曇論》卷第十三 大正藏第 28 冊 No. 1548 《舍利弗阿毗曇論》
《舍利弗阿毗曇論》卷第十四
姚秦罽賓三藏曇摩耶舍（Dharmayasas）共曇摩崛多（Dharmagupta）等譯
非問分禪品第九
因緣具足，就能得定。因緣不具足，就不能得定。修定有這樣的因緣：比丘愛護解脫戒，成就威儀行，已行之處，愛護微小的戒律，敬畏如同金剛。受持戒律，斷除邪命，行持正命，親近善知識，善於親厚，善於大眾，攝持諸根門，飲食知足，勤奮精進，開始不睡眠，遠離障礙法。這樣的比丘，知道斷除五蓋（pañca nivaraṇāni，貪慾、嗔恚、昏沉睡眠、掉舉惡作、疑）這些使心污濁、損害智慧的法，遠離欲惡不善法，有覺有觀，遠離由遠離而生的喜樂，成就初禪行，乃至斷除苦樂，先滅除憂喜，不苦不樂。
【English Translation】 English version: 'Thought' is slightly felt by the body, correctly slightly felt, and causally slightly felt. With what body is it felt? It is felt with the mind-body. This is called the movement of light thought on the body.
If a Bhikkhu (monk) cultivates, correctly cultivates, and frequently practices joyful thought and light thought, wishing to make his mind subdued and tranquil, free by strength, as desired, achieving various supernormal powers. If he cultivates, correctly cultivates, and frequently practices joyful thought and light thought, his mind becomes subdued and tranquil, free by strength, as desired, and he can achieve various supernormal powers. He can receive various immeasurable supernormal powers, able to shake the earth, transform one into many, and many into one, near or far, rising above walls, penetrating through without obstruction, as if walking in the sky, sitting in the lotus position, traveling in the sky like a bird, appearing and disappearing on the ground as if entering and exiting water, walking on water as if on land, emitting smoke and flames from the body like a great fire. The sun and moon have great power, and he can touch them with his hand, even reaching Brahmā (the creator god in Hinduism), gaining freedom of the body, as explained extensively in the Dhyana (meditation) section. This is called achieving supernormal powers by abandoning actions through desire-concentration. Achieving supernormal powers by abandoning actions through effort-concentration, mind-concentration, and wisdom-concentration is also explained extensively as before.
Śāriputrābhidharma Śāstra (舍利弗阿毗曇論) Volume 13 Taishō Tripiṭaka Volume 28, No. 1548, Śāriputrābhidharma Śāstra (舍利弗阿毗曇論)
Śāriputrābhidharma Śāstra (舍利弗阿毗曇論) Volume 14
Translated by Tripiṭaka Master Dharmayasas (曇摩耶舍) from Kashmir of the Yao Qin Dynasty, together with Dharmagupta (曇摩崛多) and others
Ninth Chapter of the Section on Non-Questions: The Qualities of Dhyana (禪品)
When the causes and conditions are complete, one can attain Samadhi (定). When the causes and conditions are not complete, one cannot attain Samadhi (定). Cultivating Samadhi (定) has such causes and conditions: a Bhikkhu (monk) cherishes the precepts of liberation, perfects dignified conduct, in places already walked, cherishes even the smallest precepts, fearing them like diamonds. He upholds the precepts, abandons wrong livelihood, practices right livelihood, associates with good teachers, is good at being friendly, is good in the assembly, controls the sense doors, is content with food, diligently practices effort, initially does not sleep, and stays away from obstructive dharmas. Such a Bhikkhu (monk) knows how to abandon the five hindrances (pañca nivaraṇāni, sensual desire, ill-will, sloth-torpor, restlessness-worry, doubt), which defile the mind and harm wisdom. He is separated from desire, evil, and unwholesome dharmas, has initial and sustained application of thought, is separated from joy and pleasure born of separation, and perfects the practice of the first Dhyana (禪), and even abandons suffering and pleasure, first extinguishing sorrow and joy, neither suffering nor pleasure.
不樂舍念凈。成就第四禪行。云何愛護解脫戒。若隨順戒。不行放逸。以戒為門為足為因。能生善法。具足成就。以此戒故。名為持戒。以此順不放逸名持戒。護持威儀行。是謂愛護解脫戒。
云何成就威儀行。一切身不善行。一切口不善行。一切意不善行。是名非威儀行。身一切善行。口一切善行。意一切善行。是名成就威儀行。複次恭敬和尚及和尚同學。恭敬阿阇梨及阿阇梨同學。恭敬上下坐。是名威儀行。云何已行處。有六非已行處。若淫女處。寡婦處。大童女處。不能男處。比丘尼處。沽酒處。是名六非已行處。又如佛說比丘莫至他國非已行處。若至他國非已行處。魔得其便。比丘何謂他國非已行處。謂五欲也。是名至五欲非已行處。云何已行處。若彼非威儀行。此非已行處。舍離正舍離緣舍離。不親近。正不親近。緣不親近。是名已行處。又如佛說。行於自國已行處。若比丘自國已行處。魔不得便。比丘何謂自國已行處。謂四念處也。是自國已行處。若以此威儀行。起正起受正受。是謂威儀已行成就。
云何愛護微戒懼如金剛。若微細戒。若唸作起意作欲和合作。若於彼多起恐畏相令我莫犯。是謂懼微戒如金剛。
何謂受持于戒。若比丘不離一切戒。常持一切戒。常住一切戒。親近於戒
【現代漢語翻譯】 現代漢語譯本： 不樂於捨棄念頭，保持清凈，成就第四禪的修行。如何愛護解脫戒呢？如果隨順戒律，不放逸，以戒律為門徑、為根基、為因緣，就能生出善法，具足成就。因為這個戒律的緣故，稱為持戒。因為這樣順從不放逸，稱為持戒。護持威儀行，這就是所謂的愛護解脫戒。
如何成就威儀行呢？一切身的不善行為，一切口的不善行為，一切意的不善行為，這叫做非威儀行。身的一切善行為，口的一切善行為，意的一切善行為，這叫做成就威儀行。再者，恭敬和尚（Upadhyaya，親教師）以及和尚的同學，恭敬阿阇梨（Acarya，軌範師）以及阿阇梨的同學，恭敬上座和下座，這叫做威儀行。什麼叫做已行處（所應去的地方）呢？有六種非已行處。如果是**處（此處原文有省略），寡婦處，大童女處，不能男處（太監），比丘尼處，沽酒處，這叫做六種非已行處。又如佛所說，比丘不要去其他國家這些非已行處。如果去其他國家這些非已行處，魔（Mara，障礙修行的惡勢力）就會得其方便。比丘，什麼叫做其他國家這些非已行處呢？就是五欲（色、聲、香、味、觸）啊。這叫做去五欲這些非已行處。什麼叫做已行處呢？如果那些非威儀行，這些就不是已行處。舍離，真正地舍離因緣，不親近，真正地不親近因緣，這叫做已行處。又如佛所說，行於自己的國家這些已行處。如果比丘在自己的國家這些已行處，魔就不能得其方便。比丘，什麼叫做自己的國家這些已行處呢？就是四念處（身念處、受念處、心念處、法念處）啊。這就是自己的國家這些已行處。如果以這個威儀行，生起正念，接受正念，這就是所謂的威儀已行成就。
如何愛護微小的戒律，像金剛一樣堅固呢？如果對於微細的戒律，如果念頭生起，意念產生，想要和諧地去做，如果對於這些多起恐畏之心，令我不要違犯，這就是所謂的懼怕微小的戒律像金剛一樣。
什麼叫做受持于戒呢？如果比丘不離開一切戒律，常常持有一切戒律，常常安住於一切戒律，親近於戒律。
【English Translation】 English version: Not delighting in abandoning thoughts, maintaining purity, and accomplishing the practice of the fourth Dhyana (meditative state). How to cherish the precepts of liberation? If one follows the precepts, not being negligent, taking the precepts as the gateway, the foundation, and the cause, one can generate good Dharmas (teachings), fully accomplishing them. Because of these precepts, it is called upholding the precepts. Because of thus following non-negligence, it is called upholding the precepts. Protecting and maintaining dignified conduct, this is what is called cherishing the precepts of liberation.
How to accomplish dignified conduct? All unwholesome actions of the body, all unwholesome actions of the mouth, all unwholesome actions of the mind, these are called non-dignified conduct. All wholesome actions of the body, all wholesome actions of the mouth, all wholesome actions of the mind, these are called accomplishing dignified conduct. Furthermore, respecting the Upadhyaya (preceptor) and the Upadhyaya's fellow students, respecting the Acarya (teacher) and the Acarya's fellow students, respecting those of higher and lower seating order, this is called dignified conduct. What is called 'already frequented places' (places one should go)? There are six 'not already frequented places'. If it is a ** place (original text omitted here), a widow's place, a place of a young virgin, a place of a eunuch, a place of a Bhikkhuni (nun), a place where wine is sold, these are called the six 'not already frequented places'. Moreover, as the Buddha said, a Bhikkhu (monk) should not go to other countries, these 'not already frequented places'. If one goes to other countries, these 'not already frequented places', Mara (the demon, evil forces that obstruct practice) will gain an advantage. Bhikkhu, what are called other countries, these 'not already frequented places'? They are the five desires (form, sound, smell, taste, touch). This is called going to the five desires, these 'not already frequented places'. What is called 'already frequented places'? If those are non-dignified conduct, these are not 'already frequented places'. Abandoning, truly abandoning the causes, not approaching, truly not approaching the causes, this is called 'already frequented places'. Moreover, as the Buddha said, one should go to 'already frequented places' in one's own country. If a Bhikkhu is in 'already frequented places' in his own country, Mara will not gain an advantage. Bhikkhu, what are called 'already frequented places' in one's own country? They are the four Smrtyupasthana (foundations of mindfulness: mindfulness of body, sensations, mind, and Dharmas). These are 'already frequented places' in one's own country. If with this dignified conduct, one arises with right thought, receives right thought, this is what is called the accomplishment of dignified conduct in 'already frequented places'.
How to cherish the minor precepts, as firm as a diamond? If regarding the subtle precepts, if a thought arises, an intention is produced, wanting to harmoniously do it, if regarding these, one often generates a fearful mind, so that I will not violate them, this is what is called fearing the minor precepts as firmly as a diamond.
What is called upholding the precepts? If a Bhikkhu does not depart from all the precepts, constantly holds all the precepts, constantly abides in all the precepts, and is close to the precepts.
。持戒不瑕。不穢不垢。不懈不缺。受持一切戒。是謂受持于戒。
云何舍邪命行正命。云何邪命。若沙門婆羅門。邪命自活。謂諛諂詐稱。占相吉兇。為他使命現相激動以利求利。以此非法。得衣缽醫藥臥具所須受用食啖。以此係染貪著陵篾他人。堪忍非法。不見過患。不知出世。若比丘離如是等邪命。如法得衣缽醫藥臥具所須受用食啖。不以此係染貪著不陵篾他人。不堪忍非法深見過患。知出世。是謂斷邪命行正命。
云何善知識。謂沙門婆羅門。持戒賢善。斷貢高放逸。忍辱成就。自調自滅。自入涅槃。欲離欲欲盡。乃至欲離癡癡盡。應染處不染。乃至應癡處不癡。應止處不止。應受處不受。身口意業清凈。正命清凈。行信慚愧。多聞精進。念慧修行。八道具足。戒定慧解脫解脫知見。衣食知足。是謂善知。何謂識。若識善識知共行慈重行慈究竟行慈常敬不離。是名善知識。云何善親厚。凡夫持戒人。是凡夫持戒人善親厚。堅信人。是堅信人善親厚。堅法人是堅法人善親厚。乃至阿羅漢。是阿羅漢善親厚。如是等自共親厚。是名親厚。若善知識若善親厚隨順不離相親近。是謂善知識善親厚。
云何善眾。若依持戒人學持戒。心向彼。尊上彼。傾向彼。解彼。若依定人學定。乃至彼解脫知見人
【現代漢語翻譯】 現代漢語譯本：持戒沒有瑕疵，沒有污穢沒有垢染，不懈怠不缺漏，受持一切戒律，這叫做受持戒律。
如何捨棄邪命而行正命？什麼是邪命？如果沙門（Śrāmaṇa，出家修行者）或婆羅門（Brāhmaṇa，祭司），用不正當的手段來維持生活，也就是用諂媚、欺詐、虛假的讚美、占卜吉兇、為他人奔走傳遞訊息，用各種手段來獲取利益，用這些非法手段，得到衣服、缽、醫藥、臥具等生活所需，並受用、食用。因此被束縛、被污染、貪婪執著，輕視、侮辱他人，容忍非法行為，看不到其中的過患，不知道解脫之道。如果比丘（bhikṣu，男性出家修行者）遠離這些邪命，如法地獲得衣服、缽、醫藥、臥具等生活所需，並受用、食用。不因此被束縛、被污染、貪婪執著，不輕視、侮辱他人，不容忍非法行為，深刻地看到其中的過患，知道解脫之道。這叫做斷除邪命而行正命。
什麼是善知識？指那些持戒賢善的沙門或婆羅門，斷除了貢高我慢和放逸，忍辱修行圓滿成就，能夠自我調伏、自我寂滅，自己進入涅槃（Nirvāṇa，寂滅，解脫）。想要遠離慾望，使慾望完全斷盡，乃至想要遠離愚癡，使愚癡完全斷盡。在應該遠離染著的地方不染著，乃至在應該遠離愚癡的地方不愚癡。在應該停止的地方不停下來，在應該接受的地方不接受。身、口、意三業清凈，正命清凈，行為有信心、有慚愧心，廣聞博學、精進修行，憶念、智慧、修行這八種工具都具備。戒、定、慧、解脫、解脫知見都圓滿。對於衣食知足。這就是所謂的善知識。什麼是識？如果認識到善知識，知道共同修行慈悲，重視修行慈悲，究竟修行慈悲，常常恭敬而不遠離。這叫做善知識。什麼是善親厚？凡夫持戒之人，與凡夫持戒之人善於親近和睦。堅信之人，與堅信之人善於親近和睦。堅守佛法之人，與堅守佛法之人善於親近和睦。乃至阿羅漢（Arhat，已證悟者），與阿羅漢善於親近和睦。像這樣互相親近和睦，這叫做親厚。如果善知識和善親厚，能夠隨順而不分離，互相親近，這叫做善知識和善親厚。
什麼是善眾？如果依靠持戒的人學習持戒，內心向往他，尊重他，傾向於他，理解他。如果依靠修定的人學習禪定，乃至依靠解脫知見的人。
【English Translation】 English version: Maintaining precepts without flaws, without defilement or stain, without laziness or deficiency, upholding all precepts, this is called upholding precepts.
How does one abandon wrong livelihood and practice right livelihood? What is wrong livelihood? If a Śrāmaṇa (wandering ascetic) or Brāhmaṇa (priest) maintains their life through improper means, namely, flattery, deception, false praise, divination of good and bad omens, acting as messengers for others, using various means to gain profit, obtaining clothing, bowls, medicine, bedding, and other necessities through these unlawful means, and consuming them. Thus, they are bound, defiled, greedy, and attached, belittling and insulting others, tolerating unlawful actions, failing to see the faults in them, and not knowing the path to liberation. If a bhikṣu (monk) abandons such wrong livelihoods and lawfully obtains clothing, bowls, medicine, bedding, and other necessities, and consumes them, without being bound, defiled, greedy, or attached, without belittling or insulting others, not tolerating unlawful actions, deeply seeing the faults in them, and knowing the path to liberation, this is called abandoning wrong livelihood and practicing right livelihood.
What is a good spiritual friend? It refers to those Śrāmaṇas or Brāhmaṇas who uphold precepts virtuously, have abandoned arrogance and negligence, have perfected patience, are able to self-tame, self-extinguish, and enter Nirvāṇa (liberation). Desiring to be free from desire, to completely exhaust desire, and even desiring to be free from delusion, to completely exhaust delusion. Not being defiled in places where one should be free from defilement, and not being deluded in places where one should be free from delusion. Not stopping where one should stop, and not accepting where one should not accept. With pure actions of body, speech, and mind, pure right livelihood, acting with faith and shame, being learned and diligent, with mindfulness, wisdom, and the eight tools of practice complete. With precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation complete. Being content with clothing and food. This is what is called a good spiritual friend. What is knowledge? If one recognizes a good spiritual friend, knows to practice loving-kindness together, values the practice of loving-kindness, ultimately practices loving-kindness, and always respects and does not leave them, this is called a good spiritual friend. What is good intimacy? An ordinary person who upholds precepts is good at being intimate with another ordinary person who upholds precepts. A person of firm faith is good at being intimate with another person of firm faith. A person who firmly upholds the Dharma is good at being intimate with another person who firmly upholds the Dharma. Even an Arhat (enlightened being) is good at being intimate with another Arhat. Being intimate with each other in this way is called intimacy. If a good spiritual friend and a good intimate friend can follow each other without separation and be close to each other, this is called a good spiritual friend and a good intimate friend.
What is a good assembly? If one relies on a person who upholds precepts to learn to uphold precepts, with their heart yearning for them, respecting them, inclining towards them, and understanding them. If one relies on a person who practices concentration to learn concentration, and even relies on a person with the knowledge and vision of liberation.
。學解脫知見。心向彼。尊上彼。傾向彼。解彼。是謂善眾。
云何攝諸根門。若比丘。眼見色不取色相。能起眼根者。攝令不放逸。斷惡不善法及悕望世。愛順持戒。守護眼根得眼根戒。乃至意識法不取法相。能起意根者。攝令不放逸。斷惡不善法及悕望世。愛順持戒守護意根。如此六觸入。護微念解射念善成就行。見欲過患常自護意。是謂攝諸根門。
云何飲食知足。知量而食。不掉。不生貢高。不為養身。不為嚴飾身。唯欲安身。不起瞋恚。欲修梵行。斷故受。不生新受。為活命故。舍憎愛金剛。常處中行。不求利。勤力樂行。如人患瘡以藥涂之為欲令愈。比丘亦爾。知量而食。不起掉。不生貢高。乃至不求利勤力樂行。
云何掉食。若作是念。我食此食已。當作身口意掉。是名掉食。
云何貢高食。若作是念。我食此食已。當增長放逸。是名貢高食。
云何養身食。若作是念。我食此食已。當益於身。是名養身食。
云何嚴飾身食。若作是念。我食此食。當端正姝好妙相成就。是名嚴飾身食。若比丘不作是念。我食此食。當作身口意掉。當作貢高。當養身。當嚴飾身。是謂不掉食不貢高不養身不嚴身食。
云何但欲令身住。應作是念。我食此食。但欲令身住。不
【現代漢語翻譯】 現代漢語譯本：學習解脫的知見，內心向往它，尊重它，傾向於它，理解它，這就是所謂的善眾。
如何攝護諸根之門？如果比丘用眼睛看到事物，不執取事物的表象。對於可能生起眼根貪慾者，要攝護使其不放逸，斷除邪惡不善之法，以及對於世俗的渴望。喜愛並遵循戒律，守護眼根，獲得眼根的戒律。乃至意識感知事物，不執取事物的表象。對於可能生起意根貪慾者，要攝護使其不放逸，斷除邪惡不善之法，以及對於世俗的渴望。喜愛並遵循戒律，守護意根。像這樣，對於六種觸入（指眼、耳、鼻、舌、身、意六根與色、聲、香、味、觸、法六塵相接觸的處所），守護細微的念頭，解開邪念，善於成就修行，看到慾望的過患，經常守護自己的心意，這就是所謂的攝護諸根之門。
如何做到飲食知足？知道食量的限度而食用，不因飲食而生起掉舉（心神不定），不生起貢高（驕傲自大），不爲了滋養身體，不爲了裝飾身體，只是爲了讓身體安住，不起瞋恚，想要修習清凈的行為，斷除過去的感受，不生起新的感受，爲了維持生命，捨棄憎恨和貪愛，常常保持中道的行為，不追求利益，勤奮努力地修行。就像人患了瘡，用藥物塗抹是爲了讓它痊癒一樣，比丘也是這樣，知道食量的限度而食用，不起掉舉，不生貢高，乃至不追求利益，勤奮努力地修行。
什麼是掉食？如果這樣想：『我吃了這種食物后，會產生身、口、意的掉舉。』這叫做掉食。
什麼是貢高食？如果這樣想：『我吃了這種食物后，會增長放逸。』這叫做貢高食。
什麼是養身食？如果這樣想：『我吃了這種食物后，會滋養身體。』這叫做養身食。
什麼是嚴飾身食？如果這樣想：『我吃了這種食物后，會變得端正、美好，成就妙相。』這叫做嚴飾身食。如果比丘不這樣想：『我吃了這種食物后，會產生身、口、意的掉舉，會增長貢高，會滋養身體，會裝飾身體。』這就叫做不掉食、不貢高食、不養身食、不嚴飾身食。
如何只是爲了讓身體存活？應該這樣想：『我吃這種食物，只是爲了讓身體存活，不'
【English Translation】 English version: Learning the knowledge and vision of liberation, directing the mind towards it, respecting it, inclining towards it, understanding it, this is what is called a virtuous assembly.
How to guard the doors of the senses? If a Bhikkhu (monk) sees a form with the eye, he does not grasp at the general appearance or the details. What might give rise to covetousness and dejection if he left the eye-faculty unguarded, he strives to control, he protects the eye-faculty, he undertakes the restraint of the eye-faculty. Likewise, with the mind cognizing a mental object, he does not grasp at the general appearance or the details. What might give rise to covetousness and dejection if he left the mind-faculty unguarded, he strives to control, he protects the mind-faculty, he undertakes the restraint of the mind-faculty. Thus, with these six sense-impressions (referring to the places where the six senses of eye, ear, nose, tongue, body, and mind come into contact with the six objects of form, sound, smell, taste, touch, and mental objects), guarding subtle thoughts, dissolving wrong thoughts, skillfully accomplishing practice, seeing the danger of desires, constantly guarding one's mind, this is what is called guarding the doors of the senses.
How to be content with food? Knowing the proper amount to eat, not being restless, not being arrogant, not for nourishing the body, not for adorning the body, but only for maintaining the body, not giving rise to anger, desiring to practice the holy life, abandoning old feelings, not creating new feelings, for the sake of living, abandoning hatred and craving, always maintaining the middle way, not seeking profit, diligently practicing with joy. Just as a person with a wound applies medicine to heal it, so too is the Bhikkhu, knowing the proper amount to eat, not being restless, not being arrogant, not seeking profit, diligently practicing with joy.
What is restless eating? If one thinks, 'After eating this food, I will engage in restlessness of body, speech, and mind,' this is called restless eating.
What is arrogant eating? If one thinks, 'After eating this food, I will increase my heedlessness,' this is called arrogant eating.
What is eating for nourishing the body? If one thinks, 'After eating this food, I will nourish my body,' this is called eating for nourishing the body.
What is eating for adorning the body? If one thinks, 'After eating this food, I will become handsome, beautiful, and possess excellent qualities,' this is called eating for adorning the body. If a Bhikkhu does not think, 'After eating this food, I will engage in restlessness of body, speech, and mind, I will increase my arrogance, I will nourish my body, I will adorn my body,' this is called not restless eating, not arrogant eating, not eating for nourishing the body, not eating for adorning the body.
How to eat only for the sake of maintaining the body? One should think, 'I eat this food only for the sake of maintaining the body, not'
終不沒。是名但欲令身住。
云何不起瞋恚。若饑。緣饑故。生身心苦受。若食過度。緣過度故。生身心苦受。若比丘。知足而食。善思量食。則瞋恚滅。不生不起。是名不起瞋恚。
云何欲修梵行。梵行謂八聖道也。應作是念。我食此食已。能修梵行。令梵行久住。為盡苦際。是名欲修梵行。
云何斷故受不生新受。若饑緣饑故。生身心苦受。是名故受。何謂新受。若食過度緣過度故。生身心苦受。是名新受。若比丘。知足而食。善思量食。是名斷故受不生新受。
云何為活命故食。應作是念。我食此食。為住命根護持戒行故。是名為活命故食。
云何舍憎愛金剛。若饑緣饑故。生愛煩惱金剛。憶念我憎如是飲食。若食過量緣過量故。生憎煩惱金剛。我不憶念如是過度飲食。若比丘。知足善思量食。舍離憎愛煩惱金剛。是名舍離憎愛金剛。
云何不求利。若不以粗食為足。多食嗜味貪味勤求悕望飲食。是名求利。若比丘。以粗食為足。量食嗜味不貪味不勤求不悕望飲食。是名不求利。
云何勤力。若作是念。我食此食。欲身勤進自勉。是謂勤力。
云何樂行。若饑緣饑故。生身心苦受。若食過度緣過度故。生身心苦受。是名不樂。若比丘知足。善思量食。無有不
【現代漢語翻譯】 現代漢語譯本 終究不會消失。這叫做僅僅是爲了讓身體存活。
如何不起瞋恚（chēn huì，嗔恨）？如果飢餓，因為飢餓的緣故，產生身心上的苦受。如果飲食過度，因為飲食過度的緣故，產生身心上的苦受。如果比丘（bǐ qiū，佛教出家男眾），知足而食，善於思量食物，那麼瞋恚就會滅除，不會產生。這叫做不起瞋恚。
如何想要修習梵行（fàn xíng，清凈的行為）？梵行指的是八聖道（bā shèng dào，佛教修行的八條正道）。應該這樣想：我吃了這些食物后，能夠修習梵行，讓梵行長久保持，爲了斷盡痛苦的邊際。這叫做想要修習梵行。
如何斷除過去的感受，不產生新的感受？如果飢餓，因為飢餓的緣故，產生身心上的苦受，這叫做過去的感受。什麼叫做新的感受？如果飲食過度，因為飲食過度的緣故，產生身心上的苦受，這叫做新的感受。如果比丘，知足而食，善於思量食物，這叫做斷除過去的感受，不產生新的感受。
如何爲了活命而吃東西？應該這樣想：我吃這些食物，爲了維持生命，護持戒律和行為的緣故。這叫做爲了活命而吃東西。
如何捨棄憎愛金剛（zēng ài jīn gāng，比喻堅固的憎恨和愛慾）？如果飢餓，因為飢餓的緣故，產生愛煩惱金剛。憶念我憎恨這樣的飲食。如果飲食過量，因為飲食過量的緣故，產生憎煩惱金剛。我不憶念這樣過度的飲食。如果比丘，知足並且善於思量食物，舍離憎愛煩惱金剛，這叫做舍離憎愛金剛。
如何不追求利益？如果不以粗糙的食物為滿足，多吃美味的食物，貪圖味道，勤勞地尋求和希望得到飲食，這叫做追求利益。如果比丘，以粗糙的食物為滿足，適量地吃美味的食物，不貪圖味道，不勤勞地尋求，不希望得到飲食，這叫做不追求利益。
如何勤奮努力？如果這樣想：我吃這些食物，想要身體勤奮精進，自我勉勵，這叫做勤奮努力。
如何快樂地修行？如果飢餓，因為飢餓的緣故，產生身心上的苦受。如果飲食過度，因為飲食過度的緣故，產生身心上的苦受，這叫做不快樂。如果比丘知足，善於思量食物，沒有不快樂。
【English Translation】 English version It will never disappear. This is called simply wanting the body to stay alive.
How does one not arise with anger (Chēn huì, hatred)? If hungry, because of hunger, painful feelings arise in body and mind. If eating excessively, because of excess, painful feelings arise in body and mind. If a Bhikshu (bǐ qiū, Buddhist monk), eats with contentment and contemplates food well, then anger will cease, not arising or occurring. This is called not arising with anger.
How does one desire to cultivate Brahmacharya (fàn xíng, pure conduct)? Brahmacharya refers to the Noble Eightfold Path (bā shèng dào, the eightfold path of Buddhist practice). One should think thus: 'Having eaten this food, I can cultivate Brahmacharya, allowing Brahmacharya to last long, in order to end the boundary of suffering.' This is called desiring to cultivate Brahmacharya.
How does one cut off old feelings and not generate new feelings? If hungry, because of hunger, painful feelings arise in body and mind, this is called old feelings. What are new feelings? If eating excessively, because of excess, painful feelings arise in body and mind, this is called new feelings. If a Bhikshu, eats with contentment and contemplates food well, this is called cutting off old feelings and not generating new feelings.
How does one eat for the sake of living? One should think thus: 'I eat this food for the sake of sustaining life and upholding precepts and conduct.' This is called eating for the sake of living.
How does one abandon the diamond of hatred and love (zēng ài jīn gāng, a metaphor for firm hatred and desire)? If hungry, because of hunger, the diamond of love-afflictions arises. Remembering that I hate such food. If eating excessively, because of excess, the diamond of hatred-afflictions arises. I do not remember such excessive eating. If a Bhikshu, is content and contemplates food well, abandoning the diamond of hatred and love-afflictions, this is called abandoning the diamond of hatred and love.
How does one not seek profit? If one is not satisfied with coarse food, eats much delicious food, craves flavors, and diligently seeks and hopes for food, this is called seeking profit. If a Bhikshu, is satisfied with coarse food, eats delicious food in moderation, does not crave flavors, does not diligently seek, and does not hope for food, this is called not seeking profit.
How does one exert effort? If one thinks thus: 'I eat this food, desiring the body to be diligent and progressive, and to encourage myself,' this is called exerting effort.
How does one practice joyfully? If hungry, because of hunger, painful feelings arise in body and mind. If eating excessively, because of excess, painful feelings arise in body and mind, this is called not joyful. If a Bhikshu is content and contemplates food well, there is no un-
樂。是名樂行。
云何勤精進不睡眠。若比丘。于晝或結加趺坐思惟。或經行心離障礙法。初夜若經行。若思惟心離障礙法。中夜右脅著床累腳而眠。思惟起覺想。后夜若思惟經行心離障礙法。是名勤精進不睡眠。
云何離障礙法。障礙法謂五蓋也。如佛說五蓋。是心煩惱損智慧法。又如佛次說。若在家出家人。有五蓋覆心。若自知義。若知他義。若知自他義。若過人法。若離欲知見增進。若知若見。無有是處。五蓋遮礙善法。纏縛污染。生起結使。故名障礙。若修行清凈去障礙法清白明瞭。是名離障礙法。
云何斷五蓋。離滅沒除。是謂斷五蓋。何謂心垢。五蓋是心煩惱垢膩不明。是名心垢。
云何損智慧法。五蓋覆心。慧力羸劣。是名損智慧法。
云何離欲惡不善法。欲謂五欲。複次塵非欲聖法中謂是求那。若憶想染著此是欲。如佛說。
種種色非欲 眾生想欲染 世間色常住 健者離欲染
若此五欲中。貪重貪堪忍繫著。是名欲。云何惡不善法。身口意惡行。是名惡不善法。複次十不善業道。是名惡不善法。複次不善根相應法。不善根所起無緣非受法。是名惡不善法。複次貪慾瞋恚愚癡忿怒怨嫌妄語嫉妒慳惜諛諂欺偽匿惡無慚無愧貢高諍訟及我慢等。是名惡不
【現代漢語翻譯】 現代漢語譯本：樂。這被稱為樂行。
如何做到勤奮精進不睡眠？如果比丘（bhikkhu，佛教僧侶），在白天或結跏趺坐（坐禪姿勢）思惟，或經行（一種行走禪修方式）時，內心遠離障礙法。初夜時，或經行，或思惟，內心遠離障礙法。中夜時，右脅著床，雙腳交疊而眠，思惟並保持覺醒的念頭。后夜時，或思惟，或經行，內心遠離障礙法。這被稱為勤奮精進不睡眠。
什麼是離障礙法？障礙法指的是五蓋（pañca nivarana，五種障礙）。正如佛陀所說，五蓋是使內心煩惱、損害智慧的法。又如佛陀接著說，如果在家或出家人，有五蓋覆蓋內心，那麼無論是瞭解自己的意義，還是瞭解他人的意義，還是瞭解自己和他人的意義，還是獲得超人的能力，還是在離欲的知見上有所增進，都不可能實現。五蓋遮蔽善法，纏縛污染，生起結使（saṃyojana，煩惱的束縛），所以被稱為障礙。如果修行清凈，去除障礙法，內心就會清白明瞭，這被稱為離障礙法。
如何斷除五蓋？通過遠離、滅除、去除五蓋，這被稱為斷除五蓋。什麼是心垢？五蓋是使內心煩惱、污濁、不明的心垢。
什麼是損害智慧法？五蓋覆蓋內心，使智慧的力量變得虛弱，這被稱為損害智慧法。
什麼是離欲惡不善法？欲指的是五欲（pañca kāmaguṇā，五種感官慾望）。此外，塵埃不是慾望，在聖法中，求那（guṇa，功德）被稱為慾望。如果憶想並執著於此，這就是慾望。正如佛陀所說：
種種色非欲，眾生想欲染 世間色常住，健者離欲染
如果對此五欲貪婪、執著、難以忍受、被其束縛，這被稱為欲。什麼是惡不善法？身口意（身體、語言和思想）的惡行，這被稱為惡不善法。此外，十不善業道（不善的行為方式），這被稱為惡不善法。此外，與不善根（不善的根本）相應的法，不善根所生起、無緣、非受的法，這被稱為惡不善法。此外，貪慾、瞋恚、愚癡、忿怒、怨恨、虛妄語、嫉妒、慳吝、諛諂、欺騙、虛偽、隱瞞罪惡、無慚、無愧、貢高、諍訟以及我慢等，這被稱為惡不善法。
【English Translation】 English version: Bliss. This is called the practice of bliss.
How does one practice diligence, vigor, and non-sleep? If a bhikkhu (Buddhist monk), during the day, either sits in full lotus posture contemplating, or walks mindfully, with his mind free from hindering dharmas. In the early night, either walking or contemplating, with his mind free from hindering dharmas. In the middle of the night, lying on his right side with his feet overlapping, mindful and intending to awaken. In the later night, either contemplating or walking, with his mind free from hindering dharmas. This is called diligence, vigor, and non-sleep.
What are hindering dharmas? Hindering dharmas refer to the five hindrances (pañca nivarana). As the Buddha said, the five hindrances are mental afflictions that harm wisdom. Furthermore, as the Buddha then said, if a layperson or a renunciate has their mind covered by the five hindrances, then whether they understand their own benefit, or understand the benefit of others, or understand the benefit of both themselves and others, or attain superhuman abilities, or advance in the knowledge and vision of detachment, there is no possibility of knowing or seeing. The five hindrances obstruct wholesome dharmas, bind and defile, and give rise to fetters (saṃyojana), therefore they are called hindrances. If one practices purely, removing the hindering dharmas, the mind becomes clear and bright, this is called being free from hindering dharmas.
How does one abandon the five hindrances? By abandoning, eliminating, and removing them, this is called abandoning the five hindrances. What is mental defilement? The five hindrances are mental afflictions, impurities, and obscurations of the mind, this is called mental defilement.
What are dharmas that harm wisdom? The five hindrances cover the mind, weakening the power of wisdom, this is called dharmas that harm wisdom.
What is abandoning sensual desires and unwholesome dharmas? Sensual desire refers to the five sensual pleasures (pañca kāmaguṇā). Furthermore, dust is not desire; in the sacred Dharma, qualities (guṇa) are called desire. If one recollects and clings to this, this is desire. As the Buddha said:
Various forms are not desire, beings imagine desire and are stained by it. The forms of the world are constant, the wise are detached from the stain of desire.
If one is greedy, attached, intolerant, and bound by these five sensual pleasures, this is called desire. What are evil and unwholesome dharmas? Evil actions of body, speech, and mind, this is called evil and unwholesome dharmas. Furthermore, the ten unwholesome courses of action, this is called evil and unwholesome dharmas. Furthermore, dharmas associated with unwholesome roots, dharmas arising from unwholesome roots, without object, and not feeling, this is called evil and unwholesome dharmas. Furthermore, greed, hatred, delusion, anger, resentment, deceitful speech, jealousy, stinginess, flattery, deception, hypocrisy, concealing evil, shamelessness, lack of remorse, arrogance, contention, and conceit, etc., this is called evil and unwholesome dharmas.
善法。複次邪見邪覺邪語邪業邪命邪進邪念邪定邪解脫邪智及余隨邪法。是名惡不善法。如是欲惡不善法。若遠離不近不雜純凈別處。是名離欲惡不善法。云何有覺有觀。若行覺觀。是謂有覺有觀。云何離生喜樂。若離欲惡不善法生喜樂。是名離生喜樂。云何成就初禪行。初禪有五支。覺觀喜樂一心。云何覺。重覺究竟覺諸所憶念法明來至思惟心。是名覺。云何觀。心行順行微行津液微觀心微轉。是名觀。云何喜。歡喜踴躍。是名喜。云何樂。心忍受樂意觸樂受。是名樂。云何一心。心住正住是名一心。此五支。是名初禪。何謂初。若此四禪。以次順不逆。以次入定門。此是始。此是初。此是一。是名初。何謂禪。謂舍心垢正舍緣舍。是謂名禪。複次煩惱未斷能斷。是名禪。複次煩惱斷已得現世樂行。是名禪。複次如是善法成就。入禪明瞭。熾盛清凈。是名禪。複次如是定住甚深妙義專著智慧。是名禪。複次行人。行覺觀意喜心定如行人若受想思惟覺觀見慧解脫無癡順信悅喜心進心除信欲不放逸念心舍意界意識界。及余隨色。是名禪。複次隨法非禪是隨禪法。若心住正住。此名禪。得是定已。護持威儀住行微行。是名成就初禪行。若比丘身離生喜樂。津液遍滿。此身盡離生喜樂。津液遍滿。無有減少。如善洗浴師善洗
【現代漢語翻譯】 現代漢語譯本： 善法（Kusala Dharma）。此外，邪見（Micchā diṭṭhi，錯誤的見解）、邪覺（Micchā saṅkappa，錯誤的思考）、邪語（Micchā vācā，錯誤的言語）、邪業（Micchā kammanta，錯誤的行為）、邪命（Micchā ājīva，錯誤的謀生）、邪進（Micchā vāyāma，錯誤的精進）、邪念（Micchā sati，錯誤的念頭）、邪定（Micchā samādhi，錯誤的禪定）、邪解脫（Micchā vimutti，錯誤的解脫）、邪智（Micchā ñāṇa，錯誤的智慧）以及其他隨順邪法的法，這些被稱為惡不善法（Akusala Dharma）。像這樣，如果遠離、不接近、不混雜這些欲惡不善法，保持純凈，處於不同的地方，這被稱為離欲惡不善法。 什麼是有覺有觀（Savitakka Savicāra）？如果修行覺（Vitakka）和觀（Vicāra），這被稱為有覺有觀。什麼是離生喜樂（Vivekaja Pītisukha）？如果從遠離慾望和惡不善法而生起的喜樂，這被稱為離生喜樂。如何成就初禪行（Paṭhama Jhāna）？初禪有五支：覺（Vitakka）、觀（Vicāra）、喜（Pīti）、樂（Sukha）、一心（Ekaggatā）。 什麼是覺（Vitakka）？重複地覺知，究竟地覺知，對於所有憶念的法，清晰地來到，思惟於心中，這被稱為覺。什麼是觀（Vicāra）？心行（Citta sankhara）順行，微細地行，如津液般微細地觀察，心微細地運轉，這被稱為觀。什麼是喜（Pīti）？歡喜踴躍，這被稱為喜。什麼是樂（Sukha）？心忍受樂，意觸樂受，這被稱為樂。什麼是一心（Ekaggatā）？心安住，正直地安住，這被稱為一心。這五支，被稱為初禪。 什麼是初（Paṭhama）？如果這四禪（Jhāna），依次地順行而不逆行，依次地進入禪定的門，這是開始，這是最初，這是唯一，這被稱為初。什麼是禪（Jhāna）？捨棄心中的垢染，正確地捨棄緣，這被稱為禪。此外，煩惱未斷能夠斷除，這被稱為禪。此外，煩惱斷除后，獲得現世的快樂修行，這被稱為禪。此外，像這樣善法成就，入禪明瞭，熾盛清凈，這被稱為禪。此外，像這樣定住于甚深微妙的意義，專著于智慧，這被稱為禪。此外，修行人，修行覺觀意喜心定，如修行人若受（Vedanā）、想（Saññā）、思惟（Cetanā）、覺觀（Vitakka Vicāra）、見（Diṭṭhi）、慧（Paññā）、解脫（Vimutti）、無癡（Amoha）、順信（Saddhā）、悅喜（Pamoda）、心進（Cittaviriya）、心除（Cittasamatha）、信欲（Saddhāchanda）、不放逸（Appamāda）、念（Sati）、心舍（Cittaupekkha）、意界（Manodhātu）、意識界（Manoviññāṇadhātu），以及其他隨順的色法（Rūpa），這被稱為禪。此外，隨順法而非禪，是隨順禪法。如果心安住，正直地安住，這被稱為禪。獲得這種禪定后，護持威儀，安住於行，微細地行，這被稱為成就初禪行。 如果比丘（Bhikkhu）的身體充滿離生喜樂的津液，這個身體完全充滿離生喜樂的津液，沒有減少。如同善於洗浴的洗浴師善於洗浴
【English Translation】 English version: Good Dharmas (Kusala Dharma). Furthermore, wrong view (Micchā diṭṭhi, incorrect understanding), wrong thought (Micchā saṅkappa, incorrect thinking), wrong speech (Micchā vācā, incorrect speech), wrong action (Micchā kammanta, incorrect action), wrong livelihood (Micchā ājīva, incorrect livelihood), wrong effort (Micchā vāyāma, incorrect effort), wrong mindfulness (Micchā sati, incorrect mindfulness), wrong concentration (Micchā samādhi, incorrect concentration), wrong liberation (Micchā vimutti, incorrect liberation), wrong knowledge (Micchā ñāṇa, incorrect knowledge), and other dharmas that follow wrongness. These are called evil unwholesome dharmas (Akusala Dharma). Thus, if one is far away from, not close to, not mixed with these evil unwholesome dharmas, maintaining purity, being in a separate place, this is called being apart from evil unwholesome dharmas. What is with initial application and sustained application (Savitakka Savicāra)? If one practices initial application (Vitakka) and sustained application (Vicāra), this is called with initial application and sustained application. What is joy and pleasure born of seclusion (Vivekaja Pītisukha)? If joy and pleasure arise from being apart from desires and evil unwholesome dharmas, this is called joy and pleasure born of seclusion. How does one accomplish the practice of the first jhāna (Paṭhama Jhāna)? The first jhāna has five factors: initial application (Vitakka), sustained application (Vicāra), joy (Pīti), pleasure (Sukha), one-pointedness (Ekaggatā). What is initial application (Vitakka)? Repeatedly applying, ultimately applying, for all remembered dharmas, clearly coming to, contemplating in the mind, this is called initial application. What is sustained application (Vicāra)? The mental activity (Citta sankhara) proceeds smoothly, subtly proceeds, like subtle observation of moisture, the mind subtly operates, this is called sustained application. What is joy (Pīti)? Rejoicing and elation, this is called joy. What is pleasure (Sukha)? The mind endures pleasure, pleasant feeling from sense contact, this is called pleasure. What is one-pointedness (Ekaggatā)? The mind abides, abides rightly, this is called one-pointedness. These five factors are called the first jhāna. What is 'first' (Paṭhama)? If these four jhānas (Jhāna), proceed sequentially without reversing, sequentially entering the door of meditation, this is the beginning, this is the first, this is the one, this is called 'first'. What is jhāna (Jhāna)? Abandoning the defilements of the mind, rightly abandoning conditions, this is called jhāna. Furthermore, if afflictions have not been cut off but can be cut off, this is called jhāna. Furthermore, after afflictions have been cut off, one obtains pleasant practice in the present life, this is called jhāna. Furthermore, thus good dharmas are accomplished, entering jhāna clearly, flourishing purely, this is called jhāna. Furthermore, thus abiding in deep and subtle meanings, focusing on wisdom, this is called jhāna. Furthermore, a practitioner, practicing initial application, sustained application, intention, joy, mental concentration, like a practitioner if feeling (Vedanā), perception (Saññā), thought (Cetanā), initial application and sustained application (Vitakka Vicāra), view (Diṭṭhi), wisdom (Paññā), liberation (Vimutti), non-delusion (Amoha), faith (Saddhā), gladness (Pamoda), mental effort (Cittaviriya), mental calm (Cittasamatha), desire for faith (Saddhāchanda), diligence (Appamāda), mindfulness (Sati), mental equanimity (Cittaupekkha), the mind element (Manodhātu), the mind-consciousness element (Manoviññāṇadhātu), and other associated form (Rūpa), this is called jhāna. Furthermore, following the dharma but not jhāna, is following the dharma of jhāna. If the mind abides, abides rightly, this is called jhāna. Having attained this concentration, maintaining dignified conduct, abiding in practice, subtly practicing, this is called accomplishing the practice of the first jhāna. If a bhikkhu (Bhikkhu)'s body is filled with the moisture of joy and pleasure born of seclusion, this body is completely filled with the moisture of joy and pleasure born of seclusion, without any decrease. Like a skilled bathing master who bathes well
浴師弟子。以細澡豆。盛著器中。以水灑已。調適作揣。此揣津液遍滿。不幹不濕。內外和潤。如是比丘。此身離生喜樂。津液遍滿。無有減少。云何津。云何液。云何遍。云何滿。如比丘住禪時。離生喜樂。初生正生起正起觸證。身離生喜樂爾時名津住禪時。離生喜樂。漸開微行。未能增廣。身離生喜樂。爾時名液住禪時。離生喜樂。能增廣未至彼岸。身離生喜樂。爾時名遍住禪時。離生喜樂。能到彼岸。齊是謂身離生喜樂。爾時名滿。如農夫初以水溉田地。始津潤名津。潤已水漸開微行未能增廣名液。液已水漸增廣未到彼岸名遍。遍已水到彼岸。一切高下盡滿。滿時水還攘水口名滿。比丘亦如是。住禪時離生喜樂。初生正生起正起觸證。身離生喜樂。爾時名津。離生喜樂。漸開微行未能增廣身離生喜樂。爾時名液。離生喜樂。能增廣未到彼岸。身離生喜樂。爾時名遍。離生喜樂。能至彼岸。齊是謂離生喜樂。爾時名身滿。複次津液遍滿。如是諸句。義一名異。如佛說。何謂覺。若覺重覺。究竟覺。諸所憶念法明來至思惟心語。是名覺諸比丘。此義不應如是說。覺異重覺異。究竟覺異。諸所憶念異法明來至異思惟心語異。如覺諸句義一名異。津液遍滿亦如是。義一名異。如比丘修慈心。遍解東方南西北方四維上下。
【現代漢語翻譯】 現代漢語譯本： 浴師的弟子，用細膩的澡豆（一種清潔用品），盛放在器皿中，用水灑濕后，調和成團。這個團津潤飽滿，不幹不濕，內外調和滋潤。如同這樣的比丘，他的身體因遠離塵世而生出喜樂，津潤飽滿，沒有減少。什麼是『津』？什麼是『液』？什麼是『遍』？什麼是『滿』？ 如同比丘安住于禪定時，因遠離塵世而生出喜樂，初次生起、真正生起、發起、真正發起、接觸證悟。此時身體因遠離塵世而生出的喜樂，就叫做『津』。安住于禪定時，因遠離塵世而生出喜樂，逐漸開始擴充套件，但還未能增廣。此時身體因遠離塵世而生出的喜樂，就叫做『液』。安住于禪定時，因遠離塵世而生出喜樂，能夠增廣，但還未到達彼岸。此時身體因遠離塵世而生出的喜樂，就叫做『遍』。安住于禪定時，因遠離塵世而生出喜樂，能夠到達彼岸，完全具備，這叫做身體因遠離塵世而生出的喜樂『滿』。 如同農夫最初用水灌溉田地，剛開始濕潤叫做『津』。濕潤后，水逐漸開始擴充套件，但還未能增廣叫做『液』。擴充套件后，水逐漸增廣，但還未到達彼岸叫做『遍』。完全遍佈后，水到達彼岸，所有高低之處都充滿。充滿時，水還回流到水口叫做『滿』。比丘也是這樣，安住于禪定時，因遠離塵世而生出喜樂，初次生起、真正生起、發起、真正發起、接觸證悟。此時身體因遠離塵世而生出的喜樂，就叫做『津』。因遠離塵世而生出喜樂，逐漸開始擴充套件，但還未能增廣，此時身體因遠離塵世而生出的喜樂，就叫做『液』。因遠離塵世而生出喜樂，能夠增廣，但還未到達彼岸，此時身體因遠離塵世而生出的喜樂，就叫做『遍』。因遠離塵世而生出喜樂，能夠到達彼岸，完全具備，這叫做因遠離塵世而生出的喜樂『滿』。 再者，『津』、『液』、『遍』、『滿』這些詞句，意義相同，只是名稱不同。如同佛陀所說：『什麼是覺？是覺、重覺、究竟覺。所有憶念的法，光明到來，思惟心語，這叫做覺。』諸位比丘，這個意義不應該這樣說：覺是一種，重覺是一種，究竟覺是一種，所有憶念是一種，法光明到來是一種，思惟心語是一種。如同『覺』這些詞句，意義相同，只是名稱不同。『津』、『液』、『遍』、『滿』也是這樣，意義相同，只是名稱不同。如同比丘修習慈心，普遍散佈到東方、南方、西方、北方、四維（東南、東北、西南、西北）和上方、下方。
【English Translation】 English version: A bath attendant's disciple, with fine soap powder (a cleaning product), places it in a vessel, sprinkles it with water, and mixes it into a ball. This ball is moist and full of juice, neither dry nor wet, harmoniously moist inside and out. Just like this Bhikkhu (monk), his body generates joy and pleasure from detachment, moist and full of juice, without diminishing. What is 'moist'? What is 'juice'? What is 'pervading'? What is 'full'? Just as when a Bhikkhu dwells in meditation, joy and pleasure arise from detachment, initially arising, truly arising, initiating, truly initiating, touching and realizing. At this time, the joy and pleasure arising from detachment in the body is called 'moist'. When dwelling in meditation, joy and pleasure arise from detachment, gradually beginning to expand, but not yet able to increase. At this time, the joy and pleasure arising from detachment in the body is called 'juice'. When dwelling in meditation, joy and pleasure arise from detachment, able to increase, but not yet reaching the other shore. At this time, the joy and pleasure arising from detachment in the body is called 'pervading'. When dwelling in meditation, joy and pleasure arise from detachment, able to reach the other shore, fully complete, this is called the joy and pleasure arising from detachment in the body 'full'. Just as a farmer initially irrigates the fields with water, the initial moistening is called 'moist'. After moistening, the water gradually begins to expand, but not yet able to increase is called 'juice'. After expanding, the water gradually increases, but not yet reaching the other shore is called 'pervading'. After fully pervading, the water reaches the other shore, and all high and low places are filled. When filled, the water also flows back to the water inlet is called 'full'. The Bhikkhu is also like this, when dwelling in meditation, joy and pleasure arise from detachment, initially arising, truly arising, initiating, truly initiating, touching and realizing. At this time, the joy and pleasure arising from detachment in the body is called 'moist'. Joy and pleasure arising from detachment, gradually beginning to expand, but not yet able to increase, at this time, the joy and pleasure arising from detachment in the body is called 'juice'. Joy and pleasure arising from detachment, able to increase, but not yet reaching the other shore, at this time, the joy and pleasure arising from detachment in the body is called 'pervading'. Joy and pleasure arising from detachment, able to reach the other shore, fully complete, this is called the joy and pleasure arising from detachment 'full'. Furthermore, the phrases 'moist', 'juice', 'pervading', 'full', have the same meaning, only the names are different. Just as the Buddha said: 'What is awakening? It is awakening, repeated awakening, ultimate awakening. All remembered dharmas (teachings), the arrival of light, thinking mind-speech, this is called awakening.' Bhikkhus, this meaning should not be said like this: awakening is one thing, repeated awakening is one thing, ultimate awakening is one thing, all remembrance is one thing, the arrival of dharma light is one thing, thinking mind-speech is one thing. Just as the phrases 'awakening' have the same meaning, only the names are different. 'Moist', 'juice', 'pervading', 'full' are also like this, the meaning is the same, only the names are different. Just as a Bhikkhu cultivates loving-kindness, universally spreading it to the East, South, West, North, the four intermediate directions (Southeast, Northeast, Southwest, Northwest), and above and below.
慈心普廣。無異無量。無怨無恚。遍解一切世間行。爾時以眾生為境界。如是比丘身離生喜樂。津液遍滿。時以身為境界。不應如是說。如比丘應思惟無常行。離欲不善法。有覺有觀。離生喜樂。成就初禪行。便離生喜樂。遍滿身得離生喜樂已。除身炙心炙。身暖心暖。身熱心熱。身然心然。身燋心燋。身噁心惡。身不樂心不樂。身不調心不調。身不輕心不輕。身不暖心不暖。身不除心不除。如比丘除身炙心炙。乃至身不除心不除已。得身不炙不暖不熱不然不燋。得樂則無煩惱金剛。不求利勤力樂行。齊是謂離生喜樂遍滿身。
云何滅覺觀。若覺觀寂靜正寂靜滅沒除。是名滅覺觀。云何內凈信。內有信正勝信生。具足成就。是名內凈信。云何一心。心獨住正住正獨處入定。是名一心。云何無覺無觀。若除覺觀已。定心喜樂。具足成就。是名無覺無觀。云何定生喜樂成就二禪行。云何二禪。二禪有四支。內信喜樂一心。云何內凈信。若比丘離欲惡不善法。有覺有觀。離生喜樂。成就初禪行。如比丘思惟覺觀粗我覺觀粗內凈信寂靜勝。比丘思惟覺觀粗已覺觀寂靜正寂靜舍滅沒除盡覺觀寂靜正寂靜舍滅沒除盡已內凈信具足成就。是名內凈信。如比丘若以行若受教若法相若方便若專心若思惟若觸。離欲惡不善法。有覺有
【現代漢語翻譯】 現代漢語譯本： 慈悲之心普遍廣大，沒有差別，沒有限量，沒有怨恨，沒有惱怒，普遍理解一切世間的行為。那時以眾生為觀想的對象。像這樣的比丘，身體脫離了由禪定而生的喜樂，津液遍滿全身。這時以身體為觀想的對象，不應該像上面那樣說。如同比丘應當思惟無常的道理，遠離慾望和不善的法，有覺有觀，脫離由禪定而生的喜樂，成就初禪的修行。便脫離了由禪定而生的喜樂，喜樂遍滿全身，得到脫離由禪定而生的喜樂之後，去除身體的焦熱和內心的焦熱，身體的溫暖和內心的溫暖，身體的熱和內心的熱，身體的燃燒和內心的燃燒，身體的焦灼和內心的焦灼，身體的厭惡和內心的厭惡，身體的不快樂和內心的不快樂，身體的不調和和內心的不調和，身體的輕浮和內心的輕浮，身體的不溫暖和內心的不溫暖，身體的未去除和內心的未去除。如同比丘去除身體的焦熱和內心的焦熱，乃至身體的未去除和內心的未去除之後，得到身體的不焦熱不溫暖不熱不燃燒不焦灼，得到快樂就沒有煩惱的束縛，不追求利益，勤奮努力，樂於修行。這就可以說是脫離由禪定而生的喜樂遍滿全身。
什麼是滅除覺和觀？如果覺和觀寂靜，真正寂靜，滅沒，去除，這叫做滅除覺和觀。什麼是內心的清凈和信心？內心有信心，真正殊勝的信心產生，具足成就，這叫做內心的清凈和信心。什麼是一心？心獨自安住，真正安住，真正獨自處於禪定之中，這叫做一心。什麼是無覺無觀？如果去除覺和觀之後，禪定之心充滿喜樂，具足成就，這叫做無覺無觀。什麼是禪定而生的喜樂成就二禪的修行？什麼是二禪？二禪有四個組成部分：內心的清凈和信心，喜樂，一心。什麼是內心的清凈和信心？如果比丘遠離慾望、邪惡和不善的法，有覺有觀，脫離由禪定而生的喜樂，成就初禪的修行。如同比丘思惟覺和觀是粗糙的，我覺和觀是粗糙的，內心的清凈和信心是寂靜和殊勝的。比丘思惟覺和觀是粗糙的之後，覺和觀寂靜，真正寂靜，捨棄，滅沒，去除，窮盡，覺和觀寂靜，真正寂靜，捨棄，滅沒，去除，窮盡之後，內心的清凈和信心具足成就。這叫做內心的清凈和信心。如同比丘如果通過行為，或者接受教導，或者法的相狀，或者方便，或者專心，或者思惟，或者接觸，遠離慾望、邪惡和不善的法，有覺有
【English Translation】 English version: Compassionate mind is universally broad, without difference, without limit, without resentment, without anger, universally understanding all worldly actions. At that time, taking sentient beings as the object of contemplation. Such a Bhikkhu (Buddhist monk), his body detached from the joy and pleasure born of meditation, with moisture pervading his entire body. At this time, taking the body as the object of contemplation, it should not be spoken of as above. Just as a Bhikkhu should contemplate the impermanence of things, abandon desires and unwholesome dharmas (teachings), with initial application and sustained application, detached from the joy and pleasure born of meditation, accomplishing the practice of the first Dhyana (meditative state). Then he detaches from the joy and pleasure born of meditation, with joy and pleasure pervading his entire body. Having attained the joy and pleasure born of detachment, he removes the burning sensation of the body and the burning sensation of the mind, the warmth of the body and the warmth of the mind, the heat of the body and the heat of the mind, the burning of the body and the burning of the mind, the scorching of the body and the scorching of the mind, the aversion of the body and the aversion of the mind, the unhappiness of the body and the unhappiness of the mind, the disharmony of the body and the disharmony of the mind, the lightness of the body and the lightness of the mind, the lack of warmth of the body and the lack of warmth of the mind, the unremoved state of the body and the unremoved state of the mind. Just as a Bhikkhu removes the burning sensation of the body and the burning sensation of the mind, and so on, until the unremoved state of the body and the unremoved state of the mind, he attains a body that is not burning, not warm, not hot, not ablaze, not scorching. Having attained joy, there is no diamond of afflictions. Not seeking profit, diligently striving, delighting in practice. This is what is meant by the joy and pleasure born of detachment pervading the entire body.
What is the cessation of initial application and sustained application? If initial application and sustained application are tranquil, truly tranquil, extinguished, removed, this is called the cessation of initial application and sustained application. What is inner purity of faith? When faith arises within, truly superior faith arises, fully accomplished, this is called inner purity of faith. What is one-pointedness of mind? When the mind dwells alone, truly dwells, truly dwells alone in Samadhi (meditative concentration), this is called one-pointedness of mind. What is without initial application and without sustained application? If, having removed initial application and sustained application, the mind in Samadhi is filled with joy and pleasure, fully accomplished, this is called without initial application and without sustained application. What is the joy and pleasure born of Samadhi accomplishing the practice of the second Dhyana? What is the second Dhyana? The second Dhyana has four components: inner purity of faith, joy, pleasure, and one-pointedness of mind. What is inner purity of faith? If a Bhikkhu, detached from desires, evil, and unwholesome dharmas, with initial application and sustained application, detached from the joy and pleasure born of meditation, accomplishes the practice of the first Dhyana. Just as a Bhikkhu contemplates that initial application and sustained application are coarse, that my initial application and sustained application are coarse, that inner purity of faith is tranquil and superior. After a Bhikkhu contemplates that initial application and sustained application are coarse, initial application and sustained application are tranquil, truly tranquil, abandoned, extinguished, removed, exhausted, initial application and sustained application are tranquil, truly tranquil, abandoned, extinguished, removed, exhausted, inner purity of faith is fully accomplished. This is called inner purity of faith. Just as a Bhikkhu, whether through action, or receiving instruction, or the characteristics of the Dharma, or skillful means, or concentration, or contemplation, or contact, detached from desires, evil, and unwholesome dharmas, with initial application and
觀。離生喜樂。成就初禪行。如比丘行若受教。乃至親近多修學已。心向寂靜尊上寂靜。傾向寂靜心向寂靜。尊上寂靜傾向寂靜已。覺觀寂靜正寂靜滅沒除盡。覺觀寂靜正寂靜滅沒除盡已。內凈信生。具足成就。是名內凈信。複次比丘思惟覺觀是粗法滅粗法心清凈清凈心。是名內凈信。複次比丘思惟覺觀是粗法離粗法心清白清白心。是名內凈信。複次比丘思惟覺觀是粗法除粗法心明瞭明瞭心。是名內凈信。複次比丘思惟覺觀是粗法無覺無觀地寂靜勝妙。是名內凈信。複次比丘。思惟有覺觀其心不軟不調不清凈不清白不明瞭。無覺觀其心軟調清凈清白明瞭。其心軟乃至明瞭。是名內凈信。複次比丘。思惟無覺無觀心喜心定如行人若信入信究竟入信勝信淳信心信。是名內凈信。何謂喜。如行人歡喜踴躍。是名喜。何謂樂。如行人心忍受樂意觸樂受。是名樂。何謂一心。如行人心信正信。是名一心。如是四支名二禪。何謂二。如四禪次順不逆以次入定行二與初無有中間。是謂二。何謂禪。禪謂舍心垢正舍緣舍。是名禪。乃至複次無覺觀行意喜心定如行人若受想思觸思惟乃至及余所隨色。是名禪。複次隨法非禪是隨禪法。若心住正住。是名禪。得是定已。護持威儀住行微行。是名成就二禪行。若比丘定生喜樂。津液遍滿。此身
盡定生喜樂。津液遍滿。無有減少。如大陂湖。以山圍繞。水從底涌出。不從東方南西北方來。自從底涌出。此陂津液遍滿。無有減少。如是比丘。身定生喜樂。津液遍滿。無有減少。云何津。云何液。云何遍。云何滿。如比丘住禪時身定生喜樂生正生起正起重證身定生喜樂。爾時名津住禪時。定生喜樂。漸開微行。未能增廣。身定生喜樂。爾時名液住禪時。身定生喜樂。能增廣未到彼岸。定生喜樂。爾時名遍住禪時。定生喜樂。能至彼岸。齊是謂定生喜樂。爾時名身滿。如農夫初以水溉田。始津潤爾時名津。津潤已水漸開微行。未能增廣爾時名液。液已水遂增廣。未到彼岸。爾時名遍。遍已水到彼岸。地一切高下盡滿。滿時水還攘水口。爾時名滿。比丘亦如是。住禪時身定生喜樂生正生起正起觸禪定生喜樂。爾時名津。乃至住禪時。定生喜樂能至彼岸。齊是謂定生喜樂。爾時名身滿。複次津液遍滿。如是諸句義一名異。如佛說。云何觸。緣眼緣色生眼識。三法和合觸。眼非觸色非觸。若此法共和合聚集。是謂觸。諸比丘。此義不應如是說。共異和合異集異聚異。如此諸句。義一名異。津液遍滿。亦復如是。義一名異。如比丘。修悲遍解東方南西北方四維上下。悲心普廣。無異無量。無怨無恚。遍解一切世間行。爾時
【現代漢語翻譯】 現代漢語譯本： 盡定生喜樂，津液遍滿，沒有減少，就像一個大湖，被山圍繞，水從湖底涌出，不是從東、南、西、北方而來，而是從湖底涌出。這個湖的津液遍滿，沒有減少。同樣的，比丘（bhikkhu，佛教僧侶）通過禪定生出喜樂，津液遍滿，沒有減少。什麼是津？什麼是液？什麼是遍？什麼是滿？例如，比丘在禪定中，身體安定而生出喜樂，生起、正生起、重證身體安定而生出的喜樂，這時稱為『津』。在禪定中，由禪定生出的喜樂，逐漸開始流動，但還未能增長擴大，身體安定而生出喜樂，這時稱為『液』。在禪定中，身體安定而生出的喜樂，能夠增長擴大，但還未到達彼岸，由禪定生出的喜樂，這時稱為『遍』。在禪定中，由禪定生出的喜樂，能夠到達彼岸，這被稱為由禪定生出的喜樂，這時稱為『身滿』。就像農夫最初用水灌溉田地，開始滋潤時稱為『津』。滋潤之後，水逐漸開始流動，但還未能增長擴大，這時稱為『液』。流動之後，水於是增長擴大，但還未到達彼岸，這時稱為『遍』。遍佈之後，水到達彼岸，土地所有的高低之處都充滿，充滿時水還會漫過水口，這時稱為『滿』。比丘也是這樣，在禪定中，身體安定而生出喜樂，生起、正生起、觸及禪定而生出的喜樂，這時稱為『津』，乃至在禪定中，由禪定生出的喜樂能夠到達彼岸，這被稱為由禪定生出的喜樂，這時稱為『身滿』。此外，『津』、『液』、『遍』、『滿』這些詞句，意義相同但名稱不同，就像佛陀所說：什麼是觸？以眼為緣，以色為緣，生出眼識，這三種法和合就是觸。眼不是觸，色也不是觸，如果這些法共同和合聚集，這就是觸。諸位比丘，這個意義不應該這樣說，共同是不同的，和合是不同的，聚集是不同的。像這些詞句，意義相同但名稱不同，『津』、『液』、『遍』、『滿』也是這樣，意義相同但名稱不同。例如比丘修習慈悲遍滿，向東方、南方、西方、北方、四維（東南、西南、西北、東北）、上方、下方，慈悲心普遍廣大，沒有差異，沒有限量，沒有怨恨，沒有惱怒，遍滿一切世間而行，這時。
【English Translation】 English version: Joy and happiness arise from concentration, and moisture pervades, without diminishing, like a great lake surrounded by mountains. Water springs from the bottom, not from the east, south, west, or north, but from the bottom. This lake is filled with moisture, without diminishing. Similarly, a bhikkhu (Buddhist monk) generates joy and happiness from concentration, and moisture pervades, without diminishing. What is 『moisture』 (津)? What is 『liquid』 (液)? What is 『pervading』 (遍)? What is 『fullness』 (滿)? For example, when a bhikkhu dwells in meditation, joy and happiness arise from the stability of the body, arising, rightly arising, fully experiencing the joy and happiness arising from the stability of the body, this is called 『moisture』. While dwelling in meditation, the joy and happiness arising from concentration gradually begins to flow, but has not yet increased or expanded, joy and happiness arise from the stability of the body, this is called 『liquid』. While dwelling in meditation, the joy and happiness arising from the stability of the body is able to increase and expand, but has not yet reached the other shore, joy and happiness arise from concentration, this is called 『pervading』. While dwelling in meditation, the joy and happiness arising from concentration is able to reach the other shore, this is called joy and happiness arising from concentration, this is called 『fullness of the body』. Just as a farmer initially irrigates the field with water, and it begins to moisten, this is called 『moisture』. After moistening, the water gradually begins to flow, but has not yet increased or expanded, this is called 『liquid』. After flowing, the water then increases and expands, but has not yet reached the other shore, this is called 『pervading』. After pervading, the water reaches the other shore, and all the high and low places of the land are filled, and when it is full, the water also overflows the mouth of the irrigation channel, this is called 『fullness』. A bhikkhu is also like this, while dwelling in meditation, joy and happiness arise from the stability of the body, arising, rightly arising, touching the joy and happiness arising from concentration, this is called 『moisture』, and so on, until while dwelling in meditation, the joy and happiness arising from concentration is able to reach the other shore, this is called joy and happiness arising from concentration, this is called 『fullness of the body』. Furthermore, the terms 『moisture』, 『liquid』, 『pervading』, and 『fullness』 have the same meaning but different names, just as the Buddha said: What is contact (觸)? Conditioned by the eye and conditioned by form, eye-consciousness arises, the combination of these three things is contact. The eye is not contact, form is not contact, if these things are together, combined, and gathered, this is called contact. Bhikkhus, this meaning should not be spoken of in this way, being together is different, combining is different, gathering is different. Like these terms, the meaning is the same but the names are different, 『moisture』, 『liquid』, 『pervading』, and 『fullness』 are also like this, the meaning is the same but the names are different. For example, a bhikkhu cultivates loving-kindness (悲) and pervades the east, south, west, north, the four intermediate directions (southeast, southwest, northwest, northeast), above, and below, with a universal and vast heart of loving-kindness, without difference, without measure, without resentment, without anger, pervading all the world, then.
以眾生為境界。比丘住禪時。身定生喜樂。津液遍滿。以身為境界。不應如是說。如比丘應思惟苦行滅覺觀內凈信心。獨無覺觀。定生喜樂。成就二禪行。便定生喜樂。身遍滿得定生喜樂已。除身炙心炙。乃至身不除心不除。得身不炙不暖不熱不然不燋得樂則無煩惱金剛。不求利勤力樂行。齊是謂定生喜樂遍滿身。
云何離。喜滅沒除盡。是謂離。云何舍行。謂共舍定得正得護持威儀住行微行。是名舍行。云何念正智。念正智成就。是名念正智。云何身受樂。樂謂忍樂意觸樂受。是名樂。此樂身受正受微受緣受以何身受意身受。是名身受樂。云何如諸聖人解。聖人謂佛及聲聞。知自地善法現世樂行。入定出定已。顯示教化流佈開解演說分別顯現。是名如諸聖人解舍念樂行。云何成就三禪行。三禪有五支。共味舍念正智無喜樂一心。云何共味舍。如比丘。滅覺觀內凈信心觸。無覺無觀。定生喜樂。成就二禪行。如比丘。觀喜粗我喜粗心踴躍共味舍勝寂靜。如比丘觀喜粗喜寂靜正寂靜滅沒除盡。喜寂靜正寂靜滅沒除盡已。共味捨生正生起正起。具足成就。是名共味舍。如比丘。若行乃至觸滅覺觀內凈信心觸無覺觀。定生喜樂。成就二禪行。如比丘。行乃至觸親近正親近多修學。如比丘行乃至觸親近正親近多修學已。
【現代漢語翻譯】 現代漢語譯本 以眾生為境界。當比丘安住于禪定時，身體安定而生起喜樂，津液遍佈全身。如果以身體為境界，不應該這樣說。比丘應當思維苦行，滅除覺觀，內心清凈而生起信心，獨自一人沒有覺觀。禪定生起喜樂，成就二禪的修行。於是禪定生起喜樂，身體遍滿，獲得禪定生起的喜樂后，去除身體的炙熱和內心的炙熱。乃至身體沒有去除炙熱，內心也沒有去除炙熱，達到身體不炙熱、不溫暖、不熱烈、不燃燒、不焦躁的狀態，獲得快樂就沒有煩惱，如同金剛一般。不追求利益，勤奮努力，樂於修行。這被稱為禪定生起的喜樂遍滿全身。
什麼是『離』？就是喜的滅沒、去除、窮盡，這稱為『離』。什麼是『舍行』？就是與舍定（upekkha-samādhi）相應的行為，正確地獲得、守護、保持威儀的住行和細微的行為，這稱為『舍行』。什麼是『念正智』？就是念和正智的成就，這稱為『念正智』。什麼是『身受樂』？樂是指忍受的樂、意觸的樂受，這稱為『樂』。這種樂是身體感受的、正確感受的、細微感受的、因緣感受的。通過什麼身體感受？通過意身感受。這稱為『身受樂』。什麼是『如諸聖人解』？聖人是指佛陀以及聲聞弟子，他們知道自己所處的境界的善法，在現世中快樂地修行，入定和出定后，顯示、教化、流佈、開解、演說、分別、顯現。這稱為『如諸聖人解舍念樂行』。什麼是『成就三禪行』？三禪有五支：與舍（upekkha）相應，念（sati），正智（sampajañña），無喜樂，一心（ekaggatā）。什麼是『共味舍』？例如，比丘滅除覺觀，內心清凈而生起信心，接觸到無覺無觀的狀態，禪定生起喜樂，成就二禪的修行。例如，比丘觀察喜是粗糙的，我的喜是粗糙的，內心踴躍，與舍相應，勝過寂靜。例如，比丘觀察喜是粗糙的，喜是寂靜的，真正寂靜的，滅沒、去除、窮盡。喜寂靜、真正寂靜滅沒、去除、窮盡后，與舍相應而生起，正確地生起，具足成就。這稱為『共味舍』。例如，比丘如果修行乃至接觸到滅除覺觀，內心清凈而生起信心，接觸到無覺無觀的狀態，禪定生起喜樂，成就二禪的修行。例如，比丘修行乃至接觸到親近、正確地親近、多多修學。例如，比丘修行乃至接觸到親近、正確地親近、多多修學后。
【English Translation】 English version Taking beings as the object. When a bhikkhu dwells in jhāna, joy and happiness arise from the body's stability, and moisture pervades the whole body. It should not be said in this way, taking the body as the object. A bhikkhu should contemplate ascetic practices, extinguish perception and thought, and with inner purity, faith arises, alone without perception and thought. Jhāna arises with joy and happiness, accomplishing the practice of the second jhāna. Then jhāna arises with joy and happiness, the body is pervaded, and having attained jhāna-born joy and happiness, remove the burning of the body and the burning of the mind. Even until the body is not rid of burning and the mind is not rid of burning, attaining a state where the body is not burning, not warm, not hot, not blazing, not scorched, and having attained happiness, there is no affliction, like a diamond. Not seeking profit, diligently striving, delighting in practice. This is called jhāna-born joy and happiness pervading the whole body.
What is 'separation'? It is the extinction, disappearance, and complete removal of joy; this is called 'separation'. What is 'abandoning practice'? It refers to the conduct associated with equanimity-samādhi (upekkha-samādhi), correctly attaining, guarding, maintaining dignified conduct, and subtle actions; this is called 'abandoning practice'. What is 'mindfulness and clear comprehension'? It is the accomplishment of mindfulness and clear comprehension; this is called 'mindfulness and clear comprehension'. What is 'bodily feeling of pleasure'? Pleasure refers to the pleasure of endurance, the pleasure of mental contact; this is called 'pleasure'. This pleasure is bodily felt, rightly felt, subtly felt, conditionally felt. Through what body is it felt? It is felt through the mind-body. This is called 'bodily feeling of pleasure'. What is 'as the noble ones understand'? The noble ones refer to the Buddha and the disciples who are hearers (聲聞, śrāvaka), who know the good dharmas of their own realm, happily practice in this present life, and after entering and emerging from samādhi, display, teach, disseminate, unfold, expound, distinguish, and reveal. This is called 'as the noble ones understand, abandoning mindfulness and joyful practice'. What is 'accomplishing the practice of the third jhāna'? The third jhāna has five factors: associated with equanimity (upekkha), mindfulness (sati), clear comprehension (sampajañña), without joy and happiness, one-pointedness (ekaggatā). What is 'associated with equanimity'? For example, a bhikkhu extinguishes perception and thought, and with inner purity, faith arises, contacting the state of no perception and no thought, jhāna arises with joy and happiness, accomplishing the practice of the second jhāna. For example, a bhikkhu observes that joy is coarse, my joy is coarse, the mind leaps, associated with equanimity, surpassing tranquility. For example, a bhikkhu observes that joy is coarse, joy is tranquil, truly tranquil, extinguished, disappeared, completely removed. After joy is tranquil, truly tranquil, extinguished, disappeared, completely removed, equanimity arises associated with it, correctly arises, fully accomplished. This is called 'associated with equanimity'. For example, if a bhikkhu practices even until contacting the extinction of perception and thought, and with inner purity, faith arises, contacting the state of no perception and no thought, jhāna arises with joy and happiness, accomplishing the practice of the second jhāna. For example, a bhikkhu practices even until contacting, approaching, rightly approaching, practicing and studying much. For example, after a bhikkhu practices even until contacting, approaching, rightly approaching, practicing and studying much.
心向寂靜心向寂靜已。尊上寂靜尊上寂靜已。傾向寂靜。傾向寂靜已。喜寂靜正寂靜滅沒除盡。喜寂靜正寂靜滅沒除盡已。共味捨生正生起正起具足成就。是名共味舍。複次比丘離喜樂修無喜共味定。如行人舍勝舍心調正親調心無作非受。是名共味舍。云何念。行人念憶念。是名念。云何正智。如行人智見解射方便。是名正智。云何無喜樂。如行人心不忍受苦樂意觸不苦不樂受。是名無喜樂。云何一心。如行人心住正住。是名一心。如是五支。是名三禪。何謂三。如四禪次順不逆。以次入定行三與二無有中間。是名三。云何禪。謂舍心垢正舍緣舍。是名禪。乃至複次離喜樂修無喜共味定。如行人受想思觸思惟。乃至及余隨色。是名禪。複次隨法。非禪是隨禪法。若心住正住。是名禪。得是定護持威儀住行微行。是名成就三禪行。如比丘。身無喜樂。津液遍滿。無有減少。如優缽羅池波頭摩池拘勿頭池分陀利池花從泥涌出。未能出水。此花若根若頭。水津液遍滿。無有減少。如是比丘。身無喜樂。津液遍滿。無有減少。云何津。云何液。云何遍。云何滿。如比丘。住禪時無喜樂。初生正生起正起觸證。如比丘住禪時。身無喜樂。爾時名津。乃至住禪時無喜樂。能到彼岸。齊是名無喜樂。爾時名身滿。如農夫初以水溉田地
【現代漢語翻譯】 現代漢語譯本： 心向寂靜，心已經嚮往寂靜。尊崇寂靜，已經尊崇寂靜。傾向於寂靜，已經傾向於寂靜。歡喜寂靜，真正的寂靜，滅除一切煩惱，已經歡喜寂靜，真正的寂靜，滅除一切煩惱。共同品味捨棄，正確地生起，正確地開始，具足成就。這叫做共同品味捨棄。再者，比丘離開喜樂，修習沒有喜樂的共同品味禪定。如同修行人捨棄殊勝之物，以調正的心親近調伏，不造作，不感受。這叫做共同品味捨棄。什麼是念？修行人憶念，憶持不忘，這叫做念。什麼是正智？如同修行人的智慧，見解，理解，射箭的方便。這叫做正智。什麼是沒有喜樂？如同修行人的心不忍受苦樂，對於不苦不樂的感受。這叫做沒有喜樂。什麼是一心？如同修行人的心安住，正確地安住。這叫做一心。像這樣五種要素，叫做三禪。什麼叫做三？如同四禪的次第，順著次序而不顛倒。按照次序入定，修行三禪與二禪之間沒有間隔。這叫做三。什麼是禪？是捨棄心中的垢染，正確地捨棄，緣于捨棄。這叫做禪。乃至再者，離開喜樂，修習沒有喜樂的共同品味禪定。如同修行人感受，嗯，思考，接觸，思惟，乃至以及其餘的隨色法。這叫做禪。再者，隨順於法，不是禪本身，而是隨順於禪的法。如果心安住，正確地安住，這叫做禪。得到這種禪定，護持威儀，安住於行住坐臥之中，細微的行動都符合禪定，這叫做成就三禪行。如同比丘，身體沒有喜樂，津液遍滿全身，沒有減少。如同優缽羅池（青蓮花池），波頭摩池（紅蓮花池），拘勿頭池（睡蓮花池），分陀利池（白蓮花池），花從泥土中涌出，還沒有露出水面。這些花，無論是根還是花頭，都被水的津液遍滿，沒有減少。像這樣，比丘的身體沒有喜樂，津液遍滿全身，沒有減少。什麼是津？什麼是液？什麼是遍？什麼是滿？如同比丘，安住在禪定時，沒有喜樂，最初生起，正確地生起，正確地開始，接觸到禪定的境界。如同比丘安住在禪定時，身體沒有喜樂，這個時候叫做津。乃至安住在禪定時，沒有喜樂，能夠到達彼岸，達到這種程度的沒有喜樂，這個時候叫做身滿。如同農夫最初用水灌溉田地。
【English Translation】 English version: 'The mind inclines towards tranquility, the mind has already inclined towards tranquility. Reverence for tranquility, already reverence for tranquility. Inclining towards tranquility, already inclining towards tranquility. Rejoicing in tranquility, true tranquility, the extinction of all defilements, already rejoicing in tranquility, true tranquility, the extinction of all defilements. Sharing the taste of abandonment, correctly arising, correctly beginning, fully accomplished. This is called sharing the taste of abandonment. Furthermore, a Bhikkhu (Buddhist monk) departs from joy and pleasure, cultivating a Samadhi (meditative state) of shared taste without joy. Like a traveler abandoning the superior, with a mind rightly attuned, closely subduing, without contrivance, without experiencing. This is called sharing the taste of abandonment. What is mindfulness? The traveler's mindfulness, remembering, not forgetting, this is called mindfulness. What is right knowledge? Like the traveler's wisdom, insight, understanding, the skillful means of archery. This is called right knowledge. What is the absence of joy and pleasure? Like the traveler's mind not enduring suffering and pleasure, experiencing neither suffering nor pleasure. This is called the absence of joy and pleasure. What is one-pointedness of mind? Like the traveler's mind abiding, rightly abiding. This is called one-pointedness of mind. Thus, these five elements are called the Third Jhana (third meditative absorption). What is called 'three'? Like the sequence of the Four Jhanas, following the order without reversing it. Entering Samadhi in sequence, practicing the Third Jhana and the Second Jhana without any interval. This is called 'three'. What is Dhyana (meditation)? It is abandoning the defilements in the mind, rightly abandoning, abandoning based on detachment. This is called Dhyana. Furthermore, departing from joy and pleasure, cultivating a Samadhi of shared taste without joy. Like the traveler experiencing, thinking, contemplating, contacting, reflecting, and even the remaining forms. This is called Dhyana. Furthermore, conforming to the Dharma (Buddhist teachings), not Dhyana itself, but conforming to the Dharma of Dhyana. If the mind abides, rightly abides, this is called Dhyana. Attaining this Samadhi, upholding dignified conduct, abiding in walking, standing, sitting, and lying down, subtle actions all conforming to Samadhi, this is called accomplishing the practice of the Third Jhana. Like a Bhikkhu, the body without joy and pleasure, the fluids pervading the entire body, without diminishing. Like an Utpala pond (blue lotus pond), a Padma pond (red lotus pond), a Kumuda pond (white water lily pond), a Pundarika pond (white lotus pond), flowers emerging from the mud, not yet rising above the water. These flowers, whether root or head, are pervaded by the fluids of the water, without diminishing. Like this, the Bhikkhu's body without joy and pleasure, the fluids pervading the entire body, without diminishing. What is fluid? What is liquid? What is pervading? What is full? Like a Bhikkhu, abiding in Samadhi, without joy and pleasure, initially arising, rightly arising, rightly beginning, touching the realm of Samadhi. Like a Bhikkhu abiding in Samadhi, the body without joy and pleasure, at this time it is called fluid. Even abiding in Samadhi, without joy and pleasure, able to reach the other shore, reaching this extent of no joy and pleasure, at this time it is called the body being full. Like a farmer initially irrigating the fields with water.
。始津潤爾時名津。津潤已水漸開微行。未能增廣。爾時名液。液已水遂增廣。未到彼岸。爾時名遍。遍已水廣。到彼岸。地一切高下。盡滿滿時。水還攘水口。如農夫放水處。齊是名滿比丘亦如是。住禪時身無喜樂。生正生起正起觸證。身無喜樂。爾時名津。乃至住禪時無喜樂。能到彼岸。齊是名無喜樂。爾時名身滿。複次津液遍滿。如是諸句。義一名異。如佛說此苦聖諦法未曾聞自思惟。生智生眼生覺生明生通生慧生解。諸比丘此不應如是說。謂智異眼異覺異明異通異慧異解異。如此諸句。義一名異。津液遍滿。亦復如是。義一名異。如比丘。修喜心遍解東方南西北方四維上下。喜心普廣。無異無量無怨無恚。遍解一切世間行。爾時以眾生為境界。比丘住禪時。身無喜樂。津液遍滿。以身為境界。不應如是說。如比丘應思惟無我法離喜舍行念正智身樂。如諸聖人解舍念樂行。成就三禪行。便無喜樂滿身。得無喜樂已。除身炙心炙。乃至身不除心不除。如比丘。除身炙心炙乃至身不除心不除已。得身不炙乃至不燋得心不炙乃至不燋得樂則無煩惱金剛。不求利勤力樂行。齊是名無喜樂遍滿身。云何斷苦樂。如比丘斷苦樂。是名斷。云何先滅憂喜。如比丘憂喜已滅。寂靜正寂靜是名先滅憂喜。云何不苦不樂舍。如佛告舍
【現代漢語翻譯】 現代漢語譯本：最初的濕潤狀態，那時稱為『津』（潤澤）。『津』是水逐漸開始流動，但還很微弱，不能增廣。那時稱為『液』（液體）。『液』是水於是增廣，但還沒到達彼岸。那時稱為『遍』（普遍）。『遍』是水已經廣闊，到達彼岸，地上一切高低之處，都完全充滿時，水又退回水口，就像農夫放水的地方一樣平齊，這稱為『滿』（充滿）。比丘也是這樣，住在禪定時，身體沒有喜樂，生起正念，生起正念，接觸並證得，身體沒有喜樂。那時稱為『津』。乃至住在禪定時，沒有喜樂，能夠到達彼岸，平齊，這稱為『沒有喜樂』。那時稱為『身滿』（身體充滿）。 再次，『津』、『液』、『遍』、『滿』，這些詞句，意義相同而名稱不同。如同佛陀說『此苦聖諦法，未曾聽聞，自己思惟，生智、生眼、生覺、生明、生通、生慧、生解』。諸位比丘，不應該這樣說，說『智』和『眼』不同，『覺』和『明』不同，『通』和『慧』不同，『解』不同。像這樣，這些詞句，意義相同而名稱不同。『津』、『液』、『遍』、『滿』，也是這樣，意義相同而名稱不同。如同比丘，修習喜心，普遍地向東方、南方、西方、北方、四維、上方、下方，以喜心普遍廣大，沒有差異，沒有限量，沒有怨恨，沒有惱怒，普遍地向一切世間修行。那時以眾生為境界。比丘住在禪定時，身體沒有喜樂，津液遍滿，以身體為境界，不應該這樣說。如同比丘應該思惟無我之法，離開喜樂，修習舍行、念、正智、身樂，如同諸聖人理解舍、念、樂的修行，成就三禪的修行，便沒有喜樂充滿身體。得到沒有喜樂之後，去除身體的焦熱和內心的焦熱，乃至身體沒有去除焦熱，內心沒有去除焦熱。如同比丘，去除身體的焦熱和內心的焦熱，乃至身體沒有去除焦熱，內心沒有去除焦熱之後，得到身體沒有焦熱，乃至沒有燒焦，得到內心沒有焦熱，乃至沒有燒焦，得到快樂則沒有煩惱，如同金剛一般，不追求利益，勤奮努力，快樂地修行，這稱為沒有喜樂遍滿身體。 如何斷除苦樂？如同比丘斷除苦樂，這稱為斷除。如何先滅除憂喜？如同比丘憂喜已經滅除，寂靜，真正寂靜，這稱為先滅除憂喜。什麼是不苦不樂的舍？如同佛陀告訴舍（捨棄）...
【English Translation】 English version: The initial state of moisture, at that time it is called 『Jin』 (潤, moistening). 『Jin』 is when the water gradually begins to flow, but it is still very weak and cannot be increased. At that time it is called 『Ye』 (液, liquid). 『Ye』 is when the water then increases and expands, but has not yet reached the other shore. At that time it is called 『Bian』 (遍, pervasive). 『Bian』 is when the water is already vast and reaches the other shore, and all the high and low places on the ground are completely filled, the water then recedes back to the water's edge, just like the place where a farmer releases water, it is level, this is called 『Man』 (滿, full). A Bhikkhu is also like this, when dwelling in meditation, the body has no joy or pleasure, generates right mindfulness, generates right mindfulness, contacts and realizes, the body has no joy or pleasure. At that time it is called 『Jin』. Even when dwelling in meditation, there is no joy or pleasure, and one is able to reach the other shore, level, this is called 『no joy or pleasure』. At that time it is called 『body full』. Again, 『Jin』, 『Ye』, 『Bian』, 『Man』, these phrases, the meaning is the same but the names are different. Just as the Buddha said, 『This Noble Truth of Suffering, never heard before, contemplate oneself, generates wisdom, generates eye, generates awakening, generates light, generates penetration, generates insight, generates understanding.』 Monks, one should not say it like this, saying that 『wisdom』 and 『eye』 are different, 『awakening』 and 『light』 are different, 『penetration』 and 『insight』 are different, 『understanding』 is different. Like this, these phrases, the meaning is the same but the names are different. 『Jin』, 『Ye』, 『Bian』, 『Man』, are also like this, the meaning is the same but the names are different. Just as a Bhikkhu, cultivates joy, universally towards the East, South, West, North, the four intermediate directions, above, below, with joy universally vast, without difference, without limit, without resentment, without anger, universally towards all the world practices. At that time, taking sentient beings as the object. When a Bhikkhu dwells in meditation, the body has no joy or pleasure, the fluids pervade, taking the body as the object, one should not say it like this. Just as a Bhikkhu should contemplate the Dharma of no-self, leave joy and pleasure, cultivate equanimity, mindfulness, right knowledge, bodily pleasure, just as the Noble Ones understand the practice of equanimity, mindfulness, and pleasure, accomplishing the practice of the third Dhyana, then there is no joy or pleasure filling the body. Having obtained no joy or pleasure, remove the burning heat of the body and the burning heat of the mind, even if the body has not removed the burning heat, the mind has not removed the burning heat. Just as a Bhikkhu, removes the burning heat of the body and the burning heat of the mind, even if the body has not removed the burning heat, the mind has not removed the burning heat, having obtained the body without burning heat, even without being scorched, having obtained the mind without burning heat, even without being scorched, having obtained pleasure then there is no affliction, like a diamond, not seeking profit, diligently striving, happily practicing, this is called no joy or pleasure pervading the body. How to cut off suffering and pleasure? Just as a Bhikkhu cuts off suffering and pleasure, this is called cutting off. How to first extinguish sorrow and joy? Just as a Bhikkhu's sorrow and joy have already been extinguished, tranquil, truly tranquil, this is called first extinguishing sorrow and joy. What is equanimity that is neither suffering nor pleasure? Just as the Buddha told Shariputra (舍利弗)...
利弗。如聖人離欲惡不善法成就喜行。爾時無有五法。謂共欲染相續喜樂。共欲染相續憂苦。共不善喜樂。共不善憂苦。共善憂苦。舍利弗如聖人離欲惡不善法。成就喜行。如是五法盡。無如聖人離欲惡不善法。得成就喜行共欲染相續喜樂乃至共善憂苦。爾時已滅。及余共善憂樂亦滅。是謂入第四禪。云何第四禪。第四禪有四支。不苦不樂舍念凈一心。云何不苦不樂舍。如比丘。離喜舍行念正智身受樂。如諸聖人解舍念樂行。成就三禪行。如比丘。觀無喜樂粗心。猶有作若不苦不樂舍。勝寂靜觀無喜樂粗無喜樂寂靜正寂靜滅沒除盡已。不苦不樂捨生正生起正起具足成就。是名不苦不樂舍。如比丘若行乃至觸離喜舍行念正智身受樂。如諸聖人解舍念樂行。成就三禪行。如比丘行乃至觸親近多修學已。向寂靜已向寂靜。尊上寂靜尊上寂靜。傾向寂靜傾向寂靜已。無喜樂寂靜。無喜樂寂靜滅沒除沒除盡已。不苦不樂舍。生正生起正起具足成就。是名不苦不樂舍。複次比丘。雖無喜樂。修不苦不樂舍定。如行人身心不忍受苦樂眼觸不苦不樂受乃至意觸不苦不樂受。是名不苦不樂舍。云何念。如行人念憶念。是名念。云何凈。如行人念離欲染清凈。離惡不善法清凈。離覺清凈。離觀清凈。離喜清凈。離樂清凈。離苦清凈。離憂清
【現代漢語翻譯】 現代漢語譯本： 舍利弗（Śāriputra，佛陀十大弟子之一）。例如聖人遠離慾望、邪惡和不善之法，成就喜樂之行。那時沒有五種法。即：與慾望和貪染相續的喜樂，與慾望和貪染相續的憂苦，與不善法相應的喜樂，與不善法相應的憂苦，與善法相應的憂苦。舍利弗，例如聖人遠離慾望、邪惡和不善之法，成就喜樂之行，這樣五種法就滅盡了。沒有聖人遠離慾望、邪惡和不善之法，而能成就喜樂之行，與慾望和貪染相續的喜樂，乃至與善法相應的憂苦。那時已經滅盡，以及其餘與善法相應的憂樂也滅盡。這叫做進入第四禪。 什麼是第四禪？第四禪有四支：不苦不樂的舍、念、清凈、一心。什麼是不苦不樂的舍？例如比丘，遠離喜樂，修習舍行，具有正念和正智，身體感受快樂，如同諸聖人理解舍、念和樂行，成就三禪之行。例如比丘，觀察沒有喜樂的粗心，仍然有作為，如果是不苦不樂的舍，勝過寂靜，觀察沒有喜樂的粗心，沒有喜樂的寂靜，真正的寂靜，滅沒，消除，窮盡之後，不苦不樂的舍產生，真正產生，真正生起，具足成就。這叫做不苦不樂的舍。例如比丘，如果修行乃至接觸，遠離喜樂，修習舍行，具有正念和正智，身體感受快樂，如同諸聖人理解舍、念和樂行，成就三禪之行。例如比丘，修行乃至接觸，親近，多次修習之後，趨向寂靜，已經趨向寂靜，尊上寂靜，尊上寂靜，傾向寂靜，已經傾向寂靜之後，沒有喜樂的寂靜，沒有喜樂的寂靜滅沒，消除，滅沒，消除，窮盡之後，不苦不樂的舍產生，真正產生，真正生起，具足成就。這叫做不苦不樂的舍。再次，比丘，即使沒有喜樂，修習不苦不樂的舍定。如同修行人身心不能忍受苦樂，眼觸不苦不樂的感受，乃至意觸不苦不樂的感受。這叫做不苦不樂的舍。 什麼是念？如同修行人念想，憶念，這叫做念。什麼是凈？如同修行人念想，遠離慾望和貪染的清凈，遠離邪惡和不善法的清凈，遠離覺的清凈，遠離觀的清凈，遠離喜的清凈，遠離樂的清凈，遠離苦的清凈，遠離憂的清凈。
【English Translation】 English version: Śāriputra (one of the ten great disciples of the Buddha). For example, when a sage abandons desire, evil, and unwholesome dharmas, and achieves the practice of joy, at that time there are no five dharmas. Namely: joy and pleasure associated with desire and attachment, sorrow and suffering associated with desire and attachment, joy and pleasure associated with unwholesome dharmas, sorrow and suffering associated with unwholesome dharmas, and sorrow and suffering associated with wholesome dharmas. Śāriputra, for example, when a sage abandons desire, evil, and unwholesome dharmas, and achieves the practice of joy, these five dharmas are extinguished. There is no sage who abandons desire, evil, and unwholesome dharmas and can achieve the practice of joy, joy and pleasure associated with desire and attachment, and even sorrow and suffering associated with wholesome dharmas. At that time, they have already been extinguished, and the remaining joy and suffering associated with wholesome dharmas are also extinguished. This is called entering the fourth Dhyana (Jhāna, meditation). What is the fourth Dhyana? The fourth Dhyana has four branches: equanimity of neither suffering nor pleasure, mindfulness, purity, and one-pointedness of mind. What is equanimity of neither suffering nor pleasure? For example, a Bhikṣu (monk), abandoning joy and pleasure, practices equanimity, possessing right mindfulness and right knowledge, experiencing happiness in the body, like the sages who understand equanimity, mindfulness, and the practice of happiness, achieving the practice of the third Dhyana. For example, a Bhikṣu, observing the coarse mind without joy or pleasure, still has action; if it is equanimity of neither suffering nor pleasure, it surpasses tranquility, observing the coarse mind without joy or pleasure, the tranquility without joy or pleasure, true tranquility, extinction, elimination, and exhaustion, then equanimity of neither suffering nor pleasure arises, truly arises, truly originates, and is fully achieved. This is called equanimity of neither suffering nor pleasure. For example, a Bhikṣu, if practicing even to contact, abandoning joy and pleasure, practices equanimity, possessing right mindfulness and right knowledge, experiencing happiness in the body, like the sages who understand equanimity, mindfulness, and the practice of happiness, achieving the practice of the third Dhyana. For example, a Bhikṣu, practicing even to contact, approaching, practicing many times, then inclining towards tranquility, already inclining towards tranquility, supreme tranquility, supreme tranquility, tending towards tranquility, already tending towards tranquility, the tranquility without joy or pleasure, the tranquility without joy or pleasure, extinction, elimination, extinction, elimination, and exhaustion, then equanimity of neither suffering nor pleasure arises, truly arises, truly originates, and is fully achieved. This is called equanimity of neither suffering nor pleasure. Furthermore, a Bhikṣu, even without joy or pleasure, practices the Samādhi (meditative absorption) of equanimity of neither suffering nor pleasure. Like a practitioner whose body and mind cannot endure suffering or pleasure, eye contact experiences neither suffering nor pleasure, and even mind contact experiences neither suffering nor pleasure. This is called equanimity of neither suffering nor pleasure. What is mindfulness? Like a practitioner thinking, recollecting, this is called mindfulness. What is purity? Like a practitioner thinking, purity free from desire and attachment, purity free from evil and unwholesome dharmas, purity free from perception, purity free from observation, purity free from joy, purity free from pleasure, purity free from suffering, purity free from sorrow.
凈。及離余煩惱法清凈。是名凈。云何一心。如行人若心住正住。是名一心。此四支。是名第四禪。何謂四禪。次順不逆。以次入定行四與三無有中間。是名四。何謂禪。舍心垢正舍緣舍。是名禪。乃至複次離無喜樂修不苦不樂舍定。如行人受想思觸思惟。乃至及余隨色。是名禪。複次隨法非禪是修禪法心住正住。是名禪。得如是定。護持威儀住行微行。是名成就四禪行。如比丘。修清凈深心。身遍解行。無不遍處。如男子女人。著白凈衣。上下具足。從頭至足。從足至頭。無不遍處。比丘亦爾。修清凈心。身遍解行。無不遍處。
比丘入第四禪。心不高不下不憎不愛定住不動。猶如靜室泥治內外戶牖俱閉無有風塵。于其室內。然以油燈。若人非人。若風若鳥。無有觸者。然焰不高不下不傾不曲定住不動。比丘入第四禪。亦復如是。心不高不下。乃至定住不動。云何高心。共掉相應心。是名高心。云何下心。共懈怠相應心。是名下心。複次共七慢相應心。是名高心。共我相應心。是名下心。云何愛心。共染相應心。是名愛心。云何憎心。共瞋恚相應心。是名憎心。此四禪中。心不共掉不掉相應。乃至不共瞋恚相應。是名不高不下不憎不愛。云何住。若心住正住獨處定。是名住。云何不動處。不動謂第四禪。如佛
【現代漢語翻譯】 現代漢語譯本 什麼是『凈』？ 遠離其餘煩惱之法而得清凈，這稱為『凈』。 什麼是一心？ 就像修行者心安住于正念，這稱為『一心』。這四個組成部分，稱為第四禪。 什麼是四禪？ 按照次第，不顛倒，依次進入禪定，四禪與三禪之間沒有間隔，這稱為『四』。 什麼是『禪』？ 捨棄心中的污垢，正確地捨棄因緣，這稱為『禪』。乃至進一步，離棄無喜樂的狀態，修習不苦不樂的舍定。就像修行者感受、思想、思慮、接觸、思惟，乃至其餘隨順於色的法，這稱為『禪』。 進一步說，隨順於法，即使不是禪定，也是修習禪定的方法，心安住于正念，這稱為『禪』。獲得這樣的禪定，守護威儀，安住於行住坐臥的細微之處，這稱為成就四禪行。就像比丘，修習清凈深邃的心，身體完全通達，沒有不通達之處。就像男子女人，穿著潔白的衣服，上下完整具備，從頭到腳，從腳到頭，沒有不遍佈之處。比丘也是這樣，修習清凈的心，身體完全通達，沒有不通達之處。 比丘進入第四禪，心既不高舉也不低落，既不憎恨也不貪愛，禪定安住不動搖。就像安靜的房間，用泥土塗抹內外，門窗全部關閉，沒有風塵。在這樣的室內，點燃油燈。無論是人還是非人，無論是風還是鳥，都沒有觸碰它。燈焰不高不低，不傾斜不彎曲，禪定安住不動搖。比丘進入第四禪，也像這樣，心既不高舉也不低落，乃至禪定安住不動搖。什麼是高心？ 與掉舉相應的心，這稱為高心。什麼是下心？ 與懈怠相應的心，這稱為下心。進一步說，與七慢相應的心，這稱為高心。與『我』相應的心，這稱為下心。什麼是愛心？ 與貪染相應的心，這稱為愛心。什麼是憎心？ 與嗔恚相應的心，這稱為憎心。在這四禪中，心不與掉舉相應，乃至不與嗔恚相應，這稱為不高不下，不憎不愛。什麼是『住』？ 如果心安住于正念，獨處禪定，這稱為『住』。什麼是不動之處？ 不動指的是第四禪，就像佛陀。
【English Translation】 English version What is 'purity' (凈)? To be pure by being apart from the remaining defilement dharmas (煩惱法), this is called 'purity'. What is one-pointedness of mind (一心)? It is like a practitioner whose mind dwells in right mindfulness; this is called 'one-pointedness of mind'. These four components are called the Fourth Dhyana (第四禪). What are the Four Dhyanas? They are sequential, not reversed, entering into samadhi (禪定) in order, with no gap between the Fourth and Third Dhyanas; this is called 'four'. What is 'dhyana' (禪)? It is to relinquish mental defilements, to correctly relinquish conditions; this is called 'dhyana'. Furthermore, to abandon the state of neither joy nor sorrow, and to cultivate equanimity (舍) and fixed concentration (定) of neither suffering nor pleasure. It is like a practitioner experiencing sensation (受), thought (想), consideration (思), contact (觸), reflection (思惟), and even the remaining dharmas that follow form (色); this is called 'dhyana'. Furthermore, to follow the dharma (法), even if it is not dhyana, it is a method of cultivating dhyana, with the mind dwelling in right mindfulness; this is called 'dhyana'. Having attained such samadhi, guarding one's deportment, dwelling in subtle conduct of walking, standing, sitting, and lying down; this is called accomplishing the practice of the Four Dhyanas. It is like a Bhikshu (比丘), cultivating a pure and profound mind, the body is fully understood and practiced, with no place not understood. It is like a man or woman, wearing clean white clothes, complete from top to bottom, from head to foot, from foot to head, with no place not covered. A Bhikshu is also like this, cultivating a pure mind, the body is fully understood and practiced, with no place not understood. When a Bhikshu enters the Fourth Dhyana, the mind is neither elevated nor lowered, neither hating nor loving, the samadhi dwells fixed and unmoving. It is like a quiet room, plastered with mud inside and out, with all doors and windows closed, free from wind and dust. Inside such a room, an oil lamp is lit. Whether it is a human or non-human being, whether it is wind or a bird, nothing touches it. The flame is neither high nor low, neither tilted nor bent, dwelling fixed and unmoving. A Bhikshu entering the Fourth Dhyana is also like this, the mind is neither elevated nor lowered, and so on, the samadhi dwells fixed and unmoving. What is an elevated mind (高心)? A mind associated with restlessness (掉舉), this is called an elevated mind. What is a lowered mind (下心)? A mind associated with sloth (懈怠), this is called a lowered mind. Furthermore, a mind associated with the seven types of conceit (七慢), this is called an elevated mind. A mind associated with 'I' (我), this is called a lowered mind. What is a loving mind (愛心)? A mind associated with attachment (染), this is called a loving mind. What is a hating mind (憎心)? A mind associated with anger (瞋恚), this is called a hating mind. In these Four Dhyanas, the mind is not associated with restlessness, and so on, not associated with anger; this is called neither elevated nor lowered, neither hating nor loving. What is 'dwelling' (住)? If the mind dwells in right mindfulness, in solitary samadhi, this is called 'dwelling'. What is the place of non-movement (不動處)? Non-movement refers to the Fourth Dhyana, like the Buddha (佛).
語優陀夷。若比丘。離欲惡不善法。有覺有觀。離生喜樂。成就初禪行。我說是動。此有何動。謂覺觀不滅。若比丘。滅覺觀內凈信一心無覺無觀。定生喜樂。成就二禪行。我說是動。此有何動。謂喜未滅。若比丘離喜舍行念正智身受樂。如諸聖人解舍念樂行。成就三禪行。我說是動此有何動。謂舍樂未滅。若比丘斷苦樂先滅憂喜不苦不樂舍心凈。成就四禪行。我說是不動。若比丘離欲惡不善法入初禪。從初禪起入二禪。從二禪起入三禪。從三禪起入四禪。是謂到不動處。
比丘如是修學四禪。欲證通法。隨心所欲。即能得證。自在無礙。如四衢平處有善調駕駟有善御者隨意自在。如是比丘親近四禪多修學已。欲證通法。隨心即得。自在無礙。如盛水瓶。堅牢不漏。盛以凈水。平滿為飲。隨人取用。如意自在。如是比丘親近四禪多修學已。欲證通法。隨心所欲。自在無礙。如陂泉遮水。平滿為飲。隨人決用。如意自在。如是比丘親近四禪。多修學已。欲證通法。隨心所欲。即能得證。自在無礙。若比丘欲以神足動地。能以一為多。以多為一。乃至梵天身。得自在隨所欲入。若欲受天耳清凈過人。能聞二聲。人非人聲。隨所能入。若欲知他眾生。能知有欲心。如實知有欲心無慾心。如實知無慾心。隨所能入。若欲
【現代漢語翻譯】 現代漢語譯本： 佛陀對優陀夷（Udayi）說：『如果比丘（bhikkhu，佛教僧侶）遠離慾望、邪惡和不善之法，有覺（vitakka）有觀（vicara），因遠離（惡法）而生喜樂，成就初禪（first jhana）的修行，我稱這是『動』。這其中有什麼『動』呢？就是覺和觀尚未止息。如果比丘止息了覺和觀，內心清凈，充滿信心，達到一心不亂，沒有覺沒有觀，由禪定而生喜樂，成就二禪（second jhana）的修行，我稱這是『動』。這其中有什麼『動』呢？就是喜尚未止息。如果比丘離棄喜，修習舍（upekkha，平靜），保持正念和正智，親身體驗快樂，如同諸聖人所體驗的舍念樂，成就三禪（third jhana）的修行，我稱這是『動』。這其中有什麼『動』呢？就是舍和樂尚未止息。如果比丘斷絕了苦和樂，先前的憂和喜也已止息，達到不苦不樂的舍心清凈，成就四禪（fourth jhana）的修行，我稱這是『不動』。如果比丘遠離慾望、邪惡和不善之法，進入初禪，從初禪出定後進入二禪，從二禪出定後進入三禪，從三禪出定後進入四禪，這就是到達了『不動』的境界。』
『比丘如果這樣修習四禪，想要證得神通之法，就能隨心所欲地證得，自在無礙。就像在四通八達的平坦道路上，有訓練有素的馬匹和善於駕馭的馭者，可以隨意自在地前往任何地方。同樣，比丘親近四禪，多多修習，想要證得神通之法，就能隨心所欲地證得，自在無礙。就像盛滿水的瓶子，堅固不漏，盛著乾淨的水，平穩地裝滿，供人飲用，隨人取用，如意自在。同樣，比丘親近四禪，多多修習，想要證得神通之法，就能隨心所欲地證得，自在無礙。就像水壩攔截泉水，平穩地蓄滿，供人飲用，隨人開啟使用，如意自在。同樣，比丘親近四禪，多多修習，想要證得神通之法，就能隨心所欲地證得，自在無礙。如果比丘想要以神通力震動大地，能將一化為多，將多化為一，乃至到達梵天（Brahma）的身處，都能自在進入，隨心所欲。如果想要獲得清凈超人的天耳（dibba-sota），能聽到兩種聲音，人和非人的聲音，都能隨心所欲地聽聞。如果想要知道其他眾生的心念，能如實地知道有慾望的心是有慾望的心，沒有慾望的心是沒有慾望的心，都能隨心所欲地瞭解。』
【English Translation】 English version: The Buddha said to Udayi: 'If a bhikkhu (Buddhist monk) abandons sensual desires, evil and unwholesome states, and enters and abides in the first jhana (first meditative absorption), which is accompanied by vitakka (applied thought) and vicara (sustained thought), born of seclusion, filled with joy and pleasure, I say that this is 'moving'. What is the 'moving' in this case? It is that vitakka and vicara have not ceased. If a bhikkhu, with the stilling of vitakka and vicara, gains inner tranquility and oneness of mind, and enters and abides in the second jhana (second meditative absorption), which is without vitakka and vicara, born of concentration, filled with joy and pleasure, I say that this is 'moving'. What is the 'moving' in this case? It is that joy has not ceased. If a bhikkhu, with the fading away of joy, remains equanimous, mindful, and clearly comprehending, and experiences in his body the pleasure of which the Noble Ones declare: 'Equanimous and mindful, he abides in pleasure,' and enters and abides in the third jhana (third meditative absorption), I say that this is 'moving'. What is the 'moving' in this case? It is that equanimity and pleasure have not ceased. If a bhikkhu, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, enters and abides in the fourth jhana (fourth meditative absorption), which is neither painful nor pleasant, and purified by equanimity and mindfulness, I say that this is 'unmoving'. If a bhikkhu, abandoning sensual desires, evil and unwholesome states, enters the first jhana, emerges from the first jhana and enters the second jhana, emerges from the second jhana and enters the third jhana, emerges from the third jhana and enters the fourth jhana, this is called reaching the 'unmoving' state.'
'A bhikkhu who thus trains in the four jhanas, if he wishes to attain supernormal powers, can attain them at will, freely and without hindrance. Just as at a level crossroads there is a well-trained team of horses and a skilled charioteer who can go wherever he wishes at will, so too, a bhikkhu who has cultivated and frequently practiced the four jhanas, if he wishes to attain supernormal powers, can attain them at will, freely and without hindrance. Just as a water jar, strong and leak-proof, filled with clean water, filled to the brim, is available for drinking, and people can take from it as they please, freely and at will, so too, a bhikkhu who has cultivated and frequently practiced the four jhanas, if he wishes to attain supernormal powers, can attain them at will, freely and without hindrance. Just as a pond with a dam, filled with water, filled to the brim, is available for drinking, and people can open it and use it as they please, freely and at will, so too, a bhikkhu who has cultivated and frequently practiced the four jhanas, if he wishes to attain supernormal powers, can attain them at will, freely and without hindrance. If a bhikkhu wishes to shake the earth with his psychic power, to become many from one, and one from many, even to reach the Brahma (highest celestial being) realm, he can enter it freely, at will. If he wishes to possess the divine ear (dibba-sota), which is purified and surpasses that of humans, he can hear two kinds of sounds, human and non-human, and he can hear them at will. If he wishes to know the minds of other beings, he can truly know a mind with desire as a mind with desire, and a mind without desire as a mind without desire, and he can understand them at will.'
憶念無量宿命能憶一生。乃至成就此行。隨所能入。若欲受天眼清凈過人。能見眾生生死。乃至如所造業。隨所能入。若欲盡有漏成無漏。得心解脫慧解脫。現世自知證成就行。我生已盡。梵行已立。所作已辦。不受後有。隨所能入。如是四禪親近多修學。得如是果報。
舍利弗阿毗曇論卷第十四 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第十五
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
非問分道品第十之一
有人出世。如來無所著等正覺。說種種因種種門種種道種種向道。今當集諸道門。有一支道二支道三支道四支道五支道六支道七支道八支道九支道十支道十一支道。云何一支道。身念處。是名一支道。云何二支道。定慧。是名二支道。云何三支道。有覺有觀定。無覺有觀定。無覺無觀定。空定無想定。無愿定是名三支道。云何四支道。四念處。四正斷四神足四禪四無量四無色定四向道四修定四斷。是名四支道。云何五支道。五根五力五解脫入五出界五觀定五生解脫法。是名五支道。云何六支道。六念六向六出界六明分法六悅因法六無喜正覺。是名六支道。云何七支道。七覺七想七定因緣法。是名七支道。云何八支道。八聖道八解脫八勝入。
【現代漢語翻譯】 現代漢語譯本： 憶念無量宿命，能夠憶起一生。乃至成就這種修行，隨其所能而入。如果想要獲得天眼，清凈勝過常人，能夠看見眾生的生死，乃至如其所造的業力，隨其所能而入。如果想要斷盡有漏，成就無漏，獲得心解脫、慧解脫，在現世親自了知、證得成就這種修行：『我的生死已經終結，清凈的修行已經確立，該做的已經做完，不再有後來的生命。』隨其所能而入。像這樣親近、多次修習四禪，就能得到這樣的果報。
《舍利弗阿毗曇論》卷第十四 大正藏第 28 冊 No. 1548 《舍利弗阿毗曇論》
《舍利弗阿毗曇論》卷第十五
姚秦 罽賓（Kashmir）三藏 曇摩耶舍（Dharmayasas） 共 曇摩崛多（Dharmagupta）等譯
非問分 道品第十之一
如果有人出世，如來（Tathagata）是無所執著的等正覺者（Sammasambuddha），宣說種種因、種種門、種種道、種種向道。現在應當彙集各種道門：一支道、二支道、三支道、四支道、五支道、六支道、七支道、八支道、九支道、十支道、十一支道。什麼是一支道？身念處（kayasatipatthana）。這稱為一支道。什麼是二支道？定（samadhi）和慧（prajna）。這稱為二支道。什麼是三支道？有覺有觀定（savitakka savicara samadhi）、無覺有觀定（avitakka vicara-matta samadhi）、無覺無觀定（avitakka avicara samadhi）、空定（sunyata-samadhi）、無想定（animitta-samadhi）、無愿定（apranihita-samadhi）。這稱為三支道。什麼是四支道？四念處（cattaro satipatthana）、四正斷（cattaro sammappadhana）、四神足（cattaro iddhipada）、四禪（cattaro jhana）、四無量（cattaro appamanna）、四無色定（cattaro arupasamapatti）、四向道（cattaro patimaggaphalani）、四修定（cattaro bhavanasamadhi）、四斷（cattaro ogha）。這稱為四支道。什麼是五支道？五根（panca indriyani）、五力（panca balani）、五解脫入（panca vimuttayatana）、五出界（panca nijjhatthakusala）、五觀定（panca vipassanasamadhi）、五生解脫法（panca uppattito vimutta）。這稱為五支道。什麼是六支道？六念（cha anussati）、六向（cha niyyanika）、六出界（cha nijjhatthakusala）、六明分法（cha vijjabagiya dhamma）、六悅因法（cha pitisahagata dhamma）、六無喜正覺（cha adukkhamasukha sambojjhanga）。這稱為六支道。什麼是七支道？七覺（sapta bojjhanga）、七想（sapta sanna）、七定因緣法（sapta samadhinimitta dhamma）。這稱為七支道。什麼是八支道？八聖道（ariya atthangika magga）、八解脫（asta vimokkha）、八勝入（asta abhibhayatana）。
【English Translation】 English version: Recollecting limitless past lives, one can recall a whole lifetime, and even achieve this practice, entering as one is able. If one desires to receive the heavenly eye, pure and surpassing others, able to see the death and rebirth of beings, and even according to the karma they have created, entering as one is able. If one desires to exhaust the outflows and achieve the non-outflow, attaining liberation of mind and liberation of wisdom, realizing and achieving this practice in the present life, knowing for oneself: 'Birth is exhausted, the holy life is established, what needed to be done is done, there is no more future existence.' Entering as one is able. Thus, by drawing near to and frequently practicing the four jhanas, one obtains such a result.
Shāriputrābhidharma Shāstra, Volume 14 Taisho Tripitaka, Volume 28, No. 1548, Shāriputrābhidharma Shāstra
Shāriputrābhidharma Shāstra, Volume 15
Translated by Tripiṭaka Dharmayasas (Tánmóyéshè) of Kashmir (Jìbīn) during the Yao Qin dynasty, together with Dharmagupta (Tánmójuéduō) and others.
Section on Non-Questions, Chapter on Paths, Tenth of One
If someone appears in the world, the Tathagata (Rúlái) is the Unattached Perfectly Enlightened One (Wúsuǒzhuó Děngzhèngjué), expounding various causes, various gates, various paths, and various ways leading to the path. Now, let us gather the various gates of the path: the one-factored path, the two-factored path, the three-factored path, the four-factored path, the five-factored path, the six-factored path, the seven-factored path, the eight-factored path, the nine-factored path, the ten-factored path, and the eleven-factored path. What is the one-factored path? Mindfulness of the body (shennianchu, kayasatipatthana). This is called the one-factored path. What is the two-factored path? Concentration (ding, samadhi) and wisdom (hui, prajna). This is called the two-factored path. What is the three-factored path? Concentration with initial and sustained thought (youjueyouguanding, savitakka savicara samadhi), concentration without initial thought but with sustained thought (wujueyouguanding, avitakka vicara-matta samadhi), concentration without initial or sustained thought (wujuewuguanding, avitakka avicara samadhi), emptiness concentration (kongding, sunyata-samadhi), desireless concentration (wuxiangding, animitta-samadhi), wishless concentration (wuyuanding, apranihita-samadhi). This is called the three-factored path. What is the four-factored path? The four foundations of mindfulness (sinianchu, cattaro satipatthana), the four right exertions (sizhengduan, cattaro sammappadhana), the four bases of power (sishenzu, cattaro iddhipada), the four jhanas (sizhan, cattaro jhana), the four immeasurables (siwuliang, cattaro appamanna), the four formless attainments (siwuseding, cattaro arupasamapatti), the four paths of approach (sixiangdao, cattaro patimaggaphalani), the four concentrations of cultivation (sixiuding, cattaro bhavanasamadhi), the four floods (siduan, cattaro ogha). This is called the four-factored path. What is the five-factored path? The five roots (wugen, panca indriyani), the five powers (wuli, panca balani), the five entrances to liberation (wujietuoru, panca vimuttayatana), the five transcendences of the world (wuchujie, panca nijjhatthakusala), the five contemplations of concentration (wuguanding, panca vipassanasamadhi), the five kinds of liberation by birth (wushengjietuofa, panca uppattito vimutta). This is called the five-factored path. What is the six-factored path? The six recollections (liunian, cha anussati), the six tendencies (liuxiang, cha niyyanika), the six transcendences of the world (liuchujie, cha nijjhatthakusala), the six factors of enlightenment (liumingfenfa, cha vijjabagiya dhamma), the six causes of joy (liuyueyinfa, cha pitisahagata dhamma), the six equanimous factors of enlightenment (liuwuxizhengjue, cha adukkhamasukha sambojjhanga). This is called the six-factored path. What is the seven-factored path? The seven factors of enlightenment (qijue, sapta bojjhanga), the seven perceptions (qixiang, sapta sanna), the seven conditions for concentration (qidingyinyuanfa, sapta samadhinimitta dhamma). This is called the seven-factored path. What is the eight-factored path? The Noble Eightfold Path (bashengdao, ariya atthangika magga), the eight liberations (bajietuo, asta vimokkha), the eight mastery attainments (bashengru, asta abhibhayatana).
是名八支道。云何九支道。九滅九次第定九想。是名九支道。云何十支道。十想十直法十一切入。是名十支道。云何十一支道。十一解脫入。是名十一支道。
何謂身念處一支向涅槃道。謂念至身依身以身始觀。是名身念處。此念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘思惟身無常。知無常解無常受無常。如實人念憶念是名身念處。此念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘身苦惱癰箭味患依緣壞法不定不滿可壞苦空無我。思惟緣。知緣受緣。即無明緣行。行緣識。識緣名色。名色緣六入。如實人念憶念。是名身念處。此念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘思惟身滅。知滅解滅受滅。即無明滅。無明滅則行滅。行滅則識滅。識滅則名色滅。名色滅則六入滅。如實人念憶念。是名身念處。此念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。行知行樂住知住樂坐知坐樂臥知臥樂。如是身住樂。如實人念憶念是名身念處。此念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。去來屈伸應正智行。執持衣缽。如法飲食。病瘦醫藥除疲極睡眠。及大小便利於
【現代漢語翻譯】 現代漢語譯本： 什麼是八支道？八滅（八種滅盡），是名八支道。什麼是九支道？九滅（九種滅盡）、九次第定（九種次第禪定）、九想（九種觀想），是名九支道。什麼是十支道？十想（十種觀想）、十直法（十種正直之法）、十一切入（十種一切入定），是名十支道。什麼是十一支道？十一解脫入（十一種解脫之門），是名十一支道。
什麼叫做身念處（Kayanupassana，對身體的覺察）一支向涅槃（Nirvana，寂滅）之道？ 謂念及自身，依身，以身開始觀察，這叫做身念處。此念親近、多加修習，能證得須陀洹果（Sotapanna，入流果）乃至阿羅漢果（Arahat，無學果）。這叫做身念處一支向涅槃之道。再者，比丘思惟身體是無常的，知無常、理解無常、感受無常，如實地憶念，這叫做身念處。此念親近、多加修習，能證得須陀洹果乃至阿羅漢果。這叫做身念處一支向涅槃之道。再者，比丘思惟身體是苦惱、癰、箭、味、患，是依緣而生、是壞滅之法、是不定的、不滿的、可壞的、是苦、是空、是無我的。思惟緣起，知緣起、感受緣起，即無明緣行（Avijja paccaya sankhara，無明緣起行），行緣識（Sankhara paccaya vinnana，行緣起識），識緣名色（Vinnana paccaya nama-rupa，識緣起名色），名色緣六入（Nama-rupa paccaya salayatana，名色緣起六入），如實地憶念，這叫做身念處。此念親近、多加修習，能證得須陀洹果乃至阿羅漢果。這叫做身念處一支向涅槃之道。再者，比丘思惟身體的滅，知滅、理解滅、感受滅，即無明滅，無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，如實地憶念，這叫做身念處。此念親近、多加修習，能證得須陀洹果乃至阿羅漢果。這叫做身念處一支向涅槃之道。再者，比丘，行走時知道自己在行走，快樂地安住時知道自己快樂地安住，坐著時知道自己快樂地坐著，躺臥時知道自己快樂地躺臥。像這樣安住于身體的快樂，如實地憶念，這叫做身念處。此念親近、多加修習，能證得須陀洹果乃至阿羅漢果。這叫做身念處一支向涅槃之道。再者，比丘，在去來、屈伸時，應用正確的智慧行事；執持衣缽，如法飲食；對於疾病、瘦弱，使用醫藥；消除疲勞和睡眠；以及大小便利時，
【English Translation】 English version: What are the eight factors of the path? The eight cessations, these are called the eight factors of the path. What are the nine factors of the path? The nine cessations, the nine successive attainments, the nine perceptions, these are called the nine factors of the path. What are the ten factors of the path? The ten perceptions, the ten straight dharmas, the ten all-encompassing entrances, these are called the ten factors of the path. What are the eleven factors of the path? The eleven entrances to liberation, these are called the eleven factors of the path.
What is called the one factor of the mindfulness of the body (Kayanupassana, awareness of the body) that leads to Nirvana (Nirvana, liberation)? It is to be mindful of the body, relying on the body, and beginning observation with the body. This is called mindfulness of the body. By approaching, practicing, and studying this mindfulness, one can attain the fruit of Sotapanna (Sotapanna, stream-enterer) up to the fruit of Arahat (Arahat, perfected one). This is called the one factor of mindfulness of the body that leads to Nirvana. Furthermore, a Bhikkhu contemplates the impermanence of the body, knowing impermanence, understanding impermanence, and experiencing impermanence. Truly recollecting this, it is called mindfulness of the body. By approaching, practicing, and studying this mindfulness, one can attain the fruit of Sotapanna up to the fruit of Arahat. This is called the one factor of mindfulness of the body that leads to Nirvana. Furthermore, a Bhikkhu contemplates the body as suffering, a sore, an arrow, a taste, a disease, dependent on conditions, subject to decay, unstable, unsatisfactory, destructible, suffering, empty, and without self. Contemplating dependent origination, knowing dependent origination, and experiencing dependent origination, that is, 'Avijja paccaya sankhara' (ignorance conditions volitional formations), 'Sankhara paccaya vinnana' (volitional formations condition consciousness), 'Vinnana paccaya nama-rupa' (consciousness conditions name and form), 'Nama-rupa paccaya salayatana' (name and form condition the six sense bases). Truly recollecting this, it is called mindfulness of the body. By approaching, practicing, and studying this mindfulness, one can attain the fruit of Sotapanna up to the fruit of Arahat. This is called the one factor of mindfulness of the body that leads to Nirvana. Furthermore, a Bhikkhu contemplates the cessation of the body, knowing cessation, understanding cessation, and experiencing cessation, that is, the cessation of ignorance, with the cessation of ignorance, volitional formations cease; with the cessation of volitional formations, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease. Truly recollecting this, it is called mindfulness of the body. By approaching, practicing, and studying this mindfulness, one can attain the fruit of Sotapanna up to the fruit of Arahat. This is called the one factor of mindfulness of the body that leads to Nirvana. Furthermore, a Bhikkhu, when walking, knows that he is walking; when dwelling happily, knows that he is dwelling happily; when sitting, knows that he is sitting happily; when lying down, knows that he is lying down happily. Thus dwelling in the happiness of the body, truly recollecting this, it is called mindfulness of the body. By approaching, practicing, and studying this mindfulness, one can attain the fruit of Sotapanna up to the fruit of Arahat. This is called the one factor of mindfulness of the body that leads to Nirvana. Furthermore, a Bhikkhu, in going and coming, bending and stretching, should act with correct wisdom; holding robes and bowls, eating and drinking lawfully; for sickness and weakness, using medicine; eliminating fatigue and sleep; and in urinating and defecating,
行住坐臥覺悟說法默然。應正智行。如實人念憶念。是名身念處。此念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。出息長知出息長。入息長知入息長。出息短知出息短。入息短知入息短。如旋師旋師弟子繩長知長繩短知短。如是比丘。出息長知長。入息長知長。出息短知短。入息短知短。如實人念憶念。是名身念處。此念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。從頂至足。皆是不凈。此身中有爪齒髮毛薄皮厚皮肉筋脈脾腎心肺大小穢處涕唾膿血脂肪腦膜淚汗骨髓。如凈眼人。於一門倉。觀見諸谷。胡麻米豆小豆豍豆大麥小麥。如是比丘。觀此身中。從頂至足。皆是不凈。此身中但有爪齒乃至骨髓。如實人念憶念。是名身念處。此念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。觀四大。此身有地大水大火大風大。如屠牛師屠師弟子屠牛為四分若坐若立觀此四分。如是比丘。觀此身地大水大火大風大。觀此諸大。各各相違。有此諸大依于外大飲食長養羸劣不堅唸唸磨滅暫住不久。如實人念憶念。是名身念處。此念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。如是觀此身依食住依食長養。緣食
住無食不住。如火依薪得然無薪則滅。如是比丘觀此身依食住依食長養。緣食住無食不住。如世尊說。
觀身所集苦 一切皆緣食 若能除滅食 則無是諸苦 如是知過患 食是成就苦 比丘滅食已 決定得涅槃
如是人念憶念實名身念處。此念親近多修學。得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘觀身盡空俱空。以念遍知解行。如竹葦盡空俱空。如是比丘觀身盡空俱空。以念遍知解行。如實人念憶念。是名身念處。此念親近多修學。得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。觀身是癰瘡。身中有九瘡津漏門。所出津漏。皆是不凈津漏。是胎始膜。是腐敗。是臭穢。是可惡津漏。眼出眵淚膿血津漏。耳出耵𦡲膿血津漏。鼻出涕痰膿血津漏。口出涕唾膿血津漏。二處出便利膿血津漏。如人癰瘡干痂久住。如是九瘡津漏門所出。皆是不凈津漏。是胎始膜。是腐敗。是臭穢。是可惡津漏。比丘如是觀身是癰瘡。此身九入九瘡九津九漏。眼耳鼻口一一處所出津漏皆是不凈津漏。是胎始膜。是腐敗。是臭穢。是可惡津漏。眼出眵淚膿血津漏。耳出耵𦡲膿血津漏。鼻出涕痰膿血津漏。口出涕唾膿血津漏。二處出便利膿血津漏。如摩訶迦葉所說。四大身是衰耗相
違津漏。眾病所居處。眾苦所依處。愛護身者。如愛護死屍。壽命短促。如實人念憶念。是名身念處。此念親近多修學。得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。觀三根集業。貪根集業。恚根集業。癡根集業。若貪作業貪共貪緒貪集貪因貪緣身口意是非聖業。是有漏業。是集業非滅垢業。瞋恚愚癡。亦復如是。若成就此業。父母具足有漏心向陰欲受生。彼陰滅處母胎生初識有色共彼識四大所造色。謂色由意生受想思觸謂名如是名色共生共起。彼不從東方南西北方四維上下來。不從父母出。不從業出。亦非余處出。因眾緣和合。因集因業因父母出。如春后月無有云霧。日中時有人持火珠。以干牛糞坋上。便有火生有光出。如是觀火。不從東方乃至牛糞中出。如是眾緣和合有火生光出。比丘如是觀名色。不從東方。乃至不從業出。眾緣和合因集因父母生。便有色名。七日時。是胎始膜。復七日如雲。復七日初肉。復七日始堅。乃至四十九日。身肢節具足。帝釋問世尊。諸佛不以色為我。云何身有覺。云何水中生骨。復云何能住胎。問已有答。世尊為決疑。一切行生滅。世尊。如實知一切行生滅。帝釋諦聽。我今當說。初有胎始膜。因胎始膜。便有如雲。因如雲便有初肉。因初肉便有始堅。因始堅便
【現代漢語翻譯】 現代漢語譯本 違津漏（指身體的各種缺陷和漏洞）。是眾多疾病的居所，是眾多痛苦的依靠之處。愛護身體的人，就像愛護一具死屍一樣。壽命短促，就像有智慧的人念及死亡一樣。這叫做身念處（通過觀察身體的各個方面來培養正念）。如果能夠親近、多多修習這種念處，就能證得須陀洹果（預流果），乃至阿羅漢果（無學果）。這叫做身念處，是趨向涅槃（寂滅）的道路的一個分支。 再者，比丘（佛教僧侶），觀察三種根本的集業（導致輪迴的行為）：貪根集業、嗔根集業、癡根集業。如果因為貪慾而造作身口意的行為，這些行為不是聖潔的行為，而是有漏洞的行為，是導致集聚的業，不是滅除污垢的業。嗔恚和愚癡也是如此。如果成就了這樣的業，父母具備有漏洞的心，趨向于陰欲而受生，那麼在陰滅之處，在母親的子宮裡，就會產生最初的意識，以及與這個意識相關的有色之物，也就是由四大（地、水、火、風）所造的色。所謂的色由意念產生，感受、思想、意志、接觸也都是如此，這就是名色（精神和物質）共同產生、共同生起。它不是從東方、南方、西方、北方、四維（東南、東北、西南、西北）、上方、下方而來，不是從父母那裡產生，不是從業力產生，也不是從其他地方產生，而是因為眾多因緣和合，因為集聚、因為業力、因為父母而產生。就像春天過後，月亮沒有云霧遮蔽一樣；就像正午時分，有人拿著火珠，用乾燥的牛糞摩擦，就會產生火和光一樣。這樣觀察火，不是從東方來，也不是從牛糞中產生。同樣，是眾多因緣和合，才會有火和光產生。比丘，你這樣觀察名色，不是從東方來，不是從業力產生，而是眾多因緣和合，因為集聚、因為父母而產生，才會有色和名。在第七天時，是胎兒最初的薄膜；再過七天，就像云一樣；再過七天，是最初的肉；再過七天，開始變得堅硬，直到四十九天，身體的各個部分都具備了。帝釋（天神之王）問世尊（釋迦牟尼佛）：諸佛不認為色是我，為什麼身體會有感覺？為什麼骨頭會在水中產生？又為什麼能夠住在胎中？問題已經有了答案，世尊為我決斷疑惑：一切行為都是生滅的。世尊，如實地知道一切行為都是生滅的。帝釋，仔細聽，我現在要說。最初有胎兒的薄膜，因為有胎兒的薄膜，才會有像云一樣的東西；因為有像云一樣的東西，才會有最初的肉；因為有最初的肉，才會有開始變得堅硬的東西。
【English Translation】 English version Violations and leakages (referring to various defects and loopholes of the body). It is the dwelling place of numerous diseases, the place where numerous sufferings rely. Those who cherish the body are like cherishing a corpse. Life is short, like a wise person mindful of death. This is called body mindfulness (cultivating mindfulness by observing various aspects of the body). If one can approach and practice this mindfulness diligently, one can attain the Sotapanna fruit (stream-enterer fruit), and even the Arhat fruit (arahantship). This is called body mindfulness, a branch of the path leading to Nirvana (extinction). Furthermore, monks (Buddhist monks), observe the accumulation of karma from the three roots (actions that lead to rebirth): the accumulation of karma from the root of greed, the accumulation of karma from the root of hatred, and the accumulation of karma from the root of delusion. If one performs actions of body, speech, and mind due to greed, these actions are not sacred actions, but actions with flaws, actions that lead to accumulation, not actions that eliminate defilements. Hatred and delusion are also the same. If such karma is accumulated, and the parents possess flawed minds, inclined towards sensual desires and rebirth, then at the place where the aggregates cease, in the mother's womb, the initial consciousness arises, along with the material form associated with this consciousness, which is the form created by the four elements (earth, water, fire, wind). The so-called form arises from intention, and feelings, thoughts, volition, and contact are also like this. This is name and form (mind and matter) arising and arising together. It does not come from the east, south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), above, or below. It does not arise from the parents, not from karma, nor from any other place, but arises because of the combination of numerous causes and conditions, because of accumulation, because of karma, and because of the parents. Just like after spring, the moon is without clouds; just like at noon, someone holding a fire pearl rubs it against dry cow dung, and fire and light arise. Observing the fire in this way, it does not come from the east, nor does it arise from the cow dung. Similarly, it is the combination of numerous causes and conditions that gives rise to fire and light. Monks, observe name and form in this way. It does not come from the east, not from karma, but arises from the combination of numerous causes and conditions, because of accumulation, and because of the parents, that name and form arise. On the seventh day, it is the initial membrane of the fetus; after another seven days, it is like a cloud; after another seven days, it is the initial flesh; after another seven days, it begins to harden, until forty-nine days, when all the parts of the body are complete. Sakra (king of the gods) asked the World Honored One (Sakyamuni Buddha): The Buddhas do not consider form to be self, so why does the body have sensation? Why do bones arise in water? And why is it able to reside in the womb? The question has already been answered, and the World Honored One resolves my doubts: all actions are subject to arising and ceasing. Sakra, listen carefully, I will now speak. Initially, there is the membrane of the fetus; because there is the membrane of the fetus, there is something like a cloud; because there is something like a cloud, there is the initial flesh; because there is the initial flesh, there is something that begins to harden.
有支節諸入爪發。因母飲食便住。帝釋復問。
眾生不知何法 眾生不覺何法 眾生何法染貪 眾生何法系縛
世尊答。
眾生不知生法 眾生不覺滅法 眾生身法染貪 眾生愛法系縛 帝釋宜實諦聽 知因法則能離 慧者能度死流 度已終不復還
若母懷妊。或九月。或十月。身重自愛護。若九月若十月愛護重身已。便生子。生已母以血養。聖法中。以母乳為血。后便能食能食已。諸根增長。諸根增長已諸根具足。后則衰變。骨節離解。皮緩面皺。氣力微弱。齒落髮白。身體僂曲。拄杖羸劣。氣息轉少。不耐苦痛。壯時已過。血肉漸消。多諸苦患。死命迫促。如尸婆羅所說。
人命去不還 日夜常衰損 如魚處熱水 生苦死復逼
以如是方便。知法無常有為緣生。盡法變法。離法滅法。我所非我有。我非我所有。我我所。皆無有我。如是慧者。正觀不放逸。勤念正慧寂靜行。若依貪妄想斷。斷已內心正住正止。獨處得定。如實人念憶念是名身念處。此念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。如是思惟。人有眼耳鼻舌身意。假名為人。眼耳鼻舌身意非人。離眼耳鼻舌身意亦非人。若如是法。正生正成就正出。假名為人
【現代漢語翻譯】 現代漢語譯本 有支節、諸入爪發（身體的各個部分，包括指甲和頭髮）。因為母親的飲食而得以存在。帝釋（佛教護法神）又問：
『眾生不知什麼法？眾生不覺悟什麼法？眾生因什麼法而染上貪慾？眾生因什麼法而被束縛？』
世尊（釋迦牟尼佛）回答：
『眾生不知生法（生起之法），眾生不覺滅法（滅去之法）。眾生因身法（對身體的執著）而染上貪慾，眾生因愛法（對事物的愛戀）而被束縛。帝釋，你應該真實諦聽，知道因緣法則就能解脫。有智慧的人能夠度過死亡的河流，度過後終究不再返回。』
如果母親懷有身孕，或許九個月，或許十個月，身體沉重而自我愛護。如果九個月或十個月愛護沉重的身體后，便生下孩子。生下後母親用血來養育。在聖法中，以母乳為血。之後便能吃東西，能吃東西后，諸根（眼、耳、鼻、舌、身、意）增長。諸根增長后，諸根具足。之後就會衰老變化，骨節分離鬆解，面板鬆弛面容皺紋增多，氣力微弱，牙齒脫落頭髮變白，身體彎曲，拄著枴杖，身體虛弱。氣息逐漸減少，不能忍受痛苦。壯年時期已經過去，血肉漸漸消減，多有各種苦患，死亡的命運逼近催促，正如尸婆羅（一位聖者）所說：
『人的壽命逝去不再返回，日日夜夜常常衰減損耗，如同魚兒處於熱水中，生存的痛苦和死亡的逼迫。』
用這樣的方法，知道法是無常的，是有為（因緣和合）而生的，是會窮盡的，是會變化的，是會分離的，是會滅去的。我所擁有的不是我，我不是我所擁有的，我和我所擁有的，都沒有真實的我。像這樣有智慧的人，以正念觀察而不放逸，勤奮憶念正見智慧，寂靜修行。如果依靠貪慾妄想，就斷除它。斷除后內心正直安住，正直止息。獨自居住而得到禪定。如實地憶念，這叫做身念處。此念處親近多加修習，能得到須陀洹果（入流果）乃至阿羅漢果（無學果）。這叫做身念處的一支，通向涅槃（寂滅）的道路。再次，比丘（出家修行者），這樣思維：人有眼、耳、鼻、舌、身、意，假名為人。眼、耳、鼻、舌、身、意不是人，離開眼、耳、鼻、舌、身、意也不是人。如果像這樣的法，正確地生起，正確地成就，正確地顯現，就假名為人。
【English Translation】 English version There are limbs, joints, nails, and hair (parts of the body, including nails and hair). They exist because of the mother's food and drink. 帝釋（Śakra, a Buddhist protector deity） further asked:
'What Dharma (law, teaching) do sentient beings not know? What Dharma do sentient beings not realize? By what Dharma are sentient beings stained with greed? By what Dharma are sentient beings bound?'
The 世尊（Śākyamuni Buddha, the World-Honored One） replied:
'Sentient beings do not know the Dharma of arising (生法), sentient beings do not realize the Dharma of ceasing (滅法). Sentient beings are stained with greed by the Dharma of the body (身法, attachment to the body), sentient beings are bound by the Dharma of love (愛法, attachment to things). 帝釋（Śakra), you should truly listen carefully, knowing the law of cause and condition can lead to liberation. The wise can cross the stream of death, and having crossed, they will never return.'
If a mother is pregnant, perhaps for nine months, perhaps for ten months, her body is heavy, and she cherishes herself. If she cherishes her heavy body for nine or ten months, she gives birth to a child. After giving birth, the mother nourishes the child with blood. In the sacred Dharma, mother's milk is considered as blood. Afterwards, the child can eat, and after being able to eat, the roots (眼、耳、鼻、舌、身、意, the six sense organs: eye, ear, nose, tongue, body, and mind) grow. After the roots grow, the roots are complete. Afterwards, there will be aging and change, the joints will separate and loosen, the skin will slacken, the face will wrinkle, the strength will be weak, the teeth will fall out, the hair will turn white, the body will bend, leaning on a staff, the body will be frail. The breath gradually decreases, unable to endure suffering. The prime of life has passed, the blood and flesh gradually diminish, there are many kinds of suffering, and the fate of death is approaching and urging, as 尸婆羅（Śivala, a sage） said:
'The life of a person goes and does not return, day and night it constantly declines and diminishes, like a fish in hot water, the suffering of life and the pressure of death.'
Using such means, know that the Dharma is impermanent, is conditioned (有為, arising from causes and conditions), is exhaustible, is changeable, is separable, and is extinguishable. What I possess is not me, I am not what I possess, and both I and what I possess have no true self. Like this, the wise person observes with mindfulness and without negligence, diligently remembers right view and wisdom, and practices in stillness. If relying on greed and delusion, then cut it off. After cutting it off, the mind dwells uprightly and stops uprightly. Dwelling alone and attaining samadhi (禪定, meditative concentration). Truly remembering, this is called the 身念處（Kāyagatāsati, mindfulness of the body). Approaching and cultivating this mindfulness of the body, one can attain the 須陀洹果（Sotāpanna, stream-enterer fruit） up to the 阿羅漢果（Arhat, the fruit of no more learning). This is called one branch of the mindfulness of the body, leading to the path of 涅槃（Nirvana, extinction). Furthermore, 比丘（bhikṣu, a monastic), think like this: a person has eye, ear, nose, tongue, body, and mind, which are provisionally called a person. Eye, ear, nose, tongue, body, and mind are not a person, and apart from eye, ear, nose, tongue, body, and mind, there is also no person. If such a Dharma arises correctly, is accomplished correctly, and appears correctly, it is provisionally called a person.
。如舍有梁椽墻壁假名為舍。梁椽墻壁非舍。離梁椽墻壁亦非舍。若如是法。正生正成就正出。假名為舍。比丘如是思惟。人有眼耳鼻舌身意假名為人。眼耳鼻舌身意非人。離眼耳鼻舌身意亦非人。比丘若如是法。正生正成就正出。假名為人。如象經所說。比丘緣木緣竹緣繩索緣泥圍繞虛空。假名為舍。比丘如是緣骨緣筋緣血肉緣面板圍繞虛空。假名為我。以如是方便。知此法無常有為緣生。盡法變法。離法滅法。我所非我有。我非我所有。我所我皆無有我。如是正慧見。如是不放逸。勤念正智寂靜行依貪妄想斷。斷己內心正住正止獨處定。如實人念憶念。是名身念處。此念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。如是思惟。緣有眼。假名為我。無眼亦不假名為我。眼非我離眼。若是我眼。應當有異。以眼非我故。眼無有異。若無眼亦不假名為我。以眼非我離眼亦非我。以是故。緣眼假名為我。無眼亦不假名為我。耳鼻舌身。心緣心假名為我。無心亦不假名為我。心非我離心非我心。若是我心。應當有異。以心非我故。心無有異。若無心亦不假名為我。以心非我離心亦非我。以是故。緣心假名為我。無心亦不假名為我。如世尊說。若說眼為我者非也。眼有生滅。若生滅者。我亦應生
【現代漢語翻譯】 現代漢語譯本： 例如，房屋由梁、椽、墻壁組成，這些組合在一起被假名為『房屋』。但梁、椽、墻壁本身並不是房屋，離開梁、椽、墻壁，也就不存在房屋。如果按照這樣的法則，正確地產生、成就、顯現，才能被假名為『房屋』。比丘也應如此思維：人由眼、耳、鼻、舌、身、意組成，這些組合在一起被假名為『人』。眼、耳、鼻、舌、身、意本身並不是人，離開眼、耳、鼻、舌、身、意，也就不存在人。比丘如果按照這樣的法則，正確地產生、成就、顯現，才能被假名為『人』，正如《象經》所說。 比丘譬如依附木頭、竹子、繩索、泥土圍繞虛空，假名為『房屋』。比丘也應如此，依附骨頭、筋、血肉、面板圍繞虛空，假名為『我』。用這樣的方法，知道這些法都是無常的、有為的、因緣所生的，是會窮盡、變化、分離、滅亡的。『我所』不是我，我不是『我所有』，『我所』和我，都是不存在的。像這樣以正確的智慧觀察，這樣不放逸，勤奮地憶念、保持正念和智慧，寂靜地修行，依靠斷除貪慾和妄想，斷除內心的煩惱，正確地安住、停止，獨自禪定，如實地憶念，這叫做身念處。這種憶念如果親近、多加修習，就能證得須陀洹果，乃至阿羅漢果。這就是身念處，是趨向涅槃道路的一個分支。 更進一步，比丘應這樣思維：因為有眼睛，所以假名為『我』；沒有眼睛，就不假名為『我』。眼睛不是我，離開眼睛也不是我。如果眼睛是『我』，那麼『我』應該會變化。因為眼睛不是『我』，所以『我』不會變化。如果沒有眼睛，也不假名為『我』，因為眼睛不是『我』，離開眼睛也不是『我』。因此，因為有眼睛，所以假名為『我』；沒有眼睛，就不假名為『我』。耳朵、鼻子、舌頭、身體也是如此。心緣於心，假名為『我』；沒有心，就不假名為『我』。心不是我，離開心也不是我。如果心是『我』，那麼『我』應該會變化。因為心不是『我』，所以『我』不會變化。如果沒有心，也不假名為『我』，因為心不是『我』，離開心也不是『我』。因此，因為有心，所以假名為『我』；沒有心，就不假名為『我』。正如世尊所說：如果說眼睛是『我』，那是不對的。眼睛有生滅，如果生滅，那麼『我』也應該生滅。
【English Translation】 English version: For example, a house is nominally designated as a 'house' because of its beams, rafters, walls. The beams, rafters, and walls are not the house. Apart from the beams, rafters, and walls, there is also no house. If such a dharma (law, principle) is rightly born, rightly accomplished, rightly manifested, it is nominally designated as a 'house'. A Bhikkhu (monk) should contemplate in this way: a person is nominally designated as a 'person' because of the eye, ear, nose, tongue, body, and mind. The eye, ear, nose, tongue, body, and mind are not the person. Apart from the eye, ear, nose, tongue, body, and mind, there is also no person. Bhikkhus, if such a dharma is rightly born, rightly accomplished, rightly manifested, it is nominally designated as a 'person', as stated in the Elephant Scripture. Bhikkhus, just as one relies on wood, bamboo, ropes, and mud surrounding empty space, nominally designating it as a 'house', so too, Bhikkhus, one relies on bones, tendons, blood, flesh, and skin surrounding empty space, nominally designating it as 'I' (self). By such means, one knows that these dharmas are impermanent, conditioned, born of causes, subject to exhaustion, change, separation, and cessation. 'What belongs to me' is not me, I am not 'what belongs to me', 'what belongs to me' and I are all non-existent. Seeing with such right wisdom, being unremitting in this way, diligently mindful, with right knowledge, practicing tranquility, relying on the cessation of greed and delusion, ceasing internal afflictions, rightly abiding, stopping, dwelling alone in meditation, truly mindful, remembering, this is called mindfulness of the body (身念處, shen nian chu). If this mindfulness is cultivated closely and frequently, one attains the Sotapanna (須陀洹果, xutuo huan guo) fruit, up to the Arhat (阿羅漢果, a luo han guo) fruit. This is called mindfulness of the body, a branch of the path leading to Nirvana (涅槃, nie pan). Furthermore, Bhikkhus, one should contemplate in this way: because there is an eye, it is nominally designated as 'I'; without an eye, it is not nominally designated as 'I'. The eye is not I, apart from the eye is also not I. If the eye were 'I', then 'I' should change. Because the eye is not 'I', therefore 'I' does not change. If there were no eye, it would also not be nominally designated as 'I', because the eye is not 'I', and apart from the eye is also not 'I'. Therefore, because there is an eye, it is nominally designated as 'I'; without an eye, it is not nominally designated as 'I'. The same applies to the ear, nose, tongue, and body. The mind relies on the mind, nominally designating it as 'I'; without a mind, it is not nominally designated as 'I'. The mind is not I, apart from the mind is also not I. If the mind were 'I', then 'I' should change. Because the mind is not 'I', therefore 'I' does not change. If there were no mind, it would also not be nominally designated as 'I', because the mind is not 'I', and apart from the mind is also not 'I'. Therefore, because there is a mind, it is nominally designated as 'I'; without a mind, it is not nominally designated as 'I'. As the World Honored One (世尊, shi zun) said: if one says that the eye is 'I', that is not correct. The eye has arising and ceasing. If there is arising and ceasing, then 'I' should also arise and cease.
滅。則有此負。是故非也。若說眼為我者此事不然。耳鼻舌身心亦復如是。如是方便知此法無常。有為緣生。盡法變法。離法滅法。我所非我有。我非我所有。我所我。皆無有我。如是正慧見。如是不放逸勤念正智寂靜行。依貪妄想斷。斷已內心正住正止獨處定。如實人念憶念。是名身念處。此念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。如是思惟。若見色是我。受想行識是我。此見共欲共瞋恚共愚癡共取共忍住共苦共虛妄共眾惱共燋熱。不解射。不離欲。不滅。不寂靜。不正覺。不得沙門果。不得涅槃。若此見成就。于生老病死苦本。則聚集和合。若見色無我。受想行識無我。此見不共瞋恚。不共愚癡。不共取。不共忍住。不共苦。不共虛妄。不共眾惱。不共燋熱。解射離欲滅。寂靜正覺。得沙門果得涅槃。若此見成就。于生老病死苦本。則不聚集和合。如世尊說。諸比丘。有人如是見緣有我有我所緣有我所有。我言有我有我所。若實若有。盡不可得。諸比丘此非純愚法也。世尊是也。諸比丘。如愚者計有常。不異不異物不變法。常定住有是也。世尊有也。諸比丘。若計有常。不異不異物不變法。常當定住也。世尊無也。若愚者計有我。若我常不異不異物不變法。常定住有是也。世
【現代漢語翻譯】 現代漢語譯本 滅（Nirvana，涅槃）。則有此負。是故非也。若說眼為我者，此事不然。耳、鼻、舌、身、心亦復如是。如是方便知此法無常，有為緣生，盡法變法，離法滅法。我所非我有，我非我所有，我所我，皆無有我。如是正慧見。如是不放逸，勤念正智，寂靜行。依貪妄想斷，斷已內心正住，正止獨處定。如實人念憶念，是名身念處。此念親近多修學，得須陀洹果（Sotapanna，預流果）乃至阿羅漢果（Arhat，阿羅漢果）。是名身念處一支向涅槃道。 複次，比丘（Bhikkhu，佛教僧侶）。如是思惟，若見色是我，受、想、行、識是我，此見共欲、共瞋恚（Krodha，憤怒）、共愚癡（Moha，迷惑）、共取、共忍住、共苦、共虛妄、共眾惱、共燋熱。不解射，不離欲，不滅，不寂靜，不正覺，不得沙門果（Sramana，沙門果），不得涅槃。若此見成就，于生老病死苦本，則聚集和合。若見色無我，受、想、行、識無我，此見不共瞋恚，不共愚癡，不共取，不共忍住，不共苦，不共虛妄，不共眾惱，不共燋熱。解射離欲滅，寂靜正覺，得沙門果，得涅槃。若此見成就，于生老病死苦本，則不聚集和合。如世尊（Bhagavan，佛陀）說：『諸比丘，有人如是見緣有我，有我所，緣有我所有，我言有我，有我所，若實若有，盡不可得。』諸比丘，此非純愚法也。世尊是也。諸比丘，如愚者計有常，不異不異物，不變法，常定住有是也。世尊有也。諸比丘，若計有常，不異不異物，不變法，常當定住也。世尊無也。若愚者計有我，若我常不異不異物，不變法，常定住有是也。
【English Translation】 English version Extinction (Nirvana). Then there is this burden. Therefore, it is not so. If one says that the eye is 'I', this is not the case. The ear, nose, tongue, body, and mind are also the same. In this way, one knows that this Dharma (law, teaching) is impermanent, arising from conditioned causes, exhausting the Dharma, changing the Dharma, departing from the Dharma, and extinguishing the Dharma. What belongs to 'I' is not 'I', 'I' do not possess what belongs to 'I', and what belongs to 'I' is without 'I'. Thus, one sees with right wisdom. Thus, without negligence, diligently mindful, with right knowledge, practicing tranquility. Relying on greed and delusion, one severs them. Having severed them, the mind dwells rightly, stops rightly, and abides in solitude in meditation. As a true person, one remembers and recollects. This is called mindfulness of the body. Approaching, cultivating, and studying this mindfulness, one attains the fruit of Sotapanna (stream-enterer) up to the fruit of Arhat (worthy one). This is called one branch of mindfulness of the body leading to the path of Nirvana. Furthermore, Bhikkhus (monks). Thus contemplate: if one sees form as 'I', feeling, perception, volition, and consciousness as 'I', this view is together with desire, together with anger (Krodha), together with delusion (Moha), together with grasping, together with enduring, together with suffering, together with falsehood, together with many afflictions, together with burning heat. One does not release the arrow, does not depart from desire, does not extinguish, is not tranquil, is not rightly awakened, does not attain the fruit of a Sramana (ascetic), does not attain Nirvana. If this view is accomplished, then the root of birth, old age, sickness, and death, suffering, gathers and comes together. If one sees form as not-'I', feeling, perception, volition, and consciousness as not-'I', this view is not together with anger, not together with delusion, not together with grasping, not together with enduring, not together with suffering, not together with falsehood, not together with many afflictions, not together with burning heat. One releases the arrow, departs from desire, extinguishes, is tranquil, is rightly awakened, attains the fruit of a Sramana, attains Nirvana. If this view is accomplished, then the root of birth, old age, sickness, and death, suffering, does not gather and come together. As the Bhagavan (Blessed One, Buddha) said: 'Bhikkhus, if someone sees thus: because of conditions there is 'I', there is what belongs to 'I', because of conditions there is what belongs to 'I', I say there is 'I', there is what belongs to 'I', whether real or existent, all are unattainable.' Bhikkhus, this is not purely the Dharma of fools. It is so, Blessed One. Bhikkhus, like fools who think there is permanence, not different, not different things, unchanging Dharma, constantly abiding, is it so? It is so, Blessed One. Bhikkhus, if one thinks there is permanence, not different, not different things, unchanging Dharma, constantly abiding, will it be so? It is not so, Blessed One. If fools think there is 'I', if 'I' is permanent, not different, not different things, unchanging Dharma, constantly abiding, is it so?
尊有也。諸比丘。計有我。若當不異不異物不變法。常當定住也。世尊無也。諸比丘。若愚者依止。若依常見。不異不異物不變法。常當定住也。世尊有也。諸比丘。若依止。若依常見。不異不異物不變法。常當定住也。世尊無也。以是故。諸比丘若一切色。過去未來現在。內外粗細。卑勝遠近。如是一切色。我非我所有。我所非我有。我所我。皆無有我。是謂正慧觀。受想行識觀亦如是。複次比丘。若作是見。我樂世樂當樂常不異不異物不變法常定住。但我所非我有。我非我所有。我我所皆無有我。是謂正慧觀。若作是見。我斷滅。但我所非我有。我非我所有。我我所皆無有我。是謂正慧觀。若作是見。我能見聞覺知思惟分別。但我所非我有我非我所有。我我所皆無有我。是謂正慧觀。聖人若如是見如是聞。有我有我所。終無驚恐。複次如世尊說。色非我。若色是我。色不應受苦患。色應得自在。如是有如是非有。以色非我故。色受苦患。色不得自在。如是非有。受想行識非我。我非識。若識是我。識不應受苦患。識應得自在。如是有如是非有。以識非我故。識受苦患。識不得自在。如是有。如是非有。是故當知此法無常有。為緣生。盡法變法離法。我所非我有。我非我所有。我我所。皆無有我。是謂正慧觀。如是
【現代漢語翻譯】 現代漢語譯本： 『尊者，確實如此。』諸位比丘，如果有人認為『我』存在，並且認為『我』是不變的、不異於其他事物、不改變其性質，並且是永恒不變的，那會怎麼樣呢？ 『世尊，不會有這種情況。』諸位比丘，如果愚昧之人依賴於某種事物，或者依賴於某種常見的觀點，認為『我』是不變的、不異於其他事物、不改變其性質，並且是永恒不變的，那會怎麼樣呢？ 『世尊，會有這種情況。』諸位比丘，如果有人依賴於某種事物，或者依賴於某種常見的觀點，認為『我』是不變的、不異於其他事物、不改變其性質，並且是永恒不變的，那會怎麼樣呢？ 『世尊，不會有這種情況。』因此，諸位比丘，對於一切色（rupa，物質現象），無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是精細，無論是低劣還是殊勝，無論是遙遠還是鄰近，都應當這樣觀照：『一切色都不是我，不是我所擁有的，也不是屬於我的。』這就是所謂的正慧觀（samma-pañña）。對於受（vedana，感受）、想（sañña，知覺）、行（saṅkhāra，意志）、識（viññana，意識）的觀照也是如此。 此外，比丘們，如果有人這樣認為：『我享受快樂，世界也享受快樂，未來也將享受快樂，這是永恒不變的、不異於其他事物、不改變其性質的，並且是永恒不變的。』但是，『我所擁有的不是我，我不是我所擁有的，我和我所擁有的都不是我。』這就是所謂的正慧觀。 如果有人這樣認為：『我將會斷滅。』但是，『我所擁有的不是我，我不是我所擁有的，我和我所擁有的都不是我。』這就是所謂的正慧觀。 如果有人這樣認為：『我能夠見、聞、覺、知、思惟、分別。』但是，『我所擁有的不是我，我不是我所擁有的，我和我所擁有的都不是我。』這就是所謂的正慧觀。 聖人如果這樣觀察、這樣聽聞，即使有『我』和『我所』，最終也不會感到驚恐。 此外，正如世尊所說：『色不是我。』如果色是我，色就不應該遭受痛苦和患難，色應該能夠自在。如果色是我，就應該如此；如果色不是我，就不應該如此。因為色不是我，所以色會遭受痛苦和患難，色不能夠自在。如果色是我，就應該如此；如果色不是我，就不應該如此。受、想、行、識也不是我，我不是識。如果識是我，識就不應該遭受痛苦和患難，識應該能夠自在。如果識是我，就應該如此；如果識不是我，就不應該如此。因為識不是我，所以識會遭受痛苦和患難，識不能夠自在。如果識是我，就應該如此；如果識不是我，就不應該如此。 因此，應當知道，這種法是無常的，是因緣和合而生的，是會消盡的、變化的、離散的。『我所擁有的不是我，我不是我所擁有的，我和我所擁有的都不是我。』這就是所謂的正慧觀。』就是這樣。
【English Translation】 English version: 'Venerable sir, it is so.' Monks, if someone holds the view that 'I' exists, and believes that 'I' is unchanging, not different from other things, not changing its nature, and is eternally permanent, what would happen? 'Venerable sir, there would be no such case.' Monks, if a foolish person relies on something, or relies on a common view, believing that 'I' is unchanging, not different from other things, not changing its nature, and is eternally permanent, what would happen? 'Venerable sir, there would be such a case.' Monks, if someone relies on something, or relies on a common view, believing that 'I' is unchanging, not different from other things, not changing its nature, and is eternally permanent, what would happen? 'Venerable sir, there would be no such case.' Therefore, monks, regarding all rupa (form, material phenomena), whether past, future, or present, whether internal or external, whether coarse or subtle, whether inferior or superior, whether far or near, one should contemplate thus: 'All rupa is not me, is not what I possess, and is not what belongs to me.' This is called right wisdom (samma-pañña). The contemplation of vedana (feeling), sañña (perception), saṅkhāra (volition), and viññana (consciousness) is also the same. Furthermore, monks, if someone holds the view that 'I enjoy happiness, the world also enjoys happiness, and the future will also enjoy happiness, which is eternally unchanging, not different from other things, not changing its nature, and is eternally permanent,' but 'what I possess is not me, I am not what I possess, and neither I nor what I possess is me.' This is called right wisdom. If someone holds the view that 'I will be annihilated,' but 'what I possess is not me, I am not what I possess, and neither I nor what I possess is me.' This is called right wisdom. If someone holds the view that 'I am able to see, hear, feel, know, think, and discriminate,' but 'what I possess is not me, I am not what I possess, and neither I nor what I possess is me.' This is called right wisdom. If a noble person observes and hears in this way, even if there is 'I' and 'what belongs to me,' they will ultimately not be frightened. Furthermore, as the World-Honored One said: 'Rupa is not me.' If rupa were me, rupa should not suffer pain and affliction, and rupa should be able to be free. If rupa were me, it should be so; if rupa were not me, it should not be so. Because rupa is not me, rupa suffers pain and affliction, and rupa cannot be free. If rupa were me, it should be so; if rupa were not me, it should not be so. Feeling, perception, volition, and consciousness are also not me, and I am not consciousness. If consciousness were me, consciousness should not suffer pain and affliction, and consciousness should be able to be free. If consciousness were me, it should be so; if consciousness were not me, it should not be so. Because consciousness is not me, consciousness suffers pain and affliction, and consciousness cannot be free. If consciousness were me, it should be so; if consciousness were not me, it should not be so. Therefore, it should be known that this dharma (teaching, law) is impermanent, arises from conditions, and is subject to cessation, change, and separation. 'What I possess is not me, I am not what I possess, and neither I nor what I possess is me.' This is called right wisdom.' Thus it is.
不放逸勤念正智寂靜行。依貪妄想斷。斷已內心正住正止獨處定。如實人念憶念。是名身念處。此念親近多修學。得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。如是思惟世間種種苦。此苦何因何緒何集何生何尊上。如是思惟世間種種苦陰。因陰緒陰集陰生陰尊上緣陰。有喪父母兄弟姊妹妻子親屬苦。有衰耗眾病苦。有諸不適意觸。若手拳觸。鞭杖觸。瓦石觸。刀杖觸。寒熱觸。飢渴觸。風日觸。蚊虻觸。有國王大臣。枷鎖系閉縺縛。肉斷骨出如貝騎利木刀。以石錘腳。五車磔裂。以繩拘結。火鬘燒身。身為火爆。以刀削身。以鉤鉤肉。剝皮蜜涂。令蟲唼食。草裹火燒。扇車吹身令破。鐵鍱纏身。斷手足耳鼻。驅上標頭。以箭射殺。最後斬殺。有如是等苦。如世尊說。
無有如慾火 無有如恚毒 無有如癡網 無有如陰苦 如實知此已 涅槃第一樂
是故當知。此法無常有。為緣生。盡法變法離法滅法。我所非我有。我非我所有。我我所皆無有我。是謂正慧觀。如是不放逸勤念正智寂靜行。依貪妄想斷。斷已心正住正止獨處定。如實人念憶念。是名身念處。此念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。如是思惟身多苦多失多惱多悲多眾苦。觀
【現代漢語翻譯】 現代漢語譯本 不放逸，勤奮憶念，以正智寂靜身心而行。依靠斷除貪慾和虛妄的念想，斷除之後，內心正直安住，端正止息，獨處禪定。如實之人憶念正念。這稱為身念處（Kayanupassana，對身體的覺察）。親近並多多修習這種念處，可以證得須陀洹果（Sotapanna，預流果）乃至阿羅漢果（Arahat，無學果）。這稱為身念處的一支，趨向涅槃（Nirvana，寂滅）之道。 再者，比丘（Bhikkhu，佛教出家男眾）。如此思惟世間種種苦難。這些苦難是何原因？何等線索？何處聚集？何處產生？何者尊上？如此思惟世間種種苦陰。因陰、緒陰、集陰、生陰、尊上緣陰。有喪失父母、兄弟、姊妹、妻子、親屬的苦難。有衰老損耗、疾病纏身的苦難。有各種不如意的事物觸碰。如有手拳的觸碰，鞭杖的觸碰，瓦石的觸碰，刀杖的觸碰，寒冷的觸碰，炎熱的觸碰，飢餓的觸碰，乾渴的觸碰，風吹日曬的觸碰，蚊蟲叮咬的觸碰。有國王大臣，用枷鎖囚禁，用繩索捆綁，肉被砍斷，骨頭露出，如同貝騎利木刀一般。用石頭錘擊腳部，五馬分屍，用繩索拘禁捆綁，用火鬘焚燒身體，身體被火焰爆裂。用刀削割身體，用鉤子鉤取血肉，剝下面板塗上蜂蜜，讓蟲子啃食。用草包裹後用火焚燒，用扇車吹動身體使其破碎，用鐵片纏繞身體，砍斷手足耳鼻，驅趕到高處示眾，用箭射殺，最後斬首殺害。有如此等等的苦難，正如世尊（Buddha，覺悟者）所說： 沒有比愛慾更猛烈的河流， 沒有比嗔恚更劇烈的毒藥， 沒有比愚癡更廣闊的羅網， 沒有比五陰更深重的苦難。 如實知曉這些之後， 涅槃是至上的快樂。 因此應當知曉，此法是無常的，由因緣而生，是盡滅之法、變異之法、離散之法、滅亡之法。我所擁有的不是我，我不是我所擁有的，我和我所擁有的都並非真實存在。這稱為正慧觀。如此不放逸，勤奮憶念，以正智寂靜身心而行。依靠斷除貪慾和虛妄的念想，斷除之後，內心正直安住，端正止息，獨處禪定。如實之人憶念正念。這稱為身念處。親近並多多修習這種念處，可以證得須陀洹果乃至阿羅漢果。這稱為身念處的一支，趨向涅槃之道。 再者，比丘。如此思惟身體多苦、多失、多惱、多悲、多眾苦，觀察。
【English Translation】 English version Without negligence, diligently mindful, acting with right wisdom and tranquility. Relying on the abandonment of greed and deluded thoughts, having abandoned them, the mind dwells upright, rightly ceases, and is settled in solitude. A person of truth remembers and recollects. This is called Kayanupassana (mindfulness of the body). Approaching and frequently cultivating this mindfulness, one can attain the fruit of Sotapanna (stream-enterer) up to the fruit of Arahat (worthy one). This is called a branch of Kayanupassana, leading to the path of Nirvana (liberation). Furthermore, Bhikkhu (Buddhist monk). Thus contemplate the various sufferings of the world. What is the cause of these sufferings? What is their thread? Where do they gather? Where do they arise? What is their superior? Thus contemplate the various aggregates of suffering in the world. The aggregate of cause, the aggregate of thread, the aggregate of gathering, the aggregate of arising, the aggregate of superior condition. There is the suffering of losing parents, brothers, sisters, wives, and relatives. There is the suffering of decline and decay, and the suffering of various diseases. There are various unpleasant touches. Such as the touch of a fist, the touch of a whip, the touch of tiles and stones, the touch of knives and sticks, the touch of cold, the touch of heat, the touch of hunger, the touch of thirst, the touch of wind and sun, the touch of mosquitoes and flies. There are kings and ministers who imprison with shackles, bind with ropes, flesh is cut off, bones are exposed, like a 'berikimukada' wooden knife. Feet are hammered with stones, torn apart by five chariots, bound and tied with ropes, bodies are burned with fire garlands, bodies are exploded by flames. Bodies are shaved with knives, flesh is hooked with hooks, skin is peeled and smeared with honey, allowing insects to devour it. Wrapped in grass and burned with fire, bodies are blown apart by fan carts, bodies are wrapped in iron sheets, hands, feet, ears, and noses are cut off, driven to high places for public display, shot to death with arrows, and finally beheaded. There are such sufferings, as the Buddha (the enlightened one) said: There is no river like craving, There is no poison like hatred, There is no net like delusion, There is no suffering like the aggregates. Having truly known this, Nirvana is the supreme bliss. Therefore, it should be known that this Dharma is impermanent, arising from conditions, it is the law of exhaustion, the law of change, the law of separation, the law of cessation. What is mine is not me, I am not what is mine, neither I nor what is mine truly exist. This is called right view. Thus, without negligence, diligently mindful, acting with right wisdom and tranquility. Relying on the abandonment of greed and deluded thoughts, having abandoned them, the mind dwells upright, rightly ceases, and is settled in solitude. A person of truth remembers and recollects. This is called Kayanupassana. Approaching and frequently cultivating this mindfulness, one can attain the fruit of Sotapanna up to the fruit of Arahat. This is called a branch of Kayanupassana, leading to the path of Nirvana. Furthermore, Bhikkhu. Thus contemplate the body as full of suffering, loss, vexation, sorrow, and various pains, observe.
身生正生起正起出正出成就具足生種種病。若因熱生病。因陰生病。因風生病。因自力生病。因他惱生病。因時變生病。因諸大相違生病。因食不消生病。因業報生病。因集生病。眼病耳鼻舌身病。頭痛肩痛。牙齒咽項。腦痛蛇肌。氣逆呼呷咽塞謦欬嘔吐下利絞痛熱病腹痛。瘡癬疥瘙面板㿇㿇如蟲行。侵淫瘡癩瘡癰瘡白癩枯燥瘨狂病痔病赤腫病。外為種種蟲啖蚤虱壁虱蚊虻蟆子。內乃至一毛處。無不有蟲。如世尊說。色生住出生病居苦出老死。若受想行識生住出生病居苦出老死。複次如世尊說。三苦。行苦。苦苦。變苦。是故當知。此法無常有。為緣生。盡法變法離法滅法。我所非我有。我非我所有。我我所皆無有我。是謂正慧觀。如是不放逸勤念正智寂靜行依貪妄想斷。斷已內心正住正止獨處定。如實人念憶念。是名身念處。念親近多修學。得須陀洹果。乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。如是思惟。何因何住何非因何非住。如是思惟。因腳骨住膞骨。因膞骨住髀骨。因髀骨住臗骨。因臗骨住脊骨。因脊骨住肋骨。因手骨住臂骨。因臂骨住肩骨。因肩骨住項骨。因項骨住頭骨。因髓住骨因骨住筋。因筋住肉。因肉住血。因血住皮。因皮住薄皮。因薄皮住毛。如因空住風因風住水因水住地因地住諸作
業及種子聚落。眾生聚落。藥草叢林。比丘如是思惟。因腳骨住膞骨。因膞骨乃至頭骨。因髓住骨。因骨乃至住毛。若無腳骨膞骨不住。無膞骨髀骨不住。無髀骨臗骨不住。無臗骨脊骨不住。無脊骨肋骨不住。無手骨臂骨不住。無臂骨肩骨不住。無肩骨項骨不住。無項骨頭骨不住。無髓骨不住。無骨筋不住。無筋肉不住。無肉血不住。無血皮不住。無皮薄皮不住。無薄皮毛不住。如無虛空風不住。如無風水不住。若無水地不住。如無地諸作業及種子疇類眾生聚落藥草叢林不住。比丘如是思惟。若無腳骨膞骨不住。無膞骨乃至頭骨不住。無髓骨不住。無骨乃至毛不住。以骨盛髓筋纏骨肉覆筋血涂肉皮裹血薄皮膜厚皮毛衣薄皮。如世尊說。若法生滅。因行住行。是故當知。此法無常有。為緣生。盡法變法離法滅法。我所非我有。我非我所有。我我所皆無有我。是謂正慧觀。如是不放逸勤念正智寂靜行依貪妄想斷。斷已內心正住正止獨處定。如實人念憶念。是名身念處。此念親近多修學。得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。如是思惟。何因何假。何非因何非假。如是思惟。因身有假身業。無身無假身業。因口有假口業。無口無假口業。因意有假意業。無意無假意業。若身作業。若口說業。業觸身
去來屈伸回轉身教。集聲音句言語口教。若因意作業。無意無作業。如巧匠巧匠弟子。刻作木人。動作機關。能令去來坐臥。如是若身作業。若口說業。業觸身去來屈伸回轉身教。集聲音句言語口教。若因意作業。無意無作業。如世尊說。
心為法本 心尊心使 中心念惡 即言即行 罪苦自追 車轢于轍 心為法本 心尊心使 中心念善 即言即行 福樂自追 如影隨形
是故當知。此法無常有。為緣生。盡法變法離法滅法。我所非我有。我非我所有。我我所皆無有我。是謂正慧觀。如是不放逸勤念正智寂靜行依貪妄想斷。斷已內心正住正止獨處定。如實人念憶念。是名身念處。念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。如是思惟。若最後行。未知而滅。若無間行滅已。識續余道生。彼行緣彼識。名無間緣。若因行彼識續余道生。彼行緣彼識。名因緣。若思惟行識。續余道生。彼行緣彼識。名緣緣。若依行識續余道生。彼行緣彼識。名依緣。若報行識續余道生。彼行緣彼識。名報緣。若行起識續余道生。彼行緣行識。名起緣。若相應行識續余道生。彼行緣彼識。名異緣。若增上趣彼識增上續余道生。彼行緣彼識。名增上緣。此最後識滅初識續余
【現代漢語翻譯】 現代漢語譯本： 關於去、來、屈、伸、迴轉、身體的教導。聚集聲音、語句、言語、口頭的教導。如果因為意念而造作，那麼無意念則無造作。如同巧匠和巧匠的弟子，雕刻製作木人，使其機關動作，能夠讓木人去、來、坐、臥。如此，如果身體造作，如果口說業，業觸及身體的去、來、屈、伸、迴轉、身體的教導。聚集聲音、語句、言語、口頭的教導。如果因為意念而造作，那麼無意念則無造作。正如世尊所說：
『心為萬法之根本，心是主宰，心是使者。心中若念惡，隨即口說身行，罪苦自然追隨，如同車輪碾壓車轍。 心為萬法之根本，心是主宰，心是使者。心中若念善，隨即口說身行，福樂自然追隨，如同影子跟隨形體。』
因此應當知道，此法是無常的，因緣而生，終將消盡，法會變化、遠離、滅亡。我所擁有的並非真我所有，我並非我所能擁有的，我和我所擁有的都並非真實存在。這叫做正確的智慧觀。像這樣不放逸，勤奮憶念，以正智保持寂靜的行為，依靠貪慾的妄想斷除。斷除之後，內心正直安住，停止於獨處禪定。如實地憶念，這叫做身念處。憶念親近，多多修習，可以證得須陀洹果（Sotapanna，入流果）乃至阿羅漢果（Arahat，無學果）。這叫做身念處是趨向涅槃（Nirvana，寂滅）之道的一個分支。 再者，比丘（Bhikkhu，佛教出家眾），如此思惟：如果最後一行，在未知的情況下滅亡。如果無間之行滅亡之後，意識延續到其他道中產生。那一行是那個意識的緣，名為無間緣。如果因為行，那個意識延續到其他道中產生。那一行是那個意識的緣，名為因緣。如果思惟行識，延續到其他道中產生。那一行是那個意識的緣，名為緣緣。如果依靠行識，延續到其他道中產生。那一行是那個意識的緣，名為依緣。如果報應行識，延續到其他道中產生。那一行是那個意識的緣，名為報緣。如果行生起識，延續到其他道中產生。那一行是那個行識的緣，名為起緣。如果相應行識，延續到其他道中產生。那一行是那個意識的緣，名為異緣。如果增上趣向那個意識，增上延續到其他道中產生。那一行是那個意識的緣，名為增上緣。這最後的意識滅亡，最初的意識延續到其他道中。
【English Translation】 English version: Instructions on going, coming, bending, stretching, turning, and bodily actions. Gathering sounds, sentences, speech, and verbal instructions. If actions are performed due to intention, then without intention, there is no action. Like a skilled craftsman and the craftsman's disciple, carving and making wooden figures, with moving mechanisms, capable of making the wooden figures go, come, sit, and lie down. Thus, if the body acts, if the mouth speaks of actions, the actions touch the body's going, coming, bending, stretching, turning, and bodily instructions. Gathering sounds, sentences, speech, and verbal instructions. If actions are performed due to intention, then without intention, there is no action. As the World Honored One (世尊) said:
'The mind is the root of all dharmas (法), the mind is the master, the mind is the messenger. If evil thoughts arise in the mind, then speech and actions will follow, and suffering will naturally pursue, like a wheel following the track of an ox-cart. The mind is the root of all dharmas, the mind is the master, the mind is the messenger. If good thoughts arise in the mind, then speech and actions will follow, and happiness will naturally pursue, like a shadow following the form.'
Therefore, it should be known that this dharma (法) is impermanent, arising from conditions, and will eventually cease, the dharma will change, depart, and be extinguished. What I possess is not truly mine, I am not what I can possess, neither I nor what I possess truly exist. This is called right view of wisdom. Like this, without negligence, diligently remembering, maintaining peaceful conduct with right knowledge, relying on the delusion of greed to cut it off. After cutting it off, the mind dwells uprightly, ceasing in solitary meditation. Truly remembering, this is called mindfulness of the body. Remembering to be close, practicing and studying much, one can attain the Sotapanna Fruit (須陀洹果, Stream-enterer) and even the Arahat Fruit (阿羅漢果, Worthy One). This is called mindfulness of the body as a branch of the path towards Nirvana (涅槃, liberation). Furthermore, Bhikkhus (比丘, Buddhist monks), contemplate thus: if the last action ceases without being known. If after the cessation of uninterrupted action, consciousness continues to arise in other realms. That action is the condition for that consciousness, called the uninterrupted condition. If because of action, that consciousness continues to arise in other realms. That action is the condition for that consciousness, called the causal condition. If contemplating action-consciousness, it continues to arise in other realms. That action is the condition for that consciousness, called the conditional condition. If relying on action-consciousness, it continues to arise in other realms. That action is the condition for that consciousness, called the dependent condition. If retribution action-consciousness, it continues to arise in other realms. That action is the condition for that consciousness, called the retribution condition. If action arises consciousness, it continues to arise in other realms. That action is the condition for that action-consciousness, called the arising condition. If corresponding action-consciousness, it continues to arise in other realms. That action is the condition for that consciousness, called the different condition. If the superior inclination towards that consciousness, increasingly continues to arise in other realms. That action is the condition for that consciousness, called the dominant condition. This last consciousness ceases, and the first consciousness continues to arise in other realms.
道生。最後識滅已。初識即生。無有中間。如影移日。續日移影。續影與日。無有中間。如是最後識滅。初識續余道生。后識滅已。即生初識。無有中間。如此最後識。若最後識相應法。不至初識。若初識初識相應法。不至后識。如眼識滅已生耳識。耳識滅已生眼識。眼識相應法。不至耳識。耳識相應法。不至眼識。如是后識后識相應法。不至初識。初識初識相應法。不至后識。若后識滅已即生初識。謂此時過。謂此滅後生。謂此終彼始。非命是身。非身是命。非命異身。非身異命。非命非斷。非生非住。非有變。非無因。非天所作。非此作此受。非異作異受。知有去來。知有生死。知有業相續。知有說法。知有緣。無有從此至彼者。無有從彼至此者。但行相續生。以業緣故。如世尊說。我所空。我於我所。不應疑我我所。不應說於一切法不應疑。是故當知。此法無常有為緣生盡法變法滅法離法。我所非我有。我非我所有。我所我皆無有我。是謂正慧觀。如是不放逸勤念正智寂靜行依貪妄想斷。斷已內心正住正止獨處定。如實人念憶念。是名身念處。念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。若見嬰兒。心愚癡無識。眠臥穢處。如是思惟。我亦如是法如是相。未離是法。我身亦是有
【現代漢語翻譯】 現代漢語譯本 道生（Dào shēng）。最後的心識滅去之後，最初的心識立即產生，其間沒有任何間隔。就像影子跟隨太陽移動，影子接續著影子，影子與太陽之間沒有間隔一樣。同樣，最後的心識滅去，最初的心識接續著其餘的道而產生。后一個心識滅去之後，最初的心識立即產生，其間沒有任何間隔。像這樣，最後的心識，以及與最後心識相應的法，不會到達最初的心識；最初的心識，以及與最初心識相應的法，不會到達最後的心識。如同眼識滅去之後產生耳識，耳識滅去之後產生眼識，眼識相應的法不會到達耳識，耳識相應的法不會到達眼識。同樣，后一個心識以及與后一個心識相應的法，不會到達最初的心識；最初的心識以及與最初心識相應的法，不會到達后一個心識。如果后一個心識滅去之後立即產生最初的心識，那麼就意味著此時已過，意味著此滅之後彼生，意味著此終結彼開始。生命不是身體，身體不是生命，生命與身體不是互相獨立的，身體與生命也不是互相獨立的。生命既不是斷滅，也不是恒常，既不是有變化，也不是無原因，不是天神所創造，不是此作此受，也不是異作異受。要知道有去有來，要知道有生有死，要知道有業的相續，要知道有說法，要知道有因緣。沒有從這裡到那裡去的，沒有從那裡到這裡來的，只是行為相續不斷地產生，因為業的因緣。正如世尊所說：『我』是空的，對於『我』和『我所』，不應該懷疑，對於一切法不應該懷疑。因此應當知道，此法是無常的，是有為的，因緣所生，是盡法、變法、滅法、離法。『我所』不是我所擁有的，『我』不是『我所』擁有的，『我所』和『我』都沒有『我』。這就是所謂的正慧觀。像這樣，不放逸地勤奮地以正念和正智寂靜地修行，依靠斷除貪慾和妄想。斷除之後，內心正直地安住，正直地止息，獨自地處於禪定之中。如實地憶念人，憶念過去，這叫做身念處（Śarīra-smṛtyupasthāna）。憶念、親近、多多修習，就能得到須陀洹果（Srotaāpanna-phala），乃至阿羅漢果（Arhat-phala）。這叫做身念處，是趨向涅槃（Nirvāṇa）之道的一個分支。再次，比丘（bhikkhu），如果看到嬰兒，心智愚癡沒有知覺，睡臥在污穢的地方，這樣思維：『我也是這樣的法，也是這樣的相，還沒有脫離這種法。我的身體也是有'
【English Translation】 English version Dào shēng. After the final consciousness ceases, the initial consciousness immediately arises, with no interval in between. Just as a shadow moves with the sun, and shadows continue one after another, with no interval between the shadow and the sun. Similarly, when the final consciousness ceases, the initial consciousness continues, arising from the remaining path. After the latter consciousness ceases, the initial consciousness immediately arises, with no interval in between. In this way, the final consciousness, and the dharmas (dharma) associated with the final consciousness, do not reach the initial consciousness; the initial consciousness, and the dharmas associated with the initial consciousness, do not reach the final consciousness. Just as after the eye consciousness ceases, ear consciousness arises, and after ear consciousness ceases, eye consciousness arises, the dharmas associated with eye consciousness do not reach ear consciousness, and the dharmas associated with ear consciousness do not reach eye consciousness. Similarly, the latter consciousness and the dharmas associated with the latter consciousness do not reach the initial consciousness; the initial consciousness and the dharmas associated with the initial consciousness do not reach the latter consciousness. If the initial consciousness arises immediately after the latter consciousness ceases, it means that this time has passed, it means that after this ceases, that arises, it means that this ends and that begins. Life is not the body, the body is not life, life and body are not independent of each other, and body and life are not independent of each other. Life is neither annihilation nor permanence, neither changing nor without cause, not created by gods, not this action receiving this result, nor different action receiving different result. Know that there is going and coming, know that there is birth and death, know that there is the continuity of karma (karma), know that there is teaching, know that there are conditions. There is no one going from here to there, no one coming from there to here, but actions continuously arise because of the conditions of karma. Just as the World Honored One (Lokasenna) said: 'I' is empty, and one should not doubt 'I' and 'mine', and one should not doubt all dharmas. Therefore, it should be known that this dharma is impermanent, conditioned, arising from causes, and is subject to cessation, change, destruction, and separation. 'Mine' is not what I possess, 'I' do not possess 'mine', and neither 'mine' nor 'I' have 'I'. This is called right view. In this way, diligently practice with mindfulness and right wisdom without negligence, quietly, relying on cutting off greed and delusion. After cutting them off, the mind dwells uprightly, stops uprightly, and abides alone in meditation. Truly remembering people, remembering the past, this is called the mindfulness of the body (Śarīra-smṛtyupasthāna). Remembering, drawing near, and practicing diligently, one can attain the fruit of Stream-enterer (Srotaāpanna-phala), and even the fruit of Arhat (Arhat-phala). This is called mindfulness of the body, a branch of the path leading to Nirvana (Nirvāṇa). Furthermore, O bhikkhu, if you see an infant, foolish and without knowledge, sleeping in a filthy place, think thus: 'I am also of such a nature, of such a form, and have not yet escaped from this nature. My body is also subject to'
生法。有生過患。如實人念憶念。是名身念處。念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。若見男子女人。年老衰熟。發白齒落皮緩面皺身體僂曲柱杖羸步氣息不調。如是思惟。我身亦如是法如是相。未離是法。我身亦是有老法。有過患。如實人念憶念是名身念處。念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。若見男子女人。身患苦有。眠臥穢處。羸劣無力。動止須人。如是思惟。我身亦如是法如是相。未離是法。我身亦有病。有病過患。如實人念憶念。是名身念處。念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。若見男子女人身壞時過。若是親屬若非親屬。棄其死屍。如草糞土。如是思惟。我身如是法如是相。未離是法。我身亦壞法。有死過患。如實人念憶念。是名身念處。念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。見死屍棄在冢間。一日至三日。觀自身。如是法如是相。未離是法。如實人念憶念。是名身念處。念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。見死屍棄在冢間。一日至三日。膀脹青瘀。觀自身。如是法如是相。未離是法。如實人念憶
念。是名身念處。念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘見死屍棄在冢間。一日至三日。若烏鳥虎狼。為若干諸獸所食啖。觀自身。如是法如是相。未離是法。如實人念憶念是名身念處。念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。見死屍骨節相連青赤爛壞膿血不凈臭穢可惡。觀自身。如是法如是相。未離是法。如實人念憶念。是名身念處。念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。見死屍骨節相連血肉所覆筋脈未斷。觀自身。如是法如是相。未離是法。如實人念憶念。是名身念處。念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。見死屍骨節相連血肉已離筋脈未斷。觀自身。如是法如是相。未離是法。如實人念憶念。是名身念處。念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。見死屍骨節已壞未離本處。觀自身如是法如是相。未離是法。如實人念憶念。是名身念處。念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。見死屍骨節已壞遠離本處腳髀膊臗脊脅肋手足肩臂項髑髏各自異處。觀自身如是法如是相。未離是法。如實
【現代漢語翻譯】 現代漢語譯本 念。這稱為身念處（Kayanupassana，對身體的覺察）。念住親近、多多修習，可以證得須陀洹果（Sotapanna，預流果）乃至阿羅漢果（Arahat，無學果）。這稱為身念處，是趨向涅槃（Nirvana，寂滅）之道的一個分支。 再者，比丘看見死屍被丟棄在墳墓間，一到三天，被烏鴉、鳥、老虎、狼等各種野獸所啃食。觀察自身，也是這樣的法則，這樣的現象，沒有脫離這種法則，如實地憶念。這稱為身念處。念住親近、多多修習，可以證得須陀洹果乃至阿羅漢果。這稱為身念處，是趨向涅槃之道的一個分支。 再者，比丘看見死屍的骨節相連，青一塊紅一塊地腐爛，膿血不乾淨，臭穢可憎。觀察自身，也是這樣的法則，這樣的現象，沒有脫離這種法則，如實地憶念。這稱為身念處。念住親近、多多修習，可以證得須陀洹果乃至阿羅漢果。這稱為身念處，是趨向涅槃之道的一個分支。 再者，比丘看見死屍的骨節相連，被血肉覆蓋，筋脈還沒有斷。觀察自身，也是這樣的法則，這樣的現象，沒有脫離這種法則，如實地憶念。這稱為身念處。念住親近、多多修習，可以證得須陀洹果乃至阿羅漢果。這稱為身念處，是趨向涅槃之道的一個分支。 再者，比丘看見死屍的骨節相連，血肉已經分離，筋脈還沒有斷。觀察自身，也是這樣的法則，這樣的現象，沒有脫離這種法則，如實地憶念。這稱為身念處。念住親近、多多修習，可以證得須陀洹果乃至阿羅漢果。這稱為身念處，是趨向涅槃之道的一個分支。 再者，比丘看見死屍的骨節已經損壞，還沒有離開原來的地方。觀察自身，也是這樣的法則，這樣的現象，沒有脫離這種法則，如實地憶念。這稱為身念處。念住親近、多多修習，可以證得須陀洹果乃至阿羅漢果。這稱為身念處，是趨向涅槃之道的一個分支。 再者，比丘看見死屍的骨節已經損壞，遠離原來的地方，腳、髀（大腿）、膊（肩膀）、臗（髖）、脊（背）、脅（肋）、手、足、肩、臂、項（頸）、髑髏（頭蓋骨）各自在不同的地方。觀察自身，也是這樣的法則，這樣的現象，沒有脫離這種法則，如實
【English Translation】 English version Mindfulness. This is called Kayanupassana (mindfulness of the body). Mindfulness, when cultivated and practiced frequently, leads to the attainment of Sotapanna (stream-enterer), and even Arahat (worthy one). This is called Kayanupassana, a branch of the path leading to Nirvana (liberation). Furthermore, a bhikkhu (monk) sees a corpse discarded in a charnel ground, one to three days old, being eaten by crows, birds, tigers, wolves, and various other beasts. He observes his own body, 'Such is its nature, such is its condition, it is not exempt from this nature,' truly recollecting this. This is called Kayanupassana. Mindfulness, when cultivated and practiced frequently, leads to the attainment of Sotapanna, and even Arahat. This is called Kayanupassana, a branch of the path leading to Nirvana. Furthermore, a bhikkhu sees a corpse with bones still connected, discolored, decaying, with pus and blood, impure, foul, and repulsive. He observes his own body, 'Such is its nature, such is its condition, it is not exempt from this nature,' truly recollecting this. This is called Kayanupassana. Mindfulness, when cultivated and practiced frequently, leads to the attainment of Sotapanna, and even Arahat. This is called Kayanupassana, a branch of the path leading to Nirvana. Furthermore, a bhikkhu sees a corpse with bones still connected, covered with flesh and blood, with sinews not yet severed. He observes his own body, 'Such is its nature, such is its condition, it is not exempt from this nature,' truly recollecting this. This is called Kayanupassana. Mindfulness, when cultivated and practiced frequently, leads to the attainment of Sotapanna, and even Arahat. This is called Kayanupassana, a branch of the path leading to Nirvana. Furthermore, a bhikkhu sees a corpse with bones still connected, the flesh and blood separated, with sinews not yet severed. He observes his own body, 'Such is its nature, such is its condition, it is not exempt from this nature,' truly recollecting this. This is called Kayanupassana. Mindfulness, when cultivated and practiced frequently, leads to the attainment of Sotapanna, and even Arahat. This is called Kayanupassana, a branch of the path leading to Nirvana. Furthermore, a bhikkhu sees a corpse with bones already broken, not yet separated from their original positions. He observes his own body, 'Such is its nature, such is its condition, it is not exempt from this nature,' truly recollecting this. This is called Kayanupassana. Mindfulness, when cultivated and practiced frequently, leads to the attainment of Sotapanna, and even Arahat. This is called Kayanupassana, a branch of the path leading to Nirvana. Furthermore, a bhikkhu sees a corpse with bones already broken, separated from their original positions, feet, thighs, shoulders, hips, back, ribs, hands, legs, shoulders, arms, neck, skull, each in different places. He observes his own body, 'Such is its nature, such is its condition, it is not exempt from this nature,' truly
人念憶念。是名身念處。念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。見死屍骨節久故色白如貝色青如鴿朽敗碎壞。觀自身如是法如是相。未離是法。如實人念憶念。是名身念處。念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。複次比丘。見死屍在火聚上。一切發毛。面板血肉。筋脈骨髓。一切發毛。乃至骨髓漸漸消盡。觀此身法。不至東方南西北方四維上下住。此身法本無而生已有還滅。如實人念憶念。是名身念處。念親近多修學得須陀洹果乃至阿羅漢果。是名身念處一支向涅槃道。何謂身念。身發起生。是名身念。思惟身生。是名身念。身境界生。是名身念。依身生。是名身念。身份別生。是名身念處。何謂定慧二支向涅槃道。何謂定。心住正住。是名定。何謂慧。智分別是名慧。如是定如是慧。是名定慧。親近多修學已得須陀洹果斯陀含果阿那含果阿羅漢果。是名定慧二支向涅槃道。複次比丘。若一切有為法。若一處有為法。思惟無常知無常解無常受無常。如是不放逸觀。得定心住正住。是名定。如實人若智分別。是名慧。如是定如是慧。是名定慧。定慧親近多修學得須陀洹果乃至阿羅漢果。是名定慧二支向涅槃道。複次比丘。若一切有為法。若一處有為法
。思惟苦患癰箭著味。依緣壞法。不定不滿。變滅可壞。苦空無我。思惟緣知緣解緣受緣。即無明緣行。行緣識。識緣名色。名色緣六入。六入緣觸。觸緣受。受緣愛。愛緣取。取緣有。有緣生。生緣老死憂悲苦惱純苦聚集。如是不放逸觀。得定心住正住。是名定。如實人若智分別。是名慧。如是定如是慧。是名定慧。定慧。親近多修學得須陀洹果乃至阿羅漢果。是名定慧二支向涅槃道。複次比丘。若一切有為法。一處有為法。思惟滅知滅解滅受滅。即無明滅。無明滅則行滅。乃至純苦聚集滅。如是不放逸觀。得定心住正住。是名定。如實人若智分別。是名慧。如是定。如是慧。是名定慧。定慧親近多修學得須陀洹果乃至阿羅漢果。是名定慧二支向涅槃道。複次比丘。行知行樂住知住樂坐知坐樂臥知臥樂。如身行住坐臥樂。如實知不放逸觀。得定心住正住。是名定。如實人若智分別。是名慧。如是定。如是慧。是名定慧。定慧親近多修學得須陀洹果乃至阿羅漢果。是名定慧二支向涅槃道。乃至若見死屍在火聚上。亦如上說。複次比丘。如是思惟。我內有欲染。如實知內有欲染。若內無慾染。如實知內無慾染。如欲染未生。如實知未生。如欲染生。如實知生。如欲染生已斷。如實知斷。如欲染斷已。如實知更不復生。內
有瞋恚睡眠掉悔疑亦如是。如是不放逸觀。得定心住正住。是名定。如實人若智分別。是名慧。如是定。如是慧。是名定慧。定慧親近多修學得須陀洹果乃至阿羅漢果。是名定慧二支向涅槃道。複次比丘。如是思惟。我內眼識色有欲染瞋恚。如實知內眼識色有欲染瞋恚。內眼識色無慾染瞋恚。如實知內眼識色無慾染瞋恚。如未生眼識色慾染瞋恚。如實知未生。如未生眼識色慾染瞋恚生。如實知生。如生眼識色慾染瞋恚已斷。如實知斷。如眼識色慾染瞋恚斷已。如實知更不復生。耳識聲鼻識香舌識味身識觸意識法亦如是。不放逸觀得定心住正住。是名定。如實人若智分別。是名慧。如是定。如是慧。是名定慧。定慧親近多修學得須陀洹果乃至阿羅漢果。是名定慧二支向涅槃道。複次比丘。如是思惟。我內有念正覺。如實知內有念正覺。內無念正覺。如實知內無念正覺。如念正覺未生。如實知未生。如念正覺未生生。如實知生。如念正覺已生具足修。如實知具足修。擇法正覺精進正覺除正覺定正覺舍正覺亦如是。如是不放逸觀。得定心住正住。是名定。如實人若智分別。是名慧。如是定。如是慧。是名定慧。定慧親近多修學得須陀洹果乃至阿羅漢果。是名定慧二支向涅槃道。複次比丘。如實知苦苦集苦滅苦滅道。如實知漏
【現代漢語翻譯】 現代漢語譯本： 同樣，對於瞋恚（chēn huì，嗔恨）、睡眠、掉悔（diào huǐ，掉舉和後悔）、疑（yí，懷疑）也是如此。像這樣不放逸地觀察，使心得到禪定，安住于正念。這稱為『定』。如實之人以智慧進行分辨，這稱為『慧』。像這樣的『定』，像這樣的『慧』，稱為『定慧』。親近、修習、增廣『定慧』，能證得須陀洹果（xū tuó huán guǒ，預流果）乃至阿羅漢果（ā luó hàn guǒ，無學果）。這稱為趨向涅槃（niè pán，寂滅）之道的『定慧』二支。 再者，比丘，這樣思維：我內在的眼識（yǎn shí，視覺意識）對色（sè，顏色和形狀）有欲染（yù rǎn，貪慾的污染）、瞋恚。如實地知曉內在的眼識對色有欲染、瞋恚。內在的眼識對色沒有欲染、瞋恚。如實地知曉內在的眼識對色沒有欲染、瞋恚。對於未生起的眼識的欲染、瞋恚，如實地知曉未生起。對於未生起的眼識的欲染、瞋恚生起，如實地知曉生起。對於已生起的眼識的欲染、瞋恚已斷除，如實地知曉已斷除。對於眼識的欲染、瞋恚斷除后，如實地知曉不再生起。耳識（ěr shí，聽覺意識）對聲（shēng，聲音）、鼻識（bí shí，嗅覺意識）對香（xiāng，氣味）、舌識（shé shí，味覺意識）對味（wèi，味道）、身識（shēn shí，觸覺意識）對觸（chù，觸感）、意識（yì shí，思維意識）對法（fǎ，事物）也是如此。不放逸地觀察，使心得到禪定，安住于正念。這稱為『定』。如實之人以智慧進行分辨，這稱為『慧』。像這樣的『定』，像這樣的『慧』，稱為『定慧』。親近、修習、增廣『定慧』，能證得須陀洹果乃至阿羅漢果。這稱為趨向涅槃之道的『定慧』二支。 再者，比丘，這樣思維：我內在有念正覺（niàn zhèng jué，念覺支）。如實地知曉內在有念正覺。內在沒有念正覺。如實地知曉內在沒有念正覺。對於未生起的念正覺，如實地知曉未生起。對於未生起的念正覺生起，如實地知曉生起。對於已生起的念正覺具足修習，如實地知曉具足修習。擇法正覺（zé fǎ zhèng jué，擇法覺支）、精進正覺（jīng jìn zhèng jué，精進覺支）、除正覺（chú zhèng jué，喜覺支）、定正覺（dìng zhèng jué，定覺支）、舍正覺（shě zhèng jué，舍覺支）也是如此。像這樣不放逸地觀察，使心得到禪定，安住于正念。這稱為『定』。如實之人以智慧進行分辨，這稱為『慧』。像這樣的『定』，像這樣的『慧』，稱為『定慧』。親近、修習、增廣『定慧』，能證得須陀洹果乃至阿羅漢果。這稱為趨向涅槃之道的『定慧』二支。 再者，比丘，如實地知曉苦（kǔ，痛苦）、苦集（kǔ jí，痛苦的生起）、苦滅（kǔ miè，痛苦的止息）、苦滅道（kǔ miè dào，導致痛苦止息的道路）。如實地知曉漏（lòu，煩惱）。
【English Translation】 English version: Likewise, it is the same for anger (chēn huì, hatred), sleep, restlessness and remorse (diào huǐ, agitation and regret), and doubt (yí, skepticism). Observing in this way without negligence, one obtains concentration, the mind dwells rightly and steadfastly. This is called 'concentration' (定, dìng). If a truthful person discerns with wisdom, this is called 'wisdom' (慧, huì). Such 'concentration', such 'wisdom', is called 'concentration and wisdom' (定慧, dìng huì). By cultivating and increasing 'concentration and wisdom', one attains the fruit of Srotapanna (xū tuó huán guǒ, stream-enterer) up to the fruit of Arhat (ā luó hàn guǒ, liberated being). This is called the two branches of 'concentration and wisdom' leading to the path of Nirvana (niè pán, liberation). Furthermore, O bhikkhu, contemplate thus: 'Within me, the eye-consciousness (yǎn shí, visual consciousness) has desire and anger towards forms (sè, colors and shapes).' Know truly that within me, the eye-consciousness has desire and anger towards forms. Know truly that within me, the eye-consciousness has no desire and anger towards forms. As for desire and anger of the eye-consciousness that has not yet arisen, know truly that it has not arisen. As for the arising of desire and anger of the eye-consciousness that has not yet arisen, know truly that it has arisen. As for the desire and anger of the eye-consciousness that has already arisen being cut off, know truly that it has been cut off. As for the desire and anger of the eye-consciousness being cut off, know truly that it will not arise again. It is the same for ear-consciousness (ěr shí, auditory consciousness) towards sounds (shēng, sounds), nose-consciousness (bí shí, olfactory consciousness) towards smells (xiāng, odors), tongue-consciousness (shé shí, gustatory consciousness) towards tastes (wèi, flavors), body-consciousness (shēn shí, tactile consciousness) towards touch (chù, tactile sensations), and mind-consciousness (yì shí, mental consciousness) towards phenomena (fǎ, mental objects). Observing in this way without negligence, one obtains concentration, the mind dwells rightly and steadfastly. This is called 'concentration'. If a truthful person discerns with wisdom, this is called 'wisdom'. Such 'concentration', such 'wisdom', is called 'concentration and wisdom'. By cultivating and increasing 'concentration and wisdom', one attains the fruit of Srotapanna up to the fruit of Arhat. This is called the two branches of 'concentration and wisdom' leading to the path of Nirvana. Furthermore, O bhikkhu, contemplate thus: 'Within me, there is mindfulness enlightenment (niàn zhèng jué, mindfulness enlightenment factor).' Know truly that within me, there is mindfulness enlightenment. Know truly that within me, there is no mindfulness enlightenment. As for mindfulness enlightenment that has not yet arisen, know truly that it has not arisen. As for the arising of mindfulness enlightenment that has not yet arisen, know truly that it has arisen. As for mindfulness enlightenment that has already arisen being fully cultivated, know truly that it has been fully cultivated. It is the same for investigation of phenomena enlightenment (zé fǎ zhèng jué, investigation of phenomena enlightenment factor), effort enlightenment (jīng jìn zhèng jué, effort enlightenment factor), joy enlightenment (chú zhèng jué, joy enlightenment factor), concentration enlightenment (dìng zhèng jué, concentration enlightenment factor), and equanimity enlightenment (shě zhèng jué, equanimity enlightenment factor). Observing in this way without negligence, one obtains concentration, the mind dwells rightly and steadfastly. This is called 'concentration'. If a truthful person discerns with wisdom, this is called 'wisdom'. Such 'concentration', such 'wisdom', is called 'concentration and wisdom'. By cultivating and increasing 'concentration and wisdom', one attains the fruit of Srotapanna up to the fruit of Arhat. This is called the two branches of 'concentration and wisdom' leading to the path of Nirvana. Furthermore, O bhikkhu, know truly suffering (kǔ, suffering), the arising of suffering (kǔ jí, the origin of suffering), the cessation of suffering (kǔ miè, the cessation of suffering), and the path leading to the cessation of suffering (kǔ miè dào, the path to the cessation of suffering). Know truly the outflows (lòu, defilements).
漏集。漏滅漏滅道。如是不放逸觀。得定心住正住。是名定。如實人若智分別。是名慧。如是定。如是慧。是名定慧。定慧親近多修學得須陀洹果乃至阿羅漢果。是名定慧二支向涅槃道。複次比丘。心畏怖故。出一切有為。入甘露界。此寂靜勝離一切有為愛盡涅槃。如是不放逸觀。得定心住正住。是名定。如實人若智分別。是名慧。如是定。如是慧。是名定慧。定慧親近多修學得須陀洹果乃至阿羅漢果。是名定慧二支向涅槃道。何謂定。煩惱未斷者。欲染斷正斷寂靜。瞋恚愚癡煩惱障礙覆蓋諸縛惡行滅正滅寂靜。如秋時多起塵土雲霧即時雨墮滅塵土雲霧。滅正滅寂靜。如是定如煩惱未斷者。欲染斷正滅寂靜。瞋恚愚癡障礙覆蓋諸縛惡行滅正滅寂靜是名定。何謂慧。如實人若智分別。色如實分別色。受想行識亦如是。如明眼人。上高山頂。若觀東方。如實分別。若南西北方。如實分別。如是慧。如實分別色受想行識。是名慧。◎
◎云何有覺有觀定。若定覺觀。相應覺觀。共生共住共滅。是名有覺有觀定。複次有覺有觀定。若定覺觀得正得緣得。是名有覺有觀定。複次有覺有觀定。比丘離欲惡不善法。有覺有觀。離生喜樂。成就初禪行。比丘有覺有觀。喜樂一心。若入此定者。得五支正得緣得覺觀喜樂一心。是名
【現代漢語翻譯】 現代漢語譯本： 漏盡集。漏盡、漏盡之道。像這樣不放逸地觀察，獲得禪定，心安住于正道。這叫做『定』。如實之人以智慧來分辨，這叫做『慧』。像這樣的『定』，像這樣的『慧』，這叫做『定慧』。親近、多多修習『定慧』，能證得須陀洹果（Sotapanna-phala，入流果）乃至阿羅漢果（Arahat-phala，無學果）。這叫做『定慧』二支通向涅槃（Nirvana，寂滅）之道。 再者，比丘（Bhikkhu，出家男眾），因為畏懼，脫離一切有為法，進入甘露界。這寂靜殊勝，遠離一切有為，愛慾止息，即是涅槃。像這樣不放逸地觀察，獲得禪定，心安住于正道。這叫做『定』。如實之人以智慧來分辨，這叫做『慧』。像這樣的『定』，像這樣的『慧』，這叫做『定慧』。親近、多多修習『定慧』，能證得須陀洹果乃至阿羅漢果。這叫做『定慧』二支通向涅槃之道。 什麼叫做『定』？煩惱尚未斷除的人，對於欲染的斷除、正確的斷除、寂靜。對於瞋恚（Dosa，嗔恨）、愚癡（Moha，迷惑）等煩惱的障礙、覆蓋、諸種束縛、惡行的止滅、正確的止滅、寂靜。就像秋天時，常常升起塵土雲霧，隨即降雨，止滅塵土雲霧，止滅、正確的止滅、寂靜。像這樣的『定』，如煩惱尚未斷除的人，對於欲染的斷除、正確的止滅、寂靜。對於瞋恚、愚癡等障礙、覆蓋、諸種束縛、惡行的止滅、正確的止滅、寂靜，這叫做『定』。 什麼叫做『慧』？如實之人以智慧來分辨，色（Rupa，形色）如實地分辨色，受（Vedana，感受）、想（Sanna，概念）、行（Sankhara，行為）、識（Vinnana，意識）也是這樣。就像明眼人，登上高山頂，如果觀察東方，如實地分辨；如果觀察南西北方，如實地分辨。像這樣的『慧』，如實地分辨色、受、想、行、識，這叫做『慧』。 什麼是『有覺有觀定』？如果禪定與覺（Vitakka，尋）、觀（Vicara，伺）相應，覺、觀共同生起、共同安住、共同滅去，這叫做『有覺有觀定』。再者，『有覺有觀定』，如果禪定與覺、觀正確地獲得、因緣和合地獲得，這叫做『有覺有觀定』。再者，『有覺有觀定』，比丘遠離欲、惡、不善法，具有覺、觀，從遠離（惡法）而生起的喜（Piti，喜悅）、樂（Sukha，快樂），成就初禪（Pathama jhana，初禪）的修行。比丘具有覺、觀、喜、樂、一心（Ekaggata，專注）。如果進入這種禪定，獲得五支——正確地獲得、因緣和合地獲得覺、觀、喜、樂、一心。這叫做
【English Translation】 English version: The collection of eradicating outflows. The eradication of outflows, the path to the eradication of outflows. Observing thus without negligence, one attains concentration, the mind dwells rightly, and abides rightly. This is called 'concentration' (Samadhi). If a truthful person discerns with wisdom, this is called 'wisdom' (Prajna). Such 'concentration', such 'wisdom', this is called 'concentration and wisdom' (Samadhi-prajna). Approaching and cultivating 'concentration and wisdom' extensively, one attains the fruit of Sotapanna (Sotapanna-phala, Stream-enterer) up to the fruit of Arahat (Arahat-phala, Arahant). This is called the two branches of 'concentration and wisdom' leading to Nirvana (Nirvana, liberation). Furthermore, a Bhikkhu (Bhikkhu, monk), due to fear, escapes all conditioned phenomena and enters the realm of ambrosia. This is serene and supreme, free from all conditioned phenomena, the cessation of craving, which is Nirvana. Observing thus without negligence, one attains concentration, the mind dwells rightly, and abides rightly. This is called 'concentration'. If a truthful person discerns with wisdom, this is called 'wisdom'. Such 'concentration', such 'wisdom', this is called 'concentration and wisdom'. Approaching and cultivating 'concentration and wisdom' extensively, one attains the fruit of Sotapanna up to the fruit of Arahat. This is called the two branches of 'concentration and wisdom' leading to Nirvana. What is called 'concentration'? For those whose defilements are not yet eradicated, the abandonment, the correct abandonment, the serenity of lust. The obstruction, covering, all fetters, evil deeds of anger (Dosa, hatred), delusion (Moha, ignorance), and defilements are extinguished, correctly extinguished, and serene. Just as in autumn, much dust and clouds arise, and then rain falls immediately, extinguishing the dust and clouds, extinguishing, correctly extinguishing, and serene. Such 'concentration', as for those whose defilements are not yet eradicated, the abandonment, the correct extinction, the serenity of lust. The obstruction, covering, all fetters, evil deeds of anger, delusion are extinguished, correctly extinguished, and serene, this is called 'concentration'. What is called 'wisdom'? If a truthful person discerns with wisdom, form (Rupa, matter) is discerned truthfully, so are feeling (Vedana, sensation), perception (Sanna, perception), mental formations (Sankhara, volitional formations), and consciousness (Vinnana, consciousness). Just like a clear-eyed person, ascending to the top of a high mountain, if observing the east, discerns truthfully; if observing the south, west, and north, discerns truthfully. Such 'wisdom', truthfully discerning form, feeling, perception, mental formations, and consciousness, this is called 'wisdom'. What is 'concentration with initial and sustained application'? If concentration is associated with initial application (Vitakka, thought) and sustained application (Vicara, examination), initial and sustained application arise together, abide together, and cease together, this is called 'concentration with initial and sustained application'. Furthermore, 'concentration with initial and sustained application', if concentration with initial and sustained application is rightly attained, attained through conditions, this is called 'concentration with initial and sustained application'. Furthermore, 'concentration with initial and sustained application', a Bhikkhu, having detached from desires, evil and unwholesome states, with initial and sustained application, attains the first jhana (Pathama jhana, first absorption) accompanied by joy (Piti, rapture) and pleasure (Sukha, happiness) born of detachment. The Bhikkhu has initial application, sustained application, joy, pleasure, and one-pointedness (Ekaggata, concentration). If one enters this concentration, one attains the five factors—rightly attained, attained through conditions: initial application, sustained application, joy, pleasure, and one-pointedness. This is called
初禪有覺有觀定。複次比丘。若得有覺有觀定。有喜共味定。比丘觀喜粗心有悲無喜樂勝寂靜。比丘觀喜粗已。喜寂靜正寂靜滅沒除。喜寂靜正寂靜滅沒除已故。有覺觀無喜樂一心。若入此定者。得四支正得緣得覺觀。無喜樂一心。是名非禪非禪間有覺有觀定。如比丘。若行若受教若法相若方便若專心若思惟若觸得有覺有觀有喜共味定。如比丘行受教法相方便專心思惟觸親近多修學。如比丘行乃至觸親近多修學已。心向寂靜。心向寂靜已。尊上寂靜。尊上寂靜傾向寂靜。傾向寂靜已。喜寂靜。喜寂靜正寂靜。正寂靜滅沒除。滅沒除已。有覺觀無喜樂一心。若入此定者。得四支正得緣得覺觀無喜樂一心。是名非禪非禪間有覺有觀定。複次比丘。若得有覺有觀無喜樂共味定。此比丘觀無喜樂粗心有作不苦不樂舍寂靜勝。此比丘觀無喜樂粗已。無喜樂寂靜。寂靜正寂靜。正寂靜滅沒除。滅沒除已故。有覺有觀不苦不樂舍一心。若入此定者。得四支正得緣得覺觀不苦不樂舍一心。是名非禪非禪間有覺有觀定。如比丘若行若受教若法相。若方便若專心。若思惟若觸得。有覺有觀無喜樂共味定。如比丘行乃至觸親近多修學已。心向寂靜。心向寂靜尊上寂靜。尊上寂靜傾向寂靜。傾向寂靜已。無喜樂寂靜。寂靜正寂靜。正寂靜滅沒除
【現代漢語翻譯】 現代漢語譯本 初禪包含覺（Vitakka，尋）和觀（Vicara，伺）的禪定。更進一步，比丘（Bhikkhu，佛教僧侶），如果獲得包含覺和觀的禪定，以及伴隨喜（Piti，愉悅）的禪定，比丘觀察到喜是粗糙的，內心有悲（Dukkha，苦），沒有喜樂，而舍（Upekkha，平靜）才是殊勝的寂靜。比丘觀察到喜的粗糙之後，喜便寂靜下來，真正地寂靜，滅除消失。喜寂靜、真正寂靜、滅除消失之後，便有了覺和觀，以及無喜樂的專注一心。如果進入這種禪定，便能正確地獲得四支（禪定的四個組成部分），獲得因緣，獲得覺和觀，以及無喜樂的專注一心。這被稱為非禪非禪之間的包含覺和觀的禪定。如同比丘，無論是行走、接受教導、學習佛法、使用方法、專心、思考還是接觸，都能獲得包含覺和觀以及伴隨喜的禪定。如同比丘行走乃至接觸，親近並多多修習之後，心便傾向於寂靜。心傾向於寂靜之後，便尊崇寂靜，尊崇寂靜傾向於寂靜。傾向於寂靜之後，喜便寂靜下來，真正地寂靜，真正地寂靜滅除消失。滅除消失之後，便有了覺和觀，以及無喜樂的專注一心。如果進入這種禪定，便能正確地獲得四支，獲得因緣，獲得覺和觀，以及無喜樂的專注一心。這被稱為非禪非禪之間的包含覺和觀的禪定。更進一步，比丘，如果獲得包含覺和觀以及無喜樂的禪定，這位比丘觀察到無喜樂是粗糙的，內心有非苦非樂的舍才是殊勝的寂靜。這位比丘觀察到無喜樂的粗糙之後，無喜樂便寂靜下來，寂靜真正地寂靜，真正地寂靜滅除消失。滅除消失之後，便有了覺和觀，以及不苦不樂的舍的專注一心。如果進入這種禪定，便能正確地獲得四支，獲得因緣，獲得覺和觀，以及不苦不樂的舍的專注一心。這被稱為非禪非禪之間的包含覺和觀的禪定。如同比丘，無論是行走、接受教導、學習佛法、使用方法、專心、思考還是接觸，都能獲得包含覺和觀以及無喜樂的禪定。如同比丘行走乃至接觸，親近並多多修習之後，心便傾向於寂靜。心傾向於寂靜，尊崇寂靜，尊崇寂靜傾向於寂靜。傾向於寂靜之後，無喜樂便寂靜下來，寂靜真正地寂靜，真正地寂靜滅除消失。
【English Translation】 English version The first Jhana (Jhāna, meditative state) has directed thought (Vitakka) and sustained thought (Vicara). Furthermore, Bhikkhu (Buddhist monk), if a Bhikkhu attains the Jhana with directed and sustained thought, a Jhana accompanied by joy (Piti), the Bhikkhu observes that joy is coarse, the mind has sorrow (Dukkha), there is no joy and happiness, and equanimity (Upekkha) is the supreme tranquility. After the Bhikkhu observes the coarseness of joy, joy becomes tranquil, truly tranquil, extinguished and disappeared. After joy is tranquil, truly tranquil, extinguished and disappeared, there is directed and sustained thought, and one-pointedness of mind without joy and happiness. If one enters this Jhana, one correctly obtains the four factors (the four components of Jhana), obtains the condition, obtains directed and sustained thought, and one-pointedness of mind without joy and happiness. This is called the Jhana with directed and sustained thought between non-Jhana and non-Jhana. Just as a Bhikkhu, whether walking, receiving teachings, learning the Dharma, using methods, concentrating, thinking, or touching, can attain the Jhana with directed and sustained thought and accompanied by joy. Just as a Bhikkhu walks, and so on to touching, approaching and practicing much, the mind inclines towards tranquility. After the mind inclines towards tranquility, one reveres tranquility, reveres tranquility inclines towards tranquility. After inclining towards tranquility, joy becomes tranquil, truly tranquil, truly tranquil extinguished and disappeared. After extinguished and disappeared, there is directed and sustained thought, and one-pointedness of mind without joy and happiness. If one enters this Jhana, one correctly obtains the four factors, obtains the condition, obtains directed and sustained thought, and one-pointedness of mind without joy and happiness. This is called the Jhana with directed and sustained thought between non-Jhana and non-Jhana. Furthermore, Bhikkhu, if a Bhikkhu attains the Jhana with directed and sustained thought and without joy and happiness, this Bhikkhu observes that without joy and happiness is coarse, the mind has neither suffering nor happiness, and equanimity is the supreme tranquility. After this Bhikkhu observes the coarseness of without joy and happiness, without joy and happiness becomes tranquil, tranquil truly tranquil, truly tranquil extinguished and disappeared. After extinguished and disappeared, there is directed and sustained thought, and one-pointedness of mind with equanimity of neither suffering nor happiness. If one enters this Jhana, one correctly obtains the four factors, obtains the condition, obtains directed and sustained thought, and one-pointedness of mind with equanimity of neither suffering nor happiness. This is called the Jhana with directed and sustained thought between non-Jhana and non-Jhana. Just as a Bhikkhu, whether walking, receiving teachings, learning the Dharma, using methods, concentrating, thinking, or touching, can attain the Jhana with directed and sustained thought and without joy and happiness. Just as a Bhikkhu walks, and so on to touching, approaching and practicing much, the mind inclines towards tranquility. The mind inclines towards tranquility, reveres tranquility, reveres tranquility inclines towards tranquility. After inclining towards tranquility, without joy and happiness becomes tranquil, tranquil truly tranquil, truly tranquil extinguished and disappeared.
。滅沒除已。有覺有觀不苦不樂舍一心。若入此定者。得四支正得緣得覺觀不苦不樂舍一心。是名非禪非禪間有覺有觀定。云何無覺有觀定。若定離覺。觀相應不共覺生不共住不共滅。觀共生共住共滅。是名無覺有觀定。複次無覺有觀定。若定不得覺不正得不緣得。觀得正得緣得。是名無覺有觀定。複次無覺有觀定。若比丘。得有覺有觀有喜共味定。此比丘觀覺粗。無覺有觀定寂靜勝。此比丘觀覺粗已覺寂靜。覺寂靜正寂靜。正寂靜滅沒除。滅沒除已。故有觀喜樂一心。若入此定者。得四支正得緣得觀喜樂一心。是名禪間無覺有觀定。如比丘若行若受教若法相若方便若專心用意。若思惟若觸得有覺有觀有喜共味定。此比丘彼行乃至觸親近多修學。如比丘行乃至觸親近多修學已。心向寂靜尊上寂靜傾向寂靜。心向寂靜尊上寂靜傾向寂靜已。覺寂靜正寂靜滅沒除。覺寂靜正寂靜滅沒除已。故有觀喜樂一心。若入此定者。得四支正得緣得觀喜樂一心。是名禪間無覺有觀定。何謂禪間。是初禪二禪間。從初禪趣二禪時。複次比丘。得無覺有觀有喜共味定。比丘觀喜粗喜心。猶有悲無喜。樂寂靜勝。比丘觀喜粗已。喜寂靜正寂靜滅沒除。喜寂靜正寂靜滅沒除已。故有觀無喜樂一心。若入此定者。得三支正得緣得觀無喜樂一心。是
【現代漢語翻譯】 現代漢語譯本 滅盡、消失、去除完畢。有覺（Vitarka，粗略的思考）有觀（Vicara，精細的思考）不苦不樂的舍（Upeksha，平靜）和一心（Ekaggata，專注）。如果進入這種禪定，能正確獲得四支（禪定的四個組成部分），能獲得所緣（對像），能獲得覺觀、不苦不樂的舍和一心。這稱為非禪非禪之間的有覺有觀定。
什麼是無覺有觀定？如果禪定離開了覺，與觀相應，不與覺一同生起、一同存在、一同滅去，觀一同生起、一同存在、一同滅去，這稱為無覺有觀定。再次，無覺有觀定，如果禪定不能獲得覺，不能正確獲得，不能緣取，而觀能獲得，能正確獲得，能緣取，這稱為無覺有觀定。再次，無覺有觀定，如果比丘（Bhikshu，佛教僧侶）獲得有覺有觀、有喜（Piti，喜悅）共同品味的禪定，這位比丘觀察到覺是粗糙的，無覺有觀定是寂靜殊勝的。這位比丘觀察到覺是粗糙的之後，覺變得寂靜，真正寂靜，滅盡、消失、去除。覺滅盡、消失、去除完畢后，因此具有觀、喜、樂（Sukha，快樂）和一心。如果進入這種禪定，能正確獲得四支，能獲得所緣，能獲得觀、喜、樂和一心。這稱為禪定之間的無覺有觀定。如同比丘，如果行走、如果接受教導、如果觀察法相、如果使用方便、如果專心用意、如果思考、如果接觸，獲得有覺有觀、有喜共同品味的禪定。這位比丘對於行走乃至接觸，親近、多次修習。如同比丘對於行走乃至接觸，親近、多次修習之後，心向往寂靜、尊重寂靜、傾向寂靜。心向往寂靜、尊重寂靜、傾向寂靜之後，覺變得寂靜，真正寂靜，滅盡、消失、去除。覺變得寂靜，真正寂靜，滅盡、消失、去除完畢后，因此具有觀、喜、樂和一心。如果進入這種禪定，能正確獲得四支，能獲得所緣，能獲得觀、喜、樂和一心。這稱為禪定之間的無覺有觀定。什麼是禪定之間？是初禪（Prathama Dhyana，第一禪）和二禪（Dvitiya Dhyana，第二禪）之間。從初禪趨向二禪時。再次，比丘獲得無覺有觀、有喜共同品味的禪定。比丘觀察到喜是粗糙的，喜的心仍然有悲傷，沒有喜，樂是寂靜殊勝的。比丘觀察到喜是粗糙的之後，喜變得寂靜，真正寂靜，滅盡、消失、去除。喜變得寂靜，真正寂靜，滅盡、消失、去除完畢后，因此具有觀、無喜的樂和一心。如果進入這種禪定，能正確獲得三支，能獲得所緣，能獲得觀、無喜的樂和一心。這是
【English Translation】 English version Extinguished, vanished, removed completely. There is Vitarka (initial application of thought), Vicara (sustained application of thought), Upeksha (equanimity) which is neither painful nor pleasant, and Ekaggata (one-pointedness of mind). If one enters this Samadhi (concentration), one correctly obtains the four limbs (the four components of the Samadhi), one obtains the object, one obtains Vitarka, Vicara, Upeksha which is neither painful nor pleasant, and Ekaggata. This is called the Samadhi with Vitarka and Vicara in between non-Dhyana (meditation) and non-Dhyana.
What is the Samadhi without Vitarka but with Vicara? If the Samadhi is separated from Vitarka, corresponding to Vicara, not arising together with Vitarka, not abiding together, not ceasing together, Vicara arises together, abides together, ceases together, this is called the Samadhi without Vitarka but with Vicara. Again, the Samadhi without Vitarka but with Vicara, if the Samadhi cannot obtain Vitarka, cannot correctly obtain it, cannot take it as an object, while Vicara can obtain it, can correctly obtain it, can take it as an object, this is called the Samadhi without Vitarka but with Vicara. Again, the Samadhi without Vitarka but with Vicara, if a Bhikshu (Buddhist monk) obtains the Samadhi with Vitarka, Vicara, and Piti (joy) experienced together, this Bhikshu observes that Vitarka is coarse, and the Samadhi without Vitarka but with Vicara is tranquil and superior. After this Bhikshu observes that Vitarka is coarse, Vitarka becomes tranquil, truly tranquil, extinguished, vanished, removed. After Vitarka is extinguished, vanished, removed completely, therefore there is Vicara, Piti, Sukha (happiness), and Ekaggata. If one enters this Samadhi, one correctly obtains the four limbs, one obtains the object, one obtains Vicara, Piti, Sukha, and Ekaggata. This is called the Samadhi without Vitarka but with Vicara in between Dhyana. Like a Bhikshu, if walking, if receiving teachings, if observing the characteristics of Dharma, if using skillful means, if focusing the mind, if thinking, if touching, obtains the Samadhi with Vitarka, Vicara, and Piti experienced together. This Bhikshu, regarding walking and even touching, draws near to, practices repeatedly. Like a Bhikshu, after drawing near to and practicing repeatedly regarding walking and even touching, the mind turns towards tranquility, respects tranquility, inclines towards tranquility. After the mind turns towards tranquility, respects tranquility, inclines towards tranquility, Vitarka becomes tranquil, truly tranquil, extinguished, vanished, removed. After Vitarka becomes tranquil, truly tranquil, extinguished, vanished, removed completely, therefore there is Vicara, Piti, Sukha, and Ekaggata. If one enters this Samadhi, one correctly obtains the four limbs, one obtains the object, one obtains Vicara, Piti, Sukha, and Ekaggata. This is called the Samadhi without Vitarka but with Vicara in between Dhyana. What is in between Dhyana? It is between Prathama Dhyana (the first Dhyana) and Dvitiya Dhyana (the second Dhyana). When progressing from the first Dhyana to the second Dhyana. Again, a Bhikshu obtains the Samadhi without Vitarka but with Vicara and Piti experienced together. The Bhikshu observes that Piti is coarse, the mind of Piti still has sorrow, without Piti, Sukha is tranquil and superior. After the Bhikshu observes that Piti is coarse, Piti becomes tranquil, truly tranquil, extinguished, vanished, removed. After Piti becomes tranquil, truly tranquil, extinguished, vanished, removed completely, therefore there is Vicara, Sukha without Piti, and Ekaggata. If one enters this Samadhi, one correctly obtains the three limbs, one obtains the object, one obtains Vicara, Sukha without Piti, and Ekaggata. This is
名非禪非禪間無覺有觀定。如比丘。若行。若受教。若法相。若方便。若專心。若思惟。若觸。得無覺有觀有喜共味定。如比丘。行乃至觸。親近多修學。親近多修學已。心向寂靜。心向寂靜已。尊上寂靜。尊上寂靜。傾向寂靜。傾向寂靜已。喜寂靜滅沒除已。故有觀無喜樂一心。若入此定者。得三支正得緣得觀無喜樂一心。是名非禪非禪間無覺有觀定。複次比丘。得無覺有觀無喜共味定。比丘觀無喜樂粗。無喜樂心。猶有作不苦不樂舍寂靜時。比丘觀無喜樂粗已。無喜樂寂靜寂靜正寂靜。正寂靜滅沒除。滅沒除已。故有觀不苦不樂舍一心。若入此定者。得二支正得緣得不苦不樂舍一心。是名非禪非禪間無覺有觀定。如比丘若行。若受教。若法相。若方便。若專心。若思惟。若觸。得無覺有觀無喜樂共味定。如比丘。行乃至觸。親近多修學。行乃至觸親近多修學已。心向寂靜。尊上寂靜。傾向寂靜。傾向寂靜已。無喜樂寂靜正寂靜滅沒除。滅沒除已。故有觀不苦不樂舍一心。若入此定者。得三支正得緣得觀不苦不樂舍一心。是名非禪。非禪間無覺有觀定。是名無覺有觀定。何謂無覺無觀定。若定離覺觀覺觀不共生不共住不共滅。是名無覺無觀定。複次無覺無觀定。若定於覺觀不得不正得不緣得。是名無覺無觀定。◎
【現代漢語翻譯】 現代漢語譯本： 什麼是非禪非禪間無覺有觀定？例如，一位比丘（bhikkhu，佛教僧侶），如果行走、接受教導、觀察法相（dhamma-lakkhana，法的特徵）、使用方便法門（upaya，善巧手段）、專心致志、深入思惟、或者通過接觸，獲得無覺有觀有喜共味定（a state of concentration without initial application of thought but with sustained application of thought, accompanied by joy）。 例如，比丘通過行走乃至接觸，親近並多次修習，親近並多次修習后，心向往寂靜，尊崇寂靜，傾向於寂靜。傾向於寂靜后，喜（piti，喜悅）的寂靜滅沒消除，因此獲得有觀無喜樂一心（one-pointedness of mind with sustained application of thought, without joy and pleasure）。如果進入這種禪定，就能正確地獲得三種禪支（jhana factors，禪定的組成部分），正確地緣取目標，獲得有觀無喜樂一心。這被稱為非禪非禪間無覺有觀定。 再者，比丘獲得無覺有觀無喜共味定（a state of concentration without initial application of thought but with sustained application of thought, without joy）。比丘觀察到無喜樂（absence of joy and pleasure）是粗糙的，當無喜樂的心處於不苦不樂的舍（upekkha，平靜）的狀態時，比丘觀察到無喜樂是粗糙的，無喜樂的寂靜是真正的寂靜，真正的寂靜滅沒消除。滅沒消除后，因此獲得有觀不苦不樂舍一心（one-pointedness of mind with sustained application of thought, accompanied by equanimity）。如果進入這種禪定，就能正確地獲得兩種禪支，正確地緣取目標，獲得不苦不樂舍一心。這被稱為非禪非禪間無覺有觀定。 例如，比丘通過行走、接受教導、觀察法相、使用方便法門、專心致志、深入思惟、或者通過接觸，獲得無覺有觀無喜樂共味定。比丘通過行走乃至接觸，親近並多次修習，通過行走乃至接觸親近並多次修習后，心向往寂靜，尊崇寂靜，傾向於寂靜。傾向於寂靜后，無喜樂的寂靜真正地滅沒消除。滅沒消除后，因此獲得有觀不苦不樂舍一心。如果進入這種禪定，就能正確地獲得三種禪支，正確地緣取目標，獲得有觀不苦不樂舍一心。這被稱為非禪非禪間無覺有觀定。這被稱為無覺有觀定。 什麼是無覺無觀定（a state of concentration without initial and sustained application of thought）？如果禪定遠離了覺（vitakka，初始思維）和觀（vicara，持續思維），覺和觀不共同生起、不共同存在、不共同滅去，這被稱為無覺無觀定。 再者，無覺無觀定是指，在這種禪定中，對於覺和觀，既不能正確地獲得，也不能正確地緣取。這被稱為無覺無觀定。
【English Translation】 English version: What is a concentration that is neither a jhana nor between jhanas, without initial application of thought but with sustained application of thought? For example, a bhikkhu (Buddhist monk), whether walking, receiving instruction, observing the characteristics of the Dhamma (dhamma-lakkhana, characteristics of the law), using skillful means (upaya, expedient means), being attentive, contemplating deeply, or through contact, attains a state of concentration without initial application of thought but with sustained application of thought, accompanied by joy. For example, a bhikkhu, through walking and so on up to contact, draws near to and repeatedly practices; having drawn near to and repeatedly practiced, the mind inclines towards tranquility, respects tranquility, tends towards tranquility. Having tended towards tranquility, the tranquility of joy (piti, rapture) ceases, vanishes, and is eliminated; therefore, there is one-pointedness of mind with sustained application of thought, without joy and pleasure. If one enters this concentration, one correctly attains the three jhana factors (jhana factors, components of concentration), correctly focuses on the object, and attains one-pointedness of mind with sustained application of thought, without joy and pleasure. This is called a concentration that is neither a jhana nor between jhanas, without initial application of thought but with sustained application of thought. Furthermore, a bhikkhu attains a state of concentration without initial application of thought but with sustained application of thought, without joy. The bhikkhu observes that the absence of joy and pleasure is coarse; when the mind without joy and pleasure is in a state of equanimity (upekkha, equanimity) that is neither painful nor pleasant, the bhikkhu observes that the absence of joy and pleasure is coarse, the tranquility of the absence of joy and pleasure is true tranquility, true tranquility ceases, vanishes, and is eliminated. Having ceased, vanished, and been eliminated, therefore, there is one-pointedness of mind with sustained application of thought, accompanied by equanimity that is neither painful nor pleasant. If one enters this concentration, one correctly attains the two jhana factors, correctly focuses on the object, and attains one-pointedness of mind with equanimity that is neither painful nor pleasant. This is called a concentration that is neither a jhana nor between jhanas, without initial application of thought but with sustained application of thought. For example, a bhikkhu, through walking, receiving instruction, observing the characteristics of the Dhamma, using skillful means, being attentive, contemplating deeply, or through contact, attains a state of concentration without initial application of thought but with sustained application of thought, without joy. A bhikkhu, through walking and so on up to contact, draws near to and repeatedly practices; having drawn near to and repeatedly practiced through walking and so on up to contact, the mind inclines towards tranquility, respects tranquility, tends towards tranquility. Having tended towards tranquility, the tranquility of the absence of joy and pleasure truly ceases, vanishes, and is eliminated. Having ceased, vanished, and been eliminated, therefore, there is one-pointedness of mind with equanimity that is neither painful nor pleasant. If one enters this concentration, one correctly attains the three jhana factors, correctly focuses on the object, and attains one-pointedness of mind with equanimity that is neither painful nor pleasant. This is called a concentration that is neither a jhana nor between jhanas, without initial application of thought but with sustained application of thought. This is called a concentration without initial application of thought but with sustained application of thought. What is a concentration without initial and sustained application of thought (a state of concentration without initial and sustained application of thought)? If a concentration is free from initial thought (vitakka, initial application of thought) and sustained thought (vicara, sustained application of thought), and initial and sustained thought do not arise together, do not exist together, and do not cease together, this is called a concentration without initial and sustained application of thought. Furthermore, a concentration without initial and sustained application of thought is one in which, with regard to initial and sustained thought, one can neither correctly attain nor correctly focus on them. This is called a concentration without initial and sustained application of thought.
舍利弗阿毗曇論卷第十五 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第十六
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯非問分道品第十之二
◎複次無覺無觀定。如比丘。滅覺觀內凈信一心無覺無觀定生喜樂。成就二禪行。此比丘。故有內凈信喜樂一心。若入此定者。得四支正得緣得內凈信喜樂一心。是名第二禪無覺無觀定。複次比丘。得有覺有觀有喜共味定。如比丘觀覺觀粗。無覺無觀定寂靜勝。比丘觀覺觀粗已。覺觀寂靜正寂靜滅沒除。滅沒除已。故有內凈信喜樂一心。若入此定者。得四支正得緣得內凈信喜樂一心。是名第二禪無覺無觀定。如比丘若行若受教。若法相。若方便。若專心。若思惟若觸。得有覺有觀有喜共味定。如比丘。行乃至觸。親近多修學。修學已。心向寂靜。尊上寂靜。傾向寂靜。傾向寂靜已。覺觀寂靜正寂靜滅沒除。滅沒除已。故有內凈信喜樂一心。若入此定者。得四支正得緣得內凈信喜樂一心。是名第二禪無覺無觀定。複次比丘。得無覺無觀有喜共味定。比丘觀喜粗喜心。猶有悲無喜樂寂靜勝。比丘觀喜粗已。喜寂靜正寂靜滅沒除。滅沒除已。故有內凈信無喜樂一心。此入初禪舍心。不及入第三禪定舍心。若入此定者。得三
【現代漢語翻譯】 現代漢語譯本 《舍利弗阿毗曇論》卷第十五 《大正藏》第28冊 No. 1548 《舍利弗阿毗曇論》
《舍利弗阿毗曇論》卷第十六
姚秦 罽賓（Kashmir） 三藏 曇摩耶舍（Dharmayasas） 共 曇摩崛多（Dharmagupta） 等譯 非問分 道品第十之二
◎複次，無覺無觀定。如比丘，滅覺觀，內心清凈，生起信心，一心專注于無覺無觀定，生起喜樂，成就二禪的修行。此比丘，因此具有內心清凈的信心、喜樂和一心。若進入此定者，獲得四支（四種禪支）的正得（正確獲得），獲得緣（所緣），獲得內心清凈的信心、喜樂和一心。這被稱為第二禪的無覺無觀定。複次，比丘，獲得有覺有觀有喜共味定。如比丘觀察覺觀是粗糙的，而無覺無觀定是寂靜殊勝的。比丘觀察覺觀的粗糙后，覺觀寂靜，真正寂靜，滅沒除（滅除）。滅沒除后，因此具有內心清凈的信心、喜樂和一心。若進入此定者，獲得四支的正得，獲得緣，獲得內心清凈的信心、喜樂和一心。這被稱為第二禪的無覺無觀定。如比丘，若行（行走），若受教（接受教導），若法相（法的特徵），若方便（方法），若專心（專注），若思惟（思考），若觸（接觸），獲得有覺有觀有喜共味定。如比丘，行乃至觸，親近多修學（親近並多次修習），修學后，心向寂靜，尊上寂靜（尊重寂靜），傾向寂靜（趨向寂靜）。傾向寂靜后，覺觀寂靜，真正寂靜，滅沒除。滅沒除后，因此具有內心清凈的信心、喜樂和一心。若進入此定者，獲得四支的正得，獲得緣，獲得內心清凈的信心、喜樂和一心。這被稱為第二禪的無覺無觀定。複次，比丘，獲得無覺無觀有喜共味定。比丘觀察喜是粗糙的，喜心，仍然有悲，無喜樂的寂靜殊勝。比丘觀察喜的粗糙后，喜寂靜，真正寂靜，滅沒除。滅沒除后，因此具有內心清凈的無喜樂一心。此入初禪的舍心（捨棄之心），不及入第三禪定舍心。若進入此定者，獲得三
【English Translation】 English version Shariputra Abhidharma Shastra, Volume 15 Taisho Tripitaka, Volume 28, No. 1548, Shariputra Abhidharma Shastra
Shariputra Abhidharma Shastra, Volume 16
Translated by Tripiṭaka Dharmayasas of Kashmir of the Yao Qin Dynasty, together with Dharmagupta and others, Non-Question Section, Path Chapter, Tenth of the Second
◎ Furthermore, there is the No Perception No Observation Samadhi. For example, a Bhikshu, having extinguished perception and observation, with inner purity and faith, with one-pointedness of mind in the No Perception No Observation Samadhi, arises joy and happiness, accomplishing the practice of the second Dhyana. This Bhikshu, therefore, possesses inner purity of faith, joy, happiness, and one-pointedness of mind. If one enters this Samadhi, one obtains the correct attainment of the four limbs (four factors of dhyana), obtains the object (of meditation), obtains inner purity of faith, joy, happiness, and one-pointedness of mind. This is called the No Perception No Observation Samadhi of the second Dhyana. Furthermore, a Bhikshu obtains the Samadhi with Perception, Observation, and Joy. For example, a Bhikshu observes that perception and observation are coarse, while the No Perception No Observation Samadhi is tranquil and superior. After the Bhikshu observes the coarseness of perception and observation, perception and observation become tranquil, truly tranquil, extinguished and eliminated. After being extinguished and eliminated, therefore, one possesses inner purity of faith, joy, happiness, and one-pointedness of mind. If one enters this Samadhi, one obtains the correct attainment of the four limbs, obtains the object, obtains inner purity of faith, joy, happiness, and one-pointedness of mind. This is called the No Perception No Observation Samadhi of the second Dhyana. As a Bhikshu, whether walking, receiving teachings, understanding the characteristics of the Dharma (law), using skillful means, being focused, contemplating, or experiencing contact, obtains the Samadhi with Perception, Observation, and Joy. As a Bhikshu, walking and so on up to experiencing contact, draws near, practices and studies much. After practicing and studying, the mind inclines towards tranquility, respects tranquility, tends towards tranquility. After tending towards tranquility, perception and observation become tranquil, truly tranquil, extinguished and eliminated. After being extinguished and eliminated, therefore, one possesses inner purity of faith, joy, happiness, and one-pointedness of mind. If one enters this Samadhi, one obtains the correct attainment of the four limbs, obtains the object, obtains inner purity of faith, joy, happiness, and one-pointedness of mind. This is called the No Perception No Observation Samadhi of the second Dhyana. Furthermore, a Bhikshu obtains the No Perception No Observation Samadhi with Joy. The Bhikshu observes that joy is coarse, the mind of joy, still has sorrow, the tranquility without joy and happiness is superior. After the Bhikshu observes the coarseness of joy, joy becomes tranquil, truly tranquil, extinguished and eliminated. After being extinguished and eliminated, therefore, one possesses inner purity of mind without joy and happiness. This abandonment of mind (equanimity) in entering the first Dhyana is not as good as the abandonment of mind in entering the third Dhyana. If one enters this Samadhi, one obtains three
支正得緣得內凈信無喜樂一心。是名禪間無覺無觀定。第二第三禪間從二禪趣三禪。複次比丘。得無覺無觀無喜樂共味定。比丘觀無喜樂粗無喜樂心。猶有作不苦不樂舍寂靜勝。比丘觀無喜樂粗已。無喜樂寂靜正寂靜滅沒除。滅沒除已。故有內凈信不苦不樂舍一心。若入此定者。得三支正得緣得內凈信不苦不樂舍一心。是名非禪非禪間無覺無觀定。如比丘。若行。若受教。若法相。若方便。若專心。若思惟。若觸。得無覺無觀無喜樂共味定。如比丘。行乃至觸。親近多修學。多修學已。心向寂靜。心向寂靜。尊上寂靜。尊上寂靜。傾向寂靜。傾向寂靜已。喜樂寂靜正寂靜滅沒除。滅沒除已。故有內凈信不苦不樂舍一心。是名非禪非禪間無覺無觀定。複次比丘。離喜舍行念正智身受樂。如諸聖人。解舍念樂行。成就三禪行。比丘故有共味定舍念正智無喜樂一心。若入此定者。得五支正得緣得共味舍念正智無喜樂一心。是名第三禪無覺無觀定。如比丘。若行。若受教。若法相。若方便。若專心。若思惟。若觸。得無覺無觀有喜樂共味定。如比丘。行乃至觸。親近多修學。多修學已。心向寂靜。尊上寂靜。傾向寂靜。傾向寂靜已。喜寂靜正寂靜滅沒除。滅沒除已。故有共味舍念正智無喜樂一心。若入此定者。得五支正得緣得
【現代漢語翻譯】 現代漢語譯本 支正獲得因緣，獲得內心的清凈信心，沒有喜樂，一心不亂。這稱為禪定之間的無覺無觀定。 在第二禪和第三禪之間，從第二禪趨向第三禪。再者，比丘獲得無覺無觀，沒有喜樂，共同品味的禪定。比丘觀察沒有喜樂是粗糙的，沒有喜樂的心，仍然有不苦不樂的捨棄，寂靜殊勝。 比丘觀察沒有喜樂是粗糙的之後，沒有喜樂的寂靜，真正的寂靜，滅除消失。滅除消失之後，因此有內心的清凈信心，不苦不樂的捨棄，一心不亂。如果進入這種禪定，獲得三種正確的因緣，獲得內心的清凈信心，不苦不樂的捨棄，一心不亂。這稱為非禪定，非禪定之間的無覺無觀定。 如同比丘，如果行走，如果接受教導，如果觀察法相，如果使用方便法門，如果專心，如果思考，如果接觸，獲得無覺無觀，沒有喜樂，共同品味的禪定。如同比丘，行走乃至接觸，親近，多次修學。多次修學之後，心向往寂靜。心向往寂靜，尊重寂靜，傾向寂靜。傾向寂靜之後，喜樂寂靜，真正的寂靜，滅除消失。滅除消失之後，因此有內心的清凈信心，不苦不樂的捨棄，一心不亂。這稱為非禪定，非禪定之間的無覺無觀定。 再者，比丘，遠離喜樂，捨棄行為，保持正念和正知，身體感受快樂。如同諸位聖人，理解捨棄，保持正念和快樂的行為，成就第三禪的行為。比丘因此有共同品味的禪定，捨棄，正念，正知，沒有喜樂，一心不亂。如果進入這種禪定，獲得五種正確的因緣，獲得共同品味的捨棄，正念，正知，沒有喜樂，一心不亂。這稱為第三禪的無覺無觀定。 如同比丘，如果行走，如果接受教導，如果觀察法相，如果使用方便法門，如果專心，如果思考，如果接觸，獲得無覺無觀，有喜樂，共同品味的禪定。如同比丘，行走乃至接觸，親近，多次修學。多次修學之後，心向往寂靜，尊重寂靜，傾向寂靜。傾向寂靜之後，喜樂寂靜，真正的寂靜，滅除消失。滅除消失之後，因此有共同品味的捨棄，正念，正知，沒有喜樂，一心不亂。如果進入這種禪定，獲得五種正確的因緣，獲得
【English Translation】 English version 'Zhi Zheng' (支正) obtains the cause and condition, obtains inner pure faith, without joy and pleasure, with one-pointedness of mind. This is called the 'non-perception, non-observation' concentration between 'dhyanas' (禪間). Between the second and third 'dhyanas' (禪), from the second 'dhyana' (禪) one proceeds to the third 'dhyana' (禪). Furthermore, the 'bhiksu' (比丘) obtains the 'non-perception, non-observation', without joy and pleasure, common taste concentration. The 'bhiksu' (比丘) observes that the absence of joy and pleasure is coarse, and the mind without joy and pleasure still has equanimity that is neither painful nor pleasant, and that tranquility is superior. After the 'bhiksu' (比丘) observes that the absence of joy and pleasure is coarse, the tranquility of the absence of joy and pleasure, the true tranquility, is extinguished and disappears. After it is extinguished and disappears, therefore there is inner pure faith, equanimity that is neither painful nor pleasant, and one-pointedness of mind. If one enters this concentration, one obtains three correct causes and conditions, obtains inner pure faith, equanimity that is neither painful nor pleasant, and one-pointedness of mind. This is called 'non-dhyana' (非禪), the 'non-perception, non-observation' concentration between 'non-dhyanas' (非禪間). Like a 'bhiksu' (比丘), if walking, if receiving teachings, if observing the characteristics of the 'dharma' (法), if using expedient means, if concentrating, if contemplating, if touching, one obtains the 'non-perception, non-observation', without joy and pleasure, common taste concentration. Like a 'bhiksu' (比丘), walking and even touching, approaching, studying extensively. After studying extensively, the mind inclines towards tranquility. The mind inclines towards tranquility, respects tranquility, tends towards tranquility. After tending towards tranquility, the joy and pleasure of tranquility, the true tranquility, is extinguished and disappears. After it is extinguished and disappears, therefore there is inner pure faith, equanimity that is neither painful nor pleasant, and one-pointedness of mind. This is called 'non-dhyana' (非禪), the 'non-perception, non-observation' concentration between 'non-dhyanas' (非禪間). Furthermore, the 'bhiksu' (比丘), abandoning joy and pleasure, abandoning actions, maintaining right mindfulness and right knowledge, the body experiences pleasure. Like the 'aryas' (聖人), understanding abandonment, maintaining right mindfulness and pleasurable actions, accomplishing the actions of the third 'dhyana' (禪). The 'bhiksu' (比丘) therefore has common taste concentration, abandonment, right mindfulness, right knowledge, without joy and pleasure, and one-pointedness of mind. If one enters this concentration, one obtains five correct causes and conditions, obtains common taste abandonment, right mindfulness, right knowledge, without joy and pleasure, and one-pointedness of mind. This is called the 'non-perception, non-observation' concentration of the third 'dhyana' (禪). Like a 'bhiksu' (比丘), if walking, if receiving teachings, if observing the characteristics of the 'dharma' (法), if using expedient means, if concentrating, if contemplating, if touching, one obtains the 'non-perception, non-observation', with joy and pleasure, common taste concentration. Like a 'bhiksu' (比丘), walking and even touching, approaching, studying extensively. After studying extensively, the mind inclines towards tranquility, respects tranquility, tends towards tranquility. After tending towards tranquility, the joy and pleasure of tranquility, the true tranquility, is extinguished and disappears. After it is extinguished and disappears, therefore there is common taste abandonment, right mindfulness, right knowledge, without joy and pleasure, and one-pointedness of mind. If one enters this concentration, one obtains five correct causes and conditions, obtains
共味舍念正智無喜樂一心。是名第三禪無覺無觀定。複次比丘。得無覺無觀無喜樂共味定。如比丘。觀無喜樂粗無喜樂心。猶有作不苦不樂舍寂靜勝。比丘觀無喜樂粗已。無喜樂寂靜正寂靜滅沒除。滅沒除已。舍念正智一心。此人出息入息滅。不及入第四禪者。若入此定者。得四支正得緣得不苦不樂舍念正智一心。是名禪間無覺無觀定。第三第四禪間。從三禪趣第四禪。如比丘。若行。若受教。若法相。若方便。若專心。若思惟。若觸。得無覺無觀無喜樂共味定。比丘行乃至觸。親近多修學。多修學已。心向寂靜。尊上寂靜。傾向寂靜。傾向寂靜已。無喜樂寂靜正寂靜滅沒除。滅沒除已。有不苦不樂舍念正智一心。此人出息入息滅。不及入第四禪者。若入此定者。得四支正得緣得不苦不樂舍念正智一心。是名禪間無覺無觀定。第三第四禪間。從第三禪趣第四禪。複次比丘。斷苦斷樂。先滅憂喜。不苦不樂舍念凈。成就四禪行。如比丘。有喜不苦不樂舍念凈一心。若入此定者。得四支正得緣得不苦不樂舍念凈一心。是名第四禪無覺無觀定。複次比丘。得無覺無觀無喜樂共味定。比丘觀無喜樂粗無喜樂心。猶有作不苦不樂舍寂靜勝。比丘觀無喜樂粗已。無喜樂寂靜正寂靜滅沒除。滅沒除已。故有不苦不樂舍念凈一心。若入
【現代漢語翻譯】 現代漢語譯本 共味舍念正智無喜樂一心：這被稱為第三禪的無覺無觀定（沒有感覺和想法的禪定狀態）。 再者，比丘（佛教僧侶）獲得無覺無觀無喜樂共味定。如同比丘觀察到無喜樂是粗糙的，無喜樂的心仍然可以產生不苦不樂的舍（一種平靜的心境），寂靜殊勝。 比丘觀察到無喜樂是粗糙的之後，無喜樂的寂靜完全寂靜地滅除，滅除之後，保持舍念正智一心。此人的出息入息滅除，但還不能進入第四禪。如果進入這種禪定狀態，就能獲得四支（四種要素）的正得緣，獲得不苦不樂的舍念正智一心。這被稱為禪間無覺無觀定，是第三禪和第四禪之間的狀態，是從第三禪趨向第四禪。 如同比丘，無論是行走、接受教導、觀察法相（佛法的特徵）、運用方便法門、專心致志、深入思惟、還是通過接觸，都能獲得無覺無觀無喜樂共味定。比丘通過行走乃至接觸，親近、多次修習，多次修習之後，心向往寂靜，尊崇寂靜，傾向於寂靜。傾向於寂靜之後，無喜樂的寂靜完全寂靜地滅除，滅除之後，產生不苦不樂的舍念正智一心。此人的出息入息滅除，但還不能進入第四禪。如果進入這種禪定狀態，就能獲得四支的正得緣，獲得不苦不樂的舍念正智一心。這被稱為禪間無覺無觀定，是第三禪和第四禪之間的狀態，是從第三禪趨向第四禪。 再者，比丘斷除苦、斷除樂，先滅除憂、喜，以不苦不樂的舍念清凈，成就第四禪的修行。如同比丘，擁有喜，不苦不樂的舍念清凈一心。如果進入這種禪定狀態，就能獲得四支的正得緣，獲得不苦不樂的舍念清凈一心。這被稱為第四禪的無覺無觀定。 再者，比丘獲得無覺無觀無喜樂共味定。比丘觀察到無喜樂是粗糙的，無喜樂的心仍然可以產生不苦不樂的舍寂靜殊勝。比丘觀察到無喜樂是粗糙的之後，無喜樂的寂靜完全寂靜地滅除，滅除之後，因此擁有不苦不樂的舍念清凈一心。如果進入...
【English Translation】 English version 'Shared sensation of equanimity, mindfulness, perfect wisdom, without joy or pleasure, one-pointedness of mind': this is called the third 'jhāna' (state of meditative absorption) of 'no perception, no discursive thought' ('no feeling, no thought' meditation). Furthermore, a 'bhikkhu' (Buddhist monk) attains the 'shared sensation of equanimity' ('upekkhā'), mindfulness, without joy or pleasure. It is like a 'bhikkhu' observing that the absence of joy and pleasure is coarse, and the mind without joy or pleasure can still produce 'neither-painful-nor-pleasant equanimity' ('adukkha-asukha upekkhā'), which is serene and superior. After the 'bhikkhu' observes that the absence of joy and pleasure is coarse, the serenity of the absence of joy and pleasure is completely and serenely extinguished, eliminated, and removed. After it is extinguished, eliminated, and removed, he maintains equanimity, mindfulness, perfect wisdom, and one-pointedness of mind. This person's out-breath and in-breath cease, but he has not yet entered the fourth 'jhāna'. If he enters this state of meditation, he can obtain the correct conditions for the four elements, obtain 'neither-painful-nor-pleasant equanimity', mindfulness, perfect wisdom, and one-pointedness of mind. This is called the 'intermediate jhāna' of 'no perception, no discursive thought', which is between the third and fourth 'jhānas', and is the transition from the third 'jhāna' to the fourth 'jhāna'. It is like a 'bhikkhu', whether walking, receiving teachings, observing the characteristics of the 'Dhamma' (Buddhist teachings), using skillful means, being single-minded, contemplating deeply, or through contact, can attain the 'shared sensation of equanimity', mindfulness, without joy or pleasure. The 'bhikkhu', through walking and even contact, draws near, practices repeatedly, and studies extensively. After practicing repeatedly and studying extensively, his mind inclines towards serenity, reveres serenity, and tends towards serenity. After tending towards serenity, the serenity of the absence of joy and pleasure is completely and serenely extinguished, eliminated, and removed. After it is extinguished, eliminated, and removed, he produces 'neither-painful-nor-pleasant equanimity', mindfulness, perfect wisdom, and one-pointedness of mind. This person's out-breath and in-breath cease, but he has not yet entered the fourth 'jhāna'. If he enters this state of meditation, he can obtain the correct conditions for the four elements, obtain 'neither-painful-nor-pleasant equanimity', mindfulness, perfect wisdom, and one-pointedness of mind. This is called the 'intermediate jhāna' of 'no perception, no discursive thought', which is between the third and fourth 'jhānas', and is the transition from the third 'jhāna' to the fourth 'jhāna'. Furthermore, a 'bhikkhu' abandons suffering, abandons pleasure, first extinguishes sorrow and joy, and perfects the practice of the fourth 'jhāna' with 'neither-painful-nor-pleasant equanimity' and purity of mindfulness. It is like a 'bhikkhu' having joy, 'neither-painful-nor-pleasant equanimity', purity of mindfulness, and one-pointedness of mind. If he enters this state of meditation, he can obtain the correct conditions for the four elements, obtain 'neither-painful-nor-pleasant equanimity', and purity of mindfulness with one-pointedness of mind. This is called the fourth 'jhāna' of 'no perception, no discursive thought'. Furthermore, a 'bhikkhu' attains the 'shared sensation of equanimity', mindfulness, without joy or pleasure. The 'bhikkhu' observes that the absence of joy and pleasure is coarse, and the mind without joy or pleasure can still produce 'neither-painful-nor-pleasant equanimity' which is serene and superior. After the 'bhikkhu' observes that the absence of joy and pleasure is coarse, the serenity of the absence of joy and pleasure is completely and serenely extinguished, eliminated, and removed. After it is extinguished, eliminated, and removed, he therefore possesses 'neither-painful-nor-pleasant equanimity' and purity of mindfulness with one-pointedness of mind. If he enters...
此定者。得四支正得緣得不苦不樂舍念凈一心。是名第四禪無覺無觀定。如比丘。若行。若受教。若法相。若方便。若專心。若思惟。若觸。得無覺無觀無喜樂共味定。如比丘。行乃至觸。親近多修學。多修學已。心向寂靜。尊上寂靜。傾向寂靜。傾向寂靜已。無喜樂寂靜正寂靜滅沒除。滅沒除已。有不苦不樂舍念凈一心。若入此定者。得四支正得緣得不苦不樂舍念凈一心。是名第四禪無覺無觀定。複次比丘。離一切色想。滅瞋恚想。不思惟若干想。成就無邊空處行。如比丘。有空處想不苦不樂舍一心。若入此定者。得三支正得緣得空處想不苦不樂舍一心。是名空處無覺無觀定。複次比丘。離一切空處想成就無邊識處行。如比丘。有識處想不苦不樂舍一心。若入此定者。得三支正得緣得識處想不苦不樂舍一心。是名識處無覺無觀定。複次比丘。離一切識處想。成就無所有處行。如比丘。有無所有處想不苦不樂舍一心。若入此定者。得三支正得緣得無所有處想不苦不樂舍一心。是名不用處無覺無觀定。複次比丘。離一切不用處。成就非想非非想處行。如比丘。有非想非非想處想不苦不樂舍一心。若入此定者。得三支正得緣得非想非非想處想不苦不樂舍一心。是名非想非非想處無覺無觀定。何謂空定。如比丘。一切法。若
【現代漢語翻譯】 現代漢語譯本： 此為入定者所證得的境界：獲得四種正確的因緣，即獲得不苦不樂的舍念清凈一心。這被稱為第四禪，是無覺無觀的禪定。例如，比丘（bhikkhu，佛教僧侶），無論是行走、接受教導、觀察法相、運用方便、專心致志、深入思惟，還是通過觸受，都能獲得無覺無觀、無喜樂相伴的禪定滋味。例如，比丘通過行走乃至觸受，親近、反覆修習，在反覆修習之後，心便趨向寂靜，尊崇寂靜，傾向於寂靜。當傾向於寂靜之後，無喜樂的寂靜便得以真正寂靜、滅除。滅除之後，便能擁有不苦不樂的舍念清凈一心。若入此定者，便能獲得四種正確的因緣，即獲得不苦不樂的舍念清凈一心。這被稱為第四禪，是無覺無觀的禪定。 更進一步，比丘舍離一切色想（rūpa-saññā，對物質形態的感知），滅除瞋恚想（paṭigha-saññā，厭惡的感知），不再思惟各種不同的想法，從而成就無邊空處行（ākāsānañcāyatana，無限虛空的境界）。例如，比丘心中懷有空處想，並達到不苦不樂的舍一心。若入此定者，便能獲得三種正確的因緣，即獲得空處想、不苦不樂的舍一心。這被稱為空處定，是無覺無觀的禪定。 更進一步，比丘舍離一切空處想，從而成就無邊識處行（viññāṇañcāyatana，無限意識的境界）。例如，比丘心中懷有識處想，並達到不苦不樂的舍一心。若入此定者，便能獲得三種正確的因緣，即獲得識處想、不苦不樂的舍一心。這被稱為識處定，是無覺無觀的禪定。 更進一步，比丘舍離一切識處想，從而成就無所有處行（ākiñcaññāyatana，一無所有的境界）。例如，比丘心中懷有無所有處想，並達到不苦不樂的舍一心。若入此定者，便能獲得三種正確的因緣，即獲得無所有處想、不苦不樂的舍一心。這被稱為不用處定，是無覺無觀的禪定。 更進一步，比丘舍離一切不用處，從而成就非想非非想處行（nevasaññānāsaññāyatana，非想非非想的境界）。例如，比丘心中懷有非想非非想處想，並達到不苦不樂的舍一心。若入此定者，便能獲得三種正確的因緣，即獲得非想非非想處想、不苦不樂的舍一心。這被稱為非想非非想處定，是無覺無觀的禪定。什麼是空定？例如，比丘明白一切法……
【English Translation】 English version: This is what one who has attained this state obtains: the four factors are rightly obtained, the condition is obtained, the equanimity of neither-pleasure-nor-pain mindfulness is obtained, and one-pointedness of mind is obtained. This is called the fourth jhāna (meditative state), a state of samādhi (concentration) without perception or conception. For example, a bhikkhu (Buddhist monk), whether walking, receiving instruction, observing the characteristics of the Dhamma (teachings), employing skillful means, being single-minded, contemplating, or experiencing contact, obtains a state of samādhi without perception or conception, a state of taste devoid of joy and pleasure. For example, a bhikkhu, through walking and so on, up to experiencing contact, draws near, cultivates repeatedly, and having cultivated repeatedly, the mind inclines towards tranquility, reveres tranquility, and tends towards tranquility. Having tended towards tranquility, the tranquility devoid of joy and pleasure is truly tranquil, extinguished. Having been extinguished, one possesses the equanimity of neither-pleasure-nor-pain mindfulness and one-pointedness of mind. If one enters this state, one obtains the four factors rightly, obtains the condition, obtains the equanimity of neither-pleasure-nor-pain mindfulness, and one-pointedness of mind. This is called the fourth jhāna, a state of samādhi without perception or conception. Furthermore, a bhikkhu, having completely transcended all perceptions of form (rūpa-saññā, perceptions of material form), with the disappearance of perceptions of aversion (paṭigha-saññā, perceptions of repugnance), not attending to perceptions of diversity, realizing that 『space is infinite,』 enters and remains in the sphere of infinite space (ākāsānañcāyatana, the sphere of infinite space). For example, a bhikkhu has the perception of the sphere of space, and attains equanimity of neither-pleasure-nor-pain and one-pointedness of mind. If one enters this state, one obtains three factors rightly, obtains the condition, obtains the perception of the sphere of space, equanimity of neither-pleasure-nor-pain, and one-pointedness of mind. This is called the samādhi of the sphere of space, a state of samādhi without perception or conception. Furthermore, a bhikkhu, having completely transcended the sphere of infinite space, realizing that 『consciousness is infinite,』 enters and remains in the sphere of infinite consciousness (viññāṇañcāyatana, the sphere of infinite consciousness). For example, a bhikkhu has the perception of the sphere of consciousness, and attains equanimity of neither-pleasure-nor-pain and one-pointedness of mind. If one enters this state, one obtains three factors rightly, obtains the condition, obtains the perception of the sphere of consciousness, equanimity of neither-pleasure-nor-pain, and one-pointedness of mind. This is called the samādhi of the sphere of consciousness, a state of samādhi without perception or conception. Furthermore, a bhikkhu, having completely transcended the sphere of infinite consciousness, realizing that 『there is nothing,』 enters and remains in the sphere of nothingness (ākiñcaññāyatana, the sphere of nothingness). For example, a bhikkhu has the perception of the sphere of nothingness, and attains equanimity of neither-pleasure-nor-pain and one-pointedness of mind. If one enters this state, one obtains three factors rightly, obtains the condition, obtains the perception of the sphere of nothingness, equanimity of neither-pleasure-nor-pain, and one-pointedness of mind. This is called the samādhi of the sphere of nothingness, a state of samādhi without perception or conception. Furthermore, a bhikkhu, having completely transcended the sphere of nothingness, enters and remains in the sphere of neither-perception-nor-non-perception (nevasaññānāsaññāyatana, the sphere of neither perception nor non-perception). For example, a bhikkhu has the perception of the sphere of neither perception nor non-perception, and attains equanimity of neither-pleasure-nor-pain and one-pointedness of mind. If one enters this state, one obtains three factors rightly, obtains the condition, obtains the perception of the sphere of neither perception nor non-perception, equanimity of neither-pleasure-nor-pain, and one-pointedness of mind. This is called the samādhi of the sphere of neither perception nor non-perception, a state of samādhi without perception or conception. What is emptiness samādhi? For example, a bhikkhu understands all things...
一處法。思惟空知空解空受空。以何義空。以我空。我所亦空。如是不放逸觀。得定心住正住。是名空定。複次空定六空。內空。外空。內外空。空空。大空。第一義空。何謂內空。如比丘。一切內法。若一處內法。思惟空知空解空受空。以何義空。以我空。我所亦空。常空不變易空。如是不放逸觀。得定心住正住。是名內空。何謂外空。如比丘。一切外法。若一處外法。思惟空知空解空受空。以何義空。以我空。我所亦空。如是不放逸觀。得定心住正住。是名外空。云何內外空。如比丘。一切內外法。若一處內外法。思惟空知空解空受空。以何義空。以我空。我所亦空。如是不放逸觀。得定心住正住。是名內外空。何謂空空。如比丘。成就空定行。比丘思惟空知空解空受空。以何義空。以我空。我所亦空。常空不變易空。如是不放逸觀。得空定心住正住。是名空空。何謂大空。如比丘。一切法。思惟空知空解空受空。以何義空。以我空。我所亦空。如是不放逸觀。得定心住正住。是名大空。何謂第一義空。第一謂涅槃。如比丘。思惟涅槃空知空解空受空。以何義空。以我空。我所亦空。常空不變易空。如是不放逸觀。得定心住正住。是名第一義空。如是六空。是名空定。何謂無相定。除空定。若余定。以聖涅槃為境
界。是名無相定。複次無相定。行有相。涅槃無相。行有三相。生住滅。涅槃無三相。不生不住不滅。如是行有相。涅槃無相。涅槃是寂滅。是舍宅。是救護。是燈明。是依止。是不終沒。是歸趣。是無燋熱。是無憂惱。是無憂悲苦惱。及余諸行。思惟涅槃。得定心住正住。是名無相定。何謂無愿定。除空定若余定。以聖有為為境界。是名無愿定。複次無愿定。愿有二種。愛著見著。比丘思惟行苦患癰箭著味。依緣壞法不定不足可壞眾苦不思惟空無我。得定心。住正住。比丘愛斷見斷。此定能斷愛見。是名無愿定。何謂四念處。如比丘。內身觀。身行勤念正智調希望世憂。外身觀。身行勤念正智調希望世憂。內外身觀。身行勤念正智調希望世憂。受心法亦如是。是名四念處。何謂四正斷。如比丘。惡不善法未生欲令不生。起欲自勉勝進。攝心正斷。惡法已生欲令斷。起欲自勉勝進。攝心正斷善法未生欲令生。起欲自勉勝進。攝心正斷。善法已生欲令住。具足修不忘廣大增長。起欲自勉勝進。攝心正斷是名四正斷。何謂四神足。如比丘。斷行成就修神足。精進定心定念定慧定斷行成就修神足。是名四神足。四禪如禪品所說。何謂四無量。慈悲喜捨。何謂慈。如比丘。思惟眾生樂知樂解樂受樂。或有眾生。曾侵惱比丘。比
丘於是眾生心障礙。不清凈不親近不解。比丘如是思惟。眾生已侵惱我。眾生雖侵損我。我法不應報。我若瞋惱眾生。則為自損。他已侵惱我。若我還報。自損甚彼比丘如是思惟已。于眾生堪忍。除滅瞋惱。心思惟欲令眾生樂知樂解樂受樂。或有眾生。先未曾侵惱比丘。今侵惱比丘。于眾生心障礙不清凈不親近不解。比丘如是思惟。眾生先未曾侵惱我。今現侵惱。眾生雖現侵惱我。或是我宿業報。非我能遮。我若瞋惱眾生。則為自損。他已侵我。若我還報自損甚。彼比丘如是思惟已。于眾生堪忍。除滅瞋惱心。思惟欲令眾生樂知樂解樂受樂。或有眾生。先未曾侵惱比丘。今不侵惱。當欲侵惱。比丘于眾生心障礙不清凈不親近不解。比丘如是思惟。眾生先未曾侵惱我。今不侵惱。當欲侵惱我。眾生雖當欲侵惱。或不作。或因緣不集。我若瞋惱眾生。則為自損。他雖欲侵惱我。若我還報自損甚。彼比丘如是思惟已。于眾生堪忍。除滅瞋惱心。思惟欲令眾生樂知樂解樂受樂。或有眾生。先未曾侵惱比丘。今不侵惱。當不侵惱。先未曾侵我愛喜適意者。今現侵惱我愛喜適意者。比丘于眾生心障礙不清凈不親近不解。比丘如是思惟。眾生先未曾侵惱我。今不侵惱。當不侵惱我所愛喜適意者。曾侵惱眾生。雖侵惱我愛喜適意者。我
【現代漢語翻譯】 現代漢語譯本 比丘（bhiksu，佛教僧侶）因此對眾生的心產生障礙，變得不清凈、不親近、不理解。比丘這樣思惟：『眾生已經侵擾我。』即使眾生侵損我，我的法（dharma，佛法）也不應該報復。我如果對眾生生起嗔惱，那就是自我損害。他人已經侵擾我，如果我還報，自我損害更甚於他。』比丘這樣思惟后，對眾生堪能忍受，去除滅除嗔惱。心中思惟要讓眾生快樂、知解、領受快樂。 或者有眾生，先前未曾侵擾比丘，現在侵擾比丘，（導致）比丘對眾生的心產生障礙，變得不清凈、不親近、不理解。比丘這樣思惟：『眾生先前未曾侵擾我，現在侵擾我。眾生即使現在侵擾我，或許是我宿世的業報，我無法遮擋。我如果對眾生生起嗔惱，那就是自我損害。他人已經侵擾我，如果我還報，自我損害更甚於他。』比丘這樣思惟后，對眾生堪能忍受，去除滅除嗔惱心。思惟要讓眾生快樂、知解、領受快樂。 或者有眾生，先前未曾侵擾比丘，現在不侵擾，將來想要侵擾。比丘對眾生的心產生障礙，變得不清凈、不親近、不理解。比丘這樣思惟：『眾生先前未曾侵擾我，現在不侵擾，將來想要侵擾我。眾生即使將來想要侵擾，或許不會做，或許因緣不具足。我如果對眾生生起嗔惱，那就是自我損害。他人即使想要侵擾我，如果我還報，自我損害更甚於他。』比丘這樣思惟后，對眾生堪能忍受，去除滅除嗔惱心。思惟要讓眾生快樂、知解、領受快樂。 或者有眾生，先前未曾侵擾比丘，現在不侵擾，將來也不會侵擾。先前未曾侵擾我所愛喜適意的人或事物，現在侵擾我所愛喜適意的人或事物。比丘對眾生的心產生障礙，變得不清凈、不親近、不理解。比丘這樣思惟：『眾生先前未曾侵擾我，現在不侵擾，將來也不會侵擾我所愛喜適意的人或事物。曾經侵擾眾生，即使侵擾我所愛喜適意的人或事物，我
【English Translation】 English version Thus, a bhiksu (Buddhist monk) experiences mental obstacles towards sentient beings, becoming impure, distant, and lacking understanding. The bhiksu reflects thus: 'Sentient beings have already harmed me.' Even if sentient beings harm me, my Dharma (Buddhist teachings) should not retaliate. If I become angry with sentient beings, it is self-harm. Others have harmed me; if I retaliate, the self-harm is even greater than theirs.' Having reflected thus, the bhiksu is able to endure sentient beings, eliminating and extinguishing anger. The bhiksu contemplates wishing sentient beings happiness, understanding, and the experience of joy. Or there are sentient beings who have not previously harmed the bhiksu, but now harm the bhiksu, (causing) the bhiksu to experience mental obstacles towards sentient beings, becoming impure, distant, and lacking understanding. The bhiksu reflects thus: 'Sentient beings have not previously harmed me, but now harm me. Even if sentient beings now harm me, perhaps it is the karmic retribution from my past lives, which I cannot prevent. If I become angry with sentient beings, it is self-harm. Others have harmed me; if I retaliate, the self-harm is even greater than theirs.' Having reflected thus, the bhiksu is able to endure sentient beings, eliminating and extinguishing anger. The bhiksu contemplates wishing sentient beings happiness, understanding, and the experience of joy. Or there are sentient beings who have not previously harmed the bhiksu, do not harm now, and will want to harm in the future. The bhiksu experiences mental obstacles towards sentient beings, becoming impure, distant, and lacking understanding. The bhiksu reflects thus: 'Sentient beings have not previously harmed me, do not harm now, and will want to harm me in the future. Even if sentient beings will want to harm me in the future, perhaps they will not do it, or perhaps the conditions will not be met. If I become angry with sentient beings, it is self-harm. Even if others will want to harm me, if I retaliate, the self-harm is even greater than theirs.' Having reflected thus, the bhiksu is able to endure sentient beings, eliminating and extinguishing anger. The bhiksu contemplates wishing sentient beings happiness, understanding, and the experience of joy. Or there are sentient beings who have not previously harmed the bhiksu, do not harm now, and will not harm in the future. Those who have not previously harmed those I love, cherish, and find pleasing, now harm those I love, cherish, and find pleasing. The bhiksu experiences mental obstacles towards sentient beings, becoming impure, distant, and lacking understanding. The bhiksu reflects thus: 'Sentient beings have not previously harmed me, do not harm now, and will not harm those I love, cherish, and find pleasing in the future. They have harmed sentient beings before, even if they harm those I love, cherish, and find pleasing, I
不應侵惱彼。我若瞋惱眾生。則為自損。他已侵惱。若我還報自損甚。彼比丘如是思惟已。于眾生堪忍。除滅瞋惱心。思惟欲令眾生樂知樂解樂受樂。或有眾生。先未曾侵惱比丘。今不侵惱。當不侵惱。先未曾侵惱我愛喜適意者。今現侵惱我愛喜適意者。比丘于眾生心障礙。不清凈不親近不解。比丘如是思惟。眾生先未曾侵我。今不侵。當不侵我愛喜適意者。先未曾侵我愛喜適意者。今現侵眾生。雖侵我愛喜適意者。或是宿業報。非我能遮他宿業。我若瞋惱眾生。則為自損。他以侵我。我若還報。自損甚。于彼比丘。如是思惟已。于眾生堪忍。除滅瞋惱心。思惟欲令眾生樂知樂解樂受樂。或有眾生。先未曾侵惱比丘。今不侵惱。當不侵惱。若我愛喜適意者。先未曾侵惱。今不侵惱。若我愛喜適意者。當欲侵惱。比丘于眾生心障礙不清凈不親近不解。比丘如是思惟。眾生先未曾侵惱我。今不侵惱。當不侵惱。若我愛喜適意者。先未曾侵惱。今不侵惱。若我愛喜適意者。當欲侵惱。眾生雖欲侵惱我愛喜適意者。或不作。或因緣不集。我若瞋惱眾生。則為自損。他已侵惱我。若還報自損甚。彼比丘如是思惟已。于眾生堪忍。除滅瞋惱心。思惟欲令眾生樂知樂解樂受樂。或有眾生。先未曾侵惱比丘。今不侵惱。當不侵惱。若我
【現代漢語翻譯】 現代漢語譯本： 不應該去侵擾別人。如果我嗔恨惱怒眾生，那就是在損害自己。他人已經侵擾了我，如果我還報復，那對自己的損害就更大了。這位比丘這樣思惟之後，就能對眾生忍耐，去除並滅除嗔惱之心，思惟著要讓眾生快樂地知曉、快樂地理解、快樂地領受快樂。 或者有些眾生，先前沒有侵擾過比丘，現在不侵擾，將來也不會侵擾。先前沒有侵擾過我所愛、所喜、適意的人，現在卻侵擾我所愛、所喜、適意的人，比丘因此對眾生心生障礙，不清凈、不親近、不理解。比丘應該這樣思惟：眾生先前沒有侵擾過我，現在不侵擾，將來也不會侵擾我所愛、所喜、適意的人。先前沒有侵擾過我所愛、所喜、適意的人，現在卻侵擾眾生。即使侵擾了我所愛、所喜、適意的人，或許也是宿世的業報，我無法阻止他人的宿業。如果我嗔恨惱怒眾生，那就是在損害自己。他人已經侵擾了我，如果我還報復，那對自己的損害就更大了。對於那位比丘來說，這樣思惟之後，就能對眾生忍耐，去除並滅除嗔惱之心，思惟著要讓眾生快樂地知曉、快樂地理解、快樂地領受快樂。 或者有些眾生，先前沒有侵擾過比丘，現在不侵擾，將來也不會侵擾。如果我所愛、所喜、適意的人，先前沒有被侵擾，現在沒有被侵擾，如果我所愛、所喜、適意的人，將來想要被侵擾，比丘因此對眾生心生障礙，不清凈、不親近、不理解。比丘應該這樣思惟：眾生先前沒有侵擾過我，現在不侵擾，將來也不會侵擾。如果我所愛、所喜、適意的人，先前沒有被侵擾，現在沒有被侵擾，如果我所愛、所喜、適意的人，將來想要被侵擾，眾生即使想要侵擾我所愛、所喜、適意的人，或許也不會去做，或許是因緣不具足。如果我嗔恨惱怒眾生，那就是在損害自己。他人已經侵擾了我，如果我還報復，那對自己的損害就更大了。那位比丘這樣思惟之後，就能對眾生忍耐，去除並滅除嗔惱之心，思惟著要讓眾生快樂地知曉、快樂地理解、快樂地領受快樂。 或者有些眾生，先前沒有侵擾過比丘，現在不侵擾，將來也不會侵擾。如果我...
【English Translation】 English version: One should not harm others. If I become angry with sentient beings, it is to my own detriment. If others have harmed me, and I retaliate, the harm to myself is even greater. Having reflected in this way, that Bhikkhu (monk) is able to be patient with sentient beings, eliminate and extinguish the mind of anger, and contemplate wishing that sentient beings may happily know, happily understand, and happily receive happiness. Or perhaps there are sentient beings who have not previously harmed the Bhikkhu, do not harm now, and will not harm in the future. Those who I love, cherish, and find agreeable have not been harmed before, but now they are harming those who I love, cherish, and find agreeable. The Bhikkhu's mind is thus obstructed towards sentient beings, impure, not intimate, and uncomprehending. The Bhikkhu should reflect in this way: sentient beings have not previously harmed me, do not harm now, and will not harm in the future those who I love, cherish, and find agreeable. Those who I love, cherish, and find agreeable have not been harmed before, but now they are harming sentient beings. Even if they harm those who I love, cherish, and find agreeable, it may be the result of past karma, and I cannot prevent others' past karma. If I become angry with sentient beings, it is to my own detriment. If others have harmed me, and I retaliate, the harm to myself is even greater. For that Bhikkhu, having reflected in this way, is able to be patient with sentient beings, eliminate and extinguish the mind of anger, and contemplate wishing that sentient beings may happily know, happily understand, and happily receive happiness. Or perhaps there are sentient beings who have not previously harmed the Bhikkhu, do not harm now, and will not harm in the future. If those who I love, cherish, and find agreeable have not been harmed before, are not being harmed now, and if those who I love, cherish, and find agreeable will want to be harmed in the future, the Bhikkhu's mind is thus obstructed towards sentient beings, impure, not intimate, and uncomprehending. The Bhikkhu should reflect in this way: sentient beings have not previously harmed me, do not harm now, and will not harm in the future. If those who I love, cherish, and find agreeable have not been harmed before, are not being harmed now, and if those who I love, cherish, and find agreeable will want to be harmed in the future, even if sentient beings want to harm those who I love, cherish, and find agreeable, perhaps they will not do it, or perhaps the conditions are not met. If I become angry with sentient beings, it is to my own detriment. If others have harmed me, and I retaliate, the harm to myself is even greater. Having reflected in this way, that Bhikkhu is able to be patient with sentient beings, eliminate and extinguish the mind of anger, and contemplate wishing that sentient beings may happily know, happily understand, and happily receive happiness. Or perhaps there are sentient beings who have not previously harmed the Bhikkhu, do not harm now, and will not harm in the future. If I...
愛喜適意者。先未曾侵惱。今不曾侵惱。當不曾侵惱。若我不愛喜適意者。已曾利益。比丘于眾生心障礙不清凈不親近不解。比丘如是思惟。眾生先未曾侵惱我。今不侵惱。當不侵惱。若我愛喜適意者。先未曾侵惱。今不曾侵惱。當不侵惱。若我不愛喜適意者。已曾利益。若眾生雖已利益我不愛喜適意者。我不應侵惱彼。我若瞋惱眾生。則為自損。他已損我。我若還報自損甚。彼比丘如是思惟已。于眾生堪忍。除滅瞋惱心。思惟欲令眾生樂知樂解樂受樂。或有眾生。先未曾侵惱比丘。今不侵惱。當不侵惱。若我愛喜適意者。先未曾侵惱。今不侵惱。當不侵惱。若我不愛喜適意者。先未曾利益。若我不愛喜適意者。今利益。比丘于眾生心障礙不清凈不親近不解。比丘如是思惟。眾生先未曾侵惱我。今不侵惱。當不侵惱。若我愛喜適意者。先未曾侵惱。今不侵惱。當不侵惱。若我不愛喜適意者。先未曾利益。若我不愛喜適意者。今利益。眾生雖利益我不愛喜適意者。或是宿業報。非我能遮他宿業報。我若瞋惱眾生。則為自損。他已損我。我若還報自損甚。彼比丘如是思惟已。于眾生堪忍。除滅瞋惱心。思惟欲令眾生樂知樂解樂受樂。或有眾生。先未曾侵惱比丘。今不侵惱。當不侵惱。若我愛喜適意者。先未曾侵惱。今不侵
【現代漢語翻譯】 現代漢語譯本 對於那些我喜歡和滿意的人，他們過去沒有侵犯我，現在沒有侵犯我，將來也不會侵犯我。如果對於那些我不喜歡和不滿意的人，他們已經利益了我。比丘（bhikkhu，佛教僧侶）對於眾生的心有障礙，不清凈，不親近，不理解。比丘這樣思維：眾生過去沒有侵犯我，現在沒有侵犯我，將來也不會侵犯我。如果對於那些我喜歡和滿意的人，他們過去沒有侵犯我，現在沒有侵犯我，將來也不會侵犯我。如果對於那些我不喜歡和不滿意的人，他們已經利益了我。如果眾生即使已經利益了我，而我仍然不喜歡和不滿意他們，我也不應該侵犯他們。我如果嗔怒眾生，就是損害自己。他人已經損害了我，如果我還報復，損害自己更甚。那位比丘這樣思維后，對於眾生能夠忍耐，消除嗔怒心，思維要讓眾生快樂地知曉，快樂地理解，快樂地接受。或者有些眾生，過去沒有侵犯比丘，現在沒有侵犯，將來也不會侵犯。如果對於那些我喜歡和滿意的人，他們過去沒有侵犯我，現在沒有侵犯我，將來也不會侵犯我。如果對於那些我不喜歡和不滿意的人，他們過去沒有利益我。如果對於那些我不喜歡和不滿意的人，他們現在利益我。比丘對於眾生的心有障礙，不清凈，不親近，不理解。比丘這樣思維：眾生過去沒有侵犯我，現在沒有侵犯我，將來也不會侵犯我。如果對於那些我喜歡和滿意的人，他們過去沒有侵犯我，現在沒有侵犯我，將來也不會侵犯我。如果對於那些我不喜歡和不滿意的人，他們過去沒有利益我。如果對於那些我不喜歡和不滿意的人，他們現在利益我。眾生即使利益了我，而我仍然不喜歡和不滿意他們，這或許是宿業的報應，我不能阻止他們的宿業報應。我如果嗔怒眾生，就是損害自己。他人已經損害了我，如果我還報復，損害自己更甚。那位比丘這樣思維后，對於眾生能夠忍耐，消除嗔怒心，思維要讓眾生快樂地知曉，快樂地理解，快樂地接受。或者有些眾生，過去沒有侵犯比丘，現在沒有侵犯，將來也不會侵犯。如果對於那些我喜歡和滿意的人，他們過去沒有侵犯我，現在沒有侵
【English Translation】 English version Those whom I love and find agreeable, have not harmed me in the past, do not harm me now, and will not harm me in the future. If those whom I do not love and find disagreeable have benefited me in the past. A bhikkhu (Buddhist monk) has an obstructed, impure, unapproachable, and incomprehensible mind towards beings. The bhikkhu thinks thus: Beings have not harmed me in the past, do not harm me now, and will not harm me in the future. If those whom I love and find agreeable, have not harmed me in the past, do not harm me now, and will not harm me in the future. If those whom I do not love and find disagreeable have benefited me in the past. If beings have benefited me, even though I do not love and find them agreeable, I should not harm them. If I am angry with beings, I harm myself. Others have harmed me, and if I retaliate, I harm myself even more. Having thought thus, that bhikkhu is patient towards beings, eliminates the mind of anger, and thinks of wanting beings to happily know, happily understand, and happily receive. Or some beings have not harmed the bhikkhu in the past, do not harm him now, and will not harm him in the future. If those whom I love and find agreeable, have not harmed me in the past, do not harm me now, and will not harm me in the future. If those whom I do not love and find disagreeable have not benefited me in the past. If those whom I do not love and find disagreeable benefit me now. A bhikkhu has an obstructed, impure, unapproachable, and incomprehensible mind towards beings. The bhikkhu thinks thus: Beings have not harmed me in the past, do not harm me now, and will not harm me in the future. If those whom I love and find agreeable, have not harmed me in the past, do not harm me now, and will not harm me in the future. If those whom I do not love and find disagreeable have not benefited me in the past. If those whom I do not love and find disagreeable benefit me now. Even if beings benefit me, and I still do not love and find them agreeable, this may be the retribution of past karma, and I cannot prevent their past karma from bearing fruit. If I am angry with beings, I harm myself. Others have harmed me, and if I retaliate, I harm myself even more. Having thought thus, that bhikkhu is patient towards beings, eliminates the mind of anger, and thinks of wanting beings to happily know, happily understand, and happily receive. Or some beings have not harmed the bhikkhu in the past, do not harm him now, and will not harm him in the future. If those whom I love and find agreeable, have not harmed me in the past, do not harm me now, and will not har
惱。當不侵惱。若我不愛喜適意者。先未曾利益。今不利益。若我不愛喜適意者。當欲利益。比丘于眾生心障礙不清凈不親近不解。比丘如是思惟。眾生先未曾侵惱我。今不侵惱。當不侵惱。若我愛喜適意者。先未曾侵惱。今不侵惱。當不侵惱。若我不愛喜適意者。先未曾利益。今不利益。當欲利益。若我不愛喜適意者。當欲利益。眾生雖欲利益我不愛喜適意者。或不作。或因緣不集。我若瞋惱眾生。則為自損。他已損我。我若還報自損甚。彼比丘如是思惟已。于眾生堪忍。除滅瞋惱心。思惟欲令眾生樂知樂解樂受樂。或有眾生。先未曾侵惱比丘。今不侵惱。當不侵惱。若我愛喜適意者。先未曾侵惱。今不侵惱。當不侵惱。若我不愛喜適意者。先未曾利益。今不利益。當不利益。如是比丘無因緣。便橫瞋眾生。比丘于眾生心障礙不清凈不親近不解。比丘如是思惟。眾生先未曾侵惱。今不侵惱。當不侵惱。若我愛喜適意者。先未曾侵惱。今不侵惱。當不侵惱。若我不愛喜適意者。先未曾利益。今不利益。當不利益。我無因緣。便橫瞋眾生。我于眾生心障礙不清凈不親近不解。我若瞋惱眾生。則為自損。他已損我。我若還報自損甚。彼比丘如是思惟已。于眾生堪忍除瞋惱心。思惟欲令眾生樂知樂解樂受樂。如比丘。若於東
【現代漢語翻譯】 現代漢語譯本 不應該惱怒。不應該侵擾。如果有人我不喜歡、不高興、不滿意，他們過去沒有利益我，現在沒有利益我，將來也不會利益我。如果有人我不喜歡、不高興、不滿意，他們本應該利益我。比丘對於眾生的心有障礙，不清凈，不親近，不理解。比丘這樣思維：眾生過去沒有侵擾我，現在沒有侵擾我，將來也不會侵擾我。如果有人我喜歡、高興、滿意，他們過去沒有侵擾我，現在沒有侵擾我，將來也不會侵擾我。如果有人我不喜歡、不高興、不滿意，他們過去沒有利益我，現在沒有利益我，將來也不會利益我。如果有人我不喜歡、不高興、不滿意，他們本應該利益我。眾生即使想利益我，但我不喜歡、不高興、不滿意的人，或許不做，或許因緣不具足。我如果嗔怒眾生，就是損害自己。他人已經損害我，我如果還報，損害更甚。那位比丘這樣思維后，對於眾生能夠忍耐，消除嗔怒心，思維想要讓眾生快樂，知道快樂，理解快樂，感受快樂。或者有眾生，過去沒有侵擾比丘，現在沒有侵擾，將來也不會侵擾。如果有人我喜歡、高興、滿意，他們過去沒有侵擾我，現在沒有侵擾我，將來也不會侵擾我。如果有人我不喜歡、不高興、不滿意，他們過去沒有利益我，現在沒有利益我，將來也不會利益我。這樣的比丘沒有原因，就橫加嗔怒眾生。比丘對於眾生的心有障礙，不清凈，不親近，不理解。比丘這樣思維：眾生過去沒有侵擾我，現在沒有侵擾我，將來也不會侵擾我。如果有人我喜歡、高興、滿意，他們過去沒有侵擾我，現在沒有侵擾我，將來也不會侵擾我。如果有人我不喜歡、不高興、不滿意，他們過去沒有利益我，現在沒有利益我，將來也不會利益我。我沒有原因，就橫加嗔怒眾生。我對於眾生的心有障礙，不清凈，不親近，不理解。我如果嗔怒眾生，就是損害自己。他人已經損害我，我如果還報，損害更甚。那位比丘這樣思維后，對於眾生能夠忍耐，消除嗔怒心，思維想要讓眾生快樂，知道快樂，理解快樂，感受快樂。比如比丘，如果在東方
【English Translation】 English version One should not be angry. One should not be intrusive. If there are those whom I do not love, do not delight in, or are not agreeable to me, they have not benefited me in the past, do not benefit me now, and will not benefit me in the future. If there are those whom I do not love, do not delight in, or are not agreeable to me, they should benefit me. A Bhikkhu (Buddhist monk) whose mind towards sentient beings is obstructed, impure, unfriendly, and uncomprehending. The Bhikkhu thinks thus: 'Sentient beings have not been intrusive towards me in the past, are not intrusive now, and will not be intrusive in the future. If there are those whom I love, delight in, and are agreeable to me, they have not been intrusive towards me in the past, are not intrusive now, and will not be intrusive in the future. If there are those whom I do not love, do not delight in, or are not agreeable to me, they have not benefited me in the past, do not benefit me now, and will not benefit me in the future. If there are those whom I do not love, do not delight in, or are not agreeable to me, they should benefit me.' Even if sentient beings wish to benefit me, but those whom I do not love, do not delight in, or are not agreeable to me, perhaps they will not do so, or the conditions are not met. If I am angry with sentient beings, then I am harming myself. Others have already harmed me, and if I retaliate, the harm is even greater. Having thought thus, that Bhikkhu is able to endure towards sentient beings, eliminates the mind of anger, and thinks of wanting to let sentient beings be happy, know happiness, understand happiness, and experience happiness. Or there are sentient beings who have not been intrusive towards the Bhikkhu in the past, are not intrusive now, and will not be intrusive in the future. If there are those whom I love, delight in, and are agreeable to me, they have not been intrusive towards me in the past, are not intrusive now, and will not be intrusive in the future. If there are those whom I do not love, do not delight in, or are not agreeable to me, they have not benefited me in the past, do not benefit me now, and will not benefit me in the future. Such a Bhikkhu, without cause, becomes angry with sentient beings. A Bhikkhu whose mind towards sentient beings is obstructed, impure, unfriendly, and uncomprehending. The Bhikkhu thinks thus: 'Sentient beings have not been intrusive in the past, are not intrusive now, and will not be intrusive in the future. If there are those whom I love, delight in, and are agreeable to me, they have not been intrusive towards me in the past, are not intrusive now, and will not be intrusive in the future. If there are those whom I do not love, do not delight in, or are not agreeable to me, they have not benefited me in the past, do not benefit me now, and will not benefit me in the future.' I, without cause, become angry with sentient beings. My mind towards sentient beings is obstructed, impure, unfriendly, and uncomprehending. If I am angry with sentient beings, then I am harming myself. Others have already harmed me, and if I retaliate, the harm is even greater. Having thought thus, that Bhikkhu is able to endure towards sentient beings, eliminates the mind of anger, and thinks of wanting to let sentient beings be happy, know happiness, understand happiness, and experience happiness. For example, a Bhikkhu, if in the east
方眾生。滅瞋惱心。思惟欲令眾生樂知樂解樂受樂。南西北方于眾生。滅瞋惱心。思惟欲令眾生樂知樂解樂受樂。如比丘。以慈心遍解一方行。第二第三第四。四維上下。一切以慈心廣大尊勝。無二無量。無怨無瞋恚。遍解諸世間行。是名慈。何謂悲。如比丘。不思惟眾生樂不知樂不解樂不受樂。比丘見眾生苦受苦。若父母。若兄弟姊妹妻子親屬知識大臣地獄畜生餓鬼。若人中貧賤。鬼神中貧賤。憐彼眾生起悲心。或有眾生。已侵惱比丘。比丘于眾生心障礙不清凈不親近不解。比丘如是思惟。眾生曾侵惱我。眾生雖侵惱我。我不應侵惱彼。我若瞋惱眾生。則為自損。他已損我。若我還報自損甚。彼比丘如是思惟已。于眾生堪忍。除滅瞋惱心。于眾生憐愍起悲心。或有眾生。先未曾侵惱比丘。乃至無因緣橫瞋。如上所說。如比丘。若於東方眾生。滅瞋惱心。于眾生憐愍起悲心。南西北方眾生。滅瞋惱心。于眾生憐愍起悲心。比丘以悲心遍解一方行。第二第三第四。四維上下。一切以悲心廣大尊勝。無二無量。無怨無恚。遍解諸世間行。是名悲。何謂喜。如比丘。不思惟眾生樂不知樂不解樂不受樂。比丘于眾生。不得憐愍。不起悲心。如比丘。若見眾生快樂受樂。若父母兄弟姊妹妻子親屬知識大臣。若諸天。若諸天子。若
【現代漢語翻譯】 現代漢語譯本 爲了一切地方的眾生，滅除他們的嗔惱之心，想著要讓眾生都能夠快樂地知曉、快樂地理解、快樂地接受佛法。在南方、西方、北方，也同樣爲了一切眾生，滅除他們的嗔惱之心，想著要讓眾生都能夠快樂地知曉、快樂地理解、快樂地接受佛法。如同比丘（bhiksu，出家修行的男子），以慈悲之心遍佈一方而行，然後是第二方、第三方、第四方，以及四維（東南、東北、西南、西北）和上方、下方，一切都以慈悲之心廣大、尊貴、殊勝，沒有分別、沒有限量，沒有怨恨、沒有嗔怒，遍佈所有世間而行。這叫做慈。什麼是悲呢？如同比丘，不認為眾生是快樂的，不知道快樂，不理解快樂，不接受快樂。比丘看到眾生受苦，無論是父母、兄弟姐妹、妻子、親屬、朋友、大臣，還是地獄、畜生、餓鬼道的眾生，或者人間貧賤的人，鬼神中貧賤的鬼神，憐憫這些眾生而生起悲心。或者有些眾生，曾經侵擾過比丘，比丘因此對這些眾生心有障礙，不清凈，不親近，不理解。比丘這樣思惟：眾生曾經侵擾過我，但即使他們侵擾過我，我也不應該侵擾他們。我如果嗔惱眾生，那就是在損害自己。他們已經損害了我，如果我還報他們，那對自己的損害就更大了。這位比丘這樣思惟之後，就能夠忍受眾生，消除滅除嗔惱之心，對眾生憐憫而生起悲心。或者有些眾生，先前沒有侵擾過比丘，乃至沒有任何因緣就橫加嗔怒。如上面所說。如同比丘，如果對東方眾生，滅除嗔惱之心，對眾生憐憫而生起悲心。對南方、西方、北方眾生，滅除嗔惱之心，對眾生憐憫而生起悲心。比丘以悲心遍佈一方而行，然後是第二方、第三方、第四方，以及四維和上方、下方，一切都以悲心廣大、尊貴、殊勝，沒有分別、沒有限量，沒有怨恨、沒有嗔怒，遍佈所有世間而行。這叫做悲。什麼是喜呢？如同比丘，不認為眾生是快樂的，不知道快樂，不理解快樂，不接受快樂。比丘對於眾生，沒有憐憫，不生起悲心。如同比丘，如果看到眾生快樂地享受快樂，無論是父母、兄弟姐妹、妻子、親屬、朋友、大臣，還是諸天（deva，天神），還是諸天子（devaputra，天神的兒子），如果
【English Translation】 English version For all sentient beings in all directions, eliminate the mind of anger and annoyance. Contemplate wishing that all beings may joyfully know, joyfully understand, and joyfully receive the Dharma. In the South, West, and North, also for all sentient beings, eliminate the mind of anger and annoyance. Contemplate wishing that all beings may joyfully know, joyfully understand, and joyfully receive the Dharma. Just as a bhiksu (monk), pervades one direction with a mind of loving-kindness, and then the second, third, and fourth directions, as well as the four intermediate directions (southeast, northeast, southwest, northwest), and above and below, pervading all the worlds with a mind of loving-kindness that is vast, noble, supreme, without duality, without measure, without enmity, and without anger. This is called loving-kindness (慈, ci). What is compassion (悲, bei)? Just as a bhiksu, does not think that beings are joyful, do not know joy, do not understand joy, and do not receive joy. The bhiksu sees beings suffering, whether they are parents, siblings, spouses, relatives, friends, ministers, or beings in hell, animals, hungry ghosts, or the poor and lowly among humans, or the poor and lowly among ghosts and spirits, and feels compassion for these beings, giving rise to a mind of compassion. Or some beings may have harmed the bhiksu. The bhiksu's mind towards these beings is obstructed, impure, not close, and does not understand. The bhiksu contemplates thus: 'Beings have harmed me in the past, but even if they have harmed me, I should not harm them. If I am angry with beings, I am harming myself. They have already harmed me, and if I retaliate, the harm to myself will be even greater.' Having contemplated thus, the bhiksu is able to endure beings, eliminate the mind of anger and annoyance, and give rise to a mind of compassion for beings. Or some beings may not have harmed the bhiksu before, or even become angry without any cause. As described above. Just as a bhiksu, if towards beings in the East, eliminates the mind of anger and annoyance, and gives rise to a mind of compassion for beings. Towards beings in the South, West, and North, eliminates the mind of anger and annoyance, and gives rise to a mind of compassion for beings. The bhiksu pervades one direction with a mind of compassion, and then the second, third, and fourth directions, as well as the four intermediate directions, and above and below, pervading all the worlds with a mind of compassion that is vast, noble, supreme, without duality, without measure, without enmity, and without anger. This is called compassion. What is joy (喜, xi)? Just as a bhiksu, does not think that beings are joyful, do not know joy, do not understand joy, and do not receive joy. The bhiksu, towards beings, has no pity and does not give rise to a mind of compassion. Just as a bhiksu, if he sees beings happily enjoying joy, whether they are parents, siblings, spouses, relatives, friends, ministers, or devas (gods), or devaputras (sons of gods), if
佛。若佛弟子。于彼眾生得悅喜。不依欲染想。或有眾生。已曾侵惱比丘。比丘于眾生心障礙不清凈不解。比丘如是思惟。眾生已曾侵惱我。眾生雖侵惱我。我不應侵惱彼。我若侵惱眾生。則為自損他已損我。若我還報自損甚。彼比丘如是思惟已。于眾生堪忍。除滅瞋惱心。于眾生得悅喜。不依欲染想。或有眾生。先未曾侵惱比丘。乃至無因緣橫瞋。如上所說。比丘若於東方眾生。除滅瞋惱心。于眾生得悅喜心。不依欲染想于南西北方眾生。滅瞋惱心。于眾生得悅喜心。不依欲染想。比丘以喜心遍解一方行。第二第三第四。四維上下。一切以喜心廣大尊勝。無二無量。無怨無恚。遍解諸世間行。是名喜。何謂舍。如比丘。不思惟眾生樂不知樂不解樂不受樂。不得憐愍。不起悲心。不得悅喜。不依欲染想。如比丘。但緣眾生故得舍。如人入叢林中。不分別此是缽多樹。尼居陀樹。毗梨叉樹。優頭披羅樹。家枝樹。加毗耶樹。若毗耶羅樹。家尼柯羅樹。彌陀樹。伊陀伽樹。但見叢林。不分別諸樹。如是比丘。不思惟眾生樂不知樂不解樂不受樂。不得憐愍。不起悲心。不得悅喜。不依欲染想。但緣眾生故得舍。或有眾生。已曾侵惱比丘。比丘于眾生心障礙不清凈不觀不解。比丘如是思惟。眾生已曾侵惱我。眾生雖侵惱我。我
【現代漢語翻譯】 現代漢語譯本 佛說：『如果佛弟子對於眾生心生歡喜，但不依賴於慾念的污染。或者有眾生曾經侵擾過比丘（bhiksu，佛教出家男眾），比丘對於眾生的嗔恨心障礙，不清凈，不理解。比丘應當這樣思惟：眾生曾經侵擾過我，眾生雖然侵擾過我，我不應該侵擾他們。我如果侵擾眾生，那就是自己損害自己，他人已經損害了我。如果我還報，那麼自己受到的損害更嚴重。』這位比丘這樣思惟后，對於眾生能夠忍耐，消除嗔惱之心，對於眾生心生歡喜，但不依賴於慾念的污染。或者有眾生，先前沒有侵擾過比丘，乃至沒有原因就橫加嗔怒。如上面所說，比丘如果對於東方眾生，消除嗔惱之心，對於眾生心生歡喜，但不依賴於慾念的污染；對於南西北方眾生，消除嗔惱之心，對於眾生心生歡喜，但不依賴於慾念的污染。比丘以歡喜心遍佈一方而行，第二方、第三方、第四方，四維上下，一切都以歡喜心廣大尊勝，無二無量，無怨無恨，遍佈諸世間而行。這叫做喜。什麼是舍（upekṣā，佛教四無量心之一，指捨棄愛憎之情，平等對待一切眾生）呢？比如比丘，不思惟眾生的快樂，不知道快樂，不理解快樂，不感受快樂，不生憐憫之心，不起悲心，不生歡喜心，不依賴於慾念的污染。比如比丘，只是因為眾生的緣故而得到舍。比如人進入叢林中，不分別這是缽多樹（paṭṭa tree），尼居陀樹（nigrodha tree），毗梨叉樹（pippala tree），優頭披羅樹（udumbara tree），家枝樹（kacchaka tree），加毗耶樹（kapiya tree），若毗耶羅樹（veyyākara tree），家尼柯羅樹（kanikāra tree），彌陀樹（medaka tree），伊陀伽樹（idaka tree），只是看到叢林，不分別各種樹木。如此，比丘不思惟眾生的快樂，不知道快樂，不理解快樂，不感受快樂，不生憐憫之心，不起悲心，不生歡喜心，不依賴於慾念的污染，只是因為眾生的緣故而得到舍。或者有眾生曾經侵擾過比丘，比丘對於眾生的嗔恨心障礙，不清凈，不觀察，不理解。比丘這樣思惟：眾生曾經侵擾過我，眾生雖然侵擾過我，我
【English Translation】 English version The Buddha said: 'If a disciple of the Buddha finds joy in beings, without relying on the defilement of desire. Or if there are beings who have previously harmed a bhiksu (bhiksu, a Buddhist monk), and the bhiksu's mind is obstructed by anger towards those beings, impure, and uncomprehending. The bhiksu should contemplate thus: "Beings have previously harmed me, but even though they have harmed me, I should not harm them. If I harm beings, I will only harm myself, and others have already harmed me. If I retaliate, the harm to myself will be even greater." After contemplating thus, the bhiksu should be patient towards beings, eliminate the mind of anger, find joy in beings, without relying on the defilement of desire. Or if there are beings who have not previously harmed the bhiksu, and even become angry without cause. As mentioned above, if the bhiksu eliminates the mind of anger towards beings in the east, and finds joy in beings, without relying on the defilement of desire; towards beings in the south, west, and north, eliminates the mind of anger, and finds joy in beings, without relying on the defilement of desire. The bhiksu, with a joyful mind, pervades one direction, then the second, third, and fourth directions, the intermediate directions, above and below, everywhere with a joyful mind, vast, supreme, without duality, immeasurable, without resentment or hatred, pervading all the worlds. This is called joy (mudita). What is equanimity (upekṣā, one of the four immeasurables in Buddhism, referring to the abandonment of love and hatred, treating all beings equally)? It is like a bhiksu who does not contemplate the happiness of beings, does not know happiness, does not understand happiness, does not experience happiness, does not have compassion, does not arouse sadness, does not have joy, without relying on the defilement of desire. It is like a bhiksu who attains equanimity simply because of beings. It is like a person entering a forest, not distinguishing whether it is a paṭṭa tree, a nigrodha tree, a pippala tree, an udumbara tree, a kacchaka tree, a kapiya tree, a veyyākara tree, a kanikāra tree, a medaka tree, or an idaka tree, but only seeing the forest, without distinguishing the various trees. Likewise, the bhiksu does not contemplate the happiness of beings, does not know happiness, does not understand happiness, does not experience happiness, does not have compassion, does not arouse sadness, does not have joy, without relying on the defilement of desire, but attains equanimity simply because of beings. Or if there are beings who have previously harmed the bhiksu, and the bhiksu's mind is obstructed by anger towards those beings, impure, unobservant, and uncomprehending. The bhiksu contemplates thus: "Beings have previously harmed me, but even though they have harmed me, I
不應侵惱。我若瞋惱眾生。則為自損。他已損我。若我還報自損甚。于彼比丘。如是思惟已。于眾生堪忍。除滅瞋惱心。但緣眾生故得舍。或有眾生。先未曾侵惱比丘。乃至無因緣橫瞋。如上所說。如比丘。若於東方眾生。滅瞋惱心。但緣眾生故得舍。于南西北方眾生。除滅瞋惱心。但緣眾生故得舍。如比丘。以舍心遍解一方行。第二第三第四。四維上下一切但以舍心廣大尊勝。無二無量。無怨無恚。遍解諸世間行。是名舍。是名四無量。
何謂四無色定。如比丘。離一切色想。滅瞋恚想。不思惟若干想。成就無邊空處行。離一切空處。成就識處行。離一切識處。成就不用處行。離一切不用處。成就非想非非想處行。是名四無色定。何謂四向道。向苦道難行。向苦道速行。向樂道難行。向樂道速行。何謂向苦道難行。如比丘。性多貪慾。性多瞋恚。性多愚癡。是比丘行道。防欲染故。數受憂苦。防瞋恚故。數受憂苦。防愚癡故。數受憂苦。是比丘聖五根鈍行。何等五信根。精進念定慧根。比丘五根鈍行故。證無間定盡諸漏。是名向苦道難行。何謂向苦道速行。如比丘。性多貪慾。性多瞋恚。性多愚癡。是比丘行道。防欲染故。數受憂苦。防瞋恚故。數受憂苦。防愚癡故。數受憂苦。是比丘聖行五根利行。何等五
【現代漢語翻譯】 現代漢語譯本：不應該侵犯惱害他人。我如果嗔恨惱怒眾生，實際上是損害自己。他人已經損害了我，如果我再還報，那對自己的損害就更大了。對於那位比丘，這樣思維之後，就能對眾生忍耐，去除嗔恨惱怒之心，只是因為眾生的緣故而捨棄嗔恨。或者有的眾生，先前未曾侵犯惱害比丘，甚至沒有任何原因就橫加嗔怒。如上面所說。如比丘，如果對於東方眾生，滅除嗔恨惱怒之心，只是因為眾生的緣故而捨棄嗔恨；對於南西北方眾生，也滅除嗔恨惱怒之心，只是因為眾生的緣故而捨棄嗔恨。如比丘，以舍心遍佈一方而行，第二、第三、第四方也是如此。四維、上下一切處，都只是以舍心廣大、尊勝，沒有對立、沒有限量、沒有怨恨、沒有惱怒，遍佈諸世間而行。這叫做舍，這叫做四無量（catasso appamaññā）。 什麼叫做四無色定（catasso arūpasamāpattiyo）？如比丘，遠離一切色想（rūpasaññā），滅除嗔恚想（paṭighasaññā），不思惟若干想（nānattasaññā），成就無邊空處（ananto ākāso）而行。遠離一切空處，成就識處（anantaṃ viññāṇaṃ）而行。遠離一切識處，成就不用處（ākiñcaññaṃ）而行。遠離一切不用處，成就非想非非想處（nevasaññānāsaññāyatanaṃ）而行。這叫做四無色定。 什麼叫做四向道（catasso paṭipadā）？向苦道難行，向苦道速行，向樂道難行，向樂道速行。什麼叫做向苦道難行？如比丘，天性多貪慾（lobha），天性多嗔恚（dosa），天性多愚癡（moha）。這位比丘在修行道路上，爲了防止貪慾的污染，常常遭受憂愁痛苦；爲了防止嗔恚的污染，常常遭受憂愁痛苦；爲了防止愚癡的污染，常常遭受憂愁痛苦。這位比丘的聖五根（pañca indriyāni）遲鈍而行。哪五種？信根（saddhindriya），精進根（vīriyindriya），念根（satindriya），定根（samādhindriya），慧根（paññindriya）。比丘的五根遲鈍而行，因此證得無間定（anantharikaṃ samādhiṃ），斷盡諸漏（āsavā）。這叫做向苦道難行。 什麼叫做向苦道速行？如比丘，天性多貪慾，天性多嗔恚，天性多愚癡。這位比丘在修行道路上，爲了防止貪慾的污染，常常遭受憂愁痛苦；爲了防止嗔恚的污染，常常遭受憂愁痛苦；爲了防止愚癡的污染，常常遭受憂愁痛苦。這位比丘的聖五根敏銳而行。哪五種？
【English Translation】 English version: One should not harm or annoy. If I become angry and annoyed with beings, it is actually harming myself. Others have already harmed me, and if I retaliate, the harm to myself will be even greater. For that bhikkhu (monk), after thinking in this way, he can be patient with beings, remove the mind of anger and annoyance, and abandon anger simply because of beings. Or some beings may not have previously harmed or annoyed the bhikkhu, and may even be angry for no reason. As mentioned above. Like a bhikkhu, if he eliminates the mind of anger and annoyance towards beings in the east, and abandons anger simply because of beings; towards beings in the south, west, and north, he also eliminates the mind of anger and annoyance, and abandons anger simply because of beings. Like a bhikkhu, spreading a mind of equanimity in one direction, and doing the same in the second, third, and fourth directions. In the four intermediate directions, above and below, everywhere, he simply spreads a mind of equanimity that is vast, noble, without opposition, without limit, without resentment, and without annoyance, pervading all the worlds. This is called equanimity, this is called the four immeasurables (catasso appamaññā). What are the four formless attainments (catasso arūpasamāpattiyo)? Like a bhikkhu, abandoning all perceptions of form (rūpasaññā), eliminating perceptions of aversion (paṭighasaññā), not contemplating various perceptions (nānattasaññā), he attains and abides in the sphere of boundless space (ananto ākāso). Transcending the sphere of boundless space, he attains and abides in the sphere of boundless consciousness (anantaṃ viññāṇaṃ). Transcending the sphere of boundless consciousness, he attains and abides in the sphere of nothingness (ākiñcaññaṃ). Transcending the sphere of nothingness, he attains and abides in the sphere of neither perception nor non-perception (nevasaññānāsaññāyatanaṃ). These are called the four formless attainments. What are the four paths (catasso paṭipadā)? The path of painful progress that is slow, the path of painful progress that is quick, the path of pleasant progress that is slow, the path of pleasant progress that is quick. What is the path of painful progress that is slow? Like a bhikkhu, by nature is full of greed (lobha), by nature is full of hatred (dosa), by nature is full of delusion (moha). This bhikkhu, on the path of practice, in order to prevent the defilement of greed, often experiences sorrow and suffering; in order to prevent the defilement of hatred, often experiences sorrow and suffering; in order to prevent the defilement of delusion, often experiences sorrow and suffering. This bhikkhu's five noble faculties (pañca indriyāni) are dull in their progress. Which five? The faculty of faith (saddhindriya), the faculty of energy (vīriyindriya), the faculty of mindfulness (satindriya), the faculty of concentration (samādhindriya), the faculty of wisdom (paññindriya). Because the bhikkhu's five faculties are dull in their progress, he attains uninterrupted concentration (anantharikaṃ samādhiṃ) and eradicates all the taints (āsavā). This is called the path of painful progress that is slow. What is the path of painful progress that is quick? Like a bhikkhu, by nature is full of greed, by nature is full of hatred, by nature is full of delusion. This bhikkhu, on the path of practice, in order to prevent the defilement of greed, often experiences sorrow and suffering; in order to prevent the defilement of hatred, often experiences sorrow and suffering; in order to prevent the defilement of delusion, often experiences sorrow and suffering. This bhikkhu's five noble faculties are sharp in their progress. Which five?
信根。精進念定慧根。比丘五根利行速證無間定盡諸漏。是名向苦道速行。何謂向樂道難行。如比丘。性慾染少。性瞋恚少。性愚癡少。是比丘緣欲染少故。不數受憂苦。緣瞋恚少故。不數受憂苦。緣愚癡少故。不數受憂苦。是比丘聖五根鈍行。何等五信根。精進念定慧根。比丘五根鈍行證無間定盡諸漏。是名向樂道難行。何謂向樂道速行。如比丘。性少貪慾。性少瞋恚。性少愚癡。是比丘行道。緣欲染少故。不數受憂苦。緣瞋恚少故。不數受憂苦。緣愚癡少故。不數受憂苦。是比丘聖五根最利行。何等五信根。精進念定慧根。比丘五根利行證無間定盡諸漏。是名向樂道速行。是名四向道。何謂四修定。如世尊說。四修定。何等四有修定親近多修學得現世樂行。有修定親近多修學得知見。有修定親近多修學得慧分別。有修定親近多修學得漏盡。何謂修定親近多修學得現世樂行。如比丘。離欲惡不善法。離生喜樂。成就初禪行。滅覺觀內凈信一心無覺無觀定生喜樂。成就二禪行。離喜舍行念正智身受樂。如諸聖人解舍念樂行。成就三禪行。斷苦樂先滅憂喜不苦不樂舍念凈。成就四禪行。如是修定親近多修學得現世樂行。何謂修定親近多修學得知見。如比丘善取明想善持晝想。比丘如晝修明想。夜亦如是。如夜修明想晝亦
如是。以心開悟。不覆蓋心。心修有明此定親近多修學得知見。何謂修定親近多修學得慧分別。如比丘。知受生。知受住。知受滅。知想生。知想住。知想滅。知覺生。知覺住。知覺滅。此定親近多修學得慧分別。何謂修定親近多修學得漏盡。如比丘。知五受陰生滅。知色知色集。知色滅。知受想行識。知識集。知識滅。此定親近多修學得漏盡如波羅延經所問。斷一切欲想。滅憂惱舍睡眠遮掉悔舍念凈先滅覺知覺解脫斷無明。是名四修定。何謂四斷。戒斷微護斷。修斷。知緣斷。何謂戒斷。如比丘。眼見色。不取相。不分別。令發眼根。常自攝行。莫依希望世憂惡不善法慎護眼根。得眼根戒耳鼻舌身意。意知法。不取相。分別令起意根。常自攝行。莫依希望世憂惡不善法。慎護意根。得意根戒。是名戒斷。何謂微護斷。如比丘。取善相生微護若骨節。若腫胞。若膀脹若青瘀。若赤黑。若爛壞離散。如是觀善相生微護。是名微護斷。何謂修斷。如比丘。修念正覺依離欲依無染依滅愛擇法正覺進正覺喜正覺除正覺定正覺修舍正覺依離欲依無染依滅愛。是名修斷。何謂智緣斷。如比丘。或在樹下露處。如是思惟。身不善惡行報。今世及後世。如比丘。堪忍斷身惡行。修身善行。口不善行報。今世及後世。如比丘。堪忍斷口惡
【現代漢語翻譯】 現代漢語譯本： 如是。以心開悟，不覆蓋心。心修有明，此定親近多修學得知見。何謂修定親近多修學得慧分別？如比丘（bhikkhu，佛教僧侶）。知受生，知受住，知受滅。知想生，知想住，知想滅。知覺生，知覺住，知覺滅。此定親近多修學得慧分別。何謂修定親近多修學得漏盡？如比丘。知五受陰（pañcupādānakkhandha，構成個體經驗的五種聚合：色、受、想、行、識）生滅。知色，知色集，知色滅。知受想行識，知識集，知識滅。此定親近多修學得漏盡，如《波羅延經》（Pārāyana Sutta）所問：斷一切欲想，滅憂惱，舍睡眠，遮掉悔，舍念凈，先滅覺知覺解脫，斷無明（avijjā，無知）。是名四修定。何謂四斷？戒斷，微護斷，修斷，知緣斷。何謂戒斷？如比丘。眼見色，不取相，不分別，令發眼根，常自攝行。莫依希望世憂惡不善法，慎護眼根，得眼根戒。耳鼻舌身意，意知法，不取相，分別令起意根，常自攝行。莫依希望世憂惡不善法，慎護意根，得意根戒。是名戒斷。何謂微護斷？如比丘。取善相生微護，若骨節，若腫胞，若膀脹，若青瘀，若赤黑，若爛壞離散。如是觀善相生微護。是名微護斷。何謂修斷？如比丘。修念正覺（sati-sambojjhaṅga，七覺支之一，正念），依離欲，依無染，依滅愛，擇法正覺（dhamma-vicaya-sambojjhaṅga，七覺支之一，擇法），進正覺（viriya-sambojjhaṅga，七覺支之一，精進），喜正覺（pīti-sambojjhaṅga，七覺支之一，喜悅），除正覺（passaddhi-sambojjhaṅga，七覺支之一，輕安），定正覺（samādhi-sambojjhaṅga，七覺支之一，禪定），修舍正覺（upekkhā-sambojjhaṅga，七覺支之一，舍），依離欲，依無染，依滅愛。是名修斷。何謂智緣斷？如比丘。或在樹下露處，如是思惟身不善惡行報，今世及後世。如比丘。堪忍斷身惡行，修身善行。口不善行報，今世及後世。如比丘。堪忍斷口惡
【English Translation】 English version: Thus it is. To awaken with the mind, not covering the mind. When the mind is cultivated with clarity, through this concentration, by drawing near, practicing and studying much, knowledge and vision are attained. What is it to cultivate concentration, draw near, practice and study much, and attain discernment? It is like a bhikkhu (Buddhist monk). Knowing the arising of feeling, knowing the abiding of feeling, knowing the cessation of feeling. Knowing the arising of thought, knowing the abiding of thought, knowing the cessation of thought. Knowing the arising of perception, knowing the abiding of perception, knowing the cessation of perception. Through this concentration, by drawing near, practicing and studying much, discernment is attained. What is it to cultivate concentration, draw near, practice and study much, and attain the ending of defilements? It is like a bhikkhu. Knowing the arising and ceasing of the five aggregates of clinging (pañcupādānakkhandha, the five aggregates that constitute individual experience: form, feeling, perception, mental formations, and consciousness). Knowing form, knowing the arising of form, knowing the cessation of form. Knowing feeling, perception, mental formations, and consciousness, knowing the arising of consciousness, knowing the cessation of consciousness. Through this concentration, by drawing near, practicing and studying much, the ending of defilements is attained, as asked in the Pārāyana Sutta (Pārāyana Sutta): Abandoning all desires and thoughts, extinguishing sorrow and distress, relinquishing sleep, dispelling remorse, abandoning pure thoughts, first extinguishing awareness, knowledge, and liberation, and abandoning ignorance (avijjā, lack of knowledge). This is called the four cultivations of concentration. What are the four abandonings? Abandoning by restraint, abandoning by mindfulness, abandoning by cultivation, abandoning by knowledge of cause. What is abandoning by restraint? It is like a bhikkhu. Seeing a form with the eye, not grasping at its signs, not discriminating, causing the eye faculty to arise, always restraining oneself. Not relying on hope, worldly sorrow, evil, and unwholesome things, carefully guarding the eye faculty, attaining restraint of the eye faculty. With the ear, nose, tongue, body, and mind, knowing a phenomenon with the mind, not grasping at its signs, discriminating, causing the mind faculty to arise, always restraining oneself. Not relying on hope, worldly sorrow, evil, and unwholesome things, carefully guarding the mind faculty, attaining restraint of the mind faculty. This is called abandoning by restraint. What is abandoning by mindfulness? It is like a bhikkhu. Taking a wholesome sign, generating mindfulness, whether it be a bone joint, a swelling, a bloated corpse, a bluish-purple corpse, a reddish-black corpse, or a decaying and disintegrating corpse. Thus, contemplating the wholesome sign, generating mindfulness. This is called abandoning by mindfulness. What is abandoning by cultivation? It is like a bhikkhu. Cultivating mindfulness as a factor of enlightenment (sati-sambojjhaṅga, mindfulness), relying on detachment, relying on non-attachment, relying on cessation of craving, investigation of phenomena as a factor of enlightenment (dhamma-vicaya-sambojjhaṅga, investigation of phenomena), energy as a factor of enlightenment (viriya-sambojjhaṅga, energy), rapture as a factor of enlightenment (pīti-sambojjhaṅga, rapture), tranquility as a factor of enlightenment (passaddhi-sambojjhaṅga, tranquility), concentration as a factor of enlightenment (samādhi-sambojjhaṅga, concentration), cultivating equanimity as a factor of enlightenment (upekkhā-sambojjhaṅga, equanimity), relying on detachment, relying on non-attachment, relying on cessation of craving. This is called abandoning by cultivation. What is abandoning by knowledge of cause? It is like a bhikkhu. Whether under a tree or in an open space, thus contemplating the consequences of unwholesome actions of the body, in this life and in future lives. It is like a bhikkhu. Being able to endure abandoning unwholesome actions of the body, cultivating wholesome actions of the body. The consequences of unwholesome actions of speech, in this life and in future lives. It is like a bhikkhu. Being able to endure abandoning unwholesome actions of speech.
行。修口善行。意不善行惡報。今世及後世。如比丘。堪忍斷意不善行。修意善行。是名智緣斷。
戒護緣修斷 自性如來說 比丘行是法 一切苦際盡 是名四斷智◎
◎何謂五根。信根進根念根定根慧根。是名五根。五力亦如是。何謂五解脫處。謂比丘不放逸勤念正智寂靜行。心未解脫得解脫。諸漏未盡得漏盡。未得無上安隱得安隱。何謂五。若世尊為比丘說法。若師說。若慧梵凈行者說。隨順如來說。若師若慧梵凈行者說。聽已受法受義。受法受義已生悅。悅已生喜。喜已得身除。身除已受樂。受樂已心定。心定已如實知見。如比丘不放逸。勤念正智寂靜行。心未解脫得解脫。諸漏未盡得漏盡。未得無上安隱得安隱。是名初解脫處。複次比丘。非世尊非師非慧梵凈行者說時。如先所聞法。廣讀誦通利。如比丘先所聞法廣讀誦通利。受法受義。如比丘受法受義已生悅。悅已生喜。喜已得身除。身除已受樂。受樂已心定。心定已如實知見。比丘如是不放逸勤念正智寂靜行。心未解脫得解脫。諸漏未盡得漏盡。未得無上安隱得安隱。是名第二解脫處。複次比丘。非世尊非師非慧梵凈行者說時。非先所聞法。廣讀誦通利時。如比丘先所聞法通利。廣為他說。如比丘隨彼所聞法通利。廣為他說。受法受
【現代漢語翻譯】 現代漢語譯本： 行。修口善行。意不善行惡報。今世及後世。如同比丘（佛教僧侶）。堪能斷除意的不善行，修習意的善行。這被稱為智緣斷。
戒護緣修斷，自性如來（佛陀的稱號）所說。 比丘奉行此法，一切苦的邊際都將終結。 這被稱為四斷智。
何謂五根？信根（信仰的力量），進根（精進的力量），念根（正念的力量），定根（禪定的力量），慧根（智慧的力量）。這被稱為五根。五力（信力、精進力、念力、定力、慧力）也是如此。何謂五解脫處？即比丘不放逸，勤于正念和正智，行於寂靜。心未解脫而得解脫，諸漏（煩惱）未盡而得漏盡，未得無上安隱（涅槃）而得安隱。何謂五？如果世尊（佛陀）為比丘說法，或者導師說，或者有智慧的清凈修行者說，都隨順如來說法。如果導師或者有智慧的清凈修行者說，聽後接受法和義理。接受法和義理後心生喜悅。喜悅後生起歡喜。歡喜後身心輕安。身心輕安後感受快樂。感受快樂後心入禪定。心入禪定后如實知見。如同比丘不放逸，勤于正念和正智，行於寂靜。心未解脫而得解脫，諸漏未盡而得漏盡，未得無上安隱而得安隱。這被稱為初解脫處。再次，比丘，如果不是世尊，不是導師，不是有智慧的清凈修行者說法時，如同先前所聽聞的法，廣泛地讀誦通達。如同比丘先前所聽聞的法，廣泛地讀誦通達，接受法和義理。如同比丘接受法和義理後心生喜悅。喜悅後生起歡喜。歡喜後身心輕安。身心輕安後感受快樂。感受快樂後心入禪定。心入禪定后如實知見。比丘如此不放逸，勤于正念和正智，行於寂靜。心未解脫而得解脫，諸漏未盡而得漏盡，未得無上安隱而得安隱。這被稱為第二解脫處。再次，比丘，如果不是世尊，不是導師，不是有智慧的清凈修行者說法時，也不是先前所聽聞的法，廣泛地讀誦通達時，如同比丘先前所聽聞的法通達，廣泛地為他人宣說。如同比丘隨彼所聽聞的法通達，廣泛地為他人宣說，接受法和
【English Translation】 English version: Action. Cultivate good deeds of speech. Evil deeds of intention bring evil consequences, in this life and the next. Like a Bhikkhu (Buddhist monk), being able to abandon the unwholesome deeds of intention and cultivate the wholesome deeds of intention. This is called severance through wisdom.
Severance through discipline and protection, as spoken by the Tathagata (title of the Buddha) of self-nature. A Bhikkhu practicing this Dharma, the end of all suffering will be reached. This is called the four severances of wisdom.
What are the five roots? The root of faith (śraddhā), the root of effort (vīrya), the root of mindfulness (smṛti), the root of concentration (samādhi), and the root of wisdom (prajñā). These are called the five roots. The five powers (faith, effort, mindfulness, concentration, wisdom) are also the same. What are the five places of liberation? That is, a Bhikkhu is not negligent, diligently mindful and with right knowledge, practicing in stillness. The mind is not liberated but attains liberation, the outflows (defilements) are not exhausted but attain exhaustion, the unsurpassed peace (Nirvana) is not attained but attains peace. What are the five? If the World-Honored One (the Buddha) speaks the Dharma for the Bhikkhus, or the teacher speaks, or a wise and pure practitioner speaks, all accord with the Dharma spoken by the Tathagata. If the teacher or a wise and pure practitioner speaks, having listened, they receive the Dharma and its meaning. Having received the Dharma and its meaning, joy arises. Having joy, delight arises. Having delight, the body becomes light and tranquil. Having the body light and tranquil, they experience happiness. Having experienced happiness, the mind becomes concentrated. Having the mind concentrated, they know and see things as they truly are. Like a Bhikkhu who is not negligent, diligently mindful and with right knowledge, practicing in stillness. The mind is not liberated but attains liberation, the outflows are not exhausted but attain exhaustion, the unsurpassed peace is not attained but attains peace. This is called the first place of liberation. Furthermore, Bhikkhu, if it is not the World-Honored One, not the teacher, not a wise and pure practitioner who speaks, then like the Dharma previously heard, widely recite and master it. Like a Bhikkhu who has previously heard the Dharma, widely recites and masters it, receives the Dharma and its meaning. Like a Bhikkhu who receives the Dharma and its meaning, joy arises. Having joy, delight arises. Having delight, the body becomes light and tranquil. Having the body light and tranquil, they experience happiness. Having experienced happiness, the mind becomes concentrated. Having the mind concentrated, they know and see things as they truly are. The Bhikkhu, in this way, is not negligent, diligently mindful and with right knowledge, practicing in stillness. The mind is not liberated but attains liberation, the outflows are not exhausted but attain exhaustion, the unsurpassed peace is not attained but attains peace. This is called the second place of liberation. Furthermore, Bhikkhu, if it is not the World-Honored One, not the teacher, not a wise and pure practitioner who speaks, nor is it the Dharma previously heard, widely recited and mastered, then like a Bhikkhu who has previously heard the Dharma and mastered it, widely speaks it to others. Like a Bhikkhu who, according to the Dharma he has heard and mastered, widely speaks it to others, receives the Dharma and
義。比丘受法受義已生悅。悅已生喜。喜已得身除。身除已受樂。受樂已心定。心定已如實知見。比丘如是不放逸勤念正智寂靜行。心未解脫得解脫。諸漏未盡得漏盡。未得無上安隱得安隱。是名第三解脫處。複次如比丘。非世尊非師非慧梵凈行者說時。非先所聞法。廣讀誦通利時。非先所聞法通利。廣為他。分別時。如比丘。先所聞法通利自心分別。如比丘隨所聞法通利。自心分別。受法受義。比丘受法受義已生悅。悅已生喜。喜已得身除。身除已受樂。受樂已心定。心定已如實知見。比丘如是不放逸勤念正智寂靜行。心未解脫得解脫。諸漏未盡得漏盡。未得無上安隱得安隱。是名第四解脫處。複次比丘。非世尊非師非慧梵凈行者說時。非先所聞法。廣讀誦通利時。非先所聞法通利。廣為他分別時。非先所聞法通利。自心分別時。如比丘善取定相善思惟善解射。比丘善取定想善思惟善解射已。受法受義。受法受義已生悅。悅已生喜。喜已得身除。身除已受樂。受樂已心定。心定已如實知見。比丘如是不放逸勤念正智寂靜行。心未解脫得解脫。諸漏未盡得漏盡。未得無上安隱得安隱。是名第五解脫處。是名五解脫處。五出界如界品說。云何五觀定。如正信經。舍利弗白佛言。世尊。復有無勝法。如世尊說法入定觀。世
【現代漢語翻譯】 現代漢語譯本： 再者，比丘聽聞佛法，領受其意義後心生喜悅。心生喜悅後感到歡喜。感到歡喜後身心輕安。身心輕安後感受快樂。感受快樂后內心安定。內心安定后如實知見。比丘這樣不放逸，勤奮憶念，以正智寂靜修行，未解脫的心得以解脫，未斷盡的煩惱得以斷盡，未得到的無上安穩得以獲得安穩。這稱為第三解脫之處。 再者，比丘在不是世尊（Buddha，覺悟者）、不是導師、不是有智慧的清凈修行者說法時，不在廣泛讀誦和通曉先前聽聞的佛法時，不在通曉先前聽聞的佛法並廣泛地為他人分別解說時，比丘通曉先前聽聞的佛法，並在自己心中分別思量。比丘隨所聽聞的佛法，在自己心中分別思量，領受其法和意義。比丘領受其法和意義後心生喜悅。心生喜悅後感到歡喜。感到歡喜後身心輕安。身心輕安後感受快樂。感受快樂后內心安定。內心安定后如實知見。比丘這樣不放逸，勤奮憶念，以正智寂靜修行，未解脫的心得以解脫，未斷盡的煩惱得以斷盡，未得到的無上安穩得以獲得安穩。這稱為第四解脫之處。 再者，比丘在不是世尊（Buddha，覺悟者）、不是導師、不是有智慧的清凈修行者說法時，不在廣泛讀誦和通曉先前聽聞的佛法時，不在通曉先前聽聞的佛法並廣泛地為他人分別解說時，不在通曉先前聽聞的佛法並在自己心中分別思量時，比丘善於把握禪定的相狀，善於思惟，善於理解和安住。比丘善於把握禪定的相狀，善於思惟，善於理解和安住后，領受其法和意義。領受其法和意義後心生喜悅。心生喜悅後感到歡喜。感到歡喜後身心輕安。身心輕安後感受快樂。感受快樂后內心安定。內心安定后如實知見。比丘這樣不放逸，勤奮憶念，以正智寂靜修行，未解脫的心得以解脫，未斷盡的煩惱得以斷盡，未得到的無上安穩得以獲得安穩。這稱為第五解脫之處。這稱為五種解脫之處。五種出離境界如《界品》所說。什麼是五觀禪定？如《正信經》所說。舍利弗（Sariputta，佛陀的弟子）對佛陀說：『世尊（Buddha，覺悟者），還有沒有更殊勝的法，如世尊所說的入定觀？』
【English Translation】 English version: Furthermore, a Bhikkhu (monk) having received the Dharma (teachings) and its meaning, experiences joy. Having joy, he experiences gladness. Having gladness, his body becomes tranquil. Having tranquility, he experiences happiness. Having happiness, his mind becomes concentrated. Having a concentrated mind, he truly knows and sees. Thus, the Bhikkhu, being unremitting, diligent in mindfulness, with right knowledge, and practicing tranquility, attains liberation of the mind that was not yet liberated, attains the exhaustion of defilements that were not yet exhausted, and attains the unsurpassed security that was not yet attained. This is called the third place of liberation. Furthermore, when a Bhikkhu is not listening to the teachings of the Blessed One (Buddha, the awakened one), not listening to the teachings of a teacher, not listening to the teachings of wise and virtuous practitioners, not widely reciting and mastering the Dharma (teachings) previously heard, not mastering the Dharma previously heard and widely explaining it to others, the Bhikkhu masters the Dharma previously heard and contemplates it in his own mind. The Bhikkhu, according to the Dharma he has heard, contemplates it in his own mind, receiving the Dharma and its meaning. The Bhikkhu having received the Dharma and its meaning, experiences joy. Having joy, he experiences gladness. Having gladness, his body becomes tranquil. Having tranquility, he experiences happiness. Having happiness, his mind becomes concentrated. Having a concentrated mind, he truly knows and sees. Thus, the Bhikkhu, being unremitting, diligent in mindfulness, with right knowledge, and practicing tranquility, attains liberation of the mind that was not yet liberated, attains the exhaustion of defilements that were not yet exhausted, and attains the unsurpassed security that was not yet attained. This is called the fourth place of liberation. Furthermore, when a Bhikkhu is not listening to the teachings of the Blessed One (Buddha, the awakened one), not listening to the teachings of a teacher, not listening to the teachings of wise and virtuous practitioners, not widely reciting and mastering the Dharma (teachings) previously heard, not mastering the Dharma previously heard and widely explaining it to others, not mastering the Dharma previously heard and contemplating it in his own mind, the Bhikkhu skillfully grasps the sign of concentration, skillfully contemplates, and skillfully understands and abides. The Bhikkhu, having skillfully grasped the sign of concentration, skillfully contemplated, and skillfully understood and abided, receives the Dharma and its meaning. Having received the Dharma and its meaning, he experiences joy. Having joy, he experiences gladness. Having gladness, his body becomes tranquil. Having tranquility, he experiences happiness. Having happiness, his mind becomes concentrated. Having a concentrated mind, he truly knows and sees. Thus, the Bhikkhu, being unremitting, diligent in mindfulness, with right knowledge, and practicing tranquility, attains liberation of the mind that was not yet liberated, attains the exhaustion of defilements that were not yet exhausted, and attains the unsurpassed security that was not yet attained. This is called the fifth place of liberation. These are called the five places of liberation. The five realms of escape are as described in the 'Realm Chapter'. What are the five contemplations of concentration? As stated in the 'Right Faith Sutra'. Sariputta (Sariputta, a disciple of the Buddha) said to the Buddha (Buddha, the awakened one): 'Venerable Sir, is there any superior Dharma, such as the contemplative absorption taught by the Blessed One?'
尊。有此入定觀。或有沙門婆羅門。勤精進勇猛。正思惟多學行心。如法思惟入定。入定已觀身。從頂至足。從足至頂。乃至薄皮。皆是不凈。是名初入定觀。複次或有沙門婆羅門。勤精進勇猛。正思惟多學行心。如法思惟入定。入定已不觀皮血肉。但觀人骨。此身中有骨齒爪。是名第二入定觀。複次或有沙門婆羅門。勤精進勇猛。正思惟多學行心。如法思惟入定。入定已不觀皮血肉骨。但觀人識。識住此世。住他世。識未斷。不離二世。是名第三入定觀。複次或有沙門婆羅門。勤進勇猛。正思惟多學行心。如法思惟入定。入定已不觀皮血肉骨。復觀人識。識不住此世。不住他世。識斷離此世。未斷離他世。是名第四入定觀。複次或有沙門婆羅門。勤進勇猛。正思惟多學行心。如法思惟入定。入定已不觀內血肉皮骨。復觀人識。識不住此世。不住他世。識善斷離二世。是名第五入定觀。如是無勝入定觀。世尊善知無勝。世尊善通達。無有能過者。如我意所知。或有沙門婆羅門。能稱出世尊知者。無有是處。是名第五入定觀。何謂五起解脫法。如世尊說。五法親近多修學已得解脫。何謂五。如比丘。觀身不凈想。觀食不凈想。觀諸行無常想。觀世不樂想。觀身死想。如是五法。親近多修學。能得解脫。是名五起解脫法。
【現代漢語翻譯】 現代漢語譯本： （佛）尊者，有這樣的入定觀想。或者有沙門（Śrāmaṇa，出家修行者）或婆羅門（Brāhmaṇa，祭司），勤奮精進勇猛，以正確的思考方式學習修行，如法地思維而入定。入定后觀察身體，從頭頂到腳底，從腳底到頭頂，乃至薄薄的面板，都是不乾淨的。這叫做初入定觀想。 其次，或者有沙門或婆羅門，勤奮精進勇猛，以正確的思考方式學習修行，如法地思維而入定。入定后不觀察面板、血肉，只觀察人的骨骼。此身中有骨、齒、爪。這叫做第二入定觀想。 再次，或者有沙門或婆羅門，勤奮精進勇猛，以正確的思考方式學習修行，如法地思維而入定。入定后不觀察面板、血肉、骨骼，只觀察人的意識。意識停留在今世，停留在來世，意識未斷絕，不離開兩個世界。這叫做第三入定觀想。 再次，或者有沙門或婆羅門，勤奮精進勇猛，以正確的思考方式學習修行，如法地思維而入定。入定后不觀察面板、血肉、骨骼，再觀察人的意識。意識不住在今世，不住在來世，意識斷絕離開今世，未斷絕離開來世。這叫做第四入定觀想。 再次，或者有沙門或婆羅門，勤奮精進勇猛，以正確的思考方式學習修行，如法地思維而入定。入定后不觀察內在的血肉面板骨骼，再觀察人的意識。意識不住在今世，不住在來世，意識完全斷絕離開兩個世界。這叫做第五入定觀想。像這樣是無上的入定觀想。世尊（Bhagavan，佛的稱號）善於知曉無上之法，世尊善於通達，沒有人能超過他。據我所知，或者有沙門或婆羅門，能稱讚世尊的智慧，這是不可能的。這叫做第五入定觀想。 什麼是五種能生起解脫的方法？正如世尊所說，五種法親近並多多修習就能得到解脫。什麼是五種？例如比丘（bhikkhu，佛教出家男眾），觀想身體是不凈的，觀想食物是不凈的，觀想諸行是無常的，觀想世間是不快樂的，觀想身體是會死亡的。像這樣五種法，親近並多多修習，就能得到解脫。這叫做五種能生起解脫的方法。
【English Translation】 English version: Venerable one, there is this meditative contemplation. Or there are Śrāmaṇas (wandering ascetics) or Brāhmaṇas (priests), who diligently, energetically, and bravely, with right thought, learn and practice, and contemplate according to the Dharma to enter into meditation. Having entered into meditation, they observe the body, from the top of the head to the soles of the feet, and from the soles of the feet to the top of the head, even to the thin skin, all is impure. This is called the first meditative contemplation. Furthermore, there are Śrāmaṇas or Brāhmaṇas, who diligently, energetically, and bravely, with right thought, learn and practice, and contemplate according to the Dharma to enter into meditation. Having entered into meditation, they do not observe the skin, blood, and flesh, but only observe the bones of a person. In this body, there are bones, teeth, and nails. This is called the second meditative contemplation. Furthermore, there are Śrāmaṇas or Brāhmaṇas, who diligently, energetically, and bravely, with right thought, learn and practice, and contemplate according to the Dharma to enter into meditation. Having entered into meditation, they do not observe the skin, blood, flesh, and bones, but only observe the consciousness of a person. The consciousness dwells in this world, dwells in the other world, the consciousness is not severed, not separated from the two worlds. This is called the third meditative contemplation. Furthermore, there are Śrāmaṇas or Brāhmaṇas, who diligently, energetically, and bravely, with right thought, learn and practice, and contemplate according to the Dharma to enter into meditation. Having entered into meditation, they do not observe the skin, blood, flesh, and bones, and again observe the consciousness of a person. The consciousness does not dwell in this world, does not dwell in the other world, the consciousness is severed and separated from this world, not severed and separated from the other world. This is called the fourth meditative contemplation. Furthermore, there are Śrāmaṇas or Brāhmaṇas, who diligently, energetically, and bravely, with right thought, learn and practice, and contemplate according to the Dharma to enter into meditation. Having entered into meditation, they do not observe the inner blood, flesh, skin, and bones, and again observe the consciousness of a person. The consciousness does not dwell in this world, does not dwell in the other world, the consciousness is well severed and separated from the two worlds. This is called the fifth meditative contemplation. Such is the unsurpassed meditative contemplation. The Bhagavan (the Blessed One) knows well the unsurpassed, the Bhagavan understands well, there is no one who can surpass him. As far as I know, there is no Śrāmaṇa or Brāhmaṇa who can praise the knowledge of the Bhagavan. This is called the fifth meditative contemplation. What are the five factors that lead to liberation? As the Bhagavan said, liberation is attained by cultivating and practicing these five factors. What are the five? For example, a bhikkhu (Buddhist monk) contemplates the impurity of the body, contemplates the impurity of food, contemplates the impermanence of all phenomena, contemplates the unhappiness of the world, contemplates the death of the body. These five factors, when cultivated and practiced, lead to liberation. These are called the five factors that lead to liberation.
云何六念。唸佛乃至念天。何謂唸佛。以佛為境界。念善順不逆。是名唸佛。何謂念法。以法為境界。念善順不逆。是名念法。何謂念僧。以僧為境界。念善順不逆。是名念僧。何謂念戒。戒謂身口戒。以戒為境界。念善順不逆。是名念戒。何謂念施。施有二種。財施法施。以施為境界。念善順不逆。是名念施。何謂念天。若過摶食化生天。彼天不觀宿業。不分別宿業。以天為境界。念善順不逆。是名念天。是名六念。六空如空三昧說。六出界如界品說。何謂六明分法。如世尊說。六法親近多修學生明得明分。能令明廣大。何謂六。無常想。無常苦想。苦無我想。食不凈想。一切世間不樂想。死想。何謂無常想明分法。如比丘。或樹下露處。作是思惟。色無常。受想行識無常。若如是五受陰。觀無常行。如世尊說。有為法三相。生住滅。如是比丘。思惟生住滅。調心修令柔軟。柔軟已思惟色無常受想行識無常。行人若想憶想。是名無常想。親近多修學。親近多修學已。生明得明得明分。能令明廣大。是名無常想明分法。何謂無常苦想明分。如比丘。或在樹下露處。如是思惟色無常。若無常則是苦。受想行識無常。若無常則是苦。如是五受陰觀苦行。如世尊說。若色生住。即是生苦。有病有老死。若受想行識生住。即是
【現代漢語翻譯】 現代漢語譯本 什麼是六念？即唸佛、念法、念僧、念戒、念施、念天。什麼是念佛？以佛為所緣境（境界，目標）。憶念佛的功德，心懷善念，順從正法，不違背真理，這叫做唸佛。什麼是念法？以法為所緣境。憶念法的功德，心懷善念，順從正法，不違背真理，這叫做念法。什麼是念僧？以僧為所緣境。憶念僧的功德，心懷善念，順從正法，不違背真理，這叫做念僧。什麼是念戒？戒指的是身口意（身口）的戒律。以戒為所緣境。憶念戒的功德，心懷善念，順從正法，不違背真理，這叫做念戒。什麼是念施？佈施有兩種：財施和法施。以佈施為所緣境。憶念佈施的功德，心懷善念，順從正法，不違背真理，這叫做念施。什麼是念天？指那些不靠飲食，而是通過化生而來的天人（天）。這些天人不會觀察過去的業力，也不會分別過去的業力。以天為所緣境。憶念天的功德，心懷善念，順從正法，不違背真理，這叫做念天。以上就是六念。六空的道理如同《空三昧經》所說。六出界的道理如同《界品經》所說。什麼是六明分法？正如世尊所說，有六種法，如果親近、多加修習，就能使學生獲得智慧，增長智慧。能使智慧廣大。這六種法是什麼？是無常想、無常苦想、苦無我想、食不凈想、一切世間不樂想、死想。什麼是無常想明分法？例如，一位比丘（出家人），或者在樹下，或者在空曠的地方，這樣思維：色（物質現象）是無常的，受（感受）、想（思維）、行（意志）、識（識別）也是無常的。如果像這樣觀察五受陰（五蘊），觀察它們的無常變化。正如世尊所說，有為法（因緣和合而成的法）有三種相狀：生、住、滅。像這樣，比丘思維生、住、滅，調伏自己的心，使它變得柔軟。心柔軟之後，就思維色是無常的，受、想、行、識也是無常的。修行人如果這樣想，這樣憶念，就叫做無常想。親近它，多加修習它。親近它，多加修習它之後，就能生起智慧，獲得智慧，增長智慧。能使智慧廣大。這就是無常想明分法。什麼是無常苦想明分？例如，一位比丘，或者在樹下，或者在空曠的地方，這樣思維：色是無常的，如果無常，那就是苦。受、想、行、識是無常的，如果無常，那就是苦。像這樣觀察五受陰，觀察它們的苦的性質。正如世尊所說，如果色生起和存在，那就是生苦，還有病、老、死。如果受、想、行、識生起和存在，那就是
【English Translation】 English version What are the six recollections? They are recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of morality, recollection of generosity, and recollection of the Devas (gods). What is recollection of the Buddha? It is taking the Buddha as the object (realm, target) of contemplation. Thinking of the Buddha with good intentions, in accordance with the Dharma, and not contrary to the truth, this is called recollection of the Buddha. What is recollection of the Dharma? It is taking the Dharma as the object of contemplation. Thinking of the Dharma with good intentions, in accordance with the Dharma, and not contrary to the truth, this is called recollection of the Dharma. What is recollection of the Sangha? It is taking the Sangha as the object of contemplation. Thinking of the Sangha with good intentions, in accordance with the Dharma, and not contrary to the truth, this is called recollection of the Sangha. What is recollection of morality? Morality refers to the precepts of body, speech, and mind (body and speech). It is taking the precepts as the object of contemplation. Thinking of the precepts with good intentions, in accordance with the Dharma, and not contrary to the truth, this is called recollection of morality. What is recollection of generosity? There are two kinds of generosity: material generosity and Dharma generosity. It is taking generosity as the object of contemplation. Thinking of generosity with good intentions, in accordance with the Dharma, and not contrary to the truth, this is called recollection of generosity. What is recollection of the Devas? It refers to those Devas (gods) who are born by transformation and do not rely on food. These Devas do not observe past karma, nor do they distinguish past karma. It is taking the Devas as the object of contemplation. Thinking of the Devas with good intentions, in accordance with the Dharma, and not contrary to the truth, this is called recollection of the Devas. These are the six recollections. The principle of the six emptinesses is as explained in the 'Emptiness Samadhi Sutra'. The principle of the six going beyond the realms is as explained in the 'Realms Chapter Sutra'. What are the six aspects of clarity? As the World Honored One (Buddha) said, there are six practices that, if one approaches and cultivates them diligently, will enable the student to gain wisdom and increase clarity. They can make wisdom vast. What are these six? They are the perception of impermanence, the perception of impermanence as suffering, the perception of suffering as non-self, the perception of the impurity of food, the perception of the unenjoyableness of all the world, and the perception of death. What is the aspect of clarity of the perception of impermanence? For example, a Bhikkhu (monk), either under a tree or in an open space, contemplates thus: form (material phenomena) is impermanent, feeling (sensation), perception (thought), volition (intention), and consciousness (awareness) are also impermanent. If one observes the five aggregates (five skandhas) in this way, observing their impermanent nature. As the World Honored One said, conditioned phenomena (dharmas arising from causes and conditions) have three characteristics: arising, abiding, and ceasing. In this way, the Bhikkhu contemplates arising, abiding, and ceasing, taming his mind and making it pliable. Having made his mind pliable, he contemplates that form is impermanent, feeling, perception, volition, and consciousness are also impermanent. If a practitioner thinks and remembers in this way, it is called the perception of impermanence. Approach it, cultivate it diligently. Having approached it and cultivated it diligently, one can generate wisdom, gain wisdom, and increase clarity. It can make wisdom vast. This is the aspect of clarity of the perception of impermanence. What is the aspect of clarity of the perception of impermanence as suffering? For example, a Bhikkhu, either under a tree or in an open space, contemplates thus: form is impermanent, and if it is impermanent, then it is suffering. Feeling, perception, volition, and consciousness are impermanent, and if they are impermanent, then they are suffering. In this way, one observes the five aggregates, observing their nature of suffering. As the World Honored One said, if form arises and abides, that is the suffering of birth, and there is also sickness, old age, and death. If feeling, perception, volition, and consciousness arise and abide, that is
生苦。有病有老死。複次如世尊說三苦。行苦苦苦變易苦。何謂行苦。五受陰行自性苦形或苦自相苦。是名行苦。何謂苦苦。五受陰行自性苦。生等生起等起出等出。具足成就。生種種病。因熱生病。因痰癊。因風因過力。因他惱。因時變。因諸大相違。因食飲不消。因宿業報。因諸大不調生病。生眼病。耳鼻舌身病生。頭痛面痛。口齒咽痛。胸痛病。生蛇身病。呼嗐痛。謦欬病。嘔吐病。生絞病。身熱腹痛病。生癬胞疥瘙微風侵淫瘡癰蛆白癩乾枯癲狂病生痔病㿃下赤腫蟲食病等。蚤螕虱蚊虻蟻子。此身乃至一毛處。無不有蟲。如人癰腫上生毒腫五受陰行性苦亦如是。生等生起等起出等出。具足成就。生種種病。因熱生病。乃至一毛處。無不有蟲。是名苦苦。何謂變易苦。如五受陰行。轉變衰熟。壞敗盡滅。終沒離滅。是名變易苦。如比丘于彼行苦苦苦變易苦。調心修令柔軟。柔軟已思惟色苦。思惟受想行識苦。如行人若想憶想。是名無常苦想。親近多修學。生明得明得明分。能令明廣大。是名無常苦想明分法。何謂苦無我想明分法。如比丘。在樹下露處。如是思惟色無常。若無常即是苦。若苦即無我。受想行識無常。若無常即是苦。若苦即是無我。若於此想。五受陰觀無我行。如世尊說色無我。色若是我。色應不受
【現代漢語翻譯】 現代漢語譯本： 生之苦，在於有疾病、衰老和死亡。此外，正如世尊所說，有三種苦：行苦、苦苦和變易苦。 什麼是行苦？五受陰（色、受、想、行、識）的執行，其自性即是苦，或者說是苦的自相。這被稱為行苦。 什麼是苦苦？五受陰的執行，其自性即是苦。生、生起、等起、出、等出，具足成就。產生種種疾病，因熱而生病，因痰而生病，因風而生病，因（四大）過力而生病，因他人惱害而生病，因時節變化而生病，因諸大（地、水、火、風）相違而生病，因食物飲品不消化而生病，因宿世業報而生病，因諸大不調和而生病。產生眼病、耳病、鼻病、舌病、身病。產生頭痛、面痛、口齒咽喉痛、胸痛。產生蛇身病（面板病）。呼嗐痛（呼吸困難），咳嗽病，嘔吐病。產生絞痛病，身體發熱腹痛病。產生癬、胞、疥、瘙、微風侵淫、瘡、癰、蛆、白癩、乾枯、癲狂病，產生痔病、㿃下赤腫、蟲食病等。跳蚤、蜱、虱、蚊、虻、螞蟻等，此身乃至一毛之處，沒有不生蟲的。如同人的癰腫之上生出毒腫，五受陰的執行其性也是苦，也是這樣生、生起、等起、出、等出，具足成就，產生種種疾病，因熱而生病，乃至一毛之處，沒有不生蟲的。這被稱為苦苦。 什麼是變易苦？如五受陰的執行，轉變、衰老、成熟、壞敗、消盡、滅亡、終結、離散、滅除。這被稱為變易苦。如同比丘，對於那行苦、苦苦、變易苦，調伏內心，修習令其柔軟。柔軟之後，思維色是苦，思維受、想、行、識是苦。如同修行人，若想、憶想，這被稱為無常苦想。親近、多多修學，產生明、得到明、得到明的分（部分），能令明廣大。這被稱為無常苦想明分法。 什麼是苦無我想明分法？如比丘，在樹下、露天之處，這樣思維：色是無常，若是無常即是苦，若是苦即是無我。受、想、行、識是無常，若是無常即是苦，若是苦即是無我。若對於此想，五受陰觀無我行。如世尊所說，色是無我，色若是我的，色應不承受（苦）。
【English Translation】 English version: The suffering of birth lies in having disease, old age, and death. Furthermore, as the World Honored One said, there are three kinds of suffering: the suffering of formation (行苦, xíng kǔ), the suffering of suffering (苦苦, kǔ kǔ), and the suffering of change (變易苦, biànyì kǔ). What is the suffering of formation? The operation of the five aggregates of clinging (五受陰, wǔ shòu yīn) (form, feeling, perception, mental formations, and consciousness), whose self-nature is suffering, or rather, the self-characteristic of suffering. This is called the suffering of formation. What is the suffering of suffering? The operation of the five aggregates of clinging, whose self-nature is suffering. Birth, arising, co-arising, coming forth, co-coming forth, fully accomplished. Producing various diseases, illness arising from heat, illness arising from phlegm, illness arising from wind, illness arising from excessive force (of the four elements), illness arising from the harm of others, illness arising from seasonal changes, illness arising from the conflict of the great elements (四大, sì dà) (earth, water, fire, wind), illness arising from indigestion of food and drink, illness arising from past karma, illness arising from the disharmony of the great elements. Producing eye diseases, ear diseases, nose diseases, tongue diseases, body diseases. Producing headaches, facial pain, mouth, teeth, and throat pain, chest pain. Producing snake-body disease (skin diseases). Huhai pain (difficulty breathing), cough, vomiting. Producing colic, fever and abdominal pain. Producing ringworm, blisters, scabies, itching, mild wind invasion, sores, carbuncles, maggots, white leprosy, dryness, madness, hemorrhoids, anal swelling, worm-eaten disease, etc. Fleas, ticks, lice, mosquitoes, gadflies, ants, etc., even to a single hair on this body, there is no place without insects. Just as a poisonous swelling grows on a person's carbuncle, the operation of the five aggregates of clinging is also suffering in nature, and it is also like this: birth, arising, co-arising, coming forth, co-coming forth, fully accomplished, producing various diseases, illness arising from heat, even to a single hair, there is no place without insects. This is called the suffering of suffering. What is the suffering of change? Such as the operation of the five aggregates of clinging: transformation, aging, ripening, decay, exhaustion, extinction, termination, separation, annihilation. This is called the suffering of change. Just as a bhikshu (比丘, bǐqiū) (monk), towards that suffering of formation, suffering of suffering, and suffering of change, tames the mind, cultivates it to be soft and pliable. Having become soft and pliable, contemplates that form is suffering, contemplates that feeling, perception, mental formations, and consciousness are suffering. Just as a practitioner, if he thinks and recollects, this is called the thought of impermanence and suffering. Approaching, studying and practicing much, producing clarity, obtaining clarity, obtaining a portion of clarity, able to make clarity vast. This is called the Dharma of the portion of clarity of the thought of impermanence and suffering. What is the Dharma of the portion of clarity of the thought of suffering and no-self? Just as a bhikshu, under a tree, in an open place, thinks thus: form is impermanent, if it is impermanent, then it is suffering, if it is suffering, then it is no-self. Feeling, perception, mental formations, and consciousness are impermanent, if it is impermanent, then it is suffering, if it is suffering, then it is no-self. If towards this thought, the five aggregates of clinging are observed as acting without self. As the World Honored One said, form is no-self, if form were self, form should not undergo (suffering).
苦患。色應得自在。如是有。如是非有。以色非我故。色受苦患。色不得自在。如是有。如是非有。受想行識無我。受想行識若是我。識不應受苦患。識應得自在。如是有。如是非有。如比丘。如是調心修令柔軟。柔軟已思惟。色無我。受想行識無我。如行人若想憶想。是名苦無我想。親近多修學。生明得明得明分。能令明廣大。是名苦無我想明分法。何謂食不凈想明分法。何等食。食有四種。謂摶食觸食思食識食。如世尊說。眾生有四種食。食此食。能令眾生住。能令陰和合。能有利益。何等四。一謂摶食。二觸食三思食。四識食。何等謂摶食。摶食有二種。粗細。何謂粗。除天凈食天香食。除衣服澡浴調身食。苦余摶食。是名粗摶食。何謂細摶。食。天凈食。天香食。衣服澡浴。調身食。是名細摶食。複次粗摶食。除天香食。除衣服澡浴食。若余摶食。是名粗摶食。複次細摶食。天香食。衣服澡浴調身食。是名細摶食。何謂觸食。六觸。眼觸。耳鼻舌身意觸。是名觸食。何謂思食。六思身。色思。聲香味觸法思。是名六思身。是名思食。何謂識食。六識身。眼識。耳鼻舌身意識。是名六識身。是名識食。摶食。或是食。或非食。觸思識食。或是食。或非食。何謂摶食是食。若緣摶食。得諸根增長。不損壞不減壽。
【現代漢語翻譯】 現代漢語譯本 苦患：如果色（Rupa，物質）可以獲得自在，那麼它就應該是『有』（存在）的，或者『非有』（不存在）的。但因為色不是『我』（Atman，靈魂），所以色會遭受苦患，並且色無法獲得自在。這既可以是『有』，也可以是『非有』。 受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）都不是『我』。如果受、想、行、識是『我』，那麼識就不應該遭受苦患，識應該獲得自在。這既可以是『有』，也可以是『非有』。 如同比丘（Bhikkhu，佛教僧侶）一樣，這樣調伏內心，修行使它柔軟。柔軟之後，思維：色不是『我』，受、想、行、識也不是『我』。如同行人如果想念、憶念，這就是所謂的『苦無我』之想。親近、多多修習，生起光明，獲得光明，獲得光明的因緣，能夠使光明廣大。這就是所謂的『苦無我』之想的光明因緣之法。 什麼叫做『食不凈想』的光明因緣之法？什麼是『食』？食有四種，即摶食（Kabalikahara，段食）、觸食（Sparshahara，觸食）、思食（Manosamcetanahara，意思食）、識食（Vijnanahara，識食）。正如世尊（Bhagavan，佛陀）所說：眾生有四種食，食用這些食，能夠使眾生存在，能夠使陰（Skandha，五蘊）和合，能夠帶來利益。是哪四種？第一種是摶食，第二種是觸食，第三種是思食，第四種是識食。 什麼叫做摶食？摶食有兩種，粗和細。什麼叫做粗？除了天凈食、天香食，除了衣服、澡浴、調身食，其餘的摶食都是粗摶食。什麼叫做細摶食？天凈食、天香食、衣服、澡浴、調身食，這些叫做細摶食。再次，粗摶食，除了天香食，除了衣服、澡浴食，其餘的摶食都叫做粗摶食。再次，細摶食，天香食、衣服、澡浴、調身食，這些叫做細摶食。 什麼叫做觸食？六觸，即眼觸、耳觸、鼻觸、舌觸、身觸、意觸，這些叫做觸食。什麼叫做思食？六思身，即色思、聲思、香思、味思、觸思、法思，這些叫做六思身，這些叫做思食。什麼叫做識食？六識身，即眼識、耳識、鼻識、舌識、身識、意識，這些叫做六識身，這些叫做識食。 摶食，或者可以是食，或者可以不是食。觸食、思食、識食，或者可以是食，或者可以不是食。什麼叫做摶食是食？如果憑藉摶食，使得諸根增長，不損壞，不減少壽命。
【English Translation】 English version Suffering: If Rupa (form, material aspect) could be self-governed, it should be either 'is' (existent) or 'is not' (non-existent). But because Rupa is not 'Atman' (self, soul), Rupa suffers and cannot be self-governed. This can be either 'is' or 'is not'. Vedana (feeling), Samjna (perception), Samskara (volition), and Vijnana (consciousness) are not 'Atman'. If Vedana, Samjna, Samskara, and Vijnana were 'Atman', then Vijnana should not suffer, and Vijnana should be self-governed. This can be either 'is' or 'is not'. Like a Bhikkhu (Buddhist monk), thus tame the mind, cultivate it to be soft. After softening, contemplate: Rupa is not 'Atman', Vedana, Samjna, Samskara, and Vijnana are not 'Atman'. Like a traveler who thinks and remembers, this is called the thought of 'suffering and no-self'. Approaching, cultivating much, generating light, obtaining light, obtaining the cause of light, able to make the light vast. This is called the Dharma of the cause of light of the thought of 'suffering and no-self'. What is called the Dharma of the cause of light of the 'thought of impurity of food'? What is 'food'? There are four kinds of food, namely Kabalikahara (lump food), Sparshahara (contact food), Manosamcetanahara (volitional food), and Vijnanahara (consciousness food). As the Bhagavan (the Blessed One, Buddha) said: Sentient beings have four kinds of food. Eating these foods enables sentient beings to exist, enables the Skandhas (aggregates) to harmonize, and can bring benefits. What are the four? The first is lump food, the second is contact food, the third is volitional food, and the fourth is consciousness food. What is called lump food? There are two kinds of lump food, coarse and fine. What is called coarse? Except for heavenly pure food, heavenly fragrant food, except for clothing, bathing, and body-conditioning food, the remaining lump food is coarse lump food. What is called fine lump food? Heavenly pure food, heavenly fragrant food, clothing, bathing, and body-conditioning food, these are called fine lump food. Again, coarse lump food, except for heavenly fragrant food, except for clothing and bathing food, the remaining lump food is called coarse lump food. Again, fine lump food, heavenly fragrant food, clothing, bathing, and body-conditioning food, these are called fine lump food. What is called contact food? The six contacts, namely eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact, these are called contact food. What is called volitional food? The six bodies of volition, namely volition of form, volition of sound, volition of smell, volition of taste, volition of touch, and volition of Dharma, these are called the six bodies of volition, these are called volitional food. What is called consciousness food? The six bodies of consciousness, namely eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness, these are called the six bodies of consciousness, these are called consciousness food. Lump food, either can be food, or cannot be food. Contact food, volitional food, and consciousness food, either can be food, or cannot be food. What is called lump food that is food? If relying on lump food, it enables the organs to grow, not to be damaged, and not to decrease lifespan.
是名摶食食。云何摶食非食。若緣摶食。諸根不增長。損壞減壽。是名摶食非食。何謂觸思識食是食。若緣識食。諸根增長。不損壞不減壽。是名識食是食。何謂識食非食。若緣識食。諸根不增長。損壞減壽。是名識食非食。比丘受摶食如食子肉。觀不凈想。觸思識食。有解射想。思惟滅依離欲染。如行人若想憶想。是名食不凈想。親近多修學已。生明得明得明分。能令明廣大。是名食不凈想明分法。何謂一切世間不樂想明分法。如比丘。於一切世間。厭離不樂。地獄世畜生世餓鬼世人世天世眾生世行世。厭離不樂。如比丘。於此世間。有取心者。必執所見。如比丘。斷離不受。如是諸見如行人。若想憶想。是名一切世間不樂想。親近多修學已。生明得明得明分。能令明廣大。是名一切世間不樂想明分法。何謂死想明分法。如比丘。或在樹下露處。如是思惟。我是死法。有死過患。若餘眾生。亦有死法。有死過患。若地獄畜生餓鬼人天及一切眾生。往來生死。得名眾生者。皆有死法。有死過患。比丘思惟陰壞捨身憶念死。比丘思惟死知死解死覺死。如行人若想憶想。是名死想。親近多修學已。生明得明得明分。能令明廣大。是謂死想明分法。是名六明分法。何謂六悅因法。如比丘悅已生喜。喜已得身除。身除已受樂。
【現代漢語翻譯】 現代漢語譯本 這被稱為摶食食（團狀食物的食物）。什麼又是摶食非食（非食物的團狀食物）呢？如果依賴於摶食，諸根（眼、耳、鼻、舌、身、意）不能增長，反而會損壞並減少壽命，這被稱為摶食非食。什麼是觸食、思食、識食是食（作為食物的觸、思、識）呢？如果依賴於識食，諸根增長，不損壞也不減少壽命，這被稱為識食是食。什麼又是識食非食（非食物的識）呢？如果依賴於識食，諸根不能增長，反而會損壞並減少壽命，這被稱為識食非食。比丘接受摶食，應像食用子女的肉一樣，觀想不凈。對於觸食、思食、識食，應有解脫射箭的想法，思維滅除對慾望的依賴和染著。就像行人一樣，如果這樣想、這樣憶念，這被稱為食不凈想。親近、多次修習后，產生光明、獲得光明、得到光明的份額，能夠使光明廣大，這被稱為食不凈想明分法。 什麼是一切世間不樂想明分法呢？例如，比丘對於一切世間，厭惡並感到不快樂，包括地獄世、畜生世、餓鬼世、人世、天世、眾生世、行為世，都感到厭惡和不快樂。例如，比丘如果對於這個世間，有執取的心，必定會固執于自己的見解。比丘應當斷除並遠離這些見解，就像行人一樣。如果這樣想、這樣憶念，這被稱為一切世間不樂想。親近、多次修習后，產生光明、獲得光明、得到光明的份額，能夠使光明廣大，這被稱為一切世間不樂想明分法。 什麼是死想明分法呢？例如，比丘或者在樹下，或者在露天的地方，這樣思惟：我是有死亡的法則的，有死亡的過患。如果其餘的眾生，也有死亡的法則，有死亡的過患。無論是地獄、畜生、餓鬼、人、天，以及一切眾生，往來於生死之中，凡是被稱為眾生，都有死亡的法則，有死亡的過患。比丘思惟五陰（色、受、想、行、識）的壞滅，捨棄身體，憶念死亡。比丘思惟死亡、知道死亡、理解死亡、覺悟死亡。就像行人一樣，如果這樣想、這樣憶念，這被稱為死想。親近、多次修習后，產生光明、獲得光明、得到光明的份額，能夠使光明廣大，這被稱為死想明分法。以上就是六明分法。 什麼是六悅因法呢？例如，比丘喜悅之後產生喜樂，喜樂之後得到身心的輕安，身心輕安之後感受快樂。
【English Translation】 English version This is called 'bolus of food' (Tuán shí shí). What is 'bolus of food that is not food'? If one relies on bolus of food, the senses (eye, ear, nose, tongue, body, mind) do not grow, but are damaged and life is shortened. This is called 'bolus of food that is not food'. What are contact-food, thought-food, and consciousness-food that are food? If one relies on consciousness-food, the senses grow, are not damaged, and life is not shortened. This is called 'consciousness-food that is food'. What is 'consciousness-food that is not food'? If one relies on consciousness-food, the senses do not grow, but are damaged and life is shortened. This is called 'consciousness-food that is not food'. A Bhikkhu (Buddhist monk) receiving bolus of food should regard it as eating the flesh of one's own child, contemplating the impure. Regarding contact-food, thought-food, and consciousness-food, one should have the thought of liberation from arrows, contemplating the cessation of dependence on desire and attachment. Like a traveler, if one thinks and remembers in this way, this is called the 'thought of impurity regarding food'. Having approached, practiced, and studied it extensively, one generates clarity, obtains clarity, and obtains a share of clarity, which can make clarity vast. This is called the 'aspect of clarity regarding the thought of impurity regarding food'. What is the 'aspect of clarity regarding the thought of displeasure with all the world'? For example, a Bhikkhu is disgusted and unhappy with all the world, including the world of hell, the world of animals, the world of hungry ghosts, the world of humans, the world of gods, the world of sentient beings, and the world of actions. They are disgusted and unhappy. For example, if a Bhikkhu has a mind that clings to this world, they will surely cling to their own views. A Bhikkhu should cut off and abandon these views, like a traveler. If one thinks and remembers in this way, this is called the 'thought of displeasure with all the world'. Having approached, practiced, and studied it extensively, one generates clarity, obtains clarity, and obtains a share of clarity, which can make clarity vast. This is called the 'aspect of clarity regarding the thought of displeasure with all the world'. What is the 'aspect of clarity regarding the thought of death'? For example, a Bhikkhu, either under a tree or in an open place, contemplates in this way: 'I am subject to death, and there are dangers associated with death. If other sentient beings also have the law of death, there are dangers associated with death. Whether in hell, as animals, as hungry ghosts, as humans, as gods, or as all sentient beings, coming and going in the cycle of birth and death, all those who are called sentient beings are subject to death and have the dangers associated with death.' A Bhikkhu contemplates the destruction of the five skandhas (form, feeling, perception, mental formations, consciousness), abandoning the body, and remembering death. A Bhikkhu contemplates death, knows death, understands death, and awakens to death. Like a traveler, if one thinks and remembers in this way, this is called the 'thought of death'. Having approached, practiced, and studied it extensively, one generates clarity, obtains clarity, and obtains a share of clarity, which can make clarity vast. This is called the 'aspect of clarity regarding the thought of death'. These are the six aspects of clarity. What are the six causes of joy? For example, a Bhikkhu, having joy, generates delight. Having delight, they obtain tranquility of body and mind. Having tranquility of body and mind, they experience happiness.
受樂已心定。心定已如實知見。是名六悅因法。何謂無喜六正覺。念正覺乃至舍正覺。是名無喜六正覺。何謂七覺。念正覺乃至舍正覺。是名七正覺。何謂七想。如世尊說。七想。親近多修學。得大功德。得至甘露。何謂七不凈想食。厭想一切世間不樂想死想無常想無常苦想苦無我想。謂不凈想。親近多修學。多修學已。得大果報。得大功德。得至甘露。以何緣故作是說。如比丘。心知分別不凈想。令欲心退沒不展。當漸漸除盡。背舍厭離已正住。如筋如鳥羽。如頭羅草投於火中燋卷不展。后便消盡。比丘如是心知分別不凈想。令欲心退沒不展。后便消盡。背舍厭離已正住。如比丘。或有心知分別不凈想。心於欲想猶生津漏。如本無異。心不背舍。不厭離。不正住。比丘如實自知。我便為未修不凈想。我未增益異名色。我未得修果報。如是比丘有正智。如比丘心知分別不凈想于欲想心不生津漏。于本有異。背舍厭離正住。比丘如實正知。我已修不凈想。我有增益異名色。我得修果報。此比丘有正智。行不凈想。親近多修學已。得大果報。得大功德。得至甘露。以是因緣故。說如食不凈想。親近多修學已。得大果報。得大功德。得至甘露。◎
舍利弗阿毗曇論卷第十六 大正藏第 28 冊 No. 1548
【現代漢語翻譯】 現代漢語譯本 因喜樂而心入于禪定。心入于禪定后，便能如實知見。這被稱為六悅因法。 什麼是無喜六正覺？即念正覺，乃至舍正覺。這被稱為無喜六正覺。 什麼是七覺？即念正覺，乃至舍正覺。這被稱為七正覺。 什麼是七想？正如世尊所說，七想，親近並多多修習，能獲得巨大的功德，能達到甘露之境。 什麼是七不凈想？即食厭想、一切世間不樂想、死想、無常想、無常苦想、苦無我想。所謂不凈想，親近並多多修習，修習之後，能獲得大的果報，獲得大的功德，能達到甘露之境。因為什麼緣故這樣說呢？ 例如，比丘（bhikkhu，佛教僧侶），心中清楚地分別不凈想，使欲心退卻、消沒，不再滋長。應當漸漸地去除殆盡，背離、捨棄、厭惡、遠離，而安住于正道。如同筋、如同鳥羽、如同頭羅草，投入火中被燒焦、捲曲，不再伸展，最終便會消盡。比丘也應如此，心中清楚地分別不凈想，使欲心退卻、消沒，不再滋長，最終便會消盡，背離、捨棄、厭惡、遠離，而安住于正道。 例如，比丘，或者心中清楚地分別不凈想，但心中對於欲想仍然產生貪戀，和原本沒有差別，心不背離、不捨棄、不厭惡、不遠離，不安住于正道。比丘如實地自己知道，我便是還沒有修習不凈想，我沒有增益異名色（nama-rupa，名色，佛教術語，指精神和物質現象），我沒有得到修習的果報。這樣的比丘具有正智。 例如，比丘心中清楚地分別不凈想，對於欲想，心中不產生貪戀，和原本有所不同，背離、捨棄、厭惡、遠離，安住于正道。比丘如實地知道，我已經修習不凈想，我已增益異名色，我已得到修習的果報。這樣的比丘具有正智。奉行不凈想，親近並多多修習之後，能獲得大的果報，獲得大的功德，能達到甘露之境。因為這個因緣的緣故，所以說如食不凈想，親近並多多修習之後，能獲得大的果報，獲得大的功德，能達到甘露之境。 《舍利弗阿毗曇論》卷第十六
【English Translation】 English version With joy and pleasure, the mind becomes concentrated. Having attained mental concentration, one knows and sees things as they truly are. This is called the six causes of joy. What are the six unjoyful right awakenings? They are right mindfulness, and so on up to right relinquishment. These are called the six unjoyful right awakenings. What are the seven awakenings? They are right mindfulness, and so on up to right relinquishment. These are called the seven awakenings. What are the seven perceptions? As the World-Honored One said, the seven perceptions, when approached, practiced, and studied extensively, lead to great merit and the attainment of ambrosia (甘露, amrita, the nectar of immortality). What are the seven impure perceptions? They are the perception of disgust with food, the perception of displeasure with all the world, the perception of death, the perception of impermanence, the perception of suffering in impermanence, and the perception of no-self in suffering. These impure perceptions, when approached, practiced, and studied extensively, lead to great rewards, great merit, and the attainment of ambrosia. Why is this said? For example, a bhikkhu (比丘, Buddhist monk) clearly distinguishes the impure perception in his mind, causing the desire-mind to recede, diminish, and no longer grow. He should gradually eliminate it completely, turning away, abandoning, detesting, and distancing himself, and abide in the right way. Like a tendon, a bird's feather, or head-hair grass thrown into a fire, it is scorched, curled up, and no longer stretches out, eventually disappearing. The bhikkhu should also be like this, clearly distinguishing the impure perception in his mind, causing the desire-mind to recede, diminish, and no longer grow, eventually disappearing, turning away, abandoning, detesting, and distancing himself, and abide in the right way. For example, a bhikkhu may clearly distinguish the impure perception in his mind, but his mind still generates craving for desire-thoughts, remaining no different from before. His mind does not turn away, abandon, detest, or distance itself, and he does not abide in the right way. The bhikkhu truly knows himself, 'I have not yet cultivated the impure perception, I have not increased the different name and form (nama-rupa, 名色, name and form, referring to mental and material phenomena), and I have not attained the fruit of cultivation.' Such a bhikkhu has right wisdom. For example, a bhikkhu clearly distinguishes the impure perception in his mind, and his mind does not generate craving for desire-thoughts, differing from before, turning away, abandoning, detesting, and distancing himself, and abiding in the right way. The bhikkhu truly knows, 'I have cultivated the impure perception, I have increased the different name and form, and I have attained the fruit of cultivation.' This bhikkhu has right wisdom. Practicing the impure perception, when approached, practiced, and studied extensively, leads to great rewards, great merit, and the attainment of ambrosia. For this reason, it is said that practicing the impure perception, when approached, practiced, and studied extensively, leads to great rewards, great merit, and the attainment of ambrosia. Sariputra Abhidhamma Treatise, Volume 16
舍利弗阿毗曇論
舍利弗阿毗曇論卷第十七
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯非問分道品第十之三
◎以何因故作是說。如比丘。心知分別食不凈想。于揣食心退沒不進。漸當除盡背舍厭離已正住。如筋如鳥羽。如頭羅草投於火中燋卷不展。后便消滅。比丘如是。心知分別揣食不凈想。令揣食凈想退沒不進。漸當除盡背舍厭離已正住。如比丘。或有心知分別揣食不凈想。心於揣食猶生津漏。如本無異。心不背舍不厭離不正住。比丘如實自知。我便為未修揣食不凈想。我未增益異名色我未得修果報。如是比丘。有正智。如比丘。心知分別揣食不凈想。于揣食心不生津漏。于本有異。背舍厭離正住。比丘如實正知。我已修揣食不凈想。我有增益於異名色。我得修果報。此比丘有正智揣食不凈想親近多修學已。得大果報。得大功德。得至甘露。以是因緣故。說如一切世間不樂想。親近多修學已。得大果報。得大功德。得至甘露。以何因緣故作是說。如比丘。心知分別一切世間不樂想。世間種種想。心退沒不進。漸當除盡背舍厭離已正住。如筋如鳥羽。如頭羅草投於火中燋卷不展。后便消滅。比丘如是心知分別一切世間不樂想。令世間種種想退沒不進。漸當除盡背舍厭離已正住。如比丘。或有心知
【現代漢語翻譯】 現代漢語譯本 《舍利弗阿毗曇論》
第十七卷
姚秦時期，罽賓三藏曇摩耶舍與曇摩崛多等人共同翻譯的《非問分道品》第十之三
◎因為什麼原因這樣說呢？例如一位比丘（bhikkhu，佛教僧侶），心中清楚地分別食物的'不凈想'（asubha-sañña，對食物不潔凈的觀想），對於團食（食物）的心退卻、沉沒，不再前進。逐漸地應當去除殆盡，背離、捨棄、厭惡、遠離，已經正確地安住。就像筋、像鳥羽、像頭羅草（一種草名）投入火中，燒焦捲曲不能伸展，之後便消滅。比丘也是這樣，心中清楚地分別團食的'不凈想'，使團食的'凈想'退卻、沉沒，不再前進。逐漸地應當去除殆盡，背離、捨棄、厭惡、遠離，已經正確地安住。例如比丘，或者心中清楚地分別團食的'不凈想'，心對於團食仍然產生津液，和原本沒有差別，心不背離、不捨棄、不厭惡、不遠離，沒有正確地安住。比丘如實地自己知道，我便是還沒有修習團食的'不凈想'，我沒有增益不同的名色（nāma-rūpa，精神和物質），我沒有得到修習的果報。這樣的比丘，有正智（sammā-ñāṇa，正確的智慧）。例如比丘，心中清楚地分別團食的'不凈想'，對於團食的心不產生津液，和原本有差別，背離、捨棄、厭惡、遠離，正確地安住。比丘如實地正確知道，我已經修習團食的'不凈想'，我有所增益於不同的名色，我得到修習的果報。這位比丘有正智，團食的'不凈想'親近、多次修習，已經得到大的果報，得到大的功德，得到到達甘露（amrita，不死）的境界。因為這個因緣，所以說如果一切世間的'不樂想'（sabba-loke anabhirati-sañña，對世間一切事物不喜愛的觀想），親近、多次修習，已經得到大的果報，得到大的功德，得到到達甘露的境界。因為什麼因緣這樣說呢？例如比丘，心中清楚地分別一切世間的'不樂想'，世間種種的想，心退卻、沉沒，不再前進。逐漸地應當去除殆盡，背離、捨棄、厭惡、遠離，已經正確地安住。就像筋、像鳥羽、像頭羅草投入火中，燒焦捲曲不能伸展，之後便消滅。比丘也是這樣，心中清楚地分別一切世間的'不樂想'，使世間種種的想退卻、沉沒，不再前進。逐漸地應當去除殆盡，背離、捨棄、厭惡、遠離，已經正確地安住。例如比丘，或者心中清楚地分別
【English Translation】 English version Shariputra Abhidharma Shastra
Volume 17
Translated during the Yao Qin dynasty by the Tripiṭaka master Dharmayasas from Kipin, together with Dharmagupta and others. Non-Questionary Division, Chapter on the Path, Tenth of Three
◎ For what reason is it said thus? For example, a bhikkhu (Buddhist monk) knows in his heart and distinguishes the 'impurity perception' (asubha-sañña) of food. His mind retreats and sinks away from morsel food, not advancing. Gradually, it should be completely removed, turned away from, abandoned, detested, and departed from, already dwelling correctly. Like a tendon, like a bird's feather, like a tula grass thrown into the fire, scorched, curled up, and unable to stretch out, afterwards it disappears. A bhikkhu is like this, knowing in his heart and distinguishing the 'impurity perception' of morsel food, causing the 'purity perception' of morsel food to retreat and sink away, not advancing. Gradually, it should be completely removed, turned away from, abandoned, detested, and departed from, already dwelling correctly. For example, a bhikkhu, perhaps knowing in his heart and distinguishing the 'impurity perception' of morsel food, his mind still generates saliva for morsel food, no different from before. His mind does not turn away from, abandon, detest, or depart from it, not dwelling correctly. The bhikkhu truly knows himself, 'I have not yet cultivated the 'impurity perception' of morsel food. I have not increased different nāma-rūpa (name and form, mind and matter), I have not obtained the fruit of cultivation.' Such a bhikkhu has right knowledge (sammā-ñāṇa). For example, a bhikkhu, knowing in his heart and distinguishing the 'impurity perception' of morsel food, his mind does not generate saliva for morsel food, different from before, turning away from, abandoning, detesting, and departing from it, dwelling correctly. The bhikkhu truly knows correctly, 'I have already cultivated the 'impurity perception' of morsel food. I have increased different nāma-rūpa, I have obtained the fruit of cultivation.' This bhikkhu has right knowledge, the 'impurity perception' of morsel food is approached, cultivated many times, and has already obtained great fruit, obtained great merit, and obtained the attainment of amrita (the deathless). Because of this cause, it is said that if the 'displeasure perception in all the world' (sabba-loke anabhirati-sañña) is approached and cultivated many times, great fruit is obtained, great merit is obtained, and the attainment of amrita is obtained. For what reason is it said thus? For example, a bhikkhu knows in his heart and distinguishes the 'displeasure perception in all the world', the various perceptions of the world. His mind retreats and sinks away, not advancing. Gradually, it should be completely removed, turned away from, abandoned, detested, and departed from, already dwelling correctly. Like a tendon, like a bird's feather, like a tula grass thrown into the fire, scorched, curled up, and unable to stretch out, afterwards it disappears. A bhikkhu is like this, knowing in his heart and distinguishing the 'displeasure perception in all the world', causing the various perceptions of the world to retreat and sink away, not advancing. Gradually, it should be completely removed, turned away from, abandoned, detested, and departed from, already dwelling correctly. For example, a bhikkhu, perhaps knowing in his heart and distinguishing
分別一切世間不樂想世間種種想。心猶生津漏。如本無異。不背舍不厭離不正住。比丘如實自知。我便為未修一切世間不樂想。我未增益異名色。我未得修果報。如是比丘有正智。如比丘。心知分別一切世間不樂想。於世間種種想。心不生津漏。于本有異。背舍厭離正住。比丘如實正知。我已修一切世間不樂想。我有增益異名色。我得修果報。此比丘有正智。一切世間不樂想親近多修學。多修學已。得大果報。得大功德。得至甘露。以是因緣故。說如死想。親近多修學已。得大果報。得大功德。得至甘露。以何因緣故作是說。如比丘。心知分別死想。倚恃命根。而自貢高。以命根決定堪忍常住。心貪著命根。如是盡斷無餘。如比丘。或有心知分別死想。倚恃命根。而自貢高。以命根決定堪忍常住。心貪著命根。如是未斷。比丘如實自知。我便為未修死想。我未增益異名色。我未修果報。如是比丘有正智。如比丘。心知分別死想。倚恃命根。而自貢高。以命根決定堪忍常住。心貪著命根。如是盡斷無餘。如比丘。如實自知。我已修死想增益異名色。我得果報。如是比丘。有正智死想。親近多修學已。得大果報。得大功德。得至甘露。以是因緣故。說如無常想。親近多修學已。得大果報。得大功德。得至甘露。以何因緣故
【現代漢語翻譯】 現代漢語譯本： 如果（一位比丘）在分別一切世間不樂想時，心中仍然對世間的種種想法產生執著和煩惱，就像原本的狀態沒有改變一樣，不能捨棄、不厭離、不能正確安住，那麼這位比丘如實地知道自己還沒有修習一切世間不樂想，沒有增長不同的名色（nāma-rūpa，精神和物質），沒有獲得修習的果報。這樣的比丘具有正確的智慧。 如果（一位比丘）心中知道在分別一切世間不樂想時，對世間的種種想法不再產生執著和煩惱，與原本的狀態不同，能夠捨棄、厭離並正確安住，那麼這位比丘如實地知道自己已經修習了一切世間不樂想，增長了不同的名色，獲得了修習的果報。這樣的比丘具有正確的智慧。 一切世間不樂想，如果能夠親近、多多修習，就能獲得大的果報，獲得大的功德，達到甘露（amrita，不死）。因為這個緣故，（佛）說如死想（maraṇa-saṃjñā，死亡的念想）。如果能夠親近、多多修習死想，就能獲得大的果報，獲得大的功德，達到甘露。因為什麼因緣而這樣說呢？ 例如，如果一位比丘在心中分別死想時，仍然依賴於生命之根，因而自高自大，認為生命之根必定能夠忍受和常住，心中貪著生命之根，像這樣完全斷除沒有剩餘。 如果一位比丘在心中分別死想時，仍然依賴於生命之根，因而自高自大，認為生命之根必定能夠忍受和常住，心中貪著生命之根，像這樣沒有斷除，這位比丘如實地知道自己還沒有修習死想，沒有增長不同的名色，沒有修得果報。這樣的比丘具有正確的智慧。 如果一位比丘心中知道在分別死想時，不再依賴於生命之根，不再自高自大，不再認為生命之根必定能夠忍受和常住，心中不再貪著生命之根，像這樣完全斷除沒有剩餘，這位比丘如實地知道自己已經修習了死想，增長了不同的名色，獲得了果報。這樣的比丘具有正確的智慧。 死想，如果能夠親近、多多修習，就能獲得大的果報，獲得大的功德，達到甘露。因為這個緣故，（佛）說如無常想（anitya-saṃjñā，無常的念想）。如果能夠親近、多多修習無常想，就能獲得大的果報，獲得大的功德，達到甘露。因為什麼因緣而這樣說呢？
【English Translation】 English version: If (a bhikkhu), while distinguishing the unwholesomeness of all the world, still generates cravings and defilements in his mind towards the various thoughts of the world, just like the original state remains unchanged, unable to relinquish, not disgusted, and unable to abide correctly, then this bhikkhu truly knows that he has not cultivated the perception of unwholesomeness of all the world, has not increased different nāma-rūpa (name and form, mind and matter), and has not obtained the fruit of cultivation. Such a bhikkhu possesses correct wisdom. If (a bhikkhu) knows in his mind that while distinguishing the unwholesomeness of all the world, he no longer generates cravings and defilements in his mind towards the various thoughts of the world, different from the original state, able to relinquish, disgusted, and able to abide correctly, then this bhikkhu truly knows that he has cultivated the perception of unwholesomeness of all the world, has increased different nāma-rūpa, and has obtained the fruit of cultivation. Such a bhikkhu possesses correct wisdom. The perception of unwholesomeness of all the world, if one can draw near to it and cultivate it extensively, one will obtain great rewards, obtain great merit, and attain amrita (the deathless). Because of this reason, (the Buddha) speaks of the maraṇa-saṃjñā (perception of death). If one can draw near to and cultivate the perception of death extensively, one will obtain great rewards, obtain great merit, and attain amrita. For what reason is this said? For example, if a bhikkhu, while distinguishing the perception of death in his mind, still relies on the root of life, and thus becomes arrogant, thinking that the root of life can definitely endure and remain permanent, and his mind is attached to the root of life, like this, completely cut off without remainder. If a bhikkhu, while distinguishing the perception of death in his mind, still relies on the root of life, and thus becomes arrogant, thinking that the root of life can definitely endure and remain permanent, and his mind is attached to the root of life, like this, not cut off, this bhikkhu truly knows that he has not cultivated the perception of death, has not increased different nāma-rūpa, and has not obtained the fruit of cultivation. Such a bhikkhu possesses correct wisdom. If a bhikkhu knows in his mind that while distinguishing the perception of death, he no longer relies on the root of life, no longer becomes arrogant, no longer thinks that the root of life can definitely endure and remain permanent, and his mind is no longer attached to the root of life, like this, completely cut off without remainder, this bhikkhu truly knows that he has cultivated the perception of death, increased different nāma-rūpa, and obtained the fruit of cultivation. Such a bhikkhu possesses correct wisdom. The perception of death, if one can draw near to it and cultivate it extensively, one will obtain great rewards, obtain great merit, and attain amrita. Because of this reason, (the Buddha) speaks of the anitya-saṃjñā (perception of impermanence). If one can draw near to and cultivate the perception of impermanence extensively, one will obtain great rewards, obtain great merit, and attain amrita. For what reason is this said?
作是說。如比丘。心知分別無常想。于利養名譽恭敬心。退沒不進。漸當除盡背舍厭離已正住。如筋如鳥羽。如頭羅草投於火中燋卷不展。后便消盡。比丘如是心知分別無常想。于利養名譽恭敬。心退沒不進。漸當除盡背舍厭離已正住。如比丘。或有心知分別無常想。于利養名譽恭敬。心猶生津漏。如本無異。不背舍不厭離不正住。比丘如實自知。我便為未修無常想。我未增益異名色。我未得修果報。如是比丘。如實自知。如比丘。心知分別無常想。于利養名譽恭敬。心不生津漏。于本有異。背舍厭離正住。比丘如實正知。我已修無常想。我有增益異名色。我得修果報。比丘有正智無常想。親近多修學。多修學已。得大果報。得大功德。得至甘露。以是因緣故。說如無常苦想。親近多修學已。得大果報。得大功德。得至甘露。以何因緣故作是說。如比丘心知分別無常苦想。于懈怠窳惰不信放逸不勤不觀等。生恐怖大畏切逼想。如臨死舉刀觀無常苦想。比丘或有心知分別無常苦想。于窳惰懈怠不信放逸不勤不觀等。不生恐怖大畏切逼想。非如臨死舉刀如比丘如實自知。我便為未修無常苦想。我未增益異名色。我未得修果報。如是比丘。如實自知。如比丘。心知分別則無常苦想。于窳惰懈怠不信放逸不勤不觀等。生恐怖大
【現代漢語翻譯】 現代漢語譯本： 這樣說。例如，比丘（佛教僧侶），如果內心清楚地分辨無常想（一切事物都在變化的想法），對於利養（物質利益）、名譽、恭敬心，逐漸退卻、消失，不再追求，最終能夠去除、捨棄、厭離，並安住于正道。就像筋、鳥羽、頭羅草被投入火中，燒焦捲曲無法伸展，最終消散殆盡一樣。比丘如果內心清楚地分辨無常想，對於利養、名譽、恭敬心，就會逐漸退卻、消失，不再追求，最終能夠去除、捨棄、厭離，並安住于正道。例如，比丘，或者內心清楚地分辨無常想，但對於利養、名譽、恭敬心，仍然心生貪戀，和原來沒有區別，不能捨棄、不能厭離，不能安住于正道。比丘應該如實地知道自己，『我還沒有修習無常想，我沒有增長不同的名色（構成個體的要素），我沒有得到修習的果報。』這樣的比丘，應該如實地知道自己。例如，比丘，如果內心清楚地分辨無常想，對於利養、名譽、恭敬心，不再心生貪戀，和原來不同，能夠捨棄、厭離，安住于正道。比丘應該如實地知道自己，『我已經修習無常想，我增長了不同的名色，我得到了修習的果報。』比丘如果以正確的智慧修習無常想，親近它，多多修習，多多修習之後，就能得到大的果報，得到大的功德，達到甘露（涅槃）。因為這個原因，才說如果修習無常苦想（一切事物都是無常且痛苦的想法），親近它，多多修習之後，就能得到大的果報，得到大的功德，達到甘露。因為什麼原因這樣說呢？例如，比丘內心清楚地分辨無常苦想，對於懈怠、懶惰、不信、放逸、不勤奮、不觀察等等，產生恐懼、巨大的畏懼、緊迫的感受，就像臨死前舉起刀一樣。比丘或者內心清楚地分辨無常苦想，但對於懶惰、懈怠、不信、放逸、不勤奮、不觀察等等，不產生恐懼、巨大的畏懼、緊迫的感受，不像臨死前舉起刀一樣。比丘應該如實地知道自己，『我還沒有修習無常苦想，我沒有增長不同的名色，我沒有得到修習的果報。』這樣的比丘，應該如實地知道自己。例如，比丘，如果內心清楚地分辨無常苦想，對於懶惰、懈怠、不信、放逸、不勤奮、不觀察等等，產生恐懼、巨大的畏懼 English version: Thus it is said. For example, a Bhikkhu (Buddhist monk), whose mind knows and distinguishes the impermanence thought, regarding gains, fame, respect, his mind retreats, diminishes, does not advance, gradually he will remove, abandon, be disgusted with, and dwell rightly. Like sinews, like bird feathers, like head-hair grass thrown into the fire, scorched, curled up, unable to stretch, and later completely disappears. A Bhikkhu, whose mind thus knows and distinguishes the impermanence thought, regarding gains, fame, respect, his mind retreats, diminishes, does not advance, gradually he will remove, abandon, be disgusted with, and dwell rightly. For example, a Bhikkhu, perhaps whose mind knows and distinguishes the impermanence thought, but regarding gains, fame, respect, his mind still generates craving, like the original, without difference, not abandoning, not being disgusted with, not dwelling rightly. A Bhikkhu should truly know himself, 'I have not yet cultivated the impermanence thought, I have not increased different Nama-rupa (name and form, the elements constituting an individual), I have not obtained the fruit of cultivation.' Such a Bhikkhu should truly know himself. For example, a Bhikkhu, whose mind knows and distinguishes the impermanence thought, regarding gains, fame, respect, his mind does not generate craving, different from the original, abandoning, being disgusted with, dwelling rightly. A Bhikkhu should truly know himself, 'I have cultivated the impermanence thought, I have increased different Nama-rupa, I have obtained the fruit of cultivation.' A Bhikkhu with right wisdom, the impermanence thought, draws near, cultivates much, learns much. Having cultivated much, having learned much, he obtains great fruit, obtains great merit, attains to Amrita (Nirvana). Because of this cause and condition, it is said that like the impermanence and suffering thought, drawing near, cultivating much, having learned much, he obtains great fruit, obtains great merit, attains to Amrita. For what cause and condition is it said thus? For example, a Bhikkhu whose mind knows and distinguishes the impermanence and suffering thought, regarding sloth, laziness, disbelief, negligence, lack of diligence, lack of observation, etc., generates terror, great fear, pressing thought, like raising a knife when facing death, observing the impermanence and suffering thought. A Bhikkhu perhaps whose mind knows and distinguishes the impermanence and suffering thought, but regarding laziness, sloth, disbelief, negligence, lack of diligence, lack of observation, etc., does not generate terror, great fear, pressing thought, not like raising a knife when facing death. A Bhikkhu should truly know himself, 'I have not yet cultivated the impermanence and suffering thought, I have not increased different Nama-rupa, I have not obtained the fruit of cultivation.' Such a Bhikkhu should truly know himself. For example, a Bhikkhu, whose mind knows and distinguishes the impermanence and suffering thought, regarding sloth, laziness, disbelief, negligence, lack of diligence, lack of observation, etc., generates terror, great fear
【English Translation】 English version: Thus it is said. For example, a Bhikkhu (Buddhist monk), whose mind knows and distinguishes the impermanence thought, regarding gains, fame, respect, his mind retreats, diminishes, does not advance, gradually he will remove, abandon, be disgusted with, and dwell rightly. Like sinews, like bird feathers, like head-hair grass thrown into the fire, scorched, curled up, unable to stretch, and later completely disappears. A Bhikkhu, whose mind thus knows and distinguishes the impermanence thought, regarding gains, fame, respect, his mind retreats, diminishes, does not advance, gradually he will remove, abandon, be disgusted with, and dwell rightly. For example, a Bhikkhu, perhaps whose mind knows and distinguishes the impermanence thought, but regarding gains, fame, respect, his mind still generates craving, like the original, without difference, not abandoning, not being disgusted with, not dwelling rightly. A Bhikkhu should truly know himself, 'I have not yet cultivated the impermanence thought, I have not increased different Nama-rupa (name and form, the elements constituting an individual), I have not obtained the fruit of cultivation.' Such a Bhikkhu should truly know himself. For example, a Bhikkhu, whose mind knows and distinguishes the impermanence thought, regarding gains, fame, respect, his mind does not generate craving, different from the original, abandoning, being disgusted with, dwelling rightly. A Bhikkhu should truly know himself, 'I have cultivated the impermanence thought, I have increased different Nama-rupa, I have obtained the fruit of cultivation.' A Bhikkhu with right wisdom, the impermanence thought, draws near, cultivates much, learns much. Having cultivated much, having learned much, he obtains great fruit, obtains great merit, attains to Amrita (Nirvana). Because of this cause and condition, it is said that like the impermanence and suffering thought, drawing near, cultivating much, having learned much, he obtains great fruit, obtains great merit, attains to Amrita. For what cause and condition is it said thus? For example, a Bhikkhu whose mind knows and distinguishes the impermanence and suffering thought, regarding sloth, laziness, disbelief, negligence, lack of diligence, lack of observation, etc., generates terror, great fear, pressing thought, like raising a knife when facing death, observing the impermanence and suffering thought. A Bhikkhu perhaps whose mind knows and distinguishes the impermanence and suffering thought, but regarding laziness, sloth, disbelief, negligence, lack of diligence, lack of observation, etc., does not generate terror, great fear, pressing thought, not like raising a knife when facing death. A Bhikkhu should truly know himself, 'I have not yet cultivated the impermanence and suffering thought, I have not increased different Nama-rupa, I have not obtained the fruit of cultivation.' Such a Bhikkhu should truly know himself. For example, a Bhikkhu, whose mind knows and distinguishes the impermanence and suffering thought, regarding sloth, laziness, disbelief, negligence, lack of diligence, lack of observation, etc., generates terror, great fear
畏切逼想。如臨死舉。刀觀無常苦想。如比丘。如實正知。我以修無常苦想。我增益異名色。我得果報。此比丘有正智無常苦想。親近多修學已。得大果報。得大功德。得至甘露。以是因緣故。說如苦無我想。親近多修學已。得大果報。得大功德。得至甘露。以何緣故作是說。如比丘。心知分別苦無我想。于諸有識身及諸外物。計我我所。生憍慢等。俱離寂靜正解脫。如比丘。或有心分別苦無我想。于諸有識身及諸外物。計我我所。生憍慢等。心猶不離不寂靜不解脫。如比丘。如實自知。我便為未修苦無我想。未增益異名色。我未得修果報。如是比丘。如實自知。如比丘。心知分別苦無我想。于諸有識身及諸外物。計我我所。生憍慢等。心俱離寂靜正解脫。如是比丘。如實知我已。修苦無我想。我增益異名色。得修果報。此比丘有正智苦無我想。親近多修學已。得大果報。得大功德。得至甘露。以是因緣故說。是名七想。何謂七定因緣法。正見正覺正語正業正命正進正念是名七定因緣法。
何謂八聖道。正見乃至正定。是名八聖道何謂八解脫。色觀色解脫。是名初解脫。內無色想觀外色。是名第二解脫。凈解脫。是名第三解脫。離一切色想。滅瞋恚想不思惟若干想。成就無邊空處。是名第四解脫。離一切空處。
【現代漢語翻譯】 現代漢語譯本 應當時刻懷有緊迫感，就像面臨死亡一樣。觀察無常和痛苦，就像比丘（bhikkhu，佛教僧侶）一樣，如實地、正確地認識到：『我通過修習無常和痛苦的觀想，增長了對不同名色（nāmarūpa，精神和物質現象）的理解，我獲得了相應的果報。』這樣的比丘具有正確的智慧，通過修習無常和痛苦的觀想，親近並深入學習，能夠獲得巨大的果報，獲得巨大的功德，最終達到甘露（amrita，不死）。因此，佛說，如能修習痛苦和無我的觀想，親近並深入學習，就能獲得巨大的果報，獲得巨大的功德，最終達到甘露。為什麼這樣說呢？因為如果比丘的心中仍然分別痛苦和無我的概念，對於有意識的身體和外在事物，仍然執著于『我』和『我的』，產生驕慢等情緒，那麼他的心就無法真正地遠離，無法達到寂靜和真正的解脫。或者，有些比丘雖然心中分別痛苦和無我的概念，但對於有意識的身體和外在事物，仍然執著于『我』和『我的』，產生驕慢等情緒，他們的心仍然無法遠離，無法達到寂靜和解脫。因此，比丘應當如實地認識到，自己尚未修習痛苦和無我的觀想，尚未增長對不同名色的理解，尚未獲得修習的果報。這樣的比丘，應當如實地認識到這一點。如果比丘的心中能夠真正地理解痛苦和無我的概念，對於有意識的身體和外在事物，不再執著于『我』和『我的』，不再產生驕慢等情緒，那麼他的心就能真正地遠離，達到寂靜和真正的解脫。這樣的比丘，如實地認識到自己已經修習了痛苦和無我的觀想，增長了對不同名色的理解，獲得了修習的果報。這樣的比丘具有正確的智慧，通過修習痛苦和無我的觀想，親近並深入學習，能夠獲得巨大的果報，獲得巨大的功德，最終達到甘露。因此佛這樣說。這被稱為『七想』（sapta saṃjñā）。什麼是『七定因緣法』（sapta sthiti hetu dharma）呢？正見（samyag-dṛṣṭi，正確的見解）、正覺（samyak-saṃkalpa，正確的思維）、正語（samyag-vāc，正確的言語）、正業（samyak-karmānta，正確的行為）、正命（samyag-ājīva，正確的謀生）、正進（samyag-vyāyāma，正確的精進）、正念（samyak-smṛti，正確的念頭），這被稱為『七定因緣法』。 什麼是『八聖道』（aṣṭāṅga-mārga）呢？正見乃至正定（samyak-samādhi，正確的禪定），這被稱為『八聖道』。什麼是『八解脫』（aṣṭa vimokṣa）呢？通過觀察色相而從色慾中解脫，這被稱為初解脫。內心沒有色相的念頭，而觀察外在的色相，這被稱為第二解脫。達到清凈的解脫，這被稱為第三解脫。遠離一切色相的念頭，滅除嗔恚的念頭，不再思惟各種不同的念頭，成就無邊空處的境界，這被稱為第四解脫。遠離一切空處的境界。
【English Translation】 English version One should constantly maintain a sense of urgency, as if facing death. Observe impermanence and suffering, just as a bhikkhu (Buddhist monk) truly and correctly knows: 'Through cultivating the contemplation of impermanence and suffering, I have increased my understanding of different nāmarūpa (mind and matter phenomena), and I have obtained the corresponding results.' Such a bhikkhu possesses correct wisdom, and through cultivating the contemplation of impermanence and suffering, approaching and deeply studying it, can obtain great rewards, acquire great merit, and ultimately reach amrita (immortality). Therefore, it is said that if one cultivates the contemplation of suffering and non-self, approaches and deeply studies it, one can obtain great rewards, acquire great merit, and ultimately reach amrita. Why is this said? Because if the bhikkhu's mind still distinguishes between the concepts of suffering and non-self, and still clings to 'I' and 'mine' with regard to conscious bodies and external things, generating arrogance and other emotions, then his mind cannot truly be detached, cannot achieve tranquility and true liberation. Or, some bhikkhus, although they distinguish between the concepts of suffering and non-self, still cling to 'I' and 'mine' with regard to conscious bodies and external things, generating arrogance and other emotions, their minds still cannot be detached, cannot achieve tranquility and liberation. Therefore, the bhikkhu should truly recognize that he has not yet cultivated the contemplation of suffering and non-self, has not increased his understanding of different nāmarūpa, and has not obtained the results of cultivation. Such a bhikkhu should truly recognize this. If the bhikkhu's mind can truly understand the concepts of suffering and non-self, and no longer clings to 'I' and 'mine' with regard to conscious bodies and external things, and no longer generates arrogance and other emotions, then his mind can truly be detached, achieving tranquility and true liberation. Such a bhikkhu truly recognizes that he has cultivated the contemplation of suffering and non-self, increased his understanding of different nāmarūpa, and obtained the results of cultivation. Such a bhikkhu possesses correct wisdom, and through cultivating the contemplation of suffering and non-self, approaching and deeply studying it, can obtain great rewards, acquire great merit, and ultimately reach amrita. Therefore, the Buddha says this. This is called the 'Seven Perceptions' (sapta saṃjñā). What are the 'Seven Conditions for Steadiness' (sapta sthiti hetu dharma)? Right View (samyag-dṛṣṭi, correct understanding), Right Thought (samyak-saṃkalpa, correct thought), Right Speech (samyag-vāc, correct speech), Right Action (samyak-karmānta, correct action), Right Livelihood (samyag-ājīva, correct livelihood), Right Effort (samyag-vyāyāma, correct effort), Right Mindfulness (samyak-smṛti, correct mindfulness), these are called the 'Seven Conditions for Steadiness'. What is the 'Noble Eightfold Path' (aṣṭāṅga-mārga)? Right View to Right Concentration (samyak-samādhi, correct concentration), this is called the 'Noble Eightfold Path'. What are the 'Eight Liberations' (aṣṭa vimokṣa)? Liberation from desire for form through observing form, this is called the first liberation. Having no thought of form internally, but observing external forms, this is called the second liberation. Achieving pure liberation, this is called the third liberation. Abandoning all thoughts of form, extinguishing thoughts of anger, no longer contemplating various different thoughts, achieving the state of boundless space, this is called the fourth liberation. Abandoning all states of space.
成就無邊識處行。是名第五解脫離一切識處。成就無所有處。是名第六解脫。離一切無所有處。成就非想非非想處。是名第七解脫。離一切非想非非想處。成就滅受想行。是名第八解脫。何謂色觀色初解脫。如比丘。不滅內色想。取外色想。比丘以外色調心。修令柔軟。修令柔軟已。得色解脫。如比丘。心知分別外色想。心向彼。尊上彼。傾向彼。以彼解脫。何謂色。如比丘。未分別內色。未滅不沒不除。是名色。何謂觀。若外色以眼識曾見。如實見微見緣見。以意識分別。如實分別微分別緣分別。是名觀。何謂初。八解脫次順不逆。以次入定行。是初是始是前。是名初。何謂得解脫。心向彼。尊上彼。傾向彼。以彼為解脫。是名解脫。何謂內無色想觀外色第二解脫。如比丘。滅內色想已。取外色相。以外色調心。修令柔軟。修令柔軟已得解脫。知比丘。心知分別外色相。心向彼。尊上彼。傾向彼。以彼解脫。何謂內無色想。如比丘。內色想分別滅沒除已。是名內無色想。何謂觀。若外色以眼識曾見。如實見微見緣見。以意識分別。如實分別微分別緣分別。是名觀。何謂第二八解脫。以次順不逆。以次入定行。第二與初。無有中間。是名第二。何謂解脫。心向彼。尊上彼。傾向彼。以彼得解脫。是名解脫。何謂第三凈
【現代漢語翻譯】 現代漢語譯本 成就無邊識處行（ākāśānantyāyatana，指超越色界，專注于無限的識的境界）。這是第五解脫，即脫離一切識處。成就無所有處（ākiñcanyāyatana，指超越識處，專注於一無所有的境界）。這是第六解脫。脫離一切無所有處，成就非想非非想處（nevasaññānāsaññāyatana，指既非有想也非無想的微妙境界）。這是第七解脫。脫離一切非想非非想處，成就滅受想行（nirodhasamāpatti，指停止感受和思想等心理活動的禪定狀態）。這是第八解脫。 什麼是色觀色初解脫？例如，一位比丘（bhikkhu，佛教僧侶），不滅除內在的色想，而取外在的色想。比丘以外在的色來調伏內心，修習使內心柔軟。修習使內心柔軟后，獲得色的解脫。例如，比丘用心了知、分別外在的色想，心向往它，尊重它，傾向於它，並因此而解脫。什麼是『色』？例如，比丘尚未分別內在的色，尚未滅除、消失、去除它，這稱為『色』。什麼是『觀』？如果外在的色曾經被眼識所見，如實地見到、細微地見到、因緣和合地見到，並被意識所分別，如實地分別、細微地分別、因緣和合地分別，這稱為『觀』。什麼是『初』？八解脫依次順行而不逆行，依次進入禪定，這是最初、開始、在前，稱為『初』。什麼是『得解脫』？心向往它，尊重它，傾向於它，並以它為解脫，這稱為『解脫』。 什麼是內無色想觀外色第二解脫？例如，一位比丘滅除內在的色想后，取外在的色相。以外在的色來調伏內心，修習使內心柔軟。修習使內心柔軟后，獲得解脫。比丘用心了知、分別外在的色相，心向往它，尊重它，傾向於它，並因此而解脫。什麼是『內無色想』？例如，比丘內在的色想被分別、滅除、消失、去除后，這稱為『內無色想』。什麼是『觀』？如果外在的色曾經被眼識所見，如實地見到、細微地見到、因緣和合地見到，並被意識所分別，如實地分別、細微地分別、因緣和合地分別，這稱為『觀』。什麼是『第二』？八解脫依次順行而不逆行，依次進入禪定，第二與最初之間沒有間隔，這稱為『第二』。什麼是『解脫』？心向往它，尊重它，傾向於它，並以它獲得解脫，這稱為『解脫』。 什麼是第三凈解脫？
【English Translation】 English version Accomplishing the sphere of boundless consciousness (ākāśānantyāyatana, referring to the realm beyond the form realm, focusing on the infinite consciousness). This is the fifth liberation, namely, liberation from all spheres of consciousness. Accomplishing the sphere of nothingness (ākiñcanyāyatana, referring to the realm beyond the sphere of consciousness, focusing on the state of having nothing). This is the sixth liberation. Abandoning all spheres of nothingness, accomplishing the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana, referring to the subtle realm that is neither with perception nor without perception). This is the seventh liberation. Abandoning all spheres of neither perception nor non-perception, accomplishing the cessation of perception and feeling (nirodhasamāpatti, referring to the meditative state of stopping mental activities such as feeling and thinking). This is the eighth liberation. What is the first liberation of contemplating form by observing form? For example, a bhikkhu (bhikkhu, Buddhist monk) does not extinguish internal form perception but takes up external form perception. The bhikkhu disciplines the mind with external form, cultivating it to be pliable. Having cultivated it to be pliable, one attains liberation from form. For example, the bhikkhu consciously knows and distinguishes external form perception, the mind inclines towards it, respects it, tends towards it, and is liberated by it. What is 『form』? For example, the bhikkhu has not yet distinguished internal form, has not yet extinguished, disappeared, or removed it; this is called 『form』. What is 『contemplation』? If external form has been seen by eye-consciousness, truly seen, subtly seen, seen through conditions, and distinguished by mind-consciousness, truly distinguished, subtly distinguished, distinguished through conditions, this is called 『contemplation』. What is 『first』? The eight liberations proceed sequentially, not reversely, entering into meditative states in sequence; this is the first, the beginning, the foremost, called 『first』. What is 『attaining liberation』? The mind inclines towards it, respects it, tends towards it, and takes it as liberation; this is called 『liberation』. What is the second liberation of contemplating external form with no internal form perception? For example, a bhikkhu, having extinguished internal form perception, takes up external form perception. With external form, the bhikkhu disciplines the mind, cultivating it to be pliable. Having cultivated it to be pliable, one attains liberation. The bhikkhu consciously knows and distinguishes external form perception, the mind inclines towards it, respects it, tends towards it, and is liberated by it. What is 『no internal form perception』? For example, after the bhikkhu's internal form perception has been distinguished, extinguished, disappeared, and removed, this is called 『no internal form perception』. What is 『contemplation』? If external form has been seen by eye-consciousness, truly seen, subtly seen, seen through conditions, and distinguished by mind-consciousness, truly distinguished, subtly distinguished, distinguished through conditions, this is called 『contemplation』. What is 『second』? The eight liberations proceed sequentially, not reversely, entering into meditative states in sequence; the second has no interval with the first; this is called 『second』. What is 『liberation』? The mind inclines towards it, respects it, tends towards it, and attains liberation by it; this is called 『liberation』. What is the third pure liberation?
解脫。如比丘。取一凈色相。若火相。日月星宿摩尼珠七寶宮殿彩色衣被華果金銀銅環琉璃真珠珂貝珊瑚玉石。及余寶性。比丘取是諸凈色相已。得凈解脫。比丘心知分別凈色相。心向彼。尊上彼。傾向彼。以彼為解脫。何謂凈。諸色好展轉相照適意觀無厭。是名凈。何謂解。心向彼。是名解脫。何謂第三八解脫。以次順不逆。以次入定行。第三與二。無有中間。是名第三。何謂解脫。心向彼。尊上彼。傾向彼。以彼解脫。是名解脫。何謂離一切色想。滅瞋恚想不思惟若干想。成就無邊空處行。第四解脫。何謂色想。若眼識相應想。是名色想。何謂瞋恚想。若忿怒相應想。是名瞋恚想。何謂若干想。若外穢濁非善分想。是名若干想。複次色想若不離色界想及眼識相應想。是名色想。複次瞋恚想。若五識身相應想。及忿怒相應想。是名瞋恚想。複次若干想。若諸眾生。諸物諸境界諸清凈諸煩惱。是名若干想。如比丘。離一切色想。滅瞋恚想不思惟若干想。如比丘。身中孔。若耳孔鼻孔口門。飲食入處。飲食住處。飲食出處。思惟空知空解空受空。如比丘。知身有飲。猶如蒜皮。思惟漸令薄。知薄解薄受薄。思惟漸令破散。知破散解破散受破散。如是比丘。知內色想已。若外物中孔。若地中孔穴井瓫坑谷坎窟。思惟空知空
{ "translations": [ "現代漢語譯本", "解脫。例如，一位比丘（bhikkhu，佛教僧侶）取一個清凈的色相，比如火相、日月星辰、摩尼珠（maṇi-ratna，一種寶珠）、七寶宮殿、彩色衣物、花果、金銀銅環、琉璃、珍珠、珂貝、珊瑚、玉石以及其他寶物。比丘取這些清凈的色相后，獲得清凈的解脫。比丘的心知道並分別這些清凈的色相，心向往它，尊重它，傾向於它，以它為解脫。什麼是『凈』呢？各種美好的顏色互相輝映，令人賞心悅目，觀看不厭倦，這叫做『凈』。什麼是『解』呢？心向往它，這叫做『解脫』。什麼是第三個八解脫呢？以次第順著而不逆著，以次第進入禪定修行，第三個和第二個之間沒有間隔，這叫做『第三』。什麼是『解脫』呢？心向往它，尊重它，傾向於它，以它為解脫，這叫做『解脫』。什麼是『離一切色想，滅瞋恚想，不思惟若干想，成就無邊空處行』的第四解脫呢？什麼是『色想』呢？如果眼識相應的想法，這叫做『色想』。什麼是『瞋恚想』呢？如果與忿怒相應的想法，這叫做『瞋恚想』。什麼是『若干想』呢？如果對外在的污穢、不善的想法，這叫做『若干想』。進一步說，色想，如果是不離**想以及眼識相應的想法，這叫做『色想』。進一步說，瞋恚想，如果是與五識身相應的想法，以及與忿怒相應的想法，這叫做『瞋恚想』。進一步說，若干想，如果是關於諸眾生、諸事物、諸境界、諸清凈、諸煩惱的想法，這叫做『若干想』。例如，比丘離一切色想，滅瞋恚想，不思惟若干想。如同比丘身體中的孔，比如耳孔、鼻孔、口門、飲食進入之處、飲食停留之處、飲食排出之處，思惟空，知道空，理解空，感受空。如同比丘知道身體有飲用之物，猶如蒜皮，思惟逐漸使之變薄，知道薄，理解薄，感受薄，思惟逐漸使之破散，知道破散，理解破散，感受破散。如此，比丘知道內在的色想后，如果外物中的孔，比如地中的孔穴、井、瓫、坑谷、坎窟，思惟空，知道空。" ], "english_translations": [ "English version", "Liberation. For example, a bhikkhu (Buddhist monk) takes a pure color appearance, such as the appearance of fire, the sun, moon, stars, maṇi-ratna (jewel), seven-treasure palaces, colorful clothes, flowers and fruits, gold, silver, copper rings, lapis lazuli, pearls, cowries, coral, jade, and other precious substances. After the bhikkhu takes these pure color appearances, he attains pure liberation. The bhikkhu's mind knows and distinguishes these pure color appearances, his mind inclines towards them, respects them, tends towards them, and takes them as liberation. What is 『pure』? Various beautiful colors reflect each other, pleasing the mind and being inexhaustible to behold, this is called 『pure』. What is 『liberation』? The mind inclines towards it, this is called 『liberation』. What is the third of the eight liberations? In sequence, following and not reversing, entering into samadhi (meditative state) and practicing in sequence, the third and the second have no interval, this is called 『third』. What is 『liberation』? The mind inclines towards it, respects it, tends towards it, and takes it as liberation, this is called 『liberation』. What is the fourth liberation of 『transcending all perceptions of form, extinguishing perceptions of aversion, not contemplating various perceptions, and attaining the sphere of boundless space』? What is 『perception of form』? If a thought associated with eye-consciousness, this is called 『perception of form』. What is 『perception of aversion』? If a thought associated with anger, this is called 『perception of aversion』. What are 『various perceptions』? If thoughts of external impurity and non-virtuous aspects, this is called 『various perceptions』. Furthermore, perception of form, if it is not separate from ** perception and a thought associated with eye-consciousness, this is called 『perception of form』. Furthermore, perception of aversion, if it is a thought associated with the five aggregates of consciousness, and a thought associated with anger, this is called 『perception of aversion』. Furthermore, various perceptions, if they are thoughts about all beings, all things, all realms, all purity, all defilements, this is called 『various perceptions』. For example, a bhikkhu transcends all perceptions of form, extinguishes perceptions of aversion, and does not contemplate various perceptions. Like the holes in a bhikkhu's body, such as the ear holes, nostrils, mouth, the place where food enters, the place where food stays, the place where food exits, contemplating emptiness, knowing emptiness, understanding emptiness, experiencing emptiness. Like a bhikkhu knowing that the body has something to drink, like garlic skin, contemplating gradually making it thinner, knowing thinness, understanding thinness, experiencing thinness, contemplating gradually breaking it apart, knowing brokenness, understanding brokenness, experiencing brokenness. Thus, after the bhikkhu knows the internal perception of form, if the holes in external objects, such as holes in the ground, wells, pots, pits, valleys, caves, contemplating emptiness, knowing emptiness." ] }
解空受空。如比丘。分別內外色想已。觀空處寂靜。思惟無邊空知無邊空解無邊空受無邊空。如行人若想憶想。是名空處想。此想與定共生共住共滅。是名入空處定。複次比丘。大地及須彌山作火聚想。思惟煙知煙解煙受煙。思惟然知然解然受然。思惟燒知燒解燒受燒已。比丘思惟無邊空處寂靜勝。思惟無邊空處。知解受無邊空處寂靜勝。如行人若想憶想。是名空處想。此想與定共生共住共滅。是名入空處定。複次比丘。如是思惟。若現世欲想。未來欲想現世色想。未來色想。此想粗空處想寂靜勝微細善凈。比丘思惟無邊空處寂靜勝處。知解受無邊空處寂靜勝。如行人若想憶想。是名空處想此想與定共生共住共滅。是名入空處定。複次比丘。如是思惟現世欲想。未來欲想。現在色想。未來色想。此想粗。但無邊空處。永滅無餘寂靜勝。比丘思惟無邊空處寂靜知解。受無邊空處。如行人若想憶想。是名空處想。此想與定共生共住共滅。是名入空處定。何謂第四八解脫。以次順不逆。以次入定行。第四與三。無有中間。是名第四。何謂解脫。心向彼。尊上彼。傾向彼。以彼解脫。是名解脫。何謂離一切空處。成就無邊識處行。是第五解脫。如比丘。如是思惟。我已成就無邊空處行。頗有法勝無邊空處不。比丘便作是念。唯
【現代漢語翻譯】 現代漢語譯本 解脫對空的執著，並安住于空性之中。例如，一位比丘（bhikkhu，佛教僧侶），在分別觀察了內在和外在的色（rūpa，物質現象）和想（saṃjñā，感知）之後，觀察空無之處的寂靜。他思惟、認知、理解並安住于無邊無際的空性之中。如同行人在行走時，如果生起念頭並憶念，這就是所謂的『空處想』。這種『想』與禪定（定，samādhi）共同生起、共同存在、共同滅去。這被稱為進入『空無邊處定』。 更進一步，比丘觀想大地和須彌山（Sumeru，佛教宇宙觀中的聖山）化為火聚，思惟煙，認知煙，理解煙，並安住于煙的意念中；思惟燃燒，認知燃燒，理解燃燒，並安住于燃燒的意念中；思惟燒盡，認知燒盡，理解燒盡，並安住于燒盡的意念中。之後，比丘思惟無邊無際的空處是寂靜且殊勝的。他思惟、認知、理解並安住于無邊空處，認識到無邊空處的寂靜殊勝。如同行人在行走時，如果生起念頭並憶念，這就是所謂的『空處想』。這種『想』與禪定共同生起、共同存在、共同滅去。這被稱為進入『空無邊處定』。 更進一步，比丘這樣思惟：無論是現世的欲想（kāma-saṃjñā，對感官享樂的渴望），還是未來的欲想，無論是現世的色想，還是未來的色想，這些『想』都是粗糙的，而空無邊處想是寂靜、殊勝、微妙、善良和清凈的。比丘思惟無邊空處是寂靜且殊勝的，認知、理解並安住于無邊空處的寂靜殊勝。如同行人在行走時，如果生起念頭並憶念，這就是所謂的『空處想』。這種『想』與禪定共同生起、共同存在、共同滅去。這被稱為進入『空無邊處定』。 更進一步，比丘這樣思惟：現世的欲想，未來的欲想，現在的色想，未來的色想，這些『想』都是粗糙的。唯有無邊空處能夠永遠滅盡，不再殘留，才是寂靜且殊勝的。比丘思惟無邊空處的寂靜，認知、理解並安住于無邊空處。如同行人在行走時，如果生起念頭並憶念，這就是所謂的『空處想』。這種『想』與禪定共同生起、共同存在、共同滅去。這被稱為進入『空無邊處定』。 什麼是第四種八解脫？以次第順向而不逆向，以次第進入禪定修行，第四種解脫與前三種解脫之間沒有間隔。這就是所謂的第四種解脫。 什麼是解脫？心向往它，尊重它，傾向於它，通過它而獲得解脫。這就是所謂的解脫。 什麼是舍離一切空處，成就無邊識處（viññāṇañcāyatana，識無邊處）的修行？這是第五種解脫。例如，一位比丘這樣思惟：我已經成就了無邊空處的修行，是否還有比無邊空處更殊勝的法？比丘便這樣想：唯有...
【English Translation】 English version Releasing the attachment to emptiness and dwelling in emptiness. For example, a bhikkhu (Buddhist monk), having distinguished between internal and external rūpa (form, material phenomena) and saṃjñā (perception), observes the tranquility of the space element. He contemplates, knows, understands, and dwells in the boundless space. Like a traveler, if he thinks and remembers, this is called 'perception of the space element'. This 'perception' arises, abides, and ceases together with samādhi (concentration, meditation). This is called entering the 'sphere of infinite space'. Furthermore, the bhikkhu imagines the earth and Mount Sumeru (the sacred mountain in Buddhist cosmology) as a mass of fire, contemplates smoke, knows smoke, understands smoke, and dwells in the idea of smoke; contemplates burning, knows burning, understands burning, and dwells in the idea of burning; contemplates burning away, knows burning away, understands burning away, and dwells in the idea of burning away. Then, the bhikkhu contemplates that the boundless space element is tranquil and superior. He contemplates, knows, understands, and dwells in the boundless space element, recognizing the tranquility of the boundless space element as superior. Like a traveler, if he thinks and remembers, this is called 'perception of the space element'. This 'perception' arises, abides, and ceases together with samādhi. This is called entering the 'sphere of infinite space'. Furthermore, the bhikkhu thinks thus: whether it is present kāma-saṃjñā (perception of sensual desire) or future sensual desire, whether it is present rūpa or future rūpa, these 'perceptions' are coarse, while the perception of the sphere of infinite space is tranquil, superior, subtle, virtuous, and pure. The bhikkhu contemplates that the sphere of infinite space is tranquil and superior, knows, understands, and dwells in the tranquility of the sphere of infinite space as superior. Like a traveler, if he thinks and remembers, this is called 'perception of the space element'. This 'perception' arises, abides, and ceases together with samādhi. This is called entering the 'sphere of infinite space'. Furthermore, the bhikkhu thinks thus: present sensual desire, future sensual desire, present rūpa, future rūpa, these 'perceptions' are coarse. Only the sphere of infinite space can be completely extinguished forever, with nothing remaining, and is tranquil and superior. The bhikkhu contemplates the tranquility of the sphere of infinite space, knows, understands, and dwells in the sphere of infinite space. Like a traveler, if he thinks and remembers, this is called 'perception of the space element'. This 'perception' arises, abides, and ceases together with samādhi. This is called entering the 'sphere of infinite space'. What is the fourth of the eight deliverances? In sequential order, not reversed, entering into meditative practice in sequential order, the fourth deliverance has no interval with the previous three. This is called the fourth deliverance. What is deliverance? The mind inclines towards it, respects it, tends towards it, and is delivered through it. This is called deliverance. What is abandoning all space element and accomplishing the practice of the sphere of infinite consciousness (viññāṇañcāyatana)? This is the fifth deliverance. For example, a bhikkhu thinks thus: I have accomplished the practice of the sphere of infinite space, is there any dharma (teaching, principle) superior to the sphere of infinite space? The bhikkhu then thinks: Only...
有空處行。如人以大器覆小器。如是思惟。此器勝彼器。此器以何因故勝。我以此器覆彼器故。如比丘。如是思惟。我已遍解無邊空處行。頗有法勝無邊空處不。比丘便作是念。唯有識勝無邊空處行。識以何因故勝。我以識遍解無邊空處故。如比丘思惟無邊識處寂靜知解受無邊識處寂靜。如行人若想憶想。是名識處想。此想與定共生共住共滅。是名入識處定。複次比丘如是思惟。若現在欲想。未來欲想。現在色想。未來色想。空處想等粗識處想寂靜勝。比丘思惟無邊識處寂靜勝知解受無邊識處寂靜勝。如行人若想憶想。是名識處想。此想與定共生共住共滅是名入識處定。複次比丘。如是思惟。若現在欲想。未來欲想。現在色想。未來色想。空處想等。但識處永滅無餘。唯識處寂靜勝。如比丘思惟無邊識處寂靜勝知解受無邊識處寂靜勝。如行人若想憶想。是名識處想。此想與定共生共住共滅。是名入識處定。複次比丘。如是思惟。無邊空處入粗無邊識處入寂靜勝微細善凈。如比丘。思惟無邊識處寂靜勝知解受無邊識處寂靜勝。如行人若想憶想。是名識處想。此想與定共生共住共滅。是名入識處定。複次比丘。如是思惟。若入空處定粗。若入識處定寂靜勝微細善凈。如比丘思惟無邊識處寂靜勝知解受無邊識處寂靜勝。如行
【現代漢語翻譯】 現代漢語譯本 有空無邊處的修行者這樣思惟：就像一個人用大的容器覆蓋小的容器一樣。如此思惟，這個容器勝過那個容器，這個容器因為什麼原因勝過那個容器呢？因為我用這個容器覆蓋了那個容器的緣故。如同比丘，這樣思惟：我已經完全理解了無邊空處（Ākāśānantyāyatana，指超越物質形式的無限空間）的修行。是否有什麼法勝過無邊空處呢？比丘便這樣想：只有識（Vijñāna，指意識）勝過無邊空處的修行。識因為什麼原因勝過無邊空處呢？因為我用識完全理解了無邊空處的緣故。如同比丘思惟無邊識處（Vijñānānantyāyatana，指無限意識的境界）的寂靜，知曉並感受無邊識處的寂靜。如同修行人如果去想，去回憶，這就是識處的想法。這種想法與禪定共同產生，共同存在，共同滅亡，這叫做進入識處定。 其次，比丘這樣思惟：如果現在的慾望之想，未來的慾望之想，現在的色（Rūpa，指物質形式）之想，未來的色之想，空處之想等等粗糙的識處之想是寂靜且殊勝的。比丘思惟無邊識處的寂靜殊勝，知曉並感受無邊識處的寂靜殊勝。如同修行人如果去想，去回憶，這就是識處的想法。這種想法與禪定共同產生，共同存在，共同滅亡，這叫做進入識處定。 其次，比丘這樣思惟：如果現在的慾望之想，未來的慾望之想，現在的色之想，未來的色之想，空處之想等等，但是識處完全滅盡沒有剩餘，只有識處是寂靜且殊勝的。如同比丘思惟無邊識處的寂靜殊勝，知曉並感受無邊識處的寂靜殊勝。如同修行人如果去想，去回憶，這就是識處的想法。這種想法與禪定共同產生，共同存在，共同滅亡，這叫做進入識處定。 其次，比丘這樣思惟：無邊空處入是粗糙的，無邊識處入是寂靜殊勝的，是微妙的、善良的、清凈的。如同比丘思惟無邊識處的寂靜殊勝，知曉並感受無邊識處的寂靜殊勝。如同修行人如果去想，去回憶，這就是識處的想法。這種想法與禪定共同產生，共同存在，共同滅亡，這叫做進入識處定。 其次，比丘這樣思惟：如果進入空處定是粗糙的，如果進入識處定是寂靜殊勝的，是微妙的、善良的、清凈的。如同比丘思惟無邊識處的寂靜殊勝，知曉並感受無邊識處的寂靜殊勝。如同修行人如果去想
【English Translation】 English version A practitioner of the realm of infinite space contemplates thus: 'Just as a person covers a small vessel with a large vessel, so I contemplate. This vessel is superior to that vessel. For what reason is this vessel superior? Because I have covered that vessel with this vessel.' Similarly, a bhikkhu (monk) contemplates thus: 'I have fully understood the practice of the realm of infinite space (Ākāśānantyāyatana, referring to the infinite space beyond material forms). Is there any dharma (teaching, principle) superior to the realm of infinite space?' The bhikkhu then thinks: 'Only consciousness (Vijñāna, referring to awareness) is superior to the practice of the realm of infinite space. For what reason is consciousness superior to the realm of infinite space? Because I have fully understood the realm of infinite space with consciousness.' Just as a bhikkhu contemplates the tranquility of the realm of infinite consciousness (Vijñānānantyāyatana, referring to the state of infinite consciousness), knowing and experiencing the tranquility of the realm of infinite consciousness. Just as a practitioner thinks or recollects, this is called the thought of the realm of consciousness. This thought arises, abides, and ceases together with samadhi (concentration), this is called entering the samadhi of the realm of consciousness. Furthermore, a bhikkhu contemplates thus: 'If present desire-thoughts, future desire-thoughts, present form-thoughts (Rūpa, referring to material forms), future form-thoughts, space-thoughts, etc., the coarse thoughts of the realm of consciousness are tranquil and superior.' The bhikkhu contemplates the tranquility of the realm of infinite consciousness as superior, knowing and experiencing the tranquility of the realm of infinite consciousness as superior. Just as a practitioner thinks or recollects, this is called the thought of the realm of consciousness. This thought arises, abides, and ceases together with samadhi, this is called entering the samadhi of the realm of consciousness. Furthermore, a bhikkhu contemplates thus: 'If present desire-thoughts, future desire-thoughts, present form-thoughts, future form-thoughts, space-thoughts, etc., but the realm of consciousness is completely extinguished without remainder, only the realm of consciousness is tranquil and superior.' Just as a bhikkhu contemplates the tranquility of the realm of infinite consciousness as superior, knowing and experiencing the tranquility of the realm of infinite consciousness as superior. Just as a practitioner thinks or recollects, this is called the thought of the realm of consciousness. This thought arises, abides, and ceases together with samadhi, this is called entering the samadhi of the realm of consciousness. Furthermore, a bhikkhu contemplates thus: 'Entering the realm of infinite space is coarse, entering the realm of infinite consciousness is tranquil and superior, it is subtle, virtuous, and pure.' Just as a bhikkhu contemplates the tranquility of the realm of infinite consciousness as superior, knowing and experiencing the tranquility of the realm of infinite consciousness as superior. Just as a practitioner thinks or recollects, this is called the thought of the realm of consciousness. This thought arises, abides, and ceases together with samadhi, this is called entering the samadhi of the realm of consciousness. Furthermore, a bhikkhu contemplates thus: 'If entering the samadhi of the realm of space is coarse, if entering the samadhi of the realm of consciousness is tranquil and superior, it is subtle, virtuous, and pure.' Just as a bhikkhu contemplates the tranquility of the realm of infinite consciousness as superior, knowing and experiencing the tranquility of the realm of infinite consciousness as superior. Just as a practitioner thinks
人若想憶想。是名識處想。此想與定共生共住共滅。是名入識處定。何謂第五八解脫。以次順不逆。以次入定行。第五與四無有中間。是名五。何謂解脫。心向彼。尊上彼。傾向彼。以彼解脫。是名解脫。何謂離一切識處成就無所有處行。是第六解脫。如比丘。如是思惟。我已遍解無邊識處行。頗有法勝無邊識處不。比丘便作是念。唯有識無所有處勝。如比丘。思惟無所有處寂靜勝知解受無所有處寂靜勝。如行人若想憶想。是名無所有處想。此想與定共生共住共滅。是名入無所有處定。複次比丘。如是思惟。我非我所有我所非我有。如比丘思惟無所有處寂靜勝知解受無所有處寂靜勝。如行人若想憶想。是名無所有處想。此想與定共生共住共滅。是名入無所有處定。複次比丘。觀一切世間空。世間空已想無依止處。如比丘。思惟無所有處寂靜勝知解受無所有處寂靜勝。如行人若想憶想。是名無所有處想。此想與定共生共住共滅。是名入無所有處定。複次比丘。以大地須彌山。作火聚想。思惟煙知解受煙。思惟然知解受然。思惟燒知解受燒燒已。比丘思惟無所有處寂靜勝。知解受無所有處想寂靜勝。如行人若想憶想。是名無所有處想。此想與定共生共住共滅。是名入無所有處定。複次比丘。如是思惟。若現在欲想。未來欲
【現代漢語翻譯】 現代漢語譯本 如果有人想要憶念，這被稱為識處想（Vijñānāyatana-saṃjñā，對識處的憶念）。這種想與禪定共同生起、共同存在、共同滅去，這被稱為進入識處定（Vijñānāyatana-samādhi，基於識處的禪定）。 什麼是第五種和第八種解脫？依次順著（禪定次第）而不逆著（禪定次第），依次進入禪定修行。第五種解脫與第四種解脫之間沒有間隔，這被稱為第五種解脫。 什麼是解脫？心向往彼處，尊重彼處，傾向彼處，通過彼處而解脫，這被稱為解脫。 什麼是遠離一切識處，成就無所有處（Ākiṃcanyāyatana，一無所有之處）的修行？這是第六種解脫。例如，一位比丘這樣思惟：『我已經完全理解了無邊識處的修行，是否還有什麼法勝過無邊識處呢？』比丘便這樣想：『只有識無所有處才是最殊勝的。』 例如，比丘思惟無所有處是寂靜的，知道、理解、感受無所有處是寂靜的，才是殊勝的。如同修行人如果想要憶念，這被稱為無所有處想（Ākiṃcanyāyatana-saṃjñā，對無所有處的憶念）。這種想與禪定共同生起、共同存在、共同滅去，這被稱為進入無所有處定（Ākiṃcanyāyatana-samādhi，基於無所有處的禪定）。 再次，比丘這樣思惟：『我不是我所擁有的，我所擁有的不是我。』如同比丘思惟無所有處是寂靜的，知道、理解、感受無所有處是寂靜的，才是殊勝的。如同修行人如果想要憶念，這被稱為無所有處想（Ākiṃcanyāyatana-saṃjñā，對無所有處的憶念）。這種想與禪定共同生起、共同存在、共同滅去，這被稱為進入無所有處定（Ākiṃcanyāyatana-samādhi，基於無所有處的禪定）。 再次，比丘觀察一切世間是空的，世間空了之後，便想無所依止之處。如同比丘思惟無所有處是寂靜的，知道、理解、感受無所有處是寂靜的，才是殊勝的。如同修行人如果想要憶念，這被稱為無所有處想（Ākiṃcanyāyatana-saṃjñā，對無所有處的憶念）。這種想與禪定共同生起、共同存在、共同滅去，這被稱為進入無所有處定（Ākiṃcanyāyatana-samādhi，基於無所有處的禪定）。 再次，比丘以大地和須彌山（Sumeru，佛教宇宙觀中的聖山）作為火聚來觀想，思惟煙，知道、理解、感受煙；思惟燃燒，知道、理解、感受燃燒；思惟燒盡，知道、理解、感受燒盡。燒盡之後，比丘思惟無所有處是寂靜的，知道、理解、感受無所有處想是寂靜的，才是殊勝的。如同修行人如果想要憶念，這被稱為無所有處想（Ākiṃcanyāyatana-saṃjñā，對無所有處的憶念）。這種想與禪定共同生起、共同存在、共同滅去，這被稱為進入無所有處定（Ākiṃcanyāyatana-samādhi，基於無所有處的禪定）。 再次，比丘這樣思惟：『如果現在有欲想，未來有欲想……』
【English Translation】 English version If a person wishes to recollect, this is called the perception of the sphere of consciousness (Vijñānāyatana-saṃjñā, perception of the sphere of consciousness). This perception arises, dwells, and ceases together with concentration. This is called entering the concentration of the sphere of consciousness (Vijñānāyatana-samādhi, concentration based on the sphere of consciousness). What are the fifth and eighth liberations? In sequence, following (the order of meditation) and not reversing (the order of meditation), one enters into meditative practice in sequence. There is no interval between the fifth liberation and the fourth liberation. This is called the fifth liberation. What is liberation? The mind inclines towards that place, respects that place, tends towards that place, and is liberated through that place. This is called liberation. What is the practice of abandoning all spheres of consciousness and attaining the sphere of nothingness (Ākiṃcanyāyatana, the sphere of no-thingness)? This is the sixth liberation. For example, a bhikkhu thinks thus: 'I have completely understood the practice of the sphere of infinite consciousness. Is there any dharma superior to the sphere of infinite consciousness?' The bhikkhu then thinks: 'Only the sphere of nothingness of consciousness is the most excellent.' For example, the bhikkhu thinks that the sphere of nothingness is tranquil, and knowing, understanding, and experiencing the sphere of nothingness as tranquil is the most excellent. Just as a practitioner, if they wish to recollect, this is called the perception of the sphere of nothingness (Ākiṃcanyāyatana-saṃjñā, perception of the sphere of nothingness). This perception arises, dwells, and ceases together with concentration. This is called entering the concentration of the sphere of nothingness (Ākiṃcanyāyatana-samādhi, concentration based on the sphere of nothingness). Again, the bhikkhu thinks thus: 'I am not what I possess, and what I possess is not me.' Just as the bhikkhu thinks that the sphere of nothingness is tranquil, and knowing, understanding, and experiencing the sphere of nothingness as tranquil is the most excellent. Just as a practitioner, if they wish to recollect, this is called the perception of the sphere of nothingness (Ākiṃcanyāyatana-saṃjñā, perception of the sphere of nothingness). This perception arises, dwells, and ceases together with concentration. This is called entering the concentration of the sphere of nothingness (Ākiṃcanyāyatana-samādhi, concentration based on the sphere of nothingness). Again, the bhikkhu observes that all the world is empty. After the world is empty, one thinks of a place without any support. Just as the bhikkhu thinks that the sphere of nothingness is tranquil, and knowing, understanding, and experiencing the sphere of nothingness as tranquil is the most excellent. Just as a practitioner, if they wish to recollect, this is called the perception of the sphere of nothingness (Ākiṃcanyāyatana-saṃjñā, perception of the sphere of nothingness). This perception arises, dwells, and ceases together with concentration. This is called entering the concentration of the sphere of nothingness (Ākiṃcanyāyatana-samādhi, concentration based on the sphere of nothingness). Again, the bhikkhu imagines the earth and Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) as a mass of fire, contemplates smoke, knows, understands, and experiences smoke; contemplates burning, knows, understands, and experiences burning; contemplates being burnt up, knows, understands, and experiences being burnt up. After being burnt up, the bhikkhu thinks that the sphere of nothingness is tranquil, and knowing, understanding, and experiencing the perception of the sphere of nothingness as tranquil is the most excellent. Just as a practitioner, if they wish to recollect, this is called the perception of the sphere of nothingness (Ākiṃcanyāyatana-saṃjñā, perception of the sphere of nothingness). This perception arises, dwells, and ceases together with concentration. This is called entering the concentration of the sphere of nothingness (Ākiṃcanyāyatana-samādhi, concentration based on the sphere of nothingness). Again, the bhikkhu thinks thus: 'If there is a desire-thought now, a desire-thought in the future...'
想。現在色想。未來色想。空處想。識處想。此想粗。無所有處想寂靜勝微細善凈。如比丘。思惟無所有處寂靜勝。知解受無所有處寂靜勝。如行人若想憶想。是名無所有處想。此想與定共生共住共滅。是名入無所有處定。複次比丘。如是思惟。若現在欲想。未來欲想。現在色想。未來色想。空處想識處想無餘寂靜勝。如比丘。思惟無所有處寂靜勝。知解受無所有處寂靜勝。如行人若想憶想。此想與定共生共住共滅。是名入無所有處定。複次比丘。如是思惟。無邊空處入粗。識處入粗。無所有處入寂靜勝微細善凈。如比丘。思惟無所有處寂靜勝。知解受無所有處寂靜勝。如行人若想憶想。是名無所有處想。此想與定共生共住共滅。是名入無所有處定。複次比丘。如是思惟。若入空處定識處定粗。若入無所有處定寂靜勝微細善凈。如比丘。思惟無所有處寂靜勝。知解受無所有處寂靜勝。如行人若想憶想。是名無所有處想。此想與定共生共住共滅。是名入無所有處定。何謂第六八解脫。以次順不逆。以次入定行。第六與五。無有中間。是名六。何謂解脫。心向彼。尊上彼。傾向彼。以彼解脫。是名解脫。何謂離一切無所有處。成就非想非非想處行。是第七解脫。如比丘。如是思惟。想是我過患。想是癰瘡想是我箭。非想非
【現代漢語翻譯】 現代漢語譯本 （比丘）思考過去對色的想法，現在對色的想法，未來對色的想法，對空無邊處（Ākāsānañcāyatana）的想法，對識無邊處（Viññāṇañcāyatana）的想法。這些想法是粗糙的。而對無所有處（Ākiñcaññāyatana）的想法是寂靜、殊勝、微妙、善良和清凈的。如同比丘，思維無所有處是寂靜殊勝的，通過知解領受無所有處的寂靜殊勝。如同行人，如果他思念、憶想，這就是所謂的無所有處想。這種想與禪定共同生起、共同存在、共同滅去。這被稱為進入無所有處定。 進一步，比丘這樣思維：無論是過去對慾望的想法，未來對慾望的想法，現在對色的想法，未來對色的想法，對空無邊處的想法，對識無邊處的想法，都比不上無所有處的寂靜殊勝。如同比丘，思維無所有處是寂靜殊勝的，通過知解領受無所有處的寂靜殊勝。如同行人，如果他思念、憶想，這種想與禪定共同生起、共同存在、共同滅去。這被稱為進入無所有處定。 進一步，比丘這樣思維：進入無邊空處是粗糙的，進入識無邊處是粗糙的，進入無所有處是寂靜、殊勝、微妙、善良和清凈的。如同比丘，思維無所有處是寂靜殊勝的，通過知解領受無所有處的寂靜殊勝。如同行人，如果他思念、憶想，這就是所謂的無所有處想。這種想與禪定共同生起、共同存在、共同滅去。這被稱為進入無所有處定。 進一步，比丘這樣思維：如果進入空無邊處定和識無邊處定是粗糙的，那麼進入無所有處定就是寂靜、殊勝、微妙、善良和清凈的。如同比丘，思維無所有處是寂靜殊勝的，通過知解領受無所有處的寂靜殊勝。如同行人，如果他思念、憶想，這就是所謂的無所有處想。這種想與禪定共同生起、共同存在、共同滅去。這被稱為進入無所有處定。 什麼是第六種八解脫？以次第順向而不逆向，以次第進入禪定修行。第六種解脫與第五種之間沒有間隔。這被稱為第六種解脫。什麼是解脫？心向往它，尊重它，傾向於它，通過它而解脫。這被稱為解脫。 什麼是舍離一切無所有處，成就非想非非想處（Nevasaññānāsaññāyatana）的修行？這是第七種解脫。如同比丘，這樣思維：『想』是我的過患，『想』是我的癰瘡，『想』是我的箭。非想非…
【English Translation】 English version （A bhikkhu） contemplates past thoughts of form, present thoughts of form, future thoughts of form, thoughts of the sphere of infinite space (Ākāsānañcāyatana), thoughts of the sphere of infinite consciousness (Viññāṇañcāyatana). These thoughts are coarse. But the thought of the sphere of nothingness (Ākiñcaññāyatana) is peaceful, sublime, subtle, virtuous, and pure. Just as a bhikkhu, contemplating the sphere of nothingness as peaceful and sublime, knows and understands and experiences the sphere of nothingness as peaceful and sublime. Just as a traveler, if he thinks and recollects, this is called the thought of the sphere of nothingness. This thought arises together with concentration, abides together, and ceases together. This is called entering the concentration of the sphere of nothingness. Furthermore, a bhikkhu contemplates thus: 'Whatever past thoughts of desire, future thoughts of desire, present thoughts of form, future thoughts of form, thoughts of the sphere of infinite space, thoughts of the sphere of infinite consciousness, are not as peaceful and sublime as the sphere of nothingness.' Just as a bhikkhu, contemplating the sphere of nothingness as peaceful and sublime, knows and understands and experiences the sphere of nothingness as peaceful and sublime. Just as a traveler, if he thinks and recollects, this thought arises together with concentration, abides together, and ceases together. This is called entering the concentration of the sphere of nothingness. Furthermore, a bhikkhu contemplates thus: 'Entering the sphere of infinite space is coarse, entering the sphere of infinite consciousness is coarse, entering the sphere of nothingness is peaceful, sublime, subtle, virtuous, and pure.' Just as a bhikkhu, contemplating the sphere of nothingness as peaceful and sublime, knows and understands and experiences the sphere of nothingness as peaceful and sublime. Just as a traveler, if he thinks and recollects, this is called the thought of the sphere of nothingness. This thought arises together with concentration, abides together, and ceases together. This is called entering the concentration of the sphere of nothingness. Furthermore, a bhikkhu contemplates thus: 'If entering the concentration of the sphere of infinite space and the concentration of the sphere of infinite consciousness are coarse, then entering the concentration of the sphere of nothingness is peaceful, sublime, subtle, virtuous, and pure.' Just as a bhikkhu, contemplating the sphere of nothingness as peaceful and sublime, knows and understands and experiences the sphere of nothingness as peaceful and sublime. Just as a traveler, if he thinks and recollects, this is called the thought of the sphere of nothingness. This thought arises together with concentration, abides together, and ceases together. This is called entering the concentration of the sphere of nothingness. What is the sixth of the eight deliverances? In forward order, not in reverse order, in forward order entering into the practice of concentration. The sixth and the fifth have no interval between them. This is called the sixth. What is deliverance? The mind inclines towards it, respects it, tends towards it, is delivered by it. This is called deliverance. What is the abandonment of all the sphere of nothingness, the accomplishment of the practice of the sphere of neither perception nor non-perception (Nevasaññānāsaññāyatana)? This is the seventh deliverance. Just as a bhikkhu thinks thus: 'Thought is my fault, thought is my boil, thought is my arrow.' Neither perception nor non-
非想處寂靜勝。比丘思惟非想非非想處寂靜勝知。解受非想非非想處寂靜勝。如行人若想憶想。是名非想非非想處想。此想與定共生共住共滅。是名入非想非非想處定。複次比丘。如是思惟。若現在欲想。未來欲想。現在色想。未來色想。空處想。識處想。無所有處想等粗。非想非非想處想寂靜勝微細善凈。比丘思惟非想非非想處寂靜勝。知解受非想非非想處寂靜勝。如行人若想憶想。是名非想非非想處想。此想與定共生共住共滅。是名入非想非非想處定。複次比丘。如是思惟。若現在欲想。未來欲想。現在色想。未來色想。空處想。識處想。無所有處想。但非想非非想處永滅無餘寂靜勝。比丘思惟非想非非想處寂靜勝。知解受非想非非想處寂靜勝。如行人若想憶想。是名非想非非想處想。此想與定共生共住共滅。是名入非想非非想處定。複次比丘。如是思惟。若無邊空處入無邊識處入無所有處入粗。非想非非想處入寂靜勝微細善凈。比丘思惟非想非非想寂靜勝。知解受非想非非想處寂靜勝。如行人若想憶想。是名非想非非想處想。此想與定共生共住共滅。是名入非想非非想處定。複次比丘。如是思惟。若入無邊空處定。若入識處定。若入無所有處定粗。若非想非非想處寂靜勝微細善凈。比丘思惟非想非非想處寂靜勝
【現代漢語翻譯】 現代漢語譯本 『非想處』（Neesańńāsańńāyatana）的寂靜最為殊勝。比丘思惟並了知『非想非非想處』（Neesańńā-Nāsańńāyatana）的寂靜最為殊勝，並且體驗到『非想非非想處』的寂靜最為殊勝。如同行者若有想念和憶念，這被稱為『非想非非想處』之想。此想與禪定共同生起、共同存在、共同滅去，這被稱為進入『非想非非想處』定。 再者，比丘如此思惟：若現在的欲想、未來的欲想、現在的色想、未來的色想、空處想、識處想、無所有處想等是粗糙的，而『非想非非想處』之想是寂靜殊勝、微細、良善和清凈的。比丘思惟『非想非非想處』的寂靜最為殊勝，了知並體驗到『非想非非想處』的寂靜最為殊勝。如同行者若有想念和憶念，這被稱為『非想非非想處』之想。此想與禪定共同生起、共同存在、共同滅去，這被稱為進入『非想非非想處』定。 再者，比丘如此思惟：若現在的欲想、未來的欲想、現在的色想、未來的色想、空處想、識處想、無所有處想等，但『非想非非想處』的永遠滅盡，沒有剩餘，才是寂靜殊勝的。比丘思惟『非想非非想處』的寂靜最為殊勝，了知並體驗到『非想非非想處』的寂靜最為殊勝。如同行者若有想念和憶念，這被稱為『非想非非想處』之想。此想與禪定共同生起、共同存在、共同滅去，這被稱為進入『非想非非想處』定。 再者，比丘如此思惟：若進入無邊空處（Ākāsānańcāyatana）、進入無邊識處（Vińńāńańcāyatana）、進入無所有處（Ākińcańńāyatana）是粗糙的，而進入『非想非非想處』是寂靜殊勝、微細、良善和清凈的。比丘思惟『非想非非想處』的寂靜最為殊勝，了知並體驗到『非想非非想處』的寂靜最為殊勝。如同行者若有想念和憶念，這被稱為『非想非非想處』之想。此想與禪定共同生起、共同存在、共同滅去，這被稱為進入『非想非非想處』定。 再者，比丘如此思惟：若進入無邊空處定、若進入識處定、若進入無所有處定是粗糙的，而『非想非非想處』的寂靜殊勝、微細、良善和清凈。比丘思惟『非想非非想處』的寂靜最為殊勝。
【English Translation】 English version The quiescence of 『Neither-perception-nor-non-perception realm』 (Neesańńāsańńāyatana) is the most excellent. A bhikkhu (monk) contemplates and understands that the quiescence of 『Neither-perception-nor-non-perception realm』 (Neesańńā-Nāsańńāyatana) is the most excellent, and experiences that the quiescence of 『Neither-perception-nor-non-perception realm』 is the most excellent. Just as a traveler has thoughts and recollections, this is called the thought of 『Neither-perception-nor-non-perception realm』. This thought arises, abides, and ceases together with the concentration; this is called entering the concentration of 『Neither-perception-nor-non-perception realm』. Furthermore, a bhikkhu contemplates thus: if present desire-thoughts, future desire-thoughts, present form-thoughts, future form-thoughts, the thought of the space realm, the thought of the consciousness realm, the thought of the nothingness realm, etc., are coarse, then the thought of 『Neither-perception-nor-non-perception realm』 is quiescent, excellent, subtle, virtuous, and pure. A bhikkhu contemplates that the quiescence of 『Neither-perception-nor-non-perception realm』 is the most excellent, understands and experiences that the quiescence of 『Neither-perception-nor-non-perception realm』 is the most excellent. Just as a traveler has thoughts and recollections, this is called the thought of 『Neither-perception-nor-non-perception realm』. This thought arises, abides, and ceases together with the concentration; this is called entering the concentration of 『Neither-perception-nor-non-perception realm』. Furthermore, a bhikkhu contemplates thus: if present desire-thoughts, future desire-thoughts, present form-thoughts, future form-thoughts, the thought of the space realm, the thought of the consciousness realm, the thought of the nothingness realm, etc., but the complete cessation of 『Neither-perception-nor-non-perception realm』 without remainder is the most excellent quiescence. A bhikkhu contemplates that the quiescence of 『Neither-perception-nor-non-perception realm』 is the most excellent, understands and experiences that the quiescence of 『Neither-perception-nor-non-perception realm』 is the most excellent. Just as a traveler has thoughts and recollections, this is called the thought of 『Neither-perception-nor-non-perception realm』. This thought arises, abides, and ceases together with the concentration; this is called entering the concentration of 『Neither-perception-nor-non-perception realm』. Furthermore, a bhikkhu contemplates thus: if entering the boundless space realm (Ākāsānańcāyatana), entering the boundless consciousness realm (Vińńāńańcāyatana), entering the nothingness realm (Ākińcańńāyatana) are coarse, then entering 『Neither-perception-nor-non-perception realm』 is quiescent, excellent, subtle, virtuous, and pure. A bhikkhu contemplates that the quiescence of 『Neither-perception-nor-non-perception realm』 is the most excellent, understands and experiences that the quiescence of 『Neither-perception-nor-non-perception realm』 is the most excellent. Just as a traveler has thoughts and recollections, this is called the thought of 『Neither-perception-nor-non-perception realm』. This thought arises, abides, and ceases together with the concentration; this is called entering the concentration of 『Neither-perception-nor-non-perception realm』. Furthermore, a bhikkhu contemplates thus: if entering the concentration of the boundless space realm, if entering the concentration of the consciousness realm, if entering the concentration of the nothingness realm are coarse, then the quiescence of 『Neither-perception-nor-non-perception realm』 is quiescent, excellent, subtle, virtuous, and pure. A bhikkhu contemplates that the quiescence of 『Neither-perception-nor-non-perception realm』 is the most excellent.
。知解受非想非非想寂靜勝。如行人若想憶想。是名非想非非想處想。此想與定共生共住共滅。是名入非想非非想處定。何謂第七八解脫。以次順不逆。以次入定行。第七與六。無有中間。是名七。何謂解脫。心向彼。尊上彼。傾向彼。以彼解脫。是名解脫。何謂離一切非想非非想處成就滅受想定。是第八解脫。如比丘。依戒住戒。增修二法定慧。依定慧滅受想。若滅受想。是名滅盡定。複次比丘。住觸證勝想。住觸證勝想時。如是思惟。我有思猶惡。無思便善。我有思則有作。有作則為有樂想。有樂想則有餘地粗想生。比丘如是思惟。若我無思無作。無作已則樂想不生。樂想不生。餘地粗相亦不生。如比丘。無思惟無作。無作已則樂想滅樂想滅餘地粗想亦滅。得觸證滅盡定。何謂第八解脫。次順不逆。以次入定行。第八與七。無有中間。是名八。何謂解脫。心向彼。尊上彼。傾向彼。以彼解脫。是名解脫。是名八解脫。云何八勝入內色想。觀外色少。好色非好色。勝知勝見。有如是想。內色想觀外色無量。好色非好色。勝知勝見。有如是想。內無色想觀外色少。好色非好色。勝知勝見。有如是想。內無色想觀外色無量。好色非好色。勝知勝見。有如是想。內無色想觀外色青。青色青光。如優摩華青青色青光。如波羅
【現代漢語翻譯】 現代漢語譯本：知曉、理解、感受非想非非想處的寂靜殊勝。（如果）如修行人若（仍然）想念、憶念（非想非非想處），這被稱為非想非非想處想。此想與禪定共同生起、共同存在、共同滅去，這被稱為進入非想非非想處定。什麼是第七和第八解脫？以次第順向不逆向的方式，以次第進入禪定的修行。第七（解脫）與第六（解脫）之間，沒有間隔。這被稱為第七（解脫）。什麼是解脫？心向往它，尊重它，傾向於它，通過它而解脫，這被稱為解脫。什麼是脫離一切非想非非想處，成就滅盡受想（的狀態）？這是第八解脫。例如，比丘（bhikkhu，佛教僧侶）依靠戒律而住，在戒律的基礎上，增進修行兩種法：定和慧。依靠定和慧來滅除感受和思想。如果滅除了感受和思想，這被稱為滅盡定。進一步說，比丘住在觸證殊勝之想中。當住在觸證殊勝之想中時，這樣思維：『我有思慮仍然是惡的，沒有思慮才是善的。』『我有思慮就會有造作，有造作就會有快樂之想。』『有快樂之想就會有剩餘的粗糙之想產生。』比丘這樣思維：『如果我沒有思慮，沒有造作，沒有造作之後，快樂之想就不會產生。快樂之想不產生，剩餘的粗糙之相也不會產生。』如比丘沒有思惟，沒有造作，沒有造作之後，快樂之想滅除，快樂之想滅除后，剩餘的粗糙之想也滅除，獲得觸證滅盡定。什麼是第八解脫？以次第順向不逆向的方式，以次第進入禪定的修行。第八（解脫）與第七（解脫）之間，沒有間隔。這被稱為第八（解脫）。什麼是解脫？心向往它，尊重它，傾向於它，通過它而解脫，這被稱為解脫。這被稱為八解脫。什麼是八勝入？內有色想，觀察外在的少量顏色，無論是好的顏色還是不好的顏色，都能殊勝地知曉和殊勝地看見，有這樣的想法。內有色想，觀察外在的無量顏色，無論是好的顏色還是不好的顏色，都能殊勝地知曉和殊勝地看見，有這樣的想法。內在沒有色想，觀察外在的少量顏色，無論是好的顏色還是不好的顏色，都能殊勝地知曉和殊勝地看見，有這樣的想法。內在沒有色想，觀察外在的無量顏色，無論是好的顏色還是不好的顏色，都能殊勝地知曉和殊勝地看見，有這樣的想法。內在沒有色想，觀察外在的青色，青色的顏色，青色的光芒，如同優摩花（Umā flower）的青色，青色的顏色，青色的光芒，如同波羅（Pāra… English version: Knowing and understanding, experiencing the peace and excellence of the state of neither perception nor non-perception. If a practitioner thinks or remembers (the state of neither perception nor non-perception), this is called the thought of the state of neither perception nor non-perception. This thought arises, abides, and ceases together with the concentration. This is called entering the concentration of the state of neither perception nor non-perception. What are the seventh and eighth liberations? Entering into concentration in a sequential, forward, and non-reverse manner. There is no interval between the seventh and sixth (liberations). This is called the seventh (liberation). What is liberation? The mind inclines towards it, respects it, tends towards it, and is liberated through it. This is called liberation. What is the abandonment of all states of neither perception nor non-perception, the attainment of the cessation of perception and feeling? This is the eighth liberation. For example, a bhikkhu (Buddhist monk) dwells relying on the precepts, and on the basis of the precepts, cultivates and increases the two qualities of Dharma: concentration and wisdom. Relying on concentration and wisdom, he extinguishes feeling and thought. If feeling and thought are extinguished, this is called the cessation of perception and feeling. Furthermore, a bhikkhu dwells in the perception of surpassing touch. While dwelling in the perception of surpassing touch, he thinks thus: 'Having thought is still bad; not having thought is good.' 'Having thought, there is action; having action, there is the thought of pleasure.' 'Having the thought of pleasure, there arises a remaining coarse thought.' The bhikkhu thinks thus: 'If I have no thought, no action, and after no action, the thought of pleasure will not arise. If the thought of pleasure does not arise, the remaining coarse appearance will also not arise.' As the bhikkhu has no thought, no action, and after no action, the thought of pleasure ceases; after the thought of pleasure ceases, the remaining coarse thought also ceases, and he attains the cessation of perception and feeling through touch. What is the eighth liberation? Entering into concentration in a sequential, forward, and non-reverse manner. There is no interval between the eighth and seventh (liberations). This is called the eighth (liberation). What is liberation? The mind inclines towards it, respects it, tends towards it, and is liberated through it. This is called liberation. This is called the eight liberations. What are the eight victories? Having an internal perception of form, observing external limited colors, whether good or bad, knowing and seeing surpassingly, having such a thought. Having an internal perception of form, observing external limitless colors, whether good or bad, knowing and seeing surpassingly, having such a thought. Having no internal perception of form, observing external limited colors, whether good or bad, knowing and seeing surpassingly, having such a thought. Having no internal perception of form, observing external limitless colors, whether good or bad, knowing and seeing surpassingly, having such a thought. Having no internal perception of form, observing external blue color, blue hue, blue light, like the blue of the Umā flower, blue color, blue light, like the Pāra…
【English Translation】 Knowing and understanding, experiencing the peace and excellence of the state of neither perception nor non-perception. If a practitioner thinks or remembers (the state of neither perception nor non-perception), this is called the thought of the state of neither perception nor non-perception. This thought arises, abides, and ceases together with the concentration. This is called entering the concentration of the state of neither perception nor non-perception. What are the seventh and eighth liberations? Entering into concentration in a sequential, forward, and non-reverse manner. There is no interval between the seventh and sixth (liberations). This is called the seventh (liberation). What is liberation? The mind inclines towards it, respects it, tends towards it, and is liberated through it. This is called liberation. What is the abandonment of all states of neither perception nor non-perception, the attainment of the cessation of perception and feeling? This is the eighth liberation. For example, a bhikkhu (Buddhist monk) dwells relying on the precepts, and on the basis of the precepts, cultivates and increases the two qualities of Dharma: concentration and wisdom. Relying on concentration and wisdom, he extinguishes feeling and thought. If feeling and thought are extinguished, this is called the cessation of perception and feeling. Furthermore, a bhikkhu dwells in the perception of surpassing touch. While dwelling in the perception of surpassing touch, he thinks thus: 'Having thought is still bad; not having thought is good.' 'Having thought, there is action; having action, there is the thought of pleasure.' 'Having the thought of pleasure, there arises a remaining coarse thought.' The bhikkhu thinks thus: 'If I have no thought, no action, and after no action, the thought of pleasure will not arise. If the thought of pleasure does not arise, the remaining coarse appearance will also not arise.' As the bhikkhu has no thought, no action, and after no action, the thought of pleasure ceases; after the thought of pleasure ceases, the remaining coarse thought also ceases, and he attains the cessation of perception and feeling through touch. What is the eighth liberation? Entering into concentration in a sequential, forward, and non-reverse manner. There is no interval between the eighth and seventh (liberations). This is called the eighth (liberation). What is liberation? The mind inclines towards it, respects it, tends towards it, and is liberated through it. This is called liberation. This is called the eight liberations. What are the eight victories? Having an internal perception of form, observing external limited colors, whether good or bad, knowing and seeing surpassingly, having such a thought. Having an internal perception of form, observing external limitless colors, whether good or bad, knowing and seeing surpassingly, having such a thought. Having no internal perception of form, observing external limited colors, whether good or bad, knowing and seeing surpassingly, having such a thought. Having no internal perception of form, observing external limitless colors, whether good or bad, knowing and seeing surpassingly, having such a thought. Having no internal perception of form, observing external blue color, blue hue, blue light, like the blue of the Umā flower, blue color, blue light, like the Pāra…
㮈衣善染青青色青光。觀如是妙色青青色青光。勝知勝見。有如是想。內無色想觀外色黃。黃色黃光。如迦尼伽羅華黃黃色黃光。如波羅捺善染衣黃黃色黃光。觀如是妙色黃黃色黃光。勝知勝見。有如是想。內無色想。觀外色赤。赤色赤光。如槃頭華赤赤色赤光。如波羅捺善染衣赤赤色赤光。觀如是妙色赤赤色赤光。勝知勝見。有如是想。內無色想。觀外色白。白色白光。如鹵土星白。白色白光。如波羅捺善浣衣白白色白光。觀如是妙色白白色白光。勝知勝見。有如是想。何謂內色想觀外色少好色非好色勝知勝見有如是想。謂比丘未滅內色想。取外少色。好色非好色。適意不適意。可惡不可惡。比丘以外少色調心。修令柔軟。修令柔軟已。得色勝解脫。比丘知見分別外少色。心向彼。尊上彼。傾向彼。以彼勝解。何謂內色想。比丘未滅內色想。不滅不沒不除。是名內色想。何謂觀外色。若外少色。眼識曾見。如實見緣見。意識分別。如實分別緣分別。是名觀外色何謂少。若可計數量。非無邊無量。非阿僧祇。非無邊無際。是謂少。何謂好色非好色。凈不凈。是名好色非好色。何謂勝知勝見。彼勝解。是名勝知勝見。何謂有如是想。若有不分散不相離一向少色想。是名有如是想。何謂內色想觀外色無量好色非好色勝知勝
【現代漢語翻譯】 現代漢語譯本： 㮈衣善於染出青青的顏色和青色的光芒。觀察這種美妙的青青色和青色的光芒，以殊勝的智慧和見解，產生這樣的想法：內心沒有對顏色的執著，而觀察外在的黃色，呈現出黃色的顏色和黃色的光芒，就像迦尼伽羅華（一種花）呈現出黃黃的顏色和黃色的光芒，就像波羅捺（古印度城市名）善於染色的衣服呈現出黃黃的顏色和黃色的光芒。觀察這種美妙的黃色和黃色的光芒，以殊勝的智慧和見解，產生這樣的想法：內心沒有對顏色的執著，而觀察外在的紅色，呈現出紅色的顏色和紅色的光芒，就像槃頭華（一種花）呈現出紅紅的顏色和紅色的光芒，就像波羅捺善於染色的衣服呈現出紅紅的顏色和紅色的光芒。觀察這種美妙的紅色和紅色的光芒，以殊勝的智慧和見解，產生這樣的想法：內心沒有對顏色的執著，而觀察外在的白色，呈現出白色的顏色和白色的光芒，就像鹵土星（一種星）呈現出白色的顏色和白色的光芒，就像波羅捺善於漂洗的衣服呈現出白色的顏色和白色的光芒。觀察這種美妙的白色和白色的光芒，以殊勝的智慧和見解，產生這樣的想法。
什麼是『內心有顏色執著而觀察外在少量的好與不好的顏色』，以殊勝的智慧和見解，產生這樣的想法呢？意思是說，比丘（佛教出家修行者）沒有滅除內心的顏色執著，選取外在少量的顏色，這些顏色有好有不好，令人滿意或不滿意，可愛或不可愛。比丘用外在少量的顏色來調伏內心，修習使內心柔軟。修習使內心柔軟后，就能從對顏色的執著中得到解脫。比丘知曉、觀察、分別外在少量的顏色，內心傾向於它，尊重它，趨向於它，並以此獲得殊勝的解脫。
什麼是『內心有顏色執著』呢？比丘沒有滅除內心的顏色執著，沒有使其消失、隱沒或去除，這就是『內心有顏色執著』。
什麼是『觀察外在的顏色』呢？如果外在有少量的顏色，眼睛曾經看到過，如實地看到並與其產生關聯，意識分別它，如實地分別並與其產生關聯，這就是『觀察外在的顏色』。
什麼是『少量』呢？是可以計數和衡量的，不是無邊無量的，不是阿僧祇（佛教數字單位），不是無邊無際的，這就是『少量』。
什麼是『好與不好的顏色』呢？清凈與不清凈，這就是『好與不好的顏色』。
什麼是『殊勝的智慧和見解』呢？就是對（顏色）的殊勝解脫，這就是『殊勝的智慧和見解』。
什麼是『產生這樣的想法』呢？如果有一種不分散、不分離、始終如一的對少量顏色的想法，這就是『產生這樣的想法』。
什麼是『內心有顏色執著而觀察外在無量的好與不好的顏色』，以殊勝的智慧和見解…… English version: Nai clothes are good at dyeing green colors and green light. Observe this wonderful green color and green light, with superior wisdom and insight, generate such a thought: the mind has no attachment to color, but observes the external yellow, presenting a yellow color and yellow light, just like the Kanikara flower (a type of flower) presents a yellow-yellow color and yellow light, just like the Varanasi (an ancient Indian city) is good at dyeing clothes presenting a yellow-yellow color and yellow light. Observe this wonderful yellow color and yellow light, with superior wisdom and insight, generate such a thought: the mind has no attachment to color, but observes the external red, presenting a red color and red light, just like the Pandu flower (a type of flower) presents a red-red color and red light, just like the Varanasi is good at dyeing clothes presenting a red-red color and red light. Observe this wonderful red color and red light, with superior wisdom and insight, generate such a thought: the mind has no attachment to color, but observes the external white, presenting a white color and white light, just like the Halutaka star (a type of star) presents a white color and white light, just like the Varanasi is good at washing clothes presenting a white color and white light. Observe this wonderful white color and white light, with superior wisdom and insight, generate such a thought.
What is 'having internal color attachment and observing external small amount of good and bad colors', with superior wisdom and insight, generate such a thought? It means that the Bhikkhu (Buddhist monastic) has not extinguished the internal color attachment, selects external small amount of colors, these colors are good and bad, satisfactory or unsatisfactory, lovely or unlovely. The Bhikkhu uses external small amount of colors to tame the mind, cultivates to make the mind soft. After cultivating to make the mind soft, one can obtain liberation from the attachment to colors. The Bhikkhu knows, observes, distinguishes external small amount of colors, the mind inclines towards it, respects it, tends towards it, and obtains superior liberation with it.
What is 'having internal color attachment'? The Bhikkhu has not extinguished the internal color attachment, has not made it disappear, vanish, or remove, this is 'having internal color attachment'.
What is 'observing external colors'? If there are external small amount of colors, the eye has seen, truly seen and associated with it, the consciousness distinguishes it, truly distinguishes and associates with it, this is 'observing external colors'.
What is 'small amount'? It can be counted and measured, it is not boundless and immeasurable, it is not Asankhya (Buddhist numerical unit), it is not boundless and limitless, this is 'small amount'.
What is 'good and bad colors'? Pure and impure, this is 'good and bad colors'.
What is 'superior wisdom and insight'? It is the superior liberation from (colors), this is 'superior wisdom and insight'.
What is 'generate such a thought'? If there is an undivided, inseparable, consistent thought of small amount of colors, this is 'generate such a thought'.
What is 'having internal color attachment and observing external immeasurable good and bad colors', with superior wisdom and insight...
【English Translation】 Nai clothes are good at dyeing green colors and green light. Observe this wonderful green color and green light, with superior wisdom and insight, generate such a thought: the mind has no attachment to color, but observes the external yellow, presenting a yellow color and yellow light, just like the Kanikara flower (a type of flower) presents a yellow-yellow color and yellow light, just like the Varanasi (an ancient Indian city) is good at dyeing clothes presenting a yellow-yellow color and yellow light. Observe this wonderful yellow color and yellow light, with superior wisdom and insight, generate such a thought: the mind has no attachment to color, but observes the external red, presenting a red color and red light, just like the Pandu flower (a type of flower) presents a red-red color and red light, just like the Varanasi is good at dyeing clothes presenting a red-red color and red light. Observe this wonderful red color and red light, with superior wisdom and insight, generate such a thought: the mind has no attachment to color, but observes the external white, presenting a white color and white light, just like the Halutaka star (a type of star) presents a white color and white light, just like the Varanasi is good at washing clothes presenting a white color and white light. Observe this wonderful white color and white light, with superior wisdom and insight, generate such a thought. What is 'having internal color attachment and observing external small amount of good and bad colors', with superior wisdom and insight, generate such a thought? It means that the Bhikkhu (Buddhist monastic) has not extinguished the internal color attachment, selects external small amount of colors, these colors are good and bad, satisfactory or unsatisfactory, lovely or unlovely. The Bhikkhu uses external small amount of colors to tame the mind, cultivates to make the mind soft. After cultivating to make the mind soft, one can obtain liberation from the attachment to colors. The Bhikkhu knows, observes, distinguishes external small amount of colors, the mind inclines towards it, respects it, tends towards it, and obtains superior liberation with it. What is 'having internal color attachment'? The Bhikkhu has not extinguished the internal color attachment, has not made it disappear, vanish, or remove, this is 'having internal color attachment'. What is 'observing external colors'? If there are external small amount of colors, the eye has seen, truly seen and associated with it, the consciousness distinguishes it, truly distinguishes and associates with it, this is 'observing external colors'. What is 'small amount'? It can be counted and measured, it is not boundless and immeasurable, it is not Asankhya (Buddhist numerical unit), it is not boundless and limitless, this is 'small amount'. What is 'good and bad colors'? Pure and impure, this is 'good and bad colors'. What is 'superior wisdom and insight'? It is the superior liberation from (colors), this is 'superior wisdom and insight'. What is 'generate such a thought'? If there is an undivided, inseparable, consistent thought of small amount of colors, this is 'generate such a thought'. What is 'having internal color attachment and observing external immeasurable good and bad colors', with superior wisdom and insight...
見有如是想。謂比丘不滅少色想。取外無量色想。好色非好色。適意非適意。可惡不可惡。比丘以彼外無量色調心。修令柔軟。修令柔軟已。得色勝解。比丘知見分別外無量色。心向彼。尊上彼。傾向彼。于彼勝解。何謂內色想。比丘未滅內色想。未沒未除。是名內無色想。何謂觀外色。若外無量色。眼識曾見。如實見緣見。意識分別。如實分別緣分別。是名觀外色。何謂無量。非少非可稱量。無邊無量阿僧祇。無邊無際。是名無量。何謂好色非好色。若凈不凈。是名好色非好色。何謂勝知勝見。若於彼法勝受已。知見分別。是名勝知勝見。何謂有如是想。若想不分散不相離一定無量色想。是名有如是想。何謂內無色想。觀外色青。青色青光。若於是色。勝知見。有如是想。如比丘。滅內色想已。取外青色想。比丘以外青色調心。修令柔軟。柔軟已得色勝解。比丘知見分別外青色。心向彼。尊上彼。傾向彼。于彼勝解。何謂內無色想。內色想滅沒除。是名內無色想。何謂觀外色。若外青色。眼識曾見。如實見緣見。意識分別。如實分別緣分別。是名觀外色。何謂青。青有二種。有性青染青。是名青。何謂勝知見。若於彼色勝受已。知見分別。心向彼。尊上彼。傾向彼。于彼勝解。是謂勝知見。何謂有如是想。若有想不
【現代漢語翻譯】 現代漢語譯本 見有如是想（如此想法）。謂比丘不滅少色想（不捨棄對少量顏色的感知），取外無量色想（專注于外部無限的顏色感知）。好色非好色（悅目的顏色和不悅目的顏色），適意非適意（令人愉悅的和令人不悅的），可惡不可惡（令人厭惡的和不令人厭惡的）。比丘以彼外無量色調心（比丘用這外部無限的顏色來調伏內心），修令柔軟（修習使內心變得柔和）。修令柔軟已（內心變得柔和之後），得色勝解（獲得對顏色的深刻理解）。比丘知見分別外無量色（比丘認知並區分外部無限的顏色），心向彼（心向往它），尊上彼（尊重它），傾向彼（傾向於它），于彼勝解（對它有深刻的理解）。 何謂內色想（什麼是內在的顏色感知）？比丘未滅內色想（比丘沒有捨棄內在的顏色感知），未沒未除（沒有消失，沒有去除），是名內無色想（這被稱為內在的無顏色感知）。何謂觀外色（什麼是觀察外部顏色）？若外無量色（如果外部無限的顏色），眼識曾見（眼睛曾經看到），如實見緣見（如實地看到，因緣和合而看到），意識分別（意識分別），如實分別緣分別（如實地分別，因緣和合而分別），是名觀外色（這被稱為觀察外部顏色）。 何謂無量（什麼是無限）？非少非可稱量（不是少量，不可衡量），無邊無量阿僧祇（沒有邊際，無限量的阿僧祇），無邊無際（沒有邊際，沒有盡頭），是名無量（這被稱為無限）。何謂好色非好色（什麼是悅目的顏色和不悅目的顏色）？若凈不凈（如果幹凈或不乾淨），是名好色非好色（這被稱為悅目的顏色和不悅目的顏色）。何謂勝知勝見（什麼是卓越的認知和卓越的見解）？若於彼法勝受已（如果對那個法卓越地領受之後），知見分別（認知並區分），是名勝知勝見（這被稱為卓越的認知和卓越的見解）。何謂有如是想（什麼是如此的想法）？若想不分散不相離一定無量色想（如果想法不分散，不分離，一定專注于無限的顏色感知），是名有如是想（這被稱為如此的想法）。 何謂內無色想（什麼是內在的無顏色感知）？觀外色青（觀察外部的青色），青色青光（青色的顏色，青色的光芒），若於是色（如果對於這個顏色），勝知見（卓越地認知和見解），有如是想（有如此的想法）。如比丘（例如比丘），滅內色想已（捨棄內在的顏色感知之後），取外青色想（專注于外部的青色感知）。比丘以外青色調心（比丘用這外部的青色來調伏內心），修令柔軟（修習使內心變得柔和），柔軟已得色勝解（內心變得柔和之後，獲得對顏色的深刻理解）。比丘知見分別外青色（比丘認知並區分外部的青色），心向彼（心向往它），尊上彼（尊重它），傾向彼（傾向於它），于彼勝解（對它有深刻的理解）。 何謂內無色想（什麼是內在的無顏色感知）？內色想滅沒除（內在的顏色感知滅除消失），是名內無色想（這被稱為內在的無顏色感知）。何謂觀外色（什麼是觀察外部顏色）？若外青色（如果外部的青色），眼識曾見（眼睛曾經看到），如實見緣見（如實地看到，因緣和合而看到），意識分別（意識分別），如實分別緣分別（如實地分別，因緣和合而分別），是名觀外色（這被稱為觀察外部顏色）。 何謂青（什麼是青色）？青有二種（青色有兩種），有性青染青（天然的青色，染成的青色），是名青（這被稱為青色）。何謂勝知見（什麼是卓越的認知和見解）？若於彼色勝受已（如果對那個顏色卓越地領受之後），知見分別（認知並區分），心向彼（心向往它），尊上彼（尊重它），傾向彼（傾向於它），于彼勝解（對它有深刻的理解），是謂勝知見（這被稱為卓越的認知和見解）。何謂有如是想（什麼是如此的想法）？若有想不（如果想法不）
【English Translation】 English version Seeing thus, it is thought. It means a Bhikkhu (Buddhist monk) does not extinguish the perception of limited colors, but takes on the perception of unlimited external colors. Pleasant colors and unpleasant colors, agreeable and disagreeable, detestable and not detestable. The Bhikkhu tames the mind with those unlimited external colors, cultivating it to be soft. Having cultivated it to be soft, he attains the liberation of color. The Bhikkhu knows, sees, and distinguishes the unlimited external colors, the mind inclines towards them, respects them, tends towards them, and is liberated in them. What is the perception of internal color? The Bhikkhu has not extinguished the perception of internal color, it has not disappeared, it has not been removed. This is called the perception of internal non-color. What is observing external colors? If there are unlimited external colors, the eye-consciousness has seen them, truly seen them, seen them through conditions. The mind distinguishes them, truly distinguishes them, distinguishes them through conditions. This is called observing external colors. What is 'unlimited'? It is not little, not measurable, boundless, immeasurable Asankhya (an Indian numerical value), without edge, without limit. This is called 'unlimited'. What are pleasant colors and unpleasant colors? If they are pure or impure, these are called pleasant colors and unpleasant colors. What is superior knowing and superior seeing? If, having superiorly received that Dharma (teachings of Buddha), one knows, sees, and distinguishes, this is called superior knowing and superior seeing. What is 'thinking thus'? If the thought is not scattered, not separated, but fixed on the perception of unlimited colors, this is called 'thinking thus'. What is the perception of internal non-color? Observing the external color blue, blue color, blue light, if regarding this color, there is superior knowing and seeing, there is such a thought. Like a Bhikkhu, having extinguished the perception of internal color, takes on the perception of external blue color. The Bhikkhu tames the mind with this external blue color, cultivating it to be soft. Having cultivated it to be soft, he attains the liberation of color. The Bhikkhu knows, sees, and distinguishes the external blue color, the mind inclines towards it, respects it, tends towards it, and is liberated in it. What is the perception of internal non-color? The perception of internal color is extinguished, disappeared, removed. This is called the perception of internal non-color. What is observing external colors? If there is external blue color, the eye-consciousness has seen it, truly seen it, seen it through conditions. The mind distinguishes it, truly distinguishes it, distinguishes it through conditions. This is called observing external colors. What is 'blue'? There are two kinds of blue: natural blue and dyed blue. This is called 'blue'. What is superior knowing and seeing? If, having superiorly received that color, one knows, sees, and distinguishes, the mind inclines towards it, respects it, tends towards it, and is liberated in it, this is called superior knowing and seeing. What is 'thinking thus'? If there is thought not
分散不相離一定青想。是名有如是想。何謂內無色想。觀外色黃黃光。於是色。勝知見。有如是想。如比丘。滅內色想。取外黃色想。比丘以外黃色調心。修令柔軟。柔軟已得黃勝解。比丘知見分別外黃色。心向彼。尊上彼。傾向彼。于彼勝解。何謂內無色。比丘內色想滅沒除。是名內無色想。何謂觀外色。若外黃色。眼識曾見。如實見緣見。意識分別。如實分別緣分別。是名觀外色。何謂黃。黃有二種。有性黃染黃。是謂黃。何謂勝知見。若於彼色勝受已。知見分別。心向彼。尊上彼。傾向彼。于彼勝解。是名勝知見。何謂有如是想。若有想不分散不相離想一定黃。是謂有如是想。何謂內無色想。觀外色赤赤光。若於是色勝知見。有如是想如比丘。滅內色已。取外赤色想。比丘以外赤色調心修令柔軟。柔軟已比丘得赤勝解。比丘知見分別赤色。心向彼。尊上彼。傾向彼。于彼勝解。何謂內無色想。比丘內色想滅沒除。是謂內無色想。何謂觀外色。若外赤色。眼識曾見。如實見緣見。意識分別。如實分別緣分別。是謂觀外色。何謂赤。赤有二種。有性赤有染赤。是名赤。何謂勝知見。若於彼色勝受已。知見分別。心向彼。尊上彼。傾向彼。于彼勝解。是謂勝知見。何謂有如是想。若有想不分散不相離一定赤。是名有如
【現代漢語翻譯】 現代漢語譯本 分散而不分離，一定專注于青色之想。這被稱為『有如是想』。什麼是『內無色想』呢？觀察外在的黃色，黃色的光芒。對於這種顏色，以殊勝的智慧去了解和觀察，這就是『有如是想』。例如，比丘滅除內在的色想，專注于外在的黃色之想。比丘用外在的黃色來調伏內心，修習至柔軟。柔軟之後，比丘獲得對黃色的殊勝理解。比丘瞭解、觀察、分辨外在的黃色，內心傾向於它，尊重它，傾心於它，並對它有殊勝的理解。什麼是『內無色』呢？比丘內在的色想滅盡、消失、去除，這被稱為『內無色想』。什麼是『觀外色』呢？如果外在的黃色，曾經被眼識所見，如實地見到，因緣和合而見到，意識去分別它，如實地分別，因緣和合而分別，這被稱為『觀外色』。什麼是『黃』呢？黃色有兩種，有本性的黃色，有染色的黃色，這被稱為『黃』。什麼是『勝知見』呢？如果對於那種顏色，以殊勝的感受之後，瞭解、觀察、分辨，內心傾向於它，尊重它，傾心於它，並對它有殊勝的理解，這被稱為『勝知見』。什麼是『有如是想』呢？如果有這樣的想法，不分散，不分離，一定專注于黃色，這被稱為『有如是想』。 什麼是『內無色想』呢？觀察外在的紅色，紅色的光芒。如果對於這種顏色，以殊勝的智慧去了解和觀察，這就是『有如是想』。例如，比丘滅除內在的色想之後，專注于外在的紅色之想。比丘用外在的紅色來調伏內心，修習至柔軟。柔軟之後，比丘獲得對紅色的殊勝理解。比丘瞭解、觀察、分辨紅色，內心傾向於它，尊重它，傾心於它，並對它有殊勝的理解。什麼是『內無色想』呢？比丘內在的色想滅盡、消失、去除，這被稱為『內無色想』。什麼是『觀外色』呢？如果外在的紅色，曾經被眼識所見，如實地見到，因緣和合而見到，意識去分別它，如實地分別，因緣和合而分別，這被稱為『觀外色』。什麼是『赤』呢？紅色有兩種，有本性的紅色，有染色的紅色，這被稱為『赤』。什麼是『勝知見』呢？如果對於那種顏色，以殊勝的感受之後，瞭解、觀察、分辨，內心傾向於它，尊重它，傾心於它，並對它有殊勝的理解，這被稱為『勝知見』。什麼是『有如是想』呢？如果有這樣的想法，不分散，不分離，一定專注于紅色，這被稱為『有如是』
【English Translation】 English version To focus intently on the blue color without distraction or separation is called 'having such a thought' (有如是想). What is 'the thought of no internal form' (內無色想)? It is observing the external yellow color, the yellow light. To understand and see that color with superior knowledge is 'having such a thought'. For example, a monk extinguishes the internal form thought and takes up the external yellow thought. The monk uses the external yellow color to tame the mind, cultivating it to be soft. Having become soft, the monk attains a superior understanding of yellow. The monk knows, sees, and distinguishes the external yellow color, the mind inclines towards it, respects it, leans towards it, and has a superior understanding of it. What is 'no internal form' (內無色)? It is when the monk's internal form thought is extinguished, vanished, and removed; this is called 'the thought of no internal form'. What is 'observing the external color' (觀外色)? If the external yellow color has been seen by the eye-consciousness, seen as it truly is, seen through conditions, and the mind distinguishes it, distinguishes it as it truly is, distinguishes it through conditions, this is called 'observing the external color'. What is 'yellow' (黃)? There are two kinds of yellow: natural yellow and dyed yellow; this is called 'yellow'. What is 'superior knowledge and seeing' (勝知見)? If, having experienced that color with superior feeling, one knows, sees, and distinguishes it, the mind inclines towards it, respects it, leans towards it, and has a superior understanding of it, this is called 'superior knowledge and seeing'. What is 'having such a thought' (有如是想)? If there is a thought that is not scattered, not separated, and is focused intently on yellow, this is called 'having such a thought'. What is 'the thought of no internal form' (內無色想)? It is observing the external red color, the red light. To understand and see that color with superior knowledge is 'having such a thought' (有如是想). For example, a monk extinguishes the internal form thought and takes up the external red thought. The monk uses the external red color to tame the mind, cultivating it to be soft. Having become soft, the monk attains a superior understanding of red. The monk knows, sees, and distinguishes the red color, the mind inclines towards it, respects it, leans towards it, and has a superior understanding of it. What is 'the thought of no internal form' (內無色想)? It is when the monk's internal form thought is extinguished, vanished, and removed; this is called 'the thought of no internal form'. What is 'observing the external color' (觀外色)? If the external red color has been seen by the eye-consciousness, seen as it truly is, seen through conditions, and the mind distinguishes it, distinguishes it as it truly is, distinguishes it through conditions, this is called 'observing the external color'. What is 'red' (赤)? There are two kinds of red: natural red and dyed red; this is called 'red'. What is 'superior knowledge and seeing' (勝知見)? If, having experienced that color with superior feeling, one knows, sees, and distinguishes it, the mind inclines towards it, respects it, leans towards it, and has a superior understanding of it, this is called 'superior knowledge and seeing'. What is 'having such a thought' (有如是想)? If there is a thought that is not scattered, not separated, and is focused intently on red, this is called 'having such a'
是想。何謂內無色想。觀外色白白光。若於是色勝知見。有如是想。如比丘。內色想滅取外白色想。比丘取外白色調心。修令柔軟。柔軟已得白勝解。比丘知見分別白色。心向彼。尊上彼。傾向彼。于彼勝解。何謂內無色想。比丘內色滅沒除。是謂內無色想。何謂觀外色。若外白色。眼識曾見。如實見緣見。意識分別。如實分別緣分別。是名觀外色。何謂白。白有二種。有性白染白。是名白。何謂勝知見。若於彼色勝受已。知見分別。心向彼。尊上彼。傾向彼。于彼勝解。是名勝知見。何謂有如是想。若有想不分散不相離一定白色。是謂有如是想。是名八勝處。
何謂九滅。若入初禪定。言語刺滅。若入二禪定。覺觀刺滅。若入三禪定。喜刺滅。若入四禪定。出息入息刺滅。若入空處定。色想刺滅。若入識處定。空處刺滅。若入無所有處定。識處刺滅。若入非想非非想定。無所有處刺滅。若入滅盡定。受想刺滅。是名九滅。何謂九次第定。如比丘。離欲惡不善法。有覺有觀。離生喜樂。成就初禪行。乃至離非想非非想處。成就滅受想定。是名九次第定。何謂九想。不凈想。食厭離想。一切世間不樂想。死想。無常想。無常苦想。苦無我想。斷想。離欲想。是名九想。何謂十想。不凈想。食厭想。一切世間不樂想
【現代漢語翻譯】 現代漢語譯本： 什麼是內無色想？觀察外在的白色，呈現白色的光芒。如果對於這種顏色有卓越的認知和見解，就產生這樣的想法。例如，比丘（bhikkhu，佛教僧侶），滅除內在的色想，專注于外在的白色之想。比丘專注于外在的白色，調伏內心，使其柔軟。內心柔軟后，獲得對白色的殊勝理解。比丘認知、見解、分辨白色，內心傾向於它，尊重它，趨向於它，並對它有殊勝的理解。什麼是內無色想？比丘內在的色想滅盡、消失、去除，這就是所謂的內無色想。什麼是觀察外色？如果外在的白色，是眼睛的意識曾經見過的，如實地見到，因緣和合而見到，意識加以分辨，如實地分辨，因緣和合而分辨，這叫做觀察外色。什麼是白？白有兩種，有自性白和染色白，這叫做白。什麼是殊勝的認知和見解？如果對於那種顏色，在殊勝地領受之後，進行認知、見解、分辨，內心傾向於它，尊重它，趨向於它，並對它有殊勝的理解，這叫做殊勝的認知和見解。什麼是有這樣的想法？如果有想法不分散、不分離，始終專注于白色，這就是所謂的有這樣的想法。以上就是所謂的八勝處。
什麼是九滅？如果進入初禪定（dhyana，禪那），言語的束縛就滅除了。如果進入二禪定，覺（vitakka，粗略的思考）和觀（vicara，細微的思考）的束縛就滅除了。如果進入三禪定，喜（piti，喜悅）的束縛就滅除了。如果進入四禪定，出息和入息的束縛就滅除了。如果進入空無邊處定（akasanancayatana，空無邊處禪定），色想的束縛就滅除了。如果進入識無邊處定（vinnanancayatana，識無邊處禪定），空無邊處的束縛就滅除了。如果進入無所有處定（akincannayatana，無所有處禪定），識無邊處的束縛就滅除了。如果進入非想非非想定（nevasannanasannayatana，非想非非想處禪定），無所有處的束縛就滅除了。如果進入滅盡定（nirodhasamapatti，滅盡定），受（vedana，感受）和想（sanna，想法）的束縛就滅除了。這叫做九滅。
什麼是九次第定？例如，比丘，遠離慾望、邪惡和不善之法，有覺有觀，因遠離而生喜樂，成就初禪的修行，乃至遠離非想非非想處，成就滅受想定的修行。這叫做九次第定。
什麼是九想？不凈想（asubha-sanna，對身體不潔凈的觀想），食厭離想（ahare patikkula-sanna，對食物厭惡的觀想），一切世間不樂想（sabbaloke anabhirati-sanna，對世間一切事物不喜愛的觀想），死想（marana-sanna，對死亡的觀想），無常想（anicca-sanna，對事物無常的觀想），無常苦想（anicce dukkha-sanna，對無常即是苦的觀想），苦無我想（dukkhe anatta-sanna，對苦即是無我的觀想），斷想（pahana-sanna，斷除煩惱的觀想），離欲想（viraga-sanna，脫離慾望的觀想）。這叫做九想。
什麼是十想？不凈想，食厭想，一切世間不樂想。
【English Translation】 English version: What is the perception of formlessness internally? It is observing external white color, white light. If one has superior knowledge and vision regarding this color, one has such a thought. For example, a bhikkhu (Buddhist monk), having extinguished the internal perception of form, focuses on the external perception of white. The bhikkhu focuses on the external white color, taming the mind, making it pliable. Having made it pliable, one attains the white liberation. The bhikkhu knows, sees, and distinguishes the white color, the mind inclines towards it, respects it, tends towards it, and has superior understanding of it. What is the perception of formlessness internally? It is when a bhikkhu's internal perception of form is extinguished, vanished, and removed. This is called the perception of formlessness internally. What is observing external form? If the external white color is something the eye-consciousness has seen, truly seen, seen through conditions, and the mind distinguishes it, truly distinguishes it, distinguishes it through conditions, this is called observing external form. What is white? There are two kinds of white: natural white and dyed white. This is called white. What is superior knowledge and vision? If, regarding that color, after superior reception, one knows, sees, and distinguishes, the mind inclines towards it, respects it, tends towards it, and has superior understanding of it, this is called superior knowledge and vision. What is having such a thought? If there is a thought that is not scattered, not separated, but constantly focused on white, this is called having such a thought. These are called the eight abodes of mastery (attha abhibhayatanani).
What are the nine cessations? If one enters the first jhana (dhyana, meditative state), the thorn of speech is ceased. If one enters the second jhana, the thorn of initial application (vitakka, directed thought) and sustained application (vicara, sustained thought) are ceased. If one enters the third jhana, the thorn of joy (piti, rapture) is ceased. If one enters the fourth jhana, the thorn of in-breath and out-breath is ceased. If one enters the sphere of infinite space (akasanancayatana, the base of boundless space), the thorn of the perception of form is ceased. If one enters the sphere of infinite consciousness (vinnanancayatana, the base of boundless consciousness), the thorn of the sphere of infinite space is ceased. If one enters the sphere of nothingness (akincannayatana, the base of nothingness), the thorn of the sphere of infinite consciousness is ceased. If one enters the sphere of neither perception nor non-perception (nevasannanasannayatana, the base of neither perception nor non-perception), the thorn of the sphere of nothingness is ceased. If one enters the cessation of perception and feeling (nirodhasamapatti, the attainment of cessation), the thorn of feeling (vedana, sensation) and perception (sanna, perception) is ceased. These are called the nine cessations.
What are the nine successive abidings? For example, a bhikkhu, having abandoned desire, evil, and unwholesome states, with initial and sustained application, born of detachment, with joy and pleasure, attains and abides in the first jhana, and so on, until, having transcended the sphere of neither perception nor non-perception, one attains and abides in the cessation of perception and feeling. These are called the nine successive abidings.
What are the nine perceptions? The perception of unattractiveness (asubha-sanna, contemplation of impurity), the perception of disgust with food (ahare patikkula-sanna, loathsomeness of food), the perception of non-delight in the entire world (sabbaloke anabhirati-sanna, distaste for the entire world), the perception of death (marana-sanna, mindfulness of death), the perception of impermanence (anicca-sanna, contemplation of impermanence), the perception of suffering in impermanence (anicce dukkha-sanna, suffering in impermanence), the perception of no-self in suffering (dukkhe anatta-sanna, no-self in suffering), the perception of abandonment (pahana-sanna, abandoning), the perception of detachment (viraga-sanna, detachment). These are called the nine perceptions.
What are the ten perceptions? The perception of unattractiveness, the perception of disgust with food, the perception of non-delight in the entire world.
。死想。無常苦想。苦無我想。斷想。離欲想。滅想。是名十想。何謂十直。正見正覺正語正業正命正進正念正定正解脫正智。是名十直。何謂十一切入。地一切入以一想上下縱廣無二無量。水一切入。火一切入。風一切入。青一切入。黃一切入。赤一切入。白一切入。空一切入。識一切入。以一想知上下縱廣無二無量。何謂地一切入。以一想上下縱廣無二無量。何謂地。地謂地界地大。是名地。何謂一切。若盡無餘方便。是名一切。何謂一。若獨非余界。如人入地一切入。是名一。何謂想。若想不分散不相離一向地想。是名想。何謂上下縱廣。上謂虛空。下謂地。縱廣謂四方。如人若上下縱廣。皆思惟地知解受地。是名上下縱廣。何謂無二無量。上無二。下無二。縱廣無二。上無量。下無量。縱廣無量。無二想。唯有地想。無量無邊。阿僧祇。無邊無際。于地無異想。是名無量。何謂水一切入。一想上下縱廣。何謂水。水界水大。是名水。何謂一切。若盡無餘方便。是名一切。何謂一。若獨非余界。如人入水一切入。是名一。何謂想。若想不分散不相離一向水想。是謂想。何謂上下縱廣。上謂虛空。下謂地。縱廣謂四方。如人若上下縱廣。皆思惟水知解受水。是名上下縱廣。何謂無二無量。上無二。下無二。縱廣無
【現代漢語翻譯】 現代漢語譯本： 死想（認識到死亡的必然性）。無常苦想（認識到一切事物都是無常和痛苦的）。苦無我想（認識到痛苦的根源在於執著于自我）。斷想（斷除煩惱的念頭）。離欲想（遠離慾望的念頭）。滅想（滅除一切念頭）。這被稱為十想。 什麼是十直？正見（正確的見解）。正覺（正確的覺悟）。正語（正確的言語）。正業（正確的行為）。正命（正確的謀生方式）。正進（正確的精進）。正念（正確的念頭）。正定（正確的禪定）。正解脫（正確的解脫）。正智（正確的智慧）。這被稱為十直。 什麼是十一切入？地一切入（將整個世界觀想為地，無邊無際）。以一種想法觀想上下四方，沒有分別，沒有限量。水一切入。火一切入。風一切入。青一切入。黃一切入。赤一切入。白一切入。空一切入。識一切入。以一種想法認知上下四方，沒有分別，沒有限量。 什麼是地一切入？以一種想法觀想上下四方，沒有分別，沒有限量。什麼是地？地指的是地界、地大。這被稱為地。什麼是一切？指的是完全、沒有剩餘的方便法門。這被稱為一切。什麼是一？指的是唯一，不與其他界混合。例如，一個人進入地一切入的狀態，這被稱為一。什麼是想？指的是念頭不分散、不分離，一心一意地想著地。這被稱為想。什麼是上下縱廣？上指的是虛空，下指的是大地，縱廣指的是四方。例如，一個人如果觀想上下四方，都思惟地，認知和感受地，這被稱為上下縱廣。什麼是沒有分別，沒有限量？上沒有分別，下沒有分別，縱廣沒有分別。上沒有限量，下沒有限量，縱廣沒有限量。沒有分別的念頭，只有地的念頭。沒有限量，沒有邊際，阿僧祇（無數）。沒有邊際，沒有盡頭。對於地沒有其他的想法，這被稱為沒有限量。 什麼是水一切入？以一種想法觀想上下四方。什麼是水？水指的是水界、水大。這被稱為水。什麼是一切？指的是完全、沒有剩餘的方便法門。這被稱為一切。什麼是一？指的是唯一，不與其他界混合。例如，一個人進入水一切入的狀態，這被稱為一。什麼是想？指的是念頭不分散、不分離，一心一意地想著水。這被稱為想。什麼是上下縱廣？上指的是虛空，下指的是大地，縱廣指的是四方。例如，一個人如果觀想上下四方，都思惟水，認知和感受水，這被稱為上下縱廣。什麼是沒有分別，沒有限量？上沒有分別，下沒有分別，縱廣沒有
【English Translation】 English version: 'Death contemplation (recognizing the inevitability of death). Impermanence and suffering contemplation (recognizing that all things are impermanent and suffering). Suffering and no-self contemplation (recognizing that the root of suffering lies in attachment to the self). Abandonment contemplation (abandoning thoughts of afflictions). Detachment contemplation (detaching from thoughts of desires). Cessation contemplation (ceasing all thoughts). These are called the Ten Contemplations.' 'What are the Ten Rightnesses? Right View (correct understanding). Right Awareness (correct enlightenment). Right Speech (correct speech). Right Action (correct behavior). Right Livelihood (correct way of making a living). Right Effort (correct diligence). Right Mindfulness (correct thoughts). Right Concentration (correct meditation). Right Liberation (correct liberation). Right Knowledge (correct wisdom). These are called the Ten Rightnesses.' 'What are the Ten All-Accomplishing Entries? Earth All-Accomplishing Entry (visualizing the entire world as earth, without boundaries). With one thought, contemplate up, down, and all directions, without distinction, without limit. Water All-Accomplishing Entry. Fire All-Accomplishing Entry. Wind All-Accomplishing Entry. Blue All-Accomplishing Entry. Yellow All-Accomplishing Entry. Red All-Accomplishing Entry. White All-Accomplishing Entry. Space All-Accomplishing Entry. Consciousness All-Accomplishing Entry. With one thought, perceive up, down, and all directions, without distinction, without limit.' 'What is Earth All-Accomplishing Entry? With one thought, contemplate up, down, and all directions, without distinction, without limit. What is earth? Earth refers to the earth element, the great earth. This is called earth. What is all? It refers to complete, without remainder, expedient means. This is called all. What is one? It refers to unique, not mixed with other realms. For example, a person enters the Earth All-Accomplishing Entry state, this is called one. What is thought? It refers to thoughts that are not scattered, not separated, wholeheartedly thinking of earth. This is called thought. What are up, down, and all directions? Up refers to the sky, down refers to the earth, all directions refer to the four directions. For example, if a person contemplates up, down, and all directions, all thinking of earth, perceiving and experiencing earth, this is called up, down, and all directions. What is without distinction, without limit? Up without distinction, down without distinction, all directions without distinction. Up without limit, down without limit, all directions without limit. Without distinct thoughts, only thoughts of earth. Without limit, without boundary, Asamkhya (countless). Without boundary, without end. For earth, there are no other thoughts, this is called without limit.' 'What is Water All-Accomplishing Entry? With one thought, contemplate up, down, and all directions. What is water? Water refers to the water element, the great water. This is called water. What is all? It refers to complete, without remainder, expedient means. This is called all. What is one? It refers to unique, not mixed with other realms. For example, a person enters the Water All-Accomplishing Entry state, this is called one. What is thought? It refers to thoughts that are not scattered, not separated, wholeheartedly thinking of water. This is called thought. What are up, down, and all directions? Up refers to the sky, down refers to the earth, all directions refer to the four directions. For example, if a person contemplates up, down, and all directions, all thinking of water, perceiving and experiencing water, this is called up, down, and all directions. What is without distinction, without limit? Up without distinction, down without distinction, all directions without'
二。上無量。下無量。縱廣無量。無二想。唯有水想。無量無邊。阿僧祇。無邊無際。於水無異想。是名無二無量。何謂火一切入。一想上下縱廣。何謂火。火界火大。是名火。何謂一切。若盡無餘方便。是名一切。何謂一。若獨非余界。如人入火一切入。是名一。何謂想。若想不分散不相離。一向火想。是名想。何謂上下縱廣。上謂虛空。下謂地。縱廣謂四方。如人若上下縱廣。何謂無二無量。上無二。下無二。縱廣無二。上無量。下無量。縱廣無量。無二想。唯有火想。無量無邊。阿僧祇。無邊無際。於火無異想。是名無二無量。何謂風一切入。一想上下縱廣。何謂風。風界風大。是名風。何謂一切。若盡無餘方便。是名一切。何謂一。若獨非余界。如人入風一切入。是名一。何謂想。若想不分散不相離。一向風想。是名想。何謂上下縱廣。上謂虛空。下謂地。縱廣謂四方。如人上下縱廣。皆思惟風知解受風。是謂上下縱廣。何謂無二無量。上無二。下無二。縱廣無二。上無量。下無量。縱廣無量。無二想。唯有風想。無量無邊。阿僧祇。無邊無際。于風無異想。是名無二無量。何謂青一切入。一想上下縱廣無二無量。何謂青。青有二種。性青染青。是名青。何謂一切。若盡無餘方便。是名一切。何謂一。若獨非
【現代漢語翻譯】 現代漢語譯本 二。什麼是上無量、下無量、縱廣無量？沒有二元的想法，只有水的想法，無量無邊，阿僧祇（梵文，意為無數），無邊無際，對於水沒有不同的想法，這叫做無二無量。什麼是火一切入？一心想著上下縱廣。什麼是火？火界、火大（佛教術語，四大之一），這叫做火。什麼是一切？如果窮盡沒有剩餘的方便，這叫做一切。什麼是一？如果只有它而沒有其他的界，就像人進入火一切入，這叫做一。什麼是想？如果想法不分散不相離，一心想著火，這叫做想。什麼是上下縱廣？上指的是虛空，下指的是地，縱廣指的是四方。就像人想著上下縱廣。什麼是無二無量？上沒有二元，下沒有二元，縱廣沒有二元。上無量，下無量，縱廣無量。沒有二元的想法，只有火的想法，無量無邊，阿僧祇，無邊無際，對於火沒有不同的想法，這叫做無二無量。什麼是風一切入？一心想著上下縱廣。什麼是風？風界、風大，這叫做風。什麼是一切？如果窮盡沒有剩餘的方便，這叫做一切。什麼是一？如果只有它而沒有其他的界，就像人進入風一切入，這叫做一。什麼是想？如果想法不分散不相離，一心想著風，這叫做想。什麼是上下縱廣？上指的是虛空，下指的是地，縱廣指的是四方。就像人上下縱廣，都思惟風，知解感受風，這叫做上下縱廣。什麼是無二無量？上沒有二元，下沒有二元，縱廣沒有二元。上無量，下無量，縱廣無量。沒有二元的想法，只有風的想法，無量無邊，阿僧祇，無邊無際，對於風沒有不同的想法，這叫做無二無量。什麼是青一切入？一心想著上下縱廣無二無量。什麼是青？青有兩種，本性是青和染色是青，這叫做青。什麼是一切？如果窮盡沒有剩餘的方便，這叫做一切。什麼是
【English Translation】 English version II. What is immeasurable above, immeasurable below, and immeasurable in length and breadth? It is having no dualistic thoughts, only the thought of water, immeasurable and boundless, Asamkhya (Sanskrit, meaning countless), without limit or boundary, having no different thoughts about water. This is called non-dual immeasurability. What is the all-embracing absorption of fire? It is thinking of above, below, length, and breadth with one mind. What is fire? The fire element, the fire Mahadhatu (Buddhist term, one of the four elements). This is called fire. What is 'all'? If all expedient means are exhausted without remainder, this is called 'all'. What is 'one'? If it is alone without other realms, like a person entering the all-embracing absorption of fire, this is called 'one'. What is 'thought'? If the thought is not scattered or separated, thinking of fire with one mind, this is called 'thought'. What is above, below, length, and breadth? Above refers to the void, below refers to the earth, length and breadth refer to the four directions. It is like a person thinking of above, below, length, and breadth. What is non-dual immeasurability? Above there is no duality, below there is no duality, in length and breadth there is no duality. Above is immeasurable, below is immeasurable, in length and breadth is immeasurable. There is no dualistic thought, only the thought of fire, immeasurable and boundless, Asamkhya, without limit or boundary, having no different thoughts about fire. This is called non-dual immeasurability. What is the all-embracing absorption of wind? It is thinking of above, below, length, and breadth with one mind. What is wind? The wind element, the wind Mahadhatu. This is called wind. What is 'all'? If all expedient means are exhausted without remainder, this is called 'all'. What is 'one'? If it is alone without other realms, like a person entering the all-embracing absorption of wind, this is called 'one'. What is 'thought'? If the thought is not scattered or separated, thinking of wind with one mind, this is called 'thought'. What is above, below, length, and breadth? Above refers to the void, below refers to the earth, length and breadth refer to the four directions. It is like a person thinking of above, below, length and breadth, contemplating wind, knowing and experiencing wind. This is called above, below, length, and breadth. What is non-dual immeasurability? Above there is no duality, below there is no duality, in length and breadth there is no duality. Above is immeasurable, below is immeasurable, in length and breadth is immeasurable. There is no dualistic thought, only the thought of wind, immeasurable and boundless, Asamkhya, without limit or boundary, having no different thoughts about wind. This is called non-dual immeasurability. What is the all-embracing absorption of blue? It is thinking of above, below, length, and breadth with one mind, without duality and immeasurably. What is blue? There are two kinds of blue: blue by nature and blue by dyeing. This is called blue. What is 'all'? If all expedient means are exhausted without remainder, this is called 'all'. What is
余。如人入青一切入。是名一。何謂想。若想不分散不相離。一向青想是名想。何謂上下縱廣。上謂虛空。下謂地。縱廣謂四方。如人上下縱廣。皆思惟青知解受青。是謂上下縱廣。何謂無二無量。上無二。下無二。縱廣無二。上無量。下無量。縱廣無量。無二想。唯有青想。無量無邊。阿僧祇。無邊無際。于青無異想。是名無二無量。何謂黃一切入。一想上下縱廣無二無量。何謂黃。黃有二種。性黃染黃。是名黃。何謂一切。若盡無餘方便。是名一切。何謂一。若獨非余。如人入黃一切入。是名一。何謂想。若想不分散不相離。一向黃想。是名想。何謂上下縱廣。上謂虛空。下謂地。縱廣謂四方。如人上下縱廣。皆思惟黃知解受黃。是名上下縱廣。何謂無二無量。上無二。下無二。縱廣無二。上無量。下無量。縱廣無量。無二想。唯有黃想。無量無邊。阿僧祇。無邊無際。于黃無異想。是名無二無量。何謂赤。一切入一想上下縱廣無二無量。何謂赤。赤有二種。性赤染赤。是名赤。何謂一切。若盡無餘方便。是名一切。何謂一。若獨非余。如人入赤一切入。是名一。何謂想。若想不分散不相離。一向赤想。是名想。何謂上下縱廣。上謂虛空。下謂地。縱廣謂四方。如人上下縱廣。皆思惟赤知解受赤。是名上下縱廣。
【現代漢語翻譯】 現代漢語譯本 『余。』如同人進入青色一切入。這稱為『一』。什麼是『想』？如果『想』不分散、不相離，一心一意地想著青色，這稱為『想』。什麼是『上下縱廣』？『上』指的是虛空，『下』指的是地，『縱廣』指的是四方。如果一個人上下縱廣，都思惟青色，知解感受青色，這稱為『上下縱廣』。什麼是『無二無量』？『上』無二，『下』無二，『縱廣』無二。『上』無量，『下』無量，『縱廣』無量。沒有其他的想法，只有青色的想法，無量無邊，阿僧祇（asamkhya，無數），無邊無際，對於青色沒有不同的想法，這稱為『無二無量』。 什麼是黃色一切入？『一』、『想』、『上下縱廣』、『無二無量』。什麼是『黃』？黃色有兩種，本性是黃色和染色是黃色。這稱為『黃』。什麼是『一切』？如果窮盡沒有剩餘的方便，這稱為『一切』。什麼是『一』？如果是獨一無二，沒有其他的，如同人進入黃色一切入，這稱為『一』。什麼是『想』？如果『想』不分散、不相離，一心一意地想著黃色，這稱為『想』。什麼是『上下縱廣』？『上』指的是虛空，『下』指的是地，『縱廣』指的是四方。如果一個人上下縱廣，都思惟黃色，知解感受黃色，這稱為『上下縱廣』。什麼是『無二無量』？『上』無二，『下』無二，『縱廣』無二。『上』無量，『下』無量，『縱廣』無量。沒有其他的想法，只有黃色的想法，無量無邊，阿僧祇（asamkhya，無數），無邊無際，對於黃色沒有不同的想法，這稱為『無二無量』。 什麼是紅色一切入？『一』、『想』、『上下縱廣』、『無二無量』。什麼是『赤』？紅色有兩種，本性是紅色和染色是紅色。這稱為『赤』。什麼是『一切』？如果窮盡沒有剩餘的方便，這稱為『一切』。什麼是『一』？如果是獨一無二，沒有其他的，如同人進入紅色一切入，這稱為『一』。什麼是『想』？如果『想』不分散、不相離，一心一意地想著紅色，這稱為『想』。什麼是『上下縱廣』？『上』指的是虛空，『下』指的是地，『縱廣』指的是四方。如果一個人上下縱廣，都思惟紅色，知解感受紅色，這稱為『上下縱廣』。
【English Translation】 English version 『Remaining.』 It is like a person entering the blue all-embracing. This is called 『one.』 What is 『thought』? If the 『thought』 is not scattered, not separated, single-mindedly thinking of blue, this is called 『thought.』 What is 『up, down, length, and breadth』? 『Up』 refers to the void, 『down』 refers to the earth, 『length and breadth』 refer to the four directions. If a person, in up, down, length, and breadth, all contemplates blue, understands and feels blue, this is called 『up, down, length, and breadth.』 What is 『non-duality and immeasurability』? 『Up』 is non-dual, 『down』 is non-dual, 『length and breadth』 are non-dual. 『Up』 is immeasurable, 『down』 is immeasurable, 『length and breadth』 are immeasurable. There is no other thought, only the thought of blue, immeasurable and boundless, asamkhya (countless), without beginning or end, having no different thought about blue, this is called 『non-duality and immeasurability.』 What is yellow all-embracing? 『One,』 『thought,』 『up, down, length, and breadth,』 『non-duality and immeasurability.』 What is 『yellow』? There are two kinds of yellow: yellow by nature and yellow by dyeing. This is called 『yellow.』 What is 『all-embracing』? If exhausting all means without remainder, this is called 『all-embracing.』 What is 『one』? If it is unique and without others, like a person entering the yellow all-embracing, this is called 『one.』 What is 『thought』? If the 『thought』 is not scattered, not separated, single-mindedly thinking of yellow, this is called 『thought.』 What is 『up, down, length, and breadth』? 『Up』 refers to the void, 『down』 refers to the earth, 『length and breadth』 refer to the four directions. If a person, in up, down, length, and breadth, all contemplates yellow, understands and feels yellow, this is called 『up, down, length, and breadth.』 What is 『non-duality and immeasurability』? 『Up』 is non-dual, 『down』 is non-dual, 『length and breadth』 are non-dual. 『Up』 is immeasurable, 『down』 is immeasurable, 『length and breadth』 are immeasurable. There is no other thought, only the thought of yellow, immeasurable and boundless, asamkhya (countless), without beginning or end, having no different thought about yellow, this is called 『non-duality and immeasurability.』 What is red all-embracing? 『One,』 『thought,』 『up, down, length, and breadth,』 『non-duality and immeasurability.』 What is 『red』? There are two kinds of red: red by nature and red by dyeing. This is called 『red.』 What is 『all-embracing』? If exhausting all means without remainder, this is called 『all-embracing.』 What is 『one』? If it is unique and without others, like a person entering the red all-embracing, this is called 『one.』 What is 『thought』? If the 『thought』 is not scattered, not separated, single-mindedly thinking of red, this is called 『thought.』 What is 『up, down, length, and breadth』? 『Up』 refers to the void, 『down』 refers to the earth, 『length and breadth』 refer to the four directions. If a person, in up, down, length, and breadth, all contemplates red, understands and feels red, this is called 『up, down, length, and breadth.』
何謂無二無量。上無二。下無二。縱廣無二。上無量。下無量。縱廣無量。無二想。唯有赤想。無量無邊。阿僧祇。無邊無際。于赤無異想。是名無二無量。何謂白一切入。一想上下縱廣無二無量。何謂白。白有二種。性白染白。是名白。何謂一切。若盡無餘方便。是名一切。何謂一。若獨非余。如人入白一切入。是名一。何謂想。若想不分散不相離。一向白想。是名想。何謂上下縱廣。上謂虛空。下謂地。縱廣謂四方。如人上下縱廣。皆思惟白知解受白。是名上下縱廣。何謂無二無量。上無二。下無二。縱廣無二。上無量。下無量。縱廣無量。無二想。唯有白想。無量無邊。阿僧祇。無邊無際。于白無異想。是名無二無量。何謂空一切入。一想上下縱廣無二無量。何謂空。空有二種。內空界。外空界。是名空。何謂一切。若盡無餘方便。是名一切。何謂一。若獨非余。如人入空一切入。是名一。何謂想。若想不分散不相離。一向空想。是名想。何謂上下縱廣。上謂虛空。下謂地。縱廣謂四方。如人上下縱廣。皆思惟空知解受空。是名上下縱廣。何謂無二無量。上無二。下無二。縱廣無二。上無量。下無量。縱廣無量。無二想。唯有空想。無量無邊。阿僧祇。無邊無際。于空無異想。是名無二無量。何謂識一切入。一
【現代漢語翻譯】 現代漢語譯本 何謂無二無量？上方無二，下方無二，縱向和橫向無二。上方無量，下方無量，縱向和橫向無量。沒有二元對立的想法，只有紅色的想法，無量無邊，阿僧祇（梵語，意為無數），無邊無際。對於紅色沒有不同的想法，這叫做無二無量。 何謂白一切入？一個想法，即上方、下方、縱向和橫向都是無二無量的。什麼是白？白有兩種：自性本白和染污而白。這叫做白。什麼是一切？如果窮盡所有方便而沒有剩餘，這叫做一切。什麼是一？如果是唯一而非其他，就像人進入白一切入，這叫做一。什麼是想？如果想法不分散不分離，一心一意地想著白，這叫做想。什麼是上方、下方、縱向和橫向？上方指的是虛空，下方指的是大地，縱向和橫向指的是四方。如果一個人在上方、下方、縱向和橫向，都思惟白、知解白、感受白，這叫做上方、下方、縱向和橫向。何謂無二無量？上方無二，下方無二，縱向和橫向無二。上方無量，下方無量，縱向和橫向無量。沒有二元對立的想法，只有白色的想法，無量無邊，阿僧祇，無邊無際。對於白色沒有不同的想法，這叫做無二無量。 何謂空一切入？一個想法，即上方、下方、縱向和橫向都是無二無量的。什麼是空？空有兩種：內空界和外空界。這叫做空。什麼是一切？如果窮盡所有方便而沒有剩餘，這叫做一切。什麼是一？如果是唯一而非其他，就像人進入空一切入，這叫做一。什麼是想？如果想法不分散不分離，一心一意地想著空，這叫做想。什麼是上方、下方、縱向和橫向？上方指的是虛空，下方指的是大地，縱向和橫向指的是四方。如果一個人在上方、下方、縱向和橫向，都思惟空、知解空、感受空，這叫做上方、下方、縱向和橫向。何謂無二無量？上方無二，下方無二，縱向和橫向無二。上方無量，下方無量，縱向和橫向無量。沒有二元對立的想法，只有空的想法，無量無邊，阿僧祇，無邊無際。對於空沒有不同的想法，這叫做無二無量。 何謂識一切入？一
【English Translation】 English version What is 'non-duality and immeasurability'? Above is non-dual. Below is non-dual. Length and width are non-dual. Above is immeasurable. Below is immeasurable. Length and width are immeasurable. There is no dualistic thought. There is only the thought of red. It is immeasurable and boundless, Asamkhya (Sanskrit, meaning countless), without beginning or end. There is no different thought about red. This is called 'non-duality and immeasurability'. What is 'white all-pervading entry'? One thought: above, below, length, and width are non-dual and immeasurable. What is 'white'? There are two kinds of white: white by nature and white by defilement. This is called 'white'. What is 'all'? If all means are exhausted without remainder, this is called 'all'. What is 'one'? If it is unique and not other, like a person entering the 'white all-pervading entry', this is called 'one'. What is 'thought'? If the thought is not scattered and not separated, thinking of white in one direction, this is called 'thought'. What are 'above, below, length, and width'? 'Above' refers to the sky. 'Below' refers to the earth. 'Length and width' refer to the four directions. If a person, in above, below, length, and width, contemplates white, understands white, and experiences white, this is called 'above, below, length, and width'. What is 'non-duality and immeasurability'? Above is non-dual. Below is non-dual. Length and width are non-dual. Above is immeasurable. Below is immeasurable. Length and width are immeasurable. There is no dualistic thought. There is only the thought of white. It is immeasurable and boundless, Asamkhya, without beginning or end. There is no different thought about white. This is called 'non-duality and immeasurability'. What is 'emptiness all-pervading entry'? One thought: above, below, length, and width are non-dual and immeasurable. What is 'emptiness'? There are two kinds of emptiness: inner emptiness realm and outer emptiness realm. This is called 'emptiness'. What is 'all'? If all means are exhausted without remainder, this is called 'all'. What is 'one'? If it is unique and not other, like a person entering the 'emptiness all-pervading entry', this is called 'one'. What is 'thought'? If the thought is not scattered and not separated, thinking of emptiness in one direction, this is called 'thought'. What are 'above, below, length, and width'? 'Above' refers to the sky. 'Below' refers to the earth. 'Length and width' refer to the four directions. If a person, in above, below, length, and width, contemplates emptiness, understands emptiness, and experiences emptiness, this is called 'above, below, length, and width'. What is 'non-duality and immeasurability'? Above is non-dual. Below is non-dual. Length and width are non-dual. Above is immeasurable. Below is immeasurable. Length and width are immeasurable. There is no dualistic thought. There is only the thought of emptiness. It is immeasurable and boundless, Asamkhya, without beginning or end. There is no different thought about emptiness. This is called 'non-duality and immeasurability'. What is 'consciousness all-pervading entry'? One
想上下縱廣無二無量。何謂識。六識身。眼識耳鼻舌身意識身。是名識。何謂一切。若盡無餘方便。是名一切。何謂一。若獨非余。如人入識一切入。是名一。何謂想。若想不分散不相離。一向識想。是名想。何謂上下縱廣。上謂虛空。下謂地。縱廣謂四方。如人上下縱廣。思惟識知解受識。是名上下縱廣。何謂無二無量。上無二。下無二。縱廣無二。上無量。下無量。縱廣無量無二想。唯有識想。無量無邊。阿僧祇。無邊無際。于識無異想。是名無二無量。是名十一切入。何謂十一解脫入。如陀舍長者詣阿難所稽首畢。卻坐一面。問尊者阿難言。頗有一法。如比丘。不放逸勤念正智寂靜行心未解脫得解脫諸漏未盡得漏盡未得無上安隱得安隱不。尊者阿難答陀舍長者言。有也。長者問言。何者是。阿難謂長者言。如比丘。離欲惡不善法。有覺有觀。離生喜樂。成就初禪行。比丘如是思惟。此定正學正生。若一切正學正生已。盡知是無常滅法。比丘如實知見。斷一切諸漏。心得解脫。雖未斷諸漏。比丘以法欲法樂故。斷五下分煩惱。于彼化生。而般涅槃。不還此世。長者此是一法。如比丘不放逸勤念正智寂靜行心未解脫得解脫諸漏未盡得漏盡未得無上安隱得安隱。複次長者。如比丘滅覺觀內正信一心無覺無觀定生喜樂。
【現代漢語翻譯】 現代漢語譯本 想上下縱廣沒有二，沒有限量。（想：佛教術語，指對事物的表象進行認識和把握的心理活動。）什麼是識？（識：佛教術語，指對外界事物的辨別和認識。）六識身，即眼識、耳識、鼻識、舌識、身識、意識身。這叫做識。什麼是『一切』？如果完全沒有剩餘的方便（方便：佛教術語，指引導眾生達到覺悟的手段和方法。），這叫做『一切』。什麼叫做『一』？如果是唯一而非其他的，比如人進入識，一切都進入，這叫做『一』。什麼是想？如果想不分散，不分離，一心一意地專注于識的想，這叫做想。什麼是上下縱廣？上指的是虛空，下指的是地，縱廣指的是四方。比如人對上下縱廣進行思惟、識別、瞭解、感受和認識，這叫做上下縱廣。什麼是沒有二，沒有限量？上沒有二，下沒有二，縱廣沒有二。上沒有限量，下沒有限量，縱廣沒有限量，沒有二的想，只有識的想，沒有限量，沒有邊際，阿僧祇（阿僧祇：佛教術語，意為無數。），沒有邊際，對於識沒有不同的想法，這叫做沒有二，沒有限量。這叫做十一切入。（一切入：佛教禪定的一種，通過觀想一切處來達到心無掛礙的境界。） 什麼是十一解脫入？（解脫入：佛教術語，指通過修行達到解脫的境界。）比如陀舍長者（陀舍長者：人名，一位長者。）前往阿難（阿難：佛陀的十大弟子之一，以記憶力強著稱。）處，行稽首禮（稽首：古代的一種跪拜禮儀，表示極度的尊敬。）完畢，退坐在一旁，問尊者阿難說：『是否有一種法，如比丘（比丘：佛教術語，指男性出家修行者。），不放逸（不放逸：佛教術語，指精進修行，不懈怠。），勤于憶念，具有正知，行為寂靜，心未解脫而得解脫，諸漏（漏：佛教術語，指煩惱和慾望。）未盡而得漏盡，未得無上安隱（無上安隱：佛教術語，指最高的安寧和解脫。）而得安隱呢？』尊者阿難回答陀舍長者說：『有的。』長者問道：『是什麼呢？』阿難告訴長者說：『比如比丘，離開慾望、邪惡、不善之法，有覺（覺：佛教術語，指覺知和覺悟。），有觀（觀：佛教術語，指觀察和思考。），由遠離（惡法）而生喜樂，成就初禪（初禪：佛教禪定的一種境界。）而行。比丘這樣思惟：此定是正確的學習和正確的產生。如果一切正確的學習和正確的產生已經完成，完全知道這是無常（無常：佛教術語，指世間萬物變化不定。）、滅法（滅法：佛教術語，指會消滅的法。）。比丘如實地知見，斷除一切諸漏，心得解脫。即使未斷除諸漏，比丘因為對法的慾望和對法的喜樂，斷除五下分煩惱（五下分煩惱：佛教術語，指五種束縛眾生於欲界的煩惱。），于彼（指色界或無色界）化生（化生：佛教術語，指不通過父母而直接出生的方式。），而般涅槃（般涅槃：佛教術語，指佛或阿羅漢的死亡，達到永恒的寂靜。），不再返回此世。長者，這就是一種法，如比丘不放逸，勤于憶念，具有正知，行為寂靜，心未解脫而得解脫，諸漏未盡而得漏盡，未得無上安隱而得安隱。』 再次，長者，比如比丘滅除覺和觀，內心具有正直的信心，一心一意，沒有覺和觀，由定而生喜樂。
【English Translation】 English version 'Thinking of up, down, length, and breadth, without duality and immeasurable.' What is 'consciousness' (識, shì: awareness, cognition)? The six bodies of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. This is called 'consciousness.' What is 'all' (一切, yīqiè: everything, all-inclusive)? If there are no remaining means (方便, fāngbiàn: expedient means, skillful means), this is called 'all.' What is 'one' (一, yī: unity, singularity)? If it is unique and not other, like a person entering consciousness, all enters. This is called 'one.' What is 'thought' (想, xiǎng: ideation, conception)? If thought is not scattered, not separated, single-mindedly focused on the thought of consciousness, this is called 'thought.' What are up, down, length, and breadth? Up refers to the void, down refers to the earth, length and breadth refer to the four directions. Like a person thinking, recognizing, understanding, feeling, and knowing up, down, length, and breadth, this is called up, down, length, and breadth. What is without duality and immeasurable? Up is without duality, down is without duality, length and breadth are without duality. Up is immeasurable, down is immeasurable, length and breadth are immeasurable, without dualistic thought, only the thought of consciousness, immeasurable, boundless, Asamkhya (阿僧祇, Āsēngqí: countless), without limit. In consciousness, there is no different thought. This is called without duality and immeasurable. This is called the ten all-entrances (一切入, yīqièrù: all-pervading concentration). What are the eleven liberation-entrances (解脫入, jiětuōrù: entrances to liberation)? For example, the householder Dasha (陀舍長者, Tuóshé chángzhě: a householder) went to Ananda (阿難, Ānán: one of the Buddha's ten principal disciples, known for his memory), bowed his head, and sat to one side. He asked the Venerable Ananda, 'Is there a Dharma (法, fǎ: law, teaching) such that a Bhikkhu (比丘, Bǐqiū: a Buddhist monk), without negligence (不放逸, bùfàngyì: diligence), diligently mindful, with right knowledge, practicing in stillness, whose mind is not yet liberated attains liberation, whose outflows (漏, lòu: outflows, defilements) are not yet exhausted attains the exhaustion of outflows, who has not attained unsurpassed peace (無上安隱, wúshàng ānyǐn: supreme peace) attains peace?' The Venerable Ananda replied to the householder Dasha, 'There is.' The householder asked, 'What is it?' Ananda told the householder, 'For example, a Bhikkhu, separating from desire, evil, and unwholesome Dharmas, with initial application and sustained application, born of separation, joy and pleasure, perfects and practices the first Dhyana (初禪, chūchán: first meditative absorption). The Bhikkhu thinks thus: This concentration is correct learning and correct arising. If all correct learning and correct arising are completed, he fully knows that this is impermanent (無常, wúcháng: impermanence) and subject to cessation (滅法, mièfǎ: cessation of Dharma). The Bhikkhu truly sees and knows, cuts off all outflows, and the mind attains liberation. Even if the outflows are not cut off, the Bhikkhu, because of the desire for Dharma and the joy of Dharma, cuts off the five lower fetters (五下分煩惱, wǔxiàfēn fánnǎo: five lower fetters), is born there (化生, huàshēng: born by transformation), and attains Parinirvana (般涅槃, bōnièpán: complete Nirvana, final liberation), not returning to this world. Householder, this is one Dharma, such that a Bhikkhu, without negligence, diligently mindful, with right knowledge, practicing in stillness, whose mind is not yet liberated attains liberation, whose outflows are not yet exhausted attains the exhaustion of outflows, who has not attained unsurpassed peace attains peace.' Furthermore, householder, for example, a Bhikkhu extinguishes initial application and sustained application, with inner faith and one-pointedness of mind, without initial application and sustained application, joy and pleasure born of concentration.
成就二禪行。比丘如是思惟。此定正學正生。若一切正學正生已。盡知是無常滅法。比丘如實知見。斷一切諸漏。心得解脫。雖未斷諸漏。比丘以法欲法樂故。斷五下分煩惱。于彼化生。而般涅槃。不還此世。長者此是一法。如比丘不放逸勤念正智寂靜行心未解脫得解脫諸漏未盡得漏盡未得無上安隱得安隱。複次長者。如比丘。離喜舍行念正智身受樂。如諸聖人解舍念樂行。成就三禪行。比丘如是思惟。此定正學正生。若一切正學正生已。盡知是無常滅法。比丘如實知見。斷一切諸漏。心得解脫。雖未斷諸漏。比丘以法欲法樂故。斷五下分煩惱。于彼化生。而般涅槃。不還此世。長者此是一法。如比丘不放逸勤念正智寂靜行心未得解脫得解脫諸漏未盡得漏盡未得無上安隱得安隱。複次長者。如比丘斷苦樂先滅憂喜不苦不樂舍念凈。成就四禪行。比丘如是思惟。此定正學正生。若一切正學正生已。盡知是無常滅法。比丘如實知見。斷一切諸漏。心得解脫。雖未斷諸漏。比丘以法欲法樂故。斷五下分煩惱。于彼化生。而般涅槃。不還此世。長者此是一法。如比丘不放逸勤念正智寂靜行心未得解脫得解脫諸漏未盡得漏盡未得無上安隱得安隱。複次長者。如比丘慈解心遍解一方行。南西北方四維上下。一切慈解心廣大尊勝。無
【現代漢語翻譯】 現代漢語譯本 成就二禪行。比丘如此思維：『此禪定是正確的學習和正確的產生。如果一切正確的學習和產生都已經完成，就能完全知曉這是無常和滅亡的法則。』比丘如實地知見，斷除一切諸漏，心得到解脫。即使尚未斷除諸漏，比丘因為對佛法的渴望和對佛法的喜樂，斷除五下分煩惱，于彼處化生，而入般涅槃，不再返回此世。長者，這是一法，如同比丘不放逸、勤奮、憶念、以正智和寂靜的行為，心未解脫而得解脫，諸漏未盡而得漏盡，未得無上安穩而得安穩。 再者，長者，如同比丘，遠離喜樂，捨棄（舍行）而行，以憶念和正智，身體感受快樂，如同諸聖人所解脫的捨棄、憶念和快樂的行為，成就三禪行。比丘如此思維：『此禪定是正確的學習和正確的產生。如果一切正確的學習和產生都已經完成，就能完全知曉這是無常和滅亡的法則。』比丘如實地知見，斷除一切諸漏，心得到解脫。即使尚未斷除諸漏，比丘因為對佛法的渴望和對佛法的喜樂，斷除五下分煩惱，于彼處化生，而入般涅槃，不再返回此世。長者，這是一法，如同比丘不放逸、勤奮、憶念、以正智和寂靜的行為，心未得解脫而得解脫，諸漏未盡而得漏盡，未得無上安穩而得安穩。 再者，長者，如同比丘斷除苦樂，先滅除憂愁和喜悅，達到不苦不樂的舍念清凈，成就四禪行。比丘如此思維：『此禪定是正確的學習和正確的產生。如果一切正確的學習和產生都已經完成，就能完全知曉這是無常和滅亡的法則。』比丘如實地知見，斷除一切諸漏，心得到解脫。即使尚未斷除諸漏，比丘因為對佛法的渴望和對佛法的喜樂，斷除五下分煩惱，于彼處化生，而入般涅槃，不再返回此世。長者，這是一法，如同比丘不放逸、勤奮、憶念、以正智和寂靜的行為，心未得解脫而得解脫，諸漏未盡而得漏盡，未得無上安穩而得安穩。 再者，長者，如同比丘以慈悲之心遍佈一方而行，南方、北方、西方、四維（東南、東北、西南、西北）、上方、下方，一切都以慈悲之心遍佈，廣大尊勝，無量。
【English Translation】 English version Accomplishing the second Jhana (meditative absorption). A Bhikkhu (monk) thus contemplates: 'This Samadhi (concentration) is rightly learned and rightly arisen. If all right learning and right arising are completed, then one fully knows that this is impermanent and subject to cessation.' The Bhikkhu, as he truly knows and sees, eradicates all the Asavas (influxes/defilements), and his mind attains liberation. Even if he has not eradicated the Asavas, the Bhikkhu, because of his desire for the Dhamma (teachings) and his delight in the Dhamma, cuts off the five lower fetters, is reborn there (in the Pure Abodes), and attains Parinibbana (final liberation) without returning to this world. O householder, this is one way in which a Bhikkhu, through non-negligence, diligence, mindfulness, right knowledge, and tranquil conduct, attains liberation when his mind was not yet liberated, eradicates the Asavas when they were not yet eradicated, and attains unsurpassed security when it was not yet attained. Furthermore, O householder, just as a Bhikkhu, detached from joy, practices equanimity (Upekkha), with mindfulness and right knowledge, experiencing pleasure with the body, as the Noble Ones understand, detached, mindful, and experiencing pleasure, he accomplishes the third Jhana. The Bhikkhu thus contemplates: 'This Samadhi is rightly learned and rightly arisen. If all right learning and right arising are completed, then one fully knows that this is impermanent and subject to cessation.' The Bhikkhu, as he truly knows and sees, eradicates all the Asavas, and his mind attains liberation. Even if he has not eradicated the Asavas, the Bhikkhu, because of his desire for the Dhamma and his delight in the Dhamma, cuts off the five lower fetters, is reborn there, and attains Parinibbana without returning to this world. O householder, this is one way in which a Bhikkhu, through non-negligence, diligence, mindfulness, right knowledge, and tranquil conduct, attains liberation when his mind was not yet liberated, eradicates the Asavas when they were not yet eradicated, and attains unsurpassed security when it was not yet attained. Furthermore, O householder, just as a Bhikkhu, having abandoned pleasure and pain, and with the previous disappearance of joy and sorrow, attains the fourth Jhana, which is purity of mindfulness due to equanimity, which is neither painful nor pleasant. The Bhikkhu thus contemplates: 'This Samadhi is rightly learned and rightly arisen. If all right learning and right arising are completed, then one fully knows that this is impermanent and subject to cessation.' The Bhikkhu, as he truly knows and sees, eradicates all the Asavas, and his mind attains liberation. Even if he has not eradicated the Asavas, the Bhikkhu, because of his desire for the Dhamma and his delight in the Dhamma, cuts off the five lower fetters, is reborn there, and attains Parinibbana without returning to this world. O householder, this is one way in which a Bhikkhu, through non-negligence, diligence, mindfulness, right knowledge, and tranquil conduct, attains liberation when his mind was not yet liberated, eradicates the Asavas when they were not yet eradicated, and attains unsurpassed security when it was not yet attained. Furthermore, O householder, just as a Bhikkhu abides pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable.
二無量。無怨無恚。遍解諸世間行。比丘如是思惟。此慈解心正學正生。若一切正學正生已。盡知是無常滅法。比丘如實知見。斷一切諸漏。心得解脫。雖未斷諸漏。比丘以法欲法樂故。斷五下分煩惱。于彼化生。而般涅槃。不還此世。長者此是一法。如比丘不放逸勤念正智寂靜行心未得解脫得解脫諸漏未盡得漏盡未得無上安隱得安隱。複次長者。如比丘悲心遍解一方南西北方四維上下。一切悲心。廣大尊勝。無二無量。無怨無恚。遍解諸世間行。比丘如是思惟。此悲解心正學正生。若一切正學正生已。盡知是無常滅法。比丘如實知見。斷一切諸漏。心得解脫。雖未斷諸漏。比丘以法欲法樂故。斷五下分煩惱。于彼化生。而般涅槃。不還此世。長者此是一法。如比丘不放逸勤念正智寂靜行心未得解脫得解脫諸漏未盡得漏盡未得無上安隱得安隱。複次長者。如比丘喜心遍解一方行。南西北方四維上下。一切喜心。廣大尊勝。無二無量。無怨無恚。遍解世間行。比丘如是思惟。此喜解心正學正生。若一切正學正生已。盡知是無常滅法。比丘如實知見。斷一切諸漏。心得解脫。雖未斷諸漏。比丘以法欲法樂故。斷五下分煩惱。于彼化生。而般涅槃。不還此世。長者此是一法。如比丘不放逸勤念正智寂靜行心未得解脫得解脫諸
【現代漢語翻譯】 現代漢語譯本 二、無量（apramāṇa）。沒有怨恨和惱怒，普遍理解世間眾生的行為。比丘這樣思維：這種慈悲的解脫之心是正確的學習和正確的生起。如果一切正確的學習和生起已經完成，就能完全知曉這是無常和滅亡的法則。比丘如實地知見，斷除一切煩惱，心得到解脫。即使沒有斷除一切煩惱，比丘因為對佛法的慾望和對佛法的喜樂，斷除了五下分煩惱（pañcāvarabhāgiyāni），在彼處化生，而入般涅槃（parinirvāṇa），不再回到這個世間。長者（gṛhapati），這是一種方法，如同比丘不放逸、勤奮憶念、具有正知、行為寂靜，心未得到解脫而得到解脫，煩惱未盡而得到煩惱的止息，未得到無上安穩而得到安穩。 再次，長者，如同比丘以悲心普遍理解一方，東南西北方，四維上下，一切的悲心，廣大尊貴殊勝，沒有對立和限量，沒有怨恨和惱怒，普遍理解世間眾生的行為。比丘這樣思維：這種悲心的解脫之心是正確的學習和正確的生起。如果一切正確的學習和生起已經完成，就能完全知曉這是無常和滅亡的法則。比丘如實地知見，斷除一切煩惱，心得到解脫。即使沒有斷除一切煩惱，比丘因為對佛法的慾望和對佛法的喜樂，斷除了五下分煩惱，在彼處化生，而入般涅槃，不再回到這個世間。長者，這是一種方法，如同比丘不放逸、勤奮憶念、具有正知、行為寂靜，心未得到解脫而得到解脫，煩惱未盡而得到煩惱的止息，未得到無上安穩而得到安穩。 再次，長者，如同比丘以喜心普遍理解一方，東南西北方，四維上下，一切的喜心，廣大尊貴殊勝，沒有對立和限量，沒有怨恨和惱怒，普遍理解世間眾生的行為。比丘這樣思維：這種喜心的解脫之心是正確的學習和正確的生起。如果一切正確的學習和生起已經完成，就能完全知曉這是無常和滅亡的法則。比丘如實地知見，斷除一切煩惱，心得到解脫。即使沒有斷除一切煩惱，比丘因為對佛法的慾望和對佛法的喜樂，斷除了五下分煩惱，在彼處化生，而入般涅槃，不再回到這個世間。長者，這是一種方法，如同比丘不放逸、勤奮憶念、具有正知、行為寂靜，心未得到解脫而得到解脫，諸
【English Translation】 English version Two, immeasurable (apramāṇa). Without resentment or anger, universally understanding the conduct of beings in the world. The bhikkhu (monk) contemplates thus: 'This compassionate liberation of the heart is the correct learning and the correct arising. If all correct learning and arising have been completed, one fully knows that this is the law of impermanence and cessation.' The bhikkhu truly knows and sees, cuts off all defilements, and the mind attains liberation. Even if all defilements have not been cut off, the bhikkhu, because of the desire for the Dharma (teachings) and the joy of the Dharma, cuts off the five lower fetters (pañcāvarabhāgiyāni), is reborn there, and attains parinirvāṇa (complete liberation), not returning to this world. Householder (gṛhapati), this is one method, just as the bhikkhu is not negligent, diligently mindful, possesses right knowledge, acts calmly, the mind has not attained liberation but attains liberation, defilements have not been exhausted but attain the cessation of defilements, has not attained supreme security but attains security. Furthermore, householder, just as the bhikkhu with a heart of compassion universally understands one direction, the southeast, northwest, the four intermediate directions, above and below, all hearts of compassion, vast, noble, and supreme, without duality or limit, without resentment or anger, universally understanding the conduct of beings in the world. The bhikkhu contemplates thus: 'This compassionate liberation of the heart is the correct learning and the correct arising. If all correct learning and arising have been completed, one fully knows that this is the law of impermanence and cessation.' The bhikkhu truly knows and sees, cuts off all defilements, and the mind attains liberation. Even if all defilements have not been cut off, the bhikkhu, because of the desire for the Dharma and the joy of the Dharma, cuts off the five lower fetters, is reborn there, and attains parinirvāṇa, not returning to this world. Householder, this is one method, just as the bhikkhu is not negligent, diligently mindful, possesses right knowledge, acts calmly, the mind has not attained liberation but attains liberation, defilements have not been exhausted but attain the cessation of defilements, has not attained supreme security but attains security. Furthermore, householder, just as the bhikkhu with a heart of joy universally understands one direction, the southeast, northwest, the four intermediate directions, above and below, all hearts of joy, vast, noble, and supreme, without duality or limit, without resentment or anger, universally understanding the conduct of beings in the world. The bhikkhu contemplates thus: 'This joyful liberation of the heart is the correct learning and the correct arising. If all correct learning and arising have been completed, one fully knows that this is the law of impermanence and cessation.' The bhikkhu truly knows and sees, cuts off all defilements, and the mind attains liberation. Even if all defilements have not been cut off, the bhikkhu, because of the desire for the Dharma and the joy of the Dharma, cuts off the five lower fetters, is reborn there, and attains parinirvāṇa, not returning to this world. Householder, this is one method, just as the bhikkhu is not negligent, diligently mindful, possesses right knowledge, acts calmly, the mind has not attained liberation but attains liberation, all
漏未盡得漏盡未得無上安隱得安隱。複次長者。如比丘舍心遍解一方行。南西北方四維上下。一切舍心。廣大尊勝。無二無量。無怨無恚。遍解世間行。比丘如是思惟。舍解心正學正生。若一切正學正生已。盡知是無常滅法。比丘如實知見。斷一切諸漏。心得解脫。雖未斷諸漏。以法欲法樂故。斷五下分煩惱。于彼化生。而般涅槃。不還此世。長者此是一法。如比丘不放逸勤念正智寂靜行心未得解脫得解脫諸漏未盡得漏盡未得無上安隱得安隱。複次長者。如比丘離一切色想。滅瞋恚想。不思惟若干想。成就無邊空處行。比丘如是思惟入此定正學正生。若一切正學正生已。盡知是無常滅法。比丘如實知見。斷一切諸漏心得解脫。雖未斷諸漏。比丘以法欲法樂故。斷五下分煩惱。于彼化生。而般涅槃。不還此世。長者此是一法。如比丘不放逸勤念正智寂靜行心未得解脫得解脫諸漏未盡得漏盡未得無上安隱得安隱。複次長者。如比丘。離一切空處。成就無邊識處行。比丘如是思惟。入此定正學正生。若一切正學正生已。盡知是無常滅法。比丘如實知見。斷一切諸漏。心得解脫。雖未斷諸漏。比丘以法欲法樂故。斷五下分煩惱。于彼化生而般涅槃。不還此世。長者此是一法。如比丘不放逸勤念正智寂靜行心未得解脫得解脫諸漏
【現代漢語翻譯】 現代漢語譯本 未盡諸漏而得漏盡，未得無上安穩而得安穩。再者，長者，譬如比丘以慈悲之心遍佈一方而行，然後向南、西、北方，四維上下，一切都以慈悲之心遍佈。此心廣大尊貴殊勝，沒有分別，沒有限量，沒有怨恨，沒有惱怒，遍佈整個世間而行。比丘如此思惟，以慈悲之心解脫，正確地學習，正確地生起。如果一切都正確地學習，正確地生起，就能完全知曉一切都是無常、會壞滅的法。比丘如實地知見，斷除一切諸漏，心得解脫。即使尚未斷盡諸漏，因為對佛法的渴求和對佛法的喜樂，斷除了五下分煩惱，于彼處化生，而入般涅槃，不再返回此世。長者，這是一法，如比丘不放逸，勤奮憶念，以正確的智慧，寂靜地修行，心未得解脫而得解脫，諸漏未盡而得漏盡，未得無上安穩而得安穩。 再者，長者，譬如比丘遠離一切色想（rupa-sanna，對物質形態的感知），滅除瞋恚想（patigha-sanna，厭惡和憤怒的感知），不思惟種種不同的想法，成就無邊空處（ananta-akasam，無限虛空）而行。比丘如此思惟，進入此禪定，正確地學習，正確地生起。如果一切都正確地學習，正確地生起，就能完全知曉一切都是無常、會壞滅的法。比丘如實地知見，斷除一切諸漏，心得解脫。即使尚未斷盡諸漏，比丘因為對佛法的渴求和對佛法的喜樂，斷除了五下分煩惱，于彼處化生，而入般涅槃，不再返回此世。長者，這是一法，如比丘不放逸，勤奮憶念，以正確的智慧，寂靜地修行，心未得解脫而得解脫，諸漏未盡而得漏盡，未得無上安穩而得安穩。 再者，長者，譬如比丘，遠離一切空處，成就無邊識處（ananta-vinnanam，無限意識）而行。比丘如此思惟，進入此禪定，正確地學習，正確地生起。如果一切都正確地學習，正確地生起，就能完全知曉一切都是無常、會壞滅的法。比丘如實地知見，斷除一切諸漏，心得解脫。即使尚未斷盡諸漏，比丘因為對佛法的渴求和對佛法的喜樂，斷除了五下分煩惱，于彼處化生，而入般涅槃，不再返回此世。長者，這是一法，如比丘不放逸，勤奮憶念，以正確的智慧，寂靜地修行，心未得解脫而得解脫，諸漏
【English Translation】 English version Without exhausting the outflows, one attains the exhaustion of outflows; without attaining the unsurpassed peace, one attains peace. Furthermore, O householder, just as a bhikkhu pervades one direction with a heart imbued with loving-kindness, so too the second, so too the third, so too the fourth. Thus above, below, all around, everywhere, he pervades the all-encompassing world with a heart imbued with loving-kindness, abundant, exalted, immeasurable, without hostility, without ill will. The bhikkhu thinks thus, 'With loving-kindness as deliverance, I will rightly learn and rightly arise.' If all is rightly learned and rightly arisen, he fully knows that all is impermanent and subject to cessation. The bhikkhu, knowing and seeing thus as it really is, abandons all outflows and his mind is liberated. Though he has not abandoned all the outflows, because of his desire for the Dhamma and his delight in the Dhamma, he abandons the five lower fetters, is reborn spontaneously [in the Pure Abodes], and there attains final Nibbana, without ever returning from that world. This, O householder, is one way in which a bhikkhu, being unremitting, ardent, resolute, rightly mindful, rightly concentrated, and tranquil, attains deliverance when he has not yet attained deliverance, exhausts the outflows when he has not yet exhausted the outflows, and attains the unsurpassed peace when he has not yet attained the unsurpassed peace. Furthermore, O householder, just as a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and remains in the first jhana…the fourth jhana. The bhikkhu thinks thus, 'With this concentration, I will rightly learn and rightly arise.' If all is rightly learned and rightly arisen, he fully knows that all is impermanent and subject to cessation. The bhikkhu, knowing and seeing thus as it really is, abandons all outflows and his mind is liberated. Though he has not abandoned all the outflows, because of his desire for the Dhamma and his delight in the Dhamma, he abandons the five lower fetters, is reborn spontaneously [in the Pure Abodes], and there attains final Nibbana, without ever returning from that world. This, O householder, is one way in which a bhikkhu, being unremitting, ardent, resolute, rightly mindful, rightly concentrated, and tranquil, attains deliverance when he has not yet attained deliverance, exhausts the outflows when he has not yet exhausted the outflows, and attains the unsurpassed peace when he has not yet attained the unsurpassed peace. Furthermore, O householder, just as a bhikkhu, with the complete surmounting of perceptions of form (rupa-sanna), with the disappearance of perceptions of resistance (patigha-sanna), not attending to perceptions of diversity, [aware that] 'space is infinite' (ananta-akasam), enters and remains in the sphere of infinite space. The bhikkhu thinks thus, 'With this attainment, I will rightly learn and rightly arise.' If all is rightly learned and rightly arisen, he fully knows that all is impermanent and subject to cessation. The bhikkhu, knowing and seeing thus as it really is, abandons all outflows and his mind is liberated. Though he has not abandoned all the outflows, because of his desire for the Dhamma and his delight in the Dhamma, he abandons the five lower fetters, is reborn spontaneously [in the Pure Abodes], and there attains final Nibbana, without ever returning from that world. This, O householder, is one way in which a bhikkhu, being unremitting, ardent, resolute, rightly mindful, rightly concentrated, and tranquil, attains deliverance when he has not yet attained deliverance, exhausts the outflows when he has not yet exhausted the outflows, and attains the unsurpassed peace when he has not yet attained the unsurpassed peace. Furthermore, O householder, just as a bhikkhu, with the complete surmounting of the sphere of infinite space, [aware that] 'consciousness is infinite' (ananta-vinnanam), enters and remains in the sphere of infinite consciousness. The bhikkhu thinks thus, 'With this attainment, I will rightly learn and rightly arise.' If all is rightly learned and rightly arisen, he fully knows that all is impermanent and subject to cessation. The bhikkhu, knowing and seeing thus as it really is, abandons all outflows and his mind is liberated. Though he has not abandoned all the outflows, because of his desire for the Dhamma and his delight in the Dhamma, he abandons the five lower fetters, is reborn spontaneously [in the Pure Abodes], and there attains final Nibbana, without ever returning from that world. This, O householder, is one way in which a bhikkhu, being unremitting, ardent, resolute, rightly mindful, rightly concentrated, and tranquil, attains deliverance when he has not yet attained deliverance, exhausts the outflows
未盡得漏盡未得無上安隱得安隱。複次長者。如比丘。離一切識處。成就無所有處行。比丘如是思惟。入此定正學正生。若一切正學正生已。盡知是無常滅法。比丘如實知見。斷一切諸漏心得解脫。雖未斷諸漏。比丘以法欲法樂故。斷五下分煩惱。于彼化生。而般涅槃。不還此世。此是一法。如比丘不放逸勤念正智寂靜行心未得解脫得解脫諸漏未盡得漏盡未得無上安隱得安隱。阿難說已。陀舍長者言。如人求一寶藏得十一寶藏。尊者阿難。我亦如是。求一解脫入。得十一解脫入。尊者阿難。如長者子舍。有十一門。為火所燒。猛焰熾盛。長者長者子。意欲出時。于諸門中。自在得出。尊者阿難。我亦如是。於十一法門中。所欲出處。隨意得出。尊者阿難。如邪見婆羅門。猶為師求財供養師。況聞正見而不供養。時陀舍長者請毗耶離眾僧波多離眾僧。請已作種種肴膳以飯眾僧。食充足已。或以履屣。或以白㲲萬張。以施眾僧。別以三衣及好房舍。奉上阿難。是名十一解脫入。
舍利弗阿毗曇論卷第十七 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第十八
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
非問分煩惱品第十一之一
有一人出世。如來無所著等
【現代漢語翻譯】 現代漢語譯本：未完全斷盡煩惱，未獲得無上安穩，但已獲得安穩。再者，長者，例如比丘，遠離一切識處（一切感知的領域），成就無所有處行（一種禪定狀態）。比丘如此思維，進入此禪定，正確地學習和生起（智慧）。如果一切都正確地學習和生起后，完全知曉這是無常、滅盡之法。比丘如實地知見，斷除一切諸漏（煩惱），心得解脫。即使尚未完全斷除諸漏，比丘因為對佛法的渴望和喜悅，斷除五下分煩惱（導致輪迴于欲界的五種煩惱），于彼化生（在色界或無色界中化生），而般涅槃（完全解脫），不再返回此世。這是一法。如同比丘不放逸，勤奮憶念，以正知和寂靜行（修行），心未得解脫而得解脫，諸漏未盡而得漏盡，未得無上安穩而得安穩。阿難（Ananda）說完后，陀舍長者（Dasa）說：『如同有人尋求一個寶藏，卻得到十一個寶藏。尊者阿難，我也是這樣，尋求一個解脫之門，卻得到十一個解脫之門。尊者阿難，如同長者的房子，有十一個門，被火所燒，猛烈的火焰燃燒。長者和他的兒子，想要出去時，從各個門中，都可以自在地出去。尊者阿難，我也是這樣，在這十一個法門中，想要從哪裡出去，都可以隨意地出去。尊者阿難，如同邪見的婆羅門（Brahman），還爲了師父而尋求財物供養師父，更何況是聽聞正見而不供養呢？』當時，陀舍長者邀請毗耶離（Vaisali）的僧眾和波多離（Pataliputra）的僧眾，邀請后準備了各種美味佳餚來供養僧眾。食物充足后，有的用鞋子，有的用十萬張白㲲（一種布料），來佈施給僧眾。另外用三衣（僧侶的袈裟）和好的房舍，奉獻給阿難。這被稱為十一個解脫之門。 《舍利弗阿毗曇論》卷第十七 大正藏第 28 冊 No. 1548 《舍利弗阿毗曇論》 《舍利弗阿毗曇論》卷第十八 姚秦罽賓三藏曇摩耶舍（Dharmayasas）共曇摩崛多（Dharmagupta）等譯 非問分煩惱品第十一之一 有一人出世，如來無所著等
【English Translation】 English version: Not yet fully exhausted the outflows, not yet attained the unsurpassed security, but attained security. Furthermore, O householder, for example, a bhikkhu, having abandoned all spheres of consciousness, attains and abides in the sphere of no-thingness. A bhikkhu thus contemplates, enters this attainment, correctly learns and arises (wisdom). If all is correctly learned and arisen, fully knows that this is impermanent, a law of cessation. A bhikkhu truly knows and sees, eradicates all outflows (defilements), and his mind is liberated. Even though not yet eradicated all outflows, a bhikkhu, because of his desire for the Dhamma and delight in the Dhamma, eradicates the five lower fetters (the five fetters that bind one to the realm of desire), is reborn there (in the realm of form or formlessness), and attains final Nibbana (complete liberation), without returning to this world. This is one Dharma. Just as a bhikkhu, being unremitting, diligent in mindfulness, with right knowledge and tranquil conduct (practice), his mind not yet liberated is liberated, the outflows not yet exhausted are exhausted, the unsurpassed security not yet attained is attained. After Ananda (Ananda) spoke, Dasa (Dasa) the householder said: 'It is as if a man seeking one treasure, obtains eleven treasures. Venerable Ananda, so it is with me, seeking one door to liberation, I obtain eleven doors to liberation. Venerable Ananda, it is as if a householder's house has eleven doors, and is being burned by fire, with fierce flames blazing. The householder and his son, when they want to go out, can freely go out from any of the doors. Venerable Ananda, so it is with me, in these eleven Dharma doors, wherever I want to go out, I can freely go out from anywhere. Venerable Ananda, it is as if a Brahman (Brahman) with wrong views, still seeks wealth for his teacher and makes offerings to his teacher, how much more so should one who has heard the right view not make offerings?' At that time, Dasa the householder invited the Sangha of Vaisali (Vaisali) and the Sangha of Pataliputra (Pataliputra), and after inviting them, prepared various delicious foods to offer to the Sangha. After the food was sufficient, some used shoes, and some used one hundred thousand pieces of white cotton cloth (a type of fabric), to give as alms to the Sangha. In addition, he offered three robes (the robes of a monk) and good houses to Ananda. This is called the eleven doors to liberation. Sariputra Abhidhamma Sastra, Volume 17 Taisho Tripitaka Volume 28, No. 1548, Sariputra Abhidhamma Sastra Sariputra Abhidhamma Sastra, Volume 18 Translated by Tripitaka Master Dharmayasas (Dharmayasas) from Kasmir of the Yao Qin Dynasty, together with Dharmagupta (Dharmagupta) and others The Eleventh Section on Afflictions in the Non-Question Division, Part One When a person appears in the world, the Tathagata is without attachment, etc.
正覺。斷惡不善法。生諸善法。斷苦法。得樂法。寂靜諸漏滅諸漏。除諸所作業。能得寂靜第一義清涼。究竟盡究竟梵行。究竟安樂究竟苦際得涅槃。以是因緣故。今當集諸不善法門。
恃生。恃姓。恃色恃財。恃貴。恃尊勝。恃豪族。恃無病。恃年壯。恃命。恃功巧。恃多聞。恃辯才。恃得利養。恃得恭敬。恃尊重。恃備足。恃師範恃戒。恃徒眾。恃黨侶。恃長宿。恃力。恃神足恃禪。恃無求。恃知足。恃獨處。恃阿蘭若。恃乞食。恃糞掃衣。恃我能離荒食。恃一受食。恃冢間。恃露處。恃樹下。恃常端坐。恃隨敷坐。恃但三衣。諛諂。邪敬。現相求利。依使。嘆索。以利求利。我勝。嗜味。不護戒瞋相變。忿尊教。違尊教。戾尊教。欺陵。捶打。觔斗欺。稱欺。財物欺。傷害。系閉。㧗摸。侵奪。故作。長語。橫語。輕謗。迫脅。欺善。隱藏。共畜。好說官事。世間事。兵諍事。鬥戰事。大臣事。車乘事。婦女事。華鬘事。酒肉事。淫慾事。床臥事。衣服事。飲食事。沽酒處事。親里事。若干語。思惟世間事。說海事。不知法。不知義。不知時。不知足。不知自身。不知眾生。不知人。不知勝劣人。如邪見。邊見。倒見。求覓見。求覓戒。求覓戒道。身見躁動。自讚。無信。不覺。慳惜。面譽。遮惜。不信
【現代漢語翻譯】 現代漢語譯本： 正覺（Sammasambuddha，完全覺悟者）。斷除邪惡和不善之法，生起各種善良之法。斷除痛苦之法，獲得快樂之法。寂靜各種煩惱，滅除各種煩惱。去除各種所作之業，能夠獲得寂靜、第一義的清涼。究竟圓滿，究竟清凈的行為。究竟安樂，究竟到達苦的盡頭，獲得涅槃。因為這個因緣，現在應當收集各種不善之法。
依仗出生（種姓）。依仗姓氏。依仗美貌。依仗財富。依仗高貴。依仗尊勝。依仗豪門望族。依仗沒有疾病。依仗年輕力壯。依仗壽命長。依仗技藝巧妙。依仗博學多聞。依仗辯才。依仗獲得利益供養。依仗獲得恭敬。依仗尊重。依仗準備充足。依仗師長的風範。依仗戒律。依仗徒眾。依仗黨羽。依仗年長有經驗者。依仗力量。依仗神通。依仗禪定。依仗沒有需求。依仗知足。依仗獨自居住。依仗阿蘭若（Aranya，寂靜處）。依仗乞食。依仗糞掃衣（Pamsukula，從垃圾堆或丟棄物中撿來的布製成的衣服）。依仗我能夠離開粗糙的食物。依仗一次性接受食物。依仗在墳墓間居住。依仗在露天處居住。依仗在樹下居住。依仗經常端坐。依仗隨處鋪設座位。依仗只有三件衣服。諂媚。虛假的尊敬。通過表現來尋求利益。依靠使者。嘆息索取。用利益來尋求利益。認為自己勝過他人。貪圖美味。不守護戒律。憤怒時面容改變。違背尊敬的教導。牴觸尊敬的教導。欺騙侵犯。捶打。用觔斗欺騙。用秤欺騙。用財物欺騙。傷害。監禁。觸控。侵奪。故意（犯錯）。長篇大論。蠻橫無理。輕視誹謗。逼迫威脅。欺騙善良的人。隱藏（罪過）。共同畜養（財產）。喜歡談論官府之事。世間之事。戰爭之事。爭鬥之事。大臣之事。車乘之事。婦女之事。花鬘之事。酒肉之事。淫慾之事。床鋪之事。衣服之事。飲食之事。賣酒之處的事。親戚鄰里的事。各種各樣的言語。思考世間之事。談論海洋之事。不知道法（Dharma，佛法）。不知道義（Artha，意義）。不知道時機。不知道滿足。不知道自身。不知道眾生。不知道人。不知道勝過或不如自己的人。例如邪見。邊見。顛倒見。尋求和尋找見解。尋求和尋找戒律。尋求和尋找戒律之道。身體的躁動。自我讚揚。沒有信心。沒有覺悟。吝嗇。當面讚揚。遮掩吝惜。不相信。
【English Translation】 English version: Perfect Enlightenment (Sammasambuddha, Fully Enlightened One). Abandoning evil and unwholesome practices, generating wholesome practices. Abandoning suffering, attaining happiness. Pacifying all defilements, extinguishing all defilements. Removing all actions, able to attain the peace, the ultimate coolness of meaning. Ultimate fulfillment, ultimate pure conduct. Ultimate bliss, ultimately reaching the end of suffering, attaining Nirvana. Because of this cause, now we should gather all unwholesome practices.
Relying on birth (caste). Relying on lineage. Relying on beauty. Relying on wealth. Relying on nobility. Relying on superiority. Relying on a noble family. Relying on being without illness. Relying on being young and strong. Relying on long life. Relying on skillful crafts. Relying on extensive learning. Relying on eloquence. Relying on obtaining benefits and offerings. Relying on obtaining respect. Relying on reverence. Relying on being fully prepared. Relying on the demeanor of a teacher. Relying on precepts. Relying on disciples. Relying on companions. Relying on elders. Relying on strength. Relying on supernatural powers. Relying on meditation. Relying on having no desires. Relying on contentment. Relying on living alone. Relying on Aranya (secluded place). Relying on begging for food. Relying on rag robes (Pamsukula, robes made from cloth found in garbage heaps or discarded places). Relying on 'I can leave coarse food'. Relying on eating only once. Relying on living in cemeteries. Relying on living in the open. Relying on living under trees. Relying on constant sitting. Relying on whatever seat is available. Relying on having only three robes. Flattery. False respect. Seeking benefits through appearances. Relying on messengers. Sighing and begging. Seeking benefits through benefits. Thinking oneself superior. Craving flavors. Not protecting precepts. Changing countenance in anger. Disobeying respected teachings. Resisting respected teachings. Deceiving and violating. Beating. Deceiving with measures. Deceiving with scales. Deceiving with wealth. Harming. Imprisoning. Touching. Seizing. Deliberately (making mistakes). Lengthy speech. Unreasonable speech. Lightly slandering. Forcing and threatening. Deceiving good people. Hiding (faults). Jointly possessing (property). Liking to talk about government affairs. Worldly affairs. War affairs. Fighting affairs. Affairs of ministers. Affairs of vehicles. Affairs of women. Affairs of garlands. Affairs of wine and meat. Affairs of lust. Affairs of beds. Affairs of clothing. Affairs of food and drink. Affairs of places selling wine. Affairs of relatives and neighbors. Various kinds of speech. Thinking about worldly affairs. Talking about the ocean. Not knowing the Dharma (Buddhist teachings). Not knowing the meaning (Artha). Not knowing the timing. Not knowing contentment. Not knowing oneself. Not knowing sentient beings. Not knowing people. Not knowing those superior or inferior to oneself. Such as wrong views. Extreme views. Perverted views. Seeking and searching for views. Seeking and searching for precepts. Seeking and searching for the path of precepts. Restlessness of the body. Self-praise. Without faith. Without awareness. Stinginess. Face praise. Covering up stinginess. Not believing.
業報。毀施。毀學。自嘆。譽怨。虛嘆。不自在。屬他。事他。不怨憎。怨憎。沉沒。心悲。不厭足。不勤進。不忍辱。非威儀。不受教。近惡知識。惡親厚。取惡行。惡行。親近怯弱者。受怯弱法。知怯弱。持怯弱法。不順思惟。親近怯弱道。心亂。喜諍。寬禁戒。敬邪法。退善法。掉。嚴身。險。耐恥。狂言。不記。外念。隨憂喜。自高。毀他。不敬。不自卑。不實敬。難滿。難養。窳惰。懈怠。中退。后善。欲勤。苦勤。貪。貪勤纏。惱。悲。苦。憂念。眾苦。恐怖。弱顏。強顏。疑惑。無親。善障礙。不相可。善妨。邊實。不親近。近離。卑下。自強。耐辱。隨貪。自舉。自放。無持。離禪。不悔。含忿。吝惜。邪教。諍訟。非遜。敬失。災喜。求失。非行。求禪。無益禪。不知恩。不知己恩。輕毀。瞋恚。性惡。剛強。斷修學。呵諫反責。呵已亂說橫生瞋恚。所呵不成。呵不自明。取身。見身。見餓。舉身。見憧。憂身見。求身見。親近身見。身慢見。遊戲。惜身見。我身見。欲染共欲染。悲。不親。增。樂欲。悕望。不足重悕望。究竟悕望。不足不滿。礙著灑散。如水津流。沉沒愛支。能生苦本。欲得嗜著。燋渴。居宅。堪忍。塵瘡。愛法。失念。不正智。不護諸根門。食不知足。無明。有愛。有見。非
【現代漢語翻譯】 現代漢語譯本 業報（karma）：指由行為產生的後果。 毀施（destruction of giving）：破壞佈施的行為。 毀學（destruction of learning）：破壞學習佛法的行為。 自嘆（self-lamentation）：自我悲嘆。 譽怨（praising enemies）：讚揚仇敵。 虛嘆（vain lamentation）：虛假的嘆息。 不自在（not independent）：不自由，受束縛。 屬他（belonging to others）：屬於他人。 事他（serving others）：侍奉他人。 不怨憎（not resenting）：不怨恨。 怨憎（resentment）：怨恨。 沉沒（drowning）：沉溺。 心悲（sadness of heart）：內心的悲傷。 不厭足（insatiable）：不知滿足。 不勤進（not diligent）：不勤奮精進。 不忍辱（not patient）：不能忍受侮辱。 非威儀（lack of dignity）：缺乏威儀。 不受教（not receptive to teaching）：不接受教導。 近惡知識（associating with bad company）：親近惡友。 惡親厚（bad intimacy）：不良的親密關係。 取惡行（taking up bad conduct）：採取惡劣的行為。 惡行（bad conduct）：惡劣的行為。 親近怯弱者（associating with the timid）：親近膽怯的人。 受怯弱法（receiving timid teachings）：接受怯懦的教法。 知怯弱（knowing timidity）：瞭解怯懦。 持怯弱法（upholding timid teachings）：堅持怯懦的教法。 不順思惟（not proper thinking）：不如理作意。 親近怯弱道（associating with the path of timidity）：親近怯懦之道。 心亂（disturbed mind）：心煩意亂。 喜諍（fond of disputes）：喜歡爭論。 寬禁戒（lax in precepts）：放寬戒律。 敬邪法（revering wrong teachings）：尊敬邪法。 退善法（retreating from good teachings）：退失善法。 掉（restlessness）：掉舉。 嚴身（adorning the body）：裝飾身體。 險（dangerous）：危險。 耐恥（enduring shame）：忍受羞恥。 狂言（wild speech）：狂妄的言語。 不記（not remembering）：不憶念。 外念（external thoughts）：向外馳求。 隨憂喜（following sorrow and joy）：隨順憂愁和喜悅。 自高（self-exaltation）：自我抬高。 毀他（denigrating others）：詆譭他人。 不敬（disrespect）：不尊敬。 不自卑（not humble）：不謙卑。 不實敬（insincere respect）：不真實的尊敬。 難滿（difficult to satisfy）：難以滿足。 難養（difficult to support）：難以供養。 窳惰（slothful）：懶惰。 懈怠（negligent）：懈怠。 中退（retreating midway）：中途退卻。 后善（later good）：後來的善行。 欲勤（desiring diligence）：想要勤奮。 苦勤（painful diligence）：痛苦的勤奮。 貪（greed）：貪婪。 貪勤纏（entangled in greedy diligence）：被貪婪的勤奮所纏縛。 惱（annoyance）：惱怒。 悲（sorrow）：悲傷。 苦（suffering）：痛苦。 憂念（worry）：憂慮。 眾苦（manifold sufferings）：眾多的痛苦。 恐怖（fear）：恐懼。 弱顏（weak countenance）：虛弱的臉色。 強顏（forced countenance）：勉強的臉色。 疑惑（doubt）：疑惑。 無親（without relatives）：沒有親人。 善障礙（hindrance to good）：對善行的障礙。 不相可（not agreeable）：不相容。 善妨（obstructing good）：妨礙善行。 邊實（extreme reality）：極端的實在。 不親近（not associating）：不親近。 近離（near separation）：臨近分離。 卑下（lowly）：卑微。 自強（self-assertion）：自我逞強。 耐辱（enduring insult）：忍受侮辱。 隨貪（following greed）：隨順貪慾。 自舉（self-praise）：自我讚揚。 自放（self-indulgence）：自我放縱。 無持（without holding）：沒有堅持。 離禪（abandoning meditation）：離開禪定。 不悔（not repenting）：不後悔。 含忿（harboring anger）：懷恨在心。 吝惜（stinginess）：吝嗇。 邪教（false teachings）：邪教。 諍訟（disputes）：爭訟。 非遜（not yielding）：不謙遜。 敬失（revering loss）：尊敬損失。 災喜（rejoicing in disaster）：樂於災難。 求失（seeking loss）：尋求損失。 非行（wrong conduct）：錯誤的行徑。 求禪（seeking meditation）：尋求禪定。 無益禪（unbeneficial meditation）：無益的禪定。 不知恩（not knowing gratitude）：不知感恩。 不知己恩（not knowing one's own kindness）：不知道自己的恩德。 輕毀（slighting and denigrating）：輕視和詆譭。 瞋恚（anger）：嗔怒。 性惡（evil nature）：邪惡的本性。 剛強（stubborn）：剛強。 斷修學（abandoning practice and learning）：斷絕修行和學習。 呵諫反責（reproaching and blaming in return）：呵斥勸諫反而責備。 呵已亂說橫生瞋恚（after reproaching, speaking confusedly and generating anger）：呵斥之後，胡言亂語，橫生嗔恚。 所呵不成（what is reproached is not accomplished）：所呵斥的事情沒有完成。 呵不自明（reproaching without clarity）：呵斥不明確。 取身（grasping the body）：執取身體。 見身（seeing the body）：看待身體。 見餓（seeing hunger）：看到飢餓。 舉身（exalting the body）：抬高身體。 見憧（seeing longing）：看到渴望。 憂身見（view of worrying about the body）：憂慮身體的見解。 求身見（view of seeking the body）：尋求身體的見解。 親近身見（associating with the view of the body）：親近身體的見解。 身慢見（view of pride in the body）：對身體的傲慢見解。 遊戲（play）：遊戲。 惜身見（view of cherishing the body）：珍惜身體的見解。 我身見（view of self in the body）：在身體中看到自我的見解。 欲染共欲染（desire defilement with desire defilement）：慾望的染污與慾望的染污。 悲（sorrow）：悲傷。 不親（not intimate）：不親密。 增（increase）：增長。 樂欲（desire for pleasure）：對快樂的慾望。 悕望（hope）：希望。 不足重悕望（insufficient repeated hope）：不足夠的重複希望。 究竟悕望（ultimate hope）：最終的希望。 不足不滿（insufficient dissatisfaction）：不足夠的不滿。 礙著灑散（hindering attachment and scattering）：阻礙執著和散亂。 如水津流（like the flow of water）：像水流一樣。 沉沒愛支（drowning in the branch of love）：沉溺於愛的分支。 能生苦本（able to generate the root of suffering）：能夠產生痛苦的根源。 欲得嗜著（desiring to obtain and being attached）：想要得到並執著。 燋渴（scorching thirst）：焦渴。 居宅（dwelling）：住所。 堪忍（enduring）：堪忍。 塵瘡（dust wound）：塵土的創傷。 愛法（love of the Dharma）：對佛法的愛。 失念（loss of mindfulness）：失去正念。 不正智（wrong knowledge）：不正的智慧。 不護諸根門（not guarding the sense doors）：不守護諸根門。 食不知足（not knowing satisfaction in food）：飲食不知滿足。 無明（ignorance）：無明。 有愛（craving for existence）：對存在的愛。 有見（view of existence）：有見。 非（not）：非。
【English Translation】 English version Karma: Consequences arising from actions. Destruction of giving: Undermining the act of generosity. Destruction of learning: Undermining the act of learning the Dharma. Self-lamentation: Grieving over oneself. Praising enemies: Commending adversaries. Vain lamentation: Empty expressions of sorrow. Not independent: Lacking freedom, being bound. Belonging to others: Being owned by others. Serving others: Attending to others. Not resenting: Without resentment. Resentment: Bitterness and anger. Drowning: Submerging. Sadness of heart: Sorrow within the heart. Insatiable: Never satisfied. Not diligent: Lacking in effort. Not patient: Unable to endure insults. Lack of dignity: Absence of proper conduct. Not receptive to teaching: Unwilling to learn. Associating with bad company: Keeping company with negative influences. Bad intimacy: Unhealthy close relationships. Taking up bad conduct: Adopting negative behaviors. Bad conduct: Negative behaviors. Associating with the timid: Keeping company with those who lack courage. Receiving timid teachings: Accepting teachings that promote fear. Knowing timidity: Understanding fear. Upholding timid teachings: Supporting teachings that promote fear. Not proper thinking: Unskillful thought. Associating with the path of timidity: Following a path of fear. Disturbed mind: Agitation of the mind. Fond of disputes: Liking arguments. Lax in precepts: Relaxing moral discipline. Revering wrong teachings: Respecting false doctrines. Retreating from good teachings: Abandoning virtuous practices. Restlessness: Agitation. Adorning the body: Decorating oneself. Dangerous: Hazardous. Enduring shame: Bearing humiliation. Wild speech: Reckless words. Not remembering: Lacking mindfulness. External thoughts: Thoughts directed outward. Following sorrow and joy: Being led by emotions. Self-exaltation: Boasting about oneself. Denigrating others: Criticizing others. Disrespect: Lack of reverence. Not humble: Lacking humility. Insincere respect: False reverence. Difficult to satisfy: Hard to please. Difficult to support: Hard to provide for. Slothful: Lazy. Negligent: Careless. Retreating midway: Giving up halfway. Later good: Subsequent virtue. Desiring diligence: Wanting to be diligent. Painful diligence: Forced effort. Greed: Avarice. Entangled in greedy diligence: Bound by avaricious effort. Annoyance: Irritation. Sorrow: Grief. Suffering: Pain. Worry: Anxiety. Manifold sufferings: Numerous pains. Fear: Dread. Weak countenance: Pale face. Forced countenance: Feigned expression. Doubt: Uncertainty. Without relatives: Lacking family. Hindrance to good: Obstacle to virtue. Not agreeable: Incompatible. Obstructing good: Impeding virtue. Extreme reality: Ultimate truth. Not associating: Avoiding contact. Near separation: Impending departure. Lowly: Humble. Self-assertion: Aggressiveness. Enduring insult: Bearing offense. Following greed: Being led by avarice. Self-praise: Boasting about oneself. Self-indulgence: Gratifying oneself. Without holding: Lacking restraint. Abandoning meditation: Giving up contemplation. Not repenting: Unwilling to atone. Harboring anger: Holding onto resentment. Stinginess: Miserliness. False teachings: Incorrect doctrines. Disputes: Arguments. Not yielding: Uncompromising. Revering loss: Respecting detriment. Rejoicing in disaster: Taking pleasure in misfortune. Seeking loss: Pursuing detriment. Wrong conduct: Incorrect behavior. Seeking meditation: Pursuing contemplation. Unbeneficial meditation: Ineffective contemplation. Not knowing gratitude: Unappreciative. Not knowing one's own kindness: Unaware of one's own virtue. Slighting and denigrating: Disparaging. Anger: Wrath. Evil nature: Wicked disposition. Stubborn: Obstinate. Abandoning practice and learning: Giving up cultivation and study. Reproaching and blaming in return: Criticizing and accusing in response. After reproaching, speaking confusedly and generating anger: After criticizing, speaking incoherently and becoming angry. What is reproached is not accomplished: The criticism does not achieve its purpose. Reproaching without clarity: Criticizing without clear understanding. Grasping the body: Attachment to the physical form. Seeing the body: Perceiving the physical form. Seeing hunger: Experiencing starvation. Exalting the body: Glorifying the physical form. Seeing longing: Experiencing desire. View of worrying about the body: Concern for the physical form. View of seeking the body: Pursuit of the physical form. Associating with the view of the body: Attachment to the physical form. View of pride in the body: Arrogance about the physical form. Play: Amusement. View of cherishing the body: Attachment to the physical form. View of self in the body: Identifying the self with the physical form. Desire defilement with desire defilement: Contamination of desire with desire. Sorrow: Grief. Not intimate: Distant. Increase: Growth. Desire for pleasure: Craving for enjoyment. Hope: Expectation. Insufficient repeated hope: Inadequate repeated expectation. Ultimate hope: Final expectation. Insufficient dissatisfaction: Inadequate discontent. Hindering attachment and scattering: Obstructing clinging and distraction. Like the flow of water: Similar to the movement of water. Drowning in the branch of love: Submerged in the aspect of affection. Able to generate the root of suffering: Capable of producing the source of pain. Desiring to obtain and being attached: Wanting to acquire and being clingy. Scorching thirst: Burning desire. Dwelling: Residence. Enduring: Tolerating. Dust wound: Injury from dust. Love of the Dharma: Affection for the teachings. Loss of mindfulness: Absence of awareness. Wrong knowledge: Incorrect understanding. Not guarding the sense doors: Not protecting the sensory faculties. Not knowing satisfaction in food: Unaware of contentment in eating. Ignorance: Lack of knowledge. Craving for existence: Desire for being. View of existence: Belief in being. Not: Negative.
有見。欲漏。有漏。欲求。有求。害戒。害見。戒衰。見衰。衰命。衰儀。衰行。作惡。不作善。親近在家。親近出家。以二緣生欲染。以二緣生邪見。瞋恚。伺怨。懷恨。燋熱。嫉妒。慳惜。幻變。多奸。無慚。無愧。矜高。諍訟。貢高。放逸。慢。增上慢。二法內和合。外和合。內外合。悕望。大悕望。惡悕望。貪。惡貪。非法欲染。三不善根。三難伏。三闇。三荒。三纏。三動。內三垢。內三競。內三怨。內三網力。內三害。內三憎。三毒。三勝。三闇聚。三力。復有三力。三愛。三不攝。三惡行。身三惡行。意三惡行。三不凈。三不覺。三不直。三痰陰。三欲。三想。三覺。三求。三火。三熅。三暖。三炙。三熱。三燋。三惡。三有。三漏。三不輕。三不軟。三不除(三法竟)。四流。四扼。四取。四染。口四惡行。四結。四箭。四識住處。四緣生愛。四愛和合。四惡道行。四業煩惱。四顛倒。四怖。復有四怖。復有四退轉(四法竟)。五欲。五蓋。五下分煩惱。五上分煩惱五道。五心荒。五心纏。五怖。五怨。五無間。五犯戒。五非法語。五不樂。五相憎。五瞋恨法。五憂根法。五嫉妒。五緣生。睡眠犯戒。五過患緣犯戒故。復有五過患。不敬父母。不敬沙門婆羅門。不敬親長(五法竟)。六依貪喜。六依
貪憂。六依貪舍。六染。六樂。復有六樂。六愛。六恚。六鉤。六不護。六諍根(六法竟)。七共染。七共欲染。七識住處。七慢。七不敬。七漏。七御弱法。七動。七自恃。七求。七摸。七作。七生(七法竟)。八世間法。八非聖語。八懈怠事。八難處妨修梵行(八法竟)。九若干法。九愛根法。九眾生居。九犯戒過患(九法竟)。十煩惱使。十煩惱結。十想十覺十邪十惱事。十不善業道。十法成就墮地獄速如𥎞鉾(十法竟)。十一心妒。二十種身見。二十法成就墮地獄速如𥎞鉾。二十一心垢。三十法成就墮地獄速如𥎞鉾。三十六愛行。三十法成就墮地獄。四十法成就墮地獄速如𥎞鉾。六十二見。
何謂恃生。眾生貴生。以生自高。以生為境界。若心憶念。謂生妙好而以自高。是名恃生。複次恃生。我生。勝彼中生。彼生卑。世間諸生中我生最勝。眾生重於生。常敬于生。若心憶念諸生妙好而以自高。是名恃生。恃姓．恃色．恃財貴．恃尊勝．恃豪族．恃無病．恃年壯．恃命壯．恃功巧．恃多聞．恃辯才．恃得利養．恃得恭敬．恃尊重．恃備足．恃師範．恃徒眾．恃黨侶．恃長宿．恃力．恃神足．恃禪．恃無求．恃知足．恃獨處．恃阿蘭若．恃乞食．恃糞掃衣．恃我能離荒食．恃一受食．恃冢間．恃露處．恃
【現代漢語翻譯】 現代漢語譯本 貪婪和憂愁。 六種依附貪婪的捨棄。 六種染污。 六種快樂。 又有六種快樂。 六種愛。 六種憎恨。 六種鉤（束縛）。 六種不守護。 六種爭論的根源（以上是六法）。 七種共同的染污。 七種共同的慾望染污。 七種意識的住所。 七種傲慢。 七種不尊敬。 七種煩惱的泄漏。 七種控制弱者的法。 七種動搖。 七種自我依恃。 七種追求。 七種觸控。 七種作為。 七種出生（以上是七法）。 八種世間法。 八種非聖賢的言語。 八種懈怠的事情。 八種難以修行梵行的障礙之處（以上是八法）。 九種若干法。 九種愛根法。 九種眾生居住的地方。 九種犯戒的過患（以上是九法）。 十種煩惱的驅使。 十種煩惱的結縛。 十種想、十種覺、十種邪見、十種惱人的事情。 十種不善業道。 成就十種法，墮入地獄的速度就像箭一樣快（以上是十法）。 十一種心中的嫉妒。 二十種身見（對身體的錯誤觀念）。 成就二十種法，墮入地獄的速度就像箭一樣快。 二十一種心的污垢。 成就三十種法，墮入地獄的速度就像箭一樣快。 三十六種愛的行為。 成就三十種法，墮入地獄。 成就四十種法，墮入地獄的速度就像箭一樣快。 六十二種見解（錯誤的哲學觀點）。
什麼叫做依恃出生？ 眾生珍視生命，因為出生而自高自大，以出生作為自己的境界。如果心中憶念，認為出生是美妙的，因此而自高自大，這就叫做依恃出生。 再次說依恃出生，就是認為『我的出生勝過那些中等的出生，那些出生卑賤，世間所有的出生中我的出生是最殊勝的』。眾生看重生，常常敬重生。如果心中憶念各種出生的美妙之處而自高自大，這就叫做依恃出生。 依恃姓氏、依恃容貌、依恃財富、依恃高貴、依恃豪門望族、依恃沒有疾病、依恃年輕力壯、依恃壽命長久、依恃技藝巧妙、依恃博學多聞、依恃辯才無礙、依恃獲得利益供養、依恃獲得恭敬、依恃尊重、依恃各種條件完備、依恃是師長模範、依恃有很多徒眾、依恃有很多黨羽、依恃是年長的宿老、依恃有力量、依恃有神通、依恃有禪定、依恃沒有需求、依恃知足、依恃獨自居住、依恃住在阿蘭若（寂靜處）、依恃乞食、依恃穿糞掃衣、依恃我能離開粗糙的食物、依恃一次受食、依恃住在墳墓間、依恃住在露天的地方、依恃...
【English Translation】 English version Greed and sorrow. Six abandonments based on greed. Six defilements. Six pleasures. Again, six pleasures. Six loves. Six hates. Six hooks (attachments). Six non-protections. Six roots of contention (these are the six dharmas). Seven common defilements. Seven common defilements of desire. Seven abodes of consciousness. Seven kinds of arrogance. Seven kinds of disrespect. Seven outflows (leaks). Seven dharmas for controlling the weak. Seven disturbances. Seven self-reliances. Seven seekings. Seven touchings. Seven actions. Seven births (these are the seven dharmas). Eight worldly dharmas. Eight non-noble speeches. Eight things leading to laziness. Eight difficult places obstructing the practice of pure conduct (these are the eight dharmas). Nine various dharmas. Nine dharmas rooted in love. Nine abodes of beings. Nine faults of breaking precepts (these are the nine dharmas). Ten instigations of affliction. Ten fetters of affliction. Ten thoughts, ten perceptions, ten wrong views, ten vexations. Ten unwholesome courses of action. Accomplishing ten dharmas, falling into hell as quickly as an arrow (these are the ten dharmas). Eleven mental jealousies. Twenty kinds of self-view (wrong conceptions about the body). Accomplishing twenty dharmas, falling into hell as quickly as an arrow. Twenty-one mental impurities. Accomplishing thirty dharmas, falling into hell as quickly as an arrow. Thirty-six acts of love. Accomplishing thirty dharmas, falling into hell. Accomplishing forty dharmas, falling into hell as quickly as an arrow. Sixty-two views (wrong philosophical views).
What is called reliance on birth (shì shēng)? Beings value life, become arrogant because of birth, and take birth as their boundary. If the mind remembers and thinks that birth is wonderful and becomes arrogant because of it, this is called reliance on birth. Again, reliance on birth is thinking, 'My birth is superior to those middling births, those births are inferior, among all the births in the world, my birth is the most excellent.' Beings value birth and always respect birth. If the mind remembers the wonderful aspects of various births and becomes arrogant because of it, this is called reliance on birth. Reliance on lineage (shì xìng), reliance on appearance (shì sè), reliance on wealth (shì cái guì), reliance on nobility (shì zūn shèng), reliance on a powerful clan (shì háo zú), reliance on being without illness (shì wú bìng), reliance on being young and strong (shì nián zhuàng), reliance on long life (shì mìng zhuàng), reliance on skillful abilities (shì gōng qiǎo), reliance on extensive learning (shì duō wén), reliance on eloquence (shì biàn cái), reliance on obtaining benefits and offerings (shì dé lì yǎng), reliance on obtaining respect (shì dé gōng jìng), reliance on reverence (shì zūn zhòng), reliance on being well-equipped (shì bèi zú), reliance on being a teacher and model (shì shī fàn), reliance on having many disciples (shì tú zhòng), reliance on having many companions (shì dǎng lǚ), reliance on being an elder (shì cháng sù), reliance on strength (shì lì), reliance on supernatural powers (shì shén zú), reliance on meditation (shì chán), reliance on being without needs (shì wú qiú), reliance on contentment (shì zhī zú), reliance on living alone (shì dú chǔ), reliance on living in the wilderness (shì ā lán ruò), reliance on begging for food (shì qǐ shí), reliance on wearing rag robes (shì fèn sǎo yī), reliance on 'I can leave coarse food' (shì wǒ néng lí huāng shí), reliance on eating only once a day (shì yī shòu shí), reliance on living among tombs (shì zhǒng jiān), reliance on living in the open (shì lù chǔ), reliance on...
樹下．恃常端坐．恃隨敷坐．恃但三衣。亦如上廣說。
何謂諛諂。若依他求利。改變儀式現攝諸根。是名諛諂。何謂邪敬。若依他求利。飾辭美言。將順他意詐現巧便。以是行敬。是名邪敬。
何謂現相求利。若依他求利。見有衣食臥具醫藥諸物。心希欲得現相稱好。是名現相求利何謂依使。為人役使雖復輕賤。以利故隨逐不息。是名依使。何謂嘆索。若依他求利。見有衣服飲食臥具湯藥諸物。心希欲得先嘆其善。復言我須。是名嘆索。何謂以利求利。心希欲得。若從彼人得利。以示此人。若從此人得利。以示彼人。此所得利。向彼嘆譽此施主。彼所得利。向此嘆譽彼施主。若如是得利。是名以利求利。
何謂我勝。若以慢自高謂身勝。是名我勝。何謂嗜味。貪食多求種種味。是名嗜味。何謂不護戒。若捨出家威儀。是名不護戒。何謂瞋相變。若起不善心。令諸根變異。若以十惱一一發起。令諸根變異。是名瞋相變。
何謂忿尊教。尊謂佛佛弟子。若教授便拒違瞋忿。或多語或顰蹙現瞋。若教令慎護重禁。便拒逆瞋忿。或多說或復顰蹙現瞋。是名忿尊教。何謂違尊教。尊謂佛佛弟子。若教授令順護重禁違返。是名違尊教。何謂戾尊教。若世尊所制。莫作是說。莫作是作。莫作是言。莫作是
【現代漢語翻譯】 現代漢語譯本 在樹下依靠常法端正地坐著，依靠隨處可用的坐具而坐，依靠僅僅三件袈裟。也如前面所廣泛敘述的那樣。
什麼叫做諂媚？如果爲了從他人那裡求取利益，而改變自己的儀態，收斂自己的感官，這就叫做諂媚。什麼叫做邪敬？如果爲了從他人那裡求取利益，而用華麗的辭藻和美好的言語，順從他人的意願，虛假地表現出巧妙和方便，以此來表示尊敬，這就叫做邪敬。
什麼叫做顯現外相以求取利益？如果爲了從他人那裡求取利益，看到他人擁有衣服、食物、臥具、醫藥等物品，內心希望得到，就顯現出與之相稱的良好外相，這就叫做顯現外相以求取利益。什麼叫做依附使役？爲了利益的緣故，即使為人役使非常輕賤，也隨從追逐不停止，這就叫做依附使役。什麼叫做讚歎索取？如果爲了從他人那裡求取利益，看到他人擁有衣服、飲食、臥具、湯藥等物品，內心希望得到，就先讚歎這些東西的好處，然後說我需要這些東西，這就叫做讚歎索取。什麼叫做以利益求取利益？內心希望得到利益，如果從那個人那裡得到利益，就展示給這個人看；如果從這個人那裡得到利益，就展示給那個人看。把得到的利益，向那個人讚美這個施主；把得到的利益，向這個人讚美那個施主。如果像這樣得到利益，這就叫做以利益求取利益。
什麼叫做自以為勝？如果因為傲慢而自視甚高，認為自己勝過他人，這就叫做自以為勝。什麼叫做貪圖美味？貪婪地食用，過多地追求各種美味，這就叫做貪圖美味。什麼叫做不守護戒律？如果捨棄出家人的威儀，這就叫做不守護戒律。什麼叫做因嗔恨而改變臉色？如果生起不善的心，使各種感官發生變異；或者因為十種惱怒中的任何一種而發作，使各種感官發生變異，這就叫做因嗔恨而改變臉色。
什麼叫做因憤怒而拒絕師長的教導？師長指的是佛（Buddha）和佛的弟子。如果師長進行教授，就拒絕、違背、嗔怒；或者多說話，或者皺眉頭，顯現出嗔怒。如果師長教導要謹慎守護重要的戒律，就拒絕、違逆、嗔怒；或者多說話，或者皺眉頭，顯現出嗔怒，這就叫做因憤怒而拒絕師長的教導。什麼叫做違背師長的教導？師長指的是佛（Buddha）和佛的弟子。如果師長教授要順從守護重要的戒律，卻違背，這就叫做違背師長的教導。什麼叫做乖戾師長的教導？如果世尊（Lokajyestha）所制定：不要這樣做，不要那樣做，不要說那樣的話。
【English Translation】 English version Dwelling under a tree, relying on the constant practice of sitting upright, relying on whatever seat is available, relying on only three robes. This is as extensively explained above.
What is flattery? If, seeking profit from others, one alters one's demeanor and restrains one's senses, that is called flattery. What is false respect? If, seeking profit from others, one uses embellished words and beautiful speech, complying with others' wishes and falsely displaying cleverness and convenience to show respect, that is called false respect.
What is seeking profit by displaying appearances? If, seeking profit from others, one sees that others possess clothing, food, bedding, medicine, and other things, and one desires to obtain them, one displays a favorable appearance that matches those things. That is called seeking profit by displaying appearances. What is dependence and servitude? For the sake of profit, even if being employed by others is very lowly, one follows and pursues them without ceasing. That is called dependence and servitude. What is praising and soliciting? If, seeking profit from others, one sees that others possess clothing, food, bedding, medicine, and other things, and one desires to obtain them, one first praises the goodness of those things and then says, 'I need these things.' That is called praising and soliciting. What is seeking profit with profit? One desires to obtain profit. If one obtains profit from that person, one shows it to this person. If one obtains profit from this person, one shows it to that person. The profit obtained is used to praise this benefactor to that person, and the profit obtained from that person is used to praise that benefactor to this person. If one obtains profit in this way, that is called seeking profit with profit.
What is thinking oneself superior? If, due to arrogance, one considers oneself superior and thinks oneself better than others, that is called thinking oneself superior. What is craving flavors? Greedily eating and excessively seeking various flavors is called craving flavors. What is not guarding the precepts? If one abandons the dignified conduct of a renunciant, that is called not guarding the precepts. What is changing one's expression due to anger? If one generates an unwholesome mind, causing the senses to change; or if any of the ten vexations arise, causing the senses to change, that is called changing one's expression due to anger.
What is rejecting the teacher's instruction due to anger? 'Teacher' refers to the Buddha (Buddha) and the Buddha's disciples. If the teacher gives instruction, one rejects, opposes, and becomes angry; or one speaks excessively, or frowns, displaying anger. If the teacher instructs one to carefully guard important precepts, one rejects, resists, and becomes angry; or one speaks excessively, or frowns, displaying anger. That is called rejecting the teacher's instruction due to anger. What is disobeying the teacher's instruction? 'Teacher' refers to the Buddha (Buddha) and the Buddha's disciples. If the teacher instructs one to follow and guard important precepts, but one disobeys, that is called disobeying the teacher's instruction. What is acting contrary to the teacher's instruction? If what the World Honored One (Lokajyestha) has established is: 'Do not do this, do not do that, do not say that.'
分別。彼不作是說故說。不應作是作故作。不應作是言故言。不應作是分別故分別。是名戾尊教。
何謂欺陵。若於眾生觸惱輕蔑。不欲斷害其命。是名欺陵。何謂捶打。若輕易手拳捶打。是名捶打。何謂斗欺。若不等心受出多少。是名斗欺。何謂稱欺。若不等心受出輕重。是名稱欺。何謂財物欺。若好物中雜惡物。若分種種物。若以繩界定移本處。是名財物欺。何謂傷。若侵破他人身。是名傷。何謂侵害。若輕蔑眾生。瞋恚希害。欲斷其命。是名侵害。何謂系閉。若眾生為生死纏縛常處幽闇。是名系閉。何謂㧗摸。若起不善心以手求覓。是名㧗摸。何謂侵奪。若起不善心。於他財物侵欺劫奪。是名侵奪。何謂故作。若心起不寂靜行。心知而造。是名故作。何謂長語。若橫言輕謗。是名長語。何謂橫言。若無義語。是名橫言。何謂輕謗。若無實誑他。是名輕謗。何謂迫脅。若國王國王臣吏。若蹴蹋困苦取他財物。是名迫脅。何謂詐善。若欲欺誑若取財物。而現親附。是名詐善。何謂隱藏。若人共物未分。私取好者覆匿。是名隱藏。何謂共畜。若人已行籌分物。以物不善強擇取好者。是名共畜。何謂好說官事。常以官法言首。或言籌算。或言長短。染樂其事。是名好說官事。世間事。兵甲事。鬥戰事。車乘婦女事
【現代漢語翻譯】 現代漢語譯本 所謂『分別』，就是因為自己不那樣做卻說別人那樣做了。不應該做的事情卻做了。不應該說的話卻說了。不應該分別的事情卻去分別。這叫做違背尊長的教誨（戾尊教）。
什麼叫做『欺陵』？就是對於眾生，加以觸犯、惱害、輕視、侮蔑，雖然不想要斷絕或傷害他們的性命，這叫做欺陵。 什麼叫做『捶打』？就是輕率地用手或拳頭捶打別人，這叫做捶打。 什麼叫做『斗欺』？就是用不平等的心來接受或付出財物的多少，這叫做斗欺。 什麼叫做『稱欺』？就是用不平等的心來接受或付出財物的輕重，這叫做稱欺。 什麼叫做『財物欺』？就是在好的物品中摻雜壞的物品，或者分割各種物品時作弊，或者用繩子劃定界限時移動原來的位置，這叫做財物欺。 什麼叫做『傷』？就是侵犯或破壞他人的身體，這叫做傷。 什麼叫做『侵害』？就是輕視侮蔑眾生，心懷瞋恚，希望加害於他們，想要斷絕他們的性命，這叫做侵害。 什麼叫做『系閉』？就是眾生被生死的纏縛，常常處於幽暗之中，這叫做系閉。 什麼叫做『㧗摸』？就是生起不善的心，用手去尋找或摸索，這叫做㧗摸。 什麼叫做『侵奪』？就是生起不善的心，對於他人的財物進行侵犯、欺騙、劫奪，這叫做侵奪。 什麼叫做『故作』？就是心中生起不寂靜的念頭，明知故犯，這叫做故作。 什麼叫做『長語』？就是橫加指責、輕率誹謗，這叫做長語。 什麼叫做『橫言』？就是沒有意義的話，這叫做橫言。 什麼叫做『輕謗』？就是沒有事實根據而欺騙他人，這叫做輕謗。 什麼叫做『迫脅』？就是國王或國王的臣吏，用腳踢或踐踏，使人困苦，從而奪取他人的財物，這叫做迫脅。 什麼叫做『詐善』？就是想要欺騙或騙取財物，卻表面上裝作親近的樣子，這叫做詐善。 什麼叫做『隱藏』？就是與人共同擁有的物品尚未分配時，私自拿取好的物品並加以隱藏，這叫做隱藏。 什麼叫做『共畜』？就是人們已經用籌碼分配物品之後，因為物品不好而強行選擇拿取好的，這叫做共畜。 什麼叫做『好說官事』？就是常常以官方法律的言辭開頭，或者談論籌算，或者談論長短，沉迷於這些事情之中，這叫做好說官事。世間的事情，兵甲的事情，鬥戰的事情，車乘婦女的事情。
【English Translation】 English version 『Discrimination』 (分別) means saying that others do something when you yourself do not. Doing what should not be done. Saying what should not be said. Discriminating where there should be no discrimination. This is called contradicting the teachings of elders (戾尊教, lì zūn jiào).
What is 『oppression』 (欺陵, qī líng)? It is to offend, annoy, despise, and humiliate sentient beings, without intending to end or harm their lives. This is called oppression. What is 『beating』 (捶打, chuí dǎ)? It is to carelessly strike with hands or fists. This is called beating. What is 『fraudulent exchange』 (斗欺, dòu qī)? It is to unequally accept or give amounts of wealth. This is called fraudulent exchange. What is 『fraudulent weighing』 (稱欺, chēng qī)? It is to unequally accept or give weights of wealth. This is called fraudulent weighing. What is 『fraudulent dealing in goods』 (財物欺, cái wù qī)? It is to mix bad goods with good goods, to cheat when dividing various goods, or to move the original location when defining boundaries with ropes. This is called fraudulent dealing in goods. What is 『injury』 (傷, shāng)? It is to invade or damage the body of another. This is called injury. What is 『harming』 (侵害, qīn hài)? It is to despise and humiliate sentient beings, harbor anger, hope to harm them, and want to end their lives. This is called harming. What is 『imprisonment』 (系閉, xì bì)? It is that sentient beings are bound by the entanglements of birth and death, and are constantly in darkness. This is called imprisonment. What is 『groping』 (㧗摸, guā mō)? It is to arise with an unwholesome mind and seek or grope with the hand. This is called groping. What is 『seizing』 (侵奪, qīn duó)? It is to arise with an unwholesome mind and invade, deceive, or rob the wealth of others. This is called seizing. What is 『deliberate action』 (故作, gù zuò)? It is when the mind arises with unrestful thoughts, knowingly committing the act. This is called deliberate action. What is 『lengthy speech』 (長語, cháng yǔ)? It is to make unwarranted accusations and reckless slanders. This is called lengthy speech. What is 『irrelevant speech』 (橫言, héng yán)? It is meaningless speech. This is called irrelevant speech. What is 『reckless slander』 (輕謗, qīng bàng)? It is to deceive others without factual basis. This is called reckless slander. What is 『coercion』 (迫脅, pò xié)? It is when a king or the king's officials kick or trample, causing suffering, and thereby seize the wealth of others. This is called coercion. What is 『false kindness』 (詐善, zhà shàn)? It is to want to deceive or swindle wealth, but outwardly appear to be close. This is called false kindness. What is 『concealment』 (隱藏, yǐn cáng)? It is when goods are jointly owned but not yet divided, to privately take the good items and conceal them. This is called concealment. What is 『common hoarding』 (共畜, gòng chù)? It is when people have already divided goods with tokens, but because the goods are not good, they forcibly choose to take the good ones. This is called common hoarding. What is 『fondness for discussing official matters』 (好說官事, hǎo shuō guān shì)? It is to often begin with the language of official laws, or to talk about calculations, or to talk about lengths, indulging in these matters. This is called fondness for discussing official matters. Worldly affairs, matters of armor, matters of battle, matters of carriages and women.
。華鬘事。酒肉事。淫慾事。床臥事。衣服事。飲食事。沽酒事。親里事。亦復如是。若染樂其事。何謂若干語。除上樂說事。若餘事眾生異物異境界異自然異。是名若干語。何謂思惟世間事。若憶念為首。思惟世間成壞。是名思惟世間事。何謂說海事。若以海為言首。或說諸寶。或說真偽。染樂其事。是名說海事。
何謂不知法。若於善不善無記法。不知自相不觀相不分別相。是名不知法。何謂不知義。若於諸法今世後世義。不知自相不觀相不分別相。是名不知義。何謂時不知。若不知時節應入聚落。應出聚落。應誦讀應受學應思惟。於此時不知自相不觀相不分別相。是名不知時。何謂不知足食。不知足言。不知足不知自相。不觀相不分別相。是名不知足。何謂不知自身。不知我應有如是信如是戒如是學問如是施如是慧如是應答。若於此法不知自相不觀相不分別相。是名不知自身。何謂不知眾生。剎利眾婆羅門眾。居士沙門眾。應如是往反。應如是坐起。應如是言默。若於眾中不知自相。不觀相不知分別相。是名不知眾。何謂不知人。若持戒毀戒人。若可觀人。若於此人不知自相。不觀相不分別相。是名不知人。何謂不知勝劣人。若尊卑人不知自相。不觀相不分別相。是名不知勝劣人。
何謂邪見。或
【現代漢語翻譯】 現代漢語譯本：花環之事、酒肉之事、淫慾之事、床臥之事、衣服之事、飲食之事、沽酒之事、親里之事，也都是如此。如果染著並樂於這些事情，什麼是『若干語』呢？除了關於至上快樂的言說，如果其餘的事情，眾生、異物、異境界、異自然不同，這就叫做『若干語』。什麼是『思惟世間事』呢？如果以憶念為首，思惟世間的成敗興衰，這就叫做『思惟世間事』。什麼是『說海事』呢？如果以海為話題的開端，或者談論各種寶物，或者談論真假，並且染著並樂於這些事情，這就叫做『說海事』。 什麼叫做『不知法』呢？如果對於善、不善、無記法，不知道它們的自相，不觀察它們的相狀，不分別它們的相狀，這就叫做『不知法』。什麼叫做『不知義』呢？如果對於諸法在今世和後世的意義，不知道它們的自相，不觀察它們的相狀，不分別它們的相狀，這就叫做『不知義』。什麼叫做『時不知』呢？如果不知道什麼時候應該進入村落，什麼時候應該離開村落，什麼時候應該誦讀，什麼時候應該受學，什麼時候應該思惟，對於這些時節不知道它們的自相，不觀察它們的相狀，不分別它們的相狀，這就叫做『時不知』。什麼叫做『不知足食』呢？不知滿足的言語，不知滿足，不知道它們的自相，不觀察它們的相狀，不分別它們的相狀，這就叫做『不知足』。什麼叫做『不知自身』呢？不知道我應該有這樣的信、這樣的戒、這樣的學問、這樣的佈施、這樣的智慧、這樣的應答。如果對於這些法不知道它們的自相，不觀察它們的相狀，不分別它們的相狀，這就叫做『不知自身』。什麼叫做『不知眾生』呢？對於剎帝利(Kshatriya，統治階級)眾、婆羅門(Brahmana，祭司階級)眾、居士眾、沙門(Shramana，出家修行者)眾，應該如何往來，應該如何坐起，應該如何言語和沉默，如果在眾人之中不知道它們的自相，不觀察它們的相狀，不分別它們的相狀，這就叫做『不知眾生』。什麼叫做『不知人』呢？對於持戒的人和毀戒的人，對於值得觀察的人，如果對於這些人不知道他們的自相，不觀察他們的相狀，不分別他們的相狀，這就叫做『不知人』。什麼叫做『不知勝劣人』呢？對於尊貴和卑賤的人不知道他們的自相，不觀察他們的相狀，不分別他們的相狀，這就叫做『不知勝劣人』。 什麼叫做『邪見』呢？或者...
【English Translation】 English version: Matters concerning garlands, matters concerning wine and meat, matters concerning sexual desire, matters concerning beds and sleeping, matters concerning clothing, matters concerning eating and drinking, matters concerning selling wine, matters concerning relatives are all like this. If one is attached to and delights in these matters, what is meant by 'diverse speech'? Except for speech about the supreme bliss, if other matters concerning beings, different objects, different realms, different natures are different, this is called 'diverse speech'. What is meant by 'contemplating worldly matters'? If one takes recollection as the head and contemplates the formation and destruction of the world, this is called 'contemplating worldly matters'. What is meant by 'speaking of ocean matters'? If one begins a topic with the ocean, or speaks of various treasures, or speaks of truth and falsehood, and is attached to and delights in these matters, this is called 'speaking of ocean matters'. What is meant by 'not knowing the Dharma (law, teachings)'? If one does not know the self-nature of good, unwholesome, and neutral dharmas (phenomena), does not observe their characteristics, and does not distinguish their characteristics, this is called 'not knowing the Dharma'. What is meant by 'not knowing the meaning'? If one does not know the self-nature of the meaning of dharmas in this life and the next life, does not observe their characteristics, and does not distinguish their characteristics, this is called 'not knowing the meaning'. What is meant by 'not knowing the time'? If one does not know when one should enter a village, when one should leave a village, when one should recite, when one should learn, when one should contemplate, and does not know the self-nature of these times, does not observe their characteristics, and does not distinguish their characteristics, this is called 'not knowing the time'. What is meant by 'not knowing contentment with food'? Not knowing contentment in speech, not knowing contentment, not knowing their self-nature, not observing their characteristics, and not distinguishing their characteristics, this is called 'not knowing contentment'. What is meant by 'not knowing oneself'? Not knowing that I should have such faith, such precepts, such learning, such giving, such wisdom, such answers. If one does not know the self-nature of these dharmas, does not observe their characteristics, and does not distinguish their characteristics, this is called 'not knowing oneself'. What is meant by 'not knowing beings'? Regarding Kshatriyas (ruling class), Brahmanas (priest class), householders, Shramanas (ascetics), how one should go back and forth, how one should sit and stand, how one should speak and be silent, if one does not know their self-nature in the assembly, does not observe their characteristics, and does not distinguish their characteristics, this is called 'not knowing beings'. What is meant by 'not knowing people'? Regarding those who uphold precepts and those who break precepts, regarding those who are worthy of observation, if one does not know their self-nature, does not observe their characteristics, and does not distinguish their characteristics, this is called 'not knowing people'. What is meant by 'not knowing superior and inferior people'? If one does not know the self-nature of noble and humble people, does not observe their characteristics, and does not distinguish their characteristics, this is called 'not knowing superior and inferior people'. What is meant by 'wrong view'? Or...
有人起如是見。無施無與無祠。無善惡業報。無今世後世。無父母無天。無化生眾生。無世間沙門婆羅門正趣正至。若今世後世自知證分別說。是名邪見。何謂邊見。若見一切有見一切無。見一切一見一切異。若見一切種種。是名邊見。何謂倒見。若見正覺謂非正覺。若非正覺謂是正覺。若見善法謂非善法。若見不善法謂是善法。若見正趣沙門婆羅門謂非正趣。若非正趣沙門婆羅門謂是正趣。若有作是見。我樂世樂後生當樂恒常不斷不變易法常當定住。是名倒見。何謂求覓見。若於諸見中選擇選擇己。是名求覓見。何謂求覓戒。若以戒為凈。若貪求㧗摸。是名求覓戒。何謂求覓道。若以道為凈。貪求㧗摸。是名求覓道。何謂求覓戒道。若俱以為凈。若貪求㧗摸。是名求覓戒道。何謂身見。若我見。何謂我見。或有人謂色是我。色中有我。色是我有。我是色有。見受想行識亦如是。是名身見。
何謂躁。若動止輕速疾。是名躁。何謂自稱。若嘆美過能。是名自稱。何謂無信。若不信不入信不勝信不真信。若心不信。是名無信。何謂不覺。若無慧。是名不覺。何謂慳惜。若貪不捨。是名慳惜。複次慳惜憎他施與利養所須。是名慳惜。何謂面譽。不求他財利。隨順他意對稱其善。是名面譽。何謂遮惜。若慳吝財物。令
【現代漢語翻譯】 現代漢語譯本 有人產生這樣的見解：沒有佈施，沒有供養，沒有祭祀，沒有善惡業的報應，沒有今生和來世，沒有父母，沒有天神，沒有化生（自然出生）的眾生，世間沒有真正修行且證悟真理的沙門（出家修行者）和婆羅門（祭司），如果有人自認為今生來世能夠自己知曉、證悟、分辨並宣說，這叫做邪見。 什麼是邊見？如果認為一切事物都存在，或者認為一切事物都不存在；認為一切事物都是同一的，或者認為一切事物都是不同的；如果認為一切事物都是種種不同的，這叫做邊見。 什麼是倒見？如果認為真正的覺悟不是真正的覺悟，或者認為不是真正的覺悟才是真正的覺悟；如果認為善法不是善法，或者認為不善法是善法；如果認為走在正道上的沙門和婆羅門不是走在正道上，或者認為沒有走在正道上的沙門和婆羅門是走在正道上；如果有人產生這樣的見解：我享受世間的快樂，享受來世的快樂，希望永恒不變的快樂持續不斷，認為有一種恒常不變的法可以永遠存在，這叫做倒見。 什麼是求覓見？如果在各種見解中選擇又選擇，這叫做求覓見。 什麼是求覓戒？如果認為持戒可以得到清凈，如果貪求和摸索，這叫做求覓戒。 什麼是求覓道？如果認為修行某種道可以得到清凈，如果貪求和摸索，這叫做求覓道。 什麼是求覓戒道？如果認為持戒和修行某種道都可以得到清凈，如果貪求和摸索，這叫做求覓戒道。 什麼是身見？就是執著于『我』的見解。什麼是『我』見？或者有人認為色（物質）是我，我存在於色之中，色是屬於我的，我屬於色；對於受（感受）、想（思想）、行（行為）、識（意識）也同樣這樣認為，這叫做身見。 什麼是躁？就是行為舉止輕浮、快速、急躁，這叫做躁。 什麼是自稱？就是誇耀自己的能力，這叫做自稱。 什麼是無信？就是不相信，不進入信仰，不能勝過不信，不是真正的信仰，如果內心不相信，這叫做無信。 什麼是不覺？就是沒有智慧，這叫做不覺。 什麼是慳惜？就是貪婪而不捨棄，這叫做慳惜。更進一步說，慳惜就是憎恨別人佈施，吝惜自己應給予的利益和所需之物，這叫做慳惜。 什麼是面譽？不是爲了求取他人的財物利益，而是順從他人的心意，稱讚他們的優點，這叫做面譽。 什麼是遮惜？就是慳吝財物，使得...
【English Translation】 English version Someone arises with such a view: 'There is no giving, no offering, no sacrifice. There is no fruit or result of good or bad actions. There is no this world or the next world. There are no mother and father. There are no beings who are born spontaneously. In the world, there are no ascetics (Sramanas) or Brahmins who are rightly practicing and have attained the truth, who, having themselves known and realized this world and the next world, proclaim it.' This is called wrong view. What is extreme view? If one sees 'everything exists' or 'everything does not exist'; sees 'everything is one' or 'everything is different'; if one sees 'everything is diverse,' this is called extreme view. What is distorted view? If one sees what is truly enlightened as not truly enlightened, or sees what is not truly enlightened as truly enlightened; if one sees good actions as not good actions, or sees bad actions as good actions; if one sees ascetics and Brahmins who are rightly practicing as not rightly practicing, or sees ascetics and Brahmins who are not rightly practicing as rightly practicing; if someone has such a view: 'I enjoy worldly pleasures, I enjoy future pleasures, I desire constant and uninterrupted pleasure, and believe there is a permanent and unchanging law that will always remain,' this is called distorted view. What is seeking view? If, among various views, one chooses and chooses again, this is called seeking view. What is seeking precepts? If one believes that purity comes from observing precepts, if one greedily seeks and gropes, this is called seeking precepts. What is seeking the path? If one believes that purity comes from practicing a certain path, if one greedily seeks and gropes, this is called seeking the path. What is seeking precepts and the path? If one believes that purity comes from both observing precepts and practicing a certain path, if one greedily seeks and gropes, this is called seeking precepts and the path. What is self-view? It is the view of 'I'. What is the view of 'I'? Or someone thinks that form (Rupa) is 'I', 'I' exists in form, form belongs to 'I', 'I' belong to form; and similarly for feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana), this is called self-view. What is restlessness? It is moving, stopping, being light, quick, and hasty, this is called restlessness. What is self-praise? It is exaggerating one's abilities, this is called self-praise. What is faithlessness? It is not believing, not entering into faith, not overcoming disbelief, not having genuine faith, if the mind does not believe, this is called faithlessness. What is non-awareness? It is the absence of wisdom, this is called non-awareness. What is stinginess? It is being greedy and not giving up, this is called stinginess. Furthermore, stinginess is hating others' giving, being reluctant to give benefits and necessities, this is called stinginess. What is flattery? It is not seeking others' wealth or benefits, but complying with their wishes and praising their virtues, this is called flattery. What is withholding? It is being stingy with possessions, causing...
人防護門戶。恐沙門婆羅門得入乞求。是名遮惜。
何謂不信業。若於善不善無記業中不解重不解究竟不解。是名不信業。何謂不信業報。善不善業有報。若於此報不解重不解究竟不解。是名不信業報。何謂毀施。若非法行施者。是名毀施。何謂毀學。若非學者。是名毀學。何謂自勝。若自高我有信戒施聞智慧辯才。是名自勝。何謂譽怨。若人有怨家。欲現其惡反稱其善。有信戒施聞慧辯才。是名譽怨。何謂虛嘆。心有邪悔。若無信戒施聞慧辯才。嘆說言有。是名虛嘆。
何謂不自在。若煩惱心起所作眾善不得隨意。是名不自在。何謂屬他。若業不凈。若欲現親。或作奴僕侍從。是名屬他。何謂事他。若與貴勝遨遊戲笑。恃為形勢。是名事他。何謂不怨憎。若愛喜。是名不怨憎。何謂怨憎。若瞋忿是名怨憎。何謂沉沒。若善法廢退。是名沉沒。何謂心悲。若心不善悲。是名心悲。何謂無厭。若於生活具多欲不止。是名無厭。何謂不勤進。若於善法意不專樂。是名不勤進。何謂不忍辱。若於善法不能堪忍受。是名不忍辱。複次不忍辱。或有不耐飢渴寒熱風雨蚊虻蟆子。不適意語。若身心苦痛酸楚。終時刀風解形。不能堪忍受。是名不忍辱。何謂非威儀。若毀佛結戒。是名非威儀。何謂不受教。若如法教授心
【現代漢語翻譯】 現代漢語譯本：什麼是遮惜？就像守護門戶，不讓人進入。害怕沙門（Śrāmaṇa，指佛教出家修行者）和婆羅門（Brāhmaṇa，指古印度教的祭司階層）進來乞討。這叫做遮惜。
什麼是不信業？對於善、不善、無記業（既非善亦非惡的行為）的因果不理解，不明白其重要性，不瞭解其最終結果。這叫做不信業。什麼是不信業的果報？善業和不善業都有果報，如果對於這種果報不理解，不明白其重要性，不瞭解其最終結果。這叫做不信業的果報。什麼是毀施？如果以不如法的方式佈施，這叫做毀施。什麼是毀學？如果不是學習佛法的人，這叫做毀學。什麼是自勝？如果自高自大，認為自己有信心、戒律、佈施、博聞、智慧、辯才。這叫做自勝。什麼是譽怨？如果某人有仇敵，想要揭露他的惡行，反而稱讚他的優點，說他有信心、戒律、佈施、博聞、智慧、辯才。這叫做譽怨。什麼是虛嘆？心中有邪惡的後悔，明明沒有信心、戒律、佈施、博聞、智慧、辯才，卻嘆息說自己有。這叫做虛嘆。
什麼是不自在？如果煩惱心生起，所做的眾多善事不能隨心所欲。這叫做不自在。什麼是屬他？如果業不清凈，想要表現親近，或者做奴僕侍從。這叫做屬他。什麼是事他？如果與地位高貴的人一起遊玩嬉笑，仗恃他們的權勢。這叫做事他。什麼是不怨憎？如果愛和喜悅，這叫做不怨憎。什麼是怨憎？如果嗔恨和忿怒，這叫做怨憎。什麼是沉沒？如果善法廢退，這叫做沉沒。什麼是心悲？如果心懷不善的悲傷，這叫做心悲。什麼是無厭？如果對於生活所需物品貪得無厭，永不滿足。這叫做無厭。什麼是不勤進？如果對於善法意念不專注，不樂於修行。這叫做不勤進。什麼是不忍辱？如果對於善法不能忍耐承受。這叫做不忍辱。進一步說，不忍辱，或者不能忍受飢餓、口渴、寒冷、炎熱、風雨、蚊子、飛蛾的叮咬，不順心的話語，以及身心上的痛苦酸楚，臨終時身體被刀風分解的痛苦，不能忍耐承受。這叫做不忍辱。什麼是非威儀？如果毀壞佛所制定的戒律。這叫做非威儀。什麼是不受教？如果不如法地教導，內心...
【English Translation】 English version: What is 'concealment'? It's like guarding a gate, preventing people from entering, fearing that Śrāmaṇas (Śrāmaṇa, referring to Buddhist renunciates) and Brāhmaṇas (Brāhmaṇa, referring to the priestly class in ancient India) might come in to beg. This is called 'concealment'.
What is 'disbelief karma'? It's not understanding the consequences of good, bad, and neutral karma (actions that are neither good nor bad), not grasping their importance, and not understanding their ultimate results. This is called 'disbelief karma'. What is the retribution of 'disbelief karma'? Good and bad karma have retributions. If one doesn't understand these retributions, doesn't grasp their importance, and doesn't understand their ultimate results, this is called the retribution of 'disbelief karma'. What is 'ruining giving'? If one gives alms in an improper way, this is called 'ruining giving'. What is 'ruining learning'? If one is not a learner of the Dharma, this is called 'ruining learning'. What is 'self-superiority'? If one is arrogant, thinking oneself to have faith, discipline, generosity, learning, wisdom, and eloquence. This is called 'self-superiority'. What is 'praising enemies'? If someone has enemies and, wanting to reveal their bad deeds, instead praises their good qualities, saying they have faith, discipline, generosity, learning, wisdom, and eloquence. This is called 'praising enemies'. What is 'false praise'? Having evil regret in one's heart, and although lacking faith, discipline, generosity, learning, wisdom, and eloquence, lamenting and saying that one has them. This is called 'false praise'.
What is 'unfreedom'? If afflictions arise in the mind, and the many good deeds one does cannot be done as one wishes. This is called 'unfreedom'. What is 'belonging to others'? If one's karma is impure, wanting to show closeness, or acting as a servant or attendant. This is called 'belonging to others'. What is 'serving others'? If one plays and laughs with those of noble status, relying on their power. This is called 'serving others'. What is 'non-resentment'? If there is love and joy, this is called 'non-resentment'. What is 'resentment'? If there is anger and wrath, this is called 'resentment'. What is 'sinking'? If good Dharma declines, this is called 'sinking'. What is 'mental sorrow'? If one has sorrow with an impure mind, this is called 'mental sorrow'. What is 'insatiability'? If one is greedy for the necessities of life, never satisfied. This is called 'insatiability'. What is 'lack of diligence'? If one's mind is not focused on good Dharma, and one is not happy to practice. This is called 'lack of diligence'. What is 'lack of patience'? If one cannot endure and bear good Dharma. This is called 'lack of patience'. Furthermore, 'lack of patience' is also not being able to endure hunger, thirst, cold, heat, wind, rain, mosquitoes, gnats, unpleasant words, and physical and mental pain and suffering, the pain of the body being decomposed by the 'wind of knives' at the time of death, not being able to endure and bear it. This is called 'lack of patience'. What is 'non-decorum'? If one violates the precepts established by the Buddha. This is called 'non-decorum'. What is 'not receiving instruction'? If one is taught improperly, the mind...
不敬順。是名不受教。
何謂近惡知識。若殺生盜竊邪淫妄語飲酒放逸處。若近此人作知識重知識究竟知識相敬念。是名近惡知識。何謂惡親厚。若殺生盜竊邪淫妄語飲酒放逸處。若共此人親厚重親厚究竟親厚相敬不離。是名惡親厚。何謂取惡行。依殺生者學殺生。心向彼尊上彼傾向彼以彼為解。依盜竊者學盜竊。依邪淫者學邪淫。依妄語者學妄語。依飲酒放逸處者。學飲酒放逸處。心向彼尊上彼。傾向彼以彼為解。是名取惡行。何謂惡行。若不善境界行。是名惡行。
何謂親近怯弱者。若不信者無慚無愧者。不學問者懈怠者。失念者無慧者。若親近此人恭敬承事。是名親近怯弱。何謂受怯弱法。若怯弱者所說法恭敬受行。是名受怯弱法。何謂知怯弱。若怯弱者所說法。惡法善聽受心能分別。是名知怯弱法。何謂持怯弱法。若怯弱者所說法。若持此法正持住不忘相續念不失。是名持怯弱法。
何謂不順思惟。若不順善思惟。是名不順思惟。何謂親近怯道。謂邪見乃至邪定。若親近多修學。是名親近於怯道。何謂劣心。若心懈怠。是名劣心。何謂亂心。若心散在五欲色聲香味觸。是名亂心。何謂喜諍。若諍訟若系閉。常相違返。是名喜諍。何謂寬禁戒。若缺若荒若垢離禁戒。是名寬禁戒。何謂敬邪法
【現代漢語翻譯】 現代漢語譯本： 不恭敬順從，這叫做不受教誨。
什麼叫做親近惡知識（ Kalyāṇa-mitta，指不好的朋友）？如果有人殺生、偷盜、邪淫、妄語、飲酒、放逸，如果親近這樣的人，把他們當作重要的、最終的知識來源，互相尊敬思念，這叫做親近惡知識。 什麼叫做惡親厚？如果有人殺生、偷盜、邪淫、妄語、飲酒、放逸，如果和這樣的人親近、重視、最終親近，互相尊敬不分離，這叫做惡親厚。 什麼叫做學習惡行？效仿殺生的人學習殺生，內心向往、尊敬、傾向他們，以他們為榜樣。效仿偷盜的人學習偷盜，效仿邪淫的人學習邪淫，效仿妄語的人學習妄語，效仿飲酒放逸的人學習飲酒放逸，內心向往、尊敬、傾向他們，以他們為榜樣。這叫做學習惡行。 什麼叫做惡行？如果行為不符合善良的境界，這叫做惡行。
什麼叫做親近怯弱者？如果親近不相信正法的人、沒有慚愧心的人、不學習的人、懈怠的人、沒有正念的人、沒有智慧的人，恭敬承事他們，這叫做親近怯弱者。 什麼叫做接受怯弱之法？如果恭敬地接受並實踐怯弱者所說的法，這叫做接受怯弱之法。 什麼叫做了解怯弱？如果對於怯弱者所說的法，即使是不好的法也能好好地聽取，並且用心去分辨，這叫做了解怯弱之法。 什麼叫做持有怯弱之法？如果對於怯弱者所說的法，能夠正確地持有，不忘記，持續不斷地憶念，不丟失，這叫做持有怯弱之法。
什麼叫做不順思惟？如果不順從善良的思考方式，這叫做不順思惟。 什麼叫做親近怯道？就是指邪見乃至邪定（Sammā-diṭṭhi to Sammā-samādhi，八正道中的錯誤見解和錯誤禪定）。如果親近並多多修習這些，這叫做親近於怯道。 什麼叫做劣心？如果內心懈怠，這叫做劣心。 什麼叫做亂心？如果內心散亂在五欲（pañca kāmaguṇa，色、聲、香、味、觸）之中，這叫做亂心。 什麼叫做喜歡爭論？如果喜歡爭訟、喜歡被束縛、常常互相違背，這叫做喜歡爭論。 什麼叫做放寬禁戒？如果戒律有所缺失、荒廢、污垢，遠離禁戒，這叫做放寬禁戒。 什麼叫做尊敬邪法？
【English Translation】 English version: Not being respectful and obedient, this is called not being teachable.
What is called associating with bad Kalyāṇa-mitta ( Kalyāṇa-mitta, meaning bad friends)? If someone engages in killing, stealing, sexual misconduct, lying, drinking alcohol, and being negligent, and if they associate with such people, considering them important and ultimate sources of knowledge, respecting and thinking of each other, this is called associating with bad Kalyāṇa-mitta. What is called bad intimacy? If someone engages in killing, stealing, sexual misconduct, lying, drinking alcohol, and being negligent, and if they are intimate with such people, valuing and ultimately being close to them, respecting each other and not separating, this is called bad intimacy. What is called adopting bad conduct? Learning to kill by imitating those who kill, with the mind aspiring to, respecting, and inclining towards them, taking them as examples. Learning to steal by imitating those who steal, learning sexual misconduct by imitating those who engage in sexual misconduct, learning to lie by imitating those who lie, learning to drink alcohol and be negligent by imitating those who drink alcohol and are negligent, with the mind aspiring to, respecting, and inclining towards them, taking them as examples. This is called adopting bad conduct. What is called bad conduct? If actions do not conform to virtuous states, this is called bad conduct.
What is called associating with the timid? If one associates with those who do not believe in the Dharma, those who are shameless and without conscience, those who do not learn, those who are lazy, those who are without mindfulness, those who are without wisdom, respectfully serving them, this is called associating with the timid. What is called accepting timid teachings? If one respectfully accepts and practices the teachings spoken by the timid, this is called accepting timid teachings. What is called understanding timidity? If one listens well to the teachings spoken by the timid, even if they are bad teachings, and is able to discern them with the mind, this is called understanding timid teachings. What is called holding onto timid teachings? If one is able to correctly hold onto the teachings spoken by the timid, not forgetting them, continuously remembering them without losing them, this is called holding onto timid teachings.
What is called non-virtuous thinking? If one does not conform to virtuous ways of thinking, this is called non-virtuous thinking. What is called associating with the path of timidity? This refers to wrong view up to wrong concentration (Sammā-diṭṭhi to Sammā-samādhi, incorrect views and incorrect samadhi in the Eightfold Path). If one associates with and cultivates these extensively, this is called associating with the path of timidity. What is called a weak mind? If the mind is lazy, this is called a weak mind. What is called a distracted mind? If the mind is scattered among the five desires (pañca kāmaguṇa, sights, sounds, smells, tastes, and tactile sensations), this is called a distracted mind. What is called delighting in disputes? If one delights in litigation, delights in being bound, and is constantly contradictory, this is called delighting in disputes. What is called relaxing precepts? If the precepts are deficient, neglected, or defiled, and one is distant from the precepts, this is called relaxing precepts. What is called respecting wrong teachings?
。若惡不善法。以此為尊能得定。是名敬邪法。何謂退善法。若出世間法。於此法廢退。是名退善法。何謂掉。若掉動心亂不寂靜不正寂靜。是名掉。何謂嚴身。若自捫飾。是名嚴身。何謂險。若身口意業起動不順。是名險。何謂耐恥。若在眾不問妄說。是名耐恥。何謂狂言。若縱語不攝。是名狂言。何謂不記。若失念善。是名心不記。何謂外念。若念在五欲色聲香味觸。是名外念。複次外念。若念外道。若敬念外道。心在彼法。是名外念。何謂隨憂喜。若俗間有種種喜樂種種憂苦。心有希求隨順和同。是名隨憂喜。何謂自高。若嘆身相是多能。是名自高。何謂毀他。若說他長短。是名毀他。何謂不敬。若輕慢尊長無有敬畏。是名不敬。何謂不自卑。若不下人。是名不自卑。何謂不實敬。若於凈行者種種稱美虛偽不真。是名不實敬。何謂難滿。若飲食無厭。是名難滿。何謂難養。求美味是名難養。何謂窳惰。若懈怠。是名窳惰。何謂懈怠。若窳惰。是名懈怠。何謂中止。若求上利則易緣。懈怠故便息。是名中止。何謂后善。若於善法中失滅沒。是名后善。何謂欲勤。若樂著于欲。是名欲勤。何謂勤苦。若種種苦身。但非聖法無儀無益無義。是名勤苦。何謂貪。若愛廣大極于彼岸。是名貪。何謂貪纏。若愛廣大極于彼岸
【現代漢語翻譯】 現代漢語譯本： 什麼是尊重邪法？如果認為惡和不善法是尊貴的，並因此能獲得禪定，這就被稱為尊重邪法。 什麼是退失善法？如果對於出世間的佛法，有所廢棄和退失，這就被稱為退失善法。 什麼是掉舉？如果心掉動散亂，不能寂靜，不能正確地寂靜，這就被稱為掉舉。 什麼是嚴飾自身？如果自我觸控和裝飾，這就被稱為嚴飾自身。 什麼是險詐？如果身口意三業的活動不順從正道，這就被稱為險詐。 什麼是忍耐羞恥？如果在眾人之中，沒有被詢問就妄加言說，這就被稱為忍耐羞恥。 什麼是狂妄之言？如果放縱言語而不加以約束，這就被稱為狂妄之言。 什麼是不憶念？如果失去對善法的憶念，這就被稱為心不憶念。 什麼是外念？如果念頭停留在五欲，即色、聲、香、味、觸上，這就被稱為外念。進一步說，外念也指念及外道，或者敬念外道，心念停留在他們的法上，這就被稱為外念。 什麼是隨順憂喜？如果世俗間有種種喜樂和種種憂苦，內心有所希求，隨順和合于這些感受，這就被稱為隨順憂喜。 什麼是自高？如果讚歎自身相貌，認為自己多才多藝，這就被稱為自高。 什麼是譭謗他人？如果說別人的長處或短處，這就被稱為譭謗他人。 什麼是不恭敬？如果輕慢尊長，沒有敬畏之心，這就被稱為不恭敬。 什麼是不自卑？如果不謙下待人，這就被稱為不自卑。 什麼是不真實的恭敬？如果對於清凈修行者，給予種種稱讚，但虛偽不真誠，這就被稱為不真實的恭敬。 什麼是難以滿足？如果對於飲食沒有厭足，這就被稱為難以滿足。 什麼是難以養活？如果追求美味佳餚，這就被稱為難以養活。 什麼是窳惰（ku yu tuo）？如果懈怠，這就被稱為窳惰。 什麼是懈怠？如果窳惰，這就被稱為懈怠。 什麼是中止？如果爲了追求更高的利益而容易攀緣，但因為懈怠就停止不前，這就被稱為中止。 什麼是后善？如果在善法中失去、滅沒，這就被稱為后善。 什麼是欲勤？如果貪著于慾望，這就被稱為欲勤。 什麼是勤苦？如果用種種方法苦待身體，但這些方法不是聖法，沒有威儀，沒有利益，沒有意義，這就被稱為勤苦。 什麼是貪？如果愛著廣大，直至彼岸（bi an），這就被稱為貪。 什麼是貪纏？如果愛著廣大，直至彼岸
【English Translation】 English version: What is respecting wrong teachings? If one considers evil and unwholesome dharmas as venerable and is able to attain samadhi because of this, it is called respecting wrong teachings. What is abandoning wholesome dharmas? If one abandons or regresses from the supramundane (lokottara) dharmas, it is called abandoning wholesome dharmas. What is restlessness (uddhacca)? If the mind is agitated, scattered, not tranquil, and not properly tranquil, it is called restlessness. What is adorning oneself? If one touches and adorns oneself, it is called adorning oneself. What is deceitfulness? If the actions of body, speech, and mind are not in accordance with the right path, it is called deceitfulness. What is enduring shame? If one speaks presumptuously in a crowd without being asked, it is called enduring shame. What is wild talk? If one indulges in speech without restraint, it is called wild talk. What is non-recollection? If one loses mindfulness of wholesome dharmas, it is called non-recollection of the mind. What is external thought? If thoughts dwell on the five desires – form (rupa), sound (shabda), smell (gandha), taste (rasa), and touch (sparsha) – it is called external thought. Furthermore, external thought also refers to thinking of external paths (other religions), or revering external paths, with the mind dwelling on their teachings; this is called external thought. What is following sorrow and joy? If there are various joys and sorrows in the mundane world, and the mind seeks, follows, and harmonizes with these feelings, it is called following sorrow and joy. What is self-exaltation? If one praises one's own appearance and considers oneself to be multi-talented, it is called self-exaltation. What is disparaging others? If one speaks of others' strengths or weaknesses, it is called disparaging others. What is disrespect? If one is disrespectful to elders and superiors, lacking reverence and awe, it is called disrespect. What is not being humble? If one does not treat others with humility, it is called not being humble. What is insincere respect? If one offers various praises to pure practitioners but is insincere and untrue, it is called insincere respect. What is difficult to satisfy? If one is never satisfied with food and drink, it is called difficult to satisfy. What is difficult to nourish? If one seeks delicious and fine foods, it is called difficult to nourish. What is sloth (kūṭa)? If one is lazy, it is called sloth. What is laziness? If one is slothful, it is called laziness. What is stopping halfway? If one easily clings to seeking higher gains, but stops due to laziness, it is called stopping halfway. What is subsequent goodness? If one loses, destroys, or submerges in wholesome dharmas, it is called subsequent goodness. What is desire-diligence? If one is attached to desires, it is called desire-diligence. What is painful exertion? If one torments the body in various ways, but these methods are not the holy dharma, lack decorum, are without benefit, and are without meaning, it is called painful exertion. What is greed (lobha)? If attachment is vast, extending to the other shore (beyond limit), it is called greed. What is the entanglement of greed? If attachment is vast, extending to the other shore
。是名貪纏。何謂惱。若眾生若干苦所逼。若惱重惱究竟惱。內燋熱內心𧄼瞢。是名惱。何謂悲心。若眾生為苦惱所逼惱箭入心。若哭泣口說追憶不捨。是名悲心。何謂苦。若身不忍受眼觸苦受耳鼻舌身觸苦受。是名苦。何謂憂。若心不忍受苦。是名憂。何謂眾苦。若為種種苦所逼。心無停息。是名眾苦。何謂恐怖。若心驚動。是名恐怖。何謂弱顏。若作善法耽闇喜著。是名弱顏。何謂強顏。如小兒言無忌難。是名強顏。何謂疑惑。二心猶豫不能斷結。是名疑惑。何謂無親。若遠離善法。是名無親。何謂善障礙。若背善法。是名障礙。何謂不相可。若喜斗諍系纏共相言訟。是名不相可。何謂善妨。若作善法因生自高。是名善妨。何謂邊實。若邊見者執所見為堅實。是名邊實。何謂不親近。若不親近佛佛弟子。不供養恭敬禮拜。是名不親近。何謂近離。若曾親近佛佛弟子供養恭敬禮拜后便廢退不復親近供養恭敬禮拜。是名近離。何謂卑下。身口意業作欺詭不實卑劣法。是名卑下。何謂自強。若起不善心現身口意。是名自強。何謂耐辱。若貪著世俗法希求往來不息。是名耐辱。何謂隨貪。若貪逐利養不息。失善人相。是名隨貪。何謂自舉。若身口意業共掉。是名自舉。何謂自放。若心涌散不攝。是名自放。何謂無持。若手
【現代漢語翻譯】 現代漢語譯本： 什麼是貪纏（tan chan，指貪慾的纏縛）？如果眾生被各種苦所逼迫，這就是貪纏。 什麼是惱（nao，指煩惱）？如果眾生被各種苦所逼迫，如果煩惱、重煩惱、究竟煩惱，內心焦熱，內心昏亂，這就是惱。 什麼是悲心（bei xin，指悲憫之心）？如果眾生被苦惱所逼迫，煩惱之箭射入心中，如果哭泣、口中訴說、追憶不捨，這就是悲心。 什麼是苦（ku，指痛苦）？如果身體不能忍受，眼睛接觸外物產生的苦受，耳朵、鼻子、舌頭、身體接觸外物產生的苦受，這就是苦。 什麼是憂（you，指憂愁）？如果內心不能忍受痛苦，這就是憂愁。 什麼是眾苦（zhong ku，指各種痛苦）？如果被種種痛苦所逼迫，內心沒有停息，這就是眾苦。 什麼是恐怖（kong bu，指恐懼）？如果內心驚慌動搖，這就是恐怖。 什麼是弱顏（ruo yan，指柔弱之態）？如果做善法時，沉溺於黑暗，喜歡執著，這就是弱顏。 什麼是強顏（qiang yan，指強硬之態）？如同小孩子說話沒有顧忌和畏懼，這就是強顏。 什麼是疑惑（yi huo，指疑惑不決）？內心猶豫不決，不能斷除煩惱，這就是疑惑。 什麼是無親（wu qin，指沒有親近之人）？如果遠離善法，這就是無親。 什麼是善障礙（shan zhang ai，指對善法的障礙）？如果背離善法，這就是障礙。 什麼是不相可（bu xiang ke，指不能互相容忍）？如果喜歡爭鬥，互相纏繞，互相爭訟，這就是不相可。 什麼是善妨（shan fang，指妨礙善法）？如果做善法時，因為產生自高自大的想法，這就是善妨。 什麼是邊實（bian shi，指偏執的見解）？如果持有邊見的人，執著自己所見為真實，這就是邊實。 什麼是不親近（bu qin jin，指不親近佛法）？如果不親近佛、佛的弟子，不供養、恭敬、禮拜，這就是不親近。 什麼是近離（jin li，指先親近后遠離）？如果曾經親近佛、佛的弟子，供養、恭敬、禮拜，後來便廢退，不再親近、供養、恭敬、禮拜，這就是近離。 什麼是卑下（bei xia，指卑鄙下賤）？身口意業做出欺騙、虛偽、卑劣的行為，這就是卑下。 什麼是自強（zi qiang，指自以為是）？如果生起不善之心，表現在身口意上，這就是自強。 什麼是耐辱（nai ru，指忍受屈辱）？如果貪著世俗的法，希望往來不息，這就是耐辱。 什麼是隨貪（sui tan，指隨順貪慾）？如果貪圖追逐利益供養而不停止，失去善人的品相，這就是隨貪。 什麼是自舉（zi ju，指自高自大）？如果身口意業都輕浮躁動，這就是自舉。 什麼是自放（zi fang，指放縱自己）？如果內心涌動散亂，不能收攝，這就是自放。 什麼是無持（wu chi，指沒有把持）？如果手...
English version: What is 'tan chan' (貪纏, clinging to greed)? If sentient beings are oppressed by various sufferings, this is 'tan chan'. What is 'nao' (惱, vexation)? If sentient beings are oppressed by various sufferings, if vexation, heavy vexation, ultimate vexation, internal burning, internal confusion, this is 'nao'. What is 'bei xin' (悲心, compassionate heart)? If sentient beings are oppressed by suffering, the arrow of affliction pierces the heart, if weeping, speaking, recalling without letting go, this is 'bei xin'. What is 'ku' (苦, suffering)? If the body cannot endure, the suffering experienced by the eye's contact, the suffering experienced by the ear, nose, tongue, body's contact, this is 'ku'. What is 'you' (憂, sorrow)? If the mind cannot endure suffering, this is 'you'. What is 'zhong ku' (眾苦, various sufferings)? If oppressed by various sufferings, the mind has no rest, this is 'zhong ku'. What is 'kong bu' (恐怖, terror)? If the mind is startled and agitated, this is 'kong bu'. What is 'ruo yan' (弱顏, weak countenance)? If, when doing good deeds, one indulges in darkness, liking attachment, this is 'ruo yan'. What is 'qiang yan' (強顏, strong countenance)? Like a child speaking without restraint or fear, this is 'qiang yan'. What is 'yi huo' (疑惑, doubt)? The mind hesitates and cannot sever afflictions, this is 'yi huo'. What is 'wu qin' (無親, without relatives)? If one is far from good Dharma, this is 'wu qin'. What is 'shan zhang ai' (善障礙, obstruction to good)? If one turns away from good Dharma, this is an obstruction. What is 'bu xiang ke' (不相可, irreconcilable)? If one likes to fight, entangle, and argue with each other, this is 'bu xiang ke'. What is 'shan fang' (善妨, hindering good)? If, when doing good deeds, arrogance arises, this is 'shan fang'. What is 'bian shi' (邊實, extreme view)? If someone holding an extreme view clings to what they see as real, this is 'bian shi'. What is 'bu qin jin' (不親近, not approaching)? If one does not approach the Buddha, the Buddha's disciples, and does not offer, respect, or prostrate, this is 'bu qin jin'. What is 'jin li' (近離, approaching and then leaving)? If one once approached the Buddha, the Buddha's disciples, offered, respected, and prostrated, but later abandoned it and no longer approaches, offers, respects, or prostrates, this is 'jin li'. What is 'bei xia' (卑下, base and low)? If body, speech, and mind create deceitful, false, and base actions, this is 'bei xia'. What is 'zi qiang' (自強, self-assertion)? If one generates an unwholesome mind and manifests it in body, speech, and mind, this is 'zi qiang'. What is 'nai ru' (耐辱, enduring humiliation)? If one is attached to worldly Dharma, hoping for endless coming and going, this is 'nai ru'. What is 'sui tan' (隨貪, following greed)? If one greedily pursues profit and offerings without stopping, losing the qualities of a good person, this is 'sui tan'. What is 'zi ju' (自舉, self-elevation)? If body, speech, and mind are all frivolous and agitated, this is 'zi ju'. What is 'zi fang' (自放, self-abandonment)? If the mind surges and scatters, unable to be restrained, this is 'zi fang'. What is 'wu chi' (無持, without holding)? If the hand...
【English Translation】 English version: What is 'tan chan' (貪纏, clinging to greed)? If sentient beings are oppressed by various sufferings, this is 'tan chan'. What is 'nao' (惱, vexation)? If sentient beings are oppressed by various sufferings, if vexation, heavy vexation, ultimate vexation, internal burning, internal confusion, this is 'nao'. What is 'bei xin' (悲心, compassionate heart)? If sentient beings are oppressed by suffering, the arrow of affliction pierces the heart, if weeping, speaking, recalling without letting go, this is 'bei xin'. What is 'ku' (苦, suffering)? If the body cannot endure, the suffering experienced by the eye's contact, the suffering experienced by the ear, nose, tongue, body's contact, this is 'ku'. What is 'you' (憂, sorrow)? If the mind cannot endure suffering, this is 'you'. What is 'zhong ku' (眾苦, various sufferings)? If oppressed by various sufferings, the mind has no rest, this is 'zhong ku'. What is 'kong bu' (恐怖, terror)? If the mind is startled and agitated, this is 'kong bu'. What is 'ruo yan' (弱顏, weak countenance)? If, when doing good deeds, one indulges in darkness, liking attachment, this is 'ruo yan'. What is 'qiang yan' (強顏, strong countenance)? Like a child speaking without restraint or fear, this is 'qiang yan'. What is 'yi huo' (疑惑, doubt)? The mind hesitates and cannot sever afflictions, this is 'yi huo'. What is 'wu qin' (無親, without relatives)? If one is far from good Dharma, this is 'wu qin'. What is 'shan zhang ai' (善障礙, obstruction to good)? If one turns away from good Dharma, this is an obstruction. What is 'bu xiang ke' (不相可, irreconcilable)? If one likes to fight, entangle, and argue with each other, this is 'bu xiang ke'. What is 'shan fang' (善妨, hindering good)? If, when doing good deeds, arrogance arises, this is 'shan fang'. What is 'bian shi' (邊實, extreme view)? If someone holding an extreme view clings to what they see as real, this is 'bian shi'. What is 'bu qin jin' (不親近, not approaching)? If one does not approach the Buddha, the Buddha's disciples, and does not offer, respect, or prostrate, this is 'bu qin jin'. What is 'jin li' (近離, approaching and then leaving)? If one once approached the Buddha, the Buddha's disciples, offered, respected, and prostrated, but later abandoned it and no longer approaches, offers, respects, or prostrates, this is 'jin li'. What is 'bei xia' (卑下, base and low)? If body, speech, and mind create deceitful, false, and base actions, this is 'bei xia'. What is 'zi qiang' (自強, self-assertion)? If one generates an unwholesome mind and manifests it in body, speech, and mind, this is 'zi qiang'. What is 'nai ru' (耐辱, enduring humiliation)? If one is attached to worldly Dharma, hoping for endless coming and going, this is 'nai ru'. What is 'sui tan' (隨貪, following greed)? If one greedily pursues profit and offerings without stopping, losing the qualities of a good person, this is 'sui tan'. What is 'zi ju' (自舉, self-elevation)? If body, speech, and mind are all frivolous and agitated, this is 'zi ju'. What is 'zi fang' (自放, self-abandonment)? If the mind surges and scatters, unable to be restrained, this is 'zi fang'. What is 'wu chi' (無持, without holding)? If the hand...
足煩惱。無有定操。縱橫畫地。是名無持。複次無持。若好行來。是名無持。何謂離禪。若不親近寂靜處。是名離禪。何謂不悔。若起不善心歡喜踴躍。無有變失。是名不悔。何謂含忿。若有不可常使不息因增煩惱。是名含忿。何謂吝惜。若於財法護念不捨。是名心吝惜。何謂邪教。若說邪法。是名邪教。若邪見者。集聲音句言語口教。是名邪教。何謂諍訟。求他長短不生和順。是名諍訟。何謂非遜。若所作業心高無有敬順。是名非遜。何謂敬失。若敬自下非法。是名敬失。何謂災喜。若見他衰失反生喜快。是名災喜。何謂求失。若有怨嫌常伺缺漏。是名求失。何謂非行。若比丘犯失威儀作非威儀行。是名非行。何謂求禪。若人聚集處心求名利。便現坐禪相。是名求禪。何謂無益禪。若人坐禪無儀。是名無益禪。何謂不知。恩若從他得財施法施。不知分別正分別不緣分別。是名不知恩。何謂不知己恩。若曾從他得財物施法施不受恩。是名不知己恩。何謂輕毀。若說他過失心不忌難。是名輕毀。何謂瞋恚。若忿怒不。護他意。是名瞋恚。何謂性惡。若身口意卒暴。是名性惡。何謂[鑼-維+(正寸)]䩕。若無有忍辱行。是名[鑼-維+(正寸)]䩕。何謂斷修學。若遮他作善。是名斷修學。何謂呵諫反生譏責。若
【現代漢語翻譯】 現代漢語譯本： 什麼是足煩惱？沒有一定的操守，縱橫交錯地擾亂心緒，這叫做無持（沒有把持）。 再者，什麼是無持？如果喜歡到處行走，這也叫做無持。 什麼叫做離禪？如果不親近寂靜的地方，這叫做離禪。 什麼叫做不悔？如果生起不善的心，反而歡喜踴躍，沒有絲毫改變或後悔，這叫做不悔。 什麼叫做含忿？如果對不可容忍的事情，常常耿耿於懷，不能平息，反而因此增長煩惱，這叫做含忿。 什麼叫做吝惜？如果對於財物和佛法，護衛看守，不肯施捨，這叫做心懷吝惜。 什麼叫做邪教？如果宣說邪惡的法，這叫做邪教。如果是持有邪見的人，聚集聲音、語句、言語和口頭教導，這叫做邪教。 什麼叫做諍訟？尋求別人的缺點和短處，不產生和睦順從，這叫做諍訟。 什麼叫做非遜？如果所做的事情，內心高傲自大，沒有恭敬順從之心，這叫做非遜。 什麼叫做敬失？如果尊敬自己卑下不如法的一面，這叫做敬失。 什麼叫做災喜？如果看到別人衰敗失利，反而心生歡喜快樂，這叫做災喜。 什麼叫做求失？如果對人懷有怨恨和嫌隙，常常伺機尋找別人的缺點和過失，這叫做求失。 什麼叫做非行？如果比丘（佛教出家男眾）違犯戒律，做出不合威儀的行為，這叫做非行。 什麼叫做求禪？如果有人在眾人聚集的地方，內心追求名利，便裝出坐禪的樣子，這叫做求禪。 什麼叫做無益禪？如果有人坐禪時沒有威儀，這叫做無益禪。 什麼叫做不知恩？如果從他人那裡得到財物或佛法的施捨，卻不能分辨、正確地分辨或不思念分辨，這叫做不知恩。 什麼叫做不知己恩？如果曾經從他人那裡得到財物或佛法的施捨，卻不接受這份恩情，這叫做不知己恩。 什麼叫做輕毀？如果說別人的過失，內心沒有顧忌和困難，這叫做輕毀。 什麼叫做瞋恚？如果忿怒，不顧及他人的心意，這叫做瞋恚。 什麼叫做性惡？如果身、口、意表現出粗暴急躁，這叫做性惡。 什麼叫做[鑼-維+(正寸)]䩕？如果沒有忍辱的修行，這叫做[鑼-維+(正寸)]䩕。 什麼叫做斷修學？如果阻止他人行善，這叫做斷修學。 什麼叫做呵諫反生譏責？如果呵斥勸諫，反而引來對方的譏諷和責備，這叫做呵諫反生譏責。
【English Translation】 English version: What is 'suffering afflictions'? Having no fixed principles, disturbing the mind in a crisscross manner, this is called 'no holding' (not holding on). Furthermore, what is 'no holding'? If one likes to walk around, this is also called 'no holding'. What is called 'being apart from Dhyana (meditation)'? If one does not approach quiet places, this is called 'being apart from Dhyana'. What is called 'no regret'? If one gives rise to an unwholesome mind, but rejoices and leaps for joy, without any change or regret, this is called 'no regret'. What is called 'harboring resentment'? If one constantly dwells on intolerable things, unable to calm down, but instead increases afflictions, this is called 'harboring resentment'. What is called 'stinginess'? If one protects and guards wealth and Dharma (teachings), unwilling to give them away, this is called 'stinginess of mind'. What is called 'heretical teachings'? If one proclaims evil Dharma, this is called 'heretical teachings'. If those who hold heretical views gather sounds, sentences, words, and oral teachings, this is called 'heretical teachings'. What is called 'quarreling'? Seeking others' shortcomings and faults, not generating harmony and obedience, this is called 'quarreling'. What is called 'non-submission'? If one's actions are arrogant and haughty, without a respectful and obedient mind, this is called 'non-submission'. What is called 'respecting loss'? If one respects one's own inferior and unlawful aspects, this is called 'respecting loss'. What is called 'joy in disaster'? If one sees others decline and lose, but instead feels joy and happiness, this is called 'joy in disaster'. What is called 'seeking faults'? If one harbors resentment and suspicion towards others, constantly seeking their shortcomings and faults, this is called 'seeking faults'. What is called 'non-conduct'? If a Bhikshu (Buddhist monk) violates precepts and engages in conduct that is not in accordance with proper demeanor, this is called 'non-conduct'. What is called 'seeking Dhyana'? If someone gathers in a crowd, seeking fame and profit in their heart, and then pretends to be meditating, this is called 'seeking Dhyana'. What is called 'unbeneficial Dhyana'? If someone meditates without proper demeanor, this is called 'unbeneficial Dhyana'. What is called 'not knowing gratitude'? If one receives gifts of wealth or Dharma from others, but cannot distinguish, correctly distinguish, or does not contemplate distinguishing, this is called 'not knowing gratitude'. What is called 'not knowing one's own gratitude'? If one has received gifts of wealth or Dharma from others, but does not accept this kindness, this is called 'not knowing one's own gratitude'. What is called 'slighting and slandering'? If one speaks of others' faults, without any hesitation or difficulty in their heart, this is called 'slighting and slandering'. What is called 'anger'? If one is angry and does not consider others' feelings, this is called 'anger'. What is called 'evil nature'? If one's body, speech, and mind exhibit rudeness and impatience, this is called 'evil nature'. What is called '[鑼-維+(正寸)]䩕'? If there is no practice of forbearance and patience, this is called '[鑼-維+(正寸)]䩕'. What is called 'cutting off learning'? If one prevents others from doing good, this is called 'cutting off learning'. What is called 'reproaching and advising but instead generating ridicule and blame'? If one reproaches and advises, but instead invites ridicule and blame from the other party, this is called 'reproaching and advising but instead generating ridicule and blame'.
人作惡善諫不受。是名呵諫反生譏責。何謂呵諫。亂語生恚。何謂呵諫不成。何謂呵諫不明。皆如上說。
何謂取身見。緣身見故取身見。身見惡故取身見。如險難道有草木叢林覆上。趣彼道者不知高下深淺。如是取身見者。不識是非好惡。是名取身見。何謂身見餓。緣身見故身見餓。身見惡故身見餓。令眾生處諸苦難。如是中渴餓禽獸惡蟲餓人非人餓。如是趣彼道者。受無量種種苦。如是取身見。受諸苦痛不至彼岸。是名身見餓。何謂立身見幢。若樂起身見。是名立身見幢。何謂憂身見。若緣身見故生憂惱。重生究竟生憂惱。是名憂身見。何謂求身見。若緣身見故邪求色受想行識。是名求身見。何謂親近身見。若緣身見故。親近色受想行識。是名親近身見。何謂身慢見。若緣身見故。身慢嚴飾己身。是名身慢見。何謂遊戲身見。若緣身見。若緣身見故取愛色受想行識。是名惜身見。若緣身見故取我受想行識。是名我身見。
何謂欲染。若欲界欲色無色界欲。是名欲染。共欲染悲不親增樂欲亦如是。何謂悕望。若愛初觸。是名悕望。何謂重悕望愛。若廣大未極彼岸。是名重悕望。何謂究竟悕望愛。若廣大以極彼岸。是名究竟悕望。何謂難足。若欲界不足。色無色界不足。是名難足。難滿著灑津流沒枝網生
【現代漢語翻譯】 現代漢語譯本： 如果有人作惡，善意的勸諫卻不被接受，這被稱為『呵諫反而招致譏諷責備』。什麼叫做『呵諫』呢？就是用混亂的言語引發對方的憤怒。什麼叫做『呵諫不成』？什麼叫做『呵諫不明』？都和上面所說的情況一樣。
什麼叫做『執取身見』（Sakkāya-diṭṭhi，認為五蘊和合的身體是真實的我）？因為執著于身見的緣故而執取身見，因為身見是邪惡的緣故而執取身見。就像在危險的道路上，有草木叢林覆蓋，行走在這條路上的人不知道道路的高低深淺。同樣，執取身見的人，不能辨識是非好壞。這叫做『執取身見』。什麼叫做『身見飢餓』？因為執著于身見的緣故而身見飢餓，因為身見是邪惡的緣故而身見飢餓，使得眾生處於各種苦難之中。就像處於乾渴飢餓中的禽獸、惡蟲、飢餓的人和非人一樣。就像行走在那條道路上的人，遭受無量種種的痛苦。同樣，執取身見的人，遭受各種苦痛而不能到達彼岸。這叫做『身見飢餓』。什麼叫做『豎立身見之幢』？如果喜歡生起身見，這就叫做『豎立身見之幢』。什麼叫做『憂慮身見』？如果因為執著于身見的緣故而產生憂愁煩惱，一再地、最終地產生憂愁煩惱，這就叫做『憂慮身見』。什麼叫做『尋求身見』？如果因為執著于身見的緣故而邪惡地尋求色（rūpa，形色）、受（vedanā，感受）、想（saṃjñā，表象）、行（saṃskāra，意志）、識（vijñāna，識別），這就叫做『尋求身見』。什麼叫做『親近身見』？如果因為執著于身見的緣故，親近色、受、想、行、識，這就叫做『親近身見』。什麼叫做『身慢見』？如果因為執著于身見的緣故，用傲慢來裝飾自己的身體，這就叫做『身慢見』。什麼叫做『遊戲身見』？如果因為執著于身見，如果因為執著于身見的緣故而貪愛色、受、想、行、識，這就叫做『愛惜身見』。如果因為執著于身見的緣故而執取我（ātman，靈魂）、受、想、行、識，這就叫做『我的身見』。
什麼叫做『欲染』（rāga，貪慾）？就是欲界（Kāmadhātu，眾生居住的慾望世界）的慾望，色界（Rūpadhātu，脫離粗俗慾望但仍有形體的世界）沒有慾望的慾望，這就叫做『欲染』。共同的欲染、悲傷不親近、增長快樂的慾望也是這樣。什麼叫做『希望』（āśā，期望）？如果貪愛最初的觸覺，這就叫做『希望』。什麼叫做『重度希望愛』？如果廣大而沒有到達彼岸，這就叫做『重度希望』。什麼叫做『究竟希望愛』？如果廣大而且到達了彼岸，這就叫做『究竟希望』。什麼叫做『難以滿足』？如果欲界不能滿足，色界和無色界（Arūpadhātu，沒有形體的精神世界）不能滿足，這就叫做『難以滿足』。難以滿足，難以填滿，執著于灑下的津液，沉溺於枝網之中，不斷滋生。
【English Translation】 English version: If someone does evil and good advice is not accepted, this is called 'admonishing but instead incurring ridicule and blame.' What is called 'admonishing'? It is using confused words to provoke anger. What is called 'admonishing unsuccessfully'? What is called 'admonishing unclearly'? All are as described above.
What is called 'clinging to the view of self' (Sakkāya-diṭṭhi, the view that the five aggregates of existence are the real self)? It is clinging to the view of self because of the view of self, and clinging to the view of self because the view of self is evil. It is like a dangerous road covered with grass and thickets, where those who travel on it do not know the height, depth, or shallowness of the road. Similarly, those who cling to the view of self cannot distinguish between right and wrong, good and evil. This is called 'clinging to the view of self.' What is called 'hunger for the view of self'? It is hunger for the view of self because of clinging to the view of self, and hunger for the view of self because the view of self is evil, causing beings to be in various sufferings. It is like beasts, evil insects, hungry humans, and non-humans in thirst and hunger. It is like those who travel on that road, suffering countless kinds of pain. Similarly, those who cling to the view of self suffer various pains and cannot reach the other shore. This is called 'hunger for the view of self.' What is called 'erecting the banner of the view of self'? If one delights in arising the view of self, this is called 'erecting the banner of the view of self.' What is called 'worrying about the view of self'? If one generates worry and distress because of clinging to the view of self, repeatedly and ultimately generating worry and distress, this is called 'worrying about the view of self.' What is called 'seeking the view of self'? If one evilly seeks form (rūpa, material form), feeling (vedanā, sensation), perception (saṃjñā, perception), mental formations (saṃskāra, volitional formations), and consciousness (vijñāna, consciousness) because of clinging to the view of self, this is called 'seeking the view of self.' What is called 'being close to the view of self'? If one is close to form, feeling, perception, mental formations, and consciousness because of clinging to the view of self, this is called 'being close to the view of self.' What is called 'conceit of the view of self'? If one adorns oneself with arrogance because of clinging to the view of self, this is called 'conceit of the view of self.' What is called 'playing with the view of self'? If one clings to the view of self, if one craves form, feeling, perception, mental formations, and consciousness because of clinging to the view of self, this is called 'cherishing the view of self.' If one clings to self (ātman, soul), feeling, perception, mental formations, and consciousness because of clinging to the view of self, this is called 'my view of self.'
What is called 'lust' (rāga, desire)? It is the desire of the desire realm (Kāmadhātu, the world of desire where beings live), the desire of the form realm (Rūpadhātu, the world of form, free from coarse desires but still having form) without desire, this is called 'lust.' Common lust, sadness without closeness, and increasing the desire for pleasure are also like this. What is called 'hope' (āśā, expectation)? If one craves the initial touch, this is called 'hope.' What is called 'intense hope and love'? If it is vast and has not reached the other shore, this is called 'intense hope.' What is called 'ultimate hope and love'? If it is vast and has reached the other shore, this is called 'ultimate hope.' What is called 'difficult to satisfy'? If the desire realm cannot be satisfied, and the form and formless realms (Arūpadhātu, the immaterial world of spirit) cannot be satisfied, this is called 'difficult to satisfy.' Difficult to satisfy, difficult to fill, clinging to the sprinkled fluids, immersed in the net of branches, constantly growing.
本希嗜燋渴宅忍塵瘡受。亦如上說(一法竟)。
何謂失念。若舍善念。是名失念。何謂不正知。或有比丘。不以正知去來屈伸回轉。服僧伽梨。執衣持缽。飲食便利。解息睡眠行住坐臥。眠時覺時默時不自護行。是名不正知。何謂不護根門。若見色取。是名不護根門。何謂食不知足。若不量食。是名食不知足。
何謂無明。若癡不善根。是名無明。何謂有愛。若色無色界愛。是名有愛。何謂有見。若常見。是名有見。何謂非有見。若斷見。是名非有見。何謂欲漏。若貪著欲界法。是名欲漏。何謂有漏。若貪著色無色界法。是名有漏。何謂欲求。若欲界未度。欲界未知。欲界未斷。欲界陰界入色聲香味觸法。若求覓聚集。是名欲求。何謂有求。若色界無色界未度。色無色界未知。色無色界未斷。色無色界陰界。入禪解脫定入定。若求覓聚集。是名有求。何謂不持戒。若破戒。若不持戒。是名不持戒。何謂害見。若六十二見及邪見。是名害見。何謂戒衰。若毀戒不護持。是名戒衰。何謂見衰。若六十二見及邪見。是名見衰。何謂衰命。若邪命。是名衰命。何謂衰儀。若非威儀行。是名衰儀。何謂衰行。若比丘非自境界行。是名衰行。何謂作惡。不善法成就。是名作惡。何謂不作善。出世間善法若不作不成就
【現代漢語翻譯】 現代漢語譯本： 什麼是貪求、嗜慾、焦渴、執著、安於塵世的苦痛感受？這些都如前面所說。（一種法門解釋完畢）
什麼叫做失念（Mossa，梵語：Smṛti）？如果捨棄善念，這就叫做失念。什麼叫做不正知（Asampajañña，梵語：Asamprājanya）？如果有比丘，不用正知來往屈伸回轉，穿僧伽梨（Saṃghāṭī，一種袈裟），拿衣持缽，飲食便利，大小解，睡眠行走站立坐臥，睡覺時醒來時沉默時不自我守護行為，這就叫做不正知。什麼叫做不護根門？如果見色而生執取，這就叫做不護根門。什麼叫做食不知足？如果不衡量食物的量，這就叫做食不知足。
什麼叫做無明（Avijjā，梵語：Avidyā）？如果是愚癡的不善之根，這就叫做無明。什麼叫做有愛（Bhavataṇhā，梵語：Bhavatṛṣṇā）？如果對色界和無色界的愛，這就叫做有愛。什麼叫做有見（sassatadiṭṭhi，梵語：śāśvatadṛṣṭi）？如果是常見，這就叫做有見。什麼叫做非有見（ucchedadiṭṭhi，梵語：ucchedadṛṣṭi）？如果是斷見，這就叫做非有見。什麼叫做欲漏（Kāmāsava，梵語：Kāmāsrava）？如果貪著欲界法，這就叫做欲漏。什麼叫做有漏（Bhavāsava，梵語：Bhavāsrava）？如果貪著色界和無色界法，這就叫做有漏。什麼叫做欲求？如果對欲界沒有度脫，對欲界沒有知曉，對欲界沒有斷除，對欲界的陰、界、入，即色、聲、香、味、觸、法，如果求覓聚集，這就叫做欲求。什麼叫做有求？如果對色界和無色界沒有度脫，對色界和無色界沒有知曉，對色界和無色界沒有斷除，對色界和無色界的陰、界，入禪定、解脫定、入定，如果求覓聚集，這就叫做有求。什麼叫做不持戒？如果破戒，如果不持戒，這就叫做不持戒。什麼叫做害見？如果是六十二見及邪見，這就叫做害見。什麼叫做戒衰？如果毀壞戒律不守護堅持，這就叫做戒衰。什麼叫做見衰？如果是六十二見及邪見，這就叫做見衰。什麼叫做衰命？如果是邪命，這就叫做衰命。什麼叫做衰儀？如果不是威儀的行，這就叫做衰儀。什麼叫做衰行？如果比丘不是在自己的境界中行走，這就叫做衰行。什麼叫做作惡？不善法成就，這就叫做作惡。什麼叫做不作善？出世間的善法如果不作不成就。
【English Translation】 English version: What is craving, desire, burning thirst, attachment, and indulgence in the suffering of the dusty world? These are as described above. (One Dharma explanation is complete.)
What is called 'loss of mindfulness' (Mossa, Sanskrit: Smṛti)? If one abandons wholesome mindfulness, that is called loss of mindfulness. What is called 'incorrect knowledge' (Asampajañña, Sanskrit: Asamprājanya)? If a Bhikkhu (monk) does not use correct knowledge in going, coming, bending, stretching, turning, wearing the Saṃghāṭī (a type of robe), holding the robe and bowl, eating, drinking, relieving oneself, resting, sleeping, walking, standing, sitting, lying down, being awake, being silent, and does not protect his actions, that is called incorrect knowledge. What is called 'not guarding the sense doors'? If one grasps at sights, that is called not guarding the sense doors. What is called 'not knowing satisfaction in food'? If one does not measure the amount of food, that is called not knowing satisfaction in food.
What is called 'ignorance' (Avijjā, Sanskrit: Avidyā)? If it is the root of foolishness and unwholesomeness, that is called ignorance. What is called 'craving for existence' (Bhavataṇhā, Sanskrit: Bhavatṛṣṇā)? If it is craving for the realms of form and formlessness, that is called craving for existence. What is called 'eternalism' (sassatadiṭṭhi, Sanskrit: śāśvatadṛṣṭi)? If it is the view of permanence, that is called eternalism. What is called 'annihilationism' (ucchedadiṭṭhi, Sanskrit: ucchedadṛṣṭi)? If it is the view of annihilation, that is called annihilationism. What is called 'sensual craving' (Kāmāsava, Sanskrit: Kāmāsrava)? If one is attached to the laws of the desire realm, that is called sensual craving. What is called 'craving for existence' (Bhavāsava, Sanskrit: Bhavāsrava)? If one is attached to the laws of the form and formless realms, that is called craving for existence. What is called 'desire-seeking'? If one has not transcended the desire realm, has not known the desire realm, has not severed the desire realm, regarding the aggregates, elements, and sense bases of the desire realm—form, sound, smell, taste, touch, and mental objects—if one seeks and gathers them, that is called desire-seeking. What is called 'existence-seeking'? If one has not transcended the form and formless realms, has not known the form and formless realms, has not severed the form and formless realms, regarding the aggregates and elements of the form and formless realms—entering into meditation, liberation, and fixed concentration—if one seeks and gathers them, that is called existence-seeking. What is called 'not upholding precepts'? If one breaks precepts, if one does not uphold precepts, that is called not upholding precepts. What is called 'harmful views'? If it is the sixty-two views and wrong views, that is called harmful views. What is called 'decline in precepts'? If one destroys precepts and does not protect and maintain them, that is called decline in precepts. What is called 'decline in views'? If it is the sixty-two views and wrong views, that is called decline in views. What is called 'decline in livelihood'? If it is a wrong livelihood, that is called decline in livelihood. What is called 'decline in deportment'? If it is conduct that is not dignified, that is called decline in deportment. What is called 'decline in conduct'? If a Bhikkhu does not conduct himself within his own proper sphere, that is called decline in conduct. What is called 'doing evil'? The accomplishment of unwholesome Dharma, that is called doing evil. What is called 'not doing good'? If one does not do or accomplish supramundane wholesome Dharma.
。是名不作善。何謂親近在家。若順世間違于正行。是名親近在家。何謂親近出家。若不順在家法違於世行。是名親近出家。何謂二緣欲染。若緣凈色緣不順思惟生欲染。是名二緣欲染。何謂二緣瞋恚。緣怨憎緣不順思惟。是名二緣生瞋恚。熏如煙荒。何謂二緣生邪見。緣他邪說緣不順思惟生邪見。是名二緣生邪見。何謂瞋恚。若忿怒重忿怒。是名瞋恚。何謂伺怨。若欲報仇纏究竟纏心行癡業究竟忿怒若瞋恚。是名伺怨。何謂懷恨。若心垢穢煩惱所污。是名懷恨。何謂燋熱。若不適意。而生憂惱。是名燋熱。何謂嫉妒。若他得利養尊重恭敬禮拜。而生嫉妒重嫉妒究竟嫉妒。是名嫉妒。何謂慳惜。若財施法施貪吝。不捨聚集樂著。是名慳惜。何謂幻變。若於尊勝及餘人前。為名聞虛譽故。自覆過失。詭譎他人。何謂奸欺。若心邪曲不正。是名奸欺。何謂無慚。若自作惡內心不悔。是名無慚。複次無慚。若人無慚。于可恥法不恥。于惡不善法不恥。是名無慚。何謂無愧。若自作惡不羞他人。是名無愧。複次無愧。若人不愧。于可羞法不羞。于惡不善法不羞。是名無愧。何謂矜高。慢他自譽。是名矜高。何謂諍訟。若起身口意不善掉動粗言忿惱。是名諍訟。何謂貢高。若起不善心。嚴飾己身稱歎己善。意不開解。是名貢高。
【現代漢語翻譯】 現代漢語譯本： 這叫做不作善。什麼叫做親近在家之人？如果順從世俗，違背正確的修行，這叫做親近在家之人。什麼叫做親近出家之人？如果不順從在家的規矩，違背世俗的行事，這叫做親近出家之人。什麼叫做二緣欲染？如果緣于清凈的色相，緣于不順的思惟而生起欲染，這叫做二緣欲染。什麼叫做二緣瞋恚？緣于怨恨的人，緣于不順的思惟，這叫做二緣生瞋恚，像煙燻荒地一樣。什麼叫做二緣生邪見？緣於他人的邪說，緣于不順的思惟而生起邪見，這叫做二緣生邪見。什麼叫做瞋恚？如果忿怒、強烈的忿怒，這叫做瞋恚。什麼叫做伺怨？如果想要報仇，被纏縛，究竟地被纏縛，心行是愚癡的業，究竟的忿怒或瞋恚，這叫做伺怨。什麼叫做懷恨？如果心被垢穢、煩惱所污染，這叫做懷恨。什麼叫做燋熱？如果不合心意，而生起憂愁煩惱，這叫做燋熱。什麼叫做嫉妒？如果他人得到利益供養、尊重恭敬禮拜，而生起嫉妒、強烈的嫉妒、究竟的嫉妒，這叫做嫉妒。什麼叫做慳惜？如果對於財物佈施、佛法佈施，貪婪吝嗇，不肯施捨，聚集起來，樂於執著，這叫做慳惜。什麼叫做幻變？如果在尊貴殊勝的人以及其他人的面前，爲了名聲虛假的讚譽，掩蓋自己的過失，欺騙他人。什麼叫做奸欺？如果心邪惡彎曲不正，這叫做奸欺。什麼叫做無慚？如果自己做了惡事，內心不後悔，這叫做無慚。進一步說，無慚，如果人沒有慚愧之心，對於可恥的事情不感到羞恥，對於惡的不善的事情不感到羞恥，這叫做無慚。什麼叫做無愧？如果自己做了惡事，不羞於面對他人，這叫做無愧。進一步說，無愧，如果人沒有羞愧之心，對於可羞的事情不感到羞羞恥，對於惡的不善的事情不感到羞恥，這叫做無愧。什麼叫做矜高？輕慢他人，自我讚譽，這叫做矜高。什麼叫做諍訟？如果身口意發起不善的躁動，說粗惡的語言，忿怒惱恨，這叫做諍訟。什麼叫做貢高？如果生起不善的心，裝飾自己的身體，稱讚自己的優點，心意不開解，這叫做貢高。
【English Translation】 English version: This is called not doing good. What is called being close to a layperson? If one follows the ways of the world and goes against righteous practice, this is called being close to a layperson. What is called being close to a monastic? If one does not follow the rules of lay life and goes against worldly conduct, this is called being close to a monastic. What is called desire-contamination from two causes? If, conditioned by pure forms and by unfavorable thinking, desire-contamination arises, this is called desire-contamination from two causes. What is called anger from two causes? Conditioned by hateful enemies and by unfavorable thinking, this is called anger arising from two causes, like smoke scorching barren land. What is called wrong views arising from two causes? Conditioned by others' wrong teachings and by unfavorable thinking, wrong views arise, this is called wrong views arising from two causes. What is called anger? If it is rage, intense rage, this is called anger. What is called harboring resentment? If one desires revenge, is bound by it, ultimately bound by it, one's mind acts with ignorant karma, ultimate rage or anger, this is called harboring resentment. What is called bearing a grudge? If the mind is defiled, stained by afflictions, this is called bearing a grudge. What is called being scorched? If something is not to one's liking, and sorrow and vexation arise, this is called being scorched. What is called jealousy? If others gain profit, offerings, respect, reverence, and worship, and jealousy arises, intense jealousy, ultimate jealousy, this is called jealousy. What is called stinginess? If one is greedy and miserly with material giving and Dharma giving, unwilling to give, accumulating and delighting in attachment, this is called stinginess. What is called deception? If, in front of venerable and superior people and others, for the sake of fame and false praise, one covers up one's faults and deceives others. What is called dishonesty? If the mind is wicked, crooked, and not upright, this is called dishonesty. What is called shamelessness? If one commits evil deeds and does not regret them inwardly, this is called shamelessness. Furthermore, shamelessness: if a person is without shame, is not ashamed of shameful things, is not ashamed of evil and unwholesome things, this is called shamelessness. What is called lack of conscience? If one commits evil deeds and is not ashamed before others, this is called lack of conscience. Furthermore, lack of conscience: if a person is without conscience, is not ashamed of shameful things, is not ashamed of evil and unwholesome things, this is called lack of conscience. What is called arrogance? Belittling others and praising oneself, this is called arrogance. What is called contention? If unwholesome agitation of body, speech, and mind arises, with coarse language and angry vexation, this is called contention. What is called haughtiness? If one generates an unwholesome mind, adorns one's body, praises one's own virtues, and one's mind is not open, this is called haughtiness.
何謂放逸。若不攝亂念。是名放逸。何謂慢。若言我勝。是名慢。何謂增上慢。言我與勝等。是名增上慢(二法竟)。◎
舍利弗阿毗曇論卷第十八 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第十九
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯非問分煩惱品第十一之二
◎何謂內集。若於內法中。欲染共欲染。非不增樂欲。悕望重悕望究竟悕望。難足難滿。貪灑津漏沒枝網生本希嗜著焦渴宅忍塵瘡愛。是名內集。何謂外集。若於法欲染共欲染。乃至塵瘡愛。是名外集。何謂內外集。若於內外法欲染共欲染。乃至塵瘡愛。是名內外集。何謂悕望。若自有善法悕望故欲令他知。是名悕望。何謂大悕望。若多悕望。是名大悕望。何謂惡悕望。若自無善法悕望故。欲令他知有善。是名惡悕望。何謂貪。若於自物財賂妻子等貪慾染貪著。是名貪。何謂惡貪。若於他物財賂妻子等。欲令我有貪慾染貪著。是名惡貪。何謂非法欲染。若母師妻等作欲染行。是名非法欲染。何謂三不善根。貪不善根恚不善根癡不善根。是名三不善根。何謂三難伏。欲難伏恚難伏癡難伏。是名三難伏。何謂三闇。貪闇恚闇癡闇。是名三闇。何謂三荒。欲荒恚荒癡荒。是名三荒。何謂三纏。欲纏
【現代漢語翻譯】 現代漢語譯本 何謂放逸？如果不攝持散亂的念頭，這叫做放逸。 何謂慢？如果說『我勝』，這叫做慢。 何謂增上慢？如果說『我與勝者相等』，這叫做增上慢。（兩種法說完）
《舍利弗阿毗曇論》卷第十八 大正藏第 28 冊 No. 1548 《舍利弗阿毗曇論》
《舍利弗阿毗曇論》卷第十九
姚秦 罽賓（Kashmir） 三藏 曇摩耶舍（Dharmayasas） 共 曇摩崛多（Dharmagupta） 等譯 非問分 煩惱品第十一之二
何謂內集？如果在內法中，對於欲的染著共同產生欲的染著，不是不增長快樂的慾望，希望、重複的希望、究竟的希望，難以滿足，難以填滿，貪愛如水灑般，津液般，沉沒于枝網，生根本的希求，嗜好執著，焦渴，如住宅般，忍受塵垢瘡痍的愛，這叫做內集。 何謂外集？如果對於外法產生欲的染著共同產生欲的染著，乃至塵垢瘡痍的愛，這叫做外集。 何謂內外集？如果對於內外法產生欲的染著共同產生欲的染著，乃至塵垢瘡痍的愛，這叫做內外集。 何謂希望？如果自己有善法，因為希望的緣故想要讓別人知道，這叫做希望。 何謂大希望？如果有很多希望，這叫做大希望。 何謂惡希望？如果自己沒有善法，因為希望的緣故想要讓別人知道自己有善法，這叫做惡希望。 何謂貪？如果對於自己的物品、財物、妻子等產生貪慾的染著和貪戀執著，這叫做貪。 何謂惡貪？如果對於他人的物品、財物、妻子等，想要讓我擁有，產生貪慾的染著和貪戀執著，這叫做惡貪。 何謂非法欲染？如果與母親、老師、妻子等做出欲染的行為，這叫做非法欲染。 何謂三不善根？貪不善根、嗔不善根、癡不善根，這叫做三不善根。 何謂三難伏？欲難伏、嗔難伏、癡難伏，這叫做三難伏。 何謂三闇？貪闇、嗔闇、癡闇，這叫做三闇。 何謂三荒？欲荒、嗔荒、癡荒，這叫做三荒。 何謂三纏？欲纏
【English Translation】 English version What is negligence? If one does not restrain wandering thoughts, that is called negligence. What is pride? If one says, 'I am superior,' that is called pride. What is excessive pride? If one says, 'I am equal to the superior,' that is called excessive pride. (These are the two dharmas explained.)
Shariputra Abhidharma Shastra, Volume 18 Taisho Tripitaka, Volume 28, No. 1548, Shariputra Abhidharma Shastra
Shariputra Abhidharma Shastra, Volume 19
Translated by Dharmayasas (Dharmayasas) of Kipin (Kashmir) of the Yao Qin Dynasty, together with Dharmagupta (Dharmagupta) and others, Non-Question Section, Chapter Eleven, Part Two on Afflictions
What is internal accumulation? If, within internal dharmas, desire and attachment jointly produce desire and attachment, not failing to increase the desire for pleasure, hope, repeated hope, ultimate hope, difficult to satisfy, difficult to fill, greed like sprinkled water, like sap, sinking into the branches and nets, generating the root of craving, fondness and attachment, thirst, like a dwelling, enduring the love of dust, dirt, and sores, this is called internal accumulation. What is external accumulation? If, with respect to external dharmas, desire and attachment jointly produce desire and attachment, up to the love of dust, dirt, and sores, this is called external accumulation. What is internal and external accumulation? If, with respect to internal and external dharmas, desire and attachment jointly produce desire and attachment, up to the love of dust, dirt, and sores, this is called internal and external accumulation. What is hope? If one has good dharmas and, because of hope, wants others to know, that is called hope. What is great hope? If there is much hope, that is called great hope. What is evil hope? If one does not have good dharmas and, because of hope, wants others to know that one has good dharmas, that is called evil hope. What is greed? If, with respect to one's own possessions, wealth, wife, etc., there is greedy attachment and clinging, that is called greed. What is evil greed? If, with respect to the possessions, wealth, wife, etc., of others, one wants to possess them, generating greedy attachment and clinging, that is called evil greed. What is unlawful desire and attachment? If one engages in acts of desire and attachment with one's mother, teacher, wife, etc., that is called unlawful desire and attachment. What are the three unwholesome roots? The unwholesome root of greed, the unwholesome root of hatred, the unwholesome root of delusion, these are called the three unwholesome roots. What are the three difficult to subdue? Desire is difficult to subdue, hatred is difficult to subdue, delusion is difficult to subdue, these are called the three difficult to subdue. What are the three darknesses? The darkness of greed, the darkness of hatred, the darkness of delusion, these are called the three darknesses. What are the three wastes? The waste of desire, the waste of hatred, the waste of delusion, these are called the three wastes. What are the three bonds? The bond of desire
恚纏癡纏。是名三纏。何謂三動。欲動恚動癡動。是名三動。何謂內三垢。欲垢恚垢癡垢。是名內三垢。何謂內三競。欲競恚競癡競。是名內三競。何謂內三怨。欲怨恚怨癡怨。是名內三怨。何謂內三網。欲網恚網癡網。是名內三網。何謂內三害。欲害恚害癡害。是名內三害。何謂內三憎。欲憎恚憎癡憎。是名內三憎。何謂內三毒。欲毒恚毒癡毒。是名內三毒。何謂三勝。我慢不如慢增上慢。是名三勝。何謂三闇聚。疑惑我過去有我過去無。何姓過去有何因過去有。疑惑我當來有我當來無何姓當來有何因當來。有疑惑我現在有現在無何姓現在有何因現在有。是名三闇聚。何謂三刀。欲刀恚刀癡刀。是名三刀。何謂復有三刀身刀口刀意刀。是名復有三刀。何謂三愛。欲愛有愛非有愛。是名三愛。何謂三不攝。身不攝口不攝意不攝。是名三不攝。何謂三惡行。身惡行口惡行意惡行。是名三惡行。何謂身三惡行。殺盜邪淫。是名身三惡行。何謂意三惡行。貪恚邪見。是名意三惡行。何謂三不凈。身口意不凈。是名三不凈。何謂三不覺。身口意不覺。是名三不覺。何謂三曲。身口意不直。是名三曲。何謂三痰癊。欲痰癊恚痰癊癡痰癊。是名三痰癊。何謂三欲。欲欲恚欲害欲。是名三欲。何謂三想。欲想恚想癡想。是名三想。何
【現代漢語翻譯】 現代漢語譯本 什麼是三種纏縛？貪纏（Lobha，貪愛之纏縛），嗔纏（Dosa，嗔恨之纏縛），癡纏（Moha，愚癡之纏縛）。這被稱為三種纏縛。 什麼是三種動搖？欲動（對慾望的動搖），嗔動（對嗔恨的動搖），癡動（對愚癡的動搖）。這被稱為三種動搖。 什麼是內在的三種垢染？欲垢（慾望的垢染），嗔垢（嗔恨的垢染），癡垢（愚癡的垢染）。這被稱為內在的三種垢染。 什麼是內在的三種競爭？欲競（因慾望而競爭），嗔競（因嗔恨而競爭），癡競（因愚癡而競爭）。這被稱為內在的三種競爭。 什麼是內在的三種怨恨？欲怨（因慾望而怨恨），嗔怨（因嗔恨而怨恨），癡怨（因愚癡而怨恨）。這被稱為內在的三種怨恨。 什麼是內在的三種網？欲網（慾望之網），嗔網（嗔恨之網），癡網（愚癡之網）。這被稱為內在的三種網。 什麼是內在的三種傷害？欲害（因慾望而傷害），嗔害（因嗔恨而傷害），癡害（因愚癡而傷害）。這被稱為內在的三種傷害。 什麼是內在的三種憎恨？欲憎（因慾望而憎恨），嗔憎（因嗔恨而憎恨），癡憎（因愚癡而憎恨）。這被稱為內在的三種憎恨。 什麼是內在的三種毒？欲毒（慾望之毒），嗔毒（嗔恨之毒），癡毒（愚癡之毒）。這被稱為內在的三種毒。 什麼是三種傲慢？我慢（認為自己比別人強），不如慢（認為自己和不如自己的人一樣），增上慢（未證得的以為自己證得了）。這被稱為三種傲慢。 什麼是三種黑暗聚集？疑惑『我過去存在嗎？我過去不存在嗎？過去是什麼姓氏？過去是什麼原因造成的？』疑惑『我將來存在嗎？我將來不存在嗎？將來是什麼姓氏？將來是什麼原因造成的？』疑惑『我現在存在嗎？我現在不存在嗎？現在是什麼姓氏？現在是什麼原因造成的？』這被稱為三種黑暗聚集。 什麼是三種刀？欲刀（慾望之刀），嗔刀（嗔恨之刀），癡刀（愚癡之刀）。這被稱為三種刀。 什麼是另外的三種刀？身刀（身體之刀），口刀（言語之刀），意刀（意念之刀）。這被稱為另外的三種刀。 什麼是三種愛？欲愛（對慾望的愛），有愛（對存在的愛），非有愛（對斷滅的愛）。這被稱為三種愛。 什麼是三種不攝持？身不攝持（身體不被約束），口不攝持（言語不被約束），意不攝持（意念不被約束）。這被稱為三種不攝持。 什麼是三種惡行？身惡行（身體的惡行），口惡行（言語的惡行），意惡行（意念的惡行）。這被稱為三種惡行。 什麼是身體的三種惡行？殺生（殺害生命），偷盜（偷取他人財物），邪淫（不正當的性行為）。這被稱為身體的三種惡行。 什麼是意念的三種惡行？貪婪（貪得無厭），嗔恨（憎恨惱怒），邪見（錯誤的見解）。這被稱為意念的三種惡行。 什麼是三種不凈？身不凈（身體不凈），口不凈（言語不凈），意不凈（意念不凈）。這被稱為三種不凈。 什麼是三種不覺？身不覺（身體不覺知），口不覺（言語不覺知），意不覺（意念不覺知）。這被稱為三種不覺。 什麼是三種彎曲？身不直（身體不正直），口不直（言語不正直），意不直（意念不正直）。這被稱為三種彎曲。 什麼是三種痰癊？欲痰癊（因慾望而生的障礙），嗔痰癊（因嗔恨而生的障礙），癡痰癊（因愚癡而生的障礙）。這被稱為三種痰癊。 什麼是三種慾望？欲欲（對慾望的慾望），嗔欲（因嗔恨而生的慾望），害欲（想要傷害的慾望）。這被稱為三種慾望。 什麼是三種想法？欲想（對慾望的想法），嗔想（對嗔恨的想法），癡想（對愚癡的想法）。這被稱為三種想法。
【English Translation】 English version What are the three fetters? The fetter of greed (Lobha), the fetter of hatred (Dosa), the fetter of delusion (Moha). These are called the three fetters. What are the three disturbances? Disturbance of desire, disturbance of hatred, disturbance of delusion. These are called the three disturbances. What are the three internal defilements? Defilement of desire, defilement of hatred, defilement of delusion. These are called the three internal defilements. What are the three internal competitions? Competition of desire, competition of hatred, competition of delusion. These are called the three internal competitions. What are the three internal resentments? Resentment of desire, resentment of hatred, resentment of delusion. These are called the three internal resentments. What are the three internal nets? Net of desire, net of hatred, net of delusion. These are called the three internal nets. What are the three internal harms? Harm of desire, harm of hatred, harm of delusion. These are called the three internal harms. What are the three internal aversions? Aversion of desire, aversion of hatred, aversion of delusion. These are called the three internal aversions. What are the three internal poisons? Poison of desire, poison of hatred, poison of delusion. These are called the three internal poisons. What are the three kinds of conceit? Conceit (thinking oneself superior), inferior conceit (thinking oneself equal to those inferior), excessive conceit (thinking one has attained what one has not). These are called the three kinds of conceit. What are the three gatherings of darkness? Doubt: 'Did I exist in the past? Did I not exist in the past? What was my name in the past? What was the cause of my past?' Doubt: 'Will I exist in the future? Will I not exist in the future? What will be my name in the future? What will be the cause of my future?' Doubt: 'Do I exist now? Do I not exist now? What is my name now? What is the cause of my present?' These are called the three gatherings of darkness. What are the three knives? Knife of desire, knife of hatred, knife of delusion. These are called the three knives. What are the other three knives? Knife of body, knife of speech, knife of mind. These are called the other three knives. What are the three kinds of craving? Craving for sensual pleasure, craving for existence, craving for non-existence. These are called the three kinds of craving. What are the three kinds of non-restraint? Non-restraint of body, non-restraint of speech, non-restraint of mind. These are called the three kinds of non-restraint. What are the three kinds of evil conduct? Evil conduct of body, evil conduct of speech, evil conduct of mind. These are called the three kinds of evil conduct. What are the three kinds of evil conduct of body? Killing, stealing, sexual misconduct. These are called the three kinds of evil conduct of body. What are the three kinds of evil conduct of mind? Greed, hatred, wrong view. These are called the three kinds of evil conduct of mind. What are the three kinds of impurity? Impurity of body, impurity of speech, impurity of mind. These are called the three kinds of impurity. What are the three kinds of non-awareness? Non-awareness of body, non-awareness of speech, non-awareness of mind. These are called the three kinds of non-awareness. What are the three kinds of crookedness? Crookedness of body, crookedness of speech, crookedness of mind. These are called the three kinds of crookedness. What are the three kinds of phlegm? Phlegm of desire, phlegm of hatred, phlegm of delusion. These are called the three kinds of phlegm. What are the three kinds of desire? Desire for desire, desire for hatred, desire for harm. These are called the three kinds of desire. What are the three kinds of thought? Thought of desire, thought of hatred, thought of delusion. These are called the three kinds of thought.
謂三覺。欲覺恚覺害覺。是名三覺。何謂三求。身求口求意求。是名三求。何謂三火。慾火恚火癡火。是名三火。何謂三熅。欲熅恚熅癡熅。是名三熅。何謂三暖。欲暖恚暖癡暖。是名三暖。何謂三炙。欲炙恚炙癡炙。是名三炙。何謂三熱。欲熱恚熱癡熱。是名三熱。何謂三焦。欲焦恚焦癡焦。是名三焦。何謂三惡。身惡口惡意惡。是名三惡。何謂三有。欲有色有無色有。是名三有。何謂三漏。欲漏有漏無明漏。是名三漏。何謂三濁。身口意濁。是名三濁。何謂三不軟。身不軟口不軟意不軟。是名三不軟。何謂三不除。身不除口不除意不除。是名三不除(三法竟)。
何謂四流。欲流有流見流無明流。是名四流。何謂四扼。欲扼有扼見扼無明扼。是名四軛。何謂四取。欲取有取戒取我取。是名四取。
何謂四染欲染色染無色染見染。是名四染何謂口四惡行。妄語綺語兩舌惡口。是名口四惡行。何謂四結。悕望身結瞋恚身結戒道身結見實身結。是名四結。何謂四箭。欲箭瞋箭慢箭見箭。是名四箭。
何謂四識住處。比丘識依色作色為境界。色中止愛相續。得增長廣大。受想行住處亦如是。是名四識住處。
何謂四緣生愛。若比丘緣衣生愛緣食生愛緣臥具生愛緣醫藥生愛。是名四緣生愛。何謂四
【現代漢語翻譯】 現代漢語譯本 什麼是三覺？欲覺（對慾望的感受），恚覺（對憤怒的感受），害覺（對傷害的感受）。這被稱為三覺。什麼是三求？身求（身體的追求），口求（言語的追求），意求（思想的追求）。這被稱為三求。什麼是三火？慾火（慾望之火），恚火（憤怒之火），癡火（愚癡之火）。這被稱為三火。什麼是三熅？欲熅（慾望的熾熱），恚熅（憤怒的熾熱），癡熅（愚癡的熾熱）。這被稱為三熅。什麼是三暖？欲暖（慾望的溫暖），恚暖（憤怒的溫暖），癡暖（愚癡的溫暖）。這被稱為三暖。什麼是三炙？欲炙（慾望的燒灼），恚炙（憤怒的燒灼），癡炙（愚癡的燒灼）。這被稱為三炙。什麼是三熱？欲熱（慾望的熱），恚熱（憤怒的熱），癡熱（愚癡的熱）。這被稱為三熱。什麼是三焦？欲焦（慾望的焦灼），恚焦（憤怒的焦灼），癡焦（愚癡的焦灼）。這被稱為三焦。什麼是三惡？身惡（身體的惡行），口惡（言語的惡行），意惡（思想的惡行）。這被稱為三惡。什麼是三有？欲有（欲界的存在），色有（色界的存在），無色有（無色界的存在）。這被稱為三有。什麼是三漏？欲漏（欲界的煩惱），有漏（色界和無色界的煩惱），無明漏（無明的煩惱）。這被稱為三漏。什麼是三濁？身濁（身體的污濁），口濁（言語的污濁），意濁（思想的污濁）。這被稱為三濁。什麼是不柔軟的三種？身體不柔軟，言語不柔軟，思想不柔軟。這被稱為三種不柔軟。什麼是不去除的三種？身體不去除（惡行），言語不去除（惡行），思想不去除（惡行）。這被稱為三種不去除（三法結束）。
什麼是四流？欲流（慾望之流），有流（存在的執著之流），見流（錯誤的見解之流），無明流（無明之流）。這被稱為四流。什麼是四扼？欲扼（慾望的束縛），有扼（存在的執著之束縛），見扼（錯誤的見解之束縛），無明扼（無明的束縛）。這被稱為四扼。什麼是四取？欲取（對慾望的執取），有取（對存在的執取），戒取（對戒律的錯誤執取），我取（對自我的執取）。這被稱為四取。
什麼是四染？欲染色染（對欲界的貪染），無色染（對無色界的貪染），見染（對錯誤見解的貪染）。這被稱為四染。什麼是口四惡行？妄語（說謊），綺語（花言巧語），兩舌（挑撥離間），惡口（惡語傷人）。這被稱為口四惡行。什麼是四結？悕望身結（對身體的期望和執著），瞋恚身結（對身體的嗔恨），戒道身結（對戒律和修行道路的執著），見實身結（對錯誤見解的執著）。這被稱為四結。什麼是四箭？欲箭（慾望之箭），瞋箭（嗔恨之箭），慢箭（傲慢之箭），見箭（邪見之箭）。這被稱為四箭。
什麼是四識住處？比丘的識依附於色（物質），以色為境界，在色中停止、喜愛並相續，從而得到增長和廣大。受（感受）、想（想像）、行（行為）的住處也像這樣。這被稱為四識住處。
什麼是四緣生愛？如果比丘因為衣服而生愛，因為食物而生愛，因為臥具而生愛，因為醫藥而生愛。這被稱為四緣生愛。什麼是四...
【English Translation】 English version What are the three feelings (覺, jue)? Feeling of desire (欲覺, yu jue), feeling of anger (恚覺, hui jue), feeling of harm (害覺, hai jue). These are called the three feelings. What are the three seekings (求, qiu)? Seeking of the body (身求, shen qiu), seeking of the mouth (口求, kou qiu), seeking of the mind (意求, yi qiu). These are called the three seekings. What are the three fires (火, huo)? Fire of desire (恚火, hui huo), fire of anger (癡火, chi huo), fire of delusion (癡火, chi huo). These are called the three fires. What are the three heats (熅, yun)? Heat of desire (欲熅, yu yun), heat of anger (恚熅, hui yun), heat of delusion (癡熅, chi yun). These are called the three heats. What are the three warmths (暖, nuan)? Warmth of desire (欲暖, yu nuan), warmth of anger (恚暖, hui nuan), warmth of delusion (癡暖, chi nuan). These are called the three warmths. What are the three scorchings (炙, zhi)? Scorching of desire (欲炙, yu zhi), scorching of anger (恚炙, hui zhi), scorching of delusion (癡炙, chi zhi). These are called the three scorchings. What are the three heats (熱, re)? Heat of desire (欲熱, yu re), heat of anger (恚熱, hui re), heat of delusion (癡熱, chi re). These are called the three heats. What are the three burnings (焦, jiao)? Burning of desire (欲焦, yu jiao), burning of anger (恚焦, hui jiao), burning of delusion (癡焦, chi jiao). These are called the three burnings. What are the three evils (惡, e)? Evil of the body (身惡, shen e), evil of the mouth (口惡, kou e), evil of the mind (意惡, yi e). These are called the three evils. What are the three existences (有, you)? Existence in the desire realm (欲有, yu you), existence in the form realm (色有, se you), existence in the formless realm (無色有, wu se you). These are called the three existences. What are the three outflows (漏, lou)? Outflow of desire (欲漏, yu lou), outflow of existence (有漏, you lou), outflow of ignorance (無明漏, wu ming lou). These are called the three outflows. What are the three turbidities (濁, zhuo)? Turbidity of the body (身口意濁, shen kou yi zhuo), turbidity of the mouth, turbidity of the mind. These are called the three turbidities. What are the three non-suppleness (不軟, bu ruan)? Non-suppleness of the body (身不軟, shen bu ruan), non-suppleness of the mouth (口不軟, kou bu ruan), non-suppleness of the mind (意不軟, yi bu ruan). These are called the three non-suppleness. What are the three non-removals (不除, bu chu)? Non-removal of the body (身不除, shen bu chu), non-removal of the mouth (口不除, kou bu chu), non-removal of the mind (意不除, yi bu chu). These are called the three non-removals (End of the three dharmas).
What are the four floods (流, liu)? Flood of desire (欲流, yu liu), flood of existence (有流, you liu), flood of views (見流, jian liu), flood of ignorance (無明流, wu ming liu). These are called the four floods. What are the four yokes (扼, e)? Yoke of desire (欲扼, yu e), yoke of existence (有扼, you e), yoke of views (見扼, jian e), yoke of ignorance (無明扼, wu ming e). These are called the four yokes. What are the four attachments (取, qu)? Attachment to desire (欲取, yu qu), attachment to existence (有取, you qu), attachment to precepts (戒取, jie qu), attachment to self (我取, wo qu). These are called the four attachments.
What are the four stains (染, ran)? Stain of desire realm (欲染色染, yu se ran), stain of form realm (色染, se ran), stain of formless realm (無色染, wu se ran), stain of views (見染, jian ran). These are called the four stains. What are the four evil deeds of the mouth? False speech (妄語, wang yu), embellished speech (綺語, qi yu), divisive speech (兩舌, liang she), harsh speech (惡口, e kou). These are called the four evil deeds of the mouth. What are the four bonds (結, jie)? Bond of hope for the body (悕望身結, xi wang shen jie), bond of anger towards the body (瞋恚身結, chen hui shen jie), bond of precepts and paths for the body (戒道身結, jie dao shen jie), bond of views as reality for the body (見實身結, jian shi shen jie). These are called the four bonds. What are the four arrows (箭, jian)? Arrow of desire (欲箭, yu jian), arrow of anger (瞋箭, chen jian), arrow of pride (慢箭, man jian), arrow of views (見箭, jian jian). These are called the four arrows.
What are the four abodes of consciousness (識住處, shi zhu chu)? A Bhikkhu's consciousness relies on form (色, se), takes form as its object, stops in form, loves and continues in form, thus gaining growth and expansion. The abodes of feeling (受, shou), perception (想, xiang), and volition (行, xing) are also like this. These are called the four abodes of consciousness.
What are the four conditions for the arising of love? If a Bhikkhu develops love because of clothing, develops love because of food, develops love because of bedding, develops love because of medicine. These are called the four conditions for the arising of love. What are the four...
愛相緣。若緣愛生愛緣愛生憎緣憎生憎緣憎生愛。是名四愛相緣。
何謂四惡道行。欲惡道行恚惡道行畏惡道行癡惡道行。是名四惡道行。何謂四業煩惱。殺生業煩惱竊盜業煩惱邪淫業煩惱妄語業煩惱。是名四業煩惱。
何謂四顛倒。無常謂常。想顛倒心顛倒見顛倒。苦謂樂。想顛倒心顛倒見顛倒。無我謂我。想顛倒心顛倒見顛倒。不凈謂凈。想顛倒心顛倒。見顛倒。是名四顛倒。
何謂四怖。王法怖賊盜怖火怖水怖。是名四怖。何謂復有四怖。老怖病怖死怖惡趣怖。何謂復有四怖。波怖濤涌怖洄澓怖失收摩羅怖(秦言𩹄魚)。何謂復有四怖。自衰怖誹謗怖孤遺怖無子怖。是名復有四怖。
何謂四退轉法。如世尊說四退轉法。何謂四。比丘尊重瞋恚不尊重正法。尊重憎嫉不尊重正法。尊重利養不尊重正法。尊重恭敬不尊重正法。
瞋恚憎嫉 利養恭敬 如是尊重 比丘失道 良田敗種 善法不生
是名四退轉法(四法竟)。
何謂五欲。眼識色愛喜適意愛色慾染相續。耳鼻舌身識觸亦如是說。是名五欲。
何謂五蓋。欲染蓋瞋恚睡眠掉悔疑蓋。是名五蓋。何謂五下分煩惱。身見疑戒盜欲染恚。是名五下分煩惱。何謂五上分煩惱。色染無色染無明慢掉。是名
【現代漢語翻譯】 現代漢語譯本： 愛相緣。如果因為愛而生愛，因為愛而生憎，因為憎而生憎，因為憎而生愛。這叫做四種愛互相緣起。
什麼叫做四惡道行？欲惡道行、恚惡道行、畏惡道行、癡惡道行。這叫做四惡道行。什麼叫做四業煩惱？殺生業煩惱、偷盜業煩惱、邪淫業煩惱、妄語業煩惱。這叫做四業煩惱。
什麼叫做四顛倒？于無常認為是常，這是想顛倒、心顛倒、見顛倒。于苦認為是樂，這是想顛倒、心顛倒、見顛倒。于無我認為是真我，這是想顛倒、心顛倒、見顛倒。于不凈認為是清凈，這是想顛倒、心顛倒、見顛倒。這叫做四顛倒。
什麼叫做四怖畏？王法怖畏、賊盜怖畏、火怖畏、水怖畏。這叫做四怖畏。什麼叫做另外的四怖畏？老怖畏、病怖畏、死怖畏、惡趣怖畏。什麼叫做另外的四怖畏？波浪怖畏、濤涌怖畏、洄澓怖畏、失收摩羅（Śiśumāra，秦言𩹄魚，指鱷魚）怖畏。什麼叫做另外的四怖畏？自身衰敗怖畏、誹謗怖畏、孤立遺棄怖畏、沒有子嗣怖畏。這叫做另外的四怖畏。
什麼叫做四種退轉之法？正如世尊所說的四種退轉之法。什麼是四種？比丘尊重瞋恚而不尊重正法，尊重憎嫉而不尊重正法，尊重利養而不尊重正法，尊重恭敬而不尊重正法。
瞋恚憎嫉，利養恭敬，如果這樣尊重，比丘就會失去正道，如同良田播下壞種子，善法無法生長。
這叫做四種退轉之法（四法完畢）。
什麼叫做五欲？眼識對色產生愛、喜、適意，愛和貪染相續不斷。耳、鼻、舌、身識對聲、香、味、觸也是如此。這叫做五欲。
什麼叫做五蓋？欲染蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑蓋。這叫做五蓋。什麼叫做五下分煩惱？身見（Sakkāya-ditthi）疑（Vicikicchā）戒禁取見（Sīlabbata-parāmāsa）欲染（Kāmacchanda）恚（Vyāpāda）。這叫做五下分煩惱。什麼叫做五上分煩惱？色染（Rūparāga）無色染（Arūparāga）無明（Avijjā）慢（Māna）掉（Uddhacca）。這叫做
【English Translation】 English version: Love is conditioned by love. If love arises from love, hate arises from love. If hate arises from hate, love arises from hate. These are called the four conditions of love.
What are the four evil courses of conduct? Evil conduct of desire, evil conduct of hatred, evil conduct of fear, evil conduct of delusion. These are called the four evil courses of conduct. What are the four karmic defilements? The karmic defilement of killing, the karmic defilement of stealing, the karmic defilement of sexual misconduct, the karmic defilement of lying. These are called the four karmic defilements.
What are the four inversions? Regarding impermanence as permanence: this is inversion of perception, inversion of mind, inversion of view. Regarding suffering as pleasure: this is inversion of perception, inversion of mind, inversion of view. Regarding no-self as self: this is inversion of perception, inversion of mind, inversion of view. Regarding impurity as purity: this is inversion of perception, inversion of mind, inversion of view. These are called the four inversions.
What are the four fears? Fear of royal law, fear of thieves, fear of fire, fear of water. These are called the four fears. What are the other four fears? Fear of old age, fear of sickness, fear of death, fear of evil destinies. What are the other four fears? Fear of waves, fear of surging tides, fear of whirlpools, fear of Śiśumāra (秦言𩹄魚, crocodile). What are the other four fears? Fear of one's own decline, fear of slander, fear of being orphaned and abandoned, fear of having no children. These are called the other four fears.
What are the four causes of decline? As the World-Honored One said, there are four causes of decline. What are the four? A Bhikshu (比丘) respects anger and does not respect the true Dharma (正法); respects jealousy and does not respect the true Dharma; respects gain and does not respect the true Dharma; respects reverence and does not respect the true Dharma.
Anger and jealousy, gain and reverence, if respect is given in this way, the Bhikshu will lose the path, like good fields sown with bad seeds, good Dharma will not arise.
These are called the four causes of decline (end of the four Dharmas).
What are the five desires? Eye consciousness recognizes form, and love, joy, and satisfaction arise, with love and attachment continuing. The same is said for ear, nose, tongue, and body consciousness recognizing sound, smell, taste, and touch. These are called the five desires.
What are the five hindrances? The hindrance of sensual desire, the hindrance of hatred, the hindrance of sleepiness, the hindrance of restlessness and remorse, the hindrance of doubt. These are called the five hindrances. What are the five lower fetters? Self-view (Sakkāya-ditthi), doubt (Vicikicchā), clinging to rites and rituals (Sīlabbata-parāmāsa), sensual desire (Kāmacchanda), hatred (Vyāpāda). These are called the five lower fetters. What are the five higher fetters? Desire for form (Rūparāga), desire for the formless (Arūparāga), ignorance (Avijjā), conceit (Māna), restlessness (Uddhacca). These are called
五上分煩惱。
何謂五道。地獄畜生餓鬼人天。是名五道。
何謂五心荒。如比丘疑惑世尊。不信不度不解。比丘心疑惑世尊。心不信不度不解已。比丘心不向世尊不信不親近不解已。此謂初心荒。法僧亦如是。複次比丘戒有缺行荒行垢行。比丘戒缺行荒行垢行已。比丘心不向戒不信不親近不解。比丘不向戒不信不親近不解已。是名四心荒。複次比丘心惱害諸凈梵行者。心荒不信。毀罵惡言輕謗諸梵凈行者。比丘惱害諸梵凈行。諸惱害心荒于不信。毀罵惡言輕謗諸梵凈行者已。比丘心不向諸梵凈行者。不信不親近不解。比丘心不向諸梵凈行者。不信不親近不解已。是名五心荒。
何謂五心纏。如比丘身不離染不離欲不離愛不離渴不離燋熱。比丘不離染不離欲不離愛不離渴不離燋熱已。比丘心不向勤進信寂靜斷結。比丘不向勤精進信寂靜斷結已。此謂初心纏。複次比丘勤行色慾等樂。勤行臥具睡眠樂。比丘勤行色慾等樂。勤行臥具睡眠已。比丘心不向勤精進正信寂靜行斷結。比丘心不向勤精進正信寂靜行斷已。是名第二第三心纏。複次比丘得少進便住不上求。未得欲得。未解欲解。未證欲證。比丘得少進便住不上求。未得欲得未解欲解未證欲證已。比丘不向勤精進正信寂靜行斷結。比丘心不向勤精進
【現代漢語翻譯】 現代漢語譯本： 五上分煩惱。
什麼是五道（wǔ dào，指眾生輪迴的五個去處）？地獄（dì yù）、畜生（chù shēng）、餓鬼（è guǐ）、人（rén）、天（tiān）。這被稱為五道。
什麼是五心荒（wǔ xīn huāng，指五種使內心荒蕪的狀態）？例如，如果比丘（bǐ qiū，佛教出家男眾）對比丘疑惑世尊（shì zūn，對釋迦牟尼佛的尊稱），不相信、不度化、不理解。比丘心疑惑世尊，心不相信、不度化、不理解之後，比丘的心不向往世尊，不相信、不親近、不理解。這被稱為初心荒。對於佛法（fǎ）和僧伽（sēng，佛教僧團）也是如此。其次，比丘在戒律（jiè lǜ）上有缺失、行為荒廢、行為污垢。比丘戒律缺失、行為荒廢、行為污垢之後，比丘的心不向往戒律，不相信、不親近、不理解。比丘不向往戒律，不相信、不親近、不理解之後，這被稱為四心荒。再次，比丘的心惱害那些清凈的修行者（fàn xíng zhě，指遵守梵行的人），內心荒蕪而不相信，譭謗、惡語、輕視、誹謗那些清凈的修行者。比丘惱害那些清凈的修行者，因為惱害的心而荒蕪而不相信，譭謗、惡語、輕視、誹謗那些清凈的修行者之後，比丘的心不向往那些清凈的修行者，不相信、不親近、不理解。比丘的心不向往那些清凈的修行者，不相信、不親近、不理解之後，這被稱為五心荒。
什麼是五心纏（wǔ xīn chán，指五種纏縛內心的狀態）？例如，比丘的身體不離開貪染（rǎn），不離開慾望（yù），不離開愛（ài），不離開渴求（kě qiú），不離開焦熱（jiāo rè）。比丘不離開貪染，不離開慾望，不離開愛，不離開渴求，不離開焦熱之後，比丘的心不向往勤奮精進（qín fèn jīng jìn）、相信寂靜（jì jìng）、斷除煩惱（duàn chú fán nǎo）。比丘不向往勤奮精進、相信寂靜、斷除煩惱之後，這被稱為初心纏。其次，比丘勤于修行等樂（xì lè děng lè，指嬉戲玩樂），勤于修行臥具睡眠之樂。比丘勤于修行等樂，勤于修行臥具睡眠之後，比丘的心不向往勤奮精進、正信（zhèng xìn，正確的信仰）、寂靜的修行、斷除煩惱。比丘的心不向往勤奮精進、正信、寂靜的修行、斷除煩惱之後，這被稱為第二、第三心纏。再次，比丘得到少許進步便停止不向上追求，未得到的想要得到，未理解的想要理解，未證悟的想要證悟。比丘得到少許進步便停止不向上追求，未得到的想要得到，未理解的想要理解，未證悟的想要證悟之後，比丘不向往勤奮精進、正信、寂靜的修行、斷除煩惱。比丘的心不向往勤奮精進
【English Translation】 English version: The five upper divisions of afflictions.
What are the five paths (wǔ dào, the five realms of rebirth)? They are: hell (dì yù), animals (chù shēng), hungry ghosts (è guǐ), humans (rén), and gods (tiān). These are called the five paths.
What are the five mental wastes (wǔ xīn huāng, five states that desolate the mind)? For example, if a Bhikshu (bǐ qiū, a Buddhist monk) doubts the World Honored One (shì zūn, a respectful title for Shakyamuni Buddha), does not believe, does not deliver, does not understand. After the Bhikshu's mind doubts the World Honored One, and the mind does not believe, does not deliver, does not understand, the Bhikshu's mind does not turn towards the World Honored One, does not believe, does not approach, does not understand. This is called the first mental waste. It is the same for the Dharma (fǎ) and the Sangha (sēng, the Buddhist monastic community). Furthermore, the Bhikshu has deficiencies in precepts (jiè lǜ), abandoned conduct, and defiled conduct. After the Bhikshu's precepts are deficient, conduct is abandoned, and conduct is defiled, the Bhikshu's mind does not turn towards the precepts, does not believe, does not approach, does not understand. After the Bhikshu does not turn towards the precepts, does not believe, does not approach, does not understand, this is called the four mental wastes. Again, the Bhikshu's mind harms those who practice pure conduct (fàn xíng zhě, those who observe Brahmacharya), the mind is wasted and does not believe, slanders, speaks evil words, belittles, and defames those who practice pure conduct. After the Bhikshu harms those who practice pure conduct, because of the harming mind, it is wasted and does not believe, slanders, speaks evil words, belittles, and defames those who practice pure conduct, the Bhikshu's mind does not turn towards those who practice pure conduct, does not believe, does not approach, does not understand. After the Bhikshu's mind does not turn towards those who practice pure conduct, does not believe, does not approach, does not understand, this is called the five mental wastes.
What are the five mental entanglements (wǔ xīn chán, five states that bind the mind)? For example, the Bhikshu's body does not leave attachment (rǎn), does not leave desire (yù), does not leave love (ài), does not leave craving (kě qiú), does not leave burning heat (jiāo rè). After the Bhikshu does not leave attachment, does not leave desire, does not leave love, does not leave craving, does not leave burning heat, the Bhikshu's mind does not turn towards diligent effort (qín fèn jīng jìn), believing in tranquility (jì jìng), cutting off afflictions (duàn chú fán nǎo). After the Bhikshu does not turn towards diligent effort, believing in tranquility, cutting off afflictions, this is called the first mental entanglement. Furthermore, the Bhikshu diligently practices amusement and pleasure (xì lè děng lè, playful enjoyment), diligently practices the pleasure of bedding and sleep. After the Bhikshu diligently practices amusement and pleasure, diligently practices the pleasure of bedding and sleep, the Bhikshu's mind does not turn towards diligent effort, right faith (zhèng xìn, correct belief), tranquil practice, cutting off afflictions. After the Bhikshu's mind does not turn towards diligent effort, right faith, tranquil practice, cutting off afflictions, this is called the second and third mental entanglements. Again, the Bhikshu stops after gaining a little progress and does not seek further, wants to obtain what has not been obtained, wants to understand what has not been understood, wants to realize what has not been realized. After the Bhikshu stops after gaining a little progress and does not seek further, wants to obtain what has not been obtained, wants to understand what has not been understood, wants to realize what has not been realized, the Bhikshu does not turn towards diligent effort, right faith, tranquil practice, cutting off afflictions. The Bhikshu's mind does not turn towards diligent effort
正信寂靜行斷結已。是名第四心纏。複次比丘悕望生種種天上故。行梵凈行。我以此戒道苦行梵凈行。令我作天王或作輔臣。比丘悕望生種種天上故。行梵凈行。我以此戒道苦行梵凈行。令我作天王。或作輔臣已。比丘心不向勤精進正信寂靜行斷結。比丘心不向勤精進正信寂靜行斷結已。是名五心纏。
何謂五怖。若殺生緣殺生故於現世怖未來世怖。竊盜邪淫妄語飲酒放逸處怖亦如是。是名五怖。五怨亦如是。
何謂五無間。殺父無間。殺母無間。殺阿羅漢無間。破眾僧無間。噁心出佛身血無間。是名五無間。
何謂五犯戒。殺生盜竊邪淫妄語飲酒放逸。是名五犯戒。
何謂五非法語。非時語無實語無義語非法語不調順語。是名五非法語。何謂五不樂。不樂獨處不樂出世不樂寂靜不樂梵行不樂諸善法。是名五不樂。
何謂五憎惡。不親自親不應呵橫呵數到白衣家常喜多語好行乞求。是名五憎惡。
何謂五瞋恚本法。作礙觸惱瞋恚諍訟專執是名五瞋恚本法。
何謂五憂本法。憂悲苦惱眾苦。是名五憂本法。
何謂五嫉妒。舍宅嫉妒豪族嫉妒利養嫉妒名聞嫉妒是名五嫉妒。
何謂五緣睡眠。欠呿𧄼懵不樂身重心沉沒。是名五緣睡眠。
何謂犯戒五過患。自
【現代漢語翻譯】 現代漢語譯本： 正信、寂靜的修行已經斷除了煩惱結縛，這被稱為第四種心纏。 再者，比丘希望能夠轉生到各種各樣的天界，因此修行清凈的梵行。『我憑藉這持戒、苦行和清凈的梵行，希望能夠成為天王或者天王的輔臣。』比丘因為希望轉生到各種各樣的天界，因此修行清凈的梵行。『我憑藉這持戒、苦行和清凈的梵行，希望能夠成為天王或者天王的輔臣。』比丘的心不傾向於勤奮精進、正信和寂靜的修行，無法斷除煩惱結縛。比丘的心不傾向於勤奮精進、正信和寂靜的修行，無法斷除煩惱結縛，這被稱為第五種心纏。
什麼是五怖？如果因為殺生，由於殺生的緣故，在現世感到恐怖，在未來世也感到恐怖。偷盜、邪淫、妄語、飲酒放逸等行為，也會導致同樣的恐怖。這被稱為五怖。 五怨也是如此。
什麼是五無間（pañcānantarya）？殺父是無間罪，殺母是無間罪，殺阿羅漢（Arhat，已證悟者）是無間罪，破壞僧團是無間罪，以惡意使佛陀（Buddha）流血是無間罪。這被稱為五無間罪。
什麼是五犯戒？殺生、偷盜、邪淫、妄語、飲酒放逸。這被稱為五犯戒。
什麼是五非法語？不合時宜的言語，不真實的言語，沒有意義的言語，不符合佛法的言語，不調和順應的言語。這被稱為五非法語。 什麼是五不樂？不樂於獨處，不樂於出世，不樂於寂靜，不樂於梵行，不樂於各種善法。這被稱為五不樂。
什麼是五憎惡？不親自親近（僧人），不應該呵斥卻橫加呵斥，頻繁出入在家居士的住所，常常喜歡多說話，喜歡乞求。這被稱為五憎惡。
什麼是五瞋恚本法？製造障礙，引發觸惱，產生瞋恚，引起爭訟，固執己見。這被稱為五瞋恚本法。
什麼是五憂本法？憂愁、悲傷、痛苦、煩惱、各種苦。這被稱為五憂本法。
什麼是五嫉妒？對住所的嫉妒，對豪門的嫉妒，對利養的嫉妒，對名聞的嫉妒。這被稱為五嫉妒。
什麼是五緣睡眠？打哈欠，精神恍惚，不快樂，身體沉重，內心沉沒。這被稱為五緣睡眠。
什麼是犯戒的五種過患？自己...
【English Translation】 English version: Right faith and tranquil practice have severed the bonds. This is called the fourth mental entanglement. Furthermore, a Bhikkhu (Buddhist monk) hopes to be reborn in various heavens, therefore practicing pure conduct. 'By this precept, ascetic practice, and pure conduct, may I become a Devaraja (heavenly king) or a minister.' A Bhikkhu hopes to be reborn in various heavens, therefore practicing pure conduct. 'By this precept, ascetic practice, and pure conduct, may I become a Devaraja or a minister.' The Bhikkhu's mind does not incline towards diligent effort, right faith, and tranquil practice to sever the bonds. The Bhikkhu's mind does not incline towards diligent effort, right faith, and tranquil practice to sever the bonds. This is called the fifth mental entanglement.
What are the five fears? If one kills, due to the cause of killing, one fears in the present life and fears in the future life. Stealing, sexual misconduct, false speech, drinking alcohol, and indulging in negligence also lead to the same fears. These are called the five fears. The five enmities are also the same.
What are the five ānantarika-karma (deeds with immediate retribution)? Killing one's father is an ānantarika-karma, killing one's mother is an ānantarika-karma, killing an Arhat (one who has attained enlightenment) is an ānantarika-karma, causing dissension in the Sangha (Buddhist monastic community) is an ānantarika-karma, and with malicious intent, drawing blood from the body of a Buddha (enlightened one) is an ānantarika-karma. These are called the five ānantarika-karma.
What are the five transgressions of precepts? Killing, stealing, sexual misconduct, false speech, and indulging in negligence. These are called the five transgressions of precepts.
What are the five unrighteous speeches? Speaking out of time, speaking untruthfully, speaking without meaning, speaking contrary to the Dharma (Buddhist teachings), and speaking discordantly. These are called the five unrighteous speeches. What are the five displeasures? Not delighting in solitude, not delighting in renunciation, not delighting in tranquility, not delighting in pure conduct, and not delighting in wholesome qualities. These are called the five displeasures.
What are the five aversions? Not personally associating (with monks), scolding when one should not scold, frequently visiting laypeople's homes, often liking to talk too much, and liking to beg. These are called the five aversions.
What are the five roots of anger? Creating obstacles, causing annoyance, generating anger, causing disputes, and being stubbornly attached. These are called the five roots of anger.
What are the five roots of sorrow? Sorrow, grief, suffering, distress, and various kinds of suffering. These are called the five roots of sorrow.
What are the five jealousies? Jealousy of dwellings, jealousy of noble families, jealousy of gains, and jealousy of fame. These are called the five jealousies.
What are the five causes of sleepiness? Yawning, drowsiness, unhappiness, heaviness of body, and sinking of mind. These are called the five causes of sleepiness.
What are the five faults of transgressing precepts? Oneself...
招衰損他為呵責惡名流佈死時有悔后墮惡道。是名犯戒五過患。何謂復有犯戒五過患。緣犯戒故。未得財物。不得已得財物欺奪。若至剎利眾婆羅門眾居士眾沙門眾中。心懷恐懼。為沙門婆羅門。遠稱過惡。身壞命終。便墮惡道。是名犯戒五過患。
何謂五不敬順。不敬順父母沙門婆羅門尊長不敬順(五法竟)。◎
◎何謂六依貪喜。眼識色愛喜適意愛色慾染相續。現得希望。當得曾得。憶念過去變滅生喜。此謂初依貪喜。耳鼻舌身意亦如是。是名六依貪喜。何謂六依貪憂。眼識色愛喜適意愛色慾染相續。現在不得恐未來不得曾得。憶念過去變滅生憂。是名初依貪憂。耳鼻舌身意亦如是。是名六依貪憂。何謂六依貪舍。凡夫人眼見色生舍。癡如小兒不觀過患。不知果報。如是不知。不分別色便舍。是名初依貪舍。耳鼻舌身意亦如是。是名六依貪舍。何謂六染。於色中染。聲香味觸法中染。是名六染。
何謂六樂。於色中樂。聲香味觸法中樂。是名六樂。何謂復有六樂。樂諸業。樂語。樂睡眠。樂聚集。樂居宅。樂調戲。是名復有六樂。
何謂六愛。色聲香味觸法中愛。是名六愛。
何謂六恚。色聲香味觸法中恚。是名六恚。
何謂六鉤。色聲香味觸法中鉤。是名六鉤。
【現代漢語翻譯】 現代漢語譯本： 犯戒有五種過患：導致財富衰減，受到他人的呵責，惡名遠揚，臨死時心懷悔恨，死後墮入惡道。這叫做犯戒的五種過患。 什麼是犯戒的另外五種過患？因為犯戒的緣故，未得到的財物無法得到，已經得到的財物被欺騙搶奪。如果到了剎帝利（Kshatriya，古印度社會階層，指武士和統治者）大眾、婆羅門（Brahmana，古印度社會階層，指祭司）大眾、居士大眾、沙門（Shramana，指修行者）大眾中，內心充滿恐懼。被沙門、婆羅門在遠處稱說罪過惡行。身死命終后，便墮入惡道。這叫做犯戒的五種過患。
什麼是五種不敬順？不敬順父母、沙門、婆羅門、尊長，這叫做五種不敬順。（五法完畢）
什麼是六種依于貪的喜？眼睛識別顏色，產生愛戀和喜悅，對適意的對象產生愛慾和染著，這種狀態持續不斷。對現在能得到的、希望將來能得到的、曾經得到的感到歡喜。回憶過去已經變化消滅的事物而產生喜悅。這叫做第一種依于貪的喜。耳朵、鼻子、舌頭、身體、意識也是如此。這叫做六種依于貪的喜。 什麼是六種依于貪的憂？眼睛識別顏色，產生愛戀和喜悅，對適意的對象產生愛慾和染著，這種狀態持續不斷。對現在不能得到的、擔心將來不能得到的、曾經得到的失去感到憂愁。回憶過去已經變化消滅的事物而產生憂愁。這叫做第一種依于貪的憂。耳朵、鼻子、舌頭、身體、意識也是如此。這叫做六種依于貪的憂。 什麼是六種依于貪的舍？凡夫的眼睛看到顏色而產生捨棄。愚癡得像小孩子一樣，不觀察其中的過患，不知道其中的果報。像這樣一無所知，不加以分辨就捨棄。這叫做第一種依于貪的舍。耳朵、鼻子、舌頭、身體、意識也是如此。這叫做六種依于貪的舍。 什麼是六種染著？對顏色產生染著，對聲音、氣味、味道、觸感、法（Dharma，佛法，此處指事物、概念）產生染著。這叫做六種染著。
什麼是六種快樂？在顏色中尋求快樂，在聲音、氣味、味道、觸感、法中尋求快樂。這叫做六種快樂。 什麼是另外的六種快樂？喜歡從事各種行業，喜歡說話，喜歡睡眠，喜歡聚集，喜歡居住在住宅中，喜歡調笑嬉戲。這叫做另外的六種快樂。
什麼是六種愛？對顏色、聲音、氣味、味道、觸感、法產生愛。這叫做六種愛。
什麼是六種嗔恚？對顏色、聲音、氣味、味道、觸感、法產生嗔恚。這叫做六種嗔恚。
什麼是六種鉤？顏色、聲音、氣味、味道、觸感、法就像鉤子一樣。這叫做六種鉤。
【English Translation】 English version: There are five faults of violating precepts: leading to the decline of wealth, being blamed by others, spreading a bad reputation, feeling regret at the time of death, and falling into evil realms after death. These are called the five faults of violating precepts. What are the other five faults of violating precepts? Because of violating precepts, wealth that has not been obtained cannot be obtained, and wealth that has been obtained is deceived and plundered. If one goes among the Kshatriya (Kshatriya, ancient Indian social class, referring to warriors and rulers) assembly, the Brahmana (Brahmana, ancient Indian social class, referring to priests) assembly, the layperson assembly, or the Shramana (Shramana, referring to practitioners) assembly, one's heart is filled with fear. Shamans and Brahmins speak of one's faults and evil deeds from afar. After the body is destroyed and life ends, one falls into evil realms. These are called the five faults of violating precepts.
What are the five kinds of disrespect? Disrespecting parents, Shramanas, Brahmanas, and elders. These are called the five kinds of disrespect. (The five dharmas are complete.)
What are the six kinds of joy based on greed? The eye recognizes color, producing love and joy, and attachment and defilement arise towards pleasant objects, and this state continues. One rejoices in what can be obtained now, what one hopes to obtain in the future, and what one has obtained in the past. Recalling things that have changed and disappeared in the past gives rise to joy. This is called the first kind of joy based on greed. The ear, nose, tongue, body, and mind are also like this. These are called the six kinds of joy based on greed. What are the six kinds of sorrow based on greed? The eye recognizes color, producing love and joy, and attachment and defilement arise towards pleasant objects, and this state continues. One is sorrowful about what cannot be obtained now, what one fears will not be obtained in the future, and the loss of what one has obtained in the past. Recalling things that have changed and disappeared in the past gives rise to sorrow. This is called the first kind of sorrow based on greed. The ear, nose, tongue, body, and mind are also like this. These are called the six kinds of sorrow based on greed. What are the six kinds of relinquishment based on greed? An ordinary person's eye sees color and gives rise to relinquishment. Foolish like a child, one does not observe the faults within it, and does not know the consequences. Being ignorant in this way, one relinquishes without discernment. This is called the first kind of relinquishment based on greed. The ear, nose, tongue, body, and mind are also like this. These are called the six kinds of relinquishment based on greed. What are the six kinds of defilement? Defilement towards color, defilement towards sound, smell, taste, touch, and Dharma (Dharma, Buddhist teachings, here referring to things, concepts). These are called the six kinds of defilement.
What are the six kinds of pleasure? Seeking pleasure in color, seeking pleasure in sound, smell, taste, touch, and Dharma. These are called the six kinds of pleasure. What are the other six kinds of pleasure? Enjoying various occupations, enjoying talking, enjoying sleep, enjoying gatherings, enjoying living in dwellings, enjoying joking and playing. These are called the other six kinds of pleasure.
What are the six kinds of love? Love for color, sound, smell, taste, touch, and Dharma. These are called the six kinds of love.
What are the six kinds of hatred? Hatred for color, sound, smell, taste, touch, and Dharma. These are called the six kinds of hatred.
What are the six kinds of hooks? Color, sound, smell, taste, and Dharma are like hooks. These are called the six kinds of hooks.
何謂六不護。於色聲香味觸法中不護。是名六不護。
何謂六諍根。如世尊說。諸比丘有六諍根。應當解解已勤修令斷。何謂六。比丘瞋恚。常念怨嫌。於世尊不恭敬尊重讚歎。不以香花供養法僧亦如是。于戒缺行荒行垢行。告諸比丘。若比丘瞋恚。常念怨嫌。于眾僧中。起瞋恚共諍緣諍。令多眾生損減。使多眾生受苦。天人衰耗。告諸比丘。如是不善諍根。觀自他未斷。當共和合勤精進。勇猛應斷不善諍根。告諸比丘。如是不善諍根。觀自他斷已。自心專念。令不復生。如是便知得斷不善諍根。複次比丘。若懷恨燋熱。若嫉妒慳惜。若詭欺姦非。若求諸見他人誹謗。常憶不捨。若邪見邊見亦如是。是名六諍根(六法竟)。
何謂七共染。若女人自思惟。女身女形女相女服飾女慾女音聲女瓔珞。女人樂染此物。樂染此物已。思惟外男身男形男相男服飾男欲男音聲男瓔珞。女人樂染此物。樂染此物已。思惟和合。緣和合故生喜樂貪著。愛樂女身。樂和合已。以如是故。常不欲轉女身。男子自思惟。若男身乃至常不欲轉男身亦如是。是名七共染。何謂欲染。有一好種姓婆羅門。往至如來所。到已問訊。卻坐一面。問世尊曰。瞿曇沙門。自是梵凈行不。世尊答婆羅門。若言正梵凈行者我是也。以何緣故。婆羅門
【現代漢語翻譯】 現代漢語譯本： 什麼是六不護？對於色、聲、香、味、觸、法不加以防護，這稱為六不護。
什麼是六諍根？正如世尊所說：『諸位比丘，有六種諍根，應當理解並勤加修習以斷除。』什麼是六種？比丘心懷瞋恚，常常想著怨恨和嫌隙，對於世尊不恭敬、不尊重、不讚嘆，不以香花供養佛法僧三寶，對於戒律有所缺失，行為粗野放蕩，行為污穢不凈。告訴諸位比丘，如果比丘心懷瞋恚，常常想著怨恨和嫌隙，在僧眾中，因為瞋恚而引發共同的爭端，因為爭端而引發爭端，導致眾多眾生受到損害和減少，使眾多眾生遭受痛苦，天人和阿修羅的力量衰退。告訴諸位比丘，像這樣不善的諍根，觀察自己和他人尚未斷除，應當共同和合，勤奮精進，勇猛地斷除不善的諍根。告訴諸位比丘，像這樣不善的諍根，觀察自己和他人已經斷除，自己心中專注，使它不再產生。像這樣便知道已經斷除了不善的諍根。再次，比丘，如果懷有怨恨而內心焦躁，如果嫉妒和吝嗇，如果虛偽欺詐和姦邪不正，如果尋求各種見解並誹謗他人，常常憶念而不捨棄，如果邪見和邊見也是這樣。這稱為六諍根（六法完畢）。
什麼是七共染？如果女人自己思惟：女人的身體、女人的形貌、女人的姿態、女人的服飾、女人的嬌媚聲音、女人的裝飾品。女人喜歡貪染這些事物，喜歡貪染這些事物之後，思惟外面的男人身體、男人的形貌、男人的姿態、男人的服飾、男人的情慾、男人的聲音、男人的裝飾品。女人喜歡貪染這些事物，喜歡貪染這些事物之後，思惟男女和合。因為男女和合的緣故而產生喜樂和貪著，喜愛女人的身體，喜歡男女和合之後，因為這樣的緣故，常常不希望轉變為男子之身。男子自己思惟，如果男人的身體乃至常常不希望轉變為男子之身也是這樣。這稱為七共染。什麼是欲染？有一位出身高貴的婆羅門（Brahman，古印度祭司階層），前往如來（Tathagata，佛陀的稱號之一）所在的地方，到達後向如來問訊，然後坐在一旁，問世尊說：『瞿曇（Gotama，釋迦牟尼的姓氏）沙門（Samana，出家修行者），您自己是清凈的梵行者嗎？』世尊回答婆羅門說：『如果說真正的清凈梵行者，我就是。』因為什麼緣故呢，婆羅門？
【English Translation】 English version: What are the six non-protections? Not protecting against form, sound, smell, taste, touch, and dharma. This is called the six non-protections.
What are the six roots of contention? As the World Honored One said: 'Monks, there are six roots of contention. You should understand them and diligently cultivate to eliminate them.' What are the six? A monk harbors anger, constantly thinks of resentment and dislike, and does not respect, honor, or praise the World Honored One. He does not offer incense and flowers to the Buddha, Dharma, and Sangha (the Three Jewels) either. He is deficient in precepts, behaves wildly and unrestrainedly, and his conduct is impure. Tell the monks, if a monk harbors anger, constantly thinks of resentment and dislike, in the Sangha, he initiates common disputes because of anger, and initiates disputes because of disputes, causing many sentient beings to be harmed and diminished, causing many sentient beings to suffer, and the power of gods and asuras to decline. Tell the monks, such unwholesome roots of contention, observing that oneself and others have not yet eliminated them, should unite harmoniously, diligently strive, and bravely eliminate the unwholesome roots of contention. Tell the monks, such unwholesome roots of contention, observing that oneself and others have already eliminated them, should focus one's mind and prevent them from arising again. In this way, one knows that one has eliminated the unwholesome roots of contention. Furthermore, monks, if one harbors resentment and is inwardly agitated, if one is jealous and stingy, if one is hypocritical, deceitful, and dishonest, if one seeks various views and slanders others, constantly remembering and not abandoning them, if one has wrong views and extreme views as well. These are called the six roots of contention (the six dharmas are completed).
What are the seven shared defilements? If a woman thinks to herself: a woman's body, a woman's form, a woman's appearance, a woman's clothing, a woman's seductive voice, a woman's ornaments. A woman enjoys being defiled by these things. After enjoying being defiled by these things, she thinks of the external man's body, a man's form, a man's appearance, a man's clothing, a man's lust, a man's voice, a man's ornaments. A woman enjoys being defiled by these things. After enjoying being defiled by these things, she thinks of the union of man and woman. Because of the union of man and woman, joy and attachment arise, loving the woman's body. After enjoying the union of man and woman, because of this reason, she constantly does not wish to transform into a man's body. A man thinks to himself, if a man's body, and so on, constantly not wishing to transform into a man's body is also the same. These are called the seven shared defilements. What is desire defilement? There was a well-born Brahman (Brahman, the priestly class in ancient India) who went to where the Tathagata (Tathagata, one of the titles of the Buddha) was. Having arrived, he greeted the Tathagata, then sat to one side and asked the World Honored One, 'Gotama (Gotama, the surname of Sakyamuni) Samana (Samana, a renunciate practitioner), are you yourself a pure Brahmachari (Brahmachari, a practitioner of celibacy)?' The World Honored One replied to the Brahman, 'If one speaks of a truly pure Brahmachari, that is who I am.' For what reason, Brahman?
我梵凈行。不缺不荒不垢穢。婆羅門復問。瞿曇沙門。梵凈行荒缺垢穢耶。世尊答曰。梵凈行有荒缺垢穢。婆羅門復問。云何梵凈行有荒缺垢穢。世尊答。或有人言。我是梵凈行者。雖不與女人交通。然受女人澡浴衣服按摩調身。以為喜樂。以為氣味。告婆羅門言。是謂共欲染。非清凈梵行。有荒缺垢穢。未脫生老病死憂悲苦惱。眾苦聚集。我謂此未脫于苦。複次婆羅門。或有人言。我是梵凈行者。不與女人交通。不受女人澡浴衣服按摩調身。然親近女人言說戲笑調弄。以為喜樂。以為氣味。告婆羅門言。是謂共欲染非清凈梵行。有荒缺垢穢。未脫于生老病死憂悲苦惱。眾苦聚集。我謂此未脫于苦。複次婆羅門。或有人言。我是梵凈行者。不與女人交通。不受女人澡浴衣服按摩調身。不親近女人言說戲笑調弄。然與女人。對目相視以為喜樂。以為氣味。告婆羅門言。是謂共欲染。非清凈梵行者。有荒缺垢穢。未脫于生老病死憂悲苦惱。眾苦聚集。我謂此未脫于苦。複次婆羅門。或有人言。我是梵凈行者。不與女人交通。不受女人澡浴衣服按摩調身。不親近女人言說戲笑調弄。不與女人對目相視。然障外聞女人音聲歌舞語笑啼哭。以為喜樂。以為氣味。告婆羅門言。是謂共欲染。非清凈梵行。有荒缺垢穢。未脫于生老病
【現代漢語翻譯】 現代漢語譯本： 我奉行清凈的修行（梵凈行）。這種修行沒有缺失，沒有荒蕪，沒有污垢。婆羅門（Brahman）又問：『瞿曇（Gotama）沙門（釋迦牟尼佛的稱號），清凈的修行會有荒蕪、缺失和污垢嗎？』 世尊（Bhagavan，佛的尊稱）回答說：『清凈的修行有荒蕪、缺失和污垢。』婆羅門又問：『清凈的修行如何會有荒蕪、缺失和污垢呢？』 世尊回答說：『有些人說：『我是奉行清凈修行的人。』雖然不與女人性交，但接受女人洗浴用的衣服和涂身用的香料，以此為喜樂，以此為享受。』我告訴婆羅門，這叫做與慾望相互沾染，不是清凈的梵行，有荒蕪、缺失和污垢，沒有脫離生、老、病、死、憂、悲、苦、惱，眾多的苦聚集在一起。我說這樣的人沒有脫離痛苦。 『再次，婆羅門，有些人說：『我是奉行清凈修行的人。』不與女人性交，不接受女人洗浴用的衣服和涂身用的香料，但親近女人，與她們言語、戲笑、調情，以此為喜樂，以此為享受。』我告訴婆羅門，這叫做與慾望相互沾染，不是清凈的梵行，有荒蕪、缺失和污垢，沒有脫離生、老、病、死、憂、悲、苦、惱，眾多的苦聚集在一起。我說這樣的人沒有脫離痛苦。 『再次，婆羅門，有些人說：『我是奉行清凈修行的人。』不與女人性交，不接受女人洗浴用的衣服和涂身用的香料，不親近女人，不與她們言語、戲笑、調情，但與女人互相注視，以此為喜樂，以此為享受。』我告訴婆羅門，這叫做與慾望相互沾染，不是清凈的梵行，有荒蕪、缺失和污垢，沒有脫離生、老、病、死、憂、悲、苦、惱，眾多的苦聚集在一起。我說這樣的人沒有脫離痛苦。 『再次，婆羅門，有些人說：『我是奉行清凈修行的人。』不與女人性交，不接受女人洗浴用的衣服和涂身用的香料，不親近女人，不與她們言語、戲笑、調情，不與女人互相注視，但在墻外聽到女人的聲音，如歌舞、說話、嬉笑、啼哭，以此為喜樂，以此為享受。』我告訴婆羅門，這叫做與慾望相互沾染，不是清凈的梵行，有荒蕪、缺失和污垢，沒有脫離生、老、病、』
【English Translation】 English version: I practice the pure life (Brahmacarya). It is without deficiency, without barrenness, without defilement. The Brahman (Brahmin) further asked: 'Gotama (title of Shakyamuni Buddha), does the pure life have barrenness, deficiency, and defilement?' The Blessed One (Bhagavan, an epithet of the Buddha) replied: 'The pure life has barrenness, deficiency, and defilement.' The Brahman further asked: 'How does the pure life have barrenness, deficiency, and defilement?' The Blessed One replied: 'Some people say: 'I am a practitioner of the pure life.' Although they do not engage in sexual intercourse with women, they accept women's bathing garments and perfumes for anointing the body, taking pleasure and enjoyment in them.' I tell you, Brahman, this is called being tainted by desire, it is not a pure Brahmacarya, it has barrenness, deficiency, and defilement, and they have not escaped birth, old age, sickness, death, sorrow, grief, suffering, and distress. A mass of suffering is gathered. I say that such a person has not escaped suffering. 'Again, Brahman, some people say: 'I am a practitioner of the pure life.' They do not engage in sexual intercourse with women, they do not accept women's bathing garments and perfumes for anointing the body, but they associate with women, speaking, joking, and flirting with them, taking pleasure and enjoyment in them.' I tell you, Brahman, this is called being tainted by desire, it is not a pure Brahmacarya, it has barrenness, deficiency, and defilement, and they have not escaped birth, old age, sickness, death, sorrow, grief, suffering, and distress. A mass of suffering is gathered. I say that such a person has not escaped suffering. 'Again, Brahman, some people say: 'I am a practitioner of the pure life.' They do not engage in sexual intercourse with women, they do not accept women's bathing garments and perfumes for anointing the body, they do not associate with women, speaking, joking, and flirting with them, but they gaze at women, taking pleasure and enjoyment in it.' I tell you, Brahman, this is called being tainted by desire, it is not a pure Brahmacarya, it has barrenness, deficiency, and defilement, and they have not escaped birth, old age, sickness, death, sorrow, grief, suffering, and distress. A mass of suffering is gathered. I say that such a person has not escaped suffering. 'Again, Brahman, some people say: 'I am a practitioner of the pure life.' They do not engage in sexual intercourse with women, they do not accept women's bathing garments and perfumes for anointing the body, they do not associate with women, speaking, joking, and flirting with them, they do not gaze at women, but they hear the sounds of women from beyond a barrier, such as singing, dancing, speaking, laughing, and crying, taking pleasure and enjoyment in them.' I tell you, Brahman, this is called being tainted by desire, it is not a pure Brahmacarya, it has barrenness, deficiency, and defilement, and they have not escaped birth, old age, sickness,'
死憂悲苦惱。眾苦聚集。我謂此未脫于苦。複次婆羅門。或有人言。我是梵凈行者。不與女人交通。不受女人澡浴衣服按摩調身。不親近女人言說戲笑調弄。不與女人對目相視。不于障外聞女人音聲歌舞語笑啼哭。然憶念女人曾共從事戲笑言語相娛樂時。以為喜樂。以為氣味。告婆羅門言。是名共欲染。非清凈梵行者。有荒缺垢穢。未脫于生老病死憂悲苦惱。眾苦聚集我。謂此未脫于苦。複次婆羅門。或有人言。我是梵凈行者。不與女人交通。不受女人澡浴衣服按摩調身。不親近女人言說戲笑調弄。不與女人對目相視。不于障外聞音聲歌舞語笑啼哭。不憶念女人曾共從事戲笑言語相娛樂時。然見長者或長者子以五欲具足相娛樂時。以為喜樂。以為氣味。告婆羅門言。是名共欲染。非梵凈行者。有荒缺垢穢。未脫于生老病死憂悲苦惱。眾苦聚集。我謂此未脫于苦。複次婆羅門。或有人言。我是梵凈行者。不與女人交通。不受女人澡浴衣服按摩調身。亦不親近女人言說戲笑調弄。不與女人對目相親。不于障外聞女人音聲歌舞啼哭。不憶念女人曾共從事戲笑言語相娛樂時。不見長者及長者子以五欲具足相娛樂時。然愿生天上故。行梵凈行。我以此戒。以此道。以此苦梵凈行。令我作天王。或作輔臣。以為喜樂。以為氣味。告
【現代漢語翻譯】 現代漢語譯本 因死亡而產生的憂愁、悲傷、痛苦和煩惱，各種苦難聚集在一起，我認為這仍然沒有從痛苦中解脫。再者，婆羅門（Bāluómén，古印度社會中的祭司階層），或許有人說：『我是清凈的修行者，不與女人交往，不接受女人沐浴后留下的水、衣服來調整身體，不親近女人，不與她們說話、嬉戲、調笑，不與女人對視，不在屏障之外聽女人的聲音、歌舞、嬉笑、啼哭。』然而，他憶念過去與女人一同從事的嬉戲、談笑、互相娛樂的時光，並以此為喜樂，以此為滋味。我告訴婆羅門，這叫做『共同的慾望沾染』，不是清凈的修行者，存在著荒廢、缺失、污穢，沒有從生、老、病、死、憂愁、悲傷、痛苦和煩惱中解脫，各種苦難聚集在一起，我認為這仍然沒有從痛苦中解脫。再者，婆羅門，或許有人說：『我是清凈的修行者，不與女人交往，不接受女人沐浴后留下的水、衣服來調整身體，不親近女人，不與她們說話、嬉戲、調笑，不與女人對視，不在屏障之外聽女人的聲音、歌舞、嬉笑、啼哭。』他不憶念過去與女人一同從事的嬉戲、談笑、互相娛樂的時光，然而，他看到長者（zhǎngzhě，有德行或地位的人）或長者的兒子以五欲（wǔyù，色、聲、香、味、觸）享樂時，便以此為喜樂，以此為滋味。我告訴婆羅門，這叫做『共同的慾望沾染』，不是清凈的修行者，存在著荒廢、缺失、污穢，沒有從生、老、病、死、憂愁、悲傷、痛苦和煩惱中解脫，各種苦難聚集在一起，我認為這仍然沒有從痛苦中解脫。再者，婆羅門，或許有人說：『我是清凈的修行者，不與女人交往，不接受女人沐浴后留下的水、衣服來調整身體，也不親近女人，不與她們說話、嬉戲、調笑，不與女人對視，不在屏障之外聽女人的聲音、歌舞、啼哭。』他不憶念過去與女人一同從事的嬉戲、談笑、互相娛樂的時光，也不見長者以及長者的兒子以五欲享樂，然而，他希望往生天上，所以修行清凈的梵行（fànxíng，清凈的行為），『我憑藉這些戒律，憑藉這條道路，憑藉這苦行的梵行，讓我成為天王，或者成為輔臣』，並以此為喜樂，以此為滋味。我告訴
【English Translation】 English version Sorrow, grief, suffering, and distress due to death, all kinds of suffering gather together. I say that this is not yet liberated from suffering. Furthermore, Brahmin (Bāluómén, a priestly class in ancient Indian society), perhaps someone says: 'I am a pure practitioner, I do not associate with women, I do not accept water or clothes left after women's bathing to adjust my body, I do not approach women, I do not speak, play, or joke with them, I do not look at women, I do not hear women's voices, singing, dancing, laughing, or crying from behind a barrier.' However, he remembers the times when he used to engage in play, laughter, and mutual entertainment with women, and takes this as joy and flavor. I tell you, Brahmin, this is called 'shared desire contamination,' not a pure practitioner, there is desolation, deficiency, defilement, not liberated from birth, old age, sickness, death, sorrow, grief, suffering, and distress, all kinds of suffering gather together. I say that this is not yet liberated from suffering. Furthermore, Brahmin, perhaps someone says: 'I am a pure practitioner, I do not associate with women, I do not accept water or clothes left after women's bathing to adjust my body, I do not approach women, I do not speak, play, or joke with them, I do not look at women, I do not hear women's voices, singing, dancing, laughing, or crying from behind a barrier.' He does not remember the times when he used to engage in play, laughter, and mutual entertainment with women, but when he sees elders (zhǎngzhě, people of virtue or status) or elders' sons enjoying themselves with the five desires (wǔyù, form, sound, smell, taste, touch), he takes this as joy and flavor. I tell you, Brahmin, this is called 'shared desire contamination,' not a pure practitioner, there is desolation, deficiency, defilement, not liberated from birth, old age, sickness, death, sorrow, grief, suffering, and distress, all kinds of suffering gather together. I say that this is not yet liberated from suffering. Furthermore, Brahmin, perhaps someone says: 'I am a pure practitioner, I do not associate with women, I do not accept water or clothes left after women's bathing to adjust my body, nor do I approach women, I do not speak, play, or joke with them, I do not look at women, I do not hear women's voices, singing, or crying from behind a barrier.' He does not remember the times when he used to engage in play, laughter, and mutual entertainment with women, nor does he see elders and elders' sons enjoying themselves with the five desires, but he hopes to be reborn in heaven, so he practices pure Brahmacharya (fànxíng, pure conduct), 'By these precepts, by this path, by this ascetic Brahmacharya, may I become a king of the gods, or a minister,' and takes this as joy and flavor. I tell
婆羅門言。是謂共欲染。非清凈梵行者。有荒缺垢穢。未脫生老病死憂悲苦惱。眾苦聚集。我謂此未脫于苦。複次婆羅門。此七共欲染。我觀于內心。設當七共欲染未斷我亦不自說有正梵凈行婆羅門。以我七共欲染斷故。說有正梵凈行得無所畏。是名七共欲染。
何謂七識住處或有眾生若干身若干想欲界人或天。此謂初識住處。若有眾生若干身一想。若初生梵天。是名第二識住處。若有眾生一身若干想光音天。是名第三識住處。或有眾生一身一想遍凈天。是名第四識住處。若有眾生無邊空處。此名第五識住處。若有眾生無邊識處。此謂第六識住處。若有眾生無所有處。此謂第七識住處。是名七識住處。何謂七慢慢。不如慢。勝慢。增上慢。我慢。邪慢。慢中慢。何謂慢。若我勝心。于彼貢高。是名慢。何謂不如慢。彼不如我心於彼貢高。是名不如慢。何謂勝慢。我與勝者等心於彼貢高是名勝慢。何謂增上慢。未得起得想心於彼貢高。是名增上慢。何謂我慢。我有善法心於彼貢高。是名我慢。何謂邪慢。若無善法心於彼貢高。是名邪慢。何謂慢中慢。若見他慢生慢心於彼貢高。是名慢中慢。複次我慢。若有身者。心於彼生貢高。是名我慢。複次邪慢。若有邪見者。心於彼生貢高。是名邪慢。複次慢中慢。我于勝中
【現代漢語翻譯】 現代漢語譯本： 婆羅門說：『這被稱為共同的慾望污染，不是清凈的梵行者。存在著荒廢、缺失、污垢和穢物，尚未脫離生、老、病、死、憂、悲、苦、惱，眾苦聚集。我認為這尚未脫離痛苦。』 『再者，婆羅門，這七種共同的慾望污染，我觀察我的內心。假設這七種共同的慾望污染尚未斷除，我也不會自稱是具有真正清凈梵行的婆羅門。因為我已經斷除了這七種共同的慾望污染，所以我才敢說自己具有真正清凈的梵行，獲得了無所畏懼。』 這就叫做七種共同的慾望污染。 什麼叫做七種識住處？或者有眾生具有多種不同的身體和多種不同的想法，例如欲界的人或天。這被稱為第一種識住處。如果有眾生具有多種不同的身體和同一種想法，例如初生的梵天。這被稱為第二種識住處。如果有眾生具有同一種身體和多種不同的想法，例如光音天（Abhasvara）。這被稱為第三種識住處。或者有眾生具有同一種身體和同一種想法，例如遍凈天（Subhakinha）。這被稱為第四種識住處。如果有眾生處於無邊空處（Akasanancayatana）。這被稱為第五種識住處。如果有眾生處於無邊識處（Vijnananancayatana）。這被稱為第六種識住處。如果有眾生處於無所有處（Akincannayatana）。這被稱為第七種識住處。這就叫做七種識住處。 什麼叫做七種慢？不如慢、勝慢、增上慢、我慢、邪慢、慢中慢。什麼叫做慢？如果我生起勝過他人的心，因此而貢高自大，這就叫做慢。什麼叫做不如慢？因為自己不如他人而心生貢高，這就叫做不如慢。什麼叫做勝慢？我與勝過我的人相等，因此而貢高自大，這就叫做勝慢。什麼叫做增上慢？沒有獲得（成就）卻認為自己已經獲得（成就），因此而貢高自大，這就叫做增上慢。什麼叫做我慢？我擁有善法，因此而貢高自大，這就叫做我慢。什麼叫做邪慢？沒有善法，卻因此而貢高自大，這就叫做邪慢。什麼叫做慢中慢？看到他人傲慢，自己也生起傲慢心，因此而貢高自大，這就叫做慢中慢。再者，我慢，如果擁有身體，因此而心生貢高，這就叫做我慢。再者，邪慢，如果擁有邪見，因此而心生貢高，這就叫做邪慢。再者，慢中慢，我對於勝過我的人...
【English Translation】 English version: The Brahmin said: 'This is called shared sensual defilement. It is not the practice of a pure spiritual life. There are desolation, deficiency, filth, and impurity. One has not escaped birth, old age, sickness, death, sorrow, grief, suffering, and distress. A collection of all sufferings. I say this has not escaped suffering.' 'Furthermore, Brahmin, these seven shared sensual defilements, I observe my own mind. If these seven shared sensual defilements have not been abandoned, I would not claim to be a Brahmin with a truly pure spiritual life. Because I have abandoned these seven shared sensual defilements, I can say that I have a truly pure spiritual life and have obtained fearlessness.' This is called the seven shared sensual defilements. What are the seven abodes of consciousness? There are beings with different bodies and different perceptions, such as humans or gods in the desire realm (Kama-loka). This is called the first abode of consciousness. If there are beings with different bodies and one perception, such as newly born Brahmas (Brahma) . This is called the second abode of consciousness. If there are beings with one body and different perceptions, such as the gods of streaming radiance (Abhasvara). This is called the third abode of consciousness. Or if there are beings with one body and one perception, such as the gods of refulgent glory (Subhakinha). This is called the fourth abode of consciousness. If there are beings in the sphere of infinite space (Akasanancayatana). This is called the fifth abode of consciousness. If there are beings in the sphere of infinite consciousness (Vijnananancayatana). This is called the sixth abode of consciousness. If there are beings in the sphere of nothingness (Akincannayatana). This is called the seventh abode of consciousness. These are called the seven abodes of consciousness. What are the seven kinds of conceit? Inferiority conceit, superiority conceit, excessive conceit, 'I am' conceit, wrong conceit, conceit within conceit. What is conceit? If I have a mind of superiority and am arrogant because of it, this is called conceit. What is inferiority conceit? Because I am inferior to others, I am arrogant, this is called inferiority conceit. What is superiority conceit? I am equal to those who are superior to me, and I am arrogant because of it, this is called superiority conceit. What is excessive conceit? I have not attained (achievement) but think I have attained (achievement), and I am arrogant because of it, this is called excessive conceit. What is 'I am' conceit? I have good qualities, and I am arrogant because of it, this is called 'I am' conceit. What is wrong conceit? I have no good qualities, but I am arrogant because of it, this is called wrong conceit. What is conceit within conceit? Seeing others being arrogant, I also develop an arrogant mind and am arrogant because of it, this is called conceit within conceit. Furthermore, 'I am' conceit, if one has a body and develops arrogance because of it, this is called 'I am' conceit. Furthermore, wrong conceit, if one has wrong views and develops arrogance because of it, this is called wrong conceit. Furthermore, conceit within conceit, I am superior to those who are superior to me...
勝貴中貴心於彼生貢高。是名慢中慢。是名七慢。
何謂七不敬。若不恭敬佛。不恭敬法。不恭敬僧。不恭敬戒。不恭敬定。不恭敬慧。不恭敬善法。是名七不敬。
何謂七漏。見斷漏。忍辱斷漏。親近斷漏。離斷漏。調伏斷漏。戒斷漏。思惟斷漏。是名七漏。
何謂七怯弱法。殺生竊盜邪淫妄語兩舌惡口綺語。是名七怯弱法。
何謂七動。我當有。我當無。我色當有。我色當無。我想當有。我想當無。我非有想非無想當有。是名七動。七自恃七求七撗七作七生亦如是(七法竟)。
何謂世間八法。利衰譭譽稱譏苦樂。是名世八法。
何謂八非聖語。若不見言見。見言不見。不聞言聞。聞言不聞。不覺言覺。覺言不覺。不識言識。識言不識。是名八非聖語。
何謂八懈怠事。若有懈怠比丘。如是思惟。我今日入聚落乞食已。我得粗細食不充足。以不足故。令我羸瘦。不樂經行坐禪。我欲眠臥。懈怠比丘。即便眠臥。不能勤進。為未得欲得未解欲解未證欲證。是名初懈怠事。複次比丘如是思惟。我今日入聚落中乞食。得粗細食充足身體重妨。如肉囊盛錢。不樂經行坐禪。我欲眠臥。懈怠比丘。即便眠臥。不能勤進。為未得欲得未解欲解未證欲證。此謂第二懈怠事。複次懈怠
【現代漢語翻譯】 現代漢語譯本 勝過他人、優於他人，心中因此生起貢高我慢，這叫做慢中慢。以上就是七慢。
什麼叫做七不敬？ 如果不恭敬佛（Buddha，覺悟者），不恭敬法（Dharma，佛法），不恭敬僧（Sangha，僧團），不恭敬戒（Śīla，戒律），不恭敬定（Samādhi，禪定），不恭敬慧（Prajñā，智慧），不恭敬善法，這就叫做七不敬。
什麼叫做七漏？ 見斷漏、忍辱斷漏、親近斷漏、離斷漏、調伏斷漏、戒斷漏、思惟斷漏，這就叫做七漏。
什麼叫做七怯弱法？ 殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語，這就叫做七怯弱法。
什麼叫做七動？ 我將會有，我將不會有，我的色（Rūpa，物質）將會有，我的色將不會有，我的想（Saṃjñā，感覺）將會有，我的想將不會有，我的非有想非無想將會有，這就叫做七動。七自恃、七求、七撗、七作、七生也是如此。（七法完）
什麼叫做世間八法？ 利、衰、毀、譽、稱、譏、苦、樂，這就叫做世間八法。
什麼叫做八非聖語？ 如果沒看見說看見，看見說沒看見，沒聽見說聽見，聽見說沒聽見，沒覺知說覺知，覺知說沒覺知，不認識說認識，認識說不認識，這就叫做八非聖語。
什麼叫做八懈怠事？ 如果有懈怠的比丘，這樣思惟：『我今天進入村落乞食完畢，我得到的粗糙或精細的食物不充足，因為不充足的緣故，使我身體羸弱消瘦，不樂意經行坐禪，我想要睡眠休息。』 懈怠的比丘，就去睡眠休息，不能夠勤奮精進，爲了未得到的想要得到，未理解的想要理解，未證悟的想要證悟。 這叫做第一懈怠事。 再次，比丘這樣思惟：『我今天進入村落中乞食，得到粗糙或精細的食物充足，身體沉重妨礙修行，好像肉囊盛滿了錢。不樂意經行坐禪，我想要睡眠休息。』 懈怠的比丘，就去睡眠休息，不能夠勤奮精進，爲了未得到的想要得到，未理解的想要理解，未證悟的想要證悟。 這叫做第二懈怠事。 再次，懈怠
【English Translation】 English version Surpassing others, being superior to others, and consequently giving rise to arrogance in the mind, this is called 'conceit within conceit'. These are the seven conceits.
What are the seven non-reverences? If one does not revere the Buddha (the Awakened One), does not revere the Dharma (the teachings), does not revere the Sangha (the monastic community), does not revere the Śīla (precepts), does not revere the Samādhi (meditative concentration), does not revere the Prajñā (wisdom), and does not revere good qualities, these are called the seven non-reverences.
What are the seven outflows? Outflow due to wrong views, outflow due to lack of forbearance, outflow due to improper association, outflow due to detachment, outflow due to taming, outflow due to precepts, outflow due to reflection. These are called the seven outflows.
What are the seven timid actions? Killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, and idle chatter. These are called the seven timid actions.
What are the seven movements? 'I shall exist,' 'I shall not exist,' 'My Rūpa (form) shall exist,' 'My Rūpa shall not exist,' 'My Saṃjñā (perception) shall exist,' 'My Saṃjñā shall not exist,' 'My neither perception nor non-perception shall exist.' These are called the seven movements. The seven self-indulgences, seven seekings, seven obstructions, seven actions, and seven births are also like this. (End of the seven dharmas)
What are the eight worldly dharmas? Gain, loss, disgrace, fame, praise, blame, suffering, and happiness. These are called the eight worldly dharmas.
What are the eight non-noble speeches? If one says 'I have seen' when one has not seen, says 'I have not seen' when one has seen, says 'I have heard' when one has not heard, says 'I have not heard' when one has heard, says 'I am aware' when one is not aware, says 'I am not aware' when one is aware, says 'I recognize' when one does not recognize, says 'I do not recognize' when one recognizes. These are called the eight non-noble speeches.
What are the eight instances of laziness? If a lazy Bhikṣu (monk) thinks thus: 'Today, having entered the village to beg for food, I did not receive sufficient coarse or fine food. Because of this insufficiency, I am weak and emaciated, and I am not inclined to walk or sit in meditation. I want to sleep and rest.' The lazy Bhikṣu then sleeps and rests, and is unable to diligently strive to attain what has not been attained, to understand what has not been understood, and to realize what has not been realized. This is called the first instance of laziness. Furthermore, a Bhikṣu thinks thus: 'Today, having entered the village to beg for food, I received sufficient coarse or fine food, and my body is heavy and obstructed, like a bag of flesh filled with money. I am not inclined to walk or sit in meditation. I want to sleep and rest.' The lazy Bhikṣu then sleeps and rests, and is unable to diligently strive to attain what has not been attained, to understand what has not been understood, and to realize what has not been realized. This is called the second instance of laziness. Furthermore, a lazy
比丘。如是思惟。我今日有作務疲懈。不樂經行坐禪。我欲眠臥。懈怠比丘。即便眠臥。不能勤進。為未得欲得未解欲解未證欲證。此謂第三懈怠事。複次懈怠比丘。如是思惟。我明日當作務身當疲懈。便不樂經行坐禪。我今豫眠臥懈怠比丘。即便眠臥。不能勤進。為未得欲得未解欲解未證欲證。此謂第四懈怠事。複次懈怠比丘。如是思惟。我今日行來。身體疲極。不樂經行坐禪。我欲眠臥。懈怠比丘。即便眠臥。不能勤進。為未得欲得未解欲解未證欲證。此謂第五懈怠事。複次懈怠比丘。如是思惟。我明日當行身必疲極。便不樂經行坐禪。我欲眠臥。懈怠比丘。即便眠臥。不能勤進。為未得欲得未解欲解未證欲證。此謂第六懈怠事。複次懈怠比丘。如是思惟。我今患苦。不樂經行坐禪。我欲眠臥。懈怠比丘即便眠臥。不能勤進。為未得欲得未解欲解未證欲證。此謂第七懈怠事。複次懈怠比丘。如是思惟。我患差未久。我身羸弱。不樂經行坐禪。我欲眠臥。懈怠比丘。即便眠臥。不能勤進。為未得欲得未解欲解未證欲證。是名八懈怠事。何謂八難處妨修梵行。有佛出世。如來無所著等正覺明行足為善逝世間解無上士調御丈夫天人師佛世尊。說寂靜滅盡離欲法正趣至涅槃道。或有眾生在地獄處。是名初難處妨修梵行。復
【現代漢語翻譯】 現代漢語譯本： 比丘（bhikkhu，佛教僧侶）。如果這樣想：『我今天因為要做事而感到疲憊，不喜歡進行經行（walking meditation）、坐禪（sitting meditation）。我想睡覺休息。』 懈怠的比丘（bhikkhu），就會去睡覺休息，不能夠勤奮精進，爲了尚未得到的（境界）而想要得到，尚未理解的（道理）而想要理解，尚未證悟的（真理）而想要證悟。這被稱為第三種懈怠的事情。 再者，懈怠的比丘（bhikkhu）這樣想：『我明天要做事，身體將會疲憊。』 於是就不喜歡進行經行（walking meditation）、坐禪（sitting meditation）。『我現在就先睡覺休息。』 懈怠的比丘（bhikkhu），就會去睡覺休息，不能夠勤奮精進，爲了尚未得到的（境界）而想要得到，尚未理解的（道理）而想要理解，尚未證悟的（真理）而想要證悟。這被稱為第四種懈怠的事情。 再者，懈怠的比丘（bhikkhu）這樣想：『我今天行走奔波，身體非常疲憊，不喜歡進行經行（walking meditation）、坐禪（sitting meditation）。我想睡覺休息。』 懈怠的比丘（bhikkhu），就會去睡覺休息，不能夠勤奮精進，爲了尚未得到的（境界）而想要得到，尚未理解的（道理）而想要理解，尚未證悟的（真理）而想要證悟。這被稱為第五種懈怠的事情。 再者，懈怠的比丘（bhikkhu）這樣想：『我明天要行走，身體必定會非常疲憊。』 於是就不喜歡進行經行（walking meditation）、坐禪（sitting meditation）。『我想睡覺休息。』 懈怠的比丘（bhikkhu），就會去睡覺休息，不能夠勤奮精進，爲了尚未得到的（境界）而想要得到，尚未理解的（道理）而想要理解，尚未證悟的（真理）而想要證悟。這被稱為第六種懈怠的事情。 再者，懈怠的比丘（bhikkhu）這樣想：『我現在生病，不喜歡進行經行（walking meditation）、坐禪（sitting meditation）。我想睡覺休息。』 懈怠的比丘（bhikkhu），就會去睡覺休息，不能夠勤奮精進，爲了尚未得到的（境界）而想要得到，尚未理解的（道理）而想要理解，尚未證悟的（真理）而想要證悟。這被稱為第七種懈怠的事情。 再者，懈怠的比丘（bhikkhu）這樣想：『我病好沒多久，身體還很虛弱，不喜歡進行經行（walking meditation）、坐禪（sitting meditation）。我想睡覺休息。』 懈怠的比丘（bhikkhu），就會去睡覺休息，不能夠勤奮精進，爲了尚未得到的（境界）而想要得到，尚未理解的（道理）而想要理解，尚未證悟的（真理）而想要證悟。這被稱為第八種懈怠的事情。 什麼叫做妨礙修習梵行的八種困難之處呢？有佛陀出世，如來（Tathagata，佛的稱號之一）是無所執著的、等正覺（Sammasambuddha，完全覺悟者）、明行足（Vidyacarana-sampanna，具有智慧和德行）、為善逝（Sugata，善於去到解脫境界）、世間解（Lokavidu，瞭解世間一切事理）、無上士調御丈夫（Anuttaro Purisadammasarathi，無上的調御者）、天人師（Sasta Devamanussanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受人尊敬者）。宣說寂靜、滅盡、離欲的法，正直地趨向涅槃（Nirvana，解脫）的道路。或者有眾生在地獄（Naraka，受苦之處）之中，這被稱為第一種妨礙修習梵行的困難之處。 複次
【English Translation】 English version: Bhikkhus (Buddhist monks). If one thinks like this: 'Today I am tired from work, and I don't enjoy walking meditation (經行, walking meditation) or sitting meditation (坐禪, sitting meditation). I want to sleep and rest.' A lazy Bhikkhu (比丘, Buddhist monk) will then go to sleep and rest, unable to diligently strive for what has not yet been attained, understood, or realized. This is called the third instance of laziness. Furthermore, a lazy Bhikkhu (比丘, Buddhist monk) thinks like this: 'Tomorrow I will have to work, and my body will be tired.' So he does not enjoy walking meditation (經行, walking meditation) or sitting meditation (坐禪, sitting meditation). 'I will sleep and rest now.' A lazy Bhikkhu (比丘, Buddhist monk) will then go to sleep and rest, unable to diligently strive for what has not yet been attained, understood, or realized. This is called the fourth instance of laziness. Furthermore, a lazy Bhikkhu (比丘, Buddhist monk) thinks like this: 'Today I have been walking and running around, and my body is very tired, and I don't enjoy walking meditation (經行, walking meditation) or sitting meditation (坐禪, sitting meditation). I want to sleep and rest.' A lazy Bhikkhu (比丘, Buddhist monk) will then go to sleep and rest, unable to diligently strive for what has not yet been attained, understood, or realized. This is called the fifth instance of laziness. Furthermore, a lazy Bhikkhu (比丘, Buddhist monk) thinks like this: 'Tomorrow I will have to walk, and my body will surely be very tired.' So he does not enjoy walking meditation (經行, walking meditation) or sitting meditation (坐禪, sitting meditation). 'I want to sleep and rest.' A lazy Bhikkhu (比丘, Buddhist monk) will then go to sleep and rest, unable to diligently strive for what has not yet been attained, understood, or realized. This is called the sixth instance of laziness. Furthermore, a lazy Bhikkhu (比丘, Buddhist monk) thinks like this: 'I am sick now, and I don't enjoy walking meditation (經行, walking meditation) or sitting meditation (坐禪, sitting meditation). I want to sleep and rest.' A lazy Bhikkhu (比丘, Buddhist monk) will then go to sleep and rest, unable to diligently strive for what has not yet been attained, understood, or realized. This is called the seventh instance of laziness. Furthermore, a lazy Bhikkhu (比丘, Buddhist monk) thinks like this: 'I have not been well for long, and my body is still weak, and I don't enjoy walking meditation (經行, walking meditation) or sitting meditation (坐禪, sitting meditation). I want to sleep and rest.' A lazy Bhikkhu (比丘, Buddhist monk) will then go to sleep and rest, unable to diligently strive for what has not yet been attained, understood, or realized. This is called the eighth instance of laziness. What are the eight difficult circumstances that hinder the practice of the holy life? A Buddha (佛陀, Awakened One) appears in the world. The Tathagata (如來, 'Thus Gone One', an epithet of the Buddha) is unattached, a Sammasambuddha (等正覺, Fully Enlightened One), Vidyacarana-sampanna (明行足, endowed with wisdom and conduct), a Sugata (為善逝, Well-Gone), Lokavidu (世間解, Knower of the World), Anuttaro Purisadammasarathi (無上士調御丈夫, unsurpassed trainer of those who can be trained), Sasta Devamanussanam (天人師, teacher of gods and humans), Buddha (佛, Awakened One), and Bhagavan (世尊, Blessed One). He teaches the Dharma (法, the teachings) of tranquility, cessation, and detachment, leading directly to the path of Nirvana (涅槃, liberation). Or there are beings in hell (Naraka, 地獄, place of suffering), this is called the first difficult circumstance that hinders the practice of the holy life. Furthermore
次佛出世如來無所著乃至佛世尊。說寂靜滅盡離欲法正趣至涅槃道。或有眾生。在畜生處餓鬼處長壽天處。若邊地愚癡人。若比丘比丘尼優婆塞優婆夷所不至處。是名乃至第五難處妨修梵行。複次佛出世如來無所著乃至佛世尊。說寂靜離欲法正趣至涅槃道。或有眾生共生國中。然邪見倒見。邪見倒見果報純熟故。畢生地獄。是名第六難處妨修梵行。複次佛出世如來無所著乃至佛世尊。說寂靜滅盡離欲法正趣至涅槃道。或有眾生共生國中。然聾盲瘖啞。如羊手現語相。不知說善惡業報。是名第七難處妨修梵行。複次佛不出世。不名如來乃至佛世尊。不說寂靜滅盡離欲法正趣至涅槃道。或有眾生在國中。不聾盲瘖啞。亦能分別善惡業報。然不值佛世。是名八難處妨修梵行(八法竟)。
何謂九若干法。緣若干界故生若干觸。緣若干觸故生若干受。緣若干受故生若干想。緣若干想故生若干覺。緣若干覺故生若干欲。緣若干欲故生若干利養。緣若干利養故生若干求。緣若干求故生若干燋熱。是名九若干法。
何謂九愛本法。緣愛故生求。緣求故生利養。緣利養故生所作。緣所作故生欲染。緣欲染故生堪忍。緣堪忍故生慳惜。緣慳惜故生積聚。緣積聚故。生愛護傷害捶打相系閉共鬥諍。是名九愛本法。
何謂
【現代漢語翻譯】 現代漢語譯本 次佛出世，如來、無所著（不受任何事物束縛者），乃至佛世尊，宣說寂靜、滅盡、離欲之法，正直趨向涅槃（佛教修行的最終目標）之道。或者有些眾生，處於畜生道、餓鬼道、長壽天。或者在邊遠地區，愚癡之人，或者比丘（男性出家人）、比丘尼（女性出家人）、優婆塞（在家男居士）、優婆夷（在家女居士）所不能到達的地方。這被稱為第五種難處，妨礙修行梵行（清凈的行為）。 再次，佛出世，如來、無所著，乃至佛世尊，宣說寂靜、離欲之法，正直趨向涅槃之道。或者有些眾生共同生在一個國家中，然而持有邪見、倒見。由於邪見、倒見的果報成熟，終身在地獄中。這被稱為第六種難處，妨礙修行梵行。 再次，佛出世，如來、無所著，乃至佛世尊，宣說寂靜、滅盡、離欲之法，正直趨向涅槃之道。或者有些眾生共同生在一個國家中，然而聾、盲、瘖啞。如同用羊的手勢來表達意思，不知道說善惡業報。這被稱為第七種難處，妨礙修行梵行。 再次，佛不出世，不名為如來，乃至佛世尊，不宣說寂靜、滅盡、離欲之法，正直趨向涅槃之道。或者有些眾生在國家中，不聾、盲、瘖啞，也能分別善惡業報，然而不遇到佛出世。這被稱為第八種難處，妨礙修行梵行（八難結束）。 什麼是九種若干法？因為有若干界（六根所對的六塵）的緣故，產生若干觸（根塵相接）。因為有若干觸的緣故，產生若干受（感受）。因為有若干受的緣故，產生若干想（想法）。因為有若干想的緣故，產生若干覺（感覺）。因為有若干覺的緣故，產生若干欲（慾望）。因為有若干欲的緣故，產生若干利養（利益和供養）。因為有若干利養的緣故，產生若干求（追求）。因為有若干求的緣故，產生若干燋熱（焦慮和煩惱）。這被稱為九種若干法。 什麼是九種愛本法？因為愛（貪愛）的緣故產生求（追求）。因為求的緣故產生利養（利益和供養）。因為利養的緣故產生所作（行為）。因為所作的緣故產生欲染（慾望的沾染）。因為欲染的緣故產生堪忍（容忍）。因為堪忍的緣故產生慳惜（吝嗇）。因為慳惜的緣故產生積聚（積攢）。因為積聚的緣故，產生愛護、傷害、捶打、相系閉、共同鬥爭。這被稱為九種愛本法。 何謂
【English Translation】 English version Next, when a Buddha appears in the world, a Tathagata (one who has thus come), an Arhat (worthy one), up to the Buddha, the World Honored One, teaches the Dharma of tranquility, cessation, detachment, and the path leading directly to Nirvana (the ultimate goal of Buddhist practice). Or there are beings in the realm of animals, the realm of hungry ghosts, or the heavens of long life. Or in remote areas, foolish people, or places where Bhikkhus (male monastics), Bhikkhunis (female monastics), Upasakas (male lay practitioners), or Upasikas (female lay practitioners) do not reach. This is called the fifth difficulty, hindering the practice of pure conduct (Brahmacharya). Again, when a Buddha appears in the world, a Tathagata, an Arhat, up to the Buddha, the World Honored One, teaches the Dharma of tranquility and detachment, the path leading directly to Nirvana. Or there are beings born together in a country, but who hold wrong views and distorted views. Because the consequences of wrong views and distorted views are fully ripened, they spend their entire lives in hell. This is called the sixth difficulty, hindering the practice of pure conduct. Again, when a Buddha appears in the world, a Tathagata, an Arhat, up to the Buddha, the World Honored One, teaches the Dharma of tranquility, cessation, and detachment, the path leading directly to Nirvana. Or there are beings born together in a country, but who are deaf, blind, and mute. Like expressing meaning with sheep's hand gestures, they do not know how to speak of good and bad karmic consequences. This is called the seventh difficulty, hindering the practice of pure conduct. Again, when a Buddha does not appear in the world, not named Tathagata, up to the Buddha, the World Honored One, does not teach the Dharma of tranquility, cessation, and detachment, the path leading directly to Nirvana. Or there are beings in a country who are not deaf, blind, or mute, and who can distinguish between good and bad karmic consequences, but do not encounter the appearance of a Buddha in the world. This is called the eighth difficulty, hindering the practice of pure conduct (end of the eight difficulties). What are the nine diverse Dharmas? Because of diverse realms (the six sense bases), diverse contacts arise. Because of diverse contacts, diverse feelings arise. Because of diverse feelings, diverse thoughts arise. Because of diverse thoughts, diverse perceptions arise. Because of diverse perceptions, diverse desires arise. Because of diverse desires, diverse gains and offerings arise. Because of diverse gains and offerings, diverse pursuits arise. Because of diverse pursuits, diverse burning anxieties arise. These are called the nine diverse Dharmas. What are the nine Dharmas rooted in love? Because of love (attachment), pursuit arises. Because of pursuit, gains and offerings arise. Because of gains and offerings, actions arise. Because of actions, defilement of desire arises. Because of defilement of desire, tolerance arises. Because of tolerance, stinginess arises. Because of stinginess, accumulation arises. Because of accumulation, love, harm, beating, binding, confinement, and mutual strife arise. These are called the nine Dharmas rooted in love. What are
九眾生居。或有眾生。若干身若干想欲界人天。此謂初眾生居。或有眾生。若干身一想。謂初生梵天。此謂第二眾生居處。或有眾生。一身若干想。謂光音天。此謂第三眾生居處。或有眾生。一身一想。謂遍凈天。此謂第四眾生居處。或有眾生。無受無想。謂無想天。此謂第五眾生居處。或有眾生。無邊空處。此謂第六眾生居處。或有眾生。無邊識處。此謂第七眾生居處。或有眾生。無所有處。此謂第八眾生居處。或有眾生。非想非非想處。是名第九眾生居。
何謂犯戒九過患。悔不悅不喜不除心苦散亂不如實知見不解射不方便。是名犯戒九過患(九法竟)。◎
舍利弗阿毗曇論卷第十九 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第二十
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯非問分煩惱品第十一之三
◎何謂十煩惱使。見煩惱使。疑煩惱使。戒道煩惱使。愛煩惱使。瞋恚煩惱使。嫉妒煩惱使。慳惜煩惱使。無明煩惱使。憍慢煩惱使。掉煩惱使。是名十煩惱使。
何謂十煩惱結。見煩惱結。疑煩惱結。戒盜煩惱結。欲染煩惱結。瞋恚煩惱結。色染煩惱結。無色染煩惱結。無明煩惱結。慢煩惱結。掉煩惱結。是名十煩惱結。
何謂十
【現代漢語翻譯】 現代漢語譯本： 有九種眾生居住的地方。有些眾生，擁有若干個身體和若干個想法，指的是欲界（Kāmadhātu）的人和天人。這被稱為第一種眾生居住的地方。 有些眾生，擁有若干個身體和一個想法，指的是初生的梵天（Brahma）。這被稱為第二種眾生居住的地方。 有些眾生，擁有一個身體和若干個想法，指的是光音天（Ābhāsvara）。這被稱為第三種眾生居住的地方。 有些眾生，擁有一個身體和一個想法，指的是遍凈天（Śubhakṛtsna）。這被稱為第四種眾生居住的地方。 有些眾生，沒有感受也沒有想法，指的是無想天（Asañjñasattva）。這被稱為第五種眾生居住的地方。 有些眾生，處於無邊空處（Ākāśānantyāyatana）。這被稱為第六種眾生居住的地方。 有些眾生，處於無邊識處（Vijñānānantyāyatana）。這被稱為第七種眾生居住的地方。 有些眾生，處於無所有處（Ākiñcanyāyatana）。這被稱為第八種眾生居住的地方。 有些眾生，處於非想非非想處（Naivasaṃjñānāsaṃjñāyatana）。這被稱為第九種眾生居住的地方。
什麼是犯戒的九種過患？後悔，不悅，不喜，不能去除內心的痛苦，散亂，不如實地知見，不理解，不善於射箭，不方便。這些就是犯戒的九種過患（九法完畢）。
《舍利弗阿毗曇論》卷第十九 大正藏第 28 冊 No. 1548 《舍利弗阿毗曇論》
《舍利弗阿毗曇論》卷第二十
姚秦罽賓三藏曇摩耶舍（Dharmayaśas）共曇摩崛多（Dharmagupta）等譯《非問分煩惱品》第十一之三
什麼是十種煩惱使？見煩惱使（dṛṣṭi-anuśaya），疑煩惱使（vicikitsā-anuśaya），戒道煩惱使（śīlavrata-anuśaya），愛煩惱使（rāga-anuśaya），瞋恚煩惱使（pratigha-anuśaya），嫉妒煩惱使（īrṣyā-anuśaya），慳惜煩惱使（mātsarya-anuśaya），無明煩惱使（avidyā-anuśaya），憍慢煩惱使（māna-anuśaya），掉煩惱使（auddhatya-anuśaya）。這些被稱為十種煩惱使。
什麼是十種煩惱結？見煩惱結（dṛṣṭi-saṃyojana），疑煩惱結（vicikitsā-saṃyojana），戒盜煩惱結（śīlavrata-saṃyojana），欲染煩惱結（kāma-rāga-saṃyojana），瞋恚煩惱結（pratigha-saṃyojana），色染煩惱結（rūpa-rāga-saṃyojana），無色染煩惱結（arūpa-rāga-saṃyojana），無明煩惱結（avidyā-saṃyojana），慢煩惱結（māna-saṃyojana），掉煩惱結（auddhatya-saṃyojana）。這些被稱為十種煩惱結。
什麼是十種...
【English Translation】 English version: There are nine abodes of beings. Some beings have diverse bodies and diverse perceptions, referring to humans and gods in the desire realm (Kāmadhātu). This is called the first abode of beings. Some beings have diverse bodies and one perception, referring to the newly born Brahma. This is called the second abode of beings. Some beings have one body and diverse perceptions, referring to the gods of Streaming Radiance (Ābhāsvara). This is called the third abode of beings. Some beings have one body and one perception, referring to the gods of Refulgent Glory (Śubhakṛtsna). This is called the fourth abode of beings. Some beings have neither perception nor non-perception, referring to the gods of Non-Perception (Asañjñasattva). This is called the fifth abode of beings. Some beings are in the sphere of infinite space (Ākāśānantyāyatana). This is called the sixth abode of beings. Some beings are in the sphere of infinite consciousness (Vijñānānantyāyatana). This is called the seventh abode of beings. Some beings are in the sphere of nothingness (Ākiñcanyāyatana). This is called the eighth abode of beings. Some beings are in the sphere of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana). This is called the ninth abode of beings.
What are the nine faults of violating precepts? Regret, displeasure, unhappiness, inability to remove mental suffering, distraction, not knowing and seeing things as they really are, not understanding, not being skilled in archery, inconvenience. These are the nine faults of violating precepts (end of the nine dharmas).
Śāriputrābhidharma Śāstra, Volume 19 Taishō Tripiṭaka, Volume 28, No. 1548, Śāriputrābhidharma Śāstra
Śāriputrābhidharma Śāstra, Volume 20
Translated by Tripiṭaka Master Dharmayaśas (Dharmayaśas) from Kipin, together with Dharmagupta (Dharmagupta) and others, during the Yao Qin Dynasty, Chapter 11, Section 3: On Afflictions in the Non-Question Section
What are the ten fetters of afflictions? The fetter of view (dṛṣṭi-anuśaya), the fetter of doubt (vicikitsā-anuśaya), the fetter of adherence to rules and rituals (śīlavrata-anuśaya), the fetter of desire (rāga-anuśaya), the fetter of aversion (pratigha-anuśaya), the fetter of jealousy (īrṣyā-anuśaya), the fetter of stinginess (mātsarya-anuśaya), the fetter of ignorance (avidyā-anuśaya), the fetter of conceit (māna-anuśaya), the fetter of restlessness (auddhatya-anuśaya). These are called the ten fetters of afflictions.
What are the ten bonds of afflictions? The bond of view (dṛṣṭi-saṃyojana), the bond of doubt (vicikitsā-saṃyojana), the bond of adherence to rules and rituals (śīlavrata-saṃyojana), the bond of sensual desire (kāma-rāga-saṃyojana), the bond of aversion (pratigha-saṃyojana), the bond of attachment to form (rūpa-rāga-saṃyojana), the bond of attachment to the formless (arūpa-rāga-saṃyojana), the bond of ignorance (avidyā-saṃyojana), the bond of pride (māna-saṃyojana), the bond of restlessness (auddhatya-saṃyojana). These are called the ten bonds of afflictions.
What are the ten...
想。欲想。瞋恚想。害想。貪想。譏論想。此內外想。國土想。卑想。不善想。若干想。依貪想。是名十想。
何謂十覺。瞋恚覺。害覺。親里覺。國土覺。不死覺。他不覺。識相應覺。無慈相應覺。依利養覺。依貪覺。是名十覺。何謂十邪法。邪見。邪覺。邪語。邪業。邪命。邪進。邪定。邪慧。邪解脫。邪智。是名十邪法。
何謂十惱。若已侵生惱心。今侵生惱心。當欲侵生惱心。若我不愛喜適意者。已利益生惱心。今利益生惱心。當欲利益生惱心。橫瞋生惱心。是名十惱。何謂十不善業道。殺生竊盜邪淫妄言惡口兩舌綺語貪恚邪見。是名十不善業道。何謂十法成就墮地獄速如𥎞鉾。殺生乃至邪見。此十法成就墮地獄速如𥎞鉾(十法竟)。
何謂十一心垢。疑是心垢。不思惟是心垢。怖是心垢。悲是心垢。惡是心垢。睡眠是心垢。過精進是心垢。軟精進是心垢。無能是心垢。若干想是心垢。著色是心垢。何謂疑是心垢。或有人緣過去疑。或我過去有。我過去非有。何姓我過去有。何因我過去有。若緣未來疑惑。我未來有。我未來非有。何姓我未來有。何因我未來有。若緣現在疑惑。我現在有。我現在非有。何姓現在有。何因現在有。諸眾生從何處來。去至何處。若緣現在疑惑。我現在有。我現
【現代漢語翻譯】 現代漢語譯本： 什麼是十種想？是欲想（對慾望的思念），瞋恚想（對嗔恨的思念），害想（對傷害的思念），貪想（對貪婪的思念），譏論想（對譏諷議論的思念），這些是內外的思念。還有國土想（對國土的思念），卑想（對卑賤的思念），不善想（對不善的思念），若干想（各種各樣的思念），依貪想（依賴貪婪的思念），這被稱為十種想。
什麼是十種覺？是瞋恚覺（嗔恨的感受），害覺（傷害的感受），親里覺（對親屬的感受），國土覺（對國土的感受），不死覺（認為自己不會死的感受），他不覺（對他人的感受），識相應覺（與識相應的感受），無慈相應覺（與無慈悲相應的感受），依利養覺（依賴利益供養的感受），依貪覺（依賴貪婪的感受），這被稱為十種覺。
什麼是十種邪法？是邪見（錯誤的見解），邪覺（錯誤的感受），邪語（錯誤的言語），邪業（錯誤的行為），邪命（錯誤的生活方式），邪進（錯誤的精進），邪定（錯誤的禪定），邪慧（錯誤的智慧），邪解脫（錯誤的解脫），邪智（錯誤的知識），這被稱為十種邪法。
什麼是十種惱？如果已經侵犯眾生而生惱心，現在侵犯眾生而生惱心，將要侵犯眾生而生惱心。如果我不愛、不喜、不如意的人，已經利益眾生而生惱心，現在利益眾生而生惱心，將要利益眾生而生惱心。橫生嗔恨而生惱心，這被稱為十種惱。
什麼是十種不善業道？是殺生、偷盜、邪淫、妄語、惡口、兩舌、綺語、貪慾、嗔恚、邪見，這被稱為十種不善業道。
什麼是十種成就，會像利箭一樣迅速墮入地獄？是殺生乃至邪見。這十種成就，會像利箭一樣迅速墮入地獄（十法結束）。
什麼是十一種心垢？疑是心垢（懷疑是心的污垢），不思惟是心垢（不思考是心的污垢），怖是心垢（恐懼是心的污垢），悲是心垢（悲傷是心的污垢），惡是心垢（厭惡是心的污垢），睡眠是心垢（睡眠是心的污垢），過精進是心垢（過度精進是心的污垢），軟精進是心垢（懈怠精進是心的污垢），無能是心垢（無能為力是心的污垢），若干想是心垢（各種各樣的思念是心的污垢），著色是心垢（執著於色是心的污垢）。
什麼是疑是心垢？或者有人對過去的事情懷疑，懷疑我過去存在，或者我過去不存在，我過去是什麼姓氏，我過去是什麼原因而存在。如果對未來的事情疑惑，我未來存在，我未來不存在，我未來是什麼姓氏，我未來是什麼原因而存在。如果對現在的事情疑惑，我現在存在，我現在不存在，現在是什麼姓氏，現在是什麼原因而存在。這些眾生從何處來，去往何處。如果對現在的事情疑惑，我現在存在，我現在...
【English Translation】 English version: What are the ten 'saṃjñā' (thoughts)? They are 'kāma-saṃjñā' (thought of desire), 'vyāpāda-saṃjñā' (thought of ill-will), 'vihiṃsā-saṃjñā' (thought of harm), 'lobha-saṃjñā' (thought of greed), 'vikathana-saṃjñā' (thought of idle talk). These are internal and external thoughts. Also, 'rāṣṭra-saṃjñā' (thought of country), 'hīna-saṃjñā' (thought of inferiority), 'akuśala-saṃjñā' (thought of unwholesomeness), 'nānā-saṃjñā' (various thoughts), 'lobha-āśraya-saṃjñā' (thought based on greed). These are called the ten 'saṃjñā'.
What are the ten 'vitarka' (discernments)? They are 'vyāpāda-vitarka' (discernment of ill-will), 'vihiṃsā-vitarka' (discernment of harm), 'jñāti-vitarka' (discernment of relatives), 'rāṣṭra-vitarka' (discernment of country), 'amara-vitarka' (discernment of immortality), 'para-vitarka' (discernment of others), 'vijñāna-saṃprayukta-vitarka' (discernment associated with consciousness), 'amaitrī-saṃprayukta-vitarka' (discernment associated with unkindness), 'lābha-satkāra-āśraya-vitarka' (discernment based on gain and honor), 'lobha-vitarka' (discernment of greed). These are called the ten 'vitarka'.
What are the ten 'mithyā-dharmāḥ' (wrong dharmas)? They are 'mithyā-dṛṣṭi' (wrong view), 'mithyā-saṃkalpa' (wrong thought), 'mithyā-vāc' (wrong speech), 'mithyā-karmānta' (wrong action), 'mithyā-ājīva' (wrong livelihood), 'mithyā-vyāyāma' (wrong effort), 'mithyā-smṛti' (wrong mindfulness), 'mithyā-samādhi' (wrong concentration), 'mithyā-vimukti' (wrong liberation), 'mithyā-jñāna' (wrong knowledge). These are called the ten 'mithyā-dharmāḥ'.
What are the ten 'upakleśa' (torments)? If one has already tormented beings with an intention to torment, is now tormenting beings with an intention to torment, or will torment beings with an intention to torment. If one's unloved, disliked, or disagreeable person has already benefited beings, is now benefiting beings, or will benefit beings, causing torment. Arising from anger, causing torment. These are called the ten 'upakleśa'.
What are the ten 'akuśala-karma-patha' (unwholesome courses of action)? They are 'prāṇātipāta' (killing), 'adattādāna' (stealing), 'kāma-mithyācāra' (sexual misconduct), 'mṛṣā-vāda' (false speech), 'paruṣa-vāc' (harsh speech), 'paiśunya' (divisive speech), 'saṃbhinna-pralāpa' (idle chatter), 'abhidhyā' (covetousness), 'vyāpāda' (ill-will), 'mithyā-dṛṣṭi' (wrong view). These are called the ten 'akuśala-karma-patha'.
What are the ten attainments that lead to hell as swiftly as an arrow? They are killing up to wrong view. These ten attainments lead to hell as swiftly as an arrow (end of the ten dharmas).
What are the eleven 'citta-mala' (defilements of the mind)? Doubt is a defilement of the mind, non-reflection is a defilement of the mind, fear is a defilement of the mind, sorrow is a defilement of the mind, aversion is a defilement of the mind, sleep is a defilement of the mind, excessive effort is a defilement of the mind, weak effort is a defilement of the mind, inability is a defilement of the mind, various thoughts are defilements of the mind, attachment to form is a defilement of the mind.
What is doubt as a defilement of the mind? Perhaps someone doubts about the past, doubting whether I existed in the past, or I did not exist in the past, what was my family name in the past, for what reason did I exist in the past. If one doubts about the future, whether I will exist in the future, or I will not exist in the future, what will be my family name in the future, for what reason will I exist in the future. If one doubts about the present, whether I exist now, or I do not exist now, what is my family name now, for what reason do I exist now. From where do all beings come, and where do they go. If one doubts about the present, whether I exist now, I...
在非有。何姓現在有。何因現在有。諸眾生從何處來。去至何處。若彼于佛世尊疑惑。是佛世尊非佛。世尊善說法。世尊非善說法。世尊聲聞眾善趣。世尊聲聞眾非善趣行。常行非常行。苦行非苦。無我法非無我法。寂滅涅槃。非寂滅涅槃。有與無與。有施無施。有祀無祀。有善惡業果報。無善惡業果報。有今世無今世。有後世無後世。有父母無父母。有天無天。眾生有化生。眾生非化生。世有沙門婆羅門正趣正至。若今世後世自證知說。世無沙門婆羅門正趣正至。若今世後世自證知說。若於彼法。疑惑重疑惑。究竟疑惑。心不決定。猶豫二心疑。不了無量疑。不盡非解脫。猶豫重猶豫。究竟猶豫。是名疑是心垢。何謂不思惟是心垢。若色聲香味觸法。若眾生及法。不正計校分別籌量憶念。是名不思惟是心垢。何謂怖是心垢。色聲香味觸法。若眾生及法。緣此畏怖究竟。畏怖驚愕。毛豎色變。是名怖是心垢。何謂悲是心垢。若不善心起悲。是名悲是心垢。何謂惡是心垢。身口意惡。是名惡是心垢。何謂睡眠是心垢。若煩惱未斷。沉沒在睡。身不樂。身不調。身不輕。身不軟。身不除。是名睡。若睡若煩惱未斷。沉沒在睡。若欲睡瞪瞢眠鎮心。是名眠。如是睡眠。是名睡眠是心垢。何謂過精進是心垢。若精進掉。是名過
【現代漢語翻譯】 現代漢語譯本： 『在非有』是什麼意思？『何姓現在有』是什麼意思？『何因現在有』是什麼意思？ 諸眾生從何處來？去至何處？ 如果他對佛世尊有所疑惑： 『這位佛世尊是佛嗎？不是佛嗎？ 世尊善於說法嗎？世尊不善於說法嗎？ 世尊的聲聞眾是善行者嗎？世尊的聲聞眾不是善行者嗎？』 常行還是非常行？ 苦行還是非苦行？ 無我法還是非無我法？ 寂滅涅槃還是非寂滅涅槃？ 有還是無？ 有施捨還是無施捨？ 有祭祀還是無祭祀？ 有善惡業的果報嗎？沒有善惡業的果報嗎？ 有今世嗎？沒有今世嗎？ 有後世嗎？沒有後世嗎？ 有父母嗎？沒有父母嗎？ 有天嗎？沒有天嗎？ 眾生有化生嗎？眾生沒有化生嗎？ 世間有沙門（Śrāmaṇa，出家修行者）和婆羅門（Brāhmaṇa，祭司）真正趣向和達到真理，並且在今世和後世親自證知並宣說嗎？ 世間沒有沙門和婆羅門真正趣向和達到真理，並且在今世和後世親自證知並宣說嗎？ 如果對於這些法，疑惑再疑惑， 究竟疑惑， 心不決定， 猶豫二心，疑慮不了無量， 不盡解脫， 猶豫再猶豫， 究竟猶豫， 這就叫做『疑』，是心的垢染。 什麼叫做『不思惟』是心的垢染？ 如果對於色（rūpa，形態、顏色）、聲（śabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparśa，觸感）、法（dharma，事物、規律）， 如果對於眾生和法， 不正地計較、分別、籌量、憶念， 這就叫做『不思惟』，是心的垢染。 什麼叫做『怖』是心的垢染？ 對於色、聲、香、味、觸、法， 如果對於眾生和法， 緣於此而畏怖究竟， 畏怖驚愕， 毛髮豎立，臉色改變， 這就叫做『怖』，是心的垢染。 什麼叫做『悲』是心的垢染？ 如果不善心生起悲傷， 這就叫做『悲』，是心的垢染。 什麼叫做『惡』是心的垢染？ 身惡、口惡、意惡， 這就叫做『惡』，是心的垢染。 什麼叫做『睡眠』是心的垢染？ 如果煩惱未斷， 沉沒在睡眠中， 身體不快樂， 身體不調和， 身體不輕快， 身體不柔軟， 身體不舒暢， 這就叫做『睡』。 如果睡和煩惱未斷， 沉沒在睡眠中， 如果想要睡覺，瞪眼、昏沉、鎮定心神， 這就叫做『眠』。 像這樣的睡眠， 就叫做『睡眠』，是心的垢染。 什麼叫做『過精進』是心的垢染？ 如果精進時掉舉， 這就叫做『過精進』。
【English Translation】 English version: What does 『in non-existence』 mean? What does 『what name exists now』 mean? What does 『what cause exists now』 mean? From where do all beings come? Where do they go? If he has doubts about the Buddha, the World Honored One: 『Is this Buddha, the World Honored One, a Buddha? Is he not a Buddha? Is the World Honored One good at teaching the Dharma? Is the World Honored One not good at teaching the Dharma? Do the World Honored One』s Śrāvakas (disciples) practice well? Do the World Honored One』s Śrāvakas not practice well?』 Constant practice or inconstant practice? Suffering practice or non-suffering practice? The Dharma of no-self or the Dharma of not no-self? Quiescent Nirvāṇa (extinction) or non-quiescent Nirvāṇa? Existence or non-existence? Giving or not giving? Sacrifice or no sacrifice? Is there retribution for good and evil karma? Is there no retribution for good and evil karma? Is there this life? Is there no this life? Is there a next life? Is there no next life? Are there parents? Are there no parents? Are there gods? Are there no gods? Do beings have spontaneous birth? Do beings not have spontaneous birth? Are there Śrāmaṇas (ascetics) and Brāhmaṇas (priests) in the world who truly proceed and arrive, and who personally know and speak of this life and the next? Are there no Śrāmaṇas and Brāhmaṇas in the world who truly proceed and arrive, and who personally know and speak of this life and the next? If regarding these Dharmas, doubt upon doubt, ultimate doubt, the mind is not settled, hesitating with two minds, doubt without measure, not exhausting liberation, hesitating again and again, ultimately hesitating, this is called 『doubt,』 it is a defilement of the mind. What is called 『non-thinking』 as a defilement of the mind? If regarding rūpa (form), śabda (sound), gandha (smell), rasa (taste), sparśa (touch), dharma (phenomena), if regarding beings and Dharmas, improperly calculating, distinguishing, deliberating, remembering, this is called 『non-thinking,』 it is a defilement of the mind. What is called 『fear』 as a defilement of the mind? Regarding rūpa, śabda, gandha, rasa, sparśa, dharma, if regarding beings and Dharmas, because of this, fearing ultimately, fearing, being startled, hair standing on end, complexion changing, this is called 『fear,』 it is a defilement of the mind. What is called 『sorrow』 as a defilement of the mind? If sorrow arises from an unwholesome mind, this is called 『sorrow,』 it is a defilement of the mind. What is called 『evil』 as a defilement of the mind? Evil of body, speech, and mind, this is called 『evil,』 it is a defilement of the mind. What is called 『sleep』 as a defilement of the mind? If afflictions are not severed, sinking into sleep, the body is not happy, the body is not harmonious, the body is not light, the body is not soft, the body is not relieved, this is called 『sleep.』 If sleep and afflictions are not severed, sinking into sleep, if wanting to sleep, staring, being drowsy, calming the mind, this is called 『slumber.』 Such sleep is called 『sleep,』 it is a defilement of the mind. What is called 『excessive diligence』 as a defilement of the mind? If diligence is agitated, this is called 『excessive diligence.』
精進是心垢。何謂軟精進是心垢。若精進沒。是名軟精進是心垢。何謂無能是心垢。若心怯弱。是名無能是心垢。何謂若干想是心垢。若眾生異事異境界異初生異。是名若干想是心垢。何謂著色是心垢。若見色專著。是名著色是心垢。是名十一心垢。
何謂二十種身見。或有人謂。色是我。色中有我。我是色有。色是我有。受想行識亦如是。是名二十種身見。
何謂二十法成就墮地獄速如𥎞鉾。自殺生教他殺生。乃至自邪見教他邪見此二十法成就墮地獄速如𥎞鉾。
何謂二十一心垢。希望是心垢。瞋恚睡眠掉悔疑惱害常念怨嫌懷恨燋熱嫉妒慳惜詭詐奸欺無慚無愧矜高諍訟自高放逸慢增上慢。是名二十一心垢。
何謂三十法成就墮地獄速如𥎞鉾。自殺生教他殺生讚歎殺生。乃至自邪見教他邪見讚歎邪見。是名三十法成就墮地獄速如𥎞鉾。
何謂三十六愛行。內生十八愛行。外生十八愛行。何謂內生十八愛行。如世尊說。因此有此。因彼而有。如是因有異因有。當因有不當因有。我當有彼我當有。如是我當有異我當有。因得彼得。如是得異得。悕望當有。悕望彼當有。悕望如是當有。悕望異當有。是名內生十八愛行。
何謂外生十八愛行。如世尊說。是因此有此。是因彼而有。是如
【現代漢語翻譯】 現代漢語譯本 精進是心的污垢。什麼是軟弱的精進是心的污垢？如果精進停止，這就被稱為軟弱的精進是心的污垢。什麼叫做無能是心的污垢？如果內心怯懦，這就被稱為無能是心的污垢。什麼叫做各種各樣的想法是心的污垢？如果眾生的事情、境界、最初的出生各不相同，這就被稱為各種各樣的想法是心的污垢。什麼叫做執著於色是心的污垢？如果看到色就特別執著，這就被稱為執著於色是心的污垢。以上就是十一種心的污垢。
什麼叫做二十種身見（Sakkāya-diṭṭhi，認為五蘊是我或我所）？或者有人認為，色（Rūpa，物質）是我，色中有我，我是色所擁有的，色是我所擁有的。受（Vedanā，感受）、想（Saññā，知覺）、行（Saṅkhāra，意志）、識（Viññāṇa，意識）也是如此。這就被稱為二十種身見。
什麼叫做成就二十種法會像標槍一樣迅速墮入地獄？自己殺生、教他人殺生，乃至自己持邪見、教他人持邪見，成就這二十種法會像標槍一樣迅速墮入地獄。
什麼叫做二十一種心的污垢？希望是心的污垢，瞋恚（Dosa，嗔恨）、睡眠（Thīna，昏沉）、掉舉（Uddhacca，掉舉）、後悔（Kukkucca，後悔）、懷疑（Vicikicchā，懷疑）、惱怒（Kodha，憤怒）、傷害（Upanāha，懷恨）、常常思念（Makkha，虛偽）、怨恨（Paḷāsa，輕蔑）、懷恨（Issā，嫉妒）、焦躁（Macchariya，吝嗇）、嫉妒（Māyā，欺騙）、吝嗇（Sāṭheyya，虛偽）、欺騙（Thambha，頑固）、奸詐（Sārambha，競爭）、無慚（Anotappa，無慚）、無愧（Ahirika，無愧）、矜持高傲（Māna，驕傲）、爭訟（Atimāna，過度的驕傲）、自高自大（Mada，自負）、放逸（Pamāda，放逸）、增上慢（Adhimāna，增上慢）。以上就是二十一種心的污垢。
什麼叫做成就三十種法會像標槍一樣迅速墮入地獄？自己殺生、教他人殺生、讚歎殺生，乃至自己持邪見、教他人持邪見、讚歎邪見，成就這三十種法會像標槍一樣迅速墮入地獄。
什麼叫做三十六種愛行？內在產生十八種愛行，外在產生十八種愛行。什麼叫做內在產生十八種愛行？如世尊所說，因為這個才有那個，因為那個才有這個。像這樣，因為有而有不同的因，應當有不應當有的因，我應當有那個，我應當有。像這樣，我應當有不同的我應當有，因為得到而得到那個，像這樣得到不同的得到，希望應當有，希望那個應當有，希望像這樣應當有，希望不同應當有。這被稱為內在產生的十八種愛行。
什麼叫做外在產生十八種愛行？如世尊所說，這是因為這個才有這個，這是因為那個才有。
【English Translation】 English version 'Effort is a defilement of the mind. What is weak effort that is a defilement of the mind? If effort ceases, that is called weak effort, a defilement of the mind. What is inability that is a defilement of the mind? If the mind is timid, that is called inability, a defilement of the mind. What are various thoughts that are a defilement of the mind? If beings have different affairs, different realms, different first births, that is called various thoughts, a defilement of the mind. What is attachment to form that is a defilement of the mind? If one sees form and is particularly attached, that is called attachment to form, a defilement of the mind. These are the eleven defilements of the mind.'
'What are the twenty kinds of self-view (Sakkāya-diṭṭhi, the view that the five aggregates are self or belong to self)? Some say, 'Form (Rūpa, matter) is me, I am in form, I possess form, form belongs to me.' So too with feeling (Vedanā, sensation), perception (Saññā, perception), mental formations (Saṅkhāra, volition), and consciousness (Viññāṇa, consciousness). These are called the twenty kinds of self-view.'
'What are the twenty things that, when accomplished, cause one to fall into hell as quickly as a javelin? Personally killing living beings, instigating others to kill living beings, up to personally holding wrong views, instigating others to hold wrong views—accomplishing these twenty things causes one to fall into hell as quickly as a javelin.'
'What are the twenty-one defilements of the mind? Hope is a defilement of the mind, anger (Dosa, hatred), sleep (Thīna, sloth), restlessness (Uddhacca, restlessness), regret (Kukkucca, remorse), doubt (Vicikicchā, doubt), annoyance (Kodha, anger), harm (Upanāha, malice), constant remembrance (Makkha, hypocrisy), resentment (Paḷāsa, contempt), holding grudges (Issā, envy), agitation (Macchariya, miserliness), jealousy (Māyā, deceit), stinginess (Sāṭheyya, deceitfulness), deception (Thambha, obstinacy), fraud (Sārambha, rivalry), shamelessness (Anotappa, lack of shame), lack of conscience (Ahirika, lack of moral dread), holding oneself high (Māna, pride), contention (Atimāna, excessive pride), self-exaltation (Mada, conceit), heedlessness (Pamāda, negligence), conceit (Adhimāna, conceit). These are the twenty-one defilements of the mind.'
'What are the thirty things that, when accomplished, cause one to fall into hell as quickly as a javelin? Personally killing living beings, instigating others to kill living beings, praising the killing of living beings, up to personally holding wrong views, instigating others to hold wrong views, praising wrong views—accomplishing these thirty things causes one to fall into hell as quickly as a javelin.'
'What are the thirty-six courses of craving? Eighteen courses of craving arise internally, and eighteen courses of craving arise externally. What are the eighteen courses of craving that arise internally? As the Blessed One said, 'Because of this, there is that; because of that, there is this. Thus, because of having, there is a different cause of having; there should be a cause of having, there should not be a cause of having; I should have that, I should have. Thus, I should have a different I should have; because of obtaining, one obtains that; thus, obtaining a different obtaining; hoping there should be, hoping that there should be, hoping thus there should be, hoping differently there should be.' These are called the eighteen courses of craving that arise internally.'
'What are the eighteen courses of craving that arise externally? As the Blessed One said, 'This is because of this, this is because of that.'
是因有。是異因有。是當因有。是不當因有。是我當有。是彼我當有。是如是我當有。是異我當有。是因得是如得。是如是得是異得。是希望當有。是希望彼當有。是希望如是當有。是希望異當有。是名外生十八愛行。如是內生十八愛行。如是外生十八愛行。是名三十六愛行。
何謂四十法成就墮地獄速如𥎞鉾。自殺生教他殺生。讚歎殺生。見他殺隨其歡喜。乃至自邪見。教他邪見。讚歎邪見。見他邪見隨其歡喜。是名四十法成就墮地獄速如𥎞鉾。
何謂六十二見。如梵網經說。佛告諸比丘。更有餘法。甚深微妙大法光明。唯有賢聖弟子。能以此法讚歎如來。何等是甚深微妙大法光明。賢聖弟子。能以此法讚歎如來。諸沙門婆羅門。于本劫本見末劫末見種種無數隨意所說。盡入六十二見。本劫本見末劫末見種種無數隨意所說。盡不能出過六十二見。彼沙門婆羅門。以何等緣。于本劫本見末劫末見種種無數各隨意說。盡入此六十二見。無有能過。諸沙門婆羅門。于本劫本見種種無數各隨意說。盡入十八見中。本劫本見種種無數各隨意說。盡皆不能過十八見中。諸沙門婆羅門。以何等緣。于本劫本見種種無數各隨意說。盡入十八見中無有能過。諸沙門婆羅門。于本劫本見。起常論言。我及世間常存。此盡入四
【現代漢語翻譯】 現代漢語譯本 『是因有』（因為某種原因而存在）。『是異因有』（因為不同的原因而存在）。『是當因有』（因為將來的原因而存在）。『是不當因有』（因為不適當的原因而存在）。『是我當有』（我應當擁有）。『是彼我當有』（他人我應當擁有）。『是如是我當有』（像我這樣的人應當擁有）。『是異我當有』（與我不同的人應當擁有）。『是因得是如得』（因為某種原因得到就像這樣得到）。『是如是得是異得』（像這樣得到與那樣得到不同）。『是希望當有』（希望將來擁有）。『是希望彼當有』（希望他人將來擁有）。『是希望如是當有』（希望將來像這樣擁有）。『是希望異當有』（希望將來以不同的方式擁有）。這被稱為外生的十八種愛行。像這樣內生的十八種愛行。像這樣外生的十八種愛行。這被稱為三十六種愛行。
什麼叫做成就四十種法，會像射出的箭一樣迅速墮入地獄？自己殺生，教唆他人殺生，讚歎殺生，見到他人殺生隨喜讚歎。乃至自己持邪見，教唆他人持邪見，讚歎邪見，見到他人持邪見隨喜讚歎。這被稱為成就四十種法，會像射出的箭一樣迅速墮入地獄。
什麼叫做六十二見？正如《梵網經》所說。佛告訴諸位比丘：還有更深奧微妙的大法光明，只有賢聖弟子才能用這種法來讚歎如來。什麼是甚深微妙的大法光明？賢聖弟子用這種法來讚歎如來。那些沙門（出家修行者）和婆羅門（祭司），對於過去世的起源和未來世的終結，種種無數隨意的說法，都包含在這六十二見之中。對於過去世的起源和未來世的終結，種種無數隨意的說法，都不能超出這六十二見。那些沙門和婆羅門，因為什麼樣的緣故，對於過去世的起源和未來世的終結，種種無數各自隨意的說法，都包含在這六十二見之中，沒有能夠超出的？那些沙門和婆羅門，對於過去世的起源，種種無數各自隨意的說法，都包含在這十八見之中。對於過去世的起源，種種無數各自隨意的說法，都不能超出這十八見。那些沙門和婆羅門，因為什麼樣的緣故，對於過去世的起源，種種無數各自隨意的說法，都包含在這十八見之中，沒有能夠超出的？那些沙門和婆羅門，對於過去世的起源，提出常論說：『我和世界是永恒存在的。』這些都包含在四見之中。
【English Translation】 English version 'It is because of a cause'. 'It is because of a different cause'. 'It is because of a future cause'. 'It is because of an inappropriate cause'. 'It is that I should have'. 'It is that another I should have'. 'It is that such as I should have'. 'It is that a different I should have'. 'It is that because of a cause, it is obtained as such'. 'It is that obtained as such is obtained differently'. 'It is hoped that there will be'. 'It is hoped that another will have'. 'It is hoped that it will be such as this'. 'It is hoped that it will be different'. These are called the eighteen external practices of attachment. Like this, the eighteen internal practices of attachment. Like this, the eighteen external practices of attachment. These are called the thirty-six practices of attachment.
What are the forty dharmas that, when accomplished, cause one to fall into hell as swiftly as an arrow? Killing oneself, instructing others to kill, praising killing, rejoicing in the killing of others. Even holding wrong views oneself, instructing others to hold wrong views, praising wrong views, rejoicing in the wrong views of others. These are called the forty dharmas that, when accomplished, cause one to fall into hell as swiftly as an arrow.
What are the sixty-two views? As stated in the Brahma-jala Sutra. The Buddha told the Bhikkhus (monks): 'There are other profound and subtle great dharma lights, which only virtuous and noble disciples can use to praise the Tathagata (Buddha)'. What are the profound and subtle great dharma lights? Virtuous and noble disciples use this dharma to praise the Tathagata. Those Shramanas (ascetics) and Brahmanas (priests), regarding the origin of the past aeon and the end of the future aeon, all sorts of countless arbitrary statements, are all included in these sixty-two views. Regarding the origin of the past aeon and the end of the future aeon, all sorts of countless arbitrary statements, cannot exceed these sixty-two views. Those Shramanas and Brahmanas, for what reason, regarding the origin of the past aeon and the end of the future aeon, all sorts of countless individual arbitrary statements, are all included in these sixty-two views, with none able to exceed them? Those Shramanas and Brahmanas, regarding the origin of the past aeon, all sorts of countless individual arbitrary statements, are all included in these eighteen views. Regarding the origin of the past aeon, all sorts of countless individual arbitrary statements, cannot exceed these eighteen views. Those Shramanas and Brahmanas, for what reason, regarding the origin of the past aeon, all sorts of countless individual arbitrary statements, are all included in these eighteen views, with none able to exceed them? Those Shramanas and Brahmanas, regarding the origin of the past aeon, put forward the theory of permanence, saying: 'I and the world are eternally existent'. These are all included in the four views.
見中。于本劫本見言。我及世間常存。盡入四見中無有能過。諸沙門婆羅門。以何等緣。于本劫本見。起常論言。我及世間常存。此盡入四見中無有能過。或有沙門婆羅門。種種方便入定意三昧。以三昧心。憶二十成劫敗劫。彼作是說。我及世間是常。此實余虛妄。所以者何。我以種種方便。入定意三昧以三昧心。憶二十成劫敗劫。其中眾生。不增不減。常聚不散我以此知我及世間是常。此實余虛妄。此是初見。諸沙門婆羅門。因此于本劫本見計我及世間是常。於四見中。無有能過。或有沙門婆羅門。種種方便入定意三昧。以三昧心。憶四十成劫敗劫。彼作是說。我及世間是常。此實余虛妄。所以者何。我以種種方便入定意三昧。以三昧心。憶四十成劫敗劫。其中眾生。不增不減。常聚不散。我以此知我及世間是常。此實余虛妄。此是二見。諸沙門婆羅門。因此于本劫本見。計我及世間是常。於四見中無有能過。或有沙門婆羅門。以種種方便。入定意三昧。以三昧心。憶八十成劫敗劫。彼作是言。我及世間是常。此實余虛妄。所以者何。我以種種方便。入定意三昧。以三昧心。憶八十成劫敗劫。其中眾生。不增不減。常聚不散。我以此智。我及世間是常。此實余虛妄。此是三見。諸沙門婆羅門。因此于本劫本見。計我
【現代漢語翻譯】 現代漢語譯本 見解包含在本劫本見（認為世界和自我是永恒的最初的見解）之中。在本劫本見中說：『我和世間是常存的。』所有這些都包含在四種邪見中，沒有誰能超越。那些沙門（出家修道者）和婆羅門（祭司），因為什麼樣的緣故，在本劫本見中，產生常論，說『我和世間是常存的』？這些都包含在四種邪見中，沒有誰能超越。 或者有些沙門和婆羅門，用各種方法進入禪定意念三昧（專注的冥想狀態）。用三昧之心，回憶起二十個成劫（世界形成時期）和敗劫（世界毀滅時期）。他們這樣說：『我和世間是常存的。這是真實的，其餘是虛妄的。』為什麼呢？因為我用各種方法，進入禪定意念三昧，用三昧之心，回憶起二十個成劫和敗劫。其中的眾生，不增加也不減少，常常聚集不離散。我因此知道我和世間是常存的。這是真實的，其餘是虛妄的。』這是第一種見解。那些沙門和婆羅門，因此在本劫本見中，認為我和世間是常存的。在四種邪見中，沒有誰能超越。 或者有些沙門和婆羅門，用各種方法進入禪定意念三昧。用三昧之心，回憶起四十個成劫和敗劫。他們這樣說：『我和世間是常存的。這是真實的，其餘是虛妄的。』為什麼呢？因為我用各種方法進入禪定意念三昧，用三昧之心，回憶起四十個成劫和敗劫。其中的眾生，不增加也不減少，常常聚集不離散。我因此知道我和世間是常存的。這是真實的，其餘是虛妄的。』這是第二種見解。那些沙門和婆羅門，因此在本劫本見中，認為我和世間是常存的。在四種邪見中，沒有誰能超越。 或者有些沙門和婆羅門，用各種方法，進入禪定意念三昧。用三昧之心，回憶起八十個成劫和敗劫。他們這樣說：『我和世間是常存的。這是真實的，其餘是虛妄的。』為什麼呢？因為我用各種方法，進入禪定意念三昧，用三昧之心，回憶起八十個成劫和敗劫。其中的眾生，不增加也不減少，常常聚集不離散。我因此知道我和世間是常存的。這是真實的，其餘是虛妄的。』這是第三種見解。那些沙門和婆羅門，因此在本劫本見中，認為我
【English Translation】 English version Views are included in the primordial view of this kalpa (the original view that the world and self are eternal). In this primordial view of this kalpa, it is said: 'I and the world are permanent.' All of these are included in the four wrong views, and no one can surpass them. Those shramanas (ascetic practitioners) and Brahmins (priests), for what reason, in this primordial view of this kalpa, do they generate the eternalist theory, saying 'I and the world are permanent'? These are all included in the four wrong views, and no one can surpass them. Or some shramanas and Brahmins, using various methods, enter into meditative concentration samadhi (a state of focused meditation). With the mind of samadhi, they recall twenty cycles of formation and destruction of kalpas (periods of world formation and destruction). They say: 'I and the world are permanent. This is the truth, and the rest is false.' Why? Because I, using various methods, enter into meditative concentration samadhi, and with the mind of samadhi, I recall twenty cycles of formation and destruction of kalpas. The beings within them neither increase nor decrease, and they always gather and do not disperse. I therefore know that I and the world are permanent. This is the truth, and the rest is false.' This is the first view. Those shramanas and Brahmins, therefore, in this primordial view of this kalpa, consider that I and the world are permanent. Among the four wrong views, no one can surpass them. Or some shramanas and Brahmins, using various methods, enter into meditative concentration samadhi. With the mind of samadhi, they recall forty cycles of formation and destruction of kalpas. They say: 'I and the world are permanent. This is the truth, and the rest is false.' Why? Because I, using various methods, enter into meditative concentration samadhi, and with the mind of samadhi, I recall forty cycles of formation and destruction of kalpas. The beings within them neither increase nor decrease, and they always gather and do not disperse. I therefore know that I and the world are permanent. This is the truth, and the rest is false.' This is the second view. Those shramanas and Brahmins, therefore, in this primordial view of this kalpa, consider that I and the world are permanent. Among the four wrong views, no one can surpass them. Or some shramanas and Brahmins, using various methods, enter into meditative concentration samadhi. With the mind of samadhi, they recall eighty cycles of formation and destruction of kalpas. They say: 'I and the world are permanent. This is the truth, and the rest is false.' Why? Because I, using various methods, enter into meditative concentration samadhi, and with the mind of samadhi, I recall eighty cycles of formation and destruction of kalpas. The beings within them neither increase nor decrease, and they always gather and do not disperse. I therefore know that I and the world are permanent. This is the truth, and the rest is false.' This is the third view. Those shramanas and Brahmins, therefore, in this primordial view of this kalpa, consider that I
及世間是常。於四見中無有能過。或有沙門婆羅門。有捷疾相智。善能觀察。以捷疾相智方便觀察。謂為審諦。以己所見。以己辯才。作是說言。我及世間是常。此實余虛妄。此是四見。諸沙門婆羅門。因此于本劫本見。計我及世間是常。於四見中無有能過。此沙門婆羅門。于本劫本見。計我及世間是常。如是一切盡入四見中。我及世間是常。於此四見中無有能過。唯有如來。知是見處。如是持。如是執。亦知報應。如來所知。又復過是。雖知不著。以不著則得寂滅。知愛集滅味過出要。以平等觀無餘解脫故名如來。是名余甚深微妙大法光明。使賢聖弟子。真實平等讚歎如來。
復有餘甚深微妙大法光明。使賢聖弟子。真實平等讚歎如來。何等法是。諸沙門婆羅門。于本劫本見起論言。我及世間。亦常亦無常。諸沙門婆羅門。因此于本劫本見。計我及世間。半常半無常。於四見中無有能過。或有是時。此劫始成。有餘眾生。福盡命盡行盡。從光音命終。生空梵宮中。便於彼處。生愛著心。復愿餘眾生共生此處。此眾生。既生愛著愿已。復有餘眾生。命行福盡。于光音命終。來生此空梵宮中。其先生眾生。便作是念我於此處。是梵大梵。我自然有。無能造我者。我盡知諸義。典千世界。于中自在最為尊貴。能為變
【現代漢語翻譯】 現代漢語譯本： 以及世間是常。在四種邪見中沒有能夠超越的。或者有沙門（Śrāmaṇa，出家修行者）婆羅門（Brāhmaṇa，祭司），有敏捷的智慧，善於觀察。用敏捷的智慧方便地觀察，認為那是真實的。用自己所見，用自己的辯才，這樣說：『我以及世間是常。這是真實的，其餘是虛妄。』這是四種邪見。那些沙門婆羅門，因此在本劫本見中，計較我以及世間是常，在四種邪見中沒有能夠超越的。這些沙門婆羅門，在本劫本見中，計較我以及世間是常。像這樣一切都進入四種邪見中，我以及世間是常，在這四種邪見中沒有能夠超越的。只有如來（Tathāgata，佛陀）知道這些邪見的所在，如何持有，如何執著，也知道其報應。如來所知，又超過這些。雖然知道卻不執著，因為不執著就能夠得到寂滅。知道愛的集起、滅盡、滋味、過患和出離的途徑。用平等的心觀照，沒有剩餘的解脫，所以叫做如來。這就是甚深微妙的大法光明，使賢聖弟子真實平等地讚歎如來。
又有甚深微妙的大法光明，使賢聖弟子真實平等地讚歎如來。什麼法是呢？那些沙門婆羅門，在本劫本見中，發起議論說：『我以及世間，亦常亦無常。』那些沙門婆羅門，因此在本劫本見中，計較我以及世間，一半是常，一半是無常，在四種邪見中沒有能夠超越的。或者有這樣的時刻，這個劫開始形成，有些眾生，福報盡了，壽命盡了，行為盡了，從光音天（Ābhāsvara）命終，生到空梵宮（Śūnyabrahmavimāna）中。便在那裡，生起愛著的心，又希望其餘的眾生共同生到這裡。這個眾生，既然生起愛著和希望，又有其餘的眾生，壽命、行為、福報盡了，從光音天命終，來到這個空梵宮中。那先出生的眾生，便這樣想：『我在這裡，是梵（Brahmā），是大梵（Mahābrahmā）。我是自然而有的，沒有能夠創造我的人。我完全知道諸義，統治千世界，在其中自在，最為尊貴，能夠變化』
【English Translation】 English version: And the world is eternal. Among the four views, there is no one who can surpass it. Or there are Śrāmaṇas (ascetics) and Brāhmaṇas (priests) who have quick wisdom and are good at observing. They observe with quick wisdom and convenient means, considering it to be true. With their own views and eloquence, they say: 'I and the world are eternal. This is true, and the rest is false.' These are the four views. Those Śrāmaṇas and Brāhmaṇas, therefore, in their original aeon and original views, consider that I and the world are eternal, and among the four views, there is no one who can surpass it. These Śrāmaṇas and Brāhmaṇas, in their original aeon and original views, consider that I and the world are eternal. Like this, everything enters into the four views, that I and the world are eternal, and among these four views, there is no one who can surpass it. Only the Tathāgata (Buddha) knows the location of these views, how they are held, and how they are clung to, and also knows the retribution. What the Tathāgata knows surpasses even this. Although knowing, he does not cling, and because of not clinging, he attains tranquility. He knows the arising, cessation, taste, faults, and means of escape from love. With equal observation and without remaining attachment, he is liberated, hence called the Tathāgata. This is the profound and subtle great Dharma light, which enables virtuous and wise disciples to truly and equally praise the Tathāgata.
There is also a profound and subtle great Dharma light, which enables virtuous and wise disciples to truly and equally praise the Tathāgata. What Dharma is it? Those Śrāmaṇas and Brāhmaṇas, in their original aeon and original views, initiate arguments saying: 'I and the world are both eternal and not eternal.' Those Śrāmaṇas and Brāhmaṇas, therefore, in their original aeon and original views, consider that I and the world are half eternal and half not eternal, and among the four views, there is no one who can surpass it. Or there is a time when this aeon begins to form, and some beings, whose blessings are exhausted, whose lives are exhausted, and whose actions are exhausted, pass away from the Ābhāsvara (heaven of radiant light) and are born in the Śūnyabrahmavimāna (empty Brahma palace). There, they develop a mind of attachment and wish for other beings to be born there together. After this being has developed attachment and wishes, other beings, whose lives, actions, and blessings are exhausted, pass away from the Ābhāsvara and come to be born in this empty Brahma palace. The first-born being then thinks: 'I am Brahmā (creator), the Mahābrahmā (great creator) here. I am self-existent, and there is no one who can create me. I fully know all meanings, rule over a thousand worlds, and am free and most noble within them, able to transform.'
化微妙第一。為眾生父。我獨先有。餘眾生後來。後來眾生我所化成。其後眾生。復作是念。彼是大梵。彼能自造無造彼者。盡知諸義。典千世界。于中自在最為尊貴。能為變化微妙第一。為眾生父母。彼獨先有。後有我等。我等眾生彼所化成。彼梵眾生。命行盡已來生此間。漸已長大。剃除鬚髮。出家被法服。修梵志行。入定意三昧。隨三昧心自識本生。便作是言。彼大梵者。能自造作無造彼者。盡知諸義。典千世界。于中自在最為尊貴。能為變化微妙第一。為眾生父。常住不變。而彼梵化作我等。我等無常變易。不得久住。是故當知。我及世間。亦常亦無常。此實余虛妄。是謂初見。諸沙門婆羅門。因本劫本見起論。亦常亦無常。於此四見中。無有能過。或有眾生。喜戲笑懈怠。數數戲笑。以自娛樂戲笑。娛樂時身體疲極。便自失意。以失意故。便命終來生此間。漸已長大。剃除鬚髮。出家被法服。修梵志行。入定意三昧。以三昧力自識本生。便作是言。彼餘眾生不數數戲笑娛樂。常在彼處。常住不變。由我數數戲笑故。致此無常變易法。是故知我及世間亦常亦無常。此實余虛妄。是名第二見。諸沙門婆羅門。因本劫本見起論。我及世間。亦常亦無常。於此四見中。無有能過。或有眾生。展轉相視。相視已便自失
【現代漢語翻譯】 現代漢語譯本 化微妙第一（變化和微妙都是第一）。作為眾生的父親。我獨自先存在。其餘眾生后出現。後來的眾生是我所化生而成。其後的眾生，又產生這樣的想法：『他是大梵天（Brahmā，印度教的創造之神），他能自己創造，沒有創造他的人。他完全知曉所有道理，統治千個世界，在其中自在，最為尊貴。他能變化，微妙第一，是眾生的父母。他獨自先存在，後來才有我們這些眾生。我們這些眾生是他所化生而成。』那些梵天界的眾生，壽命終結後來到這個世間，漸漸長大，剃除鬚髮，出家披上法服，修行梵行，進入禪定三昧。憑藉三昧的禪定，自己回憶起前世的經歷，於是就說：『那位大梵天，能自己創造，沒有創造他的人。他完全知曉所有道理，統治千個世界，在其中自在，最為尊貴。他能變化，微妙第一，是眾生的父親，常住不變。而那位梵天化作了我們這些眾生，我們這些眾生無常，會變化，不能長久住世。』所以應當知道，『我和世間，亦常亦無常，這是真實的，其餘是虛妄的。』這就是最初的見解。那些沙門（śrāmaṇa，古印度出家求道者）和婆羅門（brāhmaṇa，印度教僧侶），因為探究本劫本源而產生這種見解，認為『亦常亦無常』。在這四種見解中，沒有能夠超越的。 或者有些眾生，喜歡嬉戲笑鬧，經常嬉戲笑鬧，以此自娛自樂。嬉戲笑鬧娛樂時，身體疲憊，於是就失去了正念。因為失去正念的緣故，便命終後來到這個世間，漸漸長大，剃除鬚髮，出家披上法服，修行梵行，進入禪定三昧。憑藉三昧的力量，自己回憶起前世的經歷，於是就說：『那些其餘的眾生，不經常嬉戲笑鬧娛樂，常常在那裡，常住不變。由於我經常嬉戲笑鬧的緣故，導致這種無常變化的法則。』所以知道『我和世間，亦常亦無常，這是真實的，其餘是虛妄的。』這叫做第二種見解。那些沙門和婆羅門，因為探究本劫本源而產生這種見解，認為『我和世間，亦常亦無常』。在這四種見解中，沒有能夠超越的。 或者有些眾生，互相看著對方，看著對方之後就失去了正念。
【English Translation】 English version The first is the subtlety of transformation. As the father of all beings, I alone existed first. The other beings came later. These later beings were transformed by me. These later beings then think, 'He is Mahābrahmā (Brahmā, the Hindu god of creation). He can create himself, and there is no creator of him. He knows all meanings, governs a thousand worlds, is free within them, and is the most noble. He can transform, is the first in subtlety, and is the father and mother of all beings. He alone existed first, and we beings came later. We beings were transformed by him.' Those Brahmā beings, when their lifespan is exhausted, come to be born in this world, gradually grow up, shave their heads and beards, leave home, wear the Dharma robes, practice Brahmā-like conduct, and enter into meditative concentration (samādhi). Through the power of samādhi, they recognize their past lives and then say, 'That Mahābrahmā can create himself, and there is no creator of him. He knows all meanings, governs a thousand worlds, is free within them, and is the most noble. He can transform, is the first in subtlety, and is the father of all beings, permanent and unchanging. And that Brahmā transformed and created us. We are impermanent, changing, and cannot dwell for long.' Therefore, one should know, 'I and the world are both permanent and impermanent. This is the truth, and the rest is false.' This is called the first view. Those śrāmaṇas (śrāmaṇa, wandering ascetics in ancient India) and brāhmaṇas (brāhmaṇa, Hindu priests), because of their investigation into the origin of the eon, give rise to this theory, that it is 'both permanent and impermanent.' Among these four views, there is none that can surpass it. Or some beings, delight in play and laughter, and frequently play and laugh, using this to entertain themselves. When playing, laughing, and entertaining themselves, their bodies become exhausted, and they lose their mindfulness. Because of this loss of mindfulness, they die and are born in this world, gradually grow up, shave their heads and beards, leave home, wear the Dharma robes, practice Brahmā-like conduct, and enter into meditative concentration (samādhi). Through the power of samādhi, they recognize their past lives and then say, 'Those other beings do not frequently play, laugh, and entertain themselves, and they are always there, permanent and unchanging. Because I frequently play and laugh, I have attained this impermanent and changing Dharma.' Therefore, they know, 'I and the world are both permanent and impermanent. This is the truth, and the rest is false.' This is called the second view. Those śrāmaṇas and brāhmaṇas, because of their investigation into the origin of the eon, give rise to this theory, that 'I and the world are both permanent and impermanent.' Among these four views, there is none that can surpass it. Or some beings, look at each other, and after looking at each other, they lose their mindfulness.
意。由此命終來生此間。漸已長大。剃除鬚髮。出家被法服。修梵志行入定意三昧。以三昧力識本所生。便作是言。如彼眾生。以不展轉相視。不失意故。常住不變。由我等數數相視故便失意致此無常變易法我以是知我及世間。亦常亦無常。此實余虛妄。是名第三見。諸沙門婆羅門。因本劫本見起論。我及世間。亦常亦無常。於此四見中無有能過。或有沙門婆羅門。捷疾相智。善能觀察。以捷疾相智。觀察已言。我及世間。亦常亦無常。此實余虛妄。是名第四見。諸沙門婆羅門。因本劫本見起論。我及世間。亦常亦無常。於此四見中無有能過。諸沙門婆羅門。于本劫本見起論。我及世間。亦常亦無常。盡入四見中無有能過。唯佛能知此見處。如是持如是執。亦知報應。如來所知。復過於是。雖知不著。以不著則得寂滅。知愛集滅味過出要。以平等觀無餘解脫故名如來。是名余甚深微妙大法光明。使賢聖弟子。讚歎如來。
復有餘甚深微妙大法光明。使賢聖弟子。真實平等讚歎如來。何等是法。諸沙門婆羅門。于本劫本見起論。我及世間。有邊無邊。諸沙門婆羅門。因本劫本見起論。我及世間有邊無邊。於此四見中無有能過。或有沙門婆羅門。種種方便入定意三昧。以三昧力。觀世間起邊想。彼作是說。此世間有
【現代漢語翻譯】 現代漢語譯本： 他因此命終後來到這個世界。漸漸長大后，剃除鬚髮，出家披上袈裟，修行梵行，進入禪定三昧。憑藉三昧的力量，他認識到自己前世的經歷，於是就說：『就像那些眾生，因為不互相觀看，不喪失心意，所以常住不變。由於我們常常互相觀看，所以喪失心意，導致這種無常變易的現象。我因此知道我和世間，也是亦常亦無常。這才是真實的，其餘都是虛妄的。』這叫做第三種見解。那些沙門（Śrāmaṇa，指修行者）和婆羅門（Brāhmaṇa，指祭司），因為對本劫本源的見解而產生爭論，認為我和世間，也是亦常亦無常。在這四種見解中，沒有能夠超越的。 或者有沙門和婆羅門，憑藉敏捷的相術智慧，善於觀察，用敏捷的相術智慧觀察后說：『我和世間，也是亦常亦無常。這才是真實的，其餘都是虛妄的。』這叫做第四種見解。那些沙門和婆羅門，因為對本劫本源的見解而產生爭論，認為我和世間，也是亦常亦無常。在這四種見解中，沒有能夠超越的。那些沙門和婆羅門，對於本劫本源的見解而產生爭論，認為我和世間，也是亦常亦無常，全都落入這四種見解中，沒有能夠超越的。只有佛（Buddha，指覺悟者）能夠知道這些見解的處所，以及如何持有和執著這些見解，也知道這些見解的報應。如來（Tathāgata，指佛的稱號之一）所知道的，超過這些。雖然知道，卻不執著，因為不執著，所以能夠得到寂滅。知道愛慾的集起、滅盡、滋味、過患和出離的途徑。以平等之心觀察，從而得到無餘的解脫，所以叫做如來。這就是另外一種甚深微妙的大法光明，使得賢聖弟子讚歎如來。 還有另外一種甚深微妙的大法光明，使得賢聖弟子真實平等地讚歎如來。這是什麼法呢？那些沙門和婆羅門，對於本劫本源的見解而產生爭論，認為我和世間，有邊還是無邊。那些沙門和婆羅門，因為對本劫本源的見解而產生爭論，認為我和世間有邊還是無邊。在這四種見解中，沒有能夠超越的。或者有沙門和婆羅門，用各種方法進入禪定三昧。憑藉三昧的力量，觀察世間，產生有邊的想法。他們這樣說：『這個世間有
【English Translation】 English version: Having died from that, he is reborn here. Gradually growing up, he shaves his head and beard, leaves home, puts on the Dharma robes, practices the Brahmā』s conduct, and enters into meditative concentration (samādhi). With the power of samādhi, he recognizes his former birth and then says: 『Like those beings, because they do not look at each other and do not lose their minds, they remain constant and unchanging. Because we often look at each other, we lose our minds, leading to this impermanent and changing phenomenon. I therefore know that I and the world are also both constant and impermanent. This is the truth, and the rest is false.』 This is called the third view. Those ascetics (Śrāmaṇa) and Brahmins (Brāhmaṇa), because of their views on the origin of the eon, argue that I and the world are also both constant and impermanent. Among these four views, none can surpass it. Or there are ascetics and Brahmins who, with quick wisdom in physiognomy, are good at observing. Having observed with quick wisdom in physiognomy, they say: 『I and the world are also both constant and impermanent. This is the truth, and the rest is false.』 This is called the fourth view. Those ascetics and Brahmins, because of their views on the origin of the eon, argue that I and the world are also both constant and impermanent. Among these four views, none can surpass it. Those ascetics and Brahmins, arguing about the origin of the eon, believe that I and the world are both constant and impermanent, all falling into these four views, none of which can surpass it. Only the Buddha (Buddha) can know the location of these views, how to hold and cling to them, and also know the consequences of these views. What the Tathāgata (Tathāgata) knows surpasses these. Although knowing, he does not cling, and because he does not cling, he attains tranquility (nirvana). Knowing the arising, cessation, taste, danger, and escape from craving. Observing with equanimity, he attains liberation without remainder, therefore he is called the Tathāgata. This is another profound and subtle great Dharma light, which causes the virtuous and noble disciples to praise the Tathāgata. Furthermore, there is another profound and subtle great Dharma light, which causes the virtuous and noble disciples to truly and equally praise the Tathāgata. What is this Dharma? Those ascetics and Brahmins, arguing about the origin of the eon, believe that I and the world are finite or infinite. Those ascetics and Brahmins, because of their views on the origin of the eon, argue whether I and the world are finite or infinite. Among these four views, none can surpass it. Or there are ascetics and Brahmins who, through various means, enter into meditative concentration (samādhi). With the power of samādhi, they observe the world and develop the idea of finiteness. They say: 『This world is finite.』
邊。是實余虛妄。所以者何。我以種種方便入定意三昧。以三昧力。觀世間有邊。是故知世間有邊。此實余虛妄是名初見。諸沙門婆羅門。因本劫本見起論。我及世間有邊。於四見中無有能過。或有沙門婆羅門。種種方便入定意三昧。以三昧力。觀世間起無邊想。彼作是言。世間無邊。此實余虛妄。所以者何。我以種種方便入定意三昧。以三昧力。觀世間無邊。是故知世間無邊。此實余虛妄。是名第二見。諸沙門婆羅門。因本劫本見起論。我及世間無邊。於此四見中無有能過。或有沙門婆羅門。種種方便入定意三昧。以三昧力觀世間。觀上方有邊。四方無邊。彼作是言。世間有邊無邊。此實余虛妄。所以者何。我以種種方便入定意三昧。以三昧力。觀上方有邊四方無邊。是故我知世間有邊無邊。此實余虛妄。是名第三見。諸沙門婆羅門。因本劫本見起論。我及世間。有邊無邊。於此四見中無有能過。或有沙門婆羅門。有捷疾相智。善能觀察。彼以捷疾相智觀察已言。我及世間。非有邊非無邊。此實余虛妄。是名第四見。諸沙門婆羅門。因本劫本見起論。我及世間。非有邊非無邊。此實余虛妄。於此四見中無有能過。諸沙門婆羅門。于本劫本見起論。我及世間。有邊無邊。盡入四見中無有能過。唯佛能知此見處。如是持
【現代漢語翻譯】 現代漢語譯本 『邊』，是真實還是虛妄？原因是什麼呢？我通過種種方便進入定意三昧（dhyana-samadhi，禪定），憑藉三昧的力量，觀察到世間是有邊的。因此我知道世間是有邊的，這是真實的，其餘是虛妄的。這被稱為第一種見解。那些沙門（shramana，出家修行者）和婆羅門（brahmana，祭司），因為對過去根本的見解而立論，認為『我』以及『世間』是有邊的，這四種見解中沒有能超過這種見解的。 或者有沙門和婆羅門，通過種種方便進入定意三昧，憑藉三昧的力量，觀察到世間是無邊的。他們這樣說：『世間是無邊的，這是真實的，其餘是虛妄的。』原因是什麼呢？我通過種種方便進入定意三昧，憑藉三昧的力量，觀察到世間是無邊的。因此我知道世間是無邊的，這是真實的，其餘是虛妄的。這被稱為第二種見解。那些沙門和婆羅門，因為對過去根本的見解而立論，認為『我』以及『世間』是無邊的，這四種見解中沒有能超過這種見解的。 或者有沙門和婆羅門，通過種種方便進入定意三昧，憑藉三昧的力量觀察世間，觀察到上方是有邊的，四方是無邊的。他們這樣說：『世間是有邊也是無邊的，這是真實的，其餘是虛妄的。』原因是什麼呢？我通過種種方便進入定意三昧，憑藉三昧的力量，觀察到上方是有邊的，四方是無邊的。因此我知道世間是有邊也是無邊的，這是真實的，其餘是虛妄的。這被稱為第三種見解。那些沙門和婆羅門，因為對過去根本的見解而立論，認為『我』以及『世間』是有邊也是無邊的，這四種見解中沒有能超過這種見解的。 或者有沙門和婆羅門，具有敏捷的相智（lakshana-jnana，對事物特徵的認知），善於觀察。他們憑藉敏捷的相智觀察后說：『我』以及『世間』，非有邊也非無邊，這是真實的，其餘是虛妄的。這被稱為第四種見解。那些沙門和婆羅門，因為對過去根本的見解而立論，認為『我』以及『世間』，非有邊也非無邊，這是真實的，其餘是虛妄。這四種見解中沒有能超過這種見解的。那些沙門和婆羅門，因為對過去根本的見解而立論，認為『我』以及『世間』，有邊無邊，都包含在這四種見解中，沒有能超過的。只有佛（Buddha，覺悟者）才能知道這些見解的所在之處，應當這樣受持。
【English Translation】 English version 『Is there a boundary (edge), or is it unreal and false? What is the reason for this? I enter into dhyana-samadhi (定意三昧, meditative concentration) through various means. With the power of samadhi, I observe that the world has a boundary. Therefore, I know that the world has a boundary. This is real, and the rest is false.』 This is called the first view. Those shramanas (沙門, wandering ascetics) and brahmanas (婆羅門, priests) who base their arguments on primordial views of the past assert that 『I』 and 『the world』 have a boundary. Among these four views, none can surpass this one. Or there are shramanas and brahmanas who enter into dhyana-samadhi through various means. With the power of samadhi, they contemplate the world as boundless. They say, 『The world is boundless; this is real, and the rest is false.』 What is the reason for this? I enter into dhyana-samadhi through various means. With the power of samadhi, I observe that the world is boundless. Therefore, I know that the world is boundless. This is real, and the rest is false.』 This is called the second view. Those shramanas and brahmanas who base their arguments on primordial views of the past assert that 『I』 and 『the world』 are boundless. Among these four views, none can surpass this one. Or there are shramanas and brahmanas who enter into dhyana-samadhi through various means. With the power of samadhi, they observe the world and see that the upper direction has a boundary, while the four directions are boundless. They say, 『The world has both a boundary and is boundless; this is real, and the rest is false.』 What is the reason for this? I enter into dhyana-samadhi through various means. With the power of samadhi, I observe that the upper direction has a boundary, while the four directions are boundless. Therefore, I know that the world has both a boundary and is boundless. This is real, and the rest is false.』 This is called the third view. Those shramanas and brahmanas who base their arguments on primordial views of the past assert that 『I』 and 『the world』 have both a boundary and are boundless. Among these four views, none can surpass this one. Or there are shramanas and brahmanas who possess swift discernment (lakshana-jnana, 捷疾相智, knowledge of characteristics) and are skilled at observation. Having observed with their swift discernment, they say, 『I』 and 『the world』 are neither bounded nor boundless; this is real, and the rest is false.』 This is called the fourth view. Those shramanas and brahmanas who base their arguments on primordial views of the past assert that 『I』 and 『the world』 are neither bounded nor boundless; this is real, and the rest is false. Among these four views, none can surpass this one. All the shramanas and brahmanas who base their arguments on primordial views of the past, asserting that 『I』 and 『the world』 are bounded or boundless, are encompassed within these four views, and none can surpass them. Only the Buddha (佛, the Awakened One) knows the place of these views; thus, it should be upheld.
如是執。亦知報應。如來所知。又復過是。雖知不著以不著則得寂滅。知愛集滅味過出要。以平等觀無餘解脫故名如來。
復有餘甚深微妙大法光明。使賢聖弟子。真實平等讚歎如來。何等是余甚深微妙大法光明。使賢聖弟子。真實平等讚歎如來。諸沙門婆羅門。于本劫本見異問異答。諸沙門婆羅門。因本劫本見。異問異答。於此四見中無有能過。或有沙門婆羅門。作如是論作如是見。我不知有善惡業報耶。無善惡業報耶。我不見不知故。若言有善惡業報。若言無善惡業報者。世有沙門婆羅門。廣博多聞。聰明智慧。常樂閑靜。機辯精微。世所尊重。能以智慧。善分別諸見。設當問我諸見深妙義者。我不能答。則有慚愧。我心懷恐怖。當以是答。以為歸依為洲為舍為究竟道。若彼問者。當以是答。此事如是非也。此事實非也。此事異非也。此事非異非。不異非也。是名初見。諸沙門婆羅門。因此問異答異。於此四見中。無有能過。或有沙門婆羅門。作如是論作如是見。我不見不知。為有他世耶無他世耶。世間有諸沙門婆羅門。以天眼及他心智。在遠處能見我。我若近。猶不能見。如是人。能知有他世無他世。我不知不見有他世無他世。若我說者。則為妄語我畏妄語故。以為歸依。為洲為舍為究竟道。彼設問者。
【現代漢語翻譯】 現代漢語譯本：像這樣執著，也知道報應。如來所知道的，又超過這些。雖然知道卻不執著，因為不執著就能得到寂滅。知道愛的生起、滅亡、滋味、過患和出離的必要。以平等之心觀察，達到無餘涅槃，所以名為如來（Tathagata）。
還有其餘甚深微妙的大法光明，使得賢聖弟子，真實平等地讚歎如來。什麼是其餘甚深微妙的大法光明，使得賢聖弟子，真實平等地讚歎如來？各種沙門（Sramana，出家修行者）和婆羅門（Brahmana，祭司），對於根本劫（Kalpa，宇宙時）的根本見解，有不同的提問和不同的回答。各種沙門和婆羅門，因為根本劫的根本見解，有不同的提問和不同的回答。對於這四種見解，沒有能夠超越的。
或者有沙門和婆羅門，作出這樣的論述，持有這樣的見解：我不知道是否有善惡業報，或者沒有善惡業報。因為我沒有看見也不知道，如果我說有善惡業報，或者說沒有善惡業報，世間有廣博多聞、聰明智慧、常常喜歡閑靜、機辯精微、為世人所尊重的沙門和婆羅門，他們能夠以智慧，善於分辨各種見解。如果他們問我這些見解深奧微妙的意義，我不能回答，就會感到慚愧。我心中懷有恐怖，應當用這種回答，作為歸依，作為洲渚，作為房舍，作為究竟之道。如果他們提問，就應當這樣回答：這件事是這樣的，也不是這樣的；這件事實在不是這樣的；這件事與不是這樣的不同；這件事不是與不是這樣的不同，也不是不異於不是這樣的。這叫做最初的見解。各種沙門和婆羅門，因此提問不同，回答也不同。對於這四種見解，沒有能夠超越的。
或者有沙門和婆羅門，作出這樣的論述，持有這樣的見解：我沒有看見也不知道，是否有他世（來世），或者沒有他世。世間有許多沙門和婆羅門，以天眼（Divyacaksu）和他心智（Paracitta-jnana），在遠處能夠看見我，我如果靠近，他們也不能看見。這樣的人，能夠知道有他世或者沒有他世。我不知道也沒有看見有他世或者沒有他世。如果我說，那就是妄語，我畏懼妄語，所以以此作為歸依，作為洲渚，作為房舍，作為究竟之道。如果他們提問。
【English Translation】 English version: Thus is the attachment. Also knowing the retribution. What the Tathagata (如來) knows, is even beyond this. Although knowing, one does not cling, for by not clinging, one attains Nirvana (寂滅). Knowing the arising, cessation, taste, fault, and the necessity of escape from love. Observing with equanimity, attaining complete liberation, therefore named Tathagata (如來).
Furthermore, there is another profound and subtle great Dharma light, enabling virtuous and noble disciples to truly and equally praise the Tathagata (如來). What is this other profound and subtle great Dharma light, enabling virtuous and noble disciples to truly and equally praise the Tathagata (如來)? Various Sramanas (沙門, renunciates) and Brahmanas (婆羅門, priests), regarding the fundamental views of the primordial Kalpa (劫, cosmic age), have different questions and different answers. Various Sramanas (沙門) and Brahmanas (婆羅門), because of the fundamental views of the primordial Kalpa (劫), have different questions and different answers. Regarding these four views, none can surpass them.
Or there are Sramanas (沙門) and Brahmanas (婆羅門) who make such statements and hold such views: 'I do not know whether there is good or bad karmic retribution, or whether there is no good or bad karmic retribution.' Because I have not seen and do not know, if I say there is good or bad karmic retribution, or if I say there is no good or bad karmic retribution, there are Sramanas (沙門) and Brahmanas (婆羅門) in the world who are learned and wise, who often enjoy solitude, whose arguments are subtle and refined, and who are respected by the world. They are able to use wisdom to skillfully distinguish various views. If they ask me about the profound and subtle meanings of these views, and I cannot answer, I will feel ashamed. My heart is filled with fear, and I should use this answer as refuge, as an island, as a dwelling, as the ultimate path. If they ask, I should answer thus: 'This matter is so, and it is not so; this matter is truly not so; this matter is different from not being so; this matter is neither different from nor not different from not being so.' This is called the initial view. Various Sramanas (沙門) and Brahmanas (婆羅門), therefore, ask differently and answer differently. Regarding these four views, none can surpass them.
Or there are Sramanas (沙門) and Brahmanas (婆羅門) who make such statements and hold such views: 'I have not seen and do not know whether there is another world (afterlife), or whether there is no other world.' There are many Sramanas (沙門) and Brahmanas (婆羅門) in the world who, with divine eye (Divyacaksu, 天眼) and knowledge of others' minds (Paracitta-jnana, 他心智), can see me from afar, but if I am near, they cannot see me. Such people can know whether there is another world or whether there is no other world. I do not know and have not seen whether there is another world or whether there is no other world. If I speak, it would be a lie, and I fear lying, so I take this as refuge, as an island, as a dwelling, as the ultimate path. If they ask.
當以是答。此事如是非也。此事實非也。此事異非也。此事非異非。不異非也。是名第二見諸沙門。婆羅門因此問異答異。於此四見中。無有能過。或有沙門婆羅門。作如是見作如是論。我不知不見。何者善何者不善。我不知不見故。若言是善是不善。我則生愛。從愛生恚。有愛有恚。則有受生我欲滅受惡畏受故。以為歸依。以為洲為舍為究竟道。彼設問者。當以是答。此事如是非也。此事實非也。此事異非也。此事非異非。不異非也。是名第三見。諸沙門婆羅門。因此問異答異。於此四見中。無有能過。或有沙門婆羅門。愚冥闇鈍。愚冥闇鈍故。他有問者。便隨他言答。此事如是非也。此事實非也。此事異非也。此事非異非。不異非也。是名四見。諸沙門婆羅門。因此異問異答。於此四見中。無有能過。諸有沙門婆羅門。于本劫本見。異問異答。盡入四見中。無有能過。唯佛能知此見處。如是持如是執。亦知報應。如來所知。復過於是。雖知不著。以不著則得寂滅。知受集滅味過出要。以平等觀無餘解脫故名如來。是為甚深微妙大法光明。使賢聖弟子真實平等讚歎如來。
復有餘甚深微妙大法光明。使賢聖弟子真實平等讚歎如來。何等是余甚深微妙大法光明。使賢聖弟子真實平等讚歎如來。諸沙門婆羅門。于
【現代漢語翻譯】 現代漢語譯本： 當這樣回答：『這件事是這樣的嗎？不是。』『這件事確實不是這樣的嗎？不是。』『這件事與那樣不同嗎？不是。』『這件事不是與那樣不同嗎？不是。』『與那樣不不同嗎？不是。』這被稱為第二種見解。一些沙門（Śrāmaṇa，指修行者）和婆羅門（Brāhmaṇa，指祭司）因此以不同的問題得到不同的回答。在這四種見解中，沒有哪一種能夠超越。 或者有些沙門和婆羅門，產生這樣的見解，提出這樣的論斷：『我不知道，也看不見，什麼是善，什麼是不善。』因為我不知道，也看不見，如果我說什麼是善，什麼是不善，我就會產生愛，從愛產生嗔恚。因為有愛有嗔恚，就會有受（vedanā，感受）的產生。我想要滅除感受，畏懼不好的感受，所以以此為歸依，以此為洲渚，為房舍，為究竟的道路。』如果有人問他們問題，應當這樣回答：『這件事是這樣的嗎？不是。』『這件事確實不是這樣的嗎？不是。』『這件事與那樣不同嗎？不是。』『這件事不是與那樣不同嗎？不是。』『與那樣不不同嗎？不是。』這被稱為第三種見解。一些沙門和婆羅門因此以不同的問題得到不同的回答。在這四種見解中，沒有哪一種能夠超越。 或者有些沙門和婆羅門，愚昧、昏暗、遲鈍。因為愚昧、昏暗、遲鈍，當別人問他們問題時，他們就隨順別人的話來回答：『這件事是這樣的嗎？不是。』『這件事確實不是這樣的嗎？不是。』『這件事與那樣不同嗎？不是。』『這件事不是與那樣不同嗎？不是。』『與那樣不不同嗎？不是。』這被稱為第四種見解。一些沙門和婆羅門因此以不同的問題得到不同的回答。在這四種見解中，沒有哪一種能夠超越。所有那些沙門和婆羅門，對於過去劫的根本和見解，以不同的問題得到不同的回答，都包含在這四種見解中，沒有哪一種能夠超越。只有佛（Buddha，覺悟者）能夠知道這些見解的處所，如何持有，如何執著，也知道其報應。如來（Tathāgata，佛的稱號之一）所知道的，超過這些。雖然知道，卻不執著。因為不執著，所以得到寂滅。知道感受的集起、滅盡、滋味、過患和出離。以平等之心觀察，沒有剩餘的解脫，所以被稱為如來。這是甚深微妙的大法光明，使賢聖弟子真實平等地讚歎如來。 還有其他甚深微妙的大法光明，使賢聖弟子真實平等地讚歎如來。什麼是其他甚深微妙的大法光明，使賢聖弟子真實平等地讚歎如來？那些沙門和婆羅門，對於……
【English Translation】 English version: The answer should be: 'Is this the case? No.' 'Is this really not the case? No.' 'Is this different from that? No.' 'Is this not different from that? No.' 'Is this not not different from that? No.' This is called the second view. Some Śrāmaṇas (ascetics) and Brāhmaṇas (priests) therefore obtain different answers to different questions. Among these four views, none can surpass the others. Or some Śrāmaṇas and Brāhmaṇas hold such views and make such assertions: 'I do not know or see what is good and what is not good.' Because I do not know or see, if I say what is good and what is not good, I will generate love, and from love, anger arises. Because there is love and anger, there will be the arising of feeling (vedanā). I want to extinguish feeling and fear bad feeling, so I take this as refuge, as an island, as a dwelling, as the ultimate path.' If someone asks them a question, they should answer: 'Is this the case? No.' 'Is this really not the case? No.' 'Is this different from that? No.' 'Is this not different from that? No.' 'Is this not not different from that? No.' This is called the third view. Some Śrāmaṇas and Brāhmaṇas therefore obtain different answers to different questions. Among these four views, none can surpass the others. Or some Śrāmaṇas and Brāhmaṇas are foolish, ignorant, and dull. Because they are foolish, ignorant, and dull, when others ask them questions, they answer according to what others say: 'Is this the case? No.' 'Is this really not the case? No.' 'Is this different from that? No.' 'Is this not different from that? No.' 'Is this not not different from that? No.' This is called the fourth view. Some Śrāmaṇas and Brāhmaṇas therefore obtain different answers to different questions. Among these four views, none can surpass the others. All those Śrāmaṇas and Brāhmaṇas who, regarding the root and views of past kalpas (aeons), obtain different answers to different questions, are included in these four views, none of which can surpass the others. Only the Buddha (the awakened one) can know the location of these views, how they are held, how they are clung to, and also know their consequences. What the Tathāgata (one of the titles of the Buddha) knows surpasses these. Although knowing, he does not cling. Because he does not cling, he attains Nirvana (extinction). Knowing the arising, cessation, taste, danger, and escape from feeling. Observing with equanimity, without any remaining liberation, therefore he is called the Tathāgata. This is the profound and subtle Dharma light, which enables virtuous and wise disciples to truly and equally praise the Tathāgata. There are other profound and subtle Dharma lights that enable virtuous and wise disciples to truly and equally praise the Tathāgata. What are the other profound and subtle Dharma lights that enable virtuous and wise disciples to truly and equally praise the Tathāgata? Those Śrāmaṇas and Brāhmaṇas, regarding...
本劫本見。謂無因而有此世間。彼盡入二見中。諸沙門婆羅門。因本劫本見。無因而有此世間。於此二見中。無有能過。彼諸沙門婆羅門。以何因緣。于本劫本見。謂無因而有。於此二見中。無有能過。或有眾生。無想無受。若彼眾生起想。則便命終。來生世間。漸以長大。剃除鬚髮。出家被法服。修梵志行。入定意三昧。以三昧力。見本想生。便作是念。我本無有想。自然有此。是無因而有。世間此實余虛妄。是名初見。諸沙門婆羅門。因本劫本見。謂無因而有。於此二見中。無有能過。或有沙門婆羅門。有捷疾相智。善能觀察。彼以捷疾相智觀察已。如是說。此世間無因而有。此實余虛妄。是名第二見。諸沙門婆羅門。因本劫本見。無因而有。此世間於此二見中。無有能過。諸沙門婆羅門。于本劫本見。無因而有。盡入二見中。無有能過。唯佛能知此見處。乃至無餘解脫故名如來。亦如上所說。諸沙門婆羅門。于本劫本見中。無數種種隨意所說。彼盡入十八見中。諸沙門婆羅門。因本劫本見。無數種種隨意所說。於此十八見。無有能過。唯佛能知此見處。乃至無餘解脫故名如來。亦如上所說。
復有餘甚深微妙大法光明。唯有賢聖弟子。能以此法讚歎如來。何等是甚深微妙大法光明。賢聖弟子。能以此法贊
{ "translations": [ "現代漢語譯本：", "關於本劫本見，指的是認為世界是無因而產生的。他們完全陷入了兩種錯誤的見解之中。那些沙門（Śrāmaṇa，出家修行者）和婆羅門（Brāhmaṇa，祭司），因為本劫本見，認為世界是無因而產生的，在這兩種見解中，沒有人能夠超越。這些沙門和婆羅門因為什麼因緣，在本劫本見中，認為世界是無因而產生的，並且無法超越這兩種見解呢？", "或者有些眾生，處於無想無受的狀態。如果這些眾生生起了想念，就會死亡，然後轉生到世間，逐漸長大，剃除鬚髮，出家披上法衣，修行梵行，進入禪定三昧。憑藉三昧的力量，他們看到了最初想念的產生，於是就認為：『我本來沒有想念，現在自然產生了想念，這是無因而有的。這個見解是真實的，其他的都是虛妄的。』這被稱為第一種見解。那些沙門和婆羅門，因為本劫本見，認為世界是無因而產生的，並且無法超越這兩種見解。", "或者有些沙門和婆羅門，具有敏捷的智慧，善於觀察。他們通過敏捷的智慧觀察后，這樣說：『這個世界是無因而產生的，這個見解是真實的，其他的都是虛妄的。』這被稱為第二種見解。那些沙門和婆羅門，因為本劫本見，認為世界是無因而產生的，在這兩種見解中，沒有人能夠超越。", "那些沙門和婆羅門，在本劫本見中，認為世界是無因而產生的，都陷入了這兩種見解之中，沒有人能夠超越。只有佛陀（Buddha，覺悟者）能夠知道這些見解的根源，乃至達到無餘涅槃（nirvāṇa，解脫），所以被稱為如來（Tathāgata，佛的稱號）。也像上面所說的那樣，那些沙門和婆羅門，在本劫本見中，無數種隨意所說的見解，都陷入了十八種見解之中。那些沙門和婆羅門，因為本劫本見，無數種隨意所說的見解，在這十八種見解中，沒有人能夠超越。只有佛陀能夠知道這些見解的根源，乃至達到無餘涅槃，所以被稱為如來。也像上面所說的那樣。", "還有其他甚深微妙的大法光明，只有賢聖弟子才能用這種法來讚歎如來。什麼是甚深微妙的大法光明？賢聖弟子如何用這種法來讚歎如來呢？", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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嘆如來。諸沙門婆羅門。于末劫末見。無數種種隨意所說。彼盡入四十四見中。末劫末見。種種無數隨意所說。於四十四見。無有能過。諸沙門婆羅門。以何因緣。于末劫末見。種種無數隨意所說。於四十四見。無有能過。諸有沙門婆羅門于末劫末見。有想論。謂想是我是世。盡入十六見中。于末劫末見。有想論。謂想是我是世。於十六見中。無有能過。諸沙門婆羅門。以何因緣。于末劫末見。有想論。謂想是我是世。盡入十六見中。無有能過。或有沙門婆羅門。作如是論。色是我想是世。命終已我不復有。此實余虛妄。是名初見。諸沙門婆羅門。因末劫末見。有想論。謂想是我是世。於十六見中。無有能過。復有言。非色是我想是世。命終已我不復有。此實余虛妄。是名二見。復有言。有色無色是我想是世。命終已我不復有。此實余虛妄。是名三見。復有言。非有色非無色是我想是世。命終已我不復有。此實余虛妄。是名四見。復有言。我是有邊想是世。命終已我不復有。此實余虛妄。是名五見。復有言。我是無邊想是世。命終已我不復有。此實余虛妄。是名六見。復有言。我有邊無邊想是世。命終已我不復有。此實余虛妄。是名七見。復有言。我非有邊非無邊想是世。命終已我不復有。此實余虛妄。是名八見。復
【現代漢語翻譯】 現代漢語譯本： 讚歎如來。那些沙門（Śrāmaṇa，指佛教出家修行者）、婆羅門（Brāhmaṇa，指古印度教的祭司），在末劫末世，對於無數種種隨意的說法，他們都落入了四十四種見解之中。在末劫末世，種種無數隨意的說法，沒有能夠超過這四十四種見解的。那些沙門、婆羅門，因為什麼因緣，在末劫末世，種種無數隨意的說法，沒有能夠超過這四十四種見解？那些沙門、婆羅門在末劫末世，持有『有想論』，認為『想』（Saṃjñā，指感覺、知覺）是『我』（Ātman，指靈魂、自我），是『世』（Loka，指世界），全都落入了十六種見解之中。在末劫末世，持有『有想論』，認為『想』是『我』，是『世』，沒有能夠超過這十六種見解的。那些沙門、婆羅門，因為什麼因緣，在末劫末世，持有『有想論』，認為『想』是『我』，是『世』，全都落入了十六種見解之中，沒有能夠超過？或者有沙門、婆羅門，作出這樣的論斷：『色』（Rūpa，指物質、形色）是『我』，『想』是『世』，命終之後我不再存在，這是真實的，其餘是虛妄的。這被稱為第一種見解。那些沙門、婆羅門，因為末劫末世的見解，持有『有想論』，認為『想』是『我』，是『世』，沒有能夠超過這十六種見解。又有人說：『非色』是『我』，『想』是『世』，命終之後我不再存在，這是真實的，其餘是虛妄的。這被稱為第二種見解。又有人說：『有色無色』是『我』，『想』是『世』，命終之後我不再存在，這是真實的，其餘是虛妄的。這被稱為第三種見解。又有人說：『非有色非無色』是『我』，『想』是『世』，命終之後我不再存在，這是真實的，其餘是虛妄的。這被稱為第四種見解。又有人說：『我』是有邊，『想』是『世』，命終之後我不再存在，這是真實的，其餘是虛妄的。這被稱為第五種見解。又有人說：『我』是無邊，『想』是『世』，命終之後我不再存在，這是真實的，其餘是虛妄的。這被稱為第六種見解。又有人說：『我』是有邊無邊，『想』是『世』，命終之後我不再存在，這是真實的，其餘是虛妄的。這被稱為第七種見解。又有人說：『我』非有邊非無邊，『想』是『世』，命終之後我不再存在，這是真實的，其餘是虛妄的。這被稱為第八種見解。
【English Translation】 English version: Praise the Tathāgata (如來，the Thus Come One). Those Śrāmaṇas (沙門，Buddhist renunciates) and Brāhmaṇas (婆羅門，priests in ancient India), in the final age and final view, regarding countless various arbitrary sayings, they all fall into the forty-four views. In the final age and final view, various countless arbitrary sayings, none can surpass these forty-four views. Those Śrāmaṇas and Brāhmaṇas, due to what cause and condition, in the final age and final view, do various countless arbitrary sayings fail to surpass these forty-four views? Those Śrāmaṇas and Brāhmaṇas in the final age and final view, holding the 'theory of perception', believing that 'perception' (Saṃjñā, 想, sensation, perception) is 'self' (Ātman, 我, soul, self), is 'world' (Loka, 世, world), all fall into the sixteen views. In the final age and final view, holding the 'theory of perception', believing that 'perception' is 'self', is 'world', none can surpass these sixteen views. Those Śrāmaṇas and Brāhmaṇas, due to what cause and condition, in the final age and final view, holding the 'theory of perception', believing that 'perception' is 'self', is 'world', do all fall into the sixteen views, and none can surpass them? Or some Śrāmaṇas and Brāhmaṇas make such arguments: 'Form' (Rūpa, 色, matter, form) is 'self', 'perception' is 'world', after death I no longer exist, this is real, the rest is false. This is called the first view. Those Śrāmaṇas and Brāhmaṇas, due to the views of the final age, holding the 'theory of perception', believing that 'perception' is 'self', is 'world', none can surpass these sixteen views. Again, some say: 'Non-form' is 'self', 'perception' is 'world', after death I no longer exist, this is real, the rest is false. This is called the second view. Again, some say: 'Having form and non-form' is 'self', 'perception' is 'world', after death I no longer exist, this is real, the rest is false. This is called the third view. Again, some say: 'Neither having form nor non-form' is 'self', 'perception' is 'world', after death I no longer exist, this is real, the rest is false. This is called the fourth view. Again, some say: 'I' have boundaries, 'perception' is 'world', after death I no longer exist, this is real, the rest is false. This is called the fifth view. Again, some say: 'I' am without boundaries, 'perception' is 'world', after death I no longer exist, this is real, the rest is false. This is called the sixth view. Again, some say: 'I' have boundaries and am without boundaries, 'perception' is 'world', after death I no longer exist, this is real, the rest is false. This is called the seventh view. Again, some say: 'I' am neither having boundaries nor without boundaries, 'perception' is 'world', after death I no longer exist, this is real, the rest is false. This is called the eighth view.
有言。我一向樂想是世。命終已我不復有。此實余虛妄。是名九見。復有言。我一向苦想是世。命終已我不復有。此實余虛妄。是名十見。復有言。苦樂是我想是世。命終已我不復有。此實余虛妄。是名十一見。復有言。不苦不樂。是我想是世。命終已我不復有。此實余虛妄。是名十二見。復有言。一想是我想是世。命終已我不復有。此實余虛妄。是名十三見。復有言。若干想是我想是世。命終已我不復有。此實余虛妄。是名十四見。復有言。少想是我想是世。命終已我不復有。此實余虛妄。是名十五見。復有言。無量想是我想是世。命終已我不復有。此實余虛妄。是名十六見。諸沙門婆羅門。于末劫末見。有想論。謂是我想是世。於此十六見中。無有能過。唯佛能知此見處。乃至無餘解脫故名如來。亦如上所說。復有餘甚深微妙大法光明。唯有賢聖弟子。能以此法讚歎如來。何等是甚深微妙大法光明。賢聖弟子。能以此法讚歎如來。諸沙門婆羅門。于末劫末見。有無想論。謂無想是我是世。彼盡入八見中。于末劫末見。有無想論。謂無想是我是世。彼盡入八見中。無有能過。或有沙門婆羅門。作如是論。色是我無想是世。命終已我不復有。此實余虛妄。是名初見。諸沙門婆羅門。因末劫末見。有無想論。謂無想是我
【現代漢語翻譯】 現代漢語譯本 有人說：『我一直認為快樂是世間常態，我死後就不再存在了。』這才是真實的，其他的都是虛妄的。這叫做九見。 又有人說：『我一直認為痛苦是世間常態，我死後就不再存在了。』這才是真實的，其他的都是虛妄的。這叫做十見。 又有人說：『痛苦和快樂是世間常態，我認為這就是我，我死後就不再存在了。』這才是真實的，其他的都是虛妄的。這叫做十一見。 又有人說：『不苦不樂是世間常態，我認為這就是我，我死後就不再存在了。』這才是真實的，其他的都是虛妄的。這叫做十二見。 又有人說：『單一的想法是世間常態，我認為這就是我，我死後就不再存在了。』這才是真實的，其他的都是虛妄的。這叫做十三見。 又有人說：『各種各樣的想法是世間常態，我認為這就是我，我死後就不再存在了。』這才是真實的，其他的都是虛妄的。這叫做十四見。 又有人說：『少量的想法是世間常態，我認為這就是我，我死後就不再存在了。』這才是真實的，其他的都是虛妄的。這叫做十五見。 又有人說：『無量的想法是世間常態，我認為這就是我，我死後就不再存在了。』這才是真實的，其他的都是虛妄的。這叫做十六見。 那些沙門（Śrāmaṇa，指佛教或其他出家修行者）和婆羅門（Brāhmaṇa，指古印度教的祭司），對於末劫末見，持有有想論，認為『有想』就是『我』，就是『世間』。在這十六種見解中，沒有人能夠超越。只有佛陀能夠知道這些見解的根源，乃至達到完全的解脫，所以被稱為如來（Tathāgata，佛的稱號之一）。也像上面所說的那樣，還有其他非常深奧微妙的大法光明，只有賢聖弟子才能用這種法來讚歎如來。 什麼是甚深微妙的大法光明？賢聖弟子用什麼法來讚歎如來？那些沙門和婆羅門，對於末劫末見，持有無想論，認為『無想』就是『我』，就是『世間』。他們完全陷入了八種見解之中。對於末劫末見，持有無想論，認為『無想』就是『我』，就是『世間』。沒有人能夠超越。或者有沙門和婆羅門，作出這樣的論斷：『色（Rūpa，物質）是我，無想是世間，我死後就不再存在了。』這才是真實的，其他的都是虛妄的。這叫做初見。那些沙門和婆羅門，因為末劫末見，持有無想論，認為『無想』就是『我』。
【English Translation】 English version It is said: 'I have always thought that happiness is the nature of the world. After I die, I will no longer exist.' This is the truth, and everything else is false. This is called the Nine Views. Again, it is said: 'I have always thought that suffering is the nature of the world. After I die, I will no longer exist.' This is the truth, and everything else is false. This is called the Ten Views. Again, it is said: 'Suffering and happiness are the nature of the world. I think this is me, and after I die, I will no longer exist.' This is the truth, and everything else is false. This is called the Eleven Views. Again, it is said: 'Neither suffering nor happiness is the nature of the world. I think this is me, and after I die, I will no longer exist.' This is the truth, and everything else is false. This is called the Twelve Views. Again, it is said: 'A single thought is the nature of the world. I think this is me, and after I die, I will no longer exist.' This is the truth, and everything else is false. This is called the Thirteen Views. Again, it is said: 'Various thoughts are the nature of the world. I think this is me, and after I die, I will no longer exist.' This is the truth, and everything else is false. This is called the Fourteen Views. Again, it is said: 'Few thoughts are the nature of the world. I think this is me, and after I die, I will no longer exist.' This is the truth, and everything else is false. This is called the Fifteen Views. Again, it is said: 'Immeasurable thoughts are the nature of the world. I think this is me, and after I die, I will no longer exist.' This is the truth, and everything else is false. This is called the Sixteen Views. Those Śrāmaṇas (Śrāmaṇa, referring to Buddhist or other renunciates) and Brāhmaṇas (Brāhmaṇa, referring to priests in ancient Hinduism), regarding the end of the eon and the end of views, hold the theory of 'having thought', believing that 'having thought' is 'me', is 'the world'. Among these sixteen views, no one can surpass them. Only the Buddha can know the source of these views, and even attain complete liberation, so he is called Tathāgata (Tathāgata, one of the titles of the Buddha). Also, as mentioned above, there are other very profound and subtle great Dharma lights, and only virtuous and holy disciples can use this Dharma to praise the Tathāgata. What is the profound and subtle great Dharma light? What Dharma do virtuous and holy disciples use to praise the Tathāgata? Those Śrāmaṇas and Brāhmaṇas, regarding the end of the eon and the end of views, hold the theory of 'no thought', believing that 'no thought' is 'me', is 'the world'. They are completely immersed in the eight views. Regarding the end of the eon and the end of views, holding the theory of 'no thought', believing that 'no thought' is 'me', is 'the world'. No one can surpass them. Or some Śrāmaṇas and Brāhmaṇas make such arguments: 'Rūpa (Rūpa, matter) is me, no thought is the world, and after I die, I will no longer exist.' This is the truth, and everything else is false. This is called the First View. Those Śrāmaṇas and Brāhmaṇas, because of the end of the eon and the end of views, hold the theory of 'no thought', believing that 'no thought' is 'me'.
是世。於此八見中。無有能過。復有言。非色是我無想是世。命終已我不復有。此實余虛妄。是名二見。復有言。有色無色。是我無想是世。命終已我不復有。此實余虛妄。是名三見。復有言。非有色非無色。是我無想是世。命終已我不復有。此實余虛妄。是名四見。復有言。我是有邊無想是世。命終已我不復有。此實余虛妄。是名五見。復有言。我非是有邊無想是世。命終已我不復有。此實余虛妄。是名六見。復有言。我有邊無邊無想是世。命終已我不復有。此實余虛妄。是名七見。復有言。我非有邊非無邊無想是世。命終已我不復有。此實余虛妄。是名八見。諸沙門婆羅門。因末劫末見。有無想論。謂無想是我是世。彼盡入八見中。唯佛能知此見處。乃至無餘解脫故名如來。亦如上所說。
復有餘甚深微妙大法光明。唯有賢聖弟子。能以此法讚歎如來。何等是甚深微妙大法光明賢聖弟子。能以此法讚歎如來。諸沙門婆羅門。因末劫末見。有非想非無想論。謂非想非無想是我是世。彼盡入八見中。因末劫末見。有非想非無想論。謂非想非無想是我是世。彼盡入八見中。無有能過。或有沙門婆羅門。作如是論。色是我非想非無想是世。命終已我不復有。此實余虛妄。是名初見。諸沙門婆羅門。因末劫末見。有非
【現代漢語翻譯】 現代漢語譯本： 『是，世尊。在這八種見解中，沒有能夠超越的。還有人說，『非色（沒有形體的）是我，無想（沒有思想的）是世間。我死後就不再存在了。』這才是真實的，其餘都是虛妄的。這叫做第二種見解。還有人說，『有色（有形體的）和無色（沒有形體的）是我，無想是世間。我死後就不再存在了。』這才是真實的，其餘都是虛妄的。這叫做第三種見解。還有人說，『非有色（既不是有形體的）也非無色（也不是沒有形體的）是我，無想是世間。我死後就不再存在了。』這才是真實的，其餘都是虛妄的。這叫做第四種見解。還有人說，『我是有邊（有邊界的），無想是世間。我死後就不再存在了。』這才是真實的，其餘都是虛妄的。這叫做第五種見解。還有人說，『我不是有邊（沒有邊界的），無想是世間。我死後就不再存在了。』這才是真實的，其餘都是虛妄的。這叫做第六種見解。還有人說，『我是有邊和無邊（既有邊界又沒有邊界的），無想是世間。我死後就不再存在了。』這才是真實的，其餘都是虛妄的。這叫做第七種見解。還有人說，『我非有邊非無邊（既不是有邊界也不是沒有邊界的），無想是世間。我死後就不再存在了。』這才是真實的，其餘都是虛妄的。這叫做第八種見解。』 『那些沙門（出家修行者）和婆羅門（祭司），因為對末劫（世界終結）的錯誤見解，持有無想論（認為沒有思想是真實存在的），認為無想是『我』，是『世間』。他們完全陷入這八種見解之中。只有佛陀才能知道這些見解的根源，乃至達到完全解脫，所以被稱為如來（Tathagata）。』也像上面所說的那樣。 『還有其他甚深微妙的大法光明，只有賢聖弟子才能用這種法來讚歎如來。什麼是甚深微妙的大法光明？賢聖弟子用什麼法來讚歎如來呢？那些沙門和婆羅門，因為對末劫的錯誤見解，持有非想非非想論（既不是有想也不是沒有想），認為非想非非想是『我』，是『世間』。他們完全陷入這八種見解之中。因為對末劫的錯誤見解，持有非想非非想論，認為非想非非想是『我』，是『世間』。他們完全陷入這八種見解之中，沒有能夠超越的。或者有沙門和婆羅門，作出這樣的論斷：『色（形體）是我，非想非非想是世間。我死後就不再存在了。』這才是真實的，其餘都是虛妄的。這叫做第一種見解。』那些沙門和婆羅門，因為對末劫的錯誤見解，持有非……』
【English Translation】 English version: 'Yes, World Honored One. Among these eight views, there is none that can surpass them.' Some also say, 'The formless (non-corporeal) is 'I', and non-perception (absence of thought) is the world. After death, I will no longer exist.' This is the truth, and the rest is false. This is called the second view. Some also say, 'The corporeal (having form) and the non-corporeal (without form) are 'I', and non-perception is the world. After death, I will no longer exist.' This is the truth, and the rest is false. This is called the third view. Some also say, 'Neither corporeal (neither having form) nor non-corporeal (nor without form) is 'I', and non-perception is the world. After death, I will no longer exist.' This is the truth, and the rest is false. This is called the fourth view. Some also say, 'I am finite (having boundaries), and non-perception is the world. After death, I will no longer exist.' This is the truth, and the rest is false. This is called the fifth view. Some also say, 'I am not finite (without boundaries), and non-perception is the world. After death, I will no longer exist.' This is the truth, and the rest is false. This is called the sixth view. Some also say, 'I am both finite and infinite (having both boundaries and no boundaries), and non-perception is the world. After death, I will no longer exist.' This is the truth, and the rest is false. This is called the seventh view. Some also say, 'I am neither finite nor infinite (neither having boundaries nor without boundaries), and non-perception is the world. After death, I will no longer exist.' This is the truth, and the rest is false. This is called the eighth view.' 'Those Sramanas (wandering ascetics) and Brahmanas (priests), due to their mistaken views on the end of the kalpa (world cycle), hold the theory of non-perception (believing that the absence of thought is the true existence), considering non-perception to be 'I' and the 'world'. They are completely trapped in these eight views. Only the Buddha can know the origin of these views, and even attain complete liberation, hence being called the Tathagata (Thus Come One).' It is also as mentioned above. 'There are other profound and subtle great Dharma lights, and only virtuous and noble disciples can use this Dharma to praise the Tathagata. What are the profound and subtle great Dharma lights? What Dharma do virtuous and noble disciples use to praise the Tathagata? Those Sramanas and Brahmanas, due to their mistaken views on the end of the kalpa, hold the theory of neither perception nor non-perception (neither having perception nor not having perception), considering neither perception nor non-perception to be 'I' and the 'world'. They are completely trapped in these eight views. Because of their mistaken views on the end of the kalpa, holding the theory of neither perception nor non-perception, considering neither perception nor non-perception to be 'I' and the 'world'. They are completely trapped in these eight views, and there is none that can surpass them. Or some Sramanas and Brahmanas make such arguments: 'Form (corporeality) is 'I', and neither perception nor non-perception is the world. After death, I will no longer exist.' This is the truth, and the rest is false. This is called the first view.' Those Sramanas and Brahmanas, due to their mistaken views on the end of the kalpa, hold neither...'
想非無想論。謂非想非無想是我是世。於八見中。無有能過。復有言。非色是我非想非無想是世。命終已我不復有。此實余虛妄。是名二見。復有言。有色無色是我非想非無想是世。命終已我不復有。此實余虛妄。是名三見。復有言。非有色非無色。是我非想非無想是世。命終已我不復有。此實余虛妄。是名四見。復有言。我是有邊非想非無想是世。命終已我不復有。此實余虛妄。是名五見。復有言。我非是有邊非想非無想是世。命終已我不復有。此實余虛妄。是名六見。復有言。我有邊無邊非想非無想是世。命終已我不復有。此實余虛妄。是名七見。復有言。我非有邊非無邊非想非無想是世。命終已我不復有。此實余虛妄。是名八見。諸沙門婆羅門。因末劫末見。有非想非無想論。謂非想非無想是我是世。彼盡入八見中。無有能過。唯佛能知此見處。乃至無餘解脫故名如來。亦如上所說。
復有餘甚深微妙大法光明。唯有賢聖弟子。能以此法讚歎如來。何等是甚深微妙大法光明賢聖弟子。能以此法讚歎如來。諸沙門婆羅門。因末劫末見。有斷滅論說。眾生斷滅無餘。彼盡入七見中。因末劫末見。有斷滅論說眾生盡無餘。於七見中。無有能過。諸沙門婆羅門。以何因緣。于末劫末見。有斷滅論說眾生斷滅無餘。
【現代漢語翻譯】 現代漢語譯本 想非非想論。指的是認為『非想非非想』（Neither perception nor non-perception）是『我』（Atman）和『世界』（World）。在八種邪見中，沒有哪一種能超過這種見解。又有人說，『色』（Rupa，物質）不是『我』，而『非想非非想』是『世界』。命終之後，『我』不再存在。這種說法是真實的，其他的都是虛妄的。這被稱為第二種邪見。 又有人說，『有色』（Having Rupa）和『無色』（Without Rupa）是『我』，而『非想非非想』是『世界』。命終之後，『我』不再存在。這種說法是真實的，其他的都是虛妄的。這被稱為第三種邪見。 又有人說，『非有色』（Neither having Rupa）也『非無色』（Nor without Rupa）是『我』，而『非想非非想』是『世界』。命終之後，『我』不再存在。這種說法是真實的，其他的都是虛妄的。這被稱為第四種邪見。 又有人說，『我』是有邊際的（Having boundary），『非想非非想』是『世界』。命終之後，『我』不再存在。這種說法是真實的，其他的都是虛妄的。這被稱為第五種邪見。 又有人說，『我』不是有邊際的（Not having boundary），『非想非非想』是『世界』。命終之後，『我』不再存在。這種說法是真實的，其他的都是虛妄的。這被稱為第六種邪見。 又有人說，『我』既有邊際又無邊際（Having and not having boundary），『非想非非想』是『世界』。命終之後，『我』不再存在。這種說法是真實的，其他的都是虛妄的。這被稱為第七種邪見。 又有人說，『我』既非有邊際也非無邊際（Neither having nor not having boundary），『非想非非想』是『世界』。命終之後，『我』不再存在。這種說法是真實的，其他的都是虛妄的。這被稱為第八種邪見。 那些沙門（Sramana，出家修行者）和婆羅門（Brahmana，祭司），因為執著于對劫末（end of the kalpa）的錯誤見解，而持有『非想非非想』的理論，認為『非想非非想』是『我』和『世界』。他們完全陷入這八種邪見之中，沒有哪一種能超過這種見解。只有佛（Buddha）才能知道這些邪見的根源，乃至達到無餘涅槃（nirvana without remainder），所以被稱為如來（Tathagata）。也如上面所說。 還有其他甚深微妙的大法光明，只有賢聖弟子才能用這種法來讚歎如來。什麼是甚深微妙的大法光明？賢聖弟子用什麼法來讚歎如來？那些沙門和婆羅門，因為執著于對劫末的錯誤見解，而持有斷滅論（Ucchedavada），說眾生斷滅無餘。他們完全陷入七種邪見之中。因為執著于對劫末的錯誤見解，而持有斷滅論，說眾生斷滅無餘。在七種邪見中，沒有哪一種能超過這種見解。那些沙門和婆羅門，因為什麼因緣，執著于對劫末的錯誤見解，而持有斷滅論，說眾生斷滅無餘？
【English Translation】 English version The theory of neither perception nor non-perception. This refers to the view that 'neither perception nor non-perception' (Neither perception nor non-perception) is 'self' (Atman) and 'world' (World). Among the eight wrong views, none can surpass this view. Furthermore, some say that 'form' (Rupa, matter) is not 'self,' but 'neither perception nor non-perception' is 'world.' After death, 'I' no longer exists. This statement is true, and the others are false. This is called the second wrong view. Furthermore, some say that 'having form' (Having Rupa) and 'without form' (Without Rupa) are 'self,' and 'neither perception nor non-perception' is 'world.' After death, 'I' no longer exists. This statement is true, and the others are false. This is called the third wrong view. Furthermore, some say that 'neither having form' (Neither having Rupa) nor 'without form' (Nor without Rupa) is 'self,' and 'neither perception nor non-perception' is 'world.' After death, 'I' no longer exists. This statement is true, and the others are false. This is called the fourth wrong view. Furthermore, some say that 'I' am finite (Having boundary), and 'neither perception nor non-perception' is 'world.' After death, 'I' no longer exists. This statement is true, and the others are false. This is called the fifth wrong view. Furthermore, some say that 'I' am not finite (Not having boundary), and 'neither perception nor non-perception' is 'world.' After death, 'I' no longer exists. This statement is true, and the others are false. This is called the sixth wrong view. Furthermore, some say that 'I' am both finite and infinite (Having and not having boundary), and 'neither perception nor non-perception' is 'world.' After death, 'I' no longer exists. This statement is true, and the others are false. This is called the seventh wrong view. Furthermore, some say that 'I' am neither finite nor infinite (Neither having nor not having boundary), and 'neither perception nor non-perception' is 'world.' After death, 'I' no longer exists. This statement is true, and the others are false. This is called the eighth wrong view. Those Sramanas (Sramana, renunciates) and Brahmanas (Brahmana, priests), clinging to the wrong views about the end of the kalpa (end of the kalpa), hold the theory of 'neither perception nor non-perception,' believing that 'neither perception nor non-perception' is 'self' and 'world.' They are completely immersed in these eight wrong views, and none can surpass this view. Only the Buddha (Buddha) can know the source of these wrong views, and even attain nirvana without remainder (nirvana without remainder), therefore he is called the Tathagata (Tathagata). It is also as mentioned above. There are other profound and subtle great Dharma lights, and only virtuous and noble disciples can use this Dharma to praise the Tathagata. What are the profound and subtle great Dharma lights? What Dharma do virtuous and noble disciples use to praise the Tathagata? Those Sramanas and Brahmanas, clinging to the wrong views about the end of the kalpa, hold the annihilationist theory (Ucchedavada), saying that sentient beings are completely annihilated without remainder. They are completely immersed in the seven wrong views. Because of clinging to the wrong views about the end of the kalpa, they hold the annihilationist theory, saying that sentient beings are completely annihilated without remainder. Among the seven wrong views, none can surpass this view. Those Sramanas and Brahmanas, due to what causes and conditions, cling to the wrong views about the end of the kalpa, and hold the annihilationist theory, saying that sentient beings are completely annihilated without remainder?
於七見中。無有能過。或有沙門婆羅門。作如是論作如是見。我身四大入。從父母生乳哺衣食長養摩捫擁護。然是無常必歸磨滅。齊是我斷滅。是名初見。諸沙門婆羅門。因末劫末見。有斷滅論說眾生斷滅。於七見中。無有能過。或有沙門婆羅門。作是論。此不得名斷滅。我欲界天斷滅無餘齊是我斷滅。是名二見。復有沙門婆羅門。作是論。此不名斷滅。色界化身諸根具足斷滅。齊是謂我斷滅無餘。是名三見。復有言。此不名斷滅無色空處斷滅。齊是謂我斷滅無餘。是名四見。復有言。此不名斷滅無色識處斷滅。齊是謂我斷滅無餘。是名五見。復有言。此不名斷滅無色不用處斷滅。齊是謂我斷滅無餘。是名六見。復有言。此不名斷滅。無色非有想非無想處斷滅。齊是謂我斷滅無餘。是名七見。諸沙門婆羅門。因此于末劫末見。言此眾生類斷滅無餘。於此七見中。無有能過。唯佛能知此見處。乃至無餘解脫故名如來。亦如上說。
復有餘甚深微妙大法光明。唯有賢聖弟子。能以此法讚歎如來。何等是甚深微妙大法光明。賢聖弟子。能以此法讚歎如來。諸沙門婆羅門。因末劫末見。現在有泥洹。論說眾生現在有泥洹。彼盡入五見中。因末劫末見。說現在有泥洹。於五見中。無有能過。諸沙門婆羅門。何因緣于末劫末
【現代漢語翻譯】 現代漢語譯本： 在七種斷見中，沒有哪一種能夠超越其他的。有些沙門（Śrāmaṇa，出家修行者）或婆羅門（Brāhmaṇa，祭司）這樣立論，這樣認為：『我的身體由四大（地、水、火、風）組成，從父母那裡出生，靠乳汁、食物、衣服的滋養長大，被愛撫和保護。然而，它是無常的，必定會走向磨滅。到那時，就是我的斷滅。』這被稱為第一種斷見。那些沙門或婆羅門，因為執著于錯誤的見解，而持有斷滅論，宣揚眾生的斷滅，他們所持有的這七種斷見，沒有哪一種能夠超越其他的。有些沙門或婆羅門這樣立論：『這不能稱為斷滅。我在欲界天（Kāmadhātu，眾生輪迴的六道之一，充滿慾望的境界）斷滅無餘，到那時，就是我的斷滅。』這被稱為第二種斷見。還有些沙門或婆羅門這樣立論：『這不能稱為斷滅。化生之身，諸根具足，斷滅無餘，到那時，才可以說是我的斷滅無餘。』這被稱為第三種斷見。又有人說：『這不能稱為斷滅。在無色界空無邊處（Ākāśānantyāyatana，無色界的第一個禪定境界）斷滅，到那時，才可以說是我的斷滅無餘。』這被稱為第四種斷見。又有人說：『這不能稱為斷滅。在無色界識無邊處（Vijñānānantyāyatana，無色界的第二個禪定境界）斷滅，到那時，才可以說是我的斷滅無餘。』這被稱為第五種斷見。又有人說：『這不能稱為斷滅。在無色界無所有處（Ākiṃcanyāyatana，無色界的第三個禪定境界）斷滅，到那時，才可以說是我的斷滅無餘。』這被稱為第六種斷見。又有人說：『這不能稱為斷滅。在無色界非想非非想處（Naivasaṃjñānāsaṃjñāyatana，無色界的第四個禪定境界）斷滅，到那時，才可以說是我的斷滅無餘。』這被稱為第七種斷見。那些沙門或婆羅門，因此執著于錯誤的見解，說這些眾生最終會斷滅無餘。在這七種斷見中，沒有哪一種能夠超越其他的。只有佛（Buddha，覺悟者）才能知曉這些見解的根源，乃至達到無餘的解脫，因此被稱為如來（Tathāgata，佛的稱號之一）。也如上面所說。 還有其他甚深微妙的大法光明，只有賢聖弟子才能用這種法來讚歎如來。什麼是甚深微妙的大法光明？賢聖弟子用這種法來讚歎如來。那些沙門或婆羅門，因為執著于錯誤的見解，認為現在就有涅槃（Nirvāṇa，解脫，寂滅），宣揚眾生現在就能達到涅槃。他們完全陷入了五種見解之中。因為執著于錯誤的見解，宣揚現在就有涅槃，在這五種見解中，沒有哪一種能夠超越其他的。那些沙門或婆羅門，因為什麼因緣而執著于錯誤的見解？
【English Translation】 English version: Among the seven annihilation views, none can surpass the others. Some Śrāmaṇas (ascetics) or Brāhmaṇas (priests) assert and hold such views: 'My body is composed of the four great elements (earth, water, fire, and wind), born from parents, nourished by milk, food, and clothing, and cared for with caresses and protection. However, it is impermanent and will inevitably decay and perish. That is when my annihilation occurs.' This is called the first annihilation view. Those Śrāmaṇas or Brāhmaṇas, clinging to wrong views, hold annihilation theories, proclaiming the annihilation of beings. Among these seven annihilation views, none can surpass the others. Some Śrāmaṇas or Brāhmaṇas assert: 'This cannot be called annihilation. My annihilation occurs without remainder in the Realm of Desire (Kāmadhātu, one of the six realms of reincarnation, filled with desires). That is when my annihilation occurs.' This is called the second annihilation view. Still others assert: 'This cannot be called annihilation. The body born by transformation, complete with all faculties, annihilates without remainder. Only then can it be said that my annihilation occurs without remainder.' This is called the third annihilation view. Some say: 'This cannot be called annihilation. Annihilation occurs in the Realm of Formlessness, the Sphere of Infinite Space (Ākāśānantyāyatana, the first meditative state of the Formless Realm). Only then can it be said that my annihilation occurs without remainder.' This is called the fourth annihilation view. Some say: 'This cannot be called annihilation. Annihilation occurs in the Realm of Formlessness, the Sphere of Infinite Consciousness (Vijñānānantyāyatana, the second meditative state of the Formless Realm). Only then can it be said that my annihilation occurs without remainder.' This is called the fifth annihilation view. Some say: 'This cannot be called annihilation. Annihilation occurs in the Realm of Formlessness, the Sphere of Nothingness (Ākiṃcanyāyatana, the third meditative state of the Formless Realm). Only then can it be said that my annihilation occurs without remainder.' This is called the sixth annihilation view. Some say: 'This cannot be called annihilation. Annihilation occurs in the Realm of Formlessness, the Sphere of Neither Perception nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana, the fourth meditative state of the Formless Realm). Only then can it be said that my annihilation occurs without remainder.' This is called the seventh annihilation view. Those Śrāmaṇas or Brāhmaṇas, therefore clinging to wrong views, say that these beings will ultimately be annihilated without remainder. Among these seven annihilation views, none can surpass the others. Only the Buddha (the Awakened One) can know the source of these views, and attain liberation without remainder, therefore called the Tathāgata (one of the titles of the Buddha). It is also as said above. There are other profound and subtle great Dharma lights, which only virtuous and wise disciples can use to praise the Tathāgata. What are these profound and subtle great Dharma lights? Virtuous and wise disciples use this Dharma to praise the Tathāgata. Those Śrāmaṇas or Brāhmaṇas, clinging to wrong views, believe that Nirvāṇa (liberation, extinction) exists in the present, proclaiming that beings can attain Nirvāṇa in the present. They are completely immersed in the five views. Because they cling to wrong views, they proclaim that Nirvāṇa exists in the present. Among these five views, none can surpass the others. For what reason do those Śrāmaṇas or Brāhmaṇas cling to wrong views?
見。說眾生現在有泥洹。於五見中。無有能過。或有沙門婆羅門。作是見作是論。我盡現在五欲自恣。齊是我得現在涅槃。是名初見。諸沙門婆羅門。因末劫末見。謂我現世得涅槃。謂眾生現在有涅槃論。於五見中。無有能過。復有諸沙門婆羅門。作是說。此不名現在涅槃。復有現在涅槃。微妙第一。汝所不知。獨我能知。如離欲惡不善法。有覺有觀離生喜樂成就初禪行。齊是謂我得現在涅槃。是名二見。復有沙門婆羅門。作如是說。此不名現在涅槃。復有現在涅槃。微妙第一汝所不知。獨我能知。如滅有覺觀。內凈信一心。無覺無觀。定生喜樂。成就二禪行。齊是謂我現在得涅槃。是名三見。復有沙門婆羅門。作是說。此不名現在涅槃。復有現在涅槃微妙第一汝所不知。獨我能知。如離喜舍行念正智身受樂。如諸聖人解舍念樂行。成就三禪行。齊是現在得涅槃。是名四見。復有沙門婆羅門。作是說。此不名現在涅槃。復有現在涅槃微妙第一。汝所不知。獨我能知。如能斷樂斷苦先滅憂喜。不苦不樂。舍念清凈。成就四禪行。齊是謂我現在得涅槃。是名五見。諸沙門婆羅門。因末劫末見。有現在涅槃論。於此五見中。無有能過。唯佛能知此見處。乃至無餘解脫故名如來。亦如上說。是諸沙門婆羅門。因末劫末見。種種
【現代漢語翻譯】 現代漢語譯本 見（見解）。他們說眾生現在就已證得涅槃（Nirvana，解脫）。在五種邪見中，沒有比這更離譜的了。有些沙門（Shramana，修行者）或婆羅門（Brahmana，祭司），持有這樣的見解和論調：『我盡情享受現在的五欲，這就是我所獲得的現世涅槃。』這被稱為第一種邪見。這些沙門或婆羅門，因為錯誤的見解，認為自己現世就能獲得涅槃，宣揚眾生現在就已證得涅槃的論調，在五種邪見中，沒有比這更離譜的了。 還有一些沙門或婆羅門，這樣說：『這不能稱為現世涅槃，還有一種現世涅槃，微妙無比，你所不知道，只有我能知道。』例如，遠離慾望、惡念和不善之法，保持覺知和觀察，體驗由遠離塵世而產生的喜悅和快樂，成就初禪的修行，這才是我們所獲得的現世涅槃。這被稱為第二種邪見。 還有一些沙門或婆羅門，這樣說：『這不能稱為現世涅槃，還有一種現世涅槃，微妙無比，你所不知道，只有我能知道。』例如，滅除覺知和觀察，內心清凈，堅定一心，沒有覺知和觀察，體驗由禪定而產生的喜悅和快樂，成就二禪的修行，這才是我們現在所獲得的涅槃。這被稱為第三種邪見。 還有一些沙門或婆羅門，這樣說：『這不能稱為現世涅槃，還有一種現世涅槃，微妙無比，你所不知道，只有我能知道。』例如，捨棄喜悅，保持舍心，正念和正智，身體感受快樂，就像聖人那樣，解脫捨棄，保持正念和快樂的修行，成就三禪的修行，這才是我們現在所獲得的涅槃。這被稱為第四種邪見。 還有一些沙門或婆羅門，這樣說：『這不能稱為現世涅槃，還有一種現世涅槃，微妙無比，你所不知道，只有我能知道。』例如，能夠斷絕快樂，斷絕痛苦，首先滅除憂愁和喜悅，達到不苦不樂的狀態，保持舍心和清凈，成就四禪的修行，這才是我們現在所獲得的涅槃。這被稱為第五種邪見。 這些沙門或婆羅門，因為錯誤的見解，宣揚現世涅槃的論調，在這五種邪見中，沒有比這更離譜的了。只有佛陀才能徹底瞭解這些邪見的根源，乃至達到完全解脫，所以被稱為如來（Tathagata，佛陀的稱號）。就像上面所說的那樣，這些沙門或婆羅門，因為錯誤的見解，用各種各樣的說法來迷惑眾生。
【English Translation】 English version Views. They say that sentient beings currently possess Nirvana (Nirvana, liberation). Among the five wrong views, there is none more extreme. Some Shramanas (Shramana, ascetics) or Brahmanas (Brahmana, priests) hold such views and arguments: 'I indulge in the five desires to the fullest extent, and this is the present Nirvana I have attained.' This is called the first wrong view. These Shramanas or Brahmanas, due to wrong views, believe they can attain Nirvana in this life, proclaiming the doctrine that sentient beings currently possess Nirvana, and among the five wrong views, there is none more extreme. There are also some Shramanas or Brahmanas who say: 'This cannot be called present Nirvana. There is another present Nirvana, supremely subtle, which you do not know, and only I can know.' For example, by abandoning desires, evil thoughts, and unwholesome dharmas, maintaining awareness and observation, experiencing the joy and happiness born of detachment, and accomplishing the practice of the first Dhyana (meditative state), this is what we call attaining present Nirvana. This is called the second wrong view. There are also some Shramanas or Brahmanas who say: 'This cannot be called present Nirvana. There is another present Nirvana, supremely subtle, which you do not know, and only I can know.' For example, by extinguishing awareness and observation, with inner purity, steadfastly one-pointed in mind, without awareness or observation, experiencing the joy and happiness born of Samadhi (meditative concentration), and accomplishing the practice of the second Dhyana, this is what we now attain as Nirvana. This is called the third wrong view. There are also some Shramanas or Brahmanas who say: 'This cannot be called present Nirvana. There is another present Nirvana, supremely subtle, which you do not know, and only I can know.' For example, by abandoning joy, maintaining equanimity, mindfulness, and clear comprehension, the body experiencing pleasure, like the noble ones, liberated from abandonment, maintaining mindfulness and the practice of happiness, and accomplishing the practice of the third Dhyana, this is what we now attain as Nirvana. This is called the fourth wrong view. There are also some Shramanas or Brahmanas who say: 'This cannot be called present Nirvana. There is another present Nirvana, supremely subtle, which you do not know, and only I can know.' For example, by being able to sever pleasure, sever suffering, first extinguishing sorrow and joy, reaching a state of neither suffering nor pleasure, maintaining equanimity and purity, and accomplishing the practice of the fourth Dhyana, this is what we now attain as Nirvana. This is called the fifth wrong view. These Shramanas or Brahmanas, due to wrong views, proclaim the doctrine of present Nirvana, and among these five wrong views, there is none more extreme. Only the Buddha (Tathagata, title of the Buddha) can thoroughly understand the root of these wrong views, and even attain complete liberation, therefore he is called the Tathagata. Just as mentioned above, these Shramanas or Brahmanas, due to wrong views, use various kinds of statements to confuse sentient beings.
起見隨意所說。於此四十四見中。無有能過。唯佛能知此見處。乃至無餘解脫故名如來。亦如上說。諸沙門婆羅門。因本劫本見末劫末見種種起見隨意所說。盡入此六十二見中。因本劫本見末劫末見種種起見隨意所說。於六十二見中。無有能過。唯佛能知此見處。乃至無餘解脫故名如來。亦如上說。諸沙門婆羅門。因於本劫本見有常論說我世間是常。諸沙門婆羅門於此生智。謂異信異欲異聞異緣異覺異見異定異忍。因此生智。彼以佈施。則得名受。乃至現在涅槃。亦復如是。諸沙門婆羅門。生常論世間是常彼因受緣受生愛。而不自覺知染著。于愛為愛所伏。乃至現在涅槃。亦復如是。諸沙門婆羅門。因本劫本見。言世間是常。彼緣觸故。若離觸緣。而立論者。無有是處。乃至現在涅槃。亦復如是諸沙門婆羅門。因本劫本見末劫末見。各隨意所見說。盡入六十二見中。各隨所見說。盡依在中。無有能過。如捕魚師。以細網覆小池上。當知池中水性之類。皆入網內。無有避處。諸沙門婆羅門亦如是。因本劫本見末劫末見種種所說。盡入六十二見中。無有能過。是名六十二見。此是煩惱結使。繫縛眾生。取于生老病死憂悲苦惱眾苦。聚集法不得解脫(非問分竟)。
舍利弗阿毗曇論卷第二十 大正藏第 28 冊 N
【現代漢語翻譯】 現代漢語譯本 爲了方便起見隨意所說。在這四十四種見解中，沒有能夠超越的。只有佛才能知曉這些見解的所在，乃至達到無餘涅槃解脫，所以名為如來。也如上面所說。各種沙門（出家修行者）和婆羅門（祭司），因為對過去世的根本和未來世的根本的見解，而產生種種見解，隨意所說，都包含在這六十二種見解中。因為對過去世的根本和未來世的根本的見解，而產生種種見解，隨意所說，在這六十二種見解中，沒有能夠超越的。只有佛才能知曉這些見解的所在，乃至達到無餘涅槃解脫，所以名為如來。也如上面所說。各種沙門和婆羅門，因為對過去世的根本的見解，而持有『世間是常』的常論。各種沙門和婆羅門因此產生智慧，他們所謂的不同信仰、不同慾望、不同聽聞、不同因緣、不同覺悟、不同見解、不同禪定、不同忍耐，因此產生智慧。他們通過佈施，從而獲得名聲和享受，乃至現在的涅槃，也是如此。各種沙門和婆羅門，持有常論，認為世間是常，他們因為感受而產生愛，卻不自覺地染著于愛，被愛所束縛，乃至現在的涅槃，也是如此。各種沙門和婆羅門，因為對過去世的根本的見解，而說世間是常，他們依賴於觸覺的因緣，如果離開觸覺的因緣而立論，那是不可能的，乃至現在的涅槃，也是如此。各種沙門和婆羅門，因為對過去世的根本的見解和未來世的根本的見解，各自隨意所見而說，都包含在六十二種見解中，各自隨所見而說，都依賴於其中，沒有能夠超越的。如同捕魚的人，用細網覆蓋在小池塘上，應當知道池塘中所有水生之物，都進入網內，沒有逃避之處。各種沙門和婆羅門也是如此，因為對過去世的根本的見解和未來世的根本的見解而種種所說，都包含在六十二種見解中，沒有能夠超越的。這被稱為六十二見。這是煩惱和結使，束縛眾生，導致生老病死憂悲苦惱等眾苦聚集，無法得到解脫（非問分結束）。 《舍利弗阿毗曇論》卷第二十 大正藏第28冊
【English Translation】 English version Said arbitrarily for convenience. Among these forty-four views, none can surpass them. Only the Buddha knows the location of these views, and even attains complete liberation without remainder, hence the name Tathagata (Thus Come One). It is also as mentioned above. Various Sramanas (wandering ascetics) and Brahmanas (priests), because of their views on the origin of the past and the origin of the future, generate various views and speak arbitrarily, all of which are contained within these sixty-two views. Because of their views on the origin of the past and the origin of the future, they generate various views and speak arbitrarily, and among these sixty-two views, none can surpass them. Only the Buddha knows the location of these views, and even attains complete liberation without remainder, hence the name Tathagata. It is also as mentioned above. Various Sramanas and Brahmanas, because of their views on the origin of the past, hold the eternalist theory that 'the world is eternal'. Various Sramanas and Brahmanas thus generate wisdom, with their so-called different beliefs, different desires, different hearings, different conditions, different enlightenments, different views, different samadhis (meditative states), and different tolerances, thus generating wisdom. They, through giving, thus obtain fame and enjoyment, and even present Nirvana (liberation), is also like this. Various Sramanas and Brahmanas, holding the eternalist theory that the world is eternal, because of sensation, generate love, but are unconsciously attached to love, and are subdued by love, and even present Nirvana, is also like this. Various Sramanas and Brahmanas, because of their views on the origin of the past, say that the world is eternal, they rely on the condition of contact. If one establishes a theory apart from the condition of contact, that is impossible, and even present Nirvana, is also like this. Various Sramanas and Brahmanas, because of their views on the origin of the past and the origin of the future, each speaks according to what they see, all of which are contained within the sixty-two views, each speaks according to what they see, all of which rely on them, and none can surpass them. Just like a fisherman, covering a small pond with a fine net, one should know that all aquatic creatures in the pond enter the net, with no place to escape. Various Sramanas and Brahmanas are also like this, because of their various sayings based on their views on the origin of the past and the origin of the future, all of which are contained within the sixty-two views, and none can surpass them. These are called the sixty-two views. These are afflictions and fetters, binding sentient beings, leading to the accumulation of sufferings such as birth, old age, sickness, death, sorrow, grief, and distress, and preventing them from attaining liberation (end of the non-question section). Sariputra Abhidhamma Sastra Volume 20 Taisho Tripitaka Volume 28
o. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第二十一
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
攝相應分攝品之一
一切攝非攝法。當知若立攝門便知。陰界入攝一切法。陰界入不攝一切法。陰界入如事攝一切法少分。陰界入不攝一切法少分。自性自性攝。自性非他性攝自性繫於自性。自性非他性系。亦攝非攝亦非攝非不攝。
攝門者。謂苦諦系法。非苦諦系法乃至道諦系法。非道諦系法。諸聖諦系法。非諸聖諦系法。根法非根法。苦諦系根法。非苦諦系根法。乃至道諦系根法。非道諦系根法。諸聖諦系根法。非諸聖諦系根法。苦諦系非根法。非苦諦系非根法。乃至道諦系非根法。非道諦系非根法。諸聖諦系非根法。非諸聖諦系非根法。眼入法。非眼入法。乃至意入法。非意入法。色入法。非色入法。乃至法入法。非法入法。受法非受法。想法非想法。思法非思法。觸法非觸法。思惟法非思惟法。覺法非覺法。觀法非觀法。見法非見法。慧法非慧法。解脫法非解脫法。無貪法非無貪法。無瞋法非無瞋法。無癡法非無癡法。順信法非順信法。悔法非悔法。無悔法非無悔法。悅法非悅法。喜法非喜法。心進法非心進法。心除法非心除法。信法非信法。欲法非欲法。不放逸法非
【現代漢語翻譯】 現代漢語譯本 《舍利弗阿毗曇論》卷第二十一
姚秦 罽賓（Kashmir）三藏 曇摩耶舍（Dharmayasas）共 曇摩崛多（Dharmagupta）等譯
攝相應分 攝品之一
一切攝與非攝之法。應當知道，如果建立攝門，便可知曉。陰、界、入攝一切法。陰、界、入不攝一切法。陰、界、入如實地攝一切法中的少部分。陰、界、入不攝一切法中的少部分。自性攝自性。自性非他性所攝。自性繫於自性。自性非他性所繫。亦攝、非攝、亦非攝、非不攝。
攝門是指：苦諦所繫之法，非苦諦所繫之法，乃至道諦所繫之法，非道諦所繫之法。諸聖諦所繫之法，非諸聖諦所繫之法。根法，非根法。苦諦所繫之根法，非苦諦所繫之根法，乃至道諦所繫之根法，非道諦所繫之根法。諸聖諦所繫之根法，非諸聖諦所繫之根法。苦諦所繫之非根法，非苦諦所繫之非根法，乃至道諦所繫之非根法，非道諦所繫之非根法。諸聖諦所繫之非根法，非諸聖諦所繫之非根法。眼入法，非眼入法，乃至意入法，非意入法。色入法，非色入法，乃至法入法，非法入法。受法，非受法。想法，非想法。思法，非思法。觸法，非觸法。思惟法，非思惟法。覺法，非覺法。觀法，非觀法。見法，非見法。慧法，非慧法。解脫法，非解脫法。無貪法，非無貪法。無瞋法，非無瞋法。無癡法，非無癡法。順信法，非順信法。悔法，非悔法。無悔法，非無悔法。悅法，非悅法。喜法，非喜法。心進法，非心進法。心除法，非心除法。信法，非信法。欲法，非欲法。不放逸法，非
【English Translation】 English version Sariputra Abhidhamma Sastra, Volume 21
Translated by Tripitaka Dharmayasas of Kipin (Kashmir) of the Yao Qin Dynasty, together with Dharmagupta and others
Section on Corresponding Aggregates, Chapter 1 on Aggregates
All included and not-included dharmas. It should be known that if the category of inclusion is established, then it can be known. The skandhas (aggregates), dhatus (elements), and ayatanas (sense bases) include all dharmas. The skandhas, dhatus, and ayatanas do not include all dharmas. The skandhas, dhatus, and ayatanas, as they are, include a small portion of all dharmas. The skandhas, dhatus, and ayatanas do not include a small portion of all dharmas. Self-nature includes self-nature. Self-nature is not included by other-nature. Self-nature is bound to self-nature. Self-nature is not bound to other-nature. Also included, not included, also not included, not not included.
The category of inclusion refers to: dharmas bound to the Truth of Suffering, dharmas not bound to the Truth of Suffering, up to dharmas bound to the Truth of the Path, dharmas not bound to the Truth of the Path. Dharmas bound to the Noble Truths, dharmas not bound to the Noble Truths. Root dharmas, non-root dharmas. Root dharmas bound to the Truth of Suffering, non-root dharmas bound to the Truth of Suffering, up to root dharmas bound to the Truth of the Path, non-root dharmas bound to the Truth of the Path. Root dharmas bound to the Noble Truths, non-root dharmas bound to the Noble Truths. Non-root dharmas bound to the Truth of Suffering, non-root dharmas not bound to the Truth of Suffering, up to non-root dharmas bound to the Truth of the Path, non-root dharmas not bound to the Truth of the Path. Non-root dharmas bound to the Noble Truths, non-root dharmas not bound to the Noble Truths. Eye-ayatana dharmas, non-eye-ayatana dharmas, up to mind-ayatana dharmas, non-mind-ayatana dharmas. Form-ayatana dharmas, non-form-ayatana dharmas, up to dharma-ayatana dharmas, non-dharma-ayatana dharmas. Feeling dharmas, non-feeling dharmas. Perception dharmas, non-perception dharmas. Volition dharmas, non-volition dharmas. Contact dharmas, non-contact dharmas. Thinking dharmas, non-thinking dharmas. Awareness dharmas, non-awareness dharmas. Observation dharmas, non-observation dharmas. Seeing dharmas, non-seeing dharmas. Wisdom dharmas, non-wisdom dharmas. Liberation dharmas, non-liberation dharmas. Non-greed dharmas, non-non-greed dharmas. Non-hatred dharmas, non-non-hatred dharmas. Non-delusion dharmas, non-non-delusion dharmas. Conformity-to-faith dharmas, non-conformity-to-faith dharmas. Remorse dharmas, non-remorse dharmas. Non-remorse dharmas, non-non-remorse dharmas. Joy dharmas, non-joy dharmas. Delight dharmas, non-delight dharmas. Mental effort dharmas, non-mental effort dharmas. Mental removal dharmas, non-mental removal dharmas. Faith dharmas, non-faith dharmas. Desire dharmas, non-desire dharmas. Non-negligence dharmas, non-
不放逸法。念法非念法。定法非定法。心舍法非心舍法。疑法非疑法。怖法非怖法。煩惱使法非煩惱使法。見使法非見使法。疑使法非疑使法。戒道使法非戒道使法。愛使法非愛使法。瞋恚使法非瞋恚使法。嫉妒使法非嫉妒使法。慳惜使法非慳惜使法。無明使法非無明使法。憍慢使法非憍慢使法。掉使法非掉使法。生法非生法。老法非老法。死法非死法。命法非命法。煩惱法非煩惱法。無想定法非無想定法。滅盡定法非滅盡定法。得果法非得果法。戒法非戒法。無戒法非無戒法。有漏身進法非有漏身進法。有漏身除法非有漏身除法。正語法非正語法。正業法非正業法。正命法非正命法。正身進法非正身進法。正身除法非正身除法。智緣盡法非智緣盡法。非智緣盡法非非智緣盡法。決定法非決定法。法住法非法住法。緣法非緣法。空處法非空處法。乃至非想非非想法非非想非非非想法。眼界法非眼界法。乃至法界法非法界法。色陰法非色陰法。乃至識陰法非識陰法。苦聖諦法非苦聖諦法。乃至道聖諦法非道聖諦法。眼根法非眼根法。乃至已知根法非已知根法。念覺法非念覺法。乃至舍覺法非舍覺法。貪不善根法非貪不善根法。乃至癡不善根法非癡不善根法。無貪善根法非無貪善根法。乃至無癡善根法非無癡善根法。地大
{ "translations": [ "現代漢語譯本：", "不放逸法（Appamada-dharma）：指不放逸的修行方法，但又不是執著于不放逸本身。", "念法（Sati-dharma）非念法：指正念的修行方法，但又不是執著于正念本身。", "定法（Samadhi-dharma）非定法：指禪定的修行方法，但又不是執著于禪定本身。", "心舍法（Upekkha-dharma）非心舍法：指內心的平靜舍棄，但又不是執著于平靜舍棄本身。", "疑法（Vicikiccha-dharma）非疑法：指對懷疑的克服，但又不是執著于克服懷疑本身。", "怖法（Bhaya-dharma）非怖法：指對恐懼的克服，但又不是執著于克服恐懼本身。", "煩惱使法（Kilesa-anusaya-dharma）非煩惱使法：指去除煩惱習氣的方法，但又不是執著于去除煩惱習氣本身。", "見使法（Ditthi-anusaya-dharma）非見使法：指去除錯誤見解習氣的方法，但又不是執著于去除錯誤見解習氣本身。", "疑使法（Vicikiccha-anusaya-dharma）非疑使法：指去除懷疑習氣的方法，但又不是執著于去除懷疑習氣本身。", "戒道使法（Silabbata-paramasa-anusaya-dharma）非戒道使法：指去除執著于戒律和儀軌習氣的方法，但又不是執著于去除這種執著本身。", "愛使法（Raga-anusaya-dharma）非愛使法：指去除貪愛習氣的方法，但又不是執著于去除貪愛習氣本身。", "瞋恚使法（Patigha-anusaya-dharma）非瞋恚使法：指去除嗔恨習氣的方法，但又不是執著于去除嗔恨習氣本身。", "嫉妒使法（Issa-anusaya-dharma）非嫉妒使法：指去除嫉妒習氣的方法，但又不是執著于去除嫉妒習氣本身。", "慳惜使法（Macchariya-anusaya-dharma）非慳惜使法：指去除慳吝習氣的方法，但又不是執著于去除慳吝習氣本身。", "無明使法（Avijja-anusaya-dharma）非無明使法：指去除無明習氣的方法，但又不是執著于去除無明習氣本身。", "憍慢使法（Mana-anusaya-dharma）非憍慢使法：指去除驕慢習氣的方法，但又不是執著于去除驕慢習氣本身。", "掉使法（Uddhacca-anusaya-dharma）非掉使法：指去除掉舉習氣的方法，但又不是執著于去除掉舉習氣本身。", "生法（Jati-dharma）非生法：指生起之法，但又不是執著于生起本身。", "老法（Jara-dharma）非老法：指衰老之法，但又不是執著于衰老本身。", "死法（Marana-dharma）非死法：指死亡之法，但又不是執著于死亡本身。", "命法（Jivita-dharma）非命法：指生命之法，但又不是執著于生命本身。", "煩惱法（Kilesa-dharma）非煩惱法：指煩惱之法，但又不是執著于煩惱本身。", "無想定法（Asanna-samapatti-dharma）非無想定法：指無想定之法，但又不是執著于無想定本身。", "滅盡定法（Nirodha-samapatti-dharma）非滅盡定法：指滅盡定之法，但又不是執著于滅盡定本身。", "得果法（Phala-dharma）非得果法：指證得果位之法，但又不是執著于證得果位本身。", "戒法（Sila-dharma）非戒法：指戒律之法，但又不是執著于戒律本身。", "無戒法（Asila-dharma）非無戒法：指沒有戒律之法，但又不是執著于沒有戒律本身。", "有漏身進法（Sasarira-samadhi-dharma）非有漏身進法：指通過有漏之身而精進的方法，但又不是執著于有漏之身和精進本身。", "有漏身除法（Sasarira-parihara-dharma）非有漏身除法：指通過有漏之身而去除煩惱的方法，但又不是執著于有漏之身和去除煩惱本身。", "正語法（Samma-vaca-dharma）非正語法：指正確的語言，但又不是執著于正確的語言本身。", "正業法（Samma-kammanta-dharma）非正業法：指正確的行為，但又不是執著于正確的行為本身。", "正命法（Samma-ajiva-dharma）非正命法：指正確的謀生方式，但又不是執著于正確的謀生方式本身。", "正身進法（Samma-vayama-dharma）非正身進法：指正確的精進，但又不是執著于正確的精進本身。", "正身除法（Samma-parihara-dharma）非正身除法：指正確的去除，但又不是執著于正確的去除本身。", "智緣盡法（Nana-nirodha-dharma）非智緣盡法：指智慧生起而煩惱止息之法，但又不是執著于智慧生起和煩惱止息本身。", "非智緣盡法（Anana-nirodha-dharma）非非智緣盡法：指非智慧生起而煩惱未止息之法，但又不是執著于非智慧生起和煩惱未止息本身。", "決定法（Niyama-dharma）非決定法：指事物規律，但又不是執著於事物規律本身。", "法住法（Dharma-sthiti-dharma）非法住法：指法的住立，但又不是執著於法的住立本身。", "緣法（Paticca-dharma）非緣法：指因緣法，但又不是執著于因緣法本身。", "空處法（Akasa-ayatana-dharma）非空處法：指空無邊處之法，但又不是執著于空無邊處本身。", "乃至非想非非想法（N'eva-sanna-nasanna-ayatana-dharma）非非想非非想法：指非想非非想處之法，但又不是執著于非想非非想處本身。", "眼界法（Cakkhu-dhatu-dharma）非眼界法：指眼界之法，但又不是執著于眼界本身。", "乃至法界法（Dhamma-dhatu-dharma）非法界法：指法界之法，但又不是執著於法界本身。", "色陰法（Rupa-khandha-dharma）非色陰法：指色蘊之法，但又不是執著於色蘊本身。", "乃至識陰法（Vinnana-khandha-dharma）非識陰法：指識蘊之法，但又不是執著于識蘊本身。", "苦聖諦法（Dukkha-sacca-dharma）非苦聖諦法：指苦聖諦之法，但又不是執著于苦聖諦本身。", "乃至道聖諦法（Magga-sacca-dharma）非道聖諦法：指道聖諦之法，但又不是執著于道聖諦本身。", "眼根法（Cakkhu-indriya-dharma）非眼根法：指眼根之法，但又不是執著于眼根本身。", "乃至已知根法（Annatavindriya-dharma）非已知根法：指已知根之法，但又不是執著于已知根本身。", "念覺法（Sati-sambojjhanga-dharma）非念覺法：指念覺支之法，但又不是執著于念覺支本身。", "乃至舍覺法（Upekkha-sambojjhanga-dharma）非舍覺法：指舍覺支之法，但又不是執著于舍覺支本身。", "貪不善根法（Lobha-akusala-mula-dharma）非貪不善根法：指貪不善根之法，但又不是執著于貪不善根本身。", "乃至癡不善根法（Moha-akusala-mula-dharma）非癡不善根法：指癡不善根之法，但又不是執著于癡不善根本身。", "無貪善根法（Alobha-kusala-mula-dharma）非無貪善根法：指無貪善根之法，但又不是執著于無貪善根本身。", "乃至無癡善根法（Amoha-kusala-mula-dharma）非無癡善根法：指無癡善根之法，但又不是執著于無癡善根本身。", "地大（Pathavi-dhatu）：地界", "", "English version:", "'Appamada-dharma' (Dharma of Non-negligence): Refers to the practice of non-negligence, but not being attached to non-negligence itself.", "'Sati-dharma' (Dharma of Mindfulness) is not 'Sati-dharma': Refers to the practice of mindfulness, but not being attached to mindfulness itself.", "'Samadhi-dharma' (Dharma of Concentration) is not 'Samadhi-dharma': Refers to the practice of concentration, but not being attached to concentration itself.", "'Upekkha-dharma' (Dharma of Equanimity) is not 'Upekkha-dharma': Refers to the practice of equanimity, but not being attached to equanimity itself.", "'Vicikiccha-dharma' (Dharma of Doubt) is not 'Vicikiccha-dharma': Refers to overcoming doubt, but not being attached to overcoming doubt itself.", "'Bhaya-dharma' (Dharma of Fear) is not 'Bhaya-dharma': Refers to overcoming fear, but not being attached to overcoming fear itself.", "'Kilesa-anusaya-dharma' (Dharma of Latent Defilements) is not 'Kilesa-anusaya-dharma': Refers to the method of removing latent defilements, but not being attached to removing latent defilements itself.", "'Ditthi-anusaya-dharma' (Dharma of Latent Wrong Views) is not 'Ditthi-anusaya-dharma': Refers to the method of removing latent wrong views, but not being attached to removing latent wrong views itself.", "'Vicikiccha-anusaya-dharma' (Dharma of Latent Doubt) is not 'Vicikiccha-anusaya-dharma': Refers to the method of removing latent doubt, but not being attached to removing latent doubt itself.", "'Silabbata-paramasa-anusaya-dharma' (Dharma of Latent Attachment to Rites and Rituals) is not 'Silabbata-paramasa-anusaya-dharma': Refers to the method of removing latent attachment to rites and rituals, but not being attached to removing this attachment itself.", "'Raga-anusaya-dharma' (Dharma of Latent Greed) is not 'Raga-anusaya-dharma': Refers to the method of removing latent greed, but not being attached to removing latent greed itself.", "'Patigha-anusaya-dharma' (Dharma of Latent Hatred) is not 'Patigha-anusaya-dharma': Refers to the method of removing latent hatred, but not being attached to removing latent hatred itself.", "'Issa-anusaya-dharma' (Dharma of Latent Envy) is not 'Issa-anusaya-dharma': Refers to the method of removing latent envy, but not being attached to removing latent envy itself.", "'Macchariya-anusaya-dharma' (Dharma of Latent Miserliness) is not 'Macchariya-anusaya-dharma': Refers to the method of removing latent miserliness, but not being attached to removing latent miserliness itself.", "'Avijja-anusaya-dharma' (Dharma of Latent Ignorance) is not 'Avijja-anusaya-dharma': Refers to the method of removing latent ignorance, but not being attached to removing latent ignorance itself.", "'Mana-anusaya-dharma' (Dharma of Latent Conceit) is not 'Mana-anusaya-dharma': Refers to the method of removing latent conceit, but not being attached to removing latent conceit itself.", "'Uddhacca-anusaya-dharma' (Dharma of Latent Restlessness) is not 'Uddhacca-anusaya-dharma': Refers to the method of removing latent restlessness, but not being attached to removing latent restlessness itself.", "'Jati-dharma' (Dharma of Birth) is not 'Jati-dharma': Refers to the dharma of arising, but not being attached to arising itself.", "'Jara-dharma' (Dharma of Aging) is not 'Jara-dharma': Refers to the dharma of aging, but not being attached to aging itself.", "'Marana-dharma' (Dharma of Death) is not 'Marana-dharma': Refers to the dharma of death, but not being attached to death itself.", "'Jivita-dharma' (Dharma of Life) is not 'Jivita-dharma': Refers to the dharma of life, but not being attached to life itself.", "'Kilesa-dharma' (Dharma of Defilements) is not 'Kilesa-dharma': Refers to the dharma of defilements, but not being attached to defilements itself.", "'Asanna-samapatti-dharma' (Dharma of the Attainment of Non-Perception) is not 'Asanna-samapatti-dharma': Refers to the dharma of the attainment of non-perception, but not being attached to the attainment of non-perception itself.", "'Nirodha-samapatti-dharma' (Dharma of the Attainment of Cessation) is not 'Nirodha-samapatti-dharma': Refers to the dharma of the attainment of cessation, but not being attached to the attainment of cessation itself.", "'Phala-dharma' (Dharma of Fruition) is not 'Phala-dharma': Refers to the dharma of attaining fruition, but not being attached to attaining fruition itself.", "'Sila-dharma' (Dharma of Morality) is not 'Sila-dharma': Refers to the dharma of morality, but not being attached to morality itself.", "'Asila-dharma' (Dharma of Immorality) is not 'Asila-dharma': Refers to the dharma of lack of morality, but not being attached to lack of morality itself.", "'Sasarira-samadhi-dharma' (Dharma of Concentration with the Body) is not 'Sasarira-samadhi-dharma': Refers to the method of progressing through concentration with the body, but not being attached to the body and progress itself.", "'Sasarira-parihara-dharma' (Dharma of Abandonment with the Body) is not 'Sasarira-parihara-dharma': Refers to the method of abandoning defilements with the body, but not being attached to the body and abandonment itself.", "'Samma-vaca-dharma' (Dharma of Right Speech) is not 'Samma-vaca-dharma': Refers to right speech, but not being attached to right speech itself.", "'Samma-kammanta-dharma' (Dharma of Right Action) is not 'Samma-kammanta-dharma': Refers to right action, but not being attached to right action itself.", "'Samma-ajiva-dharma' (Dharma of Right Livelihood) is not 'Samma-ajiva-dharma': Refers to right livelihood, but not being attached to right livelihood itself.", "'Samma-vayama-dharma' (Dharma of Right Effort) is not 'Samma-vayama-dharma': Refers to right effort, but not being attached to right effort itself.", "'Samma-parihara-dharma' (Dharma of Right Removal) is not 'Samma-parihara-dharma': Refers to right removal, but not being attached to right removal itself.", "'Nana-nirodha-dharma' (Dharma of the Cessation of Knowledge) is not 'Nana-nirodha-dharma': Refers to the dharma of wisdom arising and defilements ceasing, but not being attached to wisdom arising and defilements ceasing itself.", "'Anana-nirodha-dharma' (Dharma of the Non-Cessation of Knowledge) is not 'Anana-nirodha-dharma': Refers to the dharma of non-wisdom arising and defilements not ceasing, but not being attached to non-wisdom arising and defilements not ceasing itself.", "'Niyama-dharma' (Dharma of Natural Law) is not 'Niyama-dharma': Refers to the laws of nature, but not being attached to the laws of nature itself.", "'Dharma-sthiti-dharma' (Dharma of the Abiding of Dharma) is not 'Dharma-sthiti-dharma': Refers to the abiding of the Dharma, but not being attached to the abiding of the Dharma itself.", "'Paticca-dharma' (Dharma of Dependent Origination) is not 'Paticca-dharma': Refers to the Dharma of Dependent Origination, but not being attached to the Dharma of Dependent Origination itself.", "'Akasa-ayatana-dharma' (Dharma of the Sphere of Infinite Space) is not 'Akasa-ayatana-dharma': Refers to the Dharma of the Sphere of Infinite Space, but not being attached to the Sphere of Infinite Space itself.", "'N'eva-sanna-nasanna-ayatana-dharma' (Dharma of the Sphere of Neither Perception Nor Non-Perception) is not 'N'eva-sanna-nasanna-ayatana-dharma': Refers to the Dharma of the Sphere of Neither Perception Nor Non-Perception, but not being attached to the Sphere of Neither Perception Nor Non-Perception itself.", "'Cakkhu-dhatu-dharma' (Dharma of the Eye Element) is not 'Cakkhu-dhatu-dharma': Refers to the Dharma of the Eye Element, but not being attached to the Eye Element itself.", "'Dhamma-dhatu-dharma' (Dharma of the Mind Element) is not 'Dhamma-dhatu-dharma': Refers to the Dharma of the Mind Element, but not being attached to the Mind Element itself.", "'Rupa-khandha-dharma' (Dharma of the Form Aggregate) is not 'Rupa-khandha-dharma': Refers to the Dharma of the Form Aggregate, but not being attached to the Form Aggregate itself.", "'Vinnana-khandha-dharma' (Dharma of the Consciousness Aggregate) is not 'Vinnana-khandha-dharma': Refers to the Dharma of the Consciousness Aggregate, but not being attached to the Consciousness Aggregate itself.", "'Dukkha-sacca-dharma' (Dharma of the Truth of Suffering) is not 'Dukkha-sacca-dharma': Refers to the Dharma of the Truth of Suffering, but not being attached to the Truth of Suffering itself.", "'Magga-sacca-dharma' (Dharma of the Truth of the Path) is not 'Magga-sacca-dharma': Refers to the Dharma of the Truth of the Path, but not being attached to the Truth of the Path itself.", "'Cakkhu-indriya-dharma' (Dharma of the Eye Faculty) is not 'Cakkhu-indriya-dharma': Refers to the Dharma of the Eye Faculty, but not being attached to the Eye Faculty itself.", "'Annatavindriya-dharma' (Dharma of the Faculty of Full Understanding) is not 'Annatavindriya-dharma': Refers to the Dharma of the Faculty of Full Understanding, but not being attached to the Faculty of Full Understanding itself.", "'Sati-sambojjhanga-dharma' (Dharma of the Mindfulness Enlightenment Factor) is not 'Sati-sambojjhanga-dharma': Refers to the Dharma of the Mindfulness Enlightenment Factor, but not being attached to the Mindfulness Enlightenment Factor itself.", "'Upekkha-sambojjhanga-dharma' (Dharma of the Equanimity Enlightenment Factor) is not 'Upekkha-sambojjhanga-dharma': Refers to the Dharma of the Equanimity Enlightenment Factor, but not being attached to the Equanimity Enlightenment Factor itself.", "'Lobha-akusala-mula-dharma' (Dharma of the Root of Greed) is not 'Lobha-akusala-mula-dharma': Refers to the Dharma of the Root of Greed, but not being attached to the Root of Greed itself.", "'Moha-akusala-mula-dharma' (Dharma of the Root of Delusion) is not 'Moha-akusala-mula-dharma': Refers to the Dharma of the Root of Delusion, but not being attached to the Root of Delusion itself.", "'Alobha-kusala-mula-dharma' (Dharma of the Root of Non-Greed) is not 'Alobha-kusala-mula-dharma': Refers to the Dharma of the Root of Non-Greed, but not being attached to the Root of Non-Greed itself.", "'Amoha-kusala-mula-dharma' (Dharma of the Root of Non-Delusion) is not 'Amoha-kusala-mula-dharma': Refers to the Dharma of the Root of Non-Delusion, but not being attached to the Root of Non-Delusion itself.", "'Pathavi-dhatu' (Earth Element): The earth element." ], "english_translations": [ "English version:", "'Appamada-dharma' (Dharma of Non-negligence): Refers to the practice of non-negligence, but not being attached to non-negligence itself.", "'Sati-dharma' (Dharma of Mindfulness) is not 'Sati-dharma': Refers to the practice of mindfulness, but not being attached to mindfulness itself.", "'Samadhi-dharma' (Dharma of Concentration) is not 'Samadhi-dharma': Refers to the practice of concentration, but not being attached to concentration itself.", "'Upekkha-dharma' (Dharma of Equanimity) is not 'Upekkha-dharma': Refers to the practice of equanimity, but not being attached to equanimity itself.", "'Vicikiccha-dharma' (Dharma of Doubt) is not 'Vicikiccha-dharma': Refers to overcoming doubt, but not being attached to overcoming doubt itself.", "'Bhaya-dharma' (Dharma of Fear) is not 'Bhaya-dharma': Refers to overcoming fear, but not being attached to overcoming fear itself.", "'Kilesa-anusaya-dharma' (Dharma of Latent Defilements) is not 'Kilesa-anusaya-dharma': Refers to the method of removing latent defilements, but not being attached to removing latent defilements itself.", "'Ditthi-anusaya-dharma' (Dharma of Latent Wrong Views) is not 'Ditthi-anusaya-dharma': Refers to the method of removing latent wrong views, but not being attached to removing latent wrong views itself.", "'Vicikiccha-anusaya-dharma' (Dharma of Latent Doubt) is not 'Vicikiccha-anusaya-dharma': Refers to the method of removing latent doubt, but not being attached to removing latent doubt itself.", "'Silabbata-paramasa-anusaya-dharma' (Dharma of Latent Attachment to Rites and Rituals) is not 'Silabbata-paramasa-anusaya-dharma': Refers to the method of removing latent attachment to rites and rituals, but not being attached to removing this attachment itself.", "'Raga-anusaya-dharma' (Dharma of Latent Greed) is not 'Raga-anusaya-dharma': Refers to the method of removing latent greed, but not being attached to removing latent greed itself.", "'Patigha-anusaya-dharma' (Dharma of Latent Hatred) is not 'Patigha-anusaya-dharma': Refers to the method of removing latent hatred, but not being attached to removing latent hatred itself.", "'Issa-anusaya-dharma' (Dharma of Latent Envy) is not 'Issa-anusaya-dharma': Refers to the method of removing latent envy, but not being attached to removing latent envy itself.", "'Macchariya-anusaya-dharma' (Dharma of Latent Miserliness) is not 'Macchariya-anusaya-dharma': Refers to the method of removing latent miserliness, but not being attached to removing latent miserliness itself.", "'Avijja-anusaya-dharma' (Dharma of Latent Ignorance) is not 'Avijja-anusaya-dharma': Refers to the method of removing latent ignorance, but not being attached to removing latent ignorance itself.", "'Mana-anusaya-dharma' (Dharma of Latent Conceit) is not 'Mana-anusaya-dharma': Refers to the method of removing latent conceit, but not being attached to removing latent conceit itself.", "'Uddhacca-anusaya-dharma' (Dharma of Latent Restlessness) is not 'Uddhacca-anusaya-dharma': Refers to the method of removing latent restlessness, but not being attached to removing latent restlessness itself.", "'Jati-dharma' (Dharma of Birth) is not 'Jati-dharma': Refers to the dharma of arising, but not being attached to arising itself.", "'Jara-dharma' (Dharma of Aging) is not 'Jara-dharma': Refers to the dharma of aging, but not being attached to aging itself.", "'Marana-dharma' (Dharma of Death) is not 'Marana-dharma': Refers to the dharma of death, but not being attached to death itself.", "'Jivita-dharma' (Dharma of Life) is not 'Jivita-dharma': Refers to the dharma of life, but not being attached to life itself.", "'Kilesa-dharma' (Dharma of Defilements) is not 'Kilesa-dharma': Refers to the dharma of defilements, but not being attached to defilements itself.", "'Asanna-samapatti-dharma' (Dharma of the Attainment of Non-Perception) is not 'Asanna-samapatti-dharma': Refers to the dharma of the attainment of non-perception, but not being attached to the attainment of non-perception itself.", "'Nirodha-samapatti-dharma' (Dharma of the Attainment of Cessation) is not 'Nirodha-samapatti-dharma': Refers to the dharma of the attainment of cessation, but not being attached to the attainment of cessation itself.", "'Phala-dharma' (Dharma of Fruition) is not 'Phala-dharma': Refers to the dharma of attaining fruition, but not being attached to attaining fruition itself.", "'Sila-dharma' (Dharma of Morality) is not 'Sila-dharma': Refers to the dharma of morality, but not being attached to morality itself.", "'Asila-dharma' (Dharma of Immorality) is not 'Asila-dharma': Refers to the dharma of lack of morality, but not being attached to lack of morality itself.", "'Sasarira-samadhi-dharma' (Dharma of Concentration with the Body) is not 'Sasarira-samadhi-dharma': Refers to the method of progressing through concentration with the body, but not being attached to the body and progress itself.", "'Sasarira-parihara-dharma' (Dharma of Abandonment with the Body) is not 'Sasarira-parihara-dharma': Refers to the method of abandoning defilements with the body, but not being attached to the body and abandonment itself.", "'Samma-vaca-dharma' (Dharma of Right Speech) is not 'Samma-vaca-dharma': Refers to right speech, but not being attached to right speech itself.", "'Samma-kammanta-dharma' (Dharma of Right Action) is not 'Samma-kammanta-dharma': Refers to right action, but not being attached to right action itself.", "'Samma-ajiva-dharma' (Dharma of Right Livelihood) is not 'Samma-ajiva-dharma': Refers to right livelihood, but not being attached to right livelihood itself.", "'Samma-vayama-dharma' (Dharma of Right Effort) is not 'Samma-vayama-dharma': Refers to right effort, but not being attached to right effort itself.", "'Samma-parihara-dharma' (Dharma of Right Removal) is not 'Samma-parihara-dharma': Refers to right removal, but not being attached to right removal itself.", "'Nana-nirodha-dharma' (Dharma of the Cessation of Knowledge) is not 'Nana-nirodha-dharma': Refers to the dharma of wisdom arising and defilements ceasing, but not being attached to wisdom arising and defilements ceasing itself.", "'Anana-nirodha-dharma' (Dharma of the Non-Cessation of Knowledge) is not 'Anana-nirodha-dharma': Refers to the dharma of non-wisdom arising and defilements not ceasing, but not being attached to non-wisdom arising and defilements not ceasing itself.", "'Niyama-dharma' (Dharma of Natural Law) is not 'Niyama-dharma': Refers to the laws of nature, but not being attached to the laws of nature itself.", "'Dharma-sthiti-dharma' (Dharma of the Abiding of Dharma) is not 'Dharma-sthiti-dharma': Refers to the abiding of the Dharma, but not being attached to the abiding of the Dharma itself.", "'Paticca-dharma' (Dharma of Dependent Origination) is not 'Paticca-dharma': Refers to the Dharma of Dependent Origination, but not being attached to the Dharma of Dependent Origination itself.", "'Akasa-ayatana-dharma' (Dharma of the Sphere of Infinite Space) is not 'Akasa-ayatana-dharma': Refers to the Dharma of the Sphere of Infinite Space, but not being attached to the Sphere of Infinite Space itself.", "'N'eva-sanna-nasanna-ayatana-dharma' (Dharma of the Sphere of Neither Perception Nor Non-Perception) is not 'N'eva-sanna-nasanna-ayatana-dharma': Refers to the Dharma of the Sphere of Neither Perception Nor Non-Perception, but not being attached to the Sphere of Neither Perception Nor Non-Perception itself.", "'Cakkhu-dhatu-dharma' (Dharma of the Eye Element) is not 'Cakkhu-dhatu-dharma': Refers to the Dharma of the Eye Element, but not being attached to the Eye Element itself.", "'Dhamma-dhatu-dharma' (Dharma of the Mind Element) is not 'Dhamma-dhatu-dharma': Refers to the Dharma of the Mind Element, but not being attached to the Mind Element itself.", "'Rupa-khandha-dharma' (Dharma of the Form Aggregate) is not 'Rupa-khandha-dharma': Refers to the Dharma of the Form Aggregate, but not being attached to the Form Aggregate itself.", "'Vinnana-khandha-dharma' (Dharma of the Consciousness Aggregate) is not 'Vinnana-khandha-dharma': Refers to the Dharma of the Consciousness Aggregate, but not being attached to the Consciousness Aggregate itself.", "'Dukkha-sacca-dharma' (Dharma of the Truth of Suffering) is not 'Dukkha-sacca-dharma': Refers to the Dharma of the Truth of Suffering, but not being attached to the Truth of Suffering itself.", "'Magga-sacca-dharma' (Dharma of the Truth of the Path) is not 'Magga-sacca-dharma': Refers to the Dharma of the Truth of the Path, but not being attached to the Truth of the Path itself.", "'Cakkhu-indriya-dharma' (Dharma of the Eye Faculty) is not 'Cakkhu-indriya-dharma': Refers to the Dharma of the Eye Faculty, but not being attached to the Eye Faculty itself.", "'Annatavindriya-dharma' (Dharma of the Faculty of Full Understanding) is not 'Annatavindriya-dharma': Refers to the Dharma of the Faculty of Full Understanding, but not being attached to the Faculty of Full Understanding itself.", "'Sati-sambojjhanga-dharma' (Dharma of the Mindfulness Enlightenment Factor) is not 'Sati-sambojjhanga-dharma': Refers to the Dharma of the Mindfulness Enlightenment Factor, but not being attached to the Mindfulness Enlightenment Factor itself.", "'Upekkha-sambojjhanga-dharma' (Dharma of the Equanimity Enlightenment Factor) is not 'Upekkha-sambojjhanga-dharma': Refers to the Dharma of the Equanimity Enlightenment Factor, but not being attached to the Equanimity Enlightenment Factor itself.", "'Lobha-akusala-mula-dharma' (Dharma of the Root of Greed) is not 'Lobha-akusala-mula-dharma': Refers to the Dharma of the Root of Greed, but not being attached to the Root of Greed itself.", "'Moha-akusala-mula-dharma' (Dharma of the Root of Delusion) is not 'Moha-akusala-mula-dharma': Refers to the Dharma of the Root of Delusion, but not being attached to the Root of Delusion itself.", "'Alobha-kusala-mula-dharma' (Dharma of the Root of Non-Greed) is not 'Alobha-kusala-mula-dharma': Refers to the Dharma of the Root of Non-Greed, but not being attached to the Root
法非地大法。乃至風大法非風大法。不殺生戒法。非不殺生戒法。乃至不飲酒放逸處法。非不飲酒放逸處法。色法非色法。乃至過去未來現在法。非過去未來現在法。
何謂苦諦系法。除愛余非聖有為法。是名苦諦系法。何謂非苦諦系法。愛及聖非聖無為法。是名非苦諦系法。何謂集諦系法。愛是名集諦系法。何謂非集諦系法。除愛若余法。是名非集諦系法。何謂滅諦系法。智緣盡。是名滅諦系法。何謂非滅諦系法。除智緣盡若余法。是名非滅諦系法。何謂道諦系法。八聖道。是名道諦系法。何謂非道諦系法。除八聖道若余法。是名非道諦系法。何謂諸聖諦系法。非聖有為法苦集滅道。是名諸聖諦系法。何謂非諸聖諦系法。除苦集滅道。若余聖法。及非聖無為。是名非諸聖諦系法。何謂根法非聖根。及聖有為法。是名根法。何謂非根法非聖非根。及聖無為法。是名非根法。何謂苦諦系根法。若根非聖。是名苦諦系根法。何謂非苦諦系根法。若根聖。是名非苦諦系根法。何謂集諦系根法。無集諦系根法也。何謂非集諦系根法。一切根。是名非集諦系根法。何謂滅諦系根法。無滅諦系根法也。何謂非滅諦系根法。一切根。是名非滅諦系根法。何謂道諦系根法。八聖道。是名道諦系根法。何謂非道諦系根法。除八聖道
【現代漢語翻譯】 現代漢語譯本：法不是地大法（地大的法），乃至風大法（風大的法）不是風大法。不殺生戒法不是不殺生戒法，乃至不飲酒放逸處法不是不飲酒放逸處法。色法不是色法，乃至過去未來現在法不是過去未來現在法。
什麼是苦諦系法？除了愛之外，其餘非聖的有為法，這叫做苦諦系法。什麼是非苦諦系法？愛以及聖和非聖的無為法，這叫做非苦諦系法。什麼是集諦系法？愛，這叫做集諦系法。什麼是非集諦系法？除了愛之外，其餘的法，這叫做非集諦系法。什麼是滅諦系法？智慧和因緣的止息，這叫做滅諦系法。什麼是非滅諦系法？除了智慧和因緣的止息之外，其餘的法，這叫做非滅諦系法。什麼是道諦系法？八聖道，這叫做道諦系法。什麼是非道諦系法？除了八聖道之外，其餘的法。
什麼是諸聖諦系法？非聖的有為法，苦、集、滅、道，這叫做諸聖諦系法。什麼是非諸聖諦系法？除了苦、集、滅、道之外，其餘的聖法，以及非聖的無為法，這叫做非諸聖諦系法。什麼是根法？非聖的根，以及聖的有為法，這叫做根法。什麼是非根法？非聖的非根，以及聖的無為法，這叫做非根法。什麼是苦諦系根法？如果根是非聖的，這叫做苦諦系根法。什麼是非苦諦系根法？如果根是聖的，這叫做非苦諦系根法。什麼是集諦系根法？沒有集諦系根法。什麼是非集諦系根法？一切根，這叫做非集諦系根法。什麼是滅諦系根法？沒有滅諦系根法。什麼是非滅諦系根法？一切根，這叫做非滅諦系根法。什麼是道諦系根法？八聖道，這叫做道諦系根法。什麼是非道諦系根法？除了八聖道
【English Translation】 English version: The Dharma of Earth Element is not the Great Earth Element Dharma, and even the Dharma of Wind Element is not the Great Wind Element Dharma. The precept of not killing is not the Dharma of not killing, and even the Dharma of not indulging in intoxicants is not the Dharma of not indulging in intoxicants. Form is not form, and even the past, future, and present dharmas are not the past, future, and present dharmas.
What is the Dharma associated with the Truth of Suffering (Dukkha Satya)? Except for craving (Trsna), the remaining non-noble conditioned dharmas are called the Dharma associated with the Truth of Suffering. What is the Dharma not associated with the Truth of Suffering? Craving, as well as the noble and non-noble unconditioned dharmas, are called the Dharma not associated with the Truth of Suffering. What is the Dharma associated with the Truth of Origin (Samudaya Satya)? Craving is called the Dharma associated with the Truth of Origin. What is the Dharma not associated with the Truth of Origin? Except for craving, any other dharma is called the Dharma not associated with the Truth of Origin. What is the Dharma associated with the Truth of Cessation (Nirodha Satya)? The cessation of wisdom and conditions is called the Dharma associated with the Truth of Cessation. What is the Dharma not associated with the Truth of Cessation? Except for the cessation of wisdom and conditions, any other dharma is called the Dharma not associated with the Truth of Cessation. What is the Dharma associated with the Truth of the Path (Magga Satya)? The Eightfold Noble Path (Astangika-marga) is called the Dharma associated with the Truth of the Path. What is the Dharma not associated with the Truth of the Path? Except for the Eightfold Noble Path, any other dharma.
What is the Dharma associated with all the Noble Truths? Non-noble conditioned dharmas, suffering, origin, cessation, and path, are called the Dharma associated with all the Noble Truths. What is the Dharma not associated with all the Noble Truths? Except for suffering, origin, cessation, and path, the remaining noble dharmas, as well as non-noble unconditioned dharmas, are called the Dharma not associated with all the Noble Truths. What is the root dharma? Non-noble roots, as well as noble conditioned dharmas, are called root dharmas. What is the non-root dharma? Non-noble non-roots, as well as noble unconditioned dharmas, are called non-root dharmas. What is the root dharma associated with the Truth of Suffering? If a root is non-noble, it is called the root dharma associated with the Truth of Suffering. What is the root dharma not associated with the Truth of Suffering? If a root is noble, it is called the root dharma not associated with the Truth of Suffering. What is the root dharma associated with the Truth of Origin? There is no root dharma associated with the Truth of Origin. What is the root dharma not associated with the Truth of Origin? All roots are called the root dharma not associated with the Truth of Origin. What is the root dharma associated with the Truth of Cessation? There is no root dharma associated with the Truth of Cessation. What is the root dharma not associated with the Truth of Cessation? All roots are called the root dharma not associated with the Truth of Cessation. What is the root dharma associated with the Truth of the Path? The Eightfold Noble Path is called the root dharma associated with the Truth of the Path. What is the root dharma not associated with the Truth of the Path? Except for the Eightfold Noble Path
。若余根。是名非道諦系根法。何謂諸聖諦系根法。若非系根。及餘八聖道。是名諸聖諦系根法。何謂非諸聖諦系根法。除八聖道若余聖根。是名非諸聖諦系根法。何謂苦諦系非根法。除愛若余非根法非根有為。是名苦諦系非根法。何謂非苦諦系非根法。愛及一切無為。是名非苦諦系非根法。何謂集諦系非根法。愛是名集諦系非根法。何謂非集諦系非根法。除愛若余非根。是名非集諦系非根法。何謂滅諦系非根法。智緣盡。是名滅諦系非根法。何謂非滅諦系非根法。除智緣盡若余非根。是名非滅諦系非根法。何謂道諦系非根法。無道諦系非根法也。何謂非道諦系非根法。一切非根。是名非道諦系非根法。何謂諸聖諦系非根法。若非聖非根苦集滅。是名諸聖諦系非根法。何謂非諸聖諦系非根法。除苦集滅若余非根。是名非諸聖諦系非根法。何謂眼入法。眼入。是名眼入法。何謂非眼入法。除眼根若余法。是名非眼入法。耳鼻舌身意亦如是。何謂色入法。色界。是名色入法。何謂非色入法。除色界若余法。是名非色入法。聲香味觸法入亦如是。何謂受法。若意所受。是名受法。何謂非受法。除受若余法。是名非受法。何謂想法。若想憶想。是名想法。何謂非想法。除想若余法。是名非想法。何謂思法。若思正思。是名思法
【現代漢語翻譯】 現代漢語譯本： 『什麼叫做非道諦所繫的根法？』如果不是屬於世間的根，以及其餘的根，這叫做非道諦所繫的根法。 『什麼叫做諸聖諦所繫的根法？』如果不是屬於世間的根，以及其餘的八聖道，這叫做諸聖諦所繫的根法。 『什麼叫做非諸聖諦所繫的根法？』除了八聖道以外，如果還有其餘的聖根，這叫做非諸聖諦所繫的根法。 『什麼叫做苦諦所繫的非根法？』除了愛以外，如果還有其餘的非根法和非根的有為法，這叫做苦諦所繫的非根法。 『什麼叫做非苦諦所繫的非根法？』愛以及一切無為法，這叫做非苦諦所繫的非根法。 『什麼叫做集諦所繫的非根法？』愛，這叫做集諦所繫的非根法。 『什麼叫做非集諦所繫的非根法？』除了愛以外，如果還有其餘的非根，這叫做非集諦所繫的非根法。 『什麼叫做滅諦所繫的非根法？』智慧的因緣止息，這叫做滅諦所繫的非根法。 『什麼叫做非滅諦所繫的非根法？』除了智慧的因緣止息以外，如果還有其餘的非根，這叫做非滅諦所繫的非根法。 『什麼叫做道諦所繫的非根法？』沒有道諦所繫的非根法。 『什麼叫做非道諦所繫的非根法？』一切非根，這叫做非道諦所繫的非根法。 『什麼叫做諸聖諦所繫的非根法？』如果不是聖者，也不是根，苦、集、滅，這叫做諸聖諦所繫的非根法。 『什麼叫做非諸聖諦所繫的非根法？』除了苦、集、滅以外，如果還有其餘的非根，這叫做非諸聖諦所繫的非根法。 『什麼叫做眼入法？』眼入（眼識的生起處），這叫做眼入法。 『什麼叫做非眼入法？』除了眼根以外，如果還有其餘的法，這叫做非眼入法。耳、鼻、舌、身、意也是如此。 『什麼叫做色入法？』，這叫做色入法。 『什麼叫做非色入法？』除了以外，如果還有其餘的法，這叫做非色入法。聲、香、味、觸、法入也是如此。 『什麼叫做受法？』如果意識所感受的，這叫做受法。 『什麼叫做非受法？』除了受以外，如果還有其餘的法，這叫做非受法。 『什麼叫做想法？』如果思慮、回憶，這叫做想法。 『什麼叫做非想法？』除了想以外，如果還有其餘的法，這叫做非想法。 『什麼叫做思法？』如果思考、正確的思考，這叫做思法。
【English Translation】 English version: 'What are the root-dharmas (root-elements) associated with the non-path truth?' If they are not worldly roots and other roots, these are called root-dharmas associated with the non-path truth. 'What are the root-dharmas associated with all the noble truths?' If they are not worldly roots and the other eightfold noble path, these are called root-dharmas associated with all the noble truths. 'What are the root-dharmas not associated with all the noble truths?' Except for the eightfold noble path, if there are other noble roots, these are called root-dharmas not associated with all the noble truths. 'What are the non-root dharmas associated with the truth of suffering?' Except for craving, if there are other non-root dharmas and conditioned non-roots, these are called non-root dharmas associated with the truth of suffering. 'What are the non-root dharmas not associated with the truth of suffering?' Craving and all unconditioned dharmas, these are called non-root dharmas not associated with the truth of suffering. 'What are the non-root dharmas associated with the truth of origin?' Craving, this is called a non-root dharma associated with the truth of origin. 'What are the non-root dharmas not associated with the truth of origin?' Except for craving, if there are other non-roots, these are called non-root dharmas not associated with the truth of origin. 'What are the non-root dharmas associated with the truth of cessation?' The cessation of the conditions for wisdom, this is called a non-root dharma associated with the truth of cessation. 'What are the non-root dharmas not associated with the truth of cessation?' Except for the cessation of the conditions for wisdom, if there are other non-roots, these are called non-root dharmas not associated with the truth of cessation. 'What are the non-root dharmas associated with the truth of the path?' There are no non-root dharmas associated with the truth of the path. 'What are the non-root dharmas not associated with the truth of the path?' All non-roots, these are called non-root dharmas not associated with the truth of the path. 'What are the non-root dharmas associated with all the noble truths?' If they are neither noble nor roots, suffering, origin, cessation, these are called non-root dharmas associated with all the noble truths. 'What are the non-root dharmas not associated with all the noble truths?' Except for suffering, origin, cessation, if there are other non-roots, these are called non-root dharmas not associated with all the noble truths. 'What is the dharma of the eye-entry (eye-āyatana)?' The eye-entry (the arising place of eye-consciousness), this is called the dharma of the eye-entry. 'What is the non-eye-entry dharma?' Except for the eye-root, if there are other dharmas, these are called non-eye-entry dharmas. The ear, nose, tongue, body, and mind are also the same. 'What is the form-entry (rupa-ayatana) dharma?' , this is called the form-entry dharma. 'What is the non-form-entry dharma?' Except for , if there are other dharmas, these are called non-form-entry dharmas. Sound, smell, taste, touch, and dharma-entry are also the same. 'What is the feeling-dharma (vedana-dharma)?' If it is what the mind feels, this is called the feeling-dharma. 'What is the non-feeling-dharma?' Except for feeling, if there are other dharmas, these are called non-feeling-dharmas. 'What is the perception-dharma (saṃjñā-dharma)?' If it is thought, recollection, this is called the perception-dharma. 'What is the non-perception-dharma?' Except for perception, if there are other dharmas, these are called non-perception-dharmas. 'What is the thought-dharma (cetana-dharma)?' If it is thinking, right thinking, this is called the thought-dharma.
。何謂非思法。除思若余法。是名非思法。何謂觸法六觸。是名觸法。何謂非觸法。除觸若余法。是名非觸法。何謂思惟法。若計挍分別籌量憶念。是名思惟法。何謂非思惟法。除思惟若余法。是名非思惟法。何謂覺法。若覺憶想。是名覺法。何謂非覺法。除覺若余法。是名非覺法。何謂觀法。若心行微行順行。是名觀法。何謂非觀法。除觀若余法。是名非觀法。何謂見法。見慧無癡見使戒道使。是名見法。何謂非見法。除見若余法。是名非見法。慧法亦如是。何謂解脫法。若解脫重解脫究竟解脫。是名解脫法何謂非解脫法。除解脫法若余法。是名非解脫法。何謂無貪法。若法不希望。是名無貪法。何謂非無貪法。除無貪若余法。是名非無貪法。何謂無恚法。若無惱。是名無恚法。何謂非無恚法。除無恚若余法。是名非無恚法。何謂無癡法。善見善慧無癡。是名無癡法。何謂非無癡法。除無癡若余法。是名非無癡法。何謂順信法。善信信根順信。是名順信法。何謂非順信法。除順信若余法。是名非順信法。何謂悔法。于作非作處作非作已。若悔心燋熱。是名悔法。何謂無悔法。除悔若余法。是名無悔法。何謂非悔法。于作非作處作非作已。若不悔心不燋熱。是名非悔法。何謂非無悔法。除非悔若余法。是名非無悔法。
【現代漢語翻譯】 現代漢語譯本 什麼叫做非思法？除了思之外的其他法，就叫做非思法。 什麼叫做觸法？六種觸（眼觸、耳觸、鼻觸、舌觸、身觸、意觸），就叫做觸法。 什麼叫做非觸法？除了觸之外的其他法，就叫做非觸法。 什麼叫做思惟法？如果計度、比較、分別、籌量、憶念，就叫做思惟法。 什麼叫做非思惟法？除了思惟之外的其他法，就叫做非思惟法。 什麼叫做覺法？如果覺知、憶想，就叫做覺法。 什麼叫做非覺法？除了覺之外的其他法，就叫做非覺法。 什麼叫做觀法？如果心行、微行、順行，就叫做觀法。 什麼叫做非觀法？除了觀之外的其他法，就叫做非觀法。 什麼叫做見法？見、慧、無癡、見使（導致產生見的煩惱）、戒道使（導致戒道的煩惱），就叫做見法。 什麼叫做非見法？除了見之外的其他法，就叫做非見法。慧法也是如此。 什麼叫做解脫法？如果解脫、重解脫、究竟解脫，就叫做解脫法。 什麼叫做非解脫法？除了脫法之外的其他法，就叫做非解脫法。 什麼叫做無貪法？如果法不希望（任何事物），就叫做無貪法。 什麼叫做非無貪法？除了無貪之外的其他法，就叫做非無貪法。 什麼叫做無恚法？如果沒有惱怒，就叫做無恚法。 什麼叫做非無恚法？除了無恚之外的其他法，就叫做非無恚法。 什麼叫做無癡法？善見、善慧、無癡，就叫做無癡法。 什麼叫做非無癡法？除了無癡之外的其他法，就叫做非無癡法。 什麼叫做順信法？善信、信根、順信，就叫做順信法。 什麼叫做非順信法？除了順信之外的其他法，就叫做非順信法。 什麼叫做悔法？對於已作或未作之事，如果產生後悔，內心焦熱，就叫做悔法。 什麼叫做無悔法？除了悔之外的其他法，就叫做無悔法。 什麼叫做非悔法？對於已作或未作之事，如果不後悔，內心不焦熱，就叫做非悔法。 什麼叫做非無悔法？除了無悔之外的其他法，就叫做非無悔法。
【English Translation】 English version What is meant by 'non-thinking' dharmas? Those dharmas that remain apart from thinking are called 'non-thinking' dharmas. What is meant by 'contact' dharmas? The six contacts (eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact) are called 'contact' dharmas. What is meant by 'non-contact' dharmas? Those dharmas that remain apart from contact are called 'non-contact' dharmas. What is meant by 'contemplative' dharmas? If there is calculation, comparison, discrimination, deliberation, or recollection, these are called 'contemplative' dharmas. What is meant by 'non-contemplative' dharmas? Those dharmas that remain apart from contemplation are called 'non-contemplative' dharmas. What is meant by 'awareness' dharmas? If there is awareness or recollection, these are called 'awareness' dharmas. What is meant by 'non-awareness' dharmas? Those dharmas that remain apart from awareness are called 'non-awareness' dharmas. What is meant by 'observation' dharmas? If there is mental activity, subtle activity, or compliant activity, these are called 'observation' dharmas. What is meant by 'non-observation' dharmas? Those dharmas that remain apart from observation are called 'non-observation' dharmas. What is meant by 'view' dharmas? View (見), wisdom (慧), non-delusion (無癡), the fetter of view (見使 - the affliction that leads to views), and the fetter of the path of precepts (戒道使 - the affliction that leads to the path of precepts) are called 'view' dharmas. What is meant by 'non-view' dharmas? Those dharmas that remain apart from view are called 'non-view' dharmas. The same applies to wisdom dharmas. What is meant by 'liberation' dharmas? If there is liberation, repeated liberation, or ultimate liberation, these are called 'liberation' dharmas. What is meant by 'non-liberation' dharmas? Those dharmas that remain apart from liberation are called 'non-liberation' dharmas. What is meant by 'non-greed' dharmas? If a dharma does not hope (for anything), it is called a 'non-greed' dharma. What is meant by 'non-non-greed' dharmas? Those dharmas that remain apart from non-greed are called 'non-non-greed' dharmas. What is meant by 'non-hatred' dharmas? If there is no annoyance, it is called a 'non-hatred' dharma. What is meant by 'non-non-hatred' dharmas? Those dharmas that remain apart from non-hatred are called 'non-non-hatred' dharmas. What is meant by 'non-delusion' dharmas? Good view, good wisdom, and non-delusion are called 'non-delusion' dharmas. What is meant by 'non-non-delusion' dharmas? Those dharmas that remain apart from non-delusion are called 'non-non-delusion' dharmas. What is meant by 'faith-compliant' dharmas? Good faith, the root of faith, and faith-compliance are called 'faith-compliant' dharmas. What is meant by 'non-faith-compliant' dharmas? Those dharmas that remain apart from faith-compliance are called 'non-faith-compliant' dharmas. What is meant by 'remorse' dharmas? Regarding actions done or not done, if there is regret and the mind is burning, it is called a 'remorse' dharma. What is meant by 'non-remorse' dharmas? Those dharmas that remain apart from remorse are called 'non-remorse' dharmas. What is meant by 'non-non-remorse' dharmas? Regarding actions done or not done, if there is no regret and the mind is not burning, it is called a 'non-remorse' dharma. What is meant by 'non-non-non-remorse' dharmas? Those dharmas that remain apart from non-remorse are called 'non-non-remorse' dharmas.
何謂悅法。若心悅豫。是名悅法。何謂非悅法。除悅法若余法。是名非悅法。何謂喜法。若喜踴躍重踴躍寂靜心歡。是名喜法。何謂非喜法。除喜法若余法。是名非喜法。何謂心進法。若心發起顯出越度。是名心進法。何謂非心進法。除心進若余法。是名非心進法。何謂心除法。若心樂心調心輕心軟。是名心除法。何謂非心除法。除心除若余法。是名非心除法。何謂信法。若信入信。是名信法。何謂非信法。除信法若余法。是名非信法。何謂欲法。若悕望欲作。是名欲法何謂非欲法。除欲若余法。是名非欲法。何謂不放逸法。若護心。是名不放逸法。何謂非不放逸法。除不放逸若余法。是名非不放逸法。何謂念法。若念憶念。是名念法。何謂非念法。除念若余法。是名非念法。何謂定法若一心。是名定法。何謂非定法。除定若余法。是名非定法。何謂心舍法。若舍勝舍順舍心無作非受。是名心舍法。何謂非心舍法。除心舍若余法。是名非心舍法。何謂疑法。若不到所斷煩惱處。是名疑法。何謂非疑法。除疑若余法。是名非疑法。何謂怖法。若驚畏是名怖法。何謂非怖法。除怖若余法。是名非怖法。何謂煩惱使法。若十使。是名煩惱使法。何謂非煩惱使法。除十使若余法。是名非煩惱使法。何謂見使法。不善見不善慧若
【現代漢語翻譯】 現代漢語譯本 何謂悅法（對佛法感到愉悅）？如果內心感到喜悅和滿足，這就被稱為悅法。 何謂非悅法（不屬於對佛法感到愉悅）？除了悅法之外的其他所有法，都被稱為非悅法。 何謂喜法（歡喜的法）？如果感到歡喜、踴躍、極度踴躍、內心寂靜和歡欣，這就被稱為喜法。 何謂非喜法（不屬於歡喜的法）？除了喜法之外的其他所有法，都被稱為非喜法。 何謂心進法（內心精進的法）？如果內心發起、顯現、超越和度過，這就被稱為心進法。 何謂非心進法（不屬於內心精進的法）？除了心進法之外的其他所有法，都被稱為非心進法。 何謂心除法（內心去除煩惱的法）？如果內心快樂、內心調和、內心輕安、內心柔軟，這就被稱為心除法。 何謂非心除法（不屬於內心去除煩惱的法）？除了心除法之外的其他所有法，都被稱為非心除法。 何謂信法（信仰的法）？如果對佛法產生信任和信仰，這就被稱為信法。 何謂非信法（不屬於信仰的法）？除了信法之外的其他所有法，都被稱為非信法。 何謂欲法（慾望的法）？如果心懷希望、慾望和行動，這就被稱為欲法。 何謂非欲法（不屬於慾望的法）？除了欲法之外的其他所有法，都被稱為非欲法。 何謂不放逸法（不放縱懈怠的法）？如果守護自己的內心，這就被稱為不放逸法。 何謂非不放逸法（不屬於不放縱懈怠的法）？除了不放逸法之外的其他所有法，都被稱為非不放逸法。 何謂念法（正念的法）？如果心懷正念和憶念，這就被稱爲念法。 何謂非念法（不屬於正念的法）？除了念法之外的其他所有法，都被稱為非念法。 何謂定法（禪定的法）？如果內心達到一心不亂的狀態，這就被稱為定法。 何謂非定法（不屬於禪定的法）？除了定法之外的其他所有法，都被稱為非定法。 何謂心舍法（內心捨棄的法）？如果捨棄、殊勝的捨棄、順從的捨棄、內心無所作為和不接受，這就被稱為心舍法。 何謂非心舍法（不屬於內心捨棄的法）？除了心舍法之外的其他所有法，都被稱為非心舍法。 何謂疑法（疑惑的法）？如果無法到達應該斷除煩惱的地方，這就被稱為疑法。 何謂非疑法（不屬於疑惑的法）？除了疑法之外的其他所有法，都被稱為非疑法。 何謂怖法（恐懼的法）？如果感到驚慌和畏懼，這就被稱為怖法。 何謂非怖法（不屬於恐懼的法）？除了怖法之外的其他所有法，都被稱為非怖法。 何謂煩惱使法（煩惱的根本）？如果指十使（Ten Fetters），這就被稱為煩惱使法。 何謂非煩惱使法（不屬於煩惱的根本）？除了十使之外的其他所有法，都被稱為非煩惱使法。 何謂見使法（由錯誤的見解產生的煩惱）？不正確的見解和不正確的智慧，如果...
【English Translation】 English version What is 'delight in the Dharma' (悅法)? If the mind is joyful and content, this is called 'delight in the Dharma'. What is 'not delight in the Dharma' (非悅法)? All other dharmas (法) besides 'delight in the Dharma' are called 'not delight in the Dharma'. What is 'joyful Dharma' (喜法)? If there is joy, elation, extreme elation, peacefulness of mind, and happiness, this is called 'joyful Dharma'. What is 'not joyful Dharma' (非喜法)? All other dharmas besides 'joyful Dharma' are called 'not joyful Dharma'. What is 'Dharma of mental progress' (心進法)? If the mind arises, manifests, transcends, and passes beyond, this is called 'Dharma of mental progress'. What is 'not Dharma of mental progress' (非心進法)? All other dharmas besides 'Dharma of mental progress' are called 'not Dharma of mental progress'. What is 'Dharma of mental removal' (心除法)? If the mind is happy, harmonious, light, and soft, this is called 'Dharma of mental removal'. What is 'not Dharma of mental removal' (非心除法)? All other dharmas besides 'Dharma of mental removal' are called 'not Dharma of mental removal'. What is 'Dharma of faith' (信法)? If there is trust and belief, this is called 'Dharma of faith'. What is 'not Dharma of faith' (非信法)? All other dharmas besides 'Dharma of faith' are called 'not Dharma of faith'. What is 'Dharma of desire' (欲法)? If there is hope, desire, and action, this is called 'Dharma of desire'. What is 'not Dharma of desire' (非欲法)? All other dharmas besides 'Dharma of desire' are called 'not Dharma of desire'. What is 'Dharma of non-negligence' (不放逸法)? If one protects the mind, this is called 'Dharma of non-negligence'. What is 'not Dharma of non-negligence' (非不放逸法)? All other dharmas besides 'Dharma of non-negligence' are called 'not Dharma of non-negligence'. What is 'Dharma of mindfulness' (念法)? If there is mindfulness and recollection, this is called 'Dharma of mindfulness'. What is 'not Dharma of mindfulness' (非念法)? All other dharmas besides 'Dharma of mindfulness' are called 'not Dharma of mindfulness'. What is 'Dharma of concentration' (定法)? If the mind is one-pointed, this is called 'Dharma of concentration'. What is 'not Dharma of concentration' (非定法)? All other dharmas besides 'Dharma of concentration' are called 'not Dharma of concentration'. What is 'Dharma of mental equanimity' (心舍法)? If there is abandonment, superior abandonment, compliant abandonment, mental non-action, and non-acceptance, this is called 'Dharma of mental equanimity'. What is 'not Dharma of mental equanimity' (非心舍法)? All other dharmas besides 'Dharma of mental equanimity' are called 'not Dharma of mental equanimity'. What is 'Dharma of doubt' (疑法)? If one cannot reach the place where defilements should be severed, this is called 'Dharma of doubt'. What is 'not Dharma of doubt' (非疑法)? All other dharmas besides 'Dharma of doubt' are called 'not Dharma of doubt'. What is 'Dharma of fear' (怖法)? If there is alarm and dread, this is called 'Dharma of fear'. What is 'not Dharma of fear' (非怖法)? All other dharmas besides 'Dharma of fear' are called 'not Dharma of fear'. What is 'Dharma of the fetters of affliction' (煩惱使法)? If it refers to the Ten Fetters (十使), this is called 'Dharma of the fetters of affliction'. What is 'not Dharma of the fetters of affliction' (非煩惱使法)? All other dharmas besides the Ten Fetters are called 'not Dharma of the fetters of affliction'. What is 'Dharma of the fetters of views' (見使法)? Incorrect views and incorrect wisdom, if...
見使分見使。是名見使。法何謂非見使法。除見使若余法。是名非見使法。何謂疑使法。如上說。何謂非疑使法。除疑使若余法。是名非疑使法。何謂戒道使法。不善見不善慧若戒道分戒道。是名戒道使法。何謂非戒道使法。除戒道使若余法。是名非戒道使法。何謂愛使法。欲染。是名愛使法。何謂非愛使法。除愛使若余法。是名非愛使法。何謂瞋恚使法。惱害。是名瞋恚使法。何謂非瞋恚使法。除瞋恚使若余法。是名非瞋恚使法。何謂嫉妒使法。若他得利養尊重恭敬。于彼憎嫉重憎嫉究竟憎嫉。是名嫉妒使法。何謂非嫉妒使法。除嫉妒使若余法。是名非嫉妒使法。何謂慳惜使法。若於財物。不施不與。心吝不捨。是名慳惜使法。何謂非慳惜使法。除慳惜使若余法。是名非慳惜使法。何謂無明使法。癡不善根是名無明使法。何謂非無明使法。除無明使法若余法。是名非無明使法。何謂憍慢使法。若以慢自高。是名憍慢使法。何謂非憍慢使法。除憍慢使若余法。是名非憍慢使法。何謂掉使法。若掉重掉究竟掉動不定奔逸心不寂靜。是名掉使法。何謂非掉使法。除掉使若余法。是名非掉使法。何謂生法。若陰起。是名生法。何謂非生法。除生若余法。是名非生法。何謂老法。若陰衰。是名老法。何謂非老法。除老若余法。
【現代漢語翻譯】 現代漢語譯本 什麼是見使法？就是屬於見解範疇的煩惱。這被稱為見使法（Ditthi-anusaya，執見隨眠）。什麼是非見使法？除了見使之外的其他法，這被稱為非見使法。 什麼是疑使法？如上所述。 什麼是非疑使法？除了疑使之外的其他法，這被稱為非疑使法。 什麼是戒道使法？對於不善的見解和不善的智慧，如果屬於戒禁取見（Silabbataparamasa）的範疇，這被稱為戒道使法。 什麼是非戒道使法？除了戒道使之外的其他法，這被稱為非戒道使法。 什麼是愛使法？對於慾望的執著（Kama-raga），這被稱為愛使法（Kama-raga-anusaya，欲貪隨眠）。 什麼是非愛使法？除了愛使之外的其他法，這被稱為非愛使法。 什麼是瞋恚使法？惱怒和傷害，這被稱為瞋恚使法（Patigha-anusaya，嗔恚隨眠）。 什麼是非瞋恚使法？除了瞋恚使之外的其他法，這被稱為非瞋恚使法。 什麼是嫉妒使法？如果看到他人獲得利益、供養、尊重和恭敬，就對其產生憎恨、嫉妒，乃至極端的憎恨和嫉妒，這被稱為嫉妒使法（Issa-anusaya，嫉妒隨眠）。 什麼是非嫉妒使法？除了嫉妒使之外的其他法，這被稱為非嫉妒使法。 什麼是慳惜使法？對於財物，不佈施、不給予，內心吝嗇而不捨棄，這被稱為慳惜使法（Macchariya-anusaya，慳吝隨眠）。 什麼是非慳惜使法？除了慳惜使之外的其他法，這被稱為非慳惜使法。 什麼是無明使法？愚癡和不善的根本，這被稱為無明使法（Avijja-anusaya，無明隨眠）。 什麼是非無明使法？除了無明使之外的其他法，這被稱為非無明使法。 什麼是憍慢使法？如果因為驕慢而自視過高，這被稱為憍慢使法（Mana-anusaya，慢隨眠）。 什麼是非憍慢使法？除了憍慢使之外的其他法，這被稱為非憍慢使法。 什麼是掉使法？如果心浮動、極度浮動、究竟浮動，動搖不定、奔逸，內心無法平靜，這被稱為掉使法（Uddhacca-anusaya，掉舉隨眠）。 什麼是非掉使法？除了掉使之外的其他法，這被稱為非掉使法。 什麼是生法？如果五蘊（Skandha）生起，這被稱為生法。 什麼是非生法？除了生之外的其他法，這被稱為非生法。 什麼是老法？如果五蘊衰老，這被稱為老法。 什麼是非老法？除了老之外的其他法。
【English Translation】 English version What is the tendency of views (Ditthi-anusaya)? It is the affliction that belongs to the category of views. This is called the tendency of views (Ditthi-anusaya). What is the non-tendency of views? It is any dharma other than the tendency of views. This is called the non-tendency of views. What is the tendency of doubt (Vicikiccha-anusaya)? As described above. What is the non-tendency of doubt? It is any dharma other than the tendency of doubt. This is called the non-tendency of doubt. What is the tendency of clinging to rules and rituals (Silabbataparamasa-anusaya)? It is the unwholesome view and unwholesome wisdom that belongs to the category of clinging to rules and rituals. This is called the tendency of clinging to rules and rituals. What is the non-tendency of clinging to rules and rituals? It is any dharma other than the tendency of clinging to rules and rituals. This is called the non-tendency of clinging to rules and rituals. What is the tendency of sensual lust (Kama-raga-anusaya)? It is attachment to sensual desire. This is called the tendency of sensual lust. What is the non-tendency of sensual lust? It is any dharma other than the tendency of sensual lust. This is called the non-tendency of sensual lust. What is the tendency of aversion (Patigha-anusaya)? It is annoyance and harm. This is called the tendency of aversion. What is the non-tendency of aversion? It is any dharma other than the tendency of aversion. This is called the non-tendency of aversion. What is the tendency of jealousy (Issa-anusaya)? If others gain profit, offerings, respect, and reverence, and one feels hatred, jealousy, extreme hatred, and extreme jealousy towards them, this is called the tendency of jealousy. What is the non-tendency of jealousy? It is any dharma other than the tendency of jealousy. This is called the non-tendency of jealousy. What is the tendency of miserliness (Macchariya-anusaya)? If one does not give or offer wealth, and the mind is stingy and unwilling to relinquish it, this is called the tendency of miserliness. What is the non-tendency of miserliness? It is any dharma other than the tendency of miserliness. This is called the non-tendency of miserliness. What is the tendency of ignorance (Avijja-anusaya)? It is delusion and the root of unwholesomeness. This is called the tendency of ignorance. What is the non-tendency of ignorance? It is any dharma other than the tendency of ignorance. This is called the non-tendency of ignorance. What is the tendency of conceit (Mana-anusaya)? If one elevates oneself due to conceit, this is called the tendency of conceit. What is the non-tendency of conceit? It is any dharma other than the tendency of conceit. This is called the non-tendency of conceit. What is the tendency of restlessness (Uddhacca-anusaya)? If the mind is restless, extremely restless, ultimately restless, wavering, agitated, and unable to find peace, this is called the tendency of restlessness. What is the non-tendency of restlessness? It is any dharma other than the tendency of restlessness. This is called the non-tendency of restlessness. What is the dharma of birth? If the aggregates (Skandha) arise, this is called the dharma of birth. What is the non-dharma of birth? It is any dharma other than birth. This is called the non-dharma of birth. What is the dharma of aging? If the aggregates decay, this is called the dharma of aging. What is the non-dharma of aging? It is any dharma other than aging.
是名非老法。何謂死法。若陰壞是名死法。何謂非死法。除死若余法。是名非死法。何謂命法。若眾生住。是名命法。何謂非命法。除命若余法。是名非命法。何謂煩惱結法。十結。是名煩惱結法。何謂非煩惱結法。除結若余法。是名非煩惱結法。何謂無想定法。若離果實天。若心心數法。寂靜入定。是名無想定法。何謂非無想定法。除無想定若余法。是名非無想定法。何謂得果法。若證果。是名得果法。何謂非得果法。除得果若余法。是名非得果法。何謂滅盡定法。若離非想非非想處。若心心數法寂靜出世法。是名滅盡定法。何謂非滅盡定法。除滅盡定若余法。是名非滅盡定法。何謂非戒法。七種非戒。是名非戒法。何謂無戒法。除非戒法若余法。是名無戒法。何謂戒法。七種戒。是名戒法。何謂無戒法。除戒若余法。是名無戒法。何謂有漏身進法。若以有漏身。發起顯出越度。是名有漏身進法。何謂非有漏身進法。除有漏身進若余法。是名非有漏身進法。何謂有漏身除法。若有漏身樂身調身輕身軟身除。是名有漏身除法。何謂非有漏身除法。除有漏身除若余法。是名非有漏身除法。何謂正語法。若法于口四過。遠離不樂。守護攝行。是名正語法。何謂非正語法。除正語若余法。是名非正語法。何謂正業法。若身三
【現代漢語翻譯】 現代漢語譯本 這被稱為『非法老之法』。什麼是『死法』？如果蘊（陰，skandha）壞滅，這被稱為『死法』。什麼是非『死法』？除了死之外的其他法，這被稱為非『死法』。什麼是『命法』？如果眾生存在，這被稱為『命法』。什麼是非『命法』？除了命之外的其他法，這被稱為非『命法』。什麼是『煩惱結法』？十結（ten fetters），這被稱為『煩惱結法』。什麼是非『煩惱結法』？除了結之外的其他法，這被稱為非『煩惱結法』。什麼是『無想定法』？如果從離果實天（realm of fruition）而來，如果是心和心所法（mental factors），寂靜地進入禪定，這被稱為『無想定法』。什麼是非『無想定法』？除了無想定之外的其他法，這被稱為非『無想定法』。什麼是『得果法』？如果證得果位，這被稱為『得果法』。什麼是非『得果法』？除了得果之外的其他法，這被稱為非『得果法』。什麼是『滅盡定法』？如果從離非想非非想處（neither perception nor non-perception）而來，如果是心和心所法，寂靜的出世間法，這被稱為『滅盡定法』。什麼是非『滅盡定法』？除了滅盡定之外的其他法，這被稱為非『滅盡定法』。什麼是非『戒法』？七種非戒，這被稱為非『戒法』。什麼是『無戒法』？除非戒法之外的其他法，這被稱為『無戒法』。什麼是『戒法』？七種戒，這被稱為『戒法』。什麼是『無戒法』？除了戒法之外的其他法，這被稱為『無戒法』。什麼是有漏身進法？如果以有漏之身，發起、顯現、越度，這被稱為有漏身進法。什麼是非有漏身進法？除了有漏身進法之外的其他法，這被稱為非有漏身進法。什麼是有漏身除法？如果是有漏之身，樂身、調身、輕身、軟身被去除，這被稱為有漏身除法。什麼是非有漏身除法？除了有漏身除法之外的其他法，這被稱為非有漏身除法。什麼是正語法？如果法遠離口四過（four verbal misconducts），不樂於此，守護並實行，這被稱為正語法。什麼是非正語法？除了正語之外的其他法，這被稱為非正語法。什麼是正業法？如果是身三（three bodily actions）
【English Translation】 English version This is called 'Not-old Dharma'. What is 'Death Dharma'? If the skandhas (陰, skandha) decay, this is called 'Death Dharma'. What is 'Non-Death Dharma'? Any Dharma other than death, this is called 'Non-Death Dharma'. What is 'Life Dharma'? If sentient beings exist, this is called 'Life Dharma'. What is 'Non-Life Dharma'? Any Dharma other than life, this is called 'Non-Life Dharma'. What is 'Affliction-Binding Dharma'? The ten fetters (十結, ten fetters), this is called 'Affliction-Binding Dharma'. What is 'Non-Affliction-Binding Dharma'? Any Dharma other than the fetters, this is called 'Non-Affliction-Binding Dharma'. What is 'Non-Perception Samadhi Dharma'? If it comes from the realm of fruition (離果實天, realm of fruition), if it is mental factors (心心數法, mental factors), quietly entering samadhi, this is called 'Non-Perception Samadhi Dharma'. What is 'Non-Non-Perception Samadhi Dharma'? Any Dharma other than Non-Perception Samadhi, this is called 'Non-Non-Perception Samadhi Dharma'. What is 'Attainment of Fruit Dharma'? If one attains the fruit, this is called 'Attainment of Fruit Dharma'. What is 'Non-Attainment of Fruit Dharma'? Any Dharma other than the attainment of fruit, this is called 'Non-Attainment of Fruit Dharma'. What is 'Cessation Samadhi Dharma'? If it comes from neither perception nor non-perception (離非想非非想處, neither perception nor non-perception), if it is mental factors, the quiet transcendental Dharma, this is called 'Cessation Samadhi Dharma'. What is 'Non-Cessation Samadhi Dharma'? Any Dharma other than Cessation Samadhi, this is called 'Non-Cessation Samadhi Dharma'. What is 'Non-Precept Dharma'? The seven non-precepts, this is called 'Non-Precept Dharma'. What is 'Without-Precept Dharma'? Any Dharma other than non-precept Dharma, this is called 'Without-Precept Dharma'. What is 'Precept Dharma'? The seven precepts, this is called 'Precept Dharma'. What is 'Without-Precept Dharma'? Any Dharma other than precept Dharma, this is called 'Without-Precept Dharma'. What is 'Progress of Defiled Body Dharma'? If with a defiled body, one initiates, manifests, and transcends, this is called progress of defiled body Dharma. What is 'Non-Progress of Defiled Body Dharma'? Any Dharma other than progress of defiled body Dharma, this is called non-progress of defiled body Dharma. What is 'Removal of Defiled Body Dharma'? If the defiled body, pleasurable body, regulated body, light body, soft body are removed, this is called removal of defiled body Dharma. What is 'Non-Removal of Defiled Body Dharma'? Any Dharma other than removal of defiled body Dharma, this is called non-removal of defiled body Dharma. What is 'Right Speech Dharma'? If the Dharma is far from the four verbal misconducts (口四過, four verbal misconducts), not delighting in them, guarding and practicing, this is called Right Speech Dharma. What is 'Non-Right Speech Dharma'? Any Dharma other than Right Speech, this is called Non-Right Speech Dharma. What is 'Right Action Dharma'? If it is the three bodily actions (身三, three bodily actions)
惡。遠離不樂。守護攝行。是名正業法。何謂非正業法。除正業若余法。是名非正業法。何謂正命法。除身口惡行。若余邪命。不作不樂。守護攝行。是名正命法。何謂非正命法。除正命若余法。是名非正命法。何謂正身進法。若無漏身發起顯出越度。是名正身進法。何謂非正身進法。除正身進若余法。是名非正身進法。何謂正身除法。無漏身樂身調身輕身軟身除是名正身除法。何謂非正身除法。除正身除若余法。是名非正身除法。何謂智緣盡法。若諸因盡無餘。是名智緣盡法。何謂無智緣盡法除智緣盡若余法。是名無智緣盡法。何謂非智緣盡法。若有為法眾緣不會。是名非智緣盡法。何謂非非智緣盡法。除非智緣盡若余法。是名非非智緣盡法。何謂決定法。若法畢定。是名決定法。何謂非決定法。除決定若余法。是名非決定法。何謂法住法。除緣如爾若余法。如爾不變不異。非異物。常法實法。法住法定非緣。是名法住法。何謂非法住法。除法住法若余法。是名非法住法。何謂緣法。若緣如爾。是名緣法。何謂非緣法。除緣若余法。是名非緣法。何謂空處法。空處二種。或有為或無為。何謂有為空處。若空處定空處生。何謂空處定。若比丘離一切色想。滅瞋恚想。不思惟若干想。成就無邊空處行。是名空處定。何謂
【現代漢語翻譯】 現代漢語譯本 惡（不善）。遠離不樂（不喜于惡）。守護攝行（守護身口意，約束行為）。這被稱為正業法（正確的行爲準則）。什麼是非正業法呢？除了正業之外的其他法，這被稱為非正業法。 什麼是正命法（正確的謀生方式）？ 除去身口惡行，以及其他不正當的謀生手段，不去做，不喜好，守護身口意，約束行為。這被稱為正命法。什麼是非正命法呢？除了正命之外的其他法，這被稱為非正命法。 什麼是正身進法（正確的精進）？ 如果無漏之身發起，顯現，超越，度過（煩惱）。這被稱為正身進法。什麼是非正身進法呢？除了正身精進之外的其他法，這被稱為非正身進法。 什麼是正身除法（正確的去除）？ 無漏之身，樂於身，調伏身，輕利身，柔軟身，去除（煩惱），這被稱為正身除法。什麼是非正身除法呢？除了正身去除之外的其他法，這被稱為非正身除法。 什麼是智緣盡法（因智慧而滅盡的法）？ 如果諸因完全滅盡無餘，這被稱為智緣盡法。什麼是無智緣盡法呢？除了智緣盡之外的其他法，這被稱為無智緣盡法。 什麼是非智緣盡法（非因智慧而滅盡的法）？ 如果有為法（因緣和合的法）的眾多因緣不聚合，這被稱為非智緣盡法。什麼是非非智緣盡法呢？除非智緣盡之外的其他法，這被稱為非非智緣盡法。 什麼是決定法（決定的法）？ 如果法是確定不變的，這被稱為決定法。什麼是非決定法呢？除了決定法之外的其他法，這被稱為非決定法。 什麼是法住法（法住之法）？ 除了因緣之外，如其本然的法，如其本然，不變異，不相異，不是異物，是常法，是實法，法住法是確定的，不是因緣所生。這被稱為法住法。什麼是非法住法呢？除了法住法之外的其他法，這被稱為非法住法。 什麼是緣法（因緣之法）？ 如果是因緣和合的法，這被稱為緣法。什麼是非緣法呢？除了因緣之外的其他法，這被稱為非緣法。 什麼是空處法（空無邊處之法）？ 空處有兩種，或者是有為的，或者是無為的。什麼是有為空處（有為的空無邊處）？ 如果空處是確定的空處，是生起的空處。什麼是空處定（空無邊處定）？ 如果比丘遠離一切色想，滅除瞋恚想，不思惟各種不同的想法，成就無邊空處的修行。這被稱為空處定。什麼是...
【English Translation】 English version Evil (akusala). To stay away from displeasure (not delighting in evil). Guarding and restraining conduct (guarding body, speech, and mind, restraining actions). This is called Right Action (Samma Kammanta). What is not Right Action? Any other dhamma (teachings/principles) apart from Right Action. This is called not Right Action. What is Right Livelihood (Samma Ajiva)? Abandoning evil actions of body and speech, and other wrong livelihoods, not doing them, not delighting in them, guarding body, speech, and mind, restraining conduct. This is called Right Livelihood. What is not Right Livelihood? Any other dhamma apart from Right Livelihood. This is called not Right Livelihood. What is Right Effort (Samma Vayama) regarding the body? If the undefiled body arises, manifests, transcends, and overcomes (afflictions). This is called Right Effort regarding the body. What is not Right Effort regarding the body? Any other dhamma apart from Right Effort regarding the body. This is called not Right Effort regarding the body. What is Right Removal (Samma Padhana) regarding the body? The undefiled body, delighting in the body, taming the body, lightening the body, softening the body, removing (afflictions), this is called Right Removal regarding the body. What is not Right Removal regarding the body? Any other dhamma apart from Right Removal regarding the body. This is called not Right Removal regarding the body. What is the Dhamma of Exhaustion through Wisdom (Nana-nirodha-dhamma)? If all causes are completely exhausted without remainder, this is called the Dhamma of Exhaustion through Wisdom. What is the Dhamma of Exhaustion without Wisdom? Any other dhamma apart from the Dhamma of Exhaustion through Wisdom. This is called the Dhamma of Exhaustion without Wisdom. What is the Dhamma of Non-Exhaustion through Wisdom? If the many conditions of conditioned phenomena (sankhata-dhamma) do not come together, this is called the Dhamma of Non-Exhaustion through Wisdom. What is the Dhamma of Non-Non-Exhaustion through Wisdom? Any other dhamma apart from the Dhamma of Non-Exhaustion through Wisdom. This is called the Dhamma of Non-Non-Exhaustion through Wisdom. What is Determined Dhamma (Niyata-dhamma)? If a dhamma is fixed and unchanging, this is called Determined Dhamma. What is Undetermined Dhamma? Any other dhamma apart from Determined Dhamma. This is called Undetermined Dhamma. What is Dhamma-abiding Dhamma (Dhamma-thiti-dhamma)? Apart from conditions, the dhamma as it is, as it is, unchanging, not different, not a different thing, is a permanent dhamma, a real dhamma, Dhamma-abiding Dhamma is certain, not arising from conditions. This is called Dhamma-abiding Dhamma. What is Non-Dhamma-abiding Dhamma? Any other dhamma apart from Dhamma-abiding Dhamma. This is called Non-Dhamma-abiding Dhamma. What is Conditioned Dhamma (Paticca-dhamma)? If it is a dhamma arising from conditions, this is called Conditioned Dhamma. What is Unconditioned Dhamma? Any other dhamma apart from conditions. This is called Unconditioned Dhamma. What is the Dhamma of the Sphere of Space (Akasanancayatana-dhamma)? There are two kinds of Sphere of Space, either conditioned (sankhata) or unconditioned (asankhata). What is Conditioned Sphere of Space? If the Sphere of Space is a certain Sphere of Space, an arisen Sphere of Space. What is the Sphere of Space Concentration (Akasanancayatana-samadhi)? If a bhikkhu (monk) abandons all perceptions of form, extinguishes perceptions of aversion, does not contemplate various different perceptions, and attains the practice of the boundless Sphere of Space. This is called the Sphere of Space Concentration. What is...
空處生若定親近多修學已。空處天上受四種我分。受想行識。是名空處生。如是空處定空處生。是名有為空處。何謂無為空處。若以智斷空處。是名無為空處。識處不用處非想非非想處亦如是。何謂眼界法。眼入。是名眼界法。何謂非眼界法。除眼界若余法。是名非眼界法。乃至意識界亦如是。何謂色陰法。若十色入及法入色。是名色陰法。何謂非色陰法。除色陰若余法。是名非色陰法。何謂受陰法。若六受。是名受陰法。何謂非受陰法。除受陰若余法。是名非受陰法。何謂想陰法。若六想。是名想陰法。何謂非想陰法。除想陰法若余法。是名非想陰法。何謂行陰法。六思。是名行陰法。何謂非行陰法。除行陰若余法。是名非行陰法。何謂識陰法。六識是名識陰法。何謂非識陰法。除識陰若余法。是名非識陰法。何謂苦聖諦法。八苦。是名苦聖諦法。何謂非苦聖諦法。除苦聖諦若余法。是名非苦聖諦法。何謂集聖諦法。謂愛復有欲染喜樂。是名集聖諦法。何謂非集聖諦法。除集聖諦若余法。是名非集聖諦法。何謂滅聖諦法。愛離捨出解脫滅盡無餘。是名滅聖諦法。何謂非滅聖諦法。除滅聖諦若余法。是名非滅聖諦法。何謂道聖諦法。八聖道。是名道聖諦法。何謂非道聖諦法。除八聖道若余法。是名非道聖諦法。何謂眼
【現代漢語翻譯】 現代漢語譯本 如果有人修習空無邊處定，並且經常親近、學習，那麼此人死後會轉生到空無邊處天，在那裡承受四種『我』的分位，即受、想、行、識。這被稱為空無邊處生。像這樣，修習空無邊處定而生於空無邊處，這被稱為有為的空無邊處。什麼叫做無為空無邊處呢？如果用智慧斷除對空無邊處的執著，這就叫做無為空無邊處。識無邊處、無所有處、非想非非想處也是如此。 什麼叫做眼界法？眼入（Ayatana，感官處）。這叫做眼界法。什麼叫做非眼界法？除了眼界之外的其他法，這叫做非眼界法。乃至意識界也是如此。 什麼叫做色陰法？十色入（Rupa Ayatana，色處）以及法入（Dharma Ayatana，法處）中的色，這叫做色陰法。什麼叫做非色陰法？除了色陰之外的其他法，這叫做非色陰法。 什麼叫做受陰法？六種感受，這叫做受陰法。什麼叫做非受陰法？除了受陰之外的其他法，這叫做非受陰法。 什麼叫做想陰法？六種想法，這叫做想陰法。什麼叫做非想陰法？除了想陰之外的其他法，這叫做非想陰法。 什麼叫做行陰法？六種思，這叫做行陰法。什麼叫做非行陰法？除了行陰之外的其他法，這叫做非行陰法。 什麼叫做識陰法？六種識，這叫做識陰法。什麼叫做非識陰法？除了識陰之外的其他法，這叫做非識陰法。 什麼叫做苦聖諦法？八種苦，這叫做苦聖諦法。什麼叫做非苦聖諦法？除了苦聖諦之外的其他法，這叫做非苦聖諦法。 什麼叫做集聖諦法？指的是愛，導致再次存在，伴隨著慾望、染著、喜樂。這叫做集聖諦法。什麼叫做非集聖諦法？除了集聖諦之外的其他法，這叫做非集聖諦法。 什麼叫做滅聖諦法？指的是愛的止息、捨棄、出離、解脫、滅盡，沒有剩餘。這叫做滅聖諦法。什麼叫做非滅聖諦法？除了滅聖諦之外的其他法，這叫做非滅聖諦法。 什麼叫做道聖諦法？八聖道，這叫做道聖諦法。什麼叫做非道聖諦法？除了八聖道之外的其他法，這叫做非道聖諦法。 什麼叫做眼（Eye）？
【English Translation】 English version If someone cultivates the Station of Limitless Space, and frequently approaches and studies it, after death, this person will be reborn in the Heaven of Limitless Space, where they will experience the four divisions of 'self,' namely, sensation (Vedana), perception (Samjna), volition (Samskara), and consciousness (Vijnana). This is called being born in the Station of Limitless Space. Thus, cultivating the Station of Limitless Space and being born in the Station of Limitless Space is called the conditioned Station of Limitless Space. What is called the unconditioned Station of Limitless Space? If one uses wisdom to sever attachment to the Station of Limitless Space, this is called the unconditioned Station of Limitless Space. The same applies to the Station of Limitless Consciousness, the Station of No-thingness, and the Station of Neither Perception nor Non-Perception. What is called the Eye Element (Eye Dhatu)? The Eye Entry (Ayatana). This is called the Eye Element. What is called the Non-Eye Element? Any Dharma other than the Eye Element. This is called the Non-Eye Element. And so forth, up to the Consciousness Element. What is called the Form Aggregate Dharma (Rupa Skandha Dharma)? The ten Form Entries (Rupa Ayatana) and the form within the Dharma Entry (Dharma Ayatana). This is called the Form Aggregate Dharma. What is called the Non-Form Aggregate Dharma? Any Dharma other than the Form Aggregate. This is called the Non-Form Aggregate Dharma. What is called the Feeling Aggregate Dharma (Vedana Skandha Dharma)? The six kinds of feeling. This is called the Feeling Aggregate Dharma. What is called the Non-Feeling Aggregate Dharma? Any Dharma other than the Feeling Aggregate. This is called the Non-Feeling Aggregate Dharma. What is called the Perception Aggregate Dharma (Samjna Skandha Dharma)? The six kinds of perception. This is called the Perception Aggregate Dharma. What is called the Non-Perception Aggregate Dharma? Any Dharma other than the Perception Aggregate. This is called the Non-Perception Aggregate Dharma. What is called the Volition Aggregate Dharma (Samskara Skandha Dharma)? The six kinds of thought. This is called the Volition Aggregate Dharma. What is called the Non-Volition Aggregate Dharma? Any Dharma other than the Volition Aggregate. This is called the Non-Volition Aggregate Dharma. What is called the Consciousness Aggregate Dharma (Vijnana Skandha Dharma)? The six kinds of consciousness. This is called the Consciousness Aggregate Dharma. What is called the Non-Consciousness Aggregate Dharma? Any Dharma other than the Consciousness Aggregate. This is called the Non-Consciousness Aggregate Dharma. What is called the Truth of Suffering (Dukkha Satya)? The eight sufferings. This is called the Truth of Suffering. What is called the Non-Truth of Suffering? Any Dharma other than the Truth of Suffering. This is called the Non-Truth of Suffering. What is called the Truth of the Arising of Suffering (Samudaya Satya)? It refers to craving, leading to renewed existence, accompanied by desire, attachment, delight, and enjoyment. This is called the Truth of the Arising of Suffering. What is called the Non-Truth of the Arising of Suffering? Any Dharma other than the Truth of the Arising of Suffering. This is called the Non-Truth of the Arising of Suffering. What is called the Truth of the Cessation of Suffering (Nirodha Satya)? It refers to the cessation of craving, relinquishment, abandonment, liberation, extinction, without remainder. This is called the Truth of the Cessation of Suffering. What is called the Non-Truth of the Cessation of Suffering? Any Dharma other than the Truth of the Cessation of Suffering. This is called the Non-Truth of the Cessation of Suffering. What is called the Truth of the Path to the Cessation of Suffering (Magga Satya)? The Eightfold Noble Path. This is called the Truth of the Path to the Cessation of Suffering. What is called the Non-Truth of the Path to the Cessation of Suffering? Any Dharma other than the Eightfold Noble Path. This is called the Non-Truth of the Path to the Cessation of Suffering. What is called the Eye?
根法。眼入。是名眼根法。何謂非眼根法。除眼根若余法。是名非眼根法。耳鼻舌身根亦如是。何謂女根法。女身女性女相女形。是名女根法。何謂非女根法。除女根若余法。是名非女根法。何謂男根法。男身男性男相男形。是名男根法。何謂非男根法。除男根若余法。是名非男根法。何謂命根法。若壽。是名命根法。何謂非命根法。除命根若余法。是名非命根法。何謂樂根法。受陰中樂根。是名樂根法。何謂非樂根法。除樂根若余法。是名非樂根法。苦根憂根喜根舍根亦如是。何謂意根法。意入。是名意根法。何謂非意根法。除意根若余法。是名非意根法。何謂信根法。聖信聖順信信根。是名信根法。何謂非信根法。除信根若余法。是名非信根法。何謂進根法。聖心進正身進進根。是名進根法。何謂非進根法。除進根若余法。是名非進根法。何謂念根法。聖唸唸根。是名念根法。何謂非念根法。除念根若余法。是名非念根法。何謂定根法。聖定根法。是名定根法。何謂非定根法。除定根若余法。是名非定根法。何謂慧根法。聖見聖慧聖無癡根。是名慧根法。何謂非慧根法。除慧根若余法。是名非慧根法。何謂未知欲知根法堅信堅法人。聖無漏法。非根得名根。謂想思等分。是名未知欲知根法。何謂非未知欲知根法。
【現代漢語翻譯】 現代漢語譯本 根法：什麼是眼根法？眼入（眼識的生處）。這被稱為眼根法。什麼是非眼根法？除了眼根之外的其他法。這被稱為非眼根法。耳、鼻、舌、身根也是如此。 什麼是女根法？女人的身體、女性的特徵、女性的相貌、女性的形體。這被稱為女根法。什麼是非女根法？除了女根之外的其他法。這被稱為非女根法。 什麼是男根法？男人的身體、男性的特徵、男性的相貌、男性的形體。這被稱為男根法。什麼是非男根法？除了男根之外的其他法。這被稱為非男根法。 什麼是命根法？壽命。這被稱為命根法。什麼是非命根法？除了命根之外的其他法。這被稱為非命根法。 什麼是樂根法？在受陰（感受的集合）中的樂受。這被稱為樂根法。什麼是非樂根法？除了樂根之外的其他法。這被稱為非樂根法。苦根、憂根、喜根、舍根也是如此。 什麼是意根法？意入（意識的生處）。這被稱為意根法。什麼是非意根法？除了意根之外的其他法。這被稱為非意根法。 什麼是信根法？聖潔的信心、聖潔的順從、以及信根本身。這被稱為信根法。什麼是非信根法？除了信根之外的其他法。這被稱為非信根法。 什麼是進根法？聖潔的精進、正確的身體精進、以及精進根本身。這被稱為進根法。什麼是非進根法？除了進根之外的其他法。這被稱為非進根法。 什麼是念根法？聖潔的念以及念根本身。這被稱爲念根法。什麼是非念根法？除了念根之外的其他法。這被稱為非念根法。 什麼是定根法？聖潔的定根本身。這被稱為定根法。什麼是非定根法？除了定根之外的其他法。這被稱為非定根法。 什麼是慧根法？聖潔的見解、聖潔的智慧、聖潔的無癡根（不迷惑的根）。這被稱為慧根法。什麼是非慧根法？除了慧根之外的其他法。這被稱為非慧根法。 什麼是未知欲知根法（想要了解未知之事的根）？對於那些堅信不疑的人來說，聖潔的無漏法（沒有煩惱的法），雖然本身不是根，但可以被視為根，例如想法、思考等。這被稱為未知欲知根法。什麼是非未知欲知根法？
【English Translation】 English version Root Dharma: What is the Root of the Eye? The Eye Entry (the place where eye consciousness arises). This is called the Root of the Eye. What is not the Root of the Eye? Any dharma other than the Root of the Eye. This is called not the Root of the Eye. The roots of the ear, nose, tongue, and body are also the same. What is the Root of Womanhood? A woman's body, feminine characteristics, feminine appearance, feminine form. This is called the Root of Womanhood. What is not the Root of Womanhood? Any dharma other than the Root of Womanhood. This is called not the Root of Womanhood. What is the Root of Manhood? A man's body, masculine characteristics, masculine appearance, masculine form. This is called the Root of Manhood. What is not the Root of Manhood? Any dharma other than the Root of Manhood. This is called not the Root of Manhood. What is the Root of Life? Lifespan. This is called the Root of Life. What is not the Root of Life? Any dharma other than the Root of Life. This is called not the Root of Life. What is the Root of Pleasure? The feeling of pleasure within the Skandha of Feeling (collection of sensations). This is called the Root of Pleasure. What is not the Root of Pleasure? Any dharma other than the Root of Pleasure. This is called not the Root of Pleasure. The roots of suffering, sorrow, joy, and equanimity are also the same. What is the Root of Mind? The Mind Entry (the place where consciousness arises). This is called the Root of Mind. What is not the Root of Mind? Any dharma other than the Root of Mind. This is called not the Root of Mind. What is the Root of Faith? Holy faith, holy obedience, and the root of faith itself. This is called the Root of Faith. What is not the Root of Faith? Any dharma other than the Root of Faith. This is called not the Root of Faith. What is the Root of Effort? Holy effort, correct bodily effort, and the root of effort itself. This is called the Root of Effort. What is not the Root of Effort? Any dharma other than the Root of Effort. This is called not the Root of Effort. What is the Root of Mindfulness? Holy mindfulness and the root of mindfulness itself. This is called the Root of Mindfulness. What is not the Root of Mindfulness? Any dharma other than the Root of Mindfulness. This is called not the Root of Mindfulness. What is the Root of Concentration? The holy root of concentration itself. This is called the Root of Concentration. What is not the Root of Concentration? Any dharma other than the Root of Concentration. This is called not the Root of Concentration. What is the Root of Wisdom? Holy view, holy wisdom, the holy root of non-delusion. This is called the Root of Wisdom. What is not the Root of Wisdom? Any dharma other than the Root of Wisdom. This is called not the Root of Wisdom. What is the Root of 'Unknown Desiring to Know' (Anāgatāviññātaṃ āvīkaroti)? For those with firm faith, the holy unconditioned dharma (free from defilements), although not a root in itself, can be considered a root, such as thoughts, reflections, etc. This is called the Root of 'Unknown Desiring to Know'. What is not the Root of 'Unknown Desiring to Know'?
除未知欲知根若余法。是名非未知欲知根法。知根知已根亦如是。何謂念覺法。聖念覺。是名念覺法。何謂非念覺法。除念覺若余法。是名非念覺法。何謂擇法覺法。聖見聖慧聖無癡擇法覺。是名擇法覺法。何謂非擇法覺法。除擇法覺若余法。是名非擇法覺法。何謂進覺法。聖心進正身進覺。是名進覺法。何謂非進覺法。除進覺若余法。是名非進覺法。何謂喜覺法。聖喜喜覺。是名喜覺法。何謂非喜覺法。除喜覺若余法。是名非喜覺法。何謂除覺法。聖心除除覺。是名除覺法。何謂非除覺法。除除覺若余法。是名非除覺法。何謂定覺法。聖定定覺是名定覺法。何謂非定覺法。除定覺若余法。是名非定覺法。何謂舍覺法。聖心舍舍覺。是名舍覺法。何謂非舍覺法。除舍覺若余法。是名非舍覺法。何謂貪不善根法。若希望。是名貪不善根法。何謂非貪不善根法。除貪不善根若余法。是名非貪不善根法。恚癡亦如是。何謂無貪善根法。若不希望。是名無貪善根法。何謂非無貪善根法。除無貪善根若余法。是名非無貪善根法。無恚無癡亦如是。何謂地大法。觸入中地大。是名地大法。何謂非地大法。除地大若余法。是名非地大法。水火風大亦如是。何謂不殺生戒法。不殺戒。是名不殺生戒法。何謂非不殺生戒法。除不殺生戒若
【現代漢語翻譯】 現代漢語譯本 除未知欲知根（Anajataññāssāmīndriya）之外的其他法，稱為非未知欲知根法。已知根（Aññāssāmīndriya）和知已根（Aññātāvindriya）也是如此。 什麼是念覺法？聖念覺（Sati-sambojjhaṅga），這稱爲念覺法。 什麼是非念覺法？除了念覺之外的其他法，稱為非念覺法。 什麼是擇法覺法？聖見、聖慧、聖無癡，這稱為擇法覺法。 什麼是非擇法覺法？除了擇法覺之外的其他法，稱為非擇法覺法。 什麼是進覺法？聖心進、正身進，這稱為進覺法。 什麼是非進覺法？除了進覺之外的其他法，稱為非進覺法。 什麼是喜覺法？聖喜，這稱為喜覺法。 什麼是非喜覺法？除了喜覺之外的其他法，稱為非喜覺法。 什麼是除覺法？聖心除，這稱為除覺法。 什麼是非除覺法？除了除覺之外的其他法，稱為非除覺法。 什麼是定覺法？聖定，這稱為定覺法。 什麼是非定覺法？除了定覺之外的其他法，稱為非定覺法。 什麼是舍覺法？聖心舍，這稱為舍覺法。 什麼是非舍覺法？除了舍覺之外的其他法，稱為非舍覺法。 什麼是貪不善根法？若有希望，這稱為貪不善根法。 什麼是非貪不善根法？除了貪不善根之外的其他法，稱為非貪不善根法。嗔恚和愚癡也是如此。 什麼是無貪善根法？若沒有希望，這稱為無貪善根法。 什麼是非無貪善根法？除了無貪善根之外的其他法，稱為非無貪善根法。無嗔恚和無愚癡也是如此。 什麼是地大法？觸入中的地大（Pathavī-dhātu），這稱為地大法。 什麼是非地大法？除了地大之外的其他法，稱為非地大法。水、火、風大也是如此。 什麼是不殺生戒法？不殺戒，這稱為不殺生戒法。 什麼是非不殺生戒法？除了不殺生戒之外的其他法
【English Translation】 English version Whatever dhamma (phenomena) is other than the Anajataññāssāmīndriya (faculty of 'I shall know the unknown'), that is called a dhamma that is not the Anajataññāssāmīndriya. So too with the Aññāssāmīndriya (faculty of knowledge) and the Aññātāvindriya (faculty of having known). What is the Sati-sambojjhaṅga (mindfulness enlightenment factor) dhamma? It is the noble Sati-sambojjhaṅga, that is called the Sati-sambojjhaṅga dhamma. What is a dhamma that is not the Sati-sambojjhaṅga? Whatever dhamma is other than the Sati-sambojjhaṅga, that is called a dhamma that is not the Sati-sambojjhaṅga. What is the Vicaya-dhamma-sambojjhaṅga (investigation of phenomena enlightenment factor) dhamma? It is the noble seeing, noble wisdom, noble non-delusion, the Vicaya-dhamma-sambojjhaṅga, that is called the Vicaya-dhamma-sambojjhaṅga dhamma. What is a dhamma that is not the Vicaya-dhamma-sambojjhaṅga? Whatever dhamma is other than the Vicaya-dhamma-sambojjhaṅga, that is called a dhamma that is not the Vicaya-dhamma-sambojjhaṅga. What is the Viriya-sambojjhaṅga (energy enlightenment factor) dhamma? It is the noble mental energy, right bodily energy, the Viriya-sambojjhaṅga, that is called the Viriya-sambojjhaṅga dhamma. What is a dhamma that is not the Viriya-sambojjhaṅga? Whatever dhamma is other than the Viriya-sambojjhaṅga, that is called a dhamma that is not the Viriya-sambojjhaṅga. What is the Pīti-sambojjhaṅga (joy enlightenment factor) dhamma? It is the noble joy, the Pīti-sambojjhaṅga, that is called the Pīti-sambojjhaṅga dhamma. What is a dhamma that is not the Pīti-sambojjhaṅga? Whatever dhamma is other than the Pīti-sambojjhaṅga, that is called a dhamma that is not the Pīti-sambojjhaṅga. What is the Passaddhi-sambojjhaṅga (tranquility enlightenment factor) dhamma? It is the noble mental tranquility, the Passaddhi-sambojjhaṅga, that is called the Passaddhi-sambojjhaṅga dhamma. What is a dhamma that is not the Passaddhi-sambojjhaṅga? Whatever dhamma is other than the Passaddhi-sambojjhaṅga, that is called a dhamma that is not the Passaddhi-sambojjhaṅga. What is the Samādhi-sambojjhaṅga (concentration enlightenment factor) dhamma? It is the noble concentration, the Samādhi-sambojjhaṅga, that is called the Samādhi-sambojjhaṅga dhamma. What is a dhamma that is not the Samādhi-sambojjhaṅga? Whatever dhamma is other than the Samādhi-sambojjhaṅga, that is called a dhamma that is not the Samādhi-sambojjhaṅga. What is the Upekkhā-sambojjhaṅga (equanimity enlightenment factor) dhamma? It is the noble mental equanimity, the Upekkhā-sambojjhaṅga, that is called the Upekkhā-sambojjhaṅga dhamma. What is a dhamma that is not the Upekkhā-sambojjhaṅga? Whatever dhamma is other than the Upekkhā-sambojjhaṅga, that is called a dhamma that is not the Upekkhā-sambojjhaṅga. What is the Lobha-akusala-mūla (greed unwholesome root) dhamma? If there is hope, that is called the Lobha-akusala-mūla dhamma. What is a dhamma that is not the Lobha-akusala-mūla? Whatever dhamma is other than the Lobha-akusala-mūla, that is called a dhamma that is not the Lobha-akusala-mūla. So too with hatred and delusion. What is the Alobha-kusala-mūla (non-greed wholesome root) dhamma? If there is no hope, that is called the Alobha-kusala-mūla dhamma. What is a dhamma that is not the Alobha-kusala-mūla? Whatever dhamma is other than the Alobha-kusala-mūla, that is called a dhamma that is not the Alobha-kusala-mūla. So too with non-hatred and non-delusion. What is the Pathavī-dhātu (earth element) dhamma? The earth element in the sphere of contact, that is called the Pathavī-dhātu dhamma. What is a dhamma that is not the Pathavī-dhātu? Whatever dhamma is other than the Pathavī-dhātu, that is called a dhamma that is not the Pathavī-dhātu. So too with the water, fire, and air elements. What is the Pāṇātipātā-veramaṇī-sīla (abstaining from killing precept) dhamma? The precept of abstaining from killing, that is called the Pāṇātipātā-veramaṇī-sīla dhamma. What is a dhamma that is not the Pāṇātipātā-veramaṇī-sīla? Whatever dhamma is other than the precept of abstaining from killing
余法。是名非不殺生戒法。乃至不飲酒不放逸亦如是。何謂色法。若法色。是名色法。何謂非色法。除色若余法。是名非色法。何謂可見法。色入。是名可見法。何謂不可見法。除色入若余法。是名不可見法。何謂有對法。十色入。是名有對法。何謂無對法。意入法入。是名無對法。何謂聖法。若法無漏。是名聖法。何謂非聖法。若法有漏。是名非聖法。有漏無漏有染無染有求無求當取非當取有取無取有勝無勝亦如是。何謂受法。若法內。是名受法。何謂非受法。若法外。是名非受法。何謂內法。若法受。是名內法。何謂外法。若法非受。是名外法。何謂有報法。若法報法。是名有報法。何謂無報法。若法報若非報非報法。是名無報法。何謂心法。意入。是名心法。何謂非心法。除心若余法。是名非心法。何謂心相應法。若法心數。是名心相應法。何謂無心相應法。若法非心數及心。是名無心相應法。何謂非心相應法。若法非心數。是名非心相應法。何謂非不心相應法。若法心數。是名非不心相應法。何謂非心相應非心不相應法。意入。是名非心相應非心不相應法。何謂非非心相應。非非不心相應法。若法心數非心數。是名非非心相應非非不心相應法。何謂心數法。除心若余有緣法。是名心數法。何謂非心數法。若法
【現代漢語翻譯】 現代漢語譯本： 什麼是余法？如果是不殺生戒法，就稱為余法。乃至不飲酒不放逸也是如此。什麼是色法？凡是屬於色的法，就稱為色法。什麼是非色法？除了色之外的其他法，就稱為非色法。什麼是可見法？色入（Rupa Ayatana，視覺器官及其對像）就稱為可見法。什麼是非可見法？除了色入之外的其他法，就稱為非可見法。什麼是有對法？十色入（Dasarupa Ayatana，十種色法）就稱為有對法。什麼是無對法？意入（Mano Ayatana，意識）和法入（Dhamma Ayatana，法）就稱為無對法。什麼是聖法？凡是無漏的法，就稱為聖法。什麼是非聖法？凡是有漏的法，就稱為非聖法。有漏和無漏，有染和無染，有求和無求，當取和非當取，有取和無取，有勝和無勝，都是如此。 什麼是受法？凡是屬於內在的法，就稱為受法。什麼是非受法？凡是屬於外在的法，就稱為非受法。什麼是內法？凡是屬於受的法，就稱為內法。什麼是非受法？凡是不屬於受的法，就稱為外法。什麼是有報法？凡是屬於報的法，就稱為有報法。什麼是無報法？凡是屬於報，或者非報，或者非非報的法，就稱為無報法。什麼是心法？意入（Mano Ayatana，意識）就稱為心法。什麼是非心法？除了心之外的其他法，就稱為非心法。什麼是心相應法？凡是屬於心數的法，就稱為心相應法。什麼是無心相應法？凡是不屬於心數以及心的法，就稱為無心相應法。什麼是非心相應法？凡是不屬於心數的法，就稱為非心相應法。什麼是非不心相應法？凡是屬於心數的法，就稱為非不心相應法。什麼是非心相應非心不相應法？意入（Mano Ayatana，意識）就稱為非心相應非心不相應法。什麼是非非心相應，非非不心相應法？凡是屬於心數或者非心數的法，就稱為非非心相應非非不心相應法。什麼是心數法？除了心之外的其他有緣法，就稱為心數法。什麼是非心數法？凡是...
【English Translation】 English version: What is 'remaining dharma'? If it is the precept of not killing, it is called 'remaining dharma'. It is the same for not drinking alcohol and not being negligent. What is 'rupa dharma' (form dharma)? Whatever is form, that is called 'rupa dharma'. What is 'non-rupa dharma'? Except for form, whatever other dharma exists, that is called 'non-rupa dharma'. What is 'visible dharma'? The 'rupa ayatana' (sense-sphere of form) is called 'visible dharma'. What is 'invisible dharma'? Except for the 'rupa ayatana', whatever other dharma exists, that is called 'invisible dharma'. What is 'dharma with resistance'? The ten 'rupa ayatanas' (ten sense-spheres of form) are called 'dharma with resistance'. What is 'dharma without resistance'? The 'mano ayatana' (sense-sphere of mind) and 'dhamma ayatana' (sense-sphere of mental objects) are called 'dharma without resistance'. What is 'noble dharma'? Whatever dharma is without outflows (anasava), that is called 'noble dharma'. What is 'non-noble dharma'? Whatever dharma has outflows (sāsava), that is called 'non-noble dharma'. It is the same for with outflows and without outflows, with defilements and without defilements, with seeking and without seeking, to be grasped and not to be grasped, with grasping and without grasping, with superiority and without superiority. What is 'receptive dharma'? Whatever dharma is internal, that is called 'receptive dharma'. What is 'non-receptive dharma'? Whatever dharma is external, that is called 'non-receptive dharma'. What is 'internal dharma'? Whatever dharma is receptive, that is called 'internal dharma'. What is 'external dharma'? Whatever dharma is not receptive, that is called 'external dharma'. What is 'dharma with retribution'? Whatever dharma is retributive, that is called 'dharma with retribution'. What is 'dharma without retribution'? Whatever dharma is retributive, or non-retributive, or neither non-retributive, that is called 'dharma without retribution'. What is 'mind dharma'? The 'mano ayatana' (sense-sphere of mind) is called 'mind dharma'. What is 'non-mind dharma'? Except for mind, whatever other dharma exists, that is called 'non-mind dharma'. What is 'dharma associated with mind'? Whatever dharma is a mental factor (cetasika), that is called 'dharma associated with mind'. What is 'dharma not associated with mind'? Whatever dharma is not a mental factor and is not mind, that is called 'dharma not associated with mind'. What is 'dharma not associated with mind'? Whatever dharma is not a mental factor, that is called 'dharma not associated with mind'. What is 'dharma not not associated with mind'? Whatever dharma is a mental factor, that is called 'dharma not not associated with mind'. What is 'dharma neither associated with mind nor not associated with mind'? The 'mano ayatana' (sense-sphere of mind) is called 'dharma neither associated with mind nor not associated with mind'. What is 'dharma neither not associated with mind nor not not associated with mind'? Whatever dharma is a mental factor or not a mental factor, that is called 'dharma neither not associated with mind nor not not associated with mind'. What is 'mental factor dharma'? Except for mind, whatever other dharma has an object, that is called 'mental factor dharma'. What is 'non-mental factor dharma'? Whatever dharma is...
無緣及心。是名非心數法。何謂有緣法。若法心數及心。是名有緣法。何謂無緣法。除心若余非心數法。是名無緣法。何謂共心法。若法隨心轉共心生共住共滅。是名共心法。何謂不共心法。若法不隨心轉不共心生不共住不共滅。是名不共心法。隨心轉亦如是。何謂業法。身口意業。是名業法。何謂非業法。除身口意業若余法。是名非業法。何謂業相應法。若法思相應。是名業相應法。何謂無業相應法。若非思相應及思。是名無業相應法。何謂非業相應法。若法非思相應。是名非業相應法。何謂非無業相應法。若法思相應。是名非無業相應法。何謂非業相應非不業相應法。思是名非業相應非不業相應法。何謂非非業相應非非不業相應法。若思相應若非思相應。是名非非業相應非非不業相應法。何謂共業法。若法隨業轉共業生共住共滅。是名共業法。何謂非共業法。若法不隨業轉不共生不共住不共滅。是名不共業法。隨業轉不隨業轉亦如是。何謂因法。若法有緣。若無緣有報。除得果若法無緣善報及四大。是名因法。何謂無因法。若法無緣無報不共業得果。是名無因法。何謂有因法。若法有緒。是名有因法。何謂無因法。若法無緒。是名無因法。有緒無緒有緣無緣有為無為亦如是。何謂知法。一切法知如相知見。是名知
【現代漢語翻譯】 現代漢語譯本 無緣及心：指的是不以心或心所法為緣的法，這被稱為非心數法。 什麼是有緣法？如果一個法以心或心所法為緣，這被稱為有緣法。 什麼是無緣法？除了心以外，其餘的非心所法，這被稱為無緣法。 什麼是共心法？如果一個法隨著心而轉變，與心一同生起、一同安住、一同滅去，這被稱為共心法。 什麼是不共心法？如果一個法不隨著心而轉變，不與心一同生起、一同安住、一同滅去，這被稱為不共心法。隨著心轉變的情況也是如此。 什麼是業法？身業、口業、意業，這被稱為業法。 什麼是非業法？除了身業、口業、意業以外的其餘法，這被稱為非業法。 什麼是業相應法？如果一個法與思（Cetanā）相應，這被稱為業相應法。 什麼是無業相應法？如果一個法不與思相應，以及思本身，這被稱為無業相應法。 什麼是非業相應法？如果一個法不與思相應，這被稱為非業相應法。 什麼是非無業相應法？如果一個法與思相應，這被稱為非無業相應法。 什麼是非業相應非不業相應法？思，這被稱為非業相應非不業相應法。 什麼是非非業相應非非不業相應法？與思相應或不與思相應，這被稱為非非業相應非非不業相應法。 什麼是共業法？如果一個法隨著業而轉變，與業一同生起、一同安住、一同滅去，這被稱為共業法。 什麼是不共業法？如果一個法不隨著業而轉變，不與業一同生起、一同安住、一同滅去，這被稱為不共業法。隨著業轉變或不隨著業轉變的情況也是如此。 什麼是因法？如果一個法有緣，或者無緣但有果報，除了已得的果報，以及無緣的善報和四大（Mahābhūta），這被稱為因法。 什麼是無因法？如果一個法無緣、無果報，不與業共同，已得果報，這被稱為無因法。 什麼是有因法？如果一個法有緒，這被稱為有因法。 什麼是無因法？如果一個法無緒，這被稱為無因法。有緒或無緒，有緣或無緣，有為或無為的情況也是如此。 什麼是知法？一切法如實知曉其相，如實見，這被稱為知。
【English Translation】 English version 'Without condition and mind': This refers to phenomena that are not conditioned by mind or mental factors. This is called 'non-mental-factor phenomena'. What is 'conditioned phenomena'? If a phenomenon is conditioned by mind or mental factors, this is called 'conditioned phenomena'. What is 'unconditioned phenomena'? Apart from the mind, the remaining non-mental-factor phenomena are called 'unconditioned phenomena'. What is 'mind-associated phenomena'? If a phenomenon changes along with the mind, arising together with the mind, abiding together, and ceasing together, this is called 'mind-associated phenomena'. What is 'non-mind-associated phenomena'? If a phenomenon does not change along with the mind, not arising together with the mind, not abiding together, and not ceasing together, this is called 'non-mind-associated phenomena'. The same applies to changing along with the mind. What is 'karma phenomena'? Actions of body, speech, and mind are called 'karma phenomena'. What is 'non-karma phenomena'? Phenomena other than actions of body, speech, and mind are called 'non-karma phenomena'. What is 'karma-associated phenomena'? If a phenomenon is associated with intention (Cetanā), it is called 'karma-associated phenomena'. What is 'non-karma-associated phenomena'? If a phenomenon is not associated with intention, and intention itself, it is called 'non-karma-associated phenomena'. What is 'non-karma-associated phenomena'? If a phenomenon is not associated with intention, it is called 'non-karma-associated phenomena'. What is 'non-non-karma-associated phenomena'? If a phenomenon is associated with intention, it is called 'non-non-karma-associated phenomena'. What is 'neither karma-associated nor non-karma-associated phenomena'? Intention is called 'neither karma-associated nor non-karma-associated phenomena'. What is 'neither non-karma-associated nor non-non-karma-associated phenomena'? Being associated with intention or not being associated with intention is called 'neither non-karma-associated nor non-non-karma-associated phenomena'. What is 'karma-concomitant phenomena'? If a phenomenon changes along with karma, arising together with karma, abiding together, and ceasing together, it is called 'karma-concomitant phenomena'. What is 'non-karma-concomitant phenomena'? If a phenomenon does not change along with karma, not arising together, not abiding together, and not ceasing together, it is called 'non-karma-concomitant phenomena'. The same applies to changing along with karma or not changing along with karma. What is 'causal phenomena'? If a phenomenon has a condition, or is unconditioned but has a result, except for the fruit already obtained, and unconditioned good results and the four great elements (Mahābhūta), it is called 'causal phenomena'. What is 'non-causal phenomena'? If a phenomenon is unconditioned, has no result, is not associated with karma, and the fruit has been obtained, it is called 'non-causal phenomena'. What is 'phenomena with a cause'? If a phenomenon has a connection, it is called 'phenomena with a cause'. What is 'phenomena without a cause'? If a phenomenon has no connection, it is called 'phenomena without a cause'. The same applies to having a connection or not having a connection, being conditioned or unconditioned. What is 'knowable phenomena'? Knowing all phenomena as they truly are, seeing them as they are, is called 'knowable'.
法。何謂非知法無非知法。複次一切法不如相知見。是名非知法。識非識了非瞭解非解亦如是。何謂斷智知法。若法不善。是名斷智知法。何謂非斷智知法。若法善無記。是名非斷智知法。斷非斷亦如是。何謂修法。若法善。是名修法。何謂非修法。若法不善無記。是名非修法。何謂證法。一切法證如相知見。是名證法。何謂非證法無非證法。複次一切法非證不如相知見。是名非證法。何謂善法。若法修。是名善法。何謂無善法。若法不善無記。是名無善法。何謂不善法。若法斷。是名不善法。何謂無不善法。若法善無記。是名無不善法。何謂無記法。若法受。若非報非報法。是名無記法。何謂無無記法。若法善不善。是名無無記法。何謂學法。若法聖非無學。是名學法。何謂非學法。若法非聖若無學。是名非學法。何謂無學法。若法聖非學。是名無學法。何謂非無學法。若法非聖若學。是名非無學法。何謂非學非無學法。若法非聖。是名非學非無學法。何謂非非學非非無學法。若法聖。是名非非學非非無學法。何謂報法。若受若善報。是名報法。何謂非報法。若不善若善有報。若非報非報法。是名非報法。何謂報法法。若法有報。是名報法法。何謂非報法法。若報若非報非報法。是名非報法法。何謂非報非報法法。
【現代漢語翻譯】 現代漢語譯本 法。什麼叫做非知法和無非知法？進一步說，如果對一切法不能如實知見，這就叫做非知法。對於識、非識、了、非了、解、非解也是如此。什麼叫做斷智知法？如果某個法是不善的，這就叫做斷智知法。什麼叫做非斷智知法？如果某個法是善的或無記的，這就叫做非斷智知法。斷和非斷也是如此。什麼叫做修法？如果某個法是善的，這就叫做修法。什麼叫做非修法？如果某個法是不善的或無記的，這就叫做非修法。什麼叫做證法？如果對一切法能夠如實知見，這就叫做證法。什麼叫做非證法和無非證法？進一步說，如果對一切法不能如實知見，這就叫做非證法。什麼叫做善法？如果某個法是修習的，這就叫做善法。什麼叫做無善法？如果某個法是不善的或無記的，這就叫做無善法。什麼叫做不善法？如果某個法是斷除的，這就叫做不善法。什麼叫做無不善法？如果某個法是善的或無記的，這就叫做無不善法。什麼叫做無記法？如果某個法是感受，或者是非報非報法，這就叫做無記法。什麼叫做無無記法？如果某個法是善的或不善的，這就叫做無無記法。什麼叫做學法？如果某個法是聖的，但不是無學的，這就叫做學法。什麼叫做非學法？如果某個法不是聖的，或者是無學的，這就叫做非學法。什麼叫做無學法？如果某個法是聖的，但不是學的，這就叫做無學法。什麼叫做非無學法？如果某個法不是聖的，或者是學的，這就叫做非無學法。什麼叫做非學非無學法？如果某個法不是聖的，這就叫做非學非無學法。什麼叫做非非學非非無學法？如果某個法是聖的，這就叫做非非學非非無學法。什麼叫做報法？如果是感受，而且是善報，這就叫做報法。什麼叫做非報法？如果是不善的，或者是善的有報，或者是非報非報法，這就叫做非報法。什麼叫做報法法？如果某個法是有報的，這就叫做報法法。什麼叫做非報法法？如果是報，或者是非報非報法，這就叫做非報法法。什麼叫做非報非報法法？
【English Translation】 English version Dharma. What is 'non-knowing Dharma' and 'non-non-knowing Dharma'? Furthermore, if one does not know and see all Dharmas as they truly are, this is called 'non-knowing Dharma'. The same applies to consciousness (識), non-consciousness, understanding (了), non-understanding, liberation (解), and non-liberation. What is 'Dharma known by cutting off wisdom'? If a Dharma is unwholesome, this is called 'Dharma known by cutting off wisdom'. What is 'non-Dharma known by cutting off wisdom'? If a Dharma is wholesome or neutral (無記), this is called 'non-Dharma known by cutting off wisdom'. The same applies to cutting off and non-cutting off. What is 'Dharma to be cultivated'? If a Dharma is wholesome, this is called 'Dharma to be cultivated'. What is 'non-Dharma to be cultivated'? If a Dharma is unwholesome or neutral, this is called 'non-Dharma to be cultivated'. What is 'Dharma to be realized'? If one knows and sees all Dharmas as they truly are, this is called 'Dharma to be realized'. What is 'non-Dharma to be realized' and 'non-non-Dharma to be realized'? Furthermore, if one does not know and see all Dharmas as they truly are, this is called 'non-Dharma to be realized'. What is 'wholesome Dharma'? If a Dharma is cultivated, this is called 'wholesome Dharma'. What is 'non-wholesome Dharma'? If a Dharma is unwholesome or neutral, this is called 'non-wholesome Dharma'. What is 'unwholesome Dharma'? If a Dharma is abandoned, this is called 'unwholesome Dharma'. What is 'non-unwholesome Dharma'? If a Dharma is wholesome or neutral, this is called 'non-unwholesome Dharma'. What is 'neutral Dharma (無記法)'? If a Dharma is a feeling (受), or neither resultant nor non-resultant Dharma, this is called 'neutral Dharma'. What is 'non-neutral Dharma'? If a Dharma is wholesome or unwholesome, this is called 'non-neutral Dharma'. What is 'Dharma of learning (學法)'? If a Dharma is noble (聖), but not beyond learning (無學), this is called 'Dharma of learning'. What is 'non-Dharma of learning'? If a Dharma is not noble, or is beyond learning, this is called 'non-Dharma of learning'. What is 'Dharma beyond learning (無學法)'? If a Dharma is noble, but not of learning, this is called 'Dharma beyond learning'. What is 'non-Dharma beyond learning'? If a Dharma is not noble, or is of learning, this is called 'non-Dharma beyond learning'. What is 'neither Dharma of learning nor Dharma beyond learning'? If a Dharma is not noble, this is called 'neither Dharma of learning nor Dharma beyond learning'. What is 'neither non-Dharma of learning nor non-Dharma beyond learning'? If a Dharma is noble, this is called 'neither non-Dharma of learning nor non-Dharma beyond learning'. What is 'resultant Dharma (報法)'? If it is a feeling and a wholesome result, this is called 'resultant Dharma'. What is 'non-resultant Dharma'? If it is unwholesome, or wholesome with results, or neither resultant nor non-resultant Dharma, this is called 'non-resultant Dharma'. What is 'Dharma of resultant Dharma'? If a Dharma has results, this is called 'Dharma of resultant Dharma'. What is 'Dharma of non-resultant Dharma'? If it is a result, or neither resultant nor non-resultant Dharma, this is called 'Dharma of non-resultant Dharma'. What is 'Dharma of neither resultant nor non-resultant Dharma'?
若法無記非我分攝聖無為。是名非報非報法法。何謂非非報非非報法法。若報若報法。是名非非報非非報法法。何謂見斷法。若法不善非思惟斷。是名見斷法。何謂非見斷法。若法善無記若思惟斷。是名非見斷法。何謂思惟斷法。若法不善非見斷。是名思惟斷法。何謂非思惟斷法。若法善若無記見斷。是名非思惟斷法。何謂非見斷非思惟斷法。若法善無記。是名非見斷非思惟斷法。何謂非非見斷非非思惟斷法。若法不善。是名非非見斷非非思惟斷法。何謂見斷因法。若法見斷若見斷法報。是名見斷因法。何謂非見斷因法。若法善若善法報。若思惟斷。若思惟斷法報。若非報非報法。是名非見斷因法。何謂思惟斷因法。若法思惟斷。若思惟斷法報。是名思惟斷因法。何謂非思惟斷因法。若法善若善法報若見斷法報。若非報非報法。是名非思惟斷因法。何謂非見斷非思惟斷因法。若法善若善法報。若非非報報法。是名非見斷非思惟斷因法。何謂非非見斷非非思惟斷因法。若法不善。若不善法報。是名非非見斷非非思惟斷因法。何謂欲界系法。若法欲漏有漏。是名欲界系法。何謂非欲界系法。若法色無色界系法若不繫。是名非欲界系法。何謂色界系法。若法色漏有漏。是名色界系法。何謂非色界系法。若欲界無色界系若不繫
【現代漢語翻譯】 現代漢語譯本 何謂非法無記，非我所攝，屬於聖者無為之法？這被稱為『非報非報法法』。 何謂『非非報非非報法法』？凡是屬於報，或者屬於報法，這被稱為『非非報非非報法法』。 何謂見斷法？凡是不善，且非由思惟斷除的法，這被稱為見斷法。 何謂非見斷法？凡是善，或者無記，或者由思惟斷除的法，這被稱為非見斷法。 何謂思惟斷法？凡是不善，且非由見斷除的法，這被稱為思惟斷法。 何謂非思惟斷法？凡是善，或者無記，或者由見斷除的法，這被稱為非思惟斷法。 何謂非見斷非思惟斷法？凡是善，或者無記的法，這被稱為非見斷非思惟斷法。 何謂非非見斷非非思惟斷法？凡是不善的法，這被稱為非非見斷非非思惟斷法。 何謂見斷因法？凡是見斷，或者見斷法所生的報，這被稱為見斷因法。 何謂非見斷因法？凡是善，或者善法所生的報，或者思惟斷，或者思惟斷法所生的報，或者非報非報法，這被稱為非見斷因法。 何謂思惟斷因法？凡是思惟斷，或者思惟斷法所生的報，這被稱為思惟斷因法。 何謂非思惟斷因法？凡是善，或者善法所生的報，或者見斷法所生的報，或者非報非報法，這被稱為非思惟斷因法。 何謂非見斷非思惟斷因法？凡是善，或者善法所生的報，或者非非報報法，這被稱為非見斷非思惟斷因法。 何謂非非見斷非非思惟斷因法？凡是不善，或者不善法所生的報，這被稱為非非見斷非非思惟斷因法。 何謂欲界系法？凡是屬於欲漏（Kāma-āsava），或者有漏（Bhava-āsava）的法，這被稱為欲界系法。 何謂非欲界系法？凡是屬於色界（Rūpadhātu）或者無色界（Arūpadhātu）的系法，或者不繫（Asaṃskṛta），這被稱為非欲界系法。 何謂色界系法？凡是屬於色漏（Rūpa-āsava），或者有漏（Bhava-āsava）的法，這被稱為色界系法。 何謂非色界系法？凡是屬於欲界（Kāmadhātu），或者無色界（Arūpadhātu）的系法，或者不繫（Asaṃskṛta）。
【English Translation】 English version What is a law that is neither rewarded nor noted, not included in my division, and belongs to the unconditioned state of the saints? This is called 'neither reward nor reward-law law'. What is 'neither non-reward nor non-reward-law law'? Whatever belongs to reward or reward-law is called 'neither non-reward nor non-reward-law law'. What is a law to be abandoned by seeing (Darśana-mārga)? Whatever is unwholesome and not abandoned by thinking (Bhāvanā-mārga) is called a law to be abandoned by seeing. What is a law not to be abandoned by seeing? Whatever is wholesome or neutral, or abandoned by thinking, is called a law not to be abandoned by seeing. What is a law to be abandoned by thinking? Whatever is unwholesome and not abandoned by seeing is called a law to be abandoned by thinking. What is a law not to be abandoned by thinking? Whatever is wholesome or neutral, or abandoned by seeing, is called a law not to be abandoned by thinking. What is a law that is neither abandoned by seeing nor by thinking? Whatever is wholesome or neutral is called a law that is neither abandoned by seeing nor by thinking. What is a law that is neither not abandoned by seeing nor not abandoned by thinking? Whatever is unwholesome is called a law that is neither not abandoned by seeing nor not abandoned by thinking. What is a law that is a cause for abandonment by seeing? Whatever is to be abandoned by seeing, or the reward of a law to be abandoned by seeing, is called a law that is a cause for abandonment by seeing. What is a law that is not a cause for abandonment by seeing? Whatever is wholesome, or the reward of a wholesome law, or to be abandoned by thinking, or the reward of a law to be abandoned by thinking, or neither reward nor reward-law, is called a law that is not a cause for abandonment by seeing. What is a law that is a cause for abandonment by thinking? Whatever is to be abandoned by thinking, or the reward of a law to be abandoned by thinking, is called a law that is a cause for abandonment by thinking. What is a law that is not a cause for abandonment by thinking? Whatever is wholesome, or the reward of a wholesome law, or the reward of a law to be abandoned by seeing, or neither reward nor reward-law, is called a law that is not a cause for abandonment by thinking. What is a law that is neither a cause for abandonment by seeing nor by thinking? Whatever is wholesome, or the reward of a wholesome law, or neither non-reward nor reward-law, is called a law that is neither a cause for abandonment by seeing nor by thinking. What is a law that is neither not a cause for abandonment by seeing nor not by thinking? Whatever is unwholesome, or the reward of an unwholesome law, is called a law that is neither not a cause for abandonment by seeing nor not by thinking. What is a law bound to the desire realm (Kāmadhātu)? Whatever belongs to the desire-āsava (Kāma-āsava) or the bhava-āsava (Bhava-āsava) is called a law bound to the desire realm. What is a law not bound to the desire realm? Whatever belongs to the form realm (Rūpadhātu) or the formless realm (Arūpadhātu), or is unconditioned (Asaṃskṛta), is called a law not bound to the desire realm. What is a law bound to the form realm? Whatever belongs to the rūpa-āsava (Rūpa-āsava) or the bhava-āsava (Bhava-āsava) is called a law bound to the form realm. What is a law not bound to the form realm? Whatever belongs to the desire realm (Kāmadhātu) or the formless realm (Arūpadhātu), or is unconditioned (Asaṃskṛta).
。是名非色界系法。何謂無色界系法。若法無色漏有漏。是名無色界系法。何謂非無色界系法。若法欲界若色界系若不繫。是名非無色界系法。何謂不繫法。若聖無漏無為。是名不繫法。何謂非不繫法。若三界系。是名非不繫法。何謂過去法。若法生已滅。是名過去法。何謂非過去法。若未來現在非過去非未來非現在。是名非過去法。何謂未來法。若法未生未出。是名未來法。何謂非未來法。若過去現在。若非過去非未來非現在。是名非未來法。何謂現在法。若法生未滅。是名現在法。何謂非現在法。若法過去未來非過去非現在。是名非現在法。何謂非過去非未來非現在法。若法無為。是名非過去非未來非現在法。何謂非非過去未來現在法。若法過去未來現在。是名非非過去未來現在法(性門竟)。◎
◎苦諦系法。幾陰界入攝。問何等法。問苦諦系法。除余法。除何等法。除非苦諦系法。非苦諦系法。幾陰界入攝。問何等法。問非苦諦系法。除余法。除何等法。除苦諦系法。集諦系法。幾陰界入攝。問何等法。問集諦系法。除余法。除何等法。除非集諦系法。非集諦系法。幾陰界入攝。問何等法。問非集諦系法。除余法。除何等法。除集諦系法。滅諦系法。幾陰界入攝。問何等法。問滅諦系法。除余法。除何
【現代漢語翻譯】 現代漢語譯本： 什麼是名為『非系法』？如果一個法既不是有色界的繫縛，也不是有漏的繫縛，就稱為『非系法』。 什麼是非『非系法』？如果一個法屬於欲界，或者是有系的，或者是無系的，就稱為非『非系法』。 什麼是『不繫法』？如果是聖者的無漏法和無為法，就稱為『不繫法』。 什麼是非『不繫法』？如果是三界的繫縛，就稱為非『不繫法』。 什麼是『過去法』？如果一個法已經生起並且滅去，就稱為『過去法』。 什麼是非『過去法』？如果是未來法、現在法，或者既非過去、也非未來、也非現在的法，就稱為非『過去法』。 什麼是『未來法』？如果一個法尚未生起、尚未出現，就稱為『未來法』。 什麼是非『未來法』？如果是過去法、現在法，或者既非過去、也非未來、也非現在的法，就稱為非『未來法』。 什麼是『現在法』？如果一個法已經生起但尚未滅去，就稱為『現在法』。 什麼是非『現在法』？如果是過去法、未來法，或者既非過去、也非現在的法，就稱為非『現在法』。 什麼是非過去、非未來、非現在的法？如果是無為法，就稱為非過去、非未來、非現在的法。 什麼是非『非過去、未來、現在』的法？如果是過去法、未來法、現在法，就稱為非『非過去、未來、現在』的法。（性門結束）
苦諦的繫縛法，包含在幾個陰（蘊，skandha）、界（ayatana）、入（dhatu）中？問：什麼是這樣的法？問的是苦諦的繫縛法。排除其餘的法。排除什麼樣的法？排除非苦諦的繫縛法。非苦諦的繫縛法，包含在幾個陰、界、入中？問：什麼是這樣的法？問的是非苦諦的繫縛法。排除其餘的法。排除什麼樣的法？排除苦諦的繫縛法。集諦（samudaya satya）的繫縛法，包含在幾個陰、界、入中？問：什麼是這樣的法？問的是集諦的繫縛法。排除其餘的法。排除什麼樣的法？排除非集諦的繫縛法。非集諦的繫縛法，包含在幾個陰、界、入中？問：什麼是這樣的法？問的是非集諦的繫縛法。排除其餘的法。排除什麼樣的法？排除集諦的繫縛法。滅諦（nirodha satya）的繫縛法，包含在幾個陰、界、入中？問：什麼是這樣的法？問的是滅諦的繫縛法。排除其餘的法。排除什麼
【English Translation】 English version: What is called 'non-bound dharma'? If a dharma is neither bound by the realm of form nor by defiled bonds, it is called 'non-bound dharma'. What is non-'non-bound dharma'? If a dharma belongs to the desire realm, or is bound, or is unbound, it is called non-'non-bound dharma'. What is 'unbound dharma'? If it is the undefiled and unconditioned dharma of the noble ones, it is called 'unbound dharma'. What is non-'unbound dharma'? If it is bound by the three realms, it is called non-'unbound dharma'. What is 'past dharma'? If a dharma has arisen and ceased, it is called 'past dharma'. What is non-'past dharma'? If it is future dharma, present dharma, or neither past, nor future, nor present dharma, it is called non-'past dharma'. What is 'future dharma'? If a dharma has not yet arisen, has not yet appeared, it is called 'future dharma'. What is non-'future dharma'? If it is past dharma, present dharma, or neither past, nor future, nor present dharma, it is called non-'future dharma'. What is 'present dharma'? If a dharma has arisen but has not yet ceased, it is called 'present dharma'. What is non-'present dharma'? If it is past dharma, future dharma, or neither past nor present dharma, it is called non-'present dharma'. What is neither past, nor future, nor present dharma? If it is unconditioned dharma, it is called neither past, nor future, nor present dharma. What is non-'neither past, future, nor present' dharma? If it is past dharma, future dharma, or present dharma, it is called non-'neither past, future, nor present' dharma. (End of the section on nature)
How many skandhas (aggregates), ayatanas (sense bases), and dhatus (elements) are included in the bound dharma of the suffering truth (duhkha satya)? Question: What kind of dharma is this? It asks about the bound dharma of the suffering truth. Exclude the remaining dharmas. What kind of dharmas are excluded? Exclude the non-bound dharma of the suffering truth. How many skandhas, ayatanas, and dhatus are included in the non-bound dharma of the suffering truth? Question: What kind of dharma is this? It asks about the non-bound dharma of the suffering truth. Exclude the remaining dharmas. What kind of dharmas are excluded? Exclude the bound dharma of the suffering truth. How many skandhas, ayatanas, and dhatus are included in the bound dharma of the origin truth (samudaya satya)? Question: What kind of dharma is this? It asks about the bound dharma of the origin truth. Exclude the remaining dharmas. What kind of dharmas are excluded? Exclude the non-bound dharma of the origin truth. How many skandhas, ayatanas, and dhatus are included in the non-bound dharma of the origin truth? Question: What kind of dharma is this? It asks about the non-bound dharma of the origin truth. Exclude the remaining dharmas. What kind of dharmas are excluded? Exclude the bound dharma of the origin truth. How many skandhas, ayatanas, and dhatus are included in the bound dharma of the cessation truth (nirodha satya)? Question: What kind of dharma is this? It asks about the bound dharma of the cessation truth. Exclude the remaining dharmas. What
等法。除非滅諦系法。非滅諦系法。幾陰界入攝。問何等法。問非滅諦系法。除余法。除何等法。除滅諦系法。道諦系法。幾陰界入攝。問何等法。問道諦系法。除余法。除何等法。除非道諦系法。非道諦系法。幾陰界入攝。問何等法。問非道諦系法。除余法。除何等法。除道諦系法。諸聖諦系法。幾陰界入攝。問何等法。問諸聖諦系法。除余法。除何等法。除非諸聖諦系法。非諸聖諦系法。幾陰界入攝。問何等法。問非諸聖諦系法。除余法。除何等法。除諸聖諦系法。根法幾陰界入攝。問何等法。問根法。除余法。除何等法。除非根法。非根法幾陰界入攝。問何等法。問非根法。除余法。除何等法。除根法。苦諦系根法。幾陰界入攝。問何等法。問苦諦系根法。除余法。除何等法。除非苦諦系根法。除苦諦系非根法。非苦諦系根法。幾陰界入攝。問何等法。問非苦諦系根法。除余法。除何等法。除苦諦系法。除非苦諦系非根法。集諦系根法。幾陰界入攝。問何等法。問集諦系根法。無集諦系根法。非集諦系根法幾陰界入攝。問何等法。問非集諦系根法。除余法。除何等法。除集諦系法。除非集諦系非根法。滅諦系根法幾陰界入攝。問何等法。問滅諦系根法。無滅諦系根法。非滅諦系根法幾陰界入攝。問何等法。問非
【現代漢語翻譯】 現代漢語譯本 等法。除非滅諦系法（Nirodha-satya-saṃyutta），非滅諦系法。幾陰界入攝？問何等法？問非滅諦系法。除余法。除何等法？除滅諦系法。道諦系法（Mārga-satya-saṃyutta）。幾陰界入攝？問何等法？問道諦系法。除余法。除何等法？除非道諦系法。非道諦系法。幾陰界入攝？問何等法？問非道諦系法。除余法。除何等法？除道諦系法。諸聖諦系法（Ārya-satya-saṃyutta）。幾陰界入攝？問何等法？問諸聖諦系法。除余法。除何等法？除非諸聖諦系法。非諸聖諦系法。幾陰界入攝？問何等法？問非諸聖諦系法。除余法。除何等法？除諸聖諦系法。根法。幾陰界入攝？問何等法？問根法。除余法。除何等法？除非根法。非根法。幾陰界入攝？問何等法？問非根法。除余法。除何等法？除根法。苦諦系根法（Duḥkha-satya-saṃyutta）。幾陰界入攝？問何等法？問苦諦系根法。除余法。除何等法？除非苦諦系根法。除苦諦系非根法。非苦諦系根法。幾陰界入攝？問何等法？問非苦諦系根法。除余法。除何等法？除苦諦系法。除非苦諦系非根法。集諦系根法（Samudaya-satya-saṃyutta）。幾陰界入攝？問何等法？問集諦系根法。無集諦系根法。非集諦系根法。幾陰界入攝？問何等法？問非集諦系根法。除余法。除何等法？除集諦系法。除非集諦系非根法。滅諦系根法。幾陰界入攝？問何等法？問滅諦系根法。無滅諦系根法。非滅諦系根法。幾陰界入攝？問何等法？問非滅諦系
【English Translation】 English version And so on. Except for phenomena associated with Nirodha-satya (Truth of Cessation), what phenomena are not associated with Nirodha-satya? How many aggregates, elements, and sense bases are included? What phenomena are being asked about? What phenomena are not associated with Nirodha-satya? Except for the remaining phenomena. Except for what phenomena? Except for phenomena associated with Nirodha-satya. Phenomena associated with Mārga-satya (Truth of the Path). How many aggregates, elements, and sense bases are included? What phenomena are being asked about? What phenomena are associated with Mārga-satya? Except for the remaining phenomena. Except for what phenomena? Except for phenomena not associated with Mārga-satya. Phenomena not associated with Mārga-satya. How many aggregates, elements, and sense bases are included? What phenomena are being asked about? What phenomena are not associated with Mārga-satya? Except for the remaining phenomena. Except for what phenomena? Except for phenomena associated with Mārga-satya. Phenomena associated with the Ārya-satya (Noble Truths). How many aggregates, elements, and sense bases are included? What phenomena are being asked about? What phenomena are associated with the Ārya-satya? Except for the remaining phenomena. Except for what phenomena? Except for phenomena not associated with the Ārya-satya. Phenomena not associated with the Ārya-satya. How many aggregates, elements, and sense bases are included? What phenomena are being asked about? What phenomena are not associated with the Ārya-satya? Except for the remaining phenomena. Except for what phenomena? Except for phenomena associated with the Ārya-satya. Root phenomena. How many aggregates, elements, and sense bases are included? What phenomena are being asked about? What are root phenomena? Except for the remaining phenomena. Except for what phenomena? Except for phenomena that are not root phenomena. Phenomena that are not root phenomena. How many aggregates, elements, and sense bases are included? What phenomena are being asked about? What are phenomena that are not root phenomena? Except for the remaining phenomena. Except for what phenomena? Except for root phenomena. Root phenomena associated with Duḥkha-satya (Truth of Suffering). How many aggregates, elements, and sense bases are included? What phenomena are being asked about? What are root phenomena associated with Duḥkha-satya? Except for the remaining phenomena. Except for what phenomena? Except for phenomena that are not root phenomena associated with Duḥkha-satya. Except for non-root phenomena associated with Duḥkha-satya. Root phenomena not associated with Duḥkha-satya. How many aggregates, elements, and sense bases are included? What phenomena are being asked about? What are root phenomena not associated with Duḥkha-satya? Except for the remaining phenomena. Except for what phenomena? Except for phenomena associated with Duḥkha-satya. Except for phenomena that are not non-root phenomena associated with Duḥkha-satya. Root phenomena associated with Samudaya-satya (Truth of Origin). How many aggregates, elements, and sense bases are included? What phenomena are being asked about? What are root phenomena associated with Samudaya-satya? There are no root phenomena associated with Samudaya-satya. Root phenomena not associated with Samudaya-satya. How many aggregates, elements, and sense bases are included? What phenomena are being asked about? What are root phenomena not associated with Samudaya-satya? Except for the remaining phenomena. Except for what phenomena? Except for phenomena associated with Samudaya-satya. Except for phenomena that are not non-root phenomena associated with Samudaya-satya. Root phenomena associated with Nirodha-satya. How many aggregates, elements, and sense bases are included? What phenomena are being asked about? What are root phenomena associated with Nirodha-satya? There are no root phenomena associated with Nirodha-satya. Root phenomena not associated with Nirodha-satya. How many aggregates, elements, and sense bases are included? What phenomena are being asked about? What are root phenomena not associated with
滅諦系根法。除余法。除何等法。除滅諦系法。除非滅諦系非根法。道諦系根法幾陰界入攝。問何等法。問道諦系根法。除余法。除何等法。除非道諦系法。除道諦系非根法。無非道諦系非根法。非道諦系根法幾陰界入攝。問何等法。問非道諦系根法。除余法。除何等法。除道諦系根法。除非道諦系非根法。諸聖諦系根法幾陰界入攝。問何等法。問諸聖諦系根法。除余法。除何等法。除非諸聖諦系根法。除諸聖諦系非根法。非諸聖諦系根法幾陰界入攝。問何等法。問非諸聖諦系根法。除余法。除何等法。除諸聖諦系根法。除非諸聖諦系非根法。苦諦系非根法幾陰界入攝。問何等法。問苦諦系非根法。除余法。除何等法。除非苦諦系法。除苦諦系根法。非苦諦系非根法。幾陰界入攝。問何等法。問非苦諦系非根法。除余法。除何等法。除苦諦系法。除非苦諦系根法。集諦系非根法幾陰界入攝。問何等法。問集諦系非根法。除余法。除何等法。除非集諦系法。除集諦系根法無也。非集諦系非根法幾陰界入攝。問何等法。問非集諦系非根法。除余法。除何等法。除集諦系法。除非集諦系根法。滅諦系非根法幾陰界入攝。問何等法。問滅諦系非根法。除余法。除何等法。除非滅諦系法。除滅諦系根法無也。非滅諦系非根法幾陰
【現代漢語翻譯】 現代漢語譯本 滅諦（Nirodha Satya）系根法。除余法。除何等法？除滅諦系法。除非滅諦系非根法。道諦（Magga Satya）系根法幾陰界入攝？問何等法？問道諦系根法。除余法。除何等法？除非道諦系法。除道諦系非根法。無非道諦系非根法。非道諦系根法幾陰界入攝？問何等法？問非道諦系根法。除余法。除何等法？除道諦系根法。除非道諦系非根法。諸聖諦系根法幾陰界入攝？問何等法？問諸聖諦系根法。除余法。除何等法？除非諸聖諦系根法。除諸聖諦系非根法。非諸聖諦系根法幾陰界入攝？問何等法？問非諸聖諦系根法。除余法。除何等法？除諸聖諦系根法。除非諸聖諦系非根法。苦諦（Dukkha Satya）系非根法幾陰界入攝？問何等法？問苦諦系非根法。除余法。除何等法？除非苦諦系法。除苦諦系根法。非苦諦系非根法幾陰界入攝？問何等法？問非苦諦系非根法。除余法。除何等法？除苦諦系法。除非苦諦系根法。集諦（Samudaya Satya）系非根法幾陰界入攝？問何等法？問集諦系非根法。除余法。除何等法？除非集諦系法。除集諦系根法無也。非集諦系非根法幾陰界入攝？問何等法？問非集諦系非根法。除余法。除何等法？除集諦系法。除非集諦系根法。滅諦系非根法幾陰界入攝？問何等法？問滅諦系非根法。除余法。除何等法？除非滅諦系法。除滅諦系根法無也。非滅諦系非根法幾陰
【English Translation】 English version The Nirodha Satya (Truth of Cessation) related root-dhamma. Excluding other dhammas. What dhammas are excluded? Dhammas related to Nirodha Satya. Except for non-root dhammas not related to Nirodha Satya. How many aggregates (khandha), spheres (ayatana), and elements (dhatu) are included in the Magga Satya (Truth of the Path) related root-dhamma? What dhammas are being asked about? Magga Satya related root-dhamma. Excluding other dhammas. What dhammas are excluded? Except for dhammas not related to Magga Satya. Excluding non-root dhammas related to Magga Satya. There are no non-root dhammas not related to Magga Satya. How many aggregates, spheres, and elements are included in the non-Magga Satya related root-dhamma? What dhammas are being asked about? Non-Magga Satya related root-dhamma. Excluding other dhammas. What dhammas are excluded? Excluding root-dhammas related to Magga Satya. Except for non-root dhammas not related to Magga Satya. How many aggregates, spheres, and elements are included in the root-dhammas related to all the Noble Truths? What dhammas are being asked about? Root-dhammas related to all the Noble Truths. Excluding other dhammas. What dhammas are excluded? Except for root-dhammas not related to all the Noble Truths. Excluding non-root dhammas related to all the Noble Truths. How many aggregates, spheres, and elements are included in the non-Noble Truths related root-dhamma? What dhammas are being asked about? Non-Noble Truths related root-dhamma. Excluding other dhammas. What dhammas are excluded? Excluding root-dhammas related to all the Noble Truths. Except for non-root dhammas not related to all the Noble Truths. How many aggregates, spheres, and elements are included in the Dukkha Satya (Truth of Suffering) related non-root dhamma? What dhammas are being asked about? Dukkha Satya related non-root dhamma. Excluding other dhammas. What dhammas are excluded? Except for dhammas not related to Dukkha Satya. Excluding root-dhammas related to Dukkha Satya. How many aggregates, spheres, and elements are included in the non-Dukkha Satya related non-root dhamma? What dhammas are being asked about? Non-Dukkha Satya related non-root dhamma. Excluding other dhammas. What dhammas are excluded? Except for dhammas related to Dukkha Satya. Except for non-root dhammas related to Dukkha Satya. How many aggregates, spheres, and elements are included in the Samudaya Satya (Truth of the Origin of Suffering) related non-root dhamma? What dhammas are being asked about? Samudaya Satya related non-root dhamma. Excluding other dhammas. What dhammas are excluded? Except for dhammas not related to Samudaya Satya. There are no root-dhammas related to Samudaya Satya. How many aggregates, spheres, and elements are included in the non-Samudaya Satya related non-root dhamma? What dhammas are being asked about? Non-Samudaya Satya related non-root dhamma. Excluding other dhammas. What dhammas are excluded? Except for dhammas related to Samudaya Satya. Except for non-root dhammas related to Samudaya Satya. How many aggregates, spheres, and elements are included in the Nirodha Satya related non-root dhamma? What dhammas are being asked about? Nirodha Satya related non-root dhamma. Excluding other dhammas. What dhammas are excluded? Except for dhammas not related to Nirodha Satya. There are no root-dhammas related to Nirodha Satya. How many aggregates, spheres, and elements are included in the non-Nirodha Satya related non-root dhamma?
界入攝。問何等法。問非滅諦系非根法。除余法。除何等法。除滅諦系法。除非滅諦系根法。道諦系非根法幾陰界入攝。問何等法。問道諦系非根法無也。非道諦系非根法幾陰界入攝。問何等法。問非道諦系非根法。除余法。除何等法。除道諦系法。除非道諦系根法。諸聖諦系非根法幾陰界入攝。問何等法。問諸聖諦系非根法。除余法。除何等法。除非諸聖諦系法。除諸聖諦系根法。非諸聖諦系非根法幾陰界入攝。問何等法。問非諸聖諦系非根法。除余法。除何等法。除諸聖諦系法。除非諸聖諦系根法。眼入法幾陰界入攝。問何等法。問眼入法。除余法。除何等法。非眼入法。非眼入法幾陰界入攝。問何等法。問非眼入法。除余法。除何等法。除眼入法。乃至法入亦如是。眼界法幾陰界入攝。問何等法。問眼界法。除余法。除何等法。除非眼界法。非眼界法幾陰界入攝。問何等法。問非眼界法。除余法。除何等法。除眼界法。乃至法界亦如是。色陰法幾陰界入攝。問何等法。問色陰法。除余法。除何等法。除非色陰法。非色陰法幾陰界入攝。問何等法。問非色陰法。除余法。除何等法。除色陰法。乃至識陰亦如是。苦聖諦法幾陰界入攝。問何等法。問苦聖諦法。除余法。除何等法。除非苦聖諦法。非苦聖諦法幾陰界入
【現代漢語翻譯】 現代漢語譯本： 界入所包含的法有哪些？ 問：哪些是非滅諦（Nirodha Satya）所繫，且不是根（Indriya）的法？ 答：除了其餘的法。 問：除了哪些法？ 答：除了滅諦所繫的法，除非滅諦所繫的根法。 道諦（Magga Satya）所繫且不是根的法，包含在幾個陰（Khandha）、界（Dhatu）、入（Ayatana）中？ 問：哪些法？ 答：道諦所繫且不是根的法沒有。 非道諦所繫且不是根的法，包含在幾個陰、界、入中？ 問：哪些法？ 答：非道諦所繫且不是根的法。 問：除了哪些法？ 答：除了道諦所繫的法，除非道諦所繫的根法。 諸聖諦（Ariya Sacca）所繫且不是根的法，包含在幾個陰、界、入中？ 問：哪些法？ 答：諸聖諦所繫且不是根的法。 問：除了哪些法？ 答：除非諸聖諦所繫的法，除諸聖諦所繫的根法。 非諸聖諦所繫且不是根的法，包含在幾個陰、界、入中？ 問：哪些法？ 答：非諸聖諦所繫且不是根的法。 問：除了哪些法？ 答：除非諸聖諦所繫的法，除非諸聖諦所繫的根法。 眼入（Cakkhu Ayatana）法包含在幾個陰、界、入中？ 問：哪些法？ 答：眼入法。 問：除了哪些法？ 答：非眼入法。 非眼入法包含在幾個陰、界、入中？ 問：哪些法？ 答：非眼入法。 問：除了哪些法？ 答：除了眼入法。 乃至法入（Dhamma Ayatana）也是如此。 眼界（Cakkhu Dhatu）法包含在幾個陰、界、入中？ 問：哪些法？ 答：眼界法。 問：除了哪些法？ 答：除非眼界法。 非眼界法包含在幾個陰、界、入中？ 問：哪些法？ 答：非眼界法。 問：除了哪些法？ 答：除了眼界法。 乃至法界（Dhamma Dhatu）也是如此。 色陰（Rupa Khandha）法包含在幾個陰、界、入中？ 問：哪些法？ 答：色陰法。 問：除了哪些法？ 答：除非色陰法。 非色陰法包含在幾個陰、界、入中？ 問：哪些法？ 答：非色陰法。 問：除了哪些法？ 答：除了色陰法。 乃至識陰（Vinnana Khandha）也是如此。 苦聖諦（Dukkha Sacca）法包含在幾個陰、界、入中？ 問：哪些法？ 答：苦聖諦法。 問：除了哪些法？ 答：除非苦聖諦法。 非苦聖諦法包含在幾個陰、界、入中？
【English Translation】 English version: What Dhammas are included in the realms and bases? Question: What Dhammas are not associated with the cessation truth (Nirodha Satya) and are not faculties (Indriya)? Answer: Except for the remaining Dhammas. Question: Except for what Dhammas? Answer: Except for the Dhammas associated with the cessation truth, unless they are faculties associated with the cessation truth. How many aggregates (Khandha), realms (Dhatu), and bases (Ayatana) include the Dhammas associated with the path truth (Magga Satya) that are not faculties? Question: What Dhammas? Answer: There are no Dhammas associated with the path truth that are not faculties. How many aggregates, realms, and bases include the Dhammas not associated with the path truth that are not faculties? Question: What Dhammas? Answer: Dhammas not associated with the path truth that are not faculties. Question: Except for what Dhammas? Answer: Except for the Dhammas associated with the path truth, unless they are faculties associated with the path truth. How many aggregates, realms, and bases include the Dhammas associated with the noble truths (Ariya Sacca) that are not faculties? Question: What Dhammas? Answer: Dhammas associated with the noble truths that are not faculties. Question: Except for what Dhammas? Answer: Except for the Dhammas not associated with the noble truths, except for the faculties associated with the noble truths. How many aggregates, realms, and bases include the Dhammas not associated with the noble truths that are not faculties? Question: What Dhammas? Answer: Dhammas not associated with the noble truths that are not faculties. Question: Except for what Dhammas? Answer: Except for the Dhammas associated with the noble truths, except for the faculties associated with the noble truths. How many aggregates, realms, and bases include the eye base (Cakkhu Ayatana) Dharma? Question: What Dhammas? Answer: The eye base Dharma. Question: Except for what Dhammas? Answer: Dhammas that are not the eye base. How many aggregates, realms, and bases include the Dhammas that are not the eye base? Question: What Dhammas? Answer: Dhammas that are not the eye base. Question: Except for what Dhammas? Answer: Except for the eye base Dharma. And so on, up to the mind-object base (Dhamma Ayatana). How many aggregates, realms, and bases include the eye element (Cakkhu Dhatu) Dharma? Question: What Dhammas? Answer: The eye element Dharma. Question: Except for what Dhammas? Answer: Except for the Dhammas that are not the eye element. How many aggregates, realms, and bases include the Dhammas that are not the eye element? Question: What Dhammas? Answer: Dhammas that are not the eye element. Question: Except for what Dhammas? Answer: Except for the eye element Dharma. And so on, up to the mind-object element (Dhamma Dhatu). How many aggregates, realms, and bases include the form aggregate (Rupa Khandha) Dharma? Question: What Dhammas? Answer: The form aggregate Dharma. Question: Except for what Dhammas? Answer: Except for the Dhammas that are not the form aggregate. How many aggregates, realms, and bases include the Dhammas that are not the form aggregate? Question: What Dhammas? Answer: Dhammas that are not the form aggregate. Question: Except for what Dhammas? Answer: Except for the form aggregate Dharma. And so on, up to the consciousness aggregate (Vinnana Khandha). How many aggregates, realms, and bases include the truth of suffering (Dukkha Sacca) Dharma? Question: What Dhammas? Answer: The truth of suffering Dharma. Question: Except for what Dhammas? Answer: Except for the Dhammas that are not the truth of suffering. How many aggregates, realms, and bases include the Dhammas that are not the truth of suffering?
攝。問何等法。問非苦聖諦法。除余法。除何等法。除苦聖諦法。乃至道聖諦法亦如是。眼根法幾陰界入攝。問何等法。問眼根法。除余法。除何等法。除非眼根法。非眼根法幾陰界入攝。問何等法。問非眼根法。除余法。除何等法。除眼根法。乃至知已根法亦如是。念覺法幾陰界入攝。問何等法。問念覺法。除余法。除何等法。除非念覺法。非念覺法幾陰界入攝。問何等法。問非念覺法。除余法。除何等法。除念覺法。乃至舍覺法亦如是。貪不善根法幾陰界入攝。問何等法。問貪不善根法。除余法。除何等法。除非貪不善根法。非貪不善根法幾陰界入攝。問何等法。問非貪不善根法。除余法。除何等法。除貪不善根法。恚癡亦如是。無貪善根法幾陰界入攝。問何等法。問無貪善根法。除余法。除何等法。除非無貪善根法。非無貪善根法幾陰界入攝。問何等法。問非無貪善根法。除余法。除何等法。除無貪善根法。無恚無癡亦如是。地大法幾陰界入攝。問何等法。問地大法。除余法。除何等法。除非地大法。非地大法幾陰界入攝。問何等法。問非地大法。除余法。除何等法。除地大法。水火風大亦如是。不殺生戒法幾陰界入攝。問何等法。問不殺生戒法。除余法。除何等法。除非不殺生戒法。非不殺生戒法幾陰界入攝
【現代漢語翻譯】 現代漢語譯本 攝。問：哪些法被包含？問：非苦聖諦法（ariya-sacca，高貴的真理）被包含。除去其餘的法。除去哪些法？除去苦聖諦法。乃至道聖諦法（magga-sacca，通往解脫的真理）也是如此。 眼根法（cakkhu-indriya-dhamma，眼根的法）被幾陰（khandha，蘊）、界（ayatana，處）、入（dhatu，界）所包含？問：哪些法被包含？問：眼根法被包含。除去其餘的法。除去哪些法？除去非眼根法。非眼根法被幾陰、界、入所包含？問：哪些法被包含？問：非眼根法被包含。除去其餘的法。除去哪些法？除去眼根法。乃至知已根法（ñata-indriya-dhamma，已知根的法）也是如此。 念覺法（sati-sambojjhanga-dhamma，念覺支的法）被幾陰、界、入所包含？問：哪些法被包含？問：念覺法被包含。除去其餘的法。除去哪些法？除去非念覺法。非念覺法被幾陰、界、入所包含？問：哪些法被包含？問：非念覺法被包含。除去其餘的法。除去哪些法？除去念覺法。乃至舍覺法（upekkha-sambojjhanga-dhamma，舍覺支的法）也是如此。 貪不善根法（lobha-akusala-mula-dhamma，貪慾不善之根的法）被幾陰、界、入所包含？問：哪些法被包含？問：貪不善根法被包含。除去其餘的法。除去哪些法？除去非貪不善根法。非貪不善根法被幾陰、界、入所包含？問：哪些法被包含？問：非貪不善根法被包含。除去其餘的法。除去哪些法？除去貪不善根法。嗔恚（dosa，憎恨）和愚癡（moha，迷惑）也是如此。 無貪善根法（alobha-kusala-mula-dhamma，無貪善之根的法）被幾陰、界、入所包含？問：哪些法被包含？問：無貪善根法被包含。除去其餘的法。除去哪些法？除去非無貪善根法。非無貪善根法被幾陰、界、入所包含？問：哪些法被包含？問：非無貪善根法被包含。除去其餘的法。除去哪些法？除去無貪善根法。無嗔恚（adosa，無憎恨）和無愚癡（amoha，無迷惑）也是如此。 地大法（pathavi-maha-bhuta-dhamma，地大的法）被幾陰、界、入所包含？問：哪些法被包含？問：地大法被包含。除去其餘的法。除去哪些法？除去非地大法。非地大法被幾陰、界、入所包含？問：哪些法被包含？問：非地大法被包含。除去其餘的法。除去哪些法？除去地大法。水（apo，水大）、火（tejo，火大）、風大（vayo，風大）也是如此。 不殺生戒法（pana-atipata-veramani-sikkhapada-dhamma，不殺生的戒律之法）被幾陰、界、入所包含？問：哪些法被包含？問：不殺生戒法被包含。除去其餘的法。除去哪些法？除去非不殺生戒法。非不殺生戒法被幾陰、界、入所包含？
【English Translation】 English version Included. Question: Which dhammas (laws/phenomena) are included? Question: The dhammas of the non-suffering Ariya Sacca (Noble Truths) are included. Excluding the remaining dhammas. Excluding which dhammas? Excluding the suffering Ariya Sacca. Likewise, it is the same even up to the Ariya Sacca of the path (magga-sacca). How many khandhas (aggregates), ayatanas (sense bases), and dhatus (elements) include the cakkhu-indriya-dhamma (faculty of the eye)? Question: Which dhammas are included? Question: The cakkhu-indriya-dhamma is included. Excluding the remaining dhammas. Excluding which dhammas? Excluding the non-cakkhu-indriya-dhamma. How many khandhas, ayatanas, and dhatus include the non-cakkhu-indriya-dhamma? Question: Which dhammas are included? Question: The non-cakkhu-indriya-dhamma is included. Excluding the remaining dhammas. Excluding which dhammas? Excluding the cakkhu-indriya-dhamma. Likewise, it is the same even up to the ñata-indriya-dhamma (faculty of knowing). How many khandhas, ayatanas, and dhatus include the sati-sambojjhanga-dhamma (mindfulness enlightenment factor)? Question: Which dhammas are included? Question: The sati-sambojjhanga-dhamma is included. Excluding the remaining dhammas. Excluding which dhammas? Excluding the non-sati-sambojjhanga-dhamma. How many khandhas, ayatanas, and dhatus include the non-sati-sambojjhanga-dhamma? Question: Which dhammas are included? Question: The non-sati-sambojjhanga-dhamma is included. Excluding the remaining dhammas. Excluding which dhammas? Excluding the sati-sambojjhanga-dhamma. Likewise, it is the same even up to the upekkha-sambojjhanga-dhamma (equanimity enlightenment factor). How many khandhas, ayatanas, and dhatus include the lobha-akusala-mula-dhamma (greed unwholesome root)? Question: Which dhammas are included? Question: The lobha-akusala-mula-dhamma is included. Excluding the remaining dhammas. Excluding which dhammas? Excluding the non-lobha-akusala-mula-dhamma. How many khandhas, ayatanas, and dhatus include the non-lobha-akusala-mula-dhamma? Question: Which dhammas are included? Question: The non-lobha-akusala-mula-dhamma is included. Excluding the remaining dhammas. Excluding which dhammas? Excluding the lobha-akusala-mula-dhamma. Dosa (hatred) and moha (delusion) are also the same. How many khandhas, ayatanas, and dhatus include the alobha-kusala-mula-dhamma (non-greed wholesome root)? Question: Which dhammas are included? Question: The alobha-kusala-mula-dhamma is included. Excluding the remaining dhammas. Excluding which dhammas? Excluding the non-alobha-kusala-mula-dhamma. How many khandhas, ayatanas, and dhatus include the non-alobha-kusala-mula-dhamma? Question: Which dhammas are included? Question: The non-alobha-kusala-mula-dhamma is included. Excluding the remaining dhammas. Excluding which dhammas? Excluding the alobha-kusala-mula-dhamma. Adosa (non-hatred) and amoha (non-delusion) are also the same. How many khandhas, ayatanas, and dhatus include the pathavi-maha-bhuta-dhamma (earth element)? Question: Which dhammas are included? Question: The pathavi-maha-bhuta-dhamma is included. Excluding the remaining dhammas. Excluding which dhammas? Excluding the non-pathavi-maha-bhuta-dhamma. How many khandhas, ayatanas, and dhatus include the non-pathavi-maha-bhuta-dhamma? Question: Which dhammas are included? Question: The non-pathavi-maha-bhuta-dhamma is included. Excluding the remaining dhammas. Excluding which dhammas? Excluding the pathavi-maha-bhuta-dhamma. Apo (water), tejo (fire), and vayo (air) are also the same. How many khandhas, ayatanas, and dhatus include the pana-atipata-veramani-sikkhapada-dhamma (abstaining from killing precept)? Question: Which dhammas are included? Question: The pana-atipata-veramani-sikkhapada-dhamma is included. Excluding the remaining dhammas. Excluding which dhammas? Excluding the non-pana-atipata-veramani-sikkhapada-dhamma. How many khandhas, ayatanas, and dhatus include the non-pana-atipata-veramani-sikkhapada-dhamma?
。問何等法。問非不殺生戒法。除余法。除何等法。除不殺生戒法。乃至不飲酒不放逸處亦如是。色法幾陰界入攝。問何等法。問色法。除余法。除何等法。除非色法。非色法幾陰界入攝。問何等法。問非色法。除余法。除何等法。除色法。乃至過去未來現在法亦如是(單門竟)。◎
舍利弗阿毗曇論卷第二十一 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第二十二
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯攝相應分攝品第一之二
◎色苦諦系法幾陰界入攝。問何等法。問色苦諦系法。除余法。除何等法。除非色法。除色非苦諦系法。色非苦諦系法幾陰界入攝。問何等法。問色非苦諦系法。除余法。除何等法。除非色法。除色苦諦系法。色集諦系法幾陰界入攝。問何等法。問色集諦系法無也。色非集諦系法幾陰界入攝。問何等法。問色非集諦系法。除余法。除何等法。除非色法。除色集諦系法無也。色滅諦系法幾陰界入攝。問何等法。問色滅諦系法無也。色非滅諦系法幾陰界入攝。問何等法。問色非滅諦系法。除余法。除何等法。除非色法。除色滅諦系法無也。色道諦系法幾陰界入攝。問何等法。問色道諦系法。除余法。除何等法。除非色法。除色非道諦
【現代漢語翻譯】 現代漢語譯本： 問：哪些法？問：非不殺生戒法。除去其餘的法。除去哪些法？除去不殺生戒法。乃至不飲酒不放逸之處也是這樣。色法包含在幾個陰、界、入中？問：哪些法？問：色法。除去其餘的法。除去哪些法？除去非色法。非色法包含在幾個陰、界、入中？問：哪些法？問：非色法。除去其餘的法。除去哪些法？除去色法。乃至過去、未來、現在法也是這樣（單門竟）。
《舍利弗阿毗曇論》卷第二十一 大正藏第28冊 No. 1548 《舍利弗阿毗曇論》
《舍利弗阿毗曇論》卷第二十二
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯 攝相應分攝品第一之二
問：色苦諦系法包含在幾個陰、界、入中？問：哪些法？問：色苦諦系法。除去其餘的法。除去哪些法？除去非色法，除去色非苦諦系法。色非苦諦系法包含在幾個陰、界、入中？問：哪些法？問：色非苦諦系法。除去其餘的法。除去哪些法？除去非色法，除去色苦諦系法。色集諦系法包含在幾個陰、界、入中？問：哪些法？問：色集諦系法，沒有。色非集諦系法包含在幾個陰、界、入中？問：哪些法？問：色非集諦系法。除去其餘的法。除去哪些法？除去非色法，除去色集諦系法，沒有。色滅諦系法包含在幾個陰、界、入中？問：哪些法？問：色滅諦系法，沒有。色非滅諦系法包含在幾個陰、界、入中？問：哪些法？問：色非滅諦系法。除去其餘的法。除去哪些法？除去非色法，除去色滅諦系法，沒有。色道諦系法包含在幾個陰、界、入中？問：哪些法？問：色道諦系法。除去其餘的法。除去哪些法？除去非色法，除去色非道諦
【English Translation】 English version: Question: What kind of dharmas (laws/teachings)? Question: Dharmas of precepts against not killing. Excluding other dharmas. Excluding what kind of dharmas? Excluding the dharmas of precepts against not killing. Even in the case of not drinking alcohol and not being negligent, it is the same. How many skandhas (aggregates), dhatus (elements), and ayatanas (sense bases) include rupa-dharma (form dharma)? Question: What kind of dharmas? Question: Rupa-dharma. Excluding other dharmas. Excluding what kind of dharmas? Excluding non-rupa-dharma. How many skandhas, dhatus, and ayatanas include non-rupa-dharma? Question: What kind of dharmas? Question: Non-rupa-dharma. Excluding other dharmas. Excluding what kind of dharmas? Excluding rupa-dharma. Even the dharmas of the past, future, and present are the same (end of the single category).
Shariputra Abhidharma Shastra (舍利弗阿毗曇論) Volume 21 Taisho Tripitaka Volume 28 No. 1548 Shariputra Abhidharma Shastra
Shariputra Abhidharma Shastra Volume 22
Translated by Tripitaka Dharmayasas (曇摩耶舍) of Kashmir (罽賓) of the Yao Qin Dynasty (姚秦), together with Dharmagupta (曇摩崛多) and others. Chapter 1, Section 2 of the Section on Correspondences.
Question: How many skandhas, dhatus, and ayatanas include rupa (form) that is related to the truth of suffering (苦諦)? Question: What kind of dharmas? Question: Rupa related to the truth of suffering. Excluding other dharmas. Excluding what kind of dharmas? Excluding non-rupa-dharma, excluding rupa not related to the truth of suffering. How many skandhas, dhatus, and ayatanas include rupa not related to the truth of suffering? Question: What kind of dharmas? Question: Rupa not related to the truth of suffering. Excluding other dharmas. Excluding what kind of dharmas? Excluding non-rupa-dharma, excluding rupa related to the truth of suffering. How many skandhas, dhatus, and ayatanas include rupa related to the truth of the origin (集諦)? Question: What kind of dharmas? Question: Rupa related to the truth of the origin, none. How many skandhas, dhatus, and ayatanas include rupa not related to the truth of the origin? Question: What kind of dharmas? Question: Rupa not related to the truth of the origin. Excluding other dharmas. Excluding what kind of dharmas? Excluding non-rupa-dharma, excluding rupa related to the truth of the origin, none. How many skandhas, dhatus, and ayatanas include rupa related to the truth of cessation (滅諦)? Question: What kind of dharmas? Question: Rupa related to the truth of cessation, none. How many skandhas, dhatus, and ayatanas include rupa not related to the truth of cessation? Question: What kind of dharmas? Question: Rupa not related to the truth of cessation. Excluding other dharmas. Excluding what kind of dharmas? Excluding non-rupa-dharma, excluding rupa related to the truth of cessation, none. How many skandhas, dhatus, and ayatanas include rupa related to the truth of the path (道諦)? Question: What kind of dharmas? Question: Rupa related to the truth of the path. Excluding other dharmas. Excluding what kind of dharmas? Excluding non-rupa-dharma, excluding rupa not related to the truth of the path.
系法。色非道諦系法幾陰界入攝。問何等法。問色非道諦系法。除余法。除何等法。除非色法。除色道諦系法。色諸聖諦系法幾陰界入攝。問何等法。問色諸聖諦系法。除余法。除何等法。除非色法。除色非諸聖諦系法。色非諸聖諦系法幾陰界入攝。問何等法。問色非諸聖諦系法。除余法。除何等法。除非色法。除色諸聖諦系法。色根法幾陰界入攝。問何等法。問色根法。除余法。除何等法。除非色法。除色非根法。色非根法幾陰界入攝。問何等法。問色非根法。除余法。除何等法。除非色法。除色根法。色苦諦系根法幾陰界入攝。問何等法。問色苦諦系根法。除余法。除何等法。除非色法。除色非苦諦系法。除色苦諦系非根法。色非苦諦系根法幾陰界入攝。問何等法。問色非苦諦系根法。除余法。除何等法。除非色法。除色苦諦系法。除色非苦諦系非根法無也。色集諦系根法幾陰界入攝。問何等法。問色集諦系根法無也。色非集諦系根法幾陰界入攝。問何等法。問色非集諦系根法。除余法。除何等法。除非色法。除色集諦系法無也。除色非集諦系非根法。色滅諦系根法幾陰界入攝。問何等法。問色滅諦系根法無也。色非滅諦系根法幾陰界入攝。問何等法。問色非滅諦系根法。除余法。除何等法。除非色法。除色滅諦
【現代漢語翻譯】 現代漢語譯本 色法屬於道諦所繫縛，包含在幾個蘊、界、入之中？提問：哪些法？回答：色法屬於道諦所繫縛。排除其餘的法。排除哪些法？排除非色法。排除屬於道諦所繫縛的色法。色法屬於諸聖諦所繫縛，包含在幾個蘊、界、入之中？提問：哪些法？回答：色法屬於諸聖諦所繫縛。排除其餘的法。排除哪些法？排除非色法。排除不屬於諸聖諦所繫縛的色法。色法不屬於諸聖諦所繫縛，包含在幾個蘊、界、入之中？提問：哪些法？回答：色法不屬於諸聖諦所繫縛。排除其餘的法。排除哪些法？排除非色法。排除屬於諸聖諦所繫縛的色法。色法是根法，包含在幾個蘊、界、入之中？提問：哪些法？回答：色法是根法。排除其餘的法。排除哪些法？排除非色法。排除非根的色法。色法不是根法，包含在幾個蘊、界、入之中？提問：哪些法？回答：色法不是根法。排除其餘的法。排除哪些法？排除非色法。排除是根的色法。色法屬於苦諦所繫縛且是根法，包含在幾個蘊、界、入之中？提問：哪些法？回答：色法屬於苦諦所繫縛且是根法。排除其餘的法。排除哪些法？排除非色法。排除不屬於苦諦所繫縛的色法。排除屬於苦諦所繫縛但不是根的色法。色法不屬於苦諦所繫縛但是根法，包含在幾個蘊、界、入之中？提問：哪些法？回答：色法不屬於苦諦所繫縛但是根法。排除其餘的法。排除哪些法？排除非色法。排除屬於苦諦所繫縛的色法。排除不屬於苦諦所繫縛且不是根的色法，沒有。色法屬於集諦（Hetu-satya，cause of suffering）所繫縛且是根法，包含在幾個蘊、界、入之中？提問：哪些法？回答：色法屬於集諦所繫縛且是根法，沒有。色法不屬於集諦所繫縛但是根法，包含在幾個蘊、界、入之中？提問：哪些法？回答：色法不屬於集諦所繫縛但是根法。排除其餘的法。排除哪些法？排除非色法。排除屬於集諦所繫縛的色法，沒有。排除不屬於集諦所繫縛且不是根的色法。色法屬於滅諦（Nirodha-satya，cessation of suffering）所繫縛且是根法，包含在幾個蘊、界、入之中？提問：哪些法？回答：色法屬於滅諦所繫縛且是根法，沒有。色法不屬於滅諦所繫縛但是根法，包含在幾個蘊、界、入之中？提問：哪些法？回答：色法不屬於滅諦所繫縛但是根法。排除其餘的法。排除哪些法？排除非色法。排除屬於滅諦
【English Translation】 English version How many skandhas (khandha, aggregates), ayatanas (sphere of sense), and dhatus (elements) are included in the rupa (form) that is bound by the Path Truth (Magga-sacca)? Question: Which dharmas (phenomena)? Answer: Rupa that is bound by the Path Truth. Exclude the remaining dharmas. Exclude which dharmas? Exclude non-rupa dharmas. Exclude rupa dharmas that are bound by the Path Truth. How many skandhas, ayatanas, and dhatus are included in the rupa that is bound by all the Noble Truths (Ariya-sacca)? Question: Which dharmas? Answer: Rupa that is bound by all the Noble Truths. Exclude the remaining dharmas. Exclude which dharmas? Exclude non-rupa dharmas. Exclude rupa dharmas that are not bound by all the Noble Truths. How many skandhas, ayatanas, and dhatus are included in the rupa that is not bound by all the Noble Truths? Question: Which dharmas? Answer: Rupa that is not bound by all the Noble Truths. Exclude the remaining dharmas. Exclude which dharmas? Exclude non-rupa dharmas. Exclude rupa dharmas that are bound by all the Noble Truths. How many skandhas, ayatanas, and dhatus are included in the rupa that is a root (root faculty)? Question: Which dharmas? Answer: Rupa that is a root. Exclude the remaining dharmas. Exclude which dharmas? Exclude non-rupa dharmas. Exclude rupa that is not a root. How many skandhas, ayatanas, and dhatus are included in the rupa that is not a root? Question: Which dharmas? Answer: Rupa that is not a root. Exclude the remaining dharmas. Exclude which dharmas? Exclude non-rupa dharmas. Exclude rupa that is a root. How many skandhas, ayatanas, and dhatus are included in the rupa that is bound by the Truth of Suffering (Dukkha-sacca) and is a root? Question: Which dharmas? Answer: Rupa that is bound by the Truth of Suffering and is a root. Exclude the remaining dharmas. Exclude which dharmas? Exclude non-rupa dharmas. Exclude rupa that is not bound by the Truth of Suffering. Exclude rupa that is bound by the Truth of Suffering but is not a root. How many skandhas, ayatanas, and dhatus are included in the rupa that is not bound by the Truth of Suffering but is a root? Question: Which dharmas? Answer: Rupa that is not bound by the Truth of Suffering but is a root. Exclude the remaining dharmas. Exclude which dharmas? Exclude non-rupa dharmas. Exclude rupa that is bound by the Truth of Suffering. Exclude rupa that is not bound by the Truth of Suffering and is not a root, none. How many skandhas, ayatanas, and dhatus are included in the rupa that is bound by the Truth of Origin (Samudaya-sacca, cause of suffering) and is a root? Question: Which dharmas? Answer: Rupa that is bound by the Truth of Origin and is a root, none. How many skandhas, ayatanas, and dhatus are included in the rupa that is not bound by the Truth of Origin but is a root? Question: Which dharmas? Answer: Rupa that is not bound by the Truth of Origin but is a root. Exclude the remaining dharmas. Exclude which dharmas? Exclude non-rupa dharmas. Exclude rupa that is bound by the Truth of Origin, none. Exclude rupa that is not bound by the Truth of Origin and is not a root. How many skandhas, ayatanas, and dhatus are included in the rupa that is bound by the Truth of Cessation (Nirodha-sacca, cessation of suffering) and is a root? Question: Which dharmas? Answer: Rupa that is bound by the Truth of Cessation and is a root, none. How many skandhas, ayatanas, and dhatus are included in the rupa that is not bound by the Truth of Cessation but is a root? Question: Which dharmas? Answer: Rupa that is not bound by the Truth of Cessation but is a root. Exclude the remaining dharmas. Exclude which dharmas? Exclude non-rupa dharmas. Exclude rupa that is bound by the Truth of Cessation
系法無也。除色非滅諦系非根法。色道諦系根法幾陰界入攝。問何等法。問色道諦系根法。除余法。除何等法。除非色法。除色法非道諦系法。除色道諦系非根法無也。色非道諦系根法幾陰界入攝。問何等法。問色非道諦系根法。除余法。除何等法。除非色法。除色非道諦系非根法。色諸聖諦系根法。幾陰界入攝。問何等法。問色諸聖諦系根法。除余法。除何等法。除非色法。除色非諸聖諦系法。除色非諸聖諦系非根法。色非諸聖諦系根法幾陰界入攝。問何等法。問色非諸聖諦系根法。除余法。除何等法。除非色法。除色諸聖諦系法。除色非諸聖諦系非根法無也。色苦諦系非根法幾陰界入攝。問何等法。問色苦諦系非根法。除余法。除何等法。除非色法。除色非苦諦系法。除色苦諦系根法。色非苦諦系非根法幾陰界入攝。問何等法。問色非苦諦系非根法無也。色集諦系非根法幾陰界入攝。問何等法。問色集諦系非根法無也。色非集諦系非根法幾陰界入攝。問何等法。問色非集諦系非根法。除余法。除何等法。除非色法。除色集諦系法無也。除色非集諦系根法。色滅諦系非根法幾陰界入攝。問何等法。問色滅諦系非根法無也。色非滅諦系非根法幾陰界入攝。問何等法。問色非滅諦系非根法。除余法。除何等法。除非色法
【現代漢語翻譯】 現代漢語譯本 法蘊論中關於色蘊的分析： 色蘊是否被法蘊所繫縛？不是。除了色蘊，是否還有其他不屬於滅諦所繫縛，但屬於根法的法？沒有。色蘊被道諦所繫縛，且屬於根法的法，包含在幾個陰、界、入中？ 問：什麼是這樣的法？ 答：色蘊被道諦所繫縛，且屬於根法的法。 問：除了什麼法？ 答：除了非色蘊的法。 除了色蘊，是否還有其他不被道諦所繫縛的法？除了色蘊，是否還有其他被道諦所繫縛但不屬於根法的法？沒有。 色蘊不被道諦所繫縛，但屬於根法的法，包含在幾個陰、界、入中？ 問：什麼是這樣的法？ 答：色蘊不被道諦所繫縛，但屬於根法的法。 問：除了什麼法？ 答：除了非色蘊的法。 除了色蘊，是否還有其他不被道諦所繫縛且不屬於根法的法？色蘊被諸聖諦所繫縛，且屬於根法的法，包含在幾個陰、界、入中？ 問：什麼是這樣的法？ 答：色蘊被諸聖諦所繫縛，且屬於根法的法。 問：除了什麼法？ 答：除了非色蘊的法。 除了色蘊，是否還有其他不被諸聖諦所繫縛的法？除了色蘊，是否還有其他不被諸聖諦所繫縛且不屬於根法的法？ 色蘊不被諸聖諦所繫縛，但屬於根法的法，包含在幾個陰、界、入中？ 問：什麼是這樣的法？ 答：色蘊不被諸聖諦所繫縛，但屬於根法的法。 問：除了什麼法？ 答：除了非色蘊的法。 除了色蘊，是否還有其他被諸聖諦所繫縛的法？除了色蘊，是否還有其他不被諸聖諦所繫縛且不屬於根法的法？沒有。 色蘊被苦諦所繫縛，但不屬於根法的法，包含在幾個陰、界、入中？ 問：什麼是這樣的法？ 答：色蘊被苦諦所繫縛，但不屬於根法的法。 問：除了什麼法？ 答：除了非色蘊的法。 除了色蘊，是否還有其他不被苦諦所繫縛的法？除了色蘊，是否還有其他被苦諦所繫縛且屬於根法的法？ 色蘊不被苦諦所繫縛，且不屬於根法的法，包含在幾個陰、界、入中？ 問：什麼是這樣的法？ 答：色蘊不被苦諦所繫縛，且不屬於根法的法？沒有。 色蘊被集諦所繫縛，但不屬於根法的法，包含在幾個陰、界、入中？ 問：什麼是這樣的法？ 答：色蘊被集諦所繫縛，但不屬於根法的法？沒有。 色蘊不被集諦所繫縛，且不屬於根法的法，包含在幾個陰、界、入中？ 問：什麼是這樣的法？ 答：色蘊不被集諦所繫縛，且不屬於根法的法。 問：除了什麼法？ 答：除了非色蘊的法。 除了色蘊，是否還有其他被集諦所繫縛的法？沒有。除了色蘊，是否還有其他不被集諦所繫縛且屬於根法的法？ 色蘊被滅諦所繫縛，但不屬於根法的法，包含在幾個陰、界、入中？ 問：什麼是這樣的法？ 答：色蘊被滅諦所繫縛，但不屬於根法的法？沒有。 色蘊不被滅諦所繫縛，且不屬於根法的法，包含在幾個陰、界、入中？ 問：什麼是這樣的法？ 答：色蘊不被滅諦所繫縛，且不屬於根法的法。 問：除了什麼法？ 答：除了非色蘊的法。
【English Translation】 English version Analysis of Rupa Skandha (Form Aggregate) in the Dharma Skandha: Is the Rupa Skandha (色蘊) bound by Dharma Skandha (法蘊)? No. Besides Rupa Skandha, are there any other dharmas that are not bound by Nirodha Satya (滅諦), but belong to the root dharmas (根法)? No. The Rupa Skandha is bound by the Marga Satya (道諦), and belongs to the root dharmas, included in how many Skandhas (陰), Dhatus (界), and Ayatanas (入)? Question: What are such dharmas? Answer: The Rupa Skandha is bound by the Marga Satya, and belongs to the root dharmas. Question: Except for what dharmas? Answer: Except for dharmas that are not Rupa Skandha. Besides Rupa Skandha, are there any other dharmas that are not bound by the Marga Satya? Besides Rupa Skandha, are there any other dharmas that are bound by the Marga Satya but do not belong to the root dharmas? No. The Rupa Skandha is not bound by the Marga Satya, but belongs to the root dharmas, included in how many Skandhas, Dhatus, and Ayatanas? Question: What are such dharmas? Answer: The Rupa Skandha is not bound by the Marga Satya, but belongs to the root dharmas. Question: Except for what dharmas? Answer: Except for dharmas that are not Rupa Skandha. Besides Rupa Skandha, are there any other dharmas that are not bound by the Marga Satya and do not belong to the root dharmas? The Rupa Skandha is bound by the Noble Truths (諸聖諦), and belongs to the root dharmas, included in how many Skandhas, Dhatus, and Ayatanas? Question: What are such dharmas? Answer: The Rupa Skandha is bound by the Noble Truths, and belongs to the root dharmas. Question: Except for what dharmas? Answer: Except for dharmas that are not Rupa Skandha. Besides Rupa Skandha, are there any other dharmas that are not bound by the Noble Truths? Besides Rupa Skandha, are there any other dharmas that are not bound by the Noble Truths and do not belong to the root dharmas? The Rupa Skandha is not bound by the Noble Truths, but belongs to the root dharmas, included in how many Skandhas, Dhatus, and Ayatanas? Question: What are such dharmas? Answer: The Rupa Skandha is not bound by the Noble Truths, but belongs to the root dharmas. Question: Except for what dharmas? Answer: Except for dharmas that are not Rupa Skandha. Besides Rupa Skandha, are there any other dharmas that are bound by the Noble Truths? Besides Rupa Skandha, are there any other dharmas that are not bound by the Noble Truths and do not belong to the root dharmas? No. The Rupa Skandha is bound by the Dukkha Satya (苦諦), but does not belong to the root dharmas, included in how many Skandhas, Dhatus, and Ayatanas? Question: What are such dharmas? Answer: The Rupa Skandha is bound by the Dukkha Satya, but does not belong to the root dharmas. Question: Except for what dharmas? Answer: Except for dharmas that are not Rupa Skandha. Besides Rupa Skandha, are there any other dharmas that are not bound by the Dukkha Satya? Besides Rupa Skandha, are there any other dharmas that are bound by the Dukkha Satya and belong to the root dharmas? The Rupa Skandha is not bound by the Dukkha Satya, and does not belong to the root dharmas, included in how many Skandhas, Dhatus, and Ayatanas? Question: What are such dharmas? Answer: The Rupa Skandha is not bound by the Dukkha Satya, and does not belong to the root dharmas? No. The Rupa Skandha is bound by the Samudaya Satya (集諦), but does not belong to the root dharmas, included in how many Skandhas, Dhatus, and Ayatanas? Question: What are such dharmas? Answer: The Rupa Skandha is bound by the Samudaya Satya, but does not belong to the root dharmas? No. The Rupa Skandha is not bound by the Samudaya Satya, and does not belong to the root dharmas, included in how many Skandhas, Dhatus, and Ayatanas? Question: What are such dharmas? Answer: The Rupa Skandha is not bound by the Samudaya Satya, and does not belong to the root dharmas. Question: Except for what dharmas? Answer: Except for dharmas that are not Rupa Skandha. Besides Rupa Skandha, are there any other dharmas that are bound by the Samudaya Satya? No. Besides Rupa Skandha, are there any other dharmas that are not bound by the Samudaya Satya and belong to the root dharmas? The Rupa Skandha is bound by the Nirodha Satya, but does not belong to the root dharmas, included in how many Skandhas, Dhatus, and Ayatanas? Question: What are such dharmas? Answer: The Rupa Skandha is bound by the Nirodha Satya, but does not belong to the root dharmas? No. The Rupa Skandha is not bound by the Nirodha Satya, and does not belong to the root dharmas, included in how many Skandhas, Dhatus, and Ayatanas? Question: What are such dharmas? Answer: The Rupa Skandha is not bound by the Nirodha Satya, and does not belong to the root dharmas. Question: Except for what dharmas? Answer: Except for dharmas that are not Rupa Skandha.
。除色滅諦系法無也。除色非滅諦系根法。色道諦系非根法幾陰界入攝。問何等法。問色道諦系非根法無也。色非道諦系非根法幾陰界入攝。問何等法。問色非道諦系非根法。除余法。除何等法。除非色法。除色道諦系法。除色非道諦系根法。色諸聖諦系非根法幾陰界入攝。問何等法。問色諸聖諦系非根法。除余法。除何等法。除非色法。除色非諸聖諦系法。除色諸聖諦系根法。色非諸聖諦系非根法幾陰界入攝。問何等法。問色非諸聖諦系非根法無也。非色法。如色法說。乃至過去未來現在法亦如是(二重竟)。
善色苦諦系法幾陰界入攝。問何等法。問善色苦諦系法。除余法。除何等法。除無善法。除善非色法。除善色非苦諦系法。善色非苦諦系法幾陰界入攝。問何等法。問善色非苦諦系法。除余法。除何等法。除無善法。除善非色法。除善色苦諦系法。善色集諦系法幾陰界入攝。問何等法。問善色集諦系法無也。善色非集諦系法幾陰界入攝。問何等法。問善色非集諦系法。除余法。除何等法。除無善法。除善非色法。除善色集諦系法。問善色滅諦系法幾陰界入攝。問何等法。問善色滅諦系法無也。善色非滅諦系法幾陰界入攝。問何等法。問善色非滅諦系法。除余法。除何等法。除無善法。除善非色法。除善
【現代漢語翻譯】 現代漢語譯本： 除色滅諦系法沒有。除色非滅諦系根法。色道諦系非根法幾陰界入攝？問：何等法？問：色道諦系非根法沒有。色非道諦系非根法幾陰界入攝？問：何等法？問：色非道諦系非根法。除余法。除何等法？除非色法。除色道諦系法。除色非道諦系根法。色諸聖諦系非根法幾陰界入攝？問：何等法？問：色諸聖諦系非根法。除余法。除何等法？除非色法。除色非諸聖諦系法。除色諸聖諦系根法。色非諸聖諦系非根法幾陰界入攝？問：何等法？問：色非諸聖諦系非根法沒有。非色法。如色法說。乃至過去未來現在法亦如是（二重竟）。
善色苦諦系法幾陰界入攝？問：何等法？問：善色苦諦系法。除余法。除何等法？除無善法。除善非色法。除善色非苦諦系法。善色非苦諦系法幾陰界入攝？問：何等法？問：善色非苦諦系法。除余法。除何等法？除無善法。除善非色法。除善色苦諦系法。善色集諦系法幾陰界入攝？問：何等法？問：善色集諦系法沒有。善色非集諦系法幾陰界入攝？問：何等法？問：善色非集諦系法。除余法。除何等法？除無善法。除善非色法。除善色集諦系法。問：善色滅諦系法幾陰界入攝？問：何等法？問：善色滅諦系法沒有。善色非滅諦系法幾陰界入攝？問：何等法？問：善色非滅諦系法。除余法。除何等法？除無善法。除善非色法。除善
【English Translation】 English version: 'There are no phenomena associated with the cessation truth (Nirodha Satya) that exclude form (rupa)'. 'There are root phenomena not associated with the cessation truth that exclude form'. 'How many skandhas (aggregates), ayatanas (sense bases), and dhatus (elements) are included in form associated with the path truth (Magga Satya) that are not root phenomena?' Question: 'What kind of phenomena?' Question: 'There are no form associated with the path truth that are not root phenomena'. 'How many skandhas, ayatanas, and dhatus are included in form not associated with the path truth that are not root phenomena?' Question: 'What kind of phenomena?' Question: 'Form not associated with the path truth that are not root phenomena'. Exclude the remaining phenomena. Exclude what kind of phenomena? Exclude phenomena that are not form. Exclude form associated with the path truth. Exclude root phenomena not associated with the path truth. 'How many skandhas, ayatanas, and dhatus are included in form associated with all noble truths (Arya Satya) that are not root phenomena?' Question: 'What kind of phenomena?' Question: 'Form associated with all noble truths that are not root phenomena'. Exclude the remaining phenomena. Exclude what kind of phenomena? Exclude phenomena that are not form. Exclude form not associated with all noble truths. Exclude root phenomena associated with all noble truths. 'How many skandhas, ayatanas, and dhatus are included in form not associated with all noble truths that are not root phenomena?' Question: 'What kind of phenomena?' Question: 'There are no form not associated with all noble truths that are not root phenomena'. Phenomena that are not form. As with form phenomena, so it is said. And so it is with past, future, and present phenomena as well (end of the second repetition).
'How many skandhas, ayatanas, and dhatus are included in wholesome (kusala) form associated with the truth of suffering (Dukkha Satya)?' Question: 'What kind of phenomena?' Question: 'Wholesome form associated with the truth of suffering'. Exclude the remaining phenomena. Exclude what kind of phenomena? Exclude unwholesome (akusala) phenomena. Exclude wholesome phenomena that are not form. Exclude wholesome form not associated with the truth of suffering. 'How many skandhas, ayatanas, and dhatus are included in wholesome form not associated with the truth of suffering?' Question: 'What kind of phenomena?' Question: 'Wholesome form not associated with the truth of suffering'. Exclude the remaining phenomena. Exclude what kind of phenomena? Exclude unwholesome phenomena. Exclude wholesome phenomena that are not form. Exclude wholesome form associated with the truth of suffering. 'How many skandhas, ayatanas, and dhatus are included in wholesome form associated with the truth of origin (Samudaya Satya)?' Question: 'What kind of phenomena?' Question: 'There are no wholesome form associated with the truth of origin'. 'How many skandhas, ayatanas, and dhatus are included in wholesome form not associated with the truth of origin?' Question: 'What kind of phenomena?' Question: 'Wholesome form not associated with the truth of origin'. Exclude the remaining phenomena. Exclude what kind of phenomena? Exclude unwholesome phenomena. Exclude wholesome phenomena that are not form. Exclude wholesome form associated with the truth of origin. Question: 'How many skandhas, ayatanas, and dhatus are included in wholesome form associated with the truth of cessation?' Question: 'What kind of phenomena?' Question: 'There are no wholesome form associated with the truth of cessation'. 'How many skandhas, ayatanas, and dhatus are included in wholesome form not associated with the truth of cessation?' Question: 'What kind of phenomena?' Question: 'Wholesome form not associated with the truth of cessation'. Exclude the remaining phenomena. Exclude what kind of phenomena? Exclude unwholesome phenomena. Exclude wholesome phenomena that are not form. Exclude wholesome
色滅諦系法無也。善色道諦系法幾陰界入攝。問何等法。問善色道諦系法。除余法。除何等法。除無善法。除善非色法。除善色非道諦系法。善色非道諦系法幾陰界入攝。問何等法。問善色非道諦系法。除余法。除何等法。除無善法。除善非色法。除善色道諦系法。善色諸聖諦系法幾陰界入攝。問何等法。問善色諸聖諦系法。除余法。除何等法。除無善法。除善非色法。除善色非諸聖諦系法。善色非諸聖諦系法幾陰界入攝。問何等法。問善色非諸聖諦系法。除余法。除何等法。除無善法。除善非色法。除善色諸聖諦系法。善色根法幾陰界入攝。問何等法。問善色根法。除余法。除何等法。除無善法。除善非色法。除善色非根法。善色非根法幾陰界入攝。問何等法。問善色非根法。除余法。除何等法。除無善法。除善非色法。除善色根法。善色苦諦系根法幾陰界入攝。問何等法。問善色苦諦系根法。除余法。除何等法。除無善法。除善非色法。除善色苦諦系法。除善色非苦諦系非根法無也。善色集諦系根法。無也。善色非苦諦系根法幾陰界入攝。問何等法。問善色非苦諦系根法。除余法。除何等法。除無善法。除善非色法。除善色苦諦系法。除善色非苦諦系非根法無也。善色集諦系根法。幾陰界入攝。問何等法。問善色
{ "translations": [ "現代漢語譯本", "色滅諦系法無。善色道諦系法幾陰界入攝？問何等法？問善色道諦系法。除余法。除何等法？除無善法。除善非色法。除善色非道諦系法。善色非道諦系法幾陰界入攝？問何等法？問善色非道諦系法。除余法。除何等法？除無善法。除善非色法。除善色道諦系法。善色諸聖諦系法幾陰界入攝？問何等法？問善色諸聖諦系法。除余法。除何等法？除無善法。除善非色法。除善色非諸聖諦系法。善色非諸聖諦系法幾陰界入攝？問何等法？問善色非諸聖諦系法。除余法。除何等法？除無善法。除善非色法。除善色諸聖諦系法。善色根法幾陰界入攝？問何等法？問善色根法。除余法。除何等法？除無善法。除善非色法。除善色非根法。善色非根法幾陰界入攝？問何等法？問善色非根法。除余法。除何等法？除無善法。除善非色法。除善色根法。善色苦諦（Dukkha Satya）系根法幾陰界入攝？問何等法？問善色苦諦（Dukkha Satya）系根法。除余法。除何等法？除無善法。除善非色法。除善色苦諦（Dukkha Satya）系法。除善色非苦諦（Dukkha Satya）系非根法無。善色集諦（Samudaya Satya）系根法無。善色非苦諦（Dukkha Satya）系根法幾陰界入攝？問何等法？問善色非苦諦（Dukkha Satya）系根法。除余法。除何等法？除無善法。除善非色法。除善色苦諦（Dukkha Satya）系法。除善色非苦諦（Dukkha Satya）系非根法無。善色集諦（Samudaya Satya）系根法幾陰界入攝？問何等法？問善色", "English version", 'The dharma associated with the cessation of suffering (Nirodha Satya) that is form (rupa) does not exist. How many aggregates (skandha), realms (ayatana), and entrances (dhatu) encompass the wholesome form associated with the path to the cessation of suffering (Magga Satya)? What kind of dharma is being asked about? The wholesome form associated with the path to the cessation of suffering (Magga Satya). Exclude the remaining dharmas. What dharmas are excluded? Exclude unwholesome dharmas. Exclude wholesome dharmas that are not form. Exclude wholesome form that is not associated with the path to the cessation of suffering (Magga Satya). How many aggregates (skandha), realms (ayatana), and entrances (dhatu) encompass the wholesome form that is not associated with the path to the cessation of suffering (Magga Satya)? What kind of dharma is being asked about? The wholesome form that is not associated with the path to the cessation of suffering (Magga Satya). Exclude the remaining dharmas. What dharmas are excluded? Exclude unwholesome dharmas. Exclude wholesome dharmas that are not form. Exclude wholesome form that is associated with the path to the cessation of suffering (Magga Satya). How many aggregates (skandha), realms (ayatana), and entrances (dhatu) encompass the wholesome form associated with all the noble truths (Ariya Sacca)? What kind of dharma is being asked about? The wholesome form associated with all the noble truths (Ariya Sacca). Exclude the remaining dharmas. What dharmas are excluded? Exclude unwholesome dharmas. Exclude wholesome dharmas that are not form. Exclude wholesome form that is not associated with all the noble truths (Ariya Sacca). How many aggregates (skandha), realms (ayatana), and entrances (dhatu) encompass the wholesome form that is not associated with all the noble truths (Ariya Sacca)? What kind of dharma is being asked about? The wholesome form that is not associated with all the noble truths (Ariya Sacca). Exclude the remaining dharmas. What dharmas are excluded? Exclude unwholesome dharmas. Exclude wholesome dharmas that are not form. Exclude wholesome form that is associated with all the noble truths (Ariya Sacca). How many aggregates (skandha), realms (ayatana), and entrances (dhatu) encompass the wholesome form that is a root (hetu)? What kind of dharma is being asked about? The wholesome form that is a root (hetu). Exclude the remaining dharmas. What dharmas are excluded? Exclude unwholesome dharmas. Exclude wholesome dharmas that are not form. Exclude wholesome form that is not a root (hetu). How many aggregates (skandha), realms (ayatana), and entrances (dhatu) encompass the wholesome form that is not a root (hetu)? What kind of dharma is being asked about? The wholesome form that is not a root (hetu). Exclude the remaining dharmas. What dharmas are excluded? Exclude unwholesome dharmas. Exclude wholesome dharmas that are not form. Exclude wholesome form that is a root (hetu). How many aggregates (skandha), realms (ayatana), and entrances (dhatu) encompass the wholesome form that is a root (hetu) associated with the truth of suffering (Dukkha Satya)? What kind of dharma is being asked about? The wholesome form that is a root (hetu) associated with the truth of suffering (Dukkha Satya). Exclude the remaining dharmas. What dharmas are excluded? Exclude unwholesome dharmas. Exclude wholesome dharmas that are not form. Exclude wholesome form that is associated with the truth of suffering (Dukkha Satya). The wholesome form that is neither associated with the truth of suffering (Dukkha Satya) nor is a root (hetu) does not exist. The wholesome form that is a root (hetu) associated with the truth of the origin of suffering (Samudaya Satya) does not exist. How many aggregates (skandha), realms (ayatana), and entrances (dhatu) encompass the wholesome form that is a root (hetu) not associated with the truth of suffering (Dukkha Satya)? What kind of dharma is being asked about? The wholesome form that is a root (hetu) not associated with the truth of suffering (Dukkha Satya). Exclude the remaining dharmas. What dharmas are excluded? Exclude unwholesome dharmas. Exclude wholesome dharmas that are not form. Exclude wholesome form that is associated with the truth of suffering (Dukkha Satya). The wholesome form that is neither associated with the truth of suffering (Dukkha Satya) nor is a root (hetu) does not exist. How many aggregates (skandha), realms (ayatana), and entrances (dhatu) encompass the wholesome form that is a root (hetu) associated with the truth of the origin of suffering (Samudaya Satya)? What kind of dharma is being asked about? The wholesome form' ] }
集諦系根法無也。善色非集諦系根法。幾陰界入攝。問何等法。問善色非集諦系根法。除余法。除何等法。除無善法。除善非色法。除善色集諦系法無也。除善色非集諦系非根法。善色滅諦系根法幾陰界入攝。問何等法。問善色滅諦系根法無也。善色非滅諦系根法幾陰界入攝。問何等法。問善色非滅諦系根法。除余法。除何等法。除無善法。除善非色法。除善色滅諦系法無也。除善色非滅諦系根法。善色道諦系根法幾陰界入攝。問何等法。問善色道諦系根法。除余法。除何等法。除無善法。除善非色法。除善色非道諦系法。除善色道諦系非根法無也。善色非道諦系根法幾陰界入攝。問何等法。問善色非道諦系根法。除余法。除何等法。除無善法。除善非色法。除善色道諦系法。除善色非道諦系非根法。善色諸聖諦系根法幾陰界入攝。問何等法。問善色諸聖諦系根法。除余法。除何等法。除無善法。除善非色法。除善色非諸聖諦系法。除善色諸聖諦系非根法。善色非諸聖諦系根法幾陰界入攝。問何等法。問善色非諸聖諦系根法。除余法。除何等法。除無善法。除善非色法。除善色諸聖諦系法。除善色非諸聖諦系非根法無也。善色苦諦系非根法幾陰界入攝。問何等法。問善色苦諦系非根法。除余法。除何等法。除無善法。
【現代漢語翻譯】 現代漢語譯本 集諦所繫的有根之法是沒有的。善良的色法（Rūpa，物質）不是集諦所繫的有根之法，包含在幾個陰（Skandha，蘊）、界（Āyatana，處）、入（Dhātu，界）之中？問：什麼是這樣的法？問：善良的色法不是集諦所繫的有根之法，除了其餘的法，要去除哪些法？去除不善良的法，去除善良的非色法，去除善良的色法是集諦所繫的法（是沒有的），去除善良的色法不是集諦所繫且不是有根之法。 善良的色法是滅諦所繫的有根之法，包含在幾個陰、界、入之中？問：什麼是這樣的法？問：善良的色法是滅諦所繫的有根之法是沒有的。善良的色法不是滅諦所繫的有根之法，包含在幾個陰、界、入之中？問：什麼是這樣的法？問：善良的色法不是滅諦所繫的有根之法，除了其餘的法，要去除哪些法？去除不善良的法，去除善良的非色法，去除善良的色法是滅諦所繫的法（是沒有的），去除善良的色法不是滅諦所繫且不是有根之法。 善良的色法是道諦所繫的有根之法，包含在幾個陰、界、入之中？問：什麼是這樣的法？問：善良的色法是道諦所繫的有根之法，除了其餘的法，要去除哪些法？去除不善良的法，去除善良的非色法，去除善良的色法不是道諦所繫的法，去除善良的色法是道諦所繫且不是有根之法（是沒有的）。善良的色法不是道諦所繫的有根之法，包含在幾個陰、界、入之中？問：什麼是這樣的法？問：善良的色法不是道諦所繫的有根之法，除了其餘的法，要去除哪些法？去除不善良的法，去除善良的非色法，去除善良的色法是道諦所繫的法，去除善良的色法不是道諦所繫且不是有根之法。 善良的色法是諸聖諦所繫的有根之法，包含在幾個陰、界、入之中？問：什麼是這樣的法？問：善良的色法是諸聖諦所繫的有根之法，除了其餘的法，要去除哪些法？去除不善良的法，去除善良的非色法，去除善良的色法不是諸聖諦所繫的法，去除善良的色法是諸聖諦所繫且不是有根之法。善良的色法不是諸聖諦所繫的有根之法，包含在幾個陰、界、入之中？問：什麼是這樣的法？問：善良的色法不是諸聖諦所繫的有根之法，除了其餘的法，要去除哪些法？去除不善良的法，去除善良的非色法，去除善良的色法是諸聖諦所繫的法，去除善良的色法不是諸聖諦所繫且不是有根之法（是沒有的）。善良的色法是苦諦所繫的非有根之法，包含在幾個陰、界、入之中？問：什麼是這樣的法？問：善良的色法是苦諦所繫的非有根之法，除了其餘的法，要去除哪些法？去除不善良的法。
【English Translation】 English version There is no rooted dharma associated with Samudaya Satya (集諦, Truth of the Origin of Suffering). In how many Skandhas (陰, aggregates), Āyatanas (界, sense bases), and Dhātus (入, elements) is wholesome Rūpa (色法, form) which is not a rooted dharma associated with Samudaya Satya included? Question: What is such a dharma? Question: Wholesome Rūpa which is not a rooted dharma associated with Samudaya Satya, excluding the remaining dharmas, what dharmas are excluded? Excluding unwholesome dharmas, excluding wholesome non-Rūpa dharmas, excluding wholesome Rūpa dharmas associated with Samudaya Satya (which do not exist), excluding wholesome Rūpa dharmas that are not rooted and not associated with Samudaya Satya. In how many Skandhas, Āyatanas, and Dhātus is wholesome Rūpa which is a rooted dharma associated with Nirodha Satya (滅諦, Truth of the Cessation of Suffering) included? Question: What is such a dharma? Question: There is no wholesome Rūpa which is a rooted dharma associated with Nirodha Satya. In how many Skandhas, Āyatanas, and Dhātus is wholesome Rūpa which is not a rooted dharma associated with Nirodha Satya included? Question: What is such a dharma? Question: Wholesome Rūpa which is not a rooted dharma associated with Nirodha Satya, excluding the remaining dharmas, what dharmas are excluded? Excluding unwholesome dharmas, excluding wholesome non-Rūpa dharmas, excluding wholesome Rūpa dharmas associated with Nirodha Satya (which do not exist), excluding wholesome Rūpa dharmas that are not rooted and not associated with Nirodha Satya. In how many Skandhas, Āyatanas, and Dhātus is wholesome Rūpa which is a rooted dharma associated with Mārga Satya (道諦, Truth of the Path to the Cessation of Suffering) included? Question: What is such a dharma? Question: Wholesome Rūpa which is a rooted dharma associated with Mārga Satya, excluding the remaining dharmas, what dharmas are excluded? Excluding unwholesome dharmas, excluding wholesome non-Rūpa dharmas, excluding wholesome Rūpa dharmas not associated with Mārga Satya, excluding wholesome Rūpa dharmas that are rooted and associated with Mārga Satya (which do not exist). In how many Skandhas, Āyatanas, and Dhātus is wholesome Rūpa which is not a rooted dharma associated with Mārga Satya included? Question: What is such a dharma? Question: Wholesome Rūpa which is not a rooted dharma associated with Mārga Satya, excluding the remaining dharmas, what dharmas are excluded? Excluding unwholesome dharmas, excluding wholesome non-Rūpa dharmas, excluding wholesome Rūpa dharmas associated with Mārga Satya, excluding wholesome Rūpa dharmas that are not rooted and not associated with Mārga Satya. In how many Skandhas, Āyatanas, and Dhātus is wholesome Rūpa which is a rooted dharma associated with all the Satyas (諸聖諦, Noble Truths) included? Question: What is such a dharma? Question: Wholesome Rūpa which is a rooted dharma associated with all the Satyas, excluding the remaining dharmas, what dharmas are excluded? Excluding unwholesome dharmas, excluding wholesome non-Rūpa dharmas, excluding wholesome Rūpa dharmas not associated with all the Satyas, excluding wholesome Rūpa dharmas that are rooted and associated with all the Satyas. In how many Skandhas, Āyatanas, and Dhātus is wholesome Rūpa which is not a rooted dharma associated with all the Satyas included? Question: What is such a dharma? Question: Wholesome Rūpa which is not a rooted dharma associated with all the Satyas, excluding the remaining dharmas, what dharmas are excluded? Excluding unwholesome dharmas, excluding wholesome non-Rūpa dharmas, excluding wholesome Rūpa dharmas associated with all the Satyas, excluding wholesome Rūpa dharmas that are not rooted and not associated with all the Satyas (which do not exist). In how many Skandhas, Āyatanas, and Dhātus is wholesome Rūpa which is not a rooted dharma associated with Dukkha Satya (苦諦, Truth of Suffering) included? Question: What is such a dharma? Question: Wholesome Rūpa which is not a rooted dharma associated with Dukkha Satya, excluding the remaining dharmas, what dharmas are excluded? Excluding unwholesome dharmas.
除善非色法。除善色非苦諦系法。除善色苦諦系根法無也。善色非苦諦系非根法幾陰界入攝。問何等法。問善色非苦諦系非根法無也。善色集諦系非根法幾陰界入攝。問何等法。問善色集諦系非根法無也。善色非集諦系非根法幾陰界入攝。問何等法。問善色非集諦系非根法。除余法。除何等法。除無善法。除善非色法。除善色集諦系法無也。除善色非集諦系根法。善色滅諦系非根法幾陰界入攝。問何等法。問善色滅諦系非根法無也。善色非滅諦系非根法幾陰界入攝。問何等法。問善色非滅諦系非根法。除余法。除何等法。除無善法。除善非色法。除善色滅諦系法無也。除善色非滅諦系根法。善色道諦系非根法。幾陰界入攝。問善色道諦系非根法無也。善色非道諦系非根法幾陰界入攝。問何等法。問善色非道諦系非根法。除余法。除何等法。除無善法。除善非色法。除善色道諦系法。除善色非道諦系根法。善色諸聖諦系非根法幾陰界入攝。問何等法。問善色諸聖諦系非根法。除余法。除何等法。除無善法。除善非色法。除善色非諸聖諦系根法。除善色諸聖諦系根法。善色非諸聖諦系非根法幾陰界入攝。問何等法。問善色非諸聖諦系非根法無也。善非色亦如是。乃至過去未來現在法亦如是(三重竟)。
善學色苦諦
{ "translations": [ "現代漢語譯本", "除善法之外，不是色法。除了善法之外，色法不是苦諦所繫之法。除了善法之外，屬於苦諦所繫的根法，沒有。善的色法不是苦諦所繫，也不是根法，包含在幾個陰、界、入之中？問：哪些法？問：善的色法不是苦諦所繫，也不是根法，沒有。善的色法是集諦所繫，但不是根法，包含在幾個陰、界、入之中？問：哪些法？問：善的色法是集諦所繫，但不是根法，沒有。善的色法不是集諦所繫，也不是根法，包含在幾個陰、界、入之中？問：哪些法？問：善的色法不是集諦所繫，也不是根法。除了剩餘的法。除了哪些法？除了不善法。除了善法之外，不是色法。除了善法之外，色法是集諦所繫之法，沒有。除了善法之外，色法不是集諦所繫之根法。善的色法是滅諦所繫，但不是根法，包含在幾個陰、界、入之中？問：哪些法？問：善的色法是滅諦所繫，但不是根法，沒有。善的色法不是滅諦所繫，也不是根法，包含在幾個陰、界、入之中？問：哪些法？問：善的色法不是滅諦所繫，也不是根法。除了剩餘的法。除了哪些法？除了不善法。除了善法之外，不是色法。除了善法之外，色法是滅諦所繫之法，沒有。除了善法之外，色法不是滅諦所繫之根法。善的色法是道諦所繫，但不是根法，包含在幾個陰、界、入之中？問：善的色法是道諦所繫，但不是根法，沒有。善的色法不是道諦所繫，也不是根法，包含在幾個陰、界、入之中？問：哪些法？問：善的色法不是道諦所繫，也不是根法。除了剩餘的法。除了哪些法？除了不善法。除了善法之外，不是色法。除了善法之外，色法是道諦所繫之法。除了善法之外，色法不是道諦所繫之根法。善的色法是諸聖諦所繫，但不是根法，包含在幾個陰、界、入之中？問：哪些法？問：善的色法是諸聖諦所繫，但不是根法。除了剩餘的法。除了哪些法？除了不善法。除了善法之外，不是色法。除了善法之外，色法不是諸聖諦所繫之根法。除了善法之外，色法是諸聖諦所繫之根法。善的色法不是諸聖諦所繫，也不是根法，包含在幾個陰、界、入之中？問：哪些法？問：善的色法不是諸聖諦所繫，也不是根法，沒有。不是色法之善法也是如此。乃至過去、未來、現在的法也是如此（三重結束）。", "善學色苦諦" ], "english_translations": [ "English version", 'Apart from wholesome (善) [kusala] things, it is not form (色) [rūpa]. Apart from wholesome things, form is not a phenomenon connected with the truth of suffering (苦諦) [dukkha-sacca]. Apart from wholesome things, there are no root phenomena connected with the truth of suffering. How many aggregates (陰) [khandha], spheres (界) [āyatana], and entrances (入) [āyatana] include wholesome form that is not connected with the truth of suffering and is not a root phenomenon? What are those phenomena? There are no wholesome forms that are not connected with the truth of suffering and are not root phenomena.', 'How many aggregates, spheres, and entrances include wholesome form that is connected with the truth of origin (集諦) [samudaya-sacca] but is not a root phenomenon? What are those phenomena? There are no wholesome forms that are connected with the truth of origin but are not root phenomena.', 'How many aggregates, spheres, and entrances include wholesome form that is not connected with the truth of origin and is not a root phenomenon? What are those phenomena? Wholesome form that is not connected with the truth of origin and is not a root phenomenon... apart from the remaining phenomena. Apart from what phenomena? Apart from unwholesome (無善) [akusala] phenomena. Apart from wholesome things, it is not form. Apart from wholesome things, there are no forms connected with the truth of origin. Apart from wholesome things, form is not a root phenomenon connected with the truth of origin.', 'How many aggregates, spheres, and entrances include wholesome form that is connected with the truth of cessation (滅諦) [nirodha-sacca] but is not a root phenomenon? What are those phenomena? There are no wholesome forms that are connected with the truth of cessation but are not root phenomena.', 'How many aggregates, spheres, and entrances include wholesome form that is not connected with the truth of cessation and is not a root phenomenon? What are those phenomena? Wholesome form that is not connected with the truth of cessation and is not a root phenomenon... apart from the remaining phenomena. Apart from what phenomena? Apart from unwholesome phenomena. Apart from wholesome things, it is not form. Apart from wholesome things, there are no forms connected with the truth of cessation. Apart from wholesome things, form is not a root phenomenon connected with the truth of cessation.', 'How many aggregates, spheres, and entrances include wholesome form that is connected with the truth of the path (道諦) [magga-sacca] but is not a root phenomenon? There are no wholesome forms that are connected with the truth of the path but are not root phenomena.', 'How many aggregates, spheres, and entrances include wholesome form that is not connected with the truth of the path and is not a root phenomenon? What are those phenomena? Wholesome form that is not connected with the truth of the path and is not a root phenomenon... apart from the remaining phenomena. Apart from what phenomena? Apart from unwholesome phenomena. Apart from wholesome things, it is not form. Apart from wholesome things, form is a phenomenon connected with the truth of the path. Apart from wholesome things, form is not a root phenomenon connected with the truth of the path.', 'How many aggregates, spheres, and entrances include wholesome form that is connected with all the noble truths (諸聖諦) [ariya-sacca] but is not a root phenomenon? What are those phenomena? Wholesome form that is connected with all the noble truths but is not a root phenomenon... apart from the remaining phenomena. Apart from what phenomena? Apart from unwholesome phenomena. Apart from wholesome things, it is not form. Apart from wholesome things, form is not a root phenomenon connected with all the noble truths. Apart from wholesome things, form is a root phenomenon connected with all the noble truths.', 'How many aggregates, spheres, and entrances include wholesome form that is not connected with all the noble truths and is not a root phenomenon? What are those phenomena? There are no wholesome forms that are not connected with all the noble truths and are not root phenomena. The same applies to wholesome things that are not form. The same applies to phenomena of the past, future, and present (the triple repetition ends).', 'Well-learned in the suffering of form.' ] }
系法幾陰界入攝。問何等法。問善學色苦諦系法無也。善學色非苦諦系法幾陰界入攝。問何等法。問善學色非苦諦系法。除余法。除何等法。除無善法。除善非無學法。除善學非色法。除善學色苦諦系法無也。善學色集諦系法幾陰界入攝。問何等法。問善學色集諦系法無也。善學色非集諦系法幾陰界入攝。問何等法。問善學色非集諦系法。除余法。除何等法。除無善法。除善非無學法。除善學非色法。除善學色集諦系法無也。善學色滅諦系法幾陰界入攝。問何等法。問善學色滅諦系法無也。善學色非滅諦系法幾陰界入攝。問何等法。問善學色非滅諦系法。除余法。除何等法。除無善法。除善非無學法。除善學非色法。除善學色滅諦系法無也。善學色道諦系法幾陰界入攝。問何等法。問善學色道諦系法。除余法。除何等法。除無善法。除善非無學法。除善學非色法。除善學色非道諦系法。善學色非道諦系法幾陰界入攝。問何等法。問善學色非道諦系法。除余法。除何等法。除無善法。除善非無學法。除善學非色法。除善學色道諦系法。善學色諸聖諦系法幾陰界入攝。問何等法。問善學色諸聖諦系法。除余法。除何等法。除無善法。除善無學法。除善學非色法。除善學色非諸聖諦系法。善學色非諸聖諦系法幾陰界入攝。問
何等法。問善學色非聖諦系法。除余法。除何等法。除無善法。除善非無學法。除善學非色法。除善學色諸聖諦系法。善學色根法幾陰界入攝。問何等法。問善學色根法。除余法。除何等法。除無善法。除善非無學法。除善學非色法。除善學色非根法無也。善學色非根法幾陰界入攝。問何等法。問善學色非根法無也。善學色苦諦系根法幾陰界入攝。問何等法。問善學色苦諦系根法無也。善學色非苦諦系根法幾陰界入攝。問何等法。問善學色非苦諦系根法。除余法。除何等法。除無善法。除善非無學法。除善學非色法。除善學色苦諦系法無也。除善學色非苦諦系非根法無也。善學色集諦系根法幾陰界入攝。問何等法。問善學色集諦系根法無也。善學色非集諦系根法幾陰界入攝。問何等法。問善學色非集諦系根法。除余法。除何等法。除善非無學法。除善學非色法。除善學色集諦系法無也。除善學色非集諦系非根法無也。善學色滅諦系非根法無也。善學色滅諦系根法幾陰界入攝。問何等法。問善學色滅諦系根法無也。善學色非滅諦系根法幾陰界入攝。問何等法。問善學色非滅諦系根法。除余法。除何等法。除無善法。除善非無學法。除善學非色法。除善學色滅諦系法無也。除善學色非滅諦系非根法無也。善學色道諦系根法
【現代漢語翻譯】 現代漢語譯本 何種法？問：『善學者』（Sekha，佛教修行者，指仍在學習和修行，尚未證得阿羅漢果位的人）所學的色法（Rupa，物質現象），並非與『苦』、『集』、『滅』、『道』四聖諦相關的法。除了其他法，排除哪些法？排除不善法，排除善但非『無學』（Asekha，已證得阿羅漢果位的人）之法，排除善且是『善學者』但非色法之法，排除『善學者』所學的色法且與諸聖諦相關的法。『善學者』所學的色根法（Rupa root phenomena）包含于幾個蘊（Khandha，構成要素）、界（Ayatana，感官領域）、入（Dhatu，元素）之中？問：何種法？問：『善學者』所學的色根法。除了其他法，排除哪些法？排除不善法，排除善但非『無學』之法，排除善且是『善學者』但非色法之法，排除『善學者』所學的色法且非法根之法，沒有。『善學者』所學的色法且非法根之法包含于幾個蘊、界、入之中？問：何種法？問：『善學者』所學的色法且非法根之法，沒有。『善學者』所學的色法且與苦諦相關的根法包含于幾個蘊、界、入之中？問：何種法？問：『善學者』所學的色法且與苦諦相關的根法，沒有。『善學者』所學的色法且非與苦諦相關的根法包含于幾個蘊、界、入之中？問：何種法？問：『善學者』所學的色法且非與苦諦相關的根法。除了其他法，排除哪些法？排除不善法，排除善但非『無學』之法，排除善且是『善學者』但非色法之法，排除『善學者』所學的色法且與苦諦相關的法，沒有。排除『善學者』所學的色法且非與苦諦相關且非法根之法，沒有。『善學者』所學的色法且與集諦相關的根法包含于幾個蘊、界、入之中？問：何種法？問：『善學者』所學的色法且與集諦相關的根法，沒有。『善學者』所學的色法且非與集諦相關的根法包含于幾個蘊、界、入之中？問：何種法？問：『善學者』所學的色法且非與集諦相關的根法。除了其他法，排除哪些法？排除善但非『無學』之法，排除善且是『善學者』但非色法之法，排除『善學者』所學的色法且與集諦相關的法，沒有。排除『善學者』所學的色法且非與集諦相關且非法根之法，沒有。『善學者』所學的色法且與滅諦相關的非法根之法，沒有。『善學者』所學的色法且與滅諦相關的根法包含于幾個蘊、界、入之中？問：何種法？問：『善學者』所學的色法且與滅諦相關的根法，沒有。『善學者』所學的色法且非與滅諦相關的根法包含于幾個蘊、界、入之中？問：何種法？問：『善學者』所學的色法且非與滅諦相關的根法。除了其他法，排除哪些法？排除不善法，排除善但非『無學』之法，排除善且是『善學者』但非色法之法，排除『善學者』所學的色法且與滅諦相關的法，沒有。排除『善學者』所學的色法且非與滅諦相關且非法根之法，沒有。『善學者』所學的色法且與道諦相關的根法
【English Translation】 English version What kind of dhamma (law/phenomena)? Question: The 'rupa' (form/matter) that a 'Sekha' (one under training, a Buddhist practitioner who is still learning and practicing, and has not yet attained the state of Arahantship) learns is not a dhamma related to the Four Noble Truths. Excluding other dhammas, what kind of dhammas are excluded? Exclude unwholesome dhammas, exclude wholesome dhammas that are not 'Asekha' (one beyond training, an Arahant), exclude wholesome dhammas that are 'Sekha' but not rupa, exclude the rupa that a 'Sekha' learns and is related to the Noble Truths. How many 'khandhas' (aggregates), 'ayatanas' (sense bases), and 'dhatus' (elements) are included in the 'rupa root phenomena' that a 'Sekha' learns? Question: What kind of dhamma? Question: The 'rupa root phenomena' that a 'Sekha' learns. Excluding other dhammas, what kind of dhammas are excluded? Exclude unwholesome dhammas, exclude wholesome dhammas that are not 'Asekha', exclude wholesome dhammas that are 'Sekha' but not rupa, exclude the rupa that a 'Sekha' learns and is not a root phenomenon, none. How many 'khandhas', 'ayatanas', and 'dhatus' are included in the 'rupa' that a 'Sekha' learns and is not a root phenomenon? Question: What kind of dhamma? Question: The 'rupa' that a 'Sekha' learns and is not a root phenomenon, none. How many 'khandhas', 'ayatanas', and 'dhatus' are included in the 'rupa root phenomena' that a 'Sekha' learns and is related to the Truth of Suffering? Question: What kind of dhamma? Question: The 'rupa root phenomena' that a 'Sekha' learns and is related to the Truth of Suffering, none. How many 'khandhas', 'ayatanas', and 'dhatus' are included in the 'rupa root phenomena' that a 'Sekha' learns and is not related to the Truth of Suffering? Question: What kind of dhamma? Question: The 'rupa root phenomena' that a 'Sekha' learns and is not related to the Truth of Suffering. Excluding other dhammas, what kind of dhammas are excluded? Exclude unwholesome dhammas, exclude wholesome dhammas that are not 'Asekha', exclude wholesome dhammas that are 'Sekha' but not rupa, exclude the rupa that a 'Sekha' learns and is related to the Truth of Suffering, none. Exclude the rupa that a 'Sekha' learns and is not related to the Truth of Suffering and is not a root phenomenon, none. How many 'khandhas', 'ayatanas', and 'dhatus' are included in the 'rupa root phenomena' that a 'Sekha' learns and is related to the Truth of Origin? Question: What kind of dhamma? Question: The 'rupa root phenomena' that a 'Sekha' learns and is related to the Truth of Origin, none. How many 'khandhas', 'ayatanas', and 'dhatus' are included in the 'rupa root phenomena' that a 'Sekha' learns and is not related to the Truth of Origin? Question: What kind of dhamma? Question: The 'rupa root phenomena' that a 'Sekha' learns and is not related to the Truth of Origin. Excluding other dhammas, what kind of dhammas are excluded? Exclude wholesome dhammas that are not 'Asekha', exclude wholesome dhammas that are 'Sekha' but not rupa, exclude the rupa that a 'Sekha' learns and is related to the Truth of Origin, none. Exclude the rupa that a 'Sekha' learns and is not related to the Truth of Origin and is not a root phenomenon, none. The 'rupa' that a 'Sekha' learns and is related to the Truth of Cessation and is not a root phenomenon, none. How many 'khandhas', 'ayatanas', and 'dhatus' are included in the 'rupa root phenomena' that a 'Sekha' learns and is related to the Truth of Cessation? Question: What kind of dhamma? Question: The 'rupa root phenomena' that a 'Sekha' learns and is related to the Truth of Cessation, none. How many 'khandhas', 'ayatanas', and 'dhatus' are included in the 'rupa root phenomena' that a 'Sekha' learns and is not related to the Truth of Cessation? Question: What kind of dhamma? Question: The 'rupa root phenomena' that a 'Sekha' learns and is not related to the Truth of Cessation. Excluding other dhammas, what kind of dhammas are excluded? Exclude unwholesome dhammas, exclude wholesome dhammas that are not 'Asekha', exclude wholesome dhammas that are 'Sekha' but not rupa, exclude the rupa that a 'Sekha' learns and is related to the Truth of Cessation, none. Exclude the rupa that a 'Sekha' learns and is not related to the Truth of Cessation and is not a root phenomenon, none. The 'rupa' that a 'Sekha' learns and is related to the Truth of the Path root phenomena
幾陰界入攝。問何等法。問善學色道諦系根法。除余法。除何等法。除無善法。除善非無學法。除善學非色法。除善學色非道諦系法。除善學色道諦系非根法無也。善學色非道諦系根法幾陰界入攝。問何等法。問善學色非道諦系根法。除余法。除何等法。除無善法。除善非無學法。除善學非色法。除善學色道諦系法。除善學色非道諦系非根法無也。善學色諸聖諦系根法幾陰界入攝。問何等法。問善學色諸聖諦系根法。除余法。除何等法。除無善法。除善非無學法。除善學非色法。除善色非諸聖諦系法。除善學色諸聖諦系非根法無也。善學色非諸聖諦系根法。幾陰界入攝。問何等法。問善學色非諸聖諦系根法。除余法。除何等法。除無善法。除善非疑善法。除善非學法。除善學非色法。除善學色諸聖諦系法。除善學色非諸聖諦系非根法無也。善學色苦諦系非根法幾陰界入攝。問何等法。問善學色苦諦系非根法盡無也。善非色亦如上色法說。乃至過去未來現在法亦如是(四重竟攝事竟)。
苦諦系法幾非陰界入攝。問何等法。問非苦諦系法。除余法。除何等法。除苦諦系法。非苦諦系法幾非陰界入攝。問何等法。問苦諦系法。除余法。除何等法。除非苦諦系法。集諦系法幾非陰界入攝。問何等法。問非集諦系法。除
余法。除何等法。除集諦系法。非集諦系法幾非陰界入攝。問何等法。問集諦系法。除余法。除何等法。除非集諦系法。滅諦系法幾非陰界入攝。問何等法。問非滅諦系法。除余法。除何等法。除滅諦系法。非滅諦系法幾非陰界入攝。問何等法。問滅諦系法。除余法。除何等法。除非滅諦系法。道諦系法幾非陰界入攝。問何等法。問非道諦系法。除余法。除何等法。除道諦系法。非道諦系法幾非陰界入攝。問何等法。問道諦系法。除余法。除何等法。除非道諦系法。諸聖諦系法幾非陰界入攝。問何等法。問非諸聖諦系法。除余法。除何等法。除諸聖諦系法。非諸聖諦系法幾非陰界入攝。問何等法。問諸聖諦系法。除余法。除何等法。除非諸聖諦系法。根法幾非陰界入攝。問何等法。問非根法。除余法。除何等法。除根法。非根法幾非陰界入攝。問何等法。問根法。除余法。除何等法。除非根法。苦諦系根法幾非陰界入攝。問何等法。問非苦諦系法。問苦諦系非根法。除余法。除何等法。除苦諦系根法。非苦諦系根法幾非陰界入攝。問何等法。問苦諦系法。問非苦諦系非根法。除余法。除何等法。除非苦諦系根法。集諦系根法幾非陰界入攝無也。非集諦系根法幾非陰界入攝。問何等法。問集諦系法。問非集諦系非根法。
除余法。除何等法。除非集諦系根法。滅諦系根法幾非陰界入攝無也。非滅諦系根法幾非陰界入攝。問何等法。問滅諦系法。問非滅諦系非根法。除余法。除何等法。除非滅諦系根法。道諦系根法幾非陰界入攝。問何等法。問非道諦系法。問道諦系非根法無也。除余法。除何等法。除道諦系根法。非道諦系根法幾非陰界入攝。問何等法。問道諦系法。問非道諦系非根法。除余法。除何等法。除非道諦系根法。諸聖諦系根法幾非陰界入攝。問何等法。問非諸聖諦系法。問諸聖諦系非根法除余法。除何等法。除諸聖諦系根法。非諸聖諦系根法幾非陰界入攝。問何等法。問諸聖諦系法。問非諸聖諦系非根法。除余法。除何等法。除非諸聖諦系根法。苦諦系非根法幾非陰界入攝。問何等法。問非苦諦系法。問苦諦系根法。除余法。除何等法。除苦諦系非根法。非苦諦系非根法幾非陰界入攝。問何等法。問苦諦系法。問非苦諦系根法。除余法。除何等法。除非苦諦系非根法。集諦系非根法幾非陰界入攝。問何等法。問非集諦系法。問集諦系根法無也。除余法。除何等法。除集諦系非根法。非集諦系非根法幾非陰界入攝。問何等法。問集諦系法。問非集諦系根法。除余法。除何等法。除非集諦系非根法。滅諦系非根法幾非陰界入攝
【現代漢語翻譯】 現代漢語譯本： 除余法。除哪些法？除非集諦系根法（Samudaya-satya-sambandha-indriya-dharma）。滅諦系根法（Nirodha-satya-sambandha-indriya-dharma）有多少不是陰、界、入所攝？沒有。 不是滅諦系根法有多少不是陰、界、入所攝？問哪些法？問滅諦系法。問不是滅諦系非根法。 除余法。除哪些法？除非滅諦系根法。道諦系根法（Marga-satya-sambandha-indriya-dharma）有多少不是陰、界、入所攝？問哪些法？問不是道諦系法。問道諦系非根法沒有。 除余法。除哪些法？除道諦系根法。不是道諦系根法有多少不是陰、界、入所攝？問哪些法？問道諦系法。問不是道諦系非根法。 除余法。除哪些法？除非道諦系根法。諸聖諦系根法（Arya-satya-sambandha-indriya-dharma）有多少不是陰、界、入所攝？問哪些法？問不是諸聖諦系法。問諸聖諦系非根法。 除余法。除哪些法？除諸聖諦系根法。不是諸聖諦系根法有多少不是陰、界、入所攝？問哪些法？問諸聖諦系法。問不是諸聖諦系非根法。 除余法。除哪些法？除非諸聖諦系根法。苦諦系非根法（Duhkha-satya-sambandha-anindriya-dharma）有多少不是陰、界、入所攝？問哪些法？問不是苦諦系法。問苦諦系根法。 除余法。除哪些法？除苦諦系非根法。不是苦諦系非根法有多少不是陰、界、入所攝？問哪些法？問苦諦系法。問不是苦諦系根法。 除余法。除哪些法？除非苦諦系非根法。集諦系非根法有多少不是陰、界、入所攝？問哪些法？問不是集諦系法。問集諦系根法沒有。 除余法。除哪些法？除集諦系非根法。不是集諦系非根法有多少不是陰、界、入所攝？問哪些法？問集諦系法。問不是集諦系根法。 除余法。除哪些法？除非集諦系非根法。滅諦系非根法（Nirodha-satya-sambandha-anindriya-dharma）有多少不是陰、界、入所攝？
【English Translation】 English version: Excluding the remaining dharmas. Excluding what kind of dharmas? Excluding dharmas related to the root of Samudaya-satya (truth of origin). How many dharmas related to the root of Nirodha-satya (truth of cessation) are not included in Skandha (aggregate), Ayatana (sense base), and Dhatu (element)? None. How many dharmas not related to the root of Nirodha-satya are not included in Skandha, Ayatana, and Dhatu? Asking about what kind of dharmas? Asking about dharmas related to Nirodha-satya. Asking about dharmas not related to Nirodha-satya and not being roots. Excluding the remaining dharmas. Excluding what kind of dharmas? Excluding dharmas related to the root of Nirodha-satya. How many dharmas related to the root of Marga-satya (truth of the path) are not included in Skandha, Ayatana, and Dhatu? Asking about what kind of dharmas? Asking about dharmas not related to Marga-satya. Dharmas related to Marga-satya but not being roots, none. Excluding the remaining dharmas. Excluding what kind of dharmas? Excluding dharmas related to the root of Marga-satya. How many dharmas not related to the root of Marga-satya are not included in Skandha, Ayatana, and Dhatu? Asking about what kind of dharmas? Asking about dharmas related to Marga-satya. Asking about dharmas not related to Marga-satya and not being roots. Excluding the remaining dharmas. Excluding what kind of dharmas? Excluding dharmas related to the root of Marga-satya. How many dharmas related to the root of Arya-satya (noble truths) are not included in Skandha, Ayatana, and Dhatu? Asking about what kind of dharmas? Asking about dharmas not related to Arya-satya. Asking about dharmas related to Arya-satya but not being roots. Excluding the remaining dharmas. Excluding what kind of dharmas? Excluding dharmas related to the root of Arya-satya. How many dharmas not related to the root of Arya-satya are not included in Skandha, Ayatana, and Dhatu? Asking about what kind of dharmas? Asking about dharmas related to Arya-satya. Asking about dharmas not related to Arya-satya and not being roots. Excluding the remaining dharmas. Excluding what kind of dharmas? Excluding dharmas related to Arya-satya and being roots. How many dharmas related to Duhkha-satya (truth of suffering) but not being roots are not included in Skandha, Ayatana, and Dhatu? Asking about what kind of dharmas? Asking about dharmas not related to Duhkha-satya. Asking about dharmas related to Duhkha-satya and being roots. Excluding the remaining dharmas. Excluding what kind of dharmas? Excluding dharmas related to Duhkha-satya but not being roots. How many dharmas not related to Duhkha-satya and not being roots are not included in Skandha, Ayatana, and Dhatu? Asking about what kind of dharmas? Asking about dharmas related to Duhkha-satya. Asking about dharmas not related to Duhkha-satya and being roots. Excluding the remaining dharmas. Excluding what kind of dharmas? Excluding dharmas related to Duhkha-satya but not being roots. How many dharmas related to Samudaya-satya but not being roots are not included in Skandha, Ayatana, and Dhatu? Asking about what kind of dharmas? Asking about dharmas not related to Samudaya-satya. Asking about dharmas related to Samudaya-satya and being roots, none. Excluding the remaining dharmas. Excluding what kind of dharmas? Excluding dharmas related to Samudaya-satya but not being roots. How many dharmas not related to Samudaya-satya and not being roots are not included in Skandha, Ayatana, and Dhatu? Asking about what kind of dharmas? Asking about dharmas related to Samudaya-satya. Asking about dharmas not related to Samudaya-satya and being roots. Excluding the remaining dharmas. Excluding what kind of dharmas? Excluding dharmas related to Samudaya-satya but not being roots. How many dharmas related to Nirodha-satya but not being roots are not included in Skandha, Ayatana, and Dhatu?
。問何等法。問非滅諦系法。問滅諦系根法無也。除余法。除何等法。除滅諦系非根法。非滅諦系非根法幾非陰界入攝。問何等法。問滅諦系法。問非滅諦系根法。除余法。除何等法。除非滅諦系非根法。道諦系非根法幾非陰界入攝無也。非道諦系非根法幾非陰界入攝。問何等法。問道諦系法。問非道諦系根法。除余法。除何等法。除非道諦系非根法。諸聖諦系非根法幾非陰界入攝。問何等法。問非諸聖諦系法。問諸聖諦系根法。除余法。除何等法。除諸聖諦系非根法。非諸聖諦系非根法幾非陰界入攝。問何等法。問諸聖諦系法。問非諸聖諦系根法。除余法。除何等法。除非諸聖諦系非根法。眼入法幾非陰界入攝。問何等法。問非眼入法。除余法。除何等法。除眼入法。乃至法入亦如是。眼界法幾非陰界入攝。問何等法。問非眼界法。除余法。除何等法。除眼界法。非眼界法幾非陰界入攝。問何等法。問眼界法。除余法。除何等法。除非眼界法。乃至法界亦如是。色陰法幾非陰界入攝。問何等法。問非色陰法。除余法。除何等法。除色陰法。非色陰法幾非陰界入攝。問何等法。問色陰法。除余法。除何等法。除非色陰法。乃至識陰亦如是。苦聖諦法。幾非陰界入攝。問何等法。問非苦聖諦法。除余法。除何等法。除苦
聖諦法。非苦聖諦法幾非陰界入攝。問何等法。問苦聖諦法。除余法。除何等法。除非苦聖諦法。乃至道聖諦亦如是。眼根法幾非陰界入攝。問何等法。問非眼根法。除余法。除何等法。除眼根法。非眼根法幾非陰界入攝。問何等法。問眼根法。除余法。除何等法。除非眼根法。乃至知已根亦如是。念覺法幾非陰界入攝。問何等法。問非念覺法。除余法。除何等法。除念覺法。非念覺法幾非陰界入攝。問何等法。問念覺法。除余法。除何等法。除非念覺法。乃至舍覺法亦如是。貪不善根法幾非陰界入攝。問何等法。問非貪不善根法。除余法。除何等法。除貪不善根法。非貪不善根法幾非陰界入攝。問何等法。問貪不善根法。除余法。除何等法。除非貪不善根法。恚癡不善根法亦如是。無貪善根法幾非陰界入攝。問何等法。問非無貪善根法。除余法。除何等法。除無貪善根法。非無貪善根法幾非陰界入攝。問何等法。問無貪善根法。除余法。除何等法。除非無貪善根法。無恚無癡亦如是。地大法幾非陰界入攝。問何等法。問非地大法。除余法。除何等法。除地大法。非地大法幾非陰界入攝。問何等法。問地大法。除余法。除何等法。除非地大法。水火風大亦如是。不殺生戒法幾非陰界入攝。問何等法。問非不殺生戒法。
【現代漢語翻譯】 現代漢語譯本 關於聖諦法，有多少不是苦聖諦法（Dukkha Satya，苦諦），並且不被包含在陰（Skandha，蘊）、界（Ayatana，處）、入（Dhatu，界）之中？問題：什麼法？回答：苦聖諦法。排除其餘的法。排除什麼法？排除非苦聖諦法。乃至道聖諦（Magga Satya，道諦）也是如此。 眼根法（Cakkhu indriya，眼根）有多少不是被包含在陰、界、入之中？問題：什麼法？回答：非眼根法。排除其餘的法。排除什麼法？排除眼根法。非眼根法有多少不是被包含在陰、界、入之中？問題：什麼法？回答：眼根法。排除其餘的法。排除什麼法？除非眼根法。乃至知已根（Aññāta indriya，已知根）也是如此。 念覺法（Sati sambojjhaṅga，念覺支）有多少不是被包含在陰、界、入之中？問題：什麼法？回答：非念覺法。排除其餘的法。排除什麼法？排除念覺法。非念覺法有多少不是被包含在陰、界、入之中？問題：什麼法？回答：念覺法。排除其餘的法。排除什麼法？除非念覺法。乃至舍覺法（Upekkhā sambojjhaṅga，舍覺支）也是如此。 貪不善根法（Lobha akusala-mūla，貪不善根）有多少不是被包含在陰、界、入之中？問題：什麼法？回答：非貪不善根法。排除其餘的法。排除什麼法？排除貪不善根法。非貪不善根法有多少不是被包含在陰、界、入之中？問題：什麼法？回答：貪不善根法。排除其餘的法。排除什麼法？除非貪不善根法。嗔（Dosa，恚）和癡（Moha，癡）不善根法也是如此。 無貪善根法（Alobha kusala-mūla，無貪善根）有多少不是被包含在陰、界、入之中？問題：什麼法？回答：非無貪善根法。排除其餘的法。排除什麼法？排除無貪善根法。非無貪善根法有多少不是被包含在陰、界、入之中？問題：什麼法？回答：無貪善根法。排除其餘的法。排除什麼法？除非無貪善根法。無嗔（Adosa，無恚）和無癡（Amoha，無癡）也是如此。 地大法（Pathavi dhatu，地大）有多少不是被包含在陰、界、入之中？問題：什麼法？回答：非地大法。排除其餘的法。排除什麼法？排除地大法。非地大法有多少不是被包含在陰、界、入之中？問題：什麼法？回答：地大法。排除其餘的法。排除什麼法？除非地大法。水（Āpo，水）、火（Tejo，火）和風大（Vāyo，風）也是如此。 不殺生戒法（Pāṇātipātā veramaṇī sikkhāpada，不殺生戒）有多少不是被包含在陰、界、入之中？問題：什麼法？回答：非不殺生戒法。
【English Translation】 English version Regarding the Noble Truths (Satya), how many are not the Noble Truth of Suffering (Dukkha Satya), and are not included in the aggregates (Skandha), sense bases (Ayatana), and elements (Dhatu)? Question: What kind of dharma? Answer: The Noble Truth of Suffering. Exclude the remaining dharmas. What dharmas are excluded? Exclude the dharmas that are not the Noble Truth of Suffering. And so on, up to the Noble Truth of the Path (Magga Satya). How many of the eye faculty (Cakkhu indriya) are not included in the aggregates, sense bases, and elements? Question: What kind of dharma? Answer: Dharmas that are not the eye faculty. Exclude the remaining dharmas. What dharmas are excluded? Exclude the eye faculty. How many of the dharmas that are not the eye faculty are not included in the aggregates, sense bases, and elements? Question: What kind of dharma? Answer: The eye faculty. Exclude the remaining dharmas. What dharmas are excluded? Exclude the dharmas that are not the eye faculty. And so on, up to the faculty of having known (Aññāta indriya). How many of the mindfulness enlightenment factor (Sati sambojjhaṅga) are not included in the aggregates, sense bases, and elements? Question: What kind of dharma? Answer: Dharmas that are not the mindfulness enlightenment factor. Exclude the remaining dharmas. What dharmas are excluded? Exclude the mindfulness enlightenment factor. How many of the dharmas that are not the mindfulness enlightenment factor are not included in the aggregates, sense bases, and elements? Question: What kind of dharma? Answer: The mindfulness enlightenment factor. Exclude the remaining dharmas. What dharmas are excluded? Exclude the dharmas that are not the mindfulness enlightenment factor. And so on, up to the equanimity enlightenment factor (Upekkhā sambojjhaṅga). How many of the greed unwholesome root (Lobha akusala-mūla) are not included in the aggregates, sense bases, and elements? Question: What kind of dharma? Answer: Dharmas that are not the greed unwholesome root. Exclude the remaining dharmas. What dharmas are excluded? Exclude the greed unwholesome root. How many of the dharmas that are not the greed unwholesome root are not included in the aggregates, sense bases, and elements? Question: What kind of dharma? Answer: The greed unwholesome root. Exclude the remaining dharmas. What dharmas are excluded? Exclude the dharmas that are not the greed unwholesome root. The hatred (Dosa) and delusion (Moha) unwholesome roots are also similar. How many of the non-greed wholesome root (Alobha kusala-mūla) are not included in the aggregates, sense bases, and elements? Question: What kind of dharma? Answer: Dharmas that are not the non-greed wholesome root. Exclude the remaining dharmas. What dharmas are excluded? Exclude the non-greed wholesome root. How many of the dharmas that are not the non-greed wholesome root are not included in the aggregates, sense bases, and elements? Question: What kind of dharma? Answer: The non-greed wholesome root. Exclude the remaining dharmas. What dharmas are excluded? Exclude the dharmas that are not the non-greed wholesome root. Non-hatred (Adosa) and non-delusion (Amoha) are also similar. How many of the earth element (Pathavi dhatu) are not included in the aggregates, sense bases, and elements? Question: What kind of dharma? Answer: Dharmas that are not the earth element. Exclude the remaining dharmas. What dharmas are excluded? Exclude the earth element. How many of the dharmas that are not the earth element are not included in the aggregates, sense bases, and elements? Question: What kind of dharma? Answer: The earth element. Exclude the remaining dharmas. What dharmas are excluded? Exclude the dharmas that are not the earth element. The water (Āpo), fire (Tejo), and air elements (Vāyo) are also similar. How many of the precept of abstaining from killing (Pāṇātipātā veramaṇī sikkhāpada) are not included in the aggregates, sense bases, and elements? Question: What kind of dharma? Answer: Dharmas that are not the precept of abstaining from killing.
除余法。除何等法。除不殺生戒法。非不殺生戒法幾非陰界入攝。問何等法。問不殺生戒法。除余法。除何等法。除非不殺生戒法。乃至不飲酒不放逸處亦如是。色法幾非陰界入攝。問何等法。問非色法。除余法。除何等法。除色法。非色法幾非陰界入攝。問何等法。問色法。除余法。除何等法。除非色法。乃至過去。未來現在亦如是。
舍利弗阿毗曇論卷第二十二 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第二十三
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
攝相應分相應品第二之上
心心數法。當知相應。當知不相應。當知無相應。當知非無相應相應。當知亦有相應不相應無相應非無相應不相應。當知亦有相應不相應無相應非無相應。無相應。當知亦有相應不相應無相應非無相應無相應。當知亦有相應不相應無相應非無相應。相應者。謂心與數法相應。數法與心相應。數法數法與數法相應。除自性自性自性不相應非無相應。心心數法相應正問。今當說。
眼識界乃至意界意識界。身觸心觸名觸對觸愛觸憎觸明觸無明觸。明分觸無明分觸。樂根苦根喜根憂根舍根。受想思觸思惟覺觀。忍見智解脫。無貪無恚無癡。順信悔不悔悅喜心進心除
【現代漢語翻譯】 現代漢語譯本 除余法。除去什麼樣的法？除去不殺生戒法（不殺生的戒律）。不是不殺生戒法有多少不被陰（蘊）、界（處）、入（處）所包含？問：什麼樣的法？答：問的是不殺生戒法。除去余法。除去什麼樣的法？除去不是不殺生戒法。乃至不飲酒不放逸之處也是這樣。色法（物質現象）有多少不被陰、界、入所包含？問：什麼樣的法？答：問的是非色法（精神現象）。除去余法。除去什麼樣的法？除去色法。非色法有多少不被陰、界、入所包含？問：什麼樣的法？答：問的是色法。除去余法。除去什麼樣的法？除去非色法。乃至過去、未來、現在也是這樣。
《舍利弗阿毗曇論》卷第二十二 大正藏第 28 冊 No. 1548 《舍利弗阿毗曇論》
《舍利弗阿毗曇論》卷第二十三
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
攝相應分相應品第二之上
心（意識）、心數法（心理活動），應當知道什麼是相應（相應），應當知道什麼是不相應（不相應），應當知道什麼是無相應（沒有相應），應當知道什麼是非無相應（不是沒有相應），相應。應當知道也有相應、不相應、無相應、非無相應不相應。應當知道也有相應、不相應、無相應、非無相應。無相應。應當知道也有相應、不相應、無相應、非無相應無相應。應當知道也有相應、不相應、無相應、非無相應。相應者，是指心與數法相應，數法與心相應，數法與數法相應。除去自性（自身），自性自性不相應非無相應。心心數法相應正問，現在開始說。
眼識界（眼識的領域）乃至意界（意識的領域）、意識界（意識的領域）。身觸（身體的觸覺）、心觸（心理的觸覺）、名觸（概念性的觸覺）、對觸（相對的觸覺）、愛觸（喜愛的觸覺）、憎觸（憎恨的觸覺）、明觸（光明的觸覺）、無明觸（無明的觸覺）。明分觸（光明部分的觸覺）、無明分觸（無明部分的觸覺）。樂根（快樂的感受）、苦根（痛苦的感受）、喜根（喜悅的感受）、憂根（憂愁的感受）、舍根（平靜的感受）。受（感受）、想（思維）、思（思考）、觸（接觸）、思惟（深入思考）、覺（感覺）、觀（觀察）。忍（認可）、見（見解）、智（智慧）、解脫（解脫）。無貪（沒有貪婪）、無恚（沒有嗔恨）、無癡（沒有愚癡）。順信（隨順信心）、悔（後悔）、不悔（不後悔）、悅（喜悅）、喜（歡喜）、心進（內心精進）、除（去除）
【English Translation】 English version Eliminating remaining dharmas. What kind of dharmas are eliminated? Eliminating the precept of not killing. How many that are not the precept of not killing are not included in the skandhas (aggregates), āyatanas (sense bases), and dhātus (elements)? Question: What kind of dharmas? Answer: Asking about the precept of not killing. Eliminating remaining dharmas. What kind of dharmas are eliminated? Eliminating what is not the precept of not killing. And so on, up to the place of not drinking alcohol and not being negligent. How many rūpa-dharmas (material phenomena) are not included in the skandhas, āyatanas, and dhātus? Question: What kind of dharmas? Answer: Asking about non-rūpa-dharmas (immaterial phenomena). Eliminating remaining dharmas. What kind of dharmas are eliminated? Eliminating rūpa-dharmas. How many non-rūpa-dharmas are not included in the skandhas, āyatanas, and dhātus? Question: What kind of dharmas? Answer: Asking about rūpa-dharmas. Eliminating remaining dharmas. What kind of dharmas are eliminated? Eliminating non-rūpa-dharmas. And so on, for the past, future, and present.
Śāriputra Abhidharma Śāstra, Volume 22 Taishō Tripiṭaka, Volume 28, No. 1548, Śāriputra Abhidharma Śāstra
Śāriputra Abhidharma Śāstra, Volume 23
Translated by Tripiṭaka Dharma Yaśas from Kashmir of the Yao Qin Dynasty, together with Dharma Guptas and others
Corresponding Section on Collection, Corresponding Chapter 2, Part 1
Mind (consciousness) and mental factors (mental activities) should be known as corresponding (saṃprayoga), should be known as non-corresponding (visampayoga), should be known as without correspondence (asaṃprayoga), should be known as not without correspondence (na-asaṃprayoga), corresponding. It should be known that there are also corresponding, non-corresponding, without correspondence, not without correspondence, non-corresponding. It should be known that there are also corresponding, non-corresponding, without correspondence, not without correspondence. Without correspondence. It should be known that there are also corresponding, non-corresponding, without correspondence, not without correspondence, without correspondence. It should be known that there are also corresponding, non-corresponding, without correspondence, not without correspondence. Corresponding refers to the mind corresponding with mental factors, mental factors corresponding with the mind, and mental factors corresponding with mental factors. Except for self-nature (svabhāva), self-nature, self-nature does not correspond, not without correspondence. The correct question about the correspondence of mind and mental factors will now be explained.
Eye-consciousness element (eye-consciousness realm) up to mind-element (mind realm), and consciousness-element (consciousness realm). Body contact (bodily sensation), mind contact (mental sensation), name contact (conceptual sensation), opposing contact (relative sensation), love contact (pleasant sensation), hate contact (unpleasant sensation), bright contact (luminous sensation), ignorance contact (ignorant sensation). Brightness-division contact (contact with the division of brightness), ignorance-division contact (contact with the division of ignorance). Pleasure faculty (pleasant feeling), pain faculty (painful feeling), joy faculty (joyful feeling), sorrow faculty (sorrowful feeling), equanimity faculty (equanimous feeling). Feeling (vedanā), perception (saṃjñā), thought (cetanā), contact (sparśa), thinking (vitarka), awareness (citta), observation (vicāra). Acceptance (kṣānti), view (dṛṣṭi), wisdom (jñāna), liberation (vimokṣa). Non-greed (alobha), non-hatred (adveṣa), non-delusion (amoha). Conforming faith (anukūla-śraddhā), regret (kaukṛtya), non-regret (avikaukṛtya), delight (prīti), joy (muditā), mental effort (citta-vīrya), removal (prahāṇa).
。信欲不放逸念舍怖。煩惱使見使疑使戒道使愛使恚使嫉妒使慳惜使無明使慢使掉使。有覺有觀定。無覺有觀定。無覺無觀定。空定無相定無愿定。信根乃至慧根。是名相應。問。
何謂眼識界。若識眼根因色境界。已生今生當生不定。是名眼識界。耳鼻舌身識界亦如是。何謂意界。若意知法念法。若初心已生今生當生不定。是名意界。何謂意識界。不離彼境界。若余心似彼。已生今生當生不定。是名意識界。何謂身觸。若觸身識相應。是名身觸。複次身觸若觸五識身相應。眼識耳鼻舌身識。是名身觸。何謂心觸。若觸意識相應。是名心觸。何謂名觸。若心觸。是名名觸。何謂對觸。若身觸。是名對觸。何謂愛觸。若觸欲染相應。是名愛觸。何謂恚觸。若觸瞋恚相應。是名恚觸。何謂明觸。若觸聖智相應。是名明觸。何謂無明觸。若觸不善非智相應。是名無明觸。何謂明分觸。若觸明分生明得明能令明廣大。是名明分觸。何謂無明分觸生無明得無明能令無明廣大。是名無明分觸。複次明分觸。若觸聖忍相應。是名明分觸。複次無明分觸。若觸非聖非煩惱相應。是名無明分觸。複次明分觸。若觸聖能得智果是名明分觸。複次無明分觸。若觸非聖。若善無記是名。無明分觸。何謂樂根。若身忍受樂。眼觸樂受。耳鼻
【現代漢語翻譯】 現代漢語譯本：信、欲、不放逸、念、舍、怖（對惡行的恐懼）。煩惱使、見使、疑使、戒道使、愛使、恚使、嫉妒使、慳惜使、無明使、慢使、掉使。有覺有觀定、無覺有觀定、無覺無觀定。空定、無相定、無愿定。信根乃至慧根。這被稱為相應。問：
什麼是眼識界？如果識（consciousness）依賴於眼根（eye sense organ）和色境界（form/color object），已經生起、正在生起、將要生起，不確定。這被稱為眼識界。耳識界、鼻識界、舌識界、身識界也如此。什麼是意界？如果意（mind）知法（dharma），念法（thinking of dharma），如果初心已經生起、正在生起、將要生起，不確定。這被稱為意界。什麼是意識界？不離於那個境界，如果其餘的心（mind）類似於那個，已經生起、正在生起、將要生起，不確定。這被稱為意識界。什麼是身觸？如果觸（contact）與身識（body consciousness）相應，這被稱為身觸。再次，身觸如果觸與五識身（five consciousnesses）相應，眼識、耳識、鼻識、舌識、身識，這被稱為身觸。什麼是心觸？如果觸與意識（mind consciousness）相應，這被稱為心觸。什麼是名觸？如果是心觸，這被稱為名觸。什麼是對觸？如果是身觸，這被稱為對觸。什麼是愛觸？如果觸與欲染（desire and attachment）相應，這被稱為愛觸。什麼是恚觸？如果觸與瞋恚（anger and hatred）相應，這被稱為恚觸。什麼是明觸？如果觸與聖智（noble wisdom）相應，這被稱為明觸。什麼是無明觸？如果觸與不善（unwholesome）和非智（non-wisdom）相應，這被稱為無明觸。什麼是明分觸？如果觸生起明（wisdom），獲得明，能夠令明廣大，這被稱為明分觸。什麼是無明分觸？如果觸生起無明（ignorance），獲得無明，能夠令無明廣大，這被稱為無明分觸。再次，明分觸如果觸與聖忍（noble acceptance）相應，這被稱為明分觸。再次，無明分觸如果觸與非聖（non-noble）和非煩惱（non-affliction）相應，這被稱為無明分觸。再次，明分觸如果觸與聖能得智果（noble ability to attain the fruit of wisdom）相應，這被稱為明分觸。再次，無明分觸如果觸與非聖（non-noble），如果是善（wholesome）或無記（neutral），這被稱為無明分觸。什麼是樂根？如果身體忍受樂，眼觸樂受，耳鼻
【English Translation】 English version: Faith, desire, non-negligence, mindfulness, equanimity, fear (of evil deeds). Afflictions, views, doubt, adherence to precepts and vows, love, hatred, jealousy, stinginess, ignorance, pride, restlessness. Concentration with initial and sustained thought, concentration with sustained thought only, concentration without initial or sustained thought. Emptiness concentration, signless concentration, wishless concentration. The root of faith up to the root of wisdom. This is called correspondence. Question:
What is the realm of eye consciousness? If consciousness arises dependent on the eye sense organ (eye root) and the object of form/color (rupa), whether it has already arisen, is arising now, or will arise in the future is uncertain. This is called the realm of eye consciousness. The realms of ear, nose, tongue, and body consciousness are also the same. What is the realm of mind (意界, yi jie)? If the mind knows the dharma (法, fa), contemplates the dharma, whether the initial thought has already arisen, is arising now, or will arise in the future is uncertain. This is called the realm of mind. What is the realm of mind consciousness (意識界, yi shi jie)? Not separate from that object, if the remaining mind is similar to that, whether it has already arisen, is arising now, or will arise in the future is uncertain. This is called the realm of mind consciousness. What is body contact (身觸, shen chu)? If contact corresponds with body consciousness (身識, shen shi), this is called body contact. Furthermore, body contact, if contact corresponds with the five consciousnesses (五識, wu shi), eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, this is called body contact. What is mind contact (心觸, xin chu)? If contact corresponds with mind consciousness (意識, yi shi), this is called mind contact. What is name contact (名觸, ming chu)? If it is mind contact, this is called name contact. What is opposing contact (對觸, dui chu)? If it is body contact, this is called opposing contact. What is contact of love (愛觸, ai chu)? If contact corresponds with desire and attachment (欲染, yu ran), this is called contact of love. What is contact of hatred (恚觸, hui chu)? If contact corresponds with anger and hatred (瞋恚, chen hui), this is called contact of hatred. What is bright contact (明觸, ming chu)? If contact corresponds with noble wisdom (聖智, sheng zhi), this is called bright contact. What is ignorant contact (無明觸, wu ming chu)? If contact corresponds with unwholesome (不善, bu shan) and non-wisdom (非智, fei zhi), this is called ignorant contact. What is contact of the bright side (明分觸, ming fen chu)? If contact gives rise to brightness (明, ming), obtains brightness, and is able to make brightness vast, this is called contact of the bright side. What is contact of the ignorant side (無明分觸, wu ming fen chu)? If contact gives rise to ignorance (無明, wu ming), obtains ignorance, and is able to make ignorance vast, this is called contact of the ignorant side. Furthermore, contact of the bright side, if contact corresponds with noble acceptance (聖忍, sheng ren), this is called contact of the bright side. Furthermore, contact of the ignorant side, if contact corresponds with non-noble (非聖, fei sheng) and non-affliction (非煩惱, fei fan nao), this is called contact of the ignorant side. Furthermore, contact of the bright side, if contact corresponds with the noble ability to attain the fruit of wisdom (聖能得智果, sheng neng de zhi guo), this is called contact of the bright side. Furthermore, contact of the ignorant side, if contact corresponds with non-noble, if it is wholesome (善, shan) or neutral (無記, wu ji), this is called contact of the ignorant side. What is the root of pleasure (樂根, le gen)? If the body endures pleasure, eye contact with pleasant sensation, ear, nose
舌身。觸樂受樂界。是名樂根。何謂苦根。若身不忍受苦。眼觸苦受。耳鼻舌身。觸苦受苦界。是名苦根。何謂喜根。若心忍受樂。意觸樂受喜界。是名喜根。何謂憂根。若心不忍受苦。意觸苦受憂界。是名憂根。何謂舍根。若身心不忍受苦樂。眼觸不苦不樂。耳鼻舌身意。觸不苦不樂受舍界。是名舍根。何謂受。若心受。是名受。複次受六受。眼觸受。耳鼻舌身意觸受。何謂眼觸受。若受眼識相應。是名眼觸受。乃至意受亦如是。複次眼觸受。緣眼緣色生眼識。三法和合觸緣受。是名眼觸受。乃至意受亦如是。何謂想。若想憶想勝想。是名想。複次想六想。色想聲香味觸法想。何謂色想。若想眼識相應。是名色想。聲香味觸法亦如是。複次色想。色境界思惟色。若想憶想勝想是名色想。聲香味觸法想亦如是。何謂思。若思正思緣思。若心有作是名思。複次思六思。色思聲香味觸法思。何謂色思。若思眼識相應。是名色思。聲香味觸法思亦如是。複次色思色境界思惟色。若思正思緣思。若心有作。是名色思。聲香味觸法思亦如是。何謂觸。若觸正觸。是名觸。複次觸六觸。眼觸耳鼻舌身意觸。何謂眼觸。若觸眼識相應。是名眼觸。耳鼻舌身意觸亦如是。複次眼觸緣眼緣色生眼識。三法和合觸。是名眼觸。耳鼻舌身意觸
【現代漢語翻譯】 現代漢語譯本 什麼是樂根（Sukha-indriya）？如果身體能夠忍受快樂，那麼眼、耳、鼻、舌、身接觸所帶來的快樂感受，就稱為樂根。 什麼是苦根（Dukkha-indriya）？如果身體不能忍受痛苦，那麼眼、耳、鼻、舌、身接觸所帶來的痛苦感受，就稱為苦根。 什麼是喜根（Somanassa-indriya）？如果內心能夠忍受快樂，那麼意識接觸所帶來的快樂感受，就稱為喜根。 什麼是憂根（Domanassa-indriya）？如果內心不能忍受痛苦，那麼意識接觸所帶來的痛苦感受，就稱為憂根。 什麼是舍根（Upekkha-indriya）？如果身心都不能忍受苦樂，那麼眼、耳、鼻、舌、身、意接觸所帶來的非苦非樂感受，就稱為舍根。 什麼是受（Vedana）？內心的感受就稱為受。進一步說，受有六種：眼觸受、耳觸受、鼻觸受、舌觸受、身觸受、意觸受。 什麼是眼觸受？與眼識相應的感受，稱為眼觸受。乃至意觸受也是如此。進一步說，眼觸受是由於眼、色為緣而生眼識，這三種法和合而產生觸，觸緣于受，這就稱為眼觸受。乃至意觸受也是如此。 什麼是想（Samjna）？能憶想、勝想的，就稱為想。進一步說，想有六種：色想、聲想、香想、味想、觸想、法想。 什麼是色想？與眼識相應的想，稱為色想。聲、香、味、觸、法想也是如此。進一步說，色想是對色境界進行思惟，能憶想、勝想的，就稱為色想。聲、香、味、觸、法想也是如此。 什麼是思（Cetanā）？能正思、緣思的，內心有所作為的，就稱為思。進一步說，思有六種：色思、聲思、香思、味思、觸思、法思。 什麼是色思？與眼識相應的思，稱為色思。聲、香、味、觸、法思也是如此。進一步說，色思是對色境界進行思惟，能正思、緣思的，內心有所作為的，就稱為色思。聲、香、味、觸、法思也是如此。 什麼是觸（Sparśa）？能正觸的，就稱為觸。進一步說，觸有六種：眼觸、耳觸、鼻觸、舌觸、身觸、意觸。 什麼是眼觸？與眼識相應的觸，稱為眼觸。耳、鼻、舌、身、意觸也是如此。進一步說，眼觸是由於眼、色為緣而生眼識，這三種法和合而產生觸，這就稱為眼觸。耳、鼻、舌、身、意觸也是如此。
【English Translation】 English version What is the pleasure-faculty (Sukha-indriya)? If the body can endure pleasure, the feeling of pleasure experienced through contact by the eye, ear, nose, tongue, and body is called the pleasure-faculty. What is the pain-faculty (Dukkha-indriya)? If the body cannot endure pain, the feeling of pain experienced through contact by the eye, ear, nose, tongue, and body is called the pain-faculty. What is the joy-faculty (Somanassa-indriya)? If the mind can endure pleasure, the feeling of joy experienced through contact by the mind is called the joy-faculty. What is the sorrow-faculty (Domanassa-indriya)? If the mind cannot endure pain, the feeling of sorrow experienced through contact by the mind is called the sorrow-faculty. What is the indifference-faculty (Upekkha-indriya)? If neither the body nor the mind can endure pleasure or pain, the feeling of neither-pleasure-nor-pain experienced through contact by the eye, ear, nose, tongue, body, and mind is called the indifference-faculty. What is feeling (Vedana)? The feeling in the mind is called feeling. Furthermore, there are six kinds of feeling: feeling from eye-contact, feeling from ear-contact, feeling from nose-contact, feeling from tongue-contact, feeling from body-contact, and feeling from mind-contact. What is feeling from eye-contact? The feeling that corresponds to eye-consciousness is called feeling from eye-contact. And so on for feeling from mind-contact. Furthermore, feeling from eye-contact arises because of the eye and form as conditions, giving rise to eye-consciousness. The combination of these three factors is contact, and contact conditions feeling. This is called feeling from eye-contact. And so on for feeling from mind-contact. What is perception (Samjna)? That which can remember, that which can think highly, is called perception. Furthermore, there are six kinds of perception: perception of form, perception of sound, perception of smell, perception of taste, perception of touch, and perception of mental objects. What is perception of form? The perception that corresponds to eye-consciousness is called perception of form. And so on for sound, smell, taste, touch, and mental objects. Furthermore, perception of form is thinking about the realm of form; that which can remember, that which can think highly, is called perception of form. And so on for perception of sound, smell, taste, touch, and mental objects. What is thought (Cetanā)? That which can think rightly, that which can contemplate, when the mind is active, is called thought. Furthermore, there are six kinds of thought: thought of form, thought of sound, thought of smell, thought of taste, thought of touch, and thought of mental objects. What is thought of form? The thought that corresponds to eye-consciousness is called thought of form. And so on for thought of sound, smell, taste, touch, and mental objects. Furthermore, thought of form is thinking about the realm of form; that which can think rightly, that which can contemplate, when the mind is active, is called thought of form. And so on for thought of sound, smell, taste, touch, and mental objects. What is contact (Sparśa)? That which can rightly contact is called contact. Furthermore, there are six kinds of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. What is eye-contact? The contact that corresponds to eye-consciousness is called eye-contact. And so on for ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. Furthermore, eye-contact arises because of the eye and form as conditions, giving rise to eye-consciousness. The combination of these three factors is contact. This is called eye-contact. And so on for ear-contact, nose-contact, tongue-contact, and mind-contact.
亦如是。何謂思惟。若心分別計挍籌量憶念。是名思惟。複次思惟六思惟。色聲香味觸法思惟。何謂色思惟。若思惟眼識相應。是名色思惟。聲香味觸法思惟亦如是。複次色思惟。色境界思惟。色若心分別計挍籌量憶念。是名色思惟。聲香味觸法思惟亦如是。何謂覺。若覺重覺憶想緣境界心語。是名覺。複次六覺。色聲香味觸法覺。云何色覺。若以色境界思惟色覺重覺憶想緣境界心語。是名色覺。聲香味觸法覺亦如是。何謂觀。若心行微行微津微分別心隨微轉。是名觀。複次六觀。色觀聲香味觸法觀。何謂色觀。若以色境界思惟色。若心行微行微津微分別心隨微轉。是名色觀。聲香味觸法觀亦如是。何謂忍。貪嗜慾得。若於順不順法。堪任忍辱。是名忍。何謂見。見有二種。或見忍。或見智。何謂見忍。若貪嗜慾得。若於順不順法。堪任忍辱。是名見忍。何謂見智。若必執於法。是名見智。何謂智。若必執于善法。是名智。複次智有四智。法智比智世智他心智。是名智。何謂解脫。若解重解。究竟解。心向彼尊上彼傾向彼以彼解脫。是名解脫。複次解脫六解脫。色解脫聲香味觸法解脫。云何色解脫。若解脫眼識相應。是名色解脫。聲香味觸法解脫亦如是。複次色解脫。若以色境界思惟色。若解重解究竟解心向彼尊上彼
【現代漢語翻譯】 現代漢語譯本： 也是這樣。什麼是思惟（Sīwéi，thought）？如果內心分別、計較、籌量、憶念，這叫做思惟。進一步說，思惟有六種：色（Sè，form）、聲（Shēng，sound）、香（Xiāng，smell）、味（Wèi，taste）、觸（Chù，touch）、法（Fǎ，dharma）思惟。什麼是色思惟？如果思惟與眼識相應，這叫做色思惟。聲、香、味、觸、法思惟也是這樣。進一步說，色思惟，就是對色境界的思惟。如果內心分別、計較、籌量、憶念色，這叫做色思惟。聲、香、味、觸、法思惟也是這樣。什麼是覺（Jué，feeling）？如果覺知、重覺、憶想緣境界的心語，這叫做覺。進一步說，有六種覺：色、聲、香、味、觸、法覺。什麼是色覺？如果以色境界思惟色，覺知、重覺、憶想緣境界的心語，這叫做色覺。聲、香、味、觸、法覺也是這樣。什麼是觀（Guān，observation）？如果心行微細、微津、微分別，心隨微細而轉，這叫做觀。進一步說，有六種觀：色觀、聲觀、香觀、味觀、觸觀、法觀。什麼是色觀？如果以色境界思惟色，如果心行微細、微津、微分別，心隨微細而轉，這叫做色觀。聲、香、味、觸、法觀也是這樣。什麼是忍（Rěn，patience）？貪愛、嗜慾、求得，如果對於順或不順的法，能夠堪任忍辱，這叫做忍。什麼是見（Jiàn，view）？見有兩種：或見忍，或見智。什麼是見忍？如果貪愛、嗜慾、求得，如果對於順或不順的法，能夠堪任忍辱，這叫做見忍。什麼是見智？如果必定執著於法，這叫做見智。什麼是智（Zhì，wisdom）？如果必定執著于善法，這叫做智。進一步說，智有四種：法智（Fǎ zhì，wisdom of dharma）、比智（Bǐ zhì，comparative wisdom）、世智（Shì zhì，worldly wisdom）、他心智（Tā xīn zhì，wisdom of others' minds）。這叫做智。什麼是解脫（Jiětuō，liberation）？如果解、重解、究竟解，心向彼、尊上彼、傾向彼、以彼解脫，這叫做解脫。進一步說，解脫有六種：色解脫、聲解脫、香解脫、味解脫、觸解脫、法解脫。什麼是色解脫？如果解脫與眼識相應，這叫做色解脫。聲、香、味、觸、法解脫也是這樣。進一步說，色解脫，就是以色境界思惟色，如果解、重解、究竟解，心向彼、尊上彼
【English Translation】 English version: It is also like that. What is Sīwéi (思惟, thought)? If the mind distinguishes, calculates, deliberates, remembers, it is called Sīwéi. Furthermore, there are six types of Sīwéi: Sè (色, form), Shēng (聲, sound), Xiāng (香, smell), Wèi (味, taste), Chù (觸, touch), and Fǎ (法, dharma) Sīwéi. What is Sè Sīwéi? If the thought corresponds to eye consciousness, it is called Sè Sīwéi. The Sīwéi of sound, smell, taste, touch, and dharma are also like that. Furthermore, Sè Sīwéi is the thought about the realm of form. If the mind distinguishes, calculates, deliberates, remembers form, it is called Sè Sīwéi. The Sīwéi of sound, smell, taste, touch, and dharma are also like that. What is Jué (覺, feeling)? If feeling, repeated feeling, recollection of the object of thought, and mental speech arise, it is called Jué. Furthermore, there are six types of Jué: Jué of form, sound, smell, taste, touch, and dharma. What is Sè Jué? If one thinks about form with the realm of form, feeling, repeated feeling, recollection of the object of thought, and mental speech arise, it is called Sè Jué. The Jué of sound, smell, taste, touch, and dharma are also like that. What is Guān (觀, observation)? If the mind acts subtly, with subtle moisture, subtle discrimination, and the mind follows subtle changes, it is called Guān. Furthermore, there are six types of Guān: Guān of form, sound, smell, taste, touch, and dharma. What is Sè Guān? If one thinks about form with the realm of form, if the mind acts subtly, with subtle moisture, subtle discrimination, and the mind follows subtle changes, it is called Sè Guān. The Guān of sound, smell, taste, touch, and dharma are also like that. What is Rěn (忍, patience)? Greed, craving, desire for attainment, if one can endure insult with patience towards favorable or unfavorable dharmas, it is called Rěn. What is Jiàn (見, view)? There are two types of Jiàn: either Jiàn Rěn or Jiàn Zhì. What is Jiàn Rěn? If greed, craving, desire for attainment, if one can endure insult with patience towards favorable or unfavorable dharmas, it is called Jiàn Rěn. What is Jiàn Zhì? If one is necessarily attached to dharma, it is called Jiàn Zhì. What is Zhì (智, wisdom)? If one is necessarily attached to good dharma, it is called Zhì. Furthermore, there are four types of Zhì: Fǎ zhì (法智, wisdom of dharma), Bǐ zhì (比智, comparative wisdom), Shì zhì (世智, worldly wisdom), Tā xīn zhì (他心智, wisdom of others' minds). This is called Zhì. What is Jiětuō (解脫, liberation)? If liberation, repeated liberation, ultimate liberation, the mind turns towards that, respects that, inclines towards that, and is liberated by that, it is called Jiětuō. Furthermore, there are six types of Jiětuō: Jiětuō of form, sound, smell, taste, touch, and dharma. What is Sè Jiětuō? If liberation corresponds to eye consciousness, it is called Sè Jiětuō. The Jiětuō of sound, smell, taste, touch, and dharma are also like that. Furthermore, Sè Jiětuō is thinking about form with the realm of form, if liberation, repeated liberation, ultimate liberation, the mind turns towards that, respects that
傾向彼以彼解脫。是名色解脫。聲香味觸法解脫亦如是。何謂無貪。若不悕望。是名無貪。複次若堪忍離貪心。是名無貪。複次若於五欲中。愛喜適意愛色慾染相續。眼識色愛喜適意愛色慾染相續。耳鼻舌身識觸愛喜適意愛色慾染相續。若於他欲他財他所須他婦女。不欲貪取。若不貪重。不貪究竟。不貪心。不著不悕望。不愛著。不欲染。及余可貪法。若不貪重。不貪究竟。不貪心。不貪著。不悕望。不愛著。不欲染。是名無貪。何謂無恚。若無諍訟。是名無恚。複次若堪忍離恚心。是名無恚。複次若於少眾生。若多眾生。欲令此眾生。不繫不閉不傷害。莫令為若干苦加。若無恚重。無恚究竟。無恚心離恚。無諍訟。不憎害。無惱緣心。不怨憎。慈重慈究竟。慈矜愍欲。利益眾生。及余可恚法。若不恚重。不恚究竟。不恚心離恚。無諍訟。不憎害。無惱緣心。不怨憎。慈重慈究竟。慈矜愍欲利益法。是名無恚。何謂無癡。若明。是名無癡。複次無癡。若堪忍離癡心。是名無癡。複次若知苦集滅道。知前際后際。知前後際。知內知外。知六觸入集滅大過患出要。知因緣。知業報。知緣生善不善無記黑白有緣無緣有明無明可作不可作可親近不可親近。若於彼法。無癡無闇。無忘無失。正念無障礙。無覆蓋。無闇蔽。無荒無
纏。無濁。明焰術光照知見解射方便。慧眼慧根慧力擇法覺正見。及余癡法中。無癡無闇無忘無失。正念無障礙無覆蓋無闇蔽。無荒無纏無濁明焰術光照知見解射方便。慧眼慧根慧力擇法覺正見。是名無癡。何謂順信。若信善順不逆。是名順信。何謂悔。若可作不可作處。若作不作已。若於彼心。燋熱重燋熱。究竟燋熱。是名悔。何謂不悔。若可作不可作處。若可作不可作已。若於彼不燋不熱重不燋不熱究竟不燋不熱。是名不悔。何謂悅。若心悅豫歡樂愛樂未喜。是名悅。何謂喜。若歡喜踴躍正踴躍。離恚寂靜。是名喜。何謂心進。若心發起顯出越度。是名心進。何謂心除。若心樂心調心輕心軟是名心除。何謂信。若信入信勝信。是名信。何謂欲。若欲重欲悕望欲作欲發起欲顯出欲度欲得欲觸欲解射欲證。是名欲。何謂不放逸。若覆護心念欲令我心不染于染法。不恚于恚法。不癡于癡法。不著垢穢法。不順於色慾法。不貢高於貢高法。不放逸于放逸法。是名不放逸。何謂念。若念憶念。是名念。何謂心舍。若舍勝舍心等心均心清凈心無作非受。是名舍。何謂怖。若於色聲香味觸法。若眾生。若怖重怖究竟怖。心驚毛豎。是名怖。何謂煩惱使。十使見使疑使戒道使愛使恚使嫉妒使慳惜使無明使憍慢使掉使。是名煩惱使。
【現代漢語翻譯】 現代漢語譯本 纏（煩惱的纏縛）。無濁（沒有污濁）。明焰術光照知見解射方便（以明亮的火焰般的光芒照亮知識、見解、理解和方便之門）。慧眼（智慧之眼）慧根（智慧之根）慧力（智慧之力）擇法覺正見（選擇正確的佛法，覺悟正確的見解）。及余癡法中（以及其他愚癡的法中）。無癡（沒有愚癡）無闇（沒有黑暗）無忘（沒有遺忘）無失（沒有迷失）。正念（正確的念頭）無障礙（沒有障礙）無覆蓋（沒有覆蓋）無闇蔽（沒有黑暗的遮蔽）。無荒（沒有荒蕪）無纏（沒有纏縛）無濁（沒有污濁）明焰術光照知見解射方便（以明亮的火焰般的光芒照亮知識、見解、理解和方便之門）。慧眼（智慧之眼）慧根（智慧之根）慧力（智慧之力）擇法覺正見（選擇正確的佛法，覺悟正確的見解）。是名無癡（這被稱為沒有愚癡）。 何謂順信（什麼是順信）？若信善順不逆（如果相信善良，順從而不違逆），是名順信（這被稱為順信）。何謂悔（什麼是後悔）？若可作不可作處（對於可以做或不可以做的事情），若作不作已（如果做了或沒做），若於彼心（如果對於那件事），燋熱重燋熱（內心焦躁，反覆焦躁），究竟燋熱（最終焦躁），是名悔（這被稱為後悔）。何謂不悔（什麼是不後悔）？若可作不可作處（對於可以做或不可以做的事情），若可作不可作已（如果做了或沒做），若於彼不燋不熱重不燋不熱究竟不燋不熱（如果對於那件事不焦躁不煩熱，反覆不焦躁不煩熱，最終不焦躁不煩熱），是名不悔（這被稱為不後悔）。 何謂悅（什麼是喜悅）？若心悅豫歡樂愛樂未喜（如果內心喜悅、快樂、喜愛，但還沒有達到歡喜的程度），是名悅（這被稱為喜悅）。何謂喜（什麼是歡喜）？若歡喜踴躍正踴躍（如果歡喜、跳躍、真正地跳躍），離恚寂靜（遠離嗔恨，達到寂靜），是名喜（這被稱為歡喜）。何謂心進（什麼是心進）？若心發起顯出越度（如果心發起、顯現、超越），是名心進（這被稱為心進）。何謂心除（什麼是心除）？若心樂心調心輕心軟（如果心快樂、心調和、心輕盈、心柔軟），是名心除（這被稱為心除）。何謂信（什麼是信）？若信入信勝信（如果相信、深入相信、殊勝的相信），是名信（這被稱為信）。何謂欲（什麼是慾望）？若欲重欲悕望欲作欲發起欲顯出欲度欲得欲觸欲解射欲證（如果慾望、強烈的慾望、希望、想要做、想要發起、想要顯現、想要超越、想要得到、想要接觸、想要理解、想要達到、想要證明），是名欲（這被稱為慾望）。 何謂不放逸（什麼是不放逸）？若覆護心念欲令我心不染于染法（如果守護心念，想要讓我的心不被污染的法所污染），不恚于恚法（不嗔恨于嗔恨的法），不癡于癡法（不愚癡于愚癡的法），不著垢穢法（不執著于污垢的法），不順於法（不順從於的法），不貢高於貢高法（不貢高我慢于貢高的法），不放逸于放逸法（不放逸于放逸的法），是名不放逸（這被稱為不放逸）。何謂念（什麼是念）？若念憶念（如果念、憶念），是名念（這被稱爲念）。何謂心舍（什麼是心舍）？若舍勝舍心等心均心清凈心無作非受（如果捨棄、殊勝的捨棄、心平等、心均衡、心清凈、心無所作為、不接受），是名舍（這被稱為舍）。何謂怖（什麼是怖畏）？若於色聲香味觸法（如果對於色、聲、香、味、觸、法），若眾生（如果對於眾生），若怖重怖究竟怖（如果怖畏、強烈的怖畏、最終的怖畏），心驚毛豎（內心驚恐，毛髮豎立），是名怖（這被稱為怖畏）。 何謂煩惱使（什麼是煩惱使）？十使（十使）：見使（錯誤的見解）、疑使（懷疑）、戒道使（執著于戒律）、愛使（貪愛）、恚使（嗔恨）、嫉妒使（嫉妒）、慳惜使（吝嗇）、無明使（無明）、憍慢使（驕慢）、掉使（掉舉）。是名煩惱使（這被稱為煩惱使）。
【English Translation】 English version What is entanglement (Chán, the entanglement of afflictions)? What is non-turbidity (Wú Zhuó, without turbidity)? What is the light of illuminating knowledge, views, understanding, and expedient means (Míng Yàn Shù Guāng Zhào Zhī Jiàn Jiě Shè Fāngbiàn)? Wisdom eye (Huì Yǎn), wisdom root (Huì Gēn), wisdom power (Huì Lì), discerning the Dharma, awakening to right view (Zé Fǎ Jué Zhèng Jiàn). And among other deluded dharmas (jí yú chī fǎ zhōng), what is non-delusion (wú chī), non-darkness (wú àn), non-forgetfulness (wú wàng), non-loss (wú shī)? Right mindfulness (Zhèng Niàn), without obstruction (wú zhàng'ài), without covering (wú fùgài), without darkness and obscuration (wú àn bì). Without desolation (wú huāng), without entanglement (wú chán), without turbidity (wú zhuó), the light of illuminating knowledge, views, understanding, and expedient means (míng yàn shù guāng zhào zhī jiàn jiě shè fāngbiàn). Wisdom eye (huì yǎn), wisdom root (huì gēn), wisdom power (huì lì), discerning the Dharma, awakening to right view (zé fǎ jué zhèng jiàn). This is called non-delusion (shì míng wú chī). What is compliant faith (Shùn Xìn)? If one believes in goodness, is compliant and not rebellious (ruò xìn shàn shùn bù nì), this is called compliant faith (shì míng shùn xìn). What is regret (Huǐ)? Regarding what should or should not be done (ruò kě zuò bù kě zuò chù), if one has done or not done it (ruò zuò bù zuò yǐ), if in that mind (ruò yú bǐ xīn), there is burning heat, repeated burning heat (jiāo rè chóng jiāo rè), ultimately burning heat (jiūjìng jiāo rè), this is called regret (shì míng huǐ). What is non-regret (Bù Huǐ)? Regarding what should or should not be done (ruò kě zuò bù kě zuò chù), if one has done or not done it (ruò kě zuò bù zuò yǐ), if in that mind there is no burning heat, no repeated burning heat, no ultimate burning heat (ruò yú bǐ bù jiāo bù rè chóng bù jiāo bù rè jiūjìng bù jiāo bù rè), this is called non-regret (shì míng bù huǐ). What is joy (Yuè)? If the mind is pleased, delighted, joyful, and loving, but not yet joyful (ruò xīn yuè yù huānlè àilè wèi xǐ), this is called joy (shì míng yuè). What is happiness (Xǐ)? If there is joy, elation, and proper elation (ruò huānxǐ yǒngyuè zhèng yǒngyuè), being apart from hatred and being tranquil (lí huì jìjìng), this is called happiness (shì míng xǐ). What is mental progress (Xīn Jìn)? If the mind arises, manifests, and transcends (ruò xīn fāqǐ xiǎnchū yuèdù), this is called mental progress (shì míng xīn jìn). What is mental removal (Xīn Chú)? If the mind is happy, the mind is harmonious, the mind is light, the mind is soft (ruò xīn lè xīn tiáo xīn qīng xīn ruǎn), this is called mental removal (shì míng xīn chú). What is faith (Xìn)? If there is faith, entering into faith, and superior faith (ruò xìn rù xìn shèng xìn), this is called faith (shì míng xìn). What is desire (Yù)? If there is desire, strong desire, hope, wanting to do, wanting to arise, wanting to manifest, wanting to transcend, wanting to obtain, wanting to touch, wanting to understand, wanting to attain, wanting to prove (ruò yù zhòng yù xīwàng yù zuò yù fāqǐ yù xiǎnchū yù dù yù dé yù chù yù jiě shè yù zhèng), this is called desire (shì míng yù). What is non-negligence (Bù Fàngyì)? If one covers and protects the mind, intending to prevent my mind from being tainted by tainted dharmas (ruò fùhù xīn niàn yù lìng wǒ xīn bù rǎn yú rǎn fǎ), not being angry at angry dharmas (bù huì yú huì fǎ), not being deluded by deluded dharmas (bù chī yú chī fǎ), not being attached to defiled dharmas (bù zhuó gòu huì fǎ), not complying with ** dharmas (bù shùn yú ** fǎ), not being arrogant with arrogant dharmas (bù gòng gāo yú gòng gāo fǎ), not being negligent with negligent dharmas (bù fàngyì yú fàngyì fǎ), this is called non-negligence (shì míng bù fàngyì). What is mindfulness (Niàn)? If there is mindfulness and recollection (ruò niàn yìniàn), this is called mindfulness (shì míng niàn). What is mental equanimity (Xīn Shě)? If there is abandonment, superior abandonment, mental equality, mental balance, mental purity, mental non-action, and non-acceptance (ruò shě shèng shě xīn děng xīn jūn xīn qīngjìng xīn wú zuò fēi shòu), this is called equanimity (shì míng shě). What is fear (Bù)? If regarding form, sound, smell, taste, touch, and dharmas (ruò yú sè shēng xiāng wèi chù fǎ), if regarding sentient beings (ruò zhòngshēng), if there is fear, strong fear, ultimate fear (ruò bù zhòng bù jiūjìng bù), the heart trembles and the hair stands on end (xīn jīng máo shù), this is called fear (shì míng bù). What are the afflictive tendencies (Fánnǎo Shǐ)? The ten tendencies (shí shǐ): the tendency of views (jiàn shǐ, wrong views), the tendency of doubt (yí shǐ, doubt), the tendency of adherence to precepts (jiè dào shǐ, clinging to rules and rituals), the tendency of love (ài shǐ, attachment), the tendency of hatred (huì shǐ, hatred), the tendency of jealousy (jídù shǐ, jealousy), the tendency of stinginess (qiānxī shǐ, stinginess), the tendency of ignorance (wúmíng shǐ, ignorance), the tendency of pride (jiāomàn shǐ, pride), the tendency of restlessness (diào shǐ, restlessness). These are called afflictive tendencies (shì míng fánnǎo shǐ).
何謂見使。除戒道見。若余見。是名見使。複次見使。六十二見。及邪見。是名見使。何謂疑使。若有人緣過去疑惑。我過去有。我非過去有。以何性過去有因。何過去有緣。未來疑惑。我未來有。我非未來有。以何性未來有因。何未來有緣。現在疑惑。我現在有。我現在非有。以何性我現在有因。何現在有謂我生處。此眾生從何處來。去至何處。若世尊疑惑。是佛世尊非佛世尊。世尊善說法。世尊非善說法。世尊聲聞眾善趣。世尊聲聞眾非善趣。行常行非常。行苦行非苦。無我法非無我法。寂靜涅槃。非寂靜涅槃。有與無與。有施無施。有祀無祀。有善惡業果報。無善惡業果報。有今世無今世。有後世無後世。有父母無父母。有天無天。眾生有化生。眾生無化生。世有沙門婆羅門正趣正至。若今世後世自證知說。世無沙門婆羅門正趣正至。若今世後世身證知說。若於彼法疑惑重疑惑究竟疑惑。心不決定。猶豫二心疑心不了。無量疑不盡不解脫。猶豫重猶豫究竟猶豫。是名疑使。何謂戒道使。若戒道見。是名戒道使。複次以戒為凈。以戒道為凈。解脫無依盡一切苦際。若忍欲覺觸證戒謂護身口。道謂邪。吉養髮敬事水火日月。持牛鹿狗默然等戒求。為力士報人天中尊。如是勤行苦行邪行。此謂道。若戒若道求覓。求覓
【現代漢語翻譯】 現代漢語譯本 何謂見使（Dṛṣṭi-anuśaya，由見產生的煩惱）。除了戒禁取見（Śīlāvrata-parāmarśa-dṛṣṭi，認為持戒可以解脫的錯誤見解）之外的『道』（指八正道），如果還有其他的『見』，這些就叫做見使。進一步說，見使包括六十二種邪見以及一般的邪見，這些都叫做見使。 何謂疑使（Vicikitsā-anuśaya，懷疑產生的煩惱）。如果有人對過去的事情疑惑，例如：『我過去存在嗎？』『我過去不存在嗎？』『以什麼樣的性質過去存在？』『以什麼作為過去存在的因？』『以什麼作為過去存在的緣？』對未來疑惑，例如：『我未來存在嗎？』『我未來不存在嗎？』『以什麼樣的性質未來存在？』『以什麼作為未來存在的因？』『以什麼作為未來存在的緣？』對現在疑惑，例如：『我現在存在嗎？』『我現在不存在嗎？』『以什麼樣的性質我現在存在？』『以什麼作為我現在存在的因？』『以什麼作為我現在存在的緣？』或者疑惑『我』的出生之處，『這些眾生從哪裡來？』『死後將去向哪裡？』如果對世尊（Bhagavān，佛的稱號）疑惑，例如：『這位佛世尊是真正的佛世尊嗎？』『這位佛世尊不是真正的佛世尊嗎？』『世尊善於說法嗎？』『世尊不善於說法嗎？』『世尊的聲聞眾（Śrāvaka-saṃgha，聽聞佛法弟子的僧團）是善趣嗎？』『世尊的聲聞眾不是善趣嗎？』『行（Saṃskāra，造作）是常還是非常？』『行是苦還是非苦？』『無我（Anātman，沒有永恒不變的自我）的法還是非無我的法？』『寂靜涅槃（Śānta-nirvāṇa，寂靜的解脫境界）還是非寂靜涅槃？』『有還是無？』『有佈施還是無佈施？』『有祭祀還是無祭祀？』『有善惡業的果報還是沒有善惡業的果報？』『有今世還是沒有今世？』『有後世還是沒有後世？』『有父母還是沒有父母？』『有天神還是沒有天神？』『眾生有化生還是沒有化生？』『世間有沙門（Śramaṇa，出家修行者）和婆羅門（Brāhmaṇa，印度教祭司）真正地修行並達到真理嗎？』如果今世後世能夠親自證知並宣說真理。『世間沒有沙門和婆羅門真正地修行並達到真理嗎？』如果今世後世能夠通過身體證知並宣說真理。如果對於這些法產生疑惑、嚴重的疑惑、究竟的疑惑，心中無法決定，猶豫不決，產生二心，疑心重重，無法明白，無量的疑惑無法窮盡，無法解脫，猶豫、再猶豫、究竟的猶豫，這些就叫做疑使。 何謂戒道使（Śīlāvrata-parāmarśa-anuśaya，由持戒產生的煩惱）。如果因為戒禁取見，這就叫做戒道使。進一步說，認為持戒可以清凈，認為戒律和修行道路可以達到清凈，從而解脫，不再依賴任何事物，最終達到脫離一切痛苦的境地。或者認為忍耐慾望、覺知觸覺、驗證戒律可以保護身口意。『道』指的是邪道。例如，爲了吉祥而供養頭髮，恭敬地侍奉水、火、日月，或者持守牛戒、鹿戒、狗戒、默然戒等等，爲了求得力量，希望在人天之中成為尊貴的人。像這樣勤奮地修行苦行、邪行，認為這就是『道』。無論是戒還是道，都在不斷地尋求、探求。
【English Translation】 English version What is Dṛṣṭi-anuśaya (the latent tendency of views)? Except for Śīlāvrata-parāmarśa-dṛṣṭi (the view of clinging to rules and vows as a means to liberation) regarding the 'path' (referring to the Eightfold Path), if there are other 'views', these are called Dṛṣṭi-anuśaya. Furthermore, Dṛṣṭi-anuśaya includes the sixty-two kinds of wrong views and general wrong views; these are all called Dṛṣṭi-anuśaya. What is Vicikitsā-anuśaya (the latent tendency of doubt)? If someone has doubts about the past, such as: 'Did I exist in the past?' 'Did I not exist in the past?' 'With what nature did I exist in the past?' 'What was the cause of my past existence?' 'What was the condition of my past existence?' Doubts about the future, such as: 'Will I exist in the future?' 'Will I not exist in the future?' 'With what nature will I exist in the future?' 'What will be the cause of my future existence?' 'What will be the condition of my future existence?' Doubts about the present, such as: 'Do I exist now?' 'Do I not exist now?' 'With what nature do I exist now?' 'What is the cause of my present existence?' 'What is the condition of my present existence?' Or doubts about the place of 'my' birth, 'Where do these beings come from?' 'Where will they go after death?' If there are doubts about the Bhagavān (the Blessed One, a title of the Buddha), such as: 'Is this Buddha Bhagavān a true Buddha Bhagavān?' 'Is this Buddha Bhagavān not a true Buddha Bhagavān?' 'Is the Bhagavān good at teaching the Dharma?' 'Is the Bhagavān not good at teaching the Dharma?' 'Is the Śrāvaka-saṃgha (the community of disciples who hear the Dharma) of the Bhagavān a good destination?' 'Is the Śrāvaka-saṃgha of the Bhagavān not a good destination?' 'Are Saṃskāras (formations) permanent or impermanent?' 'Are Saṃskāras suffering or not suffering?' 'Is the Dharma of Anātman (no self) or not the Dharma of no self?' 'Is Śānta-nirvāṇa (peaceful liberation) or not peaceful liberation?' 'Is there existence or non-existence?' 'Is there giving or no giving?' 'Is there sacrifice or no sacrifice?' 'Is there karmic retribution for good and evil deeds or no karmic retribution for good and evil deeds?' 'Is there this life or no this life?' 'Is there a future life or no future life?' 'Are there parents or no parents?' 'Are there gods or no gods?' 'Do beings have spontaneous birth or no spontaneous birth?' 'Are there Śramaṇas (wandering ascetics) and Brāhmaṇas (Hindu priests) in the world who truly practice and attain the truth?' If in this life and the next, one can personally know and proclaim the truth. 'Are there no Śramaṇas and Brāhmaṇas in the world who truly practice and attain the truth?' If in this life and the next, one can know and proclaim the truth through the body. If one has doubts, serious doubts, ultimate doubts about these Dharmas, the mind cannot decide, hesitates, has two minds, is full of doubt, cannot understand, has limitless doubts that cannot be exhausted, cannot be liberated, hesitates, hesitates again, hesitates ultimately, these are called Vicikitsā-anuśaya. What is Śīlāvrata-parāmarśa-anuśaya (the latent tendency of clinging to rules and vows)? If it is because of clinging to rules and vows, this is called Śīlāvrata-parāmarśa-anuśaya. Furthermore, believing that holding precepts can purify, believing that precepts and the path of practice can achieve purity, thereby achieving liberation, no longer relying on anything, and ultimately reaching the state of being free from all suffering. Or believing that enduring desires, being aware of sensations, and verifying precepts can protect body, speech, and mind. 'The path' refers to the wrong path. For example, offering hair for good fortune, respectfully serving water, fire, the sun, and the moon, or holding the vows of cows, deer, dogs, silence, etc., in order to seek strength, hoping to become a noble person among humans and gods. Practicing diligently in this way, practicing asceticism and wrong practices, believing that this is the 'path'. Whether it is precepts or the path, one is constantly seeking and searching.
已以是為凈。為凈已為解脫。為解脫已以是為聖人為羅漢為涅槃。若於彼忍欲堪任樂著。是名戒道使。何謂愛使。若欲染。是名愛使。何謂瞋恚使。若憎恚。是名瞋恚使。何謂嫉妒使。若他得利養恭敬尊重讚歎禮拜。憎嫉瞋恚忿怒心嫉。是名嫉妒使。何謂慳惜使。若財物吝惜不捨心貪。是名慳惜使。何謂無明使。癡不善根。是名無明使。何謂憍慢使。若以慢自高。是名憍慢使。何謂掉使。若掉動不定發奔逸不寂靜不正寂靜心不息。是名掉使。有覺有觀定無覺有觀定。無覺無觀定。空無相無愿定。如道品三支道中廣說。何謂信根。學人離煩惱聖心趣聖道。若堅信堅法。及余趣人。見行過患。觀涅槃寂滅。如實觀苦集滅道。未得欲得。未解欲解。未證欲證。修道離煩惱見學人。若須陀洹斯陀含阿那含。觀行具足。若智地。若觀解脫心即得沙門果須陀洹果斯陀含果阿那含果。無學人阿羅漢未得聖法。欲得修道。觀行具足。若智地若觀解脫心即得阿羅漢果。如實人如趣人。若信入信勝信真信心凈是名信根。進念定慧根亦如是。◎
舍利弗阿毗曇論卷第二十三 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第二十四
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯攝相應分相應品下
【現代漢語翻譯】 現代漢語譯本 『已以是為凈』（已經以此為清凈）是指已經清凈。『為凈已為解脫』（清凈之後就是解脫）是指已經解脫。『為解脫已以是為聖人為阿羅漢為涅槃』（解脫之後就是聖人、阿羅漢、涅槃）。如果對此還忍受慾望，能夠安於其中並執著，這叫做戒道使（Sīlabbataparāmāsa，執取戒律的煩惱）。 什麼是愛使（Kāmarāga，欲愛）？如果對慾望有貪染，這叫做愛使。 什麼是瞋恚使（Paṭigha，嗔恚）？如果憎恨惱怒，這叫做瞋恚使。 什麼是嫉妒使（Issā，嫉妒）？如果他人獲得利益、供養、恭敬、尊重、讚歎、禮拜，就憎恨、嫉妒、惱怒、憤恨，心生嫉妒，這叫做嫉妒使。 什麼是慳惜使（Macchariya，慳吝）？如果對財物吝嗇，不願施捨，心中貪婪，這叫做慳惜使。 什麼是無明使（Avijjā，無明）？愚癡，不善的根本，這叫做無明使。 什麼是憍慢使（Māna，驕慢）？如果因為驕慢而自視甚高，這叫做憍慢使。 什麼是掉使（Uddhacca，掉舉）？如果心掉動、不定、散亂、奔逸、不寂靜、不正寂靜、不得止息，這叫做掉使。 有覺有觀定（Savitakkasavicāra samādhi，有尋有伺定），無覺有觀定（Avitakkavicāramatta samādhi，無尋唯伺定），無覺無觀定（Avitakkaavicāra samādhi，無尋無伺定），空無相無愿定（Suññato animitto appaṇihito samādhi，空、無相、無愿三昧）。如道品三支道中廣說。 什麼是信根（Saddhindriya，信根）？學人（Sekha，有學）遠離煩惱，以聖潔之心趨向聖道，如果對堅定的信仰、堅定的正法，以及其他趣向之人，看到修行的過患，觀察涅槃的寂滅，如實地觀察苦、集、滅、道，未得到的想要得到，未理解的想要理解，未證悟的想要證悟，修道以遠離煩惱，見到學人，如果是須陀洹（Sotāpanna，入流者）、斯陀含（Sakadāgāmin，一來者）、阿那含（Anāgāmin，不還者），觀行具足，如果是智地，如果觀察解脫，心就能得到沙門果，須陀洹果，斯陀含果，阿那含果。無學人（Asekha，無學）阿羅漢（Arahat，阿羅漢）未得到聖法，想要得到而修道，觀行具足，如果是智地，如果觀察解脫，心就能得到阿羅漢果。如實之人，如趣向之人，如果是信入、信勝、信真、信心清凈，這叫做信根。精進根（Viriyindriya，精進根）、念根（Satindriya，念根）、定根（Samādhindriya，定根）、慧根（Paññindriya，慧根）也是如此。 《舍利弗阿毗曇論》卷第二十三 大正藏第 28 冊 No. 1548 《舍利弗阿毗曇論》 《舍利弗阿毗曇論》卷第二十四 姚秦罽賓三藏曇摩耶舍（Dharmayaśas）共曇摩崛多（Dharmagupta）等譯攝相應分相應品下
【English Translation】 English version 'Already this is considered pure' means it is already pure. 'Being pure is already liberation' means it is already liberated. 'Being liberated is already being a saint, an Arhat, Nirvana' means it is a saint, an Arhat (Arahat, worthy one), Nirvana (Nibbāna, cessation). If one still endures desire for it, is able to be content with it and attached to it, this is called Sīlabbataparāmāsa (clinging to rites and rituals). What is Kāmarāga (sensual lust)? If there is lust for desire, this is called Kāmarāga. What is Paṭigha (aversion)? If there is hatred and anger, this is called Paṭigha. What is Issā (jealousy)? If others gain profit, offerings, respect, reverence, praise, and worship, one hates, envies, is angry, and resentful, and the mind is jealous, this is called Issā. What is Macchariya (miserliness)? If one is stingy with possessions, unwilling to give, and the mind is greedy, this is called Macchariya. What is Avijjā (ignorance)? Ignorance, the root of unwholesomeness, this is called Avijjā. What is Māna (conceit)? If one is arrogant and considers oneself superior, this is called Māna. What is Uddhacca (restlessness)? If the mind is restless, unstable, scattered, agitated, unpeaceful, not rightly peaceful, and cannot be calmed, this is called Uddhacca. Savitakkasavicāra samādhi (initial application and sustained application), Avitakkavicāramatta samādhi (sustained application only), Avitakkaavicāra samādhi (no initial application, no sustained application), Suññato animitto appaṇihito samādhi (emptiness, signlessness, wishlessness). As explained in detail in the three branches of the path. What is Saddhindriya (faculty of faith)? A Sekha (trainee) departs from defilements, with a noble mind heading towards the noble path, if there is firm faith, firm Dharma, and others heading towards it, seeing the faults of practice, observing the peace of Nirvana, truly observing suffering, its origin, its cessation, and the path, wanting to obtain what has not been obtained, wanting to understand what has not been understood, wanting to realize what has not been realized, cultivating the path to depart from defilements, seeing the Sekha, if it is a Sotāpanna (stream-enterer), Sakadāgāmin (once-returner), Anāgāmin (non-returner), with complete contemplation, if it is the ground of wisdom, if observing liberation, the mind will attain the fruit of a Śrāmaṇa, the fruit of a Sotāpanna, the fruit of a Sakadāgāmin, the fruit of an Anāgāmin. An Asekha (one beyond training), an Arahat (worthy one) has not obtained the noble Dharma, wanting to obtain it and cultivate the path, with complete contemplation, if it is the ground of wisdom, if observing liberation, the mind will attain the fruit of an Arahat. A truthful person, a person heading towards it, if it is faith-entry, faith-victory, true faith, pure faith, this is called Saddhindriya. Viriyindriya (faculty of energy), Satindriya (faculty of mindfulness), Samādhindriya (faculty of concentration), Paññindriya (faculty of wisdom) are also the same. Śāriputrābhidharma Śāstra Volume 23 Taisho Tripitaka Volume 28, No. 1548 Śāriputrābhidharma Śāstra Śāriputrābhidharma Śāstra Volume 24 Translated by Tripiṭaka Dharmayaśas (Dharmayaśas) from Kasmir of Yao Qin Dynasty, together with Dharmagupta (Dharmagupta) and others, Section on Corresponding Aggregates, Lower Section on Corresponding Qualities
◎七十二相應門分。今當說。五識界。各十二。二識界。各六十。身觸十三。心觸名觸。各五十三。對觸亦十三。身觸愛觸二十五。恚觸二十三。明觸三十五。無明觸三十四。明分觸三十五。無明分觸三十。樂根十三。苦根亦如是。喜根五十一。憂根三十七。舍根五十六。受六十五。想思觸思惟。各除自性。餘數覺五十九。觀六十。忍五十三。見五十四。智三十五解脫。六十九。無貪二十九。無恚亦如是。無癡四十二。順信四十四。悔三十四。不悔三十六。悅五十二。喜亦如是。心進六十。心除四十一。信五十八。欲六十一。不放逸四十六。念五十九。心舍四十一。怖二十七。煩惱使四十九。見使二十八。疑使十九。戒道使二十八。愛使二十九。憎使二十七。嫉妒二十四。慳惜使亦如是。無明三十九。慢掉亦如是有覺有觀。定三十五。無覺有觀定三十四。無覺無觀定三十三。空定三十四。無相無愿亦如是。信根三十八。進根三十九。念根亦如是。定根三十四。慧根三十六。何謂眼識界分。若法眼識界相應。謂身觸對觸無明分觸樂根苦根舍根受想思觸思惟解脫。是名眼識界分。耳鼻舌身識界分亦如是。
何謂意界分。若法意界相應謂心觸名觸愛觸憎觸明觸無明觸明分觸無明分觸。喜根乃至慧根。是名意界
分。意識界分亦如是。
何謂身觸分。若法身觸相應。謂眼識界耳識界鼻識界舌識界身識界樂根苦根舍根受想思惟解脫。是名身觸分。
何謂心觸分。若法心觸相應。謂意界意識界除觸喜根乃至慧根。是名心觸分。名觸分亦如是。
何謂對觸分。若法對觸相應。謂眼識界耳鼻舌身識界。樂根苦根舍根受想思思惟解脫。是名對觸分。
何謂愛觸分。若法愛觸相應。謂意界意識界喜根舍根受想思。思惟覺觀忍見解脫不悔悅喜心進信慾念煩惱使愛使無明慢掉使。是名愛觸分。
何謂恚觸分。若法恚觸相應。謂意界意識界憂根受想思思惟。覺觀忍見解脫悔心進信慾念怖煩惱使恚使無明慢掉使。是名恚觸分。
何謂明觸分。若法明觸相應。謂意界意識界。喜根舍根受想思。思惟覺觀見智解脫無癡順信悅喜心進心除。信欲不放逸念心舍。有覺有觀定。無覺有觀定。無覺無觀定。空定無相定無愿定。信根乃至慧根。是名明觸分。
何謂無明觸分。若法無明觸相應。謂意界意識界喜根憂根舍根受想思。思惟覺觀忍見解脫悔不悔悅喜心進信慾念怖煩惱使及十煩惱使。是名無明觸分。
何謂明分觸。若法明分觸相應。謂意界意識界。喜根舍根受想思。思惟覺觀忍見解脫無癡順信悅喜心進
【現代漢語翻譯】 現代漢語譯本：意識界的分也是如此。
什麼叫做身觸分？如果法與身觸相應，指的是眼識界、耳識界、鼻識界、舌識界、身識界、樂根（快樂的感受）、苦根（痛苦的感受）、舍根（不苦不樂的感受）、受（感受）、想（思維）、思惟（思考）、解脫（解脫煩惱）。這叫做身觸分。
什麼叫做心觸分？如果法與心觸相應，指的是意界、意識界，除去觸、喜根，乃至慧根（智慧）。這叫做心觸分。名觸分也是如此。
什麼叫做對觸分？如果法與對觸相應，指的是眼識界、耳識界、鼻識界、舌識界、身識界、樂根、苦根、舍根、受、想、思惟、解脫。這叫做對觸分。
什麼叫做愛觸分？如果法與愛觸相應，指的是意界、意識界、喜根、舍根、受、想、思惟、覺（感覺）、觀（觀察）、忍（忍耐）、見（見解）、解脫、不悔（不後悔）、悅（喜悅）、喜（歡喜）、心進（心理上的精進）、信（信心）、欲（慾望）、念（憶念）、煩惱使（煩惱的潛在勢力）、愛使（由愛產生的潛在勢力）、無明（無知）、慢（傲慢）、掉使（掉舉的潛在勢力）。這叫做愛觸分。
什麼叫做恚觸分？如果法與恚觸相應，指的是意界、意識界、憂根（憂愁的感受）、受、想、思惟、覺、觀、忍、見、解脫、悔（後悔）、心進、信、欲、念、怖（恐懼）、煩惱使、恚使（由嗔恚產生的潛在勢力）、無明、慢、掉使。這叫做恚觸分。
什麼叫做明觸分？如果法與明觸相應，指的是意界、意識界、喜根、舍根、受、想、思惟、覺、觀、見、智（智慧）、解脫、無癡（不愚癡）、順信（隨順正信）、悅喜心進心除（喜悅和精進）、信欲（信心和慾望）、不放逸（不放縱）、念（憶念）、心舍（捨棄）、有覺有觀定（有覺有觀的禪定）、無覺有觀定（無覺有觀的禪定）、無覺無觀定（無覺無觀的禪定）、空定（空無邊處定）、無相定（無想定的異名）、無愿定（無愿三昧）、信根（信心的根本）乃至慧根。這叫做明觸分。
什麼叫做無明觸分？如果法與無明觸相應，指的是意界、意識界、喜根、憂根、舍根、受、想、思惟、覺、觀、忍、見、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、煩惱使以及十煩惱使（貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見）。這叫做無明觸分。
什麼叫做明分觸？如果法與明分觸相應，指的是意界、意識界、喜根、舍根、受、想、思惟、覺、觀、忍、見、解脫、無癡、順信、悅喜心進
【English Translation】 English version: The division of the consciousness realm is also like this.
What is called 'body-contact division'? If a dharma is associated with body-contact, it refers to the eye-consciousness realm, ear-consciousness realm, nose-consciousness realm, tongue-consciousness realm, body-consciousness realm, pleasure faculty (pleasant feeling), pain faculty (painful feeling), neutral faculty (neither pleasant nor painful feeling), sensation (feeling), perception (thinking), thought (reflection), and liberation (freedom from afflictions). This is called 'body-contact division'.
What is called 'mind-contact division'? If a dharma is associated with mind-contact, it refers to the mind realm, mind-consciousness realm, excluding contact, joy faculty, and even wisdom faculty (prajna). This is called 'mind-contact division'. The 'name-contact division' is also like this.
What is called 'object-contact division'? If a dharma is associated with object-contact, it refers to the eye-consciousness realm, ear-consciousness realm, nose-consciousness realm, tongue-consciousness realm, body-consciousness realm, pleasure faculty, pain faculty, neutral faculty, sensation, perception, thought, and liberation. This is called 'object-contact division'.
What is called 'love-contact division'? If a dharma is associated with love-contact, it refers to the mind realm, mind-consciousness realm, joy faculty, neutral faculty, sensation, perception, thought, feeling (awareness), observation (contemplation), patience (endurance), view (understanding), liberation, non-regret (absence of remorse), delight (joy), joy (happiness), mental effort (mental diligence), faith (confidence), desire (craving), mindfulness (recollection), latent tendencies of afflictions (klesha anusaya), latent tendencies of love (raga anusaya), ignorance (avidya), pride (mana), and latent tendencies of restlessness (auddhatya anusaya). This is called 'love-contact division'.
What is called 'hatred-contact division'? If a dharma is associated with hatred-contact, it refers to the mind realm, mind-consciousness realm, sorrow faculty (sorrowful feeling), sensation, perception, thought, feeling, observation, patience, view, liberation, regret (remorse), mental effort, faith, desire, mindfulness, fear (terror), latent tendencies of afflictions, latent tendencies of hatred (dvesha anusaya), ignorance, pride, and latent tendencies of restlessness. This is called 'hatred-contact division'.
What is called 'illumination-contact division'? If a dharma is associated with illumination-contact, it refers to the mind realm, mind-consciousness realm, joy faculty, neutral faculty, sensation, perception, thought, feeling, observation, view, wisdom (jnana), liberation, non-delusion (amoha), conforming faith (anukulya sraddha), delight, joy, mental effort, faith, desire, non-negligence (apramada), mindfulness, mental equanimity (upeksha), meditative concentration with initial and sustained application of mind (savitarka savicara samadhi), meditative concentration without initial application but with sustained application of mind (avitarka vicara matra samadhi), meditative concentration without initial or sustained application of mind (avitarka avicara samadhi), emptiness concentration (sunyata samadhi), signless concentration (animitta samadhi), wishless concentration (apranihita samadhi), faculty of faith (sraddha indriya), and even wisdom faculty. This is called 'illumination-contact division'.
What is called 'ignorance-contact division'? If a dharma is associated with ignorance-contact, it refers to the mind realm, mind-consciousness realm, joy faculty, sorrow faculty, neutral faculty, sensation, perception, thought, feeling, observation, patience, view, liberation, regret, non-regret, delight, joy, mental effort, faith, desire, mindfulness, fear, latent tendencies of afflictions, and the ten latent tendencies of afflictions (greed, hatred, delusion, pride, doubt, self-view, extreme view, wrong view, view of holding to views, and view of holding to precepts). This is called 'ignorance-contact division'.
What is called 'illumination-part contact'? If a dharma is associated with illumination-part contact, it refers to the mind realm, mind-consciousness realm, joy faculty, neutral faculty, sensation, perception, thought, feeling, observation, patience, view, liberation, non-delusion, conforming faith, delight, joy, mental effort
心除。信欲不放逸念心舍。有覺有觀定。乃至慧根。是名明分觸。
何謂無明分觸。若法無明分觸相應。謂眼耳鼻舌身識界。意界意識界。樂根苦根喜根憂根舍根。受想思思惟覺觀。忍見解脫無貪無恚無癡。順信悔不悔悅喜心進信欲不放逸念心除怖。有覺有觀定。無覺有觀定。無覺無觀定。是名無明分觸。
何謂樂根分。若法樂根相應。謂眼識界耳鼻舌身識界。身觸對觸無明分觸想思觸思惟解脫。是名樂根分。
何謂苦根分。若法苦根相應。謂眼識界耳鼻舌身識界。身觸對觸無明分觸想思觸思惟解脫。是名苦根分。
何謂喜根分。若法喜根相應。謂意界意識界。心觸名觸愛觸明觸無明觸明分觸無明分觸想思觸。思惟覺觀忍見智解脫。無貪無恚無癡。順信不悔悅喜心進心除。信欲不放逸念心舍。煩惱使見使戒道使愛使無明慢掉使。有覺有觀定乃至慧根。是名喜根分。
何謂憂根分。若法憂根相應。謂意界意識界。心觸名觸恚觸無明觸無明分觸想思觸。思惟覺觀忍見解脫。無貪無恚無癡。順信悔心進信欲不放逸念怖。煩惱使見使疑使戒道使恚使嫉妒慳惜使無明慢掉使。是名憂根分。
何謂舍根分。若法舍根相應。謂眼識界耳鼻舌身識界。意界意識界。眼耳鼻舌身觸心觸名觸對觸愛觸
【現代漢語翻譯】 現代漢語譯本 什麼是明分觸？如果某種法與明分觸相應，即眼、耳、鼻、舌、身、識界（六種感官的識別領域），意界（意識的領域），意識界（意識的識別領域），樂根（快樂的根源），苦根（痛苦的根源），喜根（喜悅的根源），憂根（憂愁的根源），舍根（平靜的根源），受（感受），想（想法），思（思考），思惟（深入思考），覺（覺知），觀（觀察），忍（忍耐），見（見解），解脫（解脫），無貪（沒有貪婪），無恚（沒有嗔恨），無癡（沒有愚癡），順信（隨順的信心），悔（後悔），不悔（不後悔），悅（喜悅），喜（歡喜），心進（精進的心），信（信心），欲（慾望），不放逸（不放縱），念（正念），心除（去除雜念），怖（恐懼），有覺有觀定（有覺知有觀察的禪定），乃至慧根（智慧的根基）。這被稱為明分觸。
什麼是無明分觸？如果某種法與無明分觸相應，即眼、耳、鼻、舌、身、識界（六種感官的識別領域），意界（意識的領域），意識界（意識的識別領域），樂根（快樂的根源），苦根（痛苦的根源），喜根（喜悅的根源），憂根（憂愁的根源），舍根（平靜的根源），受（感受），想（想法），思（思考），思惟（深入思考），覺（覺知），觀（觀察），忍（忍耐），見（見解），解脫（解脫），無貪（沒有貪婪），無恚（沒有嗔恨），無癡（沒有愚癡），順信（隨順的信心），悔（後悔），不悔（不後悔），悅（喜悅），喜（歡喜），心進（精進的心），信（信心），欲（慾望），不放逸（不放縱），念（正念），心除（去除雜念），怖（恐懼），有覺有觀定（有覺知有觀察的禪定），無覺有觀定（沒有覺知但有觀察的禪定），無覺無觀定（沒有覺知也沒有觀察的禪定）。這被稱為無明分觸。
什麼是樂根分？如果某種法與樂根相應，即眼識界（眼識的識別領域），耳、鼻、舌、身、識界（其他感官的識別領域），身觸（身體的觸覺），對觸（對立的觸覺），無明分觸（與無明相關的觸覺），想思觸（與想法和思考相關的觸覺），思惟解脫（通過思考而解脫）。這被稱為樂根分。
什麼是苦根分？如果某種法與苦根相應，即眼識界（眼識的識別領域），耳、鼻、舌、身、識界（其他感官的識別領域），身觸（身體的觸覺），對觸（對立的觸覺），無明分觸（與無明相關的觸覺），想思觸（與想法和思考相關的觸覺），思惟解脫（通過思考而解脫）。這被稱為苦根分。
什麼是喜根分？如果某種法與喜根相應，即意界（意識的領域），意識界（意識的識別領域），心觸（心的觸覺），名觸（名稱的觸覺），愛觸（愛的觸覺），明觸（與光明相關的觸覺），無明觸（與無明相關的觸覺），明分觸（與明相關的觸覺），無明分觸（與無明相關的觸覺），想思觸（與想法和思考相關的觸覺），思惟（深入思考），覺（覺知），觀（觀察），忍（忍耐），見（見解），智（智慧），解脫（解脫），無貪（沒有貪婪），無恚（沒有嗔恨），無癡（沒有愚癡），順信（隨順的信心），不悔（不後悔），悅（喜悅），喜（歡喜），心進（精進的心），心除（去除雜念），信（信心），欲（慾望），不放逸（不放縱），念（正念），心舍（捨棄），煩惱使（煩惱的驅使），見使（錯誤的見解的驅使），戒道使（對戒律的執著的驅使），愛使（愛的驅使），無明（無明），慢（傲慢），掉使（散亂的驅使），有覺有觀定（有覺知有觀察的禪定），乃至慧根（智慧的根基）。這被稱為喜根分。
什麼是憂根分？如果某種法與憂根相應，即意界（意識的領域），意識界（意識的識別領域），心觸（心的觸覺），名觸（名稱的觸覺），恚觸（嗔恨的觸覺），無明觸（與無明相關的觸覺），無明分觸（與無明相關的觸覺），想思觸（與想法和思考相關的觸覺），思惟（深入思考），覺（覺知），觀（觀察），忍（忍耐），見（見解），解脫（解脫），無貪（沒有貪婪），無恚（沒有嗔恨），無癡（沒有愚癡），順信（隨順的信心），悔（後悔），心進（精進的心），信（信心），欲（慾望），不放逸（不放縱），念（正念），怖（恐懼），煩惱使（煩惱的驅使），見使（錯誤的見解的驅使），疑使（懷疑的驅使），戒道使（對戒律的執著的驅使），恚使（嗔恨的驅使），嫉妒慳惜使（嫉妒和吝嗇的驅使），無明慢掉使（無明、傲慢和散亂的驅使）。這被稱為憂根分。
什麼是舍根分？如果某種法與舍根相應，即眼識界（眼識的識別領域），耳、鼻、舌、身、識界（其他感官的識別領域），意界（意識的領域），意識界（意識的識別領域），眼、耳、鼻、舌、身觸（感官的觸覺），心觸（心的觸覺），名觸（名稱的觸覺），對觸（對立的觸覺），愛觸（愛的觸覺）
【English Translation】 English version What is 'Ming Fen Chu' (Touch Associated with Clarity)? If a certain dharma is associated with 'Ming Fen Chu', namely the eye, ear, nose, tongue, body, and consciousness realms (the six sense spheres), the mind realm (the realm of consciousness), the consciousness realm (the sphere of consciousness), the 'Le Gen' (root of pleasure), 'Ku Gen' (root of suffering), 'Xi Gen' (root of joy), 'You Gen' (root of sorrow), 'She Gen' (root of equanimity), 'Shou' (feeling), 'Xiang' (perception), 'Si' (thought), 'Si Wei' (contemplation), 'Jue' (awareness), 'Guan' (observation), 'Ren' (patience), 'Jian' (view), 'Jie Tuo' (liberation), 'Wu Tan' (non-greed), 'Wu Hui' (non-hatred), 'Wu Chi' (non-ignorance), 'Shun Xin' (compliant faith), 'Hui' (remorse), 'Bu Hui' (non-remorse), 'Yue' (joy), 'Xi' (delight), 'Xin Jin' (mental effort), 'Xin' (faith), 'Yu' (desire), 'Bu Fang Yi' (non-negligence), 'Nian' (mindfulness), 'Xin Chu' (removal of mental defilements), 'Bu' (fear), 'You Jue You Guan Ding' (meditation with awareness and observation), up to 'Hui Gen' (root of wisdom). This is called 'Ming Fen Chu'.
What is 'Wu Ming Fen Chu' (Touch Associated with Ignorance)? If a certain dharma is associated with 'Wu Ming Fen Chu', namely the eye, ear, nose, tongue, body, and consciousness realms (the six sense spheres), the mind realm (the realm of consciousness), the consciousness realm (the sphere of consciousness), the 'Le Gen' (root of pleasure), 'Ku Gen' (root of suffering), 'Xi Gen' (root of joy), 'You Gen' (root of sorrow), 'She Gen' (root of equanimity), 'Shou' (feeling), 'Xiang' (perception), 'Si' (thought), 'Si Wei' (contemplation), 'Jue' (awareness), 'Guan' (observation), 'Ren' (patience), 'Jian' (view), 'Jie Tuo' (liberation), 'Wu Tan' (non-greed), 'Wu Hui' (non-hatred), 'Wu Chi' (non-ignorance), 'Shun Xin' (compliant faith), 'Hui' (remorse), 'Bu Hui' (non-remorse), 'Yue' (joy), 'Xi' (delight), 'Xin Jin' (mental effort), 'Xin' (faith), 'Yu' (desire), 'Bu Fang Yi' (non-negligence), 'Nian' (mindfulness), 'Xin Chu' (removal of mental defilements), 'Bu' (fear), 'You Jue You Guan Ding' (meditation with awareness and observation), 'Wu Jue You Guan Ding' (meditation without awareness but with observation), 'Wu Jue Wu Guan Ding' (meditation without awareness and without observation). This is called 'Wu Ming Fen Chu'.
What is 'Le Gen Fen' (Division of the Root of Pleasure)? If a certain dharma is associated with 'Le Gen' (root of pleasure), namely the eye consciousness realm (the sphere of eye consciousness), the ear, nose, tongue, body, and consciousness realms (the other sense spheres), 'Shen Chu' (body touch), 'Dui Chu' (opposing touch), 'Wu Ming Fen Chu' (touch associated with ignorance), 'Xiang Si Chu' (touch associated with perception and thought), 'Si Wei Jie Tuo' (liberation through contemplation). This is called 'Le Gen Fen'.
What is 'Ku Gen Fen' (Division of the Root of Suffering)? If a certain dharma is associated with 'Ku Gen' (root of suffering), namely the eye consciousness realm (the sphere of eye consciousness), the ear, nose, tongue, body, and consciousness realms (the other sense spheres), 'Shen Chu' (body touch), 'Dui Chu' (opposing touch), 'Wu Ming Fen Chu' (touch associated with ignorance), 'Xiang Si Chu' (touch associated with perception and thought), 'Si Wei Jie Tuo' (liberation through contemplation). This is called 'Ku Gen Fen'.
What is 'Xi Gen Fen' (Division of the Root of Joy)? If a certain dharma is associated with 'Xi Gen' (root of joy), namely the mind realm (the realm of consciousness), the consciousness realm (the sphere of consciousness), 'Xin Chu' (mind touch), 'Ming Chu' (name touch), 'Ai Chu' (love touch), 'Ming Chu' (touch associated with clarity), 'Wu Ming Chu' (touch associated with ignorance), 'Ming Fen Chu' (touch associated with clarity), 'Wu Ming Fen Chu' (touch associated with ignorance), 'Xiang Si Chu' (touch associated with perception and thought), 'Si Wei' (contemplation), 'Jue' (awareness), 'Guan' (observation), 'Ren' (patience), 'Jian' (view), 'Zhi' (wisdom), 'Jie Tuo' (liberation), 'Wu Tan' (non-greed), 'Wu Hui' (non-hatred), 'Wu Chi' (non-ignorance), 'Shun Xin' (compliant faith), 'Bu Hui' (non-remorse), 'Yue' (joy), 'Xi' (delight), 'Xin Jin' (mental effort), 'Xin Chu' (removal of mental defilements), 'Xin' (faith), 'Yu' (desire), 'Bu Fang Yi' (non-negligence), 'Nian' (mindfulness), 'Xin She' (abandonment), 'Fan Nao Shi' (instigations of afflictions), 'Jian Shi' (instigations of wrong views), 'Jie Dao Shi' (instigations of adherence to precepts), 'Ai Shi' (instigations of love), 'Wu Ming' (ignorance), 'Man' (arrogance), 'Diao Shi' (instigations of restlessness), 'You Jue You Guan Ding' (meditation with awareness and observation), up to 'Hui Gen' (root of wisdom). This is called 'Xi Gen Fen'.
What is 'You Gen Fen' (Division of the Root of Sorrow)? If a certain dharma is associated with 'You Gen' (root of sorrow), namely the mind realm (the realm of consciousness), the consciousness realm (the sphere of consciousness), 'Xin Chu' (mind touch), 'Ming Chu' (name touch), 'Hui Chu' (hatred touch), 'Wu Ming Chu' (touch associated with ignorance), 'Wu Ming Fen Chu' (touch associated with ignorance), 'Xiang Si Chu' (touch associated with perception and thought), 'Si Wei' (contemplation), 'Jue' (awareness), 'Guan' (observation), 'Ren' (patience), 'Jian' (view), 'Jie Tuo' (liberation), 'Wu Tan' (non-greed), 'Wu Hui' (non-hatred), 'Wu Chi' (non-ignorance), 'Shun Xin' (compliant faith), 'Hui' (remorse), 'Xin Jin' (mental effort), 'Xin' (faith), 'Yu' (desire), 'Bu Fang Yi' (non-negligence), 'Nian' (mindfulness), 'Bu' (fear), 'Fan Nao Shi' (instigations of afflictions), 'Jian Shi' (instigations of wrong views), 'Yi Shi' (instigations of doubt), 'Jie Dao Shi' (instigations of adherence to precepts), 'Hui Shi' (instigations of hatred), 'Ji Du Qian Xi Shi' (instigations of jealousy and stinginess), 'Wu Ming Man Diao Shi' (instigations of ignorance, arrogance, and restlessness). This is called 'You Gen Fen'.
What is 'She Gen Fen' (Division of the Root of Equanimity)? If a certain dharma is associated with 'She Gen' (root of equanimity), namely the eye consciousness realm (the sphere of eye consciousness), the ear, nose, tongue, body, and consciousness realms (the other sense spheres), the mind realm (the realm of consciousness), the consciousness realm (the sphere of consciousness), the eye, ear, nose, tongue, body touches (sense touches), 'Xin Chu' (mind touch), 'Ming Chu' (name touch), 'Dui Chu' (opposing touch), 'Ai Chu' (love touch)
明觸無明觸明分觸無明分觸。癡順信心除。信欲不放逸念舍。煩惱使見使疑使戒道使愛使無明慢掉使。有覺有觀定乃至慧根。是名舍根分。
何謂受分。若法受相應。何謂非分。謂諸自性。是名非受分。
何謂想分。若法想相應。何謂非分。謂諸自性。是名非想分。
何謂思分。若法思相應。何謂非分。謂諸自性。是名非思分。
何謂觸分。若法觸相應。何謂非分。謂諸自性。是名非觸分。思惟分如想說。
何謂覺分。若法覺相應。何謂非分。謂五識界身觸對觸樂根苦根自性。無覺有觀定無覺無觀定。是名非覺分。
何謂觀分。若法觀相應。何謂非分。謂五識界身觸對觸樂根苦根自性。無覺無觀定。是名非觀分。
何謂忍分。若法忍相應。何謂非分。謂身無明觸十五自性忍見智無癡慧根。見斷三煩惱身見疑戒道。是名非忍分。
何謂見分。若法見相應。何謂非分。九一向身五自性忍智無癡慧根見斷三煩惱身見疑戒道。是名非見分。
何謂智分。若法智相應。謂意界意識界。心觸名觸明觸喜根舍根受想觸思惟覺觀解脫順信悅喜心進心除。信欲不放逸念心舍。有覺有觀定乃至定根。是名智分。
何謂解脫分。若法解脫相應。何謂非分。謂自性疑使。是名非
【現代漢語翻譯】 現代漢語譯本 明觸（明智之觸）與無明觸（無明之觸），明分觸（屬於明智的部分的觸）與無明分觸（屬於無明的部分的觸）。通過癡（愚癡）順（順從）而去除信心。信心、慾望、不放逸、正念、舍（放下）。煩惱使（煩惱的驅使）、見使（錯誤的見解的驅使）、疑使（懷疑的驅使）、戒道使（持戒的驅使）、愛使（貪愛的驅使）、無明（愚昧）、慢（傲慢）、掉使（掉舉的驅使）。有覺有觀定（有覺知有觀察的禪定）乃至慧根（智慧的根基）。這被稱為舍根分（舍根的部分）。
何謂受分（什麼是感受的部分）？若法受相應（如果法與感受相應）。何謂非分（什麼是非感受的部分）？謂諸自性（指各種自性）。這被稱為非受分（非感受的部分）。
何謂想分（什麼是思想的部分）？若法想相應（如果法與思想相應）。何謂非分（什麼是非思想的部分）？謂諸自性（指各種自性）。這被稱為非想分（非思想的部分）。
何謂思分（什麼是思慮的部分）？若法思相應（如果法與思慮相應）。何謂非分（什麼是非思慮的部分）？謂諸自性（指各種自性）。這被稱為非思分（非思慮的部分）。
何謂觸分（什麼是觸覺的部分）？若法觸相應（如果法與觸覺相應）。何謂非分（什麼是非觸覺的部分）？謂諸自性（指各種自性）。這被稱為非觸分（非觸覺的部分）。思惟分如想說（思惟的部分如同思想的部分一樣解釋）。
何謂覺分（什麼是覺知的部分）？若法覺相應（如果法與覺知相應）。何謂非分（什麼是非覺知的部分）？謂五識界（五種感官的意識領域），身觸對觸（身體接觸所產生的觸覺），樂根（快樂的根源），苦根（痛苦的根源）自性。無覺有觀定（沒有覺知但有觀察的禪定），無覺無觀定（沒有覺知也沒有觀察的禪定）。這被稱為非覺分（非覺知的部分）。
何謂觀分（什麼是觀察的部分）？若法觀相應（如果法與觀察相應）。何謂非分（什麼是非觀察的部分）？謂五識界（五種感官的意識領域），身觸對觸（身體接觸所產生的觸覺），樂根（快樂的根源），苦根（痛苦的根源）自性。無覺無觀定（沒有覺知也沒有觀察的禪定）。這被稱為非觀分（非觀察的部分）。
何謂忍分（什麼是忍耐的部分）？若法忍相應（如果法與忍耐相應）。何謂非分（什麼是非忍耐的部分）？謂身無明觸（身體的無明之觸）十五自性忍（十五種自性的忍耐），見智（見解的智慧），無癡慧根（沒有愚癡的智慧的根基）。見斷三煩惱（通過見解斷除的三種煩惱），身見（對身體的錯誤見解），疑（懷疑），戒道（持戒的道路）。這被稱為非忍分（非忍耐的部分）。
何謂見分（什麼是見解的部分）？若法見相應（如果法與見解相應）。何謂非分（什麼是非見解的部分）？九一向身（九種傾向於身體的），五自性忍（五種自性的忍耐），智（智慧），無癡慧根（沒有愚癡的智慧的根基），見斷三煩惱（通過見解斷除的三種煩惱），身見（對身體的錯誤見解），疑（懷疑），戒道（持戒的道路）。這被稱為非見分（非見解的部分）。
何謂智分（什麼是智慧的部分）？若法智相應（如果法與智慧相應）。謂意界（意識的領域），意識界（意識的領域）。心觸（心的觸覺）名觸（名稱的觸覺）明觸（明智的觸覺）喜根（喜悅的根源）舍根（捨棄的根源）受想觸（感受、思想的觸覺）思惟（思慮）覺觀（覺知和觀察）解脫（解脫）順信（順從信心）悅喜（喜悅）心進（心的精進）心除（心的去除）。信（信心）欲（慾望）不放逸（不放逸）念（正念）心舍（心的捨棄）。有覺有觀定（有覺知有觀察的禪定）乃至定根（禪定的根基）。這被稱為智分（智慧的部分）。
何謂解脫分（什麼是解脫的部分）？若法解脫相應（如果法與解脫相應）。何謂非分（什麼是非解脫的部分）？謂自性疑使（自性的懷疑的驅使）。這被稱為非解脫分（非解脫的部分）。
【English Translation】 English version Clear touch (touch of wisdom) and unclear touch (touch of ignorance), clear-part touch (touch belonging to the part of clarity) and unclear-part touch (touch belonging to the part of ignorance). Remove faith through adherence to delusion. Faith, desire, non-negligence, mindfulness, equanimity (letting go). Affliction-instigator (instigator of afflictions), view-instigator (instigator of wrong views), doubt-instigator (instigator of doubt), precept-path-instigator (instigator of adherence to precepts), love-instigator (instigator of craving), ignorance, pride, agitation-instigator (instigator of agitation). Samadhi with initial and sustained application of mind, up to the root of wisdom. This is called the part of the root of equanimity.
What is the part of feeling? If a dharma is associated with feeling. What is the non-part? It refers to various natures. This is called the non-feeling part.
What is the part of thought? If a dharma is associated with thought. What is the non-part? It refers to various natures. This is called the non-thought part.
What is the part of thought? If a dharma is associated with thought. What is the non-part? It refers to various natures. This is called the non-thought part.
What is the part of contact? If a dharma is associated with contact. What is the non-part? It refers to various natures. This is called the non-contact part. The part of reflection is explained like the part of thought.
What is the part of awareness? If a dharma is associated with awareness. What is the non-part? It refers to the realm of the five senses, bodily contact, the root of pleasure, the root of pain, and their natures. Samadhi without initial application of mind but with sustained application, samadhi without initial and sustained application of mind. This is called the non-awareness part.
What is the part of observation? If a dharma is associated with observation. What is the non-part? It refers to the realm of the five senses, bodily contact, the root of pleasure, the root of pain, and their natures. Samadhi without initial and sustained application of mind. This is called the non-observation part.
What is the part of endurance? If a dharma is associated with endurance. What is the non-part? It refers to the fifteen natures of bodily unclear touch, the wisdom of insight, the root of non-delusion wisdom. The three afflictions severed by insight, the view of self, doubt, and the path of precepts. This is called the non-endurance part.
What is the part of view? If a dharma is associated with view. What is the non-part? It refers to the nine tendencies towards the body, the five natures of endurance, wisdom, the root of non-delusion wisdom. The three afflictions severed by insight, the view of self, doubt, and the path of precepts. This is called the non-view part.
What is the part of wisdom? If a dharma is associated with wisdom. It refers to the mind realm and the consciousness realm. Mental contact, name contact, clear contact, the root of joy, the root of equanimity, feeling, thought, reflection, awareness, observation, liberation, adherence to faith, joy, mental effort, mental removal. Faith, desire, non-negligence, mindfulness, mental equanimity. Samadhi with initial and sustained application of mind, up to the root of samadhi. This is called the part of wisdom.
What is the part of liberation? If a dharma is associated with liberation. What is the non-part? It refers to the instigator of self-nature doubt. This is called the non-liberation part.
解脫分。
何謂無貪分。若法無貪相應。謂意界意識界。心觸名觸無明分觸。喜根憂根舍根受想思觸思惟覺觀。忍見解脫無癡順信悔不悔悅喜心進信欲不放逸念。是名無貪分。
何謂無恚分。若法無恚相應。謂意界意識界。心觸名觸無明分觸喜根憂根舍根。受想思觸思惟覺觀。忍見解脫無癡順信悔不悔悅喜心進信欲不放逸念。是名無恚分。
何謂無癡分。若法無癡相應。謂意界意識界。心觸名觸明觸明分觸無明分觸喜根憂根舍根。受想思觸思惟覺觀。解脫無貪無恚順信悔不悔悅喜心進心除信欲不放逸念心舍。有覺有觀定乃至定根。是名無癡分。
何謂順信分。若法順信相應。謂意界意識界。心觸名觸明觸明分觸無明分觸。喜根憂根舍根。受想思觸思惟覺觀。忍見智解脫。無貪無恚無癡。悔不悔悅喜心進心除。欲不放逸念心舍除信根。有覺有觀定乃至慧根。是名順信分。
何謂悔分。若法悔相應。謂意界意識界。心觸名觸恚觸無明觸無明分觸。憂根受想思觸思惟覺觀。忍見解脫無貪無恚無癡。順信心進信欲不放逸念煩惱使見使戒道使恚使無明憍慢掉使。是名悔分。
何謂非分。若法非悔相應。謂意界意識界。心觸名觸愛觸無明觸無明分觸。喜根受想思觸思惟覺觀。忍見解脫無貪無
【現代漢語翻譯】 現代漢語譯本 解脫分。
何謂無貪分？若有法與無貪相應，即意界（Manas-dhātu，意識的領域），意識界（Manovijñāna-dhātu，通過意識產生的認知領域），心觸（Citta-sparśa，心的接觸），名觸（Nāma-sparśa，基於名稱的接觸），無明分觸（Avidyā-prakṛti-sparśa，與無明相關的接觸），喜根（Prīti-indriya，喜悅的根源），憂根（Dukha-indriya，憂愁的根源），舍根（Upekṣā-indriya，平靜的根源），受（Vedanā，感受），想（Saṃjñā，認知），思（Cetanā，意志），觸思（Sparśa-cetanā，接觸的意志），思惟（Vitarka，思考），覺（Vicāra，考察），觀（Dṛṣṭi，見解），忍（Kṣānti，忍耐），見（Dṛṣṭi，見解），解脫（Mokṣa，解脫），無癡（Amoha，不愚癡），順信（Anusrota-śraddhā，隨順信），悔（Kaukṛtya，後悔），不悔（Akaukṛtya，不後悔），悅（Pramoda，喜悅），喜（Prīti，歡喜），心進（Citta-vyāyāma，心的精進），信（Śraddhā，信心），欲（Chanda，慾望），不放逸（Apramāda，不放逸），念（Smṛti，正念）。這稱為無貪分。
何謂無恚分？若有法與無恚相應，即意界，意識界，心觸，名觸，無明分觸，喜根，憂根，舍根，受，想，嗯，觸思，思惟，覺，觀，忍，見，解脫，無癡，順信，悔，不悔，悅，喜，心進，信，欲，不放逸，念。這稱為無恚分。
何謂無癡分？若有法與無癡相應，即意界，意識界，心觸，名觸，明觸（Vidyā-sparśa，與明相關的接觸），明分觸（Vidyā-prakṛti-sparśa，與明相關的接觸），無明分觸，喜根，憂根，舍根，受，想，嗯，觸思，思惟，覺，觀，解脫，無貪，無恚，順信，悔，不悔，悅，喜，心進，心除（Citta-nirodha，心的止息），信，欲，不放逸，念，心舍（Citta-upekṣā，心的平靜），有覺有觀定（Savitarka-savicāra-samādhi，有覺有觀的禪定）乃至定根（Samādhi-indriya，禪定的根源）。這稱為無癡分。
何謂順信分？若有法與順信相應，即意界，意識界，心觸，名觸，明觸，明分觸，無明分觸，喜根，憂根，舍根，受，想，嗯，觸思，思惟，覺，觀，忍，見，智（Jñāna，智慧），解脫，無貪，無恚，無癡，悔，不悔，悅，喜，心進，心除，欲，不放逸，念，心舍，除信根（Śraddhā-indriya，信心的根源），有覺有觀定乃至慧根（Prajñā-indriya，智慧的根源）。這稱為順信分。
何謂悔分？若有法與悔相應，即意界，意識界，心觸，名觸，恚觸（Dveṣa-sparśa，與嗔恨相關的接觸），無明觸（Avidyā-sparśa，與無明相關的接觸），無明分觸，憂根，受，想，嗯，觸思，思惟，覺，觀，忍，見，解脫，無貪，無恚，無癡，順信，信心進，信欲，不放逸，念，煩惱使（Kleśa-anuśaya，煩惱的潛在傾向），見使（Dṛṣṭi-anuśaya，錯誤的見解的潛在傾向），戒道使（Śīlavrata-anuśaya，對戒律和儀軌的執著的潛在傾向），恚使（Dveṣa-anuśaya，嗔恨的潛在傾向），無明（Avidyā，無明），憍慢（Māna，驕傲），掉使（Auddhatya-anuśaya，掉舉的潛在傾向）。這稱為悔分。
何謂非悔分？若有法與非悔相應，即意界，意識界，心觸，名觸，愛觸（Rāga-sparśa，與愛相關的接觸），無明觸，無明分觸，喜根，受，想，嗯，觸思，思惟，覺，觀，忍，見，解脫，無貪，無
【English Translation】 English version The Section on Deliverance.
What is the aspect of non-greed? If a dharma is associated with non-greed, it refers to the mind element (Manas-dhātu, the realm of consciousness), the consciousness element (Manovijñāna-dhātu, the realm of cognition arising through consciousness), mental contact (Citta-sparśa, contact of the mind), name-contact (Nāma-sparśa, contact based on name), contact associated with ignorance (Avidyā-prakṛti-sparśa, contact related to ignorance), the root of joy (Prīti-indriya, the source of joy), the root of sorrow (Dukha-indriya, the source of sorrow), the root of equanimity (Upekṣā-indriya, the source of equanimity), feeling (Vedanā, sensation), perception (Saṃjñā, cognition), volition (Cetanā, will), contact-volition (Sparśa-cetanā, will of contact), thinking (Vitarka, thought), examination (Vicāra, investigation), view (Dṛṣṭi, view), forbearance (Kṣānti, patience), seeing (Dṛṣṭi, seeing), deliverance (Mokṣa, liberation), non-delusion (Amoha, non-ignorance), conformity to faith (Anusrota-śraddhā, faith that flows along), remorse (Kaukṛtya, regret), non-remorse (Akaukṛtya, non-regret), joy (Pramoda, delight), happiness (Prīti, joy), mental effort (Citta-vyāyāma, mental exertion), faith (Śraddhā, confidence), desire (Chanda, aspiration), non-negligence (Apramāda, diligence), mindfulness (Smṛti, recollection). This is called the aspect of non-greed.
What is the aspect of non-hatred? If a dharma is associated with non-hatred, it refers to the mind element, the consciousness element, mental contact, name-contact, contact associated with ignorance, the root of joy, the root of sorrow, the root of equanimity, feeling, perception, volition, contact-volition, thinking, examination, view, forbearance, seeing, deliverance, non-delusion, conformity to faith, remorse, non-remorse, joy, happiness, mental effort, faith, desire, non-negligence, mindfulness. This is called the aspect of non-hatred.
What is the aspect of non-delusion? If a dharma is associated with non-delusion, it refers to the mind element, the consciousness element, mental contact, name-contact, contact associated with knowledge (Vidyā-sparśa, contact related to knowledge), contact associated with knowledge nature (Vidyā-prakṛti-sparśa, contact related to the nature of knowledge), contact associated with ignorance, the root of joy, the root of sorrow, the root of equanimity, feeling, perception, volition, contact-volition, thinking, examination, view, deliverance, non-greed, non-hatred, conformity to faith, remorse, non-remorse, joy, happiness, mental effort, mental cessation (Citta-nirodha, cessation of mind), faith, desire, non-negligence, mindfulness, mental equanimity (Citta-upekṣā, equanimity of mind), concentration with initial and sustained thought (Savitarka-savicāra-samādhi, concentration with initial and sustained thought) up to the root of concentration (Samādhi-indriya, the root of concentration). This is called the aspect of non-delusion.
What is the aspect of conformity to faith? If a dharma is associated with conformity to faith, it refers to the mind element, the consciousness element, mental contact, name-contact, contact associated with knowledge, contact associated with knowledge nature, contact associated with ignorance, the root of joy, the root of sorrow, the root of equanimity, feeling, perception, volition, contact-volition, thinking, examination, view, forbearance, seeing, wisdom (Jñāna, wisdom), deliverance, non-greed, non-hatred, non-delusion, remorse, non-remorse, joy, happiness, mental effort, mental cessation, desire, non-negligence, mindfulness, mental equanimity, excluding the root of faith (Śraddhā-indriya, the root of faith), concentration with initial and sustained thought up to the root of wisdom (Prajñā-indriya, the root of wisdom). This is called the aspect of conformity to faith.
What is the aspect of remorse? If a dharma is associated with remorse, it refers to the mind element, the consciousness element, mental contact, name-contact, contact associated with hatred (Dveṣa-sparśa, contact related to hatred), contact associated with ignorance (Avidyā-sparśa, contact related to ignorance), contact associated with ignorance nature, the root of sorrow, feeling, perception, volition, contact-volition, thinking, examination, view, forbearance, seeing, deliverance, non-greed, non-hatred, non-delusion, conformity to faith, mental effort of faith, faith-desire, non-negligence, mindfulness, latent tendencies of afflictions (Kleśa-anuśaya, latent tendencies of afflictions), latent tendencies of views (Dṛṣṭi-anuśaya, latent tendencies of views), latent tendencies of adherence to vows and rituals (Śīlavrata-anuśaya, latent tendencies of adherence to vows and rituals), latent tendencies of hatred (Dveṣa-anuśaya, latent tendencies of hatred), ignorance (Avidyā, ignorance), pride (Māna, pride), latent tendencies of restlessness (Auddhatya-anuśaya, latent tendencies of restlessness). This is called the aspect of remorse.
What is the aspect of non-remorse? If a dharma is associated with non-remorse, it refers to the mind element, the consciousness element, mental contact, name-contact, contact associated with attachment (Rāga-sparśa, contact related to attachment), contact associated with ignorance, contact associated with ignorance nature, the root of joy, feeling, perception, volition, contact-volition, thinking, examination, view, forbearance, seeing, deliverance, non-greed, non-
恚無癡。順信悅喜心進信欲不放逸念。煩惱使見使戒道使愛無明慢掉使。是名非悔分。
何謂悅分。若法悅相應。何謂非分。謂身九恚觸憂根舍根悔自性怖疑恚嫉妒慳惜。是名非悅分。
何謂喜分。若法喜相應。何謂非分。謂身九恚觸憂根舍根悔自性喜怖疑恚嫉妒慳惜。是名非喜分。
何謂心進分。若法心進相應。何謂非分。謂身九。自性進根。是名非心進分。
何謂心除分。若法心除相應。謂意界意識界心觸名觸明觸明分觸無明分觸。喜根舍根受想思觸思惟覺觀。忍見智解脫無癡。順信悅喜心進信欲不放逸念心舍有覺有觀定乃至慧根。是名心除分。
何謂信分。若法信相應。何謂非分。謂身九順信信根疑。是名非信分。
何謂欲分。若法欲相應。何謂非分。謂身九自性疑。是名非欲分。
何謂不放逸分。若法不放逸相應。謂意界意識界。心觸名觸明觸明分觸無明分觸。喜根憂根舍根。受想思觸思惟覺觀。忍見智解脫無貪無恚無癡。順信悔不悔悅喜心進心除信慾念舍。有覺有觀定乃至定根。是名不放逸分。
何謂念分。若法念相應。何謂非分。謂身九自性念根疑。是名非念分。
何謂心舍分。若法心舍相應。謂意界意識界。心觸名觸明觸明分觸無明分觸。喜
根舍根受想思觸思惟覺觀。忍見智解脫無癡順信悅喜心進心除信欲不放逸念。有覺有觀定乃至慧根。是名心舍分。
何謂怖分。若法怖相應。謂意界意識界。心觸名觸恚觸無明觸無明分觸。憂根受想思觸思惟覺觀。忍見解脫心進信慾念。煩惱使恚使無明慢掉使。是名怖分。
何謂煩惱使分。若法煩惱使相應。謂意界意識界。心觸名觸愛觸恚觸無明觸。喜根憂根舍根受想思觸思惟覺觀。忍見解脫悔不悔悅喜心進信慾念怖見使乃至掉使。是名煩惱使分。
何謂見分。若法見使相應。謂意界意識界。心觸名觸無明觸。喜根憂根舍根。受想思觸思惟覺觀解脫悔不悔悅喜心。進信慾念。煩惱使無明慢掉使。是名見使分。
何謂疑使分。若法疑使相應。謂意界意識界。心觸名觸無明觸。憂根舍根受想。思觸思惟覺觀心進。煩惱使無明慢掉使。是名疑使分。
何謂戒道使分。若法戒道使相應。謂意界意識界。心觸名觸無明觸喜根憂根舍根受想思觸思惟覺觀解脫悔不悔悅喜心進信慾念。煩惱使無明慢掉使。是名戒道使分。
何謂愛使分。若法愛使相應。謂意界意識界。心觸名觸愛觸無明觸。喜根舍根受想思觸思惟覺觀。忍見解脫不悔悅喜心進信慾念。煩惱使無明慢掉使。是名愛使分。
何
【現代漢語翻譯】 現代漢語譯本 什麼是心舍分？ 根、舍（upeksha，不苦不樂的感受）、受（vedana，感受）、想（saṃjñā，認知）、思（cetanā，意志）、觸（sparśa，感官接觸）、思惟（vitarka，初步思考）、覺觀（vicāra，深入思考）。忍（kṣānti，忍耐）、見（dṛṣṭi，見解）、智（jñāna，智慧）、解脫（vimokṣa，解脫）、無癡（amoha，不迷惑）、順（anukūla，順應）、信（śraddhā，信仰）、悅（prīti，喜悅）、喜（muditā，隨喜）、心進（citta-vīrya，心之精進）、心除（citta-vyavadāna，心之凈化）、信欲（śraddhā-chanda，信之慾望）、不放逸（apramāda，不放逸）、念（smṛti，正念）。有覺有觀的禪定乃至慧根（prajñā-indriya，智慧之根）。這被稱為心舍分。
什麼是怖分？ 若有法與怖（bhaya，恐懼）相應。 謂意界（mano-dhātu，意識界）、意識界（mano-vijñāna-dhātu，意識界）。心觸（citta-sparśa，心之接觸）名為觸、恚觸（dveṣa-sparśa，嗔恚之觸）、無明觸（avidyā-sparśa，無明之觸）、無明分觸（avidyā-bhāga-sparśa，與無明相關的觸）。憂根（daurmanasya-indriya，憂愁之根）、受（vedana，感受）、想（saṃjñā，認知）、思（cetanā，意志）、觸（sparśa，感官接觸）、思惟（vitarka，初步思考）、覺觀（vicāra，深入思考）。忍（kṣānti，忍耐）、見（dṛṣṭi，見解）、解脫（vimokṣa，解脫）、心進（citta-vīrya，心之精進）、信（śraddhā，信仰）、欲（chanda，慾望）、念（smṛti，正念）。煩惱使（kleśa-anuśaya，煩惱的潛在傾向）、恚使（dveṣa-anuśaya，嗔恚的潛在傾向）、無明（avidyā，無明）、慢（māna，我慢）、掉使（auddhatya-anuśaya，掉舉的潛在傾向）。這被稱為怖分。
什麼是煩惱使分？ 若有法與煩惱使（kleśa-anuśaya，煩惱的潛在傾向）相應。 謂意界（mano-dhātu，意識界）、意識界（mano-vijñāna-dhātu，意識界）。心觸（citta-sparśa，心之接觸）名為觸、愛觸（rāga-sparśa，貪愛之觸）、恚觸（dveṣa-sparśa，嗔恚之觸）、無明觸（avidyā-sparśa，無明之觸）。喜根（prīti-indriya，喜悅之根）、憂根（daurmanasya-indriya，憂愁之根）、舍根（upekṣā-indriya，舍的根）、受（vedana，感受）、想（saṃjñā，認知）、思（cetanā，意志）、觸（sparśa，感官接觸）、思惟（vitarka，初步思考）、覺觀（vicāra，深入思考）。忍（kṣānti，忍耐）、見（dṛṣṭi，見解）、解脫（vimokṣa，解脫）、悔（kaukṛtya，後悔）、不悔（akaukṛtya，不後悔）、悅（prīti，喜悅）、喜（muditā，隨喜）、心進（citta-vīrya，心之精進）、信（śraddhā，信仰）、欲（chanda，慾望）、念（smṛti，正念）、怖（bhaya，恐懼）、見使（dṛṣṭi-anuśaya，見解的潛在傾向）乃至掉使（auddhatya-anuśaya，掉舉的潛在傾向）。這被稱為煩惱使分。
什麼是見分？ 若有法與見使（dṛṣṭi-anuśaya，見解的潛在傾向）相應。 謂意界（mano-dhātu，意識界）、意識界（mano-vijñāna-dhātu，意識界）。心觸（citta-sparśa，心之接觸）名為觸、無明觸（avidyā-sparśa，無明之觸）。喜根（prīti-indriya，喜悅之根）、憂根（daurmanasya-indriya，憂愁之根）、舍根（upekṣā-indriya，舍的根）。受（vedana，感受）、想（saṃjñā，認知）、思（cetanā，意志）、觸（sparśa，感官接觸）、思惟（vitarka，初步思考）、覺觀（vicāra，深入思考）、解脫（vimokṣa，解脫）、悔（kaukṛtya，後悔）、不悔（akaukṛtya，不後悔）、悅（prīti，喜悅）、喜（muditā，隨喜）、心進（citta-vīrya，心之精進）、信（śraddhā，信仰）、欲（chanda，慾望）、念（smṛti，正念）。煩惱使（kleśa-anuśaya，煩惱的潛在傾向）、無明（avidyā，無明）、慢（māna，我慢）、掉使（auddhatya-anuśaya，掉舉的潛在傾向）。這被稱為見使分。
什麼是疑使分？ 若有法與疑使（vicikitsā-anuśaya，懷疑的潛在傾向）相應。 謂意界（mano-dhātu，意識界）、意識界（mano-vijñāna-dhātu，意識界）。心觸（citta-sparśa，心之接觸）名為觸、無明觸（avidyā-sparśa，無明之觸）。憂根（daurmanasya-indriya，憂愁之根）、舍根（upekṣā-indriya，舍的根）、受（vedana，感受）、想（saṃjñā，認知）。思（cetanā，意志）、觸（sparśa，感官接觸）、思惟（vitarka，初步思考）、覺觀（vicāra，深入思考）、心進（citta-vīrya，心之精進）。煩惱使（kleśa-anuśaya，煩惱的潛在傾向）、無明（avidyā，無明）、慢（māna，我慢）、掉使（auddhatya-anuśaya，掉舉的潛在傾向）。這被稱為疑使分。
什麼是戒道使分？ 若有法與戒道使（śīlavrata-parāmarśa-anuśaya，執取戒律的潛在傾向）相應。 謂意界（mano-dhātu，意識界）、意識界（mano-vijñāna-dhātu，意識界）。心觸（citta-sparśa，心之接觸）名為觸、無明觸（avidyā-sparśa，無明之觸）、喜根（prīti-indriya，喜悅之根）、憂根（daurmanasya-indriya，憂愁之根）、舍根（upekṣā-indriya，舍的根）、受（vedana，感受）、想（saṃjñā，認知）、思（cetanā，意志）、觸（sparśa，感官接觸）、思惟（vitarka，初步思考）、覺觀（vicāra，深入思考）、解脫（vimokṣa，解脫）、悔（kaukṛtya，後悔）、不悔（akaukṛtya，不後悔）、悅（prīti，喜悅）、喜（muditā，隨喜）、心進（citta-vīrya，心之精進）、信（śraddhā，信仰）、欲（chanda，慾望）、念（smṛti，正念）。煩惱使（kleśa-anuśaya，煩惱的潛在傾向）、無明（avidyā，無明）、慢（māna，我慢）、掉使（auddhatya-anuśaya，掉舉的潛在傾向）。這被稱為戒道使分。
什麼是愛使分？ 若有法與愛使（rāga-anuśaya，貪愛的潛在傾向）相應。 謂意界（mano-dhātu，意識界）、意識界（mano-vijñāna-dhātu，意識界）。心觸（citta-sparśa，心之接觸）名為觸、愛觸（rāga-sparśa，貪愛之觸）、無明觸（avidyā-sparśa，無明之觸）。喜根（prīti-indriya，喜悅之根）、舍根（upekṣā-indriya，舍的根）、受（vedana，感受）、想（saṃjñā，認知）、思（cetanā，意志）、觸（sparśa，感官接觸）、思惟（vitarka，初步思考）、覺觀（vicāra，深入思考）。忍（kṣānti，忍耐）、見（dṛṣṭi，見解）、解脫（vimokṣa，解脫）、不悔（akaukṛtya，不後悔）、悅（prīti，喜悅）、喜（muditā，隨喜）、心進（citta-vīrya，心之精進）、信（śraddhā，信仰）、欲（chanda，慾望）、念（smṛti，正念）。煩惱使（kleśa-anuśaya，煩惱的潛在傾向）、無明（avidyā，無明）、慢（māna，我慢）、掉使（auddhatya-anuśaya，掉舉的潛在傾向）。這被稱為愛使分。
【English Translation】 English version What is the division of mental equanimity? Root, equanimity (upeksha), feeling (vedana), perception (saṃjñā), volition (cetanā), contact (sparśa), initial thought (vitarka), sustained thought (vicāra). Patience (kṣānti), view (dṛṣṭi), wisdom (jñāna), liberation (vimokṣa), non-delusion (amoha), accordance (anukūla), faith (śraddhā), joy (prīti), gladness (muditā), mental effort (citta-vīrya), mental purification (citta-vyavadāna), desire based on faith (śraddhā-chanda), non-negligence (apramāda), mindfulness (smṛti). Meditative absorption with initial and sustained thought, up to the faculty of wisdom (prajñā-indriya). This is called the division of mental equanimity.
What is the division of fear? If a dharma is associated with fear (bhaya). Namely, the mind element (mano-dhātu), the mind-consciousness element (mano-vijñāna-dhātu). Mental contact (citta-sparśa) called contact, aversion contact (dveṣa-sparśa), ignorance contact (avidyā-sparśa), contact associated with ignorance (avidyā-bhāga-sparśa). The faculty of sorrow (daurmanasya-indriya), feeling (vedana), perception (saṃjñā), volition (cetanā), contact (sparśa), initial thought (vitarka), sustained thought (vicāra). Patience (kṣānti), view (dṛṣṭi), liberation (vimokṣa), mental effort (citta-vīrya), faith (śraddhā), desire (chanda), mindfulness (smṛti). Latent defilements (kleśa-anuśaya), latent aversion (dveṣa-anuśaya), ignorance (avidyā), conceit (māna), latent agitation (auddhatya-anuśaya). This is called the division of fear.
What is the division of latent defilements? If a dharma is associated with latent defilements (kleśa-anuśaya). Namely, the mind element (mano-dhātu), the mind-consciousness element (mano-vijñāna-dhātu). Mental contact (citta-sparśa) called contact, desire contact (rāga-sparśa), aversion contact (dveṣa-sparśa), ignorance contact (avidyā-sparśa). The faculty of joy (prīti-indriya), the faculty of sorrow (daurmanasya-indriya), the faculty of equanimity (upekṣā-indriya), feeling (vedana), perception (saṃjñā), volition (cetanā), contact (sparśa), initial thought (vitarka), sustained thought (vicāra). Patience (kṣānti), view (dṛṣṭi), liberation (vimokṣa), regret (kaukṛtya), non-regret (akaukṛtya), joy (prīti), gladness (muditā), mental effort (citta-vīrya), faith (śraddhā), desire (chanda), mindfulness (smṛti), fear (bhaya), latent views (dṛṣṭi-anuśaya), up to latent agitation (auddhatya-anuśaya). This is called the division of latent defilements.
What is the division of views? If a dharma is associated with latent views (dṛṣṭi-anuśaya). Namely, the mind element (mano-dhātu), the mind-consciousness element (mano-vijñāna-dhātu). Mental contact (citta-sparśa) called contact, ignorance contact (avidyā-sparśa). The faculty of joy (prīti-indriya), the faculty of sorrow (daurmanasya-indriya), the faculty of equanimity (upekṣā-indriya). Feeling (vedana), perception (saṃjñā), volition (cetanā), contact (sparśa), initial thought (vitarka), sustained thought (vicāra), liberation (vimokṣa), regret (kaukṛtya), non-regret (akaukṛtya), joy (prīti), gladness (muditā), mental effort (citta-vīrya), faith (śraddhā), desire (chanda), mindfulness (smṛti). Latent defilements (kleśa-anuśaya), ignorance (avidyā), conceit (māna), latent agitation (auddhatya-anuśaya). This is called the division of latent views.
What is the division of doubt? If a dharma is associated with latent doubt (vicikitsā-anuśaya). Namely, the mind element (mano-dhātu), the mind-consciousness element (mano-vijñāna-dhātu). Mental contact (citta-sparśa) called contact, ignorance contact (avidyā-sparśa). The faculty of sorrow (daurmanasya-indriya), the faculty of equanimity (upekṣā-indriya), feeling (vedana), perception (saṃjñā). Volition (cetanā), contact (sparśa), initial thought (vitarka), sustained thought (vicāra), mental effort (citta-vīrya). Latent defilements (kleśa-anuśaya), ignorance (avidyā), conceit (māna), latent agitation (auddhatya-anuśaya). This is called the division of latent doubt.
What is the division of clinging to rules and rituals? If a dharma is associated with latent clinging to rules and rituals (śīlavrata-parāmarśa-anuśaya). Namely, the mind element (mano-dhātu), the mind-consciousness element (mano-vijñāna-dhātu). Mental contact (citta-sparśa) called contact, ignorance contact (avidyā-sparśa), the faculty of joy (prīti-indriya), the faculty of sorrow (daurmanasya-indriya), the faculty of equanimity (upekṣā-indriya), feeling (vedana), perception (saṃjñā), volition (cetanā), contact (sparśa), initial thought (vitarka), sustained thought (vicāra), liberation (vimokṣa), regret (kaukṛtya), non-regret (akaukṛtya), joy (prīti), gladness (muditā), mental effort (citta-vīrya), faith (śraddhā), desire (chanda), mindfulness (smṛti). Latent defilements (kleśa-anuśaya), ignorance (avidyā), conceit (māna), latent agitation (auddhatya-anuśaya). This is called the division of clinging to rules and rituals.
What is the division of attachment? If a dharma is associated with latent attachment (rāga-anuśaya). Namely, the mind element (mano-dhātu), the mind-consciousness element (mano-vijñāna-dhātu). Mental contact (citta-sparśa) called contact, desire contact (rāga-sparśa), ignorance contact (avidyā-sparśa). The faculty of joy (prīti-indriya), the faculty of equanimity (upekṣā-indriya), feeling (vedana), perception (saṃjñā), volition (cetanā), contact (sparśa), initial thought (vitarka), sustained thought (vicāra). Patience (kṣānti), view (dṛṣṭi), liberation (vimokṣa), non-regret (akaukṛtya), joy (prīti), gladness (muditā), mental effort (citta-vīrya), faith (śraddhā), desire (chanda), mindfulness (smṛti). Latent defilements (kleśa-anuśaya), ignorance (avidyā), conceit (māna), latent agitation (auddhatya-anuśaya). This is called the division of attachment.
謂恚使分。若法恚使相應。謂意界意識界。心觸名觸恚觸無明觸。憂根受想思觸思惟覺觀。忍見解脫悔心進信慾念怖。煩惱使無明慢掉使。是名恚使分。
何謂嫉妒使分。若法嫉妒使相應。謂意界意識界心觸名觸無明觸憂根受想思觸思惟覺觀忍見解脫心進信慾念煩惱使無明慢掉使。是名嫉妒使分。
何謂慳惜使分。若法慳惜使相應。謂意界意識界。心觸名觸無明觸。憂根受想思觸思惟覺觀。忍見解脫心進信慾念。煩惱使無明慢掉使。是名慳惜使分。
何謂無明使分。若法無明使相應。謂意界意識界。心觸名觸愛觸恚觸無明觸。喜根憂根舍根受想思觸思惟覺觀。忍見解脫悔不悔悅喜心進信慾念怖。煩惱使見使疑使戒道使愛使恚使嫉妒使慳惜使慢使掉使。是名無明使分。
何謂慢使分。若法慢使相應。謂意界意識界。心觸名觸愛觸恚觸無明觸。喜根憂根舍根受想思觸思惟覺。忍見解脫悔不悔悅喜心進信慾念怖。煩惱使見使疑使戒道使愛使恚使嫉妒使慳惜使無明使掉使。是名慢使分。
何謂掉使分。若法掉使相應。謂意界意識界。心觸名觸愛觸恚觸無明觸。喜根憂根舍根。受想思觸思惟覺觀。忍見解脫悔不悔悅喜心進信慾念怖。煩惱使見使疑使戒道使愛使恚使嫉妒使慳惜使無明使慢使。是名
【現代漢語翻譯】 現代漢語譯本： 什麼是嗔恚隨眠分？如果某種法與嗔恚隨眠相應，那就是意界（Manas-dhātu，意識的領域），意識界（Vijñāna-dhātu，識別的領域），心觸（Citta-sparśa，心的接觸），名觸（Nāma-sparśa，對名稱的接觸），嗔恚觸（Dveṣa-sparśa，由嗔恚引起的接觸），無明觸（Avidyā-sparśa，由無明引起的接觸），憂根（Duhkha-indriya，痛苦的根源），受（Vedanā，感受），想（Saṃjñā，認知），思（Cetanā，意志），觸思惟（Sparśa-vitarka，接觸引起的思考），覺（Vitarka，粗略的思考），觀（Vicāra，細微的思考），忍（Kṣānti，忍耐），見（Dṛṣṭi，見解），解脫（Mokṣa，解脫），悔（Kaukṛtya，後悔），心（Citta，心），進（Vīrya，精進），信（Śraddhā，信仰），欲（Chanda，慾望），念（Smṛti，正念），怖（Bhaya，恐懼），煩惱隨眠（Kleśa-anuśaya，煩惱的潛在傾向），無明（Avidyā，無明），慢（Māna，驕慢），掉舉隨眠（Auddhatya-anuśaya，掉舉的潛在傾向）。這被稱為嗔恚隨眠分。
什麼是嫉妒隨眠分？如果某種法與嫉妒隨眠相應，那就是意界，意識界，心觸，名觸，無明觸，憂根，受，想，嗯，觸思惟，思惟，覺，觀，忍，見，解脫，心，進，信，欲，念，煩惱隨眠，無明，慢，掉舉隨眠。這被稱為嫉妒隨眠分。
什麼是慳吝隨眠分？如果某種法與慳吝隨眠相應，那就是意界，意識界，心觸，名觸，無明觸，憂根，受，想，嗯，觸思惟，思惟，覺，觀，忍，見，解脫，心，進，信，欲，念，煩惱隨眠，無明，慢，掉舉隨眠。這被稱為慳吝隨眠分。
什麼是無明隨眠分？如果某種法與無明隨眠相應，那就是意界，意識界，心觸，名觸，愛觸（Rāga-sparśa，由愛引起的接觸），嗔恚觸，無明觸，喜根（Priti-indriya，喜悅的根源），憂根，舍根（Upekṣā-indriya，平靜的根源），受，想，嗯，觸思惟，思惟，覺，觀，忍，見，解脫，悔，不悔（Akaukṛtya，不後悔），悅（Pramoda，愉悅），喜（Prīti，喜悅），心，進，信，欲，念，怖，煩惱隨眠，見隨眠（Dṛṣṭi-anuśaya，邪見的潛在傾向），疑隨眠（Vicikitsā-anuśaya，懷疑的潛在傾向），戒禁取隨眠（Śīlāvrata-parāmarśa-anuśaya，執取戒律的潛在傾向），愛隨眠（Rāga-anuśaya，愛的潛在傾向），嗔恚隨眠，嫉妒隨眠（Irṣyā-anuśaya，嫉妒的潛在傾向），慳吝隨眠（Mātsarya-anuśaya，慳吝的潛在傾向），慢隨眠（Māna-anuśaya，驕慢的潛在傾向），掉舉隨眠。這被稱為無明隨眠分。
什麼是慢隨眠分？如果某種法與慢隨眠相應，那就是意界，意識界，心觸，名觸，愛觸，嗔恚觸，無明觸，喜根，憂根，舍根，受，想，嗯，觸思惟，思惟，覺，忍，見，解脫，悔，不悔，悅，喜，心，進，信，欲，念，怖，煩惱隨眠，見隨眠，疑隨眠，戒禁取隨眠，愛隨眠，嗔恚隨眠，嫉妒隨眠，慳吝隨眠，無明隨眠，掉舉隨眠。這被稱為慢隨眠分。
什麼是掉舉隨眠分？如果某種法與掉舉隨眠相應，那就是意界，意識界，心觸，名觸，愛觸，嗔恚觸，無明觸，喜根，憂根，舍根，受，想，嗯，觸思惟，思惟，覺，觀，忍，見，解脫，悔，不悔，悅，喜，心，進，信，欲，念，怖，煩惱隨眠，見隨眠，疑隨眠，戒禁取隨眠，愛隨眠，嗔恚隨眠，嫉妒隨眠，慳吝隨眠，無明隨眠，慢隨眠。這被稱為掉舉隨眠分。
【English Translation】 English version: What is the division of the latent tendency of anger (Dveṣa-anuśaya)? If a dharma (法, element of existence) is associated with the latent tendency of anger, that is the mind-element (意界, Manas-dhātu), the consciousness-element (意識界, Vijñāna-dhātu), mental contact (心觸, Citta-sparśa), name-and-form contact (名觸, Nāma-sparśa), anger contact (恚觸, Dveṣa-sparśa), ignorance contact (無明觸, Avidyā-sparśa), the root of sorrow (憂根, Duhkha-indriya), feeling (受, Vedanā), perception (想, Saṃjñā), volition (思, Cetanā), contact-thought (觸思惟, Sparśa-vitarka), initial application of thought (覺, Vitarka), sustained application of thought (觀, Vicāra), patience (忍, Kṣānti), view (見, Dṛṣṭi), liberation (解脫, Mokṣa), remorse (悔, Kaukṛtya), mind (心, Citta), effort (進, Vīrya), faith (信, Śraddhā), desire (欲, Chanda), mindfulness (念, Smṛti), fear (怖, Bhaya), latent tendencies of afflictions (煩惱隨眠, Kleśa-anuśaya), ignorance (無明, Avidyā), pride (慢, Māna), and the latent tendency of restlessness (掉舉隨眠, Auddhatya-anuśaya). This is called the division of the latent tendency of anger.
What is the division of the latent tendency of jealousy (Irṣyā-anuśaya)? If a dharma is associated with the latent tendency of jealousy, that is the mind-element, the consciousness-element, mental contact, name-and-form contact, ignorance contact, the root of sorrow, feeling, perception, volition, contact-thought, thought, initial application of thought, sustained application of thought, patience, view, liberation, mind, effort, faith, desire, mindfulness, latent tendencies of afflictions, ignorance, pride, and the latent tendency of restlessness. This is called the division of the latent tendency of jealousy.
What is the division of the latent tendency of miserliness (Mātsarya-anuśaya)? If a dharma is associated with the latent tendency of miserliness, that is the mind-element, the consciousness-element, mental contact, name-and-form contact, ignorance contact, the root of sorrow, feeling, perception, volition, contact-thought, thought, initial application of thought, sustained application of thought, patience, view, liberation, mind, effort, faith, desire, mindfulness, latent tendencies of afflictions, ignorance, pride, and the latent tendency of restlessness. This is called the division of the latent tendency of miserliness.
What is the division of the latent tendency of ignorance (Avidyā-anuśaya)? If a dharma is associated with the latent tendency of ignorance, that is the mind-element, the consciousness-element, mental contact, name-and-form contact, attachment contact (愛觸, Rāga-sparśa), anger contact, ignorance contact, the root of joy (喜根, Priti-indriya), the root of sorrow, the root of equanimity (舍根, Upekṣā-indriya), feeling, perception, volition, contact-thought, thought, initial application of thought, sustained application of thought, patience, view, liberation, remorse, non-remorse (不悔, Akaukṛtya), delight (悅, Pramoda), joy (喜, Prīti), mind, effort, faith, desire, mindfulness, fear, latent tendencies of afflictions, latent tendencies of views (見隨眠, Dṛṣṭi-anuśaya), latent tendencies of doubt (疑隨眠, Vicikitsā-anuśaya), latent tendencies of clinging to rules and rituals (戒道使, Śīlāvrata-parāmarśa-anuśaya), latent tendencies of attachment (愛隨眠, Rāga-anuśaya), latent tendencies of anger, latent tendencies of jealousy (嫉妒隨眠, Irṣyā-anuśaya), latent tendencies of miserliness (慳惜隨眠, Mātsarya-anuśaya), latent tendencies of pride (慢隨眠, Māna-anuśaya), and the latent tendency of restlessness. This is called the division of the latent tendency of ignorance.
What is the division of the latent tendency of pride (Māna-anuśaya)? If a dharma is associated with the latent tendency of pride, that is the mind-element, the consciousness-element, mental contact, name-and-form contact, attachment contact, anger contact, ignorance contact, the root of joy, the root of sorrow, the root of equanimity, feeling, perception, volition, contact-thought, thought, initial application of thought, patience, view, liberation, remorse, non-remorse, delight, joy, mind, effort, faith, desire, mindfulness, fear, latent tendencies of afflictions, latent tendencies of views, latent tendencies of doubt, latent tendencies of clinging to rules and rituals, latent tendencies of attachment, latent tendencies of anger, latent tendencies of jealousy, latent tendencies of miserliness, latent tendencies of ignorance, and the latent tendency of restlessness. This is called the division of the latent tendency of pride.
What is the division of the latent tendency of restlessness (Auddhatya-anuśaya)? If a dharma is associated with the latent tendency of restlessness, that is the mind-element, the consciousness-element, mental contact, name-and-form contact, attachment contact, anger contact, ignorance contact, the root of joy, the root of sorrow, the root of equanimity, feeling, perception, volition, contact-thought, thought, initial application of thought, sustained application of thought, patience, view, liberation, remorse, non-remorse, delight, joy, mind, effort, faith, desire, mindfulness, fear, latent tendencies of afflictions, latent tendencies of views, latent tendencies of doubt, latent tendencies of clinging to rules and rituals, latent tendencies of attachment, latent tendencies of anger, latent tendencies of jealousy, latent tendencies of miserliness, latent tendencies of ignorance, and the latent tendency of pride. This is called
掉使分。何謂有覺有觀定分。若法有覺有觀定相應。謂意界意識界。心觸名觸明觸明分觸無明分觸。喜根舍根受想思觸思惟覺觀。忍見智解脫無癡順信悅喜心進心除。信欲不放逸念心舍信根進根念根慧根。是名有覺有觀定分。
何謂無覺有觀定分。若法無覺有觀定相應。謂意界意識界。心觸名觸明觸明分觸無明分觸。喜根憂根舍根受想思觸思惟覺觀。忍見智解脫無癡順信悅喜心進心除。信欲不放逸念心舍信根進根念根慧根。是名無覺有觀定分。
何謂無覺無觀定分。若法無覺無觀定相應。謂意界意識界。心觸名觸明觸明分觸無明分觸。喜根舍根受想思觸思惟覺觀。忍見智解脫無癡順信悅喜心進心除。信欲不放逸念心舍信根念根慧根。是名無覺無觀定分。
何謂空定分。若法空定相應。謂意界意識界。心觸名觸明觸明分觸。喜根舍根受想思觸思惟覺觀。忍見智解脫無癡順信悅喜心進心除。信欲不放逸念心舍。信根進根念根慧根。是名空定分。
何謂無相定分。若法無相定相應。謂意界意識界。心觸名觸明分觸。喜根舍根受想思觸。思惟覺觀。忍見智解脫無癡順信悅喜心進心除。信欲不放逸念心舍。信根進根念根慧根。是名無相定分。
何謂無愿定分。若法無愿定相應。謂意界意識界。心
【現代漢語翻譯】 現代漢語譯本： 什麼是具有覺、具有觀的禪定組成部分？如果某種法與具有覺、具有觀的禪定相應，那就是意界（Manas-dhatu，意識的場所）、意識界（Manovijnana-dhatu，意識的領域）。心觸、名觸、明觸、明分觸、無明分觸。喜根、舍根、受、想、思、觸、思惟、覺、觀。忍、見、智、解脫、無癡、順信、悅、喜、心進、心除。信、欲、不放逸、念、心舍、信根、進根、念根、慧根。這被稱為具有覺、具有觀的禪定組成部分。
什麼是沒有覺、具有觀的禪定組成部分？如果某種法與沒有覺、具有觀的禪定相應，那就是意界（Manas-dhatu，意識的場所）、意識界（Manovijnana-dhatu，意識的領域）。心觸、名觸、明觸、明分觸、無明分觸。喜根、憂根、舍根、受、想、思、觸、思惟、覺、觀。忍、見、智、解脫、無癡、順信、悅、喜、心進、心除。信、欲、不放逸、念、心舍、信根、進根、念根、慧根。這被稱為沒有覺、具有觀的禪定組成部分。
什麼是沒有覺、沒有觀的禪定組成部分？如果某種法與沒有覺、沒有觀的禪定相應，那就是意界（Manas-dhatu，意識的場所）、意識界（Manovijnana-dhatu，意識的領域）。心觸、名觸、明觸、明分觸、無明分觸。喜根、舍根、受、想、思、觸、思惟、覺、觀。忍、見、智、解脫、無癡、順信、悅、喜、心進、心除。信、欲、不放逸、念、心舍、信根、念根、慧根。這被稱為沒有覺、沒有觀的禪定組成部分。
什麼是空定組成部分？如果某種法與空定相應，那就是意界（Manas-dhatu，意識的場所）、意識界（Manovijnana-dhatu，意識的領域）。心觸、名觸、明觸、明分觸。喜根、舍根、受、想、思、觸、思惟、覺、觀。忍、見、智、解脫、無癡、順信、悅、喜、心進、心除。信、欲、不放逸、念、心舍。信根、進根、念根、慧根。這被稱為空定組成部分。
什麼是無相定組成部分？如果某種法與無相定相應，那就是意界（Manas-dhatu，意識的場所）、意識界（Manovijnana-dhatu，意識的領域）。心觸、名觸、明分觸。喜根、舍根、受、想、思、觸。思惟、覺、觀。忍、見、智、解脫、無癡、順信、悅、喜、心進、心除。信、欲、不放逸、念、心舍。信根、進根、念根、慧根。這被稱為無相定組成部分。
什麼是無愿定組成部分？如果某種法與無愿定相應，那就是意界（Manas-dhatu，意識的場所）、意識界（Manovijnana-dhatu，意識的領域）。心
【English Translation】 English version: What are the components of Samadhi (concentration) that has Vitarka (initial application of thought) and Vicara (sustained application of thought)? If a Dharma (teaching, element) is associated with Samadhi that has Vitarka and Vicara, that is the Manas-dhatu (mind element), Manovijnana-dhatu (mind-consciousness element). Mental contact, name contact, bright contact, bright-part contact, ignorance-part contact. Joy faculty, equanimity faculty, feeling, perception, thought, contact, thinking, Vitarka, Vicara. Endurance, view, wisdom, liberation, non-delusion, compliant faith, delight, joy, mental progress, mental removal. Faith, desire, non-negligence, mindfulness, mental equanimity, faith root, progress root, mindfulness root, wisdom root. These are called the components of Samadhi that has Vitarka and Vicara.
What are the components of Samadhi that has no Vitarka but has Vicara? If a Dharma is associated with Samadhi that has no Vitarka but has Vicara, that is the Manas-dhatu, Manovijnana-dhatu. Mental contact, name contact, bright contact, bright-part contact, ignorance-part contact. Joy faculty, sorrow faculty, equanimity faculty, feeling, perception, thought, contact, thinking, Vitarka, Vicara. Endurance, view, wisdom, liberation, non-delusion, compliant faith, delight, joy, mental progress, mental removal. Faith, desire, non-negligence, mindfulness, mental equanimity, faith root, progress root, mindfulness root, wisdom root. These are called the components of Samadhi that has no Vitarka but has Vicara.
What are the components of Samadhi that has no Vitarka and no Vicara? If a Dharma is associated with Samadhi that has no Vitarka and no Vicara, that is the Manas-dhatu, Manovijnana-dhatu. Mental contact, name contact, bright contact, bright-part contact, ignorance-part contact. Joy faculty, equanimity faculty, feeling, perception, thought, contact, thinking, Vitarka, Vicara. Endurance, view, wisdom, liberation, non-delusion, compliant faith, delight, joy, mental progress, mental removal. Faith, desire, non-negligence, mindfulness, mental equanimity, faith root, mindfulness root, wisdom root. These are called the components of Samadhi that has no Vitarka and no Vicara.
What are the components of emptiness Samadhi? If a Dharma is associated with emptiness Samadhi, that is the Manas-dhatu, Manovijnana-dhatu. Mental contact, name contact, bright contact, bright-part contact. Joy faculty, equanimity faculty, feeling, perception, thought, contact, thinking, Vitarka, Vicara. Endurance, view, wisdom, liberation, non-delusion, compliant faith, delight, joy, mental progress, mental removal. Faith, desire, non-negligence, mindfulness, mental equanimity. Faith root, progress root, mindfulness root, wisdom root. These are called the components of emptiness Samadhi.
What are the components of signless Samadhi? If a Dharma is associated with signless Samadhi, that is the Manas-dhatu, Manovijnana-dhatu. Mental contact, name contact, bright-part contact. Joy faculty, equanimity faculty, feeling, perception, thought, contact. Thinking, Vitarka, Vicara. Endurance, view, wisdom, liberation, non-delusion, compliant faith, delight, joy, mental progress, mental removal. Faith, desire, non-negligence, mindfulness, mental equanimity. Faith root, progress root, mindfulness root, wisdom root. These are called the components of signless Samadhi.
What are the components of desireless Samadhi? If a Dharma is associated with desireless Samadhi, that is the Manas-dhatu, Manovijnana-dhatu. Mental
觸名觸明觸明分觸。喜根舍根受想思觸思惟覺觀。忍見智解脫無癡順信悅喜心進心除。信欲不放逸念心舍信根進根念根慧根。是名無愿定分。
何謂信根分。若法信根相應。謂意界意識界。心觸名觸明觸明分觸。喜根舍根受想思觸思惟覺觀。忍見智解脫無癡悅喜心進心除。信欲不放逸念心舍。除信根從有覺有觀定乃至慧根。是名信根分。
何謂進根分。若法進根相應。謂意界意識界。心觸名觸明分觸。喜根舍根受想思觸思惟覺觀。忍見智解脫無癡順信悅喜心除。信欲不放逸念心舍。除進根從有覺有觀定乃至慧根。是名進根分。
何謂念根分。若法念根相應。謂意界意識界。心觸名觸明觸明分觸。喜根舍根受想思觸思惟覺觀。忍見智解脫無癡順信悅喜心進心除。信欲不放逸念心舍。除念根從有覺有觀定乃至慧根。是名念根分。
何謂定根分。若法定根相應。謂意界意識界。心觸名觸明觸明分觸。喜根舍根受想思觸思惟覺觀。忍見智解脫無癡順信悅喜心進心除。信欲不放逸念心舍信根進根念根慧根。是名定根分。
何謂慧根分。若法慧根相應。謂意界意識界。心觸名觸明觸明分觸。喜根舍根受想思觸思惟覺觀。解脫順信悅喜心進心除。信欲不放逸念心舍。從有覺有觀定乃至定根。是名慧根
【現代漢語翻譯】 現代漢語譯本 什麼是無愿定分？如果某種法與無愿定相應，指的是意界（Manas-dhatu，意識的領域），意識界（Manovijnana-dhatu，通過意識產生的認知領域），心觸（citta-sparsha，心的接觸），名觸（nama-sparsha，對名稱的接觸），明觸（avidya-sparsha，對無明的接觸），明分觸（avidya-bhaga-sparsha，對無明部分的接觸）。喜根（priti-indriya，喜悅的根），舍根（upeksha-indriya，捨棄的根），受（vedana，感受），想（samjna，知覺），思（cetana，意志），觸（sparsha，接觸），思惟（vitarka，尋思），覺觀（vicara，觀察）。忍（ksanti，忍耐），見（drsti，見解），智（jnana，智慧），解脫（vimoksha，解脫），無癡（amoha，不愚癡），順（anuloma，隨順），信（sraddha，信仰），悅喜（pramodya，歡喜），心進（citta-vyayama，心的精進），心除（citta-nirodha，心的止息）。信（sraddha，信仰），欲（chanda，意願），不放逸（apramada，不放逸），念（smrti，正念），心舍（citta-upeksha，心的捨棄），信根（sraddha-indriya，信的根），進根（virya-indriya，精進的根），念根（smrti-indriya，唸的根），慧根（prajna-indriya，智慧的根）。這被稱為無愿定分。
什麼是信根分？如果某種法與信根相應，指的是意界，意識界，心觸，名觸，明觸，明分觸。喜根，舍根，受，想，嗯，觸，思惟，覺觀。忍，見，智，解脫，無癡，悅喜，心進，心除。信，欲，不放逸，念，心舍。除了信根，從有覺有觀定（savitarka-savicara-samadhi，有尋有伺三摩地）乃至慧根。這被稱為信根分。
什麼是進根分？如果某種法與進根相應，指的是意界，意識界，心觸，名觸，明分觸。喜根，舍根，受，想，嗯，觸，思惟，覺觀。忍，見，智，解脫，無癡，順，信，悅喜，心除。信，欲，不放逸，念，心舍。除了進根，從有覺有觀定乃至慧根。這被稱為進根分。
什麼是念根分？如果某種法與念根相應，指的是意界，意識界，心觸，名觸，明觸，明分觸。喜根，舍根，受，想，嗯，觸，思惟，覺觀。忍，見，智，解脫，無癡，順，信，悅喜，心進，心除。信，欲，不放逸，念，心舍。除了念根，從有覺有觀定乃至慧根。這被稱爲念根分。
什麼是定根分？如果某種法與定根相應，指的是意界，意識界，心觸，名觸，明觸，明分觸。喜根，舍根，受，想，嗯，觸，思惟，覺觀。忍，見，智，解脫，無癡，順，信，悅喜，心進，心除。信，欲，不放逸，念，心舍，信根，進根，念根，慧根。這被稱為定根分。
什麼是慧根分？如果某種法與慧根相應，指的是意界，意識界，心觸，名觸，明觸，明分觸。喜根，舍根，受，想，嗯，觸，思惟，覺觀。解脫，順，信，悅喜，心進，心除。信，欲，不放逸，念，心舍。從有覺有觀定乃至定根。這被稱為慧根
【English Translation】 English version What is the division of the desireless concentration (無愿定, apranihita-samadhi)? If a certain dharma corresponds to the desireless concentration, it refers to the Manas-dhatu (意界, the realm of mind), the Manovijnana-dhatu (意識界, the realm of cognition produced through consciousness), citta-sparsha (心觸, mental contact), nama-sparsha (名觸, contact with name), avidya-sparsha (明觸, contact with ignorance), avidya-bhaga-sparsha (明分觸, contact with a portion of ignorance). Priti-indriya (喜根, the root of joy), upeksha-indriya (舍根, the root of equanimity), vedana (受, feeling), samjna (想, perception), cetana (思, volition), sparsha (觸, contact), vitarka (思惟, initial thought), vicara (覺觀, sustained thought). Ksanti (忍, forbearance), drsti (見, view), jnana (智, wisdom), vimoksha (解脫, liberation), amoha (無癡, non-delusion), anuloma (順, conforming), sraddha (信, faith), pramodya (悅喜, joy), citta-vyayama (心進, mental effort), citta-nirodha (心除, mental cessation). Sraddha (信, faith), chanda (欲, desire), apramada (不放逸, non-negligence), smrti (念, mindfulness), citta-upeksha (心舍, mental equanimity), sraddha-indriya (信根, the root of faith), virya-indriya (進根, the root of effort), smrti-indriya (念根, the root of mindfulness), prajna-indriya (慧根, the root of wisdom). This is called the division of the desireless concentration.
What is the division of the root of faith (信根, sraddha-indriya)? If a certain dharma corresponds to the root of faith, it refers to the Manas-dhatu, the Manovijnana-dhatu, citta-sparsha, nama-sparsha, avidya-sparsha, avidya-bhaga-sparsha. Priti-indriya, upeksha-indriya, vedana, samjna, cetana, sparsha, vitarka, vicara. Ksanti, drsti, jnana, vimoksha, amoha, pramodya, citta-vyayama, citta-nirodha. Sraddha, chanda, apramada, smrti, citta-upeksha. Except for the root of faith, from savitarka-savicara-samadhi (有覺有觀定, concentration with initial and sustained thought) up to the root of wisdom. This is called the division of the root of faith.
What is the division of the root of effort (進根, virya-indriya)? If a certain dharma corresponds to the root of effort, it refers to the Manas-dhatu, the Manovijnana-dhatu, citta-sparsha, nama-sparsha, avidya-bhaga-sparsha. Priti-indriya, upeksha-indriya, vedana, samjna, cetana, sparsha, vitarka, vicara. Ksanti, drsti, jnana, vimoksha, amoha, anuloma, sraddha, pramodya, citta-nirodha. Sraddha, chanda, apramada, smrti, citta-upeksha. Except for the root of effort, from concentration with initial and sustained thought up to the root of wisdom. This is called the division of the root of effort.
What is the division of the root of mindfulness (念根, smrti-indriya)? If a certain dharma corresponds to the root of mindfulness, it refers to the Manas-dhatu, the Manovijnana-dhatu, citta-sparsha, nama-sparsha, avidya-sparsha, avidya-bhaga-sparsha. Priti-indriya, upeksha-indriya, vedana, samjna, cetana, sparsha, vitarka, vicara. Ksanti, drsti, jnana, vimoksha, amoha, anuloma, sraddha, pramodya, citta-vyayama, citta-nirodha. Sraddha, chanda, apramada, smrti, citta-upeksha. Except for the root of mindfulness, from concentration with initial and sustained thought up to the root of wisdom. This is called the division of the root of mindfulness.
What is the division of the root of concentration (定根, samadhi-indriya)? If a certain dharma corresponds to the root of concentration, it refers to the Manas-dhatu, the Manovijnana-dhatu, citta-sparsha, nama-sparsha, avidya-sparsha, avidya-bhaga-sparsha. Priti-indriya, upeksha-indriya, vedana, samjna, cetana, sparsha, vitarka, vicara. Ksanti, drsti, jnana, vimoksha, amoha, anuloma, sraddha, pramodya, citta-vyayama, citta-nirodha. Sraddha, chanda, apramada, smrti, citta-upeksha, sraddha-indriya, virya-indriya, smrti-indriya, prajna-indriya. This is called the division of the root of concentration.
What is the division of the root of wisdom (慧根, prajna-indriya)? If a certain dharma corresponds to the root of wisdom, it refers to the Manas-dhatu, the Manovijnana-dhatu, citta-sparsha, nama-sparsha, avidya-sparsha, avidya-bhaga-sparsha. Priti-indriya, upeksha-indriya, vedana, samjna, cetana, sparsha, vitarka, vicara. Vimoksha, anuloma, sraddha, pramodya, citta-vyayama, citta-nirodha. Sraddha, chanda, apramada, smrti, citta-upeksha. From concentration with initial and sustained thought up to the root of concentration. This is called the division of the root of wisdom.
分。
眼識界。幾法相應。問何等法。問眼識界相應法。除余法。除何等法。除非眼識界相應法。眼識界。謂無緣法意識分。身四識界。耳鼻舌身識界亦如是。意界幾法相應。問何等法。問意界相應法。除余法。除何等法。除非意界相應法。意界。謂無緣法身份。意界。意識界。幾法相應。問何等法。問意識界相應法。除余法。除何等法。除非意識界相應法。意識界。謂無緣法身份。身觸幾法相應。問何等法。問身觸相應法。除余法。除何等法。除非身觸相應法。身觸。謂無緣法意識分。心觸幾法相應。問何等法。問心觸相應法。除余法。除何等法。除非心觸相應法。心觸。謂無緣法身份。名觸幾法相應。問何等法。問名觸相應法。除余法。除何等法。除非名觸相應法。名觸。謂無緣法身份。對觸幾法相應。問何等法。問對觸相應法。除余法。除何等法。除非對觸相應法。對觸。謂無緣法意識分。愛觸幾法相應。問何等法。問愛觸相應法。除余法。除何等法。除非愛觸相應法。愛觸。謂無緣法身份。意識善無記分。不善非愛觸相應諸煩惱相應分。恚觸幾法相應。問何等法。問恚觸相應法。除余法。除何等法。除非恚觸相應法。恚觸。謂無緣法身份。意識善無記分。若不善非恚觸相應諸煩惱相應分。明觸幾法相應
【現代漢語翻譯】 現代漢語譯本 分。
眼識界（眼根所產生的意識範圍）。幾種法相應？問：是哪些法？問：與眼識界相應的法。除去其餘的法。除去哪些法？除去非眼識界相應的法。眼識界，指的是無緣法（沒有因緣的法）的意識部分。身識界、四識界（指眼、耳、鼻、舌四種識界），耳鼻舌身識界也是如此。意界（意識的範圍）幾種法相應？問：是哪些法？問：與意界相應的法。除去其餘的法。除去哪些法？除去非意界相應的法。意界，指的是無緣法的身部分。意界、意識界，幾種法相應？問：是哪些法？問：與意識界相應的法。除去其餘的法。除去哪些法？除去非意識界相應的法。意識界，指的是無緣法的身部分。身觸（身體的觸覺）幾種法相應？問：是哪些法？問：與身觸相應的法。除去其餘的法。除去哪些法？除去非身觸相應的法。身觸，指的是無緣法的意識部分。心觸（心的觸覺）幾種法相應？問：是哪些法？問：與心觸相應的法。除去其餘的法。除去哪些法？除去非心觸相應的法。心觸，指的是無緣法的身部分。名觸（名相的觸覺）幾種法相應？問：是哪些法？問：與名觸相應的法。除去其餘的法。除去哪些法？除去非名觸相應的法。名觸，指的是無緣法的身部分。對觸（對立的觸覺）幾種法相應？問：是哪些法？問：與對觸相應的法。除去其餘的法。除去哪些法？除去非對觸相應的法。對觸，指的是無緣法的意識部分。愛觸（愛慾的觸覺）幾種法相應？問：是哪些法？問：與愛觸相應的法。除去其餘的法。除去哪些法？除去非愛觸相應的法。愛觸，指的是無緣法的身部分，意識的善和無記部分，以及不善的、非愛觸相應的各種煩惱相應部分。恚觸（嗔恚的觸覺）幾種法相應？問：是哪些法？問：與恚觸相應的法。除去其餘的法。除去哪些法？除去非恚觸相應的法。恚觸，指的是無緣法的身部分，意識的善和無記部分，以及不善的、非恚觸相應的各種煩惱相應部分。明觸（光明的觸覺）幾種法相應？
【English Translation】 English version Section.
The eye-consciousness realm. How many dharmas are associated with it? Question: What kind of dharmas? Question: What dharmas are associated with the eye-consciousness realm? Exclude the remaining dharmas. Exclude what kind of dharmas? Exclude dharmas that are not associated with the eye-consciousness realm. The eye-consciousness realm refers to the consciousness part of causeless dharmas. The body-consciousness realm, the four consciousness realms (referring to the eye, ear, nose, and tongue consciousness realms), and the ear, nose, tongue, and body consciousness realms are also like this. The mind realm. How many dharmas are associated with it? Question: What kind of dharmas? Question: What dharmas are associated with the mind realm? Exclude the remaining dharmas. Exclude what kind of dharmas? Exclude dharmas that are not associated with the mind realm. The mind realm refers to the body part of causeless dharmas. The mind realm, the consciousness realm. How many dharmas are associated with it? Question: What kind of dharmas? Question: What dharmas are associated with the consciousness realm? Exclude the remaining dharmas. Exclude what kind of dharmas? Exclude dharmas that are not associated with the consciousness realm. The consciousness realm refers to the body part of causeless dharmas. Body contact. How many dharmas are associated with it? Question: What kind of dharmas? Question: What dharmas are associated with body contact? Exclude the remaining dharmas. Exclude what kind of dharmas? Exclude dharmas that are not associated with body contact. Body contact refers to the consciousness part of causeless dharmas. Mind contact. How many dharmas are associated with it? Question: What kind of dharmas? Question: What dharmas are associated with mind contact? Exclude the remaining dharmas. Exclude what kind of dharmas? Exclude dharmas that are not associated with mind contact. Mind contact refers to the body part of causeless dharmas. Name contact. How many dharmas are associated with it? Question: What kind of dharmas? Question: What dharmas are associated with name contact? Exclude the remaining dharmas. Exclude what kind of dharmas? Exclude dharmas that are not associated with name contact. Name contact refers to the body part of causeless dharmas. Opposition contact. How many dharmas are associated with it? Question: What kind of dharmas? Question: What dharmas are associated with opposition contact? Exclude the remaining dharmas. Exclude what kind of dharmas? Exclude dharmas that are not associated with opposition contact. Opposition contact refers to the consciousness part of causeless dharmas. Affection contact. How many dharmas are associated with it? Question: What kind of dharmas? Question: What dharmas are associated with affection contact? Exclude the remaining dharmas. Exclude what kind of dharmas? Exclude dharmas that are not associated with affection contact. Affection contact refers to the body part of causeless dharmas, the wholesome and neutral parts of consciousness, and the unwholesome parts associated with various afflictions that are not associated with affection contact. Aversion contact. How many dharmas are associated with it? Question: What kind of dharmas? Question: What dharmas are associated with aversion contact? Exclude the remaining dharmas. Exclude what kind of dharmas? Exclude dharmas that are not associated with aversion contact. Aversion contact refers to the body part of causeless dharmas, the wholesome and neutral parts of consciousness, and the unwholesome parts associated with various afflictions that are not associated with aversion contact. Brightness contact. How many dharmas are associated with it?
。問何等法。問明觸分相應法。除余法。除何等法。除非明觸相應法。明觸分。謂無緣法身份。意識非聖分。聖智分。無明觸幾法相應。問何等法。問無明觸相應法。除余法。除何等法。除非無明觸相應法。無明觸。謂無緣法身份。意識善無記分。明分觸幾法相應。問何等法。問明分觸相應法。除余法。除何等法。除非明分觸相應法。明分觸。謂無緣法身份。意識非聖分。聖智分。無明分觸幾法相應。問何等法。問無明分觸相應法。除余法。除何等法。除非無明分觸相應法。無明分觸。謂無緣法意識善無記分。聖分。樂根幾法相應。問何等法。問樂根相應法。除余法。除何等法。除非樂根相應法。樂根。謂無緣法意識分。身苦根舍根分。苦根幾法相應。問何等法。問苦根相應法。除余法。除何等法。除非苦根相應法。苦根。謂無緣法意識。分身樂根舍根分。喜根幾法相應。問何等法。問喜根相應法。除余法。除何等法。除非喜根相應法。喜根。謂無緣法身份。意識憂根舍根分。憂根幾法相應。問何等法。問憂根相應法。除余法。除何等法。除非憂根相應法。憂根。謂無緣法身份。意識喜根舍根分。舍根幾法相應。問何等法。問舍根相應法。除余法。除何等法。除非舍根相應法。舍根。謂無緣法身份。樂根苦根分。意識
【現代漢語翻譯】 現代漢語譯本 問：哪些法與明觸（Mingchu）相應？問：與明觸相應的法有哪些？除去其餘的法，除去哪些法？除去那些不與明觸相應的法。明觸是指無緣法身份，意識非聖分，聖智分。無明觸（Wumingchu）與幾種法相應？問：哪些法？問：與無明觸相應的法有哪些？除去其餘的法，除去哪些法？除去那些不與無明觸相應的法。無明觸是指無緣法身份，意識善無記分。明分觸（Mingfenchu）與幾種法相應？問：哪些法？問：與明分觸相應的法有哪些？除去其餘的法，除去哪些法？除去那些不與明分觸相應的法。明分觸是指無緣法身份，意識非聖分，聖智分。無明分觸（Wumingfenchu）與幾種法相應？問：哪些法？問：與無明分觸相應的法有哪些？除去其餘的法，除去哪些法？除去那些不與無明分觸相應的法。無明分觸是指無緣法意識善無記分，聖分。樂根（Legen）與幾種法相應？問：哪些法？問：與樂根相應的法有哪些？除去其餘的法，除去哪些法？除去那些不與樂根相應的法。樂根是指無緣法意識分，身苦根舍根分。苦根（Kugen）與幾種法相應？問：哪些法？問：與苦根相應的法有哪些？除去其餘的法，除去哪些法？除去那些不與苦根相應的法。苦根是指無緣法意識，分身樂根舍根分。喜根（Xigen）與幾種法相應？問：哪些法？問：與喜根相應的法有哪些？除去其餘的法，除去哪些法？除去那些不與喜根相應的法。喜根是指無緣法身份，意識憂根舍根分。憂根（Yougen）與幾種法相應？問：哪些法？問：與憂根相應的法有哪些？除去其餘的法，除去哪些法？除去那些不與憂根相應的法。憂根是指無緣法身份，意識喜根舍根分。舍根（Shegen）與幾種法相應？問：哪些法？問：與舍根相應的法有哪些？除去其餘的法，除去哪些法？除去那些不與舍根相應的法。舍根是指無緣法身份，樂根苦根分，意識
【English Translation】 English version Question: What kinds of dharmas are associated with Mingchu (clear touch)? Question: What are the dharmas associated with Mingchu? Excluding the remaining dharmas, what dharmas are excluded? Exclude those dharmas that are not associated with Mingchu. Mingchu refers to the portion of the unconditioned dharmakaya, the non-holy portion of consciousness, and the portion of holy wisdom. How many dharmas are associated with Wumingchu (unclear touch)? Question: What kinds of dharmas? Question: What are the dharmas associated with Wumingchu? Excluding the remaining dharmas, what dharmas are excluded? Exclude those dharmas that are not associated with Wumingchu. Wumingchu refers to the portion of the unconditioned dharmakaya, and the wholesome and neutral portion of consciousness. How many dharmas are associated with Mingfenchu (clear division touch)? Question: What kinds of dharmas? Question: What are the dharmas associated with Mingfenchu? Excluding the remaining dharmas, what dharmas are excluded? Exclude those dharmas that are not associated with Mingfenchu. Mingfenchu refers to the portion of the unconditioned dharmakaya, the non-holy portion of consciousness, and the portion of holy wisdom. How many dharmas are associated with Wumingfenchu (unclear division touch)? Question: What kinds of dharmas? Question: What are the dharmas associated with Wumingfenchu? Excluding the remaining dharmas, what dharmas are excluded? Exclude those dharmas that are not associated with Wumingfenchu. Wumingfenchu refers to the portion of the unconditioned dharma, the wholesome and neutral portion of consciousness, and the holy portion. How many dharmas are associated with Legen (root of pleasure)? Question: What kinds of dharmas? Question: What are the dharmas associated with Legen? Excluding the remaining dharmas, what dharmas are excluded? Exclude those dharmas that are not associated with Legen. Legen refers to the portion of the unconditioned dharma and consciousness, and the portions of physical suffering and equanimity. How many dharmas are associated with Kugen (root of suffering)? Question: What kinds of dharmas? Question: What are the dharmas associated with Kugen? Excluding the remaining dharmas, what dharmas are excluded? Exclude those dharmas that are not associated with Kugen. Kugen refers to the unconditioned dharma and consciousness, and the portions of physical pleasure and equanimity. How many dharmas are associated with Xigen (root of joy)? Question: What kinds of dharmas? Question: What are the dharmas associated with Xigen? Excluding the remaining dharmas, what dharmas are excluded? Exclude those dharmas that are not associated with Xigen. Xigen refers to the portion of the unconditioned dharma, the root of sorrow and equanimity of consciousness. How many dharmas are associated with Yougen (root of sorrow)? Question: What kinds of dharmas? Question: What are the dharmas associated with Yougen? Excluding the remaining dharmas, what dharmas are excluded? Exclude those dharmas that are not associated with Yougen. Yougen refers to the portion of the unconditioned dharma, the root of joy and equanimity of consciousness. How many dharmas are associated with Shegen (root of equanimity)? Question: What kinds of dharmas? Question: What are the dharmas associated with Shegen? Excluding the remaining dharmas, what dharmas are excluded? Exclude those dharmas that are not associated with Shegen. Shegen refers to the portion of the unconditioned dharma, the portions of the roots of pleasure and suffering, and consciousness.
喜根憂根分。受法幾法相應。問何等法。問受相應法。除余法。除何等法。除非受相應法。受謂無緣法。想思觸思惟亦如是。覺幾法相應。問何等法。問覺相應法。除余法。除何等法。除非覺相應法。覺謂無緣法身份。意識無覺有觀分。觀幾法相應。問何等法。問觀相應法。除余法。除何等法。除非觀相應法。觀謂無緣法身份。意識無覺無觀分。忍幾法相應。問何等法。問忍相應法。除余法。除何等法。除非忍相應法。忍謂無緣法身份意識智疑分。見幾法相應。問何等法。問見相應法。除余法。除何等法。除非見相應法。見謂無緣法身份。意識疑分。智幾法相應。問何等法。問智相應法。除余法。除何等法。除非智相應法。智謂無緣法身份。意識非聖分聖忍分。解脫幾法相應問何等法。問解脫相應法。除余法。除何等法。除非解脫相應法。解脫謂無緣法意識疑分。無貪幾法相應。問何等法。問無貪相應法。除余法。除何等法。除無貪相應法。無貪。謂無緣法身份。意識不善無記分善非欲界分。若欲界無恚分。復有欲界非無貪相應無恚無癡相應分。無恚幾法相應。問何等法。問無恚相應法。除余法。除何等法。除非無恚相應法。無恚。謂無緣法身份。意識不善無記分。善非欲界分。欲界無貪分。復有欲界非無恚相應。無
【現代漢語翻譯】 現代漢語譯本 喜與憂的根源各是什麼？（喜根憂根分）領受佛法與多少法相應？（受法幾法相應）問：是與什麼法相應？（問何等法）答：是與領受相應的法。（問受相應法）排除其他法，排除哪些法？（除余法。除何等法）排除那些不與領受相應的法。（除非受相應法）領受指的是無緣之法。（受謂無緣法）想、思、觸、思惟也是如此。（想思觸思惟亦如是） 覺知與多少法相應？（覺幾法相應）問：是與什麼法相應？（問何等法）答：是與覺知相應的法。（問覺相應法）排除其他法，排除哪些法？（除余法。除何等法）排除那些不與覺知相應的法。（除非覺相應法）覺知指的是無緣之法身份。（覺謂無緣法身份）意識沒有覺知，但有觀照之分。（意識無覺有觀分） 觀照與多少法相應？（觀幾法相應）問：是與什麼法相應？（問何等法）答：是與觀照相應的法。（問觀相應法）排除其他法，排除哪些法？（除余法。除何等法）排除那些不與觀照相應的法。（除非觀相應法）觀照指的是無緣之法身份。（觀謂無緣法身份）意識沒有覺知，也沒有觀照之分。（意識無覺無觀分） 忍辱與多少法相應？（忍幾法相應）問：是與什麼法相應？（問何等法）答：是與忍辱相應的法。（問忍相應法）排除其他法，排除哪些法？（除余法。除何等法）排除那些不與忍辱相應的法。（除非忍相應法）忍辱指的是無緣之法身份，以及意識中的智慧和疑惑之分。（忍謂無緣法身份意識智疑分） 見解與多少法相應？（見幾法相應）問：是與什麼法相應？（問何等法）答：是與見解相應的法。（問見相應法）排除其他法，排除哪些法？（除余法。除何等法）排除那些不與見解相應的法。（除非見相應法）見解指的是無緣之法身份，以及意識中的疑惑之分。（見謂無緣法身份意識疑分） 智慧與多少法相應？（智幾法相應）問：是與什麼法相應？（問何等法）答：是與智慧相應的法。（問智相應法）排除其他法，排除哪些法？（除余法。除何等法）排除那些不與智慧相應的法。（除非智相應法）智慧指的是無緣之法身份，以及意識中非聖者之分和聖者之忍辱分。（智謂無緣法身份意識非聖分聖忍分） 解脫與多少法相應？（解脫幾法相應）問：是與什麼法相應？（問何等法）答：是與解脫相應的法。（問解脫相應法）排除其他法，排除哪些法？（除余法。除何等法）排除那些不與解脫相應的法。（除非解脫相應法）解脫指的是無緣之法，以及意識中的疑惑之分。（解脫謂無緣法意識疑分） 無貪與多少法相應？（無貪幾法相應）問：是與什麼法相應？（問何等法）答：是與無貪相應的法。（問無貪相應法）排除其他法，排除哪些法？（除余法。除何等法）排除那些不與無貪相應的法。（除無貪相應法）無貪指的是無緣之法身份，以及意識中不善和無記之分，還有善且非欲界之分。（無貪。謂無緣法身份意識不善無記分善非欲界分）如果是在欲界，則有無嗔之分。（若欲界無恚分）還有欲界中不與無貪相應，但與無嗔和無癡相應的部分。（復有欲界非無貪相應無恚無癡相應分） 無嗔與多少法相應？（無恚幾法相應）問：是與什麼法相應？（問何等法）答：是與無嗔相應的法。（問無恚相應法）排除其他法，排除哪些法？（除余法。除何等法）排除那些不與無嗔相應的法。（除非無恚相應法）無嗔指的是無緣之法身份，以及意識中不善和無記之分，還有善且非欲界之分。（無恚。謂無緣法身份意識不善無記分。善非欲界分）欲界中有無貪之分。（欲界無貪分）還有欲界中不與無嗔相應的部分。（復有欲界非無恚相應。無
【English Translation】 English version What are the roots of joy and sorrow respectively? (喜根憂根分) How many dharmas (法) are associated with receiving the Dharma (受法)? (受法幾法相應) Question: With what kind of dharma (法)? (問何等法) Answer: With the dharma (法) that is associated with receiving. (問受相應法) Exclude other dharmas (法), exclude what kind of dharmas (法)? (除余法. 除何等法) Exclude those dharmas (法) that are not associated with receiving. (除非受相應法) Receiving refers to the dharma (法) of no condition. (受謂無緣法) So are thought, consideration, touch, and reflection. (想思觸思惟亦如是) How many dharmas (法) are associated with awareness (覺)? (覺幾法相應) Question: With what kind of dharma (法)? (問何等法) Answer: With the dharma (法) that is associated with awareness (覺). (問覺相應法) Exclude other dharmas (法), exclude what kind of dharmas (法)? (除余法. 除何等法) Exclude those dharmas (法) that are not associated with awareness (覺). (除非覺相應法) Awareness (覺) refers to the dharma (法) of no condition of the body. (覺謂無緣法身份) Consciousness (意識) has no awareness (覺), but has the aspect of observation (觀). (意識無覺有觀分) How many dharmas (法) are associated with observation (觀)? (觀幾法相應) Question: With what kind of dharma (法)? (問何等法) Answer: With the dharma (法) that is associated with observation (觀). (問觀相應法) Exclude other dharmas (法), exclude what kind of dharmas (法)? (除余法. 除何等法) Exclude those dharmas (法) that are not associated with observation (觀). (除非觀相應法) Observation (觀) refers to the dharma (法) of no condition of the body. (觀謂無緣法身份) Consciousness (意識) has neither awareness (覺) nor observation (觀). (意識無覺無觀分) How many dharmas (法) are associated with forbearance (忍)? (忍幾法相應) Question: With what kind of dharma (法)? (問何等法) Answer: With the dharma (法) that is associated with forbearance (忍). (問忍相應法) Exclude other dharmas (法), exclude what kind of dharmas (法)? (除余法. 除何等法) Exclude those dharmas (法) that are not associated with forbearance (忍). (除非忍相應法) Forbearance (忍) refers to the dharma (法) of no condition of the body, and the aspects of wisdom (智) and doubt (疑) in consciousness (意識). (忍謂無緣法身份意識智疑分) How many dharmas (法) are associated with view (見)? (見幾法相應) Question: With what kind of dharma (法)? (問何等法) Answer: With the dharma (法) that is associated with view (見). (問見相應法) Exclude other dharmas (法), exclude what kind of dharmas (法)? (除余法. 除何等法) Exclude those dharmas (法) that are not associated with view (見). (除非見相應法) View (見) refers to the dharma (法) of no condition of the body, and the aspect of doubt (疑) in consciousness (意識). (見謂無緣法身份意識疑分) How many dharmas (法) are associated with wisdom (智)? (智幾法相應) Question: With what kind of dharma (法)? (問何等法) Answer: With the dharma (法) that is associated with wisdom (智). (問智相應法) Exclude other dharmas (法), exclude what kind of dharmas (法)? (除余法. 除何等法) Exclude those dharmas (法) that are not associated with wisdom (智). (除非智相應法) Wisdom (智) refers to the dharma (法) of no condition of the body, and the aspects of non-saint (非聖) and saint's forbearance (聖忍) in consciousness (意識). (智謂無緣法身份意識非聖分聖忍分) How many dharmas (法) are associated with liberation (解脫)? (解脫幾法相應) Question: With what kind of dharma (法)? (問何等法) Answer: With the dharma (法) that is associated with liberation (解脫). (問解脫相應法) Exclude other dharmas (法), exclude what kind of dharmas (法)? (除余法. 除何等法) Exclude those dharmas (法) that are not associated with liberation (解脫). (除非解脫相應法) Liberation (解脫) refers to the dharma (法) of no condition, and the aspect of doubt (疑) in consciousness (意識). (解脫謂無緣法意識疑分) How many dharmas (法) are associated with non-greed (無貪)? (無貪幾法相應) Question: With what kind of dharma (法)? (問何等法) Answer: With the dharma (法) that is associated with non-greed (無貪). (問無貪相應法) Exclude other dharmas (法), exclude what kind of dharmas (法)? (除余法. 除何等法) Exclude those dharmas (法) that are not associated with non-greed (無貪). (除無貪相應法) Non-greed (無貪) refers to the dharma (法) of no condition of the body, and the aspects of unwholesome (不善) and neutral (無記) in consciousness (意識), as well as the aspect of wholesome (善) and non-desire realm (非欲界). (無貪. 謂無緣法身份意識不善無記分善非欲界分) If it is in the desire realm (欲界), then there is the aspect of non-hatred (無恚). (若欲界無恚分) There are also parts in the desire realm (欲界) that are not associated with non-greed (無貪), but are associated with non-hatred (無恚) and non-delusion (無癡). (復有欲界非無貪相應無恚無癡相應分) How many dharmas (法) are associated with non-hatred (無恚)? (無恚幾法相應) Question: With what kind of dharma (法)? (問何等法) Answer: With the dharma (法) that is associated with non-hatred (無恚). (問無恚相應法) Exclude other dharmas (法), exclude what kind of dharmas (法)? (除余法. 除何等法) Exclude those dharmas (法) that are not associated with non-hatred (無恚). (除非無恚相應法) Non-hatred (無恚) refers to the dharma (法) of no condition of the body, and the aspects of unwholesome (不善) and neutral (無記) in consciousness (意識), as well as the aspect of wholesome (善) and non-desire realm (非欲界). (無恚. 謂無緣法身份意識不善無記分. 善非欲界分) In the desire realm (欲界), there is the aspect of non-greed (無貪). (欲界無貪分) There are also parts in the desire realm (欲界) that are not associated with non-hatred (無恚). (復有欲界非無恚相應. 無
貪無癡相應分。無癡幾法相應。問何等法。無癡相應法。除余法。除何等法。除非無癡相應法。無癡。謂無緣法身份。意識不善無記分。順信幾法相應。問何等法。問順信相應法。除余法。除何等法。除非順信相應法。順信。謂無緣法身份。意識不善若無記分。悔幾法相應。問何等法。問悔相應法。除余法。除何等法。除非悔相應法。悔謂無緣法身份意識喜根舍根分。非悔相應憂根相應分。不悔幾法相應。問何等法。問不悔相應法。除余法。除何等法。除非不悔相應法。不悔。謂無緣法身份。意識憂根舍根分。非不悔相應喜根相應分。悅幾法相應。問何等法。問悅相應法。除余法。除何等法。除非悅相應法。悅謂無緣法身份。意識憂根舍根分。非悅相應喜根相應分。喜幾法相應。問何等法。問喜相應法。除余法。除何等法。除非喜相應法。喜謂無緣法身份。意識憂根舍根分。非喜相應悅相應分。心進幾法相應。問何等法。問心進相應法。除余法。除何等法。除非心進相應法。心進。謂無緣法身份。心除幾法相應。問何等法。問心除相應法。除余法。除何等法。除非心除相應法。心除謂無緣法身份。意識不定分。信幾法相應。問何等法。問信相應法。除余法。除何等法。除非信相應法。信謂無緣法身份意識疑分。欲幾法
【現代漢語翻譯】 現代漢語譯本 貪、無癡相應分。無癡與幾種法相應？問：是哪些法？答：是與無癡相應的法。除了其他的法，除了哪些法？答：除非是與無癡相應的法。無癡，指的是無緣法身份、意識不善無記分。 順信與幾種法相應？問：是哪些法？答：是與順信相應的法。除了其他的法，除了哪些法？答：除非是與順信相應的法。順信，指的是無緣法身份、意識不善或無記分。 悔與幾種法相應？問：是哪些法？答：是與悔相應的法。除了其他的法，除了哪些法？答：除非是與悔相應的法。悔，指的是無緣法身份、意識喜根舍根分，而非悔相應憂根相應分。 不悔與幾種法相應？問：是哪些法？答：是與不悔相應的法。除了其他的法，除了哪些法？答：除非是與不悔相應的法。不悔，指的是無緣法身份、意識憂根舍根分，而非不悔相應喜根相應分。 悅與幾種法相應？問：是哪些法？答：是與悅相應的法。除了其他的法，除了哪些法？答：除非是與悅相應的法。悅，指的是無緣法身份、意識憂根舍根分，而非悅相應喜根相應分。 喜與幾種法相應？問：是哪些法？答：是與喜相應的法。除了其他的法，除了哪些法？答：除非是與喜相應的法。喜，指的是無緣法身份、意識憂根舍根分，而非喜相應悅相應分。 心進與幾種法相應？問：是哪些法？答：是與心進相應的法。除了其他的法，除了哪些法？答：除非是與心進相應的法。心進，指的是無緣法身份。 心除與幾種法相應？問：是哪些法？答：是與心除相應的法。除了其他的法，除了哪些法？答：除非是與心除相應的法。心除，指的是無緣法身份、意識不定分。 信與幾種法相應？問：是哪些法？答：是與信相應的法。除了其他的法，除了哪些法？答：除非是與信相應的法。信，指的是無緣法身份、意識疑分。 欲與幾種法相應？
【English Translation】 English version Section on Association with Greed and Non-Delusion. With how many dharmas does non-delusion associate? Question: What are those dharmas? Answer: The dharmas that associate with non-delusion. Except for other dharmas. Except for what dharmas? Answer: Except for those that do not associate with non-delusion. Non-delusion refers to the portion of the form-body (rupa-kaya) that is without conditions (arana), and the portions of consciousness that are unwholesome (akusala) and indeterminate (avyakrta). With how many dharmas does conforming faith (anukulya-sraddha) associate? Question: What are those dharmas? Answer: The dharmas that associate with conforming faith. Except for other dharmas. Except for what dharmas? Answer: Except for those that do not associate with conforming faith. Conforming faith refers to the portion of the form-body (rupa-kaya) that is without conditions (arana), and the portions of consciousness that are either unwholesome (akusala) or indeterminate (avyakrta). With how many dharmas does regret (kaukutya) associate? Question: What are those dharmas? Answer: The dharmas that associate with regret. Except for other dharmas. Except for what dharmas? Answer: Except for those that do not associate with regret. Regret refers to the portion of the form-body (rupa-kaya) that is without conditions (arana), and the portions of consciousness associated with the feeling of joy (priti) and indifference (upeksa), and not the portion associated with the feeling of sorrow (dauhkhya) that is associated with regret. With how many dharmas does non-regret associate? Question: What are those dharmas? Answer: The dharmas that associate with non-regret. Except for other dharmas. Except for what dharmas? Answer: Except for those that do not associate with non-regret. Non-regret refers to the portion of the form-body (rupa-kaya) that is without conditions (arana), and the portions of consciousness associated with the feeling of sorrow (dauhkhya) and indifference (upeksa), and not the portion associated with the feeling of joy (priti) that is associated with non-regret. With how many dharmas does pleasure (pramudita) associate? Question: What are those dharmas? Answer: The dharmas that associate with pleasure. Except for other dharmas. Except for what dharmas? Answer: Except for those that do not associate with pleasure. Pleasure refers to the portion of the form-body (rupa-kaya) that is without conditions (arana), and the portions of consciousness associated with the feeling of sorrow (dauhkhya) and indifference (upeksa), and not the portion associated with the feeling of joy (priti) that is associated with pleasure. With how many dharmas does joy (priti) associate? Question: What are those dharmas? Answer: The dharmas that associate with joy. Except for other dharmas. Except for what dharmas? Answer: Except for those that do not associate with joy. Joy refers to the portion of the form-body (rupa-kaya) that is without conditions (arana), and the portions of consciousness associated with the feeling of sorrow (dauhkhya) and indifference (upeksa), and not the portion associated with pleasure (pramudita) that is associated with joy. With how many dharmas does mental effort (citta-vrtti) associate? Question: What are those dharmas? Answer: The dharmas that associate with mental effort. Except for other dharmas. Except for what dharmas? Answer: Except for those that do not associate with mental effort. Mental effort refers to the portion of the form-body (rupa-kaya) that is without conditions (arana). With how many dharmas does mental cessation (citta-nirodha) associate? Question: What are those dharmas? Answer: The dharmas that associate with mental cessation. Except for other dharmas. Except for what dharmas? Answer: Except for those that do not associate with mental cessation. Mental cessation refers to the portion of the form-body (rupa-kaya) that is without conditions (arana), and the indeterminate (aniyata) portions of consciousness. With how many dharmas does faith (sraddha) associate? Question: What are those dharmas? Answer: The dharmas that associate with faith. Except for other dharmas. Except for what dharmas? Answer: Except for those that do not associate with faith. Faith refers to the portion of the form-body (rupa-kaya) that is without conditions (arana), and the portions of consciousness associated with doubt (vicikitsa). With how many dharmas does desire (chanda) associate?
相應。問何等法。問欲相應法。除余法。除何等法。除非欲相應法。欲謂無緣法身份。意識疑分。不放逸幾法相應。問何等法。問不放逸相應法。除余法。除何等法。除非不放逸相應法。不放逸。謂無緣法身份。意識不善無記分。念幾法相應。問何等法。問念相應法。除余法。除何等法。除非念相應法。念謂無緣法身份。意識疑分。心舍幾法相應。問何等法。問心舍相應法。除余法。除何等法。除非心舍相應法。心舍。謂無緣法身份。意識不定分。怖幾法相應。問何等法。問怖相應法。除余法。除何等法。除非怖相應法。怖謂無緣法身份。意識喜根舍根分。非怖相應憂根相應分。煩惱使幾法相應。問何等法。問煩惱使。相應法除余法除。何等法。除非煩惱使相應法。煩惱使。謂無緣法身份。意識善無記分。見使幾法相應。問何等法。問見使相應法。除余法。除何等法。除非見使相應法。見使。謂無緣法身份。意識善無記分不善非見使相應諸煩惱相應分。疑使幾法相應。問何等法。問疑使相應法。除余法。除何等法。除非疑使相應法。疑使謂無緣法身份意識善無記分。不善非疑使相應諸煩惱相應分。戒道使幾法相應。問何等法。問戒道使相應法。除余法。除何等法。除非戒道使相應法。戒道使。謂無緣法身份。意識善無
【現代漢語翻譯】 現代漢語譯本 相應。問：哪些法相應？答：欲（chanda，意願）相應法。除去其餘的法。問：除去哪些法？答：除非欲相應的法。欲是指無緣法身份、意識疑分。 不放逸（apramada，不放逸）與幾種法相應？問：哪些法相應？答：不放逸相應法。除去其餘的法。問：除去哪些法？答：除非不放逸相應的法。不放逸是指無緣法身份、意識不善無記分。 念（sati，正念）與幾種法相應？問：哪些法相應？答：念相應法。除去其餘的法。問：除去哪些法？答：除非念相應的法。念是指無緣法身份、意識疑分。 心舍（upekkha，平靜）與幾種法相應？問：哪些法相應？答：心舍相應法。除去其餘的法。問：除去哪些法？答：除非心舍相應的法。心舍是指無緣法身份、意識不定分。 怖（bhaya，恐懼）與幾種法相應？問：哪些法相應？答：怖相應法。除去其餘的法。問：除去哪些法？答：除非怖相應的法。怖是指無緣法身份、意識喜根舍根分、非怖相應憂根相應分。 煩惱使（kilesa anusaya，煩惱潛勢）與幾種法相應？問：哪些法相應？答：煩惱使相應法。除去其餘的法。問：除去哪些法？答：除非煩惱使相應的法。煩惱使是指無緣法身份、意識善無記分。 見使（ditthi anusaya，見潛勢）與幾種法相應？問：哪些法相應？答：見使相應法。除去其餘的法。問：除去哪些法？答：除非見使相應的法。見使是指無緣法身份、意識善無記分、不善非見使相應諸煩惱相應分。 疑使（vicikiccha anusaya，疑潛勢）與幾種法相應？問：哪些法相應？答：疑使相應法。除去其餘的法。問：除去哪些法？答：除非疑使相應的法。疑使是指無緣法身份、意識善無記分、不善非疑使相應諸煩惱相應分。 戒道使（silabbataparamasa anusaya，戒禁取潛勢）與幾種法相應？問：哪些法相應？答：戒道使相應法。除去其餘的法。問：除去哪些法？答：除非戒道使相應的法。戒道使是指無緣法身份、意識善無
【English Translation】 English version Association. Question: With what kinds of dhammas (laws/phenomena) is it associated? Answer: With dhammas associated with chanda (intention/desire). Excluding the remaining dhammas. Question: Excluding what kinds of dhammas? Answer: Excluding dhammas that are not associated with chanda. Chanda refers to the unconditioned component of the dharma body, and the doubt component of consciousness. With how many dhammas is apramada (diligence/non-negligence) associated? Question: With what kinds of dhammas is it associated? Answer: With dhammas associated with apramada. Excluding the remaining dhammas. Question: Excluding what kinds of dhammas? Answer: Excluding dhammas that are not associated with apramada. Apramada refers to the unconditioned component of the dharma body, and the unwholesome and neutral component of consciousness. With how many dhammas is sati (mindfulness) associated? Question: With what kinds of dhammas is it associated? Answer: With dhammas associated with sati. Excluding the remaining dhammas. Question: Excluding what kinds of dhammas? Answer: Excluding dhammas that are not associated with sati. Sati refers to the unconditioned component of the dharma body, and the doubt component of consciousness. With how many dhammas is upekkha (equanimity) associated? Question: With what kinds of dhammas is it associated? Answer: With dhammas associated with upekkha. Excluding the remaining dhammas. Question: Excluding what kinds of dhammas? Answer: Excluding dhammas that are not associated with upekkha. Upekkha refers to the unconditioned component of the dharma body, and the indeterminate component of consciousness. With how many dhammas is bhaya (fear) associated? Question: With what kinds of dhammas is it associated? Answer: With dhammas associated with bhaya. Excluding the remaining dhammas. Question: Excluding what kinds of dhammas? Answer: Excluding dhammas that are not associated with bhaya. Bhaya refers to the unconditioned component of the dharma body, the component of consciousness consisting of the pleasure root and the equanimity root, and the component associated with the sorrow root that is not associated with fear. With how many dhammas are kilesa anusaya (latent defilements) associated? Question: With what kinds of dhammas are they associated? Answer: With dhammas associated with kilesa anusaya. Excluding the remaining dhammas. Question: Excluding what kinds of dhammas? Answer: Excluding dhammas that are not associated with kilesa anusaya. Kilesa anusaya refers to the unconditioned component of the dharma body, and the wholesome and neutral component of consciousness. With how many dhammas is ditthi anusaya (latent views) associated? Question: With what kinds of dhammas is it associated? Answer: With dhammas associated with ditthi anusaya. Excluding the remaining dhammas. Question: Excluding what kinds of dhammas? Answer: Excluding dhammas that are not associated with ditthi anusaya. Ditthi anusaya refers to the unconditioned component of the dharma body, the wholesome and neutral component of consciousness, and the unwholesome component consisting of defilements that are not associated with ditthi anusaya. With how many dhammas is vicikiccha anusaya (latent doubt) associated? Question: With what kinds of dhammas is it associated? Answer: With dhammas associated with vicikiccha anusaya. Excluding the remaining dhammas. Question: Excluding what kinds of dhammas? Answer: Excluding dhammas that are not associated with vicikiccha anusaya. Vicikiccha anusaya refers to the unconditioned component of the dharma body, the wholesome and neutral component of consciousness, and the unwholesome component consisting of defilements that are not associated with vicikiccha anusaya. With how many dhammas is silabbataparamasa anusaya (latent attachment to rites and rituals) associated? Question: With what kinds of dhammas is it associated? Answer: With dhammas associated with silabbataparamasa anusaya. Excluding the remaining dhammas. Question: Excluding what kinds of dhammas? Answer: Excluding dhammas that are not associated with silabbataparamasa anusaya. Silabbataparamasa anusaya refers to the unconditioned component of the dharma body, and the wholesome component of consciousness.
記分。不善非戒道使相應諸煩惱相應分。愛使幾法相應。問何等法。問愛使相應法。除余法。除何等法。除非愛使相應法。愛使謂無緣法身份。意識無記分。不善非愛使相應諸煩惱相應分。恚使幾法相應。問何等法。問恚使相應法。除余法。除何等法。除非恚使相應法。恚使謂無緣法身份。意識善無記分。不善非恚使相應諸煩惱相應分。嫉妒使幾法相應。問何等法。問嫉妒使相應法。除余法。除何等法。除非嫉妒使相應法。嫉妒使。謂無緣法身份。意識善無記分。不善非嫉妒使相應諸煩惱相應分。慳惜使幾法相應。問何等法。問慳惜使相應法。除余法。除何等法除非慳惜使相應法。慳惜使。謂無緣法身份意識善無記分。不善非慳惜使相應諸煩惱使相應分。無明使幾法相應。問何等法。問無明使相應法。除余法。除何等法。除非無明使相應法。無明使。謂無緣法身份。意識善無記分。慢掉亦如是。有覺有觀定幾法相應。問何等法。問有覺有觀定相應法。除余法。除何等法。除非有覺有觀定相應法。有覺有觀定。謂無緣法身份意識不定分二定相應分。無覺有觀定幾法相應。問何等法。問無覺有觀定相應法。除余法。除何等法。除非無覺有觀定相應法。無覺有觀定。謂無緣法身份意識不定二定相應分。無覺無觀定幾法相應。
【現代漢語翻譯】 現代漢語譯本 記分。不善、非戒道（Sila-marga）使相應、諸煩惱相應分。愛使（Raga-anusaya）與幾種法相應？問：是哪些法？問：與愛使相應的法。除去其餘的法。除去哪些法？除去非愛使相應的法。愛使是指無緣法身份、意識無記分、不善、非愛使相應的諸煩惱相應分。 恚使（Dosa-anusaya）與幾種法相應？問：是哪些法？問：與恚使相應的法。除去其餘的法。除去哪些法？除去非恚使相應的法。恚使是指無緣法身份、意識善、無記分、不善、非恚使相應的諸煩惱相應分。 嫉妒使（Issa-anusaya）與幾種法相應？問：是哪些法？問：與嫉妒使相應的法。除去其餘的法。除去哪些法？除去非嫉妒使相應的法。嫉妒使是指無緣法身份、意識善、無記分、不善、非嫉妒使相應的諸煩惱相應分。 慳惜使（Macchariya-anusaya）與幾種法相應？問：是哪些法？問：與慳惜使相應的法。除去其餘的法。除去哪些法？除去非慳惜使相應的法。慳惜使是指無緣法身份、意識善、無記分、不善、非慳惜使相應的諸煩惱使相應分。 無明使（Avijja-anusaya）與幾種法相應？問：是哪些法？問：與無明使相應的法。除去其餘的法。除去哪些法？除去非無明使相應的法。無明使是指無緣法身份、意識善、無記分。慢使（Mana-anusaya）、掉使（Uddhacca-anusaya）也是如此。 有覺有觀定（Savitakka-savicara-samadhi）與幾種法相應？問：是哪些法？問：與有覺有觀定相應的法。除去其餘的法。除去哪些法？除去非有覺有觀定相應的法。有覺有觀定是指無緣法身份、意識不定分、二定相應分。 無覺有觀定（Avitakka-vicara-matta-samadhi）與幾種法相應？問：是哪些法？問：與無覺有觀定相應的法。除去其餘的法。除去哪些法？除去非無覺有觀定相應的法。無覺有觀定是指無緣法身份、意識不定、二定相應分。 無覺無觀定（Avitakka-avicara-samadhi）與幾種法相應？
【English Translation】 English version Counting. Unwholesome, non-Sila-marga (path of morality) related, and afflictions-related divisions. How many states are associated with Raga-anusaya (latent tendency of lust)? Question: What are those states? Question: States associated with Raga-anusaya. Excluding the remaining states. Excluding which states? Excluding states not associated with Raga-anusaya. Raga-anusaya refers to the causeless dharma-body division, the indeterminate consciousness division, unwholesome, and afflictions-related divisions not associated with Raga-anusaya. How many states are associated with Dosa-anusaya (latent tendency of aversion)? Question: What are those states? Question: States associated with Dosa-anusaya. Excluding the remaining states. Excluding which states? Excluding states not associated with Dosa-anusaya. Dosa-anusaya refers to the causeless dharma-body division, wholesome and indeterminate consciousness division, unwholesome, and afflictions-related divisions not associated with Dosa-anusaya. How many states are associated with Issa-anusaya (latent tendency of envy)? Question: What are those states? Question: States associated with Issa-anusaya. Excluding the remaining states. Excluding which states? Excluding states not associated with Issa-anusaya. Issa-anusaya refers to the causeless dharma-body division, wholesome and indeterminate consciousness division, unwholesome, and afflictions-related divisions not associated with Issa-anusaya. How many states are associated with Macchariya-anusaya (latent tendency of miserliness)? Question: What are those states? Question: States associated with Macchariya-anusaya. Excluding the remaining states. Excluding which states? Excluding states not associated with Macchariya-anusaya. Macchariya-anusaya refers to the causeless dharma-body division, wholesome and indeterminate consciousness division, and afflictions-related divisions not associated with Macchariya-anusaya. How many states are associated with Avijja-anusaya (latent tendency of ignorance)? Question: What are those states? Question: States associated with Avijja-anusaya. Excluding the remaining states. Excluding which states? Excluding states not associated with Avijja-anusaya. Avijja-anusaya refers to the causeless dharma-body division, wholesome and indeterminate consciousness division. The same applies to Mana-anusaya (latent tendency of conceit) and Uddhacca-anusaya (latent tendency of restlessness). How many states are associated with Savitakka-savicara-samadhi (first jhana, with initial and sustained thought)? Question: What are those states? Question: States associated with Savitakka-savicara-samadhi. Excluding the remaining states. Excluding which states? Excluding states not associated with Savitakka-savicara-samadhi. Savitakka-savicara-samadhi refers to the causeless dharma-body division, the indeterminate consciousness division, and the two samadhi-related divisions. How many states are associated with Avitakka-vicara-matta-samadhi (second jhana, with sustained thought only)? Question: What are those states? Question: States associated with Avitakka-vicara-matta-samadhi. Excluding the remaining states. Excluding which states? Excluding states not associated with Avitakka-vicara-matta-samadhi. Avitakka-vicara-matta-samadhi refers to the causeless dharma-body division, the indeterminate consciousness division, and the two samadhi-related divisions. How many states are associated with Avitakka-avicara-samadhi (third jhana, without initial and sustained thought)?
問何等法。問無覺無觀定相應法。除余法。除何等法。除非無覺無觀定相應法。無覺無觀定。謂無緣法身份意識不定分二定相應分。空定幾法相應。問何等法。問空定相應法。除余法。除何等法。除非空定相應法。空定謂無緣法身份。意識非聖分。無相無愿相應分。無相定幾法相應。問何等法。問無相定相應法。除余法除何等法。除非無相定相應法。無相定。謂無緣法身份。意識非聖分。聖空無愿相應分。無愿定幾法相應。問何等法。問無愿定相應法。除余法。除何等法。除非無愿定相應法。無愿定謂無緣法身份。意識非聖分。聖空無相相應分。信根幾法相應。問何等法。問信根相應法。除余法。除何等法。除非信根相應法。信根。謂無緣法身份。意識非聖分。進根念根定根慧根亦如是。
舍利弗阿毗曇論卷第二十四
此卷經解射字他本並是解脫字。勘第十九卷並二十一卷。解射是無漏觀也。意云。結使煩惱猶如矢射有傷害故。無漏之觀解彼無傷故立此名。恐後人見古來多本並是解脫字。反生疑惑故以指之。
呈訖指之。 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第二十五
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
緒分遍品第一
【現代漢語翻譯】 現代漢語譯本： 問：哪些法？問：與無覺無觀定相應的法。除去其餘的法。除去哪些法？除去不與無覺無觀定相應的法。無覺無觀定，是指與無緣法身份、意識不定分、二定相應的分。空定與幾種法相應？問：哪些法？問：與空定相應的法。除去其餘的法。除去哪些法？除去不與空定相應的法。空定是指與無緣法身份、意識非聖分、無相無愿相應的分。無相定與幾種法相應？問：哪些法？問：與無相定相應的法。除去其餘的法。除去哪些法？除去不與無相定相應的法。無相定，是指與無緣法身份、意識非聖分、聖空無愿相應的分。無愿定與幾種法相應？問：哪些法？問：與無愿定相應的法。除去其餘的法。除去哪些法？除去不與無愿定相應的法。無愿定是指與無緣法身份、意識非聖分、聖空無相相應的分。信根與幾種法相應？問：哪些法？問：與信根相應的法。除去其餘的法。除去哪些法？除去不與信根相應的法。信根，是指與無緣法身份、意識非聖分。進根、念根、定根、慧根也是如此。
《舍利弗阿毗曇論》卷第二十四
此卷經文中的『解射』，其他版本都是『解脫』。參考第十九卷和第二十一卷，『解射』是無漏觀（anāsrava-darśana）的意思。意思是說，結使（saṃyojana）、煩惱（kleśa）就像箭射一樣有傷害，所以用無漏的觀來解除這種傷害，因此得名。恐怕後人看到古來很多版本都是『解脫』，反而產生疑惑，所以在這裡指明。
呈訖指之。 《大正藏》第28冊 No. 1548 《舍利弗阿毗曇論》
《舍利弗阿毗曇論》卷第二十五
姚秦 罽賓（Kashmir）三藏 曇摩耶舍（Dharmayaśas）與 曇摩崛多（Dharmagupta）等譯
緒分遍品第一
【English Translation】 English version: Question: What are the dharmas? Question: The dharmas that correspond to the non-perceiving, non-observing concentration (avyākṛtāvyākhyāta-samādhi). Exclude the remaining dharmas. Exclude what dharmas? Exclude the dharmas that do not correspond to the non-perceiving, non-observing concentration. Non-perceiving, non-observing concentration refers to the division corresponding to the causeless dharma-body element (anālambana-dharmakāya-dhātu), the uncertain division of consciousness (anitya-vijñāna-dhātu), and the two concentrations. How many dharmas correspond to the emptiness concentration (śūnyatā-samādhi)? Question: What are the dharmas? Question: The dharmas that correspond to the emptiness concentration. Exclude the remaining dharmas. Exclude what dharmas? Exclude the dharmas that do not correspond to the emptiness concentration. Emptiness concentration refers to the division corresponding to the causeless dharma-body element, the non-holy division of consciousness (anārya-vijñāna-dhātu), and the divisions corresponding to the signless (animitta) and wishless (apraṇihita). How many dharmas correspond to the signless concentration? Question: What are the dharmas? Question: The dharmas that correspond to the signless concentration. Exclude the remaining dharmas. Exclude what dharmas? Exclude the dharmas that do not correspond to the signless concentration. Signless concentration refers to the division corresponding to the causeless dharma-body element, the non-holy division of consciousness, and the divisions corresponding to the holy emptiness (ārya-śūnyatā) and wishless. How many dharmas correspond to the wishless concentration? Question: What are the dharmas? Question: The dharmas that correspond to the wishless concentration. Exclude the remaining dharmas. Exclude what dharmas? Exclude the dharmas that do not correspond to the wishless concentration. Wishless concentration refers to the division corresponding to the causeless dharma-body element, the non-holy division of consciousness, and the divisions corresponding to the holy emptiness and signless. How many dharmas correspond to the root of faith (śraddhā-indriya)? Question: What are the dharmas? Question: The dharmas that correspond to the root of faith. Exclude the remaining dharmas. Exclude what dharmas? Exclude the dharmas that do not correspond to the root of faith. The root of faith refers to the division corresponding to the causeless dharma-body element, the non-holy division of consciousness. The root of vigor (vīrya-indriya), the root of mindfulness (smṛti-indriya), the root of concentration (samādhi-indriya), and the root of wisdom (prajñā-indriya) are also the same.
Śāriputrābhidharma Śāstra, Volume 24
In this volume, the term 'jie she' (解射) is 'jie tuo' (解脫) in other versions. Refer to volumes 19 and 21. 'Jie she' means the undefiled observation (anāsrava-darśana). It means that afflictions (kleśa) and bonds (saṃyojana) are like arrows that cause harm, so the undefiled observation is used to release this harm, hence the name. Fearing that later people will see that many ancient versions use 'jie tuo' and become confused, it is pointed out here.
Presented and indicated. Taishō Tripiṭaka Volume 28, No. 1548, Śāriputrābhidharma Śāstra
Śāriputrābhidharma Śāstra, Volume 25
Translated by Tripiṭaka Master Dharmayaśas (曇摩耶舍) from Kashmir (罽賓) of the Yao Qin dynasty, together with Dharmagupta (曇摩崛多) and others.
First Chapter: Introduction and Pervasion
十緣正法門遍緒七轉十行解一切法等入。十緣。謂因緣無間緣境界緣依緣業緣報緣起緣異緣相續緣增上緣。
何謂因緣。若法因。是名因緣。複次因緣。若法共非共有報是名因緣。複次因緣。若法有緣。若法無緣有報。除得果。若余法無緣善報及四大。是名因緣。
何謂無間緣。若法生滅。是名無間緣。複次無間緣。若法已滅若未滅。若陰界入法。各自性即生。若先已滅于現在。是名無間緣。
何謂境界緣。一切法境界緣。如相生心心數法。是名境界緣。
何謂依緣。若法有猗。是名依緣。複次依緣。若法依法生。此法于彼法依緣。依身有身業。依口有口業。依意有意業。依四大有身口意業。依地有稼穡業種子聚落眾生聚落藥草叢林。依惡知識便生惡不善法。依善知識便生善法。依眼依色生眼識及眼識相應法。耳鼻舌身意亦如是。依內大生內大。依內大生外大。依內大生內外大。依外大生內大。依外大生外大。依外大生內外大。依內外大生內大。依內外大生外大。依內外大生內外大。滅亦如是。是名依緣。
何謂業緣。業是業緣。若非業是業緣。若業異業因生業。是名業緣。
何謂報緣。若法有報。是名報緣。
何謂起緣。若法能起所起。是名起緣。複次起緣。若法自起
【現代漢語翻譯】 現代漢語譯本： 十緣正法門普遍地闡述了七轉和十行，從而理解一切法並得以進入。這十緣分別是：因緣（hetu-pratyaya，根本原因），無間緣（samanantara-pratyaya，緊鄰的條件），境界緣（alambana-pratyaya，目標條件），依緣（adhipati-pratyaya，主導條件），業緣（karma-pratyaya，行動條件），報緣（vipaka-pratyaya，結果條件），起緣（ahara-pratyaya，滋養條件），異緣（visamyoga-pratyaya，分離條件），相續緣（avigata-pratyaya，不間斷條件），增上緣（adhipati-pratyaya，增強條件）。
什麼是因緣？如果一個法是原因，這就被稱為因緣。進一步說，如果一個法是共同的或非共同的報應，這就被稱為因緣。更進一步說，如果一個法有緣，或者一個法沒有緣但有報應，除了獲得果實之外，如果其餘的法沒有緣的善報以及四大（四大元素），這就被稱為因緣。
什麼是無間緣？如果一個法生滅，這就被稱為無間緣。進一步說，如果一個法已經滅或者未滅，如果陰（skandha，蘊）、界（dhatu，界）、入（ayatana，處）法各自的自性立即產生，如果先前已經滅的法在現在產生，這就被稱為無間緣。
什麼是境界緣？一切法都是境界緣，比如相（lakshana，相狀）產生心和心數法（caitta，心理活動），這被稱為境界緣。
什麼是依緣？如果一個法有所依靠，這就被稱為依緣。進一步說，如果一個法依靠另一個法而生，那麼這個法對於那個法就是依緣。依靠身體有身業（kaya-karma，身體的行為），依靠口有口業（vak-karma，語言的行為），依靠意有意的業（manas-karma，思想的行為）。依靠四大有身口意業。依靠土地有稼穡業、種子、聚落、眾生聚落、藥草叢林。依靠惡知識（kalyana-mittata，善知識的反面）便產生惡的不善法。依靠善知識便產生善法。依靠眼和色（rupa，顏色和形狀）產生眼識（caksu-vijnana，視覺意識）以及眼識相應的法。耳、鼻、舌、身、意也是如此。依靠內在的四大產生內在的四大。依靠內在的四大產生外在的四大。依靠內在的四大產生內外在的四大。依靠外在的四大產生內在的四大。依靠外在的四大產生外在的四大。依靠外在的四大產生內外在的四大。依靠內外在的四大產生內在的四大。依靠內外在的四大產生外在的四大。依靠內外在的四大產生內外在的四大。滅也是如此。這被稱為依緣。
什麼是業緣？業就是業緣。如果不是業，也是業緣。如果業通過不同的業因產生業，這就被稱為業緣。
什麼是報緣？如果一個法有報應，這就被稱為報緣。
什麼是起緣？如果一個法能夠生起所生起的法，這就被稱為起緣。進一步說，如果一個法自己生起
【English Translation】 English version: The ten causal gates of the True Dharma extensively expound the seven transformations and ten practices, thereby understanding all dharmas and gaining entry. These ten causes are: hetu-pratyaya (root cause), samanantara-pratyaya (immediately preceding condition), alambana-pratyaya (object condition), adhipati-pratyaya (dominant condition), karma-pratyaya (action condition), vipaka-pratyaya (result condition), ahara-pratyaya (nutriment condition), visamyoga-pratyaya (separation condition), avigata-pratyaya (non-disappearance condition), and adhipati-pratyaya (enhancing condition).
What is hetu-pratyaya? If a dharma is a cause, it is called hetu-pratyaya. Furthermore, if a dharma is a shared or unshared retribution, it is called hetu-pratyaya. Still further, if a dharma has a condition, or if a dharma has no condition but has retribution, except for obtaining the fruit, if the remaining dharmas have no conditioned good retribution and the four great elements (mahabhuta), it is called hetu-pratyaya.
What is samanantara-pratyaya? If a dharma arises and ceases, it is called samanantara-pratyaya. Furthermore, if a dharma has ceased or has not ceased, if the skandhas (aggregates), dhatus (elements), and ayatanas (sense bases) each arise immediately in their own nature, if a dharma that has previously ceased arises in the present, it is called samanantara-pratyaya.
What is alambana-pratyaya? All dharmas are alambana-pratyaya, such as characteristics (lakshana) giving rise to mind and mental factors (caitta), this is called alambana-pratyaya.
What is adhipati-pratyaya? If a dharma has something to rely on, it is called adhipati-pratyaya. Furthermore, if a dharma arises relying on another dharma, then this dharma is adhipati-pratyaya for that dharma. Relying on the body, there is body karma (kaya-karma). Relying on the mouth, there is speech karma (vak-karma). Relying on the mind, there is mind karma (manas-karma). Relying on the four great elements, there is body, speech, and mind karma. Relying on the earth, there are agricultural activities, seeds, villages, sentient being communities, medicinal herbs, and forests. Relying on bad company (the opposite of kalyana-mittata), evil and unwholesome dharmas arise. Relying on good company, wholesome dharmas arise. Relying on the eye and form (rupa), eye consciousness (caksu-vijnana) and the corresponding dharmas arise. The same is true for ear, nose, tongue, body, and mind. Relying on the internal great elements, internal great elements arise. Relying on the internal great elements, external great elements arise. Relying on the internal great elements, internal and external great elements arise. Relying on the external great elements, internal great elements arise. Relying on the external great elements, external great elements arise. Relying on the external great elements, internal and external great elements arise. Relying on the internal and external great elements, internal great elements arise. Relying on the internal and external great elements, external great elements arise. Relying on the internal and external great elements, internal and external great elements arise. The same is true for cessation. This is called adhipati-pratyaya.
What is karma-pratyaya? Karma is karma-pratyaya. If it is not karma, it is also karma-pratyaya. If karma arises from different karma causes, it is called karma-pratyaya.
What is vipaka-pratyaya? If a dharma has retribution, it is called vipaka-pratyaya.
What is ahara-pratyaya? If a dharma can give rise to what is arisen, it is called ahara-pratyaya. Furthermore, if a dharma arises by itself,
。能起他流津增長。謂專殺結善根不善根意識想思覺四大。是名起緣。
何謂異緣。若法共有。是名異緣。
何謂相續緣。若法增益不斷。是名相續緣。複次相續緣。若法初生軟。次生中後生上。軟法于上法是相續緣。是名相續緣。
何謂增上緣。若法勝是名增上緣。複次增上緣。若法所增上所向所歸所傾向而生。若以欲增上。以精進增上。以心增上以思惟增上。以貪增上。以瞋恚增上。以愚癡增上。以無貪增上。以無恚增上。以無癡增上。以戒增上。以定增上。以慧增上。以我增上。以世間增上。以法增上。以眼根增上。以耳鼻舌身意根增上。以增上為增上。以境界增上。以依增上。何謂以欲增上。若法以欲勝而生。彼欲於法為增上緣。精進增上心進于思惟貪瞋恚愚癡。無貪無恚無癡戒定慧增上亦如是。何謂我增上。如佛經說。三增上。何謂三。我增上。世間增上。法增上。何謂我增上。如比丘或在樹下露處。心生惡不善法想。比丘如是思惟。我設在屏處。作惡不善業。作惡不善業已。心自退毀。比丘如是思惟。我欲護持禁戒成就威儀。若犯微戒畏如金剛順學戒行。是名我增上。比丘為我增上故。斷惡不善法修行善法。是故名我增上。何謂世間增上。如比丘或在樹下露處。心生惡不善法想。比丘
【現代漢語翻譯】 現代漢語譯本： 能引發其他煩惱的增長，指的是專注于斷滅善根、不善根、意識、思想、思慮、感覺、四大元素。這被稱為『起緣』。
什麼叫做『異緣』？如果一種法是普遍共有的，這就叫做『異緣』。
什麼叫做『相續緣』？如果一種法持續增長而不中斷，這就叫做『相續緣』。進一步說，『相續緣』是指一種法最初產生時是軟弱的，其次產生時是中等的，最後產生時是強烈的。軟弱的法對於強烈的法來說，就是『相續緣』。這叫做『相續緣』。
什麼叫做『增上緣』？如果一種法是殊勝的，這就叫做『增上緣』。進一步說，『增上緣』是指一種法由於某種增上的力量，朝著某個方向，歸向某個目標，傾向某個狀態而產生。例如，以慾望作為增上，以精進作為增上，以心作為增上，以思惟作為增上，以貪婪作為增上，以嗔恨作為增上，以愚癡作為增上，以無貪作為增上，以無嗔作為增上，以無癡作為增上，以戒律作為增上，以禪定作為增上，以智慧作為增上，以『我』的執著作為增上，以世俗的觀念作為增上，以佛法作為增上，以眼根作為增上，以耳、鼻、舌、身、意根作為增上，以增上本身作為增上，以境界作為增上，以所依賴的事物作為增上。什麼叫做以慾望作為增上？如果一種法由於慾望的強烈而產生，那麼這個慾望對於這個法來說，就是『增上緣』。精進、心、思惟、貪婪、嗔恨、愚癡，以及無貪、無嗔、無癡、戒律、禪定、智慧的增上也是如此。什麼叫做『我』的增上？正如佛經所說，有三種增上。是哪三種呢？『我』的增上、世間的增上、佛法的增上。什麼叫做『我』的增上？例如，一位比丘（bhikkhu，佛教出家男眾）或者在樹下，或者在空曠的地方，心中產生邪惡不善的想法。比丘這樣思惟：如果我在隱蔽的地方，做了邪惡不善的行為，做了邪惡不善的行為之後，我的內心會自我譴責。比丘這樣思惟：我應該守護和堅持戒律，成就威儀，即使是犯了微小的戒律，也要像害怕金剛一樣，順從地學習戒律和行為。這叫做『我』的增上。比丘爲了『我』的增上，斷除邪惡不善的法，修行善良的法。所以叫做『我』的增上。什麼叫做世間的增上？例如，一位比丘或者在樹下，或者在空曠的地方，心中產生邪惡不善的想法。比丘
【English Translation】 English version: It can cause the increase of other defilements. It refers to focusing on cutting off the roots of good, the roots of evil, consciousness, thought, consideration, feeling, and the four great elements. This is called 'arising condition'.
What is called 'different condition'? If a dharma (law, phenomenon) is universally shared, it is called 'different condition'.
What is called 'successive condition'? If a dharma continuously increases without interruption, it is called 'successive condition'. Furthermore, 'successive condition' refers to a dharma that is initially weak when it arises, then moderate when it arises the second time, and strong when it arises the last time. The weak dharma is the 'successive condition' for the strong dharma. This is called 'successive condition'.
What is called 'dominant condition'? If a dharma is superior, it is called 'dominant condition'. Furthermore, 'dominant condition' refers to a dharma that arises due to a certain dominant force, heading in a certain direction, returning to a certain goal, tending towards a certain state. For example, with desire as the dominant force, with diligence as the dominant force, with mind as the dominant force, with consideration as the dominant force, with greed as the dominant force, with hatred as the dominant force, with ignorance as the dominant force, with non-greed as the dominant force, with non-hatred as the dominant force, with non-ignorance as the dominant force, with precepts as the dominant force, with meditation as the dominant force, with wisdom as the dominant force, with attachment to 'self' as the dominant force, with worldly views as the dominant force, with the Dharma (teachings) as the dominant force, with the eye faculty as the dominant force, with the ear, nose, tongue, body, and mind faculties as the dominant force, with dominance itself as the dominant force, with the realm as the dominant force, with the dependent things as the dominant force. What is called having desire as the dominant force? If a dharma arises due to the intensity of desire, then this desire is the 'dominant condition' for this dharma. Diligence, mind, consideration, greed, hatred, ignorance, as well as non-greed, non-hatred, non-ignorance, precepts, meditation, and wisdom as dominant forces are also like this. What is called the dominance of 'self'? As the sutra (Buddhist scripture) says, there are three kinds of dominance. What are the three? The dominance of 'self', the dominance of the world, and the dominance of the Dharma. What is called the dominance of 'self'? For example, a bhikkhu (Buddhist monk) is either under a tree or in an open space, and evil and unwholesome thoughts arise in his mind. The bhikkhu thinks like this: If I do evil and unwholesome deeds in a hidden place, after doing evil and unwholesome deeds, my heart will condemn itself. The bhikkhu thinks like this: I should guard and uphold the precepts, accomplish dignified behavior, and even if I violate a minor precept, I should fear it like fearing a diamond, and obediently learn the precepts and behavior. This is called the dominance of 'self'. The bhikkhu, for the sake of the dominance of 'self', cuts off evil and unwholesome dharmas and cultivates good dharmas. Therefore, it is called the dominance of 'self'. What is called the dominance of the world? For example, a bhikkhu is either under a tree or in an open space, and evil and unwholesome thoughts arise in his mind. The bhikkhu
如是思惟。世間一切處居止有天。天眼見知他心。天遠見我。我近不見天。自相謂言。觀此善男子。以信出家離行惡不善法。復有諸沙門婆羅門。天眼見知他心。遠見我我近不見。諸沙門婆羅門自相謂言。觀此善男子。以信出家。離行惡不善法。比丘如是思惟。我欲護持禁戒成就威儀。若犯微戒畏如金剛順學戒行。是名世間增上。比丘為世間增上故。斷惡不善法修行善法。是故名世間增上。何謂法增上。如比丘或在樹下露處。如是思惟。世尊善隨時說法。有慧者能受趣向涅槃。此法非悕望者瞋恚者睡眠者掉悔者疑惑者能受。比丘如是思惟。我欲護持禁戒成就威儀。若犯微戒畏如金剛順學戒行。是名法增上。比丘為法增上故。斷惡不善法修行善法。是故名法增上。如偈說。
世間無屏處 可以作惡業 唯人自證知 若虛若是實 言無虛者勝 是則不自毀 若以有違犯 而知不覆藏 賢者及與天 見世作惡時 以此我勝行 世間勝比丘 法勝者順行 不退于實法 降魔威力勝 自證勝寂滅 遠離舍六情 滅苦不受有 已沒不復還 永離於生死
是名三增上。何謂眼根增上。眼見色思惟色。眼根生色境界。若生心數。此法眼根勝。是名眼根增上。耳鼻舌身根增上亦如是。
【現代漢語翻譯】 現代漢語譯本 如此思索：世間一切處所都有天（deva，神祇）居住。天（deva）能以天眼知曉他人心念，天（deva）能遙遠地看見我，而我近處卻看不見天（deva）。（我）自言自語道：『看看這位善男子，因為信仰而出家，遠離惡行和不善之法。』又有許多沙門（śrāmaṇa，出家修行者）和婆羅門（brāhmaṇa，祭司），他們能以天眼知曉他人心念，遙遠地看見我，而我近處卻看不見他們。這些沙門（śrāmaṇa）和婆羅門（brāhmaṇa）也自言自語道：『看看這位善男子，因為信仰而出家，遠離惡行和不善之法。』比丘（bhikṣu，出家男眾）如此思索：『我應當護持禁戒，成就威儀，即使觸犯微小的戒律，也要像畏懼金剛（vajra，一種堅硬的武器）一樣，順從學習戒律和行為。』這叫做世間增上。比丘（bhikṣu）爲了世間增上的緣故，斷除惡行和不善之法，修行善良之法，所以叫做世間增上。 什麼是法增上呢？例如比丘（bhikṣu）有時在樹下或露天處，如此思索：『世尊（bhagavat，佛陀）善於隨時說法，有智慧的人能夠接受並趨向涅槃（nirvāṇa，解脫）。這種法不是那些充滿希望、充滿嗔恚、昏昏欲睡、心懷掉悔、充滿疑惑的人所能接受的。』比丘（bhikṣu）如此思索：『我應當護持禁戒，成就威儀，即使觸犯微小的戒律，也要像畏懼金剛（vajra）一樣，順從學習戒律和行為。』這叫做法增上。比丘（bhikṣu）爲了法增上的緣故，斷除惡行和不善之法，修行善良之法，所以叫做法增上。正如偈頌所說： 『世間沒有可以屏藏之處， 可以讓人在那裡作惡業。 只有人自己才能證知， 所作所為是虛假還是真實。 言語沒有虛假的人最為殊勝， 這樣就不會自我譭謗。 如果有了違犯， 知道卻不加以掩藏， 賢者以及天（deva）， 看見世人作惡的時候。 因此我以殊勝之行， 成為世間殊勝的比丘（bhikṣu）。 法勝者順應正法而行， 不退轉于真實的法。 降伏魔力的威力最為殊勝， 親自證悟殊勝的寂滅。 遠離並捨棄六根， 滅除痛苦不再承受有（bhava，存在）。 已經沉沒不再返回， 永遠脫離生死輪迴。』 這叫做三種增上。什麼是眼根增上呢？眼睛看見色（rūpa，顏色、形狀）並思惟色（rūpa），眼根生起對色（rūpa）境界的感受。如果生起心所法，這種法就是眼根殊勝。這叫做眼根增上。耳、鼻、舌、身根增上也是如此。
【English Translation】 English version Thus he reflects: 'In all places in the world where I dwell, there are devas (gods). The devas (gods) can see and know the minds of others with their divine eye. The devas (gods) can see me from afar, but I cannot see the devas (gods) nearby.' He says to himself, 'Look at this good man, who has gone forth from home out of faith, abandoning evil and unwholesome deeds.' Furthermore, there are various śrāmaṇas (ascetics) and brāhmaṇas (priests) who can see and know the minds of others with their divine eye, and can see me from afar, but I cannot see them nearby. These śrāmaṇas (ascetics) and brāmaṇas (priests) say to themselves, 'Look at this good man, who has gone forth from home out of faith, abandoning evil and unwholesome deeds.' A bhikṣu (monk) reflects thus: 'I will uphold the precepts and perfect my conduct. If I violate even a minor precept, I will fear it as if it were a vajra (diamond scepter), and I will diligently learn and practice the precepts.' This is called increase in terms of the world. Because a bhikṣu (monk) increases in terms of the world, he abandons evil and unwholesome deeds and practices wholesome deeds. Therefore, it is called increase in terms of the world. What is increase in terms of the Dhamma (teachings)? For example, a bhikṣu (monk) may be under a tree or in an open space, reflecting thus: 'The Bhagavat (Blessed One, Buddha) skillfully teaches the Dhamma (teachings) at the appropriate time. Those with wisdom can receive it and turn towards nirvāṇa (liberation). This Dhamma (teachings) cannot be received by those who are full of hope, full of anger, sleepy, agitated with remorse, or full of doubt.' A bhikṣu (monk) reflects thus: 'I will uphold the precepts and perfect my conduct. If I violate even a minor precept, I will fear it as if it were a vajra (diamond scepter), and I will diligently learn and practice the precepts.' This is called increase in terms of the Dhamma (teachings). Because a bhikṣu (monk) increases in terms of the Dhamma (teachings), he abandons evil and unwholesome deeds and practices wholesome deeds. Therefore, it is called increase in terms of the Dhamma (teachings). As the verse says: 'There is no hidden place in the world, Where one can commit evil deeds. Only the person himself knows, Whether what is done is false or true. He whose words are not false is supreme, Thus he does not destroy himself. If there is a transgression, And he knows it but does not conceal it, The wise and the devas (gods), See when the world does evil. Therefore, with superior conduct, I am a superior bhikṣu (monk) in the world. He who is superior in Dhamma (teachings) acts in accordance with the Dhamma (teachings), And does not retreat from the true Dhamma (teachings). He who subdues the power of Māra (the Evil One) is supremely powerful, And personally realizes the supreme quiescence. Having abandoned and relinquished the six senses, Extinguishing suffering and not accepting existence (bhava). Having sunk down, he does not return, Forever freed from the cycle of birth and death.' This is called the three increases. What is increase in terms of the eye faculty? The eye sees rūpa (form, color) and contemplates rūpa (form, color). The eye faculty gives rise to the realm of rūpa (form, color). If mental phenomena arise, this Dhamma (teachings) is the superiority of the eye faculty. This is called increase in terms of the eye faculty. The increase in terms of the ear, nose, tongue, and body faculties is also the same.
何謂意根增上。意知法思惟法。意根主以法為境界。若法生心數。此法意根勝。是名意根增上。何謂增上為增上。若法初起至后法隨用。是名增上為增上。何謂境界增上。若一切境界如事中勝。是名境界增上。何謂依增上。若一切法依如事依勝。是名依增上。
因有幾緣。四何等四。共起增長報。是名因有四緣。謂因生義如母子。無間謂補處義如代坐。境界謂的義如箭射的。依謂物義如舍宅。業謂作義如使作。報謂津漏義如樹生果。起謂生義如種芽。異謂不相離義。如眷屬。相續謂增長義如長財。增上謂自在義如人王因緣無間緣。或因緣即無間緣。或因緣非無間緣。何謂因緣即無間緣。若法因生滅。是名因緣即無間緣。何謂因緣非無間緣。若法因非生滅若未滅。是名因緣非無間緣。非因緣無間緣。或非因緣即無間緣。或非因緣非無間緣。何謂非因緣即無間緣。若法非因生滅。是非因緣即無間緣。何謂非因緣非無間緣。若法非因非生滅若未滅。是名非因緣非無間緣因緣境界緣。或因緣即境界緣。或因緣非境界緣。何謂因緣即境界緣。若法因有境界。是名因緣即境界緣。何謂因緣非境界緣。若法因無境界。是名因緣非境界緣非因緣境界緣。或非因緣即境界緣。或非因緣非境界緣。何謂非因緣即境界緣。若法非因有境
【現代漢語翻譯】 現代漢語譯本： 什麼是意根增上？意根了知法，思惟法。意根以法為主要境界。如果法生起心數，此法對意根來說就是殊勝的。這稱為意根增上。 什麼是增上為增上？如果一個法從最初生起直到後來的法隨之運用，這稱為增上為增上。 什麼是境界增上？如果一切境界在事物中顯得殊勝，這稱為境界增上。 什麼是依增上？如果一切法所依賴的事物顯得殊勝，這稱為依增上。
因有幾種緣？四種。是哪四種？共起、增長、報。這稱為因有四緣。所謂因的生起，就像母子關係。無間，意味著補處，就像代替座位。境界，意味著目標，就像箭射目標。依，意味著事物，就像房屋。業，意味著作為，就像使人工作。報，意味著津潤流出，就像樹木結果實。起，意味著生起，就像種子發芽。異，意味著不相分離，就像眷屬。相續，意味著增長，就像增長財富。增上，意味著自在，就像人王。因緣和無間緣，或者因緣就是無間緣，或者因緣不是無間緣。什麼是因緣就是無間緣？如果法因為生滅而存在，這稱為因緣就是無間緣。什麼因緣不是無間緣？如果法因為存在而非生滅，或者尚未滅盡，這稱為因緣不是無間緣。非因緣和無間緣，或者非因緣就是無間緣，或者非因緣不是無間緣。什麼是非因緣就是無間緣？如果法不是因為生滅而存在，這就是非因緣就是無間緣。什麼是非因緣不是無間緣？如果法不是因為存在，也不是因為生滅，或者尚未滅盡，這稱為非因緣不是無間緣。因緣和境界緣，或者因緣就是境界緣，或者因緣不是境界緣。什麼是因緣就是境界緣？如果法因為存在而有境界，這稱為因緣就是境界緣。什麼因緣不是境界緣？如果法因為存在而沒有境界，這稱為因緣不是境界緣。非因緣和境界緣，或者非因緣就是境界緣。或者非因緣不是境界緣。什麼是非因緣就是境界緣？如果法不是因為存在而有境界
【English Translation】 English version: What is the dominance of the Manas (意根, mind-base)? The Manas knows the Dharma (法, law/teachings) and contemplates the Dharma. The Manas primarily takes Dharma as its object. If a mental phenomenon arises, this Dharma is superior to the Manas. This is called the dominance of the Manas. What is 'dominance as dominance'? If a Dharma arises from the beginning until later Dharmas are used accordingly, this is called 'dominance as dominance'. What is object dominance? If all objects appear superior in things, this is called object dominance. What is dependence dominance? If all Dharmas depend on something that appears superior, this is called dependence dominance.
How many conditions are there for a cause? Four. What are the four? Co-arising, growth, retribution. These are called the four conditions for a cause. The arising of a cause is like the relationship between mother and child. 'Without interval' means 'replacement position', like taking someone's seat. 'Object' means 'target', like an arrow shooting at a target. 'Dependence' means 'thing', like a house. 'Karma' (業, action) means 'doing', like making someone work. 'Retribution' means 'outflow', like a tree bearing fruit. 'Arising' means 'birth', like a seed sprouting. 'Difference' means 'not being separate', like relatives. 'Continuity' means 'growth', like increasing wealth. 'Dominance' means 'freedom', like a human king. Causal condition and immediate condition, either the causal condition is the immediate condition, or the causal condition is not the immediate condition. What is the causal condition that is the immediate condition? If a Dharma exists because of arising and ceasing, this is called the causal condition that is the immediate condition. What causal condition is not the immediate condition? If a Dharma exists because it is not arising and ceasing, or if it has not yet ceased, this is called the causal condition that is not the immediate condition. Non-causal condition and immediate condition, either the non-causal condition is the immediate condition, or the non-causal condition is not the immediate condition. What is the non-causal condition that is the immediate condition? If a Dharma does not exist because of arising and ceasing, this is the non-causal condition that is the immediate condition. What is the non-causal condition that is not the immediate condition? If a Dharma does not exist because of existence, nor because of arising and ceasing, or if it has not yet ceased, this is called the non-causal condition that is not the immediate condition. Causal condition and object condition, either the causal condition is the object condition, or the causal condition is not the object condition. What is the causal condition that is the object condition? If a Dharma has an object because of existence, this is called the causal condition that is the object condition. What causal condition is not the object condition? If a Dharma does not have an object because of existence, this is called the causal condition that is not the object condition. Non-causal condition and object condition, either the non-causal condition is the object condition. Or the non-causal condition is not the object condition. What is the non-causal condition that is the object condition? If a Dharma has an object not because of existence.
界。是名非因緣即境界緣。何謂非因緣非境界緣。若法非因不境界。是名非因緣非境界緣因緣依緣一切因緣。是依緣非因緣是依緣無也。
因緣業緣。或因緣即業緣。或因緣非業緣。何謂因緣即業緣。若法因是業能生業。是名因緣即業緣。何謂因緣非業緣。若法因非業若業不能生業。是名因緣非業緣。非因緣是業緣無也。
因緣報緣。或因緣即報緣。或因緣非報緣。何謂因緣即報緣。若法因此有報。是名因緣即報緣。何謂因緣非報緣。若法因無報。是名因緣非報緣。非因緣是報緣無也。
因緣起緣。或因緣即起緣。或因緣非起緣。何謂因緣即起緣。若法因是起。是名因緣即起緣。何謂因緣非起緣。若法因非起。是名因緣非起緣。非因緣是起緣無也。
因緣異緣。或因緣即異緣。或因緣非異緣。何謂因緣即異緣。若法因是共。是名因緣即異緣。何謂因緣非異緣。若法因非共。是名因緣非異緣。非因緣是異緣無也。
因緣相續緣。或因緣即相續緣。或因緣非相續緣。何謂因緣即相續緣。若因有增長。乃至生第三。是因緣即相續緣。何謂因緣非相續緣。若因無緣增長。設增長不能乃至生第三。是名因緣非相續緣。非因緣是相續緣無也。
因緣增上緣。或因緣即增上緣。或因緣非增上緣
【現代漢語翻譯】 現代漢語譯本 界。什麼是非因緣即境界緣呢？如果某種法不是因，但屬於境界，這就是非因緣即境界緣。什麼是非因緣非境界緣呢？如果某種法既不是因，也不屬於境界，這就是非因緣非境界緣。因緣依賴於緣，一切因緣都依賴於緣。依賴於緣的就不是因緣，這是不可能的。 因緣業緣。有的是因緣即是業緣，有的是因緣不是業緣。什麼是因緣即是業緣呢？如果某種法是因，並且是業，能夠產生業，這就是因緣即是業緣。什麼是因緣不是業緣呢？如果某種法是因，但不是業，或者雖然是業但不能產生業，這就是因緣不是業緣。非因緣是業緣，這是不可能的。 因緣報緣。有的是因緣即是報緣，有的是因緣不是報緣。什麼是因緣即是報緣呢？如果某種法因為這個因而有報應，這就是因緣即是報緣。什麼是因緣不是報緣呢？如果某種法因為這個因而沒有報應，這就是因緣不是報緣。非因緣是報緣，這是不可能的。 因緣起緣。有的是因緣即是起緣，有的是因緣不是起緣。什麼是因緣即是起緣呢？如果某種法因為這個因而是生起，這就是因緣即是起緣。什麼是因緣不是起緣呢？如果某種法因為這個因而沒有生起，這就是因緣不是起緣。非因緣是起緣，這是不可能的。 因緣異緣。有的是因緣即是異緣，有的是因緣不是異緣。什麼是因緣即是異緣呢？如果某種法因為這個因而是共同的，這就是因緣即是異緣。什麼是因緣不是異緣呢？如果某種法因為這個因而不是共同的，這就是因緣不是異緣。非因緣是異緣，這是不可能的。 因緣相續緣。有的是因緣即是相續緣，有的是因緣不是相續緣。什麼是因緣即是相續緣呢？如果因為這個因而有增長，乃至產生第三個，這就是因緣即是相續緣。什麼是因緣不是相續緣呢？如果因為這個因沒有緣而增長，或者即使增長也不能產生第三個，這就是因緣不是相續緣。非因緣是相續緣，這是不可能的。 因緣增上緣。有的是因緣即是增上緣，有的是因緣不是增上緣。
【English Translation】 English version The realm. What is 'not cause condition, yet boundary condition'? If a dharma is not a cause but is a boundary, that is called 'not cause condition, yet boundary condition.' What is 'neither cause condition nor boundary condition'? If a dharma is neither a cause nor a boundary, that is called 'neither cause condition nor boundary condition.' Cause condition relies on conditions; all cause conditions rely on conditions. To say that what relies on conditions is not a cause condition is impossible. Cause condition and karma condition. Sometimes a cause condition is a karma condition, and sometimes a cause condition is not a karma condition. What is a cause condition that is a karma condition? If a dharma is a cause and is karma, and can generate karma, that is called a cause condition that is a karma condition. What is a cause condition that is not a karma condition? If a dharma is a cause but is not karma, or if it is karma but cannot generate karma, that is called a cause condition that is not a karma condition. To say that what is not a cause condition is a karma condition is impossible. Cause condition and retribution condition. Sometimes a cause condition is a retribution condition, and sometimes a cause condition is not a retribution condition. What is a cause condition that is a retribution condition? If a dharma has retribution because of this cause, that is called a cause condition that is a retribution condition. What is a cause condition that is not a retribution condition? If a dharma has no retribution because of this cause, that is called a cause condition that is not a retribution condition. To say that what is not a cause condition is a retribution condition is impossible. Cause condition and arising condition. Sometimes a cause condition is an arising condition, and sometimes a cause condition is not an arising condition. What is a cause condition that is an arising condition? If a dharma arises because of this cause, that is called a cause condition that is an arising condition. What is a cause condition that is not an arising condition? If a dharma does not arise because of this cause, that is called a cause condition that is not an arising condition. To say that what is not a cause condition is an arising condition is impossible. Cause condition and different condition. Sometimes a cause condition is a different condition, and sometimes a cause condition is not a different condition. What is a cause condition that is a different condition? If a dharma is shared because of this cause, that is called a cause condition that is a different condition. What is a cause condition that is not a different condition? If a dharma is not shared because of this cause, that is called a cause condition that is not a different condition. To say that what is not a cause condition is a different condition is impossible. Cause condition and continuous condition. Sometimes a cause condition is a continuous condition, and sometimes a cause condition is not a continuous condition. What is a cause condition that is a continuous condition? If there is growth because of this cause, even to the point of generating a third, that is a cause condition that is a continuous condition. What is a cause condition that is not a continuous condition? If there is no growth because of this cause, or even if there is growth, it cannot generate a third, that is called a cause condition that is not a continuous condition. To say that what is not a cause condition is a continuous condition is impossible. Cause condition and dominant condition. Sometimes a cause condition is a dominant condition, and sometimes a cause condition is not a dominant condition.
。何謂因緣即增上緣。若法因是增上。是因緣是增上緣。何謂因緣非增上緣。若法因非增上。是名因緣非增上緣。非因緣增上緣。或非因緣是增上緣。或非因緣非增上緣。何謂非因緣是增上緣。若法非因是增上。是名非因緣即增上緣。何謂非因緣非增上緣。若法非因非增上。是名非因緣非增上緣。
無間緣境界緣。或無間緣即境界緣。或無間緣非境界緣。何謂無間緣是境界緣。若法生滅有境界。是名無間緣是境界緣。何謂無間緣非境界緣。若法生滅無境界。是名無間緣。非境界緣。非無間緣境界緣。或非無間緣即境界緣。或非無間緣非境界緣。何謂非無間緣是境界緣。若法非生滅若未滅有境界。是名非無間緣是境界緣。何謂非無間緣非境界緣。若法非生滅若未滅彼無境界緣。是名非無間緣非境界緣。
無間緣依緣。無間緣是依緣。非無間緣是依緣無也。
無間緣業緣。或無間緣即業緣。或無間緣非業緣。何謂無間緣即業緣。若法生滅是業。若業能生業。是名無間緣即業緣。何謂無間緣非業緣。若法生滅彼非業若業不能生業。是名無間緣非業緣。非無間緣業緣。或非無間緣即業緣。或非無間緣非業緣。何謂非無間緣是業緣。若法非生滅若未滅。是業能生業。是名非無間緣是業緣。何謂非無間緣非業緣
【現代漢語翻譯】 現代漢語譯本： 什麼是因緣，也就是增上緣？如果某個法（dharma）是作為增上緣的因，那麼它既是因緣，也是增上緣。什麼是因緣，但不是增上緣？如果某個法是因，但不是增上緣，那麼它被稱為因緣，但不是增上緣。不是因緣的增上緣，或者說不是因緣，但卻是增上緣；或者說既不是因緣，也不是增上緣。什麼叫做不是因緣，但卻是增上緣？如果某個法不是因，但卻是增上緣，那麼它被稱為不是因緣，但卻是增上緣。什麼叫做既不是因緣，也不是增上緣？如果某個法既不是因，也不是增上緣，那麼它被稱為既不是因緣，也不是增上緣。
什麼是無間緣（anantara-pratyaya），也就是境界緣？或者說，什麼是無間緣，也就是境界緣？或者說，什麼是無間緣，但不是境界緣？什麼叫做無間緣，也就是境界緣？如果某個法生滅並且有境界，那麼它被稱為無間緣，也就是境界緣。什麼叫做無間緣，但不是境界緣？如果某個法生滅但沒有境界，那麼它被稱為無間緣，但不是境界緣。什麼叫做不是無間緣的境界緣？或者說，什麼叫做不是無間緣，但卻是境界緣？或者說，什麼叫做既不是無間緣，也不是境界緣？什麼叫做不是無間緣，但卻是境界緣？如果某個法不是生滅法，或者說還沒有滅盡，但有境界，那麼它被稱為不是無間緣，但卻是境界緣。什麼叫做既不是無間緣，也不是境界緣？如果某個法不是生滅法，或者說還沒有滅盡，並且沒有境界緣，那麼它被稱為既不是無間緣，也不是境界緣。
什麼是無間緣，也就是依緣？無間緣是依緣。不是無間緣，但卻是依緣，這種情況存在嗎？不存在。
什麼是無間緣，也就是業緣？或者說，什麼是無間緣，也就是業緣？或者說，什麼是無間緣，但不是業緣？什麼叫做無間緣，也就是業緣？如果某個法生滅並且是業（karma），如果這個業能夠產生另一個業，那麼它被稱為無間緣，也就是業緣。什麼叫做無間緣，但不是業緣？如果某個法生滅，但它不是業，或者這個業不能產生另一個業，那麼它被稱為無間緣，但不是業緣。什麼叫做不是無間緣的業緣？或者說，什麼叫做不是無間緣，但卻是業緣？或者說，什麼叫做既不是無間緣，也不是業緣？什麼叫做不是無間緣，但卻是業緣？如果某個法不是生滅法，或者說還沒有滅盡，並且是能夠產生另一個業的業，那麼它被稱為不是無間緣，但卻是業緣。什麼叫做既不是無間緣，也不是業緣？
【English Translation】 English version: What is the condition of cause (hetu-pratyaya), which is also the condition of dominance (adhipati-pratyaya)? If a dharma is a cause that is a condition of dominance, then it is both a condition of cause and a condition of dominance. What is a condition of cause that is not a condition of dominance? If a dharma is a cause but not a condition of dominance, then it is called a condition of cause that is not a condition of dominance. A condition of dominance that is not a condition of cause, or what is not a condition of cause but is a condition of dominance; or what is neither a condition of cause nor a condition of dominance. What is called not a condition of cause but is a condition of dominance? If a dharma is not a cause but is a condition of dominance, then it is called not a condition of cause but is a condition of dominance. What is called neither a condition of cause nor a condition of dominance? If a dharma is neither a cause nor a condition of dominance, then it is called neither a condition of cause nor a condition of dominance.
What is the immediately preceding condition (samanantara-pratyaya), which is also the condition of object (alambana-pratyaya)? Or, what is the immediately preceding condition, which is also the condition of object? Or, what is the immediately preceding condition, but not the condition of object? What is called the immediately preceding condition, which is also the condition of object? If a dharma arises and ceases and has an object, then it is called the immediately preceding condition, which is also the condition of object. What is called the immediately preceding condition, but not the condition of object? If a dharma arises and ceases but has no object, then it is called the immediately preceding condition, but not the condition of object. What is called the condition of object that is not the immediately preceding condition? Or, what is called not the immediately preceding condition, but is the condition of object? Or, what is called neither the immediately preceding condition nor the condition of object? What is called not the immediately preceding condition, but is the condition of object? If a dharma does not arise and cease, or has not yet ceased, but has an object, then it is called not the immediately preceding condition, but is the condition of object. What is called neither the immediately preceding condition nor the condition of object? If a dharma does not arise and cease, or has not yet ceased, and has no condition of object, then it is called neither the immediately preceding condition nor the condition of object.
What is the immediately preceding condition, which is also the condition of support (upanissaya-pratyaya)? The immediately preceding condition is the condition of support. Is there a case where it is not the immediately preceding condition, but is the condition of support? No.
What is the immediately preceding condition, which is also the condition of action (karma-pratyaya)? Or, what is the immediately preceding condition, which is also the condition of action? Or, what is the immediately preceding condition, but not the condition of action? What is called the immediately preceding condition, which is also the condition of action? If a dharma arises and ceases and is action, and if this action can produce another action, then it is called the immediately preceding condition, which is also the condition of action. What is called the immediately preceding condition, but not the condition of action? If a dharma arises and ceases, but it is not action, or this action cannot produce another action, then it is called the immediately preceding condition, but not the condition of action. What is called the condition of action that is not the immediately preceding condition? Or, what is called not the immediately preceding condition, but is the condition of action? Or, what is called neither the immediately preceding condition nor the condition of action? What is called not the immediately preceding condition, but is the condition of action? If a dharma does not arise and cease, or has not yet ceased, and is an action that can produce another action, then it is called not the immediately preceding condition, but is the condition of action. What is called neither the immediately preceding condition nor the condition of action?
。若法非生滅若未滅彼非業。若業不能生業。是名非無間緣非業緣。
無間緣報緣。或無間緣是報緣。或無間緣非報緣。何謂無間緣是報緣。若法生滅有報。是名無間緣即報緣。何謂無間緣非報緣。若法生滅彼無報。是名無間緣非報緣。非無間緣報緣。或非無間緣即報緣。或非無間緣非報緣。何謂非無間緣是報緣。若法非生滅若未滅有報。是名非無間緣是報緣。何謂非無間緣非報緣。若法非生滅若未滅彼無報。是名非無間緣非報緣。
無間緣是起緣無也。非無間緣起緣。或非無間緣是起緣。或非無間緣非起緣。何謂非無間緣是起緣。若法非生滅未滅而能起。是名非無間緣是起緣。何謂非無間緣非起緣。若法非生滅若未滅非起。是名非無間緣非起緣。
無間緣是異緣無也。非無間緣是異緣。或非無間緣是異緣。或非無間緣非異緣。何謂非無間緣是異緣。若法非生滅若未滅此共。是名非無間緣是異緣。何謂非無間緣非異緣。若法非生滅若未滅彼非共。是名非無間緣非異緣。
無間緣是相續緣無也。非無間緣相續緣。或非無間緣是相續緣。或非無間緣非相續緣。何謂非無間緣是相續緣。若法非生滅若未滅此增長。乃至能生第三。是名非無間緣是相續緣。何謂非無間緣非相續緣。若法非生滅。若未滅
【現代漢語翻譯】 現代漢語譯本：如果法不是生滅的，如果它沒有滅盡，那它就不是業。如果業不能產生業，這就叫做非無間緣（anantara-pratyaya，直接的條件）和非業緣（karma-pratyaya，業的條件）。 無間緣（anantara-pratyaya，直接的條件）是報緣（vipāka-pratyaya，果報的條件），或者無間緣不是報緣。什麼是無間緣是報緣呢？如果法生滅並且有果報，這就叫做無間緣即是報緣。什麼是非無間緣不是報緣呢？如果法生滅但沒有果報，這就叫做無間緣不是報緣。非無間緣是報緣，或者非無間緣不是報緣。什麼是非無間緣是報緣呢？如果法不是生滅的，如果它沒有滅盡但有果報，這就叫做非無間緣是報緣。什麼是非無間緣不是報緣呢？如果法不是生滅的，如果它沒有滅盡也沒有果報，這就叫做非無間緣不是報緣。 無間緣是起緣（samutthāna-pratyaya，生起的條件）嗎？不是。非無間緣是起緣，或者非無間緣不是起緣。什麼是非無間緣是起緣呢？如果法不是生滅的，沒有滅盡但能夠生起，這就叫做非無間緣是起緣。什麼是非無間緣不是起緣呢？如果法不是生滅的，如果它沒有滅盡也不能生起，這就叫做非無間緣不是起緣。 無間緣是異緣（viyoga-pratyaya，分離的條件）嗎？不是。非無間緣是異緣，或者非無間緣不是異緣。什麼是非無間緣是異緣呢？如果法不是生滅的，如果它沒有滅盡並且是共同的，這就叫做非無間緣是異緣。什麼是非無間緣不是異緣呢？如果法不是生滅的，如果它沒有滅盡並且不是共同的，這就叫做非無間緣不是異緣。 無間緣是相續緣（samanantara-pratyaya，相續的條件）嗎？不是。非無間緣是相續緣，或者非無間緣不是相續緣。什麼是非無間緣是相續緣呢？如果法不是生滅的，如果它沒有滅盡並且增長，乃至能夠產生第三個，這就叫做非無間緣是相續緣。什麼是非無間緣不是相續緣呢？如果法不是生滅的，如果它沒有滅盡
【English Translation】 English version: If a dharma is not subject to arising and ceasing, and if it has not ceased, then it is not karma. If karma cannot produce karma, this is called neither 'anantara-pratyaya' (the immediately preceding condition) nor 'karma-pratyaya' (the karma condition). Is the 'anantara-pratyaya' (the immediately preceding condition) a 'vipāka-pratyaya' (result condition)? Or is the 'anantara-pratyaya' not a 'vipāka-pratyaya'? What is meant by 'anantara-pratyaya' is 'vipāka-pratyaya'? If a dharma arises and ceases and has a result, this is called 'anantara-pratyaya' is 'vipāka-pratyaya'. What is meant by 'anantara-pratyaya' is not 'vipāka-pratyaya'? If a dharma arises and ceases but has no result, this is called 'anantara-pratyaya' is not 'vipāka-pratyaya'. Is not 'anantara-pratyaya' a 'vipāka-pratyaya'? Or is not 'anantara-pratyaya' a 'vipāka-pratyaya'? What is meant by not 'anantara-pratyaya' is 'vipāka-pratyaya'? If a dharma is not subject to arising and ceasing, and if it has not ceased but has a result, this is called not 'anantara-pratyaya' is 'vipāka-pratyaya'. What is meant by not 'anantara-pratyaya' is not 'vipāka-pratyaya'? If a dharma is not subject to arising and ceasing, and if it has not ceased and has no result, this is called not 'anantara-pratyaya' is not 'vipāka-pratyaya'. Is the 'anantara-pratyaya' a 'samutthāna-pratyaya' (arising condition)? No. Is not 'anantara-pratyaya' a 'samutthāna-pratyaya'? Or is not 'anantara-pratyaya' not a 'samutthāna-pratyaya'? What is meant by not 'anantara-pratyaya' is 'samutthāna-pratyaya'? If a dharma is not subject to arising and ceasing, has not ceased, but is able to arise, this is called not 'anantara-pratyaya' is 'samutthāna-pratyaya'. What is meant by not 'anantara-pratyaya' is not 'samutthāna-pratyaya'? If a dharma is not subject to arising and ceasing, and if it has not ceased and is not able to arise, this is called not 'anantara-pratyaya' is not 'samutthāna-pratyaya'. Is the 'anantara-pratyaya' a 'viyoga-pratyaya' (separation condition)? No. Is not 'anantara-pratyaya' a 'viyoga-pratyaya'? Or is not 'anantara-pratyaya' not a 'viyoga-pratyaya'? What is meant by not 'anantara-pratyaya' is 'viyoga-pratyaya'? If a dharma is not subject to arising and ceasing, and if it has not ceased and is shared, this is called not 'anantara-pratyaya' is 'viyoga-pratyaya'. What is meant by not 'anantara-pratyaya' is not 'viyoga-pratyaya'? If a dharma is not subject to arising and ceasing, and if it has not ceased and is not shared, this is called not 'anantara-pratyaya' is not 'viyoga-pratyaya'. Is the 'anantara-pratyaya' a 'samanantara-pratyaya' (contiguous condition)? No. Is not 'anantara-pratyaya' a 'samanantara-pratyaya'? Or is not 'anantara-pratyaya' not a 'samanantara-pratyaya'? What is meant by not 'anantara-pratyaya' is 'samanantara-pratyaya'? If a dharma is not subject to arising and ceasing, and if it has not ceased and increases, even to the point of being able to produce a third, this is called not 'anantara-pratyaya' is 'samanantara-pratyaya'. What is meant by not 'anantara-pratyaya' is not 'samanantara-pratyaya'? If a dharma is not subject to arising and ceasing, and if it has not ceased
彼非增長。若增長不能乃至生第三。是名非無間緣非相續緣。
無間緣是增上緣無也。或非無間緣是增上緣。或非無間緣非增上緣。何謂非無間緣是增上緣。若法非生滅若未滅是增上。是名非無間緣即增上緣。何謂非無間緣非增上緣。若法非生滅若未滅彼非增上。是非無間緣非增上緣。
無間緣因緣。或無間緣是因緣。或無間緣非因緣。何謂無間緣是因緣。若法生滅是因。是名無間緣是因緣。何謂無間緣非因緣。若法生滅彼非因。是名無間緣非因緣。非無間緣因緣。或非無間緣是因緣。或非無間緣非因緣。何謂非無間緣是因緣。若法非生滅若未滅。是名非無間緣是因緣。何謂非無間緣非因緣。若法非生滅若未滅彼非因。是名非無間緣非因緣。
境界緣依緣。境界緣是依緣無。非境界緣是依緣無也。
境界緣業緣。或境界緣是業緣。或境界緣非業緣。何謂境界緣是業緣。若法有境界是業若業能生業。是名境界緣是業緣。何謂境界緣非業緣。若法有境界彼非業若業不能生業。是名境界緣非業緣。非境界緣業緣。或非境界緣是業緣。或非境界緣非業緣。何謂非境界緣是業緣。若法無境界是業若業能生業。是名非境界緣是業緣。何謂非境界緣非業緣。若法無境界彼非業若業不能生業。是名非境界緣非
【現代漢語翻譯】 現代漢語譯本 它並非增長。如果增長不能達到產生第三者，這就叫做非無間緣（anantara-pratyaya，直接原因）和非相續緣（samanantara-pratyaya，連續原因）。
無間緣是增上緣（adhipati-pratyaya，增上緣）嗎？或者說，非無間緣是增上緣嗎？或者說，非無間緣不是增上緣嗎？什麼叫做非無間緣是增上緣？如果法不是生滅的，如果它沒有滅盡，它就是增上緣。這就叫做非無間緣即是增上緣。什麼叫做非無間緣不是增上緣？如果法不是生滅的，如果它沒有滅盡，它就不是增上緣。這就叫做非無間緣不是增上緣。
無間緣是因緣（hetu-pratyaya，因緣）嗎？或者說，無間緣是因緣嗎？或者說，無間緣不是因緣嗎？什麼叫做無間緣是因緣？如果法是生滅的，它是因。這就叫做無間緣是因緣。什麼叫做無間緣不是因緣？如果法是生滅的，它不是因。這就叫做無間緣不是因緣。非無間緣是因緣嗎？或者說，非無間緣是因緣嗎？或者說，非無間緣不是因緣嗎？什麼叫做非無間緣是因緣？如果法不是生滅的，如果它沒有滅盡。這就叫做非無間緣是因緣。什麼叫做非無間緣不是因緣？如果法不是生滅的，如果它沒有滅盡，它不是因。這就叫做非無間緣不是因緣。
境界緣（arambana-pratyaya，所緣緣）是依緣（asraya-pratyaya，依止緣）嗎？境界緣是依緣嗎？非境界緣是依緣嗎？
境界緣是業緣（karma-pratyaya，業緣）嗎？或者說，境界緣是業緣嗎？或者說，境界緣不是業緣嗎？什麼叫做境界緣是業緣？如果法有境界，它是業，如果業能夠產生業。這就叫做境界緣是業緣。什麼叫做境界緣不是業緣？如果法有境界，它不是業，如果業不能夠產生業。這就叫做境界緣不是業緣。非境界緣是業緣嗎？或者說，非境界緣是業緣嗎？或者說，非境界緣不是業緣嗎？什麼叫做非境界緣是業緣？如果法沒有境界，它是業，如果業能夠產生業。這就叫做非境界緣是業緣。什麼叫做非境界緣不是業緣？如果法沒有境界，它不是業，如果業不能夠產生業。這就叫做非境界緣不是
【English Translation】 English version It is not increase. If increase cannot reach even the production of a third, this is called non-anantara-pratyaya (無間緣, direct cause) and non-samanantara-pratyaya (相續緣, continuous cause).
Is anantara-pratyaya an adhipati-pratyaya (增上緣, dominant cause)? Or is non-anantara-pratyaya an adhipati-pratyaya? Or is non-anantara-pratyaya not an adhipati-pratyaya? What is meant by non-anantara-pratyaya being an adhipati-pratyaya? If a dharma is not subject to arising and ceasing, if it has not ceased, it is an adhipati-pratyaya. This is called non-anantara-pratyaya being an adhipati-pratyaya. What is meant by non-anantara-pratyaya not being an adhipati-pratyaya? If a dharma is not subject to arising and ceasing, if it has not ceased, it is not an adhipati-pratyaya. This is called non-anantara-pratyaya not being an adhipati-pratyaya.
Is anantara-pratyaya a hetu-pratyaya (因緣, root cause)? Or is anantara-pratyaya a hetu-pratyaya? Or is anantara-pratyaya not a hetu-pratyaya? What is meant by anantara-pratyaya being a hetu-pratyaya? If a dharma is subject to arising and ceasing, it is a cause. This is called anantara-pratyaya being a hetu-pratyaya. What is meant by anantara-pratyaya not being a hetu-pratyaya? If a dharma is subject to arising and ceasing, it is not a cause. This is called anantara-pratyaya not being a hetu-pratyaya. Is non-anantara-pratyaya a hetu-pratyaya? Or is non-anantara-pratyaya a hetu-pratyaya? Or is non-anantara-pratyaya not a hetu-pratyaya? What is meant by non-anantara-pratyaya being a hetu-pratyaya? If a dharma is not subject to arising and ceasing, if it has not ceased. This is called non-anantara-pratyaya being a hetu-pratyaya. What is meant by non-anantara-pratyaya not being a hetu-pratyaya? If a dharma is not subject to arising and ceasing, if it has not ceased, it is not a cause. This is called non-anantara-pratyaya not being a hetu-pratyaya.
Is arambana-pratyaya (境界緣, object-condition) an asraya-pratyaya (依緣, support-condition)? Is arambana-pratyaya an asraya-pratyaya? Is non-arambana-pratyaya an asraya-pratyaya?
Is arambana-pratyaya a karma-pratyaya (業緣, action-condition)? Or is arambana-pratyaya a karma-pratyaya? Or is arambana-pratyaya not a karma-pratyaya? What is meant by arambana-pratyaya being a karma-pratyaya? If a dharma has an object, it is karma, and if karma can produce karma. This is called arambana-pratyaya being a karma-pratyaya. What is meant by arambana-pratyaya not being a karma-pratyaya? If a dharma has an object, it is not karma, and if karma cannot produce karma. This is called arambana-pratyaya not being a karma-pratyaya. Is non-arambana-pratyaya a karma-pratyaya? Or is non-arambana-pratyaya a karma-pratyaya? Or is non-arambana-pratyaya not a karma-pratyaya? What is meant by non-arambana-pratyaya being a karma-pratyaya? If a dharma has no object, it is karma, and if karma can produce karma. This is called non-arambana-pratyaya being a karma-pratyaya. What is meant by non-arambana-pratyaya not being a karma-pratyaya? If a dharma has no object, it is not karma, and if karma cannot produce
業緣城。
境界緣報緣。或境界緣是報緣。或境界緣非報緣。何謂境界緣是報緣。若法有境界有報。是名境界緣是報緣。何謂境界緣非報緣。若法有境界彼無報。是名境界緣非報緣。非境界緣報緣。或非境界緣是報緣。或非境界緣非報緣。何謂非境界緣是報緣。若法無境界緣有報。是名非境界緣是報緣。何謂非境界緣非報緣。若法無境界彼無報。是名非境界緣非報緣。
境界緣起緣。或境界緣是起緣。或境界緣非起緣。何謂境界緣是起緣。若法有境界是起。是名境界緣是起緣何謂境界緣非起緣。若法有境界彼非起。是名境界緣非起緣。非境界緣起緣。或非境界緣是起緣。或非境界緣非起緣。何謂非境界緣是起緣。若法無境界是起。是名非境界緣是起緣。何謂非境界緣非起緣。若法無境界彼非起。是名非境界緣非起緣。
境界緣異緣。或境界緣是異緣。或境界緣非異緣。何謂境界緣是異緣。若法有境界是共。是名境界緣是異緣。何謂境界緣非異緣。若法有境界彼非共。是名境界緣非異緣。非境界緣異緣。或非境界緣是異緣。或非境界緣非異緣。何謂非境界緣是異緣。若法無境界是共。是名非境界緣是異緣。何謂非境界緣非異緣。若法無境界彼非共。是名非境界緣非異緣。
境界緣相續緣。或境
【現代漢語翻譯】 現代漢語譯本： 業緣城。
境界緣報緣。或者境界緣是報緣，或者境界緣不是報緣。什麼叫做境界緣是報緣？如果某個法有境界也有報應，這就叫做境界緣是報緣。什麼叫做境界緣不是報緣？如果某個法有境界卻沒有報應，這就叫做境界緣不是報緣。非境界緣報緣。或者非境界緣是報緣，或者非境界緣不是報緣。什麼叫做非境界緣是報緣？如果某個法沒有境界緣卻有報應，這就叫做非境界緣是報緣。什麼叫做非境界緣不是報緣？如果某個法沒有境界也沒有報應，這就叫做非境界緣不是報緣。
境界緣起緣。或者境界緣是起緣，或者境界緣不是起緣。什麼叫做境界緣是起緣？如果某個法有境界並且生起，這就叫做境界緣是起緣。什麼叫做境界緣不是起緣？如果某個法有境界卻沒有生起，這就叫做境界緣不是起緣。非境界緣起緣。或者非境界緣是起緣，或者非境界緣不是起緣。什麼叫做非境界緣是起緣？如果某個法沒有境界卻生起，這就叫做非境界緣是起緣。什麼叫做非境界緣不是起緣？如果某個法沒有境界也沒有生起，這就叫做非境界緣不是起緣。
境界緣異緣。或者境界緣是異緣，或者境界緣不是異緣。什麼叫做境界緣是異緣？如果某個法有境界並且是共同的，這就叫做境界緣是異緣。什麼叫做境界緣不是異緣？如果某個法有境界但不是共同的，這就叫做境界緣不是異緣。非境界緣異緣。或者非境界緣是異緣，或者非境界緣不是異緣。什麼叫做非境界緣是異緣？如果某個法沒有境界卻是共同的，這就叫做非境界緣是異緣。什麼叫做非境界緣不是異緣？如果某個法沒有境界也不是共同的，這就叫做非境界緣不是異緣。
境界緣相續緣。或者境
【English Translation】 English version: Karma-originated City.
Condition of realm as condition of retribution. Either condition of realm is condition of retribution, or condition of realm is not condition of retribution. What is meant by condition of realm being condition of retribution? If a dharma (law, teaching) has both a realm and retribution, this is called condition of realm being condition of retribution. What is meant by condition of realm not being condition of retribution? If a dharma has a realm but no retribution, this is called condition of realm not being condition of retribution. Condition of non-realm as condition of retribution. Either condition of non-realm is condition of retribution, or condition of non-realm is not condition of retribution. What is meant by condition of non-realm being condition of retribution? If a dharma has no condition of realm but has retribution, this is called condition of non-realm being condition of retribution. What is meant by condition of non-realm not being condition of retribution? If a dharma has neither realm nor retribution, this is called condition of non-realm not being condition of retribution.
Condition of realm as condition of arising. Either condition of realm is condition of arising, or condition of realm is not condition of arising. What is meant by condition of realm being condition of arising? If a dharma has a realm and arises, this is called condition of realm being condition of arising. What is meant by condition of realm not being condition of arising? If a dharma has a realm but does not arise, this is called condition of realm not being condition of arising. Condition of non-realm as condition of arising. Either condition of non-realm is condition of arising, or condition of non-realm is not condition of arising. What is meant by condition of non-realm being condition of arising? If a dharma has no realm but arises, this is called condition of non-realm being condition of arising. What is meant by condition of non-realm not being condition of arising? If a dharma has neither realm nor arising, this is called condition of non-realm not being condition of arising.
Condition of realm as condition of difference. Either condition of realm is condition of difference, or condition of realm is not condition of difference. What is meant by condition of realm being condition of difference? If a dharma has a realm and is shared, this is called condition of realm being condition of difference. What is meant by condition of realm not being condition of difference? If a dharma has a realm but is not shared, this is called condition of realm not being condition of difference. Condition of non-realm as condition of difference. Either condition of non-realm is condition of difference, or condition of non-realm is not condition of difference. What is meant by condition of non-realm being condition of difference? If a dharma has no realm but is shared, this is called condition of non-realm being condition of difference. What is meant by condition of non-realm not being condition of difference? If a dharma has neither realm nor is shared, this is called condition of non-realm not being condition of difference.
Condition of realm as condition of continuity. Either cond
界緣是相續緣。或境界緣非相續緣。何謂境界緣是相續緣。若法有境界是增長乃至能生第三是名境界緣是相續緣。何謂境界緣非相續緣。若法有境界彼不增長。若增長不能乃至生第三。是名境界緣非相續緣。非境界緣相續緣。或非境界緣是相續緣。或非境界緣非相續緣。何謂非境界緣是相續緣。若法無境界是增長。乃至能生第三。是名非境界緣是相續緣。何謂非境界緣非相續緣。若法無境界彼不增長。若增長不能乃至生第三。是名非境界緣非相續緣。
境界緣增上緣。或境界緣是增上緣。或境界緣非增上緣。何謂境界緣是增上緣。若法有境界是增上。是名境界緣是增上緣。何謂境界緣非增上緣。若法有境界彼非增上。是名境界緣非增上緣。非境界緣增上緣。或非境界緣是增上緣。或非境界緣非增上緣。何謂非境界緣是增上緣。若法無境界是增上。是名非境界緣是增上緣。何謂非境界緣非增上緣。若法無境界彼非增上。是名非境界緣非增上緣。
境界緣因緣。或境界緣是因緣。或境界緣非因緣。何謂境界緣是因緣。若法有境界是因。是名境界緣是因緣。何謂境界緣非因緣。若法有境界彼非因。是名境界緣非因緣。非境界緣因緣。或非境界緣是因緣。或非境界緣非因緣。何謂非境界緣是因緣。若法無境界。是
【現代漢語翻譯】 現代漢語譯本： 界緣是相續緣，或者境界緣不是相續緣。什麼叫做境界緣是相續緣？如果某個法有境界，並且能夠增長，乃至能夠產生第三個（果），這叫做境界緣是相續緣。什麼叫做境界緣不是相續緣？如果某個法有境界，但它不增長；即使增長，也不能夠產生第三個（果），這叫做境界緣不是相續緣。非境界緣有相續緣，或者非境界緣是相續緣，或者非境界緣不是相續緣。什麼叫做非境界緣是相續緣？如果某個法沒有境界，但它能夠增長，乃至能夠產生第三個（果），這叫做非境界緣是相續緣。什麼叫做非境界緣不是相續緣？如果某個法沒有境界，它也不增長；即使增長，也不能夠產生第三個（果），這叫做非境界緣不是相續緣。
境界緣是增上緣，或者境界緣是增上緣，或者境界緣不是增上緣。什麼叫做境界緣是增上緣？如果某個法有境界，並且是增上，這叫做境界緣是增上緣。什麼叫做境界緣不是增上緣？如果某個法有境界，但它不是增上，這叫做境界緣不是增上緣。非境界緣是增上緣，或者非境界緣是增上緣，或者非境界緣不是增上緣。什麼叫做非境界緣是增上緣？如果某個法沒有境界，但它是增上，這叫做非境界緣是增上緣。什麼叫做非境界緣不是增上緣？如果某個法沒有境界，它也不是增上，這叫做非境界緣不是增上緣。
境界緣是因緣，或者境界緣是因緣，或者境界緣不是因緣。什麼叫做境界緣是因緣？如果某個法有境界，並且是因，這叫做境界緣是因緣。什麼叫做境界緣不是因緣？如果某個法有境界，但它不是因，這叫做境界緣不是因緣。非境界緣是因緣，或者非境界緣是因緣，或者非境界緣不是因緣。什麼叫做非境界緣是因緣？如果某個法沒有境界，並且是...
【English Translation】 English version: Condition of object (界緣) is condition of continuity (相續緣). Or condition of object is not condition of continuity. What is meant by condition of object is condition of continuity? If a dharma (法) has an object (境界), and it increases, even to the point of being able to produce a third (result), this is called condition of object is condition of continuity. What is meant by condition of object is not condition of continuity? If a dharma has an object, but it does not increase; if it increases, it is not able to produce a third (result), this is called condition of object is not condition of continuity. Non-object condition has continuity condition, or non-object condition is continuity condition, or non-object condition is not continuity condition. What is meant by non-object condition is continuity condition? If a dharma has no object, but it is able to increase, even to the point of being able to produce a third (result), this is called non-object condition is continuity condition. What is meant by non-object condition is not continuity condition? If a dharma has no object, and it does not increase; if it increases, it is not able to produce a third (result), this is called non-object condition is not continuity condition.
Condition of object is dominant condition (增上緣). Or condition of object is dominant condition. Or condition of object is not dominant condition. What is meant by condition of object is dominant condition? If a dharma has an object, and it is dominant, this is called condition of object is dominant condition. What is meant by condition of object is not dominant condition? If a dharma has an object, but it is not dominant, this is called condition of object is not dominant condition. Non-object condition is dominant condition. Or non-object condition is dominant condition. Or non-object condition is not dominant condition. What is meant by non-object condition is dominant condition? If a dharma has no object, but it is dominant, this is called non-object condition is dominant condition. What is meant by non-object condition is not dominant condition? If a dharma has no object, and it is not dominant, this is called non-object condition is not dominant condition.
Condition of object is causal condition (因緣). Or condition of object is causal condition. Or condition of object is not causal condition. What is meant by condition of object is causal condition? If a dharma has an object, and it is a cause (因), this is called condition of object is causal condition. What is meant by condition of object is not causal condition? If a dharma has an object, but it is not a cause, this is called condition of object is not causal condition. Non-object condition is causal condition. Or non-object condition is causal condition. Or non-object condition is not causal condition. What is meant by non-object condition is causal condition? If a dharma has no object, and it is...
名非境界緣是因緣。何謂非境界緣非因緣。若法無境界彼非因。是名非境界緣非因緣。
境界緣無間緣。或境界緣是無間緣。或境界緣非無間緣。何謂境界緣是無間緣。若法有境界是生滅。是名境界緣無間緣。何謂境界緣非無間緣。若法有境界彼非生滅若未滅。是名境界緣非無間緣。非境界緣無間緣。或非境界緣是無間緣。或非境界緣非無間緣。何謂非境界緣是無間緣。若法無境界是生滅。是名非境界緣是無間緣。何謂非境界緣非無間緣。若法無境界彼非生滅若未滅。是名非境界緣。非無間緣。
依緣業緣。或依緣是業緣。或依緣非業緣。何謂依緣是業緣。若法依是業若業能生業。是名依緣是業緣。何謂依緣非業緣。若法依彼非業若業不能生業。是名依緣非業緣非依緣是業緣無也。
依緣報緣。或依緣是報緣。或依緣非報緣。何謂依緣是報緣。若法依有報。是名依緣是報緣。何謂依緣非報緣。若法依非報。是名依緣非報緣。非依緣是報緣無也。
依緣起緣。或依緣是起緣。或依緣非起緣。何謂依緣是起緣。若法依是起。是名依緣是起緣。何謂依緣非起緣。若法依非起。是名依緣非起緣。非依緣是起緣無也。
依緣異緣。或依緣是異緣。或依緣非異緣。何謂依緣是異緣。若法依是共。是
【現代漢語翻譯】 現代漢語譯本： 『名非境界緣是因緣』，是指名稱不是作為境界的緣，而是作為因緣。什麼是『非境界緣非因緣』呢？如果某個法沒有境界，那麼它就不是因。這被稱為『非境界緣非因緣』。
『境界緣無間緣』，是指境界緣也是無間緣。或者說，境界緣可能是無間緣，也可能不是無間緣。什麼是『境界緣是無間緣』呢？如果某個法有境界，並且是生滅的，這就被稱為『境界緣是無間緣』。什麼是『境界緣非無間緣』呢？如果某個法有境界，但它不是生滅的，或者尚未滅盡，這就被稱為『境界緣非無間緣』。『非境界緣無間緣』，是指非境界緣也是無間緣。或者說，非境界緣可能是無間緣，也可能不是無間緣。什麼是『非境界緣是無間緣』呢？如果某個法沒有境界，並且是生滅的，這就被稱為『非境界緣是無間緣』。什麼是『非境界緣非無間緣』呢？如果某個法沒有境界，但它不是生滅的，或者尚未滅盡，這就被稱為『非境界緣非無間緣』。
『依緣業緣』，是指依緣也是業緣。或者說，依緣可能是業緣，也可能不是業緣。什麼是『依緣是業緣』呢？如果某個法所依賴的是業，並且這個業能夠產生其他的業，這就被稱為『依緣是業緣』。什麼是『依緣非業緣』呢？如果某個法所依賴的不是業，並且這個業不能產生其他的業，這就被稱為『依緣非業緣』。不存在『非依緣是業緣』的情況。
『依緣報緣』，是指依緣也是報緣。或者說，依緣可能是報緣，也可能不是報緣。什麼是『依緣是報緣』呢？如果某個法所依賴的是有報的，這就被稱為『依緣是報緣』。什麼是『依緣非報緣』呢？如果某個法所依賴的不是有報的，這就被稱為『依緣非報緣』。不存在『非依緣是報緣』的情況。
『依緣起緣』，是指依緣也是起緣。或者說，依緣可能是起緣，也可能不是起緣。什麼是『依緣是起緣』呢？如果某個法所依賴的是起，這就被稱為『依緣是起緣』。什麼是『依緣非起緣』呢？如果某個法所依賴的不是起，這就被稱為『依緣非起緣』。不存在『非依緣是起緣』的情況。
『依緣異緣』，是指依緣也是異緣。或者說，依緣可能是異緣，也可能不是異緣。什麼是『依緣是異緣』呢？如果某個法所依賴的是共同的，這就被稱為『依緣是異緣』。
【English Translation】 English version: 'Name is not a condition of the realm, but a condition of cause' means that the name is not a condition as a realm, but as a cause. What is 'not a condition of the realm and not a condition of cause'? If a dharma has no realm, then it is not a cause. This is called 'not a condition of the realm and not a condition of cause'.
'Condition of the realm is the immediate condition' means that the condition of the realm is also the immediate condition. Or, the condition of the realm may be the immediate condition, or it may not be the immediate condition. What is 'the condition of the realm is the immediate condition'? If a dharma has a realm and is subject to arising and ceasing, this is called 'the condition of the realm is the immediate condition'. What is 'the condition of the realm is not the immediate condition'? If a dharma has a realm, but it is not subject to arising and ceasing, or has not yet ceased, this is called 'the condition of the realm is not the immediate condition'. 'Not a condition of the realm is the immediate condition' means that not a condition of the realm is also the immediate condition. Or, not a condition of the realm may be the immediate condition, or it may not be the immediate condition. What is 'not a condition of the realm is the immediate condition'? If a dharma has no realm and is subject to arising and ceasing, this is called 'not a condition of the realm is the immediate condition'. What is 'not a condition of the realm is not the immediate condition'? If a dharma has no realm, but it is not subject to arising and ceasing, or has not yet ceased, this is called 'not a condition of the realm is not the immediate condition'.
'Dependent condition is karmic condition' means that the dependent condition is also the karmic condition. Or, the dependent condition may be the karmic condition, or it may not be the karmic condition. What is 'the dependent condition is the karmic condition'? If a dharma depends on karma, and this karma can generate other karma, this is called 'the dependent condition is the karmic condition'. What is 'the dependent condition is not the karmic condition'? If a dharma does not depend on karma, and this karma cannot generate other karma, this is called 'the dependent condition is not the karmic condition'. There is no such thing as 'not a dependent condition is a karmic condition'.
'Dependent condition is retributive condition' means that the dependent condition is also the retributive condition. Or, the dependent condition may be the retributive condition, or it may not be the retributive condition. What is 'the dependent condition is the retributive condition'? If a dharma depends on something with retribution, this is called 'the dependent condition is the retributive condition'. What is 'the dependent condition is not the retributive condition'? If a dharma does not depend on something with retribution, this is called 'the dependent condition is not the retributive condition'. There is no such thing as 'not a dependent condition is a retributive condition'.
'Dependent condition is arising condition' means that the dependent condition is also the arising condition. Or, the dependent condition may be the arising condition, or it may not be the arising condition. What is 'the dependent condition is the arising condition'? If a dharma depends on arising, this is called 'the dependent condition is the arising condition'. What is 'the dependent condition is not the arising condition'? If a dharma does not depend on arising, this is called 'the dependent condition is not the arising condition'. There is no such thing as 'not a dependent condition is an arising condition'.
'Dependent condition is different condition' means that the dependent condition is also the different condition. Or, the dependent condition may be the different condition, or it may not be the different condition. What is 'the dependent condition is the different condition'? If a dharma depends on something common, this is called 'the dependent condition is the different condition'.
名依緣是異緣。何謂依緣非異緣。若法依彼非共。是名依緣非異緣。非依緣是異緣無也。
依緣相續緣。或依緣是相續緣。或依緣非相續緣。何謂依緣是相續緣。若法依增長。乃至能生第三。是名依緣是相續緣。何謂依緣非相續緣。若法依彼生非增長若增長。不能乃至生第三。是名依緣非相續緣。非依緣是相續緣無也。
依緣增上緣。或依緣是增上緣。或依緣非增上緣。何謂依緣是增上緣。若法依是增上。是名依緣是增上緣。何謂依緣非增上緣。若法依彼非增上。是名依緣非增上緣。非依緣是增上緣無也。
依緣因緣。或依緣是因緣。或依緣非因緣。何謂依緣是因緣。若法依是因。是名依緣是因緣。何謂依緣非因緣。若法依非因。是名依緣非因緣。非依緣是因緣無也。
依緣無間緣。或依緣是無間緣。或依緣非無間緣。何謂依緣是無間緣。若法依是生滅。是名依緣是無間緣。何謂依緣非無間緣。若法依彼非生滅若未滅。是名依緣非無間緣。非依緣是無間緣無也。
依緣境界緣。或依緣是境界緣。或依緣非境界緣。何謂依緣是境界緣。若法依有境界。是名依緣是境界緣。何謂依緣非境界緣。若法依無境界。是名依緣非境界緣。非依緣是境界緣無也。
業緣報緣。或業緣是報緣。或
【現代漢語翻譯】 現代漢語譯本 名依緣（Nāma-āśraya-pratyaya，名稱所依賴的緣）是異緣（異質的緣）。什麼是依緣而非異緣？如果一個法（Dharma，事物、現象）依賴於某個事物，但並非普遍適用，這就被稱為依緣而非異緣。非依緣是異緣的情況是不存在的。 依緣是相續緣（saṃtati-pratyaya，連續的緣），或者依緣是相續緣，或者依緣不是相續緣。什麼是依緣是相續緣？如果一個法依賴於增長，乃至能夠產生第三個（事物），這就被稱為依緣是相續緣。什麼又是依緣不是相續緣？如果一個法依賴於某個事物而生起，但沒有增長，或者增長了，卻不能產生第三個（事物），這就被稱為依緣不是相續緣。非依緣是相續緣的情況是不存在的。 依緣是增上緣（adhipati-pratyaya，主導的緣），或者依緣是增上緣，或者依緣不是增上緣。什麼是依緣是增上緣？如果一個法依賴於某個事物並且是增上的，這就被稱為依緣是增上緣。什麼又是依緣不是增上緣？如果一個法依賴於某個事物但不是增上的，這就被稱為依緣不是增上緣。非依緣是增上緣的情況是不存在的。 依緣是因緣（hetu-pratyaya，根本的緣），或者依緣是因緣，或者依緣不是因緣。什麼是依緣是因緣？如果一個法依賴於某個事物並且是因，這就被稱為依緣是因緣。什麼又是依緣不是因緣？如果一個法依賴於某個事物但不是因，這就被稱為依緣不是因緣。非依緣是因緣的情況是不存在的。 依緣是無間緣（samanantara-pratyaya，緊鄰的緣），或者依緣是無間緣，或者依緣不是無間緣。什麼是依緣是無間緣？如果一個法依賴於生滅（uppāda-nirodha，產生和滅亡），這就被稱為依緣是無間緣。什麼又是依緣不是無間緣？如果一個法依賴於某個事物，但不是生滅，或者尚未滅亡，這就被稱為依緣不是無間緣。非依緣是無間緣的情況是不存在的。 依緣是境界緣（ārammaṇa-pratyaya，對象的緣），或者依緣是境界緣，或者依緣不是境界緣。什麼是依緣是境界緣？如果一個法依賴於有境界（viṣaya，可認知的對象），這就被稱為依緣是境界緣。什麼又是依緣不是境界緣？如果一個法依賴於沒有境界，這就被稱為依緣不是境界緣。非依緣是境界緣的情況是不存在的。 業緣（karma-pratyaya，行為的緣）是報緣（vipāka-pratyaya，結果的緣），或者...
【English Translation】 English version Name-āśraya-pratyaya (the condition that relies on name) is a different condition. What is a relying condition that is not a different condition? If a Dharma (thing, phenomenon) relies on something but is not universally applicable, this is called a relying condition that is not a different condition. There is no such thing as a non-relying condition that is a different condition. A relying condition is a saṃtati-pratyaya (continuous condition), either a relying condition is a continuous condition, or a relying condition is not a continuous condition. What is a relying condition that is a continuous condition? If a Dharma relies on growth, and is even able to produce a third (thing), this is called a relying condition that is a continuous condition. What is a relying condition that is not a continuous condition? If a Dharma relies on something to arise but does not grow, or if it grows but cannot produce a third (thing), this is called a relying condition that is not a continuous condition. There is no such thing as a non-relying condition that is a continuous condition. A relying condition is an adhipati-pratyaya (dominant condition), either a relying condition is a dominant condition, or a relying condition is not a dominant condition. What is a relying condition that is a dominant condition? If a Dharma relies on something and is dominant, this is called a relying condition that is a dominant condition. What is a relying condition that is not a dominant condition? If a Dharma relies on something but is not dominant, this is called a relying condition that is not a dominant condition. There is no such thing as a non-relying condition that is a dominant condition. A relying condition is a hetu-pratyaya (root condition), either a relying condition is a root condition, or a relying condition is not a root condition. What is a relying condition that is a root condition? If a Dharma relies on something and is a cause, this is called a relying condition that is a root condition. What is a relying condition that is not a root condition? If a Dharma relies on something but is not a cause, this is called a relying condition that is not a root condition. There is no such thing as a non-relying condition that is a root condition. A relying condition is a samanantara-pratyaya (immediately preceding condition), either a relying condition is an immediately preceding condition, or a relying condition is not an immediately preceding condition. What is a relying condition that is an immediately preceding condition? If a Dharma relies on uppāda-nirodha (arising and ceasing), this is called a relying condition that is an immediately preceding condition. What is a relying condition that is not an immediately preceding condition? If a Dharma relies on something but is not arising and ceasing, or has not yet ceased, this is called a relying condition that is not an immediately preceding condition. There is no such thing as a non-relying condition that is an immediately preceding condition. A relying condition is an ārammaṇa-pratyaya (object condition), either a relying condition is an object condition, or a relying condition is not an object condition. What is a relying condition that is an object condition? If a Dharma relies on viṣaya (a cognizable object), this is called a relying condition that is an object condition. What is a relying condition that is not an object condition? If a Dharma relies on no object, this is called a relying condition that is not an object condition. There is no such thing as a non-relying condition that is an object condition. Karma-pratyaya (the condition of action) is vipāka-pratyaya (the condition of result), either...
業緣非報緣。何謂業緣是報緣。若法業能生業有報。是名業緣是報緣。何謂業緣非報緣。若法業能生業無報。是名業緣非報緣。非業緣報緣。或非業緣是報緣。或非業緣非報緣。何謂非業緣是報緣。若非業若業不能生業有報。是名非業緣是報緣。何謂非業緣非報緣。若法非業若業不能生業無報。是名非業緣非報緣。
業緣起緣。或業緣是起緣。或業緣非起緣。何謂業緣是起緣。若法業能生業。是名業緣是起緣。何謂業緣非起緣。若業不能生業彼非起緣。是名業緣非起緣。非業緣起緣。或非業緣是起緣。或非業緣非起緣。何謂非業緣是起緣。若法非業若業不能生業。是名業緣是起緣。何謂非業緣非起緣。若法非業若業不能生業生起。是名非業緣非起緣。
業緣異緣。或業緣是異緣。或業緣非異緣。何謂業緣是異緣。若法業能生業是共。是名業緣是異緣。何謂業緣非異緣。若法業能生業非共。是名業緣非異緣非業緣異緣。或非業緣是異緣。或非業緣非異緣。何謂非業緣是異緣。若法非業若業不能生業。是名非業緣是異緣。何謂非業緣非異緣。若法非業若業不能生業非業。是名非業緣非異緣。
業緣相續緣。或業緣是相續緣。或業緣。非相續緣。何謂業緣是相續緣。若法業能生業。是謂增長乃至能生第三
【現代漢語翻譯】 現代漢語譯本： 業緣不是報緣。什麼是業緣是報緣？如果某種業能夠產生業並且有果報，這稱為業緣是報緣。什麼是業緣非報緣？如果某種業能夠產生業但沒有果報，這稱為業緣非報緣。非業緣是報緣，或者非業緣不是報緣。什麼是非業緣是報緣？如果不是業，或者業不能產生業但有果報，這稱為非業緣是報緣。什麼是非業緣非報緣？如果不是業，或者業不能產生業也沒有果報，這稱為非業緣非報緣。 業緣是起緣，或者業緣不是起緣。什麼是業緣是起緣？如果某種業能夠產生業，這稱為業緣是起緣。什麼是業緣非起緣？如果業不能產生業，那麼它就不是起緣，這稱為業緣非起緣。非業緣是起緣，或者非業緣不是起緣。什麼是非業緣是起緣？如果不是業，或者業不能產生業，這稱為業緣是起緣。什麼是非業緣非起緣？如果不是業，或者業不能產生業的生起，這稱為非業緣非起緣。 業緣是異緣，或者業緣不是異緣。什麼是業緣是異緣？如果某種業能夠產生業並且是共同的，這稱為業緣是異緣。什麼是業緣非異緣？如果某種業能夠產生業但不是共同的，這稱為業緣非異緣。非業緣是異緣，或者非業緣不是異緣。什麼是非業緣是異緣？如果不是業，或者業不能產生業，這稱為非業緣是異緣。什麼是非業緣非異緣？如果不是業，或者業不能產生業也不是業，這稱為非業緣非異緣。 業緣是相續緣，或者業緣不是相續緣。什麼是業緣是相續緣？如果某種業能夠產生業，這就是增長，乃至能夠產生第三個...
【English Translation】 English version: 'Karma condition is not retribution condition. What is karma condition that is retribution condition? If a certain karma can generate karma and has retribution, this is called karma condition that is retribution condition. What is karma condition that is not retribution condition? If a certain karma can generate karma but has no retribution, this is called karma condition that is not retribution condition. Non-karma condition is retribution condition, or non-karma condition is not retribution condition. What is non-karma condition that is retribution condition? If it is not karma, or karma cannot generate karma but has retribution, this is called non-karma condition that is retribution condition. What is non-karma condition that is not retribution condition? If it is not karma, or karma cannot generate karma and has no retribution, this is called non-karma condition that is not retribution condition. 'Karma condition is arising condition, or karma condition is not arising condition. What is karma condition that is arising condition? If a certain karma can generate karma, this is called karma condition that is arising condition. What is karma condition that is not arising condition? If karma cannot generate karma, then it is not an arising condition, this is called karma condition that is not arising condition. Non-karma condition is arising condition, or non-karma condition is not arising condition. What is non-karma condition that is arising condition? If it is not karma, or karma cannot generate karma, this is called karma condition that is arising condition. What is non-karma condition that is not arising condition? If it is not karma, or karma cannot generate the arising of karma, this is called non-karma condition that is not arising condition. 'Karma condition is different condition, or karma condition is not different condition. What is karma condition that is different condition? If a certain karma can generate karma and is shared, this is called karma condition that is different condition. What is karma condition that is not different condition? If a certain karma can generate karma but is not shared, this is called karma condition that is not different condition. Non-karma condition is different condition, or non-karma condition is not different condition. What is non-karma condition that is different condition? If it is not karma, or karma cannot generate karma, this is called non-karma condition that is different condition. What is non-karma condition that is not different condition? If it is not karma, or karma cannot generate karma and is not karma, this is called non-karma condition that is not different condition. 'Karma condition is continuous condition, or karma condition is not continuous condition. What is karma condition that is continuous condition? If a certain karma can generate karma, this is growth, and even can generate the third...'
。是名業緣是相續緣。何謂業緣非相續緣。若法業生業非增長。若增長不至生第三。是名業緣非相續緣。非業緣相續緣。或非業緣是相續緣。或非業緣非相續緣。何謂非業緣是相續緣。若法非業若業生非業是增長乃至生第三。是名非業緣是相續緣。何謂非業緣非相續緣。若法非業若生業非增長若增長不至生第三。是名非業緣非相續緣。
業緣增上緣。或業緣是增上緣。或業緣非增上緣。何謂業緣是增上緣。若法業生業是增上。是名業緣是增上緣。何謂業緣非增上緣。若法業生業非增上。是名業緣非增上緣。非業緣增上緣。或非業緣是增上緣。或非業緣非增上緣。何謂非業緣是增上緣。若法非業若業生非業是增上。是名非業緣是增上緣。何謂非業緣非增上緣。若法業若業生非業非增上。是名非業緣非增上緣。
業緣因緣業緣。是因緣非業緣因緣。或非業緣是因緣。或非業緣非因緣。何謂非業緣是因緣。若法非業若業生非業是因。是名非業緣是因緣。何謂非業緣非因緣。若法非業若業生非業非因。是名非業緣非因緣。
業緣無間緣。或業緣是無間緣。或業緣非無間緣。何謂業緣是無間緣。若法生業是生滅。是名業緣是無間緣。何謂業緣非無間緣。若法業生業非生滅若未滅。是名業緣非無間緣。非業緣是
【現代漢語翻譯】 現代漢語譯本： 這被稱為業緣（karma condition）是相續緣（successive condition）。什麼叫做業緣非相續緣呢？如果某種法是業所生，但業不再增長；或者雖然增長，卻不會導致第三個果的產生，這被稱為業緣非相續緣。什麼叫做非業緣相續緣呢？或者什麼叫做非業緣是相續緣呢？或者什麼叫做非業緣非相續緣呢？如果某種法不是業所生，但由業所生之法增長，乃至產生第三個果，這被稱為非業緣是相續緣。什麼叫做非業緣非相續緣呢？如果某種法不是業所生，由業所生之法不增長，或者雖然增長，卻不會導致第三個果的產生，這被稱為非業緣非相續緣。 業緣增上緣（adhipati condition）。或者說是業緣是增上緣，或者說是業緣非增上緣。什麼叫做業緣是增上緣呢？如果某種法是業所生，並且業是增上緣，這被稱為業緣是增上緣。什麼叫做業緣非增上緣呢？如果某種法是業所生，但業不是增上緣，這被稱為業緣非增上緣。什麼叫做非業緣增上緣呢？或者什麼叫做非業緣是增上緣呢？或者什麼叫做非業緣非增上緣呢？如果某種法不是業所生，但由業所生之法是增上緣，這被稱為非業緣是增上緣。什麼叫做非業緣非增上緣呢？如果某種法是業，或者由業所生之法不是業，也不是增上緣，這被稱為非業緣非增上緣。 業緣因緣（hetu condition）業緣。什麼是因緣非業緣因緣？或者什麼是非業緣是因緣？或者什麼是非業緣非因緣？什麼叫做非業緣是因緣呢？如果某種法不是業所生，但由業所生之法是因，這被稱為非業緣是因緣。什麼叫做非業緣非因緣呢？如果某種法不是業所生，由業所生之法不是因，這被稱為非業緣非因緣。 業緣無間緣（anantara condition）。或者說是業緣是無間緣，或者說是業緣非無間緣。什麼叫做業緣是無間緣呢？如果某種法由業所生，並且是生滅法，這被稱為業緣是無間緣。什麼叫做業緣非無間緣呢？如果某種法由業所生，但不是生滅法，或者尚未滅盡，這被稱為業緣非無間緣。什麼叫做非業緣是...
【English Translation】 English version: This is called karma condition is successive condition. What is called karma condition non-successive condition? If a dharma is born of karma, but the karma does not increase; or if it increases, it will not lead to the production of a third result, this is called karma condition non-successive condition. What is called non-karma condition successive condition? Or what is called non-karma condition is successive condition? Or what is called non-karma condition non-successive condition? If a dharma is not born of karma, but the dharma born of karma increases, and even produces a third result, this is called non-karma condition is successive condition. What is called non-karma condition non-successive condition? If a dharma is not born of karma, the dharma born of karma does not increase, or if it increases, it will not lead to the production of a third result, this is called non-karma condition non-successive condition. Karma condition adhipati condition. Or it is said that karma condition is adhipati condition, or it is said that karma condition is not adhipati condition. What is called karma condition is adhipati condition? If a dharma is born of karma, and karma is adhipati condition, this is called karma condition is adhipati condition. What is called karma condition is not adhipati condition? If a dharma is born of karma, but karma is not adhipati condition, this is called karma condition is not adhipati condition. What is called non-karma condition adhipati condition? Or what is called non-karma condition is adhipati condition? Or what is called non-karma condition non-adhipati condition? If a dharma is not born of karma, but the dharma born of karma is adhipati condition, this is called non-karma condition is adhipati condition. What is called non-karma condition non-adhipati condition? If a dharma is karma, or the dharma born of karma is not karma, nor is it adhipati condition, this is called non-karma condition non-adhipati condition. Karma condition hetu condition karma condition. What is hetu condition non-karma condition hetu condition? Or what is non-karma condition is hetu condition? Or what is non-karma condition non-hetu condition? What is called non-karma condition is hetu condition? If a dharma is not born of karma, but the dharma born of karma is a cause, this is called non-karma condition is hetu condition. What is called non-karma condition non-hetu condition? If a dharma is not born of karma, the dharma born of karma is not a cause, this is called non-karma condition non-hetu condition. Karma condition anantara condition. Or it is said that karma condition is anantara condition, or it is said that karma condition is not anantara condition. What is called karma condition is anantara condition? If a dharma is born of karma, and is subject to arising and ceasing, this is called karma condition is anantara condition. What is called karma condition is not anantara condition? If a dharma is born of karma, but is not subject to arising and ceasing, or has not yet ceased, this is called karma condition is not anantara condition. What is called non-karma condition is...
無間緣。或非業緣是無間緣或非業緣非無間緣。何謂非業緣是無間緣。若法非業若業生非業是生滅。是名非業緣是無間緣。何謂非業緣非無間緣。若法非業若業生非業非生滅若未滅。是名非業緣非無間緣。業緣境界緣。或業緣是境界緣。或業緣非境界緣。何謂業緣是境界緣。若法業生業有境界。是名業緣是境界緣。何謂業緣非境界緣。若法業生業無境界。是名業緣非境界緣。非業緣境界緣。或非業緣是境界緣。或非業緣非境界緣。何謂非業緣是境界緣。若法非業若業生非業有境界。是名非業緣是境界緣。何謂非業緣非境界緣。若法非業若業生非業無境界。是名非業緣非境界緣。
業緣依緣業緣是依緣非業緣是依緣報緣是起緣無也。非報緣起緣。或非報緣是起緣或非報緣非起緣。何謂非報緣是起緣。若法非報是起。是名非報緣是起緣。何謂非報緣非起緣。若法非報非起。是名非報緣非起緣。
報緣是異緣無也。非報緣異緣。或非報緣是異緣。或非報緣非異緣。何謂非報緣是異緣。若法非報是共。是名非報緣是異緣。何謂非報緣非異緣。若法非報非共。是名非報緣非異緣。報緣是相續緣無也。非報緣相續緣。或非報緣是相續緣。或非報緣非相續緣。何謂非報緣是相續緣。若法非報是增長至生第三。是名非報緣
【現代漢語翻譯】 現代漢語譯本： 無間緣（Anantarika-pratyaya，直接的緣）。或者，什麼是非業緣（non-karma condition）是無間緣，什麼是非業緣不是無間緣？ 什麼是非業緣是無間緣？如果一個法（dharma，事物、現象）不是業（karma，行為），但由業所生，並且是非業，是生滅的，這被稱為非業緣是無間緣。 什麼是非業緣不是無間緣？如果一個法不是業，但由業所生，並且是非業，不是生滅的，或者尚未滅盡，這被稱為非業緣不是無間緣。 業緣（Karma condition）和境界緣（object condition）。或者，什麼是業緣是境界緣？什麼是業緣不是境界緣？ 什麼是業緣是境界緣？如果一個法由業所生，並且這個業具有境界，這被稱為業緣是境界緣。 什麼是業緣不是境界緣？如果一個法由業所生，並且這個業沒有境界，這被稱為業緣不是境界緣。 非業緣和境界緣。或者，什麼是非業緣是境界緣？什麼是非業緣不是境界緣？ 什麼是非業緣是境界緣？如果一個法不是業，但由業所生，並且是非業，具有境界，這被稱為非業緣是境界緣。 什麼是非業緣不是境界緣？如果一個法不是業，但由業所生，並且是非業，沒有境界，這被稱為非業緣不是境界緣。 業緣是依緣（dependence condition），沒有這種情況。非業緣是依緣，報緣（result condition）是起緣（arising condition），也沒有這種情況。什麼是非報緣是起緣？什麼是非報緣不是起緣？ 什麼是非報緣是起緣？如果一個法不是報，而是生起，這被稱為非報緣是起緣。 什麼是非報緣不是起緣？如果一個法不是報，也不是生起，這被稱為非報緣不是起緣。 報緣是異緣（different condition），沒有這種情況。什麼是非報緣是異緣？什麼是非報緣不是異緣？ 什麼是非報緣是異緣？如果一個法不是報，而是共同的，這被稱為非報緣是異緣。 什麼是非報緣不是異緣？如果一個法不是報，也不是共同的，這被稱為非報緣不是異緣。 報緣是相續緣（succession condition），沒有這種情況。什麼是非報緣是相續緣？什麼是非報緣不是相續緣？ 什麼是非報緣是相續緣？如果一個法不是報，而是增長，直到第三個生起，這被稱為非報緣是相續緣。
【English Translation】 English version: Anantarika-pratyaya (condition of contiguity). Or, what is non-karma condition that is anantarika-pratyaya, and what is non-karma condition that is not anantarika-pratyaya? What is non-karma condition that is anantarika-pratyaya? If a dharma (thing, phenomenon) is not karma (action), but is born of karma, and is non-karma, is subject to arising and ceasing, this is called non-karma condition that is anantarika-pratyaya. What is non-karma condition that is not anantarika-pratyaya? If a dharma is not karma, but is born of karma, and is non-karma, is not subject to arising and ceasing, or has not yet ceased, this is called non-karma condition that is not anantarika-pratyaya. Karma condition and object condition. Or, what is karma condition that is object condition? What is karma condition that is not object condition? What is karma condition that is object condition? If a dharma is born of karma, and this karma has an object, this is called karma condition that is object condition. What is karma condition that is not object condition? If a dharma is born of karma, and this karma has no object, this is called karma condition that is not object condition. Non-karma condition and object condition. Or, what is non-karma condition that is object condition? What is non-karma condition that is not object condition? What is non-karma condition that is object condition? If a dharma is not karma, but is born of karma, and is non-karma, has an object, this is called non-karma condition that is object condition. What is non-karma condition that is not object condition? If a dharma is not karma, but is born of karma, and is non-karma, has no object, this is called non-karma condition that is not object condition. Karma condition is dependence condition, there is no such case. Non-karma condition is dependence condition, result condition is arising condition, there is also no such case. What is non-result condition that is arising condition? What is non-result condition that is not arising condition? What is non-result condition that is arising condition? If a dharma is not a result, but is arising, this is called non-result condition that is arising condition. What is non-result condition that is not arising condition? If a dharma is not a result, and is not arising, this is called non-result condition that is not arising condition. Result condition is different condition, there is no such case. What is non-result condition that is different condition? What is non-result condition that is not different condition? What is non-result condition that is different condition? If a dharma is not a result, but is common, this is called non-result condition that is different condition. What is non-result condition that is not different condition? If a dharma is not a result, and is not common, this is called non-result condition that is not different condition. Result condition is succession condition, there is no such case. What is non-result condition that is succession condition? What is non-result condition that is not succession condition? What is non-result condition that is succession condition? If a dharma is not a result, but is increasing, until the third arising, this is called non-result condition that is succession condition.
是相續緣。何謂非報緣非相續緣。若法非報非增長若增長不至生第三。是名非報緣非相續緣。
報緣是增上緣無也。非報緣增上緣。或非報緣是增上緣。或非報緣非增上緣。何謂非報緣是增上緣。若法非報是增上。是名非報緣是增上緣。何謂非報緣非增上緣。若法非報非增上。是名非報緣非增上緣。
報緣因緣報緣。是因緣非報緣因緣。或非報緣是因緣。或非報緣非因緣。何謂非報緣是因緣。若法非報是因。是名非報緣是因緣。何謂非報緣非因緣。若法非報非因。是名非報緣非因緣。
報緣無間緣。或報緣是無間緣。或報緣非無間緣。何謂報緣是無間緣。若法有報是生滅。是名報緣是無間緣。何謂報緣非無間緣。若法有報非生滅若未滅。是名報緣非無間緣。非報緣無間緣。或非報緣是無間緣。或非報緣非無間緣。何謂非報緣是無間緣。若法非報是生滅。是名非報緣是無間緣。何謂非報緣非無間緣。若法非報非生滅若未滅。是名非報緣非無間緣。
報緣境界緣。或報緣是境界緣。或報緣非境界緣。何謂報緣是境界緣。若法有報有境界。是名報緣是境界緣。何謂報緣非境界緣。若法有報無境界。是名報緣非境界緣。非報緣境界緣。或非報緣是境界緣。或非報緣非境界緣。何謂非報緣是境界緣。若
【現代漢語翻譯】 現代漢語譯本： 什麼是相續緣？如果法是報並且增長，這就是相續緣。什麼是非報緣非相續緣？如果法不是報，也不是增長，或者增長但不至於產生第三果，這就是非報緣非相續緣。
報緣是增上緣嗎？不是。非報緣是增上緣嗎？有的是非報緣是增上緣，有的不是非報緣也不是增上緣。什麼是非報緣是增上緣？如果法不是報，但是增上，這就是非報緣是增上緣。什麼是非報緣非增上緣？如果法不是報，也不是增上，這就是非報緣非增上緣。
報緣是因緣嗎？報緣是因緣。是非報緣是因緣嗎？有的是非報緣是因緣，有的不是非報緣也不是因緣。什麼是非報緣是因緣？如果法不是報，但是因，這就是非報緣是因緣。什麼是非報緣非因緣？如果法不是報，也不是因，這就是非報緣非因緣。
報緣是無間緣嗎？有的是報緣是無間緣，有的是報緣不是無間緣。什麼是報緣是無間緣？如果法有報，並且是生滅的，這就是報緣是無間緣。什麼是報緣不是無間緣？如果法有報，不是生滅的，或者還沒有滅，這就是報緣不是無間緣。非報緣是無間緣嗎？有的是非報緣是無間緣，有的是非報緣不是無間緣。什麼是非報緣是無間緣？如果法不是報，但是生滅的，這就是非報緣是無間緣。什麼是非報緣非無間緣？如果法不是報，也不是生滅的，或者還沒有滅，這就是非報緣非無間緣。
報緣是境界緣嗎？有的是報緣是境界緣，有的是報緣不是境界緣。什麼是報緣是境界緣？如果法有報，並且有境界，這就是報緣是境界緣。什麼是報緣不是境界緣？如果法有報，沒有境界，這就是報緣不是境界緣。非報緣是境界緣嗎？有的是非報緣是境界緣。如果
【English Translation】 English version: What is 'samsarga-pratyaya' (相續緣, condition of continuity)? If a dharma is 'vipāka' (報, retribution) and increasing, that is 'samsarga-pratyaya'. What is 'na-vipāka-pratyaya-na-samsarga-pratyaya' (非報緣非相續緣, neither retribution condition nor continuity condition)? If a dharma is not 'vipāka' and not increasing, or if it increases but does not lead to the arising of a third result, that is called 'na-vipāka-pratyaya-na-samsarga-pratyaya'.
Is 'vipāka-pratyaya' (報緣, retribution condition) an 'adhipati-pratyaya' (增上緣, dominant condition)? No. Is 'na-vipāka-pratyaya' (非報緣, non-retribution condition) an 'adhipati-pratyaya'? Sometimes 'na-vipāka-pratyaya' is an 'adhipati-pratyaya', and sometimes it is neither 'na-vipāka-pratyaya' nor 'adhipati-pratyaya'. What is 'na-vipāka-pratyaya' that is an 'adhipati-pratyaya'? If a dharma is not 'vipāka' but is 'adhipati', that is called 'na-vipāka-pratyaya' that is an 'adhipati-pratyaya'. What is 'na-vipāka-pratyaya' that is not an 'adhipati-pratyaya'? If a dharma is not 'vipāka' and not 'adhipati', that is called 'na-vipāka-pratyaya' that is not an 'adhipati-pratyaya'.
Is 'vipāka-pratyaya' a 'hetu-pratyaya' (因緣, cause condition)? 'Vipāka-pratyaya' is a 'hetu-pratyaya'. Is 'na-vipāka-pratyaya' a 'hetu-pratyaya'? Sometimes 'na-vipāka-pratyaya' is a 'hetu-pratyaya', and sometimes it is neither 'na-vipāka-pratyaya' nor 'hetu-pratyaya'. What is 'na-vipāka-pratyaya' that is a 'hetu-pratyaya'? If a dharma is not 'vipāka' but is a 'hetu' (因, cause), that is called 'na-vipāka-pratyaya' that is a 'hetu-pratyaya'. What is 'na-vipāka-pratyaya' that is not a 'hetu-pratyaya'? If a dharma is not 'vipāka' and not a 'hetu', that is called 'na-vipāka-pratyaya' that is not a 'hetu-pratyaya'.
Is 'vipāka-pratyaya' an 'anantara-pratyaya' (無間緣, immediate condition)? Sometimes 'vipāka-pratyaya' is an 'anantara-pratyaya', and sometimes 'vipāka-pratyaya' is not an 'anantara-pratyaya'. What is 'vipāka-pratyaya' that is an 'anantara-pratyaya'? If a dharma has 'vipāka' and is subject to arising and ceasing, that is called 'vipāka-pratyaya' that is an 'anantara-pratyaya'. What is 'vipāka-pratyaya' that is not an 'anantara-pratyaya'? If a dharma has 'vipāka' and is not subject to arising and ceasing, or if it has not yet ceased, that is called 'vipāka-pratyaya' that is not an 'anantara-pratyaya'. Is 'na-vipāka-pratyaya' an 'anantara-pratyaya'? Sometimes 'na-vipāka-pratyaya' is an 'anantara-pratyaya', and sometimes 'na-vipāka-pratyaya' is not an 'anantara-pratyaya'. What is 'na-vipāka-pratyaya' that is an 'anantara-pratyaya'? If a dharma is not 'vipāka' but is subject to arising and ceasing, that is called 'na-vipāka-pratyaya' that is an 'anantara-pratyaya'. What is 'na-vipāka-pratyaya' that is not an 'anantara-pratyaya'? If a dharma is not 'vipāka' and is not subject to arising and ceasing, or if it has not yet ceased, that is called 'na-vipāka-pratyaya' that is not an 'anantara-pratyaya'.
Is 'vipāka-pratyaya' an 'ālambana-pratyaya' (境界緣, object condition)? Sometimes 'vipāka-pratyaya' is an 'ālambana-pratyaya', and sometimes 'vipāka-pratyaya' is not an 'ālambana-pratyaya'. What is 'vipāka-pratyaya' that is an 'ālambana-pratyaya'? If a dharma has 'vipāka' and has an 'ālambana' (境界, object), that is called 'vipāka-pratyaya' that is an 'ālambana-pratyaya'. What is 'vipāka-pratyaya' that is not an 'ālambana-pratyaya'? If a dharma has 'vipāka' but does not have an 'ālambana', that is called 'vipāka-pratyaya' that is not an 'ālambana-pratyaya'. Is 'na-vipāka-pratyaya' an 'ālambana-pratyaya'? Sometimes 'na-vipāka-pratyaya' is an 'ālambana-pratyaya'. If
法非報有境界。是名非報緣是境界緣。何謂非報緣非境界緣。若法非報無境界。是名非報緣非境界緣。
報緣依緣報緣。是依緣非報緣。是依緣無也。
報緣業緣。或報緣是業緣。或報緣非業緣。何謂報緣是業緣。若法有報是業若業生。是名報緣是業緣。何謂報緣非業緣。若法有報非業若業生非業。是名報緣非業緣非報緣業緣。或非報緣是業緣。或非報緣非業緣。何謂非報緣是業緣。若法非報是業若業生業。是名非報緣是業緣。何謂非報緣非業緣。若法非報非業若業生非業。是名非報緣非業緣。
起緣異緣。或起緣是異緣。或起緣非異緣。何謂起緣是異緣。若法起是共。是名起緣是異緣。何謂起緣非異緣。若法起非共。是名起緣非異緣。非起緣異緣或非起緣是異緣。或非起緣非異緣。何謂非起緣是異緣。若法非起是共。是名非起緣是異緣。何謂非起緣非異緣若法非起非共。是名非起緣非異緣。
起緣是相續緣無也。非起緣相續緣。或非起緣是相續緣。或非起緣非相續緣。何謂非起緣是相續緣。若法非起是增長至生第三。是名非起緣是相續緣。何謂非起緣非相續緣。若法非增長不至生第三。是名非起緣非相續緣。
起緣增上緣。或起緣是增上緣。或起緣非增上緣。何謂起緣是增上緣。若
【現代漢語翻譯】 現代漢語譯本： 法不是作為報應而存在的境界，這被稱為『非報緣』，但它是境界的因緣。什麼叫做『非報緣非境界緣』呢？如果法不是報應，也沒有境界，這被稱為『非報緣非境界緣』。 報緣是依緣的報緣，是依緣但不是報緣，是依緣嗎？（這裡可能存在疑問，原文如此） 報緣和業緣，有時報緣是業緣，有時報緣不是業緣。什麼叫做『報緣是業緣』呢？如果法有報應，並且是業，如果業產生，這被稱為『報緣是業緣』。什麼叫做『報緣非業緣』呢？如果法有報應，但不是業，如果業產生但不是業，這被稱為『報緣非業緣』。非報緣和業緣，有時非報緣是業緣，有時非報緣不是業緣。什麼叫做『非報緣是業緣』呢？如果法不是報應，但是業，如果業產生業，這被稱為『非報緣是業緣』。什麼叫做『非報緣非業緣』呢？如果法不是報應，也不是業，如果業產生非業，這被稱為『非報緣非業緣』。 起緣和異緣，有時起緣是異緣，有時起緣不是異緣。什麼叫做『起緣是異緣』呢？如果法生起是共同的，這被稱為『起緣是異緣』。什麼叫做『起緣非異緣』呢？如果法生起不是共同的，這被稱為『起緣非異緣』。非起緣和異緣，有時非起緣是異緣，有時非起緣不是異緣。什麼叫做『非起緣是異緣』呢？如果法非生起但卻是共同的，這被稱為『非起緣是異緣』。什麼叫做『非起緣非異緣』呢？如果法非生起也不是共同的，這被稱為『非起緣非異緣』。 起緣是相續緣嗎？（這裡可能存在疑問，原文如此）非起緣和相續緣，有時非起緣是相續緣，有時非起緣不是相續緣。什麼叫做『非起緣是相續緣』呢？如果法非生起，但增長直至產生第三個，這被稱為『非起緣是相續緣』。什麼叫做『非起緣非相續緣』呢？如果法非增長，也不至於產生第三個，這被稱為『非起緣非相續緣』。 起緣和增上緣，有時起緣是增上緣，有時起緣不是增上緣。什麼叫做
【English Translation】 English version: A Dharma is not a realm of retribution; this is called 'non-retribution condition' (非報緣), but it is a condition for the realm. What is called 'non-retribution condition, non-realm condition'? If a Dharma is not retribution and has no realm, this is called 'non-retribution condition, non-realm condition'. Retribution condition is the retribution condition of dependent condition; it is dependent condition but not retribution condition. Is it dependent condition? (There might be a question here, as in the original text) Retribution condition and karma condition; sometimes retribution condition is karma condition, sometimes retribution condition is not karma condition. What is called 'retribution condition is karma condition'? If a Dharma has retribution and is karma, if karma arises, this is called 'retribution condition is karma condition'. What is called 'retribution condition is not karma condition'? If a Dharma has retribution but is not karma, if karma arises but is not karma, this is called 'retribution condition is not karma condition'. Non-retribution condition and karma condition; sometimes non-retribution condition is karma condition, sometimes non-retribution condition is not karma condition. What is called 'non-retribution condition is karma condition'? If a Dharma is not retribution but is karma, if karma produces karma, this is called 'non-retribution condition is karma condition'. What is called 'non-retribution condition is not karma condition'? If a Dharma is not retribution and is not karma, if karma produces non-karma, this is called 'non-retribution condition is not karma condition'. Arising condition and different condition; sometimes arising condition is different condition, sometimes arising condition is not different condition. What is called 'arising condition is different condition'? If the arising of a Dharma is common, this is called 'arising condition is different condition'. What is called 'arising condition is not different condition'? If the arising of a Dharma is not common, this is called 'arising condition is not different condition'. Non-arising condition and different condition; sometimes non-arising condition is different condition, sometimes non-arising condition is not different condition. What is called 'non-arising condition is different condition'? If a Dharma is not arising but is common, this is called 'non-arising condition is different condition'. What is called 'non-arising condition is not different condition'? If a Dharma is not arising and is not common, this is called 'non-arising condition is not different condition'. Is arising condition a continuous condition? (There might be a question here, as in the original text) Non-arising condition and continuous condition; sometimes non-arising condition is continuous condition, sometimes non-arising condition is not continuous condition. What is called 'non-arising condition is continuous condition'? If a Dharma is not arising but grows until the third is produced, this is called 'non-arising condition is continuous condition'. What is called 'non-arising condition is not continuous condition'? If a Dharma is not growing and does not lead to the third being produced, this is called 'non-arising condition is not continuous condition'. Arising condition and dominant condition; sometimes arising condition is dominant condition, sometimes arising condition is not dominant condition. What is called
法起是增上。是名起緣是增上緣。何謂起緣非增上緣。若法起非增上。是名起緣非增上緣。非起緣增上緣。或非起緣是增上緣。或非起緣非增上緣。何謂非起緣是增上緣。若法非起是增上。是名非起緣是增上緣。何謂非起緣非增上緣。若法非起非增上。是名非起緣非增上緣。
起緣因緣起緣是因緣非起緣因緣。或非起緣是因緣。或非起緣非因緣。何謂非起緣是因緣。若法非起是因。是名非起緣是因緣。何謂非起緣非因緣。若法非起非因。是名非起緣非因緣。
起緣是無間緣無也。非起緣無間緣。或非起緣是無間緣。或非起緣非無間緣。何謂非起緣是無間緣。若法非起是生滅。是名非起緣是無間緣。何謂非起緣非無間緣。若法非起非生滅若未滅。是名非起緣非無間緣。
起緣境界緣。或起緣是境界緣。或起緣非境界緣。何謂起緣是境界緣。若法起有境界。是名起緣是境界緣。何謂起緣非境界緣。若法起無境界。是名起緣非境界緣。非起緣境界緣。或非起緣是境界緣。或非起緣非境界緣。何謂非起緣是境界緣。若法非起有境界。是名非起緣是境界緣。何謂非起緣非境界緣。若法非起無境界。是名非起緣非境界緣。起緣是依緣非起緣是依緣起緣業緣。或起緣是業緣。或起緣非業緣。何謂起緣是業緣。若法
【現代漢語翻譯】 現代漢語譯本 法起是增上（adhipati，主導）。這被稱為『起緣』是『增上緣』。什麼叫做『起緣』而非『增上緣』？如果法生起但不是增上，這被稱為『起緣』而非『增上緣』。什麼叫做『非起緣增上緣』？或者『非起緣是增上緣』？或者『非起緣非增上緣』？什麼叫做『非起緣是增上緣』？如果法不生起卻是增上，這被稱為『非起緣是增上緣』。什麼叫做『非起緣非增上緣』？如果法不生起也不是增上，這被稱為『非起緣非增上緣』。
『起緣』是『因緣』，『起緣』是『因緣』而非『起緣因緣』。或者『非起緣是因緣』？或者『非起緣非因緣』？什麼叫做『非起緣是因緣』？如果法不生起卻是因，這被稱為『非起緣是因緣』。什麼叫做『非起緣非因緣』？如果法不生起也不是因，這被稱為『非起緣非因緣』。
『起緣』是『無間緣』嗎？不是。『非起緣無間緣』？或者『非起緣是無間緣』？或者『非起緣非無間緣』？什麼叫做『非起緣是無間緣』？如果法不生起卻是生滅，這被稱為『非起緣是無間緣』。什麼叫做『非起緣非無間緣』？如果法不生起也不是生滅，如果還未滅盡，這被稱為『非起緣非無間緣』。
『起緣』是『境界緣』嗎？或者『起緣是境界緣』？或者『起緣非境界緣』？什麼叫做『起緣是境界緣』？如果法生起並且有境界，這被稱為『起緣是境界緣』。什麼叫做『起緣非境界緣』？如果法生起卻沒有境界，這被稱為『起緣非境界緣』。『非起緣境界緣』？或者『非起緣是境界緣』？或者『非起緣非境界緣』？什麼叫做『非起緣是境界緣』？如果法不生起卻有境界，這被稱為『非起緣是境界緣』。什麼叫做『非起緣非境界緣』？如果法不生起也沒有境界，這被稱為『非起緣非境界緣』。『起緣』是『依緣』嗎？『非起緣是依緣』？『起緣業緣』？或者『起緣是業緣』？或者『起緣非業緣』？什麼叫做『起緣是業緣』？如果法
【English Translation】 English version 'Arising condition (法起)' is adhipati (增上, dominance). This is called 'arising condition' is 'adhipati condition (增上緣)'. What is called 'arising condition' but not 'adhipati condition'? If a dharma arises but is not dominant, this is called 'arising condition' but not 'adhipati condition'. What is 'not arising condition adhipati condition'? Or 'not arising condition is adhipati condition'? Or 'not arising condition not adhipati condition'? What is called 'not arising condition is adhipati condition'? If a dharma does not arise but is dominant, this is called 'not arising condition is adhipati condition'. What is called 'not arising condition not adhipati condition'? If a dharma does not arise and is not dominant, this is called 'not arising condition not adhipati condition'.
'Arising condition' is 'hetu condition (因緣)', 'arising condition' is 'hetu condition' but not 'arising condition hetu condition'. Or 'not arising condition is hetu condition'? Or 'not arising condition not hetu condition'? What is called 'not arising condition is hetu condition'? If a dharma does not arise but is a cause, this is called 'not arising condition is hetu condition'. What is called 'not arising condition not hetu condition'? If a dharma does not arise and is not a cause, this is called 'not arising condition not hetu condition'.
Is 'arising condition' an 'anantara condition (無間緣)'? No. 'Not arising condition anantara condition'? Or 'not arising condition is anantara condition'? Or 'not arising condition not anantara condition'? What is called 'not arising condition is anantara condition'? If a dharma does not arise but is arising and ceasing, this is called 'not arising condition is anantara condition'. What is called 'not arising condition not anantara condition'? If a dharma does not arise and is not arising and ceasing, if it has not yet ceased, this is called 'not arising condition not anantara condition'.
Is 'arising condition' an 'object condition (境界緣)'? Or 'arising condition is object condition'? Or 'arising condition not object condition'? What is called 'arising condition is object condition'? If a dharma arises and has an object, this is called 'arising condition is object condition'. What is called 'arising condition not object condition'? If a dharma arises but has no object, this is called 'arising condition not object condition'. 'Not arising condition object condition'? Or 'not arising condition is object condition'? Or 'not arising condition not object condition'? What is called 'not arising condition is object condition'? If a dharma does not arise but has an object, this is called 'not arising condition is object condition'. What is called 'not arising condition not object condition'? If a dharma does not arise and has no object, this is called 'not arising condition not object condition'. Is 'arising condition' a 'dependence condition (依緣)'? 'Not arising condition is dependence condition'? 'Arising condition karma condition (業緣)'? Or 'arising condition is karma condition'? Or 'arising condition not karma condition'? What is called 'arising condition is karma condition'? If a dharma
起是業生業。是名起緣是業緣。何謂起緣非業緣。若法起非業若業生非業。是名起緣非業緣。非起緣業緣。或非起緣是業緣。或非起緣非業緣。何謂非起緣是業緣。若法非起是業生業。是名非起緣是業緣。何謂非起緣非業緣。若法非起非業若業生非業。是名非起緣非業緣。
起緣是報。緣無也。非起緣報緣。或非起緣是報緣。或非起緣非報緣。何謂非起緣是報緣。若法非起有報。是名非起緣是報緣。何謂非起緣非報緣。若法非起非報。是名非起緣非報緣。
異緣是相續緣無也。非異緣相續緣。或非異緣是相續緣。或非異緣非相續緣。何謂非異緣是相續緣。若法非共是增長至生第三。是名非異緣是相續緣。何謂非異緣非相續緣。若法非共非增長若增長不至生第三。是名非異緣非相續緣。
異緣增上緣。或異緣是增上緣。或異緣非增上緣。何謂異緣是增上緣。若法共是增上。是名異緣是增上緣。何謂異緣非增上緣。若法共非增上。是名異緣非增上緣。非異緣增上緣。或非異緣是增上緣。或非異緣非增上緣。何謂非異緣是增上緣。若法非共是增上。是名非異緣是增上緣。何謂非異緣非增上緣。若法非共非增上。是名非異緣非增上緣異緣因緣。異緣是因緣。非異緣因緣。或非異緣是因緣。或非異緣非因緣。
【現代漢語翻譯】 現代漢語譯本 什麼是『起是業生業』？這被稱為『起緣是業緣』。什麼是『起緣非業緣』？如果一個法（dharma）生起但不是業（karma），或者一個業產生但不是業，這被稱為『起緣非業緣』。 什麼是『非起緣業緣』？或者『非起緣是業緣』，或者『非起緣非業緣』。什麼是『非起緣是業緣』？如果一個法沒有生起，但這個業產生了業，這被稱為『非起緣是業緣』。什麼是『非起緣非業緣』？如果一個法沒有生起，也不是業，或者一個業產生但不是業，這被稱為『非起緣非業緣』。 什麼是『起緣是報』？緣是空無。什麼是『非起緣報緣』？或者『非起緣是報緣』，或者『非起緣非報緣』。什麼是『非起緣是報緣』？如果一個法沒有生起，但有報應，這被稱為『非起緣是報緣』。什麼是『非起緣非報緣』？如果一個法沒有生起，也沒有報應，這被稱為『非起緣非報緣』。 什麼是『異緣是相續緣』？緣是空無。什麼是『非異緣相續緣』？或者『非異緣是相續緣』，或者『非異緣非相續緣』。什麼是『非異緣是相續緣』？如果一個法不是共同的，但增長到第三個生，這被稱為『非異緣是相續緣』。什麼是『非異緣非相續緣』？如果一個法不是共同的，也沒有增長，或者增長了但沒有到第三個生，這被稱為『非異緣非相續緣』。 什麼是『異緣增上緣』？或者『異緣是增上緣』，或者『異緣非增上緣』。什麼是『異緣是增上緣』？如果一個法是共同的，並且是增上，這被稱為『異緣是增上緣』。什麼是『異緣非增上緣』？如果一個法是共同的，但不是增上，這被稱為『異緣非增上緣』。什麼是『非異緣增上緣』？或者『非異緣是增上緣』，或者『非異緣非增上緣』。什麼是『非異緣是增上緣』？如果一個法不是共同的，但卻是增上，這被稱為『非異緣是增上緣』。什麼是『非異緣非增上緣』？如果一個法不是共同的，也不是增上，這被稱為『非異緣非增上緣』。 什麼是『異緣因緣』？異緣是因緣。什麼是『非異緣因緣』？或者『非異緣是因緣』，或者『非異緣非因緣』。
【English Translation】 English version What is 『arising is karma-born karma』? This is called 『arising condition is karma condition』. What is 『arising condition is not karma condition』? If a dharma (law, phenomenon) arises but is not karma, or a karma is produced but is not karma, this is called 『arising condition is not karma condition』. What is 『non-arising condition is karma condition』? Or 『non-arising condition is karma condition』, or 『non-arising condition is not karma condition』. What is 『non-arising condition is karma condition』? If a dharma does not arise, but this karma produces karma, this is called 『non-arising condition is karma condition』. What is 『non-arising condition is not karma condition』? If a dharma does not arise and is not karma, or a karma is produced but is not karma, this is called 『non-arising condition is not karma condition』. What is 『arising condition is retribution』? Condition is emptiness. What is 『non-arising condition retribution condition』? Or 『non-arising condition is retribution condition』, or 『non-arising condition is not retribution condition』. What is 『non-arising condition is retribution condition』? If a dharma does not arise, but there is retribution, this is called 『non-arising condition is retribution condition』. What is 『non-arising condition is not retribution condition』? If a dharma does not arise and there is no retribution, this is called 『non-arising condition is not retribution condition』. What is 『different condition is continuous condition』? Condition is emptiness. What is 『non-different condition continuous condition』? Or 『non-different condition is continuous condition』, or 『non-different condition is not continuous condition』. What is 『non-different condition is continuous condition』? If a dharma is not common, but grows to the third birth, this is called 『non-different condition is continuous condition』. What is 『non-different condition is not continuous condition』? If a dharma is not common and does not grow, or grows but does not reach the third birth, this is called 『non-different condition is not continuous condition』. What is 『different condition is dominant condition』? Or 『different condition is dominant condition』, or 『different condition is not dominant condition』. What is 『different condition is dominant condition』? If a dharma is common and is dominant, this is called 『different condition is dominant condition』. What is 『different condition is not dominant condition』? If a dharma is common but is not dominant, this is called 『different condition is not dominant condition』. What is 『non-different condition dominant condition』? Or 『non-different condition is dominant condition』, or 『non-different condition is not dominant condition』. What is 『non-different condition is dominant condition』? If a dharma is not common but is dominant, this is called 『non-different condition is dominant condition』. What is 『non-different condition is not dominant condition』? If a dharma is not common and is not dominant, this is called 『non-different condition is not dominant condition』. What is 『different condition is causal condition』? Different condition is causal condition. What is 『non-different condition causal condition』? Or 『non-different condition is causal condition』, or 『non-different condition is not causal condition』.
何謂非異緣是因緣。若法非共是因。是名非異緣是因緣。何謂非異緣非因緣。若法非共非因。是名非異緣非因緣。
異緣是無間緣無也。非異緣無間緣。或非異緣是無間緣。或非異緣非無間緣。何謂非異緣是無間緣。若法非共是生滅。是名非異緣是無間緣。何謂非異緣非無間緣。若法非共非生滅若未滅。是名非異緣非無間緣。異緣境界緣。或異緣是境界緣。或異緣非境界緣。何謂異緣是境界緣。若法共有境界。是名異緣是境界緣。何謂異緣非境界緣。若法共無境界。是名異緣非境界緣。非異緣境界緣。或非異緣是境界緣。或非異緣非境界緣。何謂非異緣是境界緣。若法非共有境界。是名非異緣是境界緣。何謂非異緣非境界緣。若法非共無境界。是名非異緣非境界緣。
異緣依緣。異緣即是依緣。非異緣是依緣。異緣業緣。或異緣是業緣。或異緣非業緣。何謂異緣是業緣。若法共是業生業。是名異緣是業緣。何謂異緣非業緣。若法共非業若業生非業。是名異緣非業緣。非異緣業緣。或非異緣是業緣。或非異緣非業緣。何謂非異緣是業緣。若法非共是業生業。是名非異緣是業緣。何謂非異緣非業緣。若法非共非業若業生非業。是名非異緣非業緣。
異緣是報緣無也。非異緣報緣。或非異緣是報緣。或非
【現代漢語翻譯】 現代漢語譯本： 什麼叫做『非異緣是因緣』？如果一個法不是共同的，而是原因，這就叫做『非異緣是因緣』。什麼叫做『非異緣非因緣』？如果一個法不是共同的，也不是原因，這就叫做『非異緣非因緣』。
『異緣』是『無間緣』（anantara-pratyaya，指前後相續、無間斷的因緣）嗎？『非異緣』是『無間緣』。或者說，『非異緣』是『無間緣』，或者『非異緣』不是『無間緣』。什麼叫做『非異緣是無間緣』？如果一個法不是共同的，而是生滅的，這就叫做『非異緣是無間緣』。什麼叫做『非異緣非無間緣』？如果一個法不是共同的，既不是生滅的，也沒有滅盡，這就叫做『非異緣非無間緣』。『異緣』是『境界緣』（ārambaṇa-pratyaya，指作為認識對象的因緣）嗎？或者說，『異緣』是『境界緣』，或者『異緣』不是『境界緣』。什麼叫做『異緣是境界緣』？如果一個法是共同的，並且是境界，這就叫做『異緣是境界緣』。什麼叫做『異緣非境界緣』？如果一個法是共同的，並且沒有境界，這就叫做『異緣非境界緣』。『非異緣』是『境界緣』嗎？或者說，『非異緣』是『境界緣』，或者『非異緣』不是『境界緣』。什麼叫做『非異緣是境界緣』？如果一個法不是共同的，但是有境界，這就叫做『非異緣是境界緣』。什麼叫做『非異緣非境界緣』？如果一個法不是共同的，也沒有境界，這就叫做『非異緣非境界緣』。
『異緣』是『依緣』嗎？『異緣』就是『依緣』。『非異緣』是『依緣』。『異緣』是『業緣』（karma-pratyaya，指由業力產生的因緣）嗎？或者說，『異緣』是『業緣』，或者『異緣』不是『業緣』。什麼叫做『異緣是業緣』？如果一個法是共同的，並且是由業產生業，這就叫做『異緣是業緣』。什麼叫做『異緣非業緣』？如果一個法是共同的，不是業，或者是由業產生但不是業，這就叫做『異緣非業緣』。『非異緣』是『業緣』嗎？或者說，『非異緣』是『業緣』，或者『非異緣』不是『業緣』。什麼叫做『非異緣是業緣』？如果一個法不是共同的，並且是由業產生業，這就叫做『非異緣是業緣』。什麼叫做『非異緣非業緣』？如果一個法不是共同的，不是業，或者是由業產生但不是業，這就叫做『非異緣非業緣』。
『異緣』是『報緣』（vipāka-pratyaya，指果報的因緣）嗎？『非異緣』是『報緣』。或者說，『非
【English Translation】 English version: What is meant by 'non-distinct condition is a cause condition'? If a dharma is not shared but is a cause, this is called 'non-distinct condition is a cause condition'. What is meant by 'non-distinct condition is not a cause condition'? If a dharma is not shared and is not a cause, this is called 'non-distinct condition is not a cause condition'.
Is 'distinct condition' an 'immediate condition' (anantara-pratyaya, referring to continuous and uninterrupted conditions)? 'Non-distinct condition' is an 'immediate condition'. Or, 'non-distinct condition' is an 'immediate condition', or 'non-distinct condition' is not an 'immediate condition'. What is meant by 'non-distinct condition is an immediate condition'? If a dharma is not shared but is subject to arising and ceasing, this is called 'non-distinct condition is an immediate condition'. What is meant by 'non-distinct condition is not an immediate condition'? If a dharma is not shared, is neither subject to arising and ceasing, nor has ceased, this is called 'non-distinct condition is not an immediate condition'. Is 'distinct condition' an 'object condition' (ārambaṇa-pratyaya, referring to conditions as objects of cognition)? Or, 'distinct condition' is an 'object condition', or 'distinct condition' is not an 'object condition'. What is meant by 'distinct condition is an object condition'? If a dharma is shared and is an object, this is called 'distinct condition is an object condition'. What is meant by 'distinct condition is not an object condition'? If a dharma is shared and has no object, this is called 'distinct condition is not an object condition'. Is 'non-distinct condition' an 'object condition'? Or, 'non-distinct condition' is an 'object condition', or 'non-distinct condition' is not an 'object condition'. What is meant by 'non-distinct condition is an object condition'? If a dharma is not shared but has an object, this is called 'non-distinct condition is an object condition'. What is meant by 'non-distinct condition is not an object condition'? If a dharma is not shared and has no object, this is called 'non-distinct condition is not an object condition'.
Is 'distinct condition' a 'dominant condition'? 'Distinct condition' is a 'dominant condition'. 'Non-distinct condition' is a 'dominant condition'. Is 'distinct condition' a 'karma condition' (karma-pratyaya, referring to conditions arising from karmic force)? Or, 'distinct condition' is a 'karma condition', or 'distinct condition' is not a 'karma condition'. What is meant by 'distinct condition is a karma condition'? If a dharma is shared and is karma-produced karma, this is called 'distinct condition is a karma condition'. What is meant by 'distinct condition is not a karma condition'? If a dharma is shared, is not karma, or is karma-produced but not karma, this is called 'distinct condition is not a karma condition'. Is 'non-distinct condition' a 'karma condition'? Or, 'non-distinct condition' is a 'karma condition', or 'non-distinct condition' is not a 'karma condition'. What is meant by 'non-distinct condition is a karma condition'? If a dharma is not shared and is karma-produced karma, this is called 'non-distinct condition is a karma condition'. What is meant by 'non-distinct condition is not a karma condition'? If a dharma is not shared, is not karma, or is karma-produced but not karma, this is called 'non-distinct condition is not a karma condition'.
Is 'distinct condition' a 'result condition' (vipāka-pratyaya, referring to conditions of karmic retribution)? 'Non-distinct condition' is a 'result condition'. Or, 'non-
異緣非報緣。何謂非異緣是報緣。若法非共有報。是名非異緣是報緣。何謂非異緣非報緣。若法非共非報。是名非異緣非報緣。
異緣起緣。或異緣是起緣。或異緣非起緣。何謂異緣是起緣。若法共是起。是名異緣是起緣。何謂異緣非起緣。若法共非起。是名異緣非起緣。非異緣起緣。或非異緣是起緣。或非異緣非起緣。何謂非異緣是起緣。若法非共是起。是名非異緣是起緣。何謂非異緣非起緣。若法非共非起。是名非異緣非起緣。
相續緣是增上緣無也。非相續緣增上緣。或非相續緣是增上緣。或非相續緣非增上緣。何謂非相續緣是增上緣。若法非增長若增長不至生第三是增上。是名非相續緣是增上緣。何謂非相續緣非增上緣。若法非增長若增長。不至生第三非增上。是名非相續緣非增上緣。
相續緣因緣。相續緣因緣無也。非相續緣是因緣。或非相續緣是因緣。或非相續緣非因緣。何謂非相續緣是因緣。若法非增長若增長不至生第三是因。是名非相續緣是因緣。何謂非相續緣非因緣。若法非增長若增長不至生第三非因。是名非相續緣非因緣。
相續緣是無間緣無也。非相續緣無間緣。或非相續緣是無間緣。或非相續緣非無間緣。何謂非相續緣是無間緣。若法非增長若增長不至生第三是生
【現代漢語翻譯】 現代漢語譯本 『異緣非報緣』是什麼意思？什麼叫做『非異緣是報緣』？如果一個法不是共同的，但有果報，這就叫做『非異緣是報緣』。什麼叫做『非異緣非報緣』？如果一個法既不是共同的，也沒有果報，這就叫做『非異緣非報緣』。
『異緣起緣』是什麼意思？或者說，什麼是『異緣是起緣』？什麼是『異緣非起緣』？如果一個法是共同的，並且是生起的因緣，這就叫做『異緣是起緣』。如果一個法是共同的，但不是生起的因緣，這就叫做『異緣非起緣』。『非異緣起緣』是什麼意思？或者說，什麼是『非異緣是起緣』？什麼是『非異緣非起緣』？如果一個法不是共同的，但卻是生起的因緣，這就叫做『非異緣是起緣』。如果一個法既不是共同的，也不是生起的因緣，這就叫做『非異緣非起緣』。
『相續緣』是『增上緣』嗎？不是。什麼叫做『非相續緣增上緣』？或者說，什麼是『非相續緣是增上緣』？什麼是『非相續緣非增上緣』？如果一個法不是增長的，或者增長了但沒有達到產生第三個（果）的程度，但它是增上緣，這就叫做『非相續緣是增上緣』。如果一個法不是增長的，或者增長了但沒有達到產生第三個（果）的程度，並且它不是增上緣，這就叫做『非相續緣非增上緣』。
『相續緣』是『因緣』嗎？『相續緣』不是『因緣』。什麼叫做『非相續緣是因緣』？或者說，什麼是『非相續緣是因緣』？什麼是『非相續緣非因緣』？如果一個法不是增長的，或者增長了但沒有達到產生第三個（果）的程度，並且它是因緣，這就叫做『非相續緣是因緣』。如果一個法不是增長的，或者增長了但沒有達到產生第三個（果）的程度，並且它不是因緣，這就叫做『非相續緣非因緣』。
『相續緣』是『無間緣』嗎？不是。什麼叫做『非相續緣無間緣』？或者說，什麼是『非相續緣是無間緣』？什麼是『非相續緣非無間緣』？如果一個法不是增長的，或者增長了但沒有達到產生第三個（果）的程度，並且它是生...
【English Translation】 English version 『Is different condition (異緣) a non-resultant condition (非報緣)?』 What is meant by 『non-different condition (非異緣) is a resultant condition (報緣)』? If a dharma (法) is not shared (共有) but has a result (報), it is called 『non-different condition is a resultant condition.』 What is meant by 『non-different condition is a non-resultant condition』? If a dharma is neither shared nor has a result, it is called 『non-different condition is a non-resultant condition.』
『Is different condition an arising condition (起緣)?』 Or, what is 『different condition is an arising condition』? What is 『different condition is not an arising condition』? If a dharma is shared and is a condition for arising, it is called 『different condition is an arising condition.』 If a dharma is shared but is not a condition for arising, it is called 『different condition is not an arising condition.』 『Is non-different condition an arising condition?』 Or, what is 『non-different condition is an arising condition』? What is 『non-different condition is not an arising condition』? If a dharma is not shared but is a condition for arising, it is called 『non-different condition is an arising condition.』 If a dharma is neither shared nor a condition for arising, it is called 『non-different condition is not an arising condition.』
『Is continuous condition (相續緣) a dominant condition (增上緣)?』 No. What is meant by 『non-continuous condition dominant condition』? Or, what is 『non-continuous condition is a dominant condition』? What is 『non-continuous condition is not a dominant condition』? If a dharma is not growing, or if it grows but does not reach the point of producing a third (result), but it is a dominant condition, it is called 『non-continuous condition is a dominant condition.』 If a dharma is not growing, or if it grows but does not reach the point of producing a third (result), and it is not a dominant condition, it is called 『non-continuous condition is not a dominant condition.』
『Is continuous condition a causal condition (因緣)?』 Continuous condition is not a causal condition. What is meant by 『non-continuous condition is a causal condition』? Or, what is 『non-continuous condition is a causal condition』? What is 『non-continuous condition is not a causal condition』? If a dharma is not growing, or if it grows but does not reach the point of producing a third (result), and it is a causal condition, it is called 『non-continuous condition is a causal condition.』 If a dharma is not growing, or if it grows but does not reach the point of producing a third (result), and it is not a causal condition, it is called 『non-continuous condition is not a causal condition.』
『Is continuous condition an immediate condition (無間緣)?』 No. What is meant by 『non-continuous condition immediate condition』? Or, what is 『non-continuous condition is an immediate condition』? What is 『non-continuous condition is not an immediate condition』? If a dharma is not growing, or if it grows but does not reach the point of producing a third (result), and it is a birth...
滅。是名非相續緣是無間緣。何謂非相續緣非無間緣。若法非增長若增長不至生第三非生滅若未滅。是名非相續緣非無間緣。
何謂相續緣境界緣。或相續緣是境界緣。或相續緣非境界緣。何謂相續緣是境界緣。若法增長至生第三有境界。是名相續緣是境界緣。何謂相續緣非境界緣。若法增長至生第三無境界。是名相續緣非境界緣非相續緣境界緣。或非相續緣是境界緣。或非相續緣非境界緣。何謂非相續緣是境界緣。若法非增長若增長不至生第三有境界。是名非相續緣是境界緣。何謂非相續緣非境界緣。若法非增長若增長不至生第三無境界。是名非相續緣非境界緣。
相續緣是依緣非相續緣是依緣。◎
舍利弗阿毗曇論卷第二十五 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第二十六
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯緒分遍品之二
◎相續緣業緣。或相續緣是業緣。或相續緣非業緣。何謂相續緣是業緣。若法增長至生第三是業生業。是名相續緣是業緣。何謂相續緣非業緣。若法增長至生第三非業若業生非業。是名相續緣非業緣。非相續緣業緣。或非相續緣是業緣。或非相續緣非業緣。何謂非相續緣是業緣。若法非增長若增長不至生第
【現代漢語翻譯】 現代漢語譯本 滅，這被稱為非相續緣，是無間緣（anantara-pratyaya，直接的緣）。什麼是非相續緣，非無間緣？如果法不增長，或者增長不到第三個生起階段，或者不生滅，或者未滅，這被稱為非相續緣，非無間緣。
什麼叫做相續緣（samanantara-pratyaya，連續的緣）境界緣（ārammaṇa-paccaya，所緣的緣）？或者相續緣是境界緣，或者相續緣不是境界緣。什麼是相續緣是境界緣？如果法增長到第三個生起階段，並且有境界，這被稱為相續緣是境界緣。什麼叫做相續緣不是境界緣？如果法增長到第三個生起階段，並且沒有境界，這被稱為相續緣不是境界緣。非相續緣境界緣，或者非相續緣是境界緣，或者非相續緣不是境界緣。什麼叫做非相續緣是境界緣？如果法不增長，或者增長不到第三個生起階段，並且有境界，這被稱為非相續緣是境界緣。什麼叫做非相續緣不是境界緣？如果法不增長，或者增長不到第三個生起階段，並且沒有境界，這被稱為非相續緣不是境界緣。
相續緣是依緣（nissaya-paccaya，所依的緣），非相續緣是依緣。
《舍利弗阿毗曇論》卷第二十五 大正藏第28冊 No. 1548 《舍利弗阿毗曇論》
《舍利弗阿毗曇論》卷第二十六
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯 緒分遍品之二
相續緣業緣（kamma-paccaya，業的緣）。或者相續緣是業緣，或者相續緣不是業緣。什麼叫做相續緣是業緣？如果法增長到第三個生起階段，是業生業，這被稱為相續緣是業緣。什麼叫做相續緣不是業緣？如果法增長到第三個生起階段，不是業，或者業生不是業，這被稱為相續緣不是業緣。非相續緣業緣，或者非相續緣是業緣，或者非相續緣不是業緣。什麼叫做非相續緣是業緣？如果法不增長，或者增長不到第三個生起階段
【English Translation】 English version Cessation. This is called non-contiguous condition, which is the immediate condition (anantara-pratyaya). What is non-contiguous condition, non-immediate condition? If a dharma does not increase, or if it increases but does not reach the third arising stage, or if it does not arise and cease, or if it has not ceased, this is called non-contiguous condition, non-immediate condition.
What is called contiguous condition (samanantara-pratyaya) object condition (ārammaṇa-paccaya)? Either contiguous condition is object condition, or contiguous condition is not object condition. What is contiguous condition that is object condition? If a dharma increases to the third arising stage and has an object, this is called contiguous condition that is object condition. What is called contiguous condition that is not object condition? If a dharma increases to the third arising stage and does not have an object, this is called contiguous condition that is not object condition. Non-contiguous condition object condition, either non-contiguous condition is object condition, or non-contiguous condition is not object condition. What is called non-contiguous condition that is object condition? If a dharma does not increase, or if it increases but does not reach the third arising stage and has an object, this is called non-contiguous condition that is object condition. What is called non-contiguous condition that is not object condition? If a dharma does not increase, or if it increases but does not reach the third arising stage and does not have an object, this is called non-contiguous condition that is not object condition.
Contiguous condition is dependence condition (nissaya-paccaya), non-contiguous condition is dependence condition.
Śāriputrābhidharma Śāstra Volume 25 Taisho Tripitaka Volume 28 No. 1548 Śāriputrābhidharma Śāstra
Śāriputrābhidharma Śāstra Volume 26
Translated by Tripiṭaka Dharmayaśas from Kashmir of Yao Qin Dynasty, together with Dharmagupta, etc. Second fascicle of the Chapter on Categories
Contiguous condition karma condition (kamma-paccaya). Either contiguous condition is karma condition, or contiguous condition is not karma condition. What is called contiguous condition that is karma condition? If a dharma increases to the third arising stage and is karma-produced karma, this is called contiguous condition that is karma condition. What is called contiguous condition that is not karma condition? If a dharma increases to the third arising stage and is not karma, or karma-produced is not karma, this is called contiguous condition that is not karma condition. Non-contiguous condition karma condition, either non-contiguous condition is karma condition, or non-contiguous condition is not karma condition. What is called non-contiguous condition that is karma condition? If a dharma does not increase, or if it increases but does not reach the third arising stage
三是業若業生業。是名非相續緣是業緣。何謂非相續緣非業緣。若法非增長若增長不至生第三非業若業生非業。是名非相續緣非業緣。
相續緣是報緣無也。非相續緣報緣。或非相續緣是報緣。或非相續緣非報緣。何謂非相續緣是報緣。若法非增長若增長不至生第三有報。是名非相續緣是報緣。何謂非相續緣非報緣。若法非增長若增長不至生第三非報。是名非相續緣非報緣。
相續緣是起緣無也。非相續緣起緣。或非相續緣是起緣。或非相續緣非起緣。何謂非相續緣是起緣。若法非增長若增長不至生第三。是名非相續緣是起緣。何謂非相續緣非起緣。若法非增長若增長若不至生第三非起。是名非相續緣非起緣。
相續緣是異緣無也。非相續緣異緣。或非相續緣是異緣。或非相續緣非異緣。何謂非相續緣是異緣。若法不增長若增長不至生第三是共。是名非相續緣是異緣。云何非相續緣非異緣。若法非增長若增長不至生第三非共。是名非相續緣非異緣。
增上緣因緣。或增上緣是因緣。或增上緣非因緣。何謂增上緣是因緣。若法勝是因。是名增上緣是因緣。何謂增上緣非因緣。若法勝非因。是名增上緣非因緣。非增上緣因緣。或非增上緣是因緣。或非增上緣非因緣。何謂非增上緣是因緣。若法非
【現代漢語翻譯】 現代漢語譯本 三是非相續緣是業緣：如果一個『業』(karma，行為)不以相續的方式增長，但導致另一個『業』的產生，這就是所謂的非相續緣是業緣。什麼是非相續緣非業緣呢？如果一個『法』(dharma，事物或現象)不增長，或者即使增長也不會導致第三個『業』的產生，或者一個『業』產生了一個非『業』，這就是所謂的非相續緣非業緣。
相續緣是報緣嗎？不是。非相續緣是報緣嗎？有的是，有的不是。什麼是非相續緣是報緣呢？如果一個『法』不增長，或者即使增長也不會導致第三個『報』(vipaka，果報)的產生，這就是所謂的非相續緣是報緣。什麼是非相續緣非報緣呢？如果一個『法』不增長，或者即使增長也不會導致第三個非『報』的產生，這就是所謂的非相續緣非報緣。
相續緣是起緣嗎？不是。非相續緣是起緣嗎？有的是，有的不是。什麼是非相續緣是起緣呢？如果一個『法』不增長，或者即使增長也不會導致第三個『起』(arambhana，生起)的產生，這就是所謂的非相續緣是起緣。什麼是非相續緣非起緣呢？如果一個『法』不增長，或者即使增長也不會導致第三個非『起』的產生，這就是所謂的非相續緣非起緣。
相續緣是異緣嗎？不是。非相續緣是異緣嗎？有的是，有的不是。什麼是非相續緣是異緣呢？如果一個『法』不增長，或者即使增長也不會導致第三個『共』(sādhāraṇa，共同)的產生，這就是所謂的非相續緣是異緣。什麼是非相續緣非異緣呢？如果一個『法』不增長，或者即使增長也不會導致第三個非『共』的產生，這就是所謂的非相續緣非異緣。
增上緣是因緣嗎？有的是，有的不是。什麼是增上緣是因緣呢？如果一個『法』是殊勝的『因』(hetu，原因)，這就是所謂的增上緣是因緣。什麼是增上緣非因緣呢？如果一個『法』是殊勝的非『因』，這就是所謂的增上緣非因緣。非增上緣是因緣嗎？有的是，有的不是。什麼是非
【English Translation】 English version Thirdly, is a non-successive condition a karma condition? If a 'karma' (action) does not grow in a successive manner, but leads to the arising of another 'karma', this is called a non-successive condition that is a karma condition. What is a non-successive condition that is not a karma condition? If a 'dharma' (phenomenon or thing) does not grow, or even if it grows, it does not lead to the arising of a third 'karma', or if a 'karma' gives rise to a non-'karma', this is called a non-successive condition that is not a karma condition.
Is a successive condition a result condition? No. Is a non-successive condition a result condition? Sometimes it is, sometimes it is not. What is a non-successive condition that is a result condition? If a 'dharma' does not grow, or even if it grows, it does not lead to the arising of a third 'vipaka' (result), this is called a non-successive condition that is a result condition. What is a non-successive condition that is not a result condition? If a 'dharma' does not grow, or even if it grows, it does not lead to the arising of a third non-'vipaka', this is called a non-successive condition that is not a result condition.
Is a successive condition an arising condition? No. Is a non-successive condition an arising condition? Sometimes it is, sometimes it is not. What is a non-successive condition that is an arising condition? If a 'dharma' does not grow, or even if it grows, it does not lead to the arising of a third 'arambhana' (arising), this is called a non-successive condition that is an arising condition. What is a non-successive condition that is not an arising condition? If a 'dharma' does not grow, or even if it grows, it does not lead to the arising of a third non-'arambhana', this is called a non-successive condition that is not an arising condition.
Is a successive condition a differentiating condition? No. Is a non-successive condition a differentiating condition? Sometimes it is, sometimes it is not. What is a non-successive condition that is a differentiating condition? If a 'dharma' does not grow, or even if it grows, it does not lead to the arising of a third 'sādhāraṇa' (common), this is called a non-successive condition that is a differentiating condition. What is a non-successive condition that is not a differentiating condition? If a 'dharma' does not grow, or even if it grows, it does not lead to the arising of a third non-'sādhāraṇa', this is called a non-successive condition that is not a differentiating condition.
Is an adhipati condition a hetu condition? Sometimes it is, sometimes it is not. What is an adhipati condition that is a hetu condition? If a 'dharma' is a superior 'hetu' (cause), this is called an adhipati condition that is a hetu condition. What is an adhipati condition that is not a hetu condition? If a 'dharma' is a superior non-'hetu', this is called an adhipati condition that is not a hetu condition. Is a non-adhipati condition a hetu condition? Sometimes it is, sometimes it is not. What is a non-
勝是因。是名非增上緣是因緣。何謂非增上緣非因緣。若法非勝非因。是名非增上緣非因緣。
增上緣是無間緣無也。非增上緣無間緣。或非增上緣是無間緣。或非增上緣非無間緣。何謂非增上緣是無間緣。若法非勝是生滅。是名非增上緣是無間緣。何謂非增上緣非無間緣。若法非勝非生滅若未滅。是名非增上緣非無間緣。
增上緣境界緣。或增上緣是境界緣。或增上緣非境界緣。何謂增上緣是境界緣。若法勝有境界。是名增上緣是境界緣。何謂增上緣非境界緣。若法勝無境界。是名增上緣非境界緣。非增上緣境界緣。或非增上緣是境界緣。或非增上緣非境界緣。何謂非增上緣是境界緣。若法非勝有境界。是名非增上緣是境界緣。何謂非增上緣非境界緣。若法非勝無境界。是名非增上緣非境界緣。
增上緣依緣。增上緣是依緣。非增上緣是依緣。
增上緣業緣。或增上緣是業緣。或增上緣非業緣。何謂增上緣是業緣。若法勝是業生業。是名增上緣是業緣。何謂增上緣非業緣。若法勝非業若業生非業。是名增上緣非業緣。非增上緣業緣。或非增上緣是業緣。或非增上緣非業緣。何謂非增上緣是業緣。若法非勝是業生業。是名非增上緣是業緣。何謂非增上緣非業緣。若法非勝非業若業生非業。是
名非增上緣非業緣。
增上緣是報緣無也。非增上緣報緣。或非增上緣是報緣。或非增上緣非報緣。何謂非增上緣是報緣。若法非勝有報。是名非增上緣是報緣。何謂非增上緣非報緣。若法非勝無報。是名非增上緣非報緣。
增上緣起緣。或增上緣是起緣。或增上緣非起緣。何謂增上緣是起緣。若法勝是起。是名增上緣是起緣。何謂增上緣非起緣。若法勝非起。是名增上緣非起緣。非增上緣起緣。或非增上緣是起緣。或非增上緣非起緣。何謂非增上緣是起緣。若法非勝是起。是名非增上緣是起緣。何謂非增上緣非起緣。若法非勝非起。是名非增上緣非起緣。
增上緣異緣。或增上緣是異緣。或增上緣非異緣。何謂增上緣是異緣。若法勝是共。是名增上緣是異緣。何謂增上緣非異緣。若法勝非共。是名增上緣非異緣。非增上緣異緣。或非增上緣是異緣。或非增上緣非異緣。何謂非增上緣是異緣。若法非勝是共是名非增上緣是異緣。何謂非增上緣非異緣。若法非勝非共。是名非增上緣非異緣。
增上緣是相續緣無也。非增上緣相續緣。或非增上緣是相續緣。或非增上緣非相續緣。何謂非增上緣是相續緣。若法非勝是增長至生第三。是名非增上緣是相續緣。何謂非增上緣非相續緣。若法非勝非增長
若增長不生至第三。是名非增上緣非相續緣。
善法。不善法。無記法。善不善法。善無記法。不善無記法。善不善無記法。
緣善法生善法。生不善法。生無記法。生善不善法。生善無記法。生不善無記法。生善不善無記法。緣不善法生善法。生不善法。生無記法。生善不善法。生善無記法。生不善無記法。生善不善無記法。緣無記法生善法。生不善法生無記法。生善不善法。生善無記法。生不善無記法。生善不善無記法。緣善不善法生善法。生不善法。生無記法。生善不善法。生善無記法。生不善無記法。生善不善無記法。緣善無記法生善法。生不善法。生無記法。生善不善法。生善無記法。生不善無記法。生善不善無記法。緣不善無記法生善法。生不善法。生無記法。生善不善法。生善無記法。生不善無記法。生善不善無記法。緣善不善無記法。生善法。生不善法。生無記法。生善不善法。生善無記法。生不善無記法。生善不善無記法。◎
◎舍利弗阿毗曇論緒分因品第二
因有因由因生法。謂因義因有四事。當知一切有為法有因義。緒集諸因正門。
因因。無間因。境界因。依因。業因。報因。起因。異因。相續因。增上因。名因。色因。無明因。行因。識因。名色因。六入
【現代漢語翻譯】 現代漢語譯本：如果增長沒有持續到第三個階段，這就被稱為非增上緣（non-dominant condition）和非相續緣（non-continuous condition）。
善法（kusala dharma，善的行為）。不善法（akusala dharma，不善的行為）。無記法（avyākrta dharma，非善非不善的行為）。善不善法（kusala-akusala dharma，既是善的也是不善的行為）。善無記法（kusala-avyākrta dharma，既是善的也是非善非不善的行為）。不善無記法（akusala-avyākrta dharma，既是不善的也是非善非不善的行為）。善不善無記法（kusala-akusala-avyākrta dharma，既是善的、不善的也是非善非不善的行為）。
以善法為緣，生起善法。生起不善法。生起無記法。生起善不善法。生起善無記法。生起不善無記法。生起善不善無記法。以不善法為緣，生起善法。生起不善法。生起無記法。生起善不善法。生起善無記法。生起不善無記法。生起善不善無記法。以無記法為緣，生起善法。生起不善法。生起無記法。生起善不善法。生起善無記法。生起不善無記法。生起善不善無記法。以善不善法為緣，生起善法。生起不善法。生起無記法。生起善不善法。生起善無記法。生起不善無記法。生起善不善無記法。以善無記法為緣，生起善法。生起不善法。生起無記法。生起善不善法。生起善無記法。生起不善無記法。生起善不善無記法。以不善無記法為緣，生起善法。生起不善法。生起無記法。生起善不善法。生起善無記法。生起不善無記法。生起善不善無記法。以善不善無記法為緣，生起善法。生起不善法。生起無記法。生起善不善法。生起善無記法。生起不善無記法。生起善不善無記法。
《舍利弗阿毗曇論》（Śāriputra Abhidharma Śāstra）緒分因品第二
因有因由因生法。所謂的因的意義有四件事。應當知道一切有為法（saṃskṛta dharma，有條件的事物）都有因的意義。緒集諸因正門。
因因（hetu-hetu，根本因）。無間因（samanantara-hetu，無間斷因）。境界因（ārammaṇa-hetu，對像因）。依因（adhipati-hetu，增上因）。業因（karma-hetu，行為因）。報因（vipāka-hetu，果報因）。起因（utthāna-hetu，生起因）。異因（visadisa-hetu，不同因）。相續因（pratyaya-hetu，連續因）。增上因（adhipati-pratyaya，增上緣）。名因（nāma-hetu，名色因）。色因（rūpa-hetu，色法因）。無明因（avidyā-hetu，無明因）。行因（saṃskāra-hetu，行因）。識因（vijñāna-hetu，識因）。名色因（nāma-rūpa-hetu，名色因）。六入（ṣaḍāyatana，六入）。
【English Translation】 English version: If the growth does not continue to the third stage, it is called a non-dominant condition (non-adhipati-pratyaya) and a non-continuous condition (non-samanantara-pratyaya).
Good dharmas (kusala dharmas). Unwholesome dharmas (akusala dharmas). Indeterminate dharmas (avyākrta dharmas). Wholesome and unwholesome dharmas (kusala-akusala dharmas). Wholesome and indeterminate dharmas (kusala-avyākrta dharmas). Unwholesome and indeterminate dharmas (akusala-avyākrta dharmas). Wholesome, unwholesome, and indeterminate dharmas (kusala-akusala-avyākrta dharmas).
Conditioned by wholesome dharmas, wholesome dharmas arise. Unwholesome dharmas arise. Indeterminate dharmas arise. Wholesome and unwholesome dharmas arise. Wholesome and indeterminate dharmas arise. Unwholesome and indeterminate dharmas arise. Wholesome, unwholesome, and indeterminate dharmas arise. Conditioned by unwholesome dharmas, wholesome dharmas arise. Unwholesome dharmas arise. Indeterminate dharmas arise. Wholesome and unwholesome dharmas arise. Wholesome and indeterminate dharmas arise. Unwholesome and indeterminate dharmas arise. Wholesome, unwholesome, and indeterminate dharmas arise. Conditioned by indeterminate dharmas, wholesome dharmas arise. Unwholesome dharmas arise. Indeterminate dharmas arise. Wholesome and unwholesome dharmas arise. Wholesome and indeterminate dharmas arise. Unwholesome and indeterminate dharmas arise. Wholesome, unwholesome, and indeterminate dharmas arise. Conditioned by wholesome and unwholesome dharmas, wholesome dharmas arise. Unwholesome dharmas arise. Indeterminate dharmas arise. Wholesome and unwholesome dharmas arise. Wholesome and indeterminate dharmas arise. Unwholesome and indeterminate dharmas arise. Wholesome, unwholesome, and indeterminate dharmas arise. Conditioned by wholesome and indeterminate dharmas, wholesome dharmas arise. Unwholesome dharmas arise. Indeterminate dharmas arise. Wholesome and unwholesome dharmas arise. Wholesome and indeterminate dharmas arise. Unwholesome and indeterminate dharmas arise. Wholesome, unwholesome, and indeterminate dharmas arise. Conditioned by unwholesome and indeterminate dharmas, wholesome dharmas arise. Unwholesome dharmas arise. Indeterminate dharmas arise. Wholesome and unwholesome dharmas arise. Wholesome and indeterminate dharmas arise. Unwholesome and indeterminate dharmas arise. Wholesome, unwholesome, and indeterminate dharmas arise. Conditioned by wholesome, unwholesome, and indeterminate dharmas, wholesome dharmas arise. Unwholesome dharmas arise. Indeterminate dharmas arise. Wholesome and unwholesome dharmas arise. Wholesome and indeterminate dharmas arise. Unwholesome and indeterminate dharmas arise. Wholesome, unwholesome, and indeterminate dharmas arise.
Śāriputra Abhidharma Śāstra, Introduction Section, Chapter 2 on Causes
A cause has the meaning of 'because of a cause, dharmas arise'. The meaning of 'cause' has four aspects. It should be known that all conditioned dharmas (saṃskṛta dharmas) have the meaning of 'cause'. The introduction gathers together the correct gateway to all causes.
Root cause (hetu-hetu). Contiguity cause (samanantara-hetu). Object cause (ārammaṇa-hetu). Dominant cause (adhipati-hetu). Karma cause (karma-hetu). Result cause (vipāka-hetu). Arising cause (utthāna-hetu). Different cause (visadisa-hetu). Continuous cause (pratyaya-hetu). Dominant condition (adhipati-pratyaya). Name cause (nāma-hetu). Form cause (rūpa-hetu). Ignorance cause (avidyā-hetu). Formation cause (saṃskāra-hetu). Consciousness cause (vijñāna-hetu). Name and form cause (nāma-rūpa-hetu). Six sense bases (ṣaḍāyatana).
因。觸因。受因。愛因。取因。有因。生因。老因。死因。憂因。悲因。苦因。惱因。眾苦因。食因。漏因。復有因。
非因因。非無間因。非境界因。非依因。非業因。非報因。非起因。非異因。非相續因。非增上因。非名因。非色因。非無明因。非行因。非識因。非名色因。非六入因。非觸因。非受因。非愛因。非取因。非有因。非生因。非老因。非死因。非憂因。非悲因。非苦因。非惱因。非眾苦因。非食因。非漏因。非復有因。
何謂因因。若法因。是法因。是名因因。何謂無間因。若法過去現在因。是名無間因。何謂境界因。一切法境界如事因若有因法因。是名境界因。何謂依因。一切法是因。若有為法因。是名依因。何謂業因。若法身口意業因。是名業因。何謂報因。若法受及善報因。是名報因。何謂起因。若法起因。是名起因。何謂異因。若法共因。是名異因。何謂相續因。若法增長因。是名相續因。何謂增上因。若法勝因。是名增上因。何謂名因。一切憶想假稱制名。是謂名因。複次由憶想假稱生受想思觸思惟。是謂名。複次觸首五法受想思觸思惟。是謂名。複次若法非色有為。是謂名。若如是法因。是名名因。云何色因。若法色是謂色。複次十色入及法入色。是謂色。複次四大及四大
【現代漢語翻譯】 現代漢語譯本 因（Hetu，原因）。觸因（Sparsa-hetu，接觸的原因）。受因（Vedana-hetu，感受的原因）。愛因（Tanha-hetu，渴愛的原因）。取因（Upadana-hetu，執取的原因）。有因（Bhava-hetu，存在的原因）。生因（Jati-hetu，出生的原因）。老因（Jara-hetu，衰老的原因）。死因（Marana-hetu，死亡的原因）。憂因（Soka-hetu，憂愁的原因）。悲因（Parideva-hetu，悲傷的原因）。苦因（Dukkha-hetu，痛苦的原因）。惱因（Domanassa-hetu，苦惱的原因）。眾苦因（Sambahula dukkha-hetu，眾多痛苦的原因）。食因（Ahara-hetu，食物的原因）。漏因（Asava-hetu，煩惱的原因）。復有因（Puna-bhava-hetu，再次存在的原因）。
非因因（Na-hetu-hetu，非原因的原因）。非無間因（Na-anantara-hetu，非無間的原因）。非境界因（Na-arammana-hetu，非境界的原因）。非依因（Na-upanissaya-hetu，非所依的原因）。非業因（Na-kamma-hetu，非業的原因）。非報因（Na-vipaka-hetu，非果報的原因）。非起因（Na-utthanika-hetu，非生起的原因）。非異因（Na-nanakhanika-hetu，非不同的原因）。非相續因（Na-pacca-hetu，非相續的原因）。非增上因（Na-adhipati-hetu，非增上的原因）。非名因（Na-nama-hetu，非名稱的原因）。非色因（Na-rupa-hetu，非色法的原因）。非無明因（Na-avijja-hetu，非無明的原因）。非行因（Na-sankhara-hetu，非行的原因）。非識因（Na-vinnana-hetu，非識的原因）。非名色因（Na-nama-rupa-hetu，非名色的原因）。非六入因（Na-salayatana-hetu，非六入的原因）。非觸因（Na-phassa-hetu，非觸的原因）。非受因（Na-vedana-hetu，非受的原因）。非愛因（Na-tanha-hetu，非愛的的原因）。非取因（Na-upadana-hetu，非取的原因）。非有因（Na-bhava-hetu，非有的原因）。非生因（Na-jati-hetu，非生的原因）。非老因（Na-jara-hetu，非老的原因）。非死因（Na-marana-hetu，非死的原因）。非憂因（Na-soka-hetu，非憂的原因）。非悲因（Na-parideva-hetu，非悲的原因）。非苦因（Na-dukkha-hetu，非苦的原因）。非惱因（Na-domanassa-hetu，非惱的原因）。非眾苦因（Na-sambahula dukkha-hetu，非眾苦的原因）。非食因（Na-ahara-hetu，非食的原因）。非漏因（Na-asava-hetu，非漏的原因）。非復有因（Na-puna-bhava-hetu，非再有的原因）。
何謂因因（Hetu-hetu）？若法是因，是法的因，這被稱為因因。何謂無間因（Anantara-hetu）？若法是過去和現在的因，這被稱為無間因。何謂境界因（Arammana-hetu）？一切法的境界，如事物的原因，若有因法的原因，這被稱為境界因。何謂依因（Upanissaya-hetu）？一切法是因，若有為法的因，這被稱為依因。何謂業因（Kamma-hetu）？若法是身、口、意業的因，這被稱為業因。何謂報因（Vipaka-hetu）？若法是感受及善報的因，這被稱為報因。何謂起因（Utthanika-hetu）？若法是生起的因，這被稱為起因。何謂異因（Nanakhanika-hetu）？若法是共同的因，這被稱為異因。何謂相續因（Pacca-hetu）？若法是增長的因，這被稱為相續因。何謂增上因（Adhipati-hetu）？若法是殊勝的因，這被稱為增上因。何謂名因（Nama-hetu）？一切憶想、假稱、制名，這被稱為名因。進一步說，由憶想、假稱產生受、想、思、觸、思惟，這被稱為名。進一步說，觸為首的五法，受、想、思、觸、思惟，這被稱為名。進一步說，若法不是色法且是有為法，這被稱為名。若如是法的因，這被稱為名因。云何色因（Rupa-hetu）？若法是色法，這被稱為色。進一步說，十色入及法入中的色法，這被稱為色。進一步說，四大及四大
【English Translation】 English version Hetu (Cause). Sparsa-hetu (Cause of contact). Vedana-hetu (Cause of feeling). Tanha-hetu (Cause of craving). Upadana-hetu (Cause of clinging). Bhava-hetu (Cause of becoming). Jati-hetu (Cause of birth). Jara-hetu (Cause of aging). Marana-hetu (Cause of death). Soka-hetu (Cause of sorrow). Parideva-hetu (Cause of lamentation). Dukkha-hetu (Cause of pain). Domanassa-hetu (Cause of distress). Sambahula dukkha-hetu (Cause of many sufferings). Ahara-hetu (Cause of food). Asava-hetu (Cause of defilements). Puna-bhava-hetu (Cause of renewed existence).
Na-hetu-hetu (Non-cause cause). Na-anantara-hetu (Non-contiguous cause). Na-arammana-hetu (Non-object cause). Na-upanissaya-hetu (Non-support cause). Na-kamma-hetu (Non-action cause). Na-vipaka-hetu (Non-result cause). Na-utthanika-hetu (Non-effort cause). Na-nanakhanika-hetu (Non-different cause). Na-pacca-hetu (Non-successive cause). Na-adhipati-hetu (Non-dominant cause). Na-nama-hetu (Non-name cause). Na-rupa-hetu (Non-form cause). Na-avijja-hetu (Non-ignorance cause). Na-sankhara-hetu (Non-volitional formations cause). Na-vinnana-hetu (Non-consciousness cause). Na-nama-rupa-hetu (Non-name and form cause). Na-salayatana-hetu (Non-six sense bases cause). Na-phassa-hetu (Non-contact cause). Na-vedana-hetu (Non-feeling cause). Na-tanha-hetu (Non-craving cause). Na-upadana-hetu (Non-clinging cause). Na-bhava-hetu (Non-becoming cause). Na-jati-hetu (Non-birth cause). Na-jara-hetu (Non-aging cause). Na-marana-hetu (Non-death cause). Na-soka-hetu (Non-sorrow cause). Na-parideva-hetu (Non-lamentation cause). Na-dukkha-hetu (Non-pain cause). Na-domanassa-hetu (Non-distress cause). Na-sambahula dukkha-hetu (Non-many sufferings cause). Na-ahara-hetu (Non-food cause). Na-asava-hetu (Non-defilements cause). Na-puna-bhava-hetu (Non-re-existence cause).
What is Hetu-hetu (Cause-cause)? If a dharma is a cause, and is the cause of that dharma, this is called Hetu-hetu. What is Anantara-hetu (Contiguous cause)? If a dharma is the cause of the past and present, this is called Anantara-hetu. What is Arammana-hetu (Object cause)? The object of all dharmas, such as the cause of things, if there is a cause of dharma, this is called Arammana-hetu. What is Upanissaya-hetu (Support cause)? All dharmas are causes, if the cause is conditioned dharma, this is called Upanissaya-hetu. What is Kamma-hetu (Action cause)? If a dharma is the cause of body, speech, and mind actions, this is called Kamma-hetu. What is Vipaka-hetu (Result cause)? If a dharma is the cause of feeling and good results, this is called Vipaka-hetu. What is Utthanika-hetu (Effort cause)? If a dharma is the cause of arising, this is called Utthanika-hetu. What is Nanakhanika-hetu (Different cause)? If a dharma is a common cause, this is called Nanakhanika-hetu. What is Pacca-hetu (Successive cause)? If a dharma is the cause of growth, this is called Pacca-hetu. What is Adhipati-hetu (Dominant cause)? If a dharma is a superior cause, this is called Adhipati-hetu. What is Nama-hetu (Name cause)? All memory, false designation, and naming, this is called Nama-hetu. Furthermore, from memory and false designation arise feeling, perception, volition, contact, and thought, this is called Nama. Furthermore, the five dharmas headed by contact, feeling, perception, volition, contact, and thought, this is called Nama. Furthermore, if a dharma is not form and is conditioned, this is called Nama. If the cause of such a dharma, this is called Nama-hetu. What is Rupa-hetu (Form cause)? If a dharma is form, this is called Rupa. Furthermore, the ten form sense bases and the form in the dharma sense base, this is called Rupa. Furthermore, the four great elements and the four great elements
造色。是謂色。複次色有三種。可見有對。不可見有對。不可見無對。是謂色。若如是法因。是名色因。云何無明因。若癡不善根法因。是名無明因。云何行因。身行口行意行此謂行。複次福行非福行不動行此謂行。複次五受陰此謂行。複次行陰此謂行。若如是法因。是名行因。云何識因。眼識身耳鼻舌身意識身因。是名識因。云何名色因。若憶想假稱制名此謂名。若法色此謂色。複次若由憶想假稱制名。生受想思觸思惟此謂名。十色入及法入色此謂色。複次觸首五法此謂名。四大及四大造色此謂色。複次若法非色有為此謂名。色有三種。可見有對。不可見有對。不可見無對。若如是名色法。是謂名色因。云何六入因。若眼入耳鼻舌身意入法因。是名六入因。云何觸因。若眼觸耳鼻舌身意身觸觸法因。是名觸因。云何受因。若苦受樂受不苦不樂受法因。是名受因。云何愛因。若欲愛有愛斷愛法因。是名愛因。云何取因。若欲取見取戒取我取法因。是名取因。云何有因。若欲有色有無色有法因。是名有因。云何生因。若諸眾生中生正生入胎出陰成就陰入法因。是名生因。云何老因。若諸眾生中頭白齒落皮皺身體戰掉諸根衰熟行朽命促法因。是名老因。云何死因。若諸眾生中終沒死喪時過陰捨身形於彼變異離本身眾法因。
【現代漢語翻譯】 現代漢語譯本 造色（Rupa，物質）。這被稱為色（Rupa，物質）。此外，色（Rupa，物質）有三種：可見有對、不可見有對、不可見無對。這被稱為色（Rupa，物質）。如果像這樣的法是因，這被稱為色因（Rupa Hetu，物質之因）。 什麼叫做無明因（Avijja Hetu，無明之因）？如果癡（Moha，愚癡）是不善根法的因，這被稱為無明因（Avijja Hetu，無明之因）。 什麼叫做行因（Sankhara Hetu，行之因）？身行、口行、意行，這被稱為行（Sankhara，行）。此外，福行、非福行、不動行，這被稱為行（Sankhara，行）。此外，五受陰，這被稱為行（Sankhara，行）。此外，行陰，這被稱為行（Sankhara，行）。如果像這樣的法是因，這被稱為行因（Sankhara Hetu，行之因）。 什麼叫做識因（Vinnana Hetu，識之因）？眼識身、耳識身、鼻識身、舌識身、身識身、意識身之因，這被稱為識因（Vinnana Hetu，識之因）。 什麼叫做名色因（Nama-Rupa Hetu，名色之因）？如果憶想、假稱、制名，這被稱為名（Nama，名）。如果法是色（Rupa，物質），這被稱為色（Rupa，物質）。此外，如果由憶想、假稱、制名，生受、想、思、觸、思惟，這被稱為名（Nama，名）。十色入及法入色，這被稱為色（Rupa，物質）。此外，觸首五法，這被稱為名（Nama，名）。四大及四大造色，這被稱為色（Rupa，物質）。此外，如果法不是色（Rupa，物質）而有為，這被稱為名（Nama，名）。色（Rupa，物質）有三種：可見有對、不可見有對、不可見無對。如果像這樣的名色法，這被稱為名色因（Nama-Rupa Hetu，名色之因）。 什麼叫做六入因（Salayatana Hetu，六入之因）？如果眼入、耳入、鼻入、舌入、身入、意入之法因，這被稱為六入因（Salayatana Hetu，六入之因）。 什麼叫做觸因（Phassa Hetu，觸之因）？如果眼觸、耳觸、鼻觸、舌觸、身觸、意身觸之觸法因，這被稱為觸因（Phassa Hetu，觸之因）。 什麼叫做受因（Vedana Hetu，受之因）？如果苦受、樂受、不苦不樂受之法因，這被稱為受因（Vedana Hetu，受之因）。 什麼叫做愛因（Tanha Hetu，愛之因）？如果欲愛、有愛、斷愛之法因，這被稱為愛因（Tanha Hetu，愛之因）。 什麼叫做取因（Upadana Hetu，取之因）？如果欲取、見取、戒取、我取之法因，這被稱為取因（Upadana Hetu，取之因）。 什麼叫做有因（Bhava Hetu，有之因）？如果欲有、色有、無色有之法因，這被稱為有因（Bhava Hetu，有之因）。 什麼叫做生因（Jati Hetu，生之因）？如果諸眾生中生、正生、入胎、出陰、成就陰入之法因，這被稱為生因（Jati Hetu，生之因）。 什麼叫做老因（Jara Hetu，老之因）？如果諸眾生中頭白、齒落、皮皺、身體戰掉、諸根衰熟、行朽、命促之法因，這被稱為老因（Jara Hetu，老之因）。 什麼叫做死因（Marana Hetu，死之因）？如果諸眾生中終沒、死喪、時過、陰舍、身形於彼變異、離本身眾之法因，這被稱為死因（Marana Hetu，死之因）。
【English Translation】 English version 'Forming of Rupa (matter). This is called Rupa (matter). Furthermore, there are three kinds of Rupa (matter): visible with impact, invisible with impact, and invisible without impact. This is called Rupa (matter). If such a dharma is a cause, it is called Rupa Hetu (cause of matter).' 'What is called Avijja Hetu (cause of ignorance)? If ignorance (Moha, delusion) is the cause of unwholesome root dharmas, it is called Avijja Hetu (cause of ignorance).' 'What is called Sankhara Hetu (cause of formations)? Bodily action, verbal action, mental action, these are called Sankhara (formations). Furthermore, meritorious action, demeritorious action, unwavering action, these are called Sankhara (formations). Furthermore, the five aggregates of feeling, these are called Sankhara (formations). Furthermore, the aggregate of formations, these are called Sankhara (formations). If such a dharma is a cause, it is called Sankhara Hetu (cause of formations).' 'What is called Vinnana Hetu (cause of consciousness)? The cause of the body of eye-consciousness, the body of ear-consciousness, the body of nose-consciousness, the body of tongue-consciousness, the body of body-consciousness, the body of mind-consciousness, this is called Vinnana Hetu (cause of consciousness).' 'What is called Nama-Rupa Hetu (cause of name and form)? If there is recollection, designation, and naming, this is called Nama (name). If a dharma is Rupa (matter), this is called Rupa (matter). Furthermore, if through recollection, designation, and naming, feeling, perception, volition, contact, and thinking arise, this is called Nama (name). The ten sense bases of Rupa (matter) and the dharma-base of Rupa (matter), this is called Rupa (matter). Furthermore, the five dharmas with contact as the chief, this is called Nama (name). The four great elements and the matter derived from the four great elements, this is called Rupa (matter). Furthermore, if a dharma is not Rupa (matter) but is conditioned, this is called Nama (name). There are three kinds of Rupa (matter): visible with impact, invisible with impact, and invisible without impact. If such a Nama-Rupa dharma exists, it is called Nama-Rupa Hetu (cause of name and form).' 'What is called Salayatana Hetu (cause of the six sense bases)? If the dharma-cause of the eye-base, ear-base, nose-base, tongue-base, body-base, and mind-base, this is called Salayatana Hetu (cause of the six sense bases).' 'What is called Phassa Hetu (cause of contact)? If the contact-dharma cause of eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-body contact, this is called Phassa Hetu (cause of contact).' 'What is called Vedana Hetu (cause of feeling)? If the dharma-cause of painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling, this is called Vedana Hetu (cause of feeling).' 'What is called Tanha Hetu (cause of craving)? If the dharma-cause of craving for sensual pleasure, craving for existence, and craving for non-existence, this is called Tanha Hetu (cause of craving).' 'What is called Upadana Hetu (cause of clinging)? If the dharma-cause of clinging to sensual pleasure, clinging to views, clinging to rituals, and clinging to self, this is called Upadana Hetu (cause of clinging).' 'What is called Bhava Hetu (cause of becoming)? If the dharma-cause of becoming in the realm of desire, becoming in the realm of form, and becoming in the formless realm, this is called Bhava Hetu (cause of becoming).' 'What is called Jati Hetu (cause of birth)? If the dharma-cause of birth, proper birth, entering the womb, emerging from the aggregates, accomplishing the aggregates, and entering into the aggregates among all beings, this is called Jati Hetu (cause of birth).' 'What is called Jara Hetu (cause of aging)? If the dharma-cause of white hair, falling teeth, wrinkled skin, trembling body, decaying faculties, decaying conduct, and shortened lifespan among all beings, this is called Jara Hetu (cause of aging).' 'What is called Marana Hetu (cause of death)? If the dharma-cause of ceasing, dying, passing away, abandoning the aggregates, the body changing in that state, and separation from one's own multitude among all beings, this is called Marana Hetu (cause of death).'
是名死因。云何憂因。若眾生為種種苦逼。若憂重憂究竟憂。若內燋熱憂悴此法因是名憂因。云何悲因。眾苦若眾生憂為憂所逼憂箭入心。若追憶啼哭狂言口教法因。是名悲因。云何苦因。若身不忍受苦。眼觸苦受耳鼻舌身觸苦受法因。是名苦因。云何惱因。若心不忍受苦。意觸苦受法因。是名惱因。云何眾苦因若身心苦重苦究竟苦心惱亂法因。是名眾苦因。云何食因。有四種食。揣食粗細觸食意思食識食。如是法因。是名食因。云何漏因。欲漏有漏無明漏法因。是名漏因。云何復有因。若法初陰界入法因。是名復有因。
云何非因因。若法非因。是名非因因。云何非無間因。若法非無間因。是名非無間因。云何非境界因。無非境界因無非依因。云何非業因。若法非業因。是名非業因。云何非報因。若法非報因。是名非報因。云何非起因。若法非起因。是名非起因。云何非異因。若法非共因。是名非異因。云何非相續因。若法非增長因。是名非相續因。云何非增上因。若法非勝因。是名非增上因。云何非名因。若法非名因。是名非名因。云何非色因。若法非色因。是名非色因。云何非無明因。若法非無明因。是名非無明因。云何非行因。若法非行因。是名非行因。云何非識因。若法非識因。是名非識因。云何非
【現代漢語翻譯】 現代漢語譯本： 什麼是死因？如果眾生被種種痛苦逼迫，憂愁、重憂、究竟憂，內心焦熱憂愁憔悴，這些法的因就是死因。 什麼是憂因？如果眾生被種種痛苦逼迫，憂愁、重憂、究竟憂，內心焦熱憂愁憔悴，這些法的因就是憂因。 什麼是悲因？眾苦，如果眾生因憂愁而被憂愁所逼迫，憂愁之箭射入心中，追憶往事而啼哭，狂言亂語，口中唸叨，這些法的因就是悲因。 什麼是苦因？如果身體不能忍受痛苦，眼觸、耳、鼻、舌、身觸所帶來的苦受，這些法的因就是苦因。 什麼是惱因？如果內心不能忍受痛苦，意觸所帶來的苦受，這些法的因就是惱因。 什麼是眾苦因？如果身心痛苦，重苦、究竟苦，內心煩惱混亂，這些法的因就是眾苦因。 什麼是食因？有四種食：揣食（團狀食物），粗細觸食（感官接觸的食物），意思食（思念、意願），識食（意識的延續）。這些法的因就是食因。 什麼是漏因？欲漏（對慾望的執著），有漏（對存在的執著），無明漏（對真理的無知），這些法的因就是漏因。 什麼是復有因？如果法是最初的陰（五蘊），界（十八界），入（十二入）的因，這些法的因就是復有因。 什麼是非因因？如果法不是因，這就是非因因。 什麼是非無間因？如果法不是無間因，這就是非無間因。 什麼是非境界因？沒有非境界因，沒有非依因。 什麼是非業因？如果法不是業因，這就是非業因。 什麼是非報因？如果法不是報因，這就是非報因。 什麼是非起因？如果法不是起因，這就是非起因。 什麼是非異因？如果法不是共因，這就是非異因。 什麼是非相續因？如果法不是增長因，這就是非相續因。 什麼是非增上因？如果法不是勝因，這就是非增上因。 什麼是非名因？如果法不是名因，這就是非名因。 什麼是非色因？如果法不是色因，這就是非色因。 什麼是非無明因？如果法不是無明因，這就是非無明因。 什麼是非行因？如果法不是行因，這就是非行因。 什麼是非識因？如果法不是識因，這就是非識因。
【English Translation】 English version: What is the cause of death? If sentient beings are oppressed by various sufferings, if there is sorrow, great sorrow, ultimate sorrow, if there is internal burning, distress, and withering, the cause of these dharmas is called the cause of death. What is the cause of sorrow? If sentient beings are oppressed by various sufferings, if there is sorrow, great sorrow, ultimate sorrow, if there is internal burning, distress, and withering, the cause of these dharmas is called the cause of sorrow. What is the cause of grief? Various sufferings, if sentient beings are oppressed by sorrow, if the arrow of sorrow enters the heart, if they recall and weep, speak wildly, and utter words, the cause of these dharmas is called the cause of grief. What is the cause of suffering? If the body cannot endure suffering, the painful feeling from eye contact, ear, nose, tongue, body contact, the cause of these dharmas is called the cause of suffering. What is the cause of vexation? If the mind cannot endure suffering, the painful feeling from mind contact, the cause of these dharmas is called the cause of vexation. What is the cause of all sufferings? If there is suffering of body and mind, great suffering, ultimate suffering, mental disturbance and confusion, the cause of these dharmas is called the cause of all sufferings. What is the cause of food? There are four kinds of food: solid food (ball-shaped food), coarse and fine contact food (food from sensory contact), intentional food (thoughts, desires), and consciousness food (continuation of consciousness). The cause of these dharmas is called the cause of food. What is the cause of outflows (leaks)? The outflow of desire (attachment to desires), the outflow of existence (attachment to existence), the outflow of ignorance (ignorance of the truth), the cause of these dharmas is called the cause of outflows. What is the cause of renewed existence? If a dharma is the cause of the initial skandhas (five aggregates), dhatus (eighteen elements), and ayatanas (twelve sense bases), the cause of these dharmas is called the cause of renewed existence. What is a non-cause cause? If a dharma is not a cause, that is a non-cause cause. What is a non-immediate cause? If a dharma is not an immediate cause, that is a non-immediate cause. What is a non-object cause? There is no non-object cause, no non-dependent cause. What is a non-karma cause? If a dharma is not a karma cause, that is a non-karma cause. What is a non-result cause? If a dharma is not a result cause, that is a non-result cause. What is a non-arising cause? If a dharma is not an arising cause, that is a non-arising cause. What is a non-different cause? If a dharma is not a common cause, that is a non-different cause. What is a non-continuous cause? If a dharma is not a growth cause, that is a non-continuous cause. What is a non-dominant cause? If a dharma is not a superior cause, that is a non-dominant cause. What is a non-name cause? If a dharma is not a name cause, that is a non-name cause. What is a non-form cause? If a dharma is not a form cause, that is a non-form cause. What is a non-ignorance cause? If a dharma is not an ignorance cause, that is a non-ignorance cause. What is a non-action cause? If a dharma is not an action cause, that is a non-action cause. What is a non-consciousness cause? If a dharma is not a consciousness cause, that is a non-consciousness cause.
名色因。若法非名色因。是名非名色因。云何非六入因。若法非六入因。是名非六入因。云何非觸因。若法非觸因。是名非觸因。云何非受因。若法非受因。是名非受因。云何非愛因。若法非愛因。是名非愛因。云何非取因。若法非取因。是名非取因。云何非有因。若法非有因。是名非有因。云何非生因。若法非生因。是名非生因。云何非老因。若法非老因。是名非老因。云何非死因。若法非死因。是名非死因。云何非憂因。若法非憂因。是名非憂因。云何非悲因。若法非悲因。是名非悲因。云何非苦因。若法非苦因。是名非苦因。云何非惱因。若法非惱因。是名非惱因。云何非眾苦因。若法非眾苦因。是名非眾苦因。云何非食因。若法非食因。是名非食因。云何非漏因。若法非漏因。是名非漏因。云何非復有因。若法非初陰界入因。是名非復有因。
因法非有因。有因法。非因。因有因法。非因非有因法。因法非和合因和合因法。非因因因和合法。非因亦非和合因法。
云何因法非有因。因法無非因。複次善根不善根專敬結。是名因法非有因。
云何有因法非因。若法非因有為。是名有因法非因。
云何因有因法。除善根不善根專敬結。若余法是名因有因法。
云何非因非有因法。
【現代漢語翻譯】 現代漢語譯本： 名色（nāma-rūpa，精神和物質現象）的因是什麼？如果某種法不是名色的因，就稱為非名色的因。什麼不是六入（ṣaḍāyatana，六種感官）的因？如果某種法不是六入的因，就稱為非六入的因。什麼不是觸（sparśa，感覺）的因？如果某種法不是觸的因，就稱為非觸的因。什麼不是受（vedanā，感受）的因？如果某種法不是受的因，就稱為非受的因。什麼不是愛（tṛṣṇā，渴愛）的因？如果某種法不是愛的因，就稱為非愛的因。什麼不是取（upādāna，執取）的因？如果某種法不是取的因，就稱為非取的因。什麼不是有（bhava，存在）的因？如果某種法不是有的因，就稱為非有的因。什麼不是生（jāti，出生）的因？如果某種法不是生的因，就稱為非生的因。什麼不是老（jarā，衰老）的因？如果某種法不是老的因，就稱為非老的因。什麼不是死（maraṇa，死亡）的因？如果某種法不是死的因，就稱為非死的因。什麼不是憂（śoka，憂愁）的因？如果某種法不是憂的因，就稱為非憂的因。什麼不是悲（duḥkha，悲傷）的因？如果某種法不是悲的因，就稱為非悲的因。什麼不是苦（duḥkha，痛苦）的因？如果某種法不是苦的因，就稱為非苦的因。什麼不是惱（daurmanasya，苦惱）的因？如果某種法不是惱的因，就稱為非惱的因。什麼不是眾苦（aneka-duḥkha，各種痛苦）的因？如果某種法不是眾苦的因，就稱為非眾苦的因。什麼不是食（āhāra，食物）的因？如果某種法不是食的因，就稱為非食的因。什麼不是漏（āsrava，煩惱）的因？如果某種法不是漏的因，就稱為非漏的因。什麼不是復有（punarbhava，再次存在）的因？如果某種法不是初陰界入（prathamāvatāra-dhātu-āyatana，最初的陰界入）的因，就稱為非復有的因。
作為因的法不是有的因，有的因的法不是因。作為因的有的因的法，不是因也不是有的因的法。作為因的法不是和合（saṃghāta，聚合）的因，和合的因的法不是因，作為因的因和合的法，不是因也不是和合的因的法。
什麼作為因的法不是有的因？作為因的法沒有不是因的。此外，善根（kuśala-mūla，善的根源）、不善根（akuśala-mūla，不善的根源）、專敬（bhakti，虔誠）、結（saṃyojana，束縛），這些稱為作為因的法不是有的因。
什麼是有因的法不是因？如果某種法不是因，是有為（saṃskṛta，有為法）的，這稱為有因的法不是因。
什麼是因有因的法？除了善根、不善根、專敬、結之外，如果其餘的法，這稱為因有因的法。
什麼是非因非有的因的法？
【English Translation】 English version: What is the cause of nāma-rūpa (name and form, mind and matter)? If a dharma is not the cause of nāma-rūpa, it is called the non-cause of nāma-rūpa. What is not the cause of ṣaḍāyatana (the six sense bases)? If a dharma is not the cause of the six sense bases, it is called the non-cause of the six sense bases. What is not the cause of sparśa (contact)? If a dharma is not the cause of contact, it is called the non-cause of contact. What is not the cause of vedanā (feeling)? If a dharma is not the cause of feeling, it is called the non-cause of feeling. What is not the cause of tṛṣṇā (craving)? If a dharma is not the cause of craving, it is called the non-cause of craving. What is not the cause of upādāna (grasping)? If a dharma is not the cause of grasping, it is called the non-cause of grasping. What is not the cause of bhava (becoming)? If a dharma is not the cause of becoming, it is called the non-cause of becoming. What is not the cause of jāti (birth)? If a dharma is not the cause of birth, it is called the non-cause of birth. What is not the cause of jarā (aging)? If a dharma is not the cause of aging, it is called the non-cause of aging. What is not the cause of maraṇa (death)? If a dharma is not the cause of death, it is called the non-cause of death. What is not the cause of śoka (sorrow)? If a dharma is not the cause of sorrow, it is called the non-cause of sorrow. What is not the cause of duḥkha (suffering)? If a dharma is not the cause of suffering, it is called the non-cause of suffering. What is not the cause of daurmanasya (distress)? If a dharma is not the cause of distress, it is called the non-cause of distress. What is not the cause of aneka-duḥkha (various kinds of suffering)? If a dharma is not the cause of various kinds of suffering, it is called the non-cause of various kinds of suffering. What is not the cause of āhāra (nutriment)? If a dharma is not the cause of nutriment, it is called the non-cause of nutriment. What is not the cause of āsrava (influxes)? If a dharma is not the cause of influxes, it is called the non-cause of influxes. What is not the cause of punarbhava (rebirth)? If a dharma is not the cause of the prathamāvatāra-dhātu-āyatana (the element and sense-base of the first descent), it is called the non-cause of rebirth.
A dharma that is a cause is not a cause of existence; a cause of existence is not a cause. A dharma that is a cause of a cause of existence is neither a cause nor a cause of existence. A dharma that is a cause is not a cause of aggregation (saṃghāta); a cause of aggregation is not a cause; a dharma that is a cause of a cause of aggregation is neither a cause nor a cause of aggregation.
What dharma that is a cause is not a cause of existence? A dharma that is a cause has no non-cause. Furthermore, roots of good (kuśala-mūla), roots of evil (akuśala-mūla), devotion (bhakti), and fetters (saṃyojana) are called dharmas that are causes but not causes of existence.
What is a cause of existence that is not a cause? If a dharma is not a cause but is conditioned (saṃskṛta), this is called a cause of existence that is not a cause.
What is a cause that has a cause? Except for roots of good, roots of evil, devotion, and fetters, if the remaining dharmas, this is called a cause that has a cause.
What is a dharma that is neither a cause nor a cause of existence?
除因有因法若余法。是名非因非有因法。因法非和合因和合因法。非因因和合法。非因亦非和合因法亦如是。前因法非共因。共因法非前因。前因共因法。亦非前因非共因法。前因法非后因。后因法非前因。前因后因法。亦非前因非后因法。共因法非后因。后因法非共因。共因后因法。亦非共因非后因法。
云何前因法非共因。若法生是前因非共因。是名前因法非共因。
云何共因法非前因。若法生是共因非前因。是名共因法非前因。
云何前因共因法。若法生是前因共因。是名前因共因法。
云何非前因非共因法。除前因共因法若余法。是名非前因非共因法。複次前因法非共因。若法初生非報。是名前因法非共因。
云何共因法非前因。若法非因有為。是名共因法非前因。
云何前因共因法。除初生非報。若余共法。是名前因共因法。
云何非前因非共因法。除前因共因法若余法。是名非前因非共因法。前因法非后因。后因法非前因。前因后因法。非前因非后因法亦如是。
云何共因法非后因。若法生是共因非后因。是名共因法非后因。
云何后因法非共因。后因生法即是共因。複次得初禪已得第二禪。得后因初禪清凈游力尊自在。得第二禪已得第三禪。
【現代漢語翻譯】 現代漢語譯本 除因之外的因法，如果還有其他法，這被稱為非因非有因法。因法不是和合因，和合因法不是因因和合法。非因不是因和合法，非因也不是和合因法，情況也是如此。前因法不是共因，共因法不是前因，前因共因法，也不是前因也不是共因法。前因法不是后因，后因法不是前因，前因后因法，也不是前因也不是后因法。共因法不是后因，后因法不是共因，共因后因法，也不是共因也不是后因法。
什麼是前因法不是共因？如果某個法產生是前因但不是共因，這被稱為前因法不是共因。
什麼是共因法不是前因？如果某個法產生是共因但不是前因，這被稱為共因法不是前因。
什麼是前因共因法？如果某個法產生是前因也是共因，這被稱為前因共因法。
什麼是非前因非共因法？除了前因共因法之外，如果還有其他法，這被稱為非前因非共因法。此外，前因法不是共因，如果某個法最初產生但不是報（報應），這被稱為前因法不是共因。
什麼是共因法不是前因？如果某個法不是因而是有為（有造作），這被稱為共因法不是前因。
什麼是前因共因法？除了最初產生但不是報應之外，如果還有其他共法，這被稱為前因共因法。
什麼是非前因非共因法？除了前因共因法之外，如果還有其他法，這被稱為非前因非共因法。前因法不是后因，后因法不是前因，前因后因法，也不是前因也不是后因法，情況也是如此。
什麼是共因法不是后因？如果某個法產生是共因但不是后因，這被稱為共因法不是后因。
什麼是后因法不是共因？后因產生的法就是共因。此外，獲得初禪之後獲得第二禪，獲得后因，初禪清凈，游力尊自在。獲得第二禪之後獲得第三禪。
【English Translation】 English version If a cause other than the root cause exists, it is called a 'non-cause and non-root cause'. A cause is not a conjoined cause, and a conjoined cause is not a cause of conjoining. A non-cause is not a cause of conjoining, and a non-cause is also not a conjoined cause; the situation is the same. An antecedent cause is not a common cause, a common cause is not an antecedent cause, an antecedent-common cause is neither an antecedent nor a common cause. An antecedent cause is not a subsequent cause, a subsequent cause is not an antecedent cause, an antecedent-subsequent cause is neither an antecedent nor a subsequent cause. A common cause is not a subsequent cause, a subsequent cause is not a common cause, a common-subsequent cause is neither a common nor a subsequent cause.
What is an antecedent cause that is not a common cause? If a dharma arises as an antecedent cause but not as a common cause, it is called an antecedent cause that is not a common cause.
What is a common cause that is not an antecedent cause? If a dharma arises as a common cause but not as an antecedent cause, it is called a common cause that is not an antecedent cause.
What is an antecedent-common cause? If a dharma arises as both an antecedent and a common cause, it is called an antecedent-common cause.
What is a non-antecedent and non-common cause? If there is any dharma other than the antecedent-common cause, it is called a non-antecedent and non-common cause. Furthermore, an antecedent cause is not a common cause; if a dharma initially arises but is not 'recompense' (報), it is called an antecedent cause that is not a common cause.
What is a common cause that is not an antecedent cause? If a dharma is not a cause but is 'conditioned' (有為), it is called a common cause that is not an antecedent cause.
What is an antecedent-common cause? If there is any common dharma other than that which initially arises but is not recompense, it is called an antecedent-common cause.
What is a non-antecedent and non-common cause? If there is any dharma other than the antecedent-common cause, it is called a non-antecedent and non-common cause. An antecedent cause is not a subsequent cause, a subsequent cause is not an antecedent cause, an antecedent-subsequent cause is neither an antecedent nor a subsequent cause; the situation is the same.
What is a common cause that is not a subsequent cause? If a dharma arises as a common cause but not as a subsequent cause, it is called a common cause that is not a subsequent cause.
What is a subsequent cause that is not a common cause? A dharma arising from a subsequent cause is indeed a common cause. Furthermore, having attained the first Dhyana (初禪), one attains the second Dhyana (第二禪), attaining the subsequent cause, the first Dhyana is pure, with the power of unhindered movement, revered and self-mastered. Having attained the second Dhyana, one attains the third Dhyana.
得后因二禪清凈游。力尊自在。得第三禪已。得第四禪。得后因三禪清凈游力尊自在。若菩薩得通明已當覺彼通明時。便生后因觀達無邊。得神足住壽。便生后因。若住一劫若劫餘。是名后因法非共因。
云何共因后因法。若法生是共因后因。是名共因后因法。
云何非共因非后因法。除共因后因法若余法。是名非共非后因法(因非因解各三十二句此最後二四句)。
舍利弗阿毗曇論緒分名色品第三
有人出世。名如來無所著等正覺。說名色。解射名色。斷名色。云何名色。若憶想假稱制名此謂名。何謂色。若法色此謂色。複次由憶想假稱生受想思觸思惟。此謂名。十色入及法入色此謂色。複次觸首五法此謂名。四大及四大造此謂色。複次若法非色有為此謂名。色有三種。可見有對。不可見有對。不可見無對。此謂色。如是名色。是謂名色。何故說名色。欲令此名色應正說開解分別顯現假稱是故說名色。云何解射名色。若於名色知見解射方便。是名解射名色。云何斷名色。若於名色調伏欲染斷欲染。是名斷名色。今當集名色正門。
因起報共增上依食。長養持微攝所依所須。始胎住處。生道所向。津液遍滿。不調不堅不護不攝不修。調堅護攝修。不解不證不斷不盡不滅。解證斷盡滅。
【現代漢語翻譯】 現代漢語譯本： 獲得后因二禪的清凈遊樂，力量尊貴自在。獲得第三禪之後，獲得第四禪。獲得后因三禪的清凈遊樂，力量尊貴自在。如果菩薩獲得通明之後，當覺悟到那通明之時，便產生后因，觀察通達無邊。獲得神足，能夠安住壽命，便產生后因。如果安住一劫或者超過一劫的時間，這被稱為后因法，不是共因。
什麼是共因后因法？如果某個法產生，既是共因又是后因，這被稱為共因后因法。
什麼是非共因非后因法？除了共因后因法之外的其餘法，這被稱為非共因非后因法。（因非因的解釋各有三十二句，這是最後二四句）。
舍利弗，《阿毗曇論》緒分名色品第三
如果有人出世，名為如來（Tathagata，佛的稱號之一），無所著（Arhat，阿羅漢），等正覺（Samyaksambuddha，正等覺者）。宣說名色，解釋名色，斷除名色。什麼是名色？如果憶想、假稱、制定名稱，這稱為名。什麼是色？如果是有形之法，這稱為色。進一步說，由憶想、假稱產生受（vedana，感受）、想（samjna，表象）、思（cetana，意志）、觸（sparsha，接觸）、思惟（manaskara，作意），這稱為名。十色入（dasarupa-ayatana，十種色處）以及法入（dharma-ayatana，法處）中的色，這稱為色。進一步說，觸為首的五法，這稱為名。四大（mahabhuta，地、水、火、風）以及四大所造之色，這稱為色。進一步說，如果某個法不是色而有為，這稱為名。色有三種：可見有對、不可見有對、不可見無對，這稱為色。如此就是名色。這就是名色。為什麼宣說名色？爲了使這名色能夠正確地宣說、開解、分別、顯現、假稱，所以宣說名色。如何解釋名色？如果對於名色有知、見、解釋的方便，這稱為解釋名色。如何斷除名色？如果對於名色調伏欲染、斷除欲染，這稱為斷除名色。現在應當彙集名色的正門。
因、起、報、共、增上、依、食。長養、持、微、攝、所依、所須。始胎、住處。生、道所向。津液遍滿。不調、不堅、不護、不攝、不修。調、堅、護、攝、修。不解、不證、不斷、不盡、不滅。解、證、斷、盡、滅。
【English Translation】 English version: Having attained the pure enjoyment of the second Jhana (dhyana, meditation) due to subsequent causes, one's power is honored and unconstrained. Having attained the third Jhana, one attains the fourth Jhana. Having attained the pure enjoyment of the third Jhana due to subsequent causes, one's power is honored and unconstrained. If a Bodhisattva (Bodhisattva, an enlightened being) attains clear understanding, when he becomes aware of that clear understanding, he then generates subsequent causes, observing and comprehending boundlessly. Having attained supernatural powers and the ability to abide in life, he then generates subsequent causes. If he abides for one Kalpa (kalpa, an aeon) or more than one Kalpa, this is called the law of subsequent causes, not a common cause.
What is the law of common cause and subsequent cause? If a Dharma (dharma, law, teaching) arises that is both a common cause and a subsequent cause, this is called the law of common cause and subsequent cause.
What is the law of neither common cause nor subsequent cause? Except for the law of common cause and subsequent cause, any remaining Dharma is called the law of neither common cause nor subsequent cause. (The explanations of cause and non-cause each have thirty-two sentences; these are the last two sets of four sentences).
Shariputra (Sariputta, one of the main disciples of the Buddha), Abhidhamma (Abhidhamma, Buddhist philosophical texts) Discourse, Introductory Section, Chapter Three on Name and Form
If someone appears in the world, named Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), Arhat (Arhat, a perfected person), Samyaksambuddha (Samyaksambuddha, a fully enlightened Buddha). He speaks of name and form, explains name and form, and cuts off name and form. What is name and form? If there is recollection, conceptual designation, and establishment of names, this is called name. What is form? If there is material form, this is called form. Furthermore, from recollection and conceptual designation arise feeling (vedana, sensation), perception (samjna, cognition), volition (cetana, intention), contact (sparsha, touch), and attention (manaskara, attention). These are called name. The ten sense bases of form (dasarupa-ayatana, ten sense spheres of form) and the form within the Dharma base (dharma-ayatana, mental objects), these are called form. Furthermore, the five aggregates (skandhas, aggregates of existence) with contact as the chief, these are called name. The four great elements (mahabhuta, earth, water, fire, and wind) and the form derived from the four great elements, these are called form. Furthermore, if a Dharma is not form but is conditioned, this is called name. Form has three types: visible with resistance, invisible with resistance, and invisible without resistance. These are called form. Thus are name and form. This is name and form. Why speak of name and form? In order that these name and form may be correctly spoken of, explained, distinguished, revealed, and conceptually designated, therefore name and form are spoken of. How to explain name and form? If one has knowledge, vision, and skillful means to explain name and form, this is called explaining name and form. How to cut off name and form? If one subdues desire and attachment to name and form, and cuts off desire and attachment, this is called cutting off name and form. Now we shall gather the correct gateways to name and form.
Cause, arising, result, common, dominant, dependence, food. Nourishing, maintaining, subtle, gathering, that which is depended upon, that which is needed. Beginning of the womb, dwelling place. Birth, direction of the path. Moisture pervades. Uncontrolled, not firm, not protected, not gathered, not cultivated. Controlled, firm, protected, gathered, cultivated. Not understanding, not realizing, not cutting off, not ending, not ceasing. Understanding, realizing, cutting off, ending, ceasing.
喜處憂處舍處。善不善無記。學無學。非學非無學。報報法非報非報法。見斷思惟斷。非見斷非思惟斷。見斷因。思惟斷因。非見斷因。非思惟斷因。欲界系色界系無色界系不繫。過去未來現在。此謂名色正門。
因謂因緣。起謂因緣。報謂因緣。共謂因緣。增上謂依緣。依謂因緣。食謂依緣。長養持微攝所依所須亦如是。始胎謂因緣。住處謂依緣。生謂因緣。道謂因緣。求向謂因緣。津謂依緣。液遍滿亦如是。不調謂不知世間不斷世間。不堅不護不攝不修亦如是。調謂知世間斷世間。堅護攝修亦如是。不解謂未智知。未以斷智知。不證謂未證知見。不斷謂未系斷。不盡謂未究竟盡。不滅謂未智緣滅。非智緣滅。解謂智知斷智知。證謂知見斷。斷謂暫斷。盡謂究竟盡。滅謂智緣滅。非智緣滅盡。喜處謂喜起因及受報。憂處謂憂起因及受報。舍處謂舍起因及受報。善謂所脩名色。不善謂所斷名色。無記謂所受名色及非報法。學謂聖名色非無學。無學謂聖名色非學。非學非無學謂非聖名色。報謂受名色及善報。報法謂有報名色。非報非報法謂名色無記非我分攝。見斷謂名色不善。非思惟斷。思惟斷謂名色不善非見斷。非見斷非思惟斷。謂名色若善若無記。見斷因謂名色若見斷若見斷法報。思惟斷因謂名色若思惟斷若
【現代漢語翻譯】 現代漢語譯本 喜處（產生喜悅的地方）、憂處（產生憂愁的地方）、舍處（產生捨棄的地方）。善（好的）、不善（不好的）、無記（非善非惡）。學（還在學習的）、無學（已經完成學習的）。非學非無學（既非還在學習，也非已經完成學習的）。報（果報）、報法（產生果報的法）、非報非報法（非果報，也非產生果報的法）。見斷（見道所斷的煩惱）、思惟斷（修道所斷的煩惱）。非見斷非思惟斷（非見道所斷，也非修道所斷的煩惱）。見斷因（產生見斷煩惱的原因）、思惟斷因（產生思惟斷煩惱的原因）、非見斷因（不產生見斷煩惱的原因）、非思惟斷因（不產生思惟斷煩惱的原因）。欲界系（屬於欲界的）、系無系（原文缺失）、不繫（不屬於任何界的）。過去（已經發生的）、未來（將要發生的）、現在（正在發生的）。這被稱為名色（nama-rupa，精神和物質）的正門。
因（hetu，原因）指的是因緣（hetu-pratyaya，根本原因）。起（samutthana，生起）指的是因緣。報（vipaka，果報）指的是因緣。共（sahabhu，共同）指的是因緣。增上（adhipati，增上）指的是依緣（alambana-pratyaya，所緣緣）。依（nissaya，依靠）指的是因緣。食（ahara，食物）指的是依緣。長養（posana，滋養）、持（dharana，保持）、微（anu，微細）、攝（samgraha，攝取）、所依（nissita，所依靠的）、所須（upanissaya，所需要的）也是如此。始胎（prathama garbha，最初的胎），指的是因緣。住處（vasati，住所）指的是依緣。生（jati，出生）指的是因緣。道（marga，道路）指的是因緣。求向（prarthana，追求）指的是因緣。津（setu，橋樑）指的是依緣。液（drava，液體）、遍滿（vyapti，充滿）也是如此。不調（anupasamana，不調和）指的是不知世間（loka，世界）、不斷世間（loka，世界）。不堅（adrdha，不堅固）、不護（agupta，不守護）、不攝（asamhata，不攝取）、不修（abhavita，不修習）也是如此。調（upasamana，調和）指的是知世間（loka，世界）、斷世間（loka，世界）。堅（drdha，堅固）、護（gupta，守護）、攝（samhata，攝取）、修（bhāvita，修習）也是如此。不解（anabhisamaya，不理解）指的是未智知（ajnana，無知）、未以斷智知（aprahana，未斷除）。不證（aprativedha，未證得）指的是未證知見（adarsana，未見）。不斷（aprahina，未斷）指的是未系斷（asamyojana-prahina，未斷結）。不盡（aparinirvrta，未完全寂滅）指的是未究竟盡（asesa-ksaya，未完全滅盡）。不滅（anirodha，不滅）指的是未智緣滅（apratitya-samutpada-nirodha，未通過智慧觀察因緣而滅）、非智緣滅（avidya-nirodha，非通過智慧滅）。解（abhisamaya，理解）指的是智知（jnana，智慧）、斷智知（prahana，斷除）。證（prativedha，證得）指的是知見斷（darsana-prahina，見斷）。斷（prahina，斷）指的是暫斷（tadanga-prahana，暫時斷除）。盡（parinirvrta，完全寂滅）指的是究竟盡（asesa-ksaya，完全滅盡）。滅（nirodha，滅）指的是智緣滅（pratitya-samutpada-nirodha，通過智慧觀察因緣而滅）、非智緣滅盡（avidya-nirodha，非通過智慧滅盡）。喜處（sukha-sthana，喜悅之處）指的是喜起因（sukha-hetu，喜悅生起的原因）及受報（sukha-vipaka，喜悅的果報）。憂處（duhkha-sthana，憂愁之處）指的是憂起因（duhkha-hetu，憂愁生起的原因）及受報（duhkha-vipaka，憂愁的果報）。舍處（upeksha-sthana，捨棄之處）指的是舍起因（upeksha-hetu，捨棄生起的原因）及受報（upeksha-vipaka，捨棄的果報）。善（kusala，善）指的是所脩名色（bhavita-nama-rupa，所修習的精神和物質）。不善（akusala，不善）指的是所斷名色（prahina-nama-rupa，所斷除的精神和物質）。無記（avyakrta，無記）指的是所受名色（vedita-nama-rupa，所感受的精神和物質）及非報法（avipakadharma，非果報之法）。學（saiksa，有學）指的是聖名色（arya-nama-rupa，聖者的精神和物質）非無學（asiksa，無學）。無學（asiksa，無學）指的是聖名色（arya-nama-rupa，聖者的精神和物質）非學（saiksa，有學）。非學非無學（naiva-saiksa-naivasiksa，非有學非無學）指的是非聖名色（anarya-nama-rupa，非聖者的精神和物質）。報（vipaka，果報）指的是受名色（vedita-nama-rupa，所感受的精神和物質）及善報（kusala-vipaka，善的果報）。報法（vipakadharma，果報之法）指的是有報名色（vipaka-nama-rupa，有果報的精神和物質）。非報非報法（na-vipako-na-vipakadharma，非果報非果報之法）指的是名色無記（avykrta-nama-rupa，無記的精神和物質）非我分攝（anatma-bhaga，不屬於我的部分）。見斷（darsana-prahina，見斷）指的是名色不善（akusala-nama-rupa，不善的精神和物質）。非思惟斷（na-bhavana-prahina，非修斷）。思惟斷（bhavana-prahina，修斷）指的是名色不善（akusala-nama-rupa，不善的精神和物質）非見斷（na-darsana-prahina，非見斷）。非見斷非思惟斷（na-darsana-prahina-na-bhavana-prahina，非見斷非修斷）指的是名色若善若無記（kusala-avykrta-nama-rupa，精神和物質，無論是善的還是無記的）。見斷因（darsana-prahina-hetu，見斷的原因）指的是名色若見斷若見斷法報（darsana-prahina-darsana-prahina-vipaka-nama-rupa，精神和物質，如果是見斷的，或者是見斷之法的果報）。思惟斷因（bhavana-prahina-hetu，修斷的原因）指的是名色若思惟斷若
【English Translation】 English version 'Places of joy (sukha-sthana), places of sorrow (duhkha-sthana), places of equanimity (upeksha-sthana). Good (kusala), bad (akusala), neutral (avyakrta). Undergoing training (saiksa), no longer undergoing training (asiksa). Neither undergoing training nor no longer undergoing training (naiva-saiksa-naivasiksa). Result (vipaka), result-producing (vipakadharma), neither result nor result-producing (na-vipako-na-vipakadharma). Abandoned by seeing (darsana-prahina), abandoned by cultivation (bhavana-prahina). Neither abandoned by seeing nor abandoned by cultivation (na-darsana-prahina-na-bhavana-prahina). Cause of what is abandoned by seeing (darsana-prahina-hetu), cause of what is abandoned by cultivation (bhavana-prahina-hetu), cause of what is not abandoned by seeing (na-darsana-prahina-hetu), cause of what is not abandoned by cultivation (na-bhavana-prahina-hetu). Belonging to the desire realm (kama-dhatu), related to no related, not related. Past (atita), future (anagata), present (pratyutpanna). This is called the correct gateway of name and form (nama-rupa, mind and matter).'
'Cause (hetu) means causal condition (hetu-pratyaya, root cause). Arising (samutthana) means causal condition. Result (vipaka) means causal condition. Common (sahabhu) means causal condition. Dominant (adhipati) means supporting condition (alambana-pratyaya, object condition). Dependence (nissaya) means causal condition. Food (ahara) means supporting condition. Nourishing (posana), maintaining (dharana), subtle (anu), gathering (samgraha), what is depended upon (nissita), what is needed (upanissaya) are also the same. First embryo (prathama garbha) means causal condition. Dwelling place (vasati) means supporting condition. Birth (jati) means causal condition. Path (marga) means causal condition. Seeking towards (prarthana) means causal condition. Ferry (setu) means supporting condition. Liquid (drava), pervading (vyapti) are also the same. Untamed (anupasamana) means not knowing the world (loka), not abandoning the world (loka). Not firm (adrdha), not protected (agupta), not gathered (asamhata), not cultivated (abhavita) are also the same. Tamed (upasamana) means knowing the world (loka), abandoning the world (loka). Firm (drdha), protected (gupta), gathered (samhata), cultivated (bhāvita) are also the same. Non-understanding (anabhisamaya) means not knowing with wisdom (ajnana), not knowing with abandoning wisdom (aprahana). Non-attainment (aprativedha) means not seeing with knowledge (adarsana). Non-abandoning (aprahina) means not abandoning the fetters (asamyojana-prahina). Non-extinguishing (aparinirvrta) means not completely extinguished (asesa-ksaya). Non-cessation (anirodha) means not ceasing through wise conditions (apratitya-samutpada-nirodha), not ceasing through non-wise conditions (avidya-nirodha). Understanding (abhisamaya) means knowing with wisdom (jnana), knowing with abandoning wisdom (prahana). Attainment (prativedha) means abandoning through seeing (darsana-prahina). Abandoning (prahina) means temporary abandoning (tadanga-prahana). Extinguishing (parinirvrta) means complete extinguishing (asesa-ksaya). Cessation (nirodha) means ceasing through wise conditions (pratitya-samutpada-nirodha), ceasing through non-wise conditions (avidya-nirodha). Place of joy (sukha-sthana) means the cause of joy (sukha-hetu) and the result of experiencing it (sukha-vipaka). Place of sorrow (duhkha-sthana) means the cause of sorrow (duhkha-hetu) and the result of experiencing it (duhkha-vipaka). Place of equanimity (upeksha-sthana) means the cause of equanimity (upeksha-hetu) and the result of experiencing it (upeksha-vipaka). Good (kusala) means name and form that is cultivated (bhavita-nama-rupa, mind and matter that is cultivated). Bad (akusala) means name and form that is abandoned (prahina-nama-rupa, mind and matter that is abandoned). Neutral (avyakrta) means name and form that is experienced (vedita-nama-rupa, mind and matter that is experienced) and not result-producing (avipakadharma). Undergoing training (saiksa) means noble name and form (arya-nama-rupa, mind and matter of the noble ones) not no longer undergoing training (asiksa). No longer undergoing training (asiksa) means noble name and form (arya-nama-rupa, mind and matter of the noble ones) not undergoing training (saiksa). Neither undergoing training nor no longer undergoing training (naiva-saiksa-naivasiksa) means non-noble name and form (anarya-nama-rupa, mind and matter of the non-noble ones). Result (vipaka) means name and form that is experienced (vedita-nama-rupa, mind and matter that is experienced) and good result (kusala-vipaka). Result-producing (vipakadharma) means name and form that has result (vipaka-nama-rupa). Neither result nor result-producing (na-vipako-na-vipakadharma) means neutral name and form (avykrta-nama-rupa) not belonging to the self (anatma-bhaga). Abandoned by seeing (darsana-prahina) means name and form that is bad (akusala-nama-rupa). Not abandoned by cultivation (na-bhavana-prahina). Abandoned by cultivation (bhavana-prahina) means name and form that is bad (akusala-nama-rupa) not abandoned by seeing (na-darsana-prahina). Neither abandoned by seeing nor abandoned by cultivation (na-darsana-prahina-na-bhavana-prahina) means name and form whether good or neutral (kusala-avykrta-nama-rupa, mind and matter, whether good or neutral). Cause of what is abandoned by seeing (darsana-prahina-hetu) means name and form if abandoned by seeing or the result of what is abandoned by seeing (darsana-prahina-darsana-prahina-vipaka-nama-rupa, mind and matter, if abandoned by seeing, or the result of what is abandoned by seeing). Cause of what is abandoned by cultivation (bhavana-prahina-hetu) means name and form if abandoned by cultivation or
思惟斷法報。非見斷非思惟斷因。謂名色若善若善法報。若非報非報法。欲界系謂名色若欲漏有漏。色界系謂名色若色漏有漏。無色界系謂名色若無色漏有漏。不繫謂名色若聖無漏。過去謂名色已生已滅。未來謂名色未生未出。現在謂名色生未滅。
名名因。名色因。名名色因。色名因。色色因。色名色因。名色名因。名色色因。名色名色因。名起。名名起。色名起。名色色起。名色起。色色起。名色名色起。名名色起。色名色起。名色。
名名報。名色報。名名色報。色名報。色色報。色名色報。名色名報。名色色報。名色名色報。名共名名共色。名共名色。色共名色共色。色共名色。名色共名。名色共色。名色共名色。
名名增上。名色增上。名名色增上。色名增上。色色增上。色名色增上。名色名增上。名色色增上。名色名色增上。
名依名名依色。名依名色色依名。色依色色依名色。名色依名。名色依色。名色依名色。
名名食名色食。名名色食。色名食。色色食。色名色食。名色名食。名色色食。名色名色食。長養持微攝所依所須亦如是。
名名始胎。名色始胎。名名色始胎。色名始胎。色色始胎。色名色始胎。名色名始胎。名色色始胎。名色名色始胎。住處亦如是
【現代漢語翻譯】 現代漢語譯本： 思惟斷法所生的果報，不是通過見斷，也不是通過思惟斷產生的因。這裡所說的名色（Nāmarūpa，精神和物質的組合），指的是善或善法所生的果報；或者指非果報或非法。欲界所繫縛的名色，指的是與欲漏和有漏相關的名色。色界所繫縛的名色，指的是與色漏和有漏相關的名色。無色界所繫縛的名色，指的是與無色漏和有漏相關的名色。不被繫縛的名色，指的是聖者所證的無漏名色。過去的名色，指的是已經生起並已滅去的名色。未來的名色，指的是尚未生起和尚未出現的名色。現在的名色，指的是正在生起但尚未滅去的名色。
名是名的因，名是色的因，名是名色的因。色是名的因，[此處原文缺失]是[此處原文缺失]的因，色是名色的因。名色是名的因，名是[此處原文缺失]的因，名色是名色的因。名生起，名從名生起，色從名生起，名從[此處原文缺失]生起，名色生起，[此處原文缺失]生起，名色從名色生起，名從名色生起，色從名色生起，名色。
名是名的果報，名是色的果報，名是名色的果報。色是名的果報，[此處原文缺失]是[此處原文缺失]的果報，色是名色的果報。名色是名的果報，名是[此處原文缺失]的果報，名色是名色的果報。名與名共同，名與色共同，名與[此處原文缺失]共同，[此處原文缺失]與名色共同，[此處原文缺失]與名色共同。名色與名共同，名色與色共同，名色與名色共同。
名是名的增上緣，名是色的增上緣，名是名色的增上緣。色是名的增上緣，[此處原文缺失]是[此處原文缺失]的增上緣，色是名色的增上緣。名色是名的增上緣，名是[此處原文缺失]的增上緣，名色是名色的增上緣。
名依于名，名依於色，名依于名[此處原文缺失]，依于名。色依于[此處原文缺失]，依于名色。名色依于名，名色依於色，名色依于名色。
名是名的食，名是色的食，名是名色的食。色是名的食，[此處原文缺失]是[此處原文缺失]的食，色是名色的食。名色是名的食，名是[此處原文缺失]的食，名色是名色的食。長養、維持、微細、攝受、所依、所須也是如此。
名是名的始胎，名是色的始胎，名是名色的始胎。色是名的始胎，[此處原文缺失]是[此處原文缺失]的始胎，色是名色的始胎。名色是名的始胎，名是[此處原文缺失]的始胎，名色是名色的始胎。住處也是如此。
【English Translation】 English version: The retribution resulting from the severance by contemplation is not caused by severance through view, nor by severance through contemplation. Here, 'Nāmarūpa' (name and form, the combination of mental and material aspects) refers to the retribution of good or wholesome phenomena; or to non-retribution or unwholesome phenomena. Nāmarūpa bound by the desire realm refers to Nāmarūpa associated with the desire-āsrava (sensuality) and the bhava-āsrava (existence). Nāmarūpa bound by the form realm refers to Nāmarūpa associated with the rūpa-āsrava (form) and the bhava-āsrava. Nāmarūpa bound by the formless realm refers to Nāmarūpa associated with the arūpa-āsrava (formlessness) and the bhava-āsrava. Unbound Nāmarūpa refers to the undefiled Nāmarūpa of the noble ones. Past Nāmarūpa refers to Nāmarūpa that has already arisen and ceased. Future Nāmarūpa refers to Nāmarūpa that has not yet arisen or appeared. Present Nāmarūpa refers to Nāmarūpa that is arising but has not yet ceased.
Name is the cause of name, name is the cause of form, name is the cause of name and form. Form is the cause of name, [original text missing here] is the cause of [original text missing here], form is the cause of name and form. Name and form is the cause of name, name is the cause of [original text missing here], name and form is the cause of name and form. Name arises, name arises from name, form arises from name, name arises from [original text missing here], name and form arises, [original text missing here] arises, name and form arises from name and form, name arises from name and form, form arises from name and form, name and form.
Name is the retribution of name, name is the retribution of form, name is the retribution of name and form. Form is the retribution of name, [original text missing here] is the retribution of [original text missing here], form is the retribution of name and form. Name and form is the retribution of name, name is the retribution of [original text missing here], name and form is the retribution of name and form. Name is together with name, name is together with form, name is together with [original text missing here], [original text missing here] is together with name and form, [original text missing here] is together with name and form. Name and form is together with name, name and form is together with form, name and form is together with name and form.
Name is the dominant condition for name, name is the dominant condition for form, name is the dominant condition for name and form. Form is the dominant condition for name, [original text missing here] is the dominant condition for [original text missing here], form is the dominant condition for name and form. Name and form is the dominant condition for name, name is the dominant condition for [original text missing here], name and form is the dominant condition for name and form.
Name depends on name, name depends on form, name depends on name [original text missing here], depends on name. Form depends on [original text missing here], depends on name and form. Name and form depends on name, name and form depends on form, name and form depends on name and form.
Name is the nutriment for name, name is the nutriment for form, name is the nutriment for name and form. Form is the nutriment for name, [original text missing here] is the nutriment for [original text missing here], form is the nutriment for name and form. Name and form is the nutriment for name, name is the nutriment for [original text missing here], name and form is the nutriment for name and form. Nourishing, maintaining, subtle, receptive, support, and necessities are also the same.
Name is the initial formation of name, name is the initial formation of form, name is the initial formation of name and form. Form is the initial formation of name, [original text missing here] is the initial formation of [original text missing here], form is the initial formation of name and form. Name and form is the initial formation of name, name is the initial formation of [original text missing here], name and form is the initial formation of name and form. Abode is also the same.
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名生名名生色。名生名色。色生名色生色。色生名色。名色生名。名色生色。名色生名色名名道名色道。名名色道。色名道。色色道。色名色道。名色名道。名色色道。名色名色道所向亦如是。
名名津名色津。名名色津。色名津。色色津。色名色津。名色名津。名色色津。名色名色津。液遍滿亦如是。
名不調名不調。名不調色不調。名不調名色不調。色不調名不調。色不調色不調。色不調名色不調。名色不調名不調。名色不調色不調。名色不調名色不調。不堅不護不攝不修亦如是。名調名調。名調色調。名調名色調。色調名調。色調色調。色調名色調。名色調名調。名色調色調。名色調名色調。堅護攝修亦如是。
名未解名未解。名未解色未解。名未解名色未解。色未解名未解。色未解色未解。色未解名色未解。名色未解名未解。名色未解色未解。名色未解名色未解。未證未斷未盡未滅。亦如是。
名解名解。名解色解。名解名色解。色解名解色解。色解色解名色解。名色解名解名色解。色解名色解名色解。證斷盡滅亦如是。
緣喜處名生喜處名。喜處色喜處名色。緣喜處色生喜處名。喜處色喜處名色。緣喜處名色生喜處名。喜處色喜處名色。憂處舍處亦如是。◎
【現代漢語翻譯】 現代漢語譯本 名由名而生，名由色而生。由名而生，由色而生。由名色而生。名色由名而生。名色由色而生。名色由名色而生。名與名之道，名色之道。名名色之道。色名之道。之道。色名色之道。名色名之道。名之道。名色名色之道，所向也是這樣。 名與名之津（渡口），名色之津。名名色之津。色名之津。之津。色名色之津。名色名之津。名*之津。名色名色之津。液體遍滿也是這樣。 名不調和，名不調和。名不調和，色不調和。名不調和，名色不調和。色不調和，名不調和。色不調和，色不調和。色不調和，名色不調和。名色不調和，名不調和。名色不調和，色不調和。名色不調和，名色不調和。不堅固，不守護，不攝受，不修習，也是這樣。名調和，名調和。名調和，色調和。名調和，名色調和。色調和，名調和。色調和，色調和。色調和，名色調和。名色調和，名調和。名色調和，色調和。名色調和，名色調和。堅固，守護，攝受，修習，也是這樣。 名未解脫，名未解脫。名未解脫，色未解脫。名未解脫，名色未解脫。色未解脫，名未解脫。色未解脫，色未解脫。色未解脫，名色未解脫。名色未解脫，名未解脫。名色未解脫，色未解脫。名色未解脫，名色未解脫。未證得，未斷除，未窮盡，未滅盡，也是這樣。 名解脫，名解脫。名解脫，色解脫。名解脫，名色解脫。色解脫，名解脫，色解脫。色解脫，色解脫，名色解脫。名色解脫，名解脫，名色解脫。色解脫，名色解脫，名色解脫。證得，斷除，窮盡，滅盡，也是這樣。 緣于喜悅之處，名產生喜悅之處之名。喜悅之處，色，喜悅之處，名色。緣于喜悅之處，色產生喜悅之處之名。喜悅之處，色，喜悅之處，名色。緣于喜悅之處，名色產生喜悅之處之名。喜悅之處，色，喜悅之處，名色。憂愁之處，捨棄之處，也是這樣。
【English Translation】 English version Name arises from name, name arises from form (rupa). * arises from name, * arises from form. * arises from name and form (nama-rupa). Name and form arise from name. Name and form arise from form. Name and form arise from name and form. The way of name and name, the way of name and form. The way of name, name, and form. The way of form and name. The way of . The way of form, name, and form. The way of name, form, and name. The way of . The way of name, form, name, and form is also the same in its direction. Name and name's ford (crossing), name and form's ford. Name, name, and form's ford. Form and name's ford. 's ford. Form, name, and form's ford. Name, form, and name's ford. 's ford. Name, form, name, and form's ford. The spreading of liquid is also the same. Name is not in harmony, name is not in harmony. Name is not in harmony, form is not in harmony. Name is not in harmony, name and form are not in harmony. Form is not in harmony, name is not in harmony. Form is not in harmony, form is not in harmony. Form is not in harmony, name and form are not in harmony. Name and form are not in harmony, name is not in harmony. Name and form are not in harmony, form is not in harmony. Name and form are not in harmony, name and form are not in harmony. Not firm, not protected, not gathered, not cultivated, it is also the same. Name is in harmony, name is in harmony. Name is in harmony, form is in harmony. Name is in harmony, name and form are in harmony. Form is in harmony, name is in harmony. Form is in harmony, form is in harmony. Form is in harmony, name and form are in harmony. Name and form are in harmony, name is in harmony. Name and form are in harmony, form is in harmony. Name and form are in harmony, name and form are in harmony. Firm, protected, gathered, cultivated, it is also the same. Name is not liberated, name is not liberated. Name is not liberated, form is not liberated. Name is not liberated, name and form are not liberated. Form is not liberated, name is not liberated. Form is not liberated, form is not liberated. Form is not liberated, name and form are not liberated. Name and form are not liberated, name is not liberated. Name and form are not liberated, form is not liberated. Name and form are not liberated, name and form are not liberated. Not realized, not abandoned, not exhausted, not ceased, it is also the same. Name is liberated, name is liberated. Name is liberated, form is liberated. Name is liberated, name and form are liberated. Form is liberated, name is liberated, form is liberated. Form is liberated, form is liberated, name and form are liberated. Name and form are liberated, name is liberated, name and form are liberated. Form is liberated, name and form are liberated, name and form are liberated. Realized, abandoned, exhausted, ceased, it is also the same. Conditioned by the place of joy (喜處), name arises as the name of the place of joy. Place of joy, form (色), place of joy, name and form (名色). Conditioned by the place of joy, form arises as the name of the place of joy. Place of joy, form, place of joy, name and form. Conditioned by the place of joy, name and form arise as the name of the place of joy. Place of joy, form, place of joy, name and form. The place of sorrow (憂處), the place of equanimity (舍處) are also the same.
◎舍利弗阿毗曇論緒分假結品第四
結諸使根。諸煩惱行習微氣行結未滅未盡。轉受生老死眾苦聚集。今當集假結正門。十結十二入十八界五陰。四諦二十二根。五道三界法人人法。
云何十結。見結疑結戒道結。欲染結瞋恚結色染結無色染結。無明結慢結掉結。云何見結。若見煩惱非心相應。不共心生不共住不共滅。由是因緣故生見使。是名見結。乃至若掉煩惱非心相應。不共心生不共住不共滅。由是因緣故生掉使。是名掉結。複次于在所處眠沒微細堅著。由是因緣故生見使。是名見結。乃至於在所處眠沒微細堅著。由是因緣故生掉使。是名掉結。十二入十八界五陰。四諦二十二根三界。如上說。云何五道。地獄畜生餓鬼人天。云何地獄。無間有間。是名地獄。云何畜生。水陸空行。是名畜生。云何餓鬼。少食無食等。是名餓鬼。云何人。四天下人。是名人。云何天。欲色無色天。是名天。云何法。色法非色法。乃至過去法未來法現在法。非過去非未來非現在法。是謂法。云何人。未生智人。欲界未竟色界未竟無色界未竟。已生智人。欲界未竟色界無色界未竟。複次已生智人。欲界已竟。色界無色界未竟。是謂人。如是法如是人。是謂法人人法。
十結幾見斷。幾思惟斷。三見斷。七二分或
【現代漢語翻譯】 現代漢語譯本 ◎《舍利弗阿毗曇論》緒分 假結品第四
講述繫縛諸使和根。諸煩惱的活動、習性、細微的氣息，以及繫縛都未被滅除、未被斷盡，導致不斷地承受生、老、死等眾多的痛苦聚集。現在將集中討論假結的正門：十結、十二入（ayatana，眼、耳、鼻、舌、身、意六根及其對應的色、聲、香、味、觸、法六塵）、十八界（dhatu，眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，以及眼識、耳識、鼻識、舌識、身識、意識六識）、五陰（skandha，色、受、想、行、識）、四諦（arya-satya，苦、集、滅、道）、二十二根（indriya，信根等）、五道（gati，地獄、餓鬼、畜生、人、天）、三界（dhatu，欲界、色界、無色界）、法人人法。
什麼是十結？見結（drsti-samyojana，錯誤的見解）、疑結（vicikiccha-samyojana，懷疑）、戒道結（silabbata-paramasa-samyojana，執著于戒律和儀式）、欲染結（kama-raga-samyojana，對慾望的貪染）、瞋恚結（patigha-samyojana，嗔恨）、色染結（rupa-raga-samyojana，對色界的貪染）、無色染結（arupa-raga-samyojana，對無色界的貪染）、無明結（avijja-samyojana，無知）、慢結（mana-samyojana，傲慢）、掉結（uddhacca-samyojana，掉舉）。什麼是見結？如果見煩惱與心不相應，不與心一同生起、一同存在、一同滅去，由於這樣的因緣，所以產生見使（drsti-anusaya）。這稱為見結。乃至如果掉煩惱與心不相應，不與心一同生起、一同存在、一同滅去，由於這樣的因緣，所以產生掉使（uddhacca-anusaya）。這稱為掉結。再者，于所在之處沉溺、微細地執著，由於這樣的因緣，所以產生見使。這稱為見結。乃至在於所在之處沉溺、微細地執著，由於這樣的因緣，所以產生掉使。這稱為掉結。十二入、十八界、五陰、四諦、二十二根、三界，如上面所說。
什麼是五道？地獄、畜生、餓鬼、人、天。什麼是地獄？無間地獄、有間地獄。這稱為地獄。什麼是畜生？水中、陸地、空中行走的生物。這稱為畜生。什麼是餓鬼？少食、無食等。這稱為餓鬼。什麼是人？四大洲（catu-dvipa）的人。這稱為人。什麼是天？欲界天、色界天、無色界天。這稱為天。什麼是法？色法、非色法。乃至過去法、未來法、現在法、非過去非未來非現在法。這稱為法。什麼是人？未生智人，欲界未究竟，未究竟無未究竟。已生智人，欲界未究竟無未究竟。再者，已生智人，欲界已究竟，無未究竟。這稱為人。像這樣的法，像這樣的人，這稱為法人人法。
十結中，哪些是見斷（darśana-prahātavya）？哪些是思惟斷（bhāvanā-prahātavya）？三種是見斷，七種是二分或。
【English Translation】 English version ◎ Shariputra Abhidharma Shastra, Section on Introductory Matters, Chapter 4: On the Provisional Bonds
Explaining the bonds of the various fetters and roots. The activities, habits, subtle influences, and bonds of the various defilements have not been extinguished or completely eliminated, leading to the continuous suffering of birth, aging, and death. Now, we will focus on the correct gateway to provisional bonds: the ten bonds, twelve ayatanas (sense bases), eighteen dhatus (elements), five skandhas (aggregates), four Noble Truths (arya-satya), twenty-two indriyas (faculties), five gatis (realms), three dhatus (realms), Dharma-person and person-Dharma.
What are the ten bonds? The bond of views (drsti-samyojana), the bond of doubt (vicikiccha-samyojana), the bond of attachment to rites and rituals (silabbata-paramasa-samyojana), the bond of sensual desire (kama-raga-samyojana), the bond of aversion (patigha-samyojana), the bond of attachment to form (rupa-raga-samyojana), the bond of attachment to the formless (arupa-raga-samyojana), the bond of ignorance (avijja-samyojana), the bond of conceit (mana-samyojana), the bond of restlessness (uddhacca-samyojana). What is the bond of views? If the defilement of views is not associated with the mind, does not arise, abide, or cease together with the mind, due to this cause, the latent tendency of views (drsti-anusaya) arises. This is called the bond of views. And so on, if the defilement of restlessness is not associated with the mind, does not arise, abide, or cease together with the mind, due to this cause, the latent tendency of restlessness (uddhacca-anusaya) arises. This is called the bond of restlessness. Furthermore, being immersed and subtly attached in whatever place, due to this cause, the latent tendency of views arises. This is called the bond of views. And so on, being immersed and subtly attached in whatever place, due to this cause, the latent tendency of restlessness arises. This is called the bond of restlessness. The twelve ayatanas, eighteen dhatus, five skandhas, four Noble Truths, twenty-two indriyas, and three dhatus are as explained above.
What are the five gatis? Hell, animals, hungry ghosts, humans, and gods. What is hell? Hell with interruption, hell without interruption. This is called hell. What are animals? Those that walk in water, on land, and in the air. This is called animals. What are hungry ghosts? Those with little food, those with no food, and so on. This is called hungry ghosts. What are humans? Humans of the four continents (catu-dvipa). This is called humans. What are gods? Gods of the desire realm, form realm, and formless realm. This is called gods. What is Dharma? Form Dharma, non-form Dharma. And so on, past Dharma, future Dharma, present Dharma, non-past non-future non-present Dharma. This is called Dharma. What is a person? A person who has not yet generated wisdom, the desire realm is not yet completed, not yet completed without not yet completed. A person who has already generated wisdom, the desire realm is not yet completed without not yet completed. Furthermore, a person who has already generated wisdom, the desire realm is already completed, without not yet completed. This is called a person. Such is Dharma, such is a person, this is called Dharma-person and person-Dharma.
Of the ten bonds, which are abandoned by seeing (darśana-prahātavya)? Which are abandoned by cultivation (bhāvanā-prahātavya)? Three are abandoned by seeing, seven are two-fold or.
見斷。或思惟斷。云何三見斷。見疑戒道。是名三見斷。云何七二分或見斷或思惟斷。欲染瞋恚色染無色染無明慢掉。是名七二分或見斷或思惟斷。
十結幾見斷。一切見斷。幾思惟斷。七思惟斷。除見疑戒道。
十結幾欲界系。幾色界系。幾無色界系。二欲界系。一色界系。一無色界系。一二分或欲界系或色界系。五三分或欲界系。或色界系。或無色界系。何等二欲界系。欲染瞋恚。此二欲界系。何等一色界系。色染此一色界系。何等一無色界系。無色染此一無色界系。何等一二分或欲界系或色界系。戒道此一二分或欲界系。或色界系。何等五三分或欲界系或色界系或無色界系。見疑無明慢掉。此五三分或欲界系或色界系或無色界系。
十結幾欲界系。八除色染無色染。十結幾色界系。七除欲染瞋恚無色染。十結幾無色界系六謂見疑無色染無明慢掉。
欲界繫結。幾見斷。幾思惟斷。三見斷。五二分或見斷或思惟斷。何等三見斷。見疑戒道此三見斷。何等五二分或見斷或思惟斷。欲染瞋恚無明慢掉。此五二分或見斷或思惟斷。八欲界繫結幾見斷。一切見斷。幾思惟斷。五思惟斷。除見疑戒道。七色界繫結。幾見斷幾思惟斷。三見斷。四二分或見斷或思惟斷。何等三見斷。見疑戒道。此三見
【現代漢語翻譯】 現代漢語譯本： 『見斷』（Dṛṣṭi-heya，通過見道斷除的煩惱）。或『思惟斷』（Bhāvanā-heya，通過修道斷除的煩惱）。什麼是三種『見斷』？『見』（Dṛṣṭi，錯誤的見解）、『疑』（Vicikitsā，懷疑）、『戒道』（Śīlavrata-parāmarśa，執取錯誤的戒律和苦行）。這被稱為三種『見斷』。什麼是七種二分，或者屬於『見斷』，或者屬於『思惟斷』？『欲染』（Kāma-rāga，對欲界的貪染）、『瞋恚』（Pratigha，嗔恨）、『色染』（Rūpa-rāga，對色界的貪染）、『無色染』（Arūpa-rāga，對無色界的貪染）、『無明』（Avidyā，無明）、『慢』（Māna，我慢）、『掉』（Auddhatya，掉舉）。這被稱為七種二分，或者屬於『見斷』，或者屬於『思惟斷』。
十結（Daśa saṃyojanāni，十種束縛眾生的煩惱）中有幾種屬於『見斷』？一切『見斷』。有幾種屬於『思惟斷』？七種屬於『思惟斷』，除去『見』、『疑』、『戒道』。
十結中有幾種屬於欲界系（Kāmadhātu，欲界所繫縛的）？幾種屬於色界系（Rūpadhātu，色界所繫縛的）？幾種屬於無色界系（Arūpadhātu，無色界所繫縛的）？兩種屬於欲界系，一種屬於色界系，一種屬於無色界系，一種二分，或者屬於欲界系，或者屬於色界系，五種三分，或者屬於欲界系，或者屬於色界系，或者屬於無色界系。哪兩種屬於欲界系？『欲染』、『瞋恚』，這兩種屬於欲界系。哪一種屬於色界系？『色染』，這屬於色界系。哪一種屬於無色界系？『無色染』，這屬於無色界系。哪一種二分，或者屬於欲界系，或者屬於色界系？『戒道』，這屬於二分，或者屬於欲界系，或者屬於色界系。哪五種三分，或者屬於欲界系，或者屬於色界系，或者屬於無色界系？『見』、『疑』、『無明』、『慢』、『掉』，這五種屬於三分，或者屬於欲界系，或者屬於色界系，或者屬於無色界系。
十結中有幾種屬於欲界系？八種，除去『色染』、『無色染』。十結中有幾種屬於色界系？七種，除去『欲染』、『瞋恚』、『無色染』。十結中有幾種屬於無色界系？六種，即『見』、『疑』、『無色染』、『無明』、『慢』、『掉』。
欲界繫結中有幾種屬於『見斷』？幾種屬於『思惟斷』？三種屬於『見斷』，五種二分，或者屬於『見斷』，或者屬於『思惟斷』。哪三種屬於『見斷』？『見』、『疑』、『戒道』，這三種屬於『見斷』。哪五種二分，或者屬於『見斷』，或者屬於『思惟斷』？『欲染』、『瞋恚』、『無明』、『慢』、『掉』，這五種二分，或者屬於『見斷』，或者屬於『思惟斷』。八種欲界繫結中有幾種屬於『見斷』？一切屬於『見斷』。有幾種屬於『思惟斷』？五種屬於『思惟斷』，除去『見』、『疑』、『戒道』。七種色界繫結中有幾種屬於『見斷』？幾種屬於『思惟斷』？三種屬於『見斷』，四種二分，或者屬於『見斷』，或者屬於『思惟斷』。哪三種屬於『見斷』？『見』、『疑』、『戒道』，這三種屬於『見』
【English Translation】 English version: 'To be abandoned by seeing' (Dṛṣṭi-heya, afflictions abandoned through the path of seeing). Or 'to be abandoned by thinking' (Bhāvanā-heya, afflictions abandoned through the path of cultivation). What are the three 'to be abandoned by seeing'? 'View' (Dṛṣṭi, wrong views), 'doubt' (Vicikitsā, doubt), 'grasping at rules and vows' (Śīlavrata-parāmarśa, adherence to wrong precepts and asceticism). These are called the three 'to be abandoned by seeing'. What are the seven divided into two, either 'to be abandoned by seeing' or 'to be abandoned by thinking'? 'Desire-attachment' (Kāma-rāga, attachment to the desire realm), 'anger' (Pratigha, aversion), 'form-attachment' (Rūpa-rāga, attachment to the form realm), 'formless-attachment' (Arūpa-rāga, attachment to the formless realm), 'ignorance' (Avidyā, ignorance), 'conceit' (Māna, pride), 'restlessness' (Auddhatya, excitement). These are called the seven divided into two, either 'to be abandoned by seeing' or 'to be abandoned by thinking'.
Of the ten fetters (Daśa saṃyojanāni, ten fetters that bind beings to saṃsāra), how many are 'to be abandoned by seeing'? All that are 'to be abandoned by seeing'. How many are 'to be abandoned by thinking'? Seven are 'to be abandoned by thinking', excluding 'view', 'doubt', and 'grasping at rules and vows'.
Of the ten fetters, how many are bound to the desire realm (Kāmadhātu)? How many are bound to the form realm (Rūpadhātu)? How many are bound to the formless realm (Arūpadhātu)? Two are bound to the desire realm, one is bound to the form realm, one is bound to the formless realm, one is divided into two, either bound to the desire realm or bound to the form realm, five are divided into three, either bound to the desire realm, or bound to the form realm, or bound to the formless realm. Which two are bound to the desire realm? 'Desire-attachment' and 'anger', these two are bound to the desire realm. Which one is bound to the form realm? 'Form-attachment', this one is bound to the form realm. Which one is bound to the formless realm? 'Formless-attachment', this one is bound to the formless realm. Which one is divided into two, either bound to the desire realm or bound to the form realm? 'Grasping at rules and vows', this one is divided into two, either bound to the desire realm or bound to the form realm. Which five are divided into three, either bound to the desire realm, or bound to the form realm, or bound to the formless realm? 'View', 'doubt', 'ignorance', 'conceit', 'restlessness', these five are divided into three, either bound to the desire realm, or bound to the form realm, or bound to the formless realm.
Of the ten fetters, how many are bound to the desire realm? Eight, excluding 'form-attachment' and 'formless-attachment'. Of the ten fetters, how many are bound to the form realm? Seven, excluding 'desire-attachment', 'anger', and 'formless-attachment'. Of the ten fetters, how many are bound to the formless realm? Six, namely 'view', 'doubt', 'formless-attachment', 'ignorance', 'conceit', and 'restlessness'.
Of the fetters bound to the desire realm, how many are 'to be abandoned by seeing'? How many are 'to be abandoned by thinking'? Three are 'to be abandoned by seeing', five are divided into two, either 'to be abandoned by seeing' or 'to be abandoned by thinking'. Which three are 'to be abandoned by seeing'? 'View', 'doubt', 'grasping at rules and vows', these three are 'to be abandoned by seeing'. Which five are divided into two, either 'to be abandoned by seeing' or 'to be abandoned by thinking'? 'Desire-attachment', 'anger', 'ignorance', 'conceit', 'restlessness', these five are divided into two, either 'to be abandoned by seeing' or 'to be abandoned by thinking'. Of the eight fetters bound to the desire realm, how many are 'to be abandoned by seeing'? All are 'to be abandoned by seeing'. How many are 'to be abandoned by thinking'? Five are 'to be abandoned by thinking', excluding 'view', 'doubt', and 'grasping at rules and vows'. Of the seven fetters bound to the form realm, how many are 'to be abandoned by seeing'? How many are 'to be abandoned by thinking'? Three are 'to be abandoned by seeing', four are divided into two, either 'to be abandoned by seeing' or 'to be abandoned by thinking'. Which three are 'to be abandoned by seeing'? 'View', 'doubt', 'grasping at rules and vows', these three are 'to be abandoned by seeing'.
斷。何等四二分或見斷或思惟斷。色染無明慢掉。此四二分或見斷或思惟斷。七色界繫結幾見斷。一切見斷。幾思惟斷。四思惟斷。除見疑戒道。六無色界繫結幾見斷。幾思惟斷。二見斷。四二分或見斷或思惟斷。何等二見斷。見疑此二見斷。何等四二分或見斷或思惟斷。無色染無明慢掉。此四二分或見斷或思惟斷。六無色界繫結幾見斷。一切見斷。幾思惟斷。四思惟斷。謂無色染無明慢掉。
見結眠沒。幾結中眠沒。八結中除自性及疑眠沒。九結中除自性戒道結不眠沒諸結欲染結眠沒。五結中見戒道無明慢掉瞋恚結眠沒。六結中見疑戒道無明慢掉色染結眠沒。五結中見戒道無明慢掉無色染結眠沒。四結中見無明慢掉無明結眠沒。九結中除自性慢掉結亦眠沒。九結除自性。
幾結眠沒。見結中八。除自性及戒道。四結眠沒疑結中瞋恚無明慢掉。八結眠沒。戒道中除自性及無色染五結眠沒。欲染結中見疑無明慢掉五結眠沒。瞋恚結中見結疑無明慢掉。五結眠沒。色染結中見結疑無明慢掉。五結眠沒。無色染結中見結疑無明慢掉。八結眠沒。無明結中除自性及戒道。八結亦眠沒。慢掉結中除自性及戒道。
八結眠沒眼入耳入。除戒道及無色染。七結眠沒鼻入舌入。除戒道色染無色染。八結眠沒身入。除
【現代漢語翻譯】 現代漢語譯本： 斷。哪些是見斷或思惟斷的四種二分法？色染（Rūparāga，對色界的貪染）、無明（Avidyā，無知）、慢（Māna，我慢）、掉（Auddhatya，掉舉）。這四種二分法是見斷或思惟斷的。七種繫結（Samyojana，結縛）中有幾種是見斷？一切都是見斷。有幾種是思惟斷？四種是思惟斷，即除了見（Dṛṣṭi，邪見）、疑（Vicikitsā，懷疑）、戒道（Śīlavrata-parāmarśa，戒禁取）。六種無繫結中有幾種是見斷？幾種是思惟斷？兩種是見斷。四種是見斷或思惟斷的二分法。哪些是兩種見斷？見和疑這兩種是見斷。哪些是四種見斷或思惟斷的二分法？無色染（Arūparāga，對無色界的貪染）、無明、慢、掉。這四種是見斷或思惟斷的。六種無**繫結中有幾種是見斷？一切都是見斷。有幾種是思惟斷？四種是思惟斷，即無色染、無明、慢、掉。
見結（Dṛṣṭi-samyojana，見結）眠沒（不活動）。在幾種結中眠沒？八結中，除了自性和疑結外都眠沒。九結中，除了自性、戒道結外，其他結和欲染結（Kāmarāga-samyojana，欲貪結）都眠沒。五結中，見、戒道、無明、慢、掉、瞋恚結（Krodha-samyojana，嗔結）都眠沒。六結中，見、疑、戒道、無明、慢、掉、色染結（Rūparāga-samyojana，色貪結）都眠沒。五結中，見、戒道、無明、慢、掉、無色染結（Arūparāga-samyojana，無色貪結）都眠沒。四結中，見、無明、慢、掉、無明結（Avidyā-samyojana，無明結）都眠沒。九結中，除了自性、慢、掉結外，其他結也眠沒。九結中，除了自性。
在幾種結中眠沒？見結中，八種結眠沒，除了自性和戒道。四結眠沒，疑結中，瞋恚、無明、慢、掉。八結眠沒，戒道中，除了自性和無色染。五結眠沒，欲染結中，見、疑、無明、慢、掉。五結眠沒，瞋恚結中，見結、疑、無明、慢、掉。五結眠沒，色染結中，見結、疑、無明、慢、掉。五結眠沒，無色染結中，見結、疑、無明、慢、掉。八結眠沒，無明結中，除了自性和戒道。八結也眠沒，慢掉結中，除了自性和戒道。
八結眠沒，眼入（眼根）、耳入（耳根）。除了戒道和無色染。七結眠沒，鼻入（鼻根）、舌入（舌根）。除了戒道、色染和無色染。八結眠沒，身入（身根）。除了...
【English Translation】 English version: Severance. Which four are the two divisions that are either severed by seeing or severed by thinking? Rūparāga (attachment to form), Avidyā (ignorance), Māna (conceit), Auddhatya (restlessness). These four are the two divisions that are either severed by seeing or severed by thinking. How many of the seven Samyojanas (fetters) are severed by seeing? All are severed by seeing. How many are severed by thinking? Four are severed by thinking, namely, those excluding Dṛṣṭi (wrong view), Vicikitsā (doubt), Śīlavrata-parāmarśa (attachment to rites and rituals). How many of the six non-Samyojanas are severed by seeing? How many are severed by thinking? Two are severed by seeing. Four are the two divisions that are either severed by seeing or severed by thinking. Which two are severed by seeing? Dṛṣṭi and Vicikitsā, these two are severed by seeing. Which four are the two divisions that are either severed by seeing or severed by thinking? Arūparāga (attachment to formless realms), Avidyā, Māna, Auddhatya. These four are either severed by seeing or severed by thinking. How many of the six non-**Samyojanas are severed by seeing? All are severed by seeing. How many are severed by thinking? Four are severed by thinking, namely, Arūparāga, Avidyā, Māna, Auddhatya.
Dṛṣṭi-samyojana (the fetter of views) is dormant. In how many fetters is it dormant? In eight fetters, it is dormant except for itself and the fetter of doubt. In nine fetters, it is dormant except for itself and the fetter of Śīlavrata-parāmarśa, and the fetter of Kāmarāga-samyojana (sensual desire) is dormant. In five fetters, Dṛṣṭi, Śīlavrata-parāmarśa, Avidyā, Māna, Auddhatya, and Krodha-samyojana (the fetter of anger) are dormant. In six fetters, Dṛṣṭi, Vicikitsā, Śīlavrata-parāmarśa, Avidyā, Māna, Auddhatya, and Rūparāga-samyojana (the fetter of attachment to form) are dormant. In five fetters, Dṛṣṭi, Śīlavrata-parāmarśa, Avidyā, Māna, Auddhatya, and Arūparāga-samyojana (the fetter of attachment to the formless) are dormant. In four fetters, Dṛṣṭi, Avidyā, Māna, Auddhatya, and Avidyā-samyojana (the fetter of ignorance) are dormant. In nine fetters, except for itself, the fetters of Māna and Auddhatya are also dormant. In nine fetters, except for itself.
In how many fetters is it dormant? In the fetter of views, eight fetters are dormant, except for itself and Śīlavrata-parāmarśa. Four fetters are dormant, in the fetter of doubt, Krodha, Avidyā, Māna, Auddhatya. Eight fetters are dormant, in Śīlavrata-parāmarśa, except for itself and Arūparāga. Five fetters are dormant, in the fetter of sensual desire, Dṛṣṭi, Vicikitsā, Avidyā, Māna, Auddhatya. Five fetters are dormant, in the fetter of anger, the fetter of views, doubt, Avidyā, Māna, Auddhatya. Five fetters are dormant, in the fetter of attachment to form, the fetter of views, doubt, Avidyā, Māna, Auddhatya. Five fetters are dormant, in the fetter of attachment to the formless, the fetter of views, doubt, Avidyā, Māna, Auddhatya. Eight fetters are dormant, in the fetter of ignorance, except for itself and Śīlavrata-parāmarśa. Eight fetters are also dormant, in the fetters of Māna and Auddhatya, except for itself and Śīlavrata-parāmarśa.
Eight fetters are dormant, the eye-entry (eye sense base), the ear-entry (ear sense base). Except for Śīlavrata-parāmarśa and Arūparāga. Seven fetters are dormant, the nose-entry (nose sense base), the tongue-entry (tongue sense base). Except for Śīlavrata-parāmarśa, Rūparāga and Arūparāga. Eight fetters are dormant, the body-entry (body sense base). Except for...
戒道無色染。九結眠沒意入。中除戒道。九結眠沒色入聲入。除無色染。七結眠沒香味入。除戒道色染無色染。八結眠沒于觸入。除戒道無色染。十結眠沒法入。
八結眠沒眼界耳界。除戒道無色染。七結眠沒鼻界舌界。除戒道色染無色染。八結眠沒于身界。除戒道無色染。九結眠沒色界聲界。除無色染。七結眠沒香界味界。除戒道色染無色染。八結眠沒觸界。除戒道無色染八結眠沒眼識界耳識界。除戒道無色染。七結眠沒。鼻識界舌識界。除戒道色染無色染。八結眠沒身界。除戒道無色染。九結眠沒意界意識界。除戒道。十結眠沒法界。
十結眠沒色陰。九結眠沒受想行識陰。除戒道。十結眠沒苦諦。五結眠沒集諦。見疑無明慢掉。滅道諦無也。
八結眠沒眼根耳根。除戒道無色染。七結眠沒鼻根舌根。除戒道色染無色染。八結眠沒身根。除戒道無色染。七結眠沒男根女根。除戒道色染無色染。九結眠沒命根。除戒道。七結眠沒樂根。除戒道瞋恚無色染。六結眠沒苦根。見疑瞋恚無明慢掉。七結眠沒喜根。除戒道瞋恚無色染。六結眠沒憂根。疑瞋恚無明慢掉。八結眠沒舍根。除戒道瞋恚。九結眠沒意根。除戒道。諸聖根無也。
地獄或六或七。六結眠沒無間地獄。見疑瞋恚無明慢掉。七結
【現代漢語翻譯】 現代漢語譯本 不執著于無色界的慾望。九種煩惱（九結，指愛結、恚結、慢結、無明結、見結、取結、疑結、嫉結、慳結）潛藏於意入（Manas Ayatana，意根）。從中去除對戒道的執著。九種煩惱潛藏於色入（Rupa Ayatana，色塵）、聲入（Shabda Ayatana，聲塵）。去除對無色界慾望的執著。七種煩惱潛藏於香味入（Gandha Rasa Ayatana，香塵味塵）。去除對戒道、色界慾望、無色界慾望的執著。八種煩惱潛藏於觸入（Sparsha Ayatana，觸塵）。去除對戒道、無色界慾望的執著。十種煩惱潛藏於法入（Dharma Ayatana，法塵）。 八種煩惱潛藏於眼界（Chakshu Dhatu，眼界）、耳界（Shrotra Dhatu，耳界）。去除對戒道、無色界慾望的執著。七種煩惱潛藏於鼻界（Ghrana Dhatu，鼻界）、舌界（Jihva Dhatu，舌界）。去除對戒道、色界慾望、無色界慾望的執著。八種煩惱潛藏於身界（Kaya Dhatu，身界）。去除對戒道、無色界慾望的執著。九種煩惱潛藏於聲界（Shabda Dhatu，聲界）。去除對無色界慾望的執著。七種煩惱潛藏於香界（Gandha Dhatu，香界）、味界（Rasa Dhatu，味界）。去除對戒道、色界慾望、無色界慾望的執著。八種煩惱潛藏於觸界（Sparsha Dhatu，觸界）。去除對戒道、無色界慾望的執著。八種煩惱潛藏於眼識界（Chakshur Vijnana Dhatu，眼識界）、耳識界（Shrotra Vijnana Dhatu，耳識界）。去除對戒道、無色界慾望的執著。七種煩惱潛藏於鼻識界（Ghrana Vijnana Dhatu，鼻識界）、舌識界（Jihva Vijnana Dhatu，舌識界）。去除對戒道、色界慾望、無色界慾望的執著。八種煩惱潛藏於身識界（Kaya Vijnana Dhatu，身識界）。去除對戒道、無色界慾望的執著。九種煩惱潛藏於意界（Mano Dhatu，意界）、意識界（Mano Vijnana Dhatu，意識界）。去除對戒道的執著。十種煩惱潛藏於法界（Dharma Dhatu，法界）。 十種煩惱潛藏於色陰（Rupa Skandha，色蘊）。九種煩惱潛藏於受陰（Vedana Skandha，受蘊）、想陰（Samjna Skandha，想蘊）、行陰（Samskara Skandha，行蘊）、識陰（Vijnana Skandha，識蘊）。去除對戒道的執著。十種煩惱潛藏於苦諦（Dukkha Satya，苦諦）。五種煩惱潛藏於集諦（Samudaya Satya，集諦）：見（Drishti，邪見）、疑（Vicikitsa，懷疑）、無明（Avidya，無明）、慢（Mana，我慢）、掉（Auddhatya，掉舉）。滅諦（Nirodha Satya，滅諦）和道諦（Marga Satya，道諦）則沒有煩惱潛藏。 八種煩惱潛藏於眼根（Chakshurindriya，眼根）、耳根（Shrotrendriya，耳根）。去除對戒道、無色界慾望的執著。七種煩惱潛藏於鼻根（Ghranendriya，鼻根）、舌根（Jihvendriya，舌根）。去除對戒道、色界慾望、無色界慾望的執著。八種煩惱潛藏於身根（Kayendriya，身根）。去除對戒道、無色界慾望的執著。七種煩惱潛藏於男根（Purushendriya，男根）、女根（Striindriya，女根）。去除對戒道、色界慾望、無色界慾望的執著。九種煩惱潛藏於命根（Jivitendriya，命根）。去除對戒道的執著。七種煩惱潛藏於樂根（Sukhendriya，樂受根）。去除對戒道、嗔恚（Dvesha，嗔恚）、無色界慾望的執著。六種煩惱潛藏於苦根（Dukkhendriya，苦受根）：見（Drishti，邪見）、疑（Vicikitsa，懷疑）、嗔恚（Dvesha，嗔恚）、無明（Avidya，無明）、慢（Mana，我慢）、掉（Auddhatya，掉舉）。七種煩惱潛藏於喜根（Saumanasyendriya，喜受根）。去除對戒道、嗔恚（Dvesha，嗔恚）、無色界慾望的執著。六種煩惱潛藏於憂根（Daurmanasyendriya，憂受根）：疑（Vicikitsa，懷疑）、嗔恚（Dvesha，嗔恚）、無明（Avidya，無明）、慢（Mana，我慢）、掉（Auddhatya，掉舉）。八種煩惱潛藏於舍根（Upekshaindriya，舍受根）。去除對戒道、嗔恚（Dvesha，嗔恚）。九種煩惱潛藏於意根（Manendriya，意根）。去除對戒道的執著。諸聖根（Aryendriya，聖根）則沒有煩惱潛藏。 地獄的情況，有六種或七種煩惱。六種煩惱潛藏於無間地獄（Avici Naraka，無間地獄）：見（Drishti，邪見）、疑（Vicikitsa，懷疑）、嗔恚（Dvesha，嗔恚）、無明（Avidya，無明）、慢（Mana，我慢）、掉（Auddhatya，掉舉）。七結
【English Translation】 English version Not being attached to the desire of the formless realm. Nine fetters (nine bonds, referring to the bonds of love, hatred, pride, ignorance, wrong views, clinging to views, doubt, jealousy, and stinginess) lie dormant in the Manas Ayatana (sense-organ of mind). From this, remove attachment to the path of precepts. Nine fetters lie dormant in the Rupa Ayatana (sense-object of form) and Shabda Ayatana (sense-object of sound). Remove attachment to the desire of the formless realm. Seven fetters lie dormant in the Gandha Rasa Ayatana (sense-objects of smell and taste). Remove attachment to the path of precepts, desire of the form realm, and desire of the formless realm. Eight fetters lie dormant in the Sparsha Ayatana (sense-object of touch). Remove attachment to the path of precepts and desire of the formless realm. Ten fetters lie dormant in the Dharma Ayatana (sense-object of mind). Eight fetters lie dormant in the Chakshu Dhatu (eye element) and Shrotra Dhatu (ear element). Remove attachment to the path of precepts and desire of the formless realm. Seven fetters lie dormant in the Ghrana Dhatu (nose element) and Jihva Dhatu (tongue element). Remove attachment to the path of precepts, desire of the form realm, and desire of the formless realm. Eight fetters lie dormant in the Kaya Dhatu (body element). Remove attachment to the path of precepts and desire of the formless realm. Nine fetters lie dormant in the Shabda Dhatu (sound element). Remove attachment to the desire of the formless realm. Seven fetters lie dormant in the Gandha Dhatu (smell element) and Rasa Dhatu (taste element). Remove attachment to the path of precepts, desire of the form realm, and desire of the formless realm. Eight fetters lie dormant in the Sparsha Dhatu (touch element). Remove attachment to the path of precepts and desire of the formless realm. Eight fetters lie dormant in the Chakshur Vijnana Dhatu (eye consciousness element) and Shrotra Vijnana Dhatu (ear consciousness element). Remove attachment to the path of precepts and desire of the formless realm. Seven fetters lie dormant in the Ghrana Vijnana Dhatu (nose consciousness element) and Jihva Vijnana Dhatu (tongue consciousness element). Remove attachment to the path of precepts, desire of the form realm, and desire of the formless realm. Eight fetters lie dormant in the Kaya Vijnana Dhatu (body consciousness element). Remove attachment to the path of precepts and desire of the formless realm. Nine fetters lie dormant in the Mano Dhatu (mind element) and Mano Vijnana Dhatu (mind consciousness element). Remove attachment to the path of precepts. Ten fetters lie dormant in the Dharma Dhatu (dharma element). Ten fetters lie dormant in the Rupa Skandha (aggregate of form). Nine fetters lie dormant in the Vedana Skandha (aggregate of feeling), Samjna Skandha (aggregate of perception), Samskara Skandha (aggregate of mental formations), and Vijnana Skandha (aggregate of consciousness). Remove attachment to the path of precepts. Ten fetters lie dormant in the Dukkha Satya (truth of suffering). Five fetters lie dormant in the Samudaya Satya (truth of the origin of suffering): Drishti (wrong view), Vicikitsa (doubt), Avidya (ignorance), Mana (pride), and Auddhatya (restlessness). There are no fetters dormant in the Nirodha Satya (truth of cessation) and Marga Satya (truth of the path). Eight fetters lie dormant in the Chakshurindriya (eye faculty) and Shrotrendriya (ear faculty). Remove attachment to the path of precepts and desire of the formless realm. Seven fetters lie dormant in the Ghranendriya (nose faculty) and Jihvendriya (tongue faculty). Remove attachment to the path of precepts, desire of the form realm, and desire of the formless realm. Eight fetters lie dormant in the Kayendriya (body faculty). Remove attachment to the path of precepts and desire of the formless realm. Seven fetters lie dormant in the Purushendriya (male faculty) and Striindriya (female faculty). Remove attachment to the path of precepts, desire of the form realm, and desire of the formless realm. Nine fetters lie dormant in the Jivitendriya (life faculty). Remove attachment to the path of precepts. Seven fetters lie dormant in the Sukhendriya (faculty of pleasure). Remove attachment to the path of precepts, Dvesha (hatred), and desire of the formless realm. Six fetters lie dormant in the Dukkhendriya (faculty of pain): Drishti (wrong view), Vicikitsa (doubt), Dvesha (hatred), Avidya (ignorance), Mana (pride), and Auddhatya (restlessness). Seven fetters lie dormant in the Saumanasyendriya (faculty of joy). Remove attachment to the path of precepts, Dvesha (hatred), and desire of the formless realm. Six fetters lie dormant in the Daurmanasyendriya (faculty of sadness): Vicikitsa (doubt), Dvesha (hatred), Avidya (ignorance), Mana (pride), and Auddhatya (restlessness). Eight fetters lie dormant in the Upekshaindriya (faculty of equanimity). Remove attachment to the path of precepts and Dvesha (hatred). Nine fetters lie dormant in the Manendriya (mind faculty). Remove attachment to the path of precepts. There are no fetters dormant in the Aryendriya (noble faculties). Regarding hell, there are six or seven fetters. Six fetters lie dormant in the Avici Naraka (hell of incessant suffering): Drishti (wrong view), Vicikitsa (doubt), Dvesha (hatred), Avidya (ignorance), Mana (pride), and Auddhatya (restlessness). Seven fetters
眠沒有間地獄。見疑欲染瞋恚無明慢掉。八結眠沒畜生。除色染無色染。八結眠沒餓鬼。除色染無色染。八結眠沒人。除色染無色染。十結眠沒諸天。八結眠沒欲界天。除色染無色染。七結眠沒色界天。除欲染瞋恚無色染。六結眠沒無色界天。見疑無色染無明慢掉八。結眠沒欲界除。色染無色染七。結眠沒色界除。欲染瞋恚無色染。六結眠沒無色界。見疑無色染無明慢掉。
十結眠沒色法。九結眠沒。非色法。除戒道。九結眠沒可見法。除無色染。十結眠沒不可見法。九結眠沒有對法。除無色染。十結眠沒無對法。聖法無也。十結眠沒非聖法。十結眠沒有漏法。無漏法無也。有染法十。無染法無。有求法十。無求法無。當取法十。非當取法無。有取法十。無取法無。有勝法十。無勝法無。九結眠沒受法。除戒道。十結眠沒非受法。九結眠沒內法。除戒道。十結眠沒外法。十結眠沒有報法。十結眠沒無報法。九結眠沒心法。除戒道。十結眠沒非心法。九結眠沒心相應法。除戒道。十結眠沒非心相應法。九結眠沒心數法。除戒道。十結眠沒非心數法。九結眠沒有緣法。除戒道。十結眠沒無緣法。十結眠沒共心法。十結眠沒不共心法。隨心轉法不隨心轉法亦如是。十結眠沒業法。非業法亦如是。九結眠沒業相應法。除
【現代漢語翻譯】 現代漢語譯本： 沒有間地獄是因為有睡眠（指煩惱的潛伏狀態）。由於見解上的疑惑、對慾望的染著、瞋恚、無明（無知）、我慢和掉舉（內心的不安定），八種結縛和睡眠導致眾生墮入畜生道。除了色界的染著和無色界的染著，八種結縛和睡眠導致眾生墮入餓鬼道。除了色界的染著和無色界的染著，八種結縛和睡眠導致眾生投生為人。十種結縛和睡眠導致眾生投生到諸天。八種結縛和睡眠導致眾生投生到欲界天。除了色界的染著和無色界的染著，七種結縛和睡眠導致眾生投生到色界天。除了欲界的染著、瞋恚和無色界的染著，六種結縛和睡眠導致眾生投生到無色界天。見解上的疑惑、無色界的染著、無明、我慢和掉舉這八種結縛和睡眠導致眾生墮入欲界，除了色界的染著和無色界的染著，七種結縛和睡眠導致眾生墮入色界，除了欲界的染著、瞋恚和無色界的染著，六種結縛和睡眠導致眾生墮入無色界，見解上的疑惑、無色界的染著、無明、我慢和掉舉。
十種結縛和睡眠導致眾生執著於色法（物質現象），九種結縛和睡眠導致眾生執著于非色法（精神現象），除了戒道（持戒的道路）。九種結縛和睡眠導致眾生執著于可見法，除了無色界的染著。十種結縛和睡眠導致眾生執著于不可見法。九種結縛和睡眠導致眾生執著于有對法（有阻礙的法），除了無色界的染著。十種結縛和睡眠導致眾生執著于無對法。聖法（聖者的法）沒有這種情況。十種結縛和睡眠導致眾生執著于非聖法。十種結縛和睡眠導致眾生執著于有漏法（有煩惱的法），無漏法（沒有煩惱的法）沒有這種情況。有染法（有染污的法）有十種結縛和睡眠，無染法（沒有染污的法）沒有這種情況。有求法（需要追求的法）有十種結縛和睡眠，無求法（不需要追求的法）沒有這種情況。當取法（應當執取的法）有十種結縛和睡眠，非當取法（不應當執取的法）沒有這種情況。有取法（有執取的法）有十種結縛和睡眠，無取法（沒有執取的法）沒有這種情況。有勝法（殊勝的法）有十種結縛和睡眠，無勝法（不殊勝的法）沒有這種情況。九種結縛和睡眠導致眾生執著于受法（感受），除了戒道。十種結縛和睡眠導致眾生執著于非受法。九種結縛和睡眠導致眾生執著于內法（內在的法），除了戒道。十種結縛和睡眠導致眾生執著于外法（外在的法）。十種結縛和睡眠導致眾生執著于有報法（有果報的法）。十種結縛和睡眠導致眾生執著于無報法（沒有果報的法）。九種結縛和睡眠導致眾生執著於心法（心識），除了戒道。十種結縛和睡眠導致眾生執著于非心法。九種結縛和睡眠導致眾生執著於心相應法（與心識相應的法），除了戒道。十種結縛和睡眠導致眾生執著于非心相應法。九種結縛和睡眠導致眾生執著於心數法（心的作用），除了戒道。十種結縛和睡眠導致眾生執著于非心數法。九種結縛和睡眠導致眾生執著于有緣法（有條件的法），除了戒道。十種結縛和睡眠導致眾生執著于無緣法。十種結縛和睡眠導致眾生執著于共心法（與心共同生起的法）。十種結縛和睡眠導致眾生執著于不共心法（不與心共同生起的法）。隨心轉法（隨心識轉變的法）和不隨心轉法（不隨心識轉變的法）也是如此。十種結縛和睡眠導致眾生執著于業法（業的行為），非業法（非業的行為）也是如此。九種結縛和睡眠導致眾生執著于業相應法（與業相應的法），除了...
【English Translation】 English version: There is no Avīci Hell because of sleep (referring to the latent state of afflictions). Due to doubts in views, attachment to desires, hatred, ignorance (avidyā), pride, and restlessness, the eight fetters and sleep cause beings to fall into the animal realm. Except for attachment to the form realm and the formless realm, the eight fetters and sleep cause beings to fall into the preta (hungry ghost) realm. Except for attachment to the form realm and the formless realm, the eight fetters and sleep cause beings to be reborn as humans. The ten fetters and sleep cause beings to be reborn in the heavens. The eight fetters and sleep cause beings to be reborn in the desire realm heavens. Except for attachment to the form realm and the formless realm, the seven fetters and sleep cause beings to be reborn in the form realm heavens. Except for attachment to the desire realm, hatred, and the formless realm, the six fetters and sleep cause beings to be reborn in the formless realm heavens. Doubts in views, attachment to the formless realm, ignorance, pride, and restlessness, these eight fetters and sleep cause beings to fall into the desire realm, except for attachment to the form realm and the formless realm, the seven fetters and sleep cause beings to fall into the form realm, except for attachment to the desire realm, hatred, and the formless realm, the six fetters and sleep cause beings to fall into the formless realm, doubts in views, attachment to the formless realm, ignorance, pride, and restlessness.
The ten fetters and sleep cause beings to be attached to rūpa-dharma (form/material phenomena), the nine fetters and sleep cause beings to be attached to non-rūpa-dharma (non-form/mental phenomena), except for the path of morality (śīla-mārga). The nine fetters and sleep cause beings to be attached to visible phenomena, except for attachment to the formless realm. The ten fetters and sleep cause beings to be attached to invisible phenomena. The nine fetters and sleep cause beings to be attached to phenomena with resistance (sa-pratigha-dharma), except for attachment to the formless realm. The ten fetters and sleep cause beings to be attached to phenomena without resistance (a-pratigha-dharma). There is no such case for ārya-dharma (the Dharma of the noble ones). The ten fetters and sleep cause beings to be attached to non-ārya-dharma. The ten fetters and sleep cause beings to be attached to āsrava-dharma (defiled phenomena), there is no such case for anāsrava-dharma (undefiled phenomena). There are ten fetters and sleep for sa-rāga-dharma (defiled phenomena), there is no such case for vi-rāga-dharma (undefiled phenomena). There are ten fetters and sleep for paryeṣṭi-dharma (phenomena to be sought), there is no such case for a-paryeṣṭi-dharma (phenomena not to be sought). There are ten fetters and sleep for ādāna-dharma (phenomena to be grasped), there is no such case for an-ādāna-dharma (phenomena not to be grasped). There are ten fetters and sleep for uttama-dharma (superior phenomena), there is no such case for an-uttama-dharma (non-superior phenomena). The nine fetters and sleep cause beings to be attached to vedanā-dharma (feeling), except for the path of morality. The ten fetters and sleep cause beings to be attached to non-vedanā-dharma. The nine fetters and sleep cause beings to be attached to internal phenomena (adhyātmika-dharma), except for the path of morality. The ten fetters and sleep cause beings to be attached to external phenomena (bāhya-dharma). The ten fetters and sleep cause beings to be attached to phenomena with retribution (vipāka-dharma). The ten fetters and sleep cause beings to be attached to phenomena without retribution (a-vipāka-dharma). The nine fetters and sleep cause beings to be attached to mind (citta-dharma), except for the path of morality. The ten fetters and sleep cause beings to be attached to non-mind. The nine fetters and sleep cause beings to be attached to mental concomitants (citta-samprayukta-dharma), except for the path of morality. The ten fetters and sleep cause beings to be attached to non-mental concomitants. The nine fetters and sleep cause beings to be attached to mental factors (caitasika-dharma), except for the path of morality. The ten fetters and sleep cause beings to be attached to non-mental factors. The nine fetters and sleep cause beings to be attached to conditioned phenomena (sa-pratyaya-dharma), except for the path of morality. The ten fetters and sleep cause beings to be attached to unconditioned phenomena (a-pratyaya-dharma). The ten fetters and sleep cause beings to be attached to phenomena common to the mind (sādhāraṇa-citta-dharma). The ten fetters and sleep cause beings to be attached to phenomena not common to the mind (a-sādhāraṇa-citta-dharma). Phenomena that follow the mind (citta-anuvartaka-dharma) and phenomena that do not follow the mind (a-citta-anuvartaka-dharma) are also the same. The ten fetters and sleep cause beings to be attached to karma (karma-dharma), non-karma (a-karma-dharma) is also the same. The nine fetters and sleep cause beings to be attached to phenomena associated with karma (karma-samprayukta-dharma), except for...
戒道。十結眠沒非業相應法。十結眠沒共業法。十結眠沒非共業法。隨業轉法不隨業轉法亦如是。十結眠沒因法。十結眠沒非因法。十結眠沒有因法。無因法無也。有緒法無緒法。有緣法無緣法。有為法無為法亦如是。十結眠沒知法。十結眠沒非知法。識法非識法。解法非解法了法非了法亦如是。九結眠沒斷智知法。除戒道。十結眠沒非斷智知法。斷法非斷法亦如是。十結眠沒修法。十結眠沒非修法。十結眠沒證法。十結眠沒非證法。十結眠沒善法。九結眠沒不善法。除戒道。十結眠沒無記法。學法無學法無也。十結眠沒非學非無學法。十結眠沒報法。十結眠沒報法法。十結眠沒非報非報法法。九結眠沒見斷法。除戒道。九結眠沒思惟斷法。除戒道。十結眠沒非見斷非思惟斷法。九結眠沒見斷因法。除戒道。九結眠沒思惟斷因法。除戒道。十結眠沒非見斷非思惟斷因法。八結眠沒欲界系法。除色染無色染。七結眠沒色界系法。除欲染瞋恚無色染。六結眠沒無色界系法。見疑無色染無明慢掉。不繫法無也。十結眠沒過去法。十結眠沒未來法。十結眠沒現在法。非過去非未來非現在法無也。
未生智人。欲界未竟。色界未竟。無色界未竟。幾結眠沒十。欲界八。除色染無色染。色界七。除欲染瞋恚無色染。無色界六
【現代漢語翻譯】 現代漢語譯本 戒道：十結（dasasamyojana，十種束縛眾生的煩惱）眠沒于非業相應法（na karmānurūpa dharma，不符合業力的法）。十結眠沒于共業法（sādhāraṇa karma dharma，共同的業力法）。十結眠沒于非共業法（asādhāraṇa karma dharma，非共同的業力法）。隨業轉法（karmānurūpa dharma，隨業力轉變的法）和不隨業轉法（na karmānurūpa dharma，不隨業力轉變的法）也是如此。十結眠沒于因法（hetu dharma，作為原因的法）。十結眠沒于非因法（na hetu dharma，非原因的法）。十結眠沒有因法（sahetuka dharma，有原因的法）。無因法（ahetuka dharma，無原因的法）沒有。有緒法（sārammaṇa dharma，有對象的法）和無緒法（anārammaṇa dharma，無對象的法）。有緣法（sapratyaya dharma，有條件的法）和無緣法（apratyaya dharma，無條件的法）。有為法（saṃskṛta dharma，有為的法）和無為法（asaṃskṛta dharma，無為的法）也是如此。十結眠沒于知法（jñeya dharma，可知的法）。十結眠沒于非知法（na jñeya dharma，不可知的法）。識法（vijñāna dharma，意識的法）和非識法（na vijñāna dharma，非意識的法）。解法（vijñāna dharma，理解的法）和非解法（na vijñāna dharma，不理解的法），了法（parijñeya dharma，完全理解的法）和非了法（na parijñeya dharma，不完全理解的法）也是如此。九結（navasamyojana，九種束縛眾生的煩惱）眠沒于斷智知法（pahānañāṇa dharma，通過斷除的智慧所知的法），除了戒道（śīlamārga，戒律之道）。十結眠沒于非斷智知法（na pahānañāṇa dharma，非通過斷除的智慧所知的法）。斷法（pahātavva dharma，應斷除的法）和非斷法（na pahātavva dharma，不應斷除的法）也是如此。十結眠沒于修法（bhāvetabba dharma，應修習的法）。十結眠沒于非修法（na bhāvetabba dharma，不應修習的法）。十結眠沒于證法（sacchikātabba dharma，應證得的法）。十結眠沒于非證法（na sacchikātabba dharma，不應證得的法）。十結眠沒于善法（kuśala dharma，善的法）。九結眠沒于不善法（akuśala dharma，不善的法），除了戒道。十結眠沒于無記法（avyākṛta dharma，無記的法）。學法（sekha dharma，有學的法）和無學法（asekha dharma，無學的法）沒有。十結眠沒于非學非無學法（neva sekha nāsekha dharma，非有學非無學的法）。十結眠沒于報法（vipāka dharma，果報的法）。十結眠沒于報法法（vipākadhamma dharma，果報之法）。十結眠沒于非報非報法法（na vipāka na vipākadhamma dharma，非果報非果報之法）。九結眠沒于見斷法（dassanapahātavva dharma，見道所斷的法），除了戒道。九結眠沒于思惟斷法（bhāvanāpahātavva dharma，修道所斷的法），除了戒道。十結眠沒于非見斷非思惟斷法（na dassanapahātavva na bhāvanāpahātavva dharma，非見道所斷非修道所斷的法）。九結眠沒于見斷因法（dassanapahātavva hetu dharma，見道所斷之因）。除了戒道。九結眠沒于思惟斷因法（bhāvanāpahātavva hetu dharma，修道所斷之因）。除了戒道。十結眠沒于非見斷非思惟斷因法（na dassanapahātavva na bhāvanāpahātavva hetu dharma，非見道所斷非修道所斷之因）。八結眠沒于欲界系法（kāmadhātu saṃyojana dharma，欲界所繫的法），除了色染（rūparāga，色界的貪染）和無色染（arūparāga，無色界的貪染）。七結眠沒于系法（rūpadhātu saṃyojana dharma，色界所繫的法），除了欲染（kāmarāga，欲界的貪染）、瞋恚（paṭigha，嗔恨）和無色染。六結眠沒于無系法（arūpadhātu saṃyojana dharma，無色界所繫的法）：見（diṭṭhi，邪見）、疑（vicikicchā，懷疑）、無色染（arūparāga，無色界的貪染）、無明（avijjā，無明）、慢（māna，我慢）、掉（uddhacca，掉舉）。不繫法（asaṃyutta dharma，不繫縛的法）沒有。十結眠沒於過去法（atīta dharma，過去的法）。十結眠沒于未來法（anāgata dharma，未來的法）。十結眠沒于現在法（paccuppanna dharma，現在的法）。非過去非未來非現在法（na atīta na anāgata na paccuppanna dharma，非過去非未來非現在的法）沒有。
未生智人（asekha，未證得阿羅漢果的人）：欲界未竟（kāmadhātu，欲界），未竟（rūpadhātu，色界），無未竟（arūpadhātu，無色界）。幾結眠沒十？欲界八，除了色染和無色染。七，除了欲染、瞋恚和無色染。無六。
【English Translation】 English version The Path of Discipline: Ten fetters (dasasamyojana, the ten fetters that bind beings to samsara) are dormant in dharmas that are not in accordance with karma (na karmānurūpa dharma, dharmas that do not conform to karma). Ten fetters are dormant in dharmas of shared karma (sādhāraṇa karma dharma, dharmas of shared karma). Ten fetters are dormant in dharmas of unshared karma (asādhāraṇa karma dharma, dharmas of unshared karma). It is the same for dharmas that accord with karma (karmānurūpa dharma, dharmas that change according to karma) and dharmas that do not accord with karma (na karmānurūpa dharma, dharmas that do not change according to karma). Ten fetters are dormant in causal dharmas (hetu dharma, dharmas that act as causes). Ten fetters are dormant in non-causal dharmas (na hetu dharma, dharmas that are not causes). Ten fetters are dormant in dharmas with causes (sahetuka dharma, dharmas with causes). There are no dharmas without causes (ahetuka dharma, dharmas without causes). Dharmas with objects (sārammaṇa dharma, dharmas with objects) and dharmas without objects (anārammaṇa dharma, dharmas without objects). Dharmas with conditions (sapratyaya dharma, dharmas with conditions) and dharmas without conditions (apratyaya dharma, dharmas without conditions). It is the same for conditioned dharmas (saṃskṛta dharma, conditioned dharmas) and unconditioned dharmas (asaṃskṛta dharma, unconditioned dharmas). Ten fetters are dormant in knowable dharmas (jñeya dharma, knowable dharmas). Ten fetters are dormant in unknowable dharmas (na jñeya dharma, unknowable dharmas). Dharmas of consciousness (vijñāna dharma, dharmas of consciousness) and dharmas not of consciousness (na vijñāna dharma, dharmas not of consciousness). It is the same for dharmas of understanding (vijñāna dharma, dharmas of understanding) and dharmas not of understanding (na vijñāna dharma, dharmas not of understanding), dharmas of complete understanding (parijñeya dharma, dharmas of complete understanding) and dharmas not of complete understanding (na parijñeya dharma, dharmas of incomplete understanding). Nine fetters (navasamyojana, the nine fetters that bind beings to samsara) are dormant in dharmas known by the wisdom of abandonment (pahānañāṇa dharma, dharmas known through the wisdom of abandonment), except for the Path of Discipline (śīlamārga, the path of discipline). Ten fetters are dormant in dharmas not known by the wisdom of abandonment (na pahānañāṇa dharma, dharmas not known through the wisdom of abandonment). It is the same for dharmas to be abandoned (pahātavva dharma, dharmas to be abandoned) and dharmas not to be abandoned (na pahātavva dharma, dharmas not to be abandoned). Ten fetters are dormant in dharmas to be cultivated (bhāvetabba dharma, dharmas to be cultivated). Ten fetters are dormant in dharmas not to be cultivated (na bhāvetabba dharma, dharmas not to be cultivated). Ten fetters are dormant in dharmas to be realized (sacchikātabba dharma, dharmas to be realized). Ten fetters are dormant in dharmas not to be realized (na sacchikātabba dharma, dharmas not to be realized). Ten fetters are dormant in wholesome dharmas (kuśala dharma, wholesome dharmas). Nine fetters are dormant in unwholesome dharmas (akuśala dharma, unwholesome dharmas), except for the Path of Discipline. Ten fetters are dormant in indeterminate dharmas (avyākṛta dharma, indeterminate dharmas). There are no dharmas of learners (sekha dharma, dharmas of learners) and no dharmas of non-learners (asekha dharma, dharmas of non-learners). Ten fetters are dormant in dharmas that are neither of learners nor of non-learners (neva sekha nāsekha dharma, dharmas that are neither of learners nor of non-learners). Ten fetters are dormant in resultant dharmas (vipāka dharma, resultant dharmas). Ten fetters are dormant in dharmas of resultant dharmas (vipākadhamma dharma, dharmas of resultant dharmas). Ten fetters are dormant in dharmas that are neither resultant nor of resultant dharmas (na vipāka na vipākadhamma dharma, dharmas that are neither resultant nor of resultant dharmas). Nine fetters are dormant in dharmas to be abandoned by seeing (dassanapahātavva dharma, dharmas to be abandoned by the path of seeing), except for the Path of Discipline. Nine fetters are dormant in dharmas to be abandoned by cultivation (bhāvanāpahātavva dharma, dharmas to be abandoned by the path of cultivation), except for the Path of Discipline. Ten fetters are dormant in dharmas that are neither to be abandoned by seeing nor by cultivation (na dassanapahātavva na bhāvanāpahātavva dharma, dharmas that are neither to be abandoned by seeing nor by cultivation). Nine fetters are dormant in the causes of dharmas to be abandoned by seeing (dassanapahātavva hetu dharma, causes of dharmas to be abandoned by the path of seeing), except for the Path of Discipline. Nine fetters are dormant in the causes of dharmas to be abandoned by cultivation (bhāvanāpahātavva hetu dharma, causes of dharmas to be abandoned by the path of cultivation), except for the Path of Discipline. Ten fetters are dormant in the causes of dharmas that are neither to be abandoned by seeing nor by cultivation (na dassanapahātavva na bhāvanāpahātavva hetu dharma, causes of dharmas that are neither to be abandoned by seeing nor by cultivation). Eight fetters are dormant in dharmas pertaining to the desire realm (kāmadhātu saṃyojana dharma, dharmas pertaining to the desire realm), except for attachment to form (rūparāga, attachment to the form realm) and attachment to the formless (arūparāga, attachment to the formless realm). Seven fetters are dormant in dharmas pertaining to the form realm (rūpadhātu saṃyojana dharma, dharmas pertaining to the form realm), except for desire (kāmarāga, desire for the desire realm), aversion (paṭigha, aversion) and attachment to the formless realm. Six fetters are dormant in dharmas pertaining to the formless realm (arūpadhātu saṃyojana dharma, dharmas pertaining to the formless realm): wrong view (diṭṭhi, wrong view), doubt (vicikicchā, doubt), attachment to the formless realm (arūparāga, attachment to the formless realm), ignorance (avijjā, ignorance), conceit (māna, conceit), restlessness (uddhacca, restlessness). There are no unconditioned dharmas (asaṃyutta dharma, unconditioned dharmas). Ten fetters are dormant in past dharmas (atīta dharma, past dharmas). Ten fetters are dormant in future dharmas (anāgata dharma, future dharmas). Ten fetters are dormant in present dharmas (paccuppanna dharma, present dharmas). There are no dharmas that are neither past, future, nor present (na atīta na anāgata na paccuppanna dharma, dharmas that are neither past, future, nor present).
For one who has not attained wisdom (asekha, one who has not attained the state of an Arhat): the desire realm is not exhausted (kāmadhātu, the desire realm), the form realm is not exhausted (rūpadhātu, the form realm), the formless realm is not exhausted (arūpadhātu, the formless realm). How many fetters are dormant in ten? Eight in the desire realm, except for attachment to form and attachment to the formless. Seven in the form realm, except for desire, aversion, and attachment to the formless. Six in the formless realm.
。見疑無色染無明慢掉。
已生智人。欲界未竟。色界未竟。無色界未竟。幾結眠沒七。欲界五。除色染無色染。色界四。色染無明慢掉。無色界四。無色染無明慢掉。復有生智人慾界已竟色界未竟無色界未竟。幾結眠沒。五欲界疑。色界四。色染無明慢掉。無色界四。無色染無明慢掉。
未生智人。欲界未竟。色界未竟。無色界未竟。幾結眠沒。見結中八。除自性及戒道。四結眠沒疑中。瞋恚無明慢掉。八結眠沒戒道。除自性及無色染五結眠沒欲染結。見疑無明慢掉。五結眠沒瞋恚結中。見疑無明慢掉。五結眠沒色染結中。見疑無明慢掉。五結眠沒無色染結中。見疑無明慢掉。八結眠沒無明結中。除自性及戒道。八結亦眠沒慢掉結中。除自性及戒道。八結眠沒眼入耳入中。除戒道及無色染。從鼻入舌入。乃至過去未來現在。亦如上說。非過去非未來非現在無也。
生智人慾界未竟。色界未竟。無色界未竟。幾結眠沒。見結中無也。疑戒道亦無。三結眠沒欲染結中。無明慢掉。三結眠沒瞋恚結中。無明慢掉。三結眠沒色染結中。無明慢掉。三結眠沒無色染結中。無明慢掉。六結眠沒無明結中。除自性。六結眠沒慢掉結。除自性。六結眠沒眼入耳入。除無色染。五結眠沒鼻入舌入。除色染無色染。六
【現代漢語翻譯】 現代漢語譯本：見、疑、無色染、無明、慢、掉（掉舉）。
已生智人（已經生起智慧的人），欲界未竟（在欲界還沒有完結）。未竟。無（沒有）。未竟。幾結眠沒（有幾種煩惱沉睡）？七結眠沒欲界五結（欲界的五種煩惱）。除色染（色界的貪染）和無色染（無色界的貪染）。四結眠沒色染（色界的貪染）、無明（愚癡）、慢（傲慢）、掉（掉舉）。無（沒有）。四結眠沒無色染（無色界的貪染）、無明（愚癡）、慢（傲慢）、掉（掉舉）。復有生智人慾界已竟（已經生起智慧的人，欲界已經完結）。未竟。無（沒有）。未竟。幾結眠沒（有幾種煩惱沉睡）？五結眠沒欲界疑（欲界的懷疑）。四結眠沒色染（色界的貪染）、無明（愚癡）、慢（傲慢）、掉（掉舉）。無（沒有）。四結眠沒無色染（無色界的貪染）、無明（愚癡）、慢（傲慢）、掉（掉舉）。
未生智人（還沒有生起智慧的人），欲界未竟（在欲界還沒有完結）。未竟。無（沒有）。未竟。幾結眠沒（有幾種煩惱沉睡）？見結中八結（在見結中有八種煩惱沉睡）。除自性（自性見）及戒道（戒禁取見）。四結眠沒疑中（在疑結中有四種煩惱沉睡）。瞋恚（嗔恨）、無明（愚癡）、慢（傲慢）、掉（掉舉）。八結眠沒戒道（戒禁取見）。除自性（自性見）及無色染（無色界的貪染）。五結眠沒欲染結（欲界的貪染結）。見（邪見）、疑（懷疑）、無明（愚癡）、慢（傲慢）、掉（掉舉）。五結眠沒瞋恚結中（在嗔恚結中有五種煩惱沉睡）。見（邪見）、疑（懷疑）、無明（愚癡）、慢（傲慢）、掉（掉舉）。五結眠沒色染結中（在色染結中有五種煩惱沉睡）。見（邪見）、疑（懷疑）、無明（愚癡）、慢（傲慢）、掉（掉舉）。五結眠沒無色染結中（在無色染結中有五種煩惱沉睡）。見（邪見）、疑（懷疑）、無明（愚癡）、慢（傲慢）、掉（掉舉）。八結眠沒無明結中（在無明結中有八種煩惱沉睡）。除自性（自性見）及戒道（戒禁取見）。八結亦眠沒慢掉結中（八種煩惱也在慢掉結中沉睡）。除自性（自性見）及戒道（戒禁取見）。八結眠沒眼入耳入中（八種煩惱在眼入耳入中沉睡）。除戒道（戒禁取見）及無色染（無色界的貪染）。從鼻入舌入（從鼻入到舌入）。乃至過去未來現在（乃至過去未來現在）。亦如上說（也如上面所說）。非過去非未來非現在無也（不是過去不是未來不是現在，沒有）。
生智人（已經生起智慧的人）欲界未竟（在欲界還沒有完結）。未竟。無（沒有）。未竟。幾結眠沒（有幾種煩惱沉睡）？見結中無也（在見結中沒有）。疑戒道亦無（懷疑和戒禁取見也沒有）。三結眠沒欲染結中（三種煩惱在欲染結中沉睡）。無明（愚癡）、慢（傲慢）、掉（掉舉）。三結眠沒瞋恚結中（三種煩惱在嗔恚結中沉睡）。無明（愚癡）、慢（傲慢）、掉（掉舉）。三結眠沒色染結中（三種煩惱在色染結中沉睡）。無明（愚癡）、慢（傲慢）、掉（掉舉）。三結眠沒無色染結中（三種煩惱在無色染結中沉睡）。無明（愚癡）、慢（傲慢）、掉（掉舉）。六結眠沒無明結中（六種煩惱在無明結中沉睡）。除自性（自性見）。六結眠沒慢掉結（六種煩惱在慢掉結中沉睡）。除自性（自性見）。六結眠沒眼入耳入（六種煩惱在眼入耳入中沉睡）。除無色染（無色界的貪染）。五結眠沒鼻入舌入（五種煩惱在鼻入舌入中沉睡）。除色染（色界的貪染）無色染（無色界的貪染）。六
【English Translation】 English version: Views, Doubt, Form-Realm Attachment, Ignorance, Conceit, Restlessness.
An intelligent person who has already arisen, whose Desire Realm is not yet completed (not yet finished). Not yet finished. None. Not yet finished. How many fetters are dormant? Seven fetters are dormant in the five fetters of the Desire Realm. Except for Form-Realm Attachment and Formless-Realm Attachment. Four fetters are dormant in Form-Realm Attachment, Ignorance, Conceit, Restlessness. None. Four fetters are dormant in Formless-Realm Attachment, Ignorance, Conceit, Restlessness. Furthermore, there is an intelligent person who has already arisen, whose Desire Realm is completed (finished). Not yet finished. None. Not yet finished. How many fetters are dormant? Five fetters are dormant in Doubt of the Desire Realm. Four fetters are dormant in Form-Realm Attachment, Ignorance, Conceit, Restlessness. None. Four fetters are dormant in Formless-Realm Attachment, Ignorance, Conceit, Restlessness.
An unintelligent person who has not yet arisen, whose Desire Realm is not yet completed (not yet finished). Not yet finished. None. Not yet finished. How many fetters are dormant? Eight fetters are dormant in the fetter of Views. Except for Self-View and Moral Discipline. Four fetters are dormant in Doubt. Anger, Ignorance, Conceit, Restlessness. Eight fetters are dormant in Moral Discipline. Except for Self-View and Formless-Realm Attachment. Five fetters are dormant in the fetter of Desire-Realm Attachment. Views, Doubt, Ignorance, Conceit, Restlessness. Five fetters are dormant in the fetter of Anger. Views, Doubt, Ignorance, Conceit, Restlessness. Five fetters are dormant in the fetter of Form-Realm Attachment. Views, Doubt, Ignorance, Conceit, Restlessness. Five fetters are dormant in the fetter of Formless-Realm Attachment. Views, Doubt, Ignorance, Conceit, Restlessness. Eight fetters are dormant in the fetter of Ignorance. Except for Self-View and Moral Discipline. Eight fetters are also dormant in the fetters of Conceit and Restlessness. Except for Self-View and Moral Discipline. Eight fetters are dormant in Eye-Entry and Ear-Entry. Except for Moral Discipline and Formless-Realm Attachment. From Nose-Entry to Tongue-Entry. Even past, future, and present. It is also as said above. Not past, not future, not present, none.
An intelligent person who has already arisen, whose Desire Realm is not yet completed (not yet finished). Not yet finished. None. Not yet finished. How many fetters are dormant? None in the fetter of Views. Doubt and Moral Discipline are also none. Three fetters are dormant in the fetter of Desire-Realm Attachment. Ignorance, Conceit, Restlessness. Three fetters are dormant in the fetter of Anger. Ignorance, Conceit, Restlessness. Three fetters are dormant in the fetter of Form-Realm Attachment. Ignorance, Conceit, Restlessness. Three fetters are dormant in the fetter of Formless-Realm Attachment. Ignorance, Conceit, Restlessness. Six fetters are dormant in the fetter of Ignorance. Except for Self-View. Six fetters are dormant in the fetters of Conceit and Restlessness. Except for Self-View. Six fetters are dormant in Eye-Entry and Ear-Entry. Except for Formless-Realm Attachment. Five fetters are dormant in Nose-Entry and Tongue-Entry. Except for Form-Realm Attachment and Formless-Realm Attachment. Six
結眠沒身入。除無色染。七結眠沒意入。六結眠沒色入聲入。除無色染。五結眠沒香入味入。除色染無色染。六結眠沒觸入。除無色染。七結眠沒法入。六結眠沒眼界耳界。除無色染。五結眠沒鼻界舌界。除色染無色染。六結眠沒身界。除無色染。六結眠沒色界聲界。除無色染。五結眠沒香界味界。除色染無色染。六結眠沒觸界。除無色染。六結眠沒眼識界耳識界。除無色染五結眠沒鼻識界舌識界。除色染無色染。六結眠沒身識界。除無色染。七結眠沒意界意識界法界。七結眠沒色陰。受想行識陰亦如是。七結眠沒苦諦。三結眠沒集諦無明慢掉。滅諦道諦無也。六結眠沒眼根耳根。除無色染。五結眠沒鼻根舌根。除色染無色染。六結眠沒身根。除無色染。五結眠沒男根女根。除色染無色染。七結眠沒命根。五結眠沒樂根。除瞋恚結無色染。四結眠沒苦根。瞋恚無明慢掉。五結眠沒喜根。除瞋無色染。四結眠沒憂根。瞋恚無明慢掉。六結眠沒舍根。除瞋恚。七結眠沒意根。聖根無也。地獄畜生餓鬼無也。五結眠沒人中。除色染無色染。天上通七結。五結眠沒欲界天。除色染無色染。四結眠沒色界天。色染無明慢掉。四結眠沒無色界天。無色染無明慢掉。五結眠沒欲界。除色染無色染。四結眠沒色界。色染無明慢掉。四結
眠沒無色界。無色染無明慢掉。七結眠沒色法。非色法亦如是。六結眠沒可見法。除無色染。七結眠沒不可見法。六結眠沒有對法。除無色染。七結眠沒無對法。聖法無。七結眠沒非聖法。有漏法七。無漏法無。有染法七無染法無。有求法七無求法無。當取法七非當取法無。有取法七無取法無。有勝法七無勝法無。受法七非受法七。內法七外法七。有報法七無報法七。心法七非心法七。心相應法七非心相應法七。心數法七非心數法七。有緣法七無緣法七。共心法七非共心法七。隨心轉法七不隨心轉法七。業法七非業法七。業相應法七非業相應法七。共業法不共業法七。隨業轉法七不隨業轉法七。因法七非因法七。有因法七無因法七。有緒法七無緒法七。有緣法七無緣法七。有為法七無為法七。知法七非知法七。識法七非識法七。解法七非解法七。了法七非了法七。斷智知法七非斷智知法七。斷法非斷法亦如是七。修法七不修法七。證法七非證法七。善法七不善法七。無記法七。學法無學法無非學非無學法七。報法七報法法七。非報法非報法法七。見斷法無思惟斷法七。非見斷非思惟斷法七。見斷因法無思惟斷因法七。非見斷非思惟斷因法七。欲界系法五。除色染無色染。色界系法四。色染無明慢掉。無色界系法四。無
色染無明慢掉。不繫法無。過去法七未來法七現在法七。非過去非未來非現在無也。
生智人慾界已竟。色界未竟。無色界未竟。幾結眠沒。見結中無也。疑戒道欲染瞋恚無也。三結眠沒色染結中。無明慢掉。三結眠沒無色染。無明慢掉。四結眠沒無明結。除自性。四結眠沒慢掉結。除自性。四結眠沒眼入耳入。除無色染。鼻入舌入無。四結眠沒身入。除無色染。五結眠沒意入。四結眠沒色入聲入。除無色染。香入味入無四。結眠沒觸入除。無色染五結眠沒法入。四結眠沒眼界耳界。除無色染。鼻界舌界無。四結眠沒身界。除無色染。四結眠沒色界聲界。除無色染。鼻界舌界無。四結眠沒觸界。除無色染。四結眠沒眼識界耳識界。除無色染。鼻識界舌識界無四。結眠沒身識界。除無色染。五結眠沒意界意識界法界。五結眠沒色陰。受想行識陰亦如是。五結眠沒苦諦。三結眠沒集諦。無明慢掉。滅諦道諦無。四結眠沒眼根耳根。除無色染。鼻根舌根無。四結眠沒身根。除無色染。男根女根無。五結眠沒命根。四結眠沒樂根喜根。除無色染。苦根憂根無。五結眠沒舍根喜根。諸無漏根無。地獄畜生餓鬼人中無。五結眠沒通天上。欲界天無。四結眠沒色天上。除無色染。四結眠沒無色天上。除色染。欲界無。四結眠沒
【現代漢語翻譯】 現代漢語譯本： 色染（Raga，貪慾）使人陷入無明（Avidya，愚癡）、我慢（Mana，驕慢）和掉舉（Uddhacca，掉舉）。不繫縛于無為法（Asamskrta Dharma，不生不滅之法）。過去法有七，未來法有七，現在法有七。沒有非過去、非未來、非現在的法。
已生智慧之人，在欲界（Kama-dhatu，眾生有情慾的世界）是否已究竟？未究竟。無未究竟。有幾種煩惱結使（Klesha，煩惱）潛藏未除？在見結（Drishti-samyojana，錯誤的見解）中沒有。疑結（Vicikiccha-samyojana，懷疑）、戒禁取結（Silabbata-paramasa-samyojana，執著于不正確的戒律和儀式）、道結（Path-samyojana，對解脫道的執著）、欲染（Kama-raga，對欲界的貪慾）、瞋恚（Dvesha，嗔恨）都沒有。三種煩惱結使潛藏於色染結（Rupa-raga，對色界的貪慾）中，即無明、我慢、掉舉。三種煩惱結使潛藏於無色染（Arupa-raga，對無色界的貪慾）中，即無明、我慢、掉舉。四種煩惱結使潛藏於無明結中，除了自性（Svalaksana，事物自身的特性）。四種煩惱結使潛藏於我慢結和掉舉結中，除了自性。四種煩惱結使潛藏於眼入（Cakkhayatana，眼根）、耳入（Sotayatana，耳根）中，除了無色染。鼻入（Ghanayatana，鼻根）、舌入（Jivhayatana，舌根）沒有。四種煩惱結使潛藏於身入（Kayayatana，身根）中，除了無色染。五種煩惱結使潛藏於意入（Manayatana，意根）中。四種煩惱結使潛藏於色入（Rupayatana，色境）、聲入（Saddayatana，聲境）中，除了無色染。香入（Gandhayatana，香境）、味入（Rasayatana，味境）沒有四種。煩惱結使潛藏於觸入（Photthabbatayatana，觸境）中，除了無色染。五種煩惱結使潛藏於法入（Dhammayatana，法境）中。四種煩惱結使潛藏於眼界（Cakkhu-dhatu，眼界）、耳界（Sota-dhatu，耳界）中，除了無色染。鼻界（Ghana-dhatu，鼻界）、舌界（Jivha-dhatu，舌界）沒有。四種煩惱結使潛藏於身界（Kaya-dhatu，身界）中，除了無色染。四種煩惱結使潛藏於**聲界（Sadda-dhatu，聲界）中，除了無色染。鼻界、舌界沒有。四種煩惱結使潛藏於觸界（Photthabba-dhatu，觸界）中，除了無色染。四種煩惱結使潛藏於眼識界（Cakkhu-vinnana-dhatu，眼識界）、耳識界（Sota-vinnana-dhatu，耳識界）中，除了無色染。鼻識界（Ghana-vinnana-dhatu，鼻識界）、舌識界（Jivha-vinnana-dhatu，舌識界）沒有四種。煩惱結使潛藏於身識界（Kaya-vinnana-dhatu，身識界）中，除了無色染。五種煩惱結使潛藏於意界（Mano-dhatu，意界）、意識界（Mano-vinnana-dhatu，意識界）、法界（Dhamma-dhatu，法界）中。五種煩惱結使潛藏於色陰（Rupa-khandha，色蘊）中。受陰（Vedana-khandha，受蘊）、想陰（Sanna-khandha，想蘊）、行陰（Sankhara-khandha，行蘊）、識陰（Vinnana-khandha，識蘊）也是如此。五種煩惱結使潛藏於苦諦（Dukkha-sacca，苦諦）中。三種煩惱結使潛藏於集諦（Samudaya-sacca，集諦）中，即無明、我慢、掉舉。滅諦（Nirodha-sacca，滅諦）、道諦（Magga-sacca，道諦）沒有。四種煩惱結使潛藏於眼根（Cakkhundriya，眼根）、耳根（Sotindriya，耳根）中，除了無色染。鼻根（Ghanindriya，鼻根）、舌根（Jivhindriya，舌根）沒有。四種煩惱結使潛藏於身根（Kayindriya，身根）中，除了無色染。男根（Purisindriya，男根）、女根（Itthindriya，女根）沒有。五種煩惱結使潛藏於命根（Jivitindriya，命根）中。四種煩惱結使潛藏於樂根（Sukhindriya，樂根）、喜根（Somanassindriya，喜根）中，除了無色染。苦根（Dukkhindriya，苦根）、憂根（Domanassindriya，憂根）沒有。五種煩惱結使潛藏於舍根（Upekkhindriya，舍根）、喜根中。所有無漏根（Anasava-indriya，無漏根）沒有。地獄（Niraya，地獄）、畜生（Tiracchana-yoni，畜生）、餓鬼（Petaloka，餓鬼）、人中沒有。五種煩惱結使潛藏於通往天上。欲界天（Kama-deva，欲界天）沒有。四種煩惱結使潛藏於色界天（Rupa-deva，色界天）中，除了無色染。四種煩惱結使潛藏於無色界天（Arupa-deva，無色界天）中，除了色染。欲界沒有。四種煩惱結使潛藏於
【English Translation】 English version: Raga (lust) is stained with Avidya (ignorance), Mana (conceit), and Uddhacca (restlessness). It is not bound by Asamskrta Dharma (unconditioned dharma). There are seven past dharmas, seven future dharmas, and seven present dharmas. There is no dharma that is non-past, non-future, or non-present.
For a wise person who has already been born, is the Kama-dhatu (desire realm) already completed? Not completed. None not completed. How many Kleshas (afflictions) are dormant? None in the Drishti-samyojana (bond of views). Vicikiccha-samyojana (bond of doubt), Silabbata-paramasa-samyojana (bond of attachment to rites and rituals), Path-samyojana (bond of attachment to the path), Kama-raga (desire for the desire realm), Dvesha (hatred) are none. Three Kleshas are dormant in Rupa-raga (desire for the form realm), namely Avidya, Mana, and Uddhacca. Three Kleshas are dormant in Arupa-raga (desire for the formless realm), namely Avidya, Mana, and Uddhacca. Four Kleshas are dormant in the Avidya bond, except for its Svalaksana (own nature). Four Kleshas are dormant in the Mana and Uddhacca bonds, except for their own nature. Four Kleshas are dormant in Cakkhayatana (eye base), Sotayatana (ear base), except for Arupa-raga. Ghanayatana (nose base), Jivhayatana (tongue base) are none. Four Kleshas are dormant in Kayayatana (body base), except for Arupa-raga. Five Kleshas are dormant in Manayatana (mind base). Four Kleshas are dormant in Rupayatana (form object), Saddayatana (sound object), except for Arupa-raga. Gandhayatana (smell object), Rasayatana (taste object) are not four. Kleshas are dormant in Photthabbatayatana (touch object), except for Arupa-raga. Five Kleshas are dormant in Dhammayatana (mind object). Four Kleshas are dormant in Cakkhu-dhatu (eye element), Sota-dhatu (ear element), except for Arupa-raga. Ghana-dhatu (nose element), Jivha-dhatu (tongue element) are none. Four Kleshas are dormant in Kaya-dhatu (body element), except for Arupa-raga. Four Kleshas are dormant in **Sadda-dhatu (sound element), except for Arupa-raga. Ghana-dhatu, Jivha-dhatu are none. Four Kleshas are dormant in Photthabba-dhatu (touch element), except for Arupa-raga. Four Kleshas are dormant in Cakkhu-vinnana-dhatu (eye consciousness element), Sota-vinnana-dhatu (ear consciousness element), except for Arupa-raga. Ghana-vinnana-dhatu (nose consciousness element), Jivha-vinnana-dhatu (tongue consciousness element) are not four. Kleshas are dormant in Kaya-vinnana-dhatu (body consciousness element), except for Arupa-raga. Five Kleshas are dormant in Mano-dhatu (mind element), Mano-vinnana-dhatu (mind consciousness element), Dhamma-dhatu (mind object element). Five Kleshas are dormant in Rupa-khandha (form aggregate). Vedana-khandha (feeling aggregate), Sanna-khandha (perception aggregate), Sankhara-khandha (mental formations aggregate), Vinnana-khandha (consciousness aggregate) are also the same. Five Kleshas are dormant in Dukkha-sacca (truth of suffering). Three Kleshas are dormant in Samudaya-sacca (truth of the origin of suffering), namely Avidya, Mana, and Uddhacca. Nirodha-sacca (truth of the cessation of suffering), Magga-sacca (truth of the path to the cessation of suffering) are none. Four Kleshas are dormant in Cakkhundriya (eye faculty), Sotindriya (ear faculty), except for Arupa-raga. Ghanindriya (nose faculty), Jivhindriya (tongue faculty) are none. Four Kleshas are dormant in Kayindriya (body faculty), except for Arupa-raga. Purisindriya (male faculty), Itthindriya (female faculty) are none. Five Kleshas are dormant in Jivitindriya (life faculty). Four Kleshas are dormant in Sukhindriya (pleasure faculty), Somanassindriya (joy faculty), except for Arupa-raga. Dukkhindriya (pain faculty), Domanassindriya (displeasure faculty) are none. Five Kleshas are dormant in Upekkhindriya (equanimity faculty), Somanassindriya (joy faculty). All Anasava-indriya (untainted faculties) are none. In Niraya (hell), Tiracchana-yoni (animal realm), Petaloka (hungry ghost realm), human realm are none. Five Kleshas are dormant in leading to the heavens. Kama-deva (desire realm heavens) are none. Four Kleshas are dormant in Rupa-deva (form realm heavens), except for Arupa-raga. Four Kleshas are dormant in Arupa-deva (formless realm heavens), except for Rupa-raga. The desire realm is none. Four Kleshas are dormant in
色界。除無色染。四結眠沒無色界。除色染。四結眠沒色法。無色法亦如是。四結眠沒可見法。除無色染。五結眠沒不可見法。四結眠沒有對法。除無色染。五結眠沒無對法中。聖法無非聖。有漏法五無漏法無。有染法五無染法無。有求法五無求法無。當取法五非當取法無。有取法五無取法無。有勝法五無勝法無。受法五非受法五。內法五外法五。有報法五無報法五。心法五非心法五。心相應法五心不相應法五。心數法五非心數法五。有緣法五無緣法五。共心法五不共心法五。隨心轉法五不隨心轉法五。業法五非業法五。業相應法五非業相應法五。共業法五非共業法五。隨業轉法五不隨業轉法五。因法五非因法五。有因法五無因法五。有緒法五無緒法五。有為法五無為法五。知法五非知法無。識法非識法。解法非解法。了法不了法。亦如是。斷智知法五。非斷智知法五。斷法非斷法亦如是。五修法五非修法五。證法五非證法五。善法五不善法五。無學法五學法五。非學非無學法五。解法五報法法五。非報非報法法五。見斷法無思惟斷法五。非見斷非思惟斷法五。見斷因法無思惟斷因法五。非見斷非思惟斷因法五。欲界系法無色界系法四。除無色染。色界系法四。除色染。不繫法無。過去法五未來法五。現在法五。非過
【現代漢語翻譯】 現代漢語譯本： 『除了無色界的貪染，四種結縛（四結：貪慾、嗔恚、愚癡、慢）的隨眠不再生起。』『除了色界的貪染，四種結縛的隨眠不再生起。』色法，無色法也像這樣。『四種結縛的隨眠不再生起于可見法。』『除了無色界的貪染，五種結縛（五結：貪慾、嗔恚、身見、戒禁取見、疑）的隨眠不再生起于不可見法。』『四種結縛的隨眠不再生起于有對法。』『除了無色界的貪染，五種結縛的隨眠不再生起于無對法中。』 聖法（聖者的法）中，非聖法沒有。有漏法（有煩惱的法）中有五種，無漏法（沒有煩惱的法）中沒有。有染法（有染污的法）中有五種，無染法（沒有染污的法）中沒有。有求法（需要尋求的法）中有五種，無求法（不需要尋求的法）中沒有。當取法（應當執取的法）中有五種，非當取法（不應當執取的法）中沒有。有取法（有執取的法）中有五種，無取法（沒有執取的法）中沒有。有勝法（殊勝的法）中有五種，無勝法（不殊勝的法）中沒有。受法（感受）中有五種，非受法（非感受）中有五種。內法（內在的法）中有五種，外法（外在的法）中有五種。有報法（有果報的法）中有五種，無報法（沒有果報的法）中有五種。心法（心）中有五種，非心法（非心）中有五種。心相應法（與心相應的法）中有五種，心不相應法（與心不相應的法）中有五種。心數法（心的作用）中有五種，非心數法（非心的作用）中有五種。有緣法（有條件的法）中有五種，無緣法（沒有條件的法）中有五種。共心法（與心共同生起的法）中有五種，不共心法（不與心共同生起的法）中有五種。隨心轉法（隨心轉變的法）中有五種，不隨心轉法（不隨心轉變的法）中有五種。業法（業）中有五種，非業法（非業）中有五種。業相應法（與業相應的法）中有五種，非業相應法（與業不相應的法）中有五種。共業法（共同的業）中有五種，非共業法（非共同的業）中有五種。隨業轉法（隨業轉變的法）中有五種，不隨業轉法（不隨業轉變的法）中有五種。因法（因）中有五種，非因法（非因）中有五種。有因法（有因的法）中有五種，無因法（沒有因的法）中有五種。有緒法（有連續的法）中有五種，無緒法（沒有連續的法）中有五種。有為法（有生滅變化的法）中有五種，無為法（沒有生滅變化的法）中有五種。知法（可知的法）中有五種，非知法（不可知的法）中沒有。識法（可識別的法），非識法（不可識別的法）。解法（可理解的法），非解法（不可理解的法）。了法（可了知的法），不了法（不可了知的法）。也像這樣。 斷智知法（以斷智所知的法）中有五種，非斷智知法（非以斷智所知的法）中有五種。斷法（應當斷除的法），非斷法（不應當斷除的法）也像這樣。修法（應當修習的法）中有五種，非修法（不應當修習的法）中有五種。證法（應當證得的法）中有五種，非證法（不應當證得的法）中有五種。善法（善的法）中有五種，不善法（不善的法）中有五種。無學法（無須再學的法）中有五種，學法（需要學習的法）中有五種。非學非無學法（既非需要學習也非無須再學的法）中有五種。解法（可解脫的法）中有五種，報法法（有果報的法）中有五種。非報非報法法（既非有果報也非無果報的法）中有五種。見斷法（見道所斷的法）中沒有，思惟斷法（修道所斷的法）中有五種。非見斷非思惟斷法（既非見道所斷也非修道所斷的法）中有五種。見斷因法（見道所斷之法的因）中沒有，思惟斷因法（修道所斷之法的因）中有五種。非見斷非思惟斷因法（既非見道所斷之法的因也非修道所斷之法的因）中有五種。欲界系法（欲界所繫縛的法）中沒有，系法（此處原文缺失，無法翻譯）中有四種。除了無色界的貪染，系法（此處原文缺失，無法翻譯）中有四種。除了色界的貪染，不繫法（不被繫縛的法）中沒有。過去法（過去的法）中有五種，未來法（未來的法）中有五種。現在法（現在的法）中有五種，非過（非過去的法）
【English Translation】 English version: 'Except for the lust of the Formless Realm, the dormant tendencies of the four bonds (four bonds: greed, hatred, delusion, pride) do not arise.' 'Except for the lust of the Form Realm, the dormant tendencies of the four bonds do not arise.' Form, and Formless phenomena are likewise. 'The dormant tendencies of the four bonds do not arise in visible phenomena.' 'Except for the lust of the Formless Realm, the dormant tendencies of the five bonds (five bonds: greed, hatred, self-view, attachment to rites and rituals, doubt) do not arise in invisible phenomena.' 'The dormant tendencies of the four bonds do not arise in phenomena with resistance.' 'Except for the lust of the Formless Realm, the dormant tendencies of the five bonds do not arise in phenomena without resistance.' Among noble (ariya) phenomena, there are no ignoble phenomena. Among defiled (sāsava) phenomena, there are five; among undefiled (anāsava) phenomena, there are none. Among tainted (sarāga) phenomena, there are five; among untainted (virāga) phenomena, there are none. Among phenomena to be sought (pariyesanā), there are five; among phenomena not to be sought, there are none. Among phenomena to be grasped (upādāniya), there are five; among phenomena not to be grasped, there are none. Among superior (uttara) phenomena, there are five; among non-superior phenomena, there are none. Among feeling (vedanā) phenomena, there are five; among non-feeling phenomena, there are five. Among internal (ajjhatta) phenomena, there are five; among external (bahiddhā) phenomena, there are five. Among resultant (vipāka) phenomena, there are five; among non-resultant phenomena, there are five. Among mental (citta) phenomena, there are five; among non-mental phenomena, there are five. Among phenomena associated with mind (citta-sampayutta), there are five; among phenomena not associated with mind (citta-vippayutta), there are five. Among mental factors (cetasika) phenomena, there are five; among non-mental factor phenomena, there are five. Among conditioned (sappaccaya) phenomena, there are five; among unconditioned (appaccaya) phenomena, there are five. Among phenomena common to mind (sahacitta), there are five; among phenomena not common to mind, there are five. Among phenomena that follow mind (cittānuparivatti), there are five; among phenomena that do not follow mind, there are five. Among karma (kamma) phenomena, there are five; among non-karma phenomena, there are five. Among phenomena associated with karma (kamma-sampayutta), there are five; among phenomena not associated with karma, there are five. Among karma in common (sādhārana-kamma), there are five; among karma not in common, there are five. Among phenomena that follow karma (kammānuparivatti), there are five; among phenomena that do not follow karma, there are five. Among cause (hetu) phenomena, there are five; among non-cause phenomena, there are five. Among phenomena with cause (sahetuka), there are five; among phenomena without cause (ahetuka), there are five. Among continuous (santati) phenomena, there are five; among discontinuous phenomena, there are five. Among conditioned (sankhata) phenomena, there are five; among unconditioned (asankhata) phenomena, there are five. Among knowable (ñātabba) phenomena, there are five; among unknowable phenomena, there are none. Discernible phenomena, and non-discernible phenomena. Understandable phenomena, and non-understandable phenomena. Comprehensible phenomena, and non-comprehensible phenomena are likewise. Among phenomena known by abandonment knowledge (pahāna-ñāta), there are five; among phenomena not known by abandonment knowledge, there are five. Phenomena to be abandoned, and phenomena not to be abandoned are likewise. Among phenomena to be developed (bhāvetabba), there are five; among phenomena not to be developed, there are five. Among phenomena to be realized (sacchikātabba), there are five; among phenomena not to be realized, there are five. Among wholesome (kusala) phenomena, there are five; among unwholesome (akusala) phenomena, there are five. Among those beyond training (asekha), there are five; among those in training (sekha), there are five. Among neither-in-training-nor-beyond-training, there are five. Among phenomena of deliverance, there are five; among resultant phenomena, there are five. Among neither-resultant-nor-non-resultant phenomena, there are five. Among phenomena to be abandoned by seeing (dassanena pahātabba), there are none; among phenomena to be abandoned by development (bhāvanāya pahātabba), there are five. Among phenomena neither to be abandoned by seeing nor by development, there are five. Among causes to be abandoned by seeing, there are none; among causes to be abandoned by development, there are five. Among causes neither to be abandoned by seeing nor by development, there are five. Among phenomena bound to the desire realm (kāmadhātu), there are none; among ** phenomena (text missing in original), there are four. Except for the lust of the Formless Realm, among ** phenomena (text missing in original), there are four. Except for the lust of the Form Realm, among unbound phenomena, there are none. Among past phenomena, there are five; among future phenomena, there are five. Among present phenomena, there are five; among non-past (non-past phenomena)
去非未來非現在法無。◎
舍利弗阿毗曇論卷第二十六 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第二十七
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯緒分假結品之二
◎若人眠沒見疑戒道結中。此人有幾結。有十。若人眠沒欲染瞋恚結中。此人有幾結。或十或七。若人眠沒色染無色染無明慢掉結中。此人有幾結。或十或五。若見結疑結眠沒法中。此法中有幾結。或十或九或八或七或六或五。若戒道結眠沒法中。此法中有幾結。或十或九或八或七。若欲染結眠沒法中。此法中有幾結。或十或九或八或七或六。若瞋恚結眠沒法中。此法中有幾結。或十或九或八或七或六或五。若色染無色染結眠沒法中。此法中有幾結。或十或九或八或七或六。若無明慢掉結眠沒法中。此法中有幾結。或十或九或八或七或六或五或四(法人竟)。
若見結疑眠沒人法中。此人法有幾結。或十或九或八或七或六或五。若戒道結眠沒人法中。此人法有幾結。或十或九或八或七。若欲染結眠沒人法中。此人法有幾結。或十或九或八或七或六。若瞋恚結眠沒人法中。此人法有幾結。或十或九或八或七或六或五或四。若色染無色染結眠沒人法中。此人法有幾結。或十或九或八或七
【現代漢語翻譯】 現代漢語譯本 既非未來，也非現在，此法不存在。（◎符號通常用於標記段落或章節的結束）
《舍利弗阿毗曇論》卷第二十六 大正藏第28冊 No. 1548 《舍利弗阿毗曇論》
《舍利弗阿毗曇論》卷第二十七
姚秦時期罽賓（Kashmir）三藏（Tripitaka master）曇摩耶舍（Dharmayasas）與曇摩崛多（Dharmagupta）等譯 緒分假結品之二
如果有人在睡眠中沉沒于見結（ditthi-samyojana，錯誤的見解之結）、疑結（vicikiccha-samyojana，懷疑之結）、戒道結（silabbata-paramasa-samyojana，執取戒律儀軌之結）中，此人有幾種結？有十種。 如果有人在睡眠中沉沒于欲染結（kama-raga-samyojana，對欲的貪染之結）、瞋恚結（patigha-samyojana，瞋恨之結）中，此人有幾種結？或者十種，或者七種。 如果有人在睡眠中沉沒於色染結（rupa-raga-samyojana，對色界的貪染之結）、無色染結（arupa-raga-samyojana，對無色界的貪染之結）、無明結（avijja-samyojana，無明之結）、慢結（mana-samyojana，我慢之結）、掉結（uddhacca-samyojana，掉舉之結）中，此人有幾種結？或者十種，或者五種。 如果見結、疑結沉沒於法中，此法中有幾種結？或者十種，或者九種，或者八種，或者七種，或者六種，或者五種。 如果戒道結沉沒於法中，此法中有幾種結？或者十種，或者九種，或者八種，或者七種。 如果欲染結沉沒於法中，此法中有幾種結？或者十種，或者九種，或者八種，或者七種，或者六種。 如果瞋恚結沉沒於法中，此法中有幾種結？或者十種，或者九種，或者八種，或者七種，或者六種，或者五種。 如果色染結、無色染結沉沒於法中，此法中有幾種結？或者十種，或者九種，或者八種，或者七種，或者六種。 如果無明結、慢結、掉結沉沒於法中，此法中有幾種結？或者十種，或者九種，或者八種，或者七種，或者六種，或者五種，或者四種。（關於法的討論結束）
如果見結、疑結沉沒於人法中，此人法有幾種結？或者十種，或者九種，或者八種，或者七種，或者六種，或者五種。 如果戒道結沉沒於人法中，此人法有幾種結？或者十種，或者九種，或者八種，或者七種。 如果欲染結沉沒於人法中，此人法有幾種結？或者十種，或者九種，或者八種，或者七種，或者六種。 如果瞋恚結沉沒於人法中，此人法有幾種結？或者十種，或者九種，或者八種，或者七種，或者六種，或者五種，或者四種。 如果色染結、無色染結沉沒於人法中，此人法有幾種結？或者十種，或者九種，或者八種，或者七種
【English Translation】 English version Neither past, nor future, nor present, this dharma does not exist. (◎ symbol usually marks the end of a paragraph or chapter)
Sariputra Abhidhamma Sastra, Volume 26 Taisho Tripitaka, Volume 28, No. 1548, Sariputra Abhidhamma Sastra
Sariputra Abhidhamma Sastra, Volume 27
Translated during the Yao Qin Dynasty by Tripitaka master Dharmayasas from Kashmir, together with Dharmagupta and others. Section on Illusory Bonds, Part Two
If a person is submerged in sleep in the bond of view (ditthi-samyojana, the bond of wrong views), the bond of doubt (vicikiccha-samyojana, the bond of doubt), the bond of adherence to rites and rituals (silabbata-paramasa-samyojana, the bond of clinging to rules and rituals), how many bonds does this person have? Ten. If a person is submerged in sleep in the bond of sensual desire (kama-raga-samyojana, the bond of sensual lust), the bond of hatred (patigha-samyojana, the bond of hatred), how many bonds does this person have? Either ten or seven. If a person is submerged in sleep in the bond of desire for form (rupa-raga-samyojana, the bond of lust for the realm of form), the bond of desire for the formless (arupa-raga-samyojana, the bond of lust for the formless realm), the bond of ignorance (avijja-samyojana, the bond of ignorance), the bond of conceit (mana-samyojana, the bond of conceit), the bond of restlessness (uddhacca-samyojana, the bond of restlessness), how many bonds does this person have? Either ten or five. If the bond of view and the bond of doubt are submerged in a dharma, how many bonds are in this dharma? Either ten, or nine, or eight, or seven, or six, or five. If the bond of adherence to rites and rituals is submerged in a dharma, how many bonds are in this dharma? Either ten, or nine, or eight, or seven. If the bond of sensual desire is submerged in a dharma, how many bonds are in this dharma? Either ten, or nine, or eight, or seven, or six. If the bond of hatred is submerged in a dharma, how many bonds are in this dharma? Either ten, or nine, or eight, or seven, or six, or five. If the bond of desire for form and the bond of desire for the formless are submerged in a dharma, how many bonds are in this dharma? Either ten, or nine, or eight, or seven, or six. If the bond of ignorance, the bond of conceit, and the bond of restlessness are submerged in a dharma, how many bonds are in this dharma? Either ten, or nine, or eight, or seven, or six, or five, or four. (End of discussion on dharma)
If the bond of view and the bond of doubt are submerged in a person's dharma, how many bonds are in this person's dharma? Either ten, or nine, or eight, or seven, or six, or five. If the bond of adherence to rites and rituals is submerged in a person's dharma, how many bonds are in this person's dharma? Either ten, or nine, or eight, or seven. If the bond of sensual desire is submerged in a person's dharma, how many bonds are in this person's dharma? Either ten, or nine, or eight, or seven, or six. If the bond of hatred is submerged in a person's dharma, how many bonds are in this person's dharma? Either ten, or nine, or eight, or seven, or six, or five, or four. If the bond of desire for form and the bond of desire for the formless are submerged in a person's dharma, how many bonds are in this person's dharma? Either ten, or nine, or eight, or seven
或六。若無明結慢掉結眠沒人法中。此人法有幾結。或十或九或八或七或六或五或四。
若欲終非欲終終非終欲生非欲生生非生。欲終謂最後心。非欲終謂除最後心。終謂最後心。非終謂在此陰。欲生謂初心。非欲生謂除初心。生謂在此陰。非生謂未在此陰。如是地獄畜生餓鬼人中天上。欲界色界無色界。若眾生於地獄中欲終眠沒幾結中。若眾生於地獄中非欲終。眠沒幾結中。若眾生於地獄中終。眠沒幾結。若眾生於地獄中非終眠沒幾結中。若眾生於地獄中始生。眠沒于幾結。若眾生於地獄中非始生。眠沒幾結。若眾生於地獄中生。眠沒幾結。若眾生於地獄中非生。眠沒幾結。畜生餓鬼人中天上欲界色界無色界亦如是。
若眾生於地獄中欲終。始生畜生眠沒幾結。若眾生於地獄中欲終。非始生畜生中眠沒幾結。若眾生於地獄中欲終。生畜生中眠沒幾結。若眾生於地獄中欲終。非生畜生中眠沒于幾結。若眾生於地獄中非欲終。始生畜生時眠沒幾結。若眾生於地獄中非欲終。非始生畜生中眠沒幾結。若眾生於地獄中非欲終。生畜生中眠沒幾結。若眾生於地獄中非欲終。始非生畜生眠沒幾結。若眾生於地獄中終。始生畜生中眠沒幾結。若眾生於地獄中終。非始生畜生中眠沒幾結。若眾生於地獄中終。生畜生中眠
【現代漢語翻譯】 現代漢語譯本： 或者六個。如果無明（Avidya，指對真理的無知）結、慢（Mana，指傲慢）結、掉（Auddhatya，指掉舉，心神不定）結、眠（Styana，指昏沉）沒於人法中，此人法中有幾個結？或者十個，或者九個，或者八個，或者七個，或者六個，或者五個，或者四個。
如果欲終（將死）非欲終（非將死），終（死亡）非終（非死亡），欲生（將生）非欲生（非將生），生（出生）非生（非出生）。欲終，指最後的心念。非欲終，指除了最後心念之外。終，指最後的心念。非終，指在此陰（Khandha，指五蘊）中。欲生，指最初的心念。非欲生，指除了最初心念之外。生，指在此陰中。非生，指未在此陰中。如同地獄、畜生、餓鬼、人中、天上，欲界（Kāmadhātu，指充滿慾望的界）無（此處應為「亦如是」，表示情況類似）。如果眾生在地獄中欲終眠沒于幾個結中？如果眾生在地獄中非欲終，眠沒于幾個結中？如果眾生在地獄中終，眠沒于幾個結中？如果眾生在地獄中非終眠沒于幾個結中？如果眾生在地獄中始生，眠沒于幾個結中？如果眾生在地獄中非始生，眠沒于幾個結中？如果眾生在地獄中生，眠沒于幾個結中？如果眾生在地獄中非生，眠沒于幾個結中？畜生、餓鬼、人中、天上、欲界無（此處應為「亦如是」，表示情況類似）。
如果眾生在地獄中欲終，始生畜生，眠沒于幾個結？如果眾生在地獄中欲終，非始生畜生中，眠沒于幾個結？如果眾生在地獄中欲終，生畜生中，眠沒于幾個結？如果眾生在地獄中欲終，非生畜生中，眠沒于幾個結？如果眾生在地獄中非欲終，始生畜生時，眠沒于幾個結？如果眾生在地獄中非欲終，非始生畜生中，眠沒于幾個結？如果眾生在地獄中非欲終，生畜生中，眠沒于幾個結？如果眾生在地獄中非欲終，始非生畜生，眠沒于幾個結？如果眾生在地獄中終，始生畜生中，眠沒于幾個結？如果眾生在地獄中終，非始生畜生中，眠沒于幾個結？如果眾生在地獄中終，生畜生中，眠
【English Translation】 English version: Or six. If ignorance (Avidya, referring to the lack of knowledge of the truth) knot, pride (Mana, referring to arrogance) knot, restlessness (Auddhatya, referring to distraction, mental instability) knot, and sloth (Styana, referring to drowsiness) are submerged in the human realm, how many knots are present in this human realm? Either ten, or nine, or eight, or seven, or six, or five, or four.
If about to die (dying) not about to die (not dying), death (dying) not death (not dying), about to be born (being born) not about to be born (not being born), birth (being born) not birth (not being born). 'About to die' refers to the last thought. 'Not about to die' refers to everything except the last thought. 'Death' refers to the last thought. 'Not death' refers to being in this aggregate (Khandha, referring to the five aggregates). 'About to be born' refers to the first thought. 'Not about to be born' refers to everything except the first thought. 'Birth' refers to being in this aggregate. 'Not birth' refers to not yet being in this aggregate. Likewise, in hell, animals, hungry ghosts, humans, heavens, the desire realm (Kāmadhātu, referring to the realm full of desires) none (should be 'also the same', indicating a similar situation). If beings in hell are about to die and submerged in sloth, in how many knots? If beings in hell are not about to die, in how many knots are they submerged in sloth? If beings in hell die, in how many knots are they submerged in sloth? If beings in hell do not die and are submerged in sloth, in how many knots? If beings in hell are newly born, in how many knots are they submerged? If beings in hell are not newly born, in how many knots are they submerged? If beings in hell are born, in how many knots are they submerged? If beings in hell are not born, in how many knots are they submerged? Animals, hungry ghosts, humans, heavens, the desire realm none (should be 'also the same', indicating a similar situation).
If beings in hell are about to die and newly born as animals, in how many knots are they submerged? If beings in hell are about to die and not newly born as animals, in how many knots are they submerged? If beings in hell are about to die and born as animals, in how many knots are they submerged? If beings in hell are about to die and not born as animals, in how many knots are they submerged? If beings in hell are not about to die and newly born as animals, in how many knots are they submerged? If beings in hell are not about to die and not newly born as animals, in how many knots are they submerged? If beings in hell are not about to die and born as animals, in how many knots are they submerged? If beings in hell are not about to die and newly not born as animals, in how many knots are they submerged? If beings in hell die and are newly born as animals, in how many knots are they submerged? If beings in hell die and are not newly born as animals, in how many knots are they submerged? If beings in hell die and are born as animals, in how many knots are they submerge
沒幾結。若眾生於地獄中終。非生畜生中眠沒幾結。若眾生於地獄中非終。非始生畜生中眠沒幾結。若眾生於地獄中非終。非始生畜生中眠沒幾結。若眾生於地獄中非終。非生畜生中眠沒幾結。從地獄至餓鬼。從地獄至人中。從地獄至天上亦如是。從畜生至餓鬼。從畜生至人中。從畜生至天上。從畜生至地獄。從餓鬼至人中。從餓鬼至天上。從餓鬼至地獄。從餓鬼至畜生。從人中至天上。從人中至地獄。從人中至畜生。從人中至餓鬼。從天上至地獄。從天上至畜生。從天上至餓鬼。從天上至人中。從欲界至色界。從欲界至無色界。從色界至無色界。從色界至欲界。從無色界至欲界。從無色界至色界亦如是。◎
◎舍利弗阿毗曇論緒分行品第五
身行口行意行地。云何身行。謂出入息。是名身行。云何口行。謂覺觀。是名口行。云何意行。謂想思。是名意行。身行地。從有出入息身乃至第四禪。是名身行地。云何非身行地。從非出入息身第四禪若過。是名非身行地。云何口行地。欲界意識。若色界不定。若初禪及初禪間。是名口行地。云何非口行地。五識身若二禪若過。是名非口行地。云何意行地。除二定及一生若余處。是名意行地。云何非意行地。二定及一生。是名非意行地。身行於何處生不滅。從非出
【現代漢語翻譯】 現代漢語譯本： 沒幾結（沒有說明是什麼結）。如果眾生在地獄中死亡，並非開始在畜生道中睡眠和死亡，有幾種結？如果眾生在地獄中沒有死亡，並非開始在畜生道中睡眠和死亡，有幾種結？如果眾生在地獄中沒有死亡，並非開始在畜生道中睡眠和死亡，有幾種結？如果眾生在地獄中沒有死亡，並非開始在畜生道中睡眠和死亡，有幾種結？從地獄到餓鬼道，從地獄到人道，從地獄到天道也是如此。從畜生道到餓鬼道，從畜生道到人道，從畜生道到天道，從畜生道到地獄道。從餓鬼道到人道，從餓鬼道到天道，從餓鬼道到地獄道，從餓鬼道到畜生道。從人道到天道，從人道到地獄道，從人道到畜生道，從人道到餓鬼道。從天道到地獄道，從天道到畜生道，從天道到餓鬼道，從天道到人道。從欲界到（未明確指出是哪個界），從欲界到無（未明確指出是哪個界），從（未明確指出是哪個界）到無（未明確指出是哪個界），從（未明確指出是哪個界）到欲界。從無（未明確指出是哪個界）到欲界，從無（未明確指出是哪個界）到（未明確指出是哪個界）也是如此。
《舍利弗阿毗曇論》緒分行品第五
身行、口行、意行的地。什麼是身行？指的是出入息（呼吸），這叫做身行。什麼是口行？指的是覺（感受）和觀（觀察），這叫做口行。什麼是意行？指的是想（念頭）和思（思考），這叫做意行。身行地，從有出入息的身，乃至第四禪（禪定的一種），這叫做身行地。什麼是非身行地？從沒有出入息的身，第四禪以上，這叫做非身行地。什麼是口行地？欲界（眾生有情慾的世界）的意識，如果**（未明確指出是什麼）不定，如果是初禪（禪定的一種）以及初禪之間，這叫做口行地。什麼是非口行地？五識身（眼、耳、鼻、舌、身五種感覺器官的意識）如果進入二禪（禪定的一種）以上，這叫做非口行地。什麼是意行地？除了二定（兩種禪定）以及一生（一生補處菩薩）以外的其餘地方，這叫做意行地。什麼是非意行地？二定以及一生，這叫做非意行地。身行在什麼地方生起而不滅？從沒有出入息的身
【English Translation】 English version: How many fetters (not specified what kind of fetters). If sentient beings die in hell and are not reborn in the animal realm, how many fetters are extinguished during their sleep and death? If sentient beings do not die in hell and are not reborn in the animal realm, how many fetters are extinguished during their sleep and death? If sentient beings do not die in hell and are not reborn in the animal realm, how many fetters are extinguished during their sleep and death? If sentient beings do not die in hell and are not reborn in the animal realm, how many fetters are extinguished during their sleep and death? From hell to the realm of hungry ghosts, from hell to the human realm, from hell to the heavens, it is the same. From the animal realm to the realm of hungry ghosts, from the animal realm to the human realm, from the animal realm to the heavens, from the animal realm to hell. From the realm of hungry ghosts to the human realm, from the realm of hungry ghosts to the heavens, from the realm of hungry ghosts to hell, from the realm of hungry ghosts to the animal realm. From the human realm to the heavens, from the human realm to hell, from the human realm to the animal realm, from the human realm to the realm of hungry ghosts. From the heavens to hell, from the heavens to the animal realm, from the heavens to the realm of hungry ghosts, from the heavens to the human realm. From the desire realm (Kāmadhātu) to ** (unspecified realm), from the desire realm to the non- (unspecified realm), from ** (unspecified realm) to the non- (unspecified realm), from ** (unspecified realm) to the desire realm. From the non- (unspecified realm) to the desire realm, from the non- (unspecified realm) to ** (unspecified realm), it is the same.
Shariputra Abhidharma Shastra, Introduction to Conduct, Chapter 5
The grounds of bodily action, verbal action, and mental action. What is bodily action? It refers to incoming and outgoing breaths (prāṇa), this is called bodily action. What is verbal action? It refers to perception (vitarka) and observation (vicāra), this is called verbal action. What is mental action? It refers to thought (saṃjñā) and consideration (cetanā), this is called mental action. The ground of bodily action, from the body with incoming and outgoing breaths, up to the fourth dhyana (jhāna, a state of meditative absorption), this is called the ground of bodily action. What is the non-ground of bodily action? From the body without incoming and outgoing breaths, beyond the fourth dhyana, this is called the non-ground of bodily action. What is the ground of verbal action? The consciousness of the desire realm (Kāmadhātu), if ** (unspecified) is unstable, if it is the first dhyana (jhāna) and the interval of the first dhyana, this is called the ground of verbal action. What is the non-ground of verbal action? The five aggregates of consciousness (skandha) if entering the second dhyana (jhāna) or beyond, this is called the non-ground of verbal action. What is the ground of mental action? Except for the two samādhis (two kinds of meditative concentration) and one life (ekajāti-pratibaddha, a Bodhisattva bound to one more life), the remaining places, this is called the ground of mental action. What is the non-ground of mental action? The two samādhis and one life, this is called the non-ground of mental action. Where does bodily action arise and not cease? From the body without incoming and outgoing breaths.
入息身至有出入息身。若於第四禪起。於此處身行生不滅。身行於何處滅不生。從出入息身至非出入息身。若入第四禪。於此處身行滅不生。身行於何處生滅。若有出入息處。於此處身行生滅。身行於何處行不生不滅。于非出入息身中。若第四禪若過。是名身行不生不滅。口行於何處生不滅。從離五識身至意識。從第二禪起。於此處口行生不滅。口行於何處滅不生。從離意識至五識身。若入第二禪。於此處口行滅不生。口行於何處生滅。若有覺觀處。於此處口行生滅。口行於何處。不生不滅。於五識身中若第二禪若過。於此處口行不生不滅。意行於何處生不滅。於二定起。若一生處命終。於此處意行生不滅。意行於何處滅不生。若入二定及一生處。於此處意行滅不生。意行於何處生滅。若意行於此處意行生滅。意行於何處不生不滅。若於二定至一生處是。於此處意行不生不滅。
舍利弗阿毗曇論緒分觸品第六
愚者無明覆。愛煩惱和合。由是法故聚整合身。彼名色緣二法生觸。今當集假觸正門。
身觸心觸乃至十八觸。是名觸法。
云何身觸。若觸身識相應。是名身觸。云何心觸。若觸意識相應。是名心觸。複次若五識相應眼耳鼻舌身識。是名身觸。若心意識相應是名心觸。
云何名
【現代漢語翻譯】 現代漢語譯本 入息和出息與身體相關聯。如果從第四禪定中起身，那麼與身體相關的活動就在這裡產生和消滅。與身體相關的活動在哪裡消滅而不產生呢？從與出入息相關的身體狀態到與非出入息相關的身體狀態。如果進入第四禪定，那麼與身體相關的活動就在這裡消滅而不產生。與身體相關的活動在哪裡產生和消滅呢？如果存在出入息，那麼與身體相關的活動就在這裡產生和消滅。與身體相關的活動在哪裡不產生也不消滅呢？在與非出入息相關的身體狀態中，如果超越第四禪定，這就叫做與身體相關的活動不產生也不消滅。 與口相關的活動在哪裡產生和消滅呢？從脫離五識（眼、耳、鼻、舌、身識）的身體狀態到意識狀態，如果從第二禪定中起身，那麼與口相關的活動就在這裡產生和消滅。與口相關的活動在哪裡消滅而不產生呢？從脫離意識狀態到五識的身體狀態。如果進入第二禪定，那麼與口相關的活動就在這裡消滅而不產生。與口相關的活動在哪裡產生和消滅呢？如果存在覺和觀，那麼與口相關的活動就在這裡產生和消滅。與口相關的活動在哪裡不產生也不消滅呢？在五識的身體狀態中，如果超越第二禪定，那麼與口相關的活動就在這裡不產生也不消滅。 與意念相關的活動在哪裡產生和消滅呢？在兩種禪定狀態中起身，如果在一個生命存在的地方結束生命，那麼與意念相關的活動就在這裡產生和消滅。與意念相關的活動在哪裡消滅而不產生呢？如果進入兩種禪定狀態以及一個生命存在的地方，那麼與意念相關的活動就在這裡消滅而不產生。與意念相關的活動在哪裡產生和消滅呢？如果意念活動存在，那麼與意念相關的活動就在這裡產生和消滅。與意念相關的活動在哪裡不產生也不消滅呢？如果在兩種禪定狀態到一個生命存在的地方，那麼與意念相關的活動就在這裡不產生也不消滅。
《舍利弗阿毗曇論》緒分觸品第六
愚昧的人被無明（avidyā）所覆蓋，被愛和煩惱結合在一起，由於這些法的原因，聚集形成身體。這個名色（nāmarūpa）緣于兩種法而產生觸（sparśa）。現在應當集合假觸的正門。
身觸、心觸乃至十八觸，這些都叫做觸法。
什麼是身觸？如果觸與身識相應，這就叫做身觸。什麼是心觸？如果觸與意識相應，這就叫做心觸。進一步說，如果與五識（眼、耳、鼻、舌、身識）相應的觸，是身觸。如果與心意識相應的觸，是心觸。
什麼是名
【English Translation】 English version In-breath and out-breath are associated with the body. If one arises from the fourth Dhyana (jhāna, meditation), then bodily activity arises and ceases here. Where does bodily activity cease without arising? From the state of body associated with in-breath and out-breath to the state of body associated with non-in-breath and non-out-breath. If one enters the fourth Dhyana, then bodily activity ceases here without arising. Where does bodily activity arise and cease? If there is in-breath and out-breath, then bodily activity arises and ceases here. Where does bodily activity neither arise nor cease? In the state of body associated with non-in-breath and non-out-breath, if one transcends the fourth Dhyana, this is called bodily activity neither arising nor ceasing. Where does verbal activity arise and cease? From the state of body detached from the five senses (eye, ear, nose, tongue, body consciousness) to the state of consciousness, if one arises from the second Dhyana, then verbal activity arises and ceases here. Where does verbal activity cease without arising? From the state of detachment from consciousness to the state of the five senses. If one enters the second Dhyana, then verbal activity ceases here without arising. Where does verbal activity arise and cease? If there is perception and observation (vitarka and vicara), then verbal activity arises and ceases here. Where does verbal activity neither arise nor cease? In the state of the five senses, if one transcends the second Dhyana, then verbal activity neither arises nor ceases here. Where does mental activity arise and cease? Arising from two meditative states, if one dies in a realm of existence, then mental activity arises and ceases here. Where does mental activity cease without arising? If one enters two meditative states and a realm of existence, then mental activity ceases here without arising. Where does mental activity arise and cease? If mental activity exists, then mental activity arises and ceases here. Where does mental activity neither arise nor cease? If from two meditative states to a realm of existence, then mental activity neither arises nor ceases here.
Shariputra Abhidharma Treatise, Introductory Section, Chapter 6 on Contact
The ignorant are covered by ignorance (avidyā), combined with love and afflictions. Due to these dharmas, they gather and form a body. This name and form (nāmarūpa) arises from two dharmas, producing contact (sparśa). Now we should gather the correct gateway to hypothetical contact.
Body contact, mind contact, and even eighteen contacts, these are called contact dharmas.
What is body contact? If contact is associated with body consciousness, this is called body contact. What is mind contact? If contact is associated with mind consciousness, this is called mind contact. Furthermore, if contact is associated with the five consciousnesses (eye, ear, nose, tongue, body consciousness), it is body contact. If contact is associated with mind consciousness, it is mind contact.
What is name
觸。若觸心觸。是名名觸。云何對觸。若觸身觸。是名對觸。
云何愛觸。若觸欲染相應。是名愛觸。云何恚觸。若觸惱相應。是名恚觸。云何明觸。若觸聖智相應。是名明觸。云何無明觸。若觸不善非智相應。是名無明觸。云何明分觸若觸明分生明能令廣大。是名明分觸。云何無明分觸。若觸無明分生無明能令廣大。是名無明分觸。複次若觸聖忍相應。是名明分觸。若觸非聖煩惱相應。是名無明分觸。複次若觸聖得智果。是名明分觸。若觸非聖若善無記。是名無明分觸。
云何聖觸。若觸無漏。是名聖觸。云何非聖觸。若觸有漏。是名非聖觸。
云何有漏觸。若觸有染。是名有漏觸。云何無漏觸。若觸無染。是名無漏觸。
云何有染觸。若觸有求。是名有染觸。云何無染觸。若觸無求。是名無染觸。
云何有求觸。若觸當取。是名有求觸。云何無求觸。若觸非當取。是名無求觸。
云何當取觸。若觸有取。是名當取觸。云何非當取觸。若觸無取。是名非當取觸。
云何有取觸。若觸有勝。是名有取觸。云何無取觸。若觸無勝。是名無取觸。
云何有勝觸。若觸有取。是名有勝觸。云何無勝觸。若觸無取。是名無勝觸。複次若此觸有餘勝妙。是名有勝觸。若此觸更
【現代漢語翻譯】 現代漢語譯本 什麼是觸？如果觸及心，這就是名為『名觸』。什麼是對觸？如果觸及身體，這就是名為『對觸』。
什麼是愛觸？如果觸及與慾望和貪染相應的，這就是名為『愛觸』。什麼是恚觸？如果觸及與惱怒相應的，這就是名為『恚觸』。什麼是明觸？如果觸及與聖者的智慧相應的，這就是名為『明觸』。什麼又是無明觸？如果觸及與不善和非智慧相應的，這就是名為『無明觸』。什麼是明分觸？如果觸及明分（enlightenment factor）生起，能夠使智慧廣大，這就是名為『明分觸』。什麼又是無明分觸？如果觸及無明分（ignorance factor）生起，能夠使無明廣大，這就是名為『無明分觸』。更進一步說，如果觸及與聖者的忍辱相應的，這就是名為『明分觸』。如果觸及與非聖者的煩惱相應的，這就是名為『無明分觸』。更進一步說，如果觸及聖者所獲得的智慧的果報，這就是名為『明分觸』。如果觸及非聖者的善或無記（neither good nor bad），這就是名為『無明分觸』。
什麼是聖觸？如果觸及無漏（free from outflows），這就是名為『聖觸』。什麼是非聖觸？如果觸及有漏（with outflows），這就是名為『非聖觸』。
什麼是有漏觸？如果觸及有染污，這就是名為『有漏觸』。什麼是無漏觸？如果觸及無染污，這就是名為『無漏觸』。
什麼是有染觸？如果觸及有所求，這就是名為『有染觸』。什麼是無染觸？如果觸及無所求，這就是名為『無染觸』。
什麼是有求觸？如果觸及應當執取的，這就是名為『有求觸』。什麼是無求觸？如果觸及非應當執取的，這就是名為『無求觸』。
什麼是當取觸？如果觸及有執取，這就是名為『當取觸』。什麼是非當取觸？如果觸及無執取，這就是名為『非當取觸』。
什麼是有取觸？如果觸及有殊勝，這就是名為『有取觸』。什麼是無取觸？如果觸及無殊勝，這就是名為『無取觸』。
什麼是有勝觸？如果觸及有執取，這就是名為『有勝觸』。什麼是無勝觸？如果觸及無執取，這就是名為『無勝觸』。更進一步說，如果此觸有剩餘的殊勝和微妙，這就是名為『有勝觸』。如果此觸...
【English Translation】 English version What is contact? If it is contact with the mind, that is called 'name-contact'. What is opposing contact? If it is contact with the body, that is called 'opposing contact'.
What is contact of affection? If it is contact associated with desire and attachment, that is called 'contact of affection'. What is contact of aversion? If it is contact associated with annoyance, that is called 'contact of aversion'. What is clear contact? If it is contact associated with the wisdom of the noble ones, that is called 'clear contact'. What is contact of ignorance? If it is contact associated with unwholesome and non-wisdom, that is called 'contact of ignorance'. What is contact with a factor of clarity? If it is contact with a factor of clarity arising, capable of making wisdom vast, that is called 'contact with a factor of clarity'. What is contact with a factor of ignorance? If it is contact with a factor of ignorance arising, capable of making ignorance vast, that is called 'contact with a factor of ignorance'. Furthermore, if it is contact associated with the patience of the noble ones, that is called 'contact with a factor of clarity'. If it is contact associated with the afflictions of the non-noble ones, that is called 'contact with a factor of ignorance'. Furthermore, if it is contact with the fruit of wisdom attained by the noble ones, that is called 'contact with a factor of clarity'. If it is contact with the wholesome or neutral (neither good nor bad) of the non-noble ones, that is called 'contact with a factor of ignorance'.
What is noble contact? If it is contact with the un-outflowed (anasrava), that is called 'noble contact'. What is non-noble contact? If it is contact with the outflowed (sasrava), that is called 'non-noble contact'.
What is outflowed contact? If it is contact with defilement, that is called 'outflowed contact'. What is un-outflowed contact? If it is contact without defilement, that is called 'un-outflowed contact'.
What is defiled contact? If it is contact with seeking, that is called 'defiled contact'. What is undefiled contact? If it is contact without seeking, that is called 'undefiled contact'.
What is contact with seeking? If it is contact with what should be grasped, that is called 'contact with seeking'. What is contact without seeking? If it is contact with what should not be grasped, that is called 'contact without seeking'.
What is contact with what should be grasped? If it is contact with grasping, that is called 'contact with what should be grasped'. What is contact with what should not be grasped? If it is contact without grasping, that is called 'contact with what should not be grasped'.
What is contact with grasping? If it is contact with superiority, that is called 'contact with grasping'. What is contact without grasping? If it is contact without superiority, that is called 'contact without grasping'.
What is contact with superiority? If it is contact with grasping, that is called 'contact with superiority'. What is contact without superiority? If it is contact without grasping, that is called 'contact without superiority'. Furthermore, if this contact has remaining superiority and subtlety, that is called 'contact with superiority'. If this contact...
無餘勝妙。是名無勝觸。複次若如來所生觸。於一切法無礙知見。乃至自在成就。除此觸若余觸。是名有勝觸。若上所除觸。是名無勝觸。云何受觸。若觸內。是名受觸。云何非受觸。若觸外。是名非受觸。
云何內觸。若觸受。是名內觸。云何外觸。若觸非受。是名外觸。
云何有報觸。若觸報法。是名有報觸。云何無報觸。若觸報若非報非報法。是名無報觸。
云何凡夫共觸。若觸非凡夫生得。凡夫亦生得。是名凡夫共觸。云何凡夫不共觸。若觸非凡夫生得。凡夫不能生得。是名凡夫不共觸云何非凡夫共觸。若觸凡夫生得。非凡夫亦生得。是名非凡夫共觸。云何非凡夫不共觸。若觸凡夫生得。非凡夫不生不得。是名非凡夫不共觸。
云何聲聞共觸。若觸非聲聞生得。聲聞亦生得。是名聲聞共觸。云何聲聞不共觸。若觸非聲聞生得。聲聞不生不得。是名聲聞不共觸。云何非聲聞共觸。若觸聲聞生得。非聲聞亦生得。是名非聲聞共觸。云何非聲聞不共觸。若觸聲聞生得。非聲聞不生不得。是名非聲聞不共觸。
云何如電觸。若觸少少住少時住。如電少少住少時住。觸亦如是。是名如電觸。云何如金剛觸。若觸無量住無量時住。如金剛無量住無量時住。觸亦如是。是名如金剛觸。複次若
【現代漢語翻譯】 現代漢語譯本 什麼是無餘勝妙觸？如果沒有任何可以超越或勝過它的觸，就稱為『無勝觸』。另外，如果如來（Tathagata）所產生的觸，對於一切法都沒有阻礙的知見，乃至自在成就，除了這種觸之外，如果還有其他的觸，就稱為『有勝觸』。如果上面所排除的觸，就稱為『無勝觸』。 什麼是受觸？如果觸是內在的，就稱為『受觸』。什麼是非受觸？如果觸是外在的，就稱為『非受觸』。 什麼是內觸？如果觸是感受，就稱為『內觸』。什麼外觸？如果觸不是感受，就稱為『外觸』。 什麼是有報觸？如果觸是報法（導致果報的法），就稱為『有報觸』。什麼是無報觸？如果觸是報法或者非報非報法（既非報法也非非報法），就稱為『無報觸』。 什麼是凡夫共觸？如果觸不是凡夫自己產生的，但凡夫也可以產生，就稱為『凡夫共觸』。什麼凡夫不共觸？如果觸不是凡夫自己產生的，而且凡夫也不能產生，就稱為『凡夫不共觸』。什麼是非凡夫共觸？如果觸是凡夫產生的，但非凡夫也可以產生，就稱為『非凡夫共觸』。什麼是非凡夫不共觸？如果觸是凡夫產生的，但非凡夫不能產生，就稱為『非凡夫不共觸』。 什麼是聲聞共觸？如果觸不是聲聞自己產生的，但聲聞也可以產生，就稱為『聲聞共觸』。什麼是聲聞不共觸？如果觸不是聲聞自己產生的，而且聲聞也不能產生，就稱為『聲聞不共觸』。什麼是非聲聞共觸？如果觸是聲聞產生的，但非聲聞也可以產生，就稱為『非聲聞共觸』。什麼是非聲聞不共觸？如果觸是聲聞產生的，但非聲聞不能產生，就稱為『非聲聞不共觸』。 什麼是如電觸？如果觸很少停留，很短時間停留，就像閃電一樣，很少停留，很短時間停留，觸也是這樣，就稱為『如電觸』。什麼是如金剛觸？如果觸是無量停留，無量時間停留，就像金剛一樣，無量停留，無量時間停留，觸也是這樣，就稱為『如金剛觸』。另外，如果...
【English Translation】 English version What is the unsurpassed and wonderful touch? If there is no touch that can surpass or excel it, it is called 'unsurpassed touch'. Furthermore, if the touch produced by the Tathagata (如來, one who has thus gone), has unobstructed knowledge and vision of all dharmas, and even achieves self-mastery, if there is any other touch besides this touch, it is called 'surpassed touch'. If the touch excluded above, it is called 'unsurpassed touch'. What is receptive touch? If the touch is internal, it is called 'receptive touch'. What is non-receptive touch? If the touch is external, it is called 'non-receptive touch'. What is internal touch? If the touch is a feeling, it is called 'internal touch'. What is external touch? If the touch is not a feeling, it is called 'external touch'. What is touch with retribution? If the touch is a retributive dharma (報法, dharma that leads to karmic consequences), it is called 'touch with retribution'. What is touch without retribution? If the touch is a retributive dharma or neither retributive nor non-retributive dharma (既非報法也非非報法), it is called 'touch without retribution'. What is touch common to ordinary beings? If the touch is not produced by ordinary beings themselves, but ordinary beings can also produce it, it is called 'touch common to ordinary beings'. What is touch not common to ordinary beings? If the touch is not produced by ordinary beings themselves, and ordinary beings cannot produce it, it is called 'touch not common to ordinary beings'. What is touch common to non-ordinary beings? If the touch is produced by ordinary beings, but non-ordinary beings can also produce it, it is called 'touch common to non-ordinary beings'. What is touch not common to non-ordinary beings? If the touch is produced by ordinary beings, but non-ordinary beings cannot produce it, it is called 'touch not common to non-ordinary beings'. What is touch common to Sravakas (聲聞, disciples who hear the teachings)? If the touch is not produced by Sravakas themselves, but Sravakas can also produce it, it is called 'touch common to Sravakas'. What is touch not common to Sravakas? If the touch is not produced by Sravakas themselves, and Sravakas cannot produce it, it is called 'touch not common to Sravakas'. What is touch common to non-Sravakas? If the touch is produced by Sravakas, but non-Sravakas can also produce it, it is called 'touch common to non-Sravakas'. What is touch not common to non-Sravakas? If the touch is produced by Sravakas, but non-Sravakas cannot produce it, it is called 'touch not common to non-Sravakas'. What is touch like lightning? If the touch stays very little, stays for a short time, like lightning, stays very little, stays for a short time, the touch is also like this, it is called 'touch like lightning'. What is touch like diamond? If the touch stays immeasurably, stays for an immeasurable time, like a diamond, stays immeasurably, stays for an immeasurable time, the touch is also like this, it is called 'touch like diamond'. Furthermore, if...
觸生已斷少煩惱分。如電從雲中出照少闇分速滅。觸亦如是。是名如電觸。若觸生已斷一切煩惱。無餘煩惱。若粗若微無不斷滅。如金剛投于珠石破壞摧折無不自在。觸亦如是。是名如金剛觸。複次若觸生已得須陀洹乃至阿那含果。是名如電觸。若觸生已得阿羅漢。是名如金剛觸。複次若觸生已得須陀洹乃至阿那含。得聲聞辟支佛阿羅漢果。是名如電觸。若觸生已。若如來所生觸。於一切法無礙知見。乃至自在成就。是名如金剛觸。云何不定得觸。若觸得不定得難得難持。是名不定得觸。云何定得觸。若觸得決定得不難得易持。是名定得觸。
云何有行難持觸。若觸得不定得難得難持。無由力尊自在。不如所欲。不隨所欲。不盡所欲。有行難生難得。如船逆水難行。觸亦如是。是名有行難持觸。云何無行易持觸。若觸得決定得不難得易得。乃至如船順水易行。觸亦如是。是名無行易持觸。
云何一分修觸。若觸生已想有光明然未見色。若見色不想有光明。是名一分修觸。云何二分修觸。若觸生已想有光明亦見色。是名二分修觸。複次若觸生已生智。然不斷煩惱。若斷煩惱非生智。是名一分修觸。若觸生已智生能斷煩惱。是名二分修觸。複次若觸生已盡智生非無生智。是名一分修觸。若觸生已盡智生及無生
【現代漢語翻譯】 現代漢語譯本：觸的生起如果已經斷除了少許煩惱，就稱為『如電觸』。就像閃電從雲中出現，照亮少許黑暗，迅速消失一樣。觸也是如此。這被稱為『如電觸』。如果觸的生起已經斷除了一切煩惱，沒有剩餘的煩惱，無論是粗大的還是微細的，沒有不能斷滅的。就像金剛石投向珠玉或石頭，破壞摧毀，無所不能一樣。觸也是如此。這被稱為『如金剛觸』。進一步說，如果觸的生起已經證得了須陀洹（Sotapanna，入流果）乃至阿那含（Anagami，不還果），這被稱為『如電觸』。如果觸的生起已經證得了阿羅漢（Arhat，無學果），這被稱為『如金剛觸』。進一步說，如果觸的生起已經證得了須陀洹乃至阿那含，或者證得了聲聞、辟支佛（Pratyekabuddha，緣覺佛）阿羅漢果，這被稱為『如電觸』。如果觸的生起，是如來（Tathagata，佛陀）所生的觸，對於一切法都能無礙地知見，乃至自在成就，這被稱為『如金剛觸』。什麼是不定得觸呢？如果觸的獲得是不確定的，難以獲得，難以保持，這被稱為『不定得觸』。什麼是定得觸呢？如果觸的獲得是確定的，不難獲得，容易保持，這被稱為『定得觸』。 什麼是有行難持觸呢？如果觸的獲得是不確定的，難以獲得，難以保持，沒有力量，不尊貴，不自在，不如自己所愿，不隨順自己所愿，不能完全滿足自己所愿，需要努力才能生起，難以獲得，就像船逆水行駛一樣困難。觸也是如此。這被稱為『有行難持觸』。什麼是無行易持觸呢？如果觸的獲得是確定的，不難獲得，容易獲得，乃至就像船順水行駛一樣容易。觸也是如此。這被稱為『無行易持觸』。 什麼是『一分修觸』呢？如果觸的生起，心中想著有光明，但還沒有見到色（Rupa，物質），或者見到了色，心中卻沒有想著有光明，這被稱為『一分修觸』。什麼是『二分修觸』呢？如果觸的生起，心中想著有光明，也見到了色，這被稱為『二分修觸』。進一步說，如果觸的生起，生起了智慧，但沒有斷除煩惱，或者斷除了煩惱，卻沒有生起智慧，這被稱為『一分修觸』。如果觸的生起，智慧生起，能夠斷除煩惱，這被稱為『二分修觸』。進一步說，如果觸的生起，生起了盡智（Kshaya-jnana，已知已盡之智），但沒有生起無生智（Anutpada-jnana，已知不生之智），這被稱為『一分修觸』。如果觸的生起，生起了盡智和無生智
【English Translation】 English version: The arising of contact, if it has already severed a small portion of afflictions, is called 'contact like lightning'. Just as lightning emerges from the clouds, illuminating a small portion of darkness and quickly disappearing, so too is contact. This is called 'contact like lightning'. If the arising of contact has already severed all afflictions, with no afflictions remaining, whether coarse or subtle, none that cannot be extinguished, just as a diamond thrown at jewels or stones destroys and shatters everything without fail, so too is contact. This is called 'contact like a diamond'. Furthermore, if the arising of contact has already attained the fruit of Sotapanna (stream-enterer), up to Anagami (non-returner), this is called 'contact like lightning'. If the arising of contact has already attained Arhatship (worthy one), this is called 'contact like a diamond'. Furthermore, if the arising of contact has already attained Sotapanna up to Anagami, or has attained the fruit of a Sravaka (hearer), Pratyekabuddha (solitary buddha), or Arhat, this is called 'contact like lightning'. If the arising of contact is the contact born of a Tathagata (Buddha), with unobstructed knowledge and vision of all dharmas, up to the attainment of freedom, this is called 'contact like a diamond'. What is unfixed attainment contact? If the attainment of contact is unfixed, difficult to obtain, and difficult to maintain, this is called 'unfixed attainment contact'. What is fixed attainment contact? If the attainment of contact is fixed, not difficult to obtain, and easy to maintain, this is called 'fixed attainment contact'. What is contact that is difficult to maintain with effort? If the attainment of contact is unfixed, difficult to obtain, and difficult to maintain, without power, not honored, not free, not as one wishes, not according to one's wishes, not completely fulfilling one's wishes, requiring effort to arise, difficult to obtain, like a boat going against the current, difficult to move, so too is contact. This is called 'contact difficult to maintain with effort'. What is contact that is easy to maintain without effort? If the attainment of contact is fixed, not difficult to obtain, easy to obtain, even like a boat going with the current, easy to move, so too is contact. This is called 'contact easy to maintain without effort'. What is 'contact cultivated in part'? If, upon the arising of contact, one thinks of light but has not yet seen form (Rupa), or if one sees form but does not think of light, this is called 'contact cultivated in part'. What is 'contact cultivated in two parts'? If, upon the arising of contact, one thinks of light and also sees form, this is called 'contact cultivated in two parts'. Furthermore, if, upon the arising of contact, wisdom arises but afflictions are not severed, or if afflictions are severed but wisdom does not arise, this is called 'contact cultivated in part'. If, upon the arising of contact, wisdom arises and is able to sever afflictions, this is called 'contact cultivated in two parts'. Furthermore, if, upon the arising of contact, the knowledge of exhaustion (Kshaya-jnana) arises but the knowledge of non-arising (Anutpada-jnana) does not arise, this is called 'contact cultivated in part'. If, upon the arising of contact, the knowledge of exhaustion and the knowledge of non-arising arise
智。是名二分修觸。
云何有欲觸。若觸有欲人慾染相應。是名有欲觸。云何無慾觸。若觸離欲人非欲染相應。是名無慾觸。云何恚觸。若觸有恚人憎相應。是名有恚觸。云何無恚觸。若觸離恚人非恚相應。是名無恚觸。云何有癡觸。若觸有癡人癡相應。是名有癡觸。云何無癡觸。若觸離癡人非癡相應。是名無癡觸。
云何沒觸。若觸睡眠相應。不共內滅念相應。慧未成就不能分別善法。是名沒觸。云何散觸。若觸想欲染共欲染。欲染相應多欲見凈。于外五欲中彼染著。是名散觸。
云何少觸。若觸不定。是名少觸。云何多觸。若觸定。是名多觸。
云何不定觸。若觸不定人非定相應。是名不定觸。云何定觸。若觸定人定相應。是名定觸。云何不解脫觸。若觸不解脫人非解脫相應。是名不解脫觸。云何解脫觸。若觸解脫人解脫相應。是名解脫觸。
云何有勝觸。若觸有勝人有勝法相應。是名有勝觸。云何無勝觸。若觸無勝人無勝法相應。是名無勝觸。
云何有覺觸。若觸有覺覺相應。共覺共生共住共滅。是名有覺觸。云何無覺觸。若觸非覺相應。不共覺生不共住不共滅。是名無覺觸。云何有觀觸。若觸觀相應。共觀生共住共滅。是名有觀觸。云何無觀觸。若觸非觀相應。不與觀
【現代漢語翻譯】 現代漢語譯本 智。這被稱為二分修觸。
什麼是有欲觸？如果觸與有慾望的人的慾望和貪染相應，這被稱為有欲觸。什麼是無慾觸？如果觸與離欲的人，沒有慾望和貪染相應，這被稱為無慾觸。什麼是恚觸？如果觸與有嗔恚的人的憎恨相應，這被稱為有恚觸。什麼是無恚觸？如果觸與離嗔恚的人，沒有嗔恚相應，這被稱為無恚觸。什麼是有癡觸？如果觸與有愚癡的人的愚癡相應，這被稱為有癡觸。什麼是無癡觸？如果觸與離愚癡的人，沒有愚癡相應，這被稱為無癡觸。
什麼是沒觸？如果觸與睡眠相應，不與內在的止滅和念相應，智慧沒有成就，不能分別善法，這被稱為沒觸。什麼是散觸？如果觸與散亂的想法、慾望和貪染相應，並且特別執著于外在的五欲之中，這被稱為散觸。
什麼是少觸？如果觸是不定的，這被稱為少觸。什麼是多觸？如果觸是定的，這被稱為多觸。
什麼是不定觸？如果觸與不定的人，沒有禪定相應，這被稱為不定觸。什麼是定觸？如果觸與有禪定的人，有禪定相應，這被稱為定觸。什麼是不解脫觸？如果觸與沒有解脫的人，沒有解脫相應，這被稱為不解脫觸。什麼是解脫觸？如果觸與解脫的人，有解脫相應，這被稱為解脫觸。
什麼是有勝觸？如果觸與有殊勝的人，有殊勝的法相應，這被稱為有勝觸。什麼是無勝觸？如果觸與沒有殊勝的人，沒有殊勝的法相應，這被稱為無勝觸。
什麼是有覺觸？如果觸與覺悟相應，共同生起、共同存在、共同滅去，這被稱為有覺觸。什麼是無覺觸？如果觸與覺悟不相應，不共同生起、不共同存在、不共同滅去，這被稱為無覺觸。什麼是有觀觸？如果觸與觀照相應，共同生起、共同存在、共同滅去，這被稱為有觀觸。什麼是無觀觸？如果觸與觀照不相應，不與觀照
【English Translation】 English version Intelligence. This is called twofold cultivation of contact.
What is contact with desire? If contact is associated with the desire and attachment of a person with desire, it is called contact with desire. What is contact without desire? If contact is associated with a person without desire, without desire and attachment, it is called contact without desire. What is contact with aversion? If contact is associated with the hatred of a person with aversion, it is called contact with aversion. What is contact without aversion? If contact is associated with a person without aversion, without aversion, it is called contact without aversion. What is contact with delusion? If contact is associated with the delusion of a person with delusion, it is called contact with delusion. What is contact without delusion? If contact is associated with a person without delusion, without delusion, it is called contact without delusion.
What is submerged contact? If contact is associated with sleep, not associated with inner cessation and mindfulness, and wisdom is not accomplished, unable to distinguish good dharmas, it is called submerged contact. What is scattered contact? If contact is associated with scattered thoughts, desire, and attachment, and particularly attached to the external five desires, it is called scattered contact.
What is little contact? If contact is uncertain, it is called little contact. What is much contact? If contact is certain, it is called much contact.
What is uncertain contact? If contact is associated with an uncertain person, without samadhi, it is called uncertain contact. What is certain contact? If contact is associated with a person with samadhi, with samadhi, it is called certain contact. What is non-liberated contact? If contact is associated with a non-liberated person, without liberation, it is called non-liberated contact. What is liberated contact? If contact is associated with a liberated person, with liberation, it is called liberated contact.
What is superior contact? If contact is associated with a superior person, with superior dharmas, it is called superior contact. What is non-superior contact? If contact is associated with a non-superior person, without superior dharmas, it is called non-superior contact.
What is contact with awareness? If contact is associated with awareness, arising together, abiding together, ceasing together, it is called contact with awareness. What is contact without awareness? If contact is not associated with awareness, not arising together, not abiding together, not ceasing together, it is called contact without awareness. What is contact with observation? If contact is associated with observation, arising together, abiding together, ceasing together, it is called contact with observation. What is contact without observation? If contact is not associated with observation, not with observation
共生不共觀住不共滅。是名無觀觸。
云何有喜觸。若觸喜相應共喜生共住共滅。是名有喜觸。云何無喜觸。若觸非喜相應不共喜生不共喜住不共滅。是名無喜觸。云何共味觸。若觸樂受相應。是名共味觸。云何共舍觸。若觸不苦不樂受相應。是名共舍觸。
云何忍相應觸。若觸忍共生共住共滅。是名忍相應觸。云何非忍相應觸。若觸非忍共生共住共滅。是名非忍相應觸。云何智相應觸。若觸共智生共住共滅。是名智相應觸。云何非智相應觸。若觸非智共生共住共滅。是名非智相應觸。云何初忍觸。若觸聖無漏堅信堅法人所修。是名初忍觸。云何初智觸。若觸聖無漏見道人所修。是名初智觸。
云何欲終觸。若觸最後識相應。是名欲終觸。云何始生觸。若觸初識相應。是名始生觸云何善觸。若觸修。是名善觸。云何不善觸。若觸斷。是名不善觸。云何無記觸。若觸受若非報非報法。是名無記觸。
云何學觸。若觸聖非無學。是名學觸。云何無學觸。若觸聖非學。是名無學觸。云何非學非無學觸。若觸非聖。是名非學非無學觸。
云何報觸。若觸受善報。是名報觸。云何報法觸。若觸有報。是名報法觸。云何非報非報法觸。若觸無記非我分攝。是名非報非報法觸。云何見斷觸。若觸不善
【現代漢語翻譯】 現代漢語譯本 『共生不共觀，住不共滅』，這被稱為『無觀觸』。
什麼是『有喜觸』？如果觸與喜相應，共同生起，共同存在，共同滅去，這被稱為『有喜觸』。什麼是『無喜觸』？如果觸與喜不相應，不共同生起，不共同存在，不共同滅去，這被稱為『無喜觸』。什麼是『共味觸』？如果觸與樂受相應，這被稱為『共味觸』。什麼是『共舍觸』？如果觸與不苦不樂受相應，這被稱為『共舍觸』。
什麼是『忍相應觸』？如果觸與忍共同生起，共同存在，共同滅去，這被稱為『忍相應觸』。什麼是『非忍相應觸』？如果觸與忍不共同生起，不共同存在，不共同滅去，這被稱為『非忍相應觸』。什麼是『智相應觸』？如果觸與智共同生起，共同存在，共同滅去，這被稱為『智相應觸』。什麼是『非智相應觸』？如果觸與智不共同生起，不共同存在，不共同滅去，這被稱為『非智相應觸』。什麼是『初忍觸』？如果觸是聖者無漏的，由對堅信堅定不移的人所修習，這被稱為『初忍觸』。什麼是『初智觸』？如果觸是聖者無漏的，由見道之人所修習，這被稱為『初智觸』。
什麼是『欲終觸』？如果觸與最後的識相應，這被稱為『欲終觸』。什麼是『始生觸』？如果觸與最初的識相應，這被稱為『始生觸』。什麼是『善觸』？如果觸是修習的，這被稱為『善觸』。什麼是『不善觸』？如果觸是斷除的，這被稱為『不善觸』。什麼是『無記觸』？如果觸是受，或者是非報，或者是非報法，這被稱為『無記觸』。
什麼是『學觸』？如果觸是聖者的，但不是無學者的，這被稱為『學觸』。什麼是『無學觸』？如果觸是聖者的，但不是學習者的，這被稱為『無學觸』。什麼是『非學非無學觸』？如果觸不是聖者的，這被稱為『非學非無學觸』。
什麼是『報觸』？如果觸是感受善報的，這被稱為『報觸』。什麼是『報法觸』？如果觸是有報的，這被稱為『報法觸』。什麼是『非報非報法觸』？如果觸是無記的，不屬於我所擁有的，這被稱為『非報非報法觸』。什麼是『見斷觸』？如果觸是不善的
【English Translation】 English version 'Co-arising but not co-observing, abiding but not co-ceasing,' this is called 'Non-observing Contact'.
What is 'Contact with Joy'? If contact is associated with joy, co-arising with joy, co-abiding, and co-ceasing, this is called 'Contact with Joy.' What is 'Contact without Joy'? If contact is not associated with joy, not co-arising with joy, not co-abiding, and not co-ceasing, this is called 'Contact without Joy.' What is 'Contact with Taste'? If contact is associated with pleasant feeling, this is called 'Contact with Taste.' What is 'Contact with Equanimity'? If contact is associated with neither painful nor pleasant feeling, this is called 'Contact with Equanimity.'
What is 'Contact Associated with Patience (忍, ren)'? If contact co-arises with patience, co-abides, and co-ceases, this is called 'Contact Associated with Patience.' What is 'Contact Not Associated with Patience'? If contact does not co-arise with patience, does not co-abide, and does not co-cease, this is called 'Contact Not Associated with Patience.' What is 'Contact Associated with Wisdom (智, zhi)'? If contact co-arises with wisdom, co-abides, and co-ceases, this is called 'Contact Associated with Wisdom.' What is 'Contact Not Associated with Wisdom'? If contact does not co-arise with wisdom, does not co-abide, and does not co-cease, this is called 'Contact Not Associated with Wisdom.' What is 'Initial Patience Contact'? If contact is noble, unconditioned, cultivated by those with firm faith and firm Dharma, this is called 'Initial Patience Contact.' What is 'Initial Wisdom Contact'? If contact is noble, unconditioned, cultivated by those who have attained the path of seeing, this is called 'Initial Wisdom Contact.'
What is 'Contact at the End of Life'? If contact is associated with the final consciousness, this is called 'Contact at the End of Life.' What is 'Contact at the Beginning of Life'? If contact is associated with the initial consciousness, this is called 'Contact at the Beginning of Life.' What is 'Wholesome Contact'? If contact is cultivated, this is called 'Wholesome Contact.' What is 'Unwholesome Contact'? If contact is abandoned, this is called 'Unwholesome Contact.' What is 'Indeterminate Contact'? If contact is feeling, or neither resultant nor a cause of result, this is called 'Indeterminate Contact.'
What is 'Contact of a Learner'? If contact is noble but not that of an Arhat, this is called 'Contact of a Learner.' What is 'Contact of an Arhat'? If contact is noble but not that of a learner, this is called 'Contact of an Arhat.' What is 'Contact of Neither a Learner Nor an Arhat'? If contact is not noble, this is called 'Contact of Neither a Learner Nor an Arhat.'
What is 'Resultant Contact'? If contact is the experience of wholesome results, this is called 'Resultant Contact.' What is 'Contact that is a Resultant Dharma'? If contact has results, this is called 'Contact that is a Resultant Dharma.' What is 'Contact that is Neither a Resultant Nor a Resultant Dharma'? If contact is indeterminate and not related to 'self', this is called 'Contact that is Neither a Resultant Nor a Resultant Dharma.' What is 'Contact to be Abandoned by Seeing'? If contact is unwholesome
非思惟斷。是名見斷觸。云何思惟斷觸。若觸不善非見斷。是名思惟斷觸。云何非見斷非思惟斷觸。若觸善無記。是名非見斷非思惟斷觸。
云何見斷因觸。若觸見斷若見斷法報。是名見斷因觸。云何思惟斷因觸。若觸思惟斷若思惟斷法報。是名思惟斷因觸。云何非見斷因非思惟斷因觸。若觸善若善法報若非報非報法。是名非見斷非思惟斷因觸。
云何軟觸。若觸不善。是名軟觸。云何中觸。若觸無記。是名中觸。云何上觸。若觸善。是名上觸。複次若觸不善若無記。是名軟觸。若觸非聖善。是名中觸。若觸聖無漏。是名上觸。
云何粗觸。若觸欲界系。是名粗觸。云何細觸。若觸色界系若不繫。是名細觸。云何微觸。若觸無色界系。是名微觸。複次若色界系。是名粗觸。若空處系識處系不用處系若不繫。是名細觸。若非想非非想處系。是名微觸。複次若觸欲界系色界系空處系識處系不用處系。是名粗觸。若觸不繫。是名細觸。若觸非想非非想處系。是名微觸。
云何樂受觸。若觸樂受相應。是名樂受觸。云何苦受觸。若觸苦受相應。是名苦受觸。云何不苦不樂受觸。若觸不苦不樂受相應。是名不苦不樂受觸。複次若觸受樂報。是名樂受觸。若觸受苦報。是名苦受觸。若觸受不苦不樂報。是
【現代漢語翻譯】 現代漢語譯本 什麼是非思惟斷觸？如果觸不是通過見斷（Dṛṣṭi-heya，通過見道斷除的煩惱）斷除的，那就是見斷觸。什麼是思惟斷觸？如果觸是不善的，且不是通過見斷斷除的，那就是思惟斷觸。什麼是非見斷非思惟斷觸？如果觸是善的或無記的，那就是非見斷非思惟斷觸。
什麼是見斷因觸？如果觸是見斷的，或者是見斷法所帶來的果報，那就是見斷因觸。什麼是思惟斷因觸？如果觸是思惟斷的，或者是思惟斷法所帶來的果報，那就是思惟斷因觸。什麼是非見斷因非思惟斷因觸？如果觸是善的，或者是善法所帶來的果報，或者既非果報也非法，那就是非見斷因非思惟斷因觸。
什麼是軟觸？如果觸是不善的，那就是軟觸。什麼是中觸？如果觸是無記的，那就是中觸。什麼是上觸？如果觸是善的，那就是上觸。另外，如果觸是不善的或無記的，那就是軟觸。如果觸不是聖善的，那就是中觸。如果觸是聖無漏的，那就是上觸。
什麼是粗觸？如果觸是欲界系（Kāmadhātu，欲界所繫縛）的，那就是粗觸。什麼是細觸？如果觸是系（Rūpadhātu，色界所繫縛）的或不繫（Asaṃskṛta，非繫縛）的，那就是細觸。什麼是微觸？如果觸不是系（Rūpadhātu，色界所繫縛）的，那就是微觸。另外，如果是系（Rūpadhātu，色界所繫縛）的，那就是粗觸。如果是空無邊處系（Ākāśānantyāyatana，空無邊處所繫縛）、識無邊處系（Vijñānānantyāyatana，識無邊處所繫縛）、無所有處系（Ākiṃcanyāyatana，無所有處所繫縛）或不繫（Asaṃskṛta，非繫縛）的，那就是細觸。如果是非想非非想處系（Naivasaṃjñānāsaṃjñāyatana，非想非非想處所繫縛）的，那就是微觸。另外，如果觸是欲界系（Kāmadhātu，欲界所繫縛）、系（Rūpadhātu，色界所繫縛）、空無邊處系（Ākāśānantyāyatana，空無邊處所繫縛）、識無邊處系（Vijñānānantyāyatana，識無邊處所繫縛）、無所有處系（Ākiṃcanyāyatana，無所有處所繫縛）的，那就是粗觸。如果觸是不繫（Asaṃskṛta，非繫縛）的，那就是細觸。如果觸是非想非非想處系（Naivasaṃjñānāsaṃjñāyatana，非想非非想處所繫縛）的，那就是微觸。
什麼是樂受觸？如果觸與樂受相應，那就是樂受觸。什麼是苦受觸？如果觸與苦受相應，那就是苦受觸。什麼是不苦不樂受觸？如果觸與不苦不樂受相應，那就是不苦不樂受觸。另外，如果觸帶來樂的果報，那就是樂受觸。如果觸帶來苦的果報，那就是苦受觸。如果觸帶來不苦不樂的果報，那就是
【English Translation】 English version What is contact severed by non-contemplation? If contact is not severed by Dṛṣṭi-heya (abandonment by seeing), it is called contact severed by seeing. What is contact severed by contemplation? If contact is unwholesome and not severed by seeing, it is called contact severed by contemplation. What is contact that is neither severed by seeing nor by contemplation? If contact is wholesome or neutral, it is called contact that is neither severed by seeing nor by contemplation.
What is contact as a cause of what is severed by seeing? If contact is of what is severed by seeing, or the result of a Dharma severed by seeing, it is called contact as a cause of what is severed by seeing. What is contact as a cause of what is severed by contemplation? If contact is of what is severed by contemplation, or the result of a Dharma severed by contemplation, it is called contact as a cause of what is severed by contemplation. What is contact as a cause of what is neither severed by seeing nor by contemplation? If contact is wholesome, or the result of a wholesome Dharma, or neither a result nor a Dharma, it is called contact as a cause of what is neither severed by seeing nor by contemplation.
What is soft contact? If contact is unwholesome, it is called soft contact. What is medium contact? If contact is neutral, it is called medium contact. What is superior contact? If contact is wholesome, it is called superior contact. Furthermore, if contact is unwholesome or neutral, it is called soft contact. If contact is not noble and wholesome, it is called medium contact. If contact is noble and without outflows, it is called superior contact.
What is coarse contact? If contact is related to the Kāmadhātu (desire realm), it is called coarse contact. What is subtle contact? If contact is related to the Rūpadhātu (form realm) or unrelated (Asaṃskṛta, unconditioned), it is called subtle contact. What is minute contact? If contact is not related to the Rūpadhātu (form realm), it is called minute contact. Furthermore, if it is related to the Rūpadhātu (form realm), it is called coarse contact. If it is related to the Ākāśānantyāyatana (sphere of infinite space), Vijñānānantyāyatana (sphere of infinite consciousness), Ākiṃcanyāyatana (sphere of nothingness), or unrelated (Asaṃskṛta, unconditioned), it is called subtle contact. If it is related to the Naivasaṃjñānāsaṃjñāyatana (sphere of neither perception nor non-perception), it is called minute contact. Furthermore, if contact is related to the Kāmadhātu (desire realm), Rūpadhātu (form realm), Ākāśānantyāyatana (sphere of infinite space), Vijñānānantyāyatana (sphere of infinite consciousness), Ākiṃcanyāyatana (sphere of nothingness), it is called coarse contact. If contact is unrelated (Asaṃskṛta, unconditioned), it is called subtle contact. If contact is related to the Naivasaṃjñānāsaṃjñāyatana (sphere of neither perception nor non-perception), it is called minute contact.
What is contact associated with pleasant feeling? If contact is associated with pleasant feeling, it is called contact associated with pleasant feeling. What is contact associated with painful feeling? If contact is associated with painful feeling, it is called contact associated with painful feeling. What is contact associated with neither painful nor pleasant feeling? If contact is associated with neither painful nor pleasant feeling, it is called contact associated with neither painful nor pleasant feeling. Furthermore, if contact brings a result of pleasant feeling, it is called contact associated with pleasant feeling. If contact brings a result of painful feeling, it is called contact associated with painful feeling. If contact brings a result of neither painful nor pleasant feeling, it is
名不苦不樂受觸。複次除不苦不樂受觸。若余觸善有報。是名樂受觸。若觸不善。是名苦受觸。除樂受觸。若余觸善有報。是名不苦不樂受觸。複次若觸善有報。是名樂受觸。若觸不善。是名苦受觸。除樂受苦受觸若余觸。是名非苦非樂受觸。
云何喜處觸。若觸始起已生喜。是名喜處觸。云何憂處觸。若觸始起已生憂。是名憂處觸云何舍處觸。若觸始起已生舍。是名舍處觸。複次除舍處觸若余觸善有報。是名喜處觸若觸不善。是名憂處觸。除喜處觸。若余觸善有報。是名舍處觸。複次若觸善有報。是名喜處觸。若觸不善。是名憂處觸。除喜處憂處觸若余觸。是名非喜處非憂處觸。
云何有覺有觀觸。若觸有覺有觀定相應。是名有覺有觀觸。云何無覺有觀觸。若觸無覺有觀定相應。是名無覺有觀觸。云何無覺無觀觸。若觸無覺無觀定相應。是名無覺無觀觸。云何空相應觸。若觸空定共生共住共滅。是名空相應觸。云何無相相應觸。若觸無相定共生共住共滅。是名無相相應觸。云何無愿相應觸。若觸無愿定共生共住共滅。是名無愿相應觸。
云何現報觸。若觸即生我分攝若觸所起作成就即生我分攝受報。是名現報觸。云何生報觸。若觸生我分攝若觸所起作成就無間生受報。是名生報觸。云何后報觸若
【現代漢語翻譯】 現代漢語譯本： 什麼是不苦不樂感受之觸？進一步說，除了不苦不樂感受之觸，如果其餘的觸是善且有果報的，這稱為快樂感受之觸。如果觸是不善的，這稱為痛苦感受之觸。除了快樂感受之觸，如果其餘的觸是善且有果報的，這稱為不苦不樂感受之觸。進一步說，如果觸是善且有果報的，這稱為快樂感受之觸。如果觸是不善的，這稱為痛苦感受之觸。除了快樂感受和痛苦感受之觸，如果其餘的觸，這稱為非苦非樂感受之觸。
什麼是喜悅之處的觸？如果觸剛開始產生喜悅，這稱為喜悅之處的觸。什麼是憂愁之處的觸？如果觸剛開始產生憂愁，這稱為憂愁之處的觸。什麼是捨棄之處的觸？如果觸剛開始產生捨棄，這稱為捨棄之處的觸。進一步說，除了捨棄之處的觸，如果其餘的觸是善且有果報的，這稱為喜悅之處的觸。如果觸是不善的，這稱為憂愁之處的觸。除了喜悅之處的觸，如果其餘的觸是善且有果報的，這稱為捨棄之處的觸。進一步說，如果觸是善且有果報的，這稱為喜悅之處的觸。如果觸是不善的，這稱為憂愁之處的觸。除了喜悅之處和憂愁之處的觸，如果其餘的觸，這稱為非喜悅之處非憂愁之處的觸。
什麼是有覺有觀之觸？如果觸與有覺有觀的禪定相應，這稱為有覺有觀之觸。什麼是無覺有觀之觸？如果觸與無覺有觀的禪定相應，這稱為無覺有觀之觸。什麼是無覺無觀之觸？如果觸與無覺無觀的禪定相應，這稱為無覺無觀之觸。什麼是空相應之觸？如果觸與空定共同生起、共同存在、共同滅去，這稱為空相應之觸。什麼是無相相應之觸？如果觸與無相定共同生起、共同存在、共同滅去，這稱為無相相應之觸。什麼是無愿相應之觸？如果觸與無愿定共同生起、共同存在、共同滅去，這稱為無愿相應之觸。
什麼是現報之觸？如果觸立即產生，屬於我的部分所攝取，或者觸所引發的作成就，立即產生，屬於我的部分所攝取而受報，這稱為現報之觸。什麼是生報之觸？如果觸產生，屬於我的部分所攝取，或者觸所引發的作成就，無間隔地產生而受報，這稱為生報之觸。什麼是后報之觸？若
【English Translation】 English version: What is contact with neither-suffering-nor-pleasure feeling? Furthermore, excluding contact with neither-suffering-nor-pleasure feeling, if the remaining contact is wholesome and has karmic results, it is called contact with pleasant feeling. If the contact is unwholesome, it is called contact with painful feeling. Excluding contact with pleasant feeling, if the remaining contact is wholesome and has karmic results, it is called contact with neither-suffering-nor-pleasure feeling. Furthermore, if the contact is wholesome and has karmic results, it is called contact with pleasant feeling. If the contact is unwholesome, it is called contact with painful feeling. Excluding contact with pleasant feeling and painful feeling, if there is remaining contact, it is called contact with neither-painful-nor-pleasant feeling.
What is contact at the place of joy? If contact initially arises and joy is produced, it is called contact at the place of joy. What is contact at the place of sorrow? If contact initially arises and sorrow is produced, it is called contact at the place of sorrow. What is contact at the place of equanimity? If contact initially arises and equanimity is produced, it is called contact at the place of equanimity. Furthermore, excluding contact at the place of equanimity, if the remaining contact is wholesome and has karmic results, it is called contact at the place of joy. If the contact is unwholesome, it is called contact at the place of sorrow. Excluding contact at the place of joy, if the remaining contact is wholesome and has karmic results, it is called contact at the place of equanimity. Furthermore, if the contact is wholesome and has karmic results, it is called contact at the place of joy. If the contact is unwholesome, it is called contact at the place of sorrow. Excluding contact at the place of joy and the place of sorrow, if there is remaining contact, it is called contact at the place of neither-joy-nor-sorrow.
What is contact with initial and sustained application of thought (有覺有觀, yǒu jué yǒu guān)? If contact is associated with meditative concentration that has initial and sustained application of thought, it is called contact with initial and sustained application of thought. What is contact without initial application of thought but with sustained application of thought (無覺有觀, wú jué yǒu guān)? If contact is associated with meditative concentration that is without initial application of thought but with sustained application of thought, it is called contact without initial application of thought but with sustained application of thought. What is contact without initial and sustained application of thought (無覺無觀, wú jué wú guān)? If contact is associated with meditative concentration that is without initial and sustained application of thought, it is called contact without initial and sustained application of thought. What is contact associated with emptiness (空, kōng)? If contact arises, abides, and ceases together with the concentration on emptiness, it is called contact associated with emptiness. What is contact associated with signlessness (無相, wú xiàng)? If contact arises, abides, and ceases together with the concentration on signlessness, it is called contact associated with signlessness. What is contact associated with wishlessness (無願, wú yuàn)? If contact arises, abides, and ceases together with the concentration on wishlessness, it is called contact associated with wishlessness.
What is contact with immediately ripening results? If contact immediately arises, is included within my portion, or if the action initiated by the contact is completed and immediately arises, is included within my portion, and receives its result, it is called contact with immediately ripening results. What is contact with results ripening in the next life? If contact arises, is included within my portion, or if the action initiated by the contact is completed and without interval arises and receives its result, it is called contact with results ripening in the next life. What is contact with results ripening later? If
觸生我分攝若觸所起作成就第三第四生受報或過。是名后報觸。
云何與樂觸。若觸樂果。是名與樂觸。云何與苦觸。若觸苦果。是名與苦觸。云何不與樂不與苦觸。除與樂與苦觸若余觸。是名不與樂不與苦觸。複次若觸善有報。是名與樂觸。若觸不善。是名與苦觸。除與樂與苦觸若余觸。是名非與樂非與苦觸。
云何樂果觸。若觸樂報。是名樂果觸。云何苦果觸。若觸苦報。是名苦果觸。云何非樂果非苦果。觸除樂果苦果觸若余觸。是名非樂果非苦果觸。複次若觸善有報。是名樂果觸。若觸不善有報。是名苦果觸。除樂果苦果觸若余觸。是名非樂果非苦果觸。樂報觸苦報觸非樂報非苦報觸亦如是。
云何過去觸。若觸生已滅。是名過去觸。云何未來觸。若觸未生未起。是名未來觸。云何現在觸。若觸生未滅。是名現在觸。
云何過去境界觸。思惟過去法若生觸。是名過去境界觸。云何未來境界觸。思惟未來法若生觸。是名未來境界觸。云何現在境界觸思惟現在法若生觸。是名現在境界觸。云何非過去非未來非現在境界觸。思惟非過去非未來非現在法若生觸。是名非過去未來現在境界觸。
云何欲界系觸。若觸欲漏有漏。是名欲界系觸。云何色界系觸。若觸色漏有漏。是名色界系觸。
【現代漢語翻譯】 現代漢語譯本： 什麼是觸生我分攝，如果觸所引起的作成就了第三、第四生的感受和報應，這就被稱為后報觸。
什麼是與樂觸？如果觸帶來了快樂的結果，這就被稱為與樂觸。什麼是與苦觸？如果觸帶來了痛苦的結果，這就被稱為與苦觸。什麼是不與樂不與苦觸？除了與樂觸和與苦觸之外的其餘的觸，這就被稱為不與樂不與苦觸。進一步說，如果觸是善的且有報應，這就被稱為與樂觸。如果觸是不善的，這就被稱為與苦觸。除了與樂觸和與苦觸之外的其餘的觸，這就被稱為非與樂非與苦觸。
什麼是樂果觸？如果觸帶來了快樂的報應，這就被稱為樂果觸。什麼是苦果觸？如果觸帶來了痛苦的報應，這就被稱為苦果觸。什麼是非樂果非苦果觸？除了樂果觸和苦果觸之外的其餘的觸，這就被稱為非樂果非苦果觸。進一步說，如果觸是善的且有報應，這就被稱為樂果觸。如果觸是不善的且有報應，這就被稱為苦果觸。除了樂果觸和苦果觸之外的其餘的觸，這就被稱為非樂果非苦果觸。樂報觸、苦報觸、非樂報非苦報觸也是如此。
什麼是過去觸？如果觸已經產生並已滅去，這就被稱為過去觸。什麼是未來觸？如果觸尚未產生尚未生起，這就被稱為未來觸。什麼是現在觸？如果觸正在產生尚未滅去，這就被稱為現在觸。
什麼是過去境界觸？如果思惟過去法而產生的觸，這就被稱為過去境界觸。什麼是未來境界觸？如果思惟未來法而產生的觸，這就被稱為未來境界觸。什麼是現在境界觸？如果思惟現在法而產生的觸，這就被稱為現在境界觸。什麼是非過去非未來非現在境界觸？如果思惟非過去非未來非現在法而產生的觸，這就被稱為非過去未來現在境界觸。
什麼是欲界系觸？如果觸與欲漏（Kāma-āsava，對感官快樂的渴求造成的煩惱）和有漏（Bhava-āsava，對存在的渴求造成的煩惱）相關聯，這就被稱為欲界系觸。什麼是系觸？如果觸與色漏（Rūpa-āsava，對色界存在的渴求造成的煩惱）和有漏相關聯，這就被稱為系觸。
【English Translation】 English version: What is contact that generates my share of appropriation, if the formation arising from contact accomplishes the experience and retribution of the third and fourth lives, that is called subsequently ripening contact.
What is contact that gives pleasure? If contact results in a pleasant outcome, that is called contact that gives pleasure. What is contact that gives pain? If contact results in a painful outcome, that is called contact that gives pain. What is contact that neither gives pleasure nor gives pain? Apart from contact that gives pleasure and contact that gives pain, whatever remaining contact there is, that is called contact that neither gives pleasure nor gives pain. Furthermore, if contact is wholesome and has retribution, that is called contact that gives pleasure. If contact is unwholesome, that is called contact that gives pain. Apart from contact that gives pleasure and contact that gives pain, whatever remaining contact there is, that is called contact that neither gives pleasure nor gives pain.
What is contact with a pleasant result? If contact results in a pleasant retribution, that is called contact with a pleasant result. What is contact with a painful result? If contact results in a painful retribution, that is called contact with a painful result. What is contact that is neither a pleasant result nor a painful result? Apart from contact with a pleasant result and contact with a painful result, whatever remaining contact there is, that is called contact that is neither a pleasant result nor a painful result. Furthermore, if contact is wholesome and has retribution, that is called contact with a pleasant result. If contact is unwholesome and has retribution, that is called contact with a painful result. Apart from contact with a pleasant result and contact with a painful result, whatever remaining contact there is, that is called contact that is neither a pleasant result nor a painful result. Contact with pleasant retribution, contact with painful retribution, contact with neither pleasant nor painful retribution are also the same.
What is past contact? If contact has arisen and ceased, that is called past contact. What is future contact? If contact has not yet arisen and not yet occurred, that is called future contact. What is present contact? If contact is arising but has not yet ceased, that is called present contact.
What is contact with a past object? If contact arises from contemplating past phenomena, that is called contact with a past object. What is contact with a future object? If contact arises from contemplating future phenomena, that is called contact with a future object. What is contact with a present object? If contact arises from contemplating present phenomena, that is called contact with a present object. What is contact with an object that is neither past, nor future, nor present? If contact arises from contemplating phenomena that are neither past, nor future, nor present, that is called contact with an object that is neither past, future, nor present.
What is contact associated with the desire realm (Kāmadhātu)? If contact is associated with the desire-āsava (Kāma-āsava, defilement of craving for sensual pleasures) and the bhava-āsava (Bhava-āsava, defilement of craving for existence), that is called contact associated with the desire realm. What is contact associated with the form realm (Rūpadhātu)? If contact is associated with the rūpa-āsava (Rūpa-āsava, defilement of craving for form existence) and the bhava-āsava, that is called contact associated with the form realm.
云何無色界系觸。若觸無色漏有漏。是名無色界系觸。云何不繫觸。若觸聖無漏。是名不繫觸。
云何共慈觸若觸。慈解心共生共住共滅。是名共慈觸。共悲觸共喜觸共舍觸亦如是云何樂根相應觸。樂根共生共住共滅。是名樂根相應觸。苦根喜根憂根舍根相應觸亦如是。
云何眼觸。若觸眼識相應。是名眼觸。耳鼻舌身意亦如是。複次緣色生眼識三法和合生觸。是名眼觸。耳鼻舌身意亦如是。
云何眼識界相應觸。若觸眼識界共生共住共滅。是名眼識界相應觸。耳鼻舌身識界亦如是。云何意界相應觸。若觸意識共生共住共滅。是名意界相應觸。意識界相應觸亦如是。
云何十八觸。眼觸樂受眼觸苦受眼觸不苦不樂受。耳鼻舌身意亦如是。是名十八觸。
舍利弗阿毗曇論緒分假心品第七
心性清凈。為客塵染。凡夫未聞故。不能如實知見。亦無修心。聖人聞故。如實知見。亦有修心。心性清凈。離客塵垢。凡夫未聞故。不能如實知見。亦無修心。聖人聞故。能如實知見。亦有修心。今當集假心正門。
聖心非聖心。乃至六識界七識界心。
云何聖心。若心無漏。是名聖心。云何非聖心。若心有漏。是名非聖心。
云何有漏心。若心有染。是名有漏心。云何無漏
【現代漢語翻譯】 現代漢語譯本 何為無系觸？如果觸及無色界、漏盡者（Arahant）的觸，這稱為無系觸。 何為不繫觸？如果觸及聖者（Arya）的無漏法，這稱為不繫觸。
何為與慈俱生的觸？如果觸及與慈解脫之心共同生起、共同安住、共同滅去的觸，這稱為與慈俱生的觸。與悲俱生的觸、與喜俱生的觸、與舍俱生的觸也是如此。 何為與樂根相應的觸？如果觸及與樂根共同生起、共同安住、共同滅去的觸，這稱為與樂根相應的觸。與苦根、喜根、憂根、舍根相應的觸也是如此。
何為眼觸？如果觸及與眼識相應的觸，這稱為眼觸。耳、鼻、舌、身、意也是如此。 再次，緣於色塵而生起眼識，這三種法和合而生觸，這稱為眼觸。耳、鼻、舌、身、意也是如此。
何為眼識界相應的觸？如果觸及與眼識界共同生起、共同安住、共同滅去的觸，這稱為眼識界相應的觸。耳、鼻、舌、身識界也是如此。 何為意界相應的觸？如果觸及與意識共同生起、共同安住、共同滅去的觸，這稱為意界相應的觸。意識界相應的觸也是如此。
何為十八觸？眼觸所生的樂受、眼觸所生的苦受、眼觸所生的不苦不樂受。耳、鼻、舌、身、意也是如此。這稱為十八觸。
舍利弗（Sariputta），《阿毗曇論》（Abhidhamma）緒分假心品第七
心性本是清凈的，因為被客塵所污染。凡夫因為沒有聽聞佛法，所以不能如實地知見，也沒有修習心性。聖人因為聽聞佛法，所以能夠如實地知見，也有修習心性。心性本是清凈的，遠離客塵垢染。凡夫因為沒有聽聞佛法，所以不能如實地知見，也沒有修習心性。聖人因為聽聞佛法，所以能夠如實地知見，也有修習心性。現在應當彙集假心（conventional mind）的正門。
聖心（noble mind）與非聖心（ignoble mind），乃至六識界（six consciousness realms）、七識界（seven consciousness realms）的心。
何為聖心？如果心是無漏的，這稱為聖心。 何為非聖心？如果心是有漏的，這稱為非聖心。
何為有漏心？如果心是有染污的，這稱為有漏心。 何為無漏
【English Translation】 English version What is contact without ties? If contact touches the formless realms, or the contact of an Arahant (one who has extinguished all defilements), this is called contact without ties. What is contact without attachment? If contact touches the undefiled (anāsava) of a noble one (Arya), this is called contact without attachment.
What is contact associated with loving-kindness? If contact touches the mind of loving-kindness liberation, arising together, abiding together, and ceasing together, this is called contact associated with loving-kindness. Contact associated with compassion, contact associated with joy, contact associated with equanimity are also the same. What is contact associated with the pleasure faculty? If contact touches the pleasure faculty, arising together, abiding together, and ceasing together, this is called contact associated with the pleasure faculty. Contact associated with the pain faculty, joy faculty, sorrow faculty, equanimity faculty are also the same.
What is eye-contact? If contact touches that which is associated with eye-consciousness, this is called eye-contact. So are ear, nose, tongue, body, and mind. Furthermore, eye-consciousness arises dependent on color, the combination of these three factors gives rise to contact. This is called eye-contact. So are ear, nose, tongue, body, and mind.
What is contact associated with the eye-consciousness element? If contact touches the eye-consciousness element, arising together, abiding together, and ceasing together, this is called contact associated with the eye-consciousness element. So are ear, nose, tongue, body-consciousness elements. What is contact associated with the mind element? If contact touches consciousness, arising together, abiding together, and ceasing together, this is called contact associated with the mind element. So is the consciousness element.
What are the eighteen contacts? The pleasant feeling born of eye-contact, the painful feeling born of eye-contact, the neither-pleasant-nor-painful feeling born of eye-contact. So are ear, nose, tongue, body, and mind. These are called the eighteen contacts.
Sariputta, Abhidhamma, Introductory Section, Chapter 7: Falsity of Mind
The nature of the mind is pure, but it is defiled by adventitious defilements. Because ordinary people have not heard the Dharma, they cannot truly know and see, nor do they cultivate the mind. Because noble people have heard the Dharma, they can truly know and see, and they also cultivate the mind. The nature of the mind is pure, free from adventitious defilements. Because ordinary people have not heard the Dharma, they cannot truly know and see, nor do they cultivate the mind. Because noble people have heard the Dharma, they can truly know and see, and they also cultivate the mind. Now, let us gather the correct teachings on the conventional mind.
Noble mind and ignoble mind, up to the mind of the six consciousness realms and the seven consciousness realms.
What is a noble mind? If the mind is undefiled, it is called a noble mind. What is an ignoble mind? If the mind is defiled, it is called an ignoble mind.
What is a defiled mind? If the mind is stained, it is called a defiled mind. What is an undefiled
心。若心無染。是名無漏心。
云何有染心。若心有求。是名有染心。云何無染心。若心無求。是名無染心。
云何有求心。若心當取。是名有求心。云何無求心。若心非當取。是名無求心。
云何當取心。若心有取。是名當取心。云何非當取心。若心無取。是名非當取心。
云何有取心。若心有勝。是名有取心。云何無取心。若心無勝。是名無取心。
云何有勝心。若心有取。是名有勝心。云何無勝心。若心無取。是名無勝心。複次若於此心有餘心過勝妙。是名有勝心。若於此心更無餘心過勝妙。是名無勝心。複次若如來所生心。於一切法無礙知見。乃至自在成就。除此心若余心。是名有勝心。若無所餘心。是名無勝心。
云何受心。若心內。是名受心。云何非受心。若心外。是名非受心。
云何內心。若心受。是名內心。云何外心。若心非受。是名外心。
云何有報心。若心報法。是名有報心。云何無報心。若心非報非報法。是名無報心。云何凡夫共心。若心凡夫生得凡夫亦生得。是名凡夫共心。云何凡夫不共心。若心非凡夫生得凡夫不能生得。是名凡夫不共心。云何非凡夫共心。若心凡夫生得非凡夫亦生得。是名非凡夫共心。云何非凡夫不共心。若心凡夫生
【現代漢語翻譯】 現代漢語譯本 心。如果心沒有污染，這就被稱為無漏心。
什麼是有染心？如果心有所求，這就被稱為有染心。什麼是無染心？如果心無所求，這就被稱為無染心。
什麼是有求心？如果心想要獲取，這就被稱為有求心。什麼是無求心？如果心不想獲取，這就被稱為無求心。
什麼是想要獲取的心？如果心有所執取，這就被稱為想要獲取的心。什麼是不想獲取的心？如果心沒有執取，這就被稱為不想獲取的心。
什麼是有執取的心？如果心想要勝過別人，這就被稱為有執取的心。什麼是沒有執取的心？如果心不想勝過別人，這就被稱為沒有執取的心。
什麼是有勝心？如果心有所執取，這就被稱為有勝心。什麼是無勝心？如果心沒有執取，這就被稱為無勝心。此外，如果對於這個心，有其他的心超過它，更加殊勝美妙，這就被稱為有勝心。如果對於這個心，沒有其他的心超過它，更加殊勝美妙，這就被稱為無勝心。此外，如果如來（Tathagata）所生之心，對於一切法沒有阻礙的知見，乃至自在成就，除了這個心之外，如果還有其他的心，這就被稱為有勝心。如果沒有其他的心，這就被稱為無勝心。
什麼是受心？如果心在內，這就被稱為受心。什麼是非受心？如果心在外，這就被稱為非受心。
什麼是內心？如果心領受，這就被稱為內心。什麼是外心？如果心不領受，這就被稱為外心。
什麼是有報心？如果心回報法，這就被稱為有報心。什麼是無報心？如果心不回報也不回報法，這就被稱為無報心。什麼是凡夫共心？如果心是凡夫（common person）所生，凡夫也能生起，這就被稱為凡夫共心。什麼是非凡夫共心？如果心不是凡夫所生，凡夫也不能生起，這就被稱為凡夫不共心。什麼是非凡夫共心？如果心是凡夫所生，非凡夫也能生起，這就被稱為非凡夫共心。什麼是非凡夫不共心？如果心是凡夫生
【English Translation】 English version The mind. If the mind is without defilement, it is called a non-leaking mind.
What is a defiled mind? If the mind has seeking, it is called a defiled mind. What is a non-defiled mind? If the mind has no seeking, it is called a non-defiled mind.
What is a seeking mind? If the mind intends to grasp, it is called a seeking mind. What is a non-seeking mind? If the mind does not intend to grasp, it is called a non-seeking mind.
What is a mind intending to grasp? If the mind has attachment, it is called a mind intending to grasp. What is a mind not intending to grasp? If the mind has no attachment, it is called a mind not intending to grasp.
What is a mind with attachment? If the mind desires to be superior, it is called a mind with attachment. What is a mind without attachment? If the mind does not desire to be superior, it is called a mind without attachment.
What is a mind with superiority? If the mind has attachment, it is called a mind with superiority. What is a mind without superiority? If the mind has no attachment, it is called a mind without superiority. Furthermore, if with respect to this mind, there is another mind that surpasses it in excellence and subtlety, it is called a mind with superiority. If with respect to this mind, there is no other mind that surpasses it in excellence and subtlety, it is called a mind without superiority. Furthermore, if the mind produced by the Tathagata (如來), with unobstructed knowledge and vision of all dharmas, even to the attainment of freedom, apart from this mind, if there is another mind, it is called a mind with superiority. If there is no other mind, it is called a mind without superiority.
What is a receptive mind? If the mind is internal, it is called a receptive mind. What is a non-receptive mind? If the mind is external, it is called a non-receptive mind.
What is an internal mind? If the mind receives, it is called an internal mind. What is an external mind? If the mind does not receive, it is called an external mind.
What is a mind with retribution? If the mind repays dharma, it is called a mind with retribution. What is a mind without retribution? If the mind neither repays nor repays dharma, it is called a mind without retribution. What is a common mind of ordinary beings? If the mind is produced by ordinary beings (凡夫), and ordinary beings can also produce it, it is called a common mind of ordinary beings. What is a non-common mind of ordinary beings? If the mind is not produced by ordinary beings, and ordinary beings cannot produce it, it is called a non-common mind of ordinary beings. What is a non-ordinary being's common mind? If the mind is produced by ordinary beings, and non-ordinary beings can also produce it, it is called a non-ordinary being's common mind. What is a non-ordinary being's non-common mind? If the mind is produced by ordinary beings
得非凡夫不生不得。是名非凡夫不共心。
云何聲聞共心。若心聲聞生得聲聞亦生得。是名聲聞共心。云何聲聞不共心。若心非聲聞生得聲聞不生得。是名聲聞不共心。云何非聲聞共心。若心聲聞生得非聲聞亦生得。是名非聲聞共心。云何非聲聞不共心。若心聲聞生得非聲聞不生不得。是名非聲聞不共心。
云何如電心。若心少少住少時住如電少少住少時住。是名如電心。云何如金剛心。若心無量住無量時住如金剛無量住無量時住。是名如金剛心。複次若心生已斷少煩惱分如電從雲中出照少闇分速滅。心亦如是。是名如電心。若心生已斷一切煩惱無餘煩惱。若粗若微無不斷滅。如金剛投于珠石無不破壞摧折。是名如金剛心。複次若心生已得須陀洹果乃至阿那含果。是名如電心。若心生已得阿羅漢果。是名如金剛心。複次若心生已得須陀洹果乃至阿那含果。得聲聞辟支佛阿羅漢果。是名如電心。若心生已。若如來所生心。於一切法無礙知見。乃至自在成就。是名如金剛心。
云何不定得心。若心得不定得難得難持。是名不定得心。云何定得心。與上相違。是名得定心。
云何有行難持心。若心得不定得難得難持無由力尊自在不如所欲不隨所欲不盡所欲有行難生難行如船逆水難行心亦如是。是名
【現代漢語翻譯】 現代漢語譯本： 什麼是非凡夫不共心？如果某種心不是凡夫所能生起和獲得的，就稱為非凡夫不共心。
什麼是聲聞共心？如果某種心是聲聞能夠生起和獲得的，那麼聲聞也能生起和獲得，就稱為聲聞共心。什麼聲聞不共心？如果某種心不是非聲聞所能生起和獲得的，但聲聞可以生起和獲得，就稱為聲聞不共心。什麼是非聲聞共心？如果某種心是聲聞能夠生起和獲得的，非聲聞也能生起和獲得，就稱為非聲聞共心。什麼是非聲聞不共心？如果某種心是聲聞能夠生起和獲得的，但非聲聞不能生起和獲得，就稱為非聲聞不共心。
什麼是如電心？如果某種心短暫地停留，在極短的時間記憶體在，就像閃電一樣，短暫地停留，在極短的時間記憶體在，就稱為如電心。什麼是如金剛心？如果某種心無限地停留，在無限的時間記憶體在，就像金剛一樣，無限地停留，在無限的時間記憶體在，就稱為如金剛心。進一步說，如果某種心生起后，斷除了少許煩惱，就像閃電從雲中出現，照亮少許黑暗，迅速消失一樣，心也是這樣，就稱為如電心。如果某種心生起后，斷除了一切煩惱，沒有剩餘的煩惱，無論是粗重的還是細微的，沒有不能斷滅的，就像金剛投向珠石，沒有不能破壞摧毀的，就稱為如金剛心。進一步說，如果某種心生起后，證得了須陀洹果（Sotapanna-phala，入流果）乃至阿那含果（Anagami-phala，不還果），就稱為如電心。如果某種心生起后，證得了阿羅漢果（Arahat-phala，無學果），就稱為如金剛心。進一步說，如果某種心生起后，證得了須陀洹果乃至阿那含果，證得了聲聞、辟支佛（Pratyekabuddha，緣覺）或阿羅漢果，就稱為如電心。如果某種心生起后，如果是如來（Tathagata，佛陀）所生起的心，對於一切法沒有阻礙的知見，乃至自在成就，就稱為如金剛心。
什麼是不定得心？如果某種心是不確定能夠獲得的，難以獲得，難以保持，就稱為不定得心。什麼是定得心？與上述相反，就稱為定得心。
什麼是有行難持心？如果某種心是不確定能夠獲得的，難以獲得，難以保持，沒有力量，不尊貴，不自在，不如所愿，不隨順所愿，不能完全滿足願望，有行為，難以生起，難以修行，就像船逆水而行一樣困難，心也是這樣，就稱為
【English Translation】 English version: What is the non-ordinary person's non-common mind? If a certain mind cannot be produced or attained by ordinary people, it is called the non-ordinary person's non-common mind.
What is the Sravaka's (Śrāvaka, disciple of Buddha) common mind? If a certain mind can be produced and attained by a Sravaka, then the Sravaka can also produce and attain it, it is called the Sravaka's common mind. What is the Sravaka's non-common mind? If a certain mind cannot be produced and attained by a non-Sravaka, but can be produced and attained by a Sravaka, it is called the Sravaka's non-common mind. What is the non-Sravaka's common mind? If a certain mind can be produced and attained by a Sravaka, and can also be produced and attained by a non-Sravaka, it is called the non-Sravaka's common mind. What is the non-Sravaka's non-common mind? If a certain mind can be produced and attained by a Sravaka, but cannot be produced and attained by a non-Sravaka, it is called the non-Sravaka's non-common mind.
What is the lightning-like mind? If a certain mind stays briefly, exists for a very short time, just like lightning, stays briefly, exists for a very short time, it is called the lightning-like mind. What is the diamond-like mind? If a certain mind stays infinitely, exists for an infinite time, just like a diamond, stays infinitely, exists for an infinite time, it is called the diamond-like mind. Furthermore, if a certain mind arises and then cuts off a small amount of afflictions, just like lightning appears from the clouds, illuminates a small amount of darkness, and disappears quickly, the mind is also like this, it is called the lightning-like mind. If a certain mind arises and then cuts off all afflictions, with no remaining afflictions, whether coarse or subtle, none that cannot be cut off and extinguished, just like a diamond thrown at jewels and stones, none that cannot be destroyed and crushed, it is called the diamond-like mind. Furthermore, if a certain mind arises and then attains the Sotapanna-phala (stream-enterer fruit), up to the Anagami-phala (non-returner fruit), it is called the lightning-like mind. If a certain mind arises and then attains the Arahat-phala (arhat fruit), it is called the diamond-like mind. Furthermore, if a certain mind arises and then attains the Sotapanna-phala up to the Anagami-phala, attains the fruit of a Sravaka, Pratyekabuddha (solitary Buddha), or Arhat, it is called the lightning-like mind. If a certain mind arises, and if it is the mind produced by the Tathagata (Buddha), with unobstructed knowledge and vision of all dharmas, up to the attainment of freedom, it is called the diamond-like mind.
What is the uncertainly attainable mind? If a certain mind is uncertain to be attained, difficult to attain, and difficult to maintain, it is called the uncertainly attainable mind. What is the certainly attainable mind? The opposite of the above is called the certainly attainable mind.
What is the mind that is difficult to maintain with effort? If a certain mind is uncertain to be attained, difficult to attain, difficult to maintain, without power, not honored, not free, not as desired, not according to desire, unable to fully satisfy desires, with effort, difficult to arise, difficult to practice, just like a boat going against the current, the mind is also like this, it is called
有行難持心。云何無行易持心。與上相違。是名無行易持心。
云何一分修心。若心生已想有光明然不見色若見色不想有光明。是名一分修心。云何二分修心。若心生已想有光明亦見色。是名二分修心。複次若心生已生智然不斷煩惱若斷煩惱不生智。是名一分修心。若心生已智生能斷煩惱。是名二分修心。複次若心生已盡智非無生智。是名一分修心。若心生已盡智生及無生智。是名二分修心。
云何有欲心。若心有欲人慾染相應。是名有欲心。云何無慾心。若心離欲人非欲染相應。是名無慾心。云何有恚心。若心有恚人恚相應。是名有恚心。云何無恚心。若心離恚人非恚相應。是名無恚心。云何有癡心。若心有癡人癡相應。是名有癡心。云何無癡心。若心離癡人非癡相應。是名無癡心。
云何沒心。若心睡眠相應不共內滅念相應慧未成就不能分別善法。是名沒心。云何散心。若心欲染共欲染欲染相應多欲見凈于外五欲中彼彼染著。是名散心。
云何少心。若心不定。是名少心。云何多心。若心定。是名多心。
云何不定心。若心不定人非定相應。是名不定心。云何定心。若心定人定相應。是名定心。云何不解脫心。若心不解脫人非解脫相應。是名不解脫心。云何解脫心。若心解脫人解
【現代漢語翻譯】 現代漢語譯本 什麼是有行難持心？如果與上述情況相反，就是無行易持心。
什麼是「一分修心」？如果心中生起想要有光明的想法，但卻看不見色相；或者看見了色相，卻不想有光明，這就是「一分修心」。什麼是「二分修心」？如果心中生起想要有光明的想法，並且也看見了色相，這就是「二分修心」。進一步說，如果心中生起智慧，卻不能斷除煩惱；或者斷除了煩惱，卻沒有生起智慧，這就是「一分修心」。如果心中生起智慧，並且能夠斷除煩惱，這就是「二分修心」。進一步說，如果心中生起的是盡智（Kshaya-jnana），而不是無生智（Anutpada-jnana），這就是「一分修心」。如果心中生起的是盡智和無生智，這就是「二分修心」。
什麼是有欲心？如果心中有慾望，與人的慾望和貪染相應，這就是有欲心。什麼是無慾心？如果心中沒有慾望，與人沒有慾望和貪染相應，這就是無慾心。什麼是有恚心？如果心中有嗔恚，與人的嗔恚相應，這就是有恚心。什麼是無恚心？如果心中沒有嗔恚，與人沒有嗔恚相應，這就是無恚心。什麼是有癡心？如果心中有愚癡，與人的愚癡相應，這就是有癡心。什麼是無癡心？如果心中沒有愚癡，與人沒有愚癡相應，這就是無癡心。
什麼是沒心？如果心與睡眠相應，不與內在的寂滅相應，與念頭相應，智慧沒有成就，不能分辨善法，這就是沒心。什麼是散心？如果心與慾望、貪染相應，對外界的五欲（panca kama guna）產生強烈的貪戀和執著，這就是散心。
什麼是少心？如果心不定，就是少心。什麼是多心？如果心定了，就是多心。
什麼是不定心？如果心不定，與不定相應，這就是不定心。什麼是定心？如果心定了，與禪定相應，這就是定心。什麼是不解脫心？如果心沒有解脫，與沒有解脫相應，這就是不解脫心。什麼是解脫心？如果心解脫了，與解
【English Translation】 English version What is a mind difficult to hold with effort (有行難持心)? That which is the opposite of the above is called a mind easy to hold without effort (無行易持心).
What is a mind with partial cultivation (一分修心)? If, when a mind arises, one thinks of having light but does not see form; or if one sees form but does not think of having light, this is called a mind with partial cultivation. What is a mind with twofold cultivation (二分修心)? If, when a mind arises, one thinks of having light and also sees form, this is called a mind with twofold cultivation. Furthermore, if, when a mind arises, wisdom arises but does not cut off afflictions; or if one cuts off afflictions but wisdom does not arise, this is called a mind with partial cultivation. If, when a mind arises, wisdom arises and is able to cut off afflictions, this is called a mind with twofold cultivation. Furthermore, if, when a mind arises, exhaustive knowledge (盡智, Kshaya-jnana) arises but not unoriginated knowledge (無生智, Anutpada-jnana), this is called a mind with partial cultivation. If, when a mind arises, both exhaustive knowledge and unoriginated knowledge arise, this is called a mind with twofold cultivation.
What is a mind with desire (有欲心)? If a mind has desire, corresponding to human desire and attachment, this is called a mind with desire. What is a mind without desire (無欲心)? If a mind is free from desire, not corresponding to human desire and attachment, this is called a mind without desire. What is a mind with hatred (有恚心)? If a mind has hatred, corresponding to human hatred, this is called a mind with hatred. What is a mind without hatred (無恚心)? If a mind is free from hatred, not corresponding to human hatred, this is called a mind without hatred. What is a mind with delusion (有癡心)? If a mind has delusion, corresponding to human delusion, this is called a mind with delusion. What is a mind without delusion (無癡心)? If a mind is free from delusion, not corresponding to human delusion, this is called a mind without delusion.
What is a sunken mind (沒心)? If a mind is associated with sleep, not associated with inner cessation, associated with thoughts, wisdom is not accomplished, and one is unable to distinguish good dharmas, this is called a sunken mind. What is a scattered mind (散心)? If a mind is associated with desire and attachment, strongly attached to the external five sense objects (五欲, panca kama guna), this is called a scattered mind.
What is a small mind (少心)? If a mind is not concentrated, this is called a small mind. What is a large mind (多心)? If a mind is concentrated, this is called a large mind.
What is an unconcentrated mind (不定心)? If a mind is not concentrated, not corresponding to concentration, this is called an unconcentrated mind. What is a concentrated mind (定心)? If a mind is concentrated, corresponding to concentration, this is called a concentrated mind. What is an unliberated mind (不解脫心)? If a mind is not liberated, not corresponding to liberation, this is called an unliberated mind. What is a liberated mind (解
脫相應。是名解脫心。
云何有勝心。若心有勝人有勝法相應。是名有勝心。云何無勝心。若心無勝人無勝法相應。是名無勝心。
云何有覺心。若心覺相應共覺生共住共滅。是名有覺心。云何無覺心。若心非覺相應不共覺生不共住不共滅。是名無覺心。云何有觀心。若心觀相應共觀生共住共滅。是名有觀心。云何無觀心。若心非觀相應不共觀生不共住不共滅。是名無觀心。
云何有喜心。若心喜相應共喜生共住共滅。是名有喜心。云何無喜心。若心非喜相應不共喜生不共住不共滅。是名無喜心。云何共味心若心樂受相應。是名共味心。云何共舍心。若心不苦不樂受相應。是名共舍心。
云何忍相應心。若心忍共生共住共滅。是名忍相應心。云何非忍相應心。若心非忍共生共住共滅。是名非忍相應心。
云何智相應心。若心共智生共住共滅。是名智相應心。云何非智相應心。若心非智共生共住共滅。是名非智相應心。
云何忍為始心。若心聖無漏堅信堅法所修。是名忍為始心。云何智為始心。若心聖無漏見道人所修。是為智為始心。
云何欲終心。若最後識。是名欲終心。云何始生心。若心初識。是名始生心。
云何善心。若心修。是名善心。云何不善心。若心斷
【現代漢語翻譯】 現代漢語譯本： 什麼是解脫相應的心？如果心與解脫相應，就稱為解脫心。 什麼是有勝心？如果心與殊勝的人或殊勝的法相應，就稱為有勝心。什麼是無勝心？如果心不與殊勝的人或殊勝的法相應，就稱為無勝心。 什麼是覺知的心？如果心與覺知相應，共同生起、共同安住、共同滅去，就稱為有覺知的心。什麼是無覺知的心？如果心不與覺知相應，不共同生起、不共同安住、不共同滅去，就稱為無覺知的心。什麼是有觀的心？如果心與觀照相應，共同生起、共同安住、共同滅去，就稱為有觀的心。什麼是無觀的心？如果心不與觀照相應，不共同生起、不共同安住、不共同滅去，就稱為無觀的心。 什麼是喜悅的心？如果心與喜悅相應，共同生起、共同安住、共同滅去，就稱為有喜悅的心。什麼是無喜悅的心？如果心不與喜悅相應，不共同生起、不共同安住、不共同滅去，就稱為無喜悅的心。什麼是共味心？如果心與快樂的感受相應，就稱為共味心。什麼是共舍心？如果心與不苦不樂的感受相應，就稱為共舍心。 什麼是與忍相應的心？如果心與忍耐共同生起、共同安住、共同滅去，就稱為與忍相應的心。什麼是不與忍相應的心？如果心不與忍耐共同生起、共同安住、共同滅去，就稱為不與忍相應的心。 什麼是與智慧相應的心？如果心與智慧共同生起、共同安住、共同滅去，就稱為與智慧相應的心。什麼是不與智慧相應的心？如果心不與智慧共同生起、共同安住、共同滅去，就稱為不與智慧相應的心。 什麼是忍為開始的心？如果心是聖者的無漏（anāsrava）的，通過堅定的信念和堅定的法所修習的，就稱為忍為開始的心。什麼是智為開始的心？如果心是聖者的無漏（anāsrava）的，由見道之人所修習的，就稱為智為開始的心。 什麼是臨終的心？如果是最後的識（vijñāna），就稱為臨終的心。什麼是初始生起的心？如果是最初的識（vijñāna），就稱為初始生起的心。 什麼是善心？如果心是修習的，就稱為善心。什麼是不善心？如果心是斷除的，就稱為不善心。
【English Translation】 English version: What is a mind associated with liberation? If the mind is associated with liberation, it is called a mind of liberation. What is a superior mind? If the mind is associated with a superior person or a superior Dharma, it is called a superior mind. What is a non-superior mind? If the mind is not associated with a superior person or a superior Dharma, it is called a non-superior mind. What is a mind with awareness? If the mind is associated with awareness, arising together, abiding together, and ceasing together, it is called a mind with awareness. What is a mind without awareness? If the mind is not associated with awareness, not arising together, not abiding together, and not ceasing together, it is called a mind without awareness. What is a mind with contemplation? If the mind is associated with contemplation, arising together, abiding together, and ceasing together, it is called a mind with contemplation. What is a mind without contemplation? If the mind is not associated with contemplation, not arising together, not abiding together, and not ceasing together, it is called a mind without contemplation. What is a joyful mind? If the mind is associated with joy, arising together, abiding together, and ceasing together, it is called a joyful mind. What is a non-joyful mind? If the mind is not associated with joy, not arising together, not abiding together, and not ceasing together, it is called a non-joyful mind. What is a mind sharing taste? If the mind is associated with pleasant feeling, it is called a mind sharing taste. What is a mind sharing equanimity? If the mind is associated with neither painful nor pleasant feeling, it is called a mind sharing equanimity. What is a mind associated with patience? If the mind arises together, abides together, and ceases together with patience, it is called a mind associated with patience. What is a mind not associated with patience? If the mind does not arise together, abide together, and cease together with patience, it is called a mind not associated with patience. What is a mind associated with wisdom? If the mind arises together, abides together, and ceases together with wisdom, it is called a mind associated with wisdom. What is a mind not associated with wisdom? If the mind does not arise together, abide together, and cease together with wisdom, it is called a mind not associated with wisdom. What is a mind with forbearance as its beginning? If the mind is undefiled (anāsrava) of the noble ones, cultivated through firm faith and firm Dharma, it is called a mind with forbearance as its beginning. What is a mind with wisdom as its beginning? If the mind is undefiled (anāsrava) of the noble ones, cultivated by those who have attained the path of seeing, it is called a mind with wisdom as its beginning. What is a mind at the end of life? If it is the final consciousness (vijñāna), it is called a mind at the end of life. What is a mind at the beginning of life? If it is the initial consciousness (vijñāna), it is called a mind at the beginning of life. What is a wholesome mind? If the mind is cultivated, it is called a wholesome mind. What is an unwholesome mind? If the mind is abandoned, it is called an unwholesome mind.
。是名不善心。云何無記心。若心受。若心非報非報法。是名無記心。
云何學心。若心聖非無學。是名學心。云何無學心。若心聖非學。是名無學心。云何非學非無學心。若心非聖。是名非學非無學心。
云何報心。若心受若善報。是名報心。云何報法心。若心有報。是名報法心。云何非報非報法心。若心無記非我分攝。是名非報非報法心。
云何見斷心若心不善非思惟斷。是名見斷心。云何思惟斷心。若心不善非見斷。是名思惟斷心。云何非見斷非思惟斷心。若心善若無記。是名非見斷非思惟斷心。
云何見斷因心。若心見斷若見斷法報。是名見斷因心。云何思惟斷因心。若心思惟斷若思惟斷法報。是名思惟斷因心。云何非見斷非思惟斷因心。若心善法報若心非報非報法。是名非見斷非思惟斷因心。
云何軟心。若心不善。是名軟心。云何中心。若心無記。是名中心。云何上心。若心善。是名上心。複次若心不善若無記。是名軟心。若心非聖善。是名中心。若心聖無漏。是名上心。
云何粗心。若心欲界系。是名粗心。云何細心。若心色界系若不繫。是名細心。云何微心。若心無色界系。是名微心。複次若心欲界系。若色界系。是名粗心。若心空處系識處系不用處系若不繫
【現代漢語翻譯】 現代漢語譯本： 什麼是不善心？如果心是不善的，這就被稱為不善心。
什麼是無記心？如果心是感受，或者心既非報也非法，這就被稱為無記心。
什麼是學心？如果心是聖者的，但還不是無學，這就被稱為學心。
什麼是無學心？如果心是聖者的，並且已經不是在學習階段，這就被稱為無學心。
什麼是非學非無學心？如果心不是聖者的，這就被稱為非學非無學心。
什麼是報心？如果心是感受，並且是善報，這就被稱為報心。
什麼是報法心？如果心是有報的，這就被稱為報法心。
什麼是非報非報法心？如果心是無記的，並且不屬於我（ātman）的分攝，這就被稱為非報非報法心。
什麼是見斷心？如果心是不善的，但不是思惟斷，這就被稱為見斷心。
什麼是思惟斷心？如果心是不善的，但不是見斷，這就被稱為思惟斷心。
什麼是非見斷非思惟斷心？如果心是善的或者無記的，這就被稱為非見斷非思惟斷心。
什麼是見斷因心？如果心是見斷，或者是見斷法報，這就被稱為見斷因心。
什麼是思惟斷因心？如果心是思惟斷，或者是思惟斷法報，這就被稱為思惟斷因心。
什麼是非見斷非思惟斷因心？如果心是善法報，或者心既非報也非法，這就被稱為非見斷非思惟斷因心。
什麼是軟心？如果心是不善的，這就被稱為軟心。
什麼是中心？如果心是無記的，這就被稱為中心。
什麼是上心？如果心是善的，這就被稱為上心。另外，如果心是不善的或者無記的，這被稱為軟心；如果心不是聖者的善，這被稱為中心；如果心是聖者的無漏，這被稱為上心。
什麼是粗心？如果心是欲界系（Kāmadhātu）的，這被稱為粗心。
什麼是細心？如果心是**系（Rūpadhātu）的或者不繫，這被稱為細心。
什麼是微心？如果心是無系的，這被稱為微心。另外，如果心是欲界系（Kāmadhātu）的或者系（Rūpadhātu）的，這被稱為粗心；如果心是空處系（Ākāśānantyāyatana），識處系（Vijñānānantyāyatana），不用處系（Ākiñcanyāyatana）或者不繫
【English Translation】 English version: What is an unwholesome mind? If the mind is unwholesome, it is called an unwholesome mind.
What is an indeterminate mind? If the mind is feeling, or if the mind is neither resultant nor non-resultant, it is called an indeterminate mind.
What is a mind of learning? If the mind is noble but not yet beyond learning, it is called a mind of learning.
What is a mind beyond learning? If the mind is noble and no longer in the stage of learning, it is called a mind beyond learning.
What is a mind that is neither learning nor beyond learning? If the mind is not noble, it is called a mind that is neither learning nor beyond learning.
What is a resultant mind? If the mind is feeling and is a wholesome result, it is called a resultant mind.
What is a mind associated with resultant phenomena? If the mind is associated with results, it is called a mind associated with resultant phenomena.
What is a mind that is neither resultant nor associated with resultant phenomena? If the mind is indeterminate and not included in the category of 'self' (ātman), it is called a mind that is neither resultant nor associated with resultant phenomena.
What is a mind severed by seeing? If the mind is unwholesome but not severed by contemplation, it is called a mind severed by seeing.
What is a mind severed by contemplation? If the mind is unwholesome but not severed by seeing, it is called a mind severed by contemplation.
What is a mind that is neither severed by seeing nor by contemplation? If the mind is wholesome or indeterminate, it is called a mind that is neither severed by seeing nor by contemplation.
What is a causal mind severed by seeing? If the mind is severed by seeing or is a result of phenomena severed by seeing, it is called a causal mind severed by seeing.
What is a causal mind severed by contemplation? If the mind is severed by contemplation or is a result of phenomena severed by contemplation, it is called a causal mind severed by contemplation.
What is a causal mind that is neither severed by seeing nor by contemplation? If the mind is a wholesome result or a mind that is neither resultant nor associated with resultant phenomena, it is called a causal mind that is neither severed by seeing nor by contemplation.
What is a soft mind? If the mind is unwholesome, it is called a soft mind.
What is a middling mind? If the mind is indeterminate, it is called a middling mind.
What is a superior mind? If the mind is wholesome, it is called a superior mind. Furthermore, if the mind is unwholesome or indeterminate, it is called a soft mind; if the mind is wholesome but not noble, it is called a middling mind; if the mind is noble and without outflows, it is called a superior mind.
What is a coarse mind? If the mind is connected to the desire realm (Kāmadhātu), it is called a coarse mind.
What is a subtle mind? If the mind is connected to the form realm (Rūpadhātu) or is unconnected, it is called a subtle mind.
What is a refined mind? If the mind is unconnected to the formless realm, it is called a refined mind. Furthermore, if the mind is connected to the desire realm (Kāmadhātu) or the form realm (Rūpadhātu), it is called a coarse mind; if the mind is connected to the sphere of infinite space (Ākāśānantyāyatana), the sphere of infinite consciousness (Vijñānānantyāyatana), the sphere of nothingness (Ākiñcanyāyatana), or is unconnected
。是名細心。若心非想非非想處系。是名微心。複次若心欲界系若色界系若空處系識處系不用處系。是名粗心。若心不繫。是名細心。若心非想非非想處系。是名微心。云何樂受心。若心樂受相應。是名樂受心。云何苦受心。若心苦受相應。是名苦受心。
云何不苦不樂受心。若心不苦不樂受相應。是名不苦不樂受心。複次若心受樂報。是名樂受心。若心受苦報。是名苦受心。若心受不苦不樂報。是名不苦不樂受心。複次除不苦不樂受心。若余心善有報。是名樂受心。若心不善。是名苦受心。除樂受心。若余心善有報。是名不苦不樂受心。複次若心善有報。是名樂受心。若心不善。是名苦受心。除苦受樂受心苦余心。是名非苦非樂受心。
云何喜處心。若心始起生喜。是名喜處心。云何憂處心。若心始起生憂。是名憂處心。云何舍處心。若心始起生舍。是名舍處心。複次除舍處心。若余心善有報。是名喜處心。若心不善。是名憂處心。除喜處心。若余心善有報。是名舍處心複次若心善有報。是名喜處心。若心不善。是名憂處心。除喜處憂處若余心。是名非喜處非憂處心。
云何有覺有觀心。若心有覺有觀定相應。是名有覺有觀心。云何無覺有觀心。若心無覺有觀定相應。是名無覺有觀心。云何無覺
【現代漢語翻譯】 現代漢語譯本： 這被稱為『細心』。如果心被非想非非想處（既非有想也非無想的禪定境界）所繫縛，這被稱為『微心』。此外，如果心被欲界（指眾生有情慾的世界）所繫縛，或者被**（原文如此，此處可能缺失資訊，無法翻譯）所繫縛，或者被空無邊處（四空定之一，以空為所緣）所繫縛，或者被識無邊處（四空定之一，以識為所緣）所繫縛，或者被無所有處（四空定之一，以無所有為所緣）所繫縛，這被稱為『粗心』。如果心不被任何事物所繫縛，這被稱為『細心』。如果心被非想非非想處所繫縛，這被稱為『微心』。什麼是樂受心？如果心與樂受相應，這被稱為樂受心。什麼是苦受心？如果心與苦受相應，這被稱為苦受心。 什麼是不苦不樂受心？如果心與不苦不樂受相應，這被稱為不苦不樂受心。此外，如果心感受樂的果報，這被稱為樂受心。如果心感受苦的果報，這被稱為苦受心。如果心感受不苦不樂的果報，這被稱為不苦不樂受心。此外，除去不苦不樂受心，如果其餘的心是善且有果報的，這被稱為樂受心。如果心是不善的，這被稱為苦受心。除去樂受心，如果其餘的心是善且有果報的，這被稱為不苦不樂受心。此外，如果心是善且有果報的，這被稱為樂受心。如果心是不善的，這被稱為苦受心。除去苦受、樂受心苦，其餘的心，這被稱為非苦非樂受心。 什麼是喜處心？如果心開始生起喜悅，這被稱為喜處心。什麼是憂處心？如果心開始生起憂愁，這被稱為憂處心。什麼是舍處心？如果心開始生起舍（不執著，平靜），這被稱為舍處心。此外，除去舍處心，如果其餘的心是善且有果報的，這被稱為喜處心。如果心是不善的，這被稱為憂處心。除去喜處心，如果其餘的心是善且有果報的，這被稱為舍處心。此外，如果心是善且有果報的，這被稱為喜處心。如果心是不善的，這被稱為憂處心。除去喜處、憂處，如果其餘的心，這被稱為非喜處非憂處心。 什麼是有覺有觀心？如果心與有覺有觀的禪定相應，這被稱為有覺有觀心。什麼是無覺有觀心？如果心與無覺有觀的禪定相應，這被稱為無覺有觀心。什麼是無覺
【English Translation】 English version: This is called 'Subtle Mind'. If the mind is bound by the Neither-perception-nor-non-perception realm (the meditative state of neither having perception nor not having perception), this is called 'Minute Mind'. Furthermore, if the mind is bound by the desire realm (the world where beings have desires), or bound by ** (as is in the original text, information might be missing here, untranslatable), or bound by the sphere of infinite space (one of the four formless realms, with space as the object of focus), or bound by the sphere of infinite consciousness (one of the four formless realms, with consciousness as the object of focus), or bound by the sphere of nothingness (one of the four formless realms, with nothingness as the object of focus), this is called 'Gross Mind'. If the mind is not bound by anything, this is called 'Subtle Mind'. If the mind is bound by the Neither-perception-nor-non-perception realm, this is called 'Minute Mind'. What is the mind associated with pleasant feeling? If the mind is associated with pleasant feeling, this is called the mind associated with pleasant feeling. What is the mind associated with painful feeling? If the mind is associated with painful feeling, this is called the mind associated with painful feeling. What is the mind associated with neither-painful-nor-pleasant feeling? If the mind is associated with neither-painful-nor-pleasant feeling, this is called the mind associated with neither-painful-nor-pleasant feeling. Furthermore, if the mind experiences the result of pleasure, this is called the mind associated with pleasant feeling. If the mind experiences the result of pain, this is called the mind associated with painful feeling. If the mind experiences the result of neither-painful-nor-pleasant feeling, this is called the mind associated with neither-painful-nor-pleasant feeling. Furthermore, excluding the mind associated with neither-painful-nor-pleasant feeling, if the remaining mind is wholesome and has results, this is called the mind associated with pleasant feeling. If the mind is unwholesome, this is called the mind associated with painful feeling. Excluding the mind associated with pleasant feeling, if the remaining mind is wholesome and has results, this is called the mind associated with neither-painful-nor-pleasant feeling. Furthermore, if the mind is wholesome and has results, this is called the mind associated with pleasant feeling. If the mind is unwholesome, this is called the mind associated with painful feeling. Excluding the mind associated with painful feeling and pleasant feeling, the remaining mind, this is called the mind associated with neither-painful-nor-pleasant feeling. What is the mind in the state of joy? If the mind initially arises with joy, this is called the mind in the state of joy. What is the mind in the state of sorrow? If the mind initially arises with sorrow, this is called the mind in the state of sorrow. What is the mind in the state of equanimity? If the mind initially arises with equanimity (non-attachment, calmness), this is called the mind in the state of equanimity. Furthermore, excluding the mind in the state of equanimity, if the remaining mind is wholesome and has results, this is called the mind in the state of joy. If the mind is unwholesome, this is called the mind in the state of sorrow. Excluding the mind in the state of joy, if the remaining mind is wholesome and has results, this is called the mind in the state of equanimity. Furthermore, if the mind is wholesome and has results, this is called the mind in the state of joy. If the mind is unwholesome, this is called the mind in the state of sorrow. Excluding the mind in the state of joy and the mind in the state of sorrow, if the remaining mind, this is called the mind in the state of neither-joy-nor-sorrow. What is the mind with initial and sustained application? If the mind is associated with the meditation that has initial and sustained application, this is called the mind with initial and sustained application. What is the mind without initial application but with sustained application? If the mind is associated with the meditation that has no initial application but has sustained application, this is called the mind without initial application but
無觀心。若心無覺無觀定相應。是名無覺無觀心。云何空相應心。若心空定共生共住共滅。是名空相應心。云何無相相應心。若心無相定共生共住共滅。是名無相相應心。云何無愿相應心。若心無愿定共生共住共滅。是名無愿相應心。
云何現報心。若心即生我分攝若心起作成就即生我分攝此所起作受報。是名現報心。云何生報心。若心生報我分攝若所起作成就無間生受報。是名生報心。云何后報心。若心生我分攝若所起作成就第一生乃至第四生受報或過。是名后報心。
云何與樂心。若心樂果。是名與樂心。云何與苦心。若心苦果。是名與苦心。云何不與樂不與苦心。除與樂與苦心若余心。是名不與苦不與樂心。複次若心善有報。是名與樂心。若心不善有報。是名與苦心。除與苦樂若余心。是名不與苦不與樂心。
云何樂果心。若心樂報。是名樂果心。云何苦果心。若心苦報。是名苦果心。云何非樂果非苦果心。除苦果樂果心若余心。是名非樂果非苦果心。複次若心善有報。是名樂果心。若心不善有報。是名苦果心。除樂果苦果心若余心。是名非樂果非苦果心。樂報心苦報心非樂非苦報心亦如是。
云何過去心。若心生已滅。是名過去心。云何未來心。若心未生未起。是名未來心。云何現
【現代漢語翻譯】 現代漢語譯本 無觀想之心是怎樣的？如果心與無覺無觀的禪定相應，就稱為無覺無觀之心。 空相應之心是怎樣的？如果心與空性禪定共同生起、共同安住、共同滅去，就稱為空相應之心。 無相相應之心是怎樣的？如果心與無相禪定共同生起、共同安住、共同滅去，就稱為無相相應之心。 無愿相應之心是怎樣的？如果心與無愿禪定共同生起、共同安住、共同滅去，就稱為無愿相應之心。
現報心是怎樣的？如果心在當生屬於我的範疇，或者心所發起、所作成就的事情，在當生就屬於我的範疇並承受果報，就稱為現報心。 生報心是怎樣的？如果心在來生屬於我的範疇，或者所發起、所作成就的事情，在無間隔的來生就承受果報，就稱為生報心。 后報心是怎樣的？如果心在來生屬於我的範疇，或者所發起、所作成就的事情，在第二生乃至第四生，或者更久之後承受果報，就稱為后報心。
與樂心是怎樣的？如果心帶來快樂的果報，就稱為與樂心。 與苦心是怎樣的？如果心帶來痛苦的果報，就稱為與苦心。 不與樂不與苦心是怎樣的？除了與樂心和與苦心之外的其餘心，就稱為不與苦不與樂心。進一步說，如果心是善的且有果報，就稱為與樂心。如果心是不善的且有果報，就稱為與苦心。除了與苦心和與樂心之外的其餘心，就稱為不與苦不與樂心。
樂果心是怎樣的？如果心帶來快樂的果報，就稱為樂果心。 苦果心是怎樣的？如果心帶來痛苦的果報，就稱為苦果心。 非樂果非苦果心是怎樣的？除了苦果心和樂果心之外的其餘心，就稱為非樂果非苦果心。進一步說，如果心是善的且有果報，就稱為樂果心。如果心是不善的且有果報，就稱為苦果心。除了樂果心和苦果心之外的其餘心，就稱為非樂果非苦果心。快樂的果報心、痛苦的果報心、非樂非苦的果報心也是如此。
過去心是怎樣的？如果心已經生起並已滅去，就稱為過去心。 未來心是怎樣的？如果心尚未生起、尚未發起，就稱為未來心。 現在心是怎樣的？
【English Translation】 English version What is a mind without observation? If the mind is in accordance with a samadhi (定) [concentration, meditative state] that is without perception and observation, it is called a mind without perception and observation. What is a mind in accordance with emptiness? If the mind arises, abides, and ceases together with the samadhi of emptiness, it is called a mind in accordance with emptiness. What is a mind in accordance with signlessness? If the mind arises, abides, and ceases together with the samadhi of signlessness, it is called a mind in accordance with signlessness. What is a mind in accordance with wishlessness? If the mind arises, abides, and ceases together with the samadhi of wishlessness, it is called a mind in accordance with wishlessness.
What is a mind with immediate retribution? If the mind in this life belongs to my category, or if the things initiated and accomplished by the mind in this life belong to my category and receive retribution, it is called a mind with immediate retribution. What is a mind with subsequent retribution? If the mind in the next life belongs to my category, or if the things initiated and accomplished are immediately followed by retribution in the next life, it is called a mind with subsequent retribution. What is a mind with later retribution? If the mind in the next life belongs to my category, or if the things initiated and accomplished receive retribution in the second to fourth life, or even later, it is called a mind with later retribution.
What is a mind that gives happiness? If the mind brings about a happy result, it is called a mind that gives happiness. What is a mind that gives suffering? If the mind brings about a painful result, it is called a mind that gives suffering. What is a mind that gives neither happiness nor suffering? Any mind other than the mind that gives happiness and the mind that gives suffering is called a mind that gives neither suffering nor happiness. Furthermore, if the mind is virtuous and has retribution, it is called a mind that gives happiness. If the mind is unvirtuous and has retribution, it is called a mind that gives suffering. Any mind other than the mind that gives suffering and happiness is called a mind that gives neither suffering nor happiness.
What is a mind with a happy result? If the mind brings about a happy result, it is called a mind with a happy result. What is a mind with a painful result? If the mind brings about a painful result, it is called a mind with a painful result. What is a mind with neither a happy nor a painful result? Any mind other than the mind with a painful result and the mind with a happy result is called a mind with neither a happy nor a painful result. Furthermore, if the mind is virtuous and has retribution, it is called a mind with a happy result. If the mind is unvirtuous and has retribution, it is called a mind with a painful result. Any mind other than the mind with a happy result and the mind with a painful result is called a mind with neither a happy nor a painful result. The mind with a happy retribution, the mind with a painful retribution, and the mind with neither a happy nor a painful retribution are also the same.
What is a past mind? If the mind has arisen and ceased, it is called a past mind. What is a future mind? If the mind has not yet arisen or initiated, it is called a future mind. What is a present mind?
在心。若心生未滅。是名現在心。
云何過去境界心。思惟過去法若生心。是名過去境界心。云何未來境界心。思惟未來法若心生。是名未來境界心。云何現在境界心。思惟現在法若生心。是名現在境界心。云何非過去非未來非現在境界心。思惟非過去非未來非現在法若生心。是名非過去非未來非現在境界心。
云何欲界繫心。若心欲漏有漏。是名欲界繫心。云何色界繫心。若心色漏有漏。是名色界繫心。云何無色界繫心。若心無色漏有漏。是名無色界繫心。云何不繫心。若心聖無漏。是名不繫心。
云何共慈心。若心慈解心共生共住共滅。是名共慈心。共悲心共喜心共舍心亦如是。云何樂根相應心。若心樂根共生共住共滅。是名樂根相應心。苦根喜根憂根舍根相應心亦如是。
云何六識身。眼識身乃至意識身。云何眼識身。緣眼緣色緣明緣思惟。以此四緣和合識已生今生當生不定。是名眼識身。耳鼻舌身意識身亦如是。是名六識身。
云何七識界。眼識界乃至意識界。云何眼識界。若識眼根生色境界。已生今生當生不定。是名眼識界。耳鼻舌身識界亦如是。云何意界。意生法思惟法。若初心已生今生當生不定。是名意界。云何意識界。不離彼境界若余心。似彼已生今生當生不定。是
【現代漢語翻譯】 現代漢語譯本： 什麼是在心中。如果心生起而未滅，這稱為現在心。
什麼是過去境界心。如果思惟過去之法而生起心，這稱為過去境界心。什麼是未來境界心。如果思惟未來之法而生起心，這稱為未來境界心。什麼是現在境界心。如果思惟現在之法而生起心，這稱為現在境界心。什麼是非過去非未來非現在境界心。如果思惟非過去非未來非現在之法而生起心，這稱為非過去非未來非現在境界心。
什麼是欲界繫心。如果心與欲漏（Kāma-āsava，對感官享樂的渴求）、有漏（Bhava-āsava，對存在的渴求）相關聯，這稱為欲界繫心。什麼是色界（Rūpadhātu，物質界）繫心。如果心與色漏、有漏相關聯，這稱為色界繫心。什麼是無色界（Arūpadhātu，非物質界）繫心。如果心與無色漏、有漏相關聯，這稱為無色界繫心。什麼是不繫心。如果心是聖者的無漏（Anāsava，無煩惱）之心，這稱為不繫心。
什麼是共慈心。如果心與慈解（mettā，慈愛）之心共同生起、共同存在、共同滅去，這稱為共慈心。共悲心（karuṇā，悲憫）、共喜心（muditā，隨喜）、共舍心（upekkhā，捨棄）也是如此。什麼是樂根相應心。如果心與樂根（sukha indriya，快樂的感受）共同生起、共同存在、共同滅去，這稱為樂根相應心。苦根（dukkha indriya，痛苦的感受）、喜根（somanassa indriya，喜悅的感受）、憂根（domanassa indriya，憂愁的感受）、舍根（upekkhā indriya，平靜的感受）相應心也是如此。
什麼是六識身（ṣaṭ vijñānakāyāḥ，六種意識的集合）。眼識身（cakṣurvijñāna-kāya，眼識的集合）乃至意識身（manovijñāna-kāya，意識的集合）。什麼是眼識身。緣于眼（cakṣu，眼睛）、緣於色（rūpa，顏色和形狀）、緣于明（āloka，光明）、緣于思惟（manasikara，作意）。以這四種因緣和合，識已經生起、現在生起、將來生起，不確定。這稱為眼識身。耳（śrotra，耳朵）、鼻（ghrāṇa，鼻子）、舌（jihvā，舌頭）、身（kāya，身體）、意識身也是如此。這稱為六識身。
什麼是七識界（sapta vijñānadhātavaḥ，七種意識的界）。眼識界（cakṣurvijñānadhātu，眼識的界）乃至意識界（manovijñānadhātu，意識的界）。什麼是眼識界。如果識在眼根（cakṣurindriya，眼根）生起，以色境界（rūpāyatana，色所緣）為對象，已經生起、現在生起、將來生起，不確定。這稱為眼識界。耳（śrotra，耳朵）、鼻（ghrāṇa，鼻子）、舌（jihvā，舌頭）、身識界也是如此。什麼是意界（manodhātu，意的界）。意生法（mano-vijñāna，意識）、思惟法（dharma，法）。如果初心已經生起、現在生起、將來生起，不確定。這稱為意界。什麼是意識界（manovijñānadhātu，意識的界）。不離彼境界，如果其餘的心，類似彼，已經生起、現在生起、將來生起，不確定。這
【English Translation】 English version: What is 'in the mind'? If a thought arises and has not ceased, that is called the present mind.
What is the past realm mind? If a mind arises contemplating past dharmas, that is called the past realm mind. What is the future realm mind? If a mind arises contemplating future dharmas, that is called the future realm mind. What is the present realm mind? If a mind arises contemplating present dharmas, that is called the present realm mind. What is the non-past, non-future, non-present realm mind? If a mind arises contemplating non-past, non-future, non-present dharmas, that is called the non-past, non-future, non-present realm mind.
What is the desire realm-bound mind? If the mind is associated with the desire-āsava (Kāma-āsava, craving for sensual pleasures) and the bhava-āsava (Bhava-āsava, craving for existence), that is called the desire realm-bound mind. What is the form realm (Rūpadhātu, the realm of form)-bound mind? If the mind is associated with the form-āsava and the bhava-āsava, that is called the form realm-bound mind. What is the formless realm (Arūpadhātu, the formless realm)-bound mind? If the mind is associated with the formless-āsava and the bhava-āsava, that is called the formless realm-bound mind. What is the unbound mind? If the mind is a noble one's mind free from āsavas (Anāsava, without defilements), that is called the unbound mind.
What is the mind of shared loving-kindness? If the mind arises, abides, and ceases together with the mind of loving-kindness (mettā, loving-kindness), that is called the mind of shared loving-kindness. The same applies to the mind of shared compassion (karuṇā, compassion), the mind of shared joy (muditā, sympathetic joy), and the mind of shared equanimity (upekkhā, equanimity). What is the mind associated with the pleasure faculty? If the mind arises, abides, and ceases together with the pleasure faculty (sukha indriya, the feeling of pleasure), that is called the mind associated with the pleasure faculty. The same applies to the mind associated with the pain faculty (dukkha indriya, the feeling of pain), the mind associated with the joy faculty (somanassa indriya, the feeling of joy), the mind associated with the sorrow faculty (domanassa indriya, the feeling of sorrow), and the mind associated with the equanimity faculty (upekkhā indriya, the feeling of equanimity).
What are the six aggregates of consciousness (ṣaṭ vijñānakāyāḥ, the six aggregates of consciousness)? The aggregate of eye-consciousness (cakṣurvijñāna-kāya, the aggregate of eye-consciousness) up to the aggregate of mind-consciousness (manovijñāna-kāya, the aggregate of mind-consciousness). What is the aggregate of eye-consciousness? Conditioned by the eye (cakṣu, eye), conditioned by form (rūpa, color and shape), conditioned by light (āloka, light), conditioned by attention (manasikara, attention). With the combination of these four conditions, consciousness has already arisen, is now arising, or will arise, uncertain. That is called the aggregate of eye-consciousness. The same applies to the aggregates of ear (śrotra, ear), nose (ghrāṇa, nose), tongue (jihvā, tongue), body (kāya, body), and mind-consciousness. That is called the six aggregates of consciousness.
What are the seven realms of consciousness (sapta vijñānadhātavaḥ, the seven realms of consciousness)? The realm of eye-consciousness (cakṣurvijñānadhātu, the realm of eye-consciousness) up to the realm of mind-consciousness (manovijñānadhātu, the realm of mind-consciousness). What is the realm of eye-consciousness? If consciousness arises in the eye-organ (cakṣurindriya, the eye organ), with the object of the form realm (rūpāyatana, the form object), has already arisen, is now arising, or will arise, uncertain. That is called the realm of eye-consciousness. The same applies to the realms of ear (śrotra, ear), nose (ghrāṇa, nose), tongue (jihvā, tongue), and body-consciousness. What is the mind realm (manodhātu, the mind realm)? Mind-born dharmas (mano-vijñāna, consciousness), dharmas of thought (dharma, dharma). If the initial thought has already arisen, is now arising, or will arise, uncertain. That is called the mind realm. What is the mind-consciousness realm (manovijñānadhātu, the mind-consciousness realm)? Not separate from that realm, if the remaining mind, similar to that, has already arisen, is now arising, or will arise, uncertain. That
名意識界。
舍利弗阿毗曇論緒分十不善業道品第八
問曰。幾不善業道。答曰十。殺生乃至邪見。云何殺生。若人以噁心殺生。無有慈愍專在殺害。是名殺生。云何盜竊。若人于聚落中及山野間。盜他財物。是名盜竊。云何邪淫。若女人為父母護兄弟姊妹護自護法護姓護。親里及諸知識乃至受花鬘護。若犯此等。是名邪淫。云何妄語。若人不知言知。知言不知。不見言見。見言不見。或為己身。或為他人。或為財物故作妄語。是名妄語。云何兩舌。若人在此聞至彼說。欲壞此人故。在彼聞至此說。欲壞彼人故。未破者令破。已破者欲使盡散樂別離他。是名兩舌。云何惡口。若人出言粗獷苦切。他人聞已。不喜不悅。是名惡口。云何綺語。若人出非時言無義語非法語非調伏語不寂靜語。是名綺語。云何貪慾。若人於他村邑他財物生悕望心。欲令他物作己有。是名貪慾。云何瞋恚。若人瞋恚。欲令前眾生得系閉傷害為種種苦加。是名瞋恚。云何邪見。若人邪見言無施無祠祀無善惡業報無此世他世無父母無天無化生眾生無沙門婆羅門。是名邪見。
殺生以何因。殺生為誰因。殺生以貪因以瞋因以癡因。以心心數法因。殺生是地獄畜生餓鬼因。是鬼神人中貧賤因。若余報生人中短壽。竊盜以何因。竊盜為
【現代漢語翻譯】 現代漢語譯本 名意識界（指通過名稱和概念來認識世界）。
《舍利弗阿毗曇論》緒分，十不善業道品第八
問：有幾種不善業道？答：有十種。即殺生，乃至邪見。什麼是殺生？如果有人以惡毒的心去殺害生命，沒有慈悲憐憫，一心只想著殺戮，這就叫做殺生。什麼是盜竊？如果有人在村落中或者山野之間，偷盜他人的財物，這就叫做盜竊。什麼是邪淫？如果某個女人受到父母、兄弟姐妹的保護，或者自己保護自己，或者受到法律、家族、親戚朋友乃至花鬘的保護，如果有人侵犯了這些人，這就叫做邪淫。什麼是妄語？如果有人不知道卻說知道，知道卻說不知道，沒看見卻說看見，看見卻說沒看見，或者爲了自己，或者爲了他人，或者爲了財物而說謊，這就叫做妄語。什麼是兩舌？如果有人在這裡聽到（壞話）就到那裡去說，想要破壞這個人；在那裡聽到（壞話）就到這裡來說，想要破壞那個人；沒有破裂的（關係）使之破裂，已經破裂的（關係）想要使其完全離散，喜歡離間他人，這就叫做兩舌。什麼是惡口？如果有人說出粗暴、兇狠、令人痛苦的話，他人聽了之後，不高興不快樂，這就叫做惡口。什麼是綺語？如果有人說不合時宜的話，沒有意義的話，不符合佛法的話，不符合調伏（煩惱）的話，不清凈的話，這就叫做綺語。什麼是貪慾？如果有人對別人的村莊、別人的財物產生希望得到的心，想要讓別人的東西變成自己的，這就叫做貪慾。什麼是瞋恚？如果有人心懷瞋恨，想要讓（眼前的）眾生被囚禁、受到傷害，遭受各種各樣的痛苦，這就叫做瞋恚。什麼是邪見？如果有人持有邪見，說沒有佈施，沒有祭祀，沒有善惡業的報應，沒有今生來世，沒有父母，沒有天神，沒有化生眾生，沒有沙門（Śrāmaṇa，出家修行者）和婆羅門（Brāhmaṇa，祭司），這就叫做邪見。
殺生以什麼為因？殺生是為誰的因？殺生以貪（Lobha）為因，以瞋（Dosa）為因，以癡（Moha）為因，以心和心所法為因。殺生是地獄、畜生、餓鬼的因，是鬼神和人中貧賤的因。如果還有餘報，（會）使人短壽。盜竊以什麼為因？盜竊為……
【English Translation】 English version The realm of name and concept (referring to the perception of the world through names and concepts).
Śāriputra Abhidharma Śāstra, Introductory Section, Chapter 8 on the Ten Unwholesome Paths of Action
Question: How many unwholesome paths of action are there? Answer: There are ten. Namely, killing, and so forth, up to wrong view. What is killing? If a person kills a living being with an evil mind, without compassion, solely focused on killing, that is called killing. What is stealing? If a person steals the property of others in a village or in the wilderness, that is called stealing. What is sexual misconduct? If a woman is protected by her parents, brothers, and sisters, or protects herself, or is protected by the law, her family, relatives, and friends, even by a garland, if someone violates these (protections), that is called sexual misconduct. What is false speech? If a person says 'I know' when they do not know, or says 'I do not know' when they know, or says 'I saw' when they did not see, or says 'I did not see' when they saw, or lies for their own sake, or for the sake of others, or for the sake of wealth, that is called false speech. What is divisive speech? If a person hears something here and goes to say it there, wanting to harm this person; or hears something there and comes to say it here, wanting to harm that person; causing those whose (relationships) are not broken to be broken, wanting to completely scatter those whose (relationships) are already broken, delighting in separating others, that is called divisive speech. What is harsh speech? If a person utters words that are coarse, fierce, and painful, which others hear and are not pleased or happy, that is called harsh speech. What is idle chatter? If a person utters untimely words, meaningless words, words that are not in accordance with the Dharma, words that are not in accordance with discipline (of afflictions), words that are not peaceful, that is called idle chatter. What is greed? If a person has a desire to obtain the villages and property of others, wanting to make the things of others their own, that is called greed. What is hatred? If a person is filled with hatred, wanting to imprison (the beings) before them, to harm them, to inflict various kinds of suffering, that is called hatred. What is wrong view? If a person holds a wrong view, saying that there is no giving, no sacrifice, no reward for good or bad deeds, no this world or the next world, no parents, no gods, no beings born by transformation, no Śrāmaṇas (ascetics) or Brāhmaṇas (priests), that is called wrong view.
What is the cause of killing? For whom is killing a cause? Killing is caused by greed (Lobha), caused by hatred (Dosa), caused by delusion (Moha), caused by mind and mental factors. Killing is the cause of hell, animal realm, and hungry ghost realm, the cause of poverty and lowliness among ghosts and humans. If there is remaining retribution, (it will) cause people to have a short life. What is the cause of stealing? Stealing is caused by...
誰因。竊盜以貪因。乃至以心心數法因。盜竊是地獄畜生餓鬼因。是鬼神人中貧賤因。若余報生人中財物消秏。邪淫以何因。邪淫為誰因。邪淫以貪因。乃至以心心數法因。邪淫是地獄畜生餓鬼因。是鬼神人中貧賤因。若余報生人中諍競。妄語以何因。妄語為誰因。妄語以貪因。乃至以心心數法因。妄語是地獄畜生餓鬼因。是鬼神人中貧賤因。若余報生人中常被誹謗。兩舌以何因。兩舌為誰因。兩舌以貪因。乃至以心心數法因。兩舌為誰因。是地獄畜生餓鬼因。是鬼神人中貧賤因。若余報生人中眷屬親厚相憎嫉破壞。惡口以何因。惡口為誰因。惡口以貪因。乃至以心心數法因。惡口為誰因。惡口是地獄畜生餓鬼因。是鬼神人中貧賤因。若余報生人中聞不適意聲。綺語以何因。綺語為誰因。綺語以貪因。乃至以心心數法因綺語為誰因。是地獄畜生餓鬼因。是鬼神人中貧賤因。若余報生人中言不貴重。貪慾以何因。貪慾為誰因。貪慾以結因以使因。以心心數法因。貪慾為誰因。是地獄畜生餓鬼因。是鬼神人中貧賤因。若余報生人中多諸緣事。瞋恚以何因。瞋恚為誰因。瞋恚以結因以使因。以心心數法因。瞋恚為誰因。是地獄畜生餓鬼因。是鬼神人中貧賤因。若余報生人中多有怨憎。邪見以何因。邪見為誰因。邪見以結因以
【現代漢語翻譯】 現代漢語譯本 誰是偷盜的因？偷盜以貪（Tanha，渴愛）為因，乃至以心心數法（Citta-cetasika-dhamma，心和心所法）為因。偷盜是地獄、畜生、餓鬼的因，是鬼神和人中貧賤的因。如果還有餘報，會導致人在人中財物耗散。 邪淫以什麼為因？邪淫是誰的因？邪淫以貪為因，乃至以心心數法為因。邪淫是地獄、畜生、餓鬼的因，是鬼神和人中貧賤的因。如果還有餘報，會導致人在人中爭競。 妄語以什麼為因？妄語是誰的因？妄語以貪為因，乃至以心心數法為因。妄語是地獄、畜生、餓鬼的因，是鬼神和人中貧賤的因。如果還有餘報，會導致人在人中常被誹謗。 兩舌以什麼為因？兩舌是誰的因？兩舌以貪為因，乃至以心心數法為因。兩舌是地獄、畜生、餓鬼的因，是鬼神和人中貧賤的因。如果還有餘報，會導致人在人中眷屬親厚互相憎恨嫉妒破壞。 惡口以什麼為因？惡口是誰的因？惡口以貪為因，乃至以心心數法為因。惡口是地獄、畜生、餓鬼的因，是鬼神和人中貧賤的因。如果還有餘報，會導致人在人中聽到不適意的聲音。 綺語以什麼為因？綺語是誰的因？綺語以貪為因，乃至以心心數法為因。綺語是地獄、畜生、餓鬼的因，是鬼神和人中貧賤的因。如果還有餘報，會導致人在人中言語不被重視。 貪慾以什麼為因？貪慾是誰的因？貪慾以結（Samyojana，煩惱結縛）為因，以使（Anusaya，隨眠）為因，以心心數法為因。貪慾是地獄、畜生、餓鬼的因，是鬼神和人中貧賤的因。如果還有餘報，會導致人在人中多諸緣事。 瞋恚以什麼為因？瞋恚是誰的因？瞋恚以結為因，以使為因，以心心數法為因。瞋恚是地獄、畜生、餓鬼的因，是鬼神和人中貧賤的因。如果還有餘報，會導致人在人中多有怨憎。 邪見以什麼為因？邪見是誰的因？邪見以結為因，以...
【English Translation】 English version What is the cause of stealing? Stealing is caused by greed (Tanha), and even by mental factors (Citta-cetasika-dhamma). Stealing is the cause of hell, animals, and hungry ghosts. It is the cause of poverty and lowliness among ghosts, deities, and humans. If there is residual retribution, it will cause the dissipation of wealth among humans. What is the cause of sexual misconduct? Whose cause is sexual misconduct? Sexual misconduct is caused by greed, and even by mental factors. Sexual misconduct is the cause of hell, animals, and hungry ghosts. It is the cause of poverty and lowliness among ghosts, deities, and humans. If there is residual retribution, it will cause strife among humans. What is the cause of false speech? Whose cause is false speech? False speech is caused by greed, and even by mental factors. False speech is the cause of hell, animals, and hungry ghosts. It is the cause of poverty and lowliness among ghosts, deities, and humans. If there is residual retribution, it will cause constant slander among humans. What is the cause of divisive speech? Whose cause is divisive speech? Divisive speech is caused by greed, and even by mental factors. Divisive speech is the cause of hell, animals, and hungry ghosts. It is the cause of poverty and lowliness among ghosts, deities, and humans. If there is residual retribution, it will cause family members and close relatives to hate, envy, and destroy each other among humans. What is the cause of harsh speech? Whose cause is harsh speech? Harsh speech is caused by greed, and even by mental factors. Harsh speech is the cause of hell, animals, and hungry ghosts. It is the cause of poverty and lowliness among ghosts, deities, and humans. If there is residual retribution, it will cause people to hear unpleasant sounds among humans. What is the cause of idle chatter? Whose cause is idle chatter? Idle chatter is caused by greed, and even by mental factors. Idle chatter is the cause of hell, animals, and hungry ghosts. It is the cause of poverty and lowliness among ghosts, deities, and humans. If there is residual retribution, it will cause speech to be unimportant among humans. What is the cause of greed? Whose cause is greed? Greed is caused by fetters (Samyojana), by latent tendencies (Anusaya), and by mental factors. Greed is the cause of hell, animals, and hungry ghosts. It is the cause of poverty and lowliness among ghosts, deities, and humans. If there is residual retribution, it will cause many entanglements among humans. What is the cause of hatred? Whose cause is hatred? Hatred is caused by fetters, by latent tendencies, and by mental factors. Hatred is the cause of hell, animals, and hungry ghosts. It is the cause of poverty and lowliness among ghosts, deities, and humans. If there is residual retribution, it will cause much resentment among humans. What is the cause of wrong view? Whose cause is wrong view? Wrong view is caused by fetters, by...
使因。以心心數法因。邪見為誰因。是地獄畜生餓鬼因是鬼神人中貧賤因。若余報生人中以邪為吉。
舍利弗阿毗曇論緒分十善業道品第九
問曰。幾善業道。答曰十。何等十。不殺生乃至正見。云何不殺生。若人離殺生。棄捨刀杖。慚愧慈悲哀愍一切眾生。是名不殺生。云何不盜竊。若人離竊盜。不盜他物。是名不盜竊。云何不邪淫。若人離邪淫。他所護女終不淫犯。是名不邪淫。云何不妄語。若人離妄語。不知言不知。知言知。不見言不見。見言見。不為己身。不為他人。不為財物而作妄語。是名不妄語。云何不兩舌。若人離兩舌。在此聞不至彼說不欲壞此。在彼聞不至此說不欲壞彼。若破壞者欲令和合。已和合者欲令增歡喜共相娛樂。是名不兩舌。云何不惡口。若人離惡口離粗獷言。語言柔軟眾人愛喜。是名不惡口。云何不綺語。若人應時語。真實語。有義語。調伏語。寂靜語順時善語。是名不綺語。云何無貪。若人離貪。不悕望他村邑財物令是我有。是名無貪。云何無瞋若人離瞋恚。心不欲令此眾生傷害系閉受種種苦。是名無瞋。云何正見若人正見信有施有祠祀。乃至世有沙門婆羅門正見正趣。有證知今世後世者。是名正見。
不殺生以何因。不殺生為誰因。不殺生以無貪因。以無恚因。
【現代漢語翻譯】 現代漢語譯本： 使因（hetu）：以心和心所法為因。邪見（micchā-diṭṭhi）為誰的因？是地獄、畜生、餓鬼的因，是鬼神和人中貧賤的因。如果其餘的果報生在人中，就會把邪見當作吉祥。 《舍利弗阿毗曇論·緒分·十善業道品》第九 問：有幾種善業道？答：有十種。是哪十種？不殺生，乃至正見。什麼是不殺生？如果有人遠離殺生，丟棄刀杖，懷著慚愧、慈悲，哀憫一切眾生，這叫做不殺生。什麼是不偷盜？如果有人遠離偷盜，不偷取他人的財物，這叫做不偷盜。什麼是不邪淫？如果有人遠離邪淫，不姦淫他人所守護的女子，這叫做不邪淫。什麼是不妄語？如果有人遠離妄語，不知道就說不知道，知道就說知道，沒看見就說沒看見，看見就說看見，不為自己，不為他人，不為財物而說謊，這叫做不妄語。什麼是不兩舌？如果有人遠離兩舌，在這裡聽到的不去那裡說，不想破壞這裡；在那裡聽到的不來這裡說，不想破壞那裡。如果有人破壞了，就想讓他們和好；已經和好的，就想讓他們更加歡喜，共同娛樂，這叫做不兩舌。什麼是不惡口？如果有人遠離惡口，遠離粗暴的語言，語言柔和，眾人喜愛，這叫做不惡口。什麼是不綺語？如果有人應時而語，說真實的話，說有意義的話，說調伏的話，說寂靜的話，順應時宜地說善語，這叫做不綺語。什麼是無貪？如果有人遠離貪婪，不希望別人的村莊和財物成為自己的，這叫做無貪。什麼是無嗔？如果有人遠離嗔恚，心裡不希望這個眾生受到傷害、被囚禁、遭受各種痛苦，這叫做無嗔。什麼是正見？如果有人有正見，相信有佈施，有祭祀，乃至世間有沙門（sramana，出家修行者）和婆羅門（brahmana，祭司），有正見和正確的修行，有證知今世和後世的人，這叫做正見。 不殺生以什麼為因？不殺生為誰的因？不殺生以無貪為因，以無嗔為因。
【English Translation】 English version: Hetu (cause): The cause is based on mind and mental factors. What is the cause of Micchā-diṭṭhi (wrong view)? It is the cause of hell, animals, and hungry ghosts; it is the cause of poverty and lowliness among ghosts, deities, and humans. If the remaining retribution is born among humans, they will regard wrong views as auspicious. 《Sarvastivada Abhidharma Sutra - Chapter on the Ten Wholesome Paths of Action》, Section 9 Question: How many wholesome paths of action are there? Answer: There are ten. What are the ten? Not killing, and so on, up to right view. What is not killing? If a person refrains from killing, abandons knives and staffs, and has shame, compassion, and pity for all beings, this is called not killing. What is not stealing? If a person refrains from stealing and does not steal the property of others, this is called not stealing. What is not sexual misconduct? If a person refrains from sexual misconduct and does not commit adultery with women protected by others, this is called not sexual misconduct. What is not lying? If a person refrains from lying, saying 'I do not know' when they do not know, 'I know' when they know, 'I have not seen' when they have not seen, 'I have seen' when they have seen, and does not lie for themselves, for others, or for material possessions, this is called not lying. What is not divisive speech? If a person refrains from divisive speech, not going there to speak about what they heard here, not wanting to destroy this place; not coming here to speak about what they heard there, not wanting to destroy that place. If someone has caused division, they want to reconcile them; if they are already reconciled, they want to increase their joy and have them enjoy themselves together, this is called not divisive speech. What is not harsh speech? If a person refrains from harsh speech, refrains from coarse language, speaks softly, and is loved by all, this is called not harsh speech. What is not idle chatter? If a person speaks at the right time, speaks truthfully, speaks meaningfully, speaks tamely, speaks quietly, and speaks good words at the right time, this is called not idle chatter. What is non-greed? If a person refrains from greed and does not desire that the villages and possessions of others become their own, this is called non-greed. What is non-hatred? If a person refrains from hatred and does not wish that this being be harmed, imprisoned, or suffer various kinds of pain, this is called non-hatred. What is right view? If a person has right view, believes in giving, believes in offerings, and even believes that in the world there are Sramanas (sramana, wandering ascetics) and Brahmanas (brahmana, priests) who have right view and right practice, and who have knowledge of this life and the next, this is called right view. What is the cause of not killing? What is not killing the cause of? Not killing is caused by non-greed and non-hatred.
以無癡因。以心心數法因。不殺生為誰因。是天上人中受樂因。若余報生人中長壽。不竊盜以何因不竊盜為誰因。不竊盜以無貪因。乃至以心心數法因。不竊盜是天上人中受樂因。若余報生人中財物不消耗。不邪淫以何因。不邪淫為誰因。不邪淫以無貪因。乃至以心心數法因。不邪淫是天上人中受樂因。若余報生人中不諍競。不妄語以何因。不妄語為誰因。不妄語以無貪因。乃至以心心數法因。不妄語是天上人中受樂因。若余報生人中不被誹謗。不兩舌以何因。不兩舌為誰因。不兩舌以無貪因。乃至以心心數法因。不兩舌是天上人中受樂因。若余報生人中眷屬親厚。不相憎嫉破壞。不惡口以何因。不惡口為誰因。不惡口以無貪因。乃至以心心數法因不惡口是天上人中受樂因。若余報生人中聞適意聲。不綺語以何因。不綺語為誰因。不綺語以無貪因。乃至以心心數法因。不綺語是天上人中受樂因。若余報生人中言為貴重。無貪以何因。無貪為誰因。無貪以專敬因。專敬以善根因。以心心數法因。無貪是天上人中受樂因。若余報生人中無諸緣事。無恚以何因。無恚為誰因。無恚以專敬因。乃至以心心數法因。無恚是天上人中受樂因。若余報生人中無多怨憎。正見以何因正見為誰因。正見以專敬因。乃至以心心數法因。正見
【現代漢語翻譯】 現代漢語譯本 以無癡因（moha hetu，無明的原因）。以心心數法（citta-cetasika dhamma，心和心所法）為因。不殺生以什麼為因？是不殺生是天上和人間享受快樂的原因。如果還有剩餘的果報，會使人在人間長壽。不偷盜以什麼為因？不偷盜以什麼為因？不偷盜以無貪因（alobha hetu，無貪的原因）。乃至以心心數法為因。不偷盜是天上和人間享受快樂的原因。如果還有剩餘的果報，會使人在人間財物不消耗。不邪淫以什麼為因？不邪淫以什麼為因？不邪淫以無貪因。乃至以心心數法為因。不邪淫是天上和人間享受快樂的原因。如果還有剩餘的果報，會使人在人間沒有爭競。不妄語以什麼為因？不妄語以什麼為因？不妄語以無貪因。乃至以心心數法為因。不妄語是天上和人間享受快樂的原因。如果還有剩餘的果報，會使人在人間不被誹謗。不兩舌以什麼為因？不兩舌以什麼為因？不兩舌以無貪因。乃至以心心數法為因。不兩舌是天上和人間享受快樂的原因。如果還有剩餘的果報，會使人在人間眷屬親厚，不互相憎恨嫉妒破壞。不惡口以什麼為因？不惡口以什麼為因？不惡口以無貪因。乃至以心心數法為因。不惡口是天上和人間享受快樂的原因。如果還有剩餘的果報，會使人在人間聽到適意的聲音。不綺語以什麼為因？不綺語以什麼為因？不綺語以無貪因。乃至以心心數法為因。不綺語是天上和人間享受快樂的原因。如果還有剩餘的果報，會使人在人間言語被重視。無貪以什麼為因？無貪以什麼為因？無貪以專敬因（appamada hetu，不放逸的原因）。專敬以善根因（kusala-mula hetu，善根的原因）。以心心數法為因。無貪是天上和人間享受快樂的原因。如果還有剩餘的果報，會使人在人間沒有各種因緣的麻煩事。無嗔以什麼為因？無嗔以什麼為因？無嗔以專敬因。乃至以心心數法為因。無嗔是天上和人間享受快樂的原因。如果還有剩餘的果報，會使人在人間沒有很多怨恨。正見以什麼為因？正見以什麼為因？正見以專敬因。乃至以心心數法為因。正見 是天上人中受樂因。若余報生人中多有智慧。
【English Translation】 English version What is the cause of non-delusion (moha hetu, cause of ignorance)? The cause is the mind and mental factors (citta-cetasika dhamma). What is the cause of not killing? Not killing is the cause of experiencing happiness in heaven and among humans. If there is remaining karmic result, it leads to longevity among humans. What is the cause of not stealing? What is the cause of not stealing? Not stealing is due to the cause of non-greed (alobha hetu, cause of non-greed). And so on, up to the cause of mind and mental factors. Not stealing is the cause of experiencing happiness in heaven and among humans. If there is remaining karmic result, it leads to wealth not being depleted among humans. What is the cause of not engaging in sexual misconduct? What is the cause of not engaging in sexual misconduct? Not engaging in sexual misconduct is due to the cause of non-greed. And so on, up to the cause of mind and mental factors. Not engaging in sexual misconduct is the cause of experiencing happiness in heaven and among humans. If there is remaining karmic result, it leads to no contention among humans. What is the cause of not lying? What is the cause of not lying? Not lying is due to the cause of non-greed. And so on, up to the cause of mind and mental factors. Not lying is the cause of experiencing happiness in heaven and among humans. If there is remaining karmic result, it leads to not being slandered among humans. What is the cause of not engaging in divisive speech? What is the cause of not engaging in divisive speech? Not engaging in divisive speech is due to the cause of non-greed. And so on, up to the cause of mind and mental factors. Not engaging in divisive speech is the cause of experiencing happiness in heaven and among humans. If there is remaining karmic result, it leads to close and affectionate relatives among humans, without mutual hatred, jealousy, and destruction. What is the cause of not using harsh speech? What is the cause of not using harsh speech? Not using harsh speech is due to the cause of non-greed. And so on, up to the cause of mind and mental factors. Not using harsh speech is the cause of experiencing happiness in heaven and among humans. If there is remaining karmic result, it leads to hearing pleasant sounds among humans. What is the cause of not engaging in idle chatter? What is the cause of not engaging in idle chatter? Not engaging in idle chatter is due to the cause of non-greed. And so on, up to the cause of mind and mental factors. Not engaging in idle chatter is the cause of experiencing happiness in heaven and among humans. If there is remaining karmic result, it leads to words being valued among humans. What is the cause of non-greed? What is the cause of non-greed? Non-greed is due to the cause of diligence (appamada hetu, cause of diligence). Diligence is due to the cause of wholesome roots (kusala-mula hetu, cause of wholesome roots). Due to the cause of mind and mental factors. Non-greed is the cause of experiencing happiness in heaven and among humans. If there is remaining karmic result, it leads to no troubles from various conditions among humans. What is the cause of non-hatred? What is the cause of non-hatred? Non-hatred is due to the cause of diligence. And so on, up to the cause of mind and mental factors. Non-hatred is the cause of experiencing happiness in heaven and among humans. If there is remaining karmic result, it leads to not having many enemies and haters among humans. What is the cause of right view? What is the cause of right view? Right view is due to the cause of diligence. And so on, up to the cause of mind and mental factors. Right view is the cause of experiencing happiness in heaven and among humans. If there is remaining karmic result, it leads to having much wisdom among humans.
是天上人中受樂因。若余報生人中不以邪為吉。
舍利弗阿毗曇論卷第二十七 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第二十八
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
緒分定品第十之一
五支定。五智定。共念出息入息定。共不凈想定。入火定。共證知神足定。共證知天耳定。共證知他心定。共證知宿命定共明想定。無間定。根定。力定正覺定正定邪定聖定非聖定。有漏定無漏定。有染定無染定。有求定無求定。當取定非當取定。有取定無取定。有勝定無勝定。受定非受定。內定外定。有報定無報定。凡夫共定。凡夫不共定。非凡夫共定。非凡夫不共定。聲聞共定。聲聞不共定。非聲聞共定。非聲聞不共定。如電定如金剛定。不定得定定得定。有行難持定。無行易持定。一分修定。二分修定。有想定無想定。如事定。憶想定離色想定不離色想定。無勝入定遍入定。有覺定無覺定。有觀定無觀定。有喜定無喜定。共味定。共舍定。忍相應定。非忍相應定。智相應定。非智相應定。忍為始定。智為始定欲終定。始生定。善定不善定無記定。學定無學定非學非無學定。報定報法定。非報非報法定。見斷定。思惟斷定。非見斷非思惟斷定。見斷因
【現代漢語翻譯】 現代漢語譯本： 是天上和人間享受快樂的原因。如果還有殘餘的業報而生在人間，就不會把邪惡當作吉祥。
《舍利弗阿毗曇論》卷第二十七 大正藏第 28 冊 No. 1548 《舍利弗阿毗曇論》
《舍利弗阿毗曇論》卷第二十八
姚秦 罽賓（Kashmir） 三藏 曇摩耶舍（Dharmayasas） 共 曇摩崛多（Dharmagupta） 等譯
緒分定品第十之一
五支定（five factors of absorption）。五智定（five wisdoms of absorption）。共念出息入息定（absorption with mindfulness of outgoing and incoming breath）。共不凈想定（absorption with contemplation of impurity）。入火定（absorption entering the fire element）。共證知神足定（absorption with realization of magical powers）。共證知天耳定（absorption with realization of divine ear）。共證知他心定（absorption with realization of others' minds）。共證知宿命定（absorption with realization of past lives）。共明想定（absorption with the perception of light）。無間定（absorption without interval）。根定（absorption of the roots）。力定（absorption of the powers）。正覺定（absorption of right awakening）。正定（right absorption）。邪定（wrong absorption）。聖定（noble absorption）。非聖定（non-noble absorption）。有漏定（absorption with outflows）。無漏定（absorption without outflows）。有染定（absorption with defilements）。無染定（absorption without defilements）。有求定（absorption with seeking）。無求定（absorption without seeking）。當取定（absorption to be taken up）。非當取定（absorption not to be taken up）。有取定（absorption with grasping）。無取定（absorption without grasping）。有勝定（superior absorption）。無勝定（non-superior absorption）。受定（absorption of feeling）。非受定（absorption without feeling）。內定（internal absorption）。外定（external absorption）。有報定（absorption with retribution）。無報定（absorption without retribution）。凡夫共定（absorption common to ordinary people）。凡夫不共定（absorption uncommon to ordinary people）。非凡夫共定（absorption common to non-ordinary people）。非凡夫不共定（absorption uncommon to non-ordinary people）。聲聞共定（absorption common to disciples）。聲聞不共定（absorption uncommon to disciples）。非聲聞共定（absorption common to non-disciples）。非聲聞不共定（absorption uncommon to non-disciples）。如電定（absorption like lightning）。如金剛定（absorption like diamond）。不定得定（absorption obtained without stability）。定得定（absorption obtained with stability）。有行難持定（absorption with effort and difficult to maintain）。無行易持定（absorption without effort and easy to maintain）。一分修定（absorption cultivated in part）。二分修定（absorption cultivated in two parts）。有想定（absorption with perception）。無想定（absorption without perception）。如事定（absorption according to the matter）。憶想定（absorption of recollection）。離色想定（absorption with perception apart from form）。不離色想定（absorption with perception not apart from form）。無勝入定（absorption without surpassing entry）。遍入定（absorption of pervasive entry）。有覺定（absorption with initial application of thought）。無覺定（absorption without initial application of thought）。有觀定（absorption with sustained application of thought）。無觀定（absorption without sustained application of thought）。有喜定（absorption with joy）。無喜定（absorption without joy）。共味定（absorption with savoring）。共舍定（absorption with equanimity）。忍相應定（absorption associated with forbearance）。非忍相應定（absorption not associated with forbearance）。智相應定（absorption associated with wisdom）。非智相應定（absorption not associated with wisdom）。忍為始定（absorption with forbearance as the beginning）。智為始定（absorption with wisdom as the beginning）。欲終定（absorption ending with desire）。始生定（absorption that initially arises）。善定（wholesome absorption）。不善定（unwholesome absorption）。無記定（neutral absorption）。學定（absorption of a learner）。無學定（absorption of one beyond learning）。非學非無學定（absorption of neither a learner nor one beyond learning）。報定（absorption of retribution）。報法定（absorption of the law of retribution）。非報非報法定（absorption of neither retribution nor the law of retribution）。見斷定（absorption abandoned by seeing）。思惟斷定（absorption abandoned by thinking）。非見斷非思惟斷定（absorption neither abandoned by seeing nor by thinking）。見斷因（cause of absorption abandoned by seeing）。
【English Translation】 English version: It is the cause of enjoying happiness in heaven and among humans. If there is residual karma causing rebirth among humans, evil will not be regarded as auspicious.
Sariputra Abhidhamma Sastra Volume 27 Taisho Tripitaka Volume 28 No. 1548 Sariputra Abhidhamma Sastra
Sariputra Abhidhamma Sastra Volume 28
Translated by Tripitaka Master Dharmayasas of Kashmir (Kashmir) of the Yao Qin Dynasty, together with Dharmagupta and others.
Section on the Definition of Initial Matters, Part 10-1
Five-factored absorption. Absorption of five wisdoms. Absorption with mindfulness of outgoing and incoming breath. Absorption with contemplation of impurity. Absorption entering the fire element. Absorption with realization of magical powers. Absorption with realization of divine ear. Absorption with realization of others' minds. Absorption with realization of past lives. Absorption with the perception of light. Absorption without interval. Absorption of the roots. Absorption of the powers. Absorption of right awakening. Right absorption. Wrong absorption. Noble absorption. Non-noble absorption. Absorption with outflows. Absorption without outflows. Absorption with defilements. Absorption without defilements. Absorption with seeking. Absorption without seeking. Absorption to be taken up. Absorption not to be taken up. Absorption with grasping. Absorption without grasping. Superior absorption. Non-superior absorption. Absorption of feeling. Absorption without feeling. Internal absorption. External absorption. Absorption with retribution. Absorption without retribution. Absorption common to ordinary people. Absorption uncommon to ordinary people. Absorption common to non-ordinary people. Absorption uncommon to non-ordinary people. Absorption common to disciples. Absorption uncommon to disciples. Absorption common to non-disciples. Absorption uncommon to non-disciples. Absorption like lightning. Absorption like diamond. Absorption obtained without stability. Absorption obtained with stability. Absorption with effort and difficult to maintain. Absorption without effort and easy to maintain. Absorption cultivated in part. Absorption cultivated in two parts. Absorption with perception. Absorption without perception. Absorption according to the matter. Absorption of recollection. Absorption with perception apart from form. Absorption with perception not apart from form. Absorption without surpassing entry. Absorption of pervasive entry. Absorption with initial application of thought. Absorption without initial application of thought. Absorption with sustained application of thought. Absorption without sustained application of thought. Absorption with joy. Absorption without joy. Absorption with savoring. Absorption with equanimity. Absorption associated with forbearance. Absorption not associated with forbearance. Absorption associated with wisdom. Absorption not associated with wisdom. Absorption with forbearance as the beginning. Absorption with wisdom as the beginning. Absorption ending with desire. Absorption that initially arises. Wholesome absorption. Unwholesome absorption. Neutral absorption. Absorption of a learner. Absorption of one beyond learning. Absorption of neither a learner nor one beyond learning. Absorption of retribution. Absorption of the law of retribution. Absorption of neither retribution nor the law of retribution. Absorption abandoned by seeing. Absorption abandoned by thinking. Absorption neither abandoned by seeing nor by thinking. Cause of absorption abandoned by seeing.
定。思惟斷因定非見斷非思惟斷因定。下定中定上定。粗定細定微定。有覺有觀定。無覺有觀定。無覺無觀定。空定無相定無愿定。三愿得定。非三愿得定。內身觀內身定。外身觀外身定。內外身觀內外身定。內受觀內受定。外受觀外受定。內外受觀內外受定。內心觀內心定。外心觀外心定。內外心觀內外心定。內法觀內法定。外法觀外法定。內外法觀內外法定。內境界定。外境界定。內外境界定。內定境界定。外定境界定。眾生境界定。色境界定。無色境界定。眾生境界定。有為境界定。無為境界定。眾生境界定。法境界定。無境界定。眾生境界定。少定中定。無量定少境界定。中境界定。無量境界定。少定少境界。少定中境界。少定無量境界。中定少境界。中定中境界。中定無量境界。無量定少境界。無量定中境界。無量定無量境界。少住定。中住定。無量住定。少定少住。少定中住。少定無量住。中定少住。中定中住。中定無量住。無量定少住。無量定中住。無量定無量住。過去定。未來定。現在定。過去境界定。未來境界定。現在境界定。非過去非未來非現在境界定。欲界系定。色界系定。無色界系定。不繫定。作定非離離定。非作作離定。亦非作離定。取定非出出定。非取取出定。亦非取非出定。有染定。
【現代漢語翻譯】 現代漢語譯本 定。思惟斷因定，非見斷非思惟斷因定。下定、中定、上定。粗定、細定、微定。有覺有觀定。無覺有觀定。無覺無觀定。空定、無相定、無愿定。三愿得定。非三愿得定。內身觀內身定。外身觀外身定。內外身觀內外身定。內受觀內受定。外受觀外受定。內外受觀內外受定。內心觀內心定。外心觀外心定。內外心觀內外心定。內法觀內法定。外法觀外法定。內外法觀內外法定。內境界定。外境界定。內外境界定。內定境界定。外定境界定。眾生境界定。色境界定。無色境界定。眾生境界定。有為境界定。無為境界定。眾生境界定。法境界定。無境界定。眾生境界定。少定、中定。無量定，少境界定。中境界定。無量境界定。少定少境界。少定中境界。少定無量境界。中定少境界。中定中境界。中定無量境界。無量定少境界。無量定中境界。無量定無量境界。少住定。中住定。無量住定。少定少住。少定中住。少定無量住。中定少住。中定中住。中定無量住。無量定少住。無量定中住。無量定無量住。過去定。未來定。現在定。過去境界定。未來境界定。現在境界定。非過去非未來非現在境界定。欲界系定（指受慾望界束縛的禪定）。色界系定（指受色界束縛的禪定）。無色界系定（指受無色界束縛的禪定）。不繫定（指不受任何界束縛的禪定）。作定非離離定。非作作離定。亦非作離定。取定非出出定。非取取出定。亦非取非出定。有染定（指有染污的禪定）。
【English Translation】 English version Samadhi (定, concentration). Samadhi due to severance by contemplation, samadhi due to non-severance by view, samadhi due to non-severance by contemplation. Inferior samadhi, intermediate samadhi, superior samadhi. Coarse samadhi, subtle samadhi, extremely subtle samadhi. Samadhi with initial and sustained application of mind (有覺有觀定). Samadhi without initial application but with sustained application of mind (無覺有觀定). Samadhi without initial and sustained application of mind (無覺無觀定). Emptiness samadhi (空定), signlessness samadhi (無相定), wishlessness samadhi (無愿定). Samadhi attained through the three wishes. Samadhi not attained through the three wishes. Contemplation of the internal body in the internal body samadhi. Contemplation of the external body in the external body samadhi. Contemplation of the internal and external body in the internal and external body samadhi. Contemplation of internal feeling in internal feeling samadhi. Contemplation of external feeling in external feeling samadhi. Contemplation of internal and external feeling in internal and external feeling samadhi. Contemplation of the internal mind in the internal mind samadhi. Contemplation of the external mind in the external mind samadhi. Contemplation of the internal and external mind in the internal and external mind samadhi. Contemplation of internal phenomena in internal phenomena samadhi. Contemplation of external phenomena in external phenomena samadhi. Contemplation of internal and external phenomena in internal and external phenomena samadhi. Internal realm samadhi. External realm samadhi. Internal and external realm samadhi. Internal samadhi realm samadhi. External samadhi realm samadhi. Sentient being realm samadhi. Form realm samadhi. Formless realm samadhi. Sentient being realm samadhi. Conditioned realm samadhi. Unconditioned realm samadhi. Sentient being realm samadhi. Dharma realm samadhi. Realm-less samadhi. Sentient being realm samadhi. Lesser samadhi, intermediate samadhi. Immeasurable samadhi, lesser realm samadhi. Intermediate realm samadhi. Immeasurable realm samadhi. Lesser samadhi lesser realm. Lesser samadhi intermediate realm. Lesser samadhi immeasurable realm. Intermediate samadhi lesser realm. Intermediate samadhi intermediate realm. Intermediate samadhi immeasurable realm. Immeasurable samadhi lesser realm. Immeasurable samadhi intermediate realm. Immeasurable samadhi immeasurable realm. Lesser abiding samadhi. Intermediate abiding samadhi. Immeasurable abiding samadhi. Lesser samadhi lesser abiding. Lesser samadhi intermediate abiding. Lesser samadhi immeasurable abiding. Intermediate samadhi lesser abiding. Intermediate samadhi intermediate abiding. Intermediate samadhi immeasurable abiding. Immeasurable samadhi lesser abiding. Immeasurable samadhi intermediate abiding. Immeasurable samadhi immeasurable abiding. Past samadhi. Future samadhi. Present samadhi. Past realm samadhi. Future realm samadhi. Present realm samadhi. Non-past, non-future, non-present realm samadhi. Samadhi associated with the desire realm (欲界系定). Samadhi associated with the form realm (色界系定). Samadhi associated with the formless realm (無色界系定). Unassociated samadhi (不繫定). Action samadhi, non-separation separation samadhi. Non-action action separation samadhi. Neither action nor separation samadhi. Grasping samadhi, non-emergence emergence samadhi. Non-grasping grasping emergence samadhi. Neither grasping nor emergence samadhi. Defiled samadhi (有染定).
非離染離染定。非有染有染離染定。亦非有染非離染定。有枙定非離枙。離枙定。非有枙有枙離枙定。亦非有枙非離枙定。智果定非斷果。斷果定非智果。智果斷果定。亦非智果非斷果定。智果定非得果。得果定非智果。智果得果定。亦非智果非得果定。盡定非覺。覺定非盡。盡覺定。亦非盡非覺定。射定。非解解定。非射射解定。亦非射非解定。退分定。住分定。增長分定。射分定。退分定。非住分。住分定。非退分。退分住分定。亦非退分非住分定。退分定非增長分。增長分定非退分。增長分定。亦非退分非增長分定。退分定非射分。射分定非退分射分定。亦非退分射分定。住分定非增長分。增長分定非住分。住分增長分定。亦非住分非增長分定。住分定非射分。射分定非住分。住分射分定。亦非住分非射分定。增長分定非射分。射分定非增長分。增長分射分定。亦非增長分非射分定。四念處四正斷四神足四禪。四無量四無色定。四向道四果。四修定四斷。五根五力。五解脫入五出界。五觀定五生解脫法。六念六定。六出界。六明分法。六悅根法。六無喜正覺。七覺七想七定所須八聖道八解脫八勝入。九滅九次第滅定九想。十正法十遍入。十一解脫入。
云何五支定。如佛告諸比丘。諦聽諦聽。善思念之。
【現代漢語翻譯】 現代漢語譯本： 非離染離染定（既不是脫離了染污的禪定，也不是脫離染污的禪定）。非有染有染離染定（既不是有染污的禪定，也不是有染污的脫離染污的禪定）。亦非有染非離染定（也不是有染污的禪定，也不是脫離染污的禪定）。有枙定非離枙（有障礙的禪定不是脫離障礙）。離枙定（脫離障礙的禪定）。非有枙有枙離枙定（不是有障礙的禪定，也不是有障礙的脫離障礙的禪定）。亦非有枙非離枙定（也不是有障礙的禪定，也不是脫離障礙的禪定）。智果定非斷果（智慧之果的禪定不是斷滅之果）。斷果定非智果（斷滅之果的禪定不是智慧之果）。智果斷果定（智慧之果和斷滅之果的禪定）。亦非智果非斷果定（也不是智慧之果的禪定，也不是斷滅之果的禪定）。智果定非得果（智慧之果的禪定不是證得之果）。得果定非智果（證得之果的禪定不是智慧之果）。智果得果定（智慧之果和證得之果的禪定）。亦非智果非得果定（也不是智慧之果的禪定，也不是證得之果的禪定）。盡定非覺（滅盡定不是覺悟）。覺定非盡（覺悟的禪定不是滅盡）。盡覺定（滅盡和覺悟的禪定）。亦非盡非覺定（也不是滅盡的禪定，也不是覺悟的禪定）。射定（專注的禪定）。非解解定（不是解脫的禪定）。非射射解定（不是專注的解脫的禪定）。亦非射非解定（也不是專注的禪定，也不是解脫的禪定）。退分定（退步的禪定）。住分定（保持的禪定）。增長分定（增長的禪定）。射分定（專注的禪定）。退分定（退步的禪定）。非住分（不是保持）。住分定（保持的禪定）。非退分（不是退步）。退分住分定（退步和保持的禪定）。亦非退分非住分定（也不是退步的禪定，也不是保持的禪定）。退分定非增長分（退步的禪定不是增長）。增長分定非退分（增長的禪定不是退步）。增長分定（增長的禪定）。亦非退分非增長分定（也不是退步的禪定，也不是增長的禪定）。退分定非射分（退步的禪定不是專注）。射分定非退分射分定（專注的禪定不是退步的專注的禪定）。亦非退分射分定（也不是退步的專注的禪定）。住分定非增長分（保持的禪定不是增長）。增長分定非住分（增長的禪定不是保持）。住分增長分定（保持和增長的禪定）。亦非住分非增長分定（也不是保持的禪定，也不是增長的禪定）。住分定非射分（保持的禪定不是專注）。射分定非住分（專注的禪定不是保持）。住分射分定（保持和專注的禪定）。亦非住分非射分定（也不是保持的禪定，也不是專注的禪定）。增長分定非射分（增長的禪定不是專注）。射分定非增長分（專注的禪定不是增長）。增長分射分定（增長和專注的禪定）。亦非增長分非射分定（也不是增長的禪定，也不是專注的禪定）。四念處（Si Nian Chu，四種觀想處）四正斷（Si Zheng Duan，四種正確的努力）四神足（Si Shen Zu，四種實現目標的途徑）四禪（Si Chan，四種禪定）。四無量（Si Wu Liang，四種無限的慈悲心）四無色定（Si Wu Se Ding，四種無色界的禪定）。四向道（Si Xiang Dao，通往四果的四個階段）四果（Si Guo，四個聖果）。四修定（Si Xiu Ding，四種修習禪定）四斷（Si Duan，四種斷除）。五根（Wu Gen，五種根基）五力（Wu Li，五種力量）。五解脫入（Wu Jie Tuo Ru，五種解脫的進入）五出界（Wu Chu Jie，五種超越界限）。五觀定（Wu Guan Ding，五種觀想的禪定）五生解脫法（Wu Sheng Jie Tuo Fa，五種與生俱來的解脫之法）。六念（Liu Nian，六種憶念）六定（Liu Ding，六種禪定）。六出界（Liu Chu Jie，六種超越界限）。六明分法（Liu Ming Fen Fa，六種明亮的部分）。六悅根法（Liu Yue Gen Fa，六種令人愉悅的根）。六無喜正覺（Liu Wu Xi Zheng Jue，六種沒有喜悅的正覺）。七覺（Qi Jue，七種覺悟的因素）七想（Qi Xiang，七種想法）七定所須（Qi Ding Suo Xu，七種禪定所需的）八聖道（Ba Sheng Dao，八正道）八解脫（Ba Jie Tuo，八種解脫）八勝入（Ba Sheng Ru，八種勝利的進入）。九滅（Jiu Mie，九種滅盡）九次第滅定（Jiu Ci Di Mie Ding，九次第滅定）九想（Jiu Xiang，九種想法）。十正法（Shi Zheng Fa，十種正法）十遍入（Shi Bian Ru，十種普遍的進入）。十一解脫入（Shi Yi Jie Tuo Ru，十一種解脫的進入）。 云何五支定（Yun He Wu Zhi Ding，什麼是五支禪定）？如佛告諸比丘（Ru Fo Gao Zhu Bi Qiu，如佛陀告訴眾比丘）：諦聽諦聽（Di Ting Di Ting，仔細聽，仔細聽）。善思念之（Shan Si Nian Zhi，好好思考）。
【English Translation】 English version: Non-detached detachment concentration. Non-attached attachment detachment concentration. Also, neither attached nor detached concentration. Obstruction concentration is not detachment from obstruction. Detachment from obstruction concentration. Not attached obstruction attachment detachment from obstruction concentration. Also, neither attached obstruction nor detachment from obstruction concentration. Wisdom fruit concentration is not cessation fruit. Cessation fruit concentration is not wisdom fruit. Wisdom fruit cessation fruit concentration. Also, neither wisdom fruit nor cessation fruit concentration. Wisdom fruit concentration is not attainment fruit. Attainment fruit concentration is not wisdom fruit. Wisdom fruit attainment fruit concentration. Also, neither wisdom fruit nor attainment fruit concentration. Extinction concentration is not awakening. Awakening concentration is not extinction. Extinction awakening concentration. Also, neither extinction nor awakening concentration. Arrow concentration. Not liberation liberation concentration. Not arrow arrow liberation concentration. Also, neither arrow nor liberation concentration. Declining aspect concentration. Abiding aspect concentration. Increasing aspect concentration. Arrow aspect concentration. Declining aspect concentration. Not abiding aspect. Abiding aspect concentration. Not declining aspect. Declining abiding aspect concentration. Also, neither declining aspect nor abiding aspect concentration. Declining aspect concentration is not increasing aspect. Increasing aspect concentration is not declining aspect. Increasing aspect concentration. Also, neither declining aspect nor increasing aspect concentration. Declining aspect concentration is not arrow aspect. Arrow aspect concentration is not declining arrow aspect concentration. Also, neither declining aspect arrow aspect concentration. Abiding aspect concentration is not increasing aspect. Increasing aspect concentration is not abiding aspect. Abiding increasing aspect concentration. Also, neither abiding aspect nor increasing aspect concentration. Abiding aspect concentration is not arrow aspect. Arrow aspect concentration is not abiding aspect. Abiding arrow aspect concentration. Also, neither abiding aspect nor arrow aspect concentration. Increasing aspect concentration is not arrow aspect. Arrow aspect concentration is not increasing aspect. Increasing aspect arrow aspect concentration. Also, neither increasing aspect nor arrow aspect concentration. Four Foundations of Mindfulness (Si Nian Chu), Four Right Exertions (Si Zheng Duan), Four Bases of Power (Si Shen Zu), Four Dhyanas (Si Chan). Four Immeasurables (Si Wu Liang), Four Formless Attainments (Si Wu Se Ding). Four Paths (Si Xiang Dao), Four Fruits (Si Guo). Four Cultivations of Concentration (Si Xiu Ding), Four Severances (Si Duan). Five Roots (Wu Gen), Five Powers (Wu Li). Five Entries into Liberation (Wu Jie Tuo Ru), Five Transcendences of Realms (Wu Chu Jie). Five Contemplation Concentrations (Wu Guan Ding), Five Innate Liberation Dharmas (Wu Sheng Jie Tuo Fa). Six Recollections (Liu Nian), Six Concentrations (Liu Ding). Six Transcendences of Realms (Liu Chu Jie). Six Divisions of Clarity (Liu Ming Fen Fa). Six Pleasurable Faculties (Liu Yue Gen Fa). Six Joyless Right Awakenings (Liu Wu Xi Zheng Jue). Seven Factors of Awakening (Qi Jue), Seven Perceptions (Qi Xiang), Seven Requirements for Concentration (Qi Ding Suo Xu), Eightfold Noble Path (Ba Sheng Dao), Eight Liberations (Ba Jie Tuo), Eight Overcomings (Ba Sheng Ru). Nine Extinctions (Jiu Mie), Nine Successive Extinction Concentrations (Jiu Ci Di Mie Ding), Nine Perceptions (Jiu Xiang). Ten Right Dharmas (Shi Zheng Fa), Ten Pervasions (Shi Bian Ru). Eleven Entries into Liberation (Shi Yi Jie Tuo Ru). What is five-factored concentration (Yun He Wu Zhi Ding)? As the Buddha told the monks (Ru Fo Gao Zhu Bi Qiu): Listen attentively, listen attentively (Di Ting Di Ting). Reflect well on it (Shan Si Nian Zhi).
吾當為汝說聖五支定。諸比丘言。唯然受教。云何得修聖五支正定。如比丘離欲惡不善。有覺有觀離生喜樂。成就初禪行。身離生喜樂津液遍滿此身。盡離生喜樂。津液遍滿無有減少。如善澡浴師。若善澡浴師弟子。以細澡豆盛著器中。以水灑之調適作摶。此摶津液遍滿。不幹不濕內外和調。如是比丘。身離生喜樂。津液遍滿無有減少。是名修聖五支初支定。複次比丘。滅覺觀內正信一心。無覺無觀定生喜樂。成就二禪行。此身定生喜樂津液遍滿。此身盡定生喜樂。津液遍滿無有減少。如陂湖水底涌出。不從東方南西北方來。此水從底涌出。能令池津液遍滿無有減少。如是比丘。此身定生喜樂津液遍滿。此身定生喜樂津液遍滿無有減少。是謂修聖五支第二支定。複次比丘。離喜舍行念正智身受樂。如諸聖人。解舍念樂行。成就三禪行。此身無喜樂津液遍滿。此身無喜樂津液遍滿無有減少。如優波羅華池鳩頭摩華池缽頭摩華池分陀利華池。從泥中出未能出水。此華從根至頭。從頭至根。皆津液遍滿無有減少。如是比丘。此身無量喜樂津液遍滿此身。津液遍滿無有減少。是謂聖五支第三支定。複次比丘。斷苦樂先滅憂喜。不苦不樂舍念凈。成就四禪行。此身以清凈心遍解行。此身以清凈心遍解行無有減少。如男子女人著白
凈衣。從頭至足從足至頭無不覆處。如是比丘。以清凈心遍解行。此身以清凈遍解行無有減少。是謂修聖五支第四支定。複次比丘。善取觀相。善思惟善解。如立人觀坐者。如坐人觀臥者。如是比丘。善取觀相善思惟善解。是謂修聖五支第五支定。如是比丘。修聖五支定。親近多修學已。欲證通法。悕望欲證。隨心所欲即能得證。自知無礙。如四衢處有善調馬善駕已。有善御乘者。乘已隨意自在。如是比丘。親近聖五支定多修學已。欲證通法。悕望欲證。隨心所欲即能得證自在無礙。如盛水瓶堅牢不漏。盛以凈水。平滿為欲隨人傾用。如意自在。如是比丘。親近聖五支定多修學已。欲證通法悕望欲證。隨心所欲自在無礙。如比丘如陂泉遍水平滿為飲。如人決用如意自在。隨所決即出。如是比丘。親近聖五支定多修學已。欲證通法。悕望欲證隨心所欲。即能得證自在無礙。如比丘欲受無量若干神足動地。能以一為多以多為一。乃至梵天身得自在隨所能入。如智品說。如比丘欲受天耳清凈過人能聞人非人聲隨所能入。如比丘欲受知他眾生心能知。有欲心如實知有欲心。無慾心如實知無慾心。乃至無勝心如實知無勝心。隨所能入。如智品說。如比丘欲受憶念無量宿命。能憶一生二生三生四生五生。乃至成就此行。隨所能入。
【現代漢語翻譯】 現代漢語譯本 『凈衣』：從頭到腳，從腳到頭，沒有不被覆蓋的地方。這樣的比丘（bhikkhu，佛教僧侶），以清凈的心遍解修行。這個身體以清凈遍解修行，沒有減少。這被稱為修習聖五支的第四支——定（samadhi，專注）。 再者，比丘（bhikkhu，佛教僧侶）善於觀察相，善於思惟，善於理解。例如，站立的人觀察坐著的人，坐著的人觀察躺著的人。這樣的比丘（bhikkhu，佛教僧侶）善於觀察相，善於思惟，善於理解。這被稱為修習聖五支的第五支——定（samadhi，專注）。 像這樣的比丘（bhikkhu，佛教僧侶），修習聖五支的定（samadhi，專注），親近並多多修習之後，想要證得神通之法，希望能夠證得，就能隨心所欲地證得，並且自知沒有障礙。就像在四通八達的道路上，有訓練有素的馬，已經善於駕馭，有善於駕駛的人，乘坐之後隨意自在。像這樣的比丘（bhikkhu，佛教僧侶），親近聖五支的定（samadhi，專注），多多修習之後，想要證得神通之法，希望能夠證得，就能隨心所欲地證得，自在無礙。 就像盛滿水的瓶子，堅固不漏，盛著乾淨的水，平穩充滿，想要隨人傾倒使用，如意自在。像這樣的比丘（bhikkhu，佛教僧侶），親近聖五支的定（samadhi，專注），多多修習之後，想要證得神通之法，希望能夠證得，隨心所欲，自在無礙。 就像比丘（bhikkhu，佛教僧侶）像水池的泉水一樣，遍佈水平穩充滿，可以飲用。就像人們決定使用它一樣，如意自在，隨所決定就流出。像這樣的比丘（bhikkhu，佛教僧侶），親近聖五支的定（samadhi，專注），多多修習之後，想要證得神通之法，希望能夠證得，隨心所欲，就能證得，自在無礙。 就像比丘（bhikkhu，佛教僧侶）想要獲得無量無數的神通，能夠震動大地，能夠以一化為多，以多化為一，乃至能夠自在地進入梵天之身，隨其所能進入，如《智品》所說。 就像比丘（bhikkhu，佛教僧侶）想要獲得清凈的天耳，超越常人，能夠聽到人和非人的聲音，隨其所能進入。 就像比丘（bhikkhu，佛教僧侶）想要獲得知曉他人心念的能力，能夠知道有慾望的心，如實地知道有慾望的心；沒有慾望的心，如實地知道沒有慾望的心；乃至沒有勝過的心，如實地知道沒有勝過的心，隨其所能進入，如《智品》所說。 就像比丘（bhikkhu，佛教僧侶）想要獲得憶念無量宿命的能力，能夠憶念一生、二生、三生、四生、五生，乃至成就這種修行，隨其所能進入。
【English Translation】 English version 'Clean Robes': From head to foot, from foot to head, there is no place uncovered. Such a bhikkhu (Buddhist monk), with a pure mind, thoroughly understands and practices. This body, with purity, thoroughly understands and practices, without diminishing. This is called the fourth branch of cultivating the Noble Five Branches—samadhi (concentration). Furthermore, a bhikkhu (Buddhist monk) is skilled at observing signs, skilled at contemplating, and skilled at understanding. For example, a standing person observes a sitting person, a sitting person observes a lying person. Such a bhikkhu (Buddhist monk) is skilled at observing signs, skilled at contemplating, and skilled at understanding. This is called the fifth branch of cultivating the Noble Five Branches—samadhi (concentration). Such a bhikkhu (Buddhist monk), cultivating the samadhi (concentration) of the Noble Five Branches, having drawn near and practiced much, desiring to attain the supernormal powers, hoping to attain them, can attain them as he wishes, and knows himself to be without hindrance. Just as at a crossroads, there are well-trained horses, already skilled at being harnessed, and there is a skilled driver, who, having mounted, is free and at ease. Such a bhikkhu (Buddhist monk), having drawn near to the samadhi (concentration) of the Noble Five Branches and practiced much, desiring to attain the supernormal powers, hoping to attain them, can attain them as he wishes, freely and without hindrance. Just like a water jar filled to the brim, strong and leak-proof, filled with clean water, level and full, ready to be poured out and used by anyone as desired. Such a bhikkhu (Buddhist monk), having drawn near to the samadhi (concentration) of the Noble Five Branches and practiced much, desiring to attain the supernormal powers, hoping to attain them, can, as he wishes, be free and without hindrance. Just as a bhikkhu (Buddhist monk) is like a spring in a pond, with water spread evenly and full, ready for drinking. Just as people decide to use it, freely and as desired, and it flows out as decided. Such a bhikkhu (Buddhist monk), having drawn near to the samadhi (concentration) of the Noble Five Branches and practiced much, desiring to attain the supernormal powers, hoping to attain them, can, as he wishes, attain them, freely and without hindrance. Just as a bhikkhu (Buddhist monk) desires to receive immeasurable and countless supernormal powers, able to shake the earth, able to transform one into many and many into one, and even able to freely enter the body of Brahma, entering as he is able, as stated in the 'Wisdom Chapter'. Just as a bhikkhu (Buddhist monk) desires to receive the pure divine ear, surpassing ordinary people, able to hear the voices of humans and non-humans, entering as he is able. Just as a bhikkhu (Buddhist monk) desires to receive the ability to know the minds of others, able to know a mind with desire, truly knowing a mind with desire; a mind without desire, truly knowing a mind without desire; and even a mind without superiority, truly knowing a mind without superiority, entering as he is able, as stated in the 'Wisdom Chapter'. Just as a bhikkhu (Buddhist monk) desires to receive the ability to recall immeasurable past lives, able to recall one life, two lives, three lives, four lives, five lives, and even accomplish this practice, entering as he is able.
如智品說。如賢比丘。欲受天眼清凈過人。能見眾生生死。乃至如所業報隨所能入。如智品說。如賢比丘。欲受盡有漏成無漏。得心解脫慧解脫。現世自智證成就行。我生已盡梵行已立。所作已辦更不受有。隨所能入。如是修聖五支定。親近多修學已。得如是果報。云何比丘。離欲惡不善法。有覺有觀離生喜樂。成就初禪行。如比丘一切有為法。若一處有為法。思惟無常。知無常解無常受無常。如是不放逸觀。離欲惡不善法。有覺有觀離生喜樂。成就初禪行。如是比丘。離欲惡不善法。有覺有觀離生喜樂。成就初禪行。如是乃至見死屍在火聚上觀。如道品一支道廣說。複次比丘。如是思惟。我內有欲染。如實知內有欲染。若內無慾染。如實知內無慾染。如欲染未生。如實知未生。如欲染未生生。如實知生。如欲染生已斷。如實知斷。如欲染斷已。如實知更不復生。內有瞋恚睡眠掉悔疑亦如是。如是不放逸觀。離欲惡不善法。有覺有觀離生喜樂。成就初禪行。比丘如是離欲惡不善法。有覺有觀離生喜樂。成就初禪行。複次比丘。如是思惟。我內眼識色。有欲染瞋恚。如實知內眼識色有欲染瞋恚。內眼識色無慾染瞋恚。如未生眼識色慾染瞋恚。如實知未生。如未生眼識色慾染瞋恚生。如實知生。如生眼識色慾染瞋恚斷已。
【現代漢語翻譯】 現代漢語譯本： 正如《智品》所說。如同賢善的比丘，如果想要獲得清凈過人的天眼，能夠看見眾生的生死，乃至根據他們所造的業報隨其能力所及而進入（境界）。正如《智品》所說。如同賢善的比丘，如果想要斷盡所有煩惱，成就無漏，獲得心解脫和慧解脫，在現世以自己的智慧證悟成就，並修行，『我的生死已經終結，清凈的修行已經確立，該做的事情已經完成，不再受輪迴之苦』，隨其能力所及而進入（境界）。像這樣修習聖五支定，親近並多多修習之後，就能得到這樣的果報。 什麼是比丘離開慾望、邪惡和不善之法，具有覺和觀，由遠離（這些惡法）而生起喜悅和快樂，成就初禪的修行呢？如同比丘對一切有為法，或者對某一處的有為法，思惟其無常，知道其無常，理解其無常，感受其無常，像這樣不放逸地觀察，離開慾望、邪惡和不善之法，具有覺和觀，由遠離（這些惡法）而生起喜悅和快樂，成就初禪的修行。像這樣，比丘離開慾望、邪惡和不善之法，具有覺和觀，由遠離（這些惡法）而生起喜悅和快樂，成就初禪的修行。像這樣乃至看到死屍在火堆上焚燒時進行觀察，如同道品一支道中廣泛闡述的那樣。 進一步說，比丘這樣思惟：我內心有慾望的染污，如實地知道內心有慾望的染污；如果內心沒有慾望的染污，如實地知道內心沒有慾望的染污；如果慾望的染污尚未產生，如實地知道它尚未產生；如果慾望的染污尚未產生而產生了，如實地知道它產生了；如果慾望的染污產生后已經斷除，如實地知道它已經斷除；如果慾望的染污斷除后，如實地知道它不再重新產生。內心的嗔恚、睡眠、掉舉、後悔、疑惑也是如此。像這樣不放逸地觀察，離開慾望、邪惡和不善之法，具有覺和觀，由遠離（這些惡法）而生起喜悅和快樂，成就初禪的修行。比丘像這樣離開慾望、邪惡和不善之法，具有覺和觀，由遠離（這些惡法）而生起喜悅和快樂，成就初禪的修行。 進一步說，比丘這樣思惟：我內心的眼識對色（rūpa）有慾望的染污和嗔恚，如實地知道內心的眼識對色有慾望的染污和嗔恚；內心的眼識對色沒有慾望的染污和嗔恚；如果尚未產生的眼識對色的染污和嗔恚，如實地知道它尚未產生；如果尚未產生的眼識對色的染污和嗔恚產生了，如實地知道它產生了；如果產生的眼識對色的染污和嗔恚已經斷除，
【English Translation】 English version: As stated in the 'Wisdom Chapter'. Like a virtuous Bhikkhu (Buddhist monk), if he desires to receive the heavenly eye that is pure and surpasses human abilities, capable of seeing the death and rebirth of beings, and even entering (states) according to their karmic retributions as far as his abilities allow. As stated in the 'Wisdom Chapter'. Like a virtuous Bhikkhu, if he desires to exhaust all defilements and attain the undefiled, obtaining liberation of mind and liberation of wisdom, realizing and accomplishing the practice with his own wisdom in the present life, 'My birth is exhausted, the pure conduct is established, what needs to be done is done, and I will no longer be subject to existence,' entering (states) as far as his abilities allow. By cultivating the noble five-factored concentration in this way, approaching and practicing it extensively, one obtains such a reward. How does a Bhikkhu, by separating from desires, evil, and unwholesome dharmas (teachings/phenomena), with initial application and sustained application, attain the joy and happiness born of detachment, and accomplish the practice of the first Dhyana (meditative state)? Like a Bhikkhu contemplating all conditioned dharmas, or a conditioned dharma in one place, thinking of impermanence, knowing impermanence, understanding impermanence, feeling impermanence, observing in this way without negligence, separating from desires, evil, and unwholesome dharmas, with initial application and sustained application, attaining the joy and happiness born of detachment, and accomplishing the practice of the first Dhyana. In this way, a Bhikkhu, by separating from desires, evil, and unwholesome dharmas, with initial application and sustained application, attains the joy and happiness born of detachment, and accomplishes the practice of the first Dhyana. In this way, even observing a corpse burning on a pyre, as extensively explained in one branch of the Path factors. Furthermore, a Bhikkhu thinks thus: 'I have lustful defilement within,' he truly knows that he has lustful defilement within. 'If there is no lustful defilement within,' he truly knows that he has no lustful defilement within. 'If lustful defilement has not yet arisen,' he truly knows that it has not arisen. 'If lustful defilement has not yet arisen but has arisen,' he truly knows that it has arisen. 'If lustful defilement has arisen and has been cut off,' he truly knows that it has been cut off. 'If lustful defilement has been cut off,' he truly knows that it will no longer arise again. The same is true for inner anger, sleepiness, restlessness, remorse, and doubt. Observing in this way without negligence, separating from desires, evil, and unwholesome dharmas, with initial application and sustained application, attaining the joy and happiness born of detachment, and accomplishing the practice of the first Dhyana. A Bhikkhu, in this way, by separating from desires, evil, and unwholesome dharmas, with initial application and sustained application, attains the joy and happiness born of detachment, and accomplishes the practice of the first Dhyana. Furthermore, a Bhikkhu thinks thus: 'My inner eye-consciousness towards rūpa (form/visible objects) has lustful defilement and anger,' he truly knows that his inner eye-consciousness towards rūpa has lustful defilement and anger. 'My inner eye-consciousness towards rūpa has no lustful defilement and anger.' 'If the not-yet-arisen eye-consciousness towards rūpa has defilement and anger,' he truly knows that it has not arisen. 'If the not-yet-arisen eye-consciousness towards rūpa has defilement and anger and has arisen,' he truly knows that it has arisen. 'If the arisen eye-consciousness towards rūpa has defilement and anger and has been cut off,'
如實知斷。如眼識色慾染瞋恚斷已。如實知更不復生。耳識聲鼻識香舌識味身識觸意識法亦如是。不放逸觀離欲惡不善法。有覺有觀離生喜樂。成就初禪行。比丘如是離欲惡不善法。有覺有觀離生喜樂。成就初禪行。複次比丘。如是思惟。我內有念正覺。如實知內有念正覺。內無念正覺。如實知內無念正覺。如念正覺未生。如實知未生。如念正覺未生生。如實知生。如念正覺生已具足修。如實知具足。修擇法正覺精進正覺喜正覺除正覺定正覺舍正覺亦如是。如是不放逸觀。離欲惡不善法。有覺有觀離生喜樂。成就初禪行。比丘如是離欲惡不善法。有覺有觀離生喜樂。成就初禪行。複次比丘如實知苦苦集苦滅苦滅道。如實知漏漏集漏滅漏滅道。如是不放逸觀。離欲惡不善法。有覺有觀離生喜樂。成就初禪行。比丘如是。謂離欲惡不善法。有覺有觀離生喜樂。成就初禪行。複次比丘心畏怖故。出一切有為。入甘露界。此寂靜妙勝離一切有為。愛盡涅槃。如是不放逸觀。離欲惡不善法。有覺有觀離生喜樂。成就初禪行。比丘如是離欲惡不善法。有覺有觀離生喜樂。成就初禪行。第二禪第三禪第四禪亦如是說。云何比丘。善取觀相。善思惟善解。如比丘一切有為法。若一處有為法思惟無常。知無常解無常受無常。如是不放逸觀
。離欲惡不善法。有覺有觀離生喜樂。成就初禪行。如比丘若行若法相。離欲惡不善法。有覺有觀離生喜樂。成就初禪行。若法相善取相善思惟善解。善識順識緣識。分別順分別緣分別。比丘如是善取觀相善思惟善解。複次比丘。若一處有為法。思惟是苦患癰箭味過依緣壞法不定不滿可壞苦空無我。思惟緣知緣受緣。即無明緣行。行緣識。識緣名色。名色緣六入。六入緣觸。觸緣受。受緣愛。愛緣取。取緣有。有緣生。生緣老死憂悲苦惱眾苦聚集。如是不放逸觀。離欲惡不善法。有覺有觀離生喜樂。成就初禪行。如比丘若法相。離欲惡不善法。有覺有觀離生喜樂。成就初禪行。若行若法相。善取相善思惟善解。善識順識緣識。分別順分別緣分別。比丘如是善取觀相善思惟善解。複次比丘一切有為法。若一處有為法。思惟法滅知滅解滅受滅。無明滅則行滅。行滅則識滅。識滅則名色滅。名色滅則六入滅。六入滅則觸滅。觸滅則受滅。受滅則愛滅。愛滅則取滅。取滅則有滅。有滅則生滅。生滅則老死憂悲苦惱眾苦聚集滅。如是不放逸觀。離欲惡不善法。有覺有觀離生喜樂。成就初禪行。如比丘若行法相。離欲惡不善法。有覺有觀離生喜樂。成就初禪行。若行若法相善取相善思惟善解。善識順識緣識。分別順分別緣分別。比
【現代漢語翻譯】 現代漢語譯本： 遠離慾望、邪惡和不善之法，伴隨著覺知和觀察，從遠離中產生喜悅和快樂，成就初禪的修行。如同比丘在修行或觀察法相時，遠離慾望、邪惡和不善之法，伴隨著覺知和觀察，從遠離中產生喜悅和快樂，成就初禪的修行。如果對於法相能夠善於領會、善於思考、善於理解，善於認識、順應認識、緣起認識，分別、順應分別、緣起分別，比丘就能如此善於領會觀察之相，善於思考，善於理解。 進一步，比丘如果在一個地方觀察有為法，思維它們是痛苦、疾病、毒箭、誘人的味道帶來的過患，依賴因緣而生，是會壞滅的、不確定的、不圓滿的、可以毀壞的、空虛的、無我的。思維緣起，知曉緣起、感受緣起。即無明緣行（Avijjāpaccayā saṅkhārā），行緣識（Saṅkhārapaccayā viññāṇaṃ），識緣名色（Viññāṇapaccayā nāmarūpaṃ），名色緣六入（Nāmarūpapaccayā saḷāyatanaṃ），六入緣觸（Saḷāyatanapaccayā phasso），觸緣受（Phassapaccayā vedanā），受緣愛（Vedanāpaccayā taṇhā），愛緣取（Taṇhāpaccayā upādānaṃ），取緣有（Upādānapaccayā bhavo），有緣生（Bhavapaccayā jāti），生緣老死憂悲苦惱，眾苦聚集。如此不放逸地觀察，遠離慾望、邪惡和不善之法，伴隨著覺知和觀察，從遠離中產生喜悅和快樂，成就初禪的修行。如同比丘觀察法相，遠離慾望、邪惡和不善之法，伴隨著覺知和觀察，從遠離中產生喜悅和快樂，成就初禪的修行。如果對於修行或法相能夠善於領會、善於思考、善於理解，善於認識、順應認識、緣起認識，分別、順應分別、緣起分別，比丘就能如此善於領會觀察之相，善於思考，善於理解。 進一步，比丘觀察一切有為法，如果在一個地方觀察有為法，思維法的滅盡，知曉滅盡、理解滅盡、感受滅盡。無明滅則行滅（Avijjānirodhā saṅkhāranirodho），行滅則識滅（Saṅkhāranirodhā viññāṇanirodho），識滅則名色滅（Viññāṇanirodhā nāmarūpanirodho），名色滅則六入滅（Nāmarūpanirodhā saḷāyatananirodho），六入滅則觸滅（Saḷāyatananirodhā phassanirodho），觸滅則受滅（Phassanirodhā vedanānirodho），受滅則愛滅（Vedanānirodhā taṇhānirodho），愛滅則取滅（Taṇhānirodhā upādānanirodho），取滅則有滅（Upādānanirodhā bhavanirodho），有滅則生滅（Bhavanirodhā jātinirodho），生滅則老死憂悲苦惱，眾苦聚集滅。如此不放逸地觀察，遠離慾望、邪惡和不善之法，伴隨著覺知和觀察，從遠離中產生喜悅和快樂，成就初禪的修行。如同比丘觀察修行法相，遠離慾望、邪惡和不善之法，伴隨著覺知和觀察，從遠離中產生喜悅和快樂，成就初禪的修行。如果對於修行或法相能夠善於領會、善於思考、善於理解，善於認識、順應認識、緣起認識，分別、順應分別、緣起分別，比
【English Translation】 English version: Detached from sensual desires, evil and unwholesome dharmas, with initial application and sustained application, born of detachment is joy and pleasure, accomplishing the practice of the first jhana (Jhāna, meditative state). Like a bhikkhu (monk) who, when practicing or observing the characteristics of dharmas, is detached from sensual desires, evil and unwholesome dharmas, with initial application and sustained application, born of detachment is joy and pleasure, accomplishing the practice of the first jhana. If one is skilled at grasping the characteristics of dharmas, skilled at contemplating, skilled at understanding, skilled at recognizing, conforming to recognition, arising from recognition, distinguishing, conforming to distinguishing, arising from distinguishing, the bhikkhu is thus skilled at grasping the characteristics of observation, skilled at contemplating, skilled at understanding. Furthermore, a bhikkhu, if in one place, contemplates conditioned dharmas, thinking of them as suffering, disease, a dart, the fault of the taste of allurements, dependent on conditions, subject to decay, impermanent, unfulfilling, destructible, empty, without self. Contemplating dependent origination, knowing the arising, experiencing the arising. That is, with ignorance as condition, volitional formations (Avijjāpaccayā saṅkhārā); with volitional formations as condition, consciousness (Saṅkhārapaccayā viññāṇaṃ); with consciousness as condition, name and form (Viññāṇapaccayā nāmarūpaṃ); with name and form as condition, the six sense bases (Nāmarūpapaccayā saḷāyatanaṃ); with the six sense bases as condition, contact (Saḷāyatanapaccayā phasso); with contact as condition, feeling (Phassapaccayā vedanā); with feeling as condition, craving (Vedanāpaccayā taṇhā); with craving as condition, clinging (Taṇhāpaccayā upādānaṃ); with clinging as condition, becoming (Upādānapaccayā bhavo); with becoming as condition, birth (Bhavapaccayā jāti); with birth as condition, aging, death, sorrow, lamentation, pain, grief, and despair, the arising of this whole mass of suffering. Thus, observing without negligence, detached from sensual desires, evil and unwholesome dharmas, with initial application and sustained application, born of detachment is joy and pleasure, accomplishing the practice of the first jhana. Like a bhikkhu who observes the characteristics of dharmas, detached from sensual desires, evil and unwholesome dharmas, with initial application and sustained application, born of detachment is joy and pleasure, accomplishing the practice of the first jhana. If one is skilled at grasping the characteristics of practice or dharmas, skilled at contemplating, skilled at understanding, skilled at recognizing, conforming to recognition, arising from recognition, distinguishing, conforming to distinguishing, arising from distinguishing, the bhikkhu is thus skilled at grasping the characteristics of observation, skilled at contemplating, skilled at understanding. Furthermore, a bhikkhu observes all conditioned dharmas, if in one place, contemplates conditioned dharmas, thinking of the cessation of dharmas, knowing cessation, understanding cessation, experiencing cessation. With the cessation of ignorance, volitional formations cease (Avijjānirodhā saṅkhāranirodho); with the cessation of volitional formations, consciousness ceases (Saṅkhāranirodhā viññāṇanirodho); with the cessation of consciousness, name and form cease (Viññāṇanirodhā nāmarūpanirodho); with the cessation of name and form, the six sense bases cease (Nāmarūpanirodhā saḷāyatananirodho); with the cessation of the six sense bases, contact ceases (Saḷāyatananirodhā phassanirodho); with the cessation of contact, feeling ceases (Phassanirodhā vedanānirodho); with the cessation of feeling, craving ceases (Vedanānirodhā taṇhānirodho); with the cessation of craving, clinging ceases (Taṇhānirodhā upādānanirodho); with the cessation of clinging, becoming ceases (Upādānanirodhā bhavanirodho); with the cessation of becoming, birth ceases (Bhavanirodhā jātinirodho); with the cessation of birth, aging, death, sorrow, lamentation, pain, grief, and despair, the cessation of this whole mass of suffering. Thus, observing without negligence, detached from sensual desires, evil and unwholesome dharmas, with initial application and sustained application, born of detachment is joy and pleasure, accomplishing the practice of the first jhana. Like a bhikkhu who observes the characteristics of practice, detached from sensual desires, evil and unwholesome dharmas, with initial application and sustained application, born of detachment is joy and pleasure, accomplishing the practice of the first jhana. If one is skilled at grasping the characteristics of practice or dharmas, skilled at contemplating, skilled at understanding, skilled at recognizing, conforming to recognition, arising from recognition, distinguishing, conforming to distinguishing, arising from distinguishing, the
丘如是善取觀相善思惟善解。複次比丘。行知行樂。住知住樂。坐知坐樂。臥知臥樂。如是身住樂如實知住樂。如是不放逸觀。離欲惡不善法。有覺有觀離生喜樂。成就初禪行。如比丘若行若法相。離欲惡不善法。有覺有觀離生喜樂。成就初禪行。若行若法相。善取相善思惟善解。善識順識緣識。分別順分別緣分別。比丘如是善取觀相善思惟善解。複次比丘。從去來屈伸。乃至心怖畏故。出一切有為入甘露界。亦如是說。第二禪第三禪第四禪。亦如是說。
何謂善取觀相善思惟善解。如比丘一切有為法。若一處有為法。思惟無常知無常解無常受無常。如是不放逸觀。離欲惡不善法。有覺有觀離生喜樂。成就初禪行。如比丘若有色受想行識。善取法相善思惟善解。善識順識緣識。分別順分別緣分別。比丘如是善取觀相善思惟善解。複次比丘一切有為法。若一處有為法。從思惟是苦患癰箭。乃至心畏怖故。出一切有為入甘露界。此寂靜此妙勝。離一切有為愛盡涅槃。如是不放逸觀。離欲惡不善法。有覺有觀離生喜樂。成就初禪行。如比丘。若有色受想行識。善取法相善思惟善解。善識順識緣識。分別順分別緣分別。比丘如是善取觀相善思惟善解。第二禪第三禪第四禪。亦如上說。如是五支。是名五支定。
云
【現代漢語翻譯】 現代漢語譯本： 丘（比丘的尊稱）如是善於觀察事物表象，善於深入思考，善於理解其本質。更進一步，比丘行走時清楚知道自己在行走，享受行走帶來的快樂；站立時清楚知道自己在站立，享受站立帶來的快樂；坐著時清楚知道自己在坐著，享受坐著帶來的快樂；躺臥時清楚知道自己在躺臥，享受躺臥帶來的快樂。像這樣，身體安住于快樂之中，如實地知道並安住于快樂之中。像這樣不放逸地觀察，遠離慾望、邪惡和不善之法，保持覺知和觀想，從遠離中生出喜悅和快樂，從而成就初禪的修行。如同比丘行走時所觀察到的法相，遠離慾望、邪惡和不善之法，保持覺知和觀想，從遠離中生出喜悅和快樂，從而成就初禪的修行。對於所行走的法相，善於觀察其表象，善於深入思考，善於理解其本質，善於識別、順應和緣起于識別，善於分別、順應和緣起于分別。比丘像這樣善於觀察事物表象，善於深入思考，善於理解其本質。更進一步，比丘從過去、未來、屈伸等一切有為法，乃至因為內心的恐懼，而脫離一切有為法，進入甘露的境界。第二禪、第三禪、第四禪，也像這樣描述。
什麼是善於觀察事物表象，善於深入思考，善於理解其本質呢？如同比丘對於一切有為法，或者對於某一處的有為法，思考其無常，知道其無常，理解其無常，感受其無常。像這樣不放逸地觀察，遠離慾望、邪惡和不善之法，保持覺知和觀想，從遠離中生出喜悅和快樂，從而成就初禪的修行。如同比丘對於色（物質）、受（感受）、想（思維）、行（行為）、識（意識）五蘊，善於觀察其法相，善於深入思考，善於理解其本質，善於識別、順應和緣起于識別，善於分別、順應和緣起于分別。比丘像這樣善於觀察事物表象，善於深入思考，善於理解其本質。更進一步，比丘對於一切有為法，或者對於某一處的有為法，從思考其是痛苦、是禍患、是毒箭，乃至因為內心的恐懼，而脫離一切有為法，進入甘露的境界。這才是寂靜，這才是美妙殊勝，遠離一切有為，愛慾止息，達到涅槃。像這樣不放逸地觀察，遠離慾望、邪惡和不善之法，保持覺知和觀想，從遠離中生出喜悅和快樂，從而成就初禪的修行。如同比丘對於色（物質）、受（感受）、想（思維）、行（行為）、識（意識）五蘊，善於觀察其法相，善於深入思考，善於理解其本質，善於識別、順應和緣起于識別，善於分別、順應和緣起于分別。比丘像這樣善於觀察事物表象，善於深入思考，善於理解其本質。第二禪、第三禪、第四禪，也像上面所說。像這樣五支（五種要素），就叫做五支定（五種要素的禪定）。
云（未完）
【English Translation】 English version: 'O Bhikkhu (Buddhist monk), thus he is skilled in taking up signs, skilled in pondering, skilled in understanding. Furthermore, a Bhikkhu, walking, knows 'I am walking,' experiencing pleasure in walking; standing, knows 'I am standing,' experiencing pleasure in standing; sitting, knows 'I am sitting,' experiencing pleasure in sitting; lying down, knows 'I am lying down,' experiencing pleasure in lying down. Thus, abiding in bodily pleasure, he truly knows and abides in pleasure. Thus, observing without negligence, detached from sensual desires, evil, and unwholesome states, with initial application and sustained application, born of detachment is joy and pleasure, accomplishing the first Jhana (state of meditative absorption). As a Bhikkhu, whether walking or observing the characteristics of the Dharma (teachings), detached from sensual desires, evil, and unwholesome states, with initial application and sustained application, born of detachment is joy and pleasure, accomplishing the first Jhana. Whether walking or observing the characteristics of the Dharma, skilled in taking up signs, skilled in pondering, skilled in understanding, skilled in recognizing, conforming to recognition, arising from recognition, skilled in distinguishing, conforming to distinguishing, arising from distinguishing. Thus, a Bhikkhu is skilled in taking up signs, skilled in pondering, skilled in understanding. Furthermore, a Bhikkhu, from going, coming, bending, stretching, even because of fear in the mind, goes out of all conditioned things and enters the realm of Nibbana (liberation). Thus it is also said of the second Jhana, the third Jhana, and the fourth Jhana.
What does it mean to be skilled in taking up signs, skilled in pondering, skilled in understanding? As a Bhikkhu, regarding all conditioned things, or a single conditioned thing, contemplates impermanence, knows impermanence, understands impermanence, experiences impermanence. Thus, observing without negligence, detached from sensual desires, evil, and unwholesome states, with initial application and sustained application, born of detachment is joy and pleasure, accomplishing the first Jhana. As a Bhikkhu, regarding form (rupa), feeling (vedana), perception (sanna), mental formations (sankhara), and consciousness (vijnana), he is skilled in taking up the characteristics of the Dharma, skilled in pondering, skilled in understanding, skilled in recognizing, conforming to recognition, arising from recognition, skilled in distinguishing, conforming to distinguishing, arising from distinguishing. Thus, a Bhikkhu is skilled in taking up signs, skilled in pondering, skilled in understanding. Furthermore, a Bhikkhu, regarding all conditioned things, or a single conditioned thing, from contemplating it as suffering, as a disease, as a dart, even because of fear in the mind, goes out of all conditioned things and enters the realm of Nibbana. This is peace, this is sublime, the abandonment of all conditioned things, the cessation of craving, Nibbana. Thus, observing without negligence, detached from sensual desires, evil, and unwholesome states, with initial application and sustained application, born of detachment is joy and pleasure, accomplishing the first Jhana. As a Bhikkhu, regarding form (rupa), feeling (vedana), perception (sanna), mental formations (sankhara), and consciousness (vijnana), he is skilled in taking up the characteristics of the Dharma, skilled in pondering, skilled in understanding, skilled in recognizing, conforming to recognition, arising from recognition, skilled in distinguishing, conforming to distinguishing, arising from distinguishing. Thus, a Bhikkhu is skilled in taking up signs, skilled in pondering, skilled in understanding. The second Jhana, the third Jhana, and the fourth Jhana are also described as above. Thus, these five factors are called the five-factored concentration (five factors of Jhana).
What...
何五智定。如世尊說。諸比丘修定無量明瞭。諸比丘若修定無量明瞭已。緣生五種智。何等五。若有定現樂后樂報緣此生智。若有定聖無染緣此生智。若有定不怯弱者能親近緣此生智。若有定寂靜勝妙獨修除得緣此生智。若有定念入正念起緣此生智。云何定現樂后樂報緣此生智。云何現樂定。如比丘。離欲惡不善法。有覺有觀離生喜樂。成就初禪行。若身離生喜樂津液遍滿。此身盡離生喜樂。津液遍滿無有減少。如善澡浴師。若善澡浴師弟子。以細澡豆盛著器中。以水灑已調適作摶。此摶津液遍滿。不燥不濕內外和潤。如是比丘身離生喜樂津液遍滿。身盡離生喜樂。津液遍滿無有減少。如比丘增益受離生喜樂出世樂寂靜樂滅樂正覺樂沙門果樂涅槃樂。此定如是謂現樂。複次比丘。滅覺觀內凈信一心。無覺無觀定生喜樂。成二禪行。若身定生喜樂津液遍滿。此身盡定生喜樂。津液遍滿無有減少。如大陂湖以山圍繞。水從底涌出。不從東方南西北方來。此陂水津液遍滿。此陂盡津液遍滿無有減少。如是比丘身定生喜樂津液遍滿。此身盡津液遍滿無有減少。如比丘增益受無喜樂。出世樂寂靜樂滅樂正覺樂沙門果樂涅槃樂。此定如是謂現樂。複次比丘離喜舍行念正智身受樂。如諸聖人。解舍念樂行。成就三禪行。若身無喜樂。
【現代漢語翻譯】 現代漢語譯本： 什麼是五種與禪定相關的智慧？正如世尊所說：『諸位比丘，修習禪定，達到無量而明瞭的境界。』諸位比丘，如果修習禪定達到無量而明瞭的境界，就能憑藉因緣生起五種智慧。是哪五種呢？如果憑藉禪定能獲得現世的快樂和未來世的樂報，由此生起智慧；如果憑藉禪定能達到聖潔無染的境界，由此生起智慧；如果憑藉禪定能變得不怯懦，能夠親近善知識，由此生起智慧；如果憑藉禪定能達到寂靜殊勝的境界，獨自修行，斷除煩惱，由此生起智慧；如果憑藉禪定能使正念生起並安住，由此生起智慧。 什麼是憑藉禪定能獲得現世的快樂和未來世的樂報，由此生起智慧呢？什麼是現世樂的禪定呢？例如，比丘遠離慾望、惡念和不善之法，通過有覺、有觀而生起由遠離（慾望等）帶來的喜樂，成就初禪的修行。如果身體被由遠離（慾望等）帶來的喜樂的津液遍滿，整個身體都被由遠離帶來的喜樂的津液遍滿，沒有絲毫減少。就像一位善於澡浴的師傅，或者善於澡浴的師傅的弟子，用細細的澡豆盛在器皿中，用水灑濕后調和成團，這個澡豆團津液遍滿，不幹不濕，內外調和滋潤。如此，比丘的身體被由遠離（慾望等）帶來的喜樂的津液遍滿，整個身體都被由遠離帶來的喜樂的津液遍滿，沒有絲毫減少。如同比丘不斷增進感受由遠離帶來的喜樂、出世間的快樂、寂靜的快樂、滅盡的快樂、正覺的快樂、沙門果的快樂和涅槃的快樂。這樣的禪定就稱為現世樂。 更進一步，比丘滅除覺和觀，內心清凈，信心堅定，達到一心不亂的境界，生起無覺無觀的禪定帶來的喜樂，成就二禪的修行。如果身體被禪定帶來的喜樂的津液遍滿，整個身體都被禪定帶來的喜樂的津液遍滿，沒有絲毫減少。就像一個巨大的湖泊被山圍繞，水從湖底涌出，不是從東、南、西、北方流來，這個湖泊被水的津液遍滿，整個湖泊都被水的津液遍滿，沒有絲毫減少。如此，比丘的身體被禪定帶來的喜樂的津液遍滿，整個身體都被津液遍滿，沒有絲毫減少。如同比丘不斷增進感受沒有喜樂、出世間的快樂、寂靜的快樂、滅盡的快樂、正覺的快樂、沙門果的快樂和涅槃的快樂。這樣的禪定就稱為現世樂。 更進一步，比丘捨棄喜樂，以舍心修行，保持正念和正知，身體感受快樂，如同諸位聖人，理解捨棄（喜樂）並安住于念樂的修行，成就三禪的修行。如果身體沒有喜樂。
【English Translation】 English version: What are the five wisdoms related to Samadhi (定, meditative concentration)? As the World Honored One (世尊, Shìzūn) said: 'Monks, cultivate Samadhi to immeasurable clarity.' Monks, if you cultivate Samadhi to immeasurable clarity, you will generate five kinds of wisdom based on conditions. What are the five? If, through Samadhi, one can obtain present happiness and future rewards, wisdom arises from this. If, through Samadhi, one can attain a noble and undefiled state, wisdom arises from this. If, through Samadhi, one can become fearless and able to approach virtuous friends, wisdom arises from this. If, through Samadhi, one can attain a state of serene excellence, practice alone, and eliminate afflictions, wisdom arises from this. If, through Samadhi, one can bring forth and establish right mindfulness (正念, zhèngniàn), wisdom arises from this. What does it mean that through Samadhi, one can obtain present happiness and future rewards, and wisdom arises from this? What is Samadhi of present happiness? For example, a monk, having detached from desires, evil thoughts, and unwholesome dharmas, through directed thought (覺, jué) and sustained thought (觀, guān), generates joy and happiness born of detachment, accomplishing the first Dhyana (禪, Chán). If the body is filled with the moisture of joy and happiness born of detachment, the entire body is filled with the moisture of joy and happiness born of detachment, without any decrease. Just like a skilled bath master, or a disciple of a skilled bath master, who puts fine soap powder in a vessel, sprinkles it with water, and mixes it into a ball, this ball is filled with moisture, neither dry nor wet, harmonious and moist inside and out. Similarly, the monk's body is filled with the moisture of joy and happiness born of detachment, the entire body is filled with the moisture of joy and happiness born of detachment, without any decrease. Like a monk continuously increasing the feeling of joy and happiness born of detachment, supramundane happiness, serene happiness, cessation happiness, enlightenment happiness, the happiness of the fruits of a Shramana (沙門, Shāmén), and Nirvana (涅槃, Nièpán) happiness. Such Samadhi is called present happiness. Furthermore, a monk, having extinguished directed thought and sustained thought, with inner purity and steadfast faith, attains a state of one-pointedness without directed thought or sustained thought, generating joy and happiness born of Samadhi, accomplishing the second Dhyana. If the body is filled with the moisture of joy and happiness born of Samadhi, the entire body is filled with the moisture of joy and happiness born of Samadhi, without any decrease. Like a large lake surrounded by mountains, water springs from the bottom, not flowing from the east, south, west, or north, this lake is filled with the moisture of water, the entire lake is filled with the moisture of water, without any decrease. Similarly, the monk's body is filled with the moisture of joy and happiness born of Samadhi, the entire body is filled with moisture, without any decrease. Like a monk continuously increasing the feeling of no joy or happiness, supramundane happiness, serene happiness, cessation happiness, enlightenment happiness, the happiness of the fruits of a Shramana, and Nirvana happiness. Such Samadhi is called present happiness. Furthermore, a monk, having abandoned joy, practices equanimity, maintaining right mindfulness and right knowledge, the body experiences pleasure, like the noble ones, understanding the abandonment (of joy) and abiding in the practice of mindfulness and pleasure, accomplishing the third Dhyana. If the body has no joy or happiness.
津液遍滿身無喜樂。津液遍滿無有減少。如優缽羅花池波頭摩花池鳩頭摩花池分陀利花池。從泥稍出未能出水。此花若根若頭。水津液遍滿。從根至頭從頭至根。津液遍滿無有減少。如是比丘。若身無喜樂津液遍滿。此身盡津液遍滿無有減少。如比丘增益受無喜樂出世樂寂靜樂滅樂正覺樂沙門果樂涅槃樂。此定如是謂現樂。複次比丘斷苦斷樂先滅憂喜不苦不樂舍念凈。成就四禪行。若身以清凈心遍解行。此身清凈無不遍處。如男子女人身著白凈衣上下具足。從頭至足從足至頭無不覆處。如是比丘。若身以清凈心遍解行。此身清凈無不遍處。如比丘增益受寂靜妙樂出世樂寂靜樂滅樂正覺樂沙門果樂涅槃樂。如是定謂現樂。云何定后樂報。如比丘。思惟無常苦空無我。思惟涅槃寂靜。得定心住正住。如比丘得定已。即得初聖五根。得初聖五根已。上正決定舍凡夫地。若不得須陀洹果而中命終。無有是處。不得須陀洹果。作惡作惡業已。命終墮三塗。無有是處。如比丘親近此定多修學。多修學已。見斷三煩惱。得須陀洹果觸證。觸證已。斷地獄畜生餓鬼苦。受七生人天報。斷餘生天人中苦。如是定謂后樂報。如比丘親近此定。多修學。多修學已。思惟斷欲染瞋恚煩惱分。斷欲染瞋恚煩惱分已。得斯陀含果觸證。觸證已斷地獄
【現代漢語翻譯】 現代漢語譯本 『津液遍滿身無喜樂。』（身體充滿滋潤，卻沒有喜悅和快樂。）『津液遍滿無有減少。』（身體充滿滋潤，沒有減少。）譬如優缽羅花池（Utpalaflower pond），波頭摩花池（Padma flower pond），鳩頭摩花池（Kumuda flower pond），分陀利花池（Pundarika flower pond）。花從泥中稍微長出，未能完全露出水面。這花無論是根還是頭，都被水的滋潤充滿。從根到頭，從頭到根，滋潤遍滿，沒有減少。如此，比丘（bhiksu）。如果身體沒有喜悅和快樂，但滋潤遍滿。這身體完全被滋潤充滿，沒有減少。如同比丘（bhiksu）增長感受，沒有喜悅和快樂，而是出世的快樂、寂靜的快樂、滅盡的快樂、正覺的快樂、沙門果的快樂、涅槃的快樂。這種禪定就是所謂的現樂。 再次，比丘（bhiksu）斷除痛苦，斷除快樂，先滅除憂愁和喜悅，達到不苦不樂的舍念清凈，成就四禪的修行。如果身體以清凈的心遍滿覺知和修行，這身體的清凈就沒有不遍滿之處。如同男子或女人，身上穿著潔白的衣服，上下完整，從頭到腳，從腳到頭，沒有不被覆蓋的地方。如此，比丘（bhiksu）。如果身體以清凈的心遍滿覺知和修行，這身體的清凈就沒有不遍滿之處。如同比丘（bhiksu）增長感受，寂靜的微妙快樂、出世的快樂、寂靜的快樂、滅盡的快樂、正覺的快樂、沙門果的快樂、涅槃的快樂。這樣的禪定被稱為現樂。什麼是禪定帶來的后樂果報？如同比丘（bhiksu）。思惟諸法無常、苦、空、無我。思惟涅槃的寂靜。得到禪定，心安住于正定。如同比丘（bhiksu）得到禪定后，立即獲得初聖五根。獲得初聖五根后，就正確地決定捨棄凡夫的地位。如果不得須陀洹果（Sotapanna fruit）而中途命終，這是不可能的。如果不得須陀洹果（Sotapanna fruit），造作惡業，命終后墮入三惡道，這是不可能的。如同比丘（bhiksu）親近這種禪定，多多修習，多多修習后，見到斷除三種煩惱，得到須陀洹果（Sotapanna fruit）的觸證。觸證后，斷除地獄、畜生、餓鬼的痛苦，承受七次人天果報。斷除剩餘的在天人和人間的痛苦。這樣的禪定被稱為后樂果報。如同比丘（bhiksu）親近這種禪定，多多修習，多多修習后，思惟斷除對慾望的染著和瞋恚的煩惱部分。斷除對慾望的染著和瞋恚的煩惱部分后，得到斯陀含果（Sakadagami fruit）的觸證。觸證后，斷除地獄
【English Translation】 English version 'The body is filled with moisture, but there is no joy or pleasure.' 'The body is filled with moisture, and there is no decrease.' It is like a Utpala flower pond (Utpalaflower pond), a Padma flower pond (Padma flower pond), a Kumuda flower pond (Kumuda flower pond), a Pundarika flower pond (Pundarika flower pond). The flower slightly emerges from the mud, not yet fully out of the water. Whether it is the root or the head of this flower, it is filled with the moisture of the water. From root to head, from head to root, the moisture is pervasive and without decrease. So it is with a bhiksu (bhiksu). If the body has no joy or pleasure, but is filled with moisture. This body is completely filled with moisture, without decrease. It is like a bhiksu (bhiksu) increasing in feeling, not joy or pleasure, but the pleasure of transcendence, the pleasure of tranquility, the pleasure of cessation, the pleasure of enlightenment, the pleasure of the fruits of the ascetic life, the pleasure of Nirvana. This samadhi is what is called present pleasure. Furthermore, a bhiksu (bhiksu) abandons suffering, abandons pleasure, first eliminating sorrow and joy, achieving a state of neither-suffering-nor-pleasure, with purity of mindfulness and equanimity, and cultivates the four jhanas. If the body is pervaded and practiced with a pure mind, there is no place in this body that is not pervaded by purity. It is like a man or woman wearing clean white clothes, complete from top to bottom, from head to foot, from foot to head, with no place uncovered. So it is with a bhiksu (bhiksu). If the body is pervaded and practiced with a pure mind, there is no place in this body that is not pervaded by purity. It is like a bhiksu (bhiksu) increasing in feeling, the subtle pleasure of tranquility, the pleasure of transcendence, the pleasure of tranquility, the pleasure of cessation, the pleasure of enlightenment, the pleasure of the fruits of the ascetic life, the pleasure of Nirvana. Such samadhi is called present pleasure. What is the pleasure that comes as a result of samadhi? It is like a bhiksu (bhiksu). Contemplating impermanence, suffering, emptiness, and non-self. Contemplating the tranquility of Nirvana. Attaining samadhi, the mind dwells in right concentration. It is like a bhiksu (bhiksu) who, having attained samadhi, immediately obtains the five roots of the first noble one. Having obtained the five roots of the first noble one, he correctly resolves to abandon the state of an ordinary person. If one dies before attaining the Sotapanna fruit (Sotapanna fruit), it is impossible. If one does not attain the Sotapanna fruit (Sotapanna fruit) and commits evil deeds, it is impossible for one to fall into the three evil realms after death. It is like a bhiksu (bhiksu) who cultivates this samadhi, practices it extensively, and having practiced it extensively, sees the abandonment of the three fetters, and attains the touch of realization of the Sotapanna fruit (Sotapanna fruit). Having touched realization, he abandons the suffering of hell, animals, and hungry ghosts, and receives the reward of seven rebirths in the human and heavenly realms. He abandons the remaining suffering in the heavenly and human realms. Such samadhi is called the pleasure of future reward. It is like a bhiksu (bhiksu) who cultivates this samadhi, practices it extensively, and having practiced it extensively, contemplates the abandonment of the defilements of desire and the divisions of anger. Having abandoned the defilements of desire and the divisions of anger, he attains the touch of realization of the Sakadagami fruit (Sakadagami fruit). Having touched realization, he abandons hell
畜生餓鬼苦。受天上人中生。斷餘生天上人中苦。如是定謂后樂報。如比丘親近此定多修學。多修學已。思惟斷欲染瞋恚盡無餘。無餘已得阿那含果觸證。觸證已斷地獄畜生餓鬼人中苦。若受一天生若五生。余天上苦皆斷。如是定謂后樂報。如比丘親近此定多修學。多修學已。思惟斷色界無色界煩惱盡無餘。無餘已得阿羅漢果觸證。觸證已斷地獄畜生餓鬼人中天上苦。一切有一切道一切生一切繫縛一切結使煩惱苦。皆斷無餘。如是定謂后樂報。何謂緣此生智。若內分別若外分別。知見覺證。此謂緣此生智。何謂有定聖無。染緣此生智。何謂非聖定。若定有漏。此謂非聖定。複次非聖定若定非學非無學。此謂非聖定。複次非聖定。除空無相無愿定。若余定謂非聖定。何謂聖定。若定無漏。是名聖定。複次聖定。若定學無學。此謂聖定。複次聖定。空無相無愿定。此謂聖定。以何義謂聖。以斷離貪慾瞋恚愚癡諸結煩惱故謂聖定。云何有染定。若定有求。此謂有染定。複次有染定。若定非學非無學。此謂有染定。複次有染定。除空無相無愿定若余定。此謂有染定。以何義有染。染謂愛。愛於此定中得正得緣得。定亦于愛中得正得緣得。是謂有染定。云何無染定。若定無求。此謂無染定。複次無染定。若定學無學。此謂無染定
【現代漢語翻譯】 現代漢語譯本 畜生、餓鬼的痛苦，通過修行可以減少，並有機會轉生到天界或人間。斷除剩餘的業力，便可減少在天界和人間的痛苦。這樣的禪定被稱為帶來後世安樂的禪定。如果比丘親近並勤奮修習這種禪定，通過思惟斷除對慾望的貪戀和瞋恚，使其完全滅盡，就能證得阿那含果（Anāgāmi-phala，不還果）。證得阿那含果后，就能斷除地獄、畜生、餓鬼和人間的痛苦。即使還需經歷一次或五次天界的轉生，也能斷除剩餘的天界之苦。這樣的禪定被稱為帶來後世安樂的禪定。如果比丘親近並勤奮修習這種禪定，通過思惟斷除所有煩惱，使其完全滅盡，就能證得阿羅漢果（Arhat-phala，無學果）。證得阿羅漢果后，就能斷除地獄、畜生、餓鬼、人間和天上的痛苦。一切存在、一切道路、一切生命、一切束縛、一切結使和煩惱的痛苦，都能完全斷除。這樣的禪定被稱為帶來後世安樂的禪定。 什麼叫做緣此生智？無論是內在的分別還是外在的分別，通過知、見、覺、證而獲得的智慧，就叫做緣此生智。 什麼叫做有染的聖定？與此相關的緣此生智是什麼？什麼叫做非聖定？如果禪定是有漏的，就叫做非聖定。此外，如果禪定既非有學也非無學，就叫做非聖定。此外，除了空（Śūnyatā，空性）、無相（Animitta，無相）和無愿（Apranihita，無愿）的禪定之外，其餘的禪定都叫做非聖定。 什麼叫做聖定？如果禪定是無漏的，就叫做聖定。此外，如果禪定是有學或無學的，就叫做聖定。此外，空、無相和無愿的禪定，就叫做聖定。為什麼稱之為聖？因為這種禪定能夠斷除和遠離貪慾、瞋恚、愚癡以及各種結使和煩惱，所以稱之為聖定。 什麼叫做有染的禪定？如果禪定是有所求的，就叫做有染的禪定。此外，如果禪定既非有學也非無學，就叫做有染的禪定。此外，除了空、無相和無愿的禪定之外，其餘的禪定都叫做有染的禪定。為什麼說是有染？染指的是愛。愛在這種禪定中得到確立、得到緣起、得到發展。禪定也在愛中得到確立、得到緣起、得到發展。這就是有染的禪定。 什麼叫做無染的禪定？如果禪定是無所求的，就叫做無染的禪定。此外，如果禪定是有學或無學的，就叫做無染的禪定。
【English Translation】 English version The suffering of animals and hungry ghosts can be reduced through practice, with the opportunity to be reborn in the heavens or among humans. By cutting off remaining karma, the suffering in the heavens and among humans can be lessened. Such concentration is called the concentration that brings happiness in the future. If a Bhikkhu (monk) cultivates and diligently practices this concentration, by contemplating and cutting off attachment to desires and aversion, making them completely cease, they can attain the Anāgāmi-phala (fruit of the Non-Returner). Having attained the Anāgāmi-phala, they can cut off the suffering of hell, animals, hungry ghosts, and humans. Even if they still need to experience one or five more rebirths in the heavens, they can cut off the remaining suffering of the heavens. Such concentration is called the concentration that brings happiness in the future. If a Bhikkhu cultivates and diligently practices this concentration, by contemplating and cutting off all afflictions, making them completely cease, they can attain the Arhat-phala (fruit of the Worthy One). Having attained the Arhat-phala, they can cut off the suffering of hell, animals, hungry ghosts, humans, and heavens. All existence, all paths, all lives, all bonds, all fetters, and the suffering of afflictions can be completely cut off. Such concentration is called the concentration that brings happiness in the future. What is called wisdom arising from this condition? Whether it is internal discrimination or external discrimination, the wisdom obtained through knowing, seeing, perceiving, and realizing is called wisdom arising from this condition. What is called defiled noble concentration? What is the wisdom arising from this condition related to it? What is called non-noble concentration? If concentration is with outflows, it is called non-noble concentration. Furthermore, if concentration is neither in the stage of learning nor beyond learning, it is called non-noble concentration. Furthermore, except for the concentration of Śūnyatā (emptiness), Animitta (signlessness), and Apranihita (wishlessness), the remaining concentrations are called non-noble concentration. What is called noble concentration? If concentration is without outflows, it is called noble concentration. Furthermore, if concentration is in the stage of learning or beyond learning, it is called noble concentration. Furthermore, the concentration of emptiness, signlessness, and wishlessness is called noble concentration. Why is it called noble? Because this concentration can cut off and be separated from greed, hatred, delusion, and various fetters and afflictions, therefore it is called noble concentration. What is called defiled concentration? If concentration is with seeking, it is called defiled concentration. Furthermore, if concentration is neither in the stage of learning nor beyond learning, it is called defiled concentration. Furthermore, except for the concentration of emptiness, signlessness, and wishlessness, the remaining concentrations are called defiled concentration. Why is it said to be defiled? Defilement refers to love. Love is established, arises, and develops in this concentration. Concentration is also established, arises, and develops in love. This is defiled concentration. What is called undefiled concentration? If concentration is without seeking, it is called undefiled concentration. Furthermore, if concentration is in the stage of learning or beyond learning, it is called undefiled concentration.
。複次無染定。空無相無愿定。此謂無染定。以何義無染。染謂愛。愛定中不得不正得不緣得定愛中不得不正得不緣得。是謂無染定。何謂緣此生智。若內分別若外分別。知見覺證。此謂緣此生智。云何有定不怯弱者親近緣此生智。云何怯弱者。若無信心無慚無愧。不學問懈怠失念無慧。此謂怯弱者。複次怯弱是凡夫。以何義故名怯弱。以未知身見未斷身見。以是義謂怯弱者。云何非怯弱者。不怯弱謂有信慚愧。多聞勤進專念多慧。此謂不怯弱者。複次不怯弱。若佛及佛聲聞弟子。以何義故名不怯弱。以知身見以斷身見。以是義謂不怯弱者。如是不怯弱者。得定親近多修學。以是義故謂非怯弱者親近。何謂緣此生智。若內分別若外分別。知見覺證。是謂緣此生智。何謂有定寂靜勝妙獨修除得。緣此生智。云何寂靜。若定共果報。是名寂靜。云何勝妙定。若定聖有報。能斷煩惱。是名勝妙定。複次寂靜定。若定聖有報能斷煩惱。是名寂靜定。複次勝妙定。若定共果報。是名勝妙定。複次寂靜即勝妙。勝妙即是寂靜。是謂寂靜勝妙。何謂獨修。若心一向定住正止獨處定。是謂獨修。何謂除得。云何不除得定。若定得不定得難得。是名不除得定。云何除得定。若定得決定得不難得。是謂除得定。何謂緣此生智。若內分別若外
【現代漢語翻譯】 現代漢語譯本： 再次是無染定（Arana Samadhi，無染禪定）。空、無相、無愿定（Sunyata, Animitta, Apranihita Samadhi，三解脫門）。這被稱為無染定。以什麼意義上說是無染呢？染指的是愛。在禪定中，不可能不正當地獲得，不可能不通過因緣而獲得，在愛中不可能不正當地獲得，不可能不通過因緣而獲得。這就是所謂的無染定。什麼是緣此生智（Paticcasamuppada-nana，緣起智）呢？無論是內在的分別還是外在的分別，知、見、覺、證，這被稱為緣此生智。如何才能有不怯弱的人親近禪定，並緣此生智呢？什麼樣的人是怯弱的呢？如果沒有信心、沒有慚愧心、沒有羞恥心，不學習、懈怠、失念、沒有智慧，這樣的人被稱為怯弱者。再次，怯弱者指的是凡夫。因為什麼緣故被稱為怯弱呢？因為他們未曾知曉身見（Sakkaya-ditthi，有身見），未曾斷除身見。因此被稱為怯弱者。什麼樣的人不是怯弱者呢？不怯弱指的是有信心、有慚愧心、博學多聞、勤奮精進、專心憶念、具有智慧的人。這樣的人被稱為不怯弱者。再次，不怯弱者指的是佛陀以及佛陀的聲聞弟子。因為什麼緣故被稱為不怯弱呢？因為他們已經知曉身見，已經斷除身見。因此被稱為不怯弱者。像這樣不怯弱的人，能夠獲得禪定，親近禪定，多多修學。因此說不怯弱者親近禪定。什麼是緣此生智呢？無論是內在的分別還是外在的分別，知、見、覺、證，這被稱為緣此生智。什麼是具有寂靜、勝妙、獨修、除得的禪定，並緣此生智呢？什麼是寂靜呢？如果禪定與果報相應，這被稱為寂靜。什麼是勝妙定呢？如果禪定是聖者所具有的，並且有果報，能夠斷除煩惱，這被稱為勝妙定。再次，寂靜定指的是，如果禪定是聖者所具有的，並且有果報，能夠斷除煩惱，這被稱為寂靜定。再次，勝妙定指的是，如果禪定與果報相應，這被稱為勝妙定。再次，寂靜就是勝妙，勝妙就是寂靜。這就是所謂的寂靜勝妙。什麼是獨修呢？如果心一向專注，安住于正定，獨自修行禪定，這被稱為獨修。什麼是除得呢？什麼是不容易除得的禪定呢？如果禪定是偶爾獲得的，不確定的，難以獲得的，這被稱為不容易除得的禪定。什麼是容易除得的禪定呢？如果禪定是經常獲得的，確定的，不難獲得的，這被稱為容易除得的禪定。什麼是緣此生智呢？無論是內在的分別還是外在的分別
【English Translation】 English version: Furthermore, there is the undefiled concentration (Arana Samadhi). The empty, signless, and wishless concentrations (Sunyata, Animitta, Apranihita Samadhi). This is called undefiled concentration. In what sense is it undefiled? Defilement refers to craving. In concentration, it is impossible to improperly obtain, impossible to obtain without conditions; in craving, it is impossible to improperly obtain, impossible to obtain without conditions. This is called undefiled concentration. What is the wisdom arising from this (Paticcasamuppada-nana)? Whether internal discrimination or external discrimination, knowing, seeing, perceiving, realizing, this is called the wisdom arising from this. How can one who is not timid approach concentration and the wisdom arising from this? Who is timid? One who lacks faith, lacks shame, lacks embarrassment, does not learn, is lazy, is unmindful, lacks wisdom; this is called a timid person. Furthermore, a timid person refers to an ordinary person. For what reason is one called timid? Because they have not known the view of self (Sakkaya-ditthi), have not abandoned the view of self. For this reason, one is called timid. Who is not timid? Not timid refers to one who has faith, has shame, is learned, is diligent, is mindful, has wisdom. This is called not timid. Furthermore, not timid refers to the Buddha and the Buddha's disciples who are hearers. For what reason is one called not timid? Because they have known the view of self, have abandoned the view of self. For this reason, one is called not timid. Thus, one who is not timid can attain concentration, approach concentration, and study much. For this reason, it is said that one who is not timid approaches concentration. What is the wisdom arising from this? Whether internal discrimination or external discrimination, knowing, seeing, perceiving, realizing, this is called the wisdom arising from this. What is the concentration that is peaceful, excellent, practiced alone, and obtained by removal, and the wisdom arising from this? What is peaceful? If concentration is associated with the result, this is called peaceful. What is excellent concentration? If concentration is possessed by a noble one, and has a result, and can cut off defilements, this is called excellent concentration. Furthermore, peaceful concentration refers to, if concentration is possessed by a noble one, and has a result, and can cut off defilements, this is called peaceful concentration. Furthermore, excellent concentration refers to, if concentration is associated with the result, this is called excellent concentration. Furthermore, peaceful is excellent, and excellent is peaceful. This is called peaceful and excellent. What is practicing alone? If the mind is single-mindedly focused, abiding in right concentration, practicing concentration alone, this is called practicing alone. What is obtained by removal? What is concentration that is not easily obtained by removal? If concentration is occasionally obtained, uncertain, difficult to obtain, this is called concentration that is not easily obtained by removal. What is concentration that is easily obtained by removal? If concentration is frequently obtained, certain, not difficult to obtain, this is called concentration that is easily obtained by removal. What is the wisdom arising from this? Whether internal discrimination or external
分別。知見覺證。是謂緣此生智。何謂有定正念入正念起緣此生智。若正智入正智起。正智入正智起已。是故謂正念入正念起。專身念入專身念起。專身念入專身念起已。是謂正念入正念起。何謂緣此生智。若內分別若外分別。知見覺證。是謂緣此生智。如是五智。是五智定。
何謂共念出息入息定。如世尊說。諸比丘。修出息入息念親近多修學。多修學已得大果報。乃至得甘露。云何修出息入息念親近多修學得大果報乃至得甘露。如比丘住寂靜處。林中樹下或在空處。在山窟中露處敷草。或在冢間巖岸。如比丘朝詣村乞食。食已日過中。舉衣缽洗足。洗足已比丘結加趺坐。端身繫念思惟斷悕望。心無悕望貪著行。于悕望貪著得清凈。斷瞋恚。行慈心。心離瞋恚得清凈。斷睡眠無睡眠。正知明想。心離睡眠得清凈。斷掉悔無掉悔行。內心寂靜。離掉悔得清凈。斷疑無疑行。一定善法心離疑得清凈。如比丘斷五蓋。是心垢損。智慧正念出息。正念入息。如比丘出息長知出息長。入息長知入息長。出息短知出息短。入息短知入息短。學一切身覺知入息。學一切身覺知出息。學除身行出息。學除身行入息。學喜出息覺知。學喜入息覺知。學樂出息覺知。學樂入息覺知。學心行出息覺知。學心行入息覺知。學除心行出息
【現代漢語翻譯】 現代漢語譯本 分別、知見覺證，這被稱為緣於此而生起的智慧（緣此生智）。 什麼叫做有定、正念進入（入）和正念生起（起）緣於此而生起的智慧？如果正智進入，正智生起，正智進入、正智生起之後，因此稱為正念進入、正念生起。專一于身體的念進入，專一于身體的念生起，專一于身體的念進入、專一于身體的念生起之後，這被稱為正念進入、正念生起。什麼叫做緣於此而生起的智慧？無論是內在的分辨，還是外在的分辨，知、見、覺、證，這被稱為緣於此而生起的智慧。像這樣五種智慧，就是五種智慧的禪定（五智定）。
什麼叫做共同念出息入息的禪定（共念出息入息定）？就像世尊所說：『諸位比丘，修習出息入息的念，親近它，多多修習，多多修習之後，就能得到大的果報，乃至得到甘露（甘露，不死之藥，此處指涅槃）。』怎樣修習出息入息的念，親近它，多多修習，就能得到大的果報，乃至得到甘露呢？就像比丘住在寂靜的地方，樹林中、樹下，或者在空曠的地方，在山洞中、露天的地方鋪上草，或者在墳墓間、巖石邊。就像比丘早上到村子裡乞食，吃完飯，太陽過了中午，整理好衣缽，洗乾淨腳。洗完腳后，比丘結跏趺坐，端正身體，繫念思惟，斷除希望和貪慾（悕望）。心中沒有希望和貪慾，安住于修行。對於希望和貪慾得到清凈。斷除嗔恚，修行慈心。心中遠離嗔恚，得到清凈。斷除睡眠，沒有睡眠。以正知和明亮的觀想，心中遠離睡眠，得到清凈。斷除掉舉和後悔，沒有掉舉和後悔的修行。內心寂靜，遠離掉舉和後悔，得到清凈。斷除疑惑，沒有疑惑的修行。一心專注于善良的法，心中遠離疑惑，得到清凈。就像比丘斷除五蓋（五蓋，貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋），這些是心的污垢和損害。以智慧和正念出息，以正念入息。就像比丘出息長的時候，知道出息長；入息長的時候，知道入息長。出息短的時候，知道出息短；入息短的時候，知道入息短。學習覺知一切身而出息，學習覺知一切身而入息。學習去除身體的活動而出息，學習去除身體的活動而入息。學習覺知喜而出息，學習覺知喜而入息。學習覺知樂而出息，學習覺知樂而入息。學習覺知心行而出息，學習覺知心行而入息。學習去除心行而出息。
【English Translation】 English version Discrimination, knowledge, perception, and realization are called wisdom arising from this (緣此生智, Yuan Ci Sheng Zhi). What is called having concentration, mindfulness entering (入, Ru) and mindfulness arising (起, Qi), and wisdom arising from this? If right wisdom enters and right wisdom arises, and after right wisdom enters and right wisdom arises, therefore it is called mindfulness entering and mindfulness arising. Focused mindfulness on the body enters, and focused mindfulness on the body arises, and after focused mindfulness on the body enters and focused mindfulness on the body arises, this is called mindfulness entering and mindfulness arising. What is called wisdom arising from this? Whether it is internal discrimination or external discrimination, knowledge, perception, and realization are called wisdom arising from this. These five wisdoms are the concentration of the five wisdoms (五智定, Wu Zhi Ding).
What is called the concentration of shared mindfulness of outgoing and incoming breath (共念出息入息定, Gong Nian Chu Xi Ru Xi Ding)? As the World Honored One said: 'Monks, cultivate mindfulness of outgoing and incoming breath, draw near to it, practice it much, and after practicing it much, you will obtain great rewards, even attain the nectar (甘露, Gan Lu, the nectar of immortality, here referring to Nirvana).' How does one cultivate mindfulness of outgoing and incoming breath, draw near to it, practice it much, and obtain great rewards, even attain the nectar? It is like a monk dwelling in a quiet place, in a forest, under a tree, or in an empty place, in a mountain cave, in an open place spreading grass, or among tombs, on rocky shores. It is like a monk going to a village in the morning to beg for food, and after eating, when the sun has passed midday, arranging his robes and bowl, and washing his feet. After washing his feet, the monk sits cross-legged, straightens his body, focuses his mind, and contemplates cutting off hope and desire (悕望, Xi Wang). With no hope and desire in his mind, he dwells in practice. He attains purity from hope and desire. He cuts off anger and practices loving-kindness. His mind is free from anger and attains purity. He cuts off sleepiness and is without sleepiness. With right knowledge and bright contemplation, his mind is free from sleepiness and attains purity. He cuts off restlessness and remorse, and is without restless and remorseful practice. His inner mind is tranquil, free from restlessness and remorse, and attains purity. He cuts off doubt and is without doubtful practice. With a focused mind on virtuous dharmas, his mind is free from doubt and attains purity. It is like a monk cutting off the five coverings (五蓋, Wu Gai, the five hindrances: desire, anger, sleepiness, restlessness/remorse, and doubt), which are the defilements and harms of the mind. With wisdom and right mindfulness, he breathes out; with right mindfulness, he breathes in. It is like a monk knowing that the outgoing breath is long when the outgoing breath is long; knowing that the incoming breath is long when the incoming breath is long. Knowing that the outgoing breath is short when the outgoing breath is short; knowing that the incoming breath is short when the incoming breath is short. Learning to be aware of the whole body while breathing in; learning to be aware of the whole body while breathing out. Learning to eliminate bodily activity while breathing out; learning to eliminate bodily activity while breathing in. Learning to be aware of joy while breathing out; learning to be aware of joy while breathing in. Learning to be aware of pleasure while breathing out; learning to be aware of pleasure while breathing in. Learning to be aware of mental activity while breathing out; learning to be aware of mental activity while breathing in. Learning to eliminate mental activity while breathing out.
覺知。學除心行入息覺知。學心出息覺知。學心入息覺知。學悅心出息。學悅心入息。學定心出息。學定心入息。學解脫心出息。學解脫心入息。學無常觀出息。學無常觀入息。學離欲觀出息。學離欲觀入息。學滅觀出息。學滅觀入息。學出世觀出息。學出世觀入息。
何謂正念出息正念入息。若正知出息正知入息。正知出息正知入息已。是謂正念出息正念入息。專念身出息專念身入息。專念身出息專念身入息已。是謂正念出息正念入息。何謂比丘出息長知出息長入息長知入息長。如比丘思惟法生長出息入息。善取法相善思惟善解。若思惟法不生長出息入息。善取法相善思惟善解。若法勝非勝能生長出息入息。善取法相善思惟善解。比丘思惟法生長出息入息覺知。善取法相善思惟善解。若思惟法不生長出息入息覺知。善取法相善思惟善解。若法勝非勝能生長出息入息覺知。善取法相善思惟善解。如比丘思惟法生長出息入息思惟法。若不生不思惟彼法。親近勝法不親近不勝法。比丘思惟法生長出息入息覺知思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟應所修法。親近勝法不親近不勝法。長出息入息。及長出息入息覺知得悅喜心。是謂比丘出息長知出息長入息長知入息長。何謂出息入息長。若無量出
【現代漢語翻譯】 現代漢語譯本 覺知。學習覺察並去除心中的妄念，專注于呼吸的進入。學習覺察心中的妄念，專注于呼吸的呼出。學習覺察心中的妄念，專注于呼吸的進入。學習在呼氣時感受喜悅，學習在吸氣時感受喜悅。學習在呼氣時專注於心，學習在吸氣時專注於心。學習在呼氣時感受解脫，學習在吸氣時感受解脫。學習觀察無常，專注于呼氣，學習觀察無常，專注于吸氣。學習觀察離欲，專注于呼氣，學習觀察離欲，專注于吸氣。學習觀察寂滅，專注于呼氣，學習觀察寂滅，專注于吸氣。學習觀察出世，專注于呼氣，學習觀察出世，專注于吸氣。
什麼叫做正念呼氣、正念吸氣？如果能正確地覺知呼氣，正確地覺知吸氣，這樣正確地覺知呼氣和吸氣，就叫做正念呼氣、正念吸氣。專心憶念身體的呼氣，專心憶念身體的吸氣，這樣專心憶念身體的呼氣和吸氣，就叫做正念呼氣、正念吸氣。什麼叫做比丘（bhikkhu，佛教術語，指男性出家人）呼氣時知道呼氣長，吸氣時知道吸氣長？如同比丘思惟法（dharma，佛教術語，指佛法、真理）增長，專注于呼氣和吸氣，善於領會法的表相，善於思惟，善於理解。如果思惟法不增長，專注于呼氣和吸氣，善於領會法的表相，善於思惟，善於理解。如果殊勝的法而非不殊勝的法能夠增長，專注于呼氣和吸氣，善於領會法的表相，善於思惟，善於理解。比丘思惟法增長，覺知呼氣和吸氣，善於領會法的表相，善於思惟，善於理解。如果思惟法不增長，覺知呼氣和吸氣，善於領會法的表相，善於思惟，善於理解。如果殊勝的法而非不殊勝的法能夠增長，覺知呼氣和吸氣，善於領會法的表相，善於思惟，善於理解。如同比丘思惟法增長，專注于呼氣和吸氣，思惟法。如果不生起，就不思惟那個法。親近殊勝的法，不親近不殊勝的法。比丘思惟法增長，覺知呼氣和吸氣，思惟法。如果不生起，就不思惟那個法。親近殊勝的法，不親近不殊勝的法。比丘思惟應該修習的法。親近殊勝的法，不親近不殊勝的法。長呼氣和吸氣，以及長呼氣和吸氣，覺知並獲得喜悅的心。這就叫做比丘呼氣時知道呼氣長，吸氣時知道吸氣長。什麼叫做呼氣和吸氣長？如果無量地呼氣
【English Translation】 English version Awareness. Training to be aware of and eliminate mental activities while focusing on the incoming breath. Training to be aware of mental activities while focusing on the outgoing breath. Training to be aware of mental activities while focusing on the incoming breath. Training to experience joy with the outgoing breath. Training to experience joy with the incoming breath. Training to focus the mind with the outgoing breath. Training to focus the mind with the incoming breath. Training to experience liberation with the outgoing breath. Training to experience liberation with the incoming breath. Training to observe impermanence with the outgoing breath. Training to observe impermanence with the incoming breath. Training to observe detachment with the outgoing breath. Training to observe detachment with the incoming breath. Training to observe cessation with the outgoing breath. Training to observe cessation with the incoming breath. Training to observe transcendence with the outgoing breath. Training to observe transcendence with the incoming breath.
What is called 'right mindfulness of the outgoing breath, right mindfulness of the incoming breath'? If one correctly knows the outgoing breath, correctly knows the incoming breath, having correctly known the outgoing and incoming breath, this is called 'right mindfulness of the outgoing breath, right mindfulness of the incoming breath'. Focusing the mind on the body's outgoing breath, focusing the mind on the body's incoming breath, having focused the mind on the body's outgoing and incoming breath, this is called 'right mindfulness of the outgoing breath, right mindfulness of the incoming breath'. What is it for a bhikkhu (Buddhist monk) to know the outgoing breath is long when it is long, and to know the incoming breath is long when it is long? It is like a bhikkhu contemplating the growth of the dharma (Buddhist teachings, truth), focusing on the outgoing and incoming breath, skillfully grasping the characteristics of the dharma, skillfully contemplating, skillfully understanding. If contemplating the dharma does not lead to growth, focusing on the outgoing and incoming breath, skillfully grasping the characteristics of the dharma, skillfully contemplating, skillfully understanding. If a superior dharma, and not an inferior one, can lead to growth, focusing on the outgoing and incoming breath, skillfully grasping the characteristics of the dharma, skillfully contemplating, skillfully understanding. The bhikkhu contemplates the growth of the dharma, being aware of the outgoing and incoming breath, skillfully grasping the characteristics of the dharma, skillfully contemplating, skillfully understanding. If contemplating the dharma does not lead to growth, being aware of the outgoing and incoming breath, skillfully grasping the characteristics of the dharma, skillfully contemplating, skillfully understanding. If a superior dharma, and not an inferior one, can lead to growth, being aware of the outgoing and incoming breath, skillfully grasping the characteristics of the dharma, skillfully contemplating, skillfully understanding. Just as a bhikkhu contemplates the growth of the dharma, focusing on the outgoing and incoming breath, contemplating the dharma. If it does not arise, one does not contemplate that dharma. One cultivates superior dharmas, and does not cultivate inferior dharmas. The bhikkhu contemplates the growth of the dharma, being aware of the outgoing and incoming breath, contemplating the dharma. If it does not arise, one does not contemplate that dharma. One cultivates superior dharmas, and does not cultivate inferior dharmas. The bhikkhu contemplates the dharmas that should be cultivated. One cultivates superior dharmas, and does not cultivate inferior dharmas. Long outgoing and incoming breaths, and long outgoing and incoming breaths, being aware and obtaining a joyful mind. This is called a bhikkhu knowing the outgoing breath is long when it is long, and knowing the incoming breath is long when it is long. What is it for the outgoing and incoming breath to be long? If immeasurable outgoing
息無量入息。無量出息無量入息已。是故謂出息長入息長。不疾出息不疾入息。不疾出息不疾入息已。是故謂出息長入息長。不連速出息入息。不連速出息入息已。是故謂出息入息長。不力厲身出息。不力厲身入息。不力厲身出息不力厲身入息已。是故謂出息入息長。不續出息入息。不續出息入息已。是故謂出息入息長。是名出息入息長(一事竟)。
何謂出息短知出息短入息短知入息短。如比丘思惟法生短出息入息。善取法相善思惟善解。若思惟法不生短出息入息。善取法相善思惟善解。若法勝非勝能生短出息入息。善取法相善思惟善解。比丘思惟法生短出息入息覺知。善取法相善思惟善解。若思惟法不生短出息入息覺知。善取法相善思惟善解。若法勝非勝生短出息入息覺知。善取法相善思惟善解。比丘思惟法生短出息入息思惟法。若不生不思惟法。親近勝法不親近不勝法。如比丘思惟法生短出息入息覺知思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘不思惟不應所修法。思惟應所修法。親近勝法不親近不勝法。短出息入息。及短出息入息覺知得悅喜。是謂出息短知出息短入息短知入息短。何謂出息入息短。有量出息有量入息。有量出息有量入息已。是故謂出息入息短。疾出息疾出息已。是故謂出息
【現代漢語翻譯】 現代漢語譯本 息無量入息（Anapana，入息）。無量出息（Apana，出息）無量入息已。是故謂出息長入息長。不疾出息不疾入息。不疾出息不疾入息已。是故謂出息長入息長。不連速出息入息。不連速出息入息已。是故謂出息入息長。不力厲身出息。不力厲身入息。不力厲身出息不力厲身入息已。是故謂出息入息長。不續出息入息。不續出息入息已。是故謂出息入息長。是名出息入息長(一事竟)。
何謂出息短知出息短入息短知入息短。如比丘思惟法生短出息入息。善取法相善思惟善解。若思惟法不生短出息入息。善取法相善思惟善解。若法勝非勝能生短出息入息。善取法相善思惟善解。比丘思惟法生短出息入息覺知。善取法相善思惟善解。若思惟法不生短出息入息覺知。善取法相善思惟善解。若法勝非勝生短出息入息覺知。善取法相善思惟善解。比丘思惟法生短出息入息思惟法。若不生不思惟法。親近勝法不親近不勝法。如比丘思惟法生短出息入息覺知思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘不思惟不應所修法。思惟應所修法。親近勝法不親近不勝法。短出息入息。及短出息入息覺知得悅喜。是謂出息短知出息短入息短知入息短。何謂出息入息短。有量出息有量入息。有量出息有量入息已。是故謂出息入息短。疾出息疾出息已。是故謂出息
【English Translation】 English version Immeasurable incoming breath (Anapana, inhalation). Immeasurable outgoing breath (Apana, exhalation) already immeasurable incoming breath. Therefore, it is said that the outgoing breath is long and the incoming breath is long. Not quick outgoing breath, not quick incoming breath. Not quick outgoing breath, not quick incoming breath already. Therefore, it is said that the outgoing breath is long and the incoming breath is long. Not continuous rapid outgoing and incoming breaths. Not continuous rapid outgoing and incoming breaths already. Therefore, it is said that the outgoing and incoming breaths are long. Not forcefully straining the body with outgoing breath. Not forcefully straining the body with incoming breath. Not forcefully straining the body with outgoing breath, not forcefully straining the body with incoming breath already. Therefore, it is said that the outgoing and incoming breaths are long. Not continuous outgoing and incoming breaths. Not continuous outgoing and incoming breaths already. Therefore, it is said that the outgoing and incoming breaths are long. This is called long outgoing and incoming breaths (one matter is completed).
What is meant by knowing the outgoing breath is short, knowing the incoming breath is short? For example, if a Bhikkhu (monk) contemplates the Dharma (teachings) and short outgoing and incoming breaths arise, he should skillfully grasp the characteristics of the Dharma, contemplate well, and understand well. If contemplating the Dharma does not give rise to short outgoing and incoming breaths, he should skillfully grasp the characteristics of the Dharma, contemplate well, and understand well. If a superior Dharma, not an inferior one, can give rise to short outgoing and incoming breaths, he should skillfully grasp the characteristics of the Dharma, contemplate well, and understand well. If a Bhikkhu contemplates the Dharma and short outgoing and incoming breaths arise, he should be aware, skillfully grasp the characteristics of the Dharma, contemplate well, and understand well. If contemplating the Dharma does not give rise to short outgoing and incoming breaths, he should be aware, skillfully grasp the characteristics of the Dharma, contemplate well, and understand well. If a superior Dharma, not an inferior one, gives rise to short outgoing and incoming breaths, he should be aware, skillfully grasp the characteristics of the Dharma, contemplate well, and understand well. If a Bhikkhu contemplates the Dharma and short outgoing and incoming breaths arise, he contemplates the Dharma. If they do not arise, he does not contemplate the Dharma. He draws near to the superior Dharma and does not draw near to the inferior Dharma. Just as if a Bhikkhu contemplates the Dharma and short outgoing and incoming breaths arise, he is aware and contemplates the Dharma. If they do not arise, he does not contemplate the Dharma. He draws near to the superior Dharma and does not draw near to the inferior Dharma. A Bhikkhu does not contemplate the Dharma that should not be cultivated, but contemplates the Dharma that should be cultivated. He draws near to the superior Dharma and does not draw near to the inferior Dharma. Short outgoing and incoming breaths, and being aware of short outgoing and incoming breaths, bring joy and happiness. This is called knowing the outgoing breath is short, knowing the incoming breath is short. What is meant by short outgoing and incoming breaths? There is a measured outgoing breath, there is a measured incoming breath. There is a measured outgoing breath, there is a measured incoming breath already. Therefore, it is said that the outgoing and incoming breaths are short. Quick outgoing breath, quick outgoing breath already. Therefore, it is said that the outgoing breath
入息短。連速出息連速出息已。是故謂出息入息短。力厲身出息入息。力厲身出息入息已。是故謂出息入息短。續出息入息。續出息入息已。是故謂出息入息短。不身除出息入息。不身除出息入息已。是故謂出息入息短。是名出息入息短(二事竟)。
何謂學一切身出息覺知學一切身入息覺知。如比丘以息滿一切身出息。若一切身內空已入息。如巧[夢-夕+棐]師[夢-夕+棐]師弟子。令[夢-夕+棐]囊滿已。按使氣出。若[夢-夕+棐]囊空已。還開其口使氣得滿。比丘如是。令一切身中息滿已出息。若一切身內空已入息。若思惟法一切身生出息入息。善取法相善思惟善解。若思惟法一切身中不生出息入息。善取法相善思惟善解。若法勝非勝。一切身中能生出息入息。善取法相善思惟善解。如比丘思惟法生一切身中出息入息覺知。善取法相善思惟善解。若思惟法一切身中不生出息入息覺知。善取法相善思惟善解。若法勝非勝。能生一切身中出息入息覺知。善取法相善思惟善解。如比丘思惟法生一切身中出息入息思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟法生一切身中出息入息覺知思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟應所修法。不思惟不應所修法。親近勝法不親
【現代漢語翻譯】 現代漢語譯本： 入息短。連速出息，連速出息已。因此稱為入息短。用力使身體出息入息。用力使身體出息入息已。因此稱為入息短。持續出息入息。持續出息入息已。因此稱為入息短。不以身體去除出息入息。不以身體去除出息入息已。因此稱為入息短。這稱為入息短（兩件事完畢）。
什麼叫做學習覺知一切身的出息，學習覺知一切身的入息？例如比丘以氣息充滿全身而出息，如果全身內部空虛則入息。如同熟練的[夢-夕+棐]師（風箱製造者）或[夢-夕+棐]師（風箱製造者）的弟子，使[夢-夕+棐]囊（風箱）充滿后，按壓使氣排出；如果[夢-夕+棐]囊（風箱）空虛后，再打開口使氣能夠充滿。比丘也是這樣，使一切身中的氣息充滿后出息，如果一切身內部空虛則入息。如果思惟法，一切身中生起出息入息，善於領會法的表相，善於思惟，善於理解。如果思惟法，一切身中不生起出息入息，善於領會法的表相，善於思惟，善於理解。如果法是殊勝的而非不殊勝的，一切身中能夠生起出息入息，善於領會法的表相，善於思惟，善於理解。如同比丘思惟法，生起一切身中的出息入息覺知，善於領會法的表相，善於思惟，善於理解。如果思惟法，一切身中不生起出息入息覺知，善於領會法的表相，善於思惟，善於理解。如果法是殊勝的而非不殊勝的，能夠生起一切身中的出息入息覺知，善於領會法的表相，善於思惟，善於理解。如同比丘思惟法，生起一切身中的出息入息思惟法，如果不生起則不思惟法，親近殊勝的法，不親近不殊勝的法。比丘思惟法，生起一切身中的出息入息覺知思惟法，如果不生起則不思惟法，親近殊勝的法，不親近不殊勝的法。比丘思惟應該修習的法，不思惟不應該修習的法，親近殊勝的法，不親近不殊勝的法。
【English Translation】 English version: The in-breath is short. Linked rapid out-breath, linked rapid out-breath already. Therefore it is called the in-breath is short. Forcefully making the body out-breath in-breath. Forcefully making the body out-breath in-breath already. Therefore it is called the in-breath is short. Continuing out-breath in-breath. Continuing out-breath in-breath already. Therefore it is called the in-breath is short. Not removing out-breath in-breath with the body. Not removing out-breath in-breath with the body already. Therefore it is called the in-breath is short. This is called the in-breath is short (two matters completed).
What is called learning to be aware of the out-breath of the entire body, learning to be aware of the in-breath of the entire body? For example, a Bhikkhu fills the entire body with breath and out-breathes, if the entire body is internally empty, then in-breathes. Like a skilled [夢-夕+棐]師 (bellows maker) or a [夢-夕+棐]師 (bellows maker)'s disciple, after filling the [夢-夕+棐]囊 (bellows), presses it to release the air; if the [夢-夕+棐]囊 (bellows) is empty, then opens its mouth to allow the air to fill it. A Bhikkhu is like this, filling the breath in the entire body and then out-breathing, if the entire body is internally empty, then in-breathing. If contemplating the Dharma, out-breath and in-breath arise in the entire body, being good at grasping the characteristics of the Dharma, good at contemplating, good at understanding. If contemplating the Dharma, out-breath and in-breath do not arise in the entire body, being good at grasping the characteristics of the Dharma, good at contemplating, good at understanding. If the Dharma is superior and not non-superior, out-breath and in-breath can arise in the entire body, being good at grasping the characteristics of the Dharma, good at contemplating, good at understanding. Like a Bhikkhu contemplating the Dharma, awareness of out-breath and in-breath arises in the entire body, being good at grasping the characteristics of the Dharma, good at contemplating, good at understanding. If contemplating the Dharma, awareness of out-breath and in-breath does not arise in the entire body, being good at grasping the characteristics of the Dharma, good at contemplating, good at understanding. If the Dharma is superior and not non-superior, awareness of out-breath and in-breath can arise in the entire body, being good at grasping the characteristics of the Dharma, good at contemplating, good at understanding. Like a Bhikkhu contemplating the Dharma, contemplation of out-breath and in-breath arises in the entire body, if it does not arise, then not contemplating the Dharma, being close to the superior Dharma, not being close to the non-superior Dharma. A Bhikkhu contemplating the Dharma, awareness of out-breath and in-breath arises in the entire body, if it does not arise, then not contemplating the Dharma, being close to the superior Dharma, not being close to the non-superior Dharma. A Bhikkhu contemplates the Dharma that should be cultivated, not contemplating the Dharma that should not be cultivated, being close to the superior Dharma, not being close to the non-superior Dharma.
近不勝法。一切身中出息入息。及一切身中出息入息覺知得悅喜。是謂學一切身出息覺知。學一切身入息覺知(三事竟)。
何謂學除身行出息學除身行入息身行。謂出息入息有粗有細。云何粗身行。若掉動是名粗身行。云何細身行。若寂靜是名細身行如比丘以細身行調伏粗。身行降勝除出如巧匠。巧匠弟子。以小楔出大楔。如是比丘。以細身行。調伏粗身行。如人馳走自思惟。我以何故走。我當安徐行。便安詳行。此人復如是思惟。我何以安詳行。我應當住便住。此人復思惟。我何故住。我當坐便坐。此人復如是思惟。我何故坐。我當臥便臥。此人如是除粗身行親近細身行。比丘如是除粗身行親近細身行。比丘思惟法生粗身行。善取彼法相善思惟善解。若思惟法不生粗身行。善取法相善思惟善解。若法勝非勝能生粗身行。善取法相善思惟善解。比丘思惟法生細身行。善取法相善思惟善解。若思惟法不生細身行。善取法相善思惟善解。若法勝非勝能生細身行。善取法相善思惟善解。比丘若思惟法除粗身行。善取法相善思惟善解。若思惟法不除粗身行。善取法相善思惟善解。若法勝非勝能除粗身行。善取法相善思惟善解。比丘思惟法生除身行。出息入息。善取法相善思惟善解。若思惟法不生除身。行出息入。息善
【現代漢語翻譯】 現代漢語譯本：
不能完全勝任正法。覺知一切身中的出息和入息，以及覺知一切身中出息和入息時所獲得的愉悅和喜樂。這被稱為學習覺知一切身的出息，學習覺知一切身的入息（以上是三個方面的內容）。 什麼是學習去除身行而出息，學習去除身行而入息？身行指的是出息和入息有粗和細的區別。什麼是粗的身行？如果身體搖動，這被稱為粗的身行。什麼是細的身行？如果身體寂靜，這被稱為細的身行。如同比丘用細的身行來調伏粗的身行，降伏並超越去除它，就像熟練的工匠或工匠的弟子，用小的楔子取出大的楔子。同樣，比丘用細的身行來調伏粗的身行。如同一個人奔跑時，自己思考：『我為什麼要跑？我應當慢慢地走。』於是便慢慢地走。這個人又如此思考：『我為什麼要慢慢地走？我應當停下來。』於是便停下來。這個人又思考：『我為什麼要停下來？我應當坐下。』於是便坐下。這個人又如此思考：『我為什麼要坐下？我應當躺下。』於是便躺下。這個人就這樣去除粗的身行，親近細的身行。比丘也這樣去除粗的身行，親近細的身行。比丘如果思惟某種法會產生粗的身行，就好好地把握那個法的特徵，好好地思惟，好好地理解。如果思惟某種法不會產生粗的身行，就好好地把握那個法的特徵，好好地思惟，好好地理解。如果某種法勝過非勝，能夠產生粗的身行，就好好地把握那個法的特徵，好好地思惟，好好地理解。比丘如果思惟某種法會產生細的身行，就好好地把握那個法的特徵，好好地思惟，好好地理解。如果思惟某種法不會產生細的身行，就好好地把握那個法的特徵，好好地思惟，好好地理解。如果某種法勝過非勝，能夠產生細的身行，就好好地把握那個法的特徵，好好地思惟，好好地理解。比丘如果思惟某種法能夠去除粗的身行，就好好地把握那個法的特徵，好好地思惟，好好地理解。如果思惟某種法不能去除粗的身行，就好好地把握那個法的特徵，好好地思惟，好好地理解。如果某種法勝過非勝，能夠去除粗的身行，就好好地把握那個法的特徵，好好地思惟，好好地理解。比丘思惟某種法能夠產生去除身行的出息和入息，就好好地把握那個法的特徵，好好地思惟，好好地理解。如果思惟某種法不能產生去除身行的出息和入息，就好好地把握那個法的特徵，好好地思惟，好好地理解。
【English Translation】 English version:
Not fully mastering the Dharma. Knowing the in-breath and out-breath in the entire body, and knowing the pleasure and joy obtained when knowing the in-breath and out-breath in the entire body. This is called learning to know the out-breath of the entire body, learning to know the in-breath of the entire body (these are the three aspects). What is learning to exhale while removing bodily functions, learning to inhale while removing bodily functions? Bodily functions refer to the fact that exhalation and inhalation have coarse and subtle differences. What is a coarse bodily function? If the body is shaking, this is called a coarse bodily function. What is a subtle bodily function? If the body is still, this is called a subtle bodily function. Just as a Bhikkhu (Buddhist monk) uses subtle bodily functions to subdue coarse bodily functions, subduing and surpassing and removing them, like a skilled craftsman or a craftsman's apprentice, using a small wedge to remove a large wedge. Similarly, a Bhikkhu uses subtle bodily functions to subdue coarse bodily functions. Just as a person thinks to himself while running: 'Why am I running? I should walk slowly.' So he walks slowly. This person then thinks: 'Why am I walking slowly? I should stop.' So he stops. This person then thinks: 'Why am I stopping? I should sit down.' So he sits down. This person then thinks: 'Why am I sitting down? I should lie down.' So he lies down. This person thus removes coarse bodily functions and approaches subtle bodily functions. A Bhikkhu also removes coarse bodily functions and approaches subtle bodily functions in this way. If a Bhikkhu contemplates a Dharma (teachings) that produces coarse bodily functions, he should grasp the characteristics of that Dharma well, contemplate it well, and understand it well. If he contemplates a Dharma that does not produce coarse bodily functions, he should grasp the characteristics of that Dharma well, contemplate it well, and understand it well. If a Dharma, whether superior or inferior, can produce coarse bodily functions, he should grasp the characteristics of that Dharma well, contemplate it well, and understand it well. If a Bhikkhu contemplates a Dharma that produces subtle bodily functions, he should grasp the characteristics of that Dharma well, contemplate it well, and understand it well. If he contemplates a Dharma that does not produce subtle bodily functions, he should grasp the characteristics of that Dharma well, contemplate it well, and understand it well. If a Dharma, whether superior or inferior, can produce subtle bodily functions, he should grasp the characteristics of that Dharma well, contemplate it well, and understand it well. If a Bhikkhu contemplates a Dharma that can remove coarse bodily functions, he should grasp the characteristics of that Dharma well, contemplate it well, and understand it well. If he contemplates a Dharma that cannot remove coarse bodily functions, he should grasp the characteristics of that Dharma well, contemplate it well, and understand it well. If a Dharma, whether superior or inferior, can remove coarse bodily functions, he should grasp the characteristics of that Dharma well, contemplate it well, and understand it well. If a Bhikkhu contemplates a Dharma that can produce the removal of bodily functions during exhalation and inhalation, he should grasp the characteristics of that Dharma well, contemplate it well, and understand it well. If he contemplates a Dharma that cannot produce the removal of bodily functions during exhalation and inhalation, he should grasp the characteristics of that Dharma well, contemplate it well, and understand it well.
取法相善思惟善解。若法勝非勝能生除身行。出息入息善取法相善思惟善解。比丘思惟法生除身行出息入息。覺知。善取法相善思惟善解。若思惟法不生除身行。出息入息覺知。善取法相善思惟善解。若法勝非勝能生除身行。出息入息覺知。善取法相善思惟善解比丘思惟法生粗身行不思惟法。若不生思惟法。親近勝法不親近不勝法。比丘思惟法生細身行思惟彼法。若不生不思惟彼法。親近勝法不親近不勝法。比丘思惟法除粗身行思惟法。若不除不思惟法。親近勝法不親近不勝法。比丘思惟法生除身行。出息入息思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟法生除身行。出息入息覺知思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘不思惟不應所修法。思惟應所修法。親近勝法不親近不勝法。除身行出息入息。及除身行出息入息。覺知得悅喜。是謂學除身行出息入息(四事竟)。
何謂學喜出息覺知學喜入息覺知。云何喜。若心歡喜踴躍。是名喜。比丘思惟法生喜。善取法相善思惟善解。若思惟法不生喜。善取法相善思惟善解。若法勝非勝能生喜。善取法相善思惟善解。比丘思惟法生喜。出息入息善取法相善思惟善解。若思惟法不生喜。出息入息善取法相善思惟善解。若法勝非勝能生喜。出
【現代漢語翻譯】 現代漢語譯本： 善於領會法相，善於思考，善於理解。如果某種法勝過不勝的法，能夠生起去除身行的作用，就要專注于出息和入息，善於領會法相，善於思考，善於理解。比丘通過思惟法而生起去除身行的作用，覺知出息和入息，善於領會法相，善於思考，善於理解。如果思惟法不能生起去除身行的作用，就要覺知出息和入息，善於領會法相，善於思考，善於理解。如果某種法勝過不勝的法，能夠生起去除身行的作用，就要覺知出息和入息，善於領會法相，善於思考，善於理解。比丘思惟法而生起粗的身行，就不應該思惟這種法。如果不生起思惟，就要親近殊勝的法，不親近不殊勝的法。比丘思惟法而生起細的身行，就要思惟那種法。如果不生起思惟，就不思惟那種法，親近殊勝的法，不親近不殊勝的法。比丘思惟法而去除粗的身行，就要思惟這種法。如果不能去除，就不思惟這種法，親近殊勝的法，不親近不殊勝的法。比丘思惟法而生起去除身行的作用，就要思惟出息和入息。如果不能生起，就不思惟這種法，親近殊勝的法，不親近不殊勝的法。比丘思惟法而生起去除身行的作用，覺知出息和入息，就要思惟這種法。如果不能生起，就不思惟這種法，親近殊勝的法，不親近不殊勝的法。比丘不思惟不應該修習的法，而思惟應該修習的法，親近殊勝的法，不親近不殊勝的法。去除身行的出息和入息，以及去除身行的出息和入息，覺知並獲得喜悅。這就是所謂的學習去除身行的出息和入息（四件事完畢）。
什麼是學習喜悅的出息，覺知學習喜悅的入息，覺知？什麼是喜悅？如果內心歡喜踴躍，這就叫做喜悅。比丘思惟法而生起喜悅，善於領會法相，善於思考，善於理解。如果思惟法不能生起喜悅，善於領會法相，善於思考，善於理解。如果某種法勝過不勝的法，能夠生起喜悅，善於領會法相，善於思考，善於理解。比丘思惟法而生起喜悅，專注于出息和入息，善於領會法相，善於思考，善於理解。如果思惟法不能生起喜悅，專注于出息和入息，善於領會法相，善於思考，善於理解。如果某種法勝過不勝的法，能夠生起喜悅，就專注于出息和入息。
【English Translation】 English version: Well grasping the characteristics of the Dharma, well thinking, well understanding. If a Dharma surpasses the non-surpassing and can generate the cessation of bodily functions, then focus on the outgoing and incoming breath, well grasping the characteristics of the Dharma, well thinking, well understanding. A Bhikkhu (Buddhist monk) through contemplating the Dharma generates the cessation of bodily functions, being aware of the outgoing and incoming breath, well grasping the characteristics of the Dharma, well thinking, well understanding. If contemplating the Dharma does not generate the cessation of bodily functions, then be aware of the outgoing and incoming breath, well grasping the characteristics of the Dharma, well thinking, well understanding. If a Dharma surpasses the non-surpassing and can generate the cessation of bodily functions, then be aware of the outgoing and incoming breath, well grasping the characteristics of the Dharma, well thinking, well understanding. A Bhikkhu contemplating the Dharma generates coarse bodily functions, then one should not contemplate this Dharma. If contemplation does not arise, then one should associate with the superior Dharma and not associate with the non-superior Dharma. A Bhikkhu contemplating the Dharma generates subtle bodily functions, then one should contemplate that Dharma. If contemplation does not arise, then one should not contemplate that Dharma, associate with the superior Dharma, and not associate with the non-superior Dharma. A Bhikkhu contemplating the Dharma removes coarse bodily functions, then one should contemplate this Dharma. If one cannot remove them, then one should not contemplate this Dharma, associate with the superior Dharma, and not associate with the non-superior Dharma. A Bhikkhu contemplating the Dharma generates the cessation of bodily functions, then one should contemplate the outgoing and incoming breath. If it does not arise, then one should not contemplate this Dharma, associate with the superior Dharma, and not associate with the non-superior Dharma. A Bhikkhu contemplating the Dharma generates the cessation of bodily functions, being aware of the outgoing and incoming breath, then one should contemplate this Dharma. If it does not arise, then one should not contemplate this Dharma, associate with the superior Dharma, and not associate with the non-superior Dharma. A Bhikkhu does not contemplate the Dharma that should not be practiced, but contemplates the Dharma that should be practiced, associates with the superior Dharma, and does not associate with the non-superior Dharma. Removing bodily functions through outgoing and incoming breath, and removing bodily functions through outgoing and incoming breath, being aware and obtaining joy. This is called learning to remove bodily functions through outgoing and incoming breath (four matters completed).
What is learning joyful outgoing breath, being aware of learning joyful incoming breath, being aware? What is joy? If the mind is joyful and elated, this is called joy. A Bhikkhu contemplating the Dharma generates joy, well grasping the characteristics of the Dharma, well thinking, well understanding. If contemplating the Dharma does not generate joy, well grasping the characteristics of the Dharma, well thinking, well understanding. If a Dharma surpasses the non-surpassing and can generate joy, well grasping the characteristics of the Dharma, well thinking, well understanding. A Bhikkhu contemplating the Dharma generates joy, focusing on the outgoing and incoming breath, well grasping the characteristics of the Dharma, well thinking, well understanding. If contemplating the Dharma does not generate joy, focusing on the outgoing and incoming breath, well grasping the characteristics of the Dharma, well thinking, well understanding. If a Dharma surpasses the non-surpassing and can generate joy, then focus on the outgoing and incoming breath.
息入息善取法相善思惟善解。比丘思惟法生喜。出息入息覺知。善取法相善思惟善解。若思惟法不生喜。出息入息覺知。善取法相善思惟善解。若法勝非勝能生喜。出息入息覺知。善取法相善思惟善解。比丘思惟法生喜。思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟法生喜。出息入息思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟法生喜。出息入息覺知思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟應所修法。不思惟不應所修法。親近勝法不親近不勝法。喜出息入息。及喜出息入息覺知得悅喜。是謂學喜出息覺知學喜。入息覺知(五事竟)。
何謂學樂出息覺知學樂入息覺知。云何樂。若心忍受樂意觸樂受。是名樂。如比丘思惟法生樂。善取法相善思惟善解。若思惟不生樂。善取法相善思惟善解。若法勝非勝能生樂。善取法相善思惟善解。比丘思惟法生樂出息入息善取法相。善思惟善解。若思惟法不生樂。出息入息善取法相善思惟善解。若法勝非勝能生樂。出息入息善取法相善思惟善解。比丘思惟法生樂。出息入息覺知。善取法相善思惟善解。若思惟法不生樂。出息入息覺知。善取法相善思惟善解。若法勝非勝能生樂。出息入息覺知。善取法相善思惟善解。比丘思惟法
【現代漢語翻譯】 現代漢語譯本： 入息和出息時，善於領會法的表相，善於思惟，善於理解。如果比丘思惟法而生起喜悅，覺知出息和入息，善於領會法的表相，善於思惟，善於理解。如果思惟法不能生起喜悅，覺知出息和入息，善於領會法的表相，善於思惟，善於理解。如果法是殊勝的，而非不殊勝的，能夠生起喜悅，覺知出息和入息，善於領會法的表相，善於思惟，善於理解。比丘思惟法而生起喜悅，思惟法。如果不能生起喜悅，就不思惟法。親近殊勝的法，不親近不殊勝的法。比丘思惟法而生起喜悅，出息和入息時思惟法。如果不能生起喜悅，就不思惟法。親近殊勝的法，不親近不殊勝的法。比丘思惟法而生起喜悅，出息和入息時覺知思惟法。如果不能生起喜悅，就不思惟法。親近殊勝的法，不親近不殊勝的法。比丘思惟應該修習的法，不思惟不應該修習的法。親近殊勝的法，不親近不殊勝的法。喜悅地出息和入息，以及喜悅地出息和入息時覺知，從而獲得悅喜。這叫做學習喜悅地覺知出息，學習喜悅地覺知入息（五件事完畢）。
什麼叫做學習快樂地覺知出息，學習快樂地覺知入息？什麼是快樂？如果心能夠忍受快樂，意觸帶來快樂的感受，這叫做快樂。例如，比丘思惟法而生起快樂，善於領會法的表相，善於思惟，善於理解。如果思惟不能生起快樂，善於領會法的表相，善於思惟，善於理解。如果法是殊勝的，而非不殊勝的，能夠生起快樂，善於領會法的表相，善於思惟，善於理解。比丘思惟法而生起快樂，出息和入息時善於領會法的表相，善於思惟，善於理解。如果思惟法不能生起快樂，出息和入息時善於領會法的表相，善於思惟，善於理解。如果法是殊勝的，而非不殊勝的，能夠生起快樂，出息和入息時善於領會法的表相，善於思惟，善於理解。比丘思惟法而生起快樂，出息和入息時覺知，善於領會法的表相，善於思惟，善於理解。如果思惟法不能生起快樂，出息和入息時覺知，善於領會法的表相，善於思惟，善於理解。如果法是殊勝的，而非不殊勝的，能夠生起快樂，出息和入息時覺知，善於領會法的表相，善於思惟，善於理解。比丘思惟法
【English Translation】 English version: With each in-breath and out-breath, skillfully grasp the characteristics of the Dharma (law, teachings), skillfully contemplate, and skillfully understand. If a Bhikkhu (monk) contemplates the Dharma and joy arises, be aware of each out-breath and in-breath, skillfully grasp the characteristics of the Dharma, skillfully contemplate, and skillfully understand. If contemplating the Dharma does not bring joy, be aware of each out-breath and in-breath, skillfully grasp the characteristics of the Dharma, skillfully contemplate, and skillfully understand. If the Dharma is superior and not inferior, and can bring joy, be aware of each out-breath and in-breath, skillfully grasp the characteristics of the Dharma, skillfully contemplate, and skillfully understand. A Bhikkhu contemplates the Dharma and joy arises, contemplates the Dharma. If joy does not arise, do not contemplate the Dharma. Associate with the superior Dharma, do not associate with the inferior Dharma. A Bhikkhu contemplates the Dharma and joy arises, contemplates the Dharma with each out-breath and in-breath. If joy does not arise, do not contemplate the Dharma. Associate with the superior Dharma, do not associate with the inferior Dharma. A Bhikkhu contemplates the Dharma and joy arises, be aware of contemplating the Dharma with each out-breath and in-breath. If joy does not arise, do not contemplate the Dharma. Associate with the superior Dharma, do not associate with the inferior Dharma. A Bhikkhu contemplates the Dharma that should be cultivated, and does not contemplate the Dharma that should not be cultivated. Associate with the superior Dharma, do not associate with the inferior Dharma. Joyful out-breath and in-breath, and being aware of joyful out-breath and in-breath, thus obtaining delight and joy. This is called learning to be aware of joyful out-breath, learning to be aware of joyful in-breath (five aspects completed).
What is called learning to be aware of pleasurable out-breath, learning to be aware of pleasurable in-breath? What is pleasure? If the mind can endure pleasure, and the contact of the mind brings a pleasurable feeling, this is called pleasure. For example, a Bhikkhu contemplates the Dharma and pleasure arises, skillfully grasp the characteristics of the Dharma, skillfully contemplate, and skillfully understand. If contemplation does not bring pleasure, skillfully grasp the characteristics of the Dharma, skillfully contemplate, and skillfully understand. If the Dharma is superior and not inferior, and can bring pleasure, skillfully grasp the characteristics of the Dharma, skillfully contemplate, and skillfully understand. A Bhikkhu contemplates the Dharma and pleasure arises, skillfully grasp the characteristics of the Dharma with each out-breath and in-breath, skillfully contemplate, and skillfully understand. If contemplating the Dharma does not bring pleasure, skillfully grasp the characteristics of the Dharma with each out-breath and in-breath, skillfully contemplate, and skillfully understand. If the Dharma is superior and not inferior, and can bring pleasure, skillfully grasp the characteristics of the Dharma with each out-breath and in-breath, skillfully contemplate, and skillfully understand. A Bhikkhu contemplates the Dharma and pleasure arises, be aware with each out-breath and in-breath, skillfully grasp the characteristics of the Dharma, skillfully contemplate, and skillfully understand. If contemplating the Dharma does not bring pleasure, be aware with each out-breath and in-breath, skillfully grasp the characteristics of the Dharma, skillfully contemplate, and skillfully understand. If the Dharma is superior and not inferior, and can bring pleasure, be aware with each out-breath and in-breath, skillfully grasp the characteristics of the Dharma, skillfully contemplate, and skillfully understand. A Bhikkhu contemplates the Dharma
生樂。出息入息思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟法生樂。出息入息思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟法生樂。出息入息覺知思惟彼法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟應所修法。不思惟不應所修法。親近勝法不親近不勝法。樂出息入息及樂出息入息覺知得悅喜。是謂學樂出息覺知學樂入息覺知(六事竟)。
何謂學心行出息覺知學心行入息覺知心行。謂想思有粗細。云何粗心行。若心行掉動。是名粗心行。云何細心行。若心行寂靜。是名細心行。如比丘細心行粗心行。以細心行調伏粗心行。降勝除出。如巧匠巧匠弟子。以小楔出大楔。如是比丘。以細心行調伏粗心行。比丘思惟法生粗心行。善取法相善思惟善解。若思惟法不生粗心行。善取法相善思惟善解。若法勝非勝能生粗心行。善取法相善思惟善解。比丘思惟法生細心行。善取法相善思惟善解。若思惟法不生細心行。善取法相善思惟善解。若法勝非勝能生細心行。善取法相善思惟善解。比丘思惟法生心行。出息入息善取法相善思惟善解。若思惟法不生心行。出息入息善取法相善思惟善解。若法勝非勝能生心行。出息入息善取法相善思惟善解。比丘思惟法生心行。出息入息覺知。善取
【現代漢語翻譯】 現代漢語譯本 生樂。觀察呼吸的生滅之法。如果不生起也不觀察此法，就親近殊勝之法，不親近不殊勝之法。比丘觀察此法而生起快樂。觀察呼吸的生滅之法。如果不生起也不觀察此法，就親近殊勝之法，不親近不殊勝之法。比丘觀察此法而生起快樂。覺知呼吸的生滅，並觀察此法。如果不生起也不觀察此法，就親近殊勝之法，不親近不殊勝之法。比丘觀察應該修習之法，不觀察不應該修習之法，親近殊勝之法，不親近不殊勝之法。樂於呼吸，以及樂於覺知呼吸，從而獲得喜悅。這被稱為學習樂於覺知呼氣，學習樂於覺知吸氣（六事完畢）。
什麼叫做學習覺知心行呼氣，學習覺知心行吸氣？心行，指的是想和思，有粗細之分。什麼是粗的心行？如果心行掉舉動搖，這叫做粗的心行。什麼是細的心行？如果心行寂靜，這叫做細的心行。如同比丘以細的心行來調伏粗的心行，降伏並去除它。如同巧匠或巧匠的弟子，用小的楔子取出大的楔子。如此，比丘以細的心行調伏粗的心行。比丘觀察此法而生起粗的心行，善於領會法的表相，善於思惟，善於理解。如果觀察此法不生起粗的心行，善於領會法的表相，善於思惟，善於理解。如果此法殊勝或不殊勝而能生起粗的心行，善於領會法的表相，善於思惟，善於理解。比丘觀察此法而生起細的心行，善於領會法的表相，善於思惟，善於理解。如果觀察此法不生起細的心行，善於領會法的表相，善於思惟，善於理解。如果此法殊勝或不殊勝而能生起細的心行，善於領會法的表相，善於思惟，善於理解。比丘觀察此法而生起心行，呼吸之間善於領會法的表相，善於思惟，善於理解。如果觀察此法不生起心行，呼吸之間善於領會法的表相，善於思惟，善於理解。如果此法殊勝或不殊勝而能生起心行，呼吸之間善於領會法的表相，善於思惟，善於理解。比丘觀察此法而生起心行，呼吸之間覺知，善於領會
【English Translation】 English version Joy arises. Contemplating the Dharma (teachings, principles) of outgoing and incoming breath. If it does not arise and one does not contemplate the Dharma, then one draws near to the superior Dharma and does not draw near to the inferior Dharma. A Bhikkhu (Buddhist monk) contemplating the Dharma, joy arises. Contemplating the Dharma of outgoing and incoming breath. If it does not arise and one does not contemplate the Dharma, then one draws near to the superior Dharma and does not draw near to the inferior Dharma. A Bhikkhu contemplating the Dharma, joy arises. Knowing the outgoing and incoming breath, contemplating that Dharma. If it does not arise and one does not contemplate the Dharma, then one draws near to the superior Dharma and does not draw near to the inferior Dharma. A Bhikkhu contemplates the Dharma that should be cultivated, and does not contemplate the Dharma that should not be cultivated, draws near to the superior Dharma and does not draw near to the inferior Dharma. Joy in outgoing and incoming breath, and joy in knowing outgoing and incoming breath, thus obtaining delight. This is called learning to joyfully know outgoing breath, learning to joyfully know incoming breath (the six practices are complete).
What is called learning to know the mental activity of outgoing breath, learning to know the mental activity of incoming breath? 'Mental activity' refers to thought (想, xiǎng) and consideration (思, sī), which have coarse and subtle aspects. What is coarse mental activity? If the mental activity is agitated and restless, this is called coarse mental activity. What is subtle mental activity? If the mental activity is tranquil, this is called subtle mental activity. Just as a Bhikkhu uses subtle mental activity to subdue coarse mental activity, overcoming and eliminating it. Like a skilled craftsman or a disciple of a skilled craftsman, using a small wedge to remove a large wedge. Thus, a Bhikkhu uses subtle mental activity to subdue coarse mental activity. A Bhikkhu contemplating the Dharma, coarse mental activity arises, skillfully grasping the characteristics of the Dharma, skillfully contemplating, skillfully understanding. If contemplating the Dharma, coarse mental activity does not arise, skillfully grasping the characteristics of the Dharma, skillfully contemplating, skillfully understanding. If the Dharma, whether superior or inferior, can give rise to coarse mental activity, skillfully grasping the characteristics of the Dharma, skillfully contemplating, skillfully understanding. A Bhikkhu contemplating the Dharma, subtle mental activity arises, skillfully grasping the characteristics of the Dharma, skillfully contemplating, skillfully understanding. If contemplating the Dharma, subtle mental activity does not arise, skillfully grasping the characteristics of the Dharma, skillfully contemplating, skillfully understanding. If the Dharma, whether superior or inferior, can give rise to subtle mental activity, skillfully grasping the characteristics of the Dharma, skillfully contemplating, skillfully understanding. A Bhikkhu contemplating the Dharma, mental activity arises, between outgoing and incoming breath, skillfully grasping the characteristics of the Dharma, skillfully contemplating, skillfully understanding. If contemplating the Dharma, mental activity does not arise, between outgoing and incoming breath, skillfully grasping the characteristics of the Dharma, skillfully contemplating, skillfully understanding. If the Dharma, whether superior or inferior, can give rise to mental activity, between outgoing and incoming breath, skillfully grasping the characteristics of the Dharma, skillfully contemplating, skillfully understanding. A Bhikkhu contemplating the Dharma, mental activity arises, between outgoing and incoming breath, knowing, skillfully grasping
彼法相善思惟善解。若思惟法不生心行。出息入息覺知。善取法相善思惟善解。若法勝非勝能生心行。出息入息覺知。善取法相善思惟善解。比丘思惟法生粗心行。不思惟法。若不生思惟。親近勝法不親近不勝法。比丘思惟法生細心行思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟法。生心行。出息入息覺知思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘不思惟不應所修法。思惟應所修法。親近勝法不親近不勝法。心行出息入息及心行出息入息覺知得悅喜。是謂學心行出息覺知學心行入息覺知(第七竟)。◎
舍利弗阿毗曇論卷第二十八 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第二十九
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯◎緒分定品之二
◎何謂學除心行出息學除心行入息心行。謂想思有粗細。云何粗心行。若掉動。是名粗心行。若心行寂靜。是名細心行。如比丘以細心行調伏粗心行。降勝除出。如巧匠巧匠弟子以小楔出大楔。如是比丘以細心行調伏粗心行。如人馳走自思惟。我何故走。我當安徐行。便安徐行。自思惟。我何故安徐行。我當住便住。自思惟。我何故住。我當坐便坐。自思惟。我何故坐。我當臥便臥。如是
【現代漢語翻譯】 現代漢語譯本： 他對於法的表相能夠很好地思考和理解。如果思考法時沒有生起心行（Citta-sankhara，心的活動），就覺知出息和入息。能夠很好地把握法的表相，很好地思考和理解。如果法是殊勝的而非不殊勝的，能夠生起心行，就覺知出息和入息。能夠很好地把握法的表相，很好地思考和理解。比丘思考法時生起粗的心行，如果不思考法，如果沒有生起思考，就親近殊勝的法，不親近不殊勝的法。比丘思考法時生起細的心行，思考法。如果沒有生起不思考法，就親近殊勝的法，不親近不殊勝的法。比丘思考法，生起心行，覺知出息和入息，思考法。如果沒有生起不思考法，就親近殊勝的法，不親近不殊勝的法。比丘不思考不應該修習的法，思考應該修習的法。親近殊勝的法，不親近不殊勝的法。心行、出息、入息以及心行、出息、入息的覺知，能夠得到喜悅。這叫做學習心行、覺知出息，學習心行、覺知入息（第七竟）。
《舍利弗阿毗曇論》卷第二十八 大正藏第28冊 No. 1548 《舍利弗阿毗曇論》
《舍利弗阿毗曇論》卷第二十九
姚秦罽賓三藏曇摩耶舍（Dharmayasas）共曇摩崛多（Dharmagupta）等譯 緒分定品之二
什麼是學習去除心行的出息，學習去除心行的入息？心行指的是想（Sañña，認知）和思（Cetana，意志），有粗細之分。什麼是粗的心行？如果是掉動（Uddhacca，躁動），就叫做粗的心行。如果心行寂靜，就叫做細的心行。比如比丘用細的心行來調伏粗的心行，降伏、勝過、去除。就像巧匠或者巧匠的弟子用小的楔子取出大的楔子。像這樣，比丘用細的心行調伏粗的心行。比如一個人在奔跑，自己思考：『我為什麼要跑？我應當慢慢地走。』於是就慢慢地走。自己思考：『我為什麼要慢慢地走？我應當停下來。』於是就停下來。自己思考：『我為什麼要停下來？我應當坐下。』於是就坐下。自己思考：『我為什麼要坐下？我應當躺下。』於是就躺下。像這樣。
【English Translation】 English version: He contemplates well and understands well the characteristics of the Dharma. If, while contemplating the Dharma, mental activities (Citta-sankhara) do not arise, he is aware of the out-breath and in-breath. He grasps the characteristics of the Dharma well, contemplates well, and understands well. If the Dharma is superior and not inferior, and mental activities arise, he is aware of the out-breath and in-breath. He grasps the characteristics of the Dharma well, contemplates well, and understands well. When a Bhikkhu contemplates the Dharma and coarse mental activities arise, if he does not contemplate the Dharma, if contemplation does not arise, he associates with the superior Dharma and does not associate with the inferior Dharma. When a Bhikkhu contemplates the Dharma and subtle mental activities arise, he contemplates the Dharma. If not contemplating the Dharma does not arise, he associates with the superior Dharma and does not associate with the inferior Dharma. When a Bhikkhu contemplates the Dharma, mental activities arise, he is aware of the out-breath and in-breath, and contemplates the Dharma. If not contemplating the Dharma does not arise, he associates with the superior Dharma and does not associate with the inferior Dharma. A Bhikkhu does not contemplate the Dharma that should not be cultivated, but contemplates the Dharma that should be cultivated. He associates with the superior Dharma and does not associate with the inferior Dharma. Mental activities, out-breath, in-breath, and the awareness of mental activities, out-breath, and in-breath, bring joy. This is called learning to be aware of mental activities and the out-breath, learning to be aware of mental activities and the in-breath (End of the Seventh Section).
Sariputra Abhidhamma Sastra Volume 28 Taisho Tripitaka Volume 28 No. 1548 Sariputra Abhidhamma Sastra
Sariputra Abhidhamma Sastra Volume 29
Translated by Tripitaka Master Dharmayasas (Dharmayasas) from Kasmir of Yao Qin Dynasty, together with Dharmagupta (Dharmagupta) and others. Second Section on the Definition of Introductory Matters
What is learning to eliminate mental activities in the out-breath, learning to eliminate mental activities in the in-breath? Mental activities refer to perception (Sañña) and volition (Cetana), which have coarse and subtle aspects. What are coarse mental activities? If there is restlessness (Uddhacca), it is called coarse mental activity. If mental activity is tranquil, it is called subtle mental activity. For example, a Bhikkhu uses subtle mental activity to subdue coarse mental activity, to conquer, overcome, and eliminate it. Just as a skilled craftsman or a disciple of a skilled craftsman uses a small wedge to remove a large wedge. In this way, a Bhikkhu uses subtle mental activity to subdue coarse mental activity. For example, a person is running and thinks to himself, 'Why am I running? I should walk slowly.' Then he walks slowly. He thinks to himself, 'Why am I walking slowly? I should stop.' Then he stops. He thinks to himself, 'Why am I stopping? I should sit down.' Then he sits down. He thinks to himself, 'Why am I sitting down? I should lie down.' Then he lies down. In this way.
除粗心行親近細心行。比丘如是除粗心行親近細心行。比丘思惟法生粗心行。善取法相善思惟善解。若思惟法不生粗心行。善取法相善思惟善解。若法勝非勝能生粗心行。善取法相善思惟善解。比丘思惟法生細心行。善取法相善思惟善解。若思惟法不生細心行。善取法相善思惟善解。若法勝非勝能生細心行。善取法相善思惟善解。比丘思惟法除粗心行。善取法相善思惟善解。若思惟法不除粗心行。善取法相善思惟善解。若法勝非勝能除粗心行。善取法相善思惟善解。比丘思惟法知除心行。出息入息。善取法相善思惟善解。若思惟法不生心除行。出息入息。善取法相善思惟善解。若法勝非勝能生心除行。出息入息善取法相善思惟善解。比丘思惟法生心除行。出息入息覺知。善取法相善思惟善解。若思惟法不生心除行。出息入息覺知。善取法相善思惟善解。若法勝非勝能生心除行。出息入息覺知。善取法相善思惟善解。比丘思惟法生粗心行。不思惟法若不生思惟法。親近勝法不親近不勝法。比丘思惟法生細心行思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟法除粗心行思惟法。若不除不思惟法。親近勝法不親近不勝法。比丘思惟法生心除行。出息入息思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思
【現代漢語翻譯】 現代漢語譯本 去除粗糙的心行，親近細微的心行。比丘（bhikkhu，佛教僧侶）如何去除粗糙的心行，親近細微的心行呢？ 比丘思惟佛法時，產生粗糙的心行。善於領會佛法的表相，善於思惟，善於理解。如果思惟佛法時，不產生粗糙的心行。善於領會佛法的表相，善於思惟，善於理解。如果某種佛法殊勝或不殊勝，能夠產生粗糙的心行。善於領會佛法的表相，善於思惟，善於理解。 比丘思惟佛法時，產生細微的心行。善於領會佛法的表相，善於思惟，善於理解。如果思惟佛法時，不產生細微的心行。善於領會佛法的表相，善於思惟，善於理解。如果某種佛法殊勝或不殊勝，能夠產生細微的心行。善於領會佛法的表相，善於思惟，善於理解。 比丘思惟佛法時，去除粗糙的心行。善於領會佛法的表相，善於思惟，善於理解。如果思惟佛法時，不去除粗糙的心行。善於領會佛法的表相，善於思惟，善於理解。如果某種佛法殊勝或不殊勝，能夠去除粗糙的心行。善於領會佛法的表相，善於思惟，善於理解。 比丘思惟佛法時，覺知去除心行。例如出息（assasa，呼氣）和入息（passasa，吸氣）。善於領會佛法的表相，善於思惟，善於理解。如果思惟佛法時，不產生去除心行，例如出息和入息。善於領會佛法的表相，善於思惟，善於理解。如果某種佛法殊勝或不殊勝，能夠產生去除心行，例如出息和入息。善於領會佛法的表相，善於思惟，善於理解。 比丘思惟佛法時，產生去除心行。覺知出息和入息。善於領會佛法的表相，善於思惟，善於理解。如果思惟佛法時，不產生去除心行。覺知出息和入息。善於領會佛法的表相，善於思惟，善於理解。如果某種佛法殊勝或不殊勝，能夠產生去除心行。覺知出息和入息。善於領會佛法的表相，善於思惟，善於理解。 比丘思惟佛法時，產生粗糙的心行。不思惟佛法，如果不產生思惟佛法。親近殊勝的佛法，不親近不殊勝的佛法。 比丘思惟佛法時，產生細微的心行，思惟佛法。如果不產生，不思惟佛法。親近殊勝的佛法，不親近不殊勝的佛法。 比丘思惟佛法時，去除粗糙的心行，思惟佛法。如果不去除，不思惟佛法。親近殊勝的佛法，不親近不殊勝的佛法。 比丘思惟佛法時，產生去除心行。出息入息思惟佛法。如果不產生，不思惟佛法。親近殊勝的佛法，不親近不殊勝的佛法。 比丘思
【English Translation】 English version Eliminating coarse mental activities and cultivating subtle mental activities. How does a bhikkhu (Buddhist monk) eliminate coarse mental activities and cultivate subtle mental activities? When a bhikkhu contemplates the Dhamma (teachings), coarse mental activities arise. He skillfully grasps the characteristics of the Dhamma, contemplates well, and understands well. If, when contemplating the Dhamma, coarse mental activities do not arise, he skillfully grasps the characteristics of the Dhamma, contemplates well, and understands well. If a certain Dhamma, whether superior or inferior, can give rise to coarse mental activities, he skillfully grasps the characteristics of the Dhamma, contemplates well, and understands well. When a bhikkhu contemplates the Dhamma, subtle mental activities arise. He skillfully grasps the characteristics of the Dhamma, contemplates well, and understands well. If, when contemplating the Dhamma, subtle mental activities do not arise, he skillfully grasps the characteristics of the Dhamma, contemplates well, and understands well. If a certain Dhamma, whether superior or inferior, can give rise to subtle mental activities, he skillfully grasps the characteristics of the Dhamma, contemplates well, and understands well. When a bhikkhu contemplates the Dhamma, he eliminates coarse mental activities. He skillfully grasps the characteristics of the Dhamma, contemplates well, and understands well. If, when contemplating the Dhamma, he does not eliminate coarse mental activities, he skillfully grasps the characteristics of the Dhamma, contemplates well, and understands well. If a certain Dhamma, whether superior or inferior, can eliminate coarse mental activities, he skillfully grasps the characteristics of the Dhamma, contemplates well, and understands well. When a bhikkhu contemplates the Dhamma, he knows the elimination of mental activities. For example, with the out-breath (assasa) and in-breath (passasa). He skillfully grasps the characteristics of the Dhamma, contemplates well, and understands well. If, when contemplating the Dhamma, he does not generate the elimination of mental activities, such as with the out-breath and in-breath. He skillfully grasps the characteristics of the Dhamma, contemplates well, and understands well. If a certain Dhamma, whether superior or inferior, can generate the elimination of mental activities, such as with the out-breath and in-breath, he skillfully grasps the characteristics of the Dhamma, contemplates well, and understands well. When a bhikkhu contemplates the Dhamma, he generates the elimination of mental activities, being aware of the out-breath and in-breath. He skillfully grasps the characteristics of the Dhamma, contemplates well, and understands well. If, when contemplating the Dhamma, he does not generate the elimination of mental activities, being aware of the out-breath and in-breath. He skillfully grasps the characteristics of the Dhamma, contemplates well, and understands well. If a certain Dhamma, whether superior or inferior, can generate the elimination of mental activities, being aware of the out-breath and in-breath. He skillfully grasps the characteristics of the Dhamma, contemplates well, and understands well. When a bhikkhu contemplates the Dhamma, coarse mental activities arise. He does not contemplate the Dhamma; if they do not arise, he contemplates the Dhamma. He cultivates superior Dhammas and does not cultivate inferior Dhammas. When a bhikkhu contemplates the Dhamma, subtle mental activities arise; he contemplates the Dhamma. If they do not arise, he does not contemplate the Dhamma. He cultivates superior Dhammas and does not cultivate inferior Dhammas. When a bhikkhu contemplates the Dhamma, he eliminates coarse mental activities; he contemplates the Dhamma. If he does not eliminate them, he does not contemplate the Dhamma. He cultivates superior Dhammas and does not cultivate inferior Dhammas. When a bhikkhu contemplates the Dhamma, he generates the elimination of mental activities, contemplating the Dhamma with out-breath and in-breath. If they do not arise, he does not contemplate the Dhamma. He cultivates superior Dhammas and does not cultivate inferior Dhammas. Bhikkhu thinks
惟法生心除行。出息入息覺知思惟法。若不生思惟法。親近勝法不親近不勝法。比丘不思惟不應所修法。思惟應所修法。親近勝法不親近不勝法。心除行。出息入息。及心除行。出息入息覺知得悅喜。是謂學除心行出息學除心行入息(八事竟)。
何謂學心出息覺知學心入息覺知。心謂心意識六識身七識界。是名心。彼心有善不善。如比丘思惟法生不善心。善取法相善思惟善解。若思惟法不生不善心。善取法相善思惟善解。若法勝非勝。能生不善心。善取法相善思惟善解。比丘思惟法生善心。善取法相善思惟善解。若思惟法不生善心。善取法相善思惟善解。若法勝非勝能生善心。善取法相善思惟善解。比丘思惟法生心。出息入息善取法相善思惟善解。若思惟法不生心。出息入息善取法相善思惟善解。若法勝非勝能生心。出息入息善取法相善思惟善解。比丘思惟法生心。出息入息覺知。善取法相善思惟善解。若思惟法不生心。出息入息覺知。善取法相善思惟善解。若法勝非勝能生心。出息入息覺知。善取法相善思惟善解。比丘思惟法生不善心。不思惟法若不生不思惟法。親近勝法不親近不勝法。比丘思惟法生善心思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟法生心。出息入息思惟法。若不生不思惟
【現代漢語翻譯】 現代漢語譯本 唯有通過正法才能生起覺知，從而去除雜念和妄行。在呼吸之間，覺知思惟正法。如果不能生起思惟正法，就要親近殊勝之法，遠離不殊勝之法。比丘不應思惟不應修習之法，而應思惟應修習之法，親近殊勝之法，遠離不殊勝之法。通過正法去除雜念和妄行，在呼吸之間，覺知並獲得喜悅。這被稱為學習去除心行而出息，學習去除心行而入息（八事完畢）。
什麼是學習覺知心而出息，學習覺知心而入息？心指的是心意識，包括六識身和七識界。這就是所謂的『心』。這顆心可能包含善念，也可能包含不善念。例如，如果比丘思惟正法時生起不善之心，就要善於把握法的表相，善於思惟，善於理解。如果思惟正法時沒有生起不善之心，也要善於把握法的表相，善於思惟，善於理解。如果某種法殊勝與否，可能生起不善之心，也要善於把握法的表相，善於思惟，善於理解。比丘思惟正法時生起善心，就要善於把握法的表相，善於思惟，善於理解。如果思惟正法時沒有生起善心，也要善於把握法的表相，善於思惟，善於理解。如果某種法殊勝與否，可能生起善心，也要善於把握法的表相，善於思惟，善於理解。比丘思惟正法時生起心，在呼吸之間，善於把握法的表相，善於思惟，善於理解。如果思惟正法時沒有生起心，在呼吸之間，也要善於把握法的表相，善於思惟，善於理解。如果某種法殊勝與否，可能生起心，在呼吸之間，也要善於把握法的表相，善於思惟，善於理解。比丘思惟正法時生起心，在呼吸之間覺知，善於把握法的表相，善於思惟，善於理解。如果思惟正法時沒有生起心，在呼吸之間覺知，也要善於把握法的表相，善於思惟，善於理解。如果某種法殊勝與否，可能生起心，在呼吸之間覺知，也要善於把握法的表相，善於思惟，善於理解。比丘思惟正法時生起不善之心，如果不思惟此法，或者沒有生起不思惟此法，就要親近殊勝之法，遠離不殊勝之法。比丘思惟正法時生起善心，思惟此法，如果沒有生起不思惟此法，就要親近殊勝之法，遠離不殊勝之法。比丘思惟正法時生起心，在呼吸之間思惟此法，如果沒有生起不思惟
【English Translation】 English version Only through the Dharma (law, principle) can awareness arise, thereby removing distractions and wrong actions. Between breaths, be aware of and contemplate the Dharma. If contemplation of the Dharma does not arise, then one should draw near to the superior Dharma and stay away from the non-superior Dharma. A Bhikkhu (monk) should not contemplate what should not be cultivated, but should contemplate what should be cultivated, drawing near to the superior Dharma and staying away from the non-superior Dharma. Through the Dharma, remove distractions and wrong actions, and between breaths, be aware and attain joy. This is called learning to eliminate mental activity while exhaling, and learning to eliminate mental activity while inhaling (the eight aspects are complete).
What is learning to be aware of the mind while exhaling, and learning to be aware of the mind while inhaling? The mind refers to the mind-consciousness, including the six consciousness bodies and the seven consciousness realms. This is what is called 'mind'. This mind may contain good thoughts or bad thoughts. For example, if a Bhikkhu, while contemplating the Dharma, gives rise to an unwholesome mind, he should be skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If, while contemplating the Dharma, an unwholesome mind does not arise, he should still be skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If a certain Dharma, whether superior or not, might give rise to an unwholesome mind, he should be skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If a Bhikkhu, while contemplating the Dharma, gives rise to a wholesome mind, he should be skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If, while contemplating the Dharma, a wholesome mind does not arise, he should still be skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If a certain Dharma, whether superior or not, might give rise to a wholesome mind, he should be skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If a Bhikkhu, while contemplating the Dharma, gives rise to mind, between breaths, he should be skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If, while contemplating the Dharma, mind does not arise, between breaths, he should still be skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If a certain Dharma, whether superior or not, might give rise to mind, between breaths, he should still be skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If a Bhikkhu, while contemplating the Dharma, gives rise to mind, aware between breaths, he should be skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If, while contemplating the Dharma, mind does not arise, aware between breaths, he should still be skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If a certain Dharma, whether superior or not, might give rise to mind, aware between breaths, he should still be skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If a Bhikkhu, while contemplating the Dharma, gives rise to an unwholesome mind, if he does not contemplate this Dharma, or if not contemplating this Dharma does not arise, he should draw near to the superior Dharma and stay away from the non-superior Dharma. If a Bhikkhu, while contemplating the Dharma, gives rise to a wholesome mind, contemplating this Dharma, if not contemplating this Dharma does not arise, he should draw near to the superior Dharma and stay away from the non-superior Dharma. If a Bhikkhu, while contemplating the Dharma, gives rise to mind, between breaths contemplating this Dharma, if not arising not contemplating
法。親近勝法不親近不勝法。比丘思惟法生心。出息入息覺知思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘不思惟不應所修法。思惟應所修法。親近勝法不親近不勝法。心出息入息。及心出息入息覺知得悅喜。是謂學心出息覺知學心入息覺知(九事竟)。
何謂學悅心出息學悅心入息。悅心謂悅豫重悅豫究竟悅豫。但非喜是名悅。比丘思惟法生悅。善取法相善思惟善解。若思惟法不生悅。善取法相善思惟善解。若法勝非勝能生悅。善取法相善思惟善解。比丘思惟法生悅心。善取法相善思惟善解。若思惟法不生悅心。善取法相善思惟善解。若法勝非勝能生悅心。善取法相善思惟善解。比丘思惟法生悅心。出息入息善取法相善思惟善解。若思惟法不生悅心。出息入息善取法相善思惟善解。若法勝非勝能生悅心。出息入息善取法相善思惟善解。此比丘若思惟法生悅心。出息入息覺知善取法相善思惟善解。若思惟法不生悅心。出息入息覺知。善取法相善思惟善解。若法勝非勝能生悅心。出息入息覺知。善取法相善思惟善解。比丘思惟法生悅心思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟法生悅心。出息入息思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟法生悅心。出息入息覺知思
【現代漢語翻譯】 現代漢語譯本 法。親近殊勝之法，不親近不殊勝之法。比丘思惟佛法而生起覺知之心。在呼吸之間覺知並思惟佛法。如果不能生起覺知，就不思惟佛法。親近殊勝之法，不親近不殊勝之法。比丘不應思惟不應修習之法，而應思惟應修習之法。親近殊勝之法，不親近不殊勝之法。心隨出息入息，並且心隨出息入息覺知而得到喜悅。這稱為學習心隨出息覺知，學習心隨入息覺知（九事完畢）。
何謂學習悅心隨出息，學習悅心隨入息？悅心是指喜悅、更喜悅、最終極的喜悅。但不是喜，這稱為悅。比丘思惟佛法而生起喜悅。善於領會佛法的表相，善於思惟，善於理解。如果思惟佛法不能生起喜悅，就要善於領會佛法的表相，善於思惟，善於理解。如果法殊勝而非不殊勝，能夠生起喜悅，就要善於領會佛法的表相，善於思惟，善於理解。比丘思惟佛法而生起喜悅之心。善於領會佛法的表相，善於思惟，善於理解。如果思惟佛法不能生起喜悅之心，就要善於領會佛法的表相，善於思惟，善於理解。如果法殊勝而非不殊勝，能夠生起喜悅之心，就要善於領會佛法的表相，善於思惟，善於理解。比丘思惟佛法而生起喜悅之心。出息入息之間，善於領會佛法的表相，善於思惟，善於理解。如果思惟佛法不能生起喜悅之心。出息入息之間，善於領會佛法的表相，善於思惟，善於理解。如果法殊勝而非不殊勝，能夠生起喜悅之心。出息入息之間，善於領會佛法的表相，善於思惟，善於理解。這位比丘如果思惟佛法而生起喜悅之心。出息入息之間覺知，善於領會佛法的表相，善於思惟，善於理解。如果思惟佛法不能生起喜悅之心。出息入息之間覺知。善於領會佛法的表相，善於思惟，善於理解。如果法殊勝而非不殊勝，能夠生起喜悅之心。出息入息之間覺知。善於領會佛法的表相，善於思惟，善於理解。比丘思惟佛法而生起喜悅之心，思惟佛法。如果不能生起，就不思惟佛法。親近殊勝之法，不親近不殊勝之法。比丘思惟佛法而生起喜悅之心。出息入息之間思惟佛法。如果不能生起，就不思惟佛法。親近殊勝之法，不親近不殊勝之法。比丘思惟佛法而生起喜悅之心。出息入息之間覺知思
【English Translation】 English version The Dharma. Approaching the superior Dharma, not approaching the inferior Dharma. A Bhikkhu (Buddhist monk) contemplates the Dharma, and a mindful heart arises. With each out-breath and in-breath, he is aware and contemplates the Dharma. If awareness does not arise, he does not contemplate the Dharma. Approaching the superior Dharma, not approaching the inferior Dharma. A Bhikkhu should not contemplate what should not be cultivated, but should contemplate what should be cultivated. Approaching the superior Dharma, not approaching the inferior Dharma. The heart follows the out-breath and in-breath, and with awareness of the heart following the out-breath and in-breath, joy arises. This is called learning to be aware of the heart with each out-breath, learning to be aware of the heart with each in-breath (the nine aspects are complete).
What is learning to experience joy with each out-breath, learning to experience joy with each in-breath? 'Joyful heart' refers to joy, greater joy, ultimate joy. But it is not '喜' (xi, joy in general), it is called '悅' (yue, a deeper, more serene joy). A Bhikkhu contemplates the Dharma and joy arises. He skillfully grasps the characteristics of the Dharma, skillfully contemplates, and skillfully understands. If contemplating the Dharma does not bring joy, he should skillfully grasp the characteristics of the Dharma, skillfully contemplate, and skillfully understand. If the Dharma is superior and not inferior, and can bring joy, he should skillfully grasp the characteristics of the Dharma, skillfully contemplate, and skillfully understand. A Bhikkhu contemplates the Dharma and a joyful heart arises. He skillfully grasps the characteristics of the Dharma, skillfully contemplates, and skillfully understands. If contemplating the Dharma does not bring a joyful heart, he should skillfully grasp the characteristics of the Dharma, skillfully contemplate, and skillfully understand. If the Dharma is superior and not inferior, and can bring a joyful heart, he should skillfully grasp the characteristics of the Dharma, skillfully contemplate, and skillfully understand. A Bhikkhu contemplates the Dharma and a joyful heart arises. With each out-breath and in-breath, he skillfully grasps the characteristics of the Dharma, skillfully contemplates, and skillfully understands. If contemplating the Dharma does not bring a joyful heart. With each out-breath and in-breath, he skillfully grasps the characteristics of the Dharma, skillfully contemplates, and skillfully understands. If the Dharma is superior and not inferior, and can bring a joyful heart. With each out-breath and in-breath, he skillfully grasps the characteristics of the Dharma, skillfully contemplates, and skillfully understands. If this Bhikkhu contemplates the Dharma and a joyful heart arises. With each out-breath and in-breath, he is aware, skillfully grasps the characteristics of the Dharma, skillfully contemplates, and skillfully understands. If contemplating the Dharma does not bring a joyful heart. With each out-breath and in-breath, he is aware. He skillfully grasps the characteristics of the Dharma, skillfully contemplates, and skillfully understands. If the Dharma is superior and not inferior, and can bring a joyful heart. With each out-breath and in-breath, he is aware. He skillfully grasps the characteristics of the Dharma, skillfully contemplates, and skillfully understands. A Bhikkhu contemplates the Dharma and a joyful heart arises, he contemplates the Dharma. If it does not arise, he does not contemplate the Dharma. Approaching the superior Dharma, not approaching the inferior Dharma. A Bhikkhu contemplates the Dharma and a joyful heart arises. With each out-breath and in-breath, he contemplates the Dharma. If it does not arise, he does not contemplate the Dharma. Approaching the superior Dharma, not approaching the inferior Dharma. A Bhikkhu contemplates the Dharma and a joyful heart arises. With each out-breath and in-breath, he is aware and contem
惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟應所修法。不思惟不應所修法。親近勝法不親近不勝法。悅心出息入息。及悅心出息入息覺知得悅喜。是謂學悅心出息學悅心入息(十事竟)。
何謂學定心出息學定心入息。定謂心住正住。是名定。如比丘思惟法生定心。善取法相善思惟善解。若思惟法不定生心。善取法相善思惟善解。若法勝非勝能生定心。善取法相善思惟善解。比丘思惟法生定心。善取法相善思惟善解。若思惟法不生定心。善取法相善思惟善解。若法勝非勝能生定心。善取法相善思惟善解。比丘思惟法生定心。出息入息善取法相善思惟善解。若思惟法不生定心。出息入息善取法相善思惟善解。若法勝非勝能生定心。出息入息善取法相善思惟善解。比丘思惟法生定心。出息入息覺知。善取法相善思惟善解。若思惟法不生定心。出息入息覺知。善取法相善思惟善解。若法勝非勝能生定心。出息入息覺知。善取法相善思惟善解。比丘思惟法生定心思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟法生定心。出息入息思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟法生定心。出息入息覺知思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟法生定心。出息入
【現代漢語翻譯】 現代漢語譯本： 惟有佛法。如果不生起或不思惟佛法，就要親近殊勝的佛法，不親近不殊勝的佛法。比丘應當思惟應該修習的佛法，不思惟不應該修習的佛法。親近殊勝的佛法，不親近不殊勝的佛法。以喜悅的心覺知出息和入息，並且覺知因喜悅的心而出息和入息而獲得的喜悅。這叫做學習以喜悅的心覺知出息，學習以喜悅的心覺知入息（十事完畢）。
什麼叫做學習以禪定的心覺知出息，學習以禪定的心覺知入息？禪定是指心安住于正定。這就叫做禪定。例如，比丘思惟佛法而生起禪定之心，善於領會佛法的表相，善於思惟，善於理解。如果思惟佛法而不能生起禪定之心，善於領會佛法的表相，善於思惟，善於理解。如果殊勝的法與不殊勝的法能夠生起禪定之心，善於領會佛法的表相，善於思惟，善於理解。比丘思惟佛法而生起禪定之心，善於領會出息和入息的表相，善於思惟，善於理解。如果思惟佛法而不能生起禪定之心，善於領會出息和入息的表相，善於思惟，善於理解。如果殊勝的法與不殊勝的法能夠生起禪定之心，善於領會出息和入息的表相，善於思惟，善於理解。比丘思惟佛法而生起禪定之心，覺知出息和入息，善於領會佛法的表相，善於思惟，善於理解。如果思惟佛法而不能生起禪定之心，覺知出息和入息，善於領會佛法的表相，善於思惟，善於理解。如果殊勝的法與不殊勝的法能夠生起禪定之心，覺知出息和入息，善於領會佛法的表相，善於思惟，善於理解。比丘思惟佛法而生起禪定之心，思惟佛法。如果不生起或不思惟佛法，就要親近殊勝的佛法，不親近不殊勝的佛法。比丘思惟佛法而生起禪定之心，以出息和入息思惟佛法。如果不生起或不思惟佛法，就要親近殊勝的佛法，不親近不殊勝的佛法。比丘思惟佛法而生起禪定之心，以覺知出息和入息思惟佛法。如果不生起或不思惟佛法，就要親近殊勝的佛法，不親近不殊勝的佛法。比丘思惟佛法而生起禪定之心，覺知出息和入
【English Translation】 English version: Only the Dharma. If one does not generate or contemplate the Dharma, one should associate with the superior Dharma and not associate with the inferior Dharma. A Bhikkhu (Buddhist monk) should contemplate the Dharma that should be cultivated, and not contemplate the Dharma that should not be cultivated. Associate with the superior Dharma and not associate with the inferior Dharma. Be mindful of the out-breath and in-breath with a joyful mind, and be aware of the joy obtained from the out-breath and in-breath with a joyful mind. This is called learning to be mindful of the out-breath with a joyful mind, learning to be mindful of the in-breath with a joyful mind (the ten aspects are completed).
What is called learning to be mindful of the out-breath with a concentrated mind, learning to be mindful of the in-breath with a concentrated mind? Concentration means the mind dwells in right concentration. This is called concentration. For example, if a Bhikkhu contemplates the Dharma and generates a concentrated mind, he is good at grasping the characteristics of the Dharma, good at contemplating, and good at understanding. If contemplating the Dharma does not generate a concentrated mind, he is good at grasping the characteristics of the Dharma, good at contemplating, and good at understanding. If the superior or inferior Dharma can generate a concentrated mind, he is good at grasping the characteristics of the Dharma, good at contemplating, and good at understanding. A Bhikkhu contemplates the Dharma and generates a concentrated mind, he is good at grasping the characteristics of the out-breath and in-breath, good at contemplating, and good at understanding. If contemplating the Dharma does not generate a concentrated mind, he is good at grasping the characteristics of the out-breath and in-breath, good at contemplating, and good at understanding. If the superior or inferior Dharma can generate a concentrated mind, he is good at grasping the characteristics of the out-breath and in-breath, good at contemplating, and good at understanding. A Bhikkhu contemplates the Dharma and generates a concentrated mind, being aware of the out-breath and in-breath, he is good at grasping the characteristics of the Dharma, good at contemplating, and good at understanding. If contemplating the Dharma does not generate a concentrated mind, being aware of the out-breath and in-breath, he is good at grasping the characteristics of the Dharma, good at contemplating, and good at understanding. If the superior or inferior Dharma can generate a concentrated mind, being aware of the out-breath and in-breath, he is good at grasping the characteristics of the Dharma, good at contemplating, and good at understanding. A Bhikkhu contemplates the Dharma and generates a concentrated mind, contemplating the Dharma. If one does not generate or contemplate the Dharma, one should associate with the superior Dharma and not associate with the inferior Dharma. A Bhikkhu contemplates the Dharma and generates a concentrated mind, contemplating the Dharma with out-breath and in-breath. If one does not generate or contemplate the Dharma, one should associate with the superior Dharma and not associate with the inferior Dharma. A Bhikkhu contemplates the Dharma and generates a concentrated mind, contemplating the Dharma with awareness of out-breath and in-breath. If one does not generate or contemplate the Dharma, one should associate with the superior Dharma and not associate with the inferior Dharma. A Bhikkhu contemplates the Dharma and generates a concentrated mind, being aware of out-breath and in-
息覺知思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟應所修法。不思惟不應所修法。親近勝法不親近不勝法。定心出息入息及定心出息入息覺知得悅喜。是謂學定心出息學定心入息(十一事竟)。
何謂學解脫心出息學解脫心入息。解脫謂心向彼尊上彼傾向彼。以彼解脫。是名解脫。如比丘思惟法生解脫。善取法相善思惟善解。若思惟法不生解脫心。善取法相善思惟善解。若法勝非勝能生解脫心。善取法相善思惟善解。比丘思惟法生解脫心。善取法相善思惟善解。若思惟法不生解脫心。善取法相善思惟善解。若法勝非勝能生解脫心。善取法相善思惟善解。比丘思惟法生解脫心。出息入息善取法相善思惟善解。若思惟法不生解脫心。出息入息善取法相善思惟善解。若法勝非勝能生解脫心。出息入息善取。法相善思惟善解。比丘思惟法生解脫心。出息入息覺知善取法相善思惟善解。若思惟法不生解脫心。出息入息覺知。善取法相善思惟善解。若法勝非勝能生解脫心。出息入息覺知。善取法相善思惟善解。比丘思惟法生解脫心思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟法生解脫心。出息入息思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟法生解脫心。出息入息覺知思惟法
【現代漢語翻譯】 現代漢語譯本 （關於）覺知思惟法：如果（某種）法不能生起，就不思惟（它）。親近殊勝的法，不親近不殊勝的法。比丘應當思惟應該修習的法，不思惟不應該修習的法。親近殊勝的法，不親近不殊勝的法。以禪定之心出息、入息，以及以禪定之心覺知出息、入息，從而獲得喜悅。這叫做學習以禪定之心出息，學習以禪定之心入息（十一事完畢）。
什麼叫做學習以解脫之心出息，學習以解脫之心入息？解脫是指心向往那至高無上的境界，傾向於它，通過它而獲得解脫。這叫做解脫。例如，比丘思惟某種法，（如果）生起解脫，就善於把握法的特徵，善於思惟，善於理解。（如果）思惟某種法，不能生起解脫心，就善於把握法的特徵，善於思惟，善於理解。（如果）某種法殊勝而非不殊勝，能夠生起解脫心，就善於把握法的特徵，善於思惟，善於理解。比丘思惟某種法，（如果）生起解脫心，就善於把握法的特徵，善於思惟，善於理解。（如果）思惟某種法，不能生起解脫心，就善於把握法的特徵，善於思惟，善於理解。（如果）某種法殊勝而非不殊勝，能夠生起解脫心，就善於把握法的特徵，善於思惟，善於理解。比丘思惟某種法，（如果）生起解脫心，（就）出息、入息，善於把握法的特徵，善於思惟，善於理解。（如果）思惟某種法，不能生起解脫心，（就）出息、入息，善於把握法的特徵，善於思惟，善於理解。（如果）某種法殊勝而非不殊勝，能夠生起解脫心，（就）出息、入息，善於把握法的特徵，善於思惟，善於理解。比丘思惟某種法，（如果）生起解脫心，（就）覺知出息、入息，善於把握法的特徵，善於思惟，善於理解。（如果）思惟某種法，不能生起解脫心，（就）覺知出息、入息，善於把握法的特徵，善於思惟，善於理解。（如果）某種法殊勝而非不殊勝，能夠生起解脫心，（就）覺知出息、入息，善於把握法的特徵，善於思惟，善於理解。比丘思惟某種法，（如果）生起解脫心，就思惟（此）法；如果（某種法）不能生起（解脫心），就不思惟（它）。親近殊勝的法，不親近不殊勝的法。比丘思惟某種法，（如果）生起解脫心，（就）出息、入息，思惟（此）法；如果（某種法）不能生起（解脫心），就不思惟（它）。親近殊勝的法，不親近不殊勝的法。比丘思惟某種法，（如果）生起解脫心，（就）覺知出息、入息，思惟（此）法。
【English Translation】 English version （Regarding）awareness and contemplation of the Dharma: If a certain Dharma does not arise, do not contemplate it. Associate with the superior Dharma, and do not associate with the inferior Dharma. A Bhikkhu should contemplate the Dharma that should be practiced, and not contemplate the Dharma that should not be practiced. Associate with the superior Dharma, and do not associate with the inferior Dharma. With a concentrated mind, exhale and inhale, and with a concentrated mind, be aware of exhaling and inhaling, thereby attaining joy. This is called learning to exhale with a concentrated mind, learning to inhale with a concentrated mind (the eleven aspects are completed).
What is called learning to exhale with a mind of liberation, learning to inhale with a mind of liberation? Liberation means the mind turns towards that supreme state, inclines towards it, and is liberated through it. This is called liberation. For example, if a Bhikkhu contemplates a certain Dharma and liberation arises, then he is skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If contemplating a certain Dharma does not give rise to a mind of liberation, then he is skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If a certain Dharma is superior and not inferior, and can give rise to a mind of liberation, then he is skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If a Bhikkhu contemplates a certain Dharma and a mind of liberation arises, then he is skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If contemplating a certain Dharma does not give rise to a mind of liberation, then he is skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If a certain Dharma is superior and not inferior, and can give rise to a mind of liberation, then he is skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If a Bhikkhu contemplates a certain Dharma and a mind of liberation arises, then exhaling and inhaling, he is skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If contemplating a certain Dharma does not give rise to a mind of liberation, then exhaling and inhaling, he is skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If a certain Dharma is superior and not inferior, and can give rise to a mind of liberation, then exhaling and inhaling, he is skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If a Bhikkhu contemplates a certain Dharma and a mind of liberation arises, then being aware of exhaling and inhaling, he is skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If contemplating a certain Dharma does not give rise to a mind of liberation, then being aware of exhaling and inhaling, he is skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If a certain Dharma is superior and not inferior, and can give rise to a mind of liberation, then being aware of exhaling and inhaling, he is skilled at grasping the characteristics of the Dharma, skilled at contemplation, and skilled at understanding. If a Bhikkhu contemplates a certain Dharma and a mind of liberation arises, then contemplate that Dharma; if a certain Dharma cannot give rise to liberation, then do not contemplate it. Associate with the superior Dharma, and do not associate with the inferior Dharma. If a Bhikkhu contemplates a certain Dharma and a mind of liberation arises, then exhaling and inhaling, contemplate that Dharma; if a certain Dharma cannot give rise to liberation, then do not contemplate it. Associate with the superior Dharma, and do not associate with the inferior Dharma. If a Bhikkhu contemplates a certain Dharma and a mind of liberation arises, then being aware of exhaling and inhaling, contemplate that Dharma.
。若不生不思惟法。親近勝法不親近不勝法。比丘思惟應所修法。不思惟不應所修法。親近勝法不親近不勝法。解脫心出息入息。及解脫心出息入息覺知得悅喜。是謂學解脫心出息學解脫心入息(十二事竟)。
何謂學無常觀出息學無常觀入息。何謂無常想。如比丘或在樹下露。處如是思惟。色無常受想行識無常。如實人若想憶想。是名無常想。云何觀。知實人若觀正觀微觀分別解射。是名觀。比丘思惟法生無常想。善取法相善思惟善解。若思惟法不生無常想。善取法相善思惟善解。若法勝非勝能生無常想。善取法相善思惟善解。比丘思惟法生無常想。善取法相善思惟善解。若思惟法不生無常觀。善取法相善思惟善解。若法勝非勝能生無常觀。善取法相善思惟善解。比丘思惟法生無常觀。出息入息善取法相善思惟善解。若思惟法不生無常觀。出息入息善取法相善思惟善解。若法勝非勝能生無常觀。出息入息善取法相善思惟善解。比丘思惟法生無常觀。出息入息覺知。善取法相善思惟善解。若思惟不生無常觀。出息入息覺知。善取法相善思惟善解。若勝非勝能生無常觀。出息入息覺知。善取法相善思惟善解。比丘思惟法生無常想。思惟法若不生無常觀。若不生思惟法。親近勝法不親近不勝法。比丘生無常觀思惟。
【現代漢語翻譯】 現代漢語譯本：如果（對於）不生起、不思惟的法，親近殊勝的法，不親近不殊勝的法。比丘思惟應該修習的法，不思惟不應該修習的法，親近殊勝的法，不親近不殊勝的法。解脫心出息入息，以及解脫心出息入息覺知，獲得喜悅。這叫做學習解脫心出息，學習解脫心入息（十二事完畢）。
什麼叫做學習無常觀出息，學習無常觀入息？什麼叫做無常想？例如比丘或者在樹下，或者在露天處，這樣思惟：色（rupa，物質）是無常的，受（vedana，感受）、想（sanna，知覺）、行（sankhara，意志）、識（vinnana，意識）是無常的。如實地，人如果想、憶想，這叫做無常想。怎樣叫做觀？如實地，人如果觀、正觀、微觀、分別、理解、射（指目標明確），這叫做觀。比丘思惟法生起無常想，善於領會法的特徵，善於思惟，善於理解。如果思惟法不生起無常想，善於領會法的特徵，善於思惟，善於理解。如果法殊勝或者不殊勝，能夠生起無常想，善於領會法的特徵，善於思惟，善於理解。比丘思惟法生起無常想，善於領會法的特徵，善於思惟，善於理解。如果思惟法不生起無常觀，善於領會法的特徵，善於思惟，善於理解。如果法殊勝或者不殊勝，能夠生起無常觀，善於領會法的特徵，善於思惟，善於理解。比丘思惟法生起無常觀，出息入息，善於領會法的特徵，善於思惟，善於理解。如果思惟法不生起無常觀，出息入息，善於領會法的特徵，善於思惟，善於理解。如果法殊勝或者不殊勝，能夠生起無常觀，出息入息，善於領會法的特徵，善於思惟，善於理解。比丘思惟法生起無常觀，出息入息覺知，善於領會法的特徵，善於思惟，善於理解。如果思惟不生起無常觀，出息入息覺知，善於領會法的特徵，善於思惟，善於理解。如果殊勝或者不殊勝能夠生起無常觀，出息入息覺知，善於領會法的特徵，善於思惟，善於理解。比丘思惟法生起無常想，思惟法如果不能生起無常觀，如果不生起思惟法，親近殊勝的法，不親近不殊勝的法。比丘生起無常觀思惟。
【English Translation】 English version: If (regarding) a dharma that does not arise and is not contemplated, one should associate with superior dharmas and not associate with inferior dharmas. A bhikkhu (monk) contemplates the dharmas that should be cultivated, and does not contemplate the dharmas that should not be cultivated, associating with superior dharmas and not associating with inferior dharmas. The outgoing and incoming breath of a liberated mind, and the awareness of the outgoing and incoming breath of a liberated mind, obtaining joy. This is called learning the outgoing breath of a liberated mind, learning the incoming breath of a liberated mind (the twelve aspects are complete).
What is called learning the impermanence contemplation of the outgoing breath, learning the impermanence contemplation of the incoming breath? What is called the perception of impermanence? For example, a bhikkhu, either under a tree or in an open space, contemplates thus: rupa (form) is impermanent, vedana (feeling), sanna (perception), sankhara (mental formations), and vinnana (consciousness) are impermanent. Truly, if a person thinks and recollects, this is called the perception of impermanence. What is called contemplation? Truly, if a person observes, correctly observes, minutely observes, distinguishes, understands, and aims (with a clear target), this is called contemplation. A bhikkhu contemplates the dharma, giving rise to the perception of impermanence, skillfully grasping the characteristics of the dharma, skillfully contemplating, and skillfully understanding. If contemplating the dharma does not give rise to the perception of impermanence, skillfully grasping the characteristics of the dharma, skillfully contemplating, and skillfully understanding. If the dharma is superior or inferior, and can give rise to the perception of impermanence, skillfully grasping the characteristics of the dharma, skillfully contemplating, and skillfully understanding. A bhikkhu contemplates the dharma, giving rise to the perception of impermanence, skillfully grasping the characteristics of the dharma, skillfully contemplating, and skillfully understanding. If contemplating the dharma does not give rise to the contemplation of impermanence, skillfully grasping the characteristics of the dharma, skillfully contemplating, and skillfully understanding. If the dharma is superior or inferior, and can give rise to the contemplation of impermanence, skillfully grasping the characteristics of the dharma, skillfully contemplating, and skillfully understanding. A bhikkhu contemplates the dharma, giving rise to the contemplation of impermanence, with outgoing and incoming breath, skillfully grasping the characteristics of the dharma, skillfully contemplating, and skillfully understanding. If contemplating the dharma does not give rise to the contemplation of impermanence, with outgoing and incoming breath, skillfully grasping the characteristics of the dharma, skillfully contemplating, and skillfully understanding. If the dharma is superior or inferior, and can give rise to the contemplation of impermanence, with outgoing and incoming breath, skillfully grasping the characteristics of the dharma, skillfully contemplating, and skillfully understanding. A bhikkhu contemplates the dharma, giving rise to the contemplation of impermanence, with awareness of outgoing and incoming breath, skillfully grasping the characteristics of the dharma, skillfully contemplating, and skillfully understanding. If contemplation does not give rise to the contemplation of impermanence, with awareness of outgoing and incoming breath, skillfully grasping the characteristics of the dharma, skillfully contemplating, and skillfully understanding. If superior or inferior can give rise to the contemplation of impermanence, with awareness of outgoing and incoming breath, skillfully grasping the characteristics of the dharma, skillfully contemplating, and skillfully understanding. A bhikkhu contemplates the dharma, giving rise to the perception of impermanence, if contemplating the dharma cannot give rise to the contemplation of impermanence, if the contemplation of dharma does not arise, one should associate with superior dharmas and not associate with inferior dharmas. A bhikkhu arises with the contemplation of impermanence.
若不生思惟。親近勝法不親近不勝法。比丘思惟生無常觀。出息入息思惟法。若不生不思惟。不親近勝法。不親近不勝法。比丘思惟法生無常觀。出息入息覺知思惟法。若不生不思惟。親近勝法不親近不勝法。比丘思惟應所修法。不思惟不應所修法。親近勝法不親近不勝法。無常觀出息入息。無常觀出息入息覺知得悅喜。是謂學無常觀出息學無常觀入息(十三事竟)。
何謂學離欲觀出息學離欲觀入息。何謂離欲想。如比丘或在樹下露處。如是思惟。若愛盡離欲涅槃寂靜妙勝。如實人若想憶想。是名離欲想。何謂觀。如實人若觀正觀微觀分別解射。是名觀。比丘思惟法生涅槃離欲想。善取法相善思惟善解。若思惟法不生離欲想。善取法相善思惟善解。若思惟法不生離欲想。善取法相善思惟善解。若法勝非勝能生離欲想。善取法相善思惟善解。比丘思惟法生離欲觀。善取法相善思惟善解。若思惟法不生離欲觀。善取法相善思惟善解。若法勝非勝能生離欲觀。善取法相善思惟善解。比丘思惟法生離欲觀。出息入息善取法相善思惟善解。若思惟法不生離欲觀。出息入息善取法相善思惟善解。若法勝非勝能生離欲觀。出息入息善取法相善思惟善解。比丘思惟法生離欲觀。出息入息覺知。善取法相善思惟善解。若思惟法不
【現代漢語翻譯】 現代漢語譯本： 若不生起思惟，就親近殊勝之法，不親近不殊勝之法。比丘思惟生起無常的觀察，出息入息時思惟法。若不生起也不思惟，就不親近殊勝之法，也不親近不殊勝之法。比丘思惟法生起無常的觀察，出息入息時覺知思惟法。若不生起也不思惟，就親近殊勝之法，不親近不殊勝之法。比丘思惟應修習之法，不思惟不應修習之法，親近殊勝之法，不親近不殊勝之法。無常觀出息入息，無常觀出息入息覺知而得到喜悅。這叫做學習無常觀出息，學習無常觀入息（十三事完畢）。
什麼叫做學習離欲觀出息，學習離欲觀入息？什麼叫做離欲想？例如比丘或在樹下，或在露天之處，這樣思惟：如果愛慾止息，遠離慾望，涅槃（Nirvana）寂靜，微妙殊勝。如實之人如果生起想念和憶念，這叫做離欲想。什麼叫做觀？如實之人如果觀察、正確地觀察、細微地觀察、分別地理解和透徹地理解，這叫做觀。比丘思惟法生起涅槃離欲想，善於領會法的特徵，善於思惟，善於理解。如果思惟法不生起離欲想，善於領會法的特徵，善於思惟，善於理解。如果思惟法不生起離欲想，善於領會法的特徵，善於思惟，善於理解。如果法殊勝而非不殊勝，能夠生起離欲想，善於領會法的特徵，善於思惟，善於理解。比丘思惟法生起離欲觀，善於領會法的特徵，善於思惟，善於理解。如果思惟法不生起離欲觀，善於領會法的特徵，善於思惟，善於理解。如果法殊勝而非不殊勝，能夠生起離欲觀，善於領會法的特徵，善於思惟，善於理解。比丘思惟法生起離欲觀，出息入息時善於領會法的特徵，善於思惟，善於理解。如果思惟法不生起離欲觀，出息入息時善於領會法的特徵，善於思惟，善於理解。如果法殊勝而非不殊勝，能夠生起離欲觀，出息入息時善於領會法的特徵，善於思惟，善於理解。比丘思惟法生起離欲觀，出息入息時覺知，善於領會法的特徵，善於思惟，善於理解。如果思惟法不……
【English Translation】 English version: If thinking does not arise, then one cultivates superior Dharmas and does not cultivate non-superior Dharmas. A Bhikshu (monk) contemplates the arising of impermanence, contemplating the Dharma during exhalation and inhalation. If thinking does not arise, then one does not cultivate superior Dharmas and does not cultivate non-superior Dharmas. A Bhikshu contemplates the Dharma, causing the arising of the contemplation of impermanence, being aware of contemplating the Dharma during exhalation and inhalation. If thinking does not arise, then one cultivates superior Dharmas and does not cultivate non-superior Dharmas. A Bhikshu contemplates the Dharmas that should be cultivated, and does not contemplate the Dharmas that should not be cultivated, cultivating superior Dharmas and not cultivating non-superior Dharmas. Impermanence contemplation during exhalation and inhalation, impermanence contemplation during exhalation and inhalation, being aware and obtaining joy. This is called learning impermanence contemplation during exhalation, learning impermanence contemplation during inhalation (the thirteen aspects are completed).
What is learning detachment contemplation during exhalation, learning detachment contemplation during inhalation? What is the thought of detachment? For example, a Bhikshu, either under a tree or in an open space, contemplates thus: 'If craving ceases, detachment occurs, Nirvana (Nirvana) is peaceful, subtle, and superior.' If a true person thinks and remembers in this way, this is called the thought of detachment. What is contemplation? If a true person observes, correctly observes, subtly observes, distinctly understands, and thoroughly understands, this is called contemplation. A Bhikshu contemplates the Dharma, causing the arising of the thought of Nirvana detachment, being skilled in grasping the characteristics of the Dharma, skilled in thinking, and skilled in understanding. If contemplating the Dharma does not cause the arising of the thought of detachment, being skilled in grasping the characteristics of the Dharma, skilled in thinking, and skilled in understanding. If contemplating the Dharma does not cause the arising of the thought of detachment, being skilled in grasping the characteristics of the Dharma, skilled in thinking, and skilled in understanding. If the Dharma is superior and not non-superior, capable of causing the arising of the thought of detachment, being skilled in grasping the characteristics of the Dharma, skilled in thinking, and skilled in understanding. A Bhikshu contemplates the Dharma, causing the arising of detachment contemplation, being skilled in grasping the characteristics of the Dharma, skilled in thinking, and skilled in understanding. If contemplating the Dharma does not cause the arising of detachment contemplation, being skilled in grasping the characteristics of the Dharma, skilled in thinking, and skilled in understanding. If the Dharma is superior and not non-superior, capable of causing the arising of detachment contemplation, being skilled in grasping the characteristics of the Dharma, skilled in thinking, and skilled in understanding. A Bhikshu contemplates the Dharma, causing the arising of detachment contemplation, being skilled in grasping the characteristics of the Dharma, skilled in thinking, and skilled in understanding during exhalation and inhalation. If contemplating the Dharma does not cause the arising of detachment contemplation, being skilled in grasping the characteristics of the Dharma, skilled in thinking, and skilled in understanding during exhalation and inhalation. If the Dharma is superior and not non-superior, capable of causing the arising of detachment contemplation, being skilled in grasping the characteristics of the Dharma, skilled in thinking, and skilled in understanding during exhalation and inhalation. A Bhikshu contemplates the Dharma, causing the arising of detachment contemplation, being aware during exhalation and inhalation, being skilled in grasping the characteristics of the Dharma, skilled in thinking, and skilled in understanding. If contemplating the Dharma does not...
生離欲觀。出息入息覺知。善取法相善思惟善解。若法勝非勝能生離欲觀。出息入息覺知。善取法相善思惟善解。比丘思惟法生離欲想思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟法生離欲觀思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟法生離欲觀。出息入息思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟法生離欲觀。出息入息覺知思惟法。若不生不思惟。親近勝法不親近不勝法。比丘思惟應所修法。不思惟不應所修法。親近勝法不親近不勝法。離欲觀出息入息。及離欲觀出息入息覺知得悅喜。是謂學離欲觀出息。學離欲觀入息(十四事竟)。
何謂學滅觀出息學滅觀入息。何謂滅想。如比丘或在樹下露處。如是思惟。若愛盡涅槃寂靜妙勝。如實人若想憶想。是名滅想。何謂觀。如實人觀正觀微觀分別解射。是名觀。比丘思惟法生滅想。善取法相善思惟善解。若思惟不生滅想。善取法相善思惟善解。若法勝非勝能生滅想。善取法相善思惟善解。比丘思惟法生滅觀。善取法相善思惟善解。若思惟法不生滅觀。善取法相善思惟善解。若法勝非勝能生滅觀。善取法相善思惟善解。比丘思惟法生滅觀。出息入息善取法相善思惟善解。若思惟法不生滅觀。出息入息善取法相善思
【現代漢語翻譯】 現代漢語譯本：
應修習生離欲觀。覺知呼氣和吸氣。善於領會法的表相，善於思惟，善於理解。如果某種法殊勝而非不殊勝，能夠生起離欲觀。覺知呼氣和吸氣。善於領會法的表相，善於思惟，善於理解。比丘思惟法，生起離欲之想，思惟法。如果不生起，則不思惟法。親近殊勝的法，不親近不殊勝的法。比丘思惟法，生起離欲觀，思惟法。如果不生起，則不思惟法。親近殊勝的法，不親近不殊勝的法。比丘思惟法，生起離欲觀。呼氣和吸氣，思惟法。如果不生起，則不思惟法。親近殊勝的法，不親近不殊勝的法。比丘思惟法，生起離欲觀。呼氣和吸氣，覺知，思惟法。如果不生起，則不思惟。親近殊勝的法，不親近不殊勝的法。比丘思惟應該修習的法，不思惟不應該修習的法。親近殊勝的法，不親近不殊勝的法。通過離欲觀，呼氣和吸氣，以及通過離欲觀，覺知呼氣和吸氣，獲得喜悅。這叫做學習離欲觀呼氣，學習離欲觀吸氣（十四事完畢）。
什麼叫做學習滅觀呼氣，學習滅觀吸氣？什麼叫做滅想？例如比丘或在樹下，或在露天處，這樣思惟：如果愛慾滅盡，涅槃（Nirvana，滅度）是寂靜、美妙和殊勝的。如實之人如果想念、憶念，這叫做滅想。什麼叫做觀？如實之人觀察、正觀、微觀、分別、理解、射向目標，這叫做觀。比丘思惟法，生起滅想。善於領會法的表相，善於思惟，善於理解。如果思惟不生起滅想。善於領會法的表相，善於思惟，善於理解。如果某種法殊勝而非不殊勝，能夠生起滅想。善於領會法的表相，善於思惟，善於理解。比丘思惟法，生起滅觀。善於領會法的表相，善於思惟，善於理解。如果思惟法不生起滅觀。善於領會法的表相，善於思惟，善於理解。如果某種法殊勝而非不殊勝，能夠生起滅觀。善於領會法的表相，善於思惟，善於理解。比丘思惟法，生起滅觀。呼氣和吸氣，善於領會法的表相，善於思惟，善於理解。如果思惟法不生起滅觀。呼氣和吸氣，善於領會法的表相，善於思 English version:
One should cultivate the contemplation of detachment from desires. Be aware of the outgoing and incoming breath. Be skilled in grasping the characteristics of the Dharma (law, teaching), be skilled in thinking, be skilled in understanding. If a certain Dharma is superior and not inferior, it can give rise to the contemplation of detachment from desires. Be aware of the outgoing and incoming breath. Be skilled in grasping the characteristics of the Dharma, be skilled in thinking, be skilled in understanding. A Bhikkhu (monk) contemplates the Dharma, giving rise to the thought of detachment from desires, contemplates the Dharma. If it does not arise, then he does not contemplate the Dharma. He associates with the superior Dharma, and does not associate with the inferior Dharma. A Bhikkhu contemplates the Dharma, giving rise to the contemplation of detachment from desires, contemplates the Dharma. If it does not arise, then he does not contemplate the Dharma. He associates with the superior Dharma, and does not associate with the inferior Dharma. A Bhikkhu contemplates the Dharma, giving rise to the contemplation of detachment from desires. Outgoing and incoming breath, contemplates the Dharma. If it does not arise, then he does not contemplate the Dharma. He associates with the superior Dharma, and does not associate with the inferior Dharma. A Bhikkhu contemplates the Dharma, giving rise to the contemplation of detachment from desires. Outgoing and incoming breath, aware, contemplates the Dharma. If it does not arise, then he does not contemplate. He associates with the superior Dharma, and does not associate with the inferior Dharma. A Bhikkhu contemplates the Dharma that should be cultivated, and does not contemplate the Dharma that should not be cultivated. He associates with the superior Dharma, and does not associate with the inferior Dharma. Through the contemplation of detachment from desires, outgoing and incoming breath, and through the contemplation of detachment from desires, being aware of the outgoing and incoming breath, one obtains joy. This is called learning the contemplation of detachment from desires in outgoing breath, learning the contemplation of detachment from desires in incoming breath (the fourteen aspects are completed).
What is called learning the contemplation of cessation in outgoing breath, learning the contemplation of cessation in incoming breath? What is called the thought of cessation? For example, a Bhikkhu is either under a tree or in an open place, thinking thus: if craving is extinguished, Nirvana is tranquil, wonderful, and superior. If a truthful person thinks of, remembers, this is called the thought of cessation. What is called contemplation? A truthful person observes, correctly observes, minutely observes, distinguishes, understands, and aims, this is called contemplation. A Bhikkhu contemplates the Dharma, giving rise to the thought of cessation. Be skilled in grasping the characteristics of the Dharma, be skilled in thinking, be skilled in understanding. If contemplating does not give rise to the thought of cessation. Be skilled in grasping the characteristics of the Dharma, be skilled in thinking, be skilled in understanding. If a certain Dharma is superior and not inferior, it can give rise to the thought of cessation. Be skilled in grasping the characteristics of the Dharma, be skilled in thinking, be skilled in understanding. A Bhikkhu contemplates the Dharma, giving rise to the contemplation of cessation. Be skilled in grasping the characteristics of the Dharma, be skilled in thinking, be skilled in understanding. If contemplating the Dharma does not give rise to the contemplation of cessation. Be skilled in grasping the characteristics of the Dharma, be skilled in thinking, be skilled in understanding. If a certain Dharma is superior and not inferior, it can give rise to the contemplation of cessation. Be skilled in grasping the characteristics of the Dharma, be skilled in thinking, be skilled in understanding. A Bhikkhu contemplates the Dharma, giving rise to the contemplation of cessation. Outgoing and incoming breath, be skilled in grasping the characteristics of the Dharma, be skilled in thinking, be skilled in understanding. If contemplating the Dharma does not give rise to the contemplation of cessation. Outgoing and incoming breath, be skilled in grasping the characteristics of the Dharma, be skilled in
【English Translation】 English version:
One should cultivate the contemplation of detachment from desires. Be aware of the outgoing and incoming breath. Be skilled in grasping the characteristics of the Dharma (law, teaching), be skilled in thinking, be skilled in understanding. If a certain Dharma is superior and not inferior, it can give rise to the contemplation of detachment from desires. Be aware of the outgoing and incoming breath. Be skilled in grasping the characteristics of the Dharma, be skilled in thinking, be skilled in understanding. A Bhikkhu (monk) contemplates the Dharma, giving rise to the thought of detachment from desires, contemplates the Dharma. If it does not arise, then he does not contemplate the Dharma. He associates with the superior Dharma, and does not associate with the inferior Dharma. A Bhikkhu contemplates the Dharma, giving rise to the contemplation of detachment from desires, contemplates the Dharma. If it does not arise, then he does not contemplate the Dharma. He associates with the superior Dharma, and does not associate with the inferior Dharma. A Bhikkhu contemplates the Dharma, giving rise to the contemplation of detachment from desires. Outgoing and incoming breath, contemplates the Dharma. If it does not arise, then he does not contemplate the Dharma. He associates with the superior Dharma, and does not associate with the inferior Dharma. A Bhikkhu contemplates the Dharma, giving rise to the contemplation of detachment from desires. Outgoing and incoming breath, aware, contemplates the Dharma. If it does not arise, then he does not contemplate. He associates with the superior Dharma, and does not associate with the inferior Dharma. A Bhikkhu contemplates the Dharma that should be cultivated, and does not contemplate the Dharma that should not be cultivated. He associates with the superior Dharma, and does not associate with the inferior Dharma. Through the contemplation of detachment from desires, outgoing and incoming breath, and through the contemplation of detachment from desires, being aware of the outgoing and incoming breath, one obtains joy. This is called learning the contemplation of detachment from desires in outgoing breath, learning the contemplation of detachment from desires in incoming breath (the fourteen aspects are completed).
What is called learning the contemplation of cessation in outgoing breath, learning the contemplation of cessation in incoming breath? What is called the thought of cessation? For example, a Bhikkhu is either under a tree or in an open place, thinking thus: if craving is extinguished, Nirvana is tranquil, wonderful, and superior. If a truthful person thinks of, remembers, this is called the thought of cessation. What is called contemplation? A truthful person observes, correctly observes, minutely observes, distinguishes, understands, and aims, this is called contemplation. A Bhikkhu contemplates the Dharma, giving rise to the thought of cessation. Be skilled in grasping the characteristics of the Dharma, be skilled in thinking, be skilled in understanding. If contemplating does not give rise to the thought of cessation. Be skilled in grasping the characteristics of the Dharma, be skilled in thinking, be skilled in understanding. If a certain Dharma is superior and not inferior, it can give rise to the thought of cessation. Be skilled in grasping the characteristics of the Dharma, be skilled in thinking, be skilled in understanding. A Bhikkhu contemplates the Dharma, giving rise to the contemplation of cessation. Be skilled in grasping the characteristics of the Dharma, be skilled in thinking, be skilled in understanding. If contemplating the Dharma does not give rise to the contemplation of cessation. Be skilled in grasping the characteristics of the Dharma, be skilled in thinking, be skilled in understanding. If a certain Dharma is superior and not inferior, it can give rise to the contemplation of cessation. Be skilled in grasping the characteristics of the Dharma, be skilled in thinking, be skilled in understanding. A Bhikkhu contemplates the Dharma, giving rise to the contemplation of cessation. Outgoing and incoming breath, be skilled in grasping the characteristics of the Dharma, be skilled in thinking, be skilled in understanding. If contemplating the Dharma does not give rise to the contemplation of cessation. Outgoing and incoming breath, be skilled in grasping the characteristics of the Dharma, be skilled in
惟善解。若法勝非勝能生滅觀。出息入息善取法相善思惟善解。比丘思惟法生滅觀。出息入息覺知。善取法相善思惟善解。若思惟法不生滅觀。出息入息覺知。善取法相善思惟善解。若法勝非勝能生滅觀。出息入息覺知。善取法相善思惟善解。比丘思惟法生滅想思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟法生滅觀思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟法生滅觀。出息入息思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟應所修法。不思惟不應所修法。親近勝法不親近不勝法。滅觀出息入息。及滅觀出息入息覺知得悅喜。是名學滅觀出息學滅觀入息(十五事竟)。
何謂學出世觀出息學出世觀入息。何謂出世想。如比丘或在樹下露處。如是思惟。舍一切流愛盡涅槃寂靜妙勝。如實人若想憶想。是名出世想。云何觀。如實人若觀正觀微觀分別解射。是名觀。比丘思惟法生出世想。善取法相善思惟善解。若思惟法不生出世想。善取法相善思惟善解。若法勝非勝能生出世想。善取法相善思惟善解。比丘思惟法生出世觀。善取法相善思惟善解。若思惟法不生出世觀。出息入息善取法相善思惟善解。若法勝非勝能生出世觀。出息入息善取法相善思惟善解。比丘思惟法生出世
【現代漢語翻譯】 現代漢語譯本： 只有善於理解的人才能明白。如果對於勝與非勝之法，能夠生起生滅的觀察，並且對於出息（呼氣）入息（吸氣）能夠很好地把握其法相，善於思惟，善於理解，那麼這位比丘就能通過思惟法的生滅來觀察出息入息，並且覺知它。他能夠很好地把握其法相，善於思惟，善於理解。如果思惟法，卻不能生起生滅的觀察，對於出息入息的覺知也是如此，但他仍然能夠很好地把握其法相，善於思惟，善於理解。如果對於勝與非勝之法，能夠生起生滅的觀察，並且對於出息入息能夠覺知，他能夠很好地把握其法相，善於思惟，善於理解。比丘思惟法的生滅之想，思惟法，如果不生起，就不思惟法。親近殊勝之法，不親近不殊勝之法。比丘思惟法的生滅之觀，思惟法，如果不生起，就不思惟法。親近殊勝之法，不親近不殊勝之法。比丘思惟法的生滅之觀，思惟出息入息，思惟法，如果不生起，就不思惟法。親近殊勝之法，不親近不殊勝之法。比丘思惟應該修習的法，不思惟不應該修習的法。親近殊勝之法，不親近不殊勝之法。通過滅的觀察來觀察出息入息，以及通過滅的觀察來覺知出息入息，從而獲得喜悅。這被稱為學習滅的觀察來觀察出息，學習滅的觀察來觀察入息（十五事完畢）。 什麼叫做學習出世的觀察來觀察出息，學習出世的觀察來觀察入息？什麼叫做『出世想』？例如，比丘或者在樹下，或者在空曠之處，這樣思惟：捨棄一切的欲流，愛盡，涅槃（Nirvana，寂滅），寂靜，微妙殊勝。如實之人如果這樣想，憶想，就叫做『出世想』。什麼叫做『觀』？如實之人如果觀察，正確地觀察，細微地觀察，分別地理解，透徹地理解，就叫做『觀』。比丘思惟法的生起，生起出世之想，能夠很好地把握其法相，善於思惟，善於理解。如果思惟法，卻不能生起出世之想，但他仍然能夠很好地把握其法相，善於思惟，善於理解。如果對於勝與非勝之法，能夠生起出世之想，並且能夠很好地把握其法相，善於思惟，善於理解。比丘思惟法的生起，生起出世之觀，能夠很好地把握其法相，善於思惟，善於理解。如果思惟法，卻不能生起出世之觀，對於出息入息能夠很好地把握其法相，善於思惟，善於理解。如果對於勝與非勝之法，能夠生起出世之觀，對於出息入息能夠很好地把握其法相，善於思惟，善於理解。比丘思惟法的生起，生起出世...
【English Translation】 English version: Only those with good understanding can comprehend. If one can generate the observation of arising and ceasing regarding the superior and non-superior dharmas (laws/teachings), and can well grasp the characteristics of exhalation (outgoing breath) and inhalation (incoming breath), skillfully contemplate, and understand well, then this Bhikkhu (monk) can observe exhalation and inhalation through contemplating the arising and ceasing of dharmas, and be aware of it. He can well grasp its characteristics, skillfully contemplate, and understand well. If one contemplates dharmas but cannot generate the observation of arising and ceasing, and the same goes for the awareness of exhalation and inhalation, but he can still well grasp its characteristics, skillfully contemplate, and understand well. If one can generate the observation of arising and ceasing regarding the superior and non-superior dharmas, and can be aware of exhalation and inhalation, he can well grasp its characteristics, skillfully contemplate, and understand well. The Bhikkhu contemplates the thought of arising and ceasing of dharmas, contemplates dharmas, and if it does not arise, he does not contemplate dharmas. He draws near to the superior dharmas and does not draw near to the non-superior dharmas. The Bhikkhu contemplates the observation of arising and ceasing of dharmas, contemplates dharmas, and if it does not arise, he does not contemplate dharmas. He draws near to the superior dharmas and does not draw near to the non-superior dharmas. The Bhikkhu contemplates the observation of arising and ceasing of dharmas, contemplates exhalation and inhalation, contemplates dharmas, and if it does not arise, he does not contemplate dharmas. He draws near to the superior dharmas and does not draw near to the non-superior dharmas. The Bhikkhu contemplates the dharmas that should be cultivated, and does not contemplate the dharmas that should not be cultivated. He draws near to the superior dharmas and does not draw near to the non-superior dharmas. Through the observation of cessation, one observes exhalation and inhalation, and through the observation of cessation, one becomes aware of exhalation and inhalation, thereby obtaining joy. This is called learning the observation of cessation to observe exhalation, learning the observation of cessation to observe inhalation (fifteen matters completed). What is called learning the supramundane observation to observe exhalation, learning the supramundane observation to observe inhalation? What is called 'supramundane thought'? For example, a Bhikkhu, either under a tree or in an open space, contemplates thus: abandoning all streams of desire, the exhaustion of love, Nirvana (Nirvana, extinction), tranquility, subtle and superior. If a person of truth thinks and recollects in this way, it is called 'supramundane thought'. What is called 'observation'? If a person of truth observes, observes correctly, observes subtly, understands distinctly, and understands thoroughly, it is called 'observation'. The Bhikkhu contemplates the arising of dharmas, generates supramundane thought, can well grasp its characteristics, skillfully contemplates, and understands well. If one contemplates dharmas but cannot generate supramundane thought, but he can still well grasp its characteristics, skillfully contemplates, and understands well. If one can generate supramundane thought regarding the superior and non-superior dharmas, and can well grasp its characteristics, skillfully contemplates, and understands well. The Bhikkhu contemplates the arising of dharmas, generates supramundane observation, can well grasp its characteristics, skillfully contemplates, and understands well. If one contemplates dharmas but cannot generate supramundane observation, one can well grasp the characteristics of exhalation and inhalation, skillfully contemplates, and understands well. If one can generate supramundane observation regarding the superior and non-superior dharmas, one can well grasp the characteristics of exhalation and inhalation, skillfully contemplates, and understands well. The Bhikkhu contemplates the arising of dharmas, generates supramundane...
觀。出息入息覺知。善取法相善思惟善解。若思惟法不生出世觀。出息入息覺知。善取法相善思惟善解。若法勝非勝能生出世觀。出息入息覺知。善取法相善思惟善解。比丘思惟法生出世想思惟。若不生不思惟。親近勝法不親近不勝法。比丘思惟法生出世觀思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟生出世觀。出息入息思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟法生出世觀。出息入息覺知思惟法。若不生不思惟法。親近勝法不親近不勝法。比丘思惟應所修法。不思惟不應所修法。親近勝法不親近不勝法。出世觀出息入息。及出世觀出息入息覺知得悅喜。是謂學出世觀出息學出世觀入息。是名共念出息入息定。何謂共念出息入息。出謂出息。入謂入息。若以出息為境界念。若以入息為境界念。定共住共滅。若有繫念于出息繫念于入息心得共住。是名共念出息入息(十六事竟)。◎
◎何謂共不凈想定。如比丘觀察自身。從頂至足從足至頂。乃至面板皆是不凈。謂骨齒爪發薄皮厚皮。血肉筋脈脾腎心肺。大小便利涕唾膿血。膏肪腦膜淚汗骨髓。如明眼人觀倉中谷胡麻麥豆種種別異。如是比丘觀自身。從頂至足皆是不凈。如實人若想憶想。是謂不凈想。若定此想共生共住共滅。是名
【現代漢語翻譯】 現代漢語譯本： 觀想。覺知呼氣和吸氣。善於領會法的表相，善於思惟，善於理解。如果思惟法不能生起出世間的觀想，就覺知呼氣和吸氣。善於領會法的表相，善於思惟，善於理解。如果法是殊勝的而非不殊勝的，就能生起出世間的觀想。覺知呼氣和吸氣。善於領會法的表相，善於思惟，善於理解。比丘思惟法，生起出世間的想法和思惟。如果不能生起，就不思惟。親近殊勝的法，不親近不殊勝的法。比丘思惟法，生起出世間的觀想，思惟法。如果不能生起，就不思惟法。親近殊勝的法，不親近不殊勝的法。比丘思惟生起出世間的觀想。呼氣和吸氣思惟法。如果不能生起，就不思惟法。親近殊勝的法，不親近不殊勝的法。比丘思惟法，生起出世間的觀想。覺知呼氣和吸氣，思惟法。如果不能生起，就不思惟法。親近殊勝的法，不親近不殊勝的法。比丘思惟應該修習的法，不思惟不應該修習的法。親近殊勝的法，不親近不殊勝的法。出世間的觀想，呼氣和吸氣，以及出世間的觀想，覺知呼氣和吸氣，獲得喜悅。這叫做學習出世間的觀想，學習出世間的觀想，吸氣。這叫做共同念出息入息的禪定。什麼是共同念出息入息呢？出，指的是呼氣。入，指的是吸氣。如果以呼氣為境界來念，如果以吸氣為境界來念，禪定共同生起，共同安住，共同滅去。如果繫念于呼氣，繫念于吸氣，心得以共同安住。這叫做共同念出息入息（十六事完畢）。
什麼是共同不凈想的禪定呢？例如比丘觀察自身，從頭頂到腳底，從腳底到頭頂，乃至面板都是不凈的。包括骨頭、牙齒、指甲、頭髮、薄皮、厚皮、血液、肌肉、筋脈、脾臟、腎臟、心臟、肺臟、大小便、鼻涕、唾液、膿、血、膏、脂肪、腦膜、眼淚、汗水、骨髓。如同明眼人觀察倉庫中的穀物，胡麻（sesame）、麥子、豆子，種種不同。如此，比丘觀察自身，從頭頂到腳底都是不凈的。如實地人如果想，憶想，這就是不凈想。如果禪定與此想共同生起，共同安住，共同滅去，這叫做共同
【English Translation】 English version: Contemplate. Be aware of outgoing and incoming breaths. Be skilled in grasping the characteristics of the Dharma, be skilled in contemplation, be skilled in understanding. If contemplating the Dharma does not give rise to supramundane contemplation, be aware of outgoing and incoming breaths. Be skilled in grasping the characteristics of the Dharma, be skilled in contemplation, be skilled in understanding. If the Dharma is superior and not inferior, it can give rise to supramundane contemplation. Be aware of outgoing and incoming breaths. Be skilled in grasping the characteristics of the Dharma, be skilled in contemplation, be skilled in understanding. A Bhikkhu (Buddhist monk) contemplates the Dharma, giving rise to supramundane thoughts and contemplation. If it does not arise, do not contemplate. Associate with superior Dharma, do not associate with inferior Dharma. A Bhikkhu contemplates the Dharma, giving rise to supramundane contemplation, contemplates the Dharma. If it does not arise, do not contemplate the Dharma. Associate with superior Dharma, do not associate with inferior Dharma. A Bhikkhu contemplates giving rise to supramundane contemplation. Outgoing and incoming breaths contemplate the Dharma. If it does not arise, do not contemplate the Dharma. Associate with superior Dharma, do not associate with inferior Dharma. A Bhikkhu contemplates the Dharma, giving rise to supramundane contemplation. Be aware of outgoing and incoming breaths, contemplate the Dharma. If it does not arise, do not contemplate the Dharma. Associate with superior Dharma, do not associate with inferior Dharma. A Bhikkhu contemplates the Dharma that should be cultivated, does not contemplate the Dharma that should not be cultivated. Associate with superior Dharma, do not associate with inferior Dharma. Supramundane contemplation, outgoing and incoming breaths, and supramundane contemplation, awareness of outgoing and incoming breaths, obtain joy. This is called learning supramundane contemplation, learning supramundane contemplation, incoming breath. This is called shared mindfulness of outgoing and incoming breaths Samadhi (meditative state). What is shared mindfulness of outgoing and incoming breaths? 'Out' refers to outgoing breath. 'In' refers to incoming breath. If mindfulness is directed towards outgoing breath as its object, if mindfulness is directed towards incoming breath as its object, Samadhi arises together, abides together, and ceases together. If there is sustained mindfulness on outgoing breath, sustained mindfulness on incoming breath, the mind abides together. This is called shared mindfulness of outgoing and incoming breaths (the sixteen aspects are completed).
What is shared contemplation of impurity Samadhi? For example, a Bhikkhu observes his own body, from the top of the head to the soles of the feet, from the soles of the feet to the top of the head, even the skin is impure. Including bones, teeth, nails, hair, thin skin, thick skin, blood, flesh, tendons, spleen, kidneys, heart, lungs, large and small intestines, mucus, saliva, pus, blood, fat, marrow, membranes, tears, sweat, bone marrow. Just as a clear-eyed person observes grains in a granary, sesame (胡麻), wheat, beans, all kinds of differences. Thus, a Bhikkhu observes his own body, from the top of the head to the soles of the feet, all is impure. If a truthful person thinks, recollects, this is the contemplation of impurity. If Samadhi arises together with this thought, abides together, and ceases together, this is called shared
共不凈想定。複次比丘。思惟骨知骨解骨受骨。乃至思惟淚汗知淚汗解淚汗受淚汗。如實人若想憶想。是名共不凈想定。複次比丘觀四大身。此身有地大水火風大。如屠牛師屠師弟子。屠牛四分。若坐若立觀此四分。如是比丘觀四大身。有地大水火風大。觀此諸大各各相違。此身諸大依于外大。飲食長養羸劣不堅。唸唸摩滅暫住不久。如實人若想憶想。乃至是名共不凈想定。複次比丘觀身盡空俱空。以念遍知解行。猶如竹𥯤盡空俱空。如是比丘觀身盡空俱空。以念遍知解行。如實人若想憶想。乃至是名共不凈想定。複次比丘觀身如癰瘡。身有九瘡津漏門。所出津漏皆是不凈津漏。是胎始膜是腐敗是臭穢。是可惡津漏。眼出眵淚膿血津漏耳出耵聹膿血津漏。鼻出涕唾膿血津漏。口出涎唾膿血津漏。二處出便利膿血津漏。如人癰瘡干痂久住。如是九瘡津漏門所出。皆是不凈津漏。是胎始膜是腐敗。是臭穢是可惡津漏。乃至如摩訶迦葉所說。四大身是衰耗相違津漏。眾病居處眾苦依處。愛護身者如愛護死屍。壽命短促。如實人若想憶想。乃至是名共不凈想定。複次比丘若見死屍棄在冢間。若一日至三日。觀自身如是法如是相未離是法。如實人若想憶想。乃至是名共不凈想定。複次比丘若見死屍棄在冢間。若一日二日膀脹青瘀
【現代漢語翻譯】 現代漢語譯本： 共不凈想定。再者，比丘思惟骨，知骨的分解，感受骨的存在；乃至思惟淚和汗，知淚和汗的分解，感受淚和汗的存在。如實之人若如此想、憶想，這名為共不凈想定。 再者，比丘觀察四大之身。此身有地大、水大、火大、風大。如同屠牛師或屠牛師的弟子，將牛屠宰分成四份，無論坐著或站著，都觀察這四份。如此，比丘觀察四大之身，有地大、水大、火大、風大。觀察這些大種各自相違。此身諸大依賴於外在的大種，飲食滋養使其生長，但仍舊羸弱不堅固，唸唸之間都在磨滅，暫時停留不久長。如實之人若如此想、憶想，乃至這名為共不凈想定。 再者，比丘觀察身體完全空虛，一切皆空。以正念遍知解行。猶如竹筒，完全空虛，一切皆空。如此，比丘觀察身體完全空虛，一切皆空。以正念遍知解行。如實之人若如此想、憶想，乃至這名為共不凈想定。 再者，比丘觀察身體如癰瘡。身體有九個瘡口，是津液流出的門戶。所流出的津液都是不凈的津液，是胎始之膜，是腐敗，是臭穢，是可厭惡的津液。眼睛流出眼屎、眼淚、膿血等津液，耳朵流出耳垢、膿血等津液，鼻子流出鼻涕、唾液、膿血等津液，口流出涎水、唾液、膿血等津液，二處（大小便處）流出便利、膿血等津液。如同人的癰瘡結了干痂很久。如此，九個瘡口的津液流出，都是不凈的津液，是胎始之膜，是腐敗，是臭穢，是可厭惡的津液。乃至如摩訶迦葉(Mahākāśyapa)所說，四大之身是衰耗相違的津液，是眾病的居處，是眾苦的依處。愛護身體的人如同愛護死屍，壽命短促。如實之人若如此想、憶想，乃至這名為共不凈想定。 再者，比丘若見到死屍被遺棄在墳墓間，若一日至三日，觀察自身也是如此的法則，如此的相狀，未曾遠離此法則。如實之人若如此想、憶想，乃至這名為共不凈想定。 再者，比丘若見到死屍被遺棄在墳墓間，若一日二日，膨脹青瘀。
【English Translation】 English version: 'Common Impurity Contemplation'. Furthermore, a Bhikkhu contemplates bones, knowing the decomposition of bones, experiencing bones; and even contemplates tears and sweat, knowing the decomposition of tears and sweat, experiencing tears and sweat. If a person truly thinks and recollects in this way, this is called 'Common Impurity Contemplation'. Furthermore, a Bhikkhu observes the four great elements of the body. This body consists of the earth element, water element, fire element, and wind element. Like a butcher or a butcher's apprentice who divides a cow into four parts, whether sitting or standing, he observes these four parts. Thus, a Bhikkhu observes the four great elements of the body: earth, water, fire, and wind. He observes that these elements are mutually opposed. These elements of the body rely on external elements; nourishment from food causes them to grow, yet they remain weak and unstable, constantly decaying, abiding only temporarily. If a person truly thinks and recollects in this way, this is called 'Common Impurity Contemplation'. Furthermore, a Bhikkhu observes the body as completely empty, everything is empty. He understands and practices with mindfulness and comprehensive knowledge. Like a bamboo tube, completely empty, everything is empty. Thus, a Bhikkhu observes the body as completely empty, everything is empty. He understands and practices with mindfulness and comprehensive knowledge. If a person truly thinks and recollects in this way, this is called 'Common Impurity Contemplation'. Furthermore, a Bhikkhu observes the body as a boil or sore. The body has nine openings, which are the gateways for the flow of fluids. The fluids that flow out are all impure fluids, the initial membrane of the fetus, putrefaction, foulness, and disgusting fluids. From the eyes flow eye discharge, tears, pus, and blood; from the ears flow earwax, pus, and blood; from the nose flow mucus, saliva, pus, and blood; from the mouth flow saliva, spittle, pus, and blood; from the two places (urinary and anal) flow urine, feces, pus, and blood. Like a person's boil that has formed a dry scab for a long time. Thus, the fluids that flow from the nine openings are all impure fluids, the initial membrane of the fetus, putrefaction, foulness, and disgusting fluids. Even as Mahākāśyapa (one of the principal disciples of Gautama Buddha) said, the four great elements of the body are decaying, conflicting fluids, the dwelling place of many diseases, the support of many sufferings. One who cherishes the body is like one who cherishes a corpse; life is short. If a person truly thinks and recollects in this way, this is called 'Common Impurity Contemplation'. Furthermore, if a Bhikkhu sees a corpse abandoned in a cemetery, whether for one to three days, he observes that his own body is subject to the same law, the same condition, and has not departed from this law. If a person truly thinks and recollects in this way, this is called 'Common Impurity Contemplation'. Furthermore, if a Bhikkhu sees a corpse abandoned in a cemetery, whether for one or two days, swollen and bluish-purple.
。觀自身如是法如是相。未離是法。如實人若想憶想。乃至是名共不凈想定。複次比丘若見死屍棄在冢間。若一日至三日。為烏鳥虎狼若干諸獸之所食啖。觀自身如是法如是相。未離是法。如實人若想憶想。乃至是名共不凈想定。複次比丘若見死屍。骨節相連青赤爛壞。膿血不凈臭穢可惡。觀自身如是法如是相。未離是法。如實人若想憶想。乃至是名共不凈想定。複次比丘若見死屍。骨節相連血肉已離筋脈未斷。觀自身如是法如是相。未離是法。如實人若想憶想。乃至是名共不凈想定。複次比丘若見死屍。骨節已壞未離本處。觀自身如是法如是相。未離是法。如實人若想憶想。乃至是名共不凈想定。複次比丘若見死屍。骨節已壞遠離本處。腳髀膊臗脊脅肋手足肩臂項髑髏各各異處。觀自身如是法如是相。未離是法。如實人若想憶想。乃至是名共不凈想定。複次比丘若見死屍。骨節久故色白如貝。色青如鴿朽敗碎壞。觀自身如是法如是相。未離是法。如實人若想憶想。乃至是名共不凈想定。複次比丘觀骨胞膀脹青瘀。上有赤爛相離散。如實人若想憶想。乃至是名共不凈想定。複次比丘知骨解骨受骨。乃至思惟散知散解散受散。如實人若想憶想。乃至是名共不凈想定。何謂共不凈想定。若比丘從頂至足從足。至頂乃至面板
【現代漢語翻譯】 現代漢語譯本：觀察自身，就像這（死屍的）法則和樣貌一樣，尚未脫離這種法則。如實之人如果這樣思念、憶想，乃至這就被稱為共同不凈想的禪定（共不凈想定）。 再者，比丘如果看見死屍被丟棄在墳墓間，或者一到三天，被烏鴉、鳥、老虎、狼等各種野獸所啃食，觀察自身，就像這（死屍的）法則和樣貌一樣，尚未脫離這種法則。如實之人如果這樣思念、憶想，乃至這就被稱為共同不凈想的禪定（共不凈想定）。 再者，比丘如果看見死屍，骨節相連，青紫赤紅，腐爛敗壞，膿血不凈，臭穢可憎，觀察自身，就像這（死屍的）法則和樣貌一樣，尚未脫離這種法則。如實之人如果這樣思念、憶想，乃至這就被稱為共同不凈想的禪定（共不凈想定）。 再者，比丘如果看見死屍，骨節相連，血肉已經分離，筋脈尚未斷裂，觀察自身，就像這（死屍的）法則和樣貌一樣，尚未脫離這種法則。如實之人如果這樣思念、憶想，乃至這就被稱為共同不凈想的禪定（共不凈想定）。 再者，比丘如果看見死屍，骨節已經毀壞，尚未離開原來的位置，觀察自身，就像這（死屍的）法則和樣貌一樣，尚未脫離這種法則。如實之人如果這樣思念、憶想，乃至這就被稱為共同不凈想的禪定（共不凈想定）。 再者，比丘如果看見死屍，骨節已經毀壞，遠離原來的位置，腳、大腿、肩膀、臀部、脊椎、脅骨、肋骨、手、足、肩、臂、頸、頭顱，各自在不同的地方，觀察自身，就像這（死屍的）法則和樣貌一樣，尚未脫離這種法則。如實之人如果這樣思念、憶想，乃至這就被稱為共同不凈想的禪定（共不凈想定）。 再者，比丘如果看見死屍，骨節長久陳舊，顏色白如貝殼，顏色青如鴿子，朽爛敗壞，碎裂毀壞，觀察自身，就像這（死屍的）法則和樣貌一樣，尚未脫離這種法則。如實之人如果這樣思念、憶想，乃至這就被稱為共同不凈想的禪定（共不凈想定）。 再者，比丘觀察骨骼膨脹，青紫瘀傷，上面有赤紅腐爛的跡象，分離散開，如實之人如果這樣思念、憶想，乃至這就被稱為共同不凈想的禪定（共不凈想定）。 再者，比丘知道骨骼分離，骨骼承受，乃至思維骨骼散開，知道骨骼分離，承受骨骼散開，如實之人如果這樣思念、憶想，乃至這就被稱為共同不凈想的禪定（共不凈想定）。 什麼叫做共同不凈想的禪定（共不凈想定）？如果比丘從頭頂到腳底，從腳底到頭頂，乃至面板……
【English Translation】 English version: Observing oneself as being of such a nature and such an appearance (as a corpse), not yet separated from this nature. If a truthful person thinks and recollects in this way, even this is called the 'Shared Impurity Contemplation Samadhi' (共不凈想定). Furthermore, if a Bhikkhu (比丘) sees a corpse abandoned in a charnel ground, whether for one to three days, being eaten by crows, birds, tigers, wolves, and various other beasts, observing oneself as being of such a nature and such an appearance (as a corpse), not yet separated from this nature. If a truthful person thinks and recollects in this way, even this is called the 'Shared Impurity Contemplation Samadhi' (共不凈想定). Furthermore, if a Bhikkhu (比丘) sees a corpse with bones connected, bluish-red and decaying, with impure pus and blood, foul-smelling and disgusting, observing oneself as being of such a nature and such an appearance (as a corpse), not yet separated from this nature. If a truthful person thinks and recollects in this way, even this is called the 'Shared Impurity Contemplation Samadhi' (共不凈想定). Furthermore, if a Bhikkhu (比丘) sees a corpse with bones connected, flesh and blood already separated, sinews not yet severed, observing oneself as being of such a nature and such an appearance (as a corpse), not yet separated from this nature. If a truthful person thinks and recollects in this way, even this is called the 'Shared Impurity Contemplation Samadhi' (共不凈想定). Furthermore, if a Bhikkhu (比丘) sees a corpse with bones already broken, not yet separated from their original places, observing oneself as being of such a nature and such an appearance (as a corpse), not yet separated from this nature. If a truthful person thinks and recollects in this way, even this is called the 'Shared Impurity Contemplation Samadhi' (共不凈想定). Furthermore, if a Bhikkhu (比丘) sees a corpse with bones already broken, separated from their original places, feet, thighs, shoulders, hips, spine, ribs, hands, feet, shoulders, arms, neck, skull, each in different places, observing oneself as being of such a nature and such an appearance (as a corpse), not yet separated from this nature. If a truthful person thinks and recollects in this way, even this is called the 'Shared Impurity Contemplation Samadhi' (共不凈想定). Furthermore, if a Bhikkhu (比丘) sees a corpse with bones long decayed, the color white like shells, the color blue like pigeons, rotten and broken, shattered and destroyed, observing oneself as being of such a nature and such an appearance (as a corpse), not yet separated from this nature. If a truthful person thinks and recollects in this way, even this is called the 'Shared Impurity Contemplation Samadhi' (共不凈想定). Furthermore, if a Bhikkhu (比丘) observes bones swollen, bluish and bruised, with signs of red decay above, separated and scattered, if a truthful person thinks and recollects in this way, even this is called the 'Shared Impurity Contemplation Samadhi' (共不凈想定). Furthermore, if a Bhikkhu (比丘) knows bones separating, bones receiving, even contemplating bones scattering, knowing bones separating, receiving bones scattering, if a truthful person thinks and recollects in this way, even this is called the 'Shared Impurity Contemplation Samadhi' (共不凈想定). What is called the 'Shared Impurity Contemplation Samadhi' (共不凈想定)? If a Bhikkhu (比丘) from the top of the head to the soles of the feet, from the soles of the feet to the top of the head, even the skin...
皆是不凈。謂骨齒爪發薄皮厚皮。乃至淚汗骨髓。如明眼人觀倉中谷胡麻麥豆種種別異。如是比丘觀見自身。從頂至足皆是不凈。如實人若想憶想。是名不凈想。以此想調伏心。修令柔軟令定心住。是名共不凈想定。複次比丘觀身四大。乃至思惟骨解骨受骨。乃至思惟散知散解散受散。如實人若想憶想。是謂不凈想。以此想調伏心修令柔軟。得定心住正住。是名不凈想定。
何謂入火定。如比丘內火大受為火。內地水風大受為薪。比丘以內火大內地水風大。思惟煙知煙解煙受煙。思惟炎知炎解炎受炎。比丘如是不放逸觀。煙炎如大火聚。若修此定已。煙炎如大火聚。是名入火定。複次比丘內火大受為火。外地水風大草木枝葉受為薪。比丘以內火大外地水風大草木枝。葉思惟煙知煙解煙受煙。乃至是名入火定。複次比丘內火大受為火。內外地水風大草木枝葉受為薪。比丘以內火大內外地水風大草木枝葉。思惟煙知煙解煙受煙。乃至是名入火定。複次比丘外火大受為火。內地水風大受為薪。比丘以外火大內地水風大。思惟煙知煙解煙受煙。乃至是名入火定。複次比丘外火大受為火。外地水風大草木枝葉受為薪。比丘以外火大外地水風大草木枝葉。思惟煙知煙解煙受煙。乃至是名入火定。複次比丘外火大受為火。內外
【現代漢語翻譯】 現代漢語譯本： 都是不乾淨的。包括骨頭、牙齒、指甲、頭髮、薄皮、厚皮，乃至眼淚、汗水、骨髓。就像明眼人觀察倉庫中的穀物，胡麻、麥子、豆子種種不同。如此，比丘觀察自身，從頭頂到腳底都是不乾淨的。如實地想、憶想，這叫做不凈想。用這種想法調伏內心，修習使內心柔軟，使心安定。這叫做共同的不凈想定。 再次，比丘觀察身體的四大（地、水、火、風），乃至思惟骨頭分解、骨頭感受、骨頭接受，乃至思惟散開、知道散開、理解散開、感受散開。如實地想、憶想，這叫做不凈想。用這種想法調伏內心，修習使內心柔軟，得到安定，使心正住。這叫做不凈想定。
什麼叫做入火定？比如比丘以內在的火大（火元素）感受作為火，內在的地、水、風大（地、水、風元素）感受作為柴薪。比丘以內在的火大和內在的地、水、風大，思惟煙，知道煙、理解煙、感受煙；思惟火焰，知道火焰、理解火焰、感受火焰。比丘如此不放逸地觀察煙和火焰，如同大火堆。如果修習此定之後，煙和火焰如同大火堆，這叫做入火定。 再次，比丘以內在的火大感受作為火，外在的地、水、風大和草木枝葉感受作為柴薪。比丘以內在的火大和外在的地、水、風大、草木枝葉，思惟煙，知道煙、理解煙、感受煙，乃至這叫做入火定。 再次，比丘以內在的火大感受作為火，內外（內在和外在）的地、水、風大和草木枝葉感受作為柴薪。比丘以內在的火大和內外（內在和外在）的地、水、風大、草木枝葉，思惟煙，知道煙、理解煙、感受煙，乃至這叫做入火定。 再次，比丘以外在的火大感受作為火，內在的地、水、風大感受作為柴薪。比丘以外在的火大和內在的地、水、風大，思惟煙，知道煙、理解煙、感受煙，乃至這叫做入火定。 再次，比丘以外在的火大感受作為火，外在的地、水、風大和草木枝葉感受作為柴薪。比丘以外在的火大和外在的地、水、風大、草木枝葉，思惟煙，知道煙、理解煙、感受煙，乃至這叫做入火定。 再次，比丘以外在的火大感受作為火，內外
【English Translation】 English version: All are impure. These include bones, teeth, nails, hair, thin skin, thick skin, and even tears, sweat, and marrow. Just as a clear-eyed person observes grains in a granary, such as sesame, wheat, and beans, each different from the other, so too does a Bhikkhu (monk) observe his own body, from the top of his head to the soles of his feet, as entirely impure. If a real person thinks and recollects in this way, it is called the 'Impurity Perception'. By using this perception to subdue the mind, cultivate it to be soft, and stabilize the mind, it is called the 'Common Impurity Samadhi (concentration)'. Furthermore, a Bhikkhu observes the body's four great elements (earth, water, fire, and wind), even contemplating the bones dissolving, the bones experiencing, the bones receiving, and even contemplating scattering, knowing scattering, understanding scattering, and experiencing scattering. If a real person thinks and recollects in this way, it is called the 'Impurity Perception'. By using this perception to subdue the mind, cultivate it to be soft, attain stability, and make the mind dwell rightly, it is called the 'Impurity Samadhi'.
What is called entering the Fire Samadhi? For example, a Bhikkhu takes the internal fire element as fire, and the internal earth, water, and wind elements as fuel. The Bhikkhu, with the internal fire element and the internal earth, water, and wind elements, contemplates smoke, knowing smoke, understanding smoke, and experiencing smoke; contemplates flame, knowing flame, understanding flame, and experiencing flame. The Bhikkhu, observing smoke and flame without negligence in this way, sees them as a great fire heap. If this Samadhi is cultivated, the smoke and flame become like a great fire heap. This is called entering the Fire Samadhi. Furthermore, a Bhikkhu takes the internal fire element as fire, and the external earth, water, and wind elements, along with grass, wood, branches, and leaves, as fuel. The Bhikkhu, with the internal fire element and the external earth, water, and wind elements, grass, wood, branches, and leaves, contemplates smoke, knowing smoke, understanding smoke, and experiencing smoke, and so on. This is called entering the Fire Samadhi. Furthermore, a Bhikkhu takes the internal fire element as fire, and the internal and external (both internal and external) earth, water, and wind elements, along with grass, wood, branches, and leaves, as fuel. The Bhikkhu, with the internal fire element and the internal and external earth, water, and wind elements, grass, wood, branches, and leaves, contemplates smoke, knowing smoke, understanding smoke, and experiencing smoke, and so on. This is called entering the Fire Samadhi. Furthermore, a Bhikkhu takes the external fire element as fire, and the internal earth, water, and wind elements as fuel. The Bhikkhu, with the external fire element and the internal earth, water, and wind elements, contemplates smoke, knowing smoke, understanding smoke, and experiencing smoke, and so on. This is called entering the Fire Samadhi. Furthermore, a Bhikkhu takes the external fire element as fire, and the external earth, water, and wind elements, along with grass, wood, branches, and leaves, as fuel. The Bhikkhu, with the external fire element and the external earth, water, and wind elements, grass, wood, branches, and leaves, contemplates smoke, knowing smoke, understanding smoke, and experiencing smoke, and so on. This is called entering the Fire Samadhi. Furthermore, a Bhikkhu takes the external fire element as fire, and the internal and external
地水風大草木枝葉受為薪。比丘以外火大內外地水風大草木枝葉。思惟煙知煙解煙受煙。乃至是名入火定。複次比丘內外火大受為火。內地水風大受為薪。比丘以內外火大受為火。內地水風大。思惟煙知煙解煙受煙。乃至是名入火定。複次比丘內外火大受為火。外地水風大草木枝葉受為薪。比丘以內外火大外地水風大草木枝葉。思惟煙知煙解煙受煙。乃至是名入火定。複次比丘內外火大受為火。內外地水風大草木枝葉受為薪。比丘以內外火大內外地水風大草木枝葉。思惟煙知煙解煙受煙。乃至是名入火定。
何謂共證知神足定。欲定斷行成就修神足。精進定心定慧定斷行成就修神足。受種種神足震動大地。以一為多以多為一。若近若遠。高山墻壁徹過無閡。如行虛空。結加趺坐陵空如鳥。出入地中如出沒水。履水如地。身出煙炎如大火聚。日月威德以手捫摸。乃至梵天身得自在。云何動地。如比丘受少地想。受無量水想。若欲動地動正動。如所欲隨所欲盡所欲。如沽酒師沽酒師弟子壓酒已。以囊投大水中。手執兩角抬舉隨意牽挽自在。如所欲隨所欲盡所欲。如是比丘受少地想。受無量水想。若欲動地動正動。如所欲隨所欲盡所欲。是名地動定。云何以一為多。如比丘定親近多修學已。于自身起心化為余色身。支
【現代漢語翻譯】 現代漢語譯本： 以地、水、風、火四大以及草木枝葉作為燃料。比丘以外在的火大和內在的地、水、風四大以及草木枝葉為對象，思維煙，知曉煙，理解煙，感受煙，乃至達到入火定（Tejo kasina）的狀態。其次，比丘以內在和外在的火大作為火，內在的地、水、風四大作為燃料。比丘以內在和外在的火大作為火，內在的地、水、風四大為對象，思維煙，知曉煙，理解煙，感受煙，乃至達到入火定的狀態。其次，比丘以內在和外在的火大作為火，外在的地、水、風四大以及草木枝葉作為燃料。比丘以內在和外在的火大以及外在的地、水、風四大、草木枝葉為對象，思維煙，知曉煙，理解煙，感受煙，乃至達到入火定的狀態。其次，比丘以內在和外在的火大作為火，內在和外在的地、水、風四大以及草木枝葉作為燃料。比丘以內在和外在的火大以及內在和外在的地、水、風四大、草木枝葉為對象，思維煙，知曉煙，理解煙，感受煙，乃至達到入火定的狀態。
什麼是共證知神足定（iddhi-pāda-samādhi）？通過欲定（chanda-samādhi）、斷行成就（padhāna-saṅkhāra-samannāgata）修習神足。通過精進定（viriya-samādhi）、心定（citta-samādhi）、慧定（vimamsa-samādhi）、斷行成就修習神足。能夠展現種種神通，震動大地。能以一化為多，以多化為一。無論近或遠，高山墻壁都能穿透無礙，如同行走在虛空中。能夠結跏趺坐，在空中飛行如鳥。能夠出入地中，如同出沒於水中。能夠在水面上行走如履平地。身體能放出煙和火焰，如同巨大的火堆。能夠用手觸控日月，乃至對梵天身也能自在運用。如何震動大地？例如比丘修習少許地想，修習無量的水想。如果想要震動大地，就能震動、正確地震動，如所欲、隨所欲、盡所欲。如同沽酒師或沽酒師的弟子壓榨完酒後，將酒囊投入大水中，手執兩角抬舉，隨意牽挽，自在無礙，如所欲、隨所欲、盡所欲。如此，比丘修習少許地想，修習無量的水想。如果想要震動大地，就能震動、正確地震動，如所欲、隨所欲、盡所欲。這被稱為地動定。如何以一化為多？例如比丘在禪定中親近、多次修習后，從自身生起心，化為其他的色身，支...
【English Translation】 English version: Taking earth, water, wind, and fire elements, along with the branches and leaves of plants, as fuel. A Bhikkhu contemplates external fire element along with internal earth, water, wind elements, and plant branches and leaves. He contemplates smoke, knows smoke, understands smoke, experiences smoke, and thus enters the fire kasina (Tejo kasina) concentration. Furthermore, a Bhikkhu takes internal and external fire elements as fire, and internal earth, water, and wind elements as fuel. The Bhikkhu contemplates internal and external fire elements as fire, and internal earth, water, and wind elements as the object, contemplating smoke, knowing smoke, understanding smoke, experiencing smoke, and thus enters the fire kasina concentration. Furthermore, a Bhikkhu takes internal and external fire elements as fire, and external earth, water, wind elements, and plant branches and leaves as fuel. The Bhikkhu contemplates internal and external fire elements along with external earth, water, wind elements, and plant branches and leaves, contemplating smoke, knowing smoke, understanding smoke, experiencing smoke, and thus enters the fire kasina concentration. Furthermore, a Bhikkhu takes internal and external fire elements as fire, and internal and external earth, water, wind elements, and plant branches and leaves as fuel. The Bhikkhu contemplates internal and external fire elements along with internal and external earth, water, wind elements, and plant branches and leaves, contemplating smoke, knowing smoke, understanding smoke, experiencing smoke, and thus enters the fire kasina concentration.
What is theiddhi-pāda-samādhi (supernatural power concentration) that is jointly realized? One develops the bases of spiritual power (iddhi-pāda) endowed with concentration of desire (chanda-samādhi) and striving of exertion (padhāna-saṅkhāra-samannāgata). One develops the bases of spiritual power endowed with concentration of effort (viriya-samādhi), concentration of mind (citta-samādhi), concentration of investigation (vimamsa-samādhi), and striving of exertion. One experiences various supernormal powers, shaking the earth. One becomes many from one, and one from many. Whether near or far, one passes through walls and mountains without obstruction, as if walking through space. One sits cross-legged, levitating in the air like a bird. One enters and exits the earth as if emerging from water. One walks on water as if on land. One emits smoke and flames from the body like a great fire. One touches the sun and moon with one's hand, and even has mastery over the body up to the Brahma realm. How does one shake the earth? For example, a Bhikkhu cultivates a limited earth perception and an immeasurable water perception. If he wishes to shake the earth, he shakes it, shakes it correctly, as he desires, according to his desire, to the full extent of his desire. Just as a wine seller or a wine seller's apprentice, after pressing the wine, throws the wine bag into a large body of water, holding the two corners and lifting it, pulling it freely and without obstruction, as he desires, according to his desire, to the full extent of his desire. Similarly, a Bhikkhu cultivates a limited earth perception and an immeasurable water perception. If he wishes to shake the earth, he shakes it, shakes it correctly, as he desires, according to his desire, to the full extent of his desire. This is called the earth-shaking concentration. How does one become many from one? For example, a Bhikkhu, having cultivated and become familiar with concentration, generates a mind from his own body and transforms it into other forms, limbs...
節具足諸根無缺。如陶師陶師弟子治成調泥為種種器。悉能成辦能得財利。如是比丘于自身起心。化為余色身。支節具足諸根無缺。如是思惟。此四大色身所化色身。四大色身異。所化色身異。於此四大色身起心。化為余色身。支節具足諸根無缺。如人出箱中衣。如是思惟。此是箱此是衣。箱異衣異。以箱故出衣。如是比丘思惟此四大色身此所化身色。四大色身異。所化色身異。於此四大色身起化心。化為余色身。支節具足諸根無缺。若化為二身三身乃至百身千身。隨所欲化為種種身。是名以一為多定。云何以多為一。如比丘定親近多修學已。以神足化無量身還為一身。如人散種種穀子布地還攝為一聚。如是比丘以神足化作無量身。還攝為一身。是名以多為一定。云何徹過無閡。如比丘定親近多修學已。若近若遠高山墻壁。徹過無礙如游虛空。近謂光明來至於眼。現在已前。不滅不沒不除不盡。遠謂光明不來至眼。不現在前。滅沒除盡。山有二種。土山石山嚴窟沙石。是名山。墻壁二種。木墻壁土墻壁。若近若遠高山墻壁。思惟一切高山墻壁皆空。如比丘於此地山岸棘刺處幽險深河。悉不思惟。但思惟平等如地。如磔牛皮釘布平地無有褶皺。比丘如是不放逸觀故。能近物遠物。高山墻壁徹過無閡如游虛空。是名徹過無
【現代漢語翻譯】 現代漢語譯本 肢體完整，諸根不缺。譬如陶工或陶工的弟子，將調好的泥土製成各種器皿，都能成功製作並獲得利益。同樣，比丘（bhikkhu，佛教僧侶）對自己發起意念，化作另一個色身（rūpakāya，物質身體），肢體完整，諸根不缺。如此思惟：這四大（四大元素：地、水、火、風）組成的色身與所化之色身不同，四大色身是四大色身，所化色身是所化色身。對比丘來說，對於這四大組成的色身發起意念，化作另一個色身，肢體完整，諸根不缺。如同人從箱子中取出衣服，如此思惟：這是箱子，這是衣服，箱子與衣服不同，因為有箱子才能取出衣服。如此，比丘思惟這四大組成的色身與所化之色身，四大色身與所化色身不同。對比丘來說，對於這四大組成的色身發起化身之意念，化作另一個色身，肢體完整，諸根不缺。如果化作兩個身體、三個身體，乃至一百個身體、一千個身體，隨心所欲地化作種種身體，這叫做『以一為多』的禪定。 什麼是『以多為一』呢？譬如比丘通過禪定，親近並多次修習后，以神通力化出無量身體，再將這些身體還原為一個身體。如同人將散落在地上的各種穀子收集起來，聚成一堆。同樣，比丘以神通力化作無量身體，再將這些身體收攝為一個身體，這叫做『以多為一』的禪定。 什麼是『徹過無礙』呢？譬如比丘通過禪定，親近並多次修習后，無論是近處還是遠處的高山墻壁，都能穿透過去，毫無阻礙，如同在虛空中游走。近處是指光明能夠到達眼睛，現在眼前，不滅不沒不除不盡。遠處是指光明不能到達眼睛，不出現在眼前，滅沒除盡。山有兩種：土山和石山，包括險峻的山洞、沙石。這叫做山。墻壁有兩種：木墻壁和土墻壁。無論是近處還是遠處的高山墻壁，思惟一切高山墻壁皆是空性的。如同比丘對於此地的山岸、荊棘、幽暗險地、深河，都不作分別思惟，只是思惟平等，如同平地。如同將一張牛皮釘在地上，平坦沒有褶皺。比丘如此不放逸地觀察，因此能夠穿透近處之物、遠處之物、高山墻壁，毫無阻礙，如同在虛空中游走。這叫做『徹過無礙』。
【English Translation】 English version Complete with limbs and with all faculties unimpaired. Just as a potter or a potter's apprentice, having prepared well-tempered clay, can fashion various kinds of vessels, successfully making them and gaining profit. Similarly, a bhikkhu (Buddhist monk) directs his mind to his own body, transforming it into another rūpakāya (form body), complete with limbs and with all faculties unimpaired. Thus he contemplates: 'This body composed of the four great elements (earth, water, fire, and air) is different from the transformed body; the body of four great elements is one thing, the transformed body is another.' For the bhikkhu, directing his mind to this body composed of the four great elements, he transforms it into another body, complete with limbs and with all faculties unimpaired. Just as a person takes out a garment from a chest, thus he contemplates: 'This is the chest, this is the garment; the chest is different from the garment; because of the chest, the garment can be taken out.' Similarly, the bhikkhu contemplates this body composed of the four great elements and the transformed body; the body of four great elements is different from the transformed body. For the bhikkhu, directing his mind to this body composed of the four great elements, he transforms it into another body, complete with limbs and with all faculties unimpaired. If he transforms into two bodies, three bodies, even a hundred bodies, a thousand bodies, transforming into various bodies as he wishes, this is called the samādhi (concentration) of 'transforming one into many'. What is 'transforming many into one'? For example, a bhikkhu, through samādhi, having approached and repeatedly practiced, by means of supernormal power transforms countless bodies back into one body. Just as a person scatters various grains on the ground and then gathers them back into one heap. Similarly, a bhikkhu by means of supernormal power creates countless bodies and then gathers those bodies back into one body, this is called the samādhi of 'transforming many into one'. What is 'penetrating without obstruction'? For example, a bhikkhu, through samādhi, having approached and repeatedly practiced, whether near or far, high mountains or walls, can penetrate through without obstruction, as if traveling in space. 'Near' means that light can reach the eye, present before him, not ceasing, not disappearing, not removed, not exhausted. 'Far' means that light cannot reach the eye, not present before him, ceased, disappeared, removed, exhausted. There are two kinds of mountains: earth mountains and stone mountains, including dangerous caves, sand, and stones. These are called mountains. There are two kinds of walls: wooden walls and earthen walls. Whether near or far, high mountains or walls, he contemplates that all high mountains and walls are empty. Just as a bhikkhu does not discriminate between mountain shores, thorns, dark and dangerous places, or deep rivers, but contemplates them as equal, like level ground. Like a cowhide stretched out and nailed to the ground, flat without wrinkles. The bhikkhu, observing thus without negligence, is therefore able to penetrate near objects, far objects, high mountains, and walls without obstruction, as if traveling in space. This is called 'penetrating without obstruction'.
閡定。云何結加趺坐陵虛如鳥。如比丘定親近多修學已。上升空虛結加趺坐。游于東方南西北方四維上下。猶如飛鳥離地至空。如是比丘不放逸觀故。結加趺坐游空如鳥。是名游空定。云何出入地中如出沒水。如比丘定親近多修學已。出入地中如出沒水。比丘思惟地為水知水解水受水。如是比丘不放逸觀故。出入地如水。是名出入地如水定。云何履水如地。如比丘定親近多修學已。履水如地。比丘思惟水為地知地解地受地。比丘如是不放逸觀故。履水如地。是名履水如地定。
云何身出煙炎如大火聚。如比丘定親近多修學已。身出煙炎如大火聚。比丘受內火大為火。內地水風大為薪。以內火大地水風大。思惟出煙知煙解煙受煙。思惟出炎知炎解炎受炎。比丘如是不放逸觀故。身出煙炎如大火聚。是名身出煙炎如大火聚定。云何日月威德以手捫摸。如比丘定親近多修學已。日月威德以手捫摸。比丘思惟日月為近知近解近受近。比丘住閻浮提。能舒右手捫摸日月。複次比丘自身起心。化為余色身。支節具足諸根無缺。以此化身至四天王上。以手捫摸日月。又以此四大色身。至四天王上。以手捫摸日月。是名日月威德以手捫摸定。云何乃至梵天身得自在。如比丘定親近多修學已。乃至梵天身得自在。比丘從自身起心。
【現代漢語翻譯】 現代漢語譯本： 閡定（Samadhi）。什麼是結跏趺坐，像鳥一樣在空中飛行？就像比丘（bhiksu，佛教僧侶）通過禪定，親近並多加修習后，能夠上升到空中，結跏趺坐，在東、南、西、北、四維、上、下各個方向遊走，就像飛鳥離開地面到達空中一樣。這樣的比丘因為不放逸地觀想，所以能夠結跏趺坐，像鳥一樣在空中飛行。這叫做游空定。 什麼是出入地中，就像出入水中一樣？就像比丘通過禪定，親近並多加修習后，能夠出入地中，就像出入水中一樣。比丘思惟地為水，認知、理解、感受水。這樣的比丘因為不放逸地觀想，所以能夠出入地中，就像在水中一樣。這叫做出入地如水定。 什麼是履水如地？就像比丘通過禪定，親近並多加修習后，能夠在水面上行走，就像在地上行走一樣。比丘思惟水為地，認知、理解、感受地。這樣的比丘因為不放逸地觀想，所以能夠履水如地。這叫做履水如地定。 什麼是身體發出煙和火焰，就像巨大的火堆一樣？就像比丘通過禪定，親近並多加修習后，身體能夠發出煙和火焰，就像巨大的火堆一樣。比丘感受身體內部的火大（tejo-dhatu，火元素）為火，內部的地、水、風大（prthivi-dhatu, apo-dhatu, vayo-dhatu，地、水、風元素）為柴薪。通過內部的火、地、水、風大，思惟發出煙，認知、理解、感受煙；思惟發出火焰，認知、理解、感受火焰。這樣的比丘因為不放逸地觀想，所以身體能夠發出煙和火焰，就像巨大的火堆一樣。這叫做身出煙炎如大火聚定。 什麼是用手觸控日月的光輝和威德？就像比丘通過禪定，親近並多加修習后，能夠用手觸控日月的光輝和威德。比丘思惟日月為近，認知、理解、感受近。比丘住在閻浮提（Jambudvipa，我們所居住的娑婆世界），能夠伸出右手觸控日月。進一步，比丘從自身生起心，化為另一個色身，肢體完整，諸根無缺。用這個化身到達四天王（Caturmaharajika，佛教神祇）之上，用手觸控日月。又用這個四大色身，到達四天王之上，用手觸控日月。這叫做日月威德以手捫摸定。 什麼是乃至在梵天（Brahma，印度教和佛教中的高級神祇）身中獲得自在？就像比丘通過禪定，親近並多加修習后，乃至在梵天身中獲得自在。比丘從自身生起心。
【English Translation】 English version: What is Samadhi? What is it to sit in the lotus position, soaring through the air like a bird? It is like a bhiksu (Buddhist monk), through meditation, having drawn near and practiced much, is able to rise into the air, sit in the lotus position, and travel in the east, south, west, north, the four intermediate directions, above, and below, just as a bird leaves the ground and reaches the sky. Such a bhiksu, because of unremitting contemplation, is able to sit in the lotus position and travel through the air like a bird. This is called the Samadhi of Traveling in the Air. What is it to enter and exit the earth as if entering and exiting water? It is like a bhiksu, through meditation, having drawn near and practiced much, is able to enter and exit the earth as if entering and exiting water. The bhiksu contemplates the earth as water, knowing, understanding, and experiencing water. Such a bhiksu, because of unremitting contemplation, is able to enter and exit the earth as if in water. This is called the Samadhi of Entering and Exiting the Earth as Water. What is it to walk on water as if on land? It is like a bhiksu, through meditation, having drawn near and practiced much, is able to walk on water as if on land. The bhiksu contemplates water as earth, knowing, understanding, and experiencing earth. Such a bhiksu, because of unremitting contemplation, is able to walk on water as if on land. This is called the Samadhi of Walking on Water as Land. What is it for the body to emit smoke and flames like a great fire? It is like a bhiksu, through meditation, having drawn near and practiced much, is able to emit smoke and flames from the body like a great fire. The bhiksu experiences the internal tejo-dhatu (fire element) as fire, and the internal prthivi-dhatu, apo-dhatu, vayo-dhatu (earth, water, and wind elements) as fuel. Through the internal fire, earth, water, and wind elements, he contemplates the emission of smoke, knowing, understanding, and experiencing smoke; he contemplates the emission of flames, knowing, understanding, and experiencing flames. Such a bhiksu, because of unremitting contemplation, is able to emit smoke and flames from the body like a great fire. This is called the Samadhi of Emitting Smoke and Flames like a Great Fire. What is it to touch the sun and moon with one's hand, possessing their majestic power? It is like a bhiksu, through meditation, having drawn near and practiced much, is able to touch the sun and moon with one's hand, possessing their majestic power. The bhiksu contemplates the sun and moon as near, knowing, understanding, and experiencing nearness. The bhiksu, dwelling in Jambudvipa (the world we inhabit), is able to extend his right hand and touch the sun and moon. Furthermore, the bhiksu generates a mind from his own body, transforming it into another form, complete with limbs and with all faculties intact. With this transformed body, he ascends to the realm of the Caturmaharajika (Four Heavenly Kings), and touches the sun and moon with his hand. Again, with this body composed of the four great elements, he ascends to the realm of the Four Heavenly Kings, and touches the sun and moon with his hand. This is called the Samadhi of Touching the Sun and Moon with One's Hand, Possessing Their Majestic Power. What is it to attain freedom even in the body of Brahma (a high-ranking deity in Hinduism and Buddhism)? It is like a bhiksu, through meditation, having drawn near and practiced much, is able to attain freedom even in the body of Brahma. The bhiksu generates a mind from his own body.
化為余色身。支節具足諸根無缺。以此化身至梵天上親近梵天。共住共坐共去來共入定。知見共言說。又以此四大色身。飛到梵天親近梵天。共住共坐共去來共入定。知見共言說。是名乃至梵天身得自在定。若比丘定親近多修學已。得報定若入定不入定。能作種種無量神足。謂動地乃至梵天身得自在。是名共證知神足定。
何謂共證知天耳定。如比丘若取野雚荻聲想。比丘心離於野粗雚荻聲。令心入細野雚荻聲。比丘以細野雚荻聲調心柔軟。令心入于天耳智證。如是不放逸觀。得共證知天耳。得定心住正住。比丘得定已。令心向於人聲。人何所論何所說。比丘如是不放逸觀。得聞人聲。如人所論所說悉皆聞之。如比丘定親近多修學已。令心向于地獄。畜生餓鬼天聲。天何所論何所說。比丘如是不放逸觀。得聞天聲。如所論所說悉皆聞之。如比丘定親近多修學已。以天耳清凈過人。一時聞二種聲。人非人聲。若比丘定親近多修學已。得報定若入定不入定。以天耳清凈過人。一時聞二聲。人非人聲。是名共證知天耳定。
何謂共證知他心定。如比丘取自心相。我心何因生何由滅。何親近何遠離。比丘如是取自心相已。令心向他心證知。比丘如是不放逸觀。得共證知他心定心住正住。比丘得定已。欲知人心何所
【現代漢語翻譯】 現代漢語譯本： 將（四大）色身轉化為其餘的色身。肢體關節完備，諸根沒有殘缺。憑藉這個化身到達梵天，親近梵天（Brahmā，印度教的創造之神），共同居住，共同坐臥，共同來往，共同入定，知見相同，共同言說。又憑藉這四大色身，飛到梵天，親近梵天，共同居住，共同坐臥，共同來往，共同入定，知見相同，共同言說。這稱為乃至梵天身得自在定。如果比丘通過禪定親近、多次修習后，得到報定，無論入定與否，都能展現種種無量的神通，比如震動大地乃至梵天身得自在。這稱為共同證知神足定。 什麼是共同證知天耳定？比如比丘如果取野草、荻草的聲音作為觀想對象，比丘的心遠離粗糙的野草、荻草的聲音，使心專注于細微的野草、荻草的聲音。比丘用細微的野草、荻草的聲音調伏內心，使心進入天耳智證。像這樣不放逸地觀想，就能共同證知天耳，得到禪定，心安住于正道。比丘得到禪定后，使心專注於人聲，人們在談論什麼，在說什麼。比丘像這樣不放逸地觀想，就能聽到人聲，人們所談論、所說的都能聽到。如果比丘通過禪定親近、多次修習后，使心專注于地獄、畜生、餓鬼、天上的聲音，天人們在談論什麼，在說什麼。比丘像這樣不放逸地觀想，就能聽到天上的聲音，他們所談論、所說的都能聽到。如果比丘通過禪定親近、多次修習后，以清凈的天耳超越常人，同時聽到兩種聲音：人和非人的聲音。如果比丘通過禪定親近、多次修習后，得到報定，無論入定與否，都能以清凈的天耳超越常人，同時聽到兩種聲音：人和非人的聲音。這稱為共同證知天耳定。 什麼是共同證知他心定？比如比丘取自身的心相，我的心因何而生，因何而滅，親近什麼，遠離什麼。比丘像這樣取自身的心相后，使心專注於他人之心，以證知他人的心。比丘像這樣不放逸地觀想，就能共同證知他心定，心安住于正道。比丘得到禪定后，想要知道人心在想什麼
【English Translation】 English version: Transforming (the Four Great) material body into other material bodies. Limbs and joints complete, all faculties without defect. With this transformed body, reaching Brahmā's (the creator god in Hinduism) heaven, approaching Brahmā, dwelling together, sitting together, going back and forth together, entering samādhi (a state of meditative consciousness) together, sharing knowledge and views, speaking together. Again, with these Four Great material body, flying to Brahmā's heaven, approaching Brahmā, dwelling together, sitting together, going back and forth together, entering samādhi together, sharing knowledge and views, speaking together. This is called attaining mastery over the body up to Brahmā's heaven. If a Bhikkhu (Buddhist monk) through samādhi approaches and cultivates diligently, attaining the reward of samādhi, whether in samādhi or not, can manifest various immeasurable supernormal powers, such as shaking the earth and attaining mastery over the body up to Brahmā's heaven. This is called jointly realizing the samādhi of supernormal powers. What is jointly realizing the samādhi of divine hearing? For example, if a Bhikkhu takes the sound of wild reeds and rushes as an object of contemplation, the Bhikkhu's mind departs from the coarse sound of wild reeds and rushes, focusing the mind on the subtle sound of wild reeds and rushes. The Bhikkhu uses the subtle sound of wild reeds and rushes to tame the mind, enabling the mind to enter the wisdom of divine hearing. Contemplating in this way without negligence, one can jointly realize divine hearing, attain samādhi, and the mind abides in the right path. After attaining samādhi, the Bhikkhu directs the mind towards human voices, what are people discussing, what are they saying? Contemplating in this way without negligence, the Bhikkhu can hear human voices, hearing all that people discuss and say. If a Bhikkhu through samādhi approaches and cultivates diligently, directing the mind towards the sounds of hell, animals, hungry ghosts, and heavens, what are the heavenly beings discussing, what are they saying? Contemplating in this way without negligence, the Bhikkhu can hear the heavenly voices, hearing all that they discuss and say. If a Bhikkhu through samādhi approaches and cultivates diligently, with pure divine hearing surpassing ordinary people, simultaneously hearing two kinds of sounds: human and non-human sounds. If a Bhikkhu through samādhi approaches and cultivates diligently, attaining the reward of samādhi, whether in samādhi or not, can with pure divine hearing surpassing ordinary people, simultaneously hear two kinds of sounds: human and non-human sounds. This is called jointly realizing the samādhi of divine hearing. What is jointly realizing the samādhi of knowing others' minds? For example, a Bhikkhu takes the characteristics of his own mind, what causes my mind to arise, what causes it to cease, what does it draw near to, what does it distance itself from. After the Bhikkhu takes the characteristics of his own mind in this way, he directs his mind towards the minds of others, to know the minds of others. Contemplating in this way without negligence, the Bhikkhu can jointly realize the samādhi of knowing others' minds, and the mind abides in the right path. After attaining samādhi, the Bhikkhu wants to know what people are thinking
思何所覺何所思惟。比丘如是不放逸觀。能知人心如所思如所覺如所思惟。悉皆知之。如比丘定親近多修學已。欲知地獄畜生餓鬼天心何所思何所覺何所思惟。比丘如是不放逸觀。能知地獄餓鬼畜生天心如所思如所覺如所思惟。悉皆知之。如比丘定親近多修學已。能知他人他眾生心。有欲心如實知有欲心。無慾心如實知無慾心。有恚心如實知有恚心。無恚心如實知無恚心。有癡心如實知有癡心。無癡心如實知無癡心。沒心如實知沒心。散心如實知散心。少心如實知少心。多心如實知多心。不定心如實知不定心。定心如實知定心。不解脫心如實知不解脫心。解脫心如實知解脫心。有勝心如實知有勝心。無勝心如實知無勝心。若比丘定親近多修學已。得報定若入定不入定。能知他人他眾生心。有欲心如實知有欲心。乃至有勝心無勝心。如實知有勝心無勝心。是名共證知他心定。
何謂共證知宿命定。如比丘思惟無間心。後心前心漸漸無間。比丘如是思惟無間心。得證知共心無間定心住正住。比丘得定已。憶念一心二心三心四心五心十心乃至百心千心若過或有母腹中生初識。比丘如是思惟。何心滅已母腹中生初識。比丘令心向宿命證知。比丘如是不放逸觀。得共宿命證知定。心住正住。比丘得定憶念不難。彼本生本有
【現代漢語翻譯】 現代漢語譯本：思考什麼，感覺什麼，思慮什麼？比丘如果這樣不放逸地觀察，就能知道他人內心所想、所感、所思慮的一切。如果比丘通過禪定，親近並多多修習，想要知道地獄、畜生、餓鬼、天人的內心在想什麼、感覺什麼、思慮什麼，比丘如果這樣不放逸地觀察，就能知道地獄、餓鬼、畜生、天人的內心所想、所感、所思慮的一切。如果比丘通過禪定，親近並多多修習，就能知道他人、其他眾生的心。如果（對方）有貪慾之心，如實知道有貪慾之心；如果（對方）沒有貪慾之心，如實知道沒有貪慾之心。如果（對方）有嗔恚之心，如實知道有嗔恚之心；如果（對方）沒有嗔恚之心，如實知道沒有嗔恚之心。如果（對方）有愚癡之心，如實知道有愚癡之心；如果（對方）沒有愚癡之心，如實知道沒有愚癡之心。如果（對方）是昏沉之心，如實知道是昏沉之心；如果（對方）是散亂之心，如實知道是散亂之心。如果（對方）是狹小心，如實知道是狹小心；如果（對方）是廣博心，如實知道是廣博心。如果（對方）是不定心，如實知道是不定心；如果（對方）是定心，如實知道是定心。如果（對方）是不解脫心，如實知道是不解脫心；如果（對方）是解脫心，如實知道是解脫心。如果（對方）是有勝心，如實知道是有勝心；如果（對方）是沒有勝心，如實知道是沒有勝心。如果比丘通過禪定，親近並多多修習，獲得果報禪定，無論入定還是沒有入定，都能知道他人、其他眾生的心。如果（對方）有貪慾之心，如實知道有貪慾之心，乃至如果（對方）有勝心或沒有勝心，如實知道有勝心或沒有勝心。這叫做共同證知的知他心定。 什麼叫做共同證知的宿命定？比如比丘思惟無間的心，後心、前心漸漸沒有間隔。比丘這樣思惟無間的心，證知共同的心沒有間隔，定心安住，正直安住。比丘獲得禪定后，憶念一心、二心、三心、四心、五心、十心，乃至百心、千心，或者過去在母親腹中出生的最初意識。比丘這樣思惟：什麼心滅了之後，在母親腹中出生了最初的意識？比丘令心傾向於宿命的證知。比丘這樣不放逸地觀察，獲得共同宿命證知的禪定，心安住，正直安住。比丘獲得禪定后，憶念過去的事情並不困難，他過去所生的，過去所有的。
【English Translation】 English version: What does one perceive, what does one contemplate? If a Bhikkhu (Buddhist monk) observes diligently in this way, he can know all that others think, feel, and contemplate in their hearts. If a Bhikkhu, through meditation, draws near and cultivates diligently, desiring to know what the minds of beings in hell, animals, hungry ghosts, and the heavens are thinking, feeling, and contemplating, if a Bhikkhu observes diligently in this way, he can know all that the minds of beings in hell, hungry ghosts, animals, and the heavens are thinking, feeling, and contemplating. If a Bhikkhu, through meditation, draws near and cultivates diligently, he can know the minds of others, of other beings. If there is a mind with desire, he truly knows there is a mind with desire; if there is a mind without desire, he truly knows there is a mind without desire. If there is a mind with hatred, he truly knows there is a mind with hatred; if there is a mind without hatred, he truly knows there is a mind without hatred. If there is a mind with delusion, he truly knows there is a mind with delusion; if there is a mind without delusion, he truly knows there is a mind without delusion. If there is a dull mind, he truly knows there is a dull mind; if there is a scattered mind, he truly knows there is a scattered mind. If there is a narrow mind, he truly knows there is a narrow mind; if there is a broad mind, he truly knows there is a broad mind. If there is an unfixed mind, he truly knows there is an unfixed mind; if there is a fixed mind, he truly knows there is a fixed mind. If there is an unliberated mind, he truly knows there is an unliberated mind; if there is a liberated mind, he truly knows there is a liberated mind. If there is a superior mind, he truly knows there is a superior mind; if there is a non-superior mind, he truly knows there is a non-superior mind. If a Bhikkhu, through meditation, draws near and cultivates diligently, attains the reward of meditation, whether entering meditation or not, he can know the minds of others, of other beings. If there is a mind with desire, he truly knows there is a mind with desire, and so on, up to if there is a superior mind or a non-superior mind, he truly knows there is a superior mind or a non-superior mind. This is called the shared knowledge of the 'knowing the minds of others' meditation. What is called the shared knowledge of the 'knowing past lives' meditation? For example, a Bhikkhu contemplates the uninterrupted mind, the subsequent mind and the preceding mind gradually without interruption. If a Bhikkhu contemplates the uninterrupted mind in this way, he attains the knowledge of the shared mind without interruption, the mind of meditation abides, it abides rightly. After a Bhikkhu attains meditation, he remembers one mind, two minds, three minds, four minds, five minds, ten minds, up to a hundred minds, a thousand minds, or the first consciousness born in the mother's womb in the past. The Bhikkhu contemplates in this way: after which mind ceased, was the first consciousness born in the mother's womb? The Bhikkhu directs his mind towards the knowledge of past lives. If a Bhikkhu observes diligently in this way, he attains the shared knowledge of the 'knowing past lives' meditation, the mind abides, it abides rightly. After a Bhikkhu attains meditation, remembering the past is not difficult, his past births, his past existences.
本居處本所起本我分。若欲終心。若心滅已。母腹中受初識。若修此定憶念不難。比丘如是思惟我本何名何姓何生何食何壽命何究竟住受何苦樂。比丘若修此定。知我本如是名如是姓如是生如是食如是壽命如是究竟住如是受苦樂。是名共證宿命定。如比丘定親近多修學已。憶念一生二生乃至百生千生若過。或曾在無想天上住。知無間心障礙。以凡夫未聞故。言我本不曾在彼忽然自生。以聖人聞故。如是思惟我宿命。始由心證知有如是天。是色無想無受無心住處。比丘如是思惟。我若憶念宿命色。比丘思惟無間色。后色前色漸漸無間。比丘如是思惟無間。色得共證知宿命色無間定。心住正住。比丘得定已憶念不難。是名共證知宿命定如比丘定想。親近多修學已。憶念一生二生乃至百生千生若過。或有曾在無色天上。以無間色障閡。以凡夫未聞故。言我本不曾在彼忽然自生。以聖人聞故。如是思惟我宿命。由色證知有如是無色有想有受。若無色地。比丘如是思惟。我若憶念宿命心。比丘思惟後心前心漸漸無間。比丘如是思惟無間心。得共宿命心無間定。心住正住。比丘得定已。憶念不難。是名共證知宿命定。如比丘定親近多修學已。憶念種種無量宿命。若憶念一生二生乃至百生千生。若劫成若劫壞若劫成壞。我本曾在彼。
【現代漢語翻譯】 現代漢語譯本： 此為我過去居住的地方，我過去行為的起始，我過去自我的區分。如果想要終結內心的煩惱，或者內心已經止息。在母親腹中接受最初的意識。如果修習這種禪定，回憶過去並不困難。比丘應當這樣思維：我過去叫什麼名字？姓什麼？在哪裡出生？吃什麼食物？壽命有多長？最終住在哪裡？感受過什麼樣的苦樂？比丘如果修習這種禪定，就能知道我過去是這樣的名字，這樣的姓氏，在這樣的地方出生，吃這樣的食物，壽命這麼長，最終住在那裡，感受過這樣的苦樂。這叫做共同證得宿命禪定。如同比丘通過禪定，親近、多次修習之後，回憶起一生、二生，乃至百生、千生，甚至更多。或者曾經在無想天（Rūpāvacara-bhūmi）（色界天中的一種，沒有思想和感覺）上居住過。因為無間心的阻礙，因為凡夫沒有聽聞過，所以說我過去不曾在那兒，是忽然自己產生的。因為聖人聽聞過，所以這樣思維我的宿命。最初由內心證知有這樣的天界，是色界（Rūpadhātu）的無想、無感受、無心識的住所。比丘這樣思維：我如果回憶宿命的色身。比丘思維無間斷的色身，後面的色身、前面的色身，漸漸地沒有間斷。比丘這樣思維無間斷的色身，就能共同證知宿命的色身無間禪定。內心安住，正確安住。比丘得到禪定之後，回憶過去並不困難。這叫做共同證知宿命禪定。如同比丘通過禪定和親近、多次修習之後，回憶起一生、二生，乃至百生、千生，甚至更多。或者曾經在無色天（Arūpadhātu）上。因為無間斷的色身阻礙，因為凡夫沒有聽聞過，所以說我過去不曾在那兒，是忽然自己產生的。因為聖人聽聞過，所以這樣思維我的宿命。由色身證知有這樣的無色界（Arūpadhātu），有思想有感受。或者在無色界（Arūpadhātu）的處所。比丘這樣思維：我如果回憶宿命的心識。比丘思維後面的心識、前面的心識，漸漸地沒有間斷。比丘這樣思維無間斷的心識，就能共同證得宿命的心識無間禪定。內心安住，正確安住。比丘得到禪定之後，回憶過去並不困難。這叫做共同證知宿命禪定。如同比丘通過禪定和親近、多次修習之後，回憶起種種無量的宿命。如果回憶一生、二生，乃至百生、千生。或者劫成（Saṃvarta-sthāyin）時，或者劫壞（Vivarta-sthāyin）時，或者劫成壞（Saṃvarta-vivarta-sthāyin）時。我過去曾經在那裡。 English version: This was my dwelling place, the origin of my actions, the distinction of my past self. If one wishes to end the afflictions of the mind, or if the mind has already ceased. Receiving the initial consciousness in the mother's womb. If one cultivates this samadhi, it is not difficult to recall the past. A Bhikkhu should contemplate thus: What was my name in the past? What was my family name? Where was I born? What food did I eat? How long was my lifespan? Where did I ultimately reside? What kind of suffering and happiness did I experience? If a Bhikkhu cultivates this samadhi, he will know that in the past, my name was such, my family name was such, I was born in such a place, I ate such food, my lifespan was so long, I ultimately resided there, and I experienced such suffering and happiness. This is called jointly realizing the samadhi of past lives. Just as a Bhikkhu, through samadhi, after approaching and repeatedly cultivating, recalls one life, two lives, even a hundred lives, a thousand lives, or even more. Or having resided in the Heaven of Non-Perception (Rūpāvacara-bhūmi) (a realm in the Form Realm, without thought or feeling). Because of the obstruction of the uninterrupted mind, because ordinary people have not heard of it, they say that I was not there in the past, but suddenly arose by myself. Because the saints have heard of it, they contemplate my past lives in this way. Initially, through the mind, one realizes that there are such heavens, which are the dwelling places of non-perception, non-sensation, and non-consciousness in the Form Realm (Rūpadhātu). A Bhikkhu contemplates thus: If I recall the form body of past lives. A Bhikkhu contemplates the uninterrupted form body, the later form body, the earlier form body, gradually without interruption. A Bhikkhu contemplates the uninterrupted form body in this way, and can jointly realize the uninterrupted samadhi of the form body of past lives. The mind abides, abides correctly. After a Bhikkhu attains samadhi, it is not difficult to recall the past. This is called jointly realizing the samadhi of past lives. Just as a Bhikkhu, through samadhi and approaching and repeatedly cultivating, recalls one life, two lives, even a hundred lives, a thousand lives, or even more. Or having resided in the Formless Realm (Arūpadhātu). Because of the obstruction of the uninterrupted form body, because ordinary people have not heard of it, they say that I was not there in the past, but suddenly arose by myself. Because the saints have heard of it, they contemplate my past lives in this way. From the form body, one realizes that there is such a Formless Realm (Arūpadhātu), with thought and sensation. Or in the place of the Formless Realm (Arūpadhātu). A Bhikkhu contemplates thus: If I recall the consciousness of past lives. A Bhikkhu contemplates the later consciousness, the earlier consciousness, gradually without interruption. A Bhikkhu contemplates the uninterrupted consciousness in this way, and can jointly attain the uninterrupted samadhi of the consciousness of past lives. The mind abides, abides correctly. After a Bhikkhu attains samadhi, it is not difficult to recall the past. This is called jointly realizing the samadhi of past lives. Just as a Bhikkhu, through samadhi and approaching and repeatedly cultivating, recalls various immeasurable past lives. If one recalls one life, two lives, even a hundred lives, a thousand lives. Or during the period of formation (Saṃvarta-sthāyin), or during the period of destruction (Vivarta-sthāyin), or during the period of formation and destruction (Saṃvarta-vivarta-sthāyin). I was there in the past.
【English Translation】 This was my dwelling place, the origin of my actions, the distinction of my past self. If one wishes to end the afflictions of the mind, or if the mind has already ceased. Receiving the initial consciousness in the mother's womb. If one cultivates this samadhi, it is not difficult to recall the past. A Bhikkhu should contemplate thus: What was my name in the past? What was my family name? Where was I born? What food did I eat? How long was my lifespan? Where did I ultimately reside? What kind of suffering and happiness did I experience? If a Bhikkhu cultivates this samadhi, he will know that in the past, my name was such, my family name was such, I was born in such a place, I ate such food, my lifespan was so long, I ultimately resided there, and I experienced such suffering and happiness. This is called jointly realizing the samadhi of past lives. Just as a Bhikkhu, through samadhi, after approaching and repeatedly cultivating, recalls one life, two lives, even a hundred lives, a thousand lives, or even more. Or having resided in the Heaven of Non-Perception (Rūpāvacara-bhūmi) (a realm in the Form Realm, without thought or feeling). Because of the obstruction of the uninterrupted mind, because ordinary people have not heard of it, they say that I was not there in the past, but suddenly arose by myself. Because the saints have heard of it, they contemplate my past lives in this way. Initially, through the mind, one realizes that there are such heavens, which are the dwelling places of non-perception, non-sensation, and non-consciousness in the Form Realm (Rūpadhātu). A Bhikkhu contemplates thus: If I recall the form body of past lives. A Bhikkhu contemplates the uninterrupted form body, the later form body, the earlier form body, gradually without interruption. A Bhikkhu contemplates the uninterrupted form body in this way, and can jointly realize the uninterrupted samadhi of the form body of past lives. The mind abides, abides correctly. After a Bhikkhu attains samadhi, it is not difficult to recall the past. This is called jointly realizing the samadhi of past lives. Just as a Bhikkhu, through samadhi and approaching and repeatedly cultivating, recalls one life, two lives, even a hundred lives, a thousand lives, or even more. Or having resided in the Formless Realm (Arūpadhātu). Because of the obstruction of the uninterrupted form body, because ordinary people have not heard of it, they say that I was not there in the past, but suddenly arose by myself. Because the saints have heard of it, they contemplate my past lives in this way. From the form body, one realizes that there is such a Formless Realm (Arūpadhātu), with thought and sensation. Or in the place of the Formless Realm (Arūpadhātu). A Bhikkhu contemplates thus: If I recall the consciousness of past lives. A Bhikkhu contemplates the later consciousness, the earlier consciousness, gradually without interruption. A Bhikkhu contemplates the uninterrupted consciousness in this way, and can jointly attain the uninterrupted samadhi of the consciousness of past lives. The mind abides, abides correctly. After a Bhikkhu attains samadhi, it is not difficult to recall the past. This is called jointly realizing the samadhi of past lives. Just as a Bhikkhu, through samadhi and approaching and repeatedly cultivating, recalls various immeasurable past lives. If one recalls one life, two lives, even a hundred lives, a thousand lives. Or during the period of formation (Saṃvarta-sthāyin), or during the period of destruction (Vivarta-sthāyin), or during the period of formation and destruction (Saṃvarta-vivarta-sthāyin). I was there in the past.
如是名如是姓乃至如是受苦樂。我此命終生彼。彼命終生此。於此成就行。憶念種種無量宿命。若比丘定親近多修學已得報定若入定不入定。憶念種種無量宿命。從一生乃至於此成就行。是名共證知宿命定。◎
舍利弗阿毗曇論卷第二十九 大正藏第 28 冊 No. 1548 舍利弗阿毗曇論
舍利弗阿毗曇論卷第三十
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯緒分定品下
◎何謂共明想定。如比丘取諸明相。謂火光日月星宿光摩尼珠光。取諸光明相已。若樹下露處。思惟光明知光明受光明。如實人若想憶想。是名光明想。若定此想共生共住共滅。是名共明想定。如比丘定親近多修學已。若樹下露處。以清凈心遍解行有明勝心。如實人若想憶想。是名明想。若定此想共生共住共滅。是名共明想定。如比丘定親近多修學已。若一樹下。若二三乃至十樹下。以清凈心遍解行有明勝心。如實人若想憶想。是名明想。若定此想共生共住共滅。是名共明想定。如比丘定親近多修學已。若一園二三乃至十園。以清凈心遍解行有明勝心。如實人若想憶想。是名明想。若定此想共生共住共滅。是名共明想定。如比丘定親近多修學已。若一園二三乃至十園。以清凈心遍解行有明心勝。如實人若想憶想。是
【現代漢語翻譯】 現代漢語譯本： 『如是名，如是姓，乃至如是受苦樂。我此命終生彼，彼命終生此。於此成就行。憶念種種無量宿命。』如果比丘通過禪定親近、多多修習已經獲得了禪定，無論入定與否，都能憶念種種無量宿命，從一生乃至到此成就行。這被稱為共證知宿命定。
《舍利弗阿毗曇論》卷第二十九 大正藏第 28 冊 No. 1548 《舍利弗阿毗曇論》
《舍利弗阿毗曇論》卷第三十
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯 緒分定品下
什麼是共明想定？例如，比丘選取各種明亮之相，比如火光、日光、月光、星宿光、摩尼珠（Mani Jewel）光。選取這些光明之相后，如果在樹下或露天之處，思惟光明，了知光明，感受光明，如實之人如果生起想法或憶念，這被稱為光明想。如果禪定與此想法共同生起、共同存在、共同滅去，這被稱為共明想定。如果比丘通過禪定親近、多多修習，在樹下或露天之處，以清凈之心普遍理解並實踐，心中具有明亮殊勝之念，如實之人如果生起想法或憶念，這被稱為明想。如果禪定與此想法共同生起、共同存在、共同滅去，這被稱為共明想定。如果比丘通過禪定親近、多多修習，在一棵樹下，或者兩三棵乃至十棵樹下，以清凈之心普遍理解並實踐，心中具有明亮殊勝之念，如實之人如果生起想法或憶念，這被稱為明想。如果禪定與此想法共同生起、共同存在、共同滅去，這被稱為共明想定。如果比丘通過禪定親近、多多修習，在一個園林，或者兩三個乃至十個園林，以清凈之心普遍理解並實踐，心中具有明亮殊勝之念，如實之人如果生起想法或憶念，這被稱為明想。如果禪定與此想法共同生起、共同存在、共同滅去，這被稱為共明想定。如果比丘通過禪定親近、多多修習，在一個園林，或者兩三個乃至十個園林，以清凈之心普遍理解並實踐，心中具有明亮之心和殊勝之念，如實之人如果生起想法或憶念，這
【English Translation】 English version: 'Such is the name, such is the lineage, and such is the experience of suffering and joy. I die here and am born there; I die there and am born here. Thus, accomplishing the practice, I recall various immeasurable past lives.' If a Bhikkhu (monk) has attained Samadhi (concentration) through close association and much practice, whether in Samadhi or not, he can recall various immeasurable past lives, from one life up to the accomplishment of this practice. This is called the Samadhi of shared knowledge of past lives.
Shariputra Abhidharma Shastra, Volume 29 Taisho Tripitaka, Volume 28, No. 1548, Shariputra Abhidharma Shastra
Shariputra Abhidharma Shastra, Volume 30
Translated by Tripitaka Master Dharmayasas from Kipin of Yao Qin Dynasty, together with Dharmagupta and others. Chapter on the Lower Section of the Definition of Categories
What is the Samadhi of shared luminous thought? For example, a Bhikkhu takes various luminous signs, such as the light of fire, sunlight, moonlight, starlight, and the light of Mani Jewel. Having taken these luminous signs, if he is under a tree or in an open space, contemplating the light, knowing the light, and experiencing the light, if a truthful person arises with thought or recollection, this is called luminous thought. If Samadhi arises, abides, and ceases together with this thought, this is called the Samadhi of shared luminous thought. If a Bhikkhu has attained Samadhi through close association and much practice, in a tree or in an open space, with a pure mind, he universally understands and practices, having a bright and superior thought in his mind, if a truthful person arises with thought or recollection, this is called luminous thought. If Samadhi arises, abides, and ceases together with this thought, this is called the Samadhi of shared luminous thought. If a Bhikkhu has attained Samadhi through close association and much practice, under one tree, or two, three, or even ten trees, with a pure mind, he universally understands and practices, having a bright and superior thought in his mind, if a truthful person arises with thought or recollection, this is called luminous thought. If Samadhi arises, abides, and ceases together with this thought, this is called the Samadhi of shared luminous thought. If a Bhikkhu has attained Samadhi through close association and much practice, in one garden, or two, three, or even ten gardens, with a pure mind, he universally understands and practices, having a bright and superior thought in his mind, if a truthful person arises with thought or recollection, this is called luminous thought. If Samadhi arises, abides, and ceases together with this thought, this is called the Samadhi of shared luminous thought. If a Bhikkhu has attained Samadhi through close association and much practice, in one garden, or two, three, or even ten gardens, with a pure mind, he universally understands and practices, having a bright mind and superior thought, if a truthful person arises with thought or recollection, this
名明想。若定此想共生共住共滅。是名共明想定。如比丘定親近多修學已。若一聚落二三乃至十聚落。以清凈心遍解行有明心勝。如實人若想憶想。是名明想。若定此想共生共住共滅。是名共明想定。如比丘定親近多修學已。若一園二三乃至十園。以清凈心遍解行有明心勝。如實人若想憶想。是名明想。若定此想共生共住共滅。是名共明想定。如比丘定親近多修學已。水陸周匝。以清凈心遍解行有明心勝。如實人若想憶想。是名明想。若定此想共生共住共滅。是名共明想定。如比丘定親近多修學已。以天眼清凈過人。見眾生生死好色惡色善道惡道卑勝。知眾生造業。此眾生身惡行成就。口意惡行成就。謗賢聖邪見造邪見業。身壞命終墮地獄畜生餓鬼。此眾生身善行成就。口意善行成就。不謗賢聖正見。造正身業。身壞命終生天上人中。如是以天眼清凈過人。見眾生生死好色惡色善道惡道。知眾生造業。修此定已。以天眼清凈過人。見眾生生死。乃至知所造業。是名共明想定。若比丘定親近多修學已。得報定。若入定不入定。以天眼清凈過人。見眾生生死。乃至知眾生所造業。是名共明想定。
何謂無間定。比丘思惟無常苦空無我涅槃寂靜。得定心住。得定已得初聖五根。以得初聖五根故。上正決定。離凡夫地未
【現代漢語翻譯】 現代漢語譯本： 什麼是『明想』？如果確定這種『想』（Samjna，認知）共同生起、共同存在、共同滅去，這就被稱為『共明想定』。例如，一位比丘通過禪定，親近、多次修習后，如果能以清凈心，在一個村落、兩三個乃至十個村落中，普遍理解並實踐，擁有勝於常人的明晰心智。如同真實之人能夠思索和回憶一樣，這被稱為『明想』。如果確定這種『想』共同生起、共同存在、共同滅去，這就被稱為『共明想定』。例如，一位比丘通過禪定，親近、多次修習后，如果能以清凈心，在一個園林、兩三個乃至十個園林中，普遍理解並實踐，擁有勝於常人的明晰心智。如同真實之人能夠思索和回憶一樣，這被稱為『明想』。如果確定這種『想』共同生起、共同存在、共同滅去，這就被稱為『共明想定』。例如，一位比丘通過禪定，親近、多次修習后，能在水陸環繞之地，以清凈心普遍理解並實踐，擁有勝於常人的明晰心智。如同真實之人能夠思索和回憶一樣，這被稱為『明想』。如果確定這種『想』共同生起、共同存在、共同滅去，這就被稱為『共明想定』。例如，一位比丘通過禪定，親近、多次修習后，以超于常人的清凈天眼（ দিব্যচক্ষু, দিব্যদৃষ্টি, দিব্যজ্ঞান, दिव्यचक्षु, दिव्यदृष्टि, दिव्यज्ञान，divyacakṣu, divyadṛṣṭi, divyajñāna，天眼），能看見眾生的生死、美好的顏色和醜陋的顏色、善道和惡道、卑賤和尊貴，並且知道眾生所造的業。他知道，有些眾生因為身行惡業、口意惡業，誹謗賢聖，持有邪見，造作邪見之業，所以身壞命終后墮入地獄、畜生、餓鬼道。而有些眾生因為身行善業、口意善業，不誹謗賢聖，持有正見，造作正身之業，所以身壞命終後生于天上或人間。他如此以超于常人的清凈天眼，看見眾生的生死、美好的顏色和醜陋的顏色、善道和惡道，並且知道眾生所造的業。修習這種禪定后，以超于常人的清凈天眼，看見眾生的生死，乃至知道他們所造的業，這被稱為『共明想定』。如果一位比丘通過禪定，親近、多次修習后，獲得『報定』，無論入定與否，都能以超于常人的清凈天眼，看見眾生的生死，乃至知道眾生所造的業，這被稱為『共明想定』。
什麼是『無間定』？比丘思惟無常、苦、空、無我、涅槃寂靜，從而獲得禪定，心安住于禪定之中。獲得禪定后，獲得最初的聖五根（pañcendriyāṇi，五根）。因為獲得最初的聖五根，所以能向上正確地決定，脫離凡夫之地，尚未脫離。
【English Translation】 English version: What is 『Clear Perception』 (明想, Ming Xiang)? If this 『perception』 (Samjna, cognition) is determined to arise together, exist together, and cease together, it is called 『Shared Clear Perception Concentration』 (共明想定, Gong Ming Xiang Ding). For example, a Bhikshu (比丘, Bhikkhu, monk) through meditation, having approached and practiced repeatedly, if with a pure mind, he can universally understand and practice in one village, two or three, or even ten villages, possessing a mind that is superior in clarity to ordinary people. Just as a real person can think and remember, this is called 『Clear Perception』. If this 『perception』 is determined to arise together, exist together, and cease together, it is called 『Shared Clear Perception Concentration』. For example, a Bhikshu through meditation, having approached and practiced repeatedly, if with a pure mind, he can universally understand and practice in one garden, two or three, or even ten gardens, possessing a mind that is superior in clarity to ordinary people. Just as a real person can think and remember, this is called 『Clear Perception』. If this 『perception』 is determined to arise together, exist together, and cease together, it is called 『Shared Clear Perception Concentration』. For example, a Bhikshu through meditation, having approached and practiced repeatedly, can universally understand and practice with a pure mind in areas surrounded by water and land, possessing a mind that is superior in clarity to ordinary people. Just as a real person can think and remember, this is called 『Clear Perception』. If this 『perception』 is determined to arise together, exist together, and cease together, it is called 『Shared Clear Perception Concentration』. For example, a Bhikshu through meditation, having approached and practiced repeatedly, with a divine eye ( দিব্যচক্ষু, দিব্যদৃষ্টি, দিব্যজ্ঞান, दिव्यचक्षु, दिव्यदृष्टि, दिव्यज्ञान，divyacakṣu, divyadṛṣṭi, divyajñāna, heavenly eye) that is pure and surpasses ordinary people, can see the birth and death of beings, beautiful and ugly colors, good and bad paths, the lowly and the noble, and knows the karma created by beings. He knows that some beings, because of their evil deeds in body, speech, and mind, slandering the virtuous and holding wrong views, create karma based on wrong views, and therefore, after the destruction of their bodies and the end of their lives, fall into hell, the animal realm, or the realm of hungry ghosts. And some beings, because of their good deeds in body, speech, and mind, not slandering the virtuous and holding right views, create karma based on right actions, and therefore, after the destruction of their bodies and the end of their lives, are born in heaven or among humans. Thus, with a divine eye that is pure and surpasses ordinary people, he sees the birth and death of beings, beautiful and ugly colors, good and bad paths, and knows the karma created by beings. Having cultivated this meditation, with a divine eye that is pure and surpasses ordinary people, he sees the birth and death of beings, and even knows the karma they have created, this is called 『Shared Clear Perception Concentration』. If a Bhikshu through meditation, having approached and practiced repeatedly, obtains 『Retribution Concentration』, whether in meditation or not, he can see the birth and death of beings with a divine eye that is pure and surpasses ordinary people, and even knows the karma created by beings, this is called 『Shared Clear Perception Concentration』.
What is 『Uninterrupted Concentration』 (無間定, Wu Jian Ding)? A Bhikshu contemplates impermanence, suffering, emptiness, non-self, and the peace of Nirvana, thereby attaining concentration, and his mind abides in concentration. Having attained concentration, he obtains the initial five noble roots (pañcendriyāṇi, five roots). Because he has obtained the initial five noble roots, he can correctly determine upwards, departing from the state of ordinary people, but not yet completely departed.
得須陀洹果。若中命終。無有是處。若未得須陀洹果。墮地獄畜生餓鬼。無有是處。若比丘定親近多修學已。得無間定向須陀洹果。若此定無間滅已。得須陀洹果。是名無間定。若比丘定親近多修學已。得無間定向斯陀含果。若此定無間滅已。得斯陀含果。是名無間定。若比丘定親近多修學已。得無間定。向阿那含果。若此定無間滅已。得阿那含果。是名無間定。若比丘定親近多修學已。得無間定。向阿羅漢果。若此定無間滅已。得阿羅漢果。是名無間定。云何定根。學人離煩惱。聖心入聖道。若堅信堅法。是名定根。云何定根學人離煩惱。聖心入聖道若堅信堅法。及余趣人見行過患。觀涅槃寂滅。若實人觀苦集滅道。未得欲得。未解欲解。未證欲證。修道離煩惱。見學人若須陀洹斯陀含阿那含觀智具足。若智地若觀解脫心。若得四沙門果。若須陀洹果斯陀含果阿那含果。無學人阿羅漢。未得聖法。欲得修道。觀智具足。若智地若觀解脫心。得阿羅漢果已。如實人如趣人。若心住正住專住緣住。心一定一樂。不分散不捨。心依意心獨處定力定覺正定。是名定根。云何定力。定根是名定力。云何定覺。定力是名定覺。云何正定。若定善順不逆。是名正定。云何邪定。若定不善不順逆。是名邪定。
云何聖定。若定
【現代漢語翻譯】 現代漢語譯本 得須陀洹果（Sotapanna-phala，入流果）。如果（證得須陀洹果）在中途命終，沒有這種可能。如果未證得須陀洹果，墮入地獄、畜生、餓鬼道，沒有這種可能。如果比丘通過禪定，親近、多次修習后，獲得無間定，趨向須陀洹果。如果此禪定無間斷地滅去後，證得須陀洹果，這稱為無間定。如果比丘通過禪定，親近、多次修習后，獲得無間定，趨向斯陀含果（Sakadagami-phala，一來果）。如果此禪定無間斷地滅去後，證得斯陀含果，這稱為無間定。如果比丘通過禪定，親近、多次修習后，獲得無間定，趨向阿那含果（Anagami-phala，不還果）。如果此禪定無間斷地滅去後，證得阿那含果，這稱為無間定。如果比丘通過禪定，親近、多次修習后，獲得無間定，趨向阿羅漢果（Arhat-phala，無學果）。如果此禪定無間斷地滅去後，證得阿羅漢果，這稱為無間定。 什麼是定根？有學位的人遠離煩惱，以聖潔的心進入聖道。如果堅定地相信，堅定地奉行正法，這稱為定根。什麼是定根？有學位的人遠離煩惱，以聖潔的心進入聖道，如果堅定地相信，堅定地奉行正法，以及其餘的凡夫俗子看到（錯誤）行為的過患，觀察涅槃的寂靜和滅盡。如果真正修行的人觀察苦、集、滅、道四聖諦，尚未得到的想要得到，尚未理解的想要理解，尚未證悟的想要證悟，修習正道以遠離煩惱。看到有學位的人，無論是須陀洹、斯陀含、阿那含，都具備觀智。無論是智慧之地，還是觀察解脫之心。如果證得四沙門果，無論是須陀洹果、斯陀含果、阿那含果。無學位的人，阿羅漢，尚未證得聖法，想要證得，修習正道，具備觀智。無論是智慧之地，還是觀察解脫之心。證得阿羅漢果后，如同真正修行的人，如同趨向（涅槃）的人。如果心安住、正直安住、專注安住、緣念安住，心專注而快樂，不分散，不捨棄，心依靠意念，心獨自處於禪定之力、禪定之覺、正定之中，這稱為定根。什麼是定力？定根就是定力。什麼是定覺？定力就是定覺。什麼是正定？如果禪定良好、順應（正法）而不違逆（正法），這稱為正定。什麼是邪定？如果禪定不好、不順應（正法）且違逆（正法），這稱為邪定。 什麼是聖定？如果禪定...
【English Translation】 English version Having attained the Sotapanna-phala (Stream-enterer fruit), if one dies in the middle of life, there is no such possibility. If one has not attained the Sotapanna-phala, and falls into hell, the animal realm, or the realm of hungry ghosts, there is no such possibility. If a Bhikkhu (monk), through Samadhi (meditative concentration), draws near to and frequently practices, attains Anantarika-samadhi (uninterrupted concentration), directed towards the Sotapanna-phala. If this Samadhi ceases without interruption, and one attains the Sotapanna-phala, this is called Anantarika-samadhi. If a Bhikkhu, through Samadhi, draws near to and frequently practices, attains Anantarika-samadhi, directed towards the Sakadagami-phala (Once-returner fruit). If this Samadhi ceases without interruption, and one attains the Sakadagami-phala, this is called Anantarika-samadhi. If a Bhikkhu, through Samadhi, draws near to and frequently practices, attains Anantarika-samadhi, directed towards the Anagami-phala (Non-returner fruit). If this Samadhi ceases without interruption, and one attains the Anagami-phala, this is called Anantarika-samadhi. If a Bhikkhu, through Samadhi, draws near to and frequently practices, attains Anantarika-samadhi, directed towards the Arhat-phala (Arahant fruit, the fruit of the perfected one). If this Samadhi ceases without interruption, and one attains the Arhat-phala, this is called Anantarika-samadhi. What is Samadhi-root? A learner (Sekha) departs from defilements, with a noble mind enters the noble path. If one has firm faith and firmly practices the Dharma (teachings), this is called Samadhi-root. What is Samadhi-root? A learner departs from defilements, with a noble mind enters the noble path, if one has firm faith and firmly practices the Dharma, and other ordinary people see the faults of (wrong) actions, and observe the peace and cessation of Nirvana. If a truly practicing person observes the Four Noble Truths of suffering, its origin, its cessation, and the path, wanting to attain what has not been attained, wanting to understand what has not been understood, wanting to realize what has not been realized, cultivating the path to depart from defilements. Seeing learners, whether Sotapanna, Sakadagami, or Anagami, who are equipped with wisdom. Whether it is the ground of wisdom, or the mind of observing liberation. If one attains the four Samanaphala (fruits of recluseship), whether it is the Sotapanna-phala, Sakadagami-phala, or Anagami-phala. The non-learner, the Arhat, has not yet attained the noble Dharma, wanting to attain it, cultivates the path, and is equipped with wisdom. Whether it is the ground of wisdom, or the mind of observing liberation. After attaining the Arhat-phala, like a truly practicing person, like one who is approaching (Nirvana). If the mind abides, abides rightly, abides attentively, abides with mindfulness, the mind is focused and joyful, not scattered, not abandoning, the mind relies on intention, the mind dwells alone in the power of Samadhi, the awareness of Samadhi, right Samadhi, this is called Samadhi-root. What is Samadhi-power? Samadhi-root is Samadhi-power. What is Samadhi-awareness? Samadhi-power is Samadhi-awareness. What is Right Samadhi? If Samadhi is good, in accordance with (the Dharma) and not against (the Dharma), this is called Right Samadhi. What is Wrong Samadhi? If Samadhi is not good, not in accordance with (the Dharma) and against (the Dharma), this is called Wrong Samadhi. What is Noble Samadhi? If Samadhi...
無漏。是名聖定。云何非聖定。若定有漏。是名非聖定。
云何有漏定。若定有染。是名有漏定。云何無漏定。若定無染。是名無漏定。
云何有染定。若定有求。是名有染定。云何無染定。若定無求。是名無染定。云何有求定。若定當取。是名有求定。云何無求定。若定非當取。是名無求定。
云何當取定。若定有取。是名當取定。云何非當取定。若定無取。是名非當取定。
云何有取定。若定有勝。是名有取定。云何無取定。若定無勝。是名無取定。
云何有勝定。若定有取。是名有勝定。云何無勝定。若定不取。是名無勝定。複次若定有餘定勝妙過。是名有勝定。若定無餘定勝妙過是名無勝定複次若修定已如來於一切法無礙知見得由力尊勝無上正覺如來十力成就四無所畏。大慈大悲轉於法輪。自在成就。除此定若余定。是名有勝定。若上所除定。是名無勝定。
云何受定。若定內是名受定。云何非受定。若定外是名非受定。
云何內定。若定受是名內定。云何外定。若定非受。是名外定。
云何有報定。若定報法。是名有報定。云何無報定。若定報若非報非報法。是名無報定。
云何共凡夫定。若定非凡夫入出凡夫亦入出。是名共凡夫定。云何不共凡
夫定。若定非凡夫入出。是名不共凡夫定。云何非凡夫共定。若定凡夫入出非凡夫亦入出。是名非凡夫共定。云何非凡夫不共定。若定凡夫入出非凡夫不入出。是名非凡夫不共定。
云何共聲聞定。若定非聲聞入出聲聞亦入出。是名共聲聞定。云何不共聲聞定。若定非聲聞入出聲聞不入出。是名不共聲聞定。云何非聲聞共定。若定聲聞入出非聲聞亦入出。是名非聲聞共定。云何非聲聞不共定。若定聲聞入出非聲聞不入出。是名非聲聞不共定。云何如電定。若定少少住少時住。如電少少住少時住定亦如是。是名如電定。云何如金剛定。若定無量無量住無量時住。如金剛無量無量住無量時住定亦如是。是名如金剛定。複次若定修已。漸少煩惱分。如電從雲中出照少闇分便速滅。定亦如是。是名如電定。若定修已斷一切煩惱。若粗若微無不斷滅。無不斷滅。如金剛投于珠石無不破壞摧折。定亦如是。是名如金剛定。複次若修定得須陀洹果斯陀含果阿那含果。是名如電定。若修定得阿羅漢果。是名如金剛定。複次若修定得須陀洹果乃至阿羅漢果辟支佛道。是名如電定。若修定若如來所修定。於一切法無礙知見得。由力尊勝無上正覺。如來十力成就四無所畏。大慈大悲轉於法輪。自在成就。是名如金剛定。
云何不
【現代漢語翻譯】 現代漢語譯本 什麼是『定』（Dhyana，禪定）？如果某種禪定狀態，凡夫（Prthagjana，指未開悟的普通人）可以進入和退出，但並非所有凡夫都能進入和退出，這被稱為『不共凡夫定』。什麼是『非凡夫共定』？如果某種禪定狀態，凡夫可以進入和退出，非凡夫（指已證果的聖者）也可以進入和退出，這被稱為『非凡夫共定』。什麼是『非凡夫不共定』？如果某種禪定狀態，凡夫可以進入和退出，但非凡夫不能進入和退出，這被稱為『非凡夫不共定』。
什麼是『共聲聞定』？如果某種禪定狀態，非聲聞（Sravaka，指聽聞佛法而修行的弟子）可以進入和退出，聲聞也可以進入和退出，這被稱為『共聲聞定』。什麼是『不共聲聞定』？如果某種禪定狀態，非聲聞可以進入和退出，聲聞不能進入和退出，這被稱為『不共聲聞定』。什麼是『非聲聞共定』？如果某種禪定狀態，聲聞可以進入和退出，非聲聞也可以進入和退出，這被稱為『非聲聞共定』。什麼是『非聲聞不共定』？如果某種禪定狀態，聲聞可以進入和退出，非聲聞不能進入和退出，這被稱為『非聲聞不共定』。什麼是『如電定』？如果某種禪定狀態，只能保持極短的時間，就像閃電一樣，只能短暫地出現，這種禪定也一樣，被稱為『如電定』。什麼是『如金剛定』？如果某種禪定狀態，可以無限地保持，持續無限的時間，就像金剛一樣堅不可摧，這種禪定也一樣，被稱為『如金剛定』。進一步說，如果修習某種禪定后，能逐漸減少煩惱，就像閃電從雲中出現，照亮少許黑暗后迅速消失，這種禪定也一樣，被稱為『如電定』。如果修習某種禪定后，能斷除一切煩惱，無論粗細，都能徹底斷滅，就像金剛投向珠石，無不破壞摧折，這種禪定也一樣，被稱為『如金剛定』。進一步說，如果修習某種禪定，能證得須陀洹果（Srotapanna，入流果）、斯陀含果（Sakrdagamin，一來果）、阿那含果（Anagamin，不還果），這被稱為『如電定』。如果修習某種禪定，能證得阿羅漢果（Arhat，無學果），這被稱為『如金剛定』。進一步說，如果修習某種禪定，能證得須陀洹果乃至阿羅漢果，辟支佛道（Pratyekabuddha，緣覺），這被稱為『如電定』。如果修習某種禪定，特別是如來（Tathagata，佛陀）所修習的禪定，能對一切法無礙知見，獲得由力量帶來的尊勝無上正覺，如來成就十力（Dasabala，佛陀的十種力量），具備四無所畏（Caturvaisaradya，佛陀的四種無畏），以大慈大悲之心轉動法輪（Dharmacakra，佛法之輪），自在成就，這被稱為『如金剛定』。
什麼是不...
【English Translation】 English version What is 'Dhyana' (meditation)? If a certain state of meditation can be entered and exited by ordinary people (Prthagjana, referring to unenlightened ordinary people), but not all ordinary people can enter and exit, it is called 'Dhyana not shared with ordinary people.' What is 'Dhyana shared with non-ordinary people'? If a certain state of meditation can be entered and exited by ordinary people, and also can be entered and exited by non-ordinary people (referring to saints who have attained fruition), it is called 'Dhyana shared with non-ordinary people.' What is 'Dhyana not shared with non-ordinary people'? If a certain state of meditation can be entered and exited by ordinary people, but cannot be entered and exited by non-ordinary people, it is called 'Dhyana not shared with non-ordinary people.'
What is 'Dhyana shared with Sravakas (disciples who practice by listening to the Buddha's teachings)'? If a certain state of meditation can be entered and exited by non-Sravakas, and also can be entered and exited by Sravakas, it is called 'Dhyana shared with Sravakas.' What is 'Dhyana not shared with Sravakas'? If a certain state of meditation can be entered and exited by non-Sravakas, but cannot be entered and exited by Sravakas, it is called 'Dhyana not shared with Sravakas.' What is 'Dhyana shared with non-Sravakas'? If a certain state of meditation can be entered and exited by Sravakas, and also can be entered and exited by non-Sravakas, it is called 'Dhyana shared with non-Sravakas.' What is 'Dhyana not shared with non-Sravakas'? If a certain state of meditation can be entered and exited by Sravakas, but cannot be entered and exited by non-Sravakas, it is called 'Dhyana not shared with non-Sravakas.' What is 'Dhyana like Lightning'? If a certain state of meditation can only be maintained for a very short time, just like lightning that appears briefly, this meditation is also like that, it is called 'Dhyana like Lightning.' What is 'Dhyana like Diamond'? If a certain state of meditation can be maintained infinitely, lasting for an infinite amount of time, just like a diamond that is indestructible, this meditation is also like that, it is called 'Dhyana like Diamond.' Furthermore, if after practicing a certain meditation, one can gradually reduce afflictions, just like lightning emerging from the clouds, illuminating a little darkness before quickly disappearing, this meditation is also like that, it is called 'Dhyana like Lightning.' If after practicing a certain meditation, one can cut off all afflictions, whether coarse or subtle, completely eradicating them, just like a diamond thrown at jewels and stones, destroying and crushing everything, this meditation is also like that, it is called 'Dhyana like Diamond.' Furthermore, if by practicing a certain meditation, one can attain the fruit of Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), this is called 'Dhyana like Lightning.' If by practicing a certain meditation, one can attain the fruit of Arhat (worthy one), this is called 'Dhyana like Diamond.' Furthermore, if by practicing a certain meditation, one can attain the fruit of Srotapanna up to Arhat, and the path of Pratyekabuddha (solitary Buddha), this is called 'Dhyana like Lightning.' If by practicing a certain meditation, especially the meditation practiced by the Tathagata (Buddha), one can have unobstructed knowledge and vision of all dharmas, attain the supreme enlightenment of power and veneration, the Tathagata achieves the ten powers (Dasabala), possesses the four fearlessnesses (Caturvaisaradya), turns the wheel of Dharma (Dharmacakra) with great compassion, and achieves freedom, this is called 'Dhyana like Diamond.'
What is not...
定得定。若定得不定得難得難持。是名不定得定。云何定得定。若定得決定得不難得易持。是名定得定。
云何有行難持定。若定得不定得。難得難持。無由力尊自在。不如所欲。不隨所欲。不盡所欲。有行難入出。如船逆水難行。定亦如是。是名有行難持定。云何無行易持。定若定得決定得不難得易得。由力尊自在如所欲隨所欲盡所欲。無行入出。如船順水易行。定亦如是。是名無行易持定。
云何一分修定。若修定已。想有光明但不見色。若見色不想有光明。是名一分修定。云何二分修定。若修定已。想有光明亦見色。是名二分修定。複次若修定已。生智但不斷煩惱。若斷煩惱不生智。是名一分修定。若修定已。智生能斷煩惱。是名二分修定。複次若修定已盡智生。非無生智。是名一分修定。若修定已。盡智生及無生智。是名二分修定。
云何有想定。若定有境界。是名有想定。云何無想定。若定無境界。是名無想定。複次除無想定滅盡定。若余定是名有想定。若無想定滅盡定。是名無想定。
云何如事定。若法如法如狀貌如自性如隨緣所起如相入出。是名如事定。
云何憶想定。若法如法相如狀貌如自性如隨緣起。若如法相。若非如法相入出。是名憶想定。
云何離色想
【現代漢語翻譯】 現代漢語譯本 什麼是不定的定？如果獲得的禪定是不確定的，難以獲得且難以保持，這被稱為不定的定。什麼是確定的定？如果獲得的禪定是確定的，容易獲得且容易保持，這被稱為確定的定。
什麼是有行難持的定？如果獲得的禪定是不確定的，難以獲得且難以保持，並且沒有力量、尊貴和自在，不能如自己所愿，不能順應自己所愿，不能完全滿足自己所愿，需要努力才能進入和退出，就像船逆水行駛一樣困難，這樣的禪定也是如此。這被稱為有行難持的定。什麼是無行易持的定？如果獲得的禪定是確定的，容易獲得，並且有力量、尊貴和自在，能夠如自己所愿，順應自己所愿，完全滿足自己所愿，不需要努力就能進入和退出，就像船順水行駛一樣容易，這樣的禪定也是如此。這被稱為無行易持的定。
什麼是一分修定？如果修習禪定后，心中有光明的想法但看不見色（Rūpa，物質），或者看見色但心中沒有光明的想法，這被稱為一分修定。什麼是二分修定？如果修習禪定后，心中有光明的想法也能看見色，這被稱為二分修定。另外，如果修習禪定后，生起智慧但不能斷除煩惱（Kleshas），或者斷除煩惱但不能生起智慧，這被稱為一分修定。如果修習禪定后，既能生起智慧又能斷除煩惱，這被稱為二分修定。另外，如果修習禪定后，生起盡智（Ksaya-jnana，知已斷之智），但沒有無生智（Anutpada-jnana，知未生之智），這被稱為一分修定。如果修習禪定后，既生起盡智也生起無生智，這被稱為二分修定。
什麼是有想定？如果禪定有境界（Nimitta，相），這被稱為有想定。什麼是無想定？如果禪定沒有境界，這被稱為無想定。另外，除了無想定（Asaññāsamāpatti，無想定）和滅盡定（Nirodha-samāpatti，滅盡定），其餘的禪定都稱為有想定。無想定和滅盡定稱為無想定。
什麼是如事定？如果法（Dharma，佛法）如其法性，如其狀態，如其自性，如隨順因緣所生起，如其相狀而入出，這被稱為如事定。
什麼是憶想定？如果法如其法相，如其狀態，如其自性，如隨順因緣而生起，如果如其法相，或者不如其法相而入出，這被稱為憶想定。
什麼是離色想？
【English Translation】 English version What is 'undetermined concentration'? If the concentration obtained is uncertain, difficult to obtain, and difficult to maintain, it is called 'undetermined concentration'. What is 'determined concentration'? If the concentration obtained is certain, easy to obtain, and easy to maintain, it is called 'determined concentration'.
What is 'concentration that is difficult to maintain with effort'? If the concentration obtained is uncertain, difficult to obtain, and difficult to maintain, and there is no power, dignity, or freedom, unable to be as one wishes, unable to accord with one's wishes, unable to fully satisfy one's wishes, requiring effort to enter and exit, like a boat going against the current, such concentration is like that. This is called 'concentration that is difficult to maintain with effort'. What is 'concentration that is easy to maintain without effort'? If the concentration obtained is certain, easy to obtain, and there is power, dignity, and freedom, able to be as one wishes, accord with one's wishes, fully satisfy one's wishes, without effort to enter and exit, like a boat going with the current, such concentration is like that. This is called 'concentration that is easy to maintain without effort'.
What is 'one-sided cultivation of concentration'? If, after cultivating concentration, one has the thought of light but does not see form (Rūpa), or sees form but does not have the thought of light, this is called 'one-sided cultivation of concentration'. What is 'two-sided cultivation of concentration'? If, after cultivating concentration, one has the thought of light and also sees form, this is called 'two-sided cultivation of concentration'. Furthermore, if, after cultivating concentration, wisdom arises but afflictions (Kleshas) are not severed, or afflictions are severed but wisdom does not arise, this is called 'one-sided cultivation of concentration'. If, after cultivating concentration, wisdom arises and is able to sever afflictions, this is called 'two-sided cultivation of concentration'. Furthermore, if, after cultivating concentration, the knowledge of exhaustion (Ksaya-jnana) arises, but not the knowledge of non-arising (Anutpada-jnana), this is called 'one-sided cultivation of concentration'. If, after cultivating concentration, both the knowledge of exhaustion and the knowledge of non-arising arise, this is called 'two-sided cultivation of concentration'.
What is 'concentration with perception'? If the concentration has an object (Nimitta), this is called 'concentration with perception'. What is 'concentration without perception'? If the concentration has no object, this is called 'concentration without perception'. Furthermore, except for the concentration of non-perception (Asaññāsamāpatti) and the cessation attainment (Nirodha-samāpatti), the remaining concentrations are called 'concentration with perception'. The concentration of non-perception and the cessation attainment are called 'concentration without perception'.
What is 'concentration according to reality'? If a Dharma (teaching) is according to its Dharma-nature, according to its state, according to its self-nature, according to what arises from conditioned causes, according to its characteristics of entering and exiting, this is called 'concentration according to reality'.
What is 'concentration of recollection'? If a Dharma is according to its Dharma-characteristic, according to its state, according to its self-nature, according to what arises from conditioned causes, if it is according to its Dharma-characteristic, or not according to its Dharma-characteristic, entering and exiting, this is called 'concentration of recollection'.
What is 'separation from the thought of form'?
定。若定離色想入。若離色想入定。是名離色想定。云何不離色想定。若定不離色想入。若不離色想入定。是名不離色想定。複次若定無色界。是名離色想定。若定色界及聖。是名不離色想定。
云何勝入定。若八勝入。是名勝入定。
云何一切入定。若十一切入。是名一切入定。
云何有覺定。若定覺相應共覺生共住共滅。是名有覺定。云何無覺定。若定非覺相應不共覺生不共住不共滅。是名無覺定。
云何有觀定。若定觀相應共觀生共住共滅。是名有觀定。云何無觀定。若定非觀相應不共觀生不共住不共滅。是名無觀定。
云何有喜定。若定喜相應共喜生共住共滅。是名有喜定。云何無喜定。若定非喜相應不共喜生不共住不共滅。是名無喜定。
云何共味定。若定染污相應。是名共味定。
云何共舍定。若定不苦不樂受相應。是名共舍定。
云何忍相應定。若定忍共生共住共滅。是名忍相應定。云何非忍相應定。若定非忍共生共住共滅。是名非忍相應定。
云何智相應定。若定共智生共住共滅。是名智相應定。云何非智相應定。若定非智共生共住共滅。是名非智相應定。
云何忍始定。若定聖無漏。堅信堅法所修。是名忍始定。云何智始定。若定
【現代漢語翻譯】 現代漢語譯本 如何是離色想定？如果禪定脫離了對色（Rupa，物質、形色）的思念而進入，如果脫離了對色思念的進入禪定，這就被稱為離色想定。如何是不離色想定？如果禪定沒有脫離對色（Rupa）的思念而進入，如果沒有脫離對色思念的進入禪定，這就被稱為不離色想定。進一步說，如果禪定沒有，這就被稱為離色想定。如果禪定及聖者（Arya，指已證悟的聖人），這就被稱為不離色想定。
如何是勝入定？如果進入八勝入（Eight Deliverances），這就被稱為勝入定。
如何是一切入定？如果進入十一切入（Ten Kasinas），這就被稱為一切入定。
如何是有覺定？如果禪定與覺（Vitarka，尋）相應，與覺一同生起、一同安住、一同滅去，這就被稱為有覺定。如何是無覺定？如果禪定不與覺相應，不與覺一同生起、不同安住、不同滅去，這就被稱為無覺定。
如何是有觀定？如果禪定與觀（Vicara，伺）相應，與觀一同生起、一同安住、一同滅去，這就被稱為有觀定。如何是無觀定？如果禪定不與觀相應，不與觀一同生起、不同安住、不同滅去，這就被稱為無觀定。
如何是有喜定？如果禪定與喜（Piti，喜悅）相應，與喜一同生起、一同安住、一同滅去，這就被稱為有喜定。如何是無喜定？如果禪定不與喜相應，不與喜一同生起、不同安住、不同滅去，這就被稱為無喜定。
如何是共味定？如果禪定與染污（Klesha，煩惱）相應，這就被稱為共味定。
如何是共舍定？如果禪定與不苦不樂的感受（Upeksa，舍受）相應，這就被稱為共舍定。
如何是忍相應定？如果禪定與忍（Ksanti，安忍）一同生起、一同安住、一同滅去，這就被稱為忍相應定。如何是非忍相應定？如果禪定不與忍一同生起、不同安住、不同滅去，這就被稱為非忍相應定。
如何是智相應定？如果禪定與智（Jnana，智慧）一同生起、一同安住、一同滅去，這就被稱為智相應定。如何是非智相應定？如果禪定不與智一同生起、不同安住、不同滅去，這就被稱為非智相應定。
如何是忍始定？如果禪定是聖者（Arya）的無漏（Anasrava，無煩惱）之法，由堅定的信心和堅定的正法所修習，這就被稱為忍始定。如何是智始定？如果禪定
【English Translation】 English version What is Samadhi (concentration) with separation from the perception of form (Rupa)? If Samadhi enters by separating from the perception of form, if entering Samadhi separates from the perception of form, this is called Samadhi with separation from the perception of form. What is Samadhi without separation from the perception of form? If Samadhi does not enter by separating from the perception of form, if entering Samadhi does not separate from the perception of form, this is called Samadhi without separation from the perception of form. Furthermore, if Samadhi is without **, this is called Samadhi with separation from the perception of form. If Samadhi is with ** and the Arya (noble ones), this is called Samadhi without separation from the perception of form.
What is Samadhi of surpassing entry? If entering the Eight Deliverances, this is called Samadhi of surpassing entry.
What is Samadhi of all-encompassing entry? If entering the Ten Kasinas (all-encompassing spheres), this is called Samadhi of all-encompassing entry.
What is Samadhi with initial application (Vitarka)? If Samadhi is associated with initial application, arising, abiding, and ceasing together with initial application, this is called Samadhi with initial application. What is Samadhi without initial application? If Samadhi is not associated with initial application, not arising, not abiding, not ceasing together with initial application, this is called Samadhi without initial application.
What is Samadhi with sustained application (Vicara)? If Samadhi is associated with sustained application, arising, abiding, and ceasing together with sustained application, this is called Samadhi with sustained application. What is Samadhi without sustained application? If Samadhi is not associated with sustained application, not arising, not abiding, not ceasing together with sustained application, this is called Samadhi without sustained application.
What is Samadhi with joy (Piti)? If Samadhi is associated with joy, arising, abiding, and ceasing together with joy, this is called Samadhi with joy. What is Samadhi without joy? If Samadhi is not associated with joy, not arising, not abiding, not ceasing together with joy, this is called Samadhi without joy.
What is Samadhi with shared taste? If Samadhi is associated with defilements (Klesha), this is called Samadhi with shared taste.
What is Samadhi with equanimity (Upeksa)? If Samadhi is associated with neither painful nor pleasant feeling, this is called Samadhi with equanimity.
What is Samadhi associated with forbearance (Ksanti)? If Samadhi arises, abides, and ceases together with forbearance, this is called Samadhi associated with forbearance. What is Samadhi not associated with forbearance? If Samadhi does not arise, abide, and cease together with forbearance, this is called Samadhi not associated with forbearance.
What is Samadhi associated with wisdom (Jnana)? If Samadhi arises, abides, and ceases together with wisdom, this is called Samadhi associated with wisdom. What is Samadhi not associated with wisdom? If Samadhi does not arise, abide, and cease together with wisdom, this is called Samadhi not associated with wisdom.
What is Samadhi beginning with forbearance? If Samadhi is unconditioned (Anasrava) of the Arya (noble ones), cultivated by firm faith and firm Dharma, this is called Samadhi beginning with forbearance. What is Samadhi beginning with wisdom? If Samadhi
聖無漏見道人所修。是名智始定。
云何欲終定。若定最後識相應。是名欲終定。云何始生定。若定初識相應。是名始生定。
云何善定。若定修是名善定。云何不善定。若定斷是名不善定。云何無記定。若定受非報非報法。是名無記定。
云何學定。若定聖非無學。是名學定。云何無學定。若定聖非學。是名無學定。云何非學非無學定。若定非聖。是名非學非無學定。云何報定。若定受若定善報。是名報定。云何報法定。若定有報。是名報法定。云何非報非報法定。若定無記非我分攝是名非報非報法定。
云何見斷定。若定不善非思惟斷。是名見斷定。云何思惟斷定。若定不善非見斷。是名思惟斷定。云何非見斷非思惟斷定。若定善無記。無名非見斷非思惟斷定。
云何見斷因定。若定見斷若見斷法報。是名見斷因定。云何思惟斷因定。若定思惟斷。若思惟斷法報。是名思惟斷因定。云何非見斷非思惟斷因定。若定善若善法報。若非報非報法。是名非見斷非思惟斷因定。
云何下定。若定不善。是名下定。云何中定。若定無記。是名中定。云何上定。若定善。是名上定。複次若定不善無記。是名下定。若定非聖善。是名中定。若定聖無漏。是名上定。
云何粗定。若定
【現代漢語翻譯】 現代漢語譯本： 聖者無漏的見道之人所修習的禪定，這被稱為智始定。
什麼是欲終定？如果禪定與臨終時的最後意識相應，這被稱為欲終定。什麼是始生定？如果禪定與最初的意識相應，這被稱為始生定。
什麼是善定？如果禪定是修習而得，這被稱為善定。什麼是不善定？如果禪定是爲了斷除煩惱，這被稱為不善定。什麼是無記定？如果禪定所感受的既非善報也非法報，這被稱為無記定。
什麼是學定？如果禪定是聖者所修，但還不是無學位的聖者所修，這被稱為學定。什麼是無學定？如果禪定是聖者所修，且已是無學位的聖者所修，這被稱為無學定。什麼是非學非無學定？如果禪定不是聖者所修，這被稱為非學非無學定。什麼是報定？如果禪定感受的是善報，這被稱為報定。什麼是報法定？如果禪定是有果報的，這被稱為報法定。什麼是非報非報法定？如果禪定是無記的，且不屬於我所執著的部分，這被稱為非報非報法定。
什麼是見斷定？如果禪定是不善的，且不是通過思惟斷除煩惱的，這被稱為見斷定。什麼是思惟斷定？如果禪定是不善的，且不是通過見惑斷除煩惱的，這被稱為思惟斷定。什麼是非見斷非思惟斷定？如果禪定是善的或無記的，沒有名稱，這被稱為非見斷非思惟斷定。
什麼是見斷因定？如果禪定是見斷的，或者是見斷之法的果報，這被稱為見斷因定。什麼是思惟斷因定？如果禪定是思惟斷的，或者是思惟斷之法的果報，這被稱為思惟斷因定。什麼是非見斷非思惟斷因定？如果禪定是善的，或者是善法的果報，或者是非報非報之法，這被稱為非見斷非思惟斷因定。
什麼是下定？如果禪定是不善的，這被稱為下定。什麼是中定？如果禪定是無記的，這被稱為中定。什麼是上定？如果禪定是善的，這被稱為上定。另外，如果禪定是不善的或無記的，這被稱為下定。如果禪定不是聖者所修的善定，這被稱為中定。如果禪定是聖者所修的無漏定，這被稱為上定。
什麼是粗定？如果禪定...
【English Translation】 English version: The Samadhi (concentration) cultivated by a noble person who has attained the Path of Seeing (Darshana-marga) and is free from outflows (anasrava), is called 'Intelligence-Beginning Samadhi' (Jnana-adi-samadhi).
What is 'Samadhi at the End of Desire' (Kama-parinama-samadhi)? If the Samadhi is associated with the final consciousness at the moment of death, it is called 'Samadhi at the End of Desire'. What is 'Samadhi at the Beginning of Birth' (Utpatti-adi-samadhi)? If the Samadhi is associated with the initial consciousness, it is called 'Samadhi at the Beginning of Birth'.
What is 'Wholesome Samadhi' (Kushala-samadhi)? If the Samadhi is cultivated, it is called 'Wholesome Samadhi'. What is 'Unwholesome Samadhi' (Akushala-samadhi)? If the Samadhi is for abandoning defilements, it is called 'Unwholesome Samadhi'. What is 'Indeterminate Samadhi' (Avyakrita-samadhi)? If the Samadhi experiences neither reward nor the law of reward, it is called 'Indeterminate Samadhi'.
What is 'Samadhi of the Learner' (Shaiksha-samadhi)? If the Samadhi is cultivated by a noble person who is not yet an Arhat (one beyond learning), it is called 'Samadhi of the Learner'. What is 'Samadhi of the Arhat' (Ashaiksha-samadhi)? If the Samadhi is cultivated by a noble person who is an Arhat, it is called 'Samadhi of the Arhat'. What is 'Neither Learner nor Arhat Samadhi' (Na-shaiksha-na-ashaiksha-samadhi)? If the Samadhi is not cultivated by a noble person, it is called 'Neither Learner nor Arhat Samadhi'. What is 'Reward Samadhi' (Vipaka-samadhi)? If the Samadhi experiences a wholesome reward, it is called 'Reward Samadhi'. What is 'Law of Reward Samadhi' (Vipaka-dharma-samadhi)? If the Samadhi has a reward, it is called 'Law of Reward Samadhi'. What is 'Neither Reward nor Law of Reward Samadhi' (Na-vipaka-na-vipaka-dharma-samadhi)? If the Samadhi is indeterminate and not related to the concept of 'self', it is called 'Neither Reward nor Law of Reward Samadhi'.
What is 'Samadhi of Abandoning by Seeing' (Darshana-prahana-samadhi)? If the Samadhi is unwholesome and not abandoned through contemplation, it is called 'Samadhi of Abandoning by Seeing'. What is 'Samadhi of Abandoning by Contemplation' (Bhavana-prahana-samadhi)? If the Samadhi is unwholesome and not abandoned through seeing, it is called 'Samadhi of Abandoning by Contemplation'. What is 'Neither Abandoning by Seeing nor Abandoning by Contemplation Samadhi' (Na-darshana-prahana-na-bhavana-prahana-samadhi)? If the Samadhi is wholesome or indeterminate, without a name, it is called 'Neither Abandoning by Seeing nor Abandoning by Contemplation Samadhi'.
What is 'Samadhi as the Cause of Abandoning by Seeing' (Darshana-prahana-hetu-samadhi)? If the Samadhi is abandoned by seeing, or is the reward of the law abandoned by seeing, it is called 'Samadhi as the Cause of Abandoning by Seeing'. What is 'Samadhi as the Cause of Abandoning by Contemplation' (Bhavana-prahana-hetu-samadhi)? If the Samadhi is abandoned by contemplation, or is the reward of the law abandoned by contemplation, it is called 'Samadhi as the Cause of Abandoning by Contemplation'. What is 'Samadhi as Neither the Cause of Abandoning by Seeing nor Abandoning by Contemplation' (Na-darshana-prahana-hetu-na-bhavana-prahana-hetu-samadhi)? If the Samadhi is wholesome, or is the reward of a wholesome law, or is neither reward nor the law of reward, it is called 'Samadhi as Neither the Cause of Abandoning by Seeing nor Abandoning by Contemplation'.
What is 'Inferior Samadhi' (Hina-samadhi)? If the Samadhi is unwholesome, it is called 'Inferior Samadhi'. What is 'Intermediate Samadhi' (Madhya-samadhi)? If the Samadhi is indeterminate, it is called 'Intermediate Samadhi'. What is 'Superior Samadhi' (Pranita-samadhi)? If the Samadhi is wholesome, it is called 'Superior Samadhi'. Furthermore, if the Samadhi is unwholesome or indeterminate, it is called 'Inferior Samadhi'. If the Samadhi is wholesome but not cultivated by a noble person, it is called 'Intermediate Samadhi'. If the Samadhi is cultivated by a noble person and is free from outflows, it is called 'Superior Samadhi'.
What is 'Coarse Samadhi' (Odarika-samadhi)? If the Samadhi...
欲界系。是名粗定。云何細定。若定色界系若不繫。是名細定。云何微定。若定無色界系。是名微定。複次若定欲界系色界系。是名粗定。若定空處系識處系不用處系若不繫。是名細定。若定非想非非想處系。是名微定。複次若定欲界系色界系空處系識處系不用處系。是名粗定。若定不繫。是名細定。若定非想非非想處系。是名微定。
云何有覺有觀定。無覺有觀定。無覺無觀定。空定無相定無作定。如道品三支道中廣說。
云何三愿得定。若愿果得定。若愿得定。若寂靜愿得定。若比丘得一二定。若空無相無作定。比丘如是思惟。我應親近多修學此定。愿欲得四沙門果故。比丘定親近多修學。愿欲得四沙門果故。比丘定親近修學。愿得四沙門果。若如是得定。是名愿果得定。若比丘勤進行。或有欲無慾有進無進。比丘如是思惟。我應修此欲及進親近多修學。比丘欲及進親近多修學。應勤進定心。若如是得定。是名愿得定。若比丘得一二定。不得定難得難持。比丘如是思惟。我應親近多修學此定。令我得由力尊自在。比丘定親近多修學。令我得由力尊自在。若如是得定。是名不寂靜愿得定。是名三愿得定。云何非三愿得定。不得果得定。不願得定。不寂靜愿得定。若比丘得一二定。若空無相無作定。比丘
【現代漢語翻譯】 現代漢語譯本： 什麼是粗定？如果禪定屬於欲界所繫縛，這稱為粗定。什麼是細定？如果禪定屬於色界所繫縛或者不屬於任何界所繫縛，這稱為細定。什麼是微定？如果禪定不屬於任何界所繫縛，這稱為微定。 再者，如果禪定屬於欲界所繫縛或者屬於色界所繫縛，這稱為粗定。如果禪定屬於空無邊處（Ākāśānantyāyatana，四無色定之一，專注于無限的虛空）所繫縛、識無邊處（Vijñānānantyāyatana，四無色定之一，專注于無限的意識）所繫縛、無所有處（Ākiñcanyāyatana，四無色定之一，專注於一無所有）所繫縛或者不屬於任何界所繫縛，這稱為細定。如果禪定屬於非想非非想處（Naivasaṃjñānāsaṃjñāyatana，四無色定之一，既非有想也非無想）所繫縛，這稱為微定。 再者，如果禪定屬於欲界所繫縛、屬於色界所繫縛、屬於空無邊處所繫縛、識無邊處所繫縛、無所有處所繫縛，這稱為粗定。如果禪定不屬於任何界所繫縛，這稱為細定。如果禪定屬於非想非非想處所繫縛，這稱為微定。
什麼是有覺有觀定？無覺有觀定？無覺無觀定？空定（Śūnyatā-samādhi，體悟空性的禪定）？無相定（Animitta-samādhi，不執著于任何表象的禪定）？無作定（Apranihita-samādhi，不希求任何結果的禪定）？這些在道品的三支道中已經詳細說明。
什麼是通過三種願力而獲得的禪定？通過愿果而獲得的禪定？通過愿而獲得的禪定？通過寂靜愿而獲得的禪定？如果比丘獲得一二種禪定，比如空定、無相定、無作定，比丘這樣思維：『我應當親近並多多修學此禪定。』因為希望獲得四沙門果（catvāri śrāmaṇyaphalāni，預流果、一來果、不還果、阿羅漢果）。比丘堅定地親近並多多修學。因為希望獲得四沙門果。比丘堅定地親近修學，希望獲得四沙門果。如果像這樣獲得禪定，這稱為愿果得定。 如果比丘勤奮修行，或者有欲或者無慾，有精進或者無精進，比丘這樣思維：『我應當修習此欲和精進，親近並多多修學。』比丘以欲和精進親近並多多修學，應當勤奮地堅定心念。如果像這樣獲得禪定，這稱為愿得定。 如果比丘獲得一二種禪定，但此禪定難以獲得、難以保持，比丘這樣思維：『我應當親近並多多修學此禪定，使我能夠由此獲得力量、尊貴和自在。』比丘堅定地親近並多多修學，使我能夠由此獲得力量、尊貴和自在。如果像這樣獲得禪定，這稱為不寂靜愿得定。以上稱為三種愿得定。 什麼是非三種願力而獲得的禪定？非通過得果而獲得的禪定？非通過愿而獲得的禪定？非通過寂靜愿而獲得的禪定？如果比丘獲得一二種禪定，比如空定、無相定、無作定，比丘...
【English Translation】 English version: What is coarse concentration? If concentration is bound by the desire realm, this is called coarse concentration. What is subtle concentration? If concentration is bound by the form realm or is not bound by any realm, this is called subtle concentration. What is refined concentration? If concentration is not bound by any realm, this is called refined concentration. Furthermore, if concentration is bound by the desire realm or is bound by the form realm, this is called coarse concentration. If concentration is bound by the sphere of infinite space (Ākāśānantyāyatana, one of the four formless attainments, focusing on infinite space), the sphere of infinite consciousness (Vijñānānantyāyatana, one of the four formless attainments, focusing on infinite consciousness), the sphere of nothingness (Ākiñcanyāyatana, one of the four formless attainments, focusing on nothingness), or is not bound by any realm, this is called subtle concentration. If concentration is bound by the sphere of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana, one of the four formless attainments, neither perception nor non-perception), this is called refined concentration. Furthermore, if concentration is bound by the desire realm, bound by the form realm, bound by the sphere of infinite space, bound by the sphere of infinite consciousness, bound by the sphere of nothingness, this is called coarse concentration. If concentration is not bound by any realm, this is called subtle concentration. If concentration is bound by the sphere of neither perception nor non-perception, this is called refined concentration.
What is concentration with initial and sustained application of thought? Concentration without initial application but with sustained application of thought? Concentration without initial or sustained application of thought? Emptiness concentration (Śūnyatā-samādhi, concentration on realizing emptiness)? Signless concentration (Animitta-samādhi, concentration without clinging to any signs)? Wishless concentration (Apranihita-samādhi, concentration without seeking any results)? These have been explained in detail in the three branches of the path in the path factors.
What is concentration attained through three aspirations? Concentration attained through aspiration for results? Concentration attained through aspiration? Concentration attained through peaceful aspiration? If a Bhikṣu (monk) attains one or two concentrations, such as emptiness concentration, signless concentration, wishless concentration, the Bhikṣu thinks thus: 'I should approach and cultivate this concentration extensively.' Because he wishes to attain the four fruits of a Śrāmaṇa (catvāri śrāmaṇyaphalāni, the four fruits of a contemplative: Stream-enterer, Once-returner, Non-returner, and Arhat). The Bhikṣu firmly approaches and cultivates extensively, because he wishes to attain the four fruits of a Śrāmaṇa. The Bhikṣu firmly approaches and cultivates, wishing to attain the four fruits of a Śrāmaṇa. If concentration is attained in this way, this is called concentration attained through aspiration for results. If a Bhikṣu diligently practices, whether with desire or without desire, with effort or without effort, the Bhikṣu thinks thus: 'I should cultivate this desire and effort, approach and cultivate extensively.' The Bhikṣu approaches and cultivates extensively with desire and effort, and should diligently fix his mind. If concentration is attained in this way, this is called concentration attained through aspiration. If a Bhikṣu attains one or two concentrations, but this concentration is difficult to attain and difficult to maintain, the Bhikṣu thinks thus: 'I should approach and cultivate this concentration extensively, so that I may attain power, honor, and freedom through it.' The Bhikṣu firmly approaches and cultivates extensively, so that I may attain power, honor, and freedom through it. If concentration is attained in this way, this is called concentration attained through non-peaceful aspiration. These are called the three concentrations attained through aspiration. What is concentration not attained through three aspirations? Concentration not attained through aspiration for results? Concentration not attained through aspiration? Concentration not attained through peaceful aspiration? If a Bhikṣu attains one or two concentrations, such as emptiness concentration, signless concentration, wishless concentration, the Bhikṣu...
不如是思惟。我應親近多修學此定。不願欲得四沙門果故。比丘定親近多修學。不願欲得沙門果故。比丘定親近多修學已。得沙門果。若如是得定。是名不願果得定。若比丘勤進行。或有欲無慾有進無進。比丘不如是思惟。我應修欲及進親近多修學。比丘欲及進親近多修學。應勤進定心。若如是得定。是名不願得定。若比丘近得一二定。不定得難得難持。比丘不如是思惟。我應親近多修學此定。令我得定由力尊自在。比丘定親近多修學。令我得定由力尊自在。若如是得定。是名不寂靜愿得定。是名非三愿得定。
云何內身觀內身定。若比丘一切內四大色身攝法。若一處內四大色身攝法。觀無常苦空無我。得定心住正住。是名內身觀內身定。
云何外身觀外身定。若比丘一切外四大色身攝法。若一處外四大色身攝法。觀無常苦空無我。得定心住正住。是名外身觀外身定。云何內外身觀內外身定。若比丘一切內外四大色身攝法。若一處內外四大色身攝法。觀無常苦空無我。得定心住正住。是名內外身觀內外身定。云何內受觀內受定。若比丘一切內受。若一處內受。觀無常苦空無我。得定心住正住。是名內受觀內受定。云何外受觀外受定。若比丘一切外受。若一處外受。觀無常苦空無我。得定心住正住是名外受
【現代漢語翻譯】 現代漢語譯本： 不應該這樣思惟：『我應該親近並多多修習此禪定，不是爲了想要獲得四沙門果（Sramana-phala，指出家修道者所能證得的四種果位：須陀洹果、斯陀含果、阿那含果、阿羅漢果）。』比丘禪定親近並多多修習，不是爲了想要獲得沙門果。比丘禪定親近並多多修習后，獲得沙門果。如果這樣獲得禪定，這叫做不希求果而得禪定。如果比丘勤奮修行，或者有慾望或者沒有慾望，有精進或者沒有精進。比丘不應該這樣思惟：『我應該修習慾望和精進，親近並多多修習。』比丘慾望和精進親近並多多修習，應該勤奮精進禪定心。如果這樣獲得禪定，這叫做不希求而得禪定。如果比丘接近獲得一二種禪定，禪定不容易獲得，不容易保持。比丘不應該這樣思惟：『我應該親近並多多修習此禪定，讓我獲得禪定，由力量、尊重、自在。』比丘禪定親近並多多修習，讓我獲得禪定，由力量、尊重、自在。如果這樣獲得禪定，這叫做不寂靜的希求而得禪定，這叫做非三種希求而得禪定。 什麼叫做內身觀內身禪定？如果比丘觀察一切內在四大色身（Mahabhuta-rupa，構成物質世界的基本元素：地、水、火、風）所包含的法，或者觀察一處內在四大色身所包含的法，觀察它們的無常、苦、空、無我，從而獲得禪定，心安住于正念，這就叫做內身觀內身禪定。 什麼叫做外身觀外身禪定？如果比丘觀察一切外在四大色身所包含的法，或者觀察一處外在四大色身所包含的法，觀察它們的無常、苦、空、無我，從而獲得禪定，心安住于正念，這就叫做外身觀外身禪定。什麼叫做內外身觀內外身禪定？如果比丘觀察一切內外四大色身所包含的法，或者觀察一處內外四大色身所包含的法，觀察它們的無常、苦、空、無我，從而獲得禪定，心安住于正念，這就叫做內外身觀內外身禪定。什麼叫做內受觀內受禪定？如果比丘觀察一切內在的感受（Vedana，包括苦、樂、不苦不樂三種感受），或者觀察一處內在的感受，觀察它們的無常、苦、空、無我，從而獲得禪定，心安住于正念，這就叫做內受觀內受禪定。什麼叫做外受觀外受禪定？如果比丘觀察一切外在的感受，或者觀察一處外在的感受，觀察它們的無常、苦、空、無我，從而獲得禪定，心安住于正念，這就叫做外受。
【English Translation】 English version: One should not think thus: 'I should draw near to and frequently cultivate this concentration, not desiring to obtain the four Sramana-phala (Sramana-phala, the four fruits of asceticism: Stream-enterer, Once-returner, Non-returner, and Arahant).' A bhikkhu draws near to and frequently cultivates concentration, not desiring to obtain the Sramana-phala. A bhikkhu, having drawn near to and frequently cultivated concentration, obtains the Sramana-phala. If concentration is obtained in this way, this is called obtaining concentration without desiring the fruit. If a bhikkhu is diligent in practice, whether with desire or without desire, with effort or without effort, a bhikkhu should not think thus: 'I should cultivate desire and effort, draw near to and frequently cultivate them.' A bhikkhu, drawing near to and frequently cultivating desire and effort, should diligently apply the mind to concentration. If concentration is obtained in this way, this is called obtaining concentration without desire. If a bhikkhu nearly obtains one or two concentrations, concentration is not easily obtained, not easily maintained. A bhikkhu should not think thus: 'I should draw near to and frequently cultivate this concentration, so that I may obtain concentration through power, respect, and freedom.' A bhikkhu draws near to and frequently cultivates concentration, so that I may obtain concentration through power, respect, and freedom. If concentration is obtained in this way, this is called obtaining concentration with unpeaceful desire, this is called obtaining concentration with non-threefold desire. What is called internal body contemplation of internal body concentration? If a bhikkhu contemplates all internal four great elements of the body (Mahabhuta-rupa, the four primary elements that constitute the material world: earth, water, fire, and wind) and the dharmas contained therein, or contemplates the four great elements of the body in one place and the dharmas contained therein, observing their impermanence, suffering, emptiness, and non-self, thereby obtaining concentration and the mind dwells in right mindfulness, this is called internal body contemplation of internal body concentration. What is called external body contemplation of external body concentration? If a bhikkhu contemplates all external four great elements of the body and the dharmas contained therein, or contemplates the four great elements of the body in one place and the dharmas contained therein, observing their impermanence, suffering, emptiness, and non-self, thereby obtaining concentration and the mind dwells in right mindfulness, this is called external body contemplation of external body concentration. What is called internal and external body contemplation of internal and external body concentration? If a bhikkhu contemplates all internal and external four great elements of the body and the dharmas contained therein, or contemplates the four great elements of the body in one place and the dharmas contained therein, observing their impermanence, suffering, emptiness, and non-self, thereby obtaining concentration and the mind dwells in right mindfulness, this is called internal and external body contemplation of internal and external body concentration. What is called internal feeling contemplation of internal feeling concentration? If a bhikkhu contemplates all internal feelings (Vedana, including the three types of feelings: pleasant, unpleasant, and neutral), or contemplates internal feelings in one place, observing their impermanence, suffering, emptiness, and non-self, thereby obtaining concentration and the mind dwells in right mindfulness, this is called internal feeling contemplation of internal feeling concentration. What is called external feeling contemplation of external feeling concentration? If a bhikkhu contemplates all external feelings, or contemplates external feelings in one place, observing their impermanence, suffering, emptiness, and non-self, thereby obtaining concentration and the mind dwells in right mindfulness, this is called external feeling contemplation.
觀外受定。云何內外受觀內外受定。若比丘一切內外受若一處內外受。觀無常苦空無我。得定心住正住。是名內外受觀內外受定。
云何內心觀內心定。若比丘一切內心。若一處內心。觀無常苦空無我。得定心住正住。是名內心觀內心定。云何外心觀外心定。若比丘一切外心。若一處外心。觀無常苦空無我。得定心住正住。是名外心觀外心定。云何內外心觀內外心定。若比丘一切內外心。若一處內外心。觀無常苦空無我。得定心住正住。是名內外心觀內外心定。云何內法觀內法定。若比丘除四大色身攝法。及受心餘一切內法。若一處內法。觀無常苦空無我。得定心住正住。是名內法觀內法定。云何外法觀外法定。若比丘除四大色身攝法。及受心餘一切外法。若一處外法。觀無常苦空無我。得定心住正住。是名外法觀外法定。云何內外法觀內外法定。若比丘除四大色身攝法及受心。餘一切內外法。若一處內外法觀無常苦空無我。得定心住正住。是名內外法觀內外法定。
云何內境界定。思惟內法若定生。是名內境界定。云何外境界定。思惟外法若定生。是名外境界定。云何內外境界定。若思惟內外法若定生。是名內外境界定。
云何眾生境界定。無眾生境界定。複次若以慈悲喜捨思惟眾生若生定。是
【現代漢語翻譯】 現代漢語譯本 觀外受定（外觀感受的禪定）。什麼是內外受觀內外受定（內外感受的觀察和禪定）？如果比丘（bhiksu，佛教出家人）對一切內外感受，或對某一處的內外感受，觀察其無常、苦、空、無我（anitya, duhkha, sunyata, anatman）的性質，從而獲得禪定，心安住于正定，這就叫做內外受觀內外受定。
什麼是內心觀內心定（內心觀察和禪定）？如果比丘對一切內心，或對某一處的內心，觀察其無常、苦、空、無我的性質，從而獲得禪定，心安住于正定，這就叫做內心觀內心定。 什麼是外心觀外心定（外心觀察和禪定）？如果比丘對一切外心，或對某一處的外心，觀察其無常、苦、空、無我的性質，從而獲得禪定，心安住于正定，這就叫做外心觀外心定。 什麼是內外心觀內外心定（內外心觀察和禪定）？如果比丘對一切內外心，或對某一處的內外心，觀察其無常、苦、空、無我的性質，從而獲得禪定，心安住于正定，這就叫做內外心觀內外心定。 什麼是內法觀內法定（內法觀察和禪定）？如果比丘除去四大（四大元素：地、水、火、風）所組成的色身（rupa，物質身體）所包含的法，以及感受和心，其餘的一切內法，或某一處的內法，觀察其無常、苦、空、無我的性質，從而獲得禪定，心安住于正定，這就叫做內法觀內法定。 什麼是外法觀外法定（外法觀察和禪定）？如果比丘除去四大所組成的色身所包含的法，以及感受和心，其餘的一切外法，或某一處的外法，觀察其無常、苦、空、無我的性質，從而獲得禪定，心安住于正定，這就叫做外法觀外法定。 什麼是內外法觀內外法定（內外法觀察和禪定）？如果比丘除去四大所組成的色身所包含的法，以及感受和心，其餘的一切內外法，或某一處的內外法，觀察其無常、苦、空、無我的性質，從而獲得禪定，心安住于正定，這就叫做內外法觀內外法定。
什麼是內境界定（內在境界的禪定）？如果思惟內法而生起的禪定，就叫做內境界定。 什麼是外境界定（外在境界的禪定）？如果思惟外法而生起的禪定，就叫做外境界定。 什麼是內外境界定（內外境界的禪定）？如果思惟內外法而生起的禪定，就叫做內外境界定。
什麼是眾生境界定（以眾生為對象的禪定）？沒有眾生境界定。進一步說，如果以慈（metta，慈愛）、悲（karuna，悲憫）、喜（mudita，隨喜）、舍（upekkha，捨棄）四無量心（brahmavihara）思惟眾生而生起的禪定，就是。
【English Translation】 English version Contemplation of External Feelings. What is contemplation of internal and external feelings, internal and external concentration? If a bhiksu (bhiksu, Buddhist monastic) contemplates impermanence (anitya), suffering (duhkha), emptiness (sunyata), and non-self (anatman) in all internal and external feelings or in one aspect of internal and external feelings, attains concentration, and the mind dwells and abides rightly, this is called contemplation of internal and external feelings, internal and external concentration.
What is contemplation of internal mind, internal concentration? If a bhiksu contemplates impermanence, suffering, emptiness, and non-self in all internal mind or in one aspect of internal mind, attains concentration, and the mind dwells and abides rightly, this is called contemplation of internal mind, internal concentration. What is contemplation of external mind, external concentration? If a bhiksu contemplates impermanence, suffering, emptiness, and non-self in all external mind or in one aspect of external mind, attains concentration, and the mind dwells and abides rightly, this is called contemplation of external mind, external concentration. What is contemplation of internal and external mind, internal and external concentration? If a bhiksu contemplates impermanence, suffering, emptiness, and non-self in all internal and external mind or in one aspect of internal and external mind, attains concentration, and the mind dwells and abides rightly, this is called contemplation of internal and external mind, internal and external concentration. What is contemplation of internal dharmas, internal concentration? If a bhiksu, excluding the dharmas included in the four great elements (四大元素: earth, water, fire, wind) that constitute the physical body (rupa, material form), and feelings and mind, contemplates impermanence, suffering, emptiness, and non-self in all other internal dharmas or in one aspect of internal dharmas, attains concentration, and the mind dwells and abides rightly, this is called contemplation of internal dharmas, internal concentration. What is contemplation of external dharmas, external concentration? If a bhiksu, excluding the dharmas included in the four great elements that constitute the physical body, and feelings and mind, contemplates impermanence, suffering, emptiness, and non-self in all other external dharmas or in one aspect of external dharmas, attains concentration, and the mind dwells and abides rightly, this is called contemplation of external dharmas, external concentration. What is contemplation of internal and external dharmas, internal and external concentration? If a bhiksu, excluding the dharmas included in the four great elements that constitute the physical body, and feelings and mind, contemplates impermanence, suffering, emptiness, and non-self in all other internal and external dharmas or in one aspect of internal and external dharmas, attains concentration, and the mind dwells and abides rightly, this is called contemplation of internal and external dharmas, internal and external concentration.
What is concentration on internal realms? If concentration arises from contemplating internal dharmas, this is called concentration on internal realms. What is concentration on external realms? If concentration arises from contemplating external dharmas, this is called concentration on external realms. What is concentration on internal and external realms? If concentration arises from contemplating internal and external dharmas, this is called concentration on internal and external realms.
What is concentration on beings? There is no concentration on beings. Furthermore, if concentration arises from contemplating beings with loving-kindness (metta, loving-kindness), compassion (karuna, compassion), joy (mudita, sympathetic joy), and equanimity (upekkha, equanimity), the four immeasurables (brahmavihara), it is.
名眾生境界定。
云何色境界定。思惟色法若定生。是名色境界定。云何無色境界定。思惟無色法若定生。是名無色境界定。
云何眾生境界定。如上說。云何有為境界定。思惟有為法若定生。是名有為境界定。云何無為境界定。思惟無為法若定生。是名無為境界定。
云何眾生境界定。如上說。云何法境界定。思惟法若定生。是名法境界定。云何無境界定。無無境界定。複次思惟過去未來法若定生。是名無境界定。
云何少定。若定少少住少間住。是名少定。云何中定。若定中中住中間住。是名中定。云何無量定。若定無量無量住無量間住。是名無量定。複次若定少住少軟少境界。是名少定。若定中住中軟中境界。是名中定。若定無量住無量勝無量境界。是名無量定。
云何少境界定。若定緣一眾生一法一行故生。除如來及涅槃。是名少境界定。云何中境界定。若定緣有量眾生有量法故生。除如來及涅槃。是名中境界定。云何無量境界定。若定緣無量眾生無量法如來及涅槃故生。是名無量境界定。
云何少定少境界。若定緣少住少軟一眾生一法一行故生。除如來及涅槃。是名少定少境界。云何少定中境界。若定緣少住少軟有量眾生有量法故生除如來及涅槃。是名少定中境界。
【現代漢語翻譯】 現代漢語譯本： 什麼是名眾生境界定？ 什麼是色境界定？ 思維色法，如果由此生起禪定，這稱為色境界定。什麼是無色境界定？ 思維無色法，如果由此生起禪定，這稱為無色境界定。 什麼是眾生境界定？ 如上所述。什麼是有為境界定？ 思維有為法，如果由此生起禪定，這稱為有為境界定。什麼是無為境界定？ 思維無為法，如果由此生起禪定，這稱為無為境界定。 什麼是眾生境界定？ 如上所述。什麼是法境界定？ 思維法，如果由此生起禪定，這稱為法境界定。什麼是無境界定？ 沒有無境界定。此外，思維過去和未來的法，如果由此生起禪定，這稱為無境界定。 什麼是少定？ 如果禪定只是稍微地住留，短暫地住留，這稱為少定。什麼是中定？ 如果禪定中等地住留，中間地住留，這稱為中定。什麼是無量定？ 如果禪定無量地住留，無量地住留，無量時間地住留，這稱為無量定。此外，如果禪定住留時間短，柔和，境界小，這稱為少定。如果禪定住留時間中等，柔和，境界中等，這稱為中定。如果禪定住留時間無量，殊勝，境界無量，這稱為無量定。 什麼是少境界定？ 如果禪定緣於一個眾生、一個法、一個行而生起（除了如來（Tathagata，佛陀的稱號）和涅槃（Nirvana，解脫的境界）），這稱為少境界定。什麼是中境界定？ 如果禪定緣于有數量的眾生、有數量的法而生起（除了如來（Tathagata，佛陀的稱號）和涅槃（Nirvana，解脫的境界）），這稱為中境界定。什麼是無量境界定？ 如果禪定緣于無量的眾生、無量的法、如來（Tathagata，佛陀的稱號）和涅槃（Nirvana，解脫的境界）而生起，這稱為無量境界定。 什麼是少定少境界？ 如果禪定緣于短暫的住留、柔和，以及一個眾生、一個法、一個行而生起（除了如來（Tathagata，佛陀的稱號）和涅槃（Nirvana，解脫的境界）），這稱為少定少境界。什麼是少定中境界？ 如果禪定緣于短暫的住留、柔和，以及有數量的眾生、有數量的法而生起（除了如來（Tathagata，佛陀的稱號）和涅槃（Nirvana，解脫的境界）），這稱為少定中境界。
【English Translation】 English version: What is the Samadhi (state of meditative consciousness) of the realm of name and sentient beings? What is the Samadhi of the realm of form? If Samadhi arises from contemplating form, this is called the Samadhi of the realm of form. What is the Samadhi of the realm of formlessness? If Samadhi arises from contemplating formlessness, this is called the Samadhi of the realm of formlessness. What is the Samadhi of the realm of sentient beings? As mentioned above. What is the Samadhi of the realm of conditioned phenomena? If Samadhi arises from contemplating conditioned phenomena, this is called the Samadhi of the realm of conditioned phenomena. What is the Samadhi of the realm of unconditioned phenomena? If Samadhi arises from contemplating unconditioned phenomena, this is called the Samadhi of the realm of unconditioned phenomena. What is the Samadhi of the realm of sentient beings? As mentioned above. What is the Samadhi of the realm of Dharma? If Samadhi arises from contemplating Dharma, this is called the Samadhi of the realm of Dharma. What is the Samadhi of the realm of no-boundary? There is no Samadhi of the realm of no-boundary. Furthermore, if Samadhi arises from contemplating past and future Dharmas, this is called the Samadhi of the realm of no-boundary. What is limited Samadhi? If Samadhi abides briefly and for a short duration, this is called limited Samadhi. What is intermediate Samadhi? If Samadhi abides moderately and for an intermediate duration, this is called intermediate Samadhi. What is immeasurable Samadhi? If Samadhi abides immeasurably, for an immeasurable duration, this is called immeasurable Samadhi. Furthermore, if Samadhi abides briefly, is gentle, and has a limited scope, this is called limited Samadhi. If Samadhi abides moderately, is gentle, and has a moderate scope, this is called intermediate Samadhi. If Samadhi abides immeasurably, is superior, and has an immeasurable scope, this is called immeasurable Samadhi. What is the Samadhi of limited scope? If Samadhi arises from focusing on one sentient being, one Dharma, or one practice (excluding the Tathagata (Buddha's title) and Nirvana (state of liberation)), this is called the Samadhi of limited scope. What is the Samadhi of intermediate scope? If Samadhi arises from focusing on a limited number of sentient beings and a limited number of Dharmas (excluding the Tathagata (Buddha's title) and Nirvana (state of liberation)), this is called the Samadhi of intermediate scope. What is the Samadhi of immeasurable scope? If Samadhi arises from focusing on an immeasurable number of sentient beings, an immeasurable number of Dharmas, the Tathagata (Buddha's title), and Nirvana (state of liberation), this is called the Samadhi of immeasurable scope. What is limited Samadhi with limited scope? If Samadhi arises from brief abiding, gentleness, and focusing on one sentient being, one Dharma, or one practice (excluding the Tathagata (Buddha's title) and Nirvana (state of liberation)), this is called limited Samadhi with limited scope. What is limited Samadhi with intermediate scope? If Samadhi arises from brief abiding, gentleness, and focusing on a limited number of sentient beings and a limited number of Dharmas (excluding the Tathagata (Buddha's title) and Nirvana (state of liberation)), this is called limited Samadhi with intermediate scope.
云何少定無量境界。若定緣少住少軟無量眾生無量法如來及涅槃故生。是名少定無量境界。云何中定少境界。若定緣中住中軟一眾生一法一行故生。除如來及涅槃。是名中定少境界。云何中定中境界若定緣中住中軟有量眾生有量法故生。除如來及涅槃。是名中定中境界。云何中定無量境界。若定緣中住中軟無量眾生無量法如來及涅槃故生。是名中定無量境界。
云何無量定少境界。若定緣無量住無量勝一眾生一法一行。除如來及涅槃。是名無量定少境界。云何無量定中境界。若定緣無量住無量勝有量眾生有量法故。除如來及涅槃。是名無量定中境界。云何無量定無量境界。若定緣無量住無量勝無量眾生無量法如來及涅槃。是名無量定無量境界。
云何少住定。若定少間住。如彈指頃或多。非如構牛頃或多。是名少住定。云何中住定。若定中間住。如構牛頃或多。非七日或多。是名中住定。云何無量住定。若定無量間住七日或多。是名無量住定。云何少定少住。若定少境界少軟。若少間住。如彈指頃或多。非如構牛頃或多。是名少定少住。云何少定中住。若定少境界少軟。若中間住。如構牛頃或多。非七日或多。是名少定中住。云何少定無量住。若定少境界少軟若無量間住。七日或多。是名少定無量住。云
【現代漢語翻譯】 現代漢語譯本 何謂小定而有無量境界？如果禪定所緣的對象少，安住的時間短，力量弱，但卻能爲了無量的眾生、無量的法、如來（Tathagata，佛陀的稱號）以及涅槃（Nirvana，解脫）而生起，這便稱為小定無量境界。 何謂中定而有小境界？如果禪定所緣的對象適中，安住的時間適中，力量一般，只爲了一個眾生、一個法、一個行為而生起，不包括如來和涅槃，這便稱為中定小境界。 何謂中定而有中境界？如果禪定所緣的對象適中，安住的時間適中，力量一般，爲了有數量的眾生、有數量的法而生起，不包括如來和涅槃，這便稱為中定中境界。 何謂中定而有無量境界？如果禪定所緣的對象適中，安住的時間適中，力量一般，但卻能爲了無量的眾生、無量的法、如來以及涅槃而生起，這便稱為中定無量境界。 何謂無量定而有小境界？如果禪定所緣的對象無量，安住的時間極長，力量強大，只為一個眾生、一個法、一個行為而生起，不包括如來和涅槃，這便稱為無量定小境界。 何謂無量定而有中境界？如果禪定所緣的對象無量，安住的時間極長，力量強大，爲了有數量的眾生、有數量的法而生起，不包括如來和涅槃，這便稱為無量定中境界。 何謂無量定而有無量境界？如果禪定所緣的對象無量，安住的時間極長，力量強大，爲了無量的眾生、無量的法、如來以及涅槃而生起，這便稱為無量定無量境界。 何謂短時安住的禪定？如果禪定安住的時間很短，比如彈指之間或者稍長，但沒有擠牛奶那麼長，這便稱為短時安住的禪定。 何謂中時安住的禪定？如果禪定安住的時間適中，比如擠牛奶那麼長或者稍長，但沒有七天那麼長，這便稱為中時安住的禪定。 何謂長時間安住的禪定？如果禪定安住的時間極長，比如七天或者更長，這便稱為長時間安住的禪定。 何謂小定短住？如果禪定的境界小，力量弱，安住的時間短，比如彈指之間或者稍長，但沒有擠牛奶那麼長，這便稱為小定短住。 何謂小定中住？如果禪定的境界小，力量弱，安住的時間適中，比如擠牛奶那麼長或者稍長，但沒有七天那麼長，這便稱為小定中住。 何謂小定長住？如果禪定的境界小，力量弱，安住的時間極長，比如七天或者更長，這便稱為小定長住。
【English Translation】 English version What is 'small concentration with limitless scope'? If a concentration arises based on a small object, a short duration of dwelling, and weak power, but for the sake of limitless beings, limitless dharmas, the Tathagata (the title of Buddha), and Nirvana (liberation), it is called 'small concentration with limitless scope'. What is 'medium concentration with small scope'? If a concentration arises based on a medium object, a medium duration of dwelling, and medium power, only for the sake of one being, one dharma, one action, excluding the Tathagata and Nirvana, it is called 'medium concentration with small scope'. What is 'medium concentration with medium scope'? If a concentration arises based on a medium object, a medium duration of dwelling, and medium power, for the sake of a limited number of beings and a limited number of dharmas, excluding the Tathagata and Nirvana, it is called 'medium concentration with medium scope'. What is 'medium concentration with limitless scope'? If a concentration arises based on a medium object, a medium duration of dwelling, and medium power, but for the sake of limitless beings, limitless dharmas, the Tathagata, and Nirvana, it is called 'medium concentration with limitless scope'. What is 'limitless concentration with small scope'? If a concentration arises based on a limitless object, a very long duration of dwelling, and strong power, only for the sake of one being, one dharma, one action, excluding the Tathagata and Nirvana, it is called 'limitless concentration with small scope'. What is 'limitless concentration with medium scope'? If a concentration arises based on a limitless object, a very long duration of dwelling, and strong power, for the sake of a limited number of beings and a limited number of dharmas, excluding the Tathagata and Nirvana, it is called 'limitless concentration with medium scope'. What is 'limitless concentration with limitless scope'? If a concentration arises based on a limitless object, a very long duration of dwelling, and strong power, for the sake of limitless beings, limitless dharmas, the Tathagata, and Nirvana, it is called 'limitless concentration with limitless scope'. What is 'concentration with short dwelling'? If a concentration dwells for a short time, such as a snap of the fingers or a little longer, but not as long as milking a cow, it is called 'concentration with short dwelling'. What is 'concentration with medium dwelling'? If a concentration dwells for a medium time, such as milking a cow or a little longer, but not as long as seven days, it is called 'concentration with medium dwelling'. What is 'concentration with limitless dwelling'? If a concentration dwells for a very long time, such as seven days or longer, it is called 'concentration with limitless dwelling'. What is 'small concentration with short dwelling'? If a concentration has a small scope, weak power, and dwells for a short time, such as a snap of the fingers or a little longer, but not as long as milking a cow, it is called 'small concentration with short dwelling'. What is 'small concentration with medium dwelling'? If a concentration has a small scope, weak power, and dwells for a medium time, such as milking a cow or a little longer, but not as long as seven days, it is called 'small concentration with medium dwelling'. What is 'small concentration with limitless dwelling'? If a concentration has a small scope, weak power, and dwells for a very long time, such as seven days or longer, it is called 'small concentration with limitless dwelling'.
何中定少住。若定中境界中軟。若少間住。彈指頃或多。非如構牛頃或多。是名中定少住。云何中定中住。若定中境界中軟。若中間住。如構牛頃或多。非七日或多。是名中定中住。云何中定無量住。若定中境界中軟。若無量間住。七日或多。是名中定無量住。云何無量定少住。若定無量境界無量勝。若少間住。如彈指頃或多。非如構牛頃或多。是名無量定少住。云何無量定中住。若定無量境界無量勝少間住。如構牛頃或多。非七日或多。是名無量定中住。云何無量定無量住。若定無量境界無量勝無量間住。七日或多。是名無量定無量住。
云何過去定。若定生已滅。是名過去定。云何未來定。若定未生未出。是名未來定。云何現在定。若定生未滅。是名現在定。云何過去境界定。思惟過去法若定生。是名過去境界定。云何未來境界定。思惟未來法若定。生是名未來境界定。云何現在境界定。思惟現在法若定生。是名現在境界定。云何非過去非未來非現在境界定。思惟非過去非未來非現在法若定生。是名非過去非未來非現在境界定。
云何欲界系定。若定欲漏有漏。是名欲界系定。云何色界系定。若定色漏有漏。是名色界系定。云何無色界系定。若定無色漏有漏。是名無色界系定。云何不繫定。若定聖無
【現代漢語翻譯】 現代漢語譯本 什麼是中等禪定中的短暫安住？如果禪定中的境界中等且柔和，如果安住的時間很短，比如彈指之間或稍長，但沒有像擠牛奶那麼長，這就被稱為中等禪定中的短暫安住。什麼是中等禪定中的中等安住？如果禪定中的境界中等且柔和，如果安住的時間中等，比如擠牛奶那麼長或稍長，但沒有七天那麼長，這就被稱為中等禪定中的中等安住。什麼是中等禪定中的無量安住？如果禪定中的境界中等且柔和，如果安住的時間是無量的，比如七天或更長，這就被稱為中等禪定中的無量安住。什麼是無量禪定中的短暫安住？如果禪定是無量的，境界是無量殊勝的，如果安住的時間很短，比如彈指之間或稍長，但沒有像擠牛奶那麼長，這就被稱為無量禪定中的短暫安住。什麼是無量禪定中的中等安住？如果禪定是無量的，境界是無量殊勝的，如果安住的時間中等，比如擠牛奶那麼長或稍長，但沒有七天那麼長，這就被稱為無量禪定中的中等安住。什麼是無量禪定中的無量安住？如果禪定是無量的，境界是無量殊勝的，如果安住的時間是無量的，比如七天或更長，這就被稱為無量禪定中的無量安住。
什麼是過去禪定？如果禪定已經生起並滅去，這就被稱為過去禪定。什麼是未來禪定？如果禪定尚未生起也未顯現，這就被稱為未來禪定。什麼是現在禪定？如果禪定已經生起但尚未滅去，這就被稱為現在禪定。什麼是緣於過去境界的禪定？如果思惟過去之法而生起的禪定，這就被稱為緣於過去境界的禪定。什麼是緣于未來境界的禪定？如果思惟未來之法而生起的禪定，這就被稱為緣于未來境界的禪定。什麼是緣于現在境界的禪定？如果思惟現在之法而生起的禪定，這就被稱為緣于現在境界的禪定。什麼是非過去、非未來、非現在的境界禪定？如果思惟非過去、非未來、非現在之法而生起的禪定，這就被稱為非過去、非未來、非現在的境界禪定。
什麼是欲界系禪定？如果禪定與欲漏（Kāma Asava）、有漏（Bhava Asava）相關聯，這就被稱為欲界系禪定。什麼是色界系禪定？如果禪定與色漏（Rūpa Asava）、有漏（Bhava Asava）相關聯，這就被稱為色界系禪定。什麼是無色界系禪定？如果禪定與無色漏（Arūpa Asava）、有漏（Bhava Asava）相關聯，這就被稱為無色界系禪定。什麼是不繫禪定？如果禪定是聖者的，沒有...
【English Translation】 English version What is short abiding in intermediate concentration? If the state in concentration is intermediate and soft, if the abiding is for a short time, like a snap of the fingers or a little longer, but not as long as milking a cow, this is called short abiding in intermediate concentration. What is intermediate abiding in intermediate concentration? If the state in concentration is intermediate and soft, if the abiding is for an intermediate time, like milking a cow or a little longer, but not as long as seven days, this is called intermediate abiding in intermediate concentration. What is immeasurable abiding in intermediate concentration? If the state in concentration is intermediate and soft, if the abiding is immeasurable, like seven days or longer, this is called immeasurable abiding in intermediate concentration. What is short abiding in immeasurable concentration? If the concentration is immeasurable, and the state is immeasurably superior, if the abiding is for a short time, like a snap of the fingers or a little longer, but not as long as milking a cow, this is called short abiding in immeasurable concentration. What is intermediate abiding in immeasurable concentration? If the concentration is immeasurable, and the state is immeasurably superior, if the abiding is for an intermediate time, like milking a cow or a little longer, but not as long as seven days, this is called intermediate abiding in immeasurable concentration. What is immeasurable abiding in immeasurable concentration? If the concentration is immeasurable, and the state is immeasurably superior, if the abiding is immeasurable, like seven days or longer, this is called immeasurable abiding in immeasurable concentration.
What is past concentration? If the concentration has arisen and ceased, this is called past concentration. What is future concentration? If the concentration has not yet arisen or appeared, this is called future concentration. What is present concentration? If the concentration has arisen but has not yet ceased, this is called present concentration. What is concentration with a past object? If concentration arises from contemplating past dharmas, this is called concentration with a past object. What is concentration with a future object? If concentration arises from contemplating future dharmas, this is called concentration with a future object. What is concentration with a present object? If concentration arises from contemplating present dharmas, this is called concentration with a present object. What is concentration with a non-past, non-future, non-present object? If concentration arises from contemplating dharmas that are non-past, non-future, and non-present, this is called concentration with a non-past, non-future, non-present object.
What is concentration associated with the desire realm (Kāmadhātu)? If the concentration is associated with the desire-realm outflows (Kāma Asava) and the outflows of existence (Bhava Asava), this is called concentration associated with the desire realm. What is concentration associated with the form realm (Rūpadhātu)? If the concentration is associated with the form-realm outflows (Rūpa Asava) and the outflows of existence (Bhava Asava), this is called concentration associated with the form realm. What is concentration associated with the formless realm (Arūpadhātu)? If the concentration is associated with the formless-realm outflows (Arūpa Asava) and the outflows of existence (Bhava Asava), this is called concentration associated with the formless realm. What is unconditioned concentration? If the concentration is that of a noble one, without...
漏。是名不繫定。
云何作定非離。若定非聖有報。是名作定非離。云何離定非作。若定聖有報能斷煩惱。是名離定非作。云何作離定。無一定若作若離。若作定非離。若離定非作。是名作離定。云何非作非離定。除作離定若余定。是名非作非離定。複次作定非離。若定欲界有報。是名作定非離。若定聖有報。能斷煩惱。是名離定非作。若修定斷欲界煩惱。受色無色界有。是名作離定。若定無報。若定聖有報。非斷煩惱。是名非作非離定。取定非出出定。非取出取定。非取非出定。有染定。非離染離染定。非有染有染離染定。非有染非離染定。有扼定。非離扼離扼定。非有扼有扼離扼定。非有扼非離扼定。亦如是。
云何智果定非斷果。若修定生智非能斷煩惱。是名智果定非斷果。云何斷果定非智果。若修定斷煩惱不生智。是名斷果定非智果。云何智果斷果定。無一定若智果若斷果。若智果定非斷果。若斷果定非智果。是名智果斷果定。云何非智果非斷果定。除智果斷果定。若余定。是名非智果非斷果定。複次智果定非斷果。若修定得非聖五通。或一或二。是名智果定非斷果。若修定得斯陀含果。是名斷果定非智果。若修定得須陀洹果阿那含果阿羅漢果。是名智果斷果定。若定無報若定有報。非生智非能
【現代漢語翻譯】 現代漢語譯本 漏。這被稱為『不繫定』（不定）。
什麼叫做『作定非離』（修習禪定但未解脫）？如果禪定不是聖者的，且有果報，這被稱為『作定非離』。 什麼叫做『離定非作』（解脫禪定但未修習）？如果禪定是聖者的，且有果報，能夠斷除煩惱，這被稱為『離定非作』。 什麼叫做『作離定』（修習且解脫禪定）？沒有一種禪定既是修習又是解脫。如果修習禪定但未解脫，或者解脫禪定但未修習，這被稱為『作離定』。 什麼叫做『非作非離定』（非修習也非解脫的禪定）？除了修習和解脫的禪定之外，其餘的禪定被稱為『非作非離定』。 再次，什麼叫做『作定非離』？如果禪定在欲界，且有果報，這被稱為『作定非離』。 如果禪定是聖者的，且有果報，能夠斷除煩惱，這被稱為『離定非作』。 如果修習禪定斷除了欲界的煩惱，並接受色界和無色界的果報，這被稱為『作離定』。 如果禪定沒有果報，或者禪定是聖者的，且有果報，但不能斷除煩惱，這被稱為『非作非離定』。 取定（獲得禪定）不是出定（離開禪定），出定不是取定，非取出取定（非離開而獲得禪定），非取非出定（非獲得也非離開禪定）。 有染定（有染污的禪定）不是離染定（離染污的禪定），離染定不是有染定，有染離染定（既有染污又離染污的禪定），非有染非離染定（非有染污也非離染污的禪定）。 有扼定（有束縛的禪定）不是離扼定（離束縛的禪定），離扼定不是有扼定，有扼離扼定（既有束縛又離束縛的禪定），非有扼非離扼定（非有束縛也非離束縛的禪定）。也是如此。
什麼叫做『智果定非斷果』（以智慧為果的禪定但非斷滅煩惱之果）？如果修習禪定生起智慧，但不能斷除煩惱，這被稱為『智果定非斷果』。 什麼叫做『斷果定非智果』（以斷滅煩惱為果的禪定但非智慧之果）？如果修習禪定斷除煩惱，但不生起智慧，這被稱為『斷果定非智果』。 什麼叫做『智果斷果定』（既以智慧為果又以斷滅煩惱為果的禪定）？沒有一種禪定既是智慧之果又是斷滅之果。如果智慧之果的禪定不是斷滅之果，或者斷滅之果的禪定不是智慧之果，這被稱為『智果斷果定』。 什麼叫做『非智果非斷果定』（既非智慧之果也非斷滅之果的禪定）？除了智慧之果和斷滅之果的禪定之外，其餘的禪定被稱為『非智果非斷果定』。 再次，什麼叫做『智果定非斷果』？如果修習禪定獲得非聖者的五神通，或者獲得其中一種或兩種，這被稱為『智果定非斷果』。 如果修習禪定獲得斯陀含果（Sakadagami-phala），這被稱為『斷果定非智果』。 如果修習禪定獲得須陀洹果（Sotapanna-phala）、阿那含果（Anagami-phala）、阿羅漢果（Arahat-phala），這被稱為『智果斷果定』。 如果禪定沒有果報，或者禪定有果報，但不能生起智慧，也不能...
【English Translation】 English version Leakage. This is called 'not fixed'.
What is called 'making determination without detachment'? If the determination is not of a saint and has retribution, it is called 'making determination without detachment'. What is called 'detaching determination without making'? If the determination is of a saint and has retribution, capable of cutting off afflictions, it is called 'detaching determination without making'. What is called 'making and detaching determination'? There is no such thing as a determination that is both making and detaching. If making determination without detaching, or detaching determination without making, it is called 'making and detaching determination'. What is called 'neither making nor detaching determination'? Except for making and detaching determination, any other determination is called 'neither making nor detaching determination'. Furthermore, what is called 'making determination without detachment'? If the determination is in the desire realm and has retribution, it is called 'making determination without detachment'. If the determination is of a saint and has retribution, capable of cutting off afflictions, it is called 'detaching determination without making'. If cultivating determination cuts off afflictions of the desire realm and receives form and formless existence, it is called 'making and detaching determination'. If the determination has no retribution, or if the determination is of a saint and has retribution, but cannot cut off afflictions, it is called 'neither making nor detaching determination'. Taking determination (obtaining samadhi) is not exiting determination (leaving samadhi), exiting determination is not taking determination, neither exiting nor taking determination (neither leaving nor obtaining samadhi), neither taking nor exiting determination (neither obtaining nor leaving samadhi). Defiled determination (determination with defilements) is not undefiled determination (determination without defilements), undefiled determination is not defiled determination, defiled and undefiled determination (determination that is both defiled and undefiled), neither defiled nor undefiled determination (determination that is neither defiled nor undefiled). Bound determination (determination with bondage) is not unbound determination (determination without bondage), unbound determination is not bound determination, bound and unbound determination (determination that is both bound and unbound), neither bound nor unbound determination (determination that is neither bound nor unbound). It is also like this.
What is called 'wisdom result determination without cutting result'? If cultivating determination produces wisdom but cannot cut off afflictions, it is called 'wisdom result determination without cutting result'. What is called 'cutting result determination without wisdom result'? If cultivating determination cuts off afflictions but does not produce wisdom, it is called 'cutting result determination without wisdom result'. What is called 'wisdom result and cutting result determination'? There is no such thing as a determination that is both a wisdom result and a cutting result. If the wisdom result determination is not a cutting result, or the cutting result determination is not a wisdom result, it is called 'wisdom result and cutting result determination'. What is called 'neither wisdom result nor cutting result determination'? Except for wisdom result and cutting result determination, any other determination is called 'neither wisdom result nor cutting result determination'. Furthermore, what is called 'wisdom result determination without cutting result'? If cultivating determination obtains non-saintly five supernormal powers, or one or two of them, it is called 'wisdom result determination without cutting result'. If cultivating determination obtains Sakadagami-phala (斯陀含果), it is called 'cutting result determination without wisdom result'. If cultivating determination obtains Sotapanna-phala (須陀洹果), Anagami-phala (阿那含果), Arahat-phala (阿羅漢果), it is called 'wisdom result and cutting result determination'. If the determination has no retribution, or if the determination has retribution, but cannot produce wisdom, nor can...
斷煩惱。是名非智果非斷果定。智果定非得果定。得果定非智。果智果得果定。非智果非得果定。亦如是。
云何盡定非覺。若修定斷煩惱不生智。是名盡定非覺。云何覺定非盡。若修定生智不斷煩惱。是名覺定非盡。云何盡覺定。無一定若盡若覺。若盡定非覺若覺定非盡。是名盡覺定。云何非盡非覺定。除盡覺定若余定。是名非盡非覺定。複次若修定得斯陀含果。是名盡定非覺。若修定得非聖五通或一或二。是名覺定非盡。若修定得須陀洹果阿那含果阿羅漢果。是名盡覺定。若定非報若定有報。非能斷煩惱非生智。是名非盡非覺定。射定非解。解定非射。射解定。非射解定亦如是。
云何退分定。若定不善。是名退分定。云何住分定。若定無記。是名住分定。云何增長分定。若定非聖善。是名增長分定。云何射分定。若定聖有報能斷煩惱。是名射分定。複次若修定退非聖善法非住不增長。是名退分定。若修定非聖善法住不退不增長。是名住分定。若定共射相應。是名射分定。云何退分定。非住分。若定有退非住。是名退分定非住分。云何住分定非退分。若定住非有退。是名住分定非退分。云何退分住分定。無一定退分住分。若退分非住分若住分非退分。是名退分住分定。云何非退分非住分定。除退分住
【現代漢語翻譯】 現代漢語譯本： 斷除煩惱，這被稱為非智果非斷果定。智果定並非得果定。得果定並非智慧。果智果得果定。非智果非得果定，也是如此。
什麼叫做盡定而非覺？如果修習禪定斷除煩惱卻不生智慧，這被稱為盡定而非覺。什麼叫做覺定而非盡？如果修習禪定生智慧卻不斷除煩惱，這被稱為覺定而非盡。什麼叫做盡覺定？沒有一定的禪定既是盡又是覺。如果盡定不是覺，或者覺定不是盡，這被稱為盡覺定。什麼叫做非盡非覺定？除了盡覺定之外的其他禪定，這被稱為非盡非覺定。再次，如果修習禪定證得斯陀含果（梵語：Sakrdagamin，意為一來果），這被稱為盡定而非覺。如果修習禪定獲得非聖的五神通中的一種或兩種，這被稱為覺定而非盡。如果修習禪定證得須陀洹果（梵語：Srotapanna，意為入流果）、阿那含果（梵語：Anagamin，意為不還果）、阿羅漢果（梵語：Arhat，意為無學果），這被稱為盡覺定。如果禪定不是報，或者禪定是有報，不能斷除煩惱也不能生智慧，這被稱為非盡非覺定。射定不是解脫，解脫定不是射定，射解脫定，非射解脫定也是如此。
什麼叫做退分定？如果禪定是不善的，這被稱為退分定。什麼叫做住分定？如果禪定是無記的，這被稱為住分定。什麼叫做增長分定？如果禪定不是聖的而是善的，這被稱為增長分定。什麼叫做射分定？如果禪定是聖的有報，能夠斷除煩惱，這被稱為射分定。再次，如果修習禪定退失非聖的善法，不保持也不增長，這被稱為退分定。如果修習禪定，非聖的善法保持不退失也不增長，這被稱為住分定。如果禪定與射相應，這被稱為射分定。什麼叫做退分定而非住分？如果禪定有退失而不是保持，這被稱為退分定而非住分。什麼叫做住分定而非退分？如果禪定保持而不是退失，這被稱為住分定而非退分。什麼叫做退分住分定？沒有一定的禪定既是退分又是住分。如果退分不是住分，或者住分不是退分，這被稱為退分住分定。什麼叫做非退分非住分定？除了退分住
【English Translation】 English version: Cutting off afflictions, this is called the 'non-wisdom fruit, non-cessation fruit' concentration. The 'wisdom fruit' concentration is not the 'attainment fruit' concentration. The 'attainment fruit' concentration is not wisdom. The 'fruit of wisdom, fruit of attainment' is concentration. The 'non-wisdom fruit, non-attainment fruit' is also concentration, and so on.
What is called 'cessation concentration but not awareness'? If one cultivates concentration, cuts off afflictions, but does not generate wisdom, this is called 'cessation concentration but not awareness'. What is called 'awareness concentration but not cessation'? If one cultivates concentration, generates wisdom, but does not cut off afflictions, this is called 'awareness concentration but not cessation'. What is called 'cessation and awareness' concentration? There is no fixed concentration that is both cessation and awareness. If the 'cessation concentration' is not awareness, or the 'awareness concentration' is not cessation, this is called 'cessation and awareness' concentration. What is called 'neither cessation nor awareness' concentration? Except for the 'cessation and awareness' concentration, the remaining concentrations are called 'neither cessation nor awareness' concentration. Furthermore, if one cultivates concentration and attains the Sakrdagamin fruit (Skt: Sakrdagamin, meaning 'once-returner'), this is called 'cessation concentration but not awareness'. If one cultivates concentration and attains one or two of the non-noble five supernormal powers, this is called 'awareness concentration but not cessation'. If one cultivates concentration and attains the Srotapanna fruit (Skt: Srotapanna, meaning 'stream-enterer'), the Anagamin fruit (Skt: Anagamin, meaning 'non-returner'), or the Arhat fruit (Skt: Arhat, meaning 'worthy one'), this is called 'cessation and awareness' concentration. If the concentration is not retribution, or the concentration is with retribution, unable to cut off afflictions or generate wisdom, this is called 'neither cessation nor awareness' concentration. 'Arrow' concentration is not liberation, 'liberation' concentration is not 'arrow' concentration, 'arrow and liberation' concentration, 'neither arrow nor liberation' concentration is also like this.
What is called 'declining-portion' concentration? If the concentration is unwholesome, this is called 'declining-portion' concentration. What is called 'abiding-portion' concentration? If the concentration is neutral, this is called 'abiding-portion' concentration. What is called 'increasing-portion' concentration? If the concentration is not noble but wholesome, this is called 'increasing-portion' concentration. What is called 'arrow-portion' concentration? If the concentration is noble, with retribution, and able to cut off afflictions, this is called 'arrow-portion' concentration. Furthermore, if one cultivates concentration and declines from non-noble wholesome dharmas, neither abiding nor increasing, this is called 'declining-portion' concentration. If one cultivates concentration, non-noble wholesome dharmas abide, neither declining nor increasing, this is called 'abiding-portion' concentration. If the concentration is associated with the 'arrow', this is called 'arrow-portion' concentration. What is called 'declining-portion' concentration but not 'abiding-portion'? If the concentration has decline but not abiding, this is called 'declining-portion' concentration but not 'abiding-portion'. What is called 'abiding-portion' concentration but not 'declining-portion'? If the concentration abides but does not have decline, this is called 'abiding-portion' concentration but not 'declining-portion'. What is called 'declining-portion and abiding-portion' concentration? There is no fixed concentration that is both declining-portion and abiding-portion. If the declining-portion is not abiding-portion, or the abiding-portion is not declining-portion, this is called 'declining-portion and abiding-portion' concentration. What is called 'neither declining-portion nor abiding-portion' concentration? Except for declining-portion and abiding
分定若余定。是名非退分非住分定。云何退分定非增長分。若定有退非增長。是名退分定非增長分。云何增長分定非退分。若定增長非退。是名增長分定非退分。云何退分增長分定。無一定退分增長分。若退分非增長分。若增長分非退分。是名退分增長分定。云何非退分非增長分定。除退分增長分若余定。是名非退分非增長分定。云何退分定非射分。若定有退非射。是名退分定非射分。云何射分定非退分。若定有射非退。是名射分定非退分。云何退分射分定。無一定退分射分。若退分定非射分定。若射分定非退分。是名退分射分定。云何非退分非射分定。除退分射分定若余定。是名非退分非射分定。云何住分定非增長分。若定有住非增長。是名住分定非增長分。
云何增長分定非住分。若定有增長。是名增長分定非住分。云何住分增長分定。無一定住分增長分。若住分定非增長分定。若增長分非住分。是名住分增長分定。云何非住分非增長分定。除住分增長分定若余定。是名非住分非增長分定。云何有住分定非射分。若定有住非射。是名住分定非射分。云何射分定非住分定。若射非住。是名射分定非住分。云何住分射分定。無一定若住分射分。若住分定非射分。若射分定非住分。是名住分射分定。云何非住分非
【現代漢語翻譯】 現代漢語譯本 分定若余定：如果還有其他的禪定，既不是屬於退分定，也不是屬於住分定，那麼就叫做非退分非住分定。 云何退分定非增長分：什麼樣的禪定是屬於退分定而不是增長分定呢？如果禪定會退步，但不會增長，這就叫做退分定非增長分。 云何增長分定非退分：什麼樣的禪定是屬於增長分定而不是退分定呢？如果禪定會增長，但不會退步，這就叫做增長分定非退分。 云何退分增長分定：什麼樣的禪定既屬於退分也屬於增長分呢？沒有一種禪定既是退分又是增長分。如果說是退分，那就不是增長分；如果說是增長分，那就不是退分。這就叫做退分增長分定。 云何非退分非增長分定：什麼樣的禪定既不屬於退分也不屬於增長分呢？除了退分和增長分之外，如果還有其他的禪定，這就叫做非退分非增長分定。 云何退分定非射分：什麼樣的禪定是屬於退分定而不是射分（śara-bhāga，銳利的部分）呢？如果禪定會退步，但不是銳利的，這就叫做退分定非射分。 云何射分定非退分：什麼樣的禪定是屬於射分定而不是退分定呢？如果禪定是銳利的，但不會退步，這就叫做射分定非退分。 云何退分射分定：什麼樣的禪定既屬於退分也屬於射分呢？沒有一種禪定既是退分又是射分。如果說是退分定，那就不是射分定；如果說是射分定，那就不是退分。這就叫做退分射分定。 云何非退分非射分定：什麼樣的禪定既不屬於退分也不屬於射分呢？除了退分和射分之外，如果還有其他的禪定，這就叫做非退分非射分定。 云何住分定非增長分：什麼樣的禪定是屬於住分定而不是增長分定呢？如果禪定是安住的，但不會增長，這就叫做住分定非增長分。 云何增長分定非住分：什麼樣的禪定是屬於增長分定而不是住分定呢？如果禪定會增長，這就叫做增長分定非住分。 云何住分增長分定：什麼樣的禪定既屬於住分也屬於增長分呢？沒有一種禪定既是住分又是增長分。如果說是住分定，那就不是增長分定；如果說是增長分，那就不是住分。這就叫做住分增長分定。 云何非住分非增長分定：什麼樣的禪定既不屬於住分也不屬於增長分呢？除了住分和增長分之外，如果還有其他的禪定，這就叫做非住分非增長分定。 云何有住分定非射分：什麼樣的禪定是屬於住分定而不是射分呢？如果禪定是安住的，但不是銳利的，這就叫做住分定非射分。 云何射分定非住分定：什麼樣的禪定是屬於射分定而不是住分定呢？如果禪定是銳利的，但不是安住的，這就叫做射分定非住分。 云何住分射分定：什麼樣的禪定既屬於住分也屬於射分呢？沒有一種禪定既是住分又是射分。如果說是住分定，那就不是射分；如果說是射分定，那就不是住分。這就叫做住分射分定。 云何非住分非...
【English Translation】 English version What is the determination that is neither declining nor abiding? If there is any other determination besides the declining determination and the abiding determination, that is called a determination that is neither declining nor abiding. What is a declining determination that is not an increasing one? If a determination declines but does not increase, that is called a declining determination that is not an increasing one. What is an increasing determination that is not a declining one? If a determination increases but does not decline, that is called an increasing determination that is not a declining one. What is a determination that is both declining and increasing? There is no determination that is both declining and increasing. If it is declining, it is not increasing; if it is increasing, it is not declining. That is called a determination that is both declining and increasing. What is a determination that is neither declining nor increasing? If there is any other determination besides the declining and increasing ones, that is called a determination that is neither declining nor increasing. What is a declining determination that is not a 'śara-bhāga' (sharp part)? If a determination declines but is not sharp, that is called a declining determination that is not a 'śara-bhāga'. What is a 'śara-bhāga' determination that is not a declining one? If a determination is sharp but does not decline, that is called a 'śara-bhāga' determination that is not a declining one. What is a determination that is both declining and a 'śara-bhāga'? There is no determination that is both declining and a 'śara-bhāga'. If it is a declining determination, it is not a 'śara-bhāga' determination; if it is a 'śara-bhāga' determination, it is not declining. That is called a determination that is both declining and a 'śara-bhāga'. What is a determination that is neither declining nor a 'śara-bhāga'? If there is any other determination besides the declining and 'śara-bhāga' determinations, that is called a determination that is neither declining nor a 'śara-bhāga'. What is an abiding determination that is not an increasing one? If a determination abides but does not increase, that is called an abiding determination that is not an increasing one. What is an increasing determination that is not an abiding one? If a determination increases, that is called an increasing determination that is not an abiding one. What is a determination that is both abiding and increasing? There is no determination that is both abiding and increasing. If it is an abiding determination, it is not an increasing determination; if it is increasing, it is not abiding. That is called a determination that is both abiding and increasing. What is a determination that is neither abiding nor increasing? If there is any other determination besides the abiding and increasing determinations, that is called a determination that is neither abiding nor increasing. What is an abiding determination that is not a 'śara-bhāga'? If a determination abides but is not sharp, that is called an abiding determination that is not a 'śara-bhāga'. What is a 'śara-bhāga' determination that is not an abiding determination? If a determination is sharp but is not abiding, that is called a 'śara-bhāga' determination that is not an abiding one. What is a determination that is both abiding and a 'śara-bhāga'? There is no determination that is both abiding and a 'śara-bhāga'. If it is an abiding determination, it is not a 'śara-bhāga'; if it is a 'śara-bhāga' determination, it is not abiding. That is called a determination that is both abiding and a 'śara-bhāga'. What is neither abiding nor...
射分定。除住分射分定。若余定。是名非住分非射分定。云何增長分定非射分。若定有增長非射。是名增長分定非射分。云何射分定非增長分。若定有射非增長。是名射分定非增長分。云何增長分射分定。無一定若增長分射分。若增長分定非射分。若射分定非增長分。是名增長分射分定。云何非增長分非射分定。除增長分射分定。若余定。是名非增長分非射分定。四念處。四正勤。四神足。四禪。四無量心。四無色定。四向四果。四修定四斷。五根五力五解脫入。五出界五觀定。五生解脫法。六念六空六出界。六明分法。六悅根法。六無喜正覺。七覺七想七定所須。八聖道八解脫八勝處。九滅九次第滅定九想。十想十正法。十一切入十一解脫入。如上道品廣說。
舍利弗阿毗曇論卷第三十
【現代漢語翻譯】 現代漢語譯本 什麼是射分定（Sāmañña-bhāga-samādhi，與共通部分相關的禪定）？如果禪定屬於住分（ṭhiti-bhāga，持續的部分）和射分（sāmañña-bhāga，共通的部分），則稱為射分定。如果禪定屬於其餘部分，則稱為非住分非射分定。 什麼是增長分定非射分（Visesa-bhāga-samādhi-no-sāmañña-bhāga，與殊勝部分相關的禪定而非共通部分）？如果禪定具有增長（visesa，殊勝）而非射（sāmañña，共通），則稱為增長分定非射分。 什麼是射分定非增長分？如果禪定具有射（sāmañña，共通）而非增長（visesa，殊勝），則稱為射分定非增長分。 什麼是增長分射分定？沒有一種禪定既是增長分又是射分。如果禪定是增長分定非射分，或者是射分定非增長分，則稱為增長分射分定。 什麼是非增長分非射分定？除了增長分射分定之外的其餘禪定，稱為非增長分非射分定。 四念處（catasso satipaṭṭhānā，四種正念的修習）。四正勤（cattāro sammappadhānā，四種正確的努力）。四神足（cattāro iddhipādā，四種達到神通的基礎）。四禪（ cattāri jhānā，四種禪定）。四無量心（ cattāri appamaññā，四種無限的慈悲喜捨）。四無色定（ cattāro āruppā，四種無色界的禪定）。四向四果（ cattāro magga-phalā，四種道和果）。四修定四斷（ cattāro bhāvanā-samādhi-cattāro pahānā，四種修習的禪定和四種斷除）。五根（pañca indriyāni，五種根）。五力（pañca balāni，五種力）。五解脫入（pañca vimutti-āyatanāni，五種解脫的境界）。五出界（pañca nijjāsanāni，五種出離的境界）。五觀定（pañca vipassanā-samādhi，五種觀禪定）。五生解脫法（pañca uppāda-vimutti-dhammā，五種生起解脫的法）。六念（cha anussatiyo，六種憶念）。六空（cha suññatā，六種空性）。六出界（cha nijjāsanāni，六種出離的境界）。六明分法（cha vijjā-bhāgiyā dhammā，六種屬於明智的部分的法）。六悅根法（cha somanassindriya-dhammā，六種喜悅的根的法）。六無喜正覺（cha anīti-sambodhā，六種無憂的正覺）。七覺支（satta bojjhaṅgā，七種覺悟的因素）。七想（satta saññā，七種想）。七定所須（satta samādhi-parikkhārā，七種禪定所需的準備）。八聖道（ariya aṭṭhaṅgika magga，八正道）。八解脫（aṭṭha vimokkhā，八種解脫）。八勝處（aṭṭha abhibhāyatanāni，八種勝處）。九滅（nava nirodhā，九種滅盡）。九次第滅定（nava anupubbanirodha-samāpattiyo，九種次第滅盡的禪定）。九想（nava saññā，九種想）。十想（dasa saññā，十種想）。十正法（dasa sammā-dhammā，十種正法）。十一切入（dasa kasiṇāyatanāni，十種一切入）。十一解脫入（ekādasa vimutti-āyatanāni，十一種解脫的境界）。如上道品廣說。 《舍利弗阿毗曇論》卷第三十
【English Translation】 English version What is Sāmañña-bhāga-samādhi (concentration associated with the common part)? If a concentration belongs to the ṭhiti-bhāga (the part of duration) and the sāmañña-bhāga (the common part), it is called Sāmañña-bhāga-samādhi. If a concentration belongs to the remaining parts, it is called neither ṭhiti-bhāga nor Sāmañña-bhāga-samādhi. What is Visesa-bhāga-samādhi-no-sāmañña-bhāga (concentration associated with the distinguished part but not the common part)? If a concentration has visesa (distinction) but not sāmañña (commonality), it is called Visesa-bhāga-samādhi-no-sāmañña-bhāga. What is Sāmañña-bhāga-samādhi-no-visesa-bhāga? If a concentration has sāmañña (commonality) but not visesa (distinction), it is called Sāmañña-bhāga-samādhi-no-visesa-bhāga. What is Visesa-bhāga-Sāmañña-bhāga-samādhi? There is no concentration that is both visesa-bhāga and sāmañña-bhāga. If a concentration is Visesa-bhāga-samādhi-no-sāmañña-bhāga, or Sāmañña-bhāga-samādhi-no-visesa-bhāga, it is called Visesa-bhāga-Sāmañña-bhāga-samādhi. What is neither Visesa-bhāga nor Sāmañña-bhāga-samādhi? The remaining concentrations other than Visesa-bhāga-Sāmañña-bhāga-samādhi are called neither Visesa-bhāga nor Sāmañña-bhāga-samādhi. The four satipaṭṭhānā (foundations of mindfulness). The four sammappadhānā (right efforts). The four iddhipādā (bases of power). The four jhānā (meditative absorptions). The four appamaññā (immeasurables). The four āruppā (formless attainments). The four magga-phalā (paths and fruits). The four bhāvanā-samādhi-cattāro pahānā (cultivation-concentration and four abandonings). The pañca indriyāni (five faculties). The pañca balāni (five powers). The pañca vimutti-āyatanāni (five abodes of liberation). The pañca nijjāsanāni (five ways of expulsion). The pañca vipassanā-samādhi (five insight-concentrations). The pañca uppāda-vimutti-dhammā (five arising-liberation-dharmas). The cha anussatiyo (six recollections). The cha suññatā (six emptinesses). The cha nijjāsanāni (six ways of expulsion). The cha vijjā-bhāgiyā dhammā (six knowlege-related dharmas). The cha somanassindriya-dhammā (six joy-faculty-dharmas). The cha anīti-sambodhā (six non-suffering enlightenments). The satta bojjhaṅgā (seven factors of enlightenment). The satta saññā (seven perceptions). The satta samādhi-parikkhārā (seven requisites of concentration). The ariya aṭṭhaṅgika magga (noble eightfold path). The aṭṭha vimokkhā (eight liberations). The aṭṭha abhibhāyatanāni (eight spheres of mastery). The nava nirodhā (nine cessations). The nava anupubbanirodha-samāpattiyo (nine successive cessations). The nava saññā (nine perceptions). The dasa saññā (ten perceptions). The dasa sammā-dhammā (ten right dharmas). The dasa kasiṇāyatanāni (ten kasina-spheres). The ekādasa vimutti-āyatanāni (eleven abodes of liberation). As explained extensively in the above path factors. Sariputra Abhidhamma Treatise, Volume 30