T28n1549_尊婆須蜜菩薩所集論
大正藏第 28 冊 No. 1549 尊婆須蜜菩薩所集論
No. 1549
尊婆須蜜菩薩所集論序
婆須蜜菩薩大士。次繼彌勒作佛。名師子如來也。從釋迦文降生鞞提國。為大婆羅門梵摩渝子。厥名郁多羅。父命觀佛。尋侍四月具睹相表威變容止。還白所見。父得不還。已出家學。改字婆須蜜。佛般涅槃后。游教周妒國槃奈園。高才蓋世。奔逸絕塵。撰集斯經焉。別七品為一揵度。盡十二揵度。其所集也。后四品一揵度。訓釋佛偈也。凡十一品十四揵度也。該羅深廣。與阿毗曇並興外國。傍通大乘。持明盡漏博涉十法百行之能事畢矣。尋之𣾘然。猶滄海之無崖。可不謂之廣乎。陟之瞠爾。猶昆岳之無頂。可不謂之高乎。寶渚極目。厭夜光之珍。巖岫舉睫。厭天智之玉。懿乎富也。何過此經。外國升高座者。未墜于地也。集斯經已入三昧定。如彈指頃神升兜術。彌妒路彌妒路刀利。及僧迦羅剎。適彼天宮。斯二三君子。皆次補處人也。彌妒路刀利者。光炎如來也。僧伽羅剎者。柔仁佛也。茲四大士。集乎一堂。對揚權智。賢聖默然。洋洋盈耳。不亦樂乎。罽賓沙門僧伽跋澄。以秦建元二十年。持此經一部來詣長安。武威太守趙政文業者。學不厭士也。求令出之。佛念譯傳。跋澄難陀
【現代漢語翻譯】 現代漢語譯本 No. 1549 尊婆須蜜菩薩所集論序
婆須蜜菩薩（Vasumitra Bodhisattva），這位大菩薩，將繼彌勒菩薩（Maitreya）之後成佛，佛號為師子如來（Simha Tathagata）。他在釋迦牟尼佛（Sakyamuni Buddha）涅槃后，降生於鞞提國（Videha），成為一位名叫梵摩渝（Brahmayu）的婆羅門之子，名為郁多羅（Uttara）。他的父親命他去觀察佛陀。他侍奉佛陀四個月，詳盡地觀察了佛陀的相好、威儀和舉止。回去后，他將所見稟告父親，他的父親因此證得不還果（Anagamin）。郁多羅隨後出家修行，改名為婆須蜜（Vasumitra）。
佛陀般涅槃后，婆須蜜游化教導于周妒國（Jaudha）的槃奈園（Punnaka）。他的才華蓋世，超凡脫俗。他撰集了這部論典。他將七品內容歸為一揵度（Skandha），全書共十二揵度。最後的四品內容歸為一揵度，用來訓釋佛偈。總共有十一品，十四揵度。這部論典內容深奧廣博，與阿毗曇（Abhidhamma）同時在外國興盛。它旁通大乘教義，闡明持戒、斷盡煩惱、博學十法百行等修行的精髓。研讀此論，浩瀚無垠，猶如滄海無涯，怎能不稱其為廣博呢？攀登此論，高不可攀，猶如崑崙山無頂，怎能不稱其為高深呢？
這部論典猶如寶藏之洲，使人不再貪戀夜明珠的珍貴；又如巖石山峰，使人不再羨慕天上的智慧之玉。多麼美好而富饒啊！還有什麼能超過這部論典呢？在外國，凡是登上高座講授此經者，都不會從高座上墜落。婆須蜜集結此經后，進入三昧禪定。在彈指之間，他的神識上升到兜率天（Tusita Heaven）。彌妒路（Maitreya）、彌妒路刀利（Maitreyaruchi）以及僧迦羅剎（Sangharaksha），都來到了兜率天宮。這二三位君子，都是未來補處菩薩。彌妒路刀利，即光炎如來（Prabhasa Tathagata）。僧伽羅剎，即柔仁佛（Mrduka Tathagata）。這四大菩薩，聚集一堂，對揚權巧智慧，賢聖們默然聆聽，聲音洪亮而悅耳，豈不快樂！
罽賓（Kashmir）沙門僧伽跋澄（Sanghabhadra），在秦建元二十年，攜帶此經一部來到長安。武威太守趙政文業，是一位好學不倦的人，請求將此經翻譯出來。佛念（Buddhasmrti）負責翻譯傳述，僧伽跋澄和難陀（Nanda）參與其中。
【English Translation】 English version No. 1549 Preface to the Treatise Collected by the Bodhisattva Vasumitra
The Bodhisattva Vasumitra, this great Bodhisattva, will succeed Maitreya (Maitreya Bodhisattva) as a Buddha, with the Buddha name Simha Tathagata (Simha Tathagata). After the Parinirvana of Sakyamuni Buddha (Sakyamuni Buddha), he was born in the country of Videha (Videha), becoming the son of a Brahmin named Brahmayu (Brahmayu), named Uttara (Uttara). His father ordered him to observe the Buddha. He served the Buddha for four months, observing in detail the Buddha's marks and characteristics, demeanor, and deportment. Upon returning, he reported what he had seen to his father, and his father attained the state of Anagamin (Anagamin). Uttara then renounced the household life and practiced, changing his name to Vasumitra (Vasumitra).
After the Buddha's Parinirvana, Vasumitra traveled and taught in the Punnaka Garden (Punnaka) in the country of Jaudha (Jaudha). His talent surpassed the world, and he was extraordinary and detached from the mundane. He compiled this treatise. He categorized seven sections into one Skandha (Skandha), with a total of twelve Skandhas in the entire book. The final four sections are categorized into one Skandha, used to explain the Buddha's verses. There are a total of eleven sections and fourteen Skandhas. This treatise is profound and extensive, flourishing in foreign lands alongside the Abhidhamma (Abhidhamma). It broadly connects with Mahayana teachings, elucidating the essence of upholding precepts, eradicating afflictions, and extensively studying the ten dharmas and hundred practices. Studying this treatise, it is vast and boundless, like the limitless ocean, how can it not be called extensive? Climbing this treatise, it is unattainable, like the summitless Kunlun Mountain, how can it not be called profound?
This treatise is like an island of treasures, making one no longer covet the preciousness of nocturnal pearls; it is also like rocky peaks, making one no longer envy the jade of heavenly wisdom. How wonderful and rich! What can surpass this treatise? In foreign lands, those who ascend the high seat to lecture on this scripture will not fall from the high seat. After Vasumitra compiled this scripture, he entered Samadhi meditation. In the snap of a finger, his consciousness ascended to Tusita Heaven (Tusita Heaven). Maitreya (Maitreya), Maitreyaruchi (Maitreyaruchi), and Sangharaksha (Sangharaksha) all came to Tusita Palace. These two or three gentlemen are all future successor Bodhisattvas. Maitreyaruchi is Prabhasa Tathagata (Prabhasa Tathagata). Sangharaksha is Mrduka Tathagata (Mrduka Tathagata). These four great Bodhisattvas gathered in one hall, praising skillful wisdom, the sages listened in silence, the sound was loud and pleasing to the ear, how joyful!
The Shramana Sanghabhadra (Sanghabhadra) from Kashmir (Kashmir), in the twentieth year of the Jianyuan era of the Qin dynasty, brought a copy of this scripture to Chang'an. Zhao Zhengwenye, the governor of Wuwei, was a diligent scholar who tirelessly sought knowledge and requested that this scripture be translated. Buddhasmrti (Buddhasmrti) was responsible for translating and transmitting it, with the participation of Sanghabhadra and Nanda (Nanda).
禘婆三人執胡文。慧嵩筆受。以三月五日出。至七月十三日乃訖。胡本十二千首盧也。余與法和對校修飾。武威少多潤色。此經說三乘為九品。持善修行。以正觀逕。十六最悉。每尋上人之高韻。未嘗不忘意味也。恨窺數仞之門晚。懼不悉其宗廟之美。百官之富矣。
尊婆須蜜菩薩所集論卷第一
尊婆須蜜造
符秦罽賓三藏僧伽跋澄等譯
聚揵度首第一(秦言地親也自品首盡七品名聚揵度)
十力哀出世 覺知一切法 我今禮如來 法及諸聖眾 最勝之善句 諸賢聖聽聞 瞿曇大眾中 有益眾生類
云何為色相。問色相云何。答曰。如覺知諸法。云何覺知諸法。答曰。為有界想為有勝耶。答曰。彼有一想。問一想為有勝耶。答曰。一想之中著欲諸垢諸界所縛。終不縛者是故諸結則衰。問如中諸結為有勝耶。答曰。當有還甘露。問如中當還甘露為有勝耶。答曰。依生身意受諸苦惱緣亦不起。是故身意諸苦惱已過去。問如中無色相。問設無色相色亦無相。答曰。若無色相亦無彼色。色相亦無相亦無淫色相。問猶如汝無色相有色。如是我無色相亦無相。亦有色相耶。或作是說。漸漸興色相。問一色中或興或不興。此義云何。或作是說。若色一時漸積彼無色相。或作是說。
【現代漢語翻譯】 現代漢語譯本： 禘婆（Dipo）三人執筆記錄胡文，慧嵩（Hui Song）負責筆錄。從三月五日開始，到七月十三日完成。胡文原本有十二千首盧（Lu）。我與法和（Fa He）共同校對修飾，武威（Wuwei）略作潤色。此經講述三乘（Three Vehicles）分為九品。堅持行善修行，以正確的觀察途徑，十六觀最為詳盡。每每尋味上人的高妙文采，總是不禁流連忘返。遺憾窺探數仞之門太晚，恐怕不能完全領略其宗廟之美，百官之富。
《尊婆須蜜菩薩所集論》卷第一
尊婆須蜜（Vasumitra）造
符秦（Fu Qin）罽賓（Kashmir）三藏僧伽跋澄（Sanghabhadra）等譯
聚揵度首第一（秦言地親也，自品首盡七品名聚揵度）
十力（Ten Powers of the Buddha）哀憫出世，覺知一切法。 我今禮敬如來（Tathagata），法（Dharma）及諸聖眾（Sangha）。 最殊勝的善妙語句，諸位賢聖請聽聞。 瞿曇（Gautama）大眾之中，有益於眾生。
什麼是色相（Rupa）？問：色相是什麼？答：如實覺知諸法。問：如何覺知諸法？答：是有界限的想法還是有殊勝之處？答：那裡有一種想法。問：一種想法是有殊勝之處嗎？答：一種想法之中，執著于慾望，各種污垢，被各種界限所束縛。最終不被束縛，因此各種煩惱逐漸衰減。問：如此之中，各種煩惱是有殊勝之處嗎？答：應當有返回甘露（Amrita）。問：如此之中，應當返回甘露是有殊勝之處嗎？答：依靠生身，意念感受各種苦惱因緣也不生起。因此身意各種苦惱已經過去。問：如此之中沒有色相。問：假設沒有色相，色也沒有相。答：如果沒有色相，也沒有那個（此處原文有誤）。相也沒有相，也沒有**相。問：猶如你沒有色相卻有色，如同我沒有色相也沒有相，也有色相嗎？或者這樣說，漸漸產生色相。問：一種顏色中或者產生或者不產生，此義如何？或者這樣說，如果顏色一時逐漸積累，那裡就沒有色相。或者這樣說。
【English Translation】 English version: Dipo (Dipo), along with two others, took down the Hu text, with Hui Song (Hui Song) transcribing. It began on the fifth day of the third month and concluded on the thirteenth day of the seventh month. The original Hu text comprised twelve thousand 'Lu' (Lu). I, along with Fa He (Fa He), proofread and embellished it, with Wuwei (Wuwei) adding minor refinements. This scripture explains the Three Vehicles (Three Vehicles) divided into nine grades. Persistently practicing good deeds and cultivation, using the path of correct observation, the sixteen contemplations are the most detailed. Whenever I savor the superior style of the master, I cannot help but linger and forget to return. I regret peeking through the door of several 'ren' (仞) too late, fearing I cannot fully appreciate the beauty of its ancestral temple and the wealth of its officials.
Treatise Collected by the Venerable Vasumitra Bodhisattva, Volume 1
Composed by Vasumitra (Vasumitra)
Translated by Sanghabhadra (Sanghabhadra) of Kashmir (Kashmir) of the Fu Qin (Fu Qin) Dynasty, and others
First Chapter of the Samghata (Samghata) Section (In Qin language, it means 'earthly affinity'; from the beginning of this chapter to the end of the seventh chapter is named the Samghata Section)
The Ten Powers (Ten Powers of the Buddha) compassionately appear in the world, aware of all dharmas. I now pay homage to the Tathagata (Tathagata), the Dharma (Dharma), and all the Sangha (Sangha). The most excellent and virtuous words, may all the wise and holy ones listen. Within the assembly of Gautama (Gautama), there is benefit for sentient beings.
What is Rupa (Rupa)? Question: What is Rupa? Answer: To truly perceive all dharmas. Question: How to perceive all dharmas? Answer: Is it having limited thoughts or having superiority? Answer: There is one thought there. Question: Does one thought have superiority? Answer: Within one thought, clinging to desires, various defilements, bound by various limitations. Ultimately not being bound, therefore various afflictions gradually diminish. Question: Within this, do the various afflictions have superiority? Answer: There should be a return to Amrita (Amrita). Question: Within this, should the return to Amrita have superiority? Answer: Relying on the physical body, the causes and conditions for experiencing various sufferings do not arise. Therefore, the various sufferings of body and mind have already passed. Question: Within this, there is no Rupa. Question: Suppose there is no Rupa, then form also has no characteristic. Answer: If there is no Rupa, then there is also no that * (original text has an error here). * characteristic also has no characteristic, and there is also no ** characteristic. Question: Just as you have no Rupa but have form, similarly, do I have no Rupa and no characteristic, but also have Rupa? Or it is said that Rupa gradually arises. Question: In one color, does it arise or not arise? What is the meaning of this? Or it is said that if colors gradually accumulate at one time, then there is no Rupa there. Or it is said.
漸漸分別色相此亦如本所說。或作是說。攝統色相。問過去未來色最別無教便有無色。或作是說。攝系色相。或作是說。及諸蓋色相。或作是說。壞敗色相。此亦過去未來所說。或作是說。色相有三種。可見有對。不可見有對。不可見無對。問若諸色不可見無對。欲使彼無色相耶。或作是說。色相往來是謂色相。問過去未來義不有異。或作是說。色相為色。或作是說。因四大義為色。世尊亦說四大。緣彼四大生色陰受盛問取要言之。彼則不說緣諸所有色。彼一切是四大。四大所造。答曰。此非取要。又作是說。緣更生諸痛陰或作是說。汝問何色相。設青青為色相。設黃即彼色相也。問我問一切色相。設彼是色相相無勝。答曰。色不同一相。此中有何咎。設相相不同。此義不然。猶若地為堅相。如今地異堅異。問一切色同一相。猶如無常。問自相無相地為自相。是故不應作是說。問我無自相我問一切諸相。或作是說。有對色相是色。為色相有對相者。猶如捻箭筈。是謂有色。如種穀子在地。隨時溉灌彼便有色。云何非色相。答曰。反上所說義。尊曇摩多羅說。諸物無對彼非色。是謂非色相。無對之物彼亦不生。是謂無對。猶如無對是對跡。彼便是無對。如是非色相。四大所造色。有何等異。或作是說。無有異也。諸四大
即是造色。問如世尊言。諸所有色彼一切是四大四大所造耶。於此經有違。答曰。非所造聲。更有餘根。如說六更樂愚人所貪忍苦樂行從此所興樂以來於其中間不出六更樂外更有七更樂也。亦無造者。問若無造聲者。亦不變易欲色。是我所色。亦是我有耶。或作是說。堅濡熱動是四大相。猶如非地色從色造色。問四大轉轉優劣色不常作。欲使彼有造色耶。答曰。雖彼四大轉轉優劣得四大相。四大所興色。非得四大相。彼非所興色。或作是說。諸緣彼四大四大所興色。問四大亦因四大。欲使是興色耶。答曰。彼雖因四大。有若干所因。四大是興色相。問色緣色相色轉生色。答曰。云何得知色轉生色。復不緣四大耶。或作是說有漏四大所興色。亦有漏亦無漏。問諸有漏所造興色被四大有何差降。諸無漏所興色何等四大造耶。或作是說。無記四大所興。複次所造色者。善不善無記。此亦如上所說。或作是說。依彼四大得興色。問心心念法亦依四大。欲使彼是興色耶。答曰。依四大諸根。諸根亦依心心念法。是故彼不依四大。問名色者展轉不相依。或作是說。增上四大四大增上興色。問是謂衰耗增上。是謂增上不生猶如一切法展轉增上相生。是故彼不生。尊僧伽多羅說。四大大事興因緣生色。問四大各各不相離。亦非大事興。
【現代漢語翻譯】 現代漢語譯本 即是造色（Rūpa，色）。問：如世尊所說，所有色（Rūpa）都是四大（Mahābhūta，地、水、火、風）和四大所造的嗎？這與經義有所違背。答：並非『所造』之說。還有其他的根（Indriya，感官）。如經中所說，六更樂（Chayāyatana，六處）是愚人所貪著的，忍受苦樂的行為由此而生，從這些樂受的產生到消亡，不出六更樂之外，更沒有第七種更樂。也沒有造作者。 問：如果不是『所造』之說，那麼不變易的欲色（Kāmarūpa，欲界的色）是『我所』（Mama，屬於我的）之色，也是『我所有』（Atman，自我）嗎？或者可以這樣說，堅、濡、熱、動是四大之相，猶如非地之色從色造色。 問：四大（Mahābhūta）輾轉優劣，色（Rūpa）不是常恒不變的，那麼你想要讓它成為『造色』嗎？答：雖然四大輾轉優劣，得到了四大的相，但四大所生的色，並沒有得到四大的相。它不是『所生』之色。或者可以這樣說，諸緣（Hetu，因緣）是彼四大和四大所生的色。 問：四大也是四大之因，你想要讓它是『興色』嗎？答：它雖然是四大之因，但有若干所因。四大是興色之相。問：色緣色相，色轉生色嗎？答：你如何得知色轉生色，而不是緣於四大呢？或者可以這樣說，有漏（Sāsrava，有煩惱）的四大所生的色，既是有漏的，也是無漏（Anāsrava，無煩惱）的。 問：諸有漏所造的興色，與四大有什麼差別？諸無漏所生的色，是由什麼四大所造的呢？或者可以這樣說，無記（Avyākṛta，非善非惡）的四大所生。其次，所造的色，有善、不善、無記。這些也如上面所說。或者可以這樣說，依彼四大而得興色。問：心（Citta，意識）、心念法（Caitasika-dharma，心理現象）也依四大，你想要讓它們是『興色』嗎？答：依四大而有諸根（Indriya），諸根也依心、心念法。所以它們不依四大。 問：名色（Nāmarūpa，精神和物質）是輾轉不相依的嗎？或者可以這樣說，增上的四大和四大增上興色。問：這是所謂的衰耗增上，還是所謂的增上不生？猶如一切法輾轉增上相生，所以它不生。尊者僧伽多羅（Saṃghatāra）說：四大是大事興的因緣，從而生色。問：四大各各不相離，也不是大事興。
【English Translation】 English version It is the creation of Rūpa (form/matter). Question: As the World-Honored One said, are all forms (Rūpa) both the four great elements (Mahābhūta: earth, water, fire, and wind) and created by the four great elements? This contradicts the sutra. Answer: It is not the statement of 'created'. There are other roots (Indriya, sense faculties). As it is said in the sutra, the six sense spheres (Chayāyatana) are what fools are attached to, and the practice of enduring suffering and pleasure arises from this. From the arising of these pleasures to their cessation, there is nothing outside the six sense spheres, and there is no seventh sense sphere. There is also no creator. Question: If it is not the statement of 'created', then is the unchanging desire-form (Kāmarūpa, form in the desire realm) 'mine' (Mama, belonging to me) and also 'self' (Atman)? Or can it be said that solidity, fluidity, heat, and motion are the characteristics of the four great elements, just as non-earthly form is created from form. Question: The four great elements (Mahābhūta) alternately excel and decline, and form (Rūpa) is not constant. Do you want to make it 'created form'? Answer: Although the four great elements alternately excel and decline, obtaining the characteristics of the four great elements, the form arising from the four great elements does not obtain the characteristics of the four great elements. It is not 'arisen' form. Or it can be said that the conditions (Hetu, causes and conditions) are those four great elements and the form arising from the four great elements. Question: Are the four great elements also the cause of the four great elements? Do you want to make it 'arisen form'? Answer: Although it is the cause of the four great elements, there are several causes. The four great elements are the characteristics of arisen form. Question: Does form condition form, and form transform and give rise to form? Answer: How do you know that form transforms and gives rise to form, and is not conditioned by the four great elements? Or it can be said that the form arising from the defiled (Sāsrava, with afflictions) four great elements is both defiled and undefiled (Anāsrava, without afflictions). Question: What is the difference between the arisen form created by the defiled and the four great elements? What four great elements create the form arising from the undefiled? Or it can be said that it arises from the neutral (Avyākṛta, neither good nor bad) four great elements. Furthermore, the created form can be good, unwholesome, or neutral. These are also as mentioned above. Or it can be said that form arises depending on those four great elements. Question: Do mind (Citta, consciousness) and mental phenomena (Caitasika-dharma, mental factors) also depend on the four great elements? Do you want to make them 'arisen form'? Answer: The sense faculties (Indriya) depend on the four great elements, and the sense faculties also depend on mind and mental phenomena. Therefore, they do not depend on the four great elements. Question: Are name and form (Nāmarūpa, mind and matter) mutually independent? Or can it be said that the enhanced four great elements and the four great elements enhance the arising of form. Question: Is this what is called decline and enhancement, or is it called enhancement without arising? Just as all dharmas arise mutually through enhancement, so it does not arise. Venerable Saṃghatāra said: The four great elements are the conditions for the arising of great events, thus giving rise to form. Question: The four great elements are not separate from each other, nor are they the arising of great events.
此義云何。答曰。若得不離。或四大非色。如風種空流離色種無香味。四大非色入色造。尊婆須蜜說。更樂亦是四大所興色也。如地色地香地味。尊曇摩多羅說。猶如微妙色四大得解。亦及余色。是謂興色也。以何等故身識入細滑入。或是四大或非四大。或作是說。彼無因緣。如明識色。或青或非青。是謂身識入細滑入或是四大或非四大。或作是說。謂四大相。彼非一切從細滑得。四大相不同。濡堅相亦不同。粗細輕重寒飢渴。于彼細滑粗地所生。輕者火風所造。重者地所生。寒者水所造。飢渴火風所造。問無有出地堅者。細滑粗是地處所。是謂有增。如地平正故曰細滑。如地不平正故曰堅粗也。是故無粗細滑。設粗細滑當成就者。一切常可得。如青色不可得。是故不成就。彼或有輕因。彼復有重。是故輕重不得成就。若成寒者。云何得生青蓮華。不于彼四大得。是故寒不成就。若火盛則饑。風為渴本。或作是說。一切身識細滑入。當言四大也。不離四大有身識也。四大轉增各各說。云何無明。或作是說。無智是無明也。問云何無智言非智耶。設是非智彼是無明。草木墻壁皆不智。欲使彼是無明耶。答曰。心念法與法相應。問心所念法眾名心法相無智。云何彌沙塞作是說。未辯無明修行無明。彼不有明時彼謂無明。如
【現代漢語翻譯】 現代漢語譯本： 此義何解？答：如果能夠不分離，或者四大不是色。例如風種、空，流離色種沒有香味。四大不是色，而是進入色而造就色。尊者婆須蜜（Vasumitra）說，快樂也是四大所產生的色。例如地色、地香、地味。尊者曇摩多羅（Dharmatrata）說，猶如微妙色，四大得以解脫，也包括其餘的色，這就是所謂的興色。因為什麼緣故，身識能夠進入細滑？或者進入？或者四大，或者非四大。或者有人這樣說，那裡沒有因緣，例如明識色，或者青色，或者非青色。這就是所謂的身識進入細滑，或者進入？或者四大，或者非四大。或者有人這樣說，就是四大的相。它們並非一切都從細滑而來。四大的相不同，濡和堅的相也不同。粗細、輕重、寒冷、飢餓、口渴，這些都是由細滑的粗地所生。輕的是由火風所造，重的是由地所生，寒冷是由水所造，飢渴是由火風所造。問：難道沒有從地裡出來的堅硬之物嗎？細滑粗是地所處的地方，這就是所謂的有增。例如地平整，所以說是細滑；例如地不平整，所以說是堅粗。因此，沒有粗細滑。假設粗細滑應當成就，一切就應該常常可以得到，如同青色不可得一樣，所以不成就。那裡或者有輕的因，那裡又有重的因，所以輕重不能成就。如果寒冷能夠成就，怎麼能夠生長出青蓮花呢？不是從那四大中得到的，所以寒冷不成就。如果火盛就會飢餓，風是口渴的根本。或者有人這樣說，一切身識的細滑入，應當說是四大。不離開四大而有身識。四大轉變增多，各自說明。什麼是無明？或者有人這樣說，沒有智慧就是無明。問：為什麼沒有智慧就說是非智呢？假設是非智，那就是無明。草木墻壁都不具備智慧，難道要說它們是無明嗎？答：心念法與法相應。問：心所念的法，眾名心法相無智，為什麼彌沙塞（Mahisasaka）這樣說？未辨無明修行無明，當沒有明的時候，他們就認為是無明，例如...
【English Translation】 English version: What does this meaning refer to? The answer is: If one can attain non-separation, or the four great elements (Mahabhuta) are not form (Rupa). For example, the wind element (Vayu-dhatu), space (Akasa), and lapis lazuli-colored form elements have no smell or taste. The four great elements are not form, but they enter into form and create form. Venerable Vasumitra (Vasumitra) said that pleasure is also a form produced by the four great elements. For example, the color of earth, the smell of earth, and the taste of earth. Venerable Dharmatrata (Dharmatrata) said that just as subtle forms, the four great elements can be liberated, including other forms as well. This is what is called 'arising form'. For what reason can body consciousness (Kaya-vijnana) enter into fineness and smoothness? Or enter? Or the four great elements, or not the four great elements. Or some say that there is no cause or condition there, like the color of clear consciousness, either blue or not blue. This is what is called body consciousness entering into fineness and smoothness, or entering? Or the four great elements, or not the four great elements. Or some say that it is the characteristics of the four great elements. They do not all come from fineness and smoothness. The characteristics of the four great elements are different, and the characteristics of moisture and hardness are also different. Coarseness and fineness, lightness and heaviness, cold, hunger, and thirst are all produced from the fine and smooth coarse earth. Lightness is created by fire and wind, heaviness is produced by earth, coldness is produced by water, and hunger and thirst are produced by fire and wind. Question: Are there no hard things that come out of the earth? Fineness, smoothness, and coarseness are where the earth is located, which is what is called increase. For example, the earth is flat, so it is called fine and smooth; for example, the earth is uneven, so it is called hard and coarse. Therefore, there is no coarseness, fineness, or smoothness. If coarseness, fineness, and smoothness should be achieved, then everything should always be obtainable, just as blue color is unobtainable, so it is not achieved. There may be a cause of lightness there, and there may be a cause of heaviness there, so lightness and heaviness cannot be achieved. If coldness can be achieved, how can blue lotus flowers grow? It is not obtained from those four great elements, so coldness is not achieved. If fire is strong, there will be hunger, and wind is the root of thirst. Or some say that all the fine and smooth entrances of body consciousness should be said to be the four great elements. Body consciousness exists without leaving the four great elements. The four great elements transform and increase, each explaining. What is ignorance (Avidya)? Or some say that the absence of wisdom is ignorance. Question: Why is the absence of wisdom called non-wisdom? If it is non-wisdom, then it is ignorance. Grasses, trees, and walls do not have wisdom, so should they be said to be ignorance? Answer: The mind contemplates the Dharma (law, teaching), and the Dharma corresponds to the Dharma. Question: The Dharma contemplated by the mind, the multitude of names, the mind-Dharma characteristics, and the absence of wisdom, why does the Mahisasaka (Mahisasaka) say this? Unrecognized ignorance, practicing ignorance, when there is no clarity, they consider it ignorance, such as...
不有鹽彼謂之無鹽。問若彼無有明時彼便起明則有無明。猶如彼器無鹽彼器謂之無鹽。若不有明彼無明。空便有無明。若是明物是無明者。云何行有緣。或作是說。五蓋是無明。世尊亦說。世間愚人無明所覆。問結無有要處。或作是說。思惟不凈是謂無明。世尊亦說。比丘當思惟不凈。未生欲漏便生。已生欲漏倍增廣。有漏無明漏亦復如是。亦言。無明習即是有漏習。是故思惟不凈。是謂無明也。問非思惟不凈是無明耶。彼緣思惟不凈亦是無明。
又世尊言。如是比丘思惟不凈。緣是無明無明緣愛。是故無此思惟不凈是無明也。問若無明緣無明意有何違。如所說無明緣癡。或作是說。四顛倒是無明。問苦見斷顛倒是故無明。見苦斷見結無明結亦如是。無有要處。或作是說。一切結是無明。智者是明。一切結不覺知。是故一切結是無明。問使無有要處。答曰。若有十現色入要處。如是有使要處。或作是說。實不生也邪生無明。或作是說。無明名者無智疑順邪也。或作是說。無明有六相癡順邪疑悕望欲得無要處。或作是說。無明於聖諦不作無智也。順邪是謂無智。或作是說。自造有眾生。是我所無明。我造非有也。無明相云何。如上所說。復作是說。於此眾生愚癡無明相。云何無明有緣。如上所說。複次有我物有無
【現代漢語翻譯】 現代漢語譯本：如果一個容器里沒有鹽，我們就說這個容器是無鹽的。如果問，當那個容器里沒有光明的時候，光明出現了，那麼是不是就有了無明（Avidya，無知）呢？這就好比那個容器里沒有鹽，我們就說那個容器是無鹽的。如果沒有光明，那麼無明就憑空產生了。如果是光明的事物是無明，那麼為什麼說『行』（Karma，業）以無明為緣呢？或者有人這樣說，五蓋（五種障礙）就是無明。世尊（釋迦牟尼佛）也說過，世間的愚人被無明所覆蓋。問：結（Bandhana，束縛）的根本原因在哪裡？或者有人這樣說，思惟不凈（Asubha，不凈觀）就是所謂的無明。世尊也說過，比丘（Bhiksu，佛教僧侶）應當思惟不凈，未生的欲漏（Kama Asava，慾望的煩惱）就會生起，已生的欲漏會更加增長。有漏（Sāsrava，有煩惱的）的無明漏（Avidya Asava，無明的煩惱）也是這樣。也有人說，修習無明就是修習有漏。所以，思惟不凈就是所謂的無明。問：難道不是思惟不凈就是無明嗎？因為思惟不凈也是無明的緣起。 世尊又說：『如果比丘這樣思惟不凈，那麼緣于這種思惟就是無明，無明緣于愛（Trsna，渴愛）。』所以，這種思惟不凈不是無明。問：如果無明緣于無明，意思上有什麼衝突嗎？就像所說的無明緣于愚癡。或者有人這樣說，四顛倒（Viparyasa，四種錯誤的認知）就是無明。問：苦見（Dukkha-darshana，對苦的錯誤見解）斷除了顛倒，所以無明也斷除了嗎？見苦（Dukkha，苦）斷除了見結（Drishti-bandhana，見解的束縛），無明結（Avidya-bandhana，無明的束縛）也是這樣，沒有根本原因。或者有人這樣說，一切的結都是無明，智者是明。一切的結都不能被覺知，所以一切的結都是無明。問：使（Anusaya，潛在的煩惱）的根本原因在哪裡？答：如果十現色入（Dasayatana，十種感官）有根本原因，那麼使也有根本原因。或者有人這樣說，實際上沒有生，邪生（Miccha，錯誤的）就是無明。或者有人這樣說，無明這個名稱就是無智、疑、順邪。或者有人這樣說，無明有六種相：癡、順邪、疑、希望、慾望，沒有根本原因。或者有人這樣說，無明對於聖諦（Arya Satya，四聖諦）不作為無智。順邪就是所謂的無智。或者有人這樣說，自己創造了有眾生，是我的所有，這是無明。我創造的不是有，這是無明。無明的相是什麼樣的？就像上面所說的。又說，對於這個眾生愚癡就是無明的相。無明有什麼緣？就像上面所說的。再次，有我物，有無。
【English Translation】 English version: If there is no salt in a vessel, we call that vessel 'without salt.' If asked, when there is no light in that vessel, and light arises, does that mean there is Avidya (ignorance)? It is like saying that if there is no salt in a vessel, we call that vessel 'without salt.' If there is no light, then Avidya arises out of nowhere. If something that is light is Avidya, then why is it said that 'Karma' (action) is conditioned by Avidya? Or some say that the five hindrances (five obstacles) are Avidya. The Blessed One (Shakyamuni Buddha) also said that worldly fools are covered by Avidya. Question: Where is the essential cause of Bandhana (bondage)? Or some say that contemplating impurity (Asubha) is what is called Avidya. The Blessed One also said that a Bhiksu (Buddhist monk) should contemplate impurity; unarisen Kama Asava (defilements of desire) will arise, and arisen Kama Asava will increase even more. The Sāsrava (with defilements) Avidya Asava (defilements of ignorance) is also like that. It is also said that practicing Avidya is practicing Sāsrava. Therefore, contemplating impurity is what is called Avidya. Question: Isn't contemplating impurity Avidya? Because contemplating impurity is also a condition for Avidya. Furthermore, the Blessed One said, 'If a Bhiksu contemplates impurity in this way, then that contemplation is conditioned by Avidya, and Avidya is conditioned by Trsna (craving).' Therefore, this contemplation of impurity is not Avidya. Question: If Avidya is conditioned by Avidya, is there any conflict in meaning? Like saying that Avidya is conditioned by delusion. Or some say that the four Viparyasa (perversions) are Avidya. Question: Dukkha-darshana (seeing suffering) eliminates perversion, so is Avidya also eliminated? Seeing Dukkha (suffering) eliminates Drishti-bandhana (bondage of views), and Avidya-bandhana (bondage of ignorance) is also like that, without an essential cause. Or some say that all bondages are Avidya, and the wise are light. All bondages cannot be perceived, so all bondages are Avidya. Question: Where is the essential cause of Anusaya (latent tendencies)? Answer: If the Dasayatana (ten sense bases) have an essential cause, then Anusaya also has an essential cause. Or some say that there is actually no arising; Miccha (wrong) arising is Avidya. Or some say that the name Avidya is non-wisdom, doubt, following wrong. Or some say that Avidya has six characteristics: delusion, following wrong, doubt, hope, desire, without an essential cause. Or some say that Avidya does not act as non-wisdom towards the Arya Satya (Four Noble Truths). Following wrong is what is called non-wisdom. Or some say that creating beings by oneself, that which is mine, is Avidya. What I create is not existent, this is Avidya. What is the characteristic of Avidya? Like what was said above. Again, being deluded about this being is the characteristic of Avidya. What are the conditions for Avidya? Like what was said above. Again, there is 'mine,' there is 'not mine.'
明無。明四顛倒有何差別。或作是說。見是顛倒無常有常苦有樂不凈有凈無我有我。有彼相應及余結使相應無智是無明。問彼所相應無智無常有常苦有樂乃至無我有我。一處顛倒見此無智是顛倒。此義云何。或作是說。見諦所斷顛倒。見諦思惟所斷無明。問若無明見所斷彼顛倒有何差別。或作是說。無有差別。顛倒者是無明也。問若當爾者。須陀洹亦無有無明也。或作是說。無明無有壞敗。壞敗者是顛倒也。問相應者。或有壞敗或無敗壞。此義云何。或作是說。無道者謂無明。邪道者謂之顛倒。或作是說。無要者謂之無明。要者謂之顛倒。或作是說。一切結使是無明也。無明微者謂之顛倒。複次一切結是顛倒。顛倒微者亦是無明。云何內相。云何外相。答曰。諸法自相。壞者外相。內相外相有何差別。或作是說。不普遍是內相。普遍者是外相。問設當普者。虛空亦復普。設內相攝持。非內相還外相。是故有內相有外相。或作是說。不壞外相。壞者內相問普者亦壞。餘者無常苦亦無常。答曰。五陰已壞一不壞無常普遍。問如壞自相。不壞普遍相。如是不壞自相。壞者外相。或作是說。其不相類。問青象青。黃者不相像。欲使彼是內相是外相。答曰。青黃不同。欲使青是內相非外相。或作是說。現者是內相。未知智是外相
【現代漢語翻譯】 現代漢語譯本： 明與無明（Avidyā，指對事物真相的無知）以及四種顛倒（Viparyāsa，指對事物真相的錯誤認知，即常、樂、凈、我四種顛倒）有什麼差別？ 或者有人這樣說：『見』是顛倒，認為無常的事物是常，認為苦的事物是樂，認為不凈的事物是凈，認為無我的事物是我。與這些『見』相應的，以及與其餘結使（Kleshas，指煩惱）相應的，沒有智慧就是無明。 問：與這些『見』相應的，沒有智慧，認為無常的事物是常，認為苦的事物是樂，乃至認為無我的事物是我，在一處顛倒地『見』，這種沒有智慧是顛倒嗎？這個道理是什麼？ 或者有人這樣說：見諦（Darśana-satya，指通過修行獲得的對真理的洞見）所斷除的是顛倒，見諦和思惟（Bhāvanā，指修行）所斷除的是無明。 問：如果無明是『見』所斷除的，那麼顛倒與無明有什麼差別？ 或者有人這樣說：沒有差別。顛倒就是無明。 問：如果這樣說，那麼須陀洹（Srotāpanna，指證得預流果的聖者）也就沒有無明瞭嗎？ 或者有人這樣說：無明沒有壞敗（指其本質不變），壞敗的是顛倒。 問：與顛倒相應的事物，或者有壞敗，或者沒有壞敗，這個道理是什麼？ 或者有人這樣說：沒有道（Mārga，指修行之道）的人，指的是無明；邪道，指的是顛倒。 或者有人這樣說：沒有要（指核心或本質）的人，指的是無明；要，指的是顛倒。 或者有人這樣說：一切結使都是無明，無明中細微的部分，指的是顛倒。進一步說，一切結都是顛倒，顛倒中細微的部分也是無明。 什麼是內相（Ādhyātmika-lakṣaṇa，指內在的特徵）？什麼是外相（Bāhya-lakṣaṇa，指外在的特徵）？ 答：諸法的自相（Svalakṣaṇa，指事物自身獨特的性質），壞滅的是外相。 內相和外相有什麼差別？ 或者有人這樣說：不普遍的是內相，普遍的是外相。 問：假設普遍，虛空（Ākāśa，指空間）也普遍。假設內相攝持，非內相還成為外相。所以有內相，有外相。 或者有人這樣說：不壞的是外相，壞的是內相。 問：普遍的事物也壞滅，其餘的無常和苦也無常。 答：五陰（Skandhas，指構成個體的五種要素，即色、受、想、行、識）已經壞滅，一個不壞滅，無常是普遍的。 問：如同壞滅的是自相，不壞滅的是普遍相。如同不壞滅的是自相，壞滅的是外相。 或者有人這樣說：它們不相類似。 問：青色的像是青色的，黃色的不相像。想要使那個是內相還是外相？ 答：青色和黃色不同。想要使青色是內相，不是外相。 或者有人這樣說：顯現的是內相，未知智是外相。
【English Translation】 English version: What is the difference between Ming (clarity) and Avidyā (ignorance), and the four Viparyāsas (inversions)? Or some say: 'Seeing' is inversion, considering impermanent things as permanent, considering suffering things as happiness, considering impure things as pure, and considering selfless things as self. Corresponding to these 'seeings', and corresponding to the remaining Kleshas (afflictions), the absence of wisdom is Avidyā. Question: Corresponding to these 'seeings', the absence of wisdom, considering impermanent things as permanent, considering suffering things as happiness, even considering selfless things as self, 'seeing' in one place inverted, is this absence of wisdom an inversion? What is this principle? Or some say: What is severed by Darśana-satya (truth of seeing) is inversion, and what is severed by Darśana-satya and Bhāvanā (cultivation) is Avidyā. Question: If Avidyā is severed by 'seeing', then what is the difference between inversion and Avidyā? Or some say: There is no difference. Inversion is Avidyā. Question: If that is the case, then even a Srotāpanna (stream-enterer) would have no Avidyā? Or some say: Avidyā does not have decay (meaning its essence remains unchanged), what decays is inversion. Question: Things corresponding to inversion, either have decay or do not have decay, what is this principle? Or some say: Those without the Mārga (path) are referred to as Avidyā; the wrong path is referred to as inversion. Or some say: Those without the essential (core or essence) are referred to as Avidyā; the essential is referred to as inversion. Or some say: All Kleshas are Avidyā, the subtle parts of Avidyā are referred to as inversion. Furthermore, all Kleshas are inversions, and the subtle parts of inversion are also Avidyā. What is Ādhyātmika-lakṣaṇa (internal characteristic)? What is Bāhya-lakṣaṇa (external characteristic)? Answer: The Svalakṣaṇa (self-characteristic) of all dharmas, what decays is the external characteristic. What is the difference between internal and external characteristics? Or some say: What is not universal is the internal characteristic, and what is universal is the external characteristic. Question: Suppose it is universal, Ākāśa (space) is also universal. Suppose the internal characteristic holds, the non-internal characteristic still becomes the external characteristic. Therefore, there are internal characteristics and external characteristics. Or some say: What does not decay is the external characteristic, and what decays is the internal characteristic. Question: Universal things also decay, and the remaining impermanence and suffering are also impermanent. Answer: The five Skandhas (aggregates) have already decayed, one does not decay, impermanence is universal. Question: Just as what decays is the self-characteristic, and what does not decay is the universal characteristic. Just as what does not decay is the self-characteristic, and what decays is the external characteristic. Or some say: They are not similar. Question: A blue elephant is blue, a yellow one is not similar. Do you want to make that the internal or external characteristic? Answer: Blue and yellow are different. Do you want to make blue the internal characteristic, not the external characteristic? Or some say: What is manifest is the internal characteristic, and unknown wisdom is the external characteristic.
。問彼或有未知智。欲使彼是內相是外相。乃至未知智究竟自相。或作是說。依是自相依者外相。問名色各各相依。亦是內相外相耶。若依外相彼自相外相依外相無無常依無常。或作是說。不共自相。共者外相。問外亦是不共。無常苦別答曰。五陰中雲何無常外不共。問如彼無常色無常痛想行識。如實思惟乃至識無常。或作是說。與自然相應是內相。不相應是外相。問若外無實者。今亦無也。若外相有者。彼亦有自相。或作是說。無有外相。一切自相。問若無外相者。諸法亦無外。或作是說。已辯自相不辯外相。或作是說。覺是自相。不覺者外相。遍有不壞象。未知智所依。不共不自有。無有不辯造(偈也)。猶如有此三有為有為相。餘者亦有為。摩訶僧耆說。當說此無常的異相異無為相。今亦當有為相。作是說當說無量逮有為法。問一一諸相與三相相應。問有何等異。答曰。展轉相生。生者已滅。亦復不住。問我有二起等生展轉相生。是故於中不異。或作是說。說已當復說。問有為相無為相當有為耶。或作是說。非此非彼逮有為法。亦當說余此非相視有為法。此生此滅常住不變易。是故不說。彼當說有常當說無常。或作是說。當說有常。問有常相者是為有為。或作是說。當說無常。逮有為法。此亦如上所說。或作是
【現代漢語翻譯】 問：對於那些可能沒有完全理解智慧的人，你想讓他們認為什麼是內在的特徵，什麼是外在的特徵？甚至直到他們完全理解了未知智慧的自性？或者你會說，依賴於自性的是內在的特徵，依賴於其他的是外在的特徵？ 問：名（nāma，精神現象）和色（rūpa，物質現象）各自相互依賴，這算是內在的特徵還是外在的特徵呢？如果依賴於外在的特徵，那麼自性依賴於外在的特徵，而外在的特徵又依賴於無常，那麼無常又依賴於什麼呢？或者你會說，不共通的特徵是自性，共通的特徵是外在的特徵？ 問：外在的特徵也是不共通的嗎？無常和苦又有什麼區別呢？答：在五蘊（pañca-skandha）中，怎麼能說無常是外在的、不共通的呢？問：就像無常的色、無常的受（vedanā，感受）、無常的想（saṃjñā，知覺）、無常的行（saṃskāra，意志）、無常的識（vijñāna，意識），如實地思惟，直到識也是無常的？或者你會說，與自然相應的，是內在的特徵；不相應的，是外在的特徵？ 問：如果外在的事物沒有實體，那麼現在也沒有實體嗎？如果外在的特徵存在，那麼它也有自性嗎？或者你會說，沒有外在的特徵，一切都是自性？ 問：如果沒有外在的特徵，那麼諸法（dharma，事物）也沒有外在的特徵嗎？或者你會說，已經辨別了自性，就不再辨別外在的特徵？或者你會說，覺知是自性，不覺知是外在的特徵？ 遍有不壞的形象，是未知智慧所依賴的，是不共通的、不自在的，是沒有不辨別的創造。（偈頌） 猶如這三有為相（saṃskṛta-lakṣaṇa，有為法的特徵），其餘的也是有為法。摩訶僧祇（Mahāsaṃghika）說，應當說這種無常的、不同的特徵，以及與無為法（asaṃskṛta，無為法）不同的特徵。現在也應當說有為相。或者說，應當說無量可以獲得的有為法。 問：每一個特徵都與三相（tri-lakṣaṇa，三相，即諸行無常、諸法無我、涅槃寂靜）相應嗎？問：有什麼不同呢？答：輾轉相生，生起的事物已經滅去，也不會停留。問：我有二起等生輾轉相生，因此其中沒有不同。或者你會說，說完了之後應當再說。 問：有為相和無為相，應當是有為法嗎？或者你會說，既不是這個也不是那個，可以獲得有為法。也應當說其他的，這並非是觀察有為法的特徵。此生此滅，常住不變易，因此不說。他們應當說有常，應當說無常。或者你會說，應當說有常。問：有常的特徵是有為法嗎？或者你會說，應當說無常，可以獲得有為法。這也如上面所說。或者你會說。
【English Translation】 Question: For those who might not fully understand wisdom, what do you want them to consider as the internal characteristic and what as the external characteristic? Even until they fully understand the self-nature of unknown wisdom? Or would you say that what relies on self-nature is the internal characteristic, and what relies on others is the external characteristic? Question: Do nāma (mental phenomena) and rūpa (material phenomena) each depend on each other, and is this considered an internal or external characteristic? If it relies on the external characteristic, then the self-nature relies on the external characteristic, and the external characteristic relies on impermanence, then what does impermanence rely on? Or would you say that the non-common characteristic is the self-nature, and the common characteristic is the external characteristic? Question: Is the external characteristic also non-common? What is the difference between impermanence and suffering? Answer: In the five skandhas (pañca-skandha), how can one say that impermanence is external and non-common? Question: Just like impermanent rūpa, impermanent vedanā (feeling), impermanent saṃjñā (perception), impermanent saṃskāra (volition), impermanent vijñāna (consciousness), truly contemplating until consciousness is also impermanent? Or would you say that what corresponds to nature is the internal characteristic; what does not correspond is the external characteristic? Question: If external things have no substance, then is there no substance now either? If the external characteristic exists, then does it also have self-nature? Or would you say that there is no external characteristic, everything is self-nature? Question: If there is no external characteristic, then do dharmas (things) also have no external characteristic? Or would you say that having distinguished the self-nature, one no longer distinguishes the external characteristic? Or would you say that awareness is self-nature, and non-awareness is the external characteristic? The pervasive and indestructible image is what unknown wisdom relies on, is non-common, not self-existent, and has no non-discrimination creation. (Verse) Just like these three saṃskṛta-lakṣaṇa (characteristics of conditioned phenomena), the rest are also conditioned phenomena. The Mahāsaṃghika (Mahāsaṃghika) says that one should speak of this impermanent, different characteristic, and the characteristic different from asaṃskṛta (unconditioned). Now one should also speak of the conditioned characteristic. Or one should say that one should speak of the immeasurable attainable conditioned phenomena. Question: Does each characteristic correspond to the tri-lakṣaṇa (three characteristics, namely impermanence of all things, non-self of all phenomena, and nirvana is quiescence)? Question: What is the difference? Answer: They arise in mutual dependence, and what arises has already ceased and will not remain. Question: I have two arising equal arising mutually arising, therefore there is no difference in it. Or you would say that after speaking, one should speak again. Question: Should the conditioned characteristic and the unconditioned characteristic be conditioned phenomena? Or would you say that it is neither this nor that, and one can attain conditioned phenomena. One should also speak of others, this is not the characteristic of observing conditioned phenomena. This arises and this ceases, it is constant and unchanging, therefore it is not spoken of. They should speak of permanence, they should speak of impermanence. Or you would say that one should speak of permanence. Question: Is the characteristic of permanence a conditioned phenomenon? Or you would say that one should speak of impermanence, one can attain conditioned phenomena. This is also as said above. Or you would say.
說。當說有常當說無常。起常住及彼當言無常。問有無為相今當有為。或作是說。不得說有常無常。以何等故。諸法行成故彼無常。彼法行成是故非無常數。諸法縛著是故非有常非無常。
初偈品竟。
尊婆須蜜菩薩所集偈品首(聚揵度之二)
口口行有何等異。或作是說。無有異。口者即口行也。問設口是口行者。身非身行耶。問若口與口行無異者。身與身行亦無有異。此義云何。少不屬身或是身行。或作是說。文字說文字所載是口行。問若一一字非口行者。非與口行相應耶。答曰。一一諸字非口行非相應。如一一字有諸義音響相應。或作是說。有所言是口所作。如口行中從口行者。是口語言。他有喜有樂有愁憂。當言是口行耶。答曰。非口語使彼有喜有樂。複次但作余義。義有所思惟。則生喜相。或作是說。口有所說。口思惟行。出口者皆是口行。問若思惟是身行者。思惟是口行。思惟是意行。是故三行無有定處。答曰。我身行異。心行異。口行異。意行異。問所作行不定處者。複次聲是口行。字數亦是口行也。口字數有何等異。或作是說。口是善不善無記。字數者無記。問若口無記語者。彼字數有何等異。或作是說。字數斷是口非是字數。問云何瘖啞人與畜生有何等異。欲使彼無口行耶。或
【現代漢語翻譯】 現代漢語譯本： 說：當說有常的時候，應當說無常。如果認為事物是常住不變的，就應該說它是無常的。問：如果有無為的相，現在當有為的相。或者有人這樣說：不得說有常或者無常。因為什麼緣故呢？因為諸法是因緣和合而成，所以它們是無常的。因為那些法是因緣和合而成，所以它們不是無常的。因為諸法是相互束縛和執著的，所以它們既不是有常的，也不是無常的。 初偈品結束。 尊者婆須蜜菩薩所集偈品之首（聚揵度之二） 口語和口行有什麼不同？或者有人這樣說：沒有不同。口語就是口行。問：如果口語就是口行，那麼身體就不是身行了嗎？問：如果口語和口行沒有不同，那麼身體和身行也沒有不同。這是什麼意思呢？難道身體的少部分不屬於身體，或者不是身行嗎？或者有人這樣說：文字是口語所承載的，文字所說是口行。問：如果每一個字不是口行，那麼它就與口行不相應嗎？答：每一個字既不是口行，也不與口行相應。就像每一個字都有多種意義和音響相應一樣。或者有人這樣說：有所言語是口所作的。就像口行中從口而出的話語，是口語。他人因此有喜悅、快樂、憂愁。這應當說是口行嗎？答：口語本身並不能使他人產生喜悅或快樂。進一步說，它只是表達某種意義。當意義被思考時，就會產生喜悅的表象。或者有人這樣說：口有所說，口思惟而行，從口中說出的話都是口行。問：如果思惟是身行，那麼思惟也是口行，思惟也是意行。所以，這三種行為沒有固定的歸屬。答：我的身行不同，心行不同，口行不同，意行不同。問：如果所作的行為沒有固定的歸屬，那麼聲音是口行，字數也是口行嗎？口語和字數有什麼不同？或者有人這樣說：口語可以是善、不善或無記，而字數是無記的。問：如果口語是無記的，那麼字數有什麼不同呢？或者有人這樣說：字數是斷續的，而口語不是字數。問：那麼，瘖啞人和畜生有什麼不同呢？難道要說他們沒有口行嗎？或者...
【English Translation】 English version: It is said: When speaking of permanence, one should speak of impermanence. If one considers things to be permanent and unchanging, then one should say that they are impermanent. Question: If there is a characteristic of the unconditioned (asamskrta, that which is not compounded), then there should now be a characteristic of the conditioned (samskrta, that which is compounded). Or someone might say this: one should not speak of permanence or impermanence. For what reason? Because all dharmas (laws, phenomena) are formed by conditions, therefore they are impermanent. Because those dharmas are formed by conditions, therefore they are not impermanent. Because all dharmas are bound and attached to each other, therefore they are neither permanent nor impermanent. End of the First Verse Chapter. The Beginning of the Verse Chapter Collected by Venerable Vasumitra Bodhisattva (Second of the Samyuktabhidharmahrdaya) What is the difference between speech and verbal action (karmas of speech)? Or someone might say this: there is no difference. Speech is verbal action. Question: If speech is verbal action, then is the body not bodily action? Question: If there is no difference between speech and verbal action, then there is also no difference between the body and bodily action. What does this mean? Is a small part of the body not part of the body, or not bodily action? Or someone might say this: words are what speech carries, what words say is verbal action. Question: If each individual word is not verbal action, then is it not related to verbal action? Answer: Each individual word is neither verbal action nor related to verbal action. Just as each individual word has various meanings and corresponding sounds. Or someone might say this: what is said is done by the mouth. Just as in verbal action, what comes from the mouth is speech. Others have joy, happiness, sorrow, and worry because of it. Should this be said to be verbal action? Answer: Speech itself does not cause others to have joy or happiness. Furthermore, it only expresses a certain meaning. When the meaning is contemplated, then an appearance of joy arises. Or someone might say this: the mouth speaks, the mouth thinks and acts, what comes out of the mouth is all verbal action. Question: If thinking is bodily action, then thinking is also verbal action, and thinking is also mental action. Therefore, these three actions have no fixed place. Answer: My bodily action is different, mental action is different, verbal action is different, and intentional action is different. Question: If the actions performed have no fixed place, then is sound verbal action, and are the number of words also verbal action? What is the difference between speech and the number of words? Or someone might say this: speech can be good, bad, or neutral, while the number of words is neutral. Question: If speech is neutral, then what is the difference between it and the number of words? Or someone might say this: the number of words is discontinuous, while speech is not the number of words. Question: Then, what is the difference between a mute person and an animal? Should it be said that they have no verbal action? Or...
作是說。言是口義非字數。問如彼字數亦是義。猶如自然物。如風吹鈴鳴。非口行耶。本入三昧。或作是說。口造眾行非字數亦造行。尊作是說。二聲無有差別。二事相行別念知善字數斷是口。敷演深義亦是口亦是口行。二聲俱不異(尊曇摩多羅入三昧乃知)。以何等故。口善不善無記。字數者唯無記。或作是說。口發由心。然非字數也。問字數發亦由心非不用。心或作是說。妙無妙口所造。然非字數。問字數妙非妙所造。猶如夢中覺及從三昧起。或作是說。口指授教戒。然非字數也。問如無記口言非指授教戒。我為所造。是故彼善不善無記。然非字數也。或作是說。口身行集然非字數。問字數者亦集身行。尊作是說。當量此二事。不見彼不自相。亦不見其功口意等起。生妙無指授。受報兩相須(偈也)。想與識有何差別。或作是說。無有差別。此二俱發出由心。問設發出由心者。必有定處。若無差別者。陰亦定處。答曰。若如汝有三心意時則有陰處。或作是說。此是差別是謂想是識。問名有定處當說自相。或作是說。想為想識為識知。問此何義為所作。或作是說。想為想識為識。問此亦是我疑想自知想識自知識有何等異。或作是說。心即是想心亦是識。問設心當爾者。則無有異想痛心有何差別。或作是說。想憶所作
【現代漢語翻譯】 現代漢語譯本：
有人這樣說：『言語是口頭的意義，不是文字的數量。』問：『像那些文字的數量也是意義嗎？』就像自然之物，如風吹鈴鐺發出聲音，不是口頭的行為嗎？』（答：）『（說話者）本身進入了三昧（Samadhi，禪定）。』或者有人這樣說：『口頭造作各種行為，但文字的數量不造作行為。』
尊者（指論述者）這樣說：『兩種聲音沒有差別，兩件事相互並行，分別念知。善的文字數量是口語，敷衍深奧的意義也是口語，也是口語的行為。兩種聲音都沒有不同。』（尊者曇摩多羅（Dharmatrata）進入三昧才得知）。
因為什麼緣故，口語有善、不善、無記（三種性質），而文字的數量只有無記？或者有人這樣說：『口語的發出是由於心，然而不是文字的數量。』問：『文字數量的發出也是由於心，不是不用心嗎？』
或者有人這樣說：『微妙和不微妙的口語是口所造作的，然而不是文字的數量。』問：『文字的數量是微妙和不微妙所造作的嗎？』就像夢中的覺醒以及從三昧中起來。
或者有人這樣說：『口語指示教導戒律，然而不是文字的數量。』問：『像無記的口語不是指示教導戒律，我為它所造作。』因此，那些善、不善、無記的口語，然而不是文字的數量。
或者有人這樣說：『口語和身體的行為聚集，然而不是文字的數量。』問：『文字的數量也聚集身體的行為嗎？』尊者這樣說：『應當衡量這兩件事，不見它們不互相聯繫，也不見它們的功用。口語和意念等同時生起，產生微妙而沒有指示，接受果報需要兩方面相互配合（這是偈頌）。』
想（Samjna，認知）和識（Vijnana，意識）有什麼差別？或者有人這樣說：『沒有差別，這二者都發出於心。』問：『假設發出於心，必定有固定的處所。如果沒有差別，陰（Skandha，五蘊）也有固定的處所。』回答說：『如果像你所說有三種心意的時候，則有陰的處所。』
或者有人這樣說：『這是差別，所謂想是想，識是識。』問：『名（Nama，名相）有固定的處所，應當說出它的自相。』或者有人這樣說：『想是想，識是識知。』問：『這是什麼意義，爲了什麼而作？』或者有人這樣說：『想是想，識是識。』問：『這也是我的疑惑，想自己知道想，識自己知道識，有什麼不同？』
或者有人這樣說：『心就是想，心也是識。』問：『假設心是這樣，那麼就沒有不同，想、痛（Vedana，感受）、心有什麼差別？』或者有人這樣說：『想是回憶所作。』 English version:
Someone says: 'Speech is the meaning of the mouth, not the number of words.' Question: 'Are those numbers of words also meaning?' Just like natural things, such as the sound of a bell ringing in the wind, isn't that a verbal act?' (Answer:) '(The speaker) himself has entered Samadhi (禪定).' Or someone says: 'Verbal actions create various behaviors, but the number of words does not create behaviors.'
The Venerable (referring to the commentator) says: 'There is no difference between the two sounds, the two things run in parallel, separately knowing and discerning. The number of good words is speech, and elaborating profound meanings is also speech, and also a verbal act. The two sounds are not different.' (Venerable Dharmatrata (曇摩多羅) only knew this after entering Samadhi).
For what reason does speech have good, unwholesome, and neutral (three qualities), while the number of words only has neutral? Or someone says: 'The utterance of speech is due to the mind, but it is not the number of words.' Question: 'Is the utterance of the number of words also due to the mind? Isn't the mind used?'
Or someone says: 'Subtle and non-subtle speech is created by the mouth, but it is not the number of words.' Question: 'Is the number of words created by subtle and non-subtle?' Just like awakening in a dream and arising from Samadhi.
Or someone says: 'Speech instructs and teaches precepts, but it is not the number of words.' Question: 'Like neutral speech that does not instruct and teach precepts, I create it.' Therefore, those good, unwholesome, and neutral speeches are not the number of words.
Or someone says: 'Speech and bodily actions gather, but it is not the number of words.' Question: 'Does the number of words also gather bodily actions?' The Venerable says: 'These two things should be measured. They are not seen as unrelated to each other, nor are their functions seen. Speech and thought arise simultaneously, producing subtlety without instruction, and receiving retribution requires the cooperation of both sides (this is a verse).'
What is the difference between Samjna (想, perception) and Vijnana (識, consciousness)? Or someone says: 'There is no difference; both of these arise from the mind.' Question: 'If they arise from the mind, there must be a fixed place. If there is no difference, the Skandhas (陰, aggregates) also have a fixed place.' The answer is: 'If, as you say, there are three states of mind, then there is a place for the Skandhas.'
Or someone says: 'This is the difference; what is called Samjna is Samjna, and what is called Vijnana is Vijnana.' Question: 'If name (名, Nama) has a fixed place, its own characteristics should be stated.' Or someone says: 'Samjna is Samjna, and Vijnana is Vijnana-knowing.' Question: 'What is the meaning of this, and for what purpose is it done?' Or someone says: 'Samjna is Samjna, and Vijnana is Vijnana.' Question: 'This is also my doubt. What is the difference between Samjna knowing Samjna itself, and Vijnana knowing Vijnana itself?'
Or someone says: 'The mind is Samjna, and the mind is also Vijnana.' Question: 'If the mind is like this, then there is no difference. What is the difference between Samjna, Vedana (痛, feeling), and the mind?' Or someone says: 'Samjna is the recollection of what has been done.'
【English Translation】 English version:
Someone says: 'Speech is the meaning of the mouth, not the number of words.' Question: 'Are those numbers of words also meaning?' Just like natural things, such as the sound of a bell ringing in the wind, isn't that a verbal act?' (Answer:) '(The speaker) himself has entered Samadhi (禪定).' Or someone says: 'Verbal actions create various behaviors, but the number of words does not create behaviors.'
The Venerable (referring to the commentator) says: 'There is no difference between the two sounds, the two things run in parallel, separately knowing and discerning. The number of good words is speech, and elaborating profound meanings is also speech, and also a verbal act. The two sounds are not different.' (Venerable Dharmatrata (曇摩多羅) only knew this after entering Samadhi).
For what reason does speech have good, unwholesome, and neutral (three qualities), while the number of words only has neutral? Or someone says: 'The utterance of speech is due to the mind, but it is not the number of words.' Question: 'Is the utterance of the number of words also due to the mind? Isn't the mind used?'
Or someone says: 'Subtle and non-subtle speech is created by the mouth, but it is not the number of words.' Question: 'Is the number of words created by subtle and non-subtle?' Just like awakening in a dream and arising from Samadhi.
Or someone says: 'Speech instructs and teaches precepts, but it is not the number of words.' Question: 'Like neutral speech that does not instruct and teach precepts, I create it.' Therefore, those good, unwholesome, and neutral speeches are not the number of words.
Or someone says: 'Speech and bodily actions gather, but it is not the number of words.' Question: 'Does the number of words also gather bodily actions?' The Venerable says: 'These two things should be measured. They are not seen as unrelated to each other, nor are their functions seen. Speech and thought arise simultaneously, producing subtlety without instruction, and receiving retribution requires the cooperation of both sides (this is a verse).'
What is the difference between Samjna (想, perception) and Vijnana (識, consciousness)? Or someone says: 'There is no difference; both of these arise from the mind.' Question: 'If they arise from the mind, there must be a fixed place. If there is no difference, the Skandhas (陰, aggregates) also have a fixed place.' The answer is: 'If, as you say, there are three states of mind, then there is a place for the Skandhas.'
Or someone says: 'This is the difference; what is called Samjna is Samjna, and what is called Vijnana is Vijnana.' Question: 'If name (名, Nama) has a fixed place, its own characteristics should be stated.' Or someone says: 'Samjna is Samjna, and Vijnana is Vijnana-knowing.' Question: 'What is the meaning of this, and for what purpose is it done?' Or someone says: 'Samjna is Samjna, and Vijnana is Vijnana.' Question: 'This is also my doubt. What is the difference between Samjna knowing Samjna itself, and Vijnana knowing Vijnana itself?'
Or someone says: 'The mind is Samjna, and the mind is also Vijnana.' Question: 'If the mind is like this, then there is no difference. What is the difference between Samjna, Vedana (痛, feeling), and the mind?' Or someone says: 'Samjna is the recollection of what has been done.'
識能自識問彼想為憶何等。若憶何者是故想自憶想。若憶餘者。彼則有一緣。或作是說。名憶是想自相是識。問一法俱有二名字及自相。問設一法俱有二名字者。彼名亦異自想亦異。設名不與相同者。是故想亦自亦有相。識者憶名。或作是說。外憶為想自相是識。如此本已說。尊作是說。分別名自想。自想憶識不惟此所作意名是外。乃至眼更痛及想及心及識。有何等差別。當以此七方便說之。尊作是說。眼緣色生眼識自相受識。識流馳此諸法。還更以此差降。意有三法。識別與識共。俱彼所得苦樂。造諸想追本所作。亦是想心所行法。是心此法當言一相。當言若干想。或作是說。當言一相若識緣青意亦當爾。若不爾者。正有一緣一緣相應法。答曰。一相無有自相。問忍痛識想分別心能思惟想亦相知。問一切別。青實其青。想亦相知。心亦心知。識亦識知。此義云何。或作是說。此無量相。妙非妙痛。名為想所作自識所作自識自相。問無有一緣。尊作是說。當言無量相。設一相者。法則有壞。法則有亂。此無有定處。如此諸法而有自相。猶如此有為法不可得作無為法。無為法亦不可得作有為法。若爾者。世尊出世為何所為。答曰。不以此義佛世尊出。言或使有為作無為。無為作有為。譬如珍寶不可言非珍寶非珍寶不可言
【現代漢語翻譯】 現代漢語譯本 識能自識，問彼想為憶何等？（識能自識：意識能夠認識自身，問：那麼想是回憶什麼呢？）若憶何者，是故想自憶想。（如果回憶的是自身，那麼想就是自己回憶自己。）若憶餘者，彼則有一緣。（如果回憶的是其他事物，那麼想就只有一個所緣。）或作是說，名憶是想，自相是識。（或者有人這樣說，回憶名稱是想，認識自身是識。）問：一法俱有二名字及自相？（問：一個法同時具有兩個名字和自身體性嗎？）問：設一法俱有二名字者，彼名亦異，自想亦異。（問：如果一個法同時具有兩個名字，那麼它的名字和自身體性也應該不同。）設名不與相同者，是故想亦自亦有相，識者憶名。（如果名字和自身體性不相同，那麼想既有自身體性也有所緣，而識是回憶名稱。）或作是說，外憶為想，自相是識。（或者有人這樣說，回憶外在事物是想，認識自身是識。）如此本已說。（這樣的說法前面已經說過了。） 尊作是說，分別名自想，自想憶識不惟此所作意名是外。（尊者這樣說，分別名稱是想，想回憶識，不僅僅是如此，所作意念也屬於外在。）乃至眼更痛及想及心及識，有何等差別？（乃至眼睛感到疼痛，以及想、心、識，有什麼差別呢？）當以此七方便說之。（應當用這七種方便來說明。）尊作是說，眼緣色生眼識自相受識，識流馳此諸法。（尊者這樣說，眼睛緣於色塵產生眼識，自身體性是領受，識流轉于這些法。）還更以此差降。（還要用這些來區分。）意有三法，識別與識共，俱彼所得苦樂。（意有三種法，識別和識共同作用，共同感受苦樂。）造諸想追本所作，亦是想心所行法。（產生各種想，追溯原本所作，這也是想和心所行的法。）是心此法當言一相，當言若干想？（這個心和這個法，應當說是一個體性，還是說有若干種想？）或作是說，當言一相，若識緣青意亦當爾。（或者有人這樣說，應當說是一個體性，如果識緣于青色，意也應當如此。）若不爾者，正有一緣一緣相應法。（如果不是這樣，就只有一個所緣和一個所緣相應的法。）答曰：一相無有自相。（回答說：一個體性沒有自身體性。） 問：忍痛識想分別心能思惟想亦相知。（問：忍受痛苦、識、想、分別心能夠思惟，想也能相互知道。）問：一切別，青實其青，想亦相知，心亦心知，識亦識知，此義云何？（問：一切都是不同的，青色確實是青色，想也能相互知道，心也能相互知道，識也能相互知道，這是什麼意思呢？）或作是說，此無量相，妙非妙痛，名為想所作自識所作自識自相。（或者有人這樣說，這是無量種體性，美妙的、不美妙的、痛苦的，名為想所作，自身體性是識所作，自身體性是識的自身體性。）問：無有一緣？（問：沒有一個所緣嗎？）尊作是說，當言無量相。（尊者這樣說，應當說有無量種體性。）設一相者，法則有壞，法則有亂，此無有定處。（如果只有一個體性，那麼法則就會有破壞，法則就會有混亂，這裡就沒有固定的處所。）如此諸法而有自相。（如此這些法都有自身體性。）猶如此有為法不可得作無為法，無為法亦不可得作有為法。（就像有為法不可能變成無為法，無為法也不可能變成有為法。）若爾者，世尊出世為何所為？（如果這樣，世尊出世是爲了什麼呢？）答曰：不以此義佛世尊出，言或使有為作無為，無為作有為。（回答說：不是因為這個原因佛世尊才出世，說或者使有為法變成無為法，無為法變成有為法。）譬如珍寶不可言非珍寶，非珍寶不可言。（譬如珍寶不能說成不是珍寶，不是珍寶也不能說成是珍寶。） English version Consciousness can recognize itself. What does 'thought' recall? If it recalls itself, then 'thought' is self-recollection. If it recalls something else, then it has a single object (ekayāna). Or, it is said that recalling names is 'thought,' while self-recognition is 'consciousness.' Question: Does one dharma (phenomenon) have two names and a self-nature? Question: If one dharma has two names, then its name is different, and its self-thought is also different. If the name is not identical, then 'thought' has both self and object, while 'consciousness' recalls the name. Or, it is said that external recollection is 'thought,' while self-nature is 'consciousness.' This has already been discussed. The Venerable said: Distinguishing names is 'thought.' 'Thought' recalls 'consciousness.' Not only that, but intentionality (manaskāra) is also external. What is the difference between eye pain, thought, mind, and consciousness? This should be explained using these seven means. The Venerable said: Eye-consciousness arises from the condition of color (rūpa). Its self-nature is reception (vedanā). Consciousness flows and rushes through these dharmas. This is further differentiated and reduced. The mind has three dharmas: recognition, discernment, and association with consciousness. Together, they experience pleasure and pain. Generating various thoughts traces back to previous actions. This is also a dharma performed by thought and mind. Should this mind and this dharma be considered one nature or several thoughts? Or, it is said that they should be considered one nature. If consciousness is conditioned by blue, the mind should also be. If not, there is only one object and one dharma corresponding to that object. Answer: One nature has no self-nature. Question: Enduring pain, consciousness, thought, and the discriminating mind can contemplate. Can thoughts also know each other? Question: Everything is different. Blue is truly blue. Thoughts also know each other. The mind also knows itself. Consciousness also knows itself. What does this mean? Or, it is said that this is a multitude of natures: pleasant, unpleasant, and painful. These are called actions of thought. Its self-nature is the action of consciousness. Its self-nature is the self-nature of consciousness. Question: Is there not a single object? The Venerable said: It should be said that there are countless natures. If there were only one nature, then the law would be broken, and there would be confusion. There would be no fixed place. Thus, these dharmas have their own self-natures. Just as conditioned dharmas (saṃskṛta) cannot be made into unconditioned dharmas (asaṃskṛta), and unconditioned dharmas cannot be made into conditioned dharmas. If so, why did the World-Honored One (Bhagavan) appear in the world? Answer: The Buddha, the World-Honored One, did not appear for this reason, to say that conditioned dharmas can be made into unconditioned dharmas, or unconditioned dharmas into conditioned dharmas. For example, a jewel cannot be called non-jewel, and a non-jewel cannot be called jewel.
【English Translation】 Consciousness can recognize itself. What does 'thought' recall? If it recalls itself, then 'thought' is self-recollection. If it recalls something else, then it has a single object (ekayāna). Or, it is said that recalling names is 'thought,' while self-recognition is 'consciousness.' Question: Does one dharma (phenomenon) have two names and a self-nature? Question: If one dharma has two names, then its name is different, and its self-thought is also different. If the name is not identical, then 'thought' has both self and object, while 'consciousness' recalls the name. Or, it is said that external recollection is 'thought,' while self-nature is 'consciousness.' This has already been discussed. The Venerable said: Distinguishing names is 'thought.' 'Thought' recalls 'consciousness.' Not only that, but intentionality (manaskāra) is also external. What is the difference between eye pain, thought, mind, and consciousness? This should be explained using these seven means. The Venerable said: Eye-consciousness arises from the condition of color (rūpa). Its self-nature is reception (vedanā). Consciousness flows and rushes through these dharmas. This is further differentiated and reduced. The mind has three dharmas: recognition, discernment, and association with consciousness. Together, they experience pleasure and pain. Generating various thoughts traces back to previous actions. This is also a dharma performed by thought and mind. Should this mind and this dharma be considered one nature or several thoughts? Or, it is said that they should be considered one nature. If consciousness is conditioned by blue, the mind should also be. If not, there is only one object and one dharma corresponding to that object. Answer: One nature has no self-nature. Question: Enduring pain, consciousness, thought, and the discriminating mind can contemplate. Can thoughts also know each other? Question: Everything is different. Blue is truly blue. Thoughts also know each other. The mind also knows itself. Consciousness also knows itself. What does this mean? Or, it is said that this is a multitude of natures: pleasant, unpleasant, and painful. These are called actions of thought. Its self-nature is the action of consciousness. Its self-nature is the self-nature of consciousness. Question: Is there not a single object? The Venerable said: It should be said that there are countless natures. If there were only one nature, then the law would be broken, and there would be confusion. There would be no fixed place. Thus, these dharmas have their own self-natures. Just as conditioned dharmas (saṃskṛta) cannot be made into unconditioned dharmas (asaṃskṛta), and unconditioned dharmas cannot be made into conditioned dharmas. If so, why did the World-Honored One (Bhagavan) appear in the world? Answer: The Buddha, the World-Honored One, did not appear for this reason, to say that conditioned dharmas can be made into unconditioned dharmas, or unconditioned dharmas into conditioned dharmas. For example, a jewel cannot be called non-jewel, and a non-jewel cannot be called jewel.
是珍寶。但分別者知。譬如導方師。非道不可言道。道不可言非道。但導者能知。譬如然燈。下不可言高。高不可言下。但照明其高下。譬如醫師。藥不可言苦。苦不可言藥。苦藥各異。上亦復如是。複次世尊為眾生故說此法義。猶如此有為法於三世各有自相得知外相。以何等故。或起或不起。此之謂也。或作是說。相有若干。問彼相本無住。是故彼有相生。答曰。本有此相未生。問設本有相相無若干。答曰。如彼不種自生相者。則穢相各各異生。不與同相各未生。是謂相若干。問設彼相已生。若未生者。是故彼各有增減。是故彼本無有而有生。答曰。如如來言相無若干。彼則穢相生有異。或不生以此生有異。譬如青異無常苦異各無勝如此亦如是。或作是說。事有若干。此亦如本所說。或作是說。因緣或生或不生也。問或無有緣。答曰。別無有緣。此二不等等生。問初無等語耶。答曰。非不有語。或作是說。三世處或生或不生。此之謂也。未來處是謂未來。過去世是謂過去。現在世是謂現在。問世與行有異耶。設當世別行別者世常住。若世即是行者。是故彼行或聚或移。或作是說。一一事不同。或生或不生。過去行者知過去行。未來行知未來行。是謂未來。現在行知現在行。是謂現在。問如彼未來非現在。設非現在常
【現代漢語翻譯】 現代漢語譯本 是珍寶。但分別者知。譬如導方師（領路人）。非道不可言道，道不可言非道。但領路人能知。譬如點燃燈火，下不可言高，高不可言下。但照明其高下。譬如醫師（醫生）。藥不可言苦，苦不可言藥。苦藥各異。以上亦是如此。 再次，世尊（佛陀）爲了眾生而說此法義，猶如這有為法在三世（過去、現在、未來）各有其自相，得知外相。因為什麼緣故，或起或不起？這就是所要說的。或者有人這樣說，相有若干種。問：那些相本來沒有住處，所以它們才有相生嗎？答：本來有此相，只是尚未生起。問：如果本來有相，那麼相就不會有若干種了。答：比如那些不經播種而自然生長的相，則污穢的相各自不同地產生，不與相同的相各自未生。這就是所謂的相有若干種。問：如果那些相已經生起，或者尚未生起，所以它們各自有增減，所以它們本來沒有而有生嗎？答：正如如來（佛陀）所說，相沒有若干種，那麼污穢的相的生起就有差異，或者不生起，因此生起有差異。譬如青色與無常、苦的差異，各自沒有勝劣，如此也是一樣。或者有人這樣說，事有若干種。這也如先前所說。或者有人這樣說，因緣或者生或者不生。問：或者沒有緣嗎？答：沒有別的緣。這二者不等等地生起。問：最初沒有等同的語言嗎？答：並非沒有語言。或者有人這樣說，三世的處所或者生或者不生，這就是所要說的。未來的處所，這叫做未來。過去的世，這叫做過去。現在的世，這叫做現在。問：世與行有區別嗎？如果世與行有區別，那麼世就常住。如果世就是行，那麼行或者聚集或者移動。或者有人這樣說，每一件事都不同，或者生或者不生。過去的行，知道過去的行。未來的行，知道未來的行，這叫做未來。現在的行，知道現在的行，這叫做現在。問：如果未來不是現在，如果不是現在就常……
【English Translation】 English version It is a treasure. But the discriminators know. For example, a guide. The Dao (path) cannot be said to be the non-Dao, and the non-Dao cannot be said to be the Dao. But the guide knows. For example, lighting a lamp. The bottom cannot be said to be the top, and the top cannot be said to be the bottom. But it illuminates the top and bottom. For example, a physician (doctor). Medicine cannot be said to be bitterness, and bitterness cannot be said to be medicine. Bitter medicines are different. The above is also the same. Furthermore, the World Honored One (Buddha) spoke this Dharma (teachings) for the sake of sentient beings, just as these conditioned dharmas each have their own characteristics in the three times (past, present, future), and know the external characteristics. For what reason do they arise or not arise? This is what is to be said. Or someone might say that there are several kinds of characteristics. Question: Those characteristics originally have no dwelling place, so do they have the arising of characteristics? Answer: Originally there was this characteristic, but it has not yet arisen. Question: If there were originally characteristics, then there would not be several kinds of characteristics. Answer: For example, those characteristics that grow naturally without being sown, then the defiled characteristics arise differently from each other, and do not arise with the same characteristics. This is what is called several kinds of characteristics. Question: If those characteristics have already arisen, or have not yet arisen, then they each have increase or decrease, so they originally did not exist but have arisen? Answer: Just as the Tathagata (Buddha) said, there are not several kinds of characteristics, then the arising of defiled characteristics has differences, or does not arise, therefore the arising has differences. For example, the difference between blue and impermanence and suffering, each has no superiority or inferiority, so it is also the same. Or someone might say that there are several kinds of things. This is also as previously said. Or someone might say that causes and conditions either arise or do not arise. Question: Or is there no condition? Answer: There is no other condition. These two arise unequally. Question: Was there no equal language at the beginning? Answer: It is not that there is no language. Or someone might say that the places of the three times either arise or do not arise, this is what is to be said. The place of the future is called the future. The past world is called the past. The present world is called the present. Question: Is there a difference between the world and action? If there is a difference between the world and action, then the world is permanent. If the world is action, then the action either gathers or moves. Or someone might say that each thing is different, either arises or does not arise. The past action knows the past action. The future action knows the future action, this is called the future. The present action knows the present action, this is called the present. Question: If the future is not the present, if it is not the present, then it is permanent...
住也。若現在是故彼未來知有現在則有現在。若彼未來知現在者則無現在。現在者便知現在知有現在。如彼現在移者則有過去。設無過去者則有常有過去。是故汝現在知過去則有過去。設當如現在知過去無有過去也。汝過去知有過去則無則無過去。或作是說。此為何作是說。此為何作自相相應。答曰。是謂住常已作自相。若常不與自相相應者。則無有世自相生世。問若自相生世者。即彼相生過去。是故世無有常處。答曰。我相未生。未來世未生。不壞現在世。不以生無生為異。是故世有常處也。問若彼相不生亦生非今有。答曰。若今不生亦不生無為。複次常自相相應此亦當無。或生或不生。是謂若無常者彼亦不生今亦無相應。
相作若干種 因緣世如是 一一共相生 本相為所作
猶如此有為法非不無非為不有。無為法非不無非為不有。以何等故。有為法謂之無常。無為謂之有常。或作是說。有為法相有若干。不有無為法。或作是說。有為法作若干種。不有無為法。或作是說。有為法有因緣。不有無為法。或作是說。有為法有世處所。不有無為法。或作是說。有為法種種別異。不有無為法。尊作是說。有為法所作相因緣。則因緣相生。因與緣有何差別。或作是說。無有差別。合會所有無。合會則無。
【現代漢語翻譯】 現代漢語譯本 住也是如此。如果現在存在，因此他未來知道有現在，那麼就存在現在。如果他未來知道現在，那麼就不存在現在。存在於現在的事物便知道現在，知道存在於現在。如果現在的事物移動了，那麼就存在過去。假設沒有過去，那麼就存在永恒的過去。因此，你現在知道過去，那麼就存在過去。假設當如現在知道過去，那麼就不存在過去。你過去知道存在過去，那麼就不存在過去。或者這樣說，這是為何這樣說？這是為何作為自相相應？回答說：這叫做住于常，已經作為自相。如果常不與自相相應，那麼就不會有世間自相產生世間。問：如果自相產生世間，那麼就是彼相產生過去。因此，世間沒有永恒的處所。答：我的相未生，未來世未生，不壞現在世。不以生和無生作為不同。因此，世間有永恒的處所。問：如果彼相不生也生，不是現在有。答：如果現在不生，也不生無為。再次，常與自相相應，這也應當沒有。或者生或者不生。這叫做如果沒有常，那麼它也不生，現在也沒有相應。
相的運作有若干種，因緣世間就是這樣。 一一共同產生，本相是所作。
就像這樣，有為法不是不無，不是爲了不有。無為法不是不無，不是爲了不有。因為什麼緣故，有為法被稱為無常，無為法被稱為有常？或者這樣說，有為法的相有若干，沒有無為法。或者這樣說，有為法運作若干種，沒有無為法。或者這樣說，有為法有因緣，沒有無為法。或者這樣說，有為法有世間處所，沒有無為法。或者這樣說，有為法種種別異，沒有無為法。尊者這樣說，有為法所作的相是因緣，那麼因緣相生。因和緣有什麼差別？或者這樣說，沒有差別。合會所有就沒有，合會就沒有。
【English Translation】 English version Abiding is also like this. If the present exists, therefore he will know in the future that the present exists, then the present exists. If he knows the present in the future, then the present does not exist. That which exists in the present knows the present, knows that it exists in the present. If that which is in the present moves, then the past exists. Suppose there is no past, then there is an eternal past. Therefore, you know the past in the present, then the past exists. Suppose that when you know the past as the present, then the past does not exist. You knew in the past that the past exists, then the past does not exist. Or it is said like this, why is it said like this? Why is this acting as self-characteristic correspondence? The answer is: this is called abiding in the constant, already acting as self-characteristic. If the constant does not correspond with the self-characteristic, then there will be no worldly self-characteristic producing the world. Question: If the self-characteristic produces the world, then that is the characteristic producing the past. Therefore, the world has no eternal place. Answer: My characteristic is not born, the future world is not born, it does not destroy the present world. It does not take birth and non-birth as different. Therefore, the world has an eternal place. Question: If that characteristic is not born and also born, it is not present now. Answer: If it is not born now, it is also not born as unconditioned (無為). Again, the constant corresponds with the self-characteristic, this should also not exist. Either born or not born. This is called if there is no constant, then it is also not born, and there is no correspondence now.
The operation of characteristics is of several kinds, the world of causes and conditions is like this. Each and every one jointly produces, the original characteristic is what is made.
Just like this, conditioned phenomena (有為法) are not not non-existent, not for the sake of not existing. Unconditioned phenomena (無為法) are not not non-existent, not for the sake of not existing. For what reason are conditioned phenomena called impermanent (無常), and unconditioned phenomena called permanent (有常)? Or it is said like this, the characteristics of conditioned phenomena are of several kinds, there are no unconditioned phenomena. Or it is said like this, conditioned phenomena operate in several ways, there are no unconditioned phenomena. Or it is said like this, conditioned phenomena have causes and conditions (因緣), there are no unconditioned phenomena. Or it is said like this, conditioned phenomena have worldly places, there are no unconditioned phenomena. Or it is said like this, conditioned phenomena are of various differences, there are no unconditioned phenomena. The Venerable said like this, the characteristic made by conditioned phenomena is cause and condition, then cause and condition arise together. What is the difference between cause (因) and condition (緣)? Or it is said like this, there is no difference. If there is a gathering together, then there is nothing, if there is a gathering together, then there is nothing.
即是因與緣。如所說因即是緣者。是謂生老病死。問設合會有者。彼即是緣。因眼有眼識。欲使彼是因非緣耶。答曰。非眼合會生眼識。有對則有眼識。是故合會亦是因亦是緣。或作是說。合會是因。所作是緣。問若合會作合會者。因非緣乎。答曰。一一所作緣。合會有因。問若一一所作非因者。合會亦非因耶。答曰。一一所作非因合會有。如一一所作非合會。合會有合會亦復如是。或作是說。自然是因。非自然是緣。問麥所生牙。牙與麥相類耶。設與麥相類者。欲使四大同因業耶。或作是說。次第是因。在遠者是緣。問因緣及次第緣。因緣及次第緣無有差別。若善次第起不善心是因非緣耶。或作是說。不共是因共是緣。問眼不共生眼識。欲使此是因非緣。麥與根牙共生莖。此是緣非因。或作是說。生者是因。更生是緣。問今生無緣。麥更生無因。或作是說。自長養是因。養他是緣。問若自心生善即為自養。欲使此是因非緣耶。尊作是說。迴轉是說迴轉是因。不迴轉是緣。
無有合會 自然次第 諸共所生 自身迴轉
云何次第緣耶。或作是說。過去心所念法次第緣也。問未來心心法中間生次第緣。或作是說。過去現在心心法次第緣。問未來心心法若久生中間彼次第緣生。或作是說。一切心心法。謂
【現代漢語翻譯】 現代漢語譯本： 這就是因和緣。如果像所說的因就是緣，那麼這就是生、老、病、死。問：如果聚合會有作用，那麼它就是緣。因為眼根有眼識，你想讓眼根是因而不是緣嗎？答：不是眼根聚合會產生眼識，而是有對境才會有眼識。所以聚合會既是因也是緣。或者這樣說，聚合會是因，所產生的作用是緣。問：如果聚合會產生聚合會，那麼因就不是緣了嗎？答：每一個所產生的作用都是緣，聚合會是因。問：如果每一個所產生的作用不是因，那麼聚合會也不是因了嗎？答：每一個所產生的作用不是因，但聚合會有因。就像每一個所產生的作用不是聚合會，聚合會產生聚合會也是這樣。或者這樣說，自然是因，非自然是緣。問：麥子所生的芽，芽和麥子相似嗎？如果和麥子相似，你想讓四大（地、水、火、風）和業是同一個因嗎？或者這樣說，次第是因，在遠處的（事物）是緣。問：因緣和次第緣，因緣和次第緣沒有差別。如果好的次第生起不善的心，這是因而不是緣嗎？或者這樣說，不共同的是因，共同的是緣。問：眼根不共同產生眼識，你想讓這是因而不是緣嗎？麥子和根、芽共同產生莖，這是緣而不是因。或者這樣說，產生者是因，再產生者是緣。問：現在生沒有緣，麥子再產生沒有因。或者這樣說，自己長養是因，養育他人是緣。問：如果自己的心生起善念就是自養，你想讓這是因而不是緣嗎？尊者這樣說，迴轉是說迴轉是因，不迴轉是緣。
沒有聚合會，自然次第，各種共同產生的，自身迴轉。
什麼是次第緣呢？或者這樣說，過去的心所念的法是次第緣。問：未來的心和心法中間產生次第緣。或者這樣說，過去和現在的心和心法是次第緣。問：未來的心和心法如果很久才產生，中間的那些是次第緣嗎？或者這樣說，一切的心和心法，就是...
【English Translation】 English version: These are cause and condition. If, as it is said, cause is condition, then this refers to birth, old age, sickness, and death. Question: If combination has an effect, then that is a condition. Because the eye has eye-consciousness (Vijnana), do you want to make the eye the cause and not the condition? Answer: It is not that the combination of the eye produces eye-consciousness, but rather that eye-consciousness arises when there is an object. Therefore, combination is both cause and condition. Or it can be said that combination is the cause, and the action produced is the condition. Question: If combination produces combination, then is the cause not the condition? Answer: Each action produced is a condition, and combination is the cause. Question: If each action produced is not a cause, then is combination also not a cause? Answer: Each action produced is not a cause, but combination has a cause. Just as each action produced is not combination, combination producing combination is also like that. Or it can be said that nature (Svabhava) is the cause, and non-nature is the condition. Question: The sprout produced by wheat, is the sprout similar to the wheat? If it is similar to the wheat, do you want to make the four great elements (earth, water, fire, wind) and karma the same cause? Or it can be said that sequence (Krama) is the cause, and what is distant is the condition. Question: Cause-condition and sequential-condition, cause-condition and sequential-condition are no different. If a good sequence arises with an unwholesome mind, is that the cause and not the condition? Or it can be said that what is not shared is the cause, and what is shared is the condition. Question: The eye does not jointly produce eye-consciousness, do you want to make this the cause and not the condition? Wheat and root and sprout jointly produce the stem, is this the condition and not the cause? Or it can be said that the producer is the cause, and the re-producer is the condition. Question: The present birth has no condition, and the re-production of wheat has no cause. Or it can be said that self-nourishment is the cause, and nourishing others is the condition. Question: If one's own mind generates goodness, that is self-nourishment, do you want to make this the cause and not the condition? The Venerable said, 'Turning is said to be the cause, and not turning is the condition.'
There is no combination, natural sequence, various jointly produced things, self-turning.
What is sequential-condition? Or it can be said that the past mind's thought of the Dharma is sequential-condition. Question: The future mind and mental phenomena arising in between are sequential-condition. Or it can be said that the past and present mind and mental phenomena are sequential-condition. Question: If the future mind and mental phenomena arise after a long time, are those in between sequential-condition? Or it can be said that all minds and mental phenomena, that is...
之次第緣。問如今阿羅漢後心次第更生余心。或作是說。除阿羅漢後心。余心心法謂之次第緣。問滅盡三昧後心復生余心。答曰。起心中間次第緣也。尊作是說。若心次第生心者。即次第緣也。何以故。非色心心法有次第緣也。從何法出。何以故。次第少者生多。多者生少。次第緣相云何。或作是說。行施所避是次第緣相。或作是說。照其心是次第緣相。或作是說。次第心性迴轉是次第緣相。或作是說。次第心性益次第緣相。次第緣當言定當言非定。當言常定。或作是說。當言常定。問如阿羅漢於今後心次第更生余心。答曰。阿羅漢非有後心次第緣。或作是說。當言非常定。問則無次第緣。答曰。猶如因緣無有常定必有因緣亦復如是。尊作是說。以觀現在次第緣。彼當言常定。觀現在相次第緣自有常。當言已果。云何得知有無教。或作是說。從所生知。亦作是說。有色不可見無對。問云何審從所生知此非現在。若色不可見無對。無色亦不可見無對。是故汝色無色無有差別。或作是說。常住余得知見有無教戒。成就彼所作供養。我觀有無教戒。觀彼所作相。問彼非觀所作無教。彼觀所作智教。若作有無教者。諸所有無教。彼一切當觀所作。彼所有教最是妙行。或作是說。事事相觀照。戒律不戒律滅盡。戒有不見戒律滅。
【現代漢語翻譯】 現代漢語譯本： 關於次第緣（指心理活動連續發生的條件）。問：如今阿羅漢（已證得最高果位的修行者）的最後意識之後，是否會次第產生其他意識？或者這樣說，除了阿羅漢的最後意識，其餘的意識和心法都可以稱為次第緣。問：從滅盡三昧（一種高級禪定狀態）出來之後，是否會重新產生其他意識？答：在意識生起之間存在次第緣。尊者這樣說：如果意識次第產生意識，那就是次第緣。為什麼呢？因為非物質的意識和心法存在次第緣。從什麼法中產生？為什麼呢？因為次第少的時候會產生多，多的時候會產生少。次第緣的相狀是怎樣的？或者這樣說，行佈施所避免的事情就是次第緣的相狀。或者這樣說，照見自己的心就是次第緣的相狀。或者這樣說，意識的次第心性迴轉就是次第緣的相狀。或者這樣說，意識的次第心性增益就是次第緣的相狀。次第緣應當說是恒定的還是非恒定的？應當說是常恒的嗎？或者這樣說，應當說是常恒的。問：如果阿羅漢在最後的意識之後次第產生其他意識，那麼…？答：阿羅漢沒有最後的意識次第緣。或者這樣說，應當說不是非常恒定的。問：那麼就沒有次第緣了嗎？答：就像因緣不是常恒的，但必定有因緣一樣。尊者這樣說：以觀察現在的次第緣，它應當說是常恒的。觀察現在的相狀，次第緣自然是常恒的，應當說是已得果報。如何得知有無教（指無表色，即由身口意業所引發的，雖無可見之表相，卻具有影響力的潛在力量）？或者這樣說，從所生之物得知。也有人說，有表色是不可見且無對礙的。問：如何審察從所生之物得知這不是現在的（無表色）？如果表色是不可見且無對礙的，那麼無色也是不可見且無對礙的。所以，你們的表色和無色沒有差別。或者這樣說，常住於此的人得知有無教戒（指無表戒），成就他們所作的供養。我觀察有無教戒，觀察他們所作的相狀。問：他們不是觀察所作的無教，他們觀察所作的智慧教。如果說有無教，那麼所有無教，他們一切都應當觀察所作。他們所有的教法是最為微妙的行為。或者這樣說，事事互相觀察照見，戒律和不戒律都滅盡。戒有，不見戒律滅。
【English Translation】 English version: On the conditions for sequential arising (referring to the conditions for the continuous occurrence of mental activities). Question: Now, after the final consciousness of an Arhat (a practitioner who has attained the highest fruit), will other consciousnesses arise sequentially? Or is it said that, except for the final consciousness of an Arhat, the remaining consciousnesses and mental phenomena can be called sequential conditions? Question: After emerging from Nirodha-samapatti (a high state of meditative absorption), will other consciousnesses arise again? Answer: There are sequential conditions between the arising of consciousnesses. The Venerable says: If consciousness arises sequentially from consciousness, then that is a sequential condition. Why? Because non-material consciousness and mental phenomena have sequential conditions. From what dharma does it arise? Why? Because when there are few sequential conditions, many will arise, and when there are many, few will arise. What is the characteristic of sequential conditions? Or it is said that what is avoided by performing generosity is the characteristic of sequential conditions. Or it is said that illuminating one's own mind is the characteristic of sequential conditions. Or it is said that the sequential nature of consciousness turning around is the characteristic of sequential conditions. Or it is said that the sequential nature of consciousness increasing is the sequential condition. Should sequential conditions be said to be constant or non-constant? Should they be said to be permanently constant? Or it is said that they should be said to be permanently constant. Question: If an Arhat sequentially produces other consciousnesses after the final consciousness, then...? Answer: An Arhat does not have a final consciousness sequential condition. Or it is said that it should be said to be not permanently constant. Question: Then there are no sequential conditions? Answer: Just as conditions are not permanently constant, but there must be conditions, so it is. The Venerable says: By observing the present sequential conditions, it should be said to be permanently constant. Observing the present characteristics, sequential conditions are naturally permanently constant, and it should be said to be the fruit already obtained. How can one know whether there is avijnapti (unmanifested form, i.e., the latent power generated by physical, verbal, and mental actions, which has an influence even without visible manifestation)? Or it is said that it is known from what is produced. Some also say that manifested form is invisible and without obstruction. Question: How can one carefully examine and know from what is produced that this is not the present (avijnapti)? If manifested form is invisible and without obstruction, then unmanifested form is also invisible and without obstruction. Therefore, your manifested and unmanifested forms have no difference. Or it is said that those who dwell here permanently know that there are avijnapti precepts (unmanifested precepts), and they accomplish the offerings they make. I observe that there are avijnapti precepts, and I observe the characteristics of what they do. Question: They are not observing the unmanifested form of what is done; they are observing the wisdom teaching of what is done. If it is said that there is avijnapti, then all avijnapti, they should all observe what is done. All their teachings are the most subtle actions. Or it is said that everything is observed and illuminated mutually, and precepts and non-precepts are extinguished. Precepts exist, but the extinction of precepts is not seen.
見有戒律不戒律滅盡。問非戒律滅盡道亦非戒律滅盡。或作是說。由墮罪知說禁戒時。知有墮不墮者犯無量罪。觀彼有此無教諸犯罪者。問彼非無教憶本所犯。設無教犯相者乃至無教。彼一切犯罪。或作是說。知有勝不勝者。不觀教則有無教。如觀有為則有無為。雖有此教我觀彼無教。問彼不盡有勝無勝。若觀一切無勝者。欲使彼有勝耶。設有者則無有勝。若一切妙有勝者彼則無也。或作是說。生天上然後能知習行不犯然後生天上。問云何習行不犯。為數數不犯。能知心不犯。從彼修行心。然後得生天上。或作是說。不知。何以故。彼非智章。彼有教義。住與共相應。況無教者。彼依經生天。如彼智章無教身。身痛有何差別。或作是說。無教身縛身痛心縛。問彼為身根所縛。或作是說。無教戒數色陰所攝。又身痛者是意法。痛陰所攝。或作是說。二俱無對。增減難說。無教心心不相應行有何種別。或作是說。無教是色。心不相應行非色。或作是說。無教者是物。心不相應行非物。或作是說。無教非智觀物各各成。心不相應行不自然法所造。
第二偈品竟(胡本題在此理應題于偈后也)。
口識有三種 猶如三有為 因緣有四種 無教有三業◎
◎尊婆須蜜菩薩所集偈品首(聚揵度之三)
【現代漢語翻譯】 現代漢語譯本： 見解認為戒律和非戒律都會滅盡。提問：非戒律滅盡的道路，是否也不是戒律的滅盡？或者有人這樣說：因為墮落的罪行，知道在宣說禁戒時，知道有墮落和不墮落的人，犯下無量的罪行。觀察那些有教誡和沒有教誡而犯罪的人。提問：那些沒有教誡的人，難道不記得自己原本所犯的罪行嗎？假設沒有教誡而犯戒的情況存在，那麼乃至沒有教誡，他們都會犯下一切罪行。或者有人這樣說：知道有勝過和不勝過的人。如果不觀察教誡，就會有無教誡的情況，就像觀察有為法，就會有無為法一樣。即使有這樣的教誡，我觀察他們還是沒有教誡。提問：他們是否完全沒有勝過和不勝過之分？如果認為一切都沒有勝過，那麼你想要讓他們有勝過嗎？如果假設有勝過，那麼就沒有勝過了。如果一切微妙之法都有勝過，那麼他們就沒有勝過了。或者有人這樣說：生到天上之後，才能知道習行，不犯戒之後才能生到天上。提問：如何習行才能不犯戒？是多次不犯戒，才能知道內心不犯戒嗎？從那修行之心，然後才能得生天上。或者有人這樣說：不知道。為什麼呢？因為那不是智慧的章節，那是有教義的，安住並與之相應。更何況是沒有教誡的人呢？他們依靠經典而生天，就像那智慧的章節沒有教誡之身一樣，身體的疼痛有什麼差別呢？或者有人這樣說：沒有教誡的身束縛身體，疼痛束縛內心。提問：他們是被身體的根所束縛嗎？或者有人這樣說：沒有教誡的戒律包含在色陰之中，而身體的疼痛是意法，包含在痛陰之中。或者有人這樣說：這兩者都沒有對立，增減難以說清。沒有教誡的心和心不相應行有什麼區別？或者有人這樣說：沒有教誡是色法，心不相應行不是色法。或者有人這樣說：沒有教誡是事物，心不相應行不是事物。或者有人這樣說：沒有教誡不是智慧，觀察事物各自成就，心不相應行不是自然之法所造。
第二偈品完（胡本的標題在這裡，應該在偈頌之後）。
口識有三種，猶如三有為； 因緣有四種，無教有三業。
尊者婆須蜜菩薩所集偈品首（聚揵度之三）
English version: Seeing that both precepts and non-precepts are extinguished. Question: Is the path of non-precepts' extinction also not the extinction of precepts? Or someone might say: Because of fallen offenses, knowing that when prohibitions are declared, knowing those who fall and do not fall commit immeasurable offenses. Observing those who have and do not have teachings and commit offenses. Question: Do those without teachings not remember the offenses they originally committed? Assuming that offenses without teachings exist, then even without teachings, they commit all offenses. Or someone might say: Knowing those who are superior and not superior. If one does not observe the teachings, there will be cases without teachings, just as observing conditioned phenomena leads to unconditioned phenomena. Even if there are such teachings, I observe that they still have no teachings. Question: Do they completely lack superiority and inferiority? If one thinks that everything lacks superiority, then do you want to make them superior? If assuming there is superiority, then there is no superiority. If all subtle phenomena have superiority, then they have no superiority. Or someone might say: After being born in the heavens, one can know practice, and only after not violating precepts can one be born in the heavens. Question: How can one practice without violating precepts? Is it by repeatedly not violating precepts that one can know that the mind does not violate precepts? From that practicing mind, one can then be born in the heavens. Or someone might say: I do not know. Why? Because that is not a chapter of wisdom, that has doctrines, abiding and corresponding with it. How much more so for those without teachings? They rely on scriptures to be born in the heavens, just as that chapter of wisdom has no body of teachings, what difference is there from bodily pain? Or someone might say: The body without teachings binds the body, and pain binds the mind. Question: Are they bound by the roots of the body? Or someone might say: The precepts without teachings are included in the skandha (aggregate) of form (rupa), while bodily pain is ideation (manas) and dharma (phenomena), included in the skandha of feeling (vedana). Or someone might say: These two have no opposition, and increase or decrease is difficult to say. What is the difference between the mind without teachings and mental formations not corresponding to the mind? Or someone might say: That without teachings is form (rupa), while mental formations not corresponding to the mind are not form. Or someone might say: That without teachings is a thing (dravya), while mental formations not corresponding to the mind are not things. Or someone might say: That without teachings is not wisdom, observing things each becoming, while mental formations not corresponding to the mind are not created by natural laws.
End of the Second Chapter of Verses (The title in the Hu version is here, it should be after the verses).
Mouth consciousness has three types, like the three conditioned existences; Conditions have four types, non-teaching has three karmas.
The beginning of the Chapter of Verses collected by Venerable Vasumitra Bodhisattva (Third of the Samyuktabhidharmahrdaya)
【English Translation】 English version: Seeing that both precepts and non-precepts are extinguished. Question: Is the path of non-precepts' extinction also not the extinction of precepts? Or someone might say: Because of fallen offenses, knowing that when prohibitions are declared, knowing those who fall and do not fall commit immeasurable offenses. Observing those who have and do not have teachings and commit offenses. Question: Do those without teachings not remember the offenses they originally committed? Assuming that offenses without teachings exist, then even without teachings, they commit all offenses. Or someone might say: Knowing those who are superior and not superior. If one does not observe the teachings, there will be cases without teachings, just as observing conditioned phenomena leads to unconditioned phenomena. Even if there are such teachings, I observe that they still have no teachings. Question: Do they completely lack superiority and inferiority? If one thinks that everything lacks superiority, then do you want to make them superior? If assuming there is superiority, then there is no superiority. If all subtle phenomena have superiority, then they have no superiority. Or someone might say: After being born in the heavens, one can know practice, and only after not violating precepts can one be born in the heavens. Question: How can one practice without violating precepts? Is it by repeatedly not violating precepts that one can know that the mind does not violate precepts? From that practicing mind, one can then be born in the heavens. Or someone might say: I do not know. Why? Because that is not a chapter of wisdom, that has doctrines, abiding and corresponding with it. How much more so for those without teachings? They rely on scriptures to be born in the heavens, just as that chapter of wisdom has no body of teachings, what difference is there from bodily pain? Or someone might say: The body without teachings binds the body, and pain binds the mind. Question: Are they bound by the roots of the body? Or someone might say: The precepts without teachings are included in the skandha (aggregate) of form (rupa), while bodily pain is ideation (manas) and dharma (phenomena), included in the skandha of feeling (vedana). Or someone might say: These two have no opposition, and increase or decrease is difficult to say. What is the difference between the mind without teachings and mental formations not corresponding to the mind? Or someone might say: That without teachings is form (rupa), while mental formations not corresponding to the mind are not form. Or someone might say: That without teachings is a thing (dravya), while mental formations not corresponding to the mind are not things. Or someone might say: That without teachings is not wisdom, observing things each becoming, while mental formations not corresponding to the mind are not created by natural laws.
End of the Second Chapter of Verses (The title in the Hu version is here, it should be after the verses).
Mouth consciousness has three types, like the three conditioned existences; Conditions have four types, non-teaching has three karmas.
The beginning of the Chapter of Verses collected by Venerable Vasumitra Bodhisattva (Third of the Samyuktabhidharmahrdaya)
苦由因意得 無智亦有五 色根悉具足 各各有七苦
得心心法因緣。不思惟緣。心心法緣自相欲使作緣。或作是說。無也。何以故。因緣心心法之所攝持。不可使青國覺緣也(外國見聞皆曰國)。問設當覺者。青國有緣。如彼覺青國則有覺。若青有國作緣。因緣自相則有二覺。若覺若余覺。緣青國攝余青國。若覺緣青國。彼亦不敢青國攝覺作緣。或作是說。得如所說。如恐怖人。不知為誰所恐心。自相作緣。緣亦不自知。問彼非自相作緣耶。設作緣者自知有緣。自相性自爾。或作是說。得如所說。有是想有是心。答曰。是誰想是誰心。若作是說。彼即是緣。若不作是說。是為想是為心。如是心不合不相應。或作是說。得若未來心心法。作緣緣彼即是緣。當熟思惟。彼心心法自相作緣。彼不知有緣。何以故。不以未來緣造有緣。答曰。彼不自相作緣。若作自相緣者。緣亦有智生自相自識。或作是說。得如頭腹胸有痛痛自緣相。而造緣緣不自知。問彼痛自相。而造緣不作緣。痛無處所。痛自相生。現其實頭復有痛。或作是說。得設當不得者則有二。知他人心。心心各各作緣已。心自作緣。是故自然不知此非是妙。是故已得。或作是說。得設當不得者。心緣心無有究竟。則有因緣。此非是妙。是故已得。尊作
【現代漢語翻譯】 現代漢語譯本 苦難由因緣和合而生，即使沒有智慧，也有五種苦難。 六根（色根）全部具備，各自又有七種苦難。
獲得心和心法的因緣。不思惟的因緣。心和心法的因緣是各自的自性，想要使其作為因緣。或者這樣說，是不可能的。為什麼呢？因為因緣是心和心法所攝持的，不可能使青國（指外國見聞）的覺知成為因緣。問：如果當覺知產生時，青國成為因緣，就像他覺知青國那樣，就會有覺知。如果青國作為因緣，因緣的自性就會有兩次覺知，一次是覺知，另一次是其他的覺知。因緣青國攝取其他的青國。如果覺知因緣青國，他也不敢讓青國攝取覺知作為因緣。或者這樣說，得到就像所說的那樣，就像恐懼的人，不知道被誰所恐嚇，心，自性作為因緣，因緣也不自知。問：那不是自性作為因緣嗎？如果作為因緣，自己應該知道有因緣。自性的本性就是這樣。或者這樣說，得到就像所說的那樣，有的是想，有的是心。答：是誰的想，是誰的心？如果這樣說，那就是因緣。如果不這樣說，那就是想，那就是心。這樣，心不和合，不相應。或者這樣說，得到如果未來的心和心法，作為因緣，因緣它就是因緣。應當仔細思惟。那個心和心法自性作為因緣，他不知道有因緣。為什麼呢？因為不用未來的因緣來造就有因緣。答：他不自性作為因緣。如果作為自性因緣，因緣也應該有智慧，生起自性，自己認識自己。或者這樣說，得到就像頭腹胸有疼痛，疼痛自己因緣自己的相狀，而造因緣，因緣不自知。問：那個疼痛是自性，而造因緣不作為因緣。疼痛沒有處所。疼痛自性生起。現在其實頭又有疼痛。或者這樣說，得到如果得不到，就會有兩種情況。知道他人的心，心和心各自作為因緣之後，心自己作為因緣。所以自然不知道，這不是妙的。所以已經得到。或者這樣說，得到如果得不到，心緣心就沒有究竟。就會有因緣。這不是妙的。所以已經得到。尊者作
【English Translation】 English version Suffering arises from causes and conditions; even without wisdom, there are five kinds of suffering. All six roots (sensory faculties) are fully present, and each has seven kinds of suffering.
Obtaining the causes and conditions of mind and mental phenomena. The condition of non-thinking. The condition of mind and mental phenomena is their respective self-nature, wanting to make it a condition. Or saying it like this, it is impossible. Why? Because the conditions are upheld by mind and mental phenomena; it is impossible to make the awareness of Qing Guo (foreign news) a condition. Question: If when awareness arises, Qing Guo becomes a condition, just like he is aware of Qing Guo, there will be awareness. If Qing Guo acts as a condition, the self-nature of the condition will have two awarenesses, one is awareness, and the other is other awareness. The condition of Qing Guo takes other Qing Guo. If awareness is conditioned by Qing Guo, he would not dare to let Qing Guo take awareness as a condition. Or saying it like this, it is obtained as said, like a frightened person, not knowing who is frightening them, the mind, self-nature acts as a condition, the condition also does not know itself. Question: Isn't that self-nature acting as a condition? If acting as a condition, one should know that there is a condition. The nature of self-nature is like this. Or saying it like this, it is obtained as said, some are thoughts, some are minds. Answer: Whose thought is it, whose mind is it? If saying it like this, that is the condition. If not saying it like this, that is thought, that is mind. Like this, the mind is not harmonious, not corresponding. Or saying it like this, it is obtained if the future mind and mental phenomena, acting as a condition, the condition is the condition. One should think carefully. That mind and mental phenomena self-nature acts as a condition, he does not know there is a condition. Why? Because not using the future condition to create having a condition. Answer: He does not self-nature act as a condition. If acting as a self-nature condition, the condition should also have wisdom, arising self-nature, knowing oneself. Or saying it like this, it is obtained like the head, abdomen, chest have pain, the pain itself conditions its own appearance, and creates a condition, the condition does not know itself. Question: That pain is self-nature, and creating a condition does not act as a condition. Pain has no place. Pain self-nature arises. Now in fact the head has pain again. Or saying it like this, it is obtained if it is not obtained, there will be two situations. Knowing the minds of others, after each mind acts as a condition, the mind itself acts as a condition. Therefore, naturally not knowing, this is not wonderful. Therefore, it has already been obtained. Or saying it like this, it is obtained if it is not obtained, the mind conditioning the mind has no end. There will be conditions. This is not wonderful. Therefore, it has already been obtained. Venerable [name] made [this].
是說。得痛相心有何差別。此意識境界不從中得得識。若不得識受自相。此謂究竟。于中有餘意識入。則有壞敗。
不還心恐怖 未來想亦爾 痛及他人心 心緣痛此彼
還心心法。設心心緣。此二俱前後而自作相。或作是說。得如覺青國一時作緣。問此非譬喻。設當作緣者。則有二自覺。或作是說。不可得也。設作緣者。青與覺等無有異也。覺亦復無異。是故是等是耶。是故不得此非如。或作是說。不可得。何以故。非以此轉而受諸法。非一轉非再轉故曰為一。是故可得。以何等故眼識不知眼根。或作是說。可見緣眼識。不可見緣眼根。問耳識今知耳根。彼緣不可見。或作是說。攝境界是眼。近者是眼根。是故不知。問鼻識今知鼻根。彼還境界。或作是說。四大是眼。非四大境界。是故不知。問身識今知身根。彼是四大境界。或作是說。依眼根識非心心法自依是故不知。問意識今不知意根。彼即是依。問不可知。無有一切諸法境界。或作是說。若眼壞敗是眼識。眼不掩眼。是故彼不知。問此亦是我疑。何故眼不掩眼。答曰。此中無物自然自然所壞。或作是說。不可知。設當知者。諸入則有壞敗。六識未壞時。或作是說。彼非此境界。問此亦是我疑。何以故。彼非境界。或作是說。色自相攝受諸眼識
【現代漢語翻譯】 現代漢語譯本： 問：所謂的『得痛相心』（vedanā-saṃjñā-citta，感受、知覺、心識的相互關聯）和『有』（bhava，存在）的差別是什麼？答：這種意識境界不能從中獲得識別。如果不能識別感受自身的狀態，這就叫做『究竟』（atyanta，最終狀態）。如果還有剩餘的意識進入其中，就會有壞滅。
『不還心』（anāgāmin，不還果）會感到恐怖，對未來也會有想像。感受以及他人的心，心會緣于這種感受，無論是自己的還是他人的。
關於『還心』（āvartanacitta，輪迴心）的心法，假設心緣於心，這兩者都會前後相續地產生各自的相狀。或者有人會說，就像覺知青色物體一樣，同時產生關聯。問：這並非恰當的比喻。假設同時產生關聯，就會有兩次自覺。或者有人會說，這是不可能的。假設同時產生關聯，那麼青色和覺知就沒有區別了，覺知本身也沒有區別。因此，這些是相同的嗎？所以，這種說法是不成立的，並非如此。或者有人會說，這是不可能的。為什麼呢？因為不是通過這種方式來接受諸法。不是一次轉變，也不是再次轉變，所以說是一。因此，這是可以理解的。因為什麼原因，眼識不能覺知眼根（cakṣurindriya，視覺器官）呢？或者有人會說，眼識可以覺知可見的境界，但不能覺知眼根所緣的境界。問：耳識現在能覺知耳根嗎？它所緣的境界是不可見的。或者有人會說，攝取境界的是眼，靠近的是眼根，所以眼識不能覺知眼根。問：鼻識現在能覺知鼻根嗎？它仍然是境界。或者有人會說，四大（mahābhūta，地、水、火、風）是眼，但不是四大所緣的境界，所以眼識不能覺知眼根。問：身識現在能覺知身根嗎？它是四大所緣的境界。或者有人會說，依眼根而生的識，不是心和心法，而是依靠自身，所以眼識不能覺知眼根。問：意識現在不能覺知意根（manasindriya，思維器官）嗎？它就是所依。問：這是不可知的，沒有一切諸法的境界。或者有人會說，如果眼睛壞了，那就是眼識。眼睛不會遮蔽眼睛，所以眼識不能覺知眼根。問：這也是我的疑問，為什麼眼睛不會遮蔽眼睛？答：這裡沒有物體，自然而然地被破壞。或者有人會說，這是不可知的。假設能夠覺知，那麼諸入（āyatana，處）就會有壞滅，在六識（ṣaḍvijñāna，眼、耳、鼻、舌、身、意六種識）沒有壞滅的時候。或者有人會說，那不是這個境界。問：這也是我的疑問，為什麼那不是境界？或者有人會說，色（rūpa，顏色、形態）的自性攝取了諸眼識。
【English Translation】 English version: Question: What is the difference between 『vedanā-saṃjñā-citta』 (feeling, perception, and consciousness interconnected) and 『bhava』 (existence)? Answer: This state of consciousness cannot obtain recognition from within itself. If the feeling of its own state cannot be recognized, this is called 『atyanta』 (ultimate state). If there is residual consciousness entering into it, then there will be destruction.
The 『anāgāmin』 (non-returner) feels fear, and also has thoughts of the future. Feeling, as well as the minds of others, the mind is conditioned by this feeling, whether it is one's own or that of others.
Regarding the mental states of the 『āvartanacitta』 (revolving mind), suppose the mind is conditioned by the mind, these two will produce their own characteristics sequentially. Or someone might say, just as perceiving a blue object, they arise simultaneously. Question: This is not an appropriate analogy. Suppose they arise simultaneously, then there would be two self-awarenesses. Or someone might say, this is impossible. Suppose they arise simultaneously, then blue and awareness would be no different, and awareness itself would be no different. Therefore, are these the same? So, this statement is not valid, it is not so. Or someone might say, this is impossible. Why? Because it is not through this way that one receives all dharmas. It is not one transformation, nor is it a second transformation, so it is said to be one. Therefore, this is understandable. For what reason does eye-consciousness not know the eye-organ (cakṣurindriya)? Or someone might say, eye-consciousness can know the visible realm, but cannot know the realm conditioned by the eye-organ. Question: Does ear-consciousness now know the ear-organ? Its conditioned realm is invisible. Or someone might say, that which grasps the realm is the eye, that which is near is the eye-organ, so eye-consciousness does not know the eye-organ. Question: Does nose-consciousness now know the nose-organ? It is still the realm. Or someone might say, the four great elements (mahābhūta) are the eye, but not the realm conditioned by the four great elements, so eye-consciousness does not know the eye-organ. Question: Does body-consciousness now know the body-organ? It is the realm conditioned by the four great elements. Or someone might say, the consciousness that arises dependent on the eye-organ is not mind and mental states, but relies on itself, so eye-consciousness does not know the eye-organ. Question: Does mind-consciousness now not know the mind-organ (manasindriya)? It is the basis. Question: This is unknowable, there is no realm of all dharmas. Or someone might say, if the eye is broken, that is eye-consciousness. The eye does not obscure the eye, so eye-consciousness does not know the eye-organ. Question: This is also my doubt, why does the eye not obscure the eye? Answer: There is no object here, naturally destroyed by itself. Or someone might say, this is unknowable. Suppose it could be known, then the āyatana (sense fields) would be destroyed, before the six consciousnesses (ṣaḍvijñāna) are destroyed. Or someone might say, that is not this realm. Question: This is also my doubt, why is that not the realm? Or someone might say, the self-nature of rūpa (form) grasps all eye-consciousnesses.
。非色自然非眼根。是故彼不知。
可見以近坐 我依彼四大 掩眼而有壞 境界是色相
耳根可見亦復如是。鼻根可見。當言非近坐。舌根身根可見。彼是四大我所造。當作是說。如此五根色。一切四大所造。以何等故若干相有若干貌。或作是說。無有相貌。猶如眼識。諸所有色一切四大之所造。有若干相有若干貌。無所有故。亦復如是。或作是說處有勝故。及余處眼根。乃至身發。是故種種根所。以種種相故。是故種種貌。問余處有一貌。或復有二。欲使彼眼根有若干相有若干貌。一切處儘是身根。欲使身根作若干相若干貌。或作是說。四大所造色歡喜根。及餘四大歡喜眼根。余乃至身根。于中種種相。問餘四大歡喜一眼。或有餘二眼。欲使。眼所視處有種種相耶。或作是說。我作四大眼根及餘四大眼。余乃至身根。于中種種相。廣說如上。問餘四大一眼。或余有二。欲使眼根有種種貌或作是說。行垢所造根。因緣行垢得眼根。余乃至身根。于中種種相種種貌。廣說如上答曰。余因行垢而成一眼根。或覆成二根。欲使眼根作種種相耶。或作是說。四大之中相應行。所以有種種相者。以其作種種貌。問或一四大。或二或四。答曰。一切少通有四大。少多共合。或作是說。四大境界有增減。是故妙四
【現代漢語翻譯】 現代漢語譯本： 並非顏色的自性，也並非眼根（cakṣurindriya，視覺器官）。因此，它無法知曉。
可見之物因靠近而存在，我依賴於四大（mahābhūta，地、水、火、風）而存在。 閉上眼睛就會有損壞，境界就是色相（rūpa，物質現象）。
耳根（śrotrendriya，聽覺器官）的可見性也同樣如此。鼻根（ghrāṇendriya，嗅覺器官）的可見性也是如此。應當說並非靠近而存在。舌根（jihvendriya，味覺器官）和身根（kāyendriya，觸覺器官）的可見性也是如此。它們是四大所造，應當這樣說。如此這五根（pañcendriya，眼、耳、鼻、舌、身五種感覺器官）的色，都是四大所造。因為什麼緣故，會有若干種相和若干種貌？或者可以這樣說，沒有相貌，就像眼識（cakṣurvijñāna，視覺意識）一樣。所有顏色都是四大所造，有若干種相和若干種貌，因為沒有自性，所以也是如此。或者可以這樣說，因為處所的殊勝，以及其他處所的眼根，乃至身根所致。因此，種種根所對的境界，因為種種相的緣故，所以有種種貌。問：其他處所只有一種貌，或者有兩種？想要使眼根有若干種相和若干種貌，一切處所都只是身根。想要使身根有若干種相和若干種貌？或者可以這樣說，四大所造的色，是令人歡喜的根，以及其他四大令人歡喜的眼根，以及其他乃至身根。其中有種種相。問：其他四大令人歡喜的一眼，或者有其他兩眼？想要使眼所視之處有種種相嗎？或者可以這樣說，我造作四大眼根，以及其他四大眼，以及其他乃至身根。其中有種種相。詳細的解釋如上所述。問：其他四大一眼，或者有其他兩眼？想要使眼根有種種貌嗎？或者可以這樣說，由行垢（karma-klesha，業障）所造的根，因為行垢的因緣而得到眼根，以及其他乃至身根。其中有種種相和種種貌。詳細的解釋如上所述。答：因為行垢的因緣而成就一眼根，或者成就兩根。想要使眼根有種種相嗎？或者可以這樣說，四大之中有相應的行，所以有種種相的原因，是因為它有種種貌。問：或者一個四大，或者兩個，或者四個？答：一切少許相通的都有四大，少許和多數共同結合。或者可以這樣說，四大境界有增減，因此微妙。
【English Translation】 English version: It is not the nature of color, nor is it the eye-organ (cakṣurindriya, visual faculty). Therefore, it does not know.
The visible exists because of proximity; I rely on the four great elements (mahābhūta, earth, water, fire, wind). Closing the eyes results in decay; the realm is the characteristic of form (rūpa, material phenomenon).
The visibility of the ear-organ (śrotrendriya, auditory faculty) is also the same. The visibility of the nose-organ (ghrāṇendriya, olfactory faculty) is also the same. It should be said that it does not exist because of proximity. The visibility of the tongue-organ (jihvendriya, gustatory faculty) and the body-organ (kāyendriya, tactile faculty) is also the same. They are made by the four great elements; it should be said like this. Thus, the form of these five organs (pañcendriya, the five sense faculties of eye, ear, nose, tongue, and body) are all made by the four great elements. For what reason are there several characteristics and several appearances? Or it can be said that there are no characteristics, just like eye-consciousness (cakṣurvijñāna, visual consciousness). All colors are made by the four great elements, having several characteristics and several appearances, and because there is no inherent existence, it is also like that. Or it can be said that it is because of the excellence of the place, and the eye-organ in other places, even up to the body-organ. Therefore, the realms of the various organs have various appearances because of the various characteristics. Question: In other places, is there only one appearance, or are there two? Wanting to make the eye-organ have several characteristics and several appearances, all places are just the body-organ. Wanting to make the body-organ have several characteristics and several appearances? Or it can be said that the form made by the four great elements is a pleasing organ, and the other four great elements are pleasing eye-organs, and others up to the body-organ. Among them are various characteristics. Question: Is there one pleasing eye among the other four great elements, or are there other two eyes? Wanting to make the place seen by the eye have various characteristics? Or it can be said that I create the four great element eye-organ, and the other four great element eyes, and others up to the body-organ. Among them are various characteristics. The detailed explanation is as described above. Question: Is there one eye among the other four great elements, or are there other two eyes? Wanting to make the eye-organ have various appearances? Or it can be said that the organ made by the defilements of action (karma-klesha, karmic defilements), because of the causes and conditions of the defilements of action, obtains the eye-organ, and others up to the body-organ. Among them are various characteristics and various appearances. The detailed explanation is as described above. Answer: Because of the causes and conditions of the defilements of action, one eye-organ is accomplished, or two organs are accomplished. Wanting to make the eye-organ have various characteristics? Or it can be said that there are corresponding actions among the four great elements, so the reason why there are various characteristics is because it has various appearances. Question: Or one great element, or two, or four? Answer: All that is slightly interconnected has the four great elements; a little and a lot are combined together. Or it can be said that the realms of the four great elements have increase and decrease, therefore it is subtle.
大所造色亦妙。問頗或時地有堅相無堅相。答曰。一切堅相但堅相。但堅相有增減。譬如鐵鉛錫下至金首。尊作是說。始生百物有種種相。所以種種相者。以其有種種貌。
色處諸勝者 歡喜及我造 速疾行相應 自興病生老
眼根相作此等者。有何差別。或作是說。以眼見色見已見當見。是謂眼見。問此亦是我疑。云何以眼見色見已見當見。終不起法眼。不見色不已見不當見。欲使彼是眼耶。答曰。我已說是。設如此像亦是自然。問云何不見是見自然耶。答曰。眼是其貌或作是說。黑瞳子是眼所照者作者。
問云何得知黑瞳子是眼。答曰。黑瞳子是本。問黑瞳子非其本。答曰。及餘事無所攝。欲使彼是眼。是故此事不然。彼亦當異。是故彼事無所攝。欲使彼非眼耶。或作是說。四大所造色眼根歡喜。因有眼識境界。是謂指授教戒。是謂彼作。問一切五根所造色歡喜。是故彼非眼根自相。或作是說。依眼識。根有眼根依眼識。是謂其事。問諸不起法。是眼識異。不等依彼眼識。欲使彼非眼耶。或作是說。四大是眼根眼識相依。是謂其事。問四大相自壞。是謂四大相自壞。眼根相不壞。一相依眼識造眾事。問如四大自相壞一相眼根。如是我相眼根不壞。一相眼識相依而成。或作是說。色香味細滑
【現代漢語翻譯】 現代漢語譯本：
大梵天所造的顏色也很微妙。問：是否有時地有堅固的相，有時地沒有堅固的相？答：一切堅固的相都只是堅固的相。只是堅固的相有增減。譬如鐵、鉛、錫，下至黃金。尊者這樣說：初始產生的萬物有種種的相，之所以有種種的相，是因為它們有種種的形態。
色處的各種殊勝之處，歡喜以及我所造作的，迅速的行動與之相應，自然而然地產生疾病、衰老。
眼根的相和這些作用有什麼差別？或者有人這樣說：用眼睛看顏色，看了、已經看了、將要看。這叫做眼睛看。問：這也是我的疑問。為什麼用眼睛看顏色，看了、已經看了、將要看，始終不生起法眼，不看顏色、不已經看、不將要看？想要使那個是眼睛嗎？答：我已經說過了，即使是這樣的形象也是自然而然的。問：為什麼不看是看，是自然而然的呢？答：眼睛是它的形態。或者有人這樣說：黑色的瞳孔是眼睛所照耀的、所造作的。
問：如何得知黑色的瞳孔是眼睛？答：黑色的瞳孔是根本。問：黑色的瞳孔不是它的根本。答：以及其餘的事物都不能包含它。想要使那個是眼睛。所以這件事是不對的。那個也應當是不同的。所以那件事物不能包含它。想要使那個不是眼睛嗎？或者有人這樣說：四大（地、水、火、風）所造的顏色是眼根的歡喜。因為有眼識的境界。這叫做指授教戒。這叫做它的作用。問：一切五根（眼、耳、鼻、舌、身）所造的顏色都是歡喜。所以那個不是眼根的自相。或者有人這樣說：依靠眼識，根有眼根，依靠眼識。這叫做它的作用。問：那些不生起法的是眼識不同的。不平等地依靠那個眼識。想要使那個不是眼睛嗎？或者有人這樣說：四大是眼根眼識相互依靠。這叫做它的作用。問：四大之相各自壞滅。這叫做四大之相各自壞滅。眼根之相不壞滅。一個相依靠眼識造作眾多的事物。問：如果四大各自的相壞滅，一個相的眼根，像這樣我的相眼根不壞滅。一個相的眼識相互依靠而成就。或者有人這樣說：顏色、香味、細滑。
【English Translation】 English version:
The form created by Mahabrahma (大梵天) is also subtle. Question: Are there times and places where there is a solid aspect and times and places where there is no solid aspect? Answer: All solid aspects are just solid aspects. But solid aspects have increases and decreases. For example, iron, lead, tin, down to gold. The Venerable one said this: The myriad things that are initially produced have various aspects, and the reason they have various aspects is because they have various forms.
The various excellences of the realm of form, joy, and what I have created, correspond to swift actions, and naturally give rise to disease, old age.
What is the difference between the aspect of the eye-faculty (眼根) and these functions? Or someone might say this: With the eye, one sees form, has seen, already seen, will see. This is called seeing with the eye. Question: This is also my doubt. Why is it that with the eye one sees form, has seen, already seen, will see, but the Dharma-eye (法眼) never arises, one does not see form, has not already seen, will not see? Do you want to make that the eye? Answer: I have already said it, even if it is such an image, it is also natural. Question: Why is it that not seeing is seeing, is natural? Answer: The eye is its form. Or someone might say this: The black pupil is what the eye illuminates, what it creates.
Question: How is it known that the black pupil is the eye? Answer: The black pupil is the root. Question: The black pupil is not its root. Answer: And other things cannot contain it. Do you want to make that the eye? Therefore, this matter is not right. That should also be different. Therefore, that thing cannot contain it. Do you want to make that not the eye? Or someone might say this: The form created by the four great elements (四大) is the joy of the eye-faculty. Because there is the realm of eye-consciousness (眼識). This is called instruction and precepts. This is called its function. Question: All forms created by the five faculties (五根) are joy. Therefore, that is not the self-nature of the eye-faculty. Or someone might say this: Relying on eye-consciousness, the faculty has the eye-faculty, relying on eye-consciousness. This is called its function. Question: Those that do not give rise to Dharma are different from eye-consciousness. Unequally relying on that eye-consciousness. Do you want to make that not the eye? Or someone might say this: The four great elements are the eye-faculty and eye-consciousness mutually dependent. This is called its function. Question: The aspects of the four great elements destroy themselves. This is called the aspects of the four great elements destroying themselves. The aspect of the eye-faculty does not destroy itself. One aspect relies on eye-consciousness to create many things. Question: If the aspects of the four great elements destroy themselves, the eye-faculty of one aspect, like this my aspect of the eye-faculty does not destroy itself. The eye-consciousness of one aspect mutually relies and achieves. Or someone might say this: Color, fragrance, fineness, smoothness.
所纏。眼根眼識增益作眾事。問今五識身各知眼根。或作是說。此非境界。問此亦是我疑。何以故。或作是說。彼非境界。眼根無自相無有數。然後成眼根。問若眼根無自相者。眼無有覺。答曰。知眼數之物。是謂覺知。眼如身數之物。謂之厭足。身厭足者。非四大身有一自相。或作是說。所造色自然。眼識增上現有增減。是謂其事。算數彼時漸漸知性自然爾。于中諸入亦復當爾。
觀眼黑瞳子 歡喜各相依 四大皆集聚 無造無狐疑
五根亦復如是。意根自相依有何差別。或作是說。意知諸法知已知當知。眼根亦復如是。意識造增上。是謂其事。或作是說。意識相依相意根依意識。是謂其事。或作是說。或出或沒。五識身意根依識。是謂其事。問無色界不生意識。于彼無五識身。或作是說。六識身意識身增上。從增上諸所生識。是謂其事。問名色展轉不相依。複次彼識自相意根作增上。是謂其事。算數彼時。乃至究竟彼性自然。于中意識則有壞。云何為意云何為意識。前說四事。六識身相應意。增上識所生智。心緣彼是意識也。
第三偈品竟。
尊婆須蜜菩薩所集偈品首(聚揵度之四)
如現在痛自身不更。過去未來痛。亦不樂亦不苦。云何得知我苦我樂。尊摩訶僧耆作是說。
【現代漢語翻譯】 現代漢語譯本 所纏繞。眼根（cakṣurindriya，視覺器官）和眼識（cakṣurvijñāna，視覺意識）增益而產生各種事物。問：現在的五識身（pañcavijñānakāya，五種感官意識）各自認知眼根嗎？或者有人這樣說：這不是（五識身的）境界。問：這也是我的疑問。為什麼呢？或者有人這樣說：那不是（五識身的）境界。眼根沒有自相（svalakṣaṇa，自身獨特的性質），也沒有數量，然後才形成眼根。問：如果眼根沒有自相，那麼眼睛就沒有感覺。答：知道眼睛數量之物，這叫做覺知。眼睛如同身體數量之物，這叫做厭足。身體厭足，不是四大身（catu-mahābhūta-kāya，地、水、火、風四大元素構成的身體）有一個自相。或者有人這樣說：所造之色（rūpa，物質）是自然的。眼識增上而現有增減，這就是事情的真相。算數彼時，漸漸知性自然如此。于中諸入（āyatana，感覺的來源）也應當如此。
觀察眼睛的黑色瞳孔， 歡喜之情各自相互依存。 四大元素皆聚集， 沒有造作，沒有狐疑。
五根（pañcendriya，五種感官）也同樣如此。意根（manasindriya，意識器官）自相依存有什麼差別？或者有人這樣說：意知諸法，知已知當知。眼根也同樣如此。意識造作增上，這就是事情的真相。或者有人這樣說：意識相依相，意根依意識，這就是事情的真相。或者有人這樣說：或出或沒，五識身意根依識，這就是事情的真相。問：沒有**（此處原文缺失）不生意識，于彼沒有五識身。或者有人這樣說：六識身（ṣaṭ-vijñānakāya，六種意識）意識身增上，從增上諸所生識，這就是事情的真相。問：名色（nāmarūpa，精神和物質）展轉不相依，複次彼識自相意根作增上，這就是事情的真相。算數彼時，乃至究竟彼性自然。于中意識則有壞。云何為意，云何為意識？前說四事，六識身相應意，增上識所生智，心緣彼是意識也。
第三偈品竟。
尊者婆須蜜（Vasumitra）菩薩所集偈品首(聚揵度之四)
如現在痛自身不更。過去未來痛，亦不樂亦不苦。云何得知我苦我樂？尊者摩訶僧耆（Mahāsāṃghika）作是說。
【English Translation】 English version That which is entangled. The eye-faculty (cakṣurindriya) and eye-consciousness (cakṣurvijñāna) increase and produce various things. Question: Do the present five aggregates of consciousness (pañcavijñānakāya) each know the eye-faculty? Or do some say: This is not a realm (of the five aggregates of consciousness). Question: This is also my doubt. Why? Or do some say: That is not a realm. The eye-faculty has no self-nature (svalakṣaṇa), nor does it have number, and then it becomes the eye-faculty. Question: If the eye-faculty has no self-nature, then the eye has no sensation. Answer: Knowing the things that are numbered by the eye, this is called awareness. The eye is like the things numbered by the body, which is called satisfaction. The satisfaction of the body is not that the four great elements of the body (catu-mahābhūta-kāya) have a self-nature. Or do some say: The created form (rūpa) is natural. Eye-consciousness increases and decreases, and this is the truth of the matter. Counting at that time, gradually knowing that nature is naturally so. Among them, the sense-fields (āyatana) should also be like this.
Observing the black pupils of the eyes, Joyful feelings depend on each other. The four great elements all gather, Without fabrication, without doubt.
The five faculties (pañcendriya) are also like this. What is the difference between the mind-faculty (manasindriya) depending on itself? Or do some say: The mind knows all dharmas, knows what is known, and knows what should be known. The eye-faculty is also like this. Consciousness creates increase, and this is the truth of the matter. Or do some say: Consciousness depends on consciousness, and the mind-faculty depends on consciousness, and this is the truth of the matter. Or do some say: Sometimes emerging, sometimes disappearing, the five aggregates of consciousness and the mind-faculty depend on consciousness, and this is the truth of the matter. Question: Without ** (missing text in original) consciousness does not arise, and there are no five aggregates of consciousness there. Or do some say: The six aggregates of consciousness (ṣaṭ-vijñānakāya) and the consciousness-aggregate increase, and from the increase, all the consciousnesses that arise, and this is the truth of the matter. Question: Name and form (nāmarūpa) do not depend on each other in turn, and furthermore, that consciousness, with its self-nature, causes the mind-faculty to increase, and this is the truth of the matter. Counting at that time, until ultimately that nature is natural. Among them, consciousness is destroyed. What is mind, and what is consciousness? The four things mentioned earlier, the mind corresponding to the six aggregates of consciousness, the wisdom produced by the increasing consciousness, the mind clinging to that is consciousness.
End of the Third Verse Chapter.
The beginning of the Verse Chapter collected by Venerable Vasumitra (fourth of the Saṃyukta-skandha)
Like present pain, the self does not change. Past and future pain are neither pleasant nor painful. How can I know my suffering and my happiness? Venerable Mahāsāṃghika said this.
彼痛自然自身更自然識知。問此非譬喻。不見有物自然所迴轉。如有斷絕之物。能不自相斷。戟不自割。指頭自不相觸。此亦如是。尊曇摩崛作是說。心相應智慧而得知。問設當爾者。自然知自然。一緣相應法。尊彌沙塞作是說。以心不相應智知之。問若當爾者。則有二智。言有人者(一部僧名)作是說。人知問人亦用智知。設不用智知者。初不知盡當有所知。或作是說。第一義無有知。若苦若樂。言知眾生者。亦是邪慢。言有苦有樂。問阿羅漢如今不知者。彼有邪慢耶。或作是說。痛為意轉中間。中間我自生識。彼境界于中得知。問如意識性。彼非意境界。意識者及意識識境界彼非痛性。云何得知。或作是說。見樂見苦然後得知。問愚人今亦知。復不有是是苦是樂。或作是說。依身苦樂然後得知。問如彼依痛已滅。云何得知。是謂依樂痛。是謂依苦痛。猶如彼痛身不自更。云何攝意。或作是說。心已生時緣現在痛。問心欲生時。未來彼非緣未來。是故彼是境界。或作是說。現在心次第以沒緣彼痛。問次第痛沒。亦不知苦亦不知樂。云何得知。或作是說。苦樂相憑。無復有餘有苦有樂。彼生意中間。境界生意識境界。彼乘識處自性。作識相有苦有樂。況復眾生隨痛志亂。
自然智慧者 人最第一義 志所造痛
【現代漢語翻譯】 現代漢語譯本： 他所感受的痛苦是自然而然的，自身更是自然而然地認知到。有人問：『這不是譬喻嗎？』難道沒有看到有事物自然地迴轉嗎？如果有什麼東西斷絕了，難道能不互相斷絕嗎？戟不能自己割斷自己，手指頭自己不會互相觸碰，這個道理也是如此。』尊者曇摩崛（Dharmagupta）這樣說：『通過與心相應的智慧才能得知。』有人問：『如果真是這樣，那就是自然認知自然，是一種緣相應法。』尊者彌沙塞（Mahisasaka）這樣說：『用與心不相應的智慧認知它。』有人問：『如果真是這樣，那就有了兩種智慧。』言有人者（Ekayvavaharika，一部僧名）這樣說：『人認知，問：人也用智慧認知嗎？如果不用智慧認知，最初不知，最終應當有所知。』或者有人這樣說：『第一義中沒有認知，無論是苦還是樂。』說『認知眾生』，這也是邪慢。說『有苦有樂』。有人問：『阿羅漢現在不知道，他們有邪慢嗎？』或者有人這樣說：『痛苦是意念轉變的中間狀態，中間我自然產生認知，在那個境界中得知。』有人問：『如意識的性質，它不是意念的境界。意識以及意識所認知的境界，它不是痛苦的性質，怎麼能得知呢？』或者有人這樣說：『見到快樂，見到痛苦，然後得知。』有人問：『愚人現在也知道，難道不是有苦有樂嗎？』或者有人這樣說：『依靠身體的苦樂，然後得知。』有人問：『如果他所依靠的痛苦已經滅盡，怎麼能得知呢？』這就是所謂的依靠快樂的痛苦，這就是所謂的依靠痛苦的痛苦。猶如那痛苦身體不能自己感受，怎麼能攝取意念呢？』或者有人這樣說：『心已經產生時，緣于現在的痛苦。』有人問：『心將要產生時，未來，它不是緣于未來。所以那是境界。』或者有人這樣說：『現在的心次第地消逝，緣于那痛苦。』有人問：『次第的痛苦消逝，既不知道苦也不知道樂，怎麼能得知呢？』或者有人這樣說：『苦樂互相憑藉，沒有其他的苦樂。那意念產生的中間狀態，境界產生意識的境界，它憑藉認知的處所，自性，作為認知的相狀，有苦有樂。』更何況眾生隨著痛苦心志散亂。
自然智慧的人，是最第一義的；心志所造就的痛苦。
【English Translation】 English version: The pain he feels is natural, and he himself naturally recognizes it. Someone asks, 'Isn't this a metaphor?' Don't you see things naturally revolving? If something is severed, can it not sever itself? A halberd cannot cut itself, and fingers do not touch each other on their own. The same principle applies here.' Venerable Dharmagupta (Dharmagupta) says, 'It can only be known through wisdom that is in accordance with the mind.' Someone asks, 'If that's the case, then it's natural knowing nature, which is a conditioned arising.' Venerable Mahisasaka (Mahisasaka) says, 'Know it with wisdom that is not in accordance with the mind.' Someone asks, 'If that's the case, then there are two kinds of wisdom.' The Ekayvavaharika (Ekayvavaharika, name of a Buddhist school) says, 'A person knows, ask: Does a person also know with wisdom? If one does not know with wisdom, initially not knowing, eventually one should know something.' Or someone says, 'In the ultimate truth, there is no knowing, neither suffering nor happiness.' Saying 'knowing sentient beings' is also arrogant. Saying 'there is suffering and happiness.' Someone asks, 'If Arhats don't know now, do they have arrogance?' Or someone says, 'Pain is the intermediate state of the mind's transformation, in the middle I naturally generate awareness, and I know in that realm.' Someone asks, 'Like the nature of consciousness, it is not the realm of the mind. Consciousness and the realm that consciousness knows, it is not the nature of pain, how can it be known?' Or someone says, 'Seeing happiness, seeing suffering, then knowing.' Someone asks, 'Don't fools also know now, isn't there suffering and happiness?' Or someone says, 'Relying on the body's suffering and happiness, then knowing.' Someone asks, 'If the pain he relies on has already ceased, how can he know?' This is what is called pain relying on happiness, this is what is called pain relying on suffering. Just as that painful body cannot feel itself, how can it grasp the mind?' Or someone says, 'When the mind has already arisen, it is conditioned by the present pain.' Someone asks, 'When the mind is about to arise, the future, it is not conditioned by the future. Therefore, that is the realm.' Or someone says, 'The present mind gradually disappears, conditioned by that pain.' Someone asks, 'The gradual pain disappears, neither knowing suffering nor knowing happiness, how can it be known?' Or someone says, 'Suffering and happiness rely on each other, there is no other suffering and happiness. In the intermediate state of the mind's arising, the realm generates the realm of consciousness, it relies on the place of knowing, its own nature, as the appearance of knowing, there is suffering and happiness.' Moreover, sentient beings' minds are disturbed by pain.
The person with natural wisdom is the most ultimate truth; the pain created by the mind.
身 已生苦樂行
猶如此心心法內依外生諸入。以何等故。依內生不依外。或作是說。依內生。問等無礙中依彼生內。然不依外。此義云何答曰。猶如等無礙。是謂內是謂外。問云何此非顛倒耶。如等無礙是謂內是謂外。如是等無礙已生內非外。或作是說。內有妙事外無也。此亦是我疑。或作是說。內自性成就然非外。問外性亦自成就。如自身色香味。或作是說。內親近非外也。問無處所則無近遠。已還境界二俱相近。二俱相依生。或作是說。內生然非外。問外亦復生。如自身中色香味。或作是說。內造苦樂。問外亦造苦樂。如自身中色香味細滑。或作是說。內有上中下。上中下者。從心心法生。問外亦有上中下。上中下者從心心法生。復有異蠅聲興起耳識。復有異大力鼓聲。或作是說。內不牢固。問次第因緣亦不牢固。欲使彼相依生。或作是說。內是增上。問外亦是增上。等無礙中內增上非是外增上。此義云何。一切諸有為法。各各有增上。或作是說。以內故造苦然非外。如畫眉點眼而見色。問如所說倍畫使大而視之。高聲語我當諦聽。或作是說。依內諸入。此師意所造與心俱有識依四大。彼各各有勝諸根充足。
自性依微妙 遠近及取捨 下無牢增上 師意識在後
猶如此心心法。內依
【現代漢語翻譯】 現代漢語譯本 身（指身體）已生苦樂之行。
猶如這心和心法，內在依靠外在所生的諸種感官體驗（諸入）。因為什麼緣故，依靠內在產生而不依靠外在產生呢？或者有人這樣說：依靠內在產生。問：在等無礙（指平等無礙的狀態）中，依靠它（指內在）產生於內，然而不依靠外，這是什麼意思呢？答：猶如等無礙。這就是所謂的內，這就是所謂的外。問：為什麼這不是顛倒的呢？如等無礙，這就是所謂的內，這就是所謂的外。像這樣，等無礙已經產生於內而非外。或者有人這樣說：內在有微妙的事物，而外在沒有。這也是我的疑問。或者有人這樣說：內在自性成就，然而不是外在。問：外在的性質也自性成就，如自身中的色、香、味。或者有人這樣說：內在親近，而不是外在。問：沒有處所就沒有遠近，已經迴歸到境界，內外二者都相近，二者相互依靠而生。
或者有人這樣說：內在產生，然而不是外在。問：外在也同樣產生，如自身中的色、香、味。或者有人這樣說：內在製造苦樂。問：外在也製造苦樂，如自身中的色、香、味、細滑。或者有人這樣說：內在有上、中、下。上、中、下是從心和心法產生的。問：外在也有上、中、下。上、中、下是從心和心法產生的。又有不同的蠅聲興起耳識，又有不同的大力鼓聲。或者有人這樣說：內在不牢固。問：次第因緣也不牢固，想要使它們相互依靠而生。
或者有人這樣說：內在是增上（指增上緣，重要的輔助條件）。問：外在也是增上。在等無礙中，內在增上不是外在增上，這是什麼意思呢？一切諸有為法，各自都有增上。或者有人這樣說：因為內在的緣故製造苦，然而不是外在，如畫眉點眼而見色。問：如所說，加倍描畫使之更大而視之，高聲告訴我，我應當仔細聽。或者有人這樣說：依靠內在的諸種感官體驗（諸入），這是老師的意念所造，與心俱有，意識依靠四大（地、水、火、風）。它們各自都有殊勝，諸根充足。
自性依靠微妙，遠近以及取捨，下劣、無常、增上，老師的意識在後。
猶如這心和心法，內在依靠
【English Translation】 English version The body has already produced actions of suffering and pleasure.
It is like this mind and mental phenomena (心法), which internally rely on the various sense experiences (諸入) that arise externally. For what reason do they arise relying on the internal and not relying on the external? Or someone might say: they arise relying on the internal. Question: In the state of equal non-obstruction (等無礙), they arise internally relying on it (the internal), but not relying on the external. What does this mean? Answer: It is like equal non-obstruction. This is what is called the internal, this is what is called the external. Question: Why is this not a reversal (顛倒)? Like equal non-obstruction, this is what is called the internal, this is what is called the external. Like this, equal non-obstruction has already arisen internally and not externally. Or someone might say: the internal has subtle things, but the external does not. This is also my doubt. Or someone might say: the internal is self-natured and accomplished, but not the external. Question: The nature of the external is also self-natured and accomplished, like the colors, smells, and tastes in one's own body. Or someone might say: the internal is close, but not the external. Question: Without a location, there is no near or far. Having returned to the realm, both the internal and external are close to each other, and both arise relying on each other.
Or someone might say: the internal arises, but not the external. Question: The external also arises, like the colors, smells, and tastes in one's own body. Or someone might say: the internal creates suffering and pleasure. Question: The external also creates suffering and pleasure, like the colors, smells, tastes, and smoothness in one's own body. Or someone might say: the internal has upper, middle, and lower. The upper, middle, and lower arise from the mind and mental phenomena. Question: The external also has upper, middle, and lower. The upper, middle, and lower arise from the mind and mental phenomena. Furthermore, there is the sound of a different fly arising, causing ear consciousness. Furthermore, there is the sound of a different powerful drum. Or someone might say: the internal is not firm. Question: Sequential causes and conditions are also not firm, wanting to make them rely on each other to arise.
Or someone might say: the internal is a dominant condition (增上, important auxiliary condition). Question: The external is also a dominant condition. In equal non-obstruction, the internal dominant condition is not the external dominant condition. What does this mean? All conditioned phenomena (有為法) each have their own dominant condition. Or someone might say: because of the internal, suffering is created, but not because of the external, like painting eyebrows and dotting the eyes to see colors. Question: As said, paint them twice as big and look at them, tell me loudly, I should listen carefully. Or someone might say: relying on the internal sense experiences (諸入), this is created by the teacher's intention, coexisting with the mind, consciousness relies on the four great elements (四大, earth, water, fire, wind). They each have their own superiority, and the sense organs are complete.
Self-nature relies on the subtle, near and far, and taking and discarding, inferior, impermanent, dominant condition, the teacher's consciousness is behind.
It is like this mind and mental phenomena, internally relying on
外緣入因緣生。以何等故。內有壞敗然非外。或作是說。此現在事猶如觀彼日影。眼則有敗。然日無咎。問此亦是我疑。以何等故。眼有敗壞非日之咎。或作是說。內諸根縛然非外也。問外亦諸根縛。如自身中色香味或作是說。內有吾我想。問外亦有吾我想。阿羅漢無有吾我想。欲使彼不壞敗耶。或作是說。依內生諸入。然非外也如上所說。或作是說。內得親近然非外。問此無人處不有入處。安有近遠。已還境界二俱親近。欲使依二生耶。或作是說。內已生然非外。問外亦復生。如自身中色香味。或作是說。自性住者然非外也。問外亦自性住。如自身中色香味。尊作是說。若自依物轉心心法。居彼住者外內諸入。彼諸法展轉生諸根壞敗也。
現在縛諸根 依造有吾我 親近諸所造 自性是我有
如尊者舍利弗說。彼諸賢眼內入無有壞敗。見其色光不諦思惟。亦無眼識深思惟者何者是。或作是說。次第緣是其思惟。問頗次第緣無耶。答曰。無有不有時。一切識身有現在也。設有現在彼則生。或作是說。自然因彼是思惟。問曰。頗有時無自然因耶。答曰。無不無時不常有等。問曰。頗有不等耶。答曰。非不有等。或作是說。大義思惟。問設無大義者。云何不生識耶。答曰。不生。問若鞭杖捶打彼不起識耶
【現代漢語翻譯】 現代漢語譯本：外緣的諸『入』（Ayatana，感覺器官和感覺對像），是依因緣而生起的。因為什麼緣故，內在有壞敗，而不是外在的呢？或者有人這樣說：『這是現在的事情，就像觀察太陽的影子，眼睛會有損壞，但太陽沒有過錯。』我問：『這也是我的疑問。因為什麼緣故，眼睛會有損壞，而不是太陽的過錯呢？』或者有人這樣說：『內在的諸根有束縛，而不是外在的。』我問：『外在也有諸根的束縛，就像自身中的色、香、味一樣。』或者有人這樣說：『內在有『我』（Atman）的想法。』我問：『外在也有『我』的想法。阿羅漢沒有『我』的想法，難道要使他們不壞敗嗎？』或者有人這樣說：『依靠內在而生起諸『入』，而不是外在的，就像上面所說的。』或者有人這樣說：『內在能夠親近，而不是外在。』我問：『在沒有人的地方，沒有『入』的地方，哪裡有遠近呢？已經返回境界的兩者都親近，難道要使依靠兩者而生起嗎？』或者有人這樣說：『內在已經生起，而不是外在。』我問：『外在也同樣生起，就像自身中的色、香、味一樣。』或者有人這樣說：『自性存在於內在，而不是外在。』我問：『外在也自性存在，就像自身中的色、香、味一樣。』尊者這樣說：『如果依靠物體而轉動心和心法，居住在那裡的人，外在和內在的諸『入』，這些法輾轉相生，諸根就會壞敗。』 現在束縛諸根，依靠造作有『我』想，親近諸所造作，自性是『我』所有。 正如尊者舍利弗（Sariputta）所說：『那些賢者，眼睛的內在『入』沒有壞敗，看見其色光而不諦思惟，也沒有眼識深思惟，這是什麼原因呢？』或者有人這樣說：『次第緣是其思惟。』我問：『難道次第緣沒有嗎？』回答說：『沒有不有時，一切識身都有現在。』設有現在，它就會生起。或者有人這樣說：『自然因是其思惟。』我問：『難道有時沒有自然因嗎？』回答說：『沒有不無時，不常有等等。』我問：『難道有不等嗎？』回答說：『不是沒有等。』或者有人這樣說：『大義思惟。』我問：『假設沒有大義，為什麼不生起識呢？』回答說：『不生起。』我問：『如果用鞭杖捶打，他不會生起識嗎？』
【English Translation】 English version: The external 'Ayatanas' (sense organs and sense objects) arise dependent on conditions. For what reason is it that the internal ones decay and perish, but not the external ones? Or someone might say: 'This is a present matter, like observing the shadow of the sun; the eye may be damaged, but the sun is without fault.' I ask: 'This is also my doubt. For what reason is it that the eye is damaged, but not the fault of the sun?' Or someone might say: 'The internal sense faculties are bound, but not the external ones.' I ask: 'The external ones are also bound by sense faculties, like color, smell, and taste within oneself.' Or someone might say: 'Internally, there is the thought of 'I' (Atman).' I ask: 'Externally, there is also the thought of 'I'. The Arhats have no thought of 'I'; would you have them not decay and perish?' Or someone might say: 'Dependent on the internal, the 'Ayatanas' arise, but not the external ones, as mentioned above.' Or someone might say: 'The internal can be approached, but not the external.' I ask: 'In a place where there is no one, where there is no 'Ayatana', where is near and far? Having returned to the realm, both are approached; would you have them arise dependent on both?' Or someone might say: 'The internal has already arisen, but not the external.' I ask: 'The external also arises in the same way, like color, smell, and taste within oneself.' Or someone might say: 'The self-nature dwells within, but not without.' I ask: 'The external also dwells in self-nature, like color, smell, and taste within oneself.' The Venerable one says: 'If the mind and mental states turn dependent on objects, those who dwell there, the external and internal 'Ayatanas', these dharmas arise in turn, and the sense faculties will decay and perish.' Now, the sense faculties are bound, dependent on fabrication, there is the thought of 'I', approaching all that is fabricated, self-nature is what 'I' possess. As the Venerable Sariputta (Sariputta) said: 'Those wise ones, the internal 'Ayatana' of the eye does not decay and perish, seeing its light of color without contemplating truly, and there is no eye-consciousness deeply contemplating; what is the reason for this?' Or someone might say: 'Sequential condition is its contemplation.' I ask: 'Is there no sequential condition?' The answer is: 'There is no time when it is not; all bodies of consciousness have the present.' If there is the present, it will arise. Or someone might say: 'Natural cause is its contemplation.' I ask: 'Is there a time when there is no natural cause?' The answer is: 'There is no time when it is not, not always existing, and so on.' I ask: 'Is there inequality?' The answer is: 'It is not that there is no equality.' Or someone might say: 'Contemplation of great meaning.' I ask: 'Suppose there is no great meaning, why does consciousness not arise?' The answer is: 'It does not arise.' I ask: 'If one is beaten with whips and sticks, will he not generate consciousness?'
。答曰。以境界力彼識則起。或有不起。如入無想三昧滅盡三昧。及余定心者此亦如上所說。或作是說。發起心者先已說竟。或作是說。心所憶識則其思惟。此亦是我疑。或作是說。語思惟是其相。問志思惟無有差別。或作是說。心心法與心相應。是其思惟。問諸相應法是其思惟。生諸識然識非思惟。此義云何。或作是說。思惟眾生緣生。識性起諸縛。此之謂也。
次第有彼緣 因大義照明 希望作眾生 相應及諸智
生彼有思惟有何差別。或作是說。次第緣是彼思惟生者為生。問彼不生思惟。設當生者無有差別。若不生者。所說非是思惟。非彼眼識得生。此則相違。五事亦復如是。或作是說。彼思惟心法心相應行生。彼思惟生。非心相應行。尊作是說。彼生心心轉法彼思惟。複次生者自然造法。譬如炎光前後相因生。云何得知炎因光。或作是說。有炎便有光。無光則無炎。于中得知炎因有光。問若二俱起者。云何得知炎因有光無光則無炎。答曰。炎所生貌然非光。問云何得知炎生光然非光。答曰。炎所纏縛。問炎所纏縛。或作是語。若有炎時光隨時應。此亦如上所說。或作是說。炎壞則光壞。是故得知炎因光。問二俱壞者。云何得知。炎壞則光壞。光壞炎不壞。或作是說。炎熾盛則有光。此亦是我
【現代漢語翻譯】 現代漢語譯本： 答：憑藉境界的力量，那個識才會生起。或者也有不生起的情況，例如進入無想定、滅盡定，以及其他禪定的人，情況也如上面所說。或者有人這樣說：發起心念的事情，之前已經說完了。或者有人這樣說：心中所憶念的識，就是思惟。這也是我的疑問。或者有人這樣說：語言的思惟是它的相。問：意志的思惟沒有差別嗎？或者有人這樣說：心和心法與心相應，就是思惟。問：各種相應法是思惟嗎？產生各種識，然而識不是思惟，這是什麼意思？或者有人這樣說：思惟是眾生緣起，識的性質產生各種束縛，這就是它的意思。 次第有彼緣，因大義照明，希望作眾生，相應及諸智。 生起和思惟有什麼差別？或者有人這樣說：次第的緣是那個思惟生起的原因。問：那個不生起思惟。假設將要生起，也沒有差別。如果不生起，所說的就不是思惟。那個眼識不能生起，這與前面的說法相違背。五種感官的情況也是如此。或者有人這樣說：那個思惟是心法和心相應的行為生起的。那個思惟生起，不是心相應的行為。尊者這樣說：那個生起的心和心所轉變的法，就是那個思惟。再次，生起的事物自然會造作法，譬如火焰和光芒前後相因而生。怎麼知道火焰是光芒的原因呢？或者有人這樣說：有火焰便有光芒，沒有光芒就沒有火焰。從中得知火焰是光芒的原因。問：如果兩者同時生起，怎麼知道火焰是光芒的原因，沒有光芒就沒有火焰呢？答：火焰所產生的形態，自然不是光芒。問：怎麼知道火焰產生光芒，但不是光芒呢？答：火焰所纏繞束縛。問：火焰所纏繞束縛。或者有人這樣說：如果有火焰，光芒應該隨時都有。情況也如上面所說。或者有人這樣說：火焰壞滅，光芒也壞滅，所以得知火焰是光芒的原因。問：如果兩者同時壞滅，怎麼知道火焰壞滅，光芒也壞滅，光芒壞滅，火焰不壞滅呢？或者有人這樣說：火焰熾盛就有光芒，這也是我的疑問。
【English Translation】 English version: Answer: By the power of the realm, that consciousness arises. Or sometimes it does not arise, such as in the case of those who enter the Samadhi of Non-Perception (Asaññasamāpatti), the Cessation Samadhi (Nirodhasamāpatti), and other meditative states, the situation is as described above. Or some say: the matter of initiating thoughts has already been discussed. Or some say: the consciousness that is remembered in the mind is thinking (citta). This is also my doubt. Or some say: verbal thinking is its characteristic. Question: Is there no difference in volitional thinking? Or some say: the mind (citta) and mental factors (citta-dharma) that are in accordance with the mind are thinking. Question: Are all the corresponding factors thinking? Various consciousnesses arise, but consciousness is not thinking, what does this mean? Or some say: thinking is the conditioned arising (pratītyasamutpāda) of beings, and the nature of consciousness gives rise to various bonds, this is what it means. Successively there are those conditions, because the great meaning illuminates, hoping to create beings, corresponding and all wisdoms. What is the difference between arising and thinking? Or some say: successive conditions are the cause of that thinking arising. Question: That which does not give rise to thinking. Supposing it were to arise, there would be no difference. If it does not arise, what is said is not thinking. That eye-consciousness cannot arise, this contradicts the previous statement. The same is true for the five senses. Or some say: that thinking is the arising of mental factors and actions corresponding to the mind. That thinking arises, not the actions corresponding to the mind. The Venerable says: that which arises, the mind and the dharma that transforms the mind, that is thinking. Furthermore, that which arises naturally creates dharma, like the flame and light arising in succession. How do we know that the flame is the cause of the light? Or some say: where there is a flame, there is light, and where there is no light, there is no flame. From this we know that the flame is the cause of the light. Question: If the two arise simultaneously, how do we know that the flame is the cause of the light, and where there is no light, there is no flame? Answer: The form produced by the flame is naturally not the light. Question: How do we know that the flame produces light, but is not light? Answer: That which the flame binds and entangles. Question: That which the flame binds and entangles. Or some say: if there is a flame, the light should be present at all times. The situation is as described above. Or some say: when the flame is destroyed, the light is also destroyed, therefore we know that the flame is the cause of the light. Question: If the two are destroyed simultaneously, how do we know that when the flame is destroyed, the light is also destroyed, and when the light is destroyed, the flame is not destroyed? Or some say: when the flame is blazing, there is light, this is also my doubt.
疑。或作是說。合會而有。此亦是我疑。或作是說。炎大光大炎短光短炎。此亦前已說。或作是說。炎不凈時光則不凈。凈則光凈。此亦是我疑。或作是說。以見光炎是其本。由是得知炎因光。問是光義故求索油炷。欲使油炷因光耶。答曰。不以光故求索油炷。但以光故求索炎也。以炎故求索油炷。或作是說。非炎故有其光也。相應有光。炎與光最是妙事。問設二俱生。是謂妙是謂非妙。此義云何。或作是說。本興炎生光。由是知之炎因光也。問此非譬喻。不見炎無光者。答曰。此亦非譬喻。如覺彼炎。更相緣時。時無有光。如其光非其炎迴轉。希望覺亦不相生。則有慢意。
各各壞敗相 希望相應行 達清凈義者 合會如前說
猶如六識身。必依過去自然因。志不錯異緣亦不誤。以何等故。一人非前非后。六識身二俱起。或作是說。一次第緣一識住。問一者識相應一一識相依。或作是說。一者彼思惟一識則相應住。問設一識相應。此是一識。或作是說。一相依一識相應住者。一識相應一一識住。
如一切眾生。必有所趣受報。自作當受。彼有未來現在所造。以何等故。一人不前不後。五有不轉。或作是說。一趣結使熾盛。或作是說。一趣受諸報。尊作是說。識共相應。然後轉一一識。諸轉所
【現代漢語翻譯】 現代漢語譯本： 疑惑。或者這樣說，聚合在一起而存在。這也是我的疑惑。或者這樣說，火焰大時光也大，火焰短時光也短。這些之前已經說過了。或者這樣說，火焰不乾淨時光也不乾淨，乾淨時光就乾淨。這也是我的疑惑。或者這樣說，因為看見光焰是它的根本，由此得知火焰依賴於光。問：因為光的原因才去尋找油和燈芯，想要讓油和燈芯依賴於光嗎？答：不是因為光的原因才去尋找油和燈芯，只是因為光的原因才去尋找火焰。因為火焰的原因才去尋找油和燈芯。或者這樣說，不是因為火焰才有光，而是相應才有光。火焰與光是最微妙的事情。問：假設兩者同時產生，是稱為微妙還是稱為不微妙？這其中的含義是什麼？或者這樣說，本來是先產生火焰然後產生光，由此得知火焰依賴於光。問：這不是比喻，沒見過火焰沒有光的嗎？答：這也不是比喻，比如覺察到那個火焰，在相互依存的時候，有時沒有光。如果光不是火焰的迴轉，希望覺察也不會相互產生，就會有傲慢之心。
各自壞敗的現象，希望相互依存而行。
通達清凈含義的人，聚合在一起如前面所說。
猶如六識身（vijñānakāya，意識的集合），必定依靠過去自然的因。意志沒有錯亂，因緣也沒有錯誤。因為什麼緣故，一個人不是先也不是后，六識身同時生起？或者這樣說，一次按照順序緣一個識而住。問：一個識相應，一個識相互依靠。或者這樣說，一個識思惟，一個識就相應而住。問：假設一個識相應，這只是一個識嗎？或者這樣說，一個相互依靠，一個識相應而住，一個識相應，一個識住。
如一切眾生，必定有所趣向而承受果報。自己所作的，應當自己承受。他們有未來和現在所造作的。因為什麼緣故，一個人不先也不后，五有（pañca gatayaḥ，五道輪迴）不轉變？或者這樣說，一個趣向煩惱熾盛。或者這樣說，一個趣向承受各種果報。尊者這樣說，識共同相應，然後轉變一個一個識，各種轉變的處所。
【English Translation】 English version: Doubt. Or it is said thus: they exist by coming together. This is also my doubt. Or it is said thus: when the flame is large, the light is large; when the flame is short, the light is short. These have been said before. Or it is said thus: when the flame is impure, the light is impure; when it is pure, the light is pure. This is also my doubt. Or it is said thus: seeing the light and flame as its root, from this it is known that the flame depends on the light. Question: Is it because of the light that one seeks oil and wick, wanting the oil and wick to depend on the light? Answer: It is not because of the light that one seeks oil and wick, but only because of the light that one seeks the flame. It is because of the flame that one seeks oil and wick. Or it is said thus: it is not because of the flame that there is light, but light exists in correspondence. Flame and light are the most wonderful things. Question: Suppose the two arise together, is it called wonderful or not wonderful? What is the meaning of this? Or it is said thus: originally the flame arises first, then the light arises, from this it is known that the flame depends on the light. Question: Is this not a metaphor, not seeing a flame without light? Answer: This is also not a metaphor, such as perceiving that flame, when mutually dependent, sometimes there is no light. If the light is not the turning of the flame, hoping for perception will also not arise mutually, then there will be arrogance.
Each has a phenomenon of decay and ruin, hoping to act in mutual dependence.
Those who understand the meaning of purity, come together as said before.
Like the six consciousness-bodies (vijñānakāya), they must rely on past natural causes. The will is not mistaken, and the conditions are not wrong. For what reason does one person not come before or after, and the six consciousness-bodies arise simultaneously? Or it is said thus: one sequentially conditions one consciousness to abide. Question: One consciousness corresponds, one consciousness relies on each other. Or it is said thus: one consciousness contemplates, one consciousness then corresponds and abides. Question: Suppose one consciousness corresponds, is this only one consciousness? Or it is said thus: one relies on each other, one consciousness corresponds and abides, one consciousness corresponds, one consciousness abides.
Like all sentient beings, they must have a destination to receive retribution. What one does, one should receive. They have created in the future and present. For what reason does one person not come before or after, and the five destinies (pañca gatayaḥ) not transform? Or it is said thus: one heads towards afflictions becoming intense. Or it is said thus: one heads towards receiving various retributions. The Venerable says thus: consciousnesses correspond together, and then transform one by one, the various places of transformation.
造報行皆應識種。以是知之。如無有眾生未曾有而生有。便般泥洹。以何等故。眾生無有減。或作是說。汝莫計爾所數耶。有爾所眾生不知減。若不能計者。何以故不知減。或作是說。眾生無有窮。是故不知減。譬如大海水無限量。千瓶往取亦無減。此亦如是。問大海江河及余泉源皆往趣。欲使眾生本無今有耶。答曰。于異方剎土眾生來到此間。尊作是說。于彼剎眾生無有減。此義云何。有眾生游異方界。執賢聖道出界到界。志性云何。有何等希望。當作是觀。猶如此三聚眾生有損無益。以何等故。三聚眾生不知有減。或作是說。汝為計算爾所數耶。爾所眾生無有減。若不數者誰知有減。或作是說。無量所造眾生。此亦如上所說。尊作是說。在處在處無有滅。此事云何。如阿毗曇說。必有世不疑。有邪聚當言滅盡。設爾者此義不然。如今有此盡。
如此三世一世中未來有損無益。一世中過去有增無損。以何等故未來世無減。過去有滿。或作是說。汝計爾所數耶。過去未來有爾所數耶。知有減若不算計者。誰知有減。或作是說。過去已壞未來未生。或作是說。過去未來無有處所。或作是說。過去未來無有限量。世尊作是說。若二法照明。何以故。世無處所。事相應緣生。已生當壞。是其事(眾生增減。乃是聖人存
【現代漢語翻譯】 現代漢語譯本： 造作、報應、行為，都應該認識其根源（種，指因）。由此可知，如果沒有任何眾生從未存在而突然產生，然後又進入涅槃，那麼為什麼眾生沒有減少呢？或者有人會這樣說：『你不要計算眾生的數量。』有如此多的眾生，你不知道他們減少了。如果不能計算，又怎麼知道他們沒有減少呢？或者有人會這樣說：『眾生是無窮無盡的，』所以不知道他們減少了。譬如大海的水沒有底，用一千個瓶子去取，也不會減少。情況也是如此。問：大海、江河以及其他的泉源都流向大海，難道你想說眾生本來沒有，現在才有了嗎？答：在其他世界的眾生來到這裡。你這樣說，在那個世界的眾生沒有減少，這是什麼意思呢？有眾生遊歷到其他世界，遵循賢聖之道，從一個世界到另一個世界，他們的志向和願望是什麼呢？應當這樣觀察。猶如這三種類型的眾生，有損耗而沒有增加。為什麼這三種類型的眾生不知道有減少呢？或者有人會這樣說：『你計算過眾生的數量嗎？』有如此多的眾生，你不知道他們沒有減少。如果不計算，誰知道他們減少了呢？或者有人會這樣說：『有無量眾生被創造出來。』這也如上面所說。你說，在任何地方都沒有滅亡，這是什麼意思呢？如《阿毗曇》所說，必定有世界不會消亡，有邪見的人應當說滅盡。如果這樣說，這個道理是不對的。如今有這種滅盡。
如此三世（過去、現在、未來）中，現在這一世未來有損耗而沒有增加，現在這一世過去有增加而沒有損耗。為什麼未來世沒有減少，過去世是圓滿的呢？或者有人會這樣說：『你計算過眾生的數量嗎？過去未來有如此多的數量嗎？』知道有減少，如果不計算，誰知道有減少呢？或者有人會這樣說：『過去已經壞滅，未來尚未產生。』或者有人會這樣說：『過去未來沒有處所。』或者有人會這樣說：『過去未來沒有底。』世尊這樣說：如果兩種法（指過去和未來）都明亮，為什麼說世界沒有處所呢？事物相互關聯，因緣而生，已經產生的終將壞滅，這就是事物的真相（眾生的增減，乃是聖人所觀察）。 English version: Fabrication, retribution, and actions, all should recognize their root (seed, referring to cause). From this it is known that if there are no beings that have never existed and suddenly come into being, and then enter Nirvana, then why are beings not decreasing? Or someone might say: 'Do not count the number of beings.' There are so many beings that you do not know they are decreasing. If you cannot count, how do you know they are not decreasing? Or someone might say: 'Beings are endless,' so it is not known that they are decreasing. For example, the water of the great sea has no bottom, and taking it with a thousand bottles will not reduce it. The situation is also like this. Question: The great sea, rivers, and other springs all flow to the great sea, do you want to say that beings originally did not exist, and now they exist? Answer: Beings from other world-lands come here. You say that beings in that world-land have not decreased, what does this mean? There are beings who travel to other worlds, follow the path of the wise and holy, from one world to another, what are their aspirations and hopes? It should be observed in this way. Like these three types of beings, there is loss without increase. Why do these three types of beings not know that there is a decrease? Or someone might say: 'Have you counted the number of beings?' There are so many beings that you do not know they have not decreased. If you do not count, who knows they have decreased? Or someone might say: 'There are immeasurable beings created.' This is also as said above. You say that there is no extinction anywhere, what does this mean? As the Abhidhamma (阿毗曇) says, there must be a world that will not perish, and those with wrong views should say that it will be completely extinguished. If this is said, this reasoning is not correct. Now there is this extinction.
In these three times (past, present, future), in the present time, the future has loss without increase, and in the present time, the past has increase without loss. Why is it that the future world does not decrease, and the past world is complete? Or someone might say: 'Have you counted the number of beings? Are there so many numbers in the past and future?' Knowing that there is a decrease, if you do not count, who knows that there is a decrease? Or someone might say: 'The past has already perished, and the future has not yet arisen.' Or someone might say: 'The past and future have no place.' Or someone might say: 'The past and future have no bottom.' The World Honored One (世尊) said: If the two dharmas (法, referring to past and future) are both bright, why say that the world has no place? Things are interconnected, arising from conditions, and what has already arisen will eventually perish, this is the truth of things (the increase and decrease of beings is what the sages observe).
【English Translation】 English version: Fabrication, retribution, and actions, all should recognize their root (seed, referring to cause). From this it is known that if there are no beings that have never existed and suddenly come into being, and then enter Nirvana (涅槃), then why are beings not decreasing? Or someone might say: 'Do not count the number of beings.' There are so many beings that you do not know they are decreasing. If you cannot count, how do you know they are not decreasing? Or someone might say: 'Beings are endless,' so it is not known that they are decreasing. For example, the water of the great sea has no bottom, and taking it with a thousand bottles will not reduce it. The situation is also like this. Question: The great sea, rivers, and other springs all flow to the great sea, do you want to say that beings originally did not exist, and now they exist? Answer: Beings from other world-lands come here. You say that beings in that world-land have not decreased, what does this mean? There are beings who travel to other worlds, follow the path of the wise and holy, from one world to another, what are their aspirations and hopes? It should be observed in this way. Like these three types of beings, there is loss without increase. Why do these three types of beings not know that there is a decrease? Or someone might say: 'Have you counted the number of beings?' There are so many beings that you do not know they have not decreased. If you do not count, who knows they have decreased? Or someone might say: 'There are immeasurable beings created.' This is also as said above. You say that there is no extinction anywhere, what does this mean? As the Abhidhamma (阿毗曇) says, there must be a world that will not perish, and those with wrong views should say that it will be completely extinguished. If this is said, this reasoning is not correct. Now there is this extinction.
In these three times (past, present, future), in the present time, the future has loss without increase, and in the present time, the past has increase without loss. Why is it that the future world does not decrease, and the past world is complete? Or someone might say: 'Have you counted the number of beings? Are there so many numbers in the past and future?' Knowing that there is a decrease, if you do not count, who knows that there is a decrease? Or someone might say: 'The past has already perished, and the future has not yet arisen.' Or someone might say: 'The past and future have no place.' Or someone might say: 'The past and future have no bottom.' The World Honored One (世尊) said: If the two dharmas (法, referring to past and future) are both bright, why say that the world has no place? Things are interconnected, arising from conditions, and what has already arisen will eventually perish, this is the truth of things (the increase and decrease of beings is what the sages observe).
而不論者也。故曰。誰計豆而不說也。本無今有。若有斯言。則亦有咎。故皆抑之耳。佛止梵志。亦其事也。聖人之教。進覺號也。眾生無棄形而上事也)。如入寂靜三昧。無量無邊福。彼非盡凈。彼三昧為緣何等。或作是說。無量邊福是其緣。問今不盡凈。答曰。彼不自知。問設自知者。彼緣何等。若凈無量彼非邪智耶。或作是說。不凈謂之凈。訓心是義。問若凈言凈者訓心不常無常。解說訓心是義。或作是說。一切寂靜此之謂也。彼亦如是。問如今入第二禪。是時眼盡見黃。是故一時自相壞敗。或作是說。凈是彼緣。問誰無此三昧。答曰。思惟無空缺處。有是三昧。問一切三昧亦無空缺處處。欲使一切三昧作寂靜三昧耶。答曰。非一切自相相受。非一切造無量相。若自相受無量相者。彼是行人三昧。尊作是說。凈是其緣。彼以此相應。如緣然薪起煙。及諸因緣各相依而生凈。如是起諸相應及諸因緣。當作是觀。彼三昧當言不順當言順。如上五事無異。尊作是說。當言非不順漸漸近順。
食謂觀人。然食非人。彼愚觀者為緣何等。或作是說。食是其緣。問彼非愚觀非思惟食。設餘思惟食者。復有餘緣。欲使寂靜無寂靜緣耶。或作是說。人是其緣。問食非是人。答曰。如彼不自知。問設自知者吾我是緣耶。複次
【現代漢語翻譯】 現代漢語譯本： 而不論這些。所以說：『誰會因為得到豆子而不高興呢？』本來沒有的現在有了，如果說了這樣的話，也就有了過失，所以都壓制不說罷了。佛陀制止梵志（婆羅門），也是這樣的事情。聖人的教誨，是讓人覺悟的稱號，眾生沒有捨棄形而上的事情。比如進入寂靜三昧（一種禪定狀態），有無量無邊的福報。那個狀態並非完全清凈，那個三昧以什麼為因緣呢？或者有人這樣說，無量邊的福報是它的因緣。問：現在不完全清凈嗎？答：他們自己不知道。問：如果他們自己知道，那麼它以什麼為因緣呢？如果清凈是無限的，那不是邪智嗎？或者有人這樣說，把不凈說成凈，這是訓心的意義。問：如果說凈就是凈，那麼訓心不是常也不是無常嗎？解釋訓心是這個意義。或者有人這樣說，一切寂靜就是這個意思。他們也是這樣。問：如果現在進入第二禪（禪定的第二層），這時眼睛看到的全是黃色，所以一時之間自相破壞。或者有人這樣說，清凈是它的因緣。問：誰沒有這種三昧呢？答：思惟沒有空缺的地方，就有這種三昧。問：一切三昧也沒有空缺的地方嗎？想要讓一切三昧都變成寂靜三昧嗎？答：不是一切自相接受，不是一切都造出無量的相。如果自相接受無量的相，那就是修行人的三昧。尊者這樣說，清凈是它的因緣，它與此相應。就像燃燒柴火產生煙，以及各種因緣互相依靠而產生清凈一樣，這樣產生各種相應和各種因緣，應當這樣觀察。那個三昧應當說是順還是不順呢？像上面五件事一樣沒有區別。尊者這樣說，應當說不是不順，而是漸漸接近順。 食物是指觀察人。然而食物不是人。那些愚蠢的觀察者以什麼為因緣呢？或者有人這樣說，食物是它的因緣。問：他們不是愚蠢的觀察，也不是思惟食物。如果還有其他的思惟食物的人，還有其他的因緣嗎？想要讓寂靜沒有寂靜的因緣嗎？或者有人這樣說，人是它的因緣。問：食物不是人。答：就像他們自己不知道一樣。問：如果他們自己知道，那麼吾我（自我）是因緣嗎？再次
【English Translation】 English version: And not discuss these. Therefore, it is said: 'Who would not be pleased to receive beans?' Originally non-existent, now existent. If such words are spoken, then there is fault. Therefore, all are suppressed. The Buddha stopping the Brahmana (a member of the priestly caste), is also such a matter. The teachings of the sage are a title for awakening. Sentient beings do not abandon matters beyond form. For example, entering the Samadhi of Tranquility (a state of meditation), there is immeasurable and boundless merit. That state is not completely pure. What is the cause of that Samadhi? Or someone might say that immeasurable and boundless merit is its cause. Question: Is it not completely pure now? Answer: They do not know it themselves. Question: If they knew it themselves, then what is its cause? If purity is infinite, is that not perverse wisdom? Or someone might say that calling impurity purity is the meaning of training the mind. Question: If saying purity is purity, then is training the mind neither constant nor impermanent? Explaining training the mind is this meaning. Or someone might say that all tranquility is this meaning. They are also like this. Question: If one now enters the Second Dhyana (the second level of meditation), at this time the eyes see only yellow, so for a time they destroy each other. Or someone might say that purity is its cause. Question: Who does not have this Samadhi? Answer: Where thought has no gaps, there is this Samadhi. Question: Is there no place where all Samadhis have no gaps? Do you want to make all Samadhis into Samadhis of Tranquility? Answer: Not all self-natures accept each other, not all create immeasurable forms. If self-natures accept immeasurable forms, that is the Samadhi of a practitioner. The Venerable said that purity is its cause, and it corresponds to this. Just as burning firewood produces smoke, and various causes and conditions rely on each other to produce purity, so these correspondences and various causes and conditions arise. One should observe in this way. Should that Samadhi be said to be in accordance or not in accordance? Like the five matters above, there is no difference. The Venerable said that it should be said not not in accordance, but gradually approaching accordance. Food refers to observing people. However, food is not people. What is the cause of those foolish observers? Or someone might say that food is its cause. Question: They are not foolish observers, nor are they contemplating food. If there are other people contemplating food, are there other causes? Do you want tranquility to have no cause of tranquility? Or someone might say that people are its cause. Question: Food is not people. Answer: It is like they do not know it themselves. Question: If they knew it themselves, then is the Atman (self) the cause? Furthermore
彼愚觀者。食此處所希望求索。彼愚觀當言順當言不順。如上二事說。尊作是說。當言順味愛是對。若依骨瑣起若干想。自知我身骨瑣。亦復如是。彼想為緣何等。或作是說。骨瑣即是其緣。問身非骨瑣。答曰。此亦骨瑣皮肉所纏。或作是說。自身是緣。此骨瑣皮肉所纏。問彼想非身。若觀骨瑣想則緣自身。欲使青緣黃色耶。複次義想緣彼自身。分別希望彼相當言順當言不順。如上二事說。尊作是說。當言順欲使有對。
第四偈品竟。
痛及二心 炎影光減 未曾有聚 青食骨瑣
尊婆須蜜論卷第一 大正藏第 28 冊 No. 1549 尊婆須蜜菩薩所集論
尊婆須蜜菩薩所集論卷第二
尊婆須蜜造
符秦罽賓三藏僧伽跋澄等譯
偈品首(聚揵度之五)
又世尊言。四事攝人。攝人者其義云何。或作是說。眾生性壞。如彼洿沙。彼以此四事更相共攝。故曰其義。如彼沙為水所浸。各相粘著。亦復如是。或作是說。眾生性自壞。以此四事相攝各成辦。是故攝人。猶是作蓋升。升攝諸子此亦如是。或作是說。集聚法眾生方便故曰攝人。以何等故共義謂之攝人。或作是說。俱有戒行。或作是說。俱同境界。或作是說。俱同所見。複次勸助義謂之攝人。又世尊
【現代漢語翻譯】 現代漢語譯本 愚昧的觀察者，貪求於此處的種種事物。愚昧的觀察者應當說順應真理，還是不順應真理？就像上面兩種情況所說。尊者這樣說：應當說順應真理，因為貪愛是對境的執著。如果依據骨骼的碎塊生起若干想法，自己知道我的身體是骨骼的碎塊。也像這樣，這些想法以什麼為緣由呢？或者說，骨骼的碎塊就是它的緣由。問：身體不是骨骼的碎塊嗎？答：這身體也是骨骼的碎塊，被皮肉所纏裹。或者說，自身是緣由。這骨骼的碎塊被皮肉所纏裹。問：那些想法不是身體。如果觀察骨骼的碎塊，想法就緣于自身。想要青色成為黃色的緣由嗎？進一步說，義理的想法緣于自身。分別希望那些想法，應當說順應真理，還是不順應真理？就像上面兩種情況所說。尊者這樣說：應當說順應真理，想要有對境的執著。
第四偈品完。
痛及二心，炎影光減，未曾有聚，青食骨瑣。
《尊婆須蜜論》卷第一 大正藏第 28 冊 No. 1549 《尊婆須蜜菩薩所集論》
《尊婆須蜜菩薩所集論》卷第二
尊婆須蜜（Vasumitra）造
符秦罽賓三藏僧伽跋澄（Sanghabhadra）等譯
偈品首(聚揵度之五)
又世尊說，四事攝人。攝人，它的含義是什麼？或者說，眾生的本性是敗壞的，就像那污濁的沙土。他們用這四件事互相攝受，所以說它的含義是這樣。就像沙土被水浸泡，互相粘著，也是這樣。或者說，眾生的本性是自己敗壞的，用這四件事互相攝受各自成就，所以說是攝人。就像製作蓋子和升斗，升斗攝受眾多穀物，這也是這樣。或者說，聚集法和眾生，爲了方便的緣故，所以說是攝人。因為什麼緣故，共同的義理被稱為攝人？或者說，共同具有戒行。或者說，共同處於同一境界。或者說，共同具有相同的見解。進一步說，勸助的義理被稱為攝人。又世尊說。
【English Translation】 English version The foolish observer craves for things in this place. Should the foolish observer say it accords with the truth, or does not accord with the truth? Just like the two cases mentioned above. The Venerable says: It should be said that it accords with the truth, because craving is attachment to the object. If one generates various thoughts based on fragments of bones, knowing that my body is fragments of bones. It is also like this, what is the cause of these thoughts? Or it can be said that fragments of bones are the cause. Question: Is the body not fragments of bones? Answer: This body is also fragments of bones, wrapped in skin and flesh. Or it can be said that the self is the cause. These fragments of bones are wrapped in skin and flesh. Question: Are those thoughts not the body? If one observes fragments of bones, then the thoughts are based on the self. Do you want blue to be the cause of yellow? Furthermore, the thoughts of meaning are based on the self. Distinguishing and desiring those thoughts, should it be said that it accords with the truth, or does not accord with the truth? Just like the two cases mentioned above. The Venerable says: It should be said that it accords with the truth, wanting to have attachment to the object.
The Fourth Verse Chapter ends.
Pain and two minds, flame shadow light diminishes, unprecedented gathering, blue food bone fragments.
The First Volume of the Vasumitra Treatise Taisho Tripitaka Volume 28 No. 1549 The Treatise Collected by Bodhisattva Vasumitra
The Second Volume of the Treatise Collected by Bodhisattva Vasumitra
Composed by Vasumitra (尊婆須蜜)
Translated by Sanghabhadra (僧伽跋澄) and others from Kipin (罽賓) of Fu Qin (符秦)
Beginning of the Verse Chapter (Fifth of the Samghata Skandha)
Furthermore, the World Honored One said, four things gather people. Gathering people, what is its meaning? Or it can be said that the nature of beings is corrupt, like that turbid sand. They use these four things to gather each other, so it is said that its meaning is like this. Just like sand is soaked in water, sticking to each other, it is also like this. Or it can be said that the nature of beings is corrupt by themselves, using these four things to gather each other to accomplish, so it is said to gather people. Just like making lids and measures, the measures gather many grains, it is also like this. Or it can be said that gathering the Dharma and beings, for the sake of convenience, so it is said to gather people. For what reason is the common meaning called gathering people? Or it can be said that they commonly have precepts and conduct. Or it can be said that they commonly dwell in the same realm. Or it can be said that they commonly have the same views. Furthermore, the meaning of encouragement and assistance is called gathering people. Furthermore, the World Honored One said.
言。無常是無常法。云何無常云何無常法。或作是說。過去行無常。未來現在行是無常法。亦當求法亦當次住。或作是說。過去未來現在行無常。未來行是無常法。亦當往求彼法。或作是說。過去現在行無常。未來生法不生法是無常法。彼亦與法相應。或作是說。一切諸行亦是無常。亦是無常法。如所說如因是無常。如果是無常法。問因亦緣余果。果亦緣余因。豈彼不是無常無常法耶。答曰。惟因緣余果。果緣余因。如因是無常。如果是無常法。問如今因非無常。如今果非無常法。是故彼即無常即無常法。複次諸行迴轉彼無常。是法是無常法。
又世尊言。諸有塵垢是塵垢法。云何名塵垢。云何名塵垢法。或作是說。塵垢展轉相緣。是謂塵垢法。或作是說。彼塵垢相應法。謂之塵垢法也。或作是說。塵垢雜塵垢。彼迴轉法。是謂塵垢法也。或作是說。塵垢雜塵垢。彼所起身行口行。是謂塵垢法。或作是說。一切有漏行塵垢是塵垢法。如其因是塵垢。如其果是塵垢法。尊作是說。眾生不壞造五陰行眾惱見逼。是謂塵垢法。
又世尊言。汝今比丘生老病死。終更受形。生更受形。逝死有何差別。或作是說。中陰諸形此是生。更轉陰往生此是生。中陰壞敗謂之逝。初死陰壞敗此是死。或作是說。出母胞胎此是生
【現代漢語翻譯】 現代漢語譯本：佛說：『無常是無常法。』什麼是無常？什麼又是無常法？有人這樣說：『過去的行是無常，未來和現在的行是無常法。』也應當去尋求此法，也應當次第安住於此法。有人這樣說：『過去、未來、現在的行都是無常，未來的行是無常法。』也應當前往尋求彼法。有人這樣說：『過去和現在的行是無常，未來生法和不生法是無常法。』他們也與法相應。有人這樣說：『一切諸行既是無常，也是無常法。』如所說，如因是無常，如果是無常法。問：因也緣于其他果，果也緣于其他因，難道它們不是無常和無常法嗎？』答：『唯有因緣于其他果，果緣于其他因，如因是無常，如果是無常法。』問：『如今因不是無常，如今果不是無常法，所以它們就是無常和無常法。』再次，諸行迴轉，它們是無常，此法是無常法。
世尊又說：『諸有塵垢是塵垢法。』什麼叫做塵垢？什麼叫做塵垢法？有人這樣說：『塵垢展轉相緣，這叫做塵垢法。』有人這樣說：『與彼塵垢相應的法，叫做塵垢法。』有人這樣說：『塵垢雜染塵垢，它們迴轉的法，這叫做塵垢法。』有人這樣說：『塵垢雜染塵垢，由此所起身行和口行，這叫做塵垢法。』有人這樣說：『一切有漏行塵垢是塵垢法。』如其因是塵垢，如其果是塵垢法。』世尊這樣說：『眾生不壞，造作五陰（skandha，蘊）之行，受眾惱和見逼迫，這叫做塵垢法。
世尊又說：『你們這些比丘，生、老、病、死，最終還要再次受形，生了還要再次受形，逝和死有什麼差別？』有人這樣說：『中陰（antarabhava，指死亡到投胎之間的狀態）的諸形，這叫做生；更轉陰往生，這叫做生；中陰壞敗，叫做逝；最初死陰壞敗，這叫做死。』有人這樣說：『從母胎出生，這叫做生。
【English Translation】 English version: The World-Honored One said: 'Impermanence is the law of impermanence.' What is impermanence? What is the law of impermanence? Some say: 'Past actions are impermanent; future and present actions are the law of impermanence.' One should seek this law and abide in it accordingly. Some say: 'Past, future, and present actions are all impermanent; future actions are the law of impermanence.' One should go and seek that law. Some say: 'Past and present actions are impermanent; future arising and non-arising phenomena are the law of impermanence.' They are also in accordance with the law. Some say: 'All phenomena are both impermanent and the law of impermanence.' As it is said, if the cause is impermanent, then the result is the law of impermanence. Question: 'If a cause is conditioned by other results, and a result is conditioned by other causes, are they not impermanent and the law of impermanence?' Answer: 'Only a cause is conditioned by other results, and a result is conditioned by other causes. If the cause is impermanent, then the result is the law of impermanence.' Question: 'If the present cause is not impermanent, and the present result is not the law of impermanence, then they are impermanent and the law of impermanence.' Furthermore, the revolving of phenomena is impermanent, and this law is the law of impermanence.'
The World-Honored One also said: 'All defilements are the law of defilements.' What is called defilement? What is called the law of defilements? Some say: 'Defilements arising from mutual conditions are called the law of defilements.' Some say: 'The phenomena associated with those defilements are called the law of defilements.' Some say: 'Defilements mixed with defilements, their revolving phenomena, are called the law of defilements.' Some say: 'Defilements mixed with defilements, from which arise actions of body and speech, are called the law of defilements.' Some say: 'All contaminated actions are defilements and the law of defilements. If the cause is defilement, then the result is the law of defilements.' The World-Honored One said: 'Beings who are not destroyed, creating actions of the five skandhas (skandha, aggregates), oppressed by many afflictions and views, this is called the law of defilements.'
The World-Honored One also said: 'You monks, birth, old age, sickness, and death, eventually you will receive form again, and after birth, you will receive form again. What is the difference between passing away and death?' Some say: 'The various forms in the intermediate state (antarabhava, the state between death and rebirth) are called birth; further transforming the skandhas and going to rebirth is called birth; the destruction of the intermediate state is called passing away; the destruction of the initial skandhas at death is called death.' Some say: 'Emerging from the mother's womb is called birth.'
。始入母胎此是更生。形展轉增此是逝。初死陰壞敗此是死。或作是說。卵𩌧合會生。此事云何。此諸根漸漸熟。受生化生合會。彼諸根不漸漸熟(軟生賴成)。化生者。若彼命終時。不見其身卵𩌧合會。死已見其身。或作是說。無有差別。當說須臾頃。複次趣往生時。最初受陰生造陰住超越。超越造陰受生處所。是謂爾時命終。住超越造陰受生處所。陰更移轉。是謂終命斷絕。諸陰散落是謂死。
又世尊言。諸比丘結常隨從。彼時有死。諸有死是故有數。說是語時此義云何。或作是說。愛隨從彼命終時習行。彼謂死受諸有。欲愛慾受欲陰。色愛色受。無色愛無色受無色陰。已得彼陰。是謂有數。若欲界色無色界。故曰彼有數。或作是說。使所纏諸使纏。受陰受諸有。已得此有。是謂有數。故曰彼有數。或作是說。一切結所使若力勝者。當命終時便自憶彼謂死。故曰彼有數染怒愚。或作是說。軟色因緣起諸垢。垢色所使中色起。緣色所使起增上結。故曰有數。或作是說。色著色所使。色著色死。為色所持因生色。故曰有數。或作是說。諸欲有所須。為彼所使。方便求索已得竟。是故有數。如是諸有所須便求索。已得彼物彼便死。彼便有數。泥黎中若。余惡趣。或作是說。愛所使造有。持往生老病死。彼有數。或
【現代漢語翻譯】 現代漢語譯本：開始進入母胎，這被稱為『更生』（新的生命）。形體逐漸增長，這被稱為『逝』（成長）。最初死亡，陰（五蘊）壞敗，這被稱為『死』（死亡）。或者有人這樣說：卵（受精卵）和𩌧（精子）結合而生。這件事是怎樣的呢？這是因為諸根（感覺器官）漸漸成熟。受生（通過胎生受孕）和化生（突然出現）結合。那些諸根不是漸漸成熟的（軟生依賴於形成）。化生的人，如果他們命終時，看不見他們的身體卵𩌧結合。死後才看見他們的身體。或者有人這樣說：沒有差別。應當說須臾頃（極短的時間）。再次，前往受生時，最初受陰（感受）生，造陰（業力）住，超越。超越造陰受生處所。這被稱為那時命終。住在超越造陰受生處所，陰（五蘊）更移轉，這被稱為終命斷絕。諸陰（五蘊）散落，這被稱為死。
世尊又說：『諸位比丘，結（煩惱）常常跟隨著，那時就有死。凡是有死，所以就有數（輪迴）。』說這句話時，這個意義是什麼呢？或者有人這樣說：愛（貪愛）跟隨著，在命終時習行（造業）。他們認為死是接受諸有（各種存在形式）。欲愛（對慾望的貪愛）欲受（因慾望產生的感受）欲陰（慾望的五蘊），色愛（對色界的貪愛）色受（因色界產生的感受），無色愛（對無色界的貪愛）無色受（因無色界產生的感受）無色陰（無色界的五蘊）。已經得到那些陰（五蘊），這被稱為有數（輪迴）。如果欲界、色界、無色界沒有，所以說他們有數（輪迴）。或者有人這樣說：使（煩惱）所纏繞，諸使（各種煩惱）纏繞，受陰（感受）接受諸有（各種存在形式），已經得到這些有（存在形式），這被稱為有數（輪迴）。所以說他們有數（輪迴）。或者有人這樣說：一切結（煩惱）所使，如果力量強大的，當命終時便自己憶起，他們認為死。所以說他們有數（輪迴），染（貪染）怒（嗔怒）愚（愚癡）。或者有人這樣說：軟色（微細的色）因緣生起諸垢（各種污垢），垢色（污垢的色）所使，中色（中間的色）生起，緣色（因緣的色）所使生起增上結（更強的煩惱）。所以說有數（輪迴）。或者有人這樣說：色著（對色的執著）色所使（被色所驅使），色著（對色的執著）色死（因色而死），為色所持（被色所控制）因生色（因色而生），所以說有數（輪迴）。或者有人這樣說：諸欲（各種慾望）有所須（有所需求），為他們所使（被慾望驅使），方便求索（想方設法去追求）已經得到，所以說有數（輪迴）。像這樣，各種有所須（需求）便求索（追求），已經得到那些事物，他們便死，他們便有數（輪迴）。泥黎（地獄）中，如果其餘惡趣。或者有人這樣說：愛（貪愛）所使造有（創造存在），持往生老病死（帶來生老病死），他們有數（輪迴）。或者
【English Translation】 English version: Entering the mother's womb at the beginning is called 'rebirth'. The gradual increase of the form is called 'passing away'. The initial death, the decay of the skandhas (five aggregates), is called 'death'. Or some say: the union of the egg (fertilized ovum) and 𩌧 (sperm) gives rise to life. How is this matter? This is because the sense organs gradually mature. Conception through womb-birth and spontaneous birth combine. Those sense organs do not gradually mature (soft-birth relies on formation). For those who are born spontaneously, if they die, their bodies are not seen to be the union of egg and 𩌧. Only after death is their body seen. Or some say: there is no difference. It should be said for a moment (a very short time). Again, when going to be reborn, initially the feeling skandha (vedana) arises, the karma skandha (samskara) abides, and transcends. Transcending the karma skandha, the place of rebirth. This is called dying at that time. Abiding in the place of rebirth, transcending the karma skandha, the skandhas (five aggregates) further shift and change, this is called the end of life. The scattering of the skandhas (five aggregates) is called death.
Furthermore, the World Honored One said: 'Monks, the fetters (kleshas) always follow, at that time there is death. Because there is death, therefore there is reckoning (samsara).' When saying this, what is the meaning? Or some say: craving (tanha) follows, practicing (karma) at the time of death. They consider death as receiving all existences (various forms of existence). Desire-craving (craving for desires), desire-feeling (feeling arising from desires), desire-skandha (skandhas of desires), form-craving (craving for the form realm), form-feeling (feeling arising from the form realm), formless-craving (craving for the formless realm), formless-feeling (feeling arising from the formless realm), formless-skandha (skandhas of the formless realm). Having obtained those skandhas (five aggregates), this is called reckoning (samsara). If the desire realm, form realm, and formless realm did not exist, therefore it is said that they are reckoned (samsara). Or some say: entangled by the afflictions (kleshas), the various afflictions (kleshas) entangle, the feeling skandha (vedana) receives all existences (various forms of existence), having obtained these existences (forms of existence), this is called reckoning (samsara). Therefore it is said that they are reckoned (samsara). Or some say: all afflictions (kleshas) drive, if the powerful ones, when dying, they themselves remember, they consider death. Therefore it is said that they are reckoned (samsara), greed (raga), anger (dosa), delusion (moha). Or some say: subtle form (subtle rupa) causes the arising of various defilements (kilesas), driven by defiled form (defiled rupa), intermediate form (intermediate rupa) arises, driven by causal form (causal rupa), stronger fetters (stronger kleshas) arise. Therefore it is said that there is reckoning (samsara). Or some say: attachment to form (attachment to rupa), driven by form (driven by rupa), attached to form (attached to rupa), dies because of form (dies because of rupa), controlled by form (controlled by rupa), born because of form (born because of rupa), therefore it is said that there is reckoning (samsara). Or some say: all desires (various desires) have needs (have requirements), driven by them (driven by desires), seeking by means (trying to find ways to pursue), having obtained, therefore it is said that there is reckoning (samsara). Like this, various needs (requirements) then seek (pursue), having obtained those things, they then die, they then are reckoned (samsara). In Naraka (hell), if other evil realms. Or some say: driven by craving (tanha), creating existence (creating bhava), bringing birth, old age, sickness, and death (bringing birth, old age, sickness, and death), they are reckoned (samsara). Or
作是說。垢所使結起行。持往有悔意惡趣中。彼有數。若死時不悔便生天上。或作是說。敷演四諦世尊說法。若比丘使所使。是謂死為現習諦。彼有數。為現苦諦。於是比丘不使所使。則不死。為現道諦。彼有數。為現盡諦。尊作是說。五盛陰非使。唯無明有愛。彼相應五陰纏裹。已纏裹則有數。泥黎若余惡趣。
一切諸愛使 軟色自纏裹 若復有餘愛 行諦後有五
又世尊言。於是比丘色無常過去未來。況復現在。以何等故世尊說。況復現在。或作是說。過去色壞敗。未來色未生。現在色生不壞。彼名無常。若壞若生及未生。況復生法有壞敗。故曰況復現在。或作是說。過去未來色無處所。現在有處所。故曰無常。如其無處所無常。況無處所。故曰況復現在。或作是說。過去未來色不可壞。現在可壞。彼名無常。能使壞者可壞。況復能壞。故曰況復現在。或作是說。未來色未來久遠住。過去色過去久遠住。現在色現在久遠一時住。故曰無常。若久遠住者。若當久遠住。況復一時住。故曰況復現在。或作是說。壽欲終時。世尊故說。過去久遠人壽命長壽八十四千歲。亦有阿僧祇歲者。未來久遠人亦當壽極長壽八十四千歲。亦有阿僧祇歲。如今壽者。極壽百歲。出百歲者少少。故曰況復現在。或作是說
【現代漢語翻譯】 現代漢語譯本： 這樣說：煩惱驅使結縛產生行為，帶著對存在的後悔之意前往惡趣之中。這是有定數的。如果死時不後悔，便會生到天上。或者這樣說：闡述四諦的世尊說法，如果比丘被煩惱驅使，這就是所謂的死為顯現習諦（Samudaya Satya，集諦，苦之根源）。這是有定數的，為顯現苦諦（Dukkha Satya，苦諦）。於是比丘不被煩惱驅使，就不會死，為顯現道諦（Magga Satya，道諦）。這是有定數的，為顯現滅諦（Nirodha Satya，滅諦）。尊者這樣說：五盛陰（Panca-khandha，五蘊）不是煩惱，只有無明（Avijja，無明）和愛（Tanha，貪愛）才是。與它們相應的五陰被纏裹，一旦被纏裹，就有定數，會墮入泥犁（Naraka，地獄）或者其他惡趣。
一切諸愛使，軟色自纏裹。 若復有餘愛，行諦後有五。
又世尊說：對於比丘來說，色（Rupa，色蘊）是無常的，無論是過去還是未來，更何況是現在。因為什麼緣故世尊說『更何況是現在』呢？或者這樣說：過去的色已經壞滅，未來的色尚未產生，現在的色正在生起但不會壞滅，這被稱為無常。如果壞滅、生起以及尚未生起，更何況是正在生起的法會有壞滅呢？所以說『更何況是現在』。或者這樣說：過去和未來的色沒有處所，現在有處所，所以說無常。如果像沒有處所一樣無常，更何況是沒有處所呢？所以說『更何況是現在』。或者這樣說：過去和未來的色不可壞，現在的色可壞，這被稱為無常。能使之壞滅的才是可壞的，更何況是能壞滅的呢？所以說『更何況是現在』。或者這樣說：未來的色在未來長久存在，過去的色在過去長久存在，現在的色在現在一時存在，所以說無常。如果長久存在，如果將要長久存在，更何況是一時存在呢？所以說『更何況是現在』。或者這樣說：壽命將要終結時，世尊才這樣說。過去久遠的人壽命很長，有八十四千歲，也有阿僧祇（Asankhyeya，無數）歲的人。未來久遠的人也應當壽命極長，有八十四千歲，也有阿僧祇歲。如今的壽命，極壽不過百歲，超過百歲的很少，所以說『更何況是現在』。或者這樣說
【English Translation】 English version: Thus it is said: Afflictions cause bonds to arise, leading to actions that carry one to evil destinies with regret for existence. This is determined. If one dies without regret, one is born in heaven. Or it is said: The World-Honored One, expounding the Four Noble Truths, teaches that if a Bhikkhu (monk) is driven by afflictions, this is called death as the manifestation of the Truth of the Origin (Samudaya Satya). This is determined, as it manifests the Truth of Suffering (Dukkha Satya). Therefore, if a Bhikkhu is not driven by afflictions, he will not die, as it manifests the Truth of the Path (Magga Satya). This is determined, as it manifests the Truth of Cessation (Nirodha Satya). The Venerable One says: The five aggregates of clinging (Panca-khandha) are not afflictions; only ignorance (Avijja) and craving (Tanha) are. The corresponding five aggregates are entangled with them. Once entangled, it is determined that one will fall into Naraka (hell) or other evil destinies.
All cravings are afflictions, soft colors entangle themselves. If there are other cravings, the Truth of the Path has five after it.
Furthermore, the World-Honored One said: For a Bhikkhu, form (Rupa) is impermanent, whether past or future, let alone the present. For what reason does the World-Honored One say 'let alone the present'? Or it is said: Past form has decayed, future form has not yet arisen, present form arises but does not decay; this is called impermanence. If decay, arising, and not yet arising exist, how much more so does arising have decay? Therefore, it is said 'let alone the present'. Or it is said: Past and future form have no location, present form has a location; therefore, it is said to be impermanent. If it is impermanent like having no location, how much more so is having no location? Therefore, it is said 'let alone the present'. Or it is said: Past and future form cannot be destroyed, present form can be destroyed; this is called impermanence. That which can cause destruction is destructible, how much more so is that which can destroy? Therefore, it is said 'let alone the present'. Or it is said: Future form exists for a long time in the future, past form exists for a long time in the past, present form exists for a moment in the present; therefore, it is said to be impermanent. If it exists for a long time, if it will exist for a long time, how much more so is existing for a moment? Therefore, it is said 'let alone the present'. Or it is said: When life is about to end, the World-Honored One says this. People of the distant past had long lives, eighty-four thousand years, and some had Asankhyeya (countless) years. People of the distant future should also have extremely long lives, eighty-four thousand years, and some will have Asankhyeya years. Now, the lifespan is at most one hundred years, and few exceed one hundred years; therefore, it is said 'let alone the present'. Or it is said
。此世尊教戒語。況復眾生現在色。言是我所意染著。過去未來未必染著。于中淫意偏多。現無常故。曰況復現在。尊作是說。現在暫現。過去未來不常住展轉往來。按契經句說。又世尊言。比丘當取冢間五納衣。少易得人無貪愛。云何冢間衣易得。云何少。云何易得。云何不貪愛。或作是說。人著者少故曰少。處處易得故曰易得。是佛所許。人無貪者。價數甚少故曰少。不從人求亦復無主。
又世尊言。比丘行道甚苦。比丘乞求苦。共居苦。彼云何行道。云何乞求。云何共居。或作是說。五盛陰是行道愛身是乞求。結使是共居。尊作是說。如曏者語比丘行道苦乞求苦共居苦。眾生於彼流轉生死苦。於此義故說行道苦。於三苦甚苦。身苦行苦變易苦。希望他樂亦是苦。是苦一切乞求。無方便共居苦。
處無常法界 生諸著塵垢 使況復現在 補納衣甚苦
第五偈品竟。
尊婆須蜜菩薩所集偈品首(聚揵度之六)
又世尊言。如彼偈所說。不可食彼食。以何等故。佛世尊說偈不可食。或作是說。世尊不以食故往。但欲教化彼婆羅門。是故不受。問不以偈故說不可食。食非其義故曰不可食。或作是說。彼婆羅門(耕田凈意)慳貪嫉妒。受彼食時。彼便作是念。沙門瞿曇以食故而說法。
【現代漢語翻譯】 現代漢語譯本： 世尊如此教誡，更何況眾生現在所見的色（rupa，物質現象），執著認為是『我』的，心生染著。過去和未來（的色）未必會染著，但對於現在的色，淫慾之念尤其強烈，因為它轉瞬即逝。所以說『更何況現在』。尊者這樣解釋：現在只是短暫顯現，過去和未來並非恒常不變，而是不斷流轉變化。這是按照契經的語句來解釋的。世尊還說：『比丘應當取用墳墓間的五納衣（pamsukula，從垃圾堆或墳墓撿來的布縫製的衣服），容易得到，人們沒有貪愛。』 那麼，為什麼說墳墓間的衣服容易得到？為什麼說少？為什麼說容易得到？為什麼說人們沒有貪愛？或者有人這樣解釋：人們執著少，所以說少；處處容易得到，所以說容易得到。這是佛所允許的。人們沒有貪戀的，價值非常低廉，所以說少；不向人求取，也沒有主人。 世尊又說：『比丘行道（brahmacarya，梵行）非常苦，比丘乞求（bhiksa，托缽乞食）很苦，共居（sahavasa，共同居住）很苦。』 那麼，什麼是行道？什麼是乞求？什麼是共居？或者有人這樣解釋：五盛陰（panca-skandha，構成個體的五種要素：色、受、想、行、識）是行道，愛身是乞求，結使（klesha，煩惱）是共居。尊者這樣解釋：就像前面所說，比丘行道苦、乞求苦、共居苦，眾生因此在生死中流轉，非常痛苦。因此說行道苦。在三種苦中，這尤其痛苦：身苦、行苦、變易苦。希望得到快樂也是苦，一切乞求都是苦，沒有方便的共居也是苦。 處於無常的法界（dharmadhatu，一切事物存在的領域）， 產生各種執著和塵垢（塵垢指煩惱）， 更何況是現在（的執著）， 補納衣（指穿著簡樸的生活）也是非常苦的。 第五偈品完。 尊者婆須蜜（Vasumitra）菩薩所集偈品首（聚揵度之六） 世尊又說：『正如那首偈頌所說，不可食用那樣的食物。』 因為什麼緣故，佛世尊說偈頌不可食用？或者有人這樣解釋：世尊不是爲了食物而去，只是想教化那位婆羅門（Brahmana，古印度僧侶階層），所以不接受供養。問：不是因為偈頌的緣故說不可食用，而是因為食物不符合義理，所以說不可食用。或者有人這樣解釋：那位婆羅門（耕田凈意）慳吝貪婪嫉妒，接受他的食物時，他便會這樣想：沙門瞿曇（釋迦摩尼佛的尊稱）因為食物的緣故才說法。
【English Translation】 English version: The World Honored One taught in this way, how much more so the present rupa (material form) of sentient beings, clinging to it as 'mine', with defiled intentions. The past and future (rupa) may not be defiled, but the lustful thoughts are especially strong for the present rupa, because it is impermanent. Therefore, it is said 'how much more so the present'. The Venerable explains it this way: the present is only a temporary appearance, the past and future are not constant, but continuously flowing and changing. This is explained according to the words of the sutras. The World Honored One also said: 'Bhikkhus (monks), should take the five-patched robes (pamsukula, robes made from cloth collected from trash heaps or cemeteries) from the cemetery, which are easy to obtain and people have no attachment to.' Then, why are the robes from the cemetery easy to obtain? Why are they few? Why are they easy to obtain? Why do people have no attachment? Or someone might explain it this way: people are less attached to them, so they are few; they are easy to obtain everywhere, so they are easy to obtain. This is what the Buddha allows. Those that people have no greed for, their value is very low, so they are few; they are not requested from people, and they have no owner. The World Honored One also said: 'The brahmacarya (holy life) of a Bhikkhu is very difficult, the bhiksa (begging for alms) of a Bhikkhu is difficult, the sahavasa (living together) is difficult.' Then, what is brahmacarya? What is bhiksa? What is sahavasa? Or someone might explain it this way: the panca-skandha (five aggregates: form, feeling, perception, mental formations, consciousness) are brahmacarya, love for the body is bhiksa, the klesha (afflictions) are sahavasa. The Venerable explains it this way: just as said before, the brahmacarya of a Bhikkhu is difficult, the bhiksa is difficult, the sahavasa is difficult, sentient beings therefore transmigrate in samsara (cycle of birth and death), which is very painful. Therefore, it is said that brahmacarya is difficult. Among the three kinds of suffering, this is especially painful: the suffering of the body, the suffering of practice, the suffering of change. Hoping to obtain happiness is also suffering, all begging is suffering, living together without skillful means is also suffering. Being in the impermanent dharmadhatu (realm of all phenomena), Giving rise to various attachments and defilements (defilements refer to afflictions), How much more so the present (attachments), The patched robe (referring to a simple life) is also very difficult. The Fifth Chapter of Verses ends. The beginning of the Chapter of Verses collected by the Venerable Vasumitra (the sixth of the Samyukta-skandha) The World Honored One also said: 'As the verse says, such food should not be eaten.' For what reason did the Buddha, the World Honored One, say that the verse should not be eaten? Or someone might explain it this way: the World Honored One did not go for the sake of food, but only wanted to teach that Brahmana (a member of the priestly class in ancient India), so he did not accept the offering. Question: It is not because of the verse that it is said that it should not be eaten, but because the food does not conform to the meaning, so it is said that it should not be eaten. Or someone might explain it this way: that Brahmana (cultivating fields with pure intention) was stingy, greedy, and jealous, and when accepting his food, he would think: the Shramana Gautama (an honorific title for Shakyamuni Buddha) is teaching the Dharma for the sake of food.
如采合詩頌以錢財故嘆譽乞者。如彼良醫嘆譽藥草無病不療。或作是說。欲現神足變化彼婆羅門。佛為現三變化而教戒之。尊作是說以二事故。佛世尊說偈不受取。自現其義。現眾生應受化故。使起護心。
又世尊言。斷柵斷塹而住門閫。門閫者義云何。或作是說。於此慢怠依彼門閫。吾我所造。如婆嵯種說。如是瞿曇沙門於法化中無有枝葉莖節皮牙雹凈。牢固不可移動。云何於法化中枝葉莖節皮牙雹凈。言牢固者。其義云何。或作是說。戒於此法化中枝葉莖。利養是皮。三昧是雹。解脫是牢固。問云何於法化中無有戒。無有業。無有利養。無有三昧。或作是說。戒牢固。是故枝葉莖利養。利養是牢固。皮雹者三昧。現其少相。解脫牢固。或作是說。有諸邪見。於此經中枝葉莖皮雹作是說。如是現其義。此非瞿曇世尊法化見牢固解脫牢固。或作是說。戒成就葉莖現其相類。三昧成就皮雹現其相類。智慧成就現其塹。如是瞿曇世尊非以是故修梵行。余解脫牢固神通之德也。
又世尊偈言。本所更歷。云何色處不相類失本所更歷起慈悲。或作是說。自然。或作是說。威儀自然。或作是說。以二事故。因本所逕歷而起慈悲。自識宿命。或有來告語者。或作是說。如彼事說本因緣也。
又世尊言。矜(居進
【現代漢語翻譯】 現代漢語譯本：如果因為錢財的緣故，用合詩歌的方式來讚美乞討者，就好像良醫讚美藥草，說沒有治不好的病一樣。或者有人這樣說，佛陀爲了向那位婆羅門展示神足變化，所以為他顯現了三種變化並教導他。尊者這樣說是因為兩個原因：佛世尊說偈而不接受供養，是爲了親自展現佛法的真義，以及爲了讓眾生能夠接受教化，從而生起守護佛法的心。
世尊又說：『斷柵欄，斷壕溝，而住在門檻上。』這裡的『門檻』是什麼意思呢？或者有人這樣說：因為傲慢和懈怠，所以依賴於門檻，認為『這是我所造的』。就像婆嵯種姓的人所說的那樣：『像瞿曇（Gotama）沙門（釋迦牟尼佛的稱號之一，意為『沙門』）的教法中，沒有枝葉、莖節、皮、牙、雹那樣清凈牢固的東西，無法動搖。』那麼，什麼是在教法中沒有枝葉、莖節、皮、牙、雹那樣清凈牢固的東西呢？』這裡的『牢固』又是什麼意思呢？或者有人這樣說：戒律是教法中的枝葉和莖，利養是皮，三昧（Samadhi，指禪定）是雹，解脫是牢固。』有人問：『為什麼在教法中沒有戒律，沒有業，沒有利養，沒有三昧呢？』或者有人這樣說：戒律是牢固的，所以是枝葉和莖；利養是牢固的，所以是皮和雹，三昧只是顯現出少許的相狀，解脫才是牢固的。』或者有人這樣說：有一些邪見，把這部經中的枝葉、莖、皮、雹說成是這樣。這樣就顯現出了它的真義：『這不是瞿曇世尊的教法，見解不牢固，解脫也不牢固。』或者有人這樣說：戒律成就了，就像葉和莖一樣顯現出相似的形態；三昧成就了，就像皮和雹一樣顯現出相似的形態；智慧成就了，就像壕溝一樣顯現出來。』像瞿曇世尊這樣修行梵行，不是爲了這個緣故，而是爲了獲得解脫的牢固和神通的功德。
世尊又在偈頌中說：『本所更歷。』為什麼在色處（Rupa-ayatana，指色蘊的範圍）中不相似，失去了本來的經歷，反而生起慈悲心呢？或者有人這樣說：這是自然而然的。或者有人這樣說：這是威儀自然。或者有人這樣說：因為兩個原因，因為本來的經歷而生起慈悲心：自己認識到宿命，或者有人來告訴他。或者有人這樣說：就像那件事所說的本來的因緣一樣。
世尊又說：『矜（居進
【English Translation】 English version: If one praises a beggar with hymns for the sake of money, it is like a good doctor praising herbs, saying that there is no disease they cannot cure. Or it is said that the Buddha, wishing to show his miraculous powers to that Brahmin (a member of the priestly class in ancient India), manifested three transformations and taught him. The Venerable (referring to a disciple of the Buddha) said this was for two reasons: the Buddha, the World Honored One, spoke in verses but did not accept offerings, in order to personally reveal the meaning of the Dharma (the teachings of the Buddha), and to enable sentient beings to be transformed and thus give rise to a protective mind.
Furthermore, the World Honored One said, 'Having cut off the fence and the moat, one dwells on the threshold.' What is the meaning of 'threshold' here? Or it is said that due to arrogance and laziness, one relies on the threshold, thinking, 'This is what I have made.' As the Vatsa (a clan name) people say, 'In the Dharma of the ascetic Gotama (Gotama, one of the titles of Shakyamuni Buddha, meaning 'ascetic'), there are no branches, stems, bark, teeth, or hail that are pure and firm, and cannot be moved.' So, what is it that in the Dharma has no branches, stems, bark, teeth, or hail that are pure and firm? What is the meaning of 'firm' here? Or it is said that morality (Sila) is the branches and stems in this Dharma, gain is the bark, Samadhi (Samadhi, concentration) is the hail, and liberation is the firm foundation.' Someone asks, 'Why is there no morality, no karma, no gain, no Samadhi in the Dharma?' Or it is said that morality is firm, therefore it is the branches and stems; gain is firm, therefore it is the bark and hail; Samadhi only manifests a few characteristics, and liberation is the firm foundation.' Or it is said that there are some wrong views that describe the branches, stems, bark, and hail in this sutra in this way. Thus, its true meaning is revealed: 'This is not the Dharma of the World Honored One Gotama; the views are not firm, and liberation is not firm.' Or it is said that the accomplishment of morality is like the manifestation of similar forms of leaves and stems; the accomplishment of Samadhi is like the manifestation of similar forms of bark and hail; the accomplishment of wisdom is like the manifestation of a moat.' The World Honored One Gotama cultivates Brahma-conduct (pure and virtuous conduct) not for this reason, but to obtain the firmness of liberation and the merits of supernatural powers.
Furthermore, the World Honored One said in a verse, 'What has been experienced before.' Why is it that in the realm of form (Rupa-ayatana, the sphere of form), things are dissimilar, and having lost the original experience, compassion arises instead? Or it is said that this is natural. Or it is said that this is the naturalness of deportment. Or it is said that for two reasons, compassion arises because of the original experience: one recognizes one's past lives, or someone comes and tells one. Or it is said that it is like the original causes and conditions spoken of in that matter.
Furthermore, the World Honored One said, 'Kinn (Kinn
反)叔軀樹喻。爾時二使者。如其實事往語國主已。複道而還。彼云何如其實事。云何複道而還。或作是說。四賢聖諦如其實事。八賢聖道是複道而還。問設道諦中雲何有定處。云有何別名。答曰。無虛偽者出要為道。或作是說。如其章如其實語如其所知。複道而還。或作是說如見諦道。實語亦復如。是如思惟。道複道而還亦復如是。尊作是說。四賢聖諦如其實語。八聖道複道而還。此諦相語勸無相物。契經中清凈說是語。案經說。
又世尊言。著冢間五納衣。有五事則不應法。臭色壞脆饒虱婆羅夜叉所居處。云何冢間。云何臭云何色壞。云何饒虱。云何婆羅夜叉。答曰。衣死所纏用裹死人。若臥若被在身故。曰冢間衣。被塵垢污無色陰。雖染不成色。不凈臭處熱暑暴。如此衣有希望。乃至蟣為首置彼已。天神不往詣。惡鬼近故。曰婆羅夜叉。
又世尊言愛盡欲盡欲盡愛盡。愛與欲有何差別。或作是說。無有差別。愛即是欲。問今無愛盡欲盡。當作是說。欲盡欲盡故曰愛盡欲盡。或作是說。愛少欲多。問欲有上中下愛有中下。或作是說。念食為欲。于彼遂染著。彼是愛故曰愛。問如所說。如痛貪慾愛彼便滅。如是彼痛當滅彼有違。或作是說。得欲未得愛時得便是欲。問今已得無有染。未得無有欲。或作是
說。愛取為欲。不愛取為愛。問愛取無有欲不愛取無有愛。或作是說。意地是愛。六身識是欲。問若意地愛。彼欲有何差別。或作是說。內是欲外是愛。問今內無染外無有欲。或作是說。敬是欲造者是愛。問如所說。痛中欲者。彼所造是愛則有差違。或作是說。未得已得諸生歡喜。是謂欲已得食慾諸貪著。是謂愛也。尊作是說。和顏悅色是欲。娛樂志悅意迴轉是謂愛。
無有柔軟念 已得而染著 意及內諸愛 悅色所娛樂
又世尊言。因是有便有是不。因是有非為不有。說此語時此義云何。或作是說。現在無明生諸行生過去未來。問猶如此現在無有。或作是說。無明依吾我生諸行。不依則無。故因依此吾我無有。或作是說。不盡有餘無明生諸行。已盡無餘則不生行。故曰此不盡有餘無有。或作是說。一切眾具。生無明行。無眾具則不生。故曰因此具無有。尊作是說。自憑仰依意增益。故依此說。今非有無有苦諦。當言過去耶。當言未來耶。當言現在耶。或作是說。當言現在。不以過去未來覺苦。問過去已縛。未來當縛。現在或有不縛。欲使彼非苦諦耶。複次五盛陰中起苦諦想。無數世時敷演智慧。苦諦習諦亦復如是。或作是說。當言現在。非以過去未來愛而受有。問過去已辯未來當辯。現在愛非一切
【現代漢語翻譯】 現代漢語譯本： 有人說：『愛取』（Adana，執取）是『欲』（chanda，意願），『不愛取』是『愛』（prema，喜愛）。問：『愛取』沒有『欲』，『不愛取』沒有『愛』嗎？或者有人這樣說：意地（manodhātu，意識界）是『愛』，六身識（sadāyatanakāyāh，六種感官的意識）是『欲』。問：如果意地是『愛』，那麼『欲』和它有什麼差別？或者有人這樣說：內在的是『欲』，外在的是『愛』。問：現在內在沒有污染，外在沒有『欲』嗎？或者有人這樣說：恭敬是『欲』，造作是『愛』。問：如你所說，痛苦中的『欲』，他所造作的是『愛』，這就有差別違背了。或者有人這樣說：未得到而想要得到，以及得到后產生歡喜，這叫做『欲』；已經得到后，對食物的慾望和各種貪著，這叫做『愛』。尊者這樣說：和顏悅色是『欲』，娛樂身心，使意念迴轉，這叫做『愛』。
沒有柔軟的念頭，已經得到卻又染著。 意念和內在的各種愛，都因悅色而娛樂。
又世尊說：『因為有，所以有；因為有非，所以沒有。』（因緣法）說這句話的時候，這個意義是什麼呢？或者有人這樣說：現在無明（avidyā，無知）生起，諸行（samskāra，行為）生起，過去和未來也是如此。問：即使如此，現在也是沒有的。或者有人這樣說：無明依靠『我』（ātman，自我）而生起諸行，不依靠『我』就沒有諸行。所以因為依靠這個『我』，所以沒有。或者有人這樣說：沒有完全斷盡有餘的無明，就會生起諸行；如果完全斷盡沒有剩餘，就不會生起諸行。所以說，這個沒有完全斷盡有餘，所以沒有。或者有人這樣說：一切因緣和合，才能生起無明和諸行；沒有這些因緣和合，就不會生起。所以說，因為這些因緣和合，所以沒有。尊者這樣說：自己憑藉仰仗，依靠意念增益，所以依靠這個來說。現在不是有，就沒有苦諦（duhkha satya，痛苦的真理）嗎？應當說是過去嗎？應當說是未來嗎？應當說是現在嗎？或者有人這樣說：應當說是現在。不是用過去和未來來覺知痛苦。問：過去已經束縛，未來將要束縛，現在或許有不束縛的，想要使它不是苦諦嗎？再次，在五盛陰（panca-skandha，五蘊）中生起苦諦的想法，無數世時敷演智慧，苦諦和習諦（samudaya satya，痛苦的根源的真理）也是這樣。或者有人這樣說：應當說是現在。不是用過去和未來的愛而接受有。問：過去已經辯論，未來將要辯論，現在的愛不是一切嗎？
【English Translation】 English version: Some say: 'Adana (grasping) motivated by love' is 'chanda (desire)', 'Adana not motivated by love' is 'prema (affection)'. Question: Is it that 'Adana motivated by love' has no 'chanda', and 'Adana not motivated by love' has no 'prema'? Or some say this: The mind element (manodhātu) is 'prema', the six bodies of consciousness (sadāyatanakāyāh) are 'chanda'. Question: If the mind element is 'prema', what is the difference between 'chanda' and it? Or some say this: Internal is 'chanda', external is 'prema'. Question: Now, is it that there is no defilement internally and no 'chanda' externally? Or some say this: Respect is 'chanda', creation is 'prema'. Question: As you say, the 'chanda' in suffering, is the creation of it 'prema', then there is a difference and contradiction. Or some say this: The joy of wanting to obtain what has not been obtained, and the joy of having obtained it, is called 'chanda'; having obtained it, the desire for food and various attachments, is called 'prema'. The venerable one says this: A kind and pleasant countenance is 'chanda', entertaining the mind and turning the intention, is called 'prema'.
There is no soft thought, already obtained but still attached. Thoughts and various internal affections are all entertained by pleasant appearances.
Furthermore, the World Honored One said: 'Because there is, therefore there is; because there is not, therefore there is not.' (Dependent Origination) When saying this, what is the meaning? Or some say this: Now, ignorance (avidyā) arises, actions (samskāra) arise, and so do the past and future. Question: Even so, there is nothing now. Or some say this: Ignorance arises from relying on 'self' (ātman), without relying on 'self' there are no actions. Therefore, because of relying on this 'self', there is nothing. Or some say this: Not completely exhausting the remaining ignorance will cause actions to arise; if completely exhausted without remainder, actions will not arise. Therefore, it is said that this is not completely exhausted with remainder, therefore there is nothing. Or some say this: All conditions come together to give rise to ignorance and actions; without these conditions coming together, they will not arise. Therefore, it is said that because these conditions come together, there is nothing. The venerable one says this: Relying on oneself, relying on the mind to increase, therefore relying on this to say. Now, if there is not, then there is no truth of suffering (duhkha satya)? Should it be said to be the past? Should it be said to be the future? Should it be said to be the present? Or some say this: It should be said to be the present. It is not with the past and future that suffering is perceived. Question: The past is already bound, the future will be bound, the present may not be bound, do you want to make it not the truth of suffering? Furthermore, in the five aggregates (panca-skandha) arises the thought of the truth of suffering, expounding wisdom for countless ages, and so are the truth of suffering and the truth of the origin of suffering (samudaya satya). Or some say this: It should be said to be the present. It is not with the love of the past and future that existence is received. Question: The past has already been debated, the future will be debated, is the love of the present not everything?
辯耶。欲使彼非習諦耶。複次有漏行中起習諦想。無數世中敷演習諦。道諦亦復如是。或作是說。當言現在。非以過去未來道斷結。問過去已滅。未來當滅。現在或有不滅。欲使彼非道諦耶。複次無漏行中已起道諦想。無數世時敷演道諦。
偈詩頌門閾 婆嵯喜矜叔 冢間衣及欲 因諦各有三
第六偈品竟。
尊婆須蜜菩薩所集(聚揵度偈品之七)
佛有五眼 及三種生 有為相實 不生有空
又世尊言。比丘我以佛眼觀彼眾生。利根鈍根可化易教。少諸塵垢。不聞退法者。猶如此三眼。云何眼。謂之佛眼肉眼天眼慧眼。或作是說。如來三眼者。當言一切佛眼耶。何以故。一切是如來智慧眼。問如今不觀一切眾生。諸所觀者幽冥處悉遍。尊作是說。如來聖智常住不變移。一切眾生蠕動之類。謂之佛眼。佛眼者。當言善耶。當言無記耶。或作是說。當言善亦是無記。何以故。一切三眼是佛眼。尊作是說。當言善無有錯亂志。佛眼者。當言有漏。當言無漏耶。或作是說。當言有漏。當言無漏。當言無漏。何以故。三眼是佛眼。尊作是說。當言無漏。何以故。不以有漏中間生有漏。猶如此如來十智。何等智是佛眼。或作是說。諸如來十智。彼一切當言是佛眼也。何以故。一切如來是
【現代漢語翻譯】 現代漢語譯本 辯論：你想使它不是習諦（Samudaya Satya，集諦，苦之根源的真理）嗎？此外，在有漏（Sāsrava，仍受煩惱影響）的行（行為）中生起習諦的想（概念），在無數世中闡述習諦。道諦（Mārga Satya，道諦，通往解脫的真理）也是如此。或者有人這樣說：應當說是現在（的行），不是用過去、未來的道（道路）來斷結（煩惱）。問：過去（的道）已經滅，未來（的道）將要滅，現在（的道）或者有不滅的，你想使它不是道諦嗎？此外，在無漏（Anāsrava，不受煩惱影響）的行中已經生起道諦的想，在無數世時闡述道諦。
偈詩頌門閾，婆嵯喜矜叔， 冢間衣及欲，因諦各有三。
第六偈品結束。
尊者婆須蜜菩薩所集（聚揵度偈品之七）
佛有五眼，及三種生，有為相實， 不生有空。
又世尊說：『比丘們，我以佛眼觀察那些眾生，（他們）利根（ तीव्रन्द्रिय，根器敏銳）或鈍根（ मृद्विन्द्रिय，根器遲鈍），可以教化或難以教化，少諸塵垢（rajas，煩惱），不聞退法（不聽聞使人退步的法）者。』猶如這三種眼。什麼是眼？稱為佛眼（Buddha-cakṣus，佛陀之眼）、肉眼（māṃsa-cakṣus，肉身之眼）、天眼（divya-cakṣus，天人之眼）、慧眼（prajñā-cakṣus，智慧之眼）。或者有人這樣說：如來的三種眼，應當說一切都是佛眼嗎？為什麼呢？一切都是如來的智慧眼。問：如今不觀察一切眾生，所觀察的幽冥之處都普遍存在。尊者這樣說：如來的聖智常住不變移，一切眾生蠕動之類，稱為佛眼。佛眼，應當說是善（kuśala，善的）嗎？應當說是無記（avyākṛta，非善非惡）嗎？或者有人這樣說：應當說是善也是無記。為什麼呢？一切三眼都是佛眼。尊者這樣說：應當說是善，沒有錯亂的意志。佛眼，應當說是有漏嗎？應當說是無漏嗎？或者有人這樣說：應當說是有漏，應當說是無漏，應當說是無漏。為什麼呢？三眼是佛眼。尊者這樣說：應當說是無漏。為什麼呢？不以有漏中間生有漏。猶如如來的十智（daśa-balāni，如來的十種力量）。什麼智是佛眼？或者有人這樣說：諸如來的十智，它們一切都應當說是佛眼。為什麼呢？一切如來是（智慧）。
【English Translation】 English version Debate: Do you want to make it not Samudaya Satya (the Truth of the Origin of Suffering)? Furthermore, in conditioned (Sāsrava) actions, the thought (concept) of Samudaya Satya arises, and Samudaya Satya is expounded in countless lifetimes. The same is true of Mārga Satya (the Truth of the Path to Liberation). Or someone might say: It should be said that it is the present (action), not using the past or future path to sever the bonds (afflictions). Question: The past (path) has already ceased, the future (path) will cease, and the present (path) may not cease. Do you want to make it not Mārga Satya? Furthermore, in unconditioned (Anāsrava) actions, the thought of Mārga Satya has already arisen, and Mārga Satya is expounded in countless lifetimes.
Verses, poems, songs, thresholds, Bhadra, Hri, Kirti, Sukra, Graveyard, clothing, and desire, each of the causes and truths has three.
End of the Sixth Chapter of Verses.
Collected by Venerable Vasumitra Bodhisattva (Chapter Seven of the Saṃyukta-skandha-gāthā)
The Buddha has five eyes, and three kinds of birth, conditioned phenomena are real in their characteristics, Non-arising is empty.
Moreover, the World Honored One said: 'Bhikkhus, with my Buddha-eye, I observe those beings, whether they are of sharp faculties ( तीव्रन्द्रिय, tīvrendriya) or dull faculties ( मृद्विन्द्रिय, mṛdvindriya), whether they are easy to teach or difficult to teach, with few defilements (rajas, dust), those who do not hear of regressive teachings.' It is like these three eyes. What are the eyes? They are called Buddha-eye (Buddha-cakṣus), flesh-eye (māṃsa-cakṣus), deva-eye (divya-cakṣus), and wisdom-eye (prajñā-cakṣus). Or someone might say: Should it be said that all three eyes of the Tathāgata are Buddha-eyes? Why? Everything is the wisdom-eye of the Tathāgata. Question: Now, not all beings are observed, and the dark places that are observed are all pervasive. The Venerable One says: The Tathāgata's holy wisdom is constant and unchanging, and all moving beings are called Buddha-eye. Should the Buddha-eye be said to be wholesome (kuśala)? Should it be said to be neutral (avyākṛta)? Or someone might say: It should be said to be both wholesome and neutral. Why? All three eyes are Buddha-eyes. The Venerable One says: It should be said to be wholesome, without confused intention. Should the Buddha-eye be said to be conditioned? Should it be said to be unconditioned? Or someone might say: It should be said to be conditioned, it should be said to be unconditioned, it should be said to be unconditioned. Why? The three eyes are Buddha-eyes. The Venerable One says: It should be said to be unconditioned. Why? Conditioned does not arise from conditioned in between. It is like the ten powers (daśa-balāni) of the Tathāgata. Which power is the Buddha-eye? Or someone might say: All the ten powers of the Tathāgata should be said to be Buddha-eye. Why? All Tathāgatas are (wisdom).
智慧眼。或作是說。法智未知智是如來常住。不起不移不共。一切眾生蠕動之類。當言佛眼也。猶如此十力。何等力是佛眼。或作是說。根智者當言佛眼也。以此知之。或有眾生利根鈍根中根。或作是說。是一切十力當言佛眼。此非如來智乃至十力。猶如此諸行無數緣生。以何等故。生者言生。或作是說。生者最妙。譬如以眾多事染衣裳。染者是人。問等無礙中是妙是非妙。此義云何。有染青衣。是故不定。或作是說。雖有此緣生不縛。是故生者生。問緣有此生緣所縛生。是故不定。或作是說。初無有實不生。問初無有生及彼緣。是故此非緣。或作是說。非生行生今合會行生。是故合會行生。或作是說。若生行生如是。彼緣無有方便。等無礙中生所生非緣生則有差違。如彼緣法生諸法。無緣則不生。如是不異。是故當舍此然生非自然造起諸法。此事不然。猶如此諸行二生等生。何以故言一生。或作是說。一者生行。餘生者亦是生。問此亦是我疑。何以故。一者非生余行亦是生。或作是說。彼有一因。餘者是果。問雖有各各生此二非二因。彼亦是果。或作是說。行無二生。問此眾事不相應行多。云何有一生。或作是說。此二俱不生相應則生行。複次此有欲意生自然生。以何等故。生者言生。彼非有等法。或作是說。生者
【現代漢語翻譯】 現代漢語譯本 智慧眼（Buddha-eye）。或者有人這樣說，法智（Dharma-wisdom）和未知智（Unknown-wisdom）是如來（Tathagata）常住不變的，不生起，不移動，不與一切眾生和蠕動之類的事物相共，這才能被稱為佛眼。又比如如來的十力（Ten Powers of a Buddha），哪一種力可以被稱為佛眼呢？或者有人這樣說，根智（Root-wisdom）可以被稱為佛眼。通過這種智慧，可以知道眾生有上根、鈍根和中根之分。或者有人這樣說，一切十力都可以被稱為佛眼。但這並非如來的智慧乃至十力。 又比如諸行（all phenomena）由無數因緣而生，因為什麼緣故，說『生』（arising）是生呢？或者有人這樣說，生是最微妙的。譬如用很多種東西來染色衣裳，染色的是人。問：在等無礙智（wisdom of equanimity）中，『生』是微妙還是不微妙呢？這個道理是什麼呢？因為有染成青色的衣裳，所以是不確定的。或者有人這樣說，雖然有這些因緣，但『生』並不被束縛，所以『生』就是『生』。問：因緣有被『生』所束縛的『生』，所以是不確定的。或者有人這樣說，最初沒有真實的『不生』。問：最初沒有『生』以及它的因緣，所以這不是因緣。 或者有人這樣說，不是『生行』（arising action）生，而是現在聚合的『行』（action）生，所以是聚合的『行』生。或者有人這樣說，如果『生行』是這樣生起的，那麼它的因緣就沒有方便了。在等無礙智中，『生』所生起的不是因緣生，那麼就會有差別和違背。如同因緣法生起諸法，沒有因緣就不會生起，這樣就沒有不同了。所以應當捨棄這種說法，然而『生』不是自然造作諸法，這件事是不對的。 又比如諸行有二生（two arisings）或等生（equal arisings），為什麼說一生（one arising）呢？或者有人這樣說，一個是『生行』，其餘的『生』也是『生』。問：這也是我的疑問，為什麼呢？一個不是『生』，其餘的『行』也是『生』。或者有人這樣說，其中有一個是因，其餘的是果。問：即使有各自的『生』，這二者也不是二因，它們也是果。或者有人這樣說，『行』沒有二生。問：這裡有眾多不相應的『行』，怎麼會有一個『生』呢？或者有人這樣說，這二者都不生，相應則生『行』。再次，這裡有欲意生（desire-born）、自然生（naturally born），因為什麼緣故，說『生』是『生』呢？它沒有等法（equal phenomena）。或者有人這樣說，『生』是...
【English Translation】 English version The Eye of Wisdom (Buddha-eye). Or it is said: Dharma-wisdom (法智) and Unknown-wisdom (未知智) are the Tathagata's (如來) constant and unchanging attributes, not arising, not moving, not shared by all sentient beings and crawling creatures; this is what should be called the Buddha-eye. Furthermore, among the Ten Powers of a Buddha (十力), which power should be considered the Buddha-eye? Or it is said: Root-wisdom (根智) should be considered the Buddha-eye. Through this wisdom, one can know that sentient beings have superior, dull, and middling faculties. Or it is said: all Ten Powers should be considered the Buddha-eye. But this is not the Tathagata's wisdom, nor even the Ten Powers. Furthermore, all phenomena (諸行) arise from countless causes and conditions. Why is 'arising' (生) called arising? Or it is said: arising is the most subtle. For example, dyeing clothes with many things, the dyer is the person. Question: In the wisdom of equanimity (等無礙智), is 'arising' subtle or not subtle? What is the reason for this? Because there are clothes dyed blue, it is uncertain. Or it is said: although there are these causes and conditions, 'arising' is not bound, so 'arising' is 'arising'. Question: Causes and conditions have 'arising' bound by 'arising', so it is uncertain. Or it is said: initially there is no real 'non-arising'. Question: Initially there is no 'arising' and its causes and conditions, so this is not a cause and condition. Or it is said: it is not 'arising action' (生行) that arises, but the 'action' (行) that is now assembled, so it is the assembled 'action' that arises. Or it is said: if 'arising action' arises in this way, then its causes and conditions have no expedient means. In the wisdom of equanimity, what is arisen by 'arising' is not arisen from causes and conditions, then there will be difference and contradiction. Just as phenomena arise from causal laws, without causes and conditions they will not arise, so there is no difference. Therefore, this view should be abandoned; however, 'arising' is not naturally creating all phenomena, this is not right. Furthermore, all phenomena have two arisings (二生) or equal arisings (等生), why is it said one arising (一生)? Or it is said: one is 'arising action', the remaining 'arisings' are also 'arising'. Question: This is also my doubt, why? One is not 'arising', the remaining 'actions' are also 'arising'. Or it is said: among them, one is the cause, the rest are the results. Question: Even if there are individual 'arisings', these two are not two causes, they are also results. Or it is said: 'action' has no two arisings. Question: Here there are many non-corresponding 'actions', how can there be one 'arising'? Or it is said: these two do not arise, corresponding then arises 'action'. Furthermore, here there is desire-born (欲意生), naturally born (自然生), why is 'arising' called 'arising'? It has no equal phenomena (等法). Or it is said: 'arising' is...
已生行。或作是說。此非生餘者生。乃生若生有生者。則有流轉生不絕。若行自生。行已自生此是自生。彼云何無生者生。是故此義不然。猶如此三者有為有為相。起盡住無變易。云何住者有變易。或作是說。起者名生。盡者無常住。老者變易。是謂變易。問設彼老有勝者。勝者變易。若無變易則無有異。或作是說。未來久遠住。過去現在則有變易。如是住便有變易。問若起未起變易有勝者。設無有勝則無變易。複次無有一物住有變易。意住有變易。起最初生死者。滅所生處。各各相憑。身住轉。轉移住則有變易。此事當言等耶。當言漸漸等。或作是說。當言適等一時俱起。問一時老變易則有壞敗。或作是說。當言漸漸等起。所作于彼住便有變易。漸至盡俱生漸漸生。複次作眾行有為相。更不造行。若得造行者。則有等則俱生。是故一時。生老變易壞敗。是故此非義。云何為苦諦相習諦相盡諦相道諦相。或作是說。眾惱苦諦相。轉移習諦相。休息為盡諦相。出要為道諦相。或作是說。成就為苦諦相。迴轉為習諦相。轉住為盡諦相。能回還為道諦相。
複次章義作實諦相。於五陰聚中洋銅鐵丸。受如此三苦。染著憂惱如吞熱丸。苦苦行苦變易苦。如彼燒鐵丸入火與火無異。如是當觀苦苦知其惱相。於此苦愛轉行變
易。惡趣之處奔走馳向。是謂等有。觀其習諦相。行垢造行不縛等有是謂非等有。當觀盡諦相。修戒休息智慧生相應因滅。如是修行觀道諦相。以何等故。過去行不復生。或作是說。誰見更生者。若疑過去行。或作是說已滅不生。問現在復生耶。或作是說。若不相應彼不生也。問如彼過去相應有。複次一相應成一果。非一相應成二果。是故不生。云何得知言有虛空。或作是說。此現事。問謂增上慢空無根本。現在事得知。亦有不可知。或作是說。無著無生。問有著者生。則可知無彼著則無生。或作是說。設無空者物無分齊。雖有分齊。是故有虛空。問夢中所見一切物盡住。若物所容受。容受增容受彼展轉。彼展轉是故不定。亦不可究竟。是故無虛空。或作是說。以世俗故。故說此耳。如眾生號薩唾那羅未㖻阇摩納婆埵(睹過反)㖻(奴流反)。或作是說。不可究知。何以故。此智所知。何以故。色與空不相應。無色不與空相應。於此至彼無所有言空。是世俗言數。
佛有五眼 及三種生 二有為諦 不生有空
世間八法攝幾陰幾持幾入。如章所說。有利無利粟利財利衣裳利攝四持四入。色陰所攝。像利馬利男女利攝十七持十一入。五陰已獲所得利。攝法持法入。行陰所攝。有名稱無名稱譽攝聲持聲入
【現代漢語翻譯】 現代漢語譯本： 容易進入惡趣，奔走趨向於此，這叫做『等有』（輪迴中的存在）。觀察其習諦之相，行為的污垢造就行為，不束縛于『等有』，這叫做『非等有』（解脫輪迴的存在）。應當觀察盡諦之相，修持戒律，止息煩惱，智慧生起，與相應之因滅除。像這樣修行，觀察道諦之相。因為什麼緣故，過去的業行不再產生？或者有人這樣說：『誰看見了會再次產生？』如果懷疑過去的業行，或者有人這樣說：『已經滅盡就不會再生。』問：『現在的業行還會再生嗎？』或者有人這樣說：『如果不相應，它就不會產生。』問：『像那過去的相應之業行，再次一一相應，成就一個果報，不是一一相應，成就兩個果報，所以不會再生。』如何得知有虛空存在？或者有人這樣說：『這是顯而易見的事實。』問：『所謂的增上慢（未證得真實智慧卻自以為證得）是空無根本的，現在的事可以得知，也有不可知的事。』或者有人這樣說：『沒有執著就沒有生。』問：『有執著者就會生，那麼可知沒有那些執著就沒有生。』或者有人這樣說：『假設沒有虛空，物體就沒有界限。』即使有界限，所以有虛空。問：『夢中所見的一切物體都存在，如果物體所容納，容納增加容納，它們輾轉相容，它們輾轉相容，所以是不定的，也不可究竟，所以沒有虛空。』或者有人這樣說：『因為世俗的緣故，所以這樣說罷了。』如同眾生的名稱薩唾那羅（Sattvanara），未㖻阇摩納婆埵（Vaikhānasa-mānavā），㖻（Vaikhānasa）。或者有人這樣說：『不可窮盡地知曉。』因為什麼緣故？這是智慧所知。因為什麼緣故？色（物質）與空不相應，無色（精神）不與空相應。在此至彼，無所有，稱之為空，這是世俗的言語說法。
佛有五眼，以及三種生，二有為諦，不生有空。
世間八法（利、衰、毀、譽、稱、譏、苦、樂）包含在幾陰、幾持、幾入中？如經章所說，有利、無利、粟利、財利、衣裳利包含在四持（地、水、火、風）、四入（眼、耳、鼻、舌）。色陰所包含。像利、馬利、男女利包含在十七持、十一入。五陰已獲所得的利益，包含在法持、法入。行陰所包含。有名稱、無名稱、名譽包含在聲持、聲入。
【English Translation】 English version: It is easy to go to evil destinies, running and rushing towards them. This is called 'Sattvavasa' (being in samsara). Observing the aspect of its Samudaya Satya (Truth of Origin), the defilements of actions create actions, not bound by 'Sattvavasa', this is called 'Asattvavasa' (being liberated from samsara). One should observe the aspect of Nirodha Satya (Truth of Cessation), cultivate precepts, rest from afflictions, wisdom arises, and the corresponding causes are extinguished. Practicing like this, observe the aspect of Marga Satya (Truth of the Path). For what reason do past actions no longer arise? Or someone might say: 'Who has seen them arise again?' If doubting past actions, or someone might say: 'Having been extinguished, they will not arise again.' Question: 'Do present actions arise again?' Or someone might say: 'If they are not corresponding, they will not arise.' Question: 'Like those past corresponding actions, corresponding one by one, accomplishing one result, not corresponding one by one, accomplishing two results, therefore they will not arise.' How is it known that emptiness exists? Or someone might say: 'This is an obvious fact.' Question: 'The so-called Adhimana (false assumption of enlightenment) is empty and without root, present things can be known, and there are also unknowable things.' Or someone might say: 'Without attachment, there is no birth.' Question: 'With attachment, there will be birth, then it is known that without those attachments, there will be no birth.' Or someone might say: 'Suppose there is no emptiness, objects would have no boundaries.' Even if there are boundaries, therefore there is emptiness. Question: 'All the objects seen in dreams exist, if objects are accommodated, accommodation increases accommodation, they accommodate each other in turn, they accommodate each other in turn, therefore they are uncertain and cannot be ultimately known, therefore there is no emptiness.' Or someone might say: 'Because of convention, that's why it is said like this.' Like the names of beings Sattvanara (Sattvanara), Vaikhānasa-mānavā (Vaikhānasa-mānavā), Vaikhānasa (Vaikhānasa). Or someone might say: 'It cannot be exhaustively known.' For what reason? This is known by wisdom. For what reason? Rupa (form/matter) does not correspond with emptiness, non-rupa (non-form/mind) does not correspond with emptiness. From here to there, nothing exists, called emptiness, this is conventional language.
Buddha has five eyes, and three kinds of birth, two conditioned truths, non-birth has emptiness.
How many skandhas (aggregates), ayatanas (sense fields), and dhatus (elements) are included in the eight worldly dharmas (gain, loss, disgrace, fame, praise, blame, suffering, happiness)? As stated in the chapter, gain, no gain, grain gain, wealth gain, clothing gain are included in four ayatanas (earth, water, fire, wind), four dhatus (eye, ear, nose, tongue). Included in the rupa skandha (aggregate of form). Elephant gain, horse gain, male and female gain are included in seventeen ayatanas, eleven dhatus. The benefits already obtained from the five skandhas are included in dharma ayatana, dharma dhatu. Included in the samskara skandha (aggregate of mental formations). Having a name, having no name, fame are included in sound ayatana, sound dhatu.
。色陰苦樂攝法持法入。痛陰所攝一切世間八法。攝十八持十二入。五陰五欲若苦若樂。當言成就。當言不成就。或作是說。樂當言成就。因彼緣生欲樂問因緣生苦欲使成就苦耶。或作是說。苦當言成就。世尊亦說。如是摩檀提(婆羅門名)。眾生欲未盡。于欲苦中起娛樂。樂相得諸顛倒。乃至契經說。問如今無有生欲樂想。答曰顛倒起樂想。或作是說。無有苦無有成就樂。假號言有苦樂慢生。如種種趣。或有一趣。方俗殊異思惟生苦樂慢。阿毗曇者。其義云何。或作是說。契經偈決生諸法義。理深邃故曰阿毗曇。或作是說。四賢聖諦法能專修行故。曰阿毗曇。或作是說。泥洹是法修行受證故。曰阿毗曇。或作是說。十二因緣十二緣法。能自覺寤故。曰阿毗曇。或作是說。八賢聖道敷演彼義故。曰阿毗曇。複次諸縛著解脫永盡無餘。於此義中分別諸法因。有名身句身味身。漸漸著漸漸住漸漸等相應。是謂阿毗曇。諸神形人形而作人聲。當言是人。當言非人聲或作是說。當言此非人聲。昔見揵陀越國鬼。著摩竭國人語。作揵陀越聲音。語摩竭國鬼。捉揵陀越國人。作摩竭國音聲。或作是說。此是人聲非鬼(夜叉羅剎)音響是人音響。遙知聲響。此某甲音響。問非人著人形語。是故有音聲。複次當言此非人聲。見過去人。
見未來人。亦見方俗。神著人語實無虛神(阿鞞扇提)。離不憶所說。世尊亦說。此非阿拘婆羅天子。阿拘婆羅天子說此偈言。魔天波旬著阿拘婆羅天子。說此偈言。此魔所說非其天子。以何等故天謂之鬼。或作是說。居住天上故曰天。如生水中謂之水種。生山澤中謂之山澤種。或作是說。生至天上故曰天。如其乘車謂乘車人。或作是說。宿止天上謂之天。如住城墎是城墎人。若比丘著衣食。起欲想瞋恚想。起殺害想。彼檀越主頗有罪無耶。或作是說。彼檀越無有罪。何以故。彼人作罪已不受。問如世尊言。若比丘彼比丘身著衣裳。入無量念三昧專志不移。彼檀越主得無量善業功德。如是契經各相違。答曰彼不作是心我作欲想。問不作是念。彼受我物。入無量念三昧專志不移。問彼不作是心。施此人食。食入無量三昧。著檀越衣。答曰。若著檀越衣食。彼使獲福。問不應作是說。自身有患餘人受疼痛。不于中間思惟不凈。有非罪咎。應慚不慚。應羞不羞。彼慚愧羞。當言善耶。當言不善耶。當言無記耶。或作是說。當言善與法相應。問彼不與法相應。可慚便慚。彼當言法相應。或作是說。當不善有顛倒想為好。複次當言不善。如是彼說增益魔界。如所說命異身異。諸所生是命。作是說。此義云何。問生者即命耶。命非
【現代漢語翻譯】 現代漢語譯本 見到未來的人，也見到各地的風俗。神附在人身上說話，其實並沒有虛假的神（阿鞞扇提，Abhiseka）。遠離不憶念所說的話。世尊也這樣說。這不是阿拘婆羅天子（Akupara），而是阿拘婆羅天子說了這首偈語。魔天波旬（Mara Papiyas）附在阿拘婆羅天子身上，說了這首偈語。這是魔所說，不是天子所說。因為什麼緣故稱天為鬼？或者這樣說，居住在天上所以叫做天，如同生在水中叫做水族，生在山澤中叫做山澤族。或者這樣說，生到天上所以叫做天，如同乘坐車子叫做乘車人。或者這樣說，寄宿在天上叫做天，如同住在城郭里叫做城郭人。如果比丘穿著衣服，吃著食物，生起慾望的想法、嗔恚的想法，生起殺害的想法，那麼佈施者會有罪嗎？或者這樣說，佈施者沒有罪。為什麼呢？因為作惡的人已經不受報了。問：如同世尊所說，如果比丘身上穿著衣服，進入無量念三昧（Ananta-smrti-samadhi），專心致志毫不動搖，那麼佈施者會得到無量的善業功德。這樣的契經互相矛盾。答：他沒有這樣想，『我生起慾望的想法』。問：沒有這樣想，『他接受我的物品，進入無量念三昧，專心致志毫不動搖』。問：他沒有這樣想，『佈施這個人食物，食物進入無量三昧，穿著佈施者的衣服』。答：如果穿著佈施者的衣服，吃著佈施者的食物，他會因此獲得福報。問：不應該這樣說，自身有疾病，別人卻感到疼痛。不在中間思考不凈，沒有罪過，應該慚愧卻不慚愧，應該羞恥卻不羞恥，他感到慚愧和羞恥，應該說是善呢？應該說是不善呢？應該說是無記呢？或者這樣說，應該說是善，與法相應。問：他不與法相應，卻感到慚愧，他應該說是與法相應嗎？或者這樣說，把不善的顛倒想當作好的。再次，應該說是不善。這樣他說的話會增長魔的勢力。如同所說，命和身體是不同的，所有出生的都是命。這樣說，這個意思是什麼？問：出生就是命嗎？命不是......
【English Translation】 English version Seeing people of the future. Also seeing local customs. When a spirit possesses a person and speaks, there is truly no false spirit (Abhiseka). Abandoning what is said without recollection. The World Honored One also said this. This is not Akupara. Akupara said this verse. Mara Papiyas possessed Akupara and said this verse. This is what Mara said, not what the Deva said. For what reason are Devas called ghosts? Or it is said, because they reside in the heavens, they are called Devas, just as those born in water are called aquatic species, and those born in mountains and marshes are called mountain and marsh species. Or it is said, because they are born in the heavens, they are called Devas, just as those who ride in a chariot are called chariot riders. Or it is said, because they lodge in the heavens, they are called Devas, just as those who live in a city are called city dwellers. If a Bhiksu wears clothes and eats food, and generates thoughts of desire, thoughts of anger, and thoughts of killing, does the donor have any fault? Or it is said, the donor has no fault. Why? Because the person who commits the sin does not receive the retribution. Question: As the World Honored One said, if a Bhiksu wears clothes and enters the Ananta-smrti-samadhi, focusing his mind without wavering, the donor will obtain immeasurable meritorious virtues. These Sutras contradict each other. Answer: He does not think, 'I am generating thoughts of desire.' Question: He does not think, 'He is receiving my things, entering the Ananta-smrti-samadhi, focusing his mind without wavering.' Question: He does not think, 'I am giving this person food, the food is entering the immeasurable Samadhi, wearing the donor's clothes.' Answer: If he wears the donor's clothes and eats the donor's food, he will obtain blessings because of it. Question: It should not be said that if one's own body has an ailment, another person feels the pain. Not contemplating impurity in between, there is no fault, one should be ashamed but is not ashamed, one should be embarrassed but is not embarrassed, he feels shame and embarrassment, should it be said to be good? Should it be said to be not good? Should it be said to be neutral? Or it is said, it should be said to be good, corresponding with the Dharma. Question: He does not correspond with the Dharma, but feels ashamed, should he be said to be corresponding with the Dharma? Or it is said, taking the inverted thought of not good as good. Again, it should be said to be not good. In this way, what he says will increase the power of Mara. As it is said, life and body are different, all that is born is life. Saying this, what is the meaning? Question: Is birth life? Life is not...
生是故命非命。命非命余命余身。此事不然。身亦不得異。或作是說。若生是命者。又身非命。是故身非生。身不生時命異身異身與命各各異。或作是說。生者是命。身者即生。是故身是命。身與命異。對異無有此。若諸法因對生者。此法當言。與法相應生。或作是說。當言生。曾一時見炎光同出。問此非譬喻。如意炎者非光。如光非炎。若俱取者則有二情。或作是說。當言俱相應生。若只生者無初火自然。猶如彼有薪然無火。設復有火然復無薪。是故當言相應生。問如彼初火自然。火當生時謂之然。如生無薪。或作是說。此當言生。設彼只生者。十二因緣則不順。如彼有無明無有行。如無明滅時彼便有行。問彼十二因緣則不有順。如有無明彼行不生。行生無有無明。或作是說。此等俱相應生。設只生者。相應無有果。果無有因。如俱生無有果。如有果無有俱相應生。問彼俱相應生。彼俱無有果。果無有因。如俱相應生果不生。若果不生。無有俱相應生。或作是說。當言俱相應生。若只者本亦當只生。是故當言。本生若不只生。亦復不俱相應生。亦當只生。是故當言本生若不只生。亦復不俱相應生。永不復生。問非境界因有果。彼相應生只生。先亦當只生。是故本當壞。若本不壞俱相應生。亦復不壞是故永不壞。問已
【現代漢語翻譯】 現代漢語譯本 生是『故』（原因）導致的『命』（生命），而不是『非命』（意外）。『命』不是『非命』，『余命』（剩餘的生命）也不是『余身』（剩餘的身體）。這種說法是不對的。身體也不能與生命分離。或者有人這樣說：如果『生』就是『命』，那麼身體就不是『命』。因此，身體不是『生』。身體不產生時，『命』與『身』不同，『身』與『命』各自不同。或者有人這樣說：『生』就是『命』，『身』就是『生』。因此，『身』就是『命』。『身』與『命』是不同的。對於這種不同，是沒有依據的。如果諸法因為對立而產生，那麼這個法應當說是與另一個法相應而生。 或者有人這樣說：應當說是『生』。曾經同時看到火焰和光芒一起出現。問：這並非恰當的比喻。如意寶珠的火焰不是光芒，如光芒不是火焰。如果兩者都取，那麼就會有兩種情況。或者有人這樣說：應當說是兩者相應而生。如果只有『生』，就沒有最初的火自然產生。就像只有柴而沒有火一樣。假設有火，卻沒有柴。所以應當說是相應而生。問：就像最初的火自然產生一樣，火產生的時候稱之為燃燒。就像『生』沒有柴一樣。 或者有人這樣說：這應當說是『生』。假設只有『生』，那麼十二因緣（Nidanas，佛教關於生命輪迴的十二個環節）就不順暢。就像沒有無明（Avidya，對真理的無知）就沒有行（Samskara，業力）一樣。當無明滅除時，行就產生。問：那麼十二因緣就不順暢。就像有無明，行就不產生。行產生時，沒有無明。 或者有人這樣說：這些是共同相應而生。假設只有『生』，那麼相應就沒有結果。沒有結果就沒有原因。就像共同產生沒有結果一樣。就像有結果，卻沒有共同相應而生。問：那麼共同相應而生，就沒有結果。沒有結果就沒有原因。就像共同相應而生，結果不產生。如果結果不產生，就沒有共同相應而生。 或者有人這樣說：應當說是共同相應而生。如果只有，那麼本也應當只有『生』。所以應當說，本生。如果不只有『生』，也不共同相應而生。也應當只有『生』。所以應當說，本生。如果不只有『生』，也不共同相應而生。永遠不再產生。問：非境界因（Ahetu-apratyaya，無因無緣）有果，那麼相應而生，只有『生』。先前也應當只有『生』。所以本應當壞滅。如果本不壞滅，共同相應而生，也不壞滅。所以永遠不壞滅。問：已經...
【English Translation】 English version 'Birth' is caused by 'hetu' (cause), not 'ahetu' (without cause). 'Life' (jīvita) is not 'non-life', and 'remaining life' is not 'remaining body'. This statement is incorrect. The body cannot be separated from life either. Or someone might say this: If 'birth' is 'life', then the body is not 'life'. Therefore, the body is not 'birth'. When the body does not arise, 'life' is different from 'body', and 'body' is different from 'life'. Or someone might say this: 'Birth' is 'life', and 'body' is 'birth'. Therefore, 'body' is 'life'. 'Body' and 'life' are different. There is no basis for this difference. If all dharmas arise due to opposition, then this dharma should be said to arise in accordance with another dharma. Or someone might say this: It should be said that there is 'birth'. Once, flames and light were seen to appear together. Question: This is not an appropriate analogy. The flame of a wish-fulfilling jewel is not light, just as light is not flame. If both are taken, then there will be two situations. Or someone might say this: It should be said that both arise in accordance with each other. If there is only 'birth', there is no initial fire that arises naturally. It's like having only firewood but no fire. Suppose there is fire, but no firewood. Therefore, it should be said that they arise in accordance with each other. Question: Just like the initial fire arises naturally, when fire arises, it is called burning. It's like 'birth' without firewood. Or someone might say this: This should be said to be 'birth'. Suppose there is only 'birth', then the twelve Nidanas (twelve links of dependent origination) would not be in order. Just like without ignorance (Avidya), there is no action (Samskara). When ignorance ceases, action arises. Question: Then the twelve Nidanas would not be in order. Just like with ignorance, action does not arise. When action arises, there is no ignorance. Or someone might say this: These arise together in accordance with each other. Suppose there is only 'birth', then there would be no result from the correspondence. Without a result, there is no cause. Just like arising together without a result. Just like having a result, but not arising together in accordance with each other. Question: Then arising together in accordance with each other, there is no result. Without a result, there is no cause. Just like arising together in accordance with each other, the result does not arise. If the result does not arise, there is no arising together in accordance with each other. Or someone might say this: It should be said that they arise together in accordance with each other. If there is only, then the original should also only be 'birth'. Therefore, it should be said, original birth. If there is not only 'birth', nor arising together in accordance with each other. It should also only be 'birth'. Therefore, it should be said, original birth. If there is not only 'birth', nor arising together in accordance with each other. It will never arise again. Question: Non-causal condition (Ahetu-apratyaya) has a result, then arising in accordance with each other, there is only 'birth'. Previously, there should also only be 'birth'. Therefore, the original should perish. If the original does not perish, arising together in accordance with each other, it also does not perish. Therefore, it never perishes. Question: Already...
生我有壞。是故本不壞。問若只不生。相應亦不生是故永不生相應俱生。或作是說。當言相應生。先有谷種後有萌牙。問中間穀子盡。若種子時時則有生。答曰。此非譬喻。穀子腐則無。或作是說。當言相應生。若俱起相應與果二俱起。此非方便言果證。猶如牛角。問俱有炎光炎因有光。此亦當爾。問此非譬喻。二炎光二俱不可得。或作是說。當言俱相應生。設俱生者。因與果則齊等。問此義云何。答曰。若心因心彼則有齊等。問我心已盡。俱相應在內。或作是說。若一時俱相應果心。彼亦展轉相因。不一時俱生。是故一時盡相應。問或以我過去俱相應在內。或時現在。是故非我過去。或作是說。當言相應生。設有相應生者。如俱相應在內彼無也。俱相應生是果。果亦俱相應在內。彼無相應俱有果。是故俱應生。
又世尊言。如是相像邪命咒術畜生蟲螺。畜生咒者。此義云何。或作是說。蛇虺厲毒唐畜生。是故畜生咒。或作是說。諸畜生趣相應咒。亦是咒如鹿烏鷲咒降象出蟠龍。或作是說。一切邪命是畜咒。複次畜生之趣常有餘希望。是畜生咒。解脫名者是義云何。或作是說。解脫縛著凈無染污解脫。或作是說。心得解脫故曰解脫。複次增上離三界有。故曰解脫。
法欲阿毗曇 二鬼及衣裳 慚愧命相
【現代漢語翻譯】 現代漢語譯本： 『生』使我具有『壞』的屬性。因此，原本的『不壞』才是真我。問：如果只有『不生』，相應的也應該『不生』，所以才是永遠的『不生』，相應的都是一起產生。或者可以這樣說，應當說『相應生』。先有穀子的種子，然後才有萌芽。問：中間的穀子已經消失了，如果種子一直存在，那麼就會一直產生。答：這並非恰當的比喻。穀子腐爛了，就不會再產生。或者可以這樣說，應當說『相應生』。如果同時生起，相應的和果報兩者同時生起。這不是方便的說法，而是果報的實證，就像牛角一樣。問：同時有火焰和光芒，火焰是光芒的原因，所以也應該是這樣。問：這並非恰當的比喻。兩個火焰和光芒都不能同時存在。或者可以這樣說，應當說『俱相應生』。如果同時產生，原因和結果就應該是相等的。問：這是什麼意思？答：如果心是心的原因，那麼它們之間就存在相等的關係。問：我的心已經消失了，同時相應的還在內部。或者可以這樣說，如果一時同時相應產生果報，它們也會輾轉相因，不是一時同時產生。因此，一時消失了相應的。問：或者我過去同時相應的還在內部，或者現在還在，因此不是我過去。或者可以這樣說，應當說『相應生』。如果存在相應生，就像同時相應的在內部，它是不存在的。同時相應生是果報。果報也同時相應的在內部。它沒有相應的，同時具有果報。因此，應該同時產生。
世尊還說：像相、邪命（Ajivaka，一種古印度教派）、咒術、畜生、蟲螺。什麼是畜生咒？或者可以這樣說，蛇、虺（hui，小蛇）等具有劇毒的動物是畜生，所以是畜生咒。或者可以這樣說，各種畜生道的相應咒語，也是咒語，比如用咒語降伏鹿、烏鴉、鷲，降伏大象，引出蟠龍。或者可以這樣說，一切邪命都是畜生咒。此外，畜生道常常懷有剩餘的希望，這就是畜生咒。什麼是『解脫』這個名稱的含義？或者可以這樣說，解脫就是擺脫束縛，清凈沒有染污，就是解脫。或者可以這樣說，心得到解脫，所以叫做解脫。此外，增上遠離三界，所以叫做解脫。
法欲、阿毗曇（Abhidhamma，論藏）、二鬼以及衣裳、慚愧、命相。
【English Translation】 English version: 'Birth' causes me to have the attribute of 'decay'. Therefore, the original 'non-decay' is the true self. Question: If there is only 'non-birth', correspondingly there should also be 'non-birth', so it is eternally 'non-birth', and all corresponding things arise together. Or it can be said that it should be said 'corresponding birth'. First, there is the seed of the grain, and then there is germination. Question: The grain in the middle has disappeared. If the seed always exists, then it will always produce. Answer: This is not an appropriate analogy. If the grain rots, it will no longer produce. Or it can be said that it should be said 'corresponding birth'. If they arise simultaneously, the corresponding and the retribution both arise simultaneously. This is not a convenient saying, but the actual proof of retribution, just like a cow's horn. Question: There are flames and light at the same time, and the flame is the cause of the light, so it should be like this. Question: This is not an appropriate analogy. Two flames and light cannot exist at the same time. Or it can be said that it should be said 'simultaneous corresponding birth'. If they arise simultaneously, the cause and effect should be equal. Question: What does this mean? Answer: If the mind is the cause of the mind, then there is an equal relationship between them. Question: My mind has disappeared, and the simultaneous corresponding is still inside. Or it can be said that if the simultaneous corresponding produces retribution at one time, they will also cause each other in turn, and they will not arise simultaneously at one time. Therefore, the corresponding disappears at one time. Question: Or my past simultaneous corresponding is still inside, or it is still present, so it is not my past. Or it can be said that it should be said 'corresponding birth'. If there is corresponding birth, like the simultaneous corresponding inside, it does not exist. Simultaneous corresponding birth is retribution. Retribution is also simultaneous corresponding inside. It has no corresponding, and at the same time has retribution. Therefore, it should arise simultaneously.
The World Honored One also said: Images, Ajivaka (a ancient Indian sect), incantations, animals, insects, and snails. What is an animal incantation? Or it can be said that snakes, vipers (hui, small snakes), and other highly poisonous animals are animals, so it is an animal incantation. Or it can be said that various corresponding incantations of the animal realm are also incantations, such as using incantations to subdue deer, crows, vultures, subdue elephants, and draw out coiled dragons. Or it can be said that all Ajivaka are animal incantations. In addition, the animal realm often harbors remaining hope, which is the animal incantation. What is the meaning of the name 'liberation'? Or it can be said that liberation is getting rid of bondage, being pure and without defilement, which is liberation. Or it can be said that the mind attains liberation, so it is called liberation. In addition, increasing and leaving the three realms is called liberation.
Dharma desire, Abhidhamma (collection of treatises), two ghosts and clothing, shame, and life signs.
應 邪命諸解脫
又世尊言。痛緣有愛。云何痛緣有愛。或作是說。樂痛起愛。如是痛緣有愛。問云何非求起愛。答曰。彼亦求樂痛有樂痛求是謂樂痛求。問今云何苦痛求起愛著。答曰。彼亦名起。苦緣起樂痛求愛。
又世尊言。彼為苦痛所逼娛樂欲想。問云何今不苦不樂痛是愛因緣。答曰。不苦不樂痛息想不復興盛。自知息想不復更求。或作是說。五愛。獨處愛。不獨處愛復求他愛。不求他愛。愚愛。于彼樂痛現在起不獨處愛。未起求他愛。苦痛起不求他愛。已起獨處愛。不苦不樂痛便休息想。未起求他愛。已起不獨處愛。復起愚愛。或作是說。苦痛起三惡道上。彼眾生有愛自患。是故身自有愛。以是愛身緣樂痛人所造。是故苦痛愛是緣樂痛。從人乃至遍凈天。生彼眾生於彼已趣我想。是故樂痛是愛緣。不苦不樂痛至果實天。乃至攝有想無想天。生彼眾生於己自起愛。是故不苦不樂痛是愛緣。或作是說。愛樂報處當知痛。如是愛緣此法當言相應起。當言一一起。或作是說。當說相應起。如緣細滑起愛。與細滑相應。如痛緣愛與愛相應。問欲使六入緣細滑耶。與六入相應。或作是說。當言相應起。何以故。亦作是言說。眼更痛眼更愛。問眼更苦痛。眼更樂痛。欲使苦痛樂痛與共相應。或作是說。當言一
【現代漢語翻譯】 現代漢語譯本 應 邪命諸解脫
又世尊說：『痛是愛的緣起。』 什麼是痛緣起愛呢？或者可以這樣說：樂受（Sukha vedana）生起愛。這樣，痛就是愛的緣起。問：『什麼是非求而生起愛呢？』 答：『那也是求樂受，有樂受，求就是樂受求。』 問：『現在，為什麼苦受（Dukkha vedana）的求會生起愛著呢？』 答：『那也叫做生起。苦受緣起樂受的求愛。』
又世尊說：『他們被苦受所逼迫，而娛樂於慾望的想像。』 問：『為什麼現在不苦不樂受（Adhukkhamasukha vedana）是愛的因緣呢？』 答：『不苦不樂受平息了想法，不再興盛。自己知道平息了想法，不再進一步尋求。』 或者可以這樣說：五種愛，獨處愛，不獨處愛，又尋求他愛，不尋求他愛，愚愛。對於那些樂受，現在生起不獨處愛；未生起，尋求他愛；苦受生起，不尋求他愛；已經生起，獨處愛；不苦不樂受，就平息想法；未生起，尋求他愛；已經生起，不獨處愛；又生起愚愛。或者可以這樣說：苦受生起於三惡道上。那些眾生有愛，自己感到憂患。因此，身體自己有愛。因為這種愛，身體緣於樂受，是人所造作的。因此，苦受的愛是緣於樂受。從人乃至遍凈天（Subhakinha），生於那裡的眾生，對於那裡已經趨向于『我』的想法。因此，樂受是愛的緣。不苦不樂受，到達果實天（Vehapphala），乃至攝有想無想天（Nevasannanasannayatana），生於那裡的眾生，對於自己生起愛。因此，不苦不樂受是愛的緣。或者可以這樣說：愛樂的報應之處，應當知道是痛。這樣，愛緣於此法，應當說是相應生起。應當說一一對應生起。或者可以這樣說：應當說相應生起。如同緣于細滑而生起愛，與細滑相應。如同痛緣于愛，與愛相應。問：『想要使六入（Salayatana）緣于細滑嗎？與六入相應。』 或者可以這樣說：應當說相應生起。為什麼呢？也這樣說：眼更痛，眼更愛。問：『眼更苦痛，眼更樂痛，想要使苦痛樂痛與它共同相應嗎？』 或者可以這樣說：應當說一一對應。
【English Translation】 English version Responding to Wrong Livelihood and Various Liberations
Furthermore, the World Honored One said: 'Feeling is the condition for craving.' How is feeling the condition for craving? It can be said that pleasant feeling (Sukha vedana) gives rise to craving. Thus, feeling is the condition for craving. Question: 'How does craving arise without seeking?' Answer: 'That is also seeking pleasant feeling; having pleasant feeling, seeking is pleasant feeling-seeking.' Question: 'Now, how does the seeking of painful feeling (Dukkha vedana) give rise to attachment?' Answer: 'That is also called arising. Painful feeling conditions the craving for pleasant feeling.'
Furthermore, the World Honored One said: 'Being oppressed by painful feeling, they find pleasure in thoughts of desire.' Question: 'Why is neutral feeling (Adhukkhamasukha vedana) now a condition for craving?' Answer: 'Neutral feeling pacifies thoughts, and they no longer flourish. Knowing that thoughts are pacified, they no longer seek further.' Or it can be said that there are five kinds of craving: craving for solitude, craving for non-solitude, again seeking craving for others, not seeking craving for others, and ignorant craving. For those pleasant feelings, craving for non-solitude arises in the present; if not yet arisen, seeking craving for others; if painful feeling arises, not seeking craving for others; if already arisen, craving for solitude; if neutral feeling, then thoughts are pacified; if not yet arisen, seeking craving for others; if already arisen, craving for non-solitude; again, ignorant craving arises. Or it can be said that painful feeling arises in the three evil realms. Those beings have craving and suffer themselves. Therefore, the body itself has craving. Because of this craving, the body is conditioned by pleasant feeling, which is created by people. Therefore, the craving of painful feeling is conditioned by pleasant feeling. From humans up to the Subhakinha heaven, beings born there already tend towards the thought of 'I' there. Therefore, pleasant feeling is the condition for craving. Neutral feeling reaches the Vehapphala heaven, and even the Nevasannanasannayatana heaven. Beings born there arise craving for themselves. Therefore, neutral feeling is the condition for craving. Or it can be said that the place of reward for craving and pleasure should be known as feeling. Thus, craving conditions this Dharma, and it should be said that they arise correspondingly. It should be said that they arise one by one. Or it can be said that they should be said to arise correspondingly. Just as craving arises from being conditioned by smoothness, it corresponds to smoothness. Just as feeling conditions craving, it corresponds to craving. Question: 'Do you want to make the six entrances (Salayatana) conditioned by smoothness? Corresponding to the six entrances?' Or it can be said that they should be said to arise correspondingly. Why? It is also said: the eye feels more pain, the eye craves more. Question: 'The eye feels more painful, the eye feels more pleasant, do you want to make painful and pleasant feelings correspond to it together?' Or it can be said that they should be said to correspond one by one.
一生。以何故痛緣愛生。非相應法各各相緣。或作是說。當言一一生。世尊亦說。眼更痛緣起眼更愛。然不眼更愛緣眼更生痛。或作是說。當言相應生。有伴侶一一生愛樂報。
又世尊言。如婆阇(清明)國人。如彼男女強相劫奪。云何他男他女。答曰。妻人自守。若為人所守下至淫。女華飾香丸。此當言他女。或女未出門嫁。或復出門嫁。有曰期數。當出門嫁當言他女。成就者其義云何。或作是說。一切法空則不成就。問如所說人成就善法。此契經有違。或作是說。諸有所生是成就義。問學法無學法。欲使彼成就耶。或作是說。不滅盡者是成就義。問凡夫人一切法在未盡欲。使彼成就耶。或作是說。形有所得是成就義。問無垢人已得學法。欲使彼得阿羅漢成就耶。或作是說。無棄捨法是成就義。問學人不棄捨無學法。欲使成就耶。答曰。彼已不得。問汝所說無棄捨法是成就義。是義不然。或作是說。設俱得者彼則成就。是謂成就。複次不相應眾生法。漸漸有礙縛彼成就。猶如此人能有所忍。寒熱地獄眾生復有冬夏不。或作是說。受地獄苦。彼亦受寒熱自然所逼。如苦酒中蟲在蜜則死。問如是行成此事不虛。答曰。何以故彼行受此罪苦。問彼身無有苦。何以故。所作因緣不堪忍展轉生苦。以此因緣亦生樂亦生微
【現代漢語翻譯】 現代漢語譯本 一生。以什麼緣故說痛因愛而生？如果不是相應的法各自相緣，或者可以這樣說，應當說一個一個地生。世尊也說過，眼因痛而生起眼更深的愛，但不是眼更深的愛導致眼生痛。或者可以這樣說，應當說是相應而生。有伴侶的一個一個地生愛樂的果報。
又世尊說，如同婆阇（清明）國人，如同那些男女強行劫奪。什麼是『他男他女』？回答說：妻子是屬於自己的，如果被人所守護，哪怕只是.用華麗的裝飾品和香丸，這就可以說是『他女』。或者女子尚未出嫁，或者已經出嫁，有約定的期限，約定出嫁的，都可以說是『他女』。『成就』的含義是什麼？或者可以這樣說，一切法空，則沒有成就。問：如果像所說的人成就善法，這與契經相違背。或者可以這樣說，凡是所生起的，就是成就的含義。問：學法和無學法，想要使它們成就嗎？或者可以這樣說，沒有滅盡的，就是成就的含義。問：凡夫的一切法，在沒有滅盡慾望之前，想要使它們成就嗎？或者可以這樣說，形體有所得，就是成就的含義。問：無垢人已經得到了學法，想要使他們得到阿羅漢的成就嗎？或者可以這樣說，沒有捨棄法，就是成就的含義。問：學人不捨棄無學法，想要使它們成就嗎？回答說：他們已經沒有得到。問：你所說的沒有捨棄法就是成就的含義，這個說法不對。或者可以這樣說，假設都得到了，他們就成就了。這就是所謂的成就。再次，不相應的眾生法，漸漸地有障礙束縛他們，他們就成就了。就像這個人能夠忍受寒熱。地獄眾生還有冬天和夏天嗎？或者可以這樣說，承受地獄的苦，他們也承受寒熱自然所逼迫。如同苦酒中的蟲子，在蜜中就會死去。問：像這樣修行成就此事不是虛假的。回答說：為什麼他們修行會受到這樣的罪苦？問：他們的身體沒有苦，為什麼？因為所作的因緣不能夠忍受，輾轉生起苦。因為這個因緣，也生起樂，也生起微樂。
【English Translation】 English version One life. For what reason is it said that pain arises from love? If non-corresponding dharmas are related to each other, or it can be said that they arise one by one. The World Honored One also said that the eye arises from pain and gives rise to deeper love, but it is not that deeper love of the eye causes the eye to give rise to pain. Or it can be said that they arise correspondingly. Accompanied, one by one, they give rise to the reward of love and joy.
Furthermore, the World Honored One said, like the people of the Vajjian (clear) country, like those men and women who forcibly rob. What are 'other men and other women'? The answer is: a wife belongs to oneself. If she is guarded by someone else, even if it is only . with ornate decorations and fragrant balls, this can be said to be 'another woman'. Or a woman has not yet married, or has already married, with an agreed-upon time limit, agreeing to marry, can be said to be 'another woman'. What is the meaning of 'accomplishment'? Or it can be said that all dharmas are empty, then there is no accomplishment. Question: If, as it is said, a person accomplishes good dharmas, this contradicts the sutras. Or it can be said that whatever arises is the meaning of accomplishment. Question: Do you want to make the dharmas of learning and the dharmas of no-learning accomplished? Or it can be said that what is not completely extinguished is the meaning of accomplishment. Question: Do you want to make all the dharmas of ordinary people accomplished before their desires are completely extinguished? Or it can be said that obtaining a form is the meaning of accomplishment. Question: The undefiled person has already obtained the dharma of learning. Do you want them to obtain the accomplishment of an Arhat? Or it can be said that not abandoning the dharma is the meaning of accomplishment. Question: The learner does not abandon the dharma of no-learning. Do you want them to accomplish it? The answer is: they have not already obtained it. Question: Your saying that not abandoning the dharma is the meaning of accomplishment is not correct. Or it can be said that if they both obtain it, then they are accomplished. This is what is called accomplishment. Furthermore, non-corresponding sentient beings' dharmas gradually have obstacles binding them, and they are accomplished. Just like this person can endure cold and heat. Do hell beings have winter and summer? Or it can be said that they endure the suffering of hell, and they also endure the natural compulsion of cold and heat. Like insects in bitter wine, they will die in honey. Question: Like this practice, accomplishing this matter is not false. The answer is: why do they receive such suffering from practicing? Question: Their bodies have no suffering, why? Because the causes and conditions created cannot be endured, and suffering arises in turn. Because of this cause and condition, joy also arises, and subtle joy also arises.
苦。或作是說。彼不俱有身體瘡痍。有千苦生懊惱啼哭苦。問彼不命過耶。答曰。行報未盡是故不死。如眾生處胎。以何等故。泥黎畜生餓鬼及天自識宿命然非人。或作是說。彼道自爾。以是自識宿命受陰入。是故彼自識問若彼已得生。餘者何以不自識。或作是說。諸化生者自識。人處胎是故不識。問設化生自識者。餘者一切不自識耶。答曰。一切生時皆自識。諸天染著亦不自識。三惡趣中苦痛切身。意忘自識。問此不相類。何以故。亦說化生天子展轉告化生天子所從來生。複次一切無邊亦無定處。或有眾生自識不自識者。或以三昧力自識宿命。或以智現在前彼當言自識宿命。
又世尊言。若有作是想思惟不凈。未生欲漏便生。已生欲漏便增。設爾思惟者。欲漏為增耶。或作是說。若未生便生。已生不復生。于中便增多。問前生不住。或作是說。彼不為多。複次如未生前境界彼最初生。如是未生便生。如奔走境界。如是增多。或作是說。彼不為多。但依少有中便增是增多。複次得一物修行。斷諸著人。不相應縛。選擇結使。
愛著相應行 希望取他妻 二俱憶宿命 無漏有四種
云何種種論。云何畜生論。或作是說。種種論者。複種種論。是故種種論。如王論。下至賊論畜生論造畜生論。如所
【現代漢語翻譯】 現代漢語譯本：苦。或者有人這樣說：他們不完全具有身體的瘡痍，卻有千種苦難產生，感到懊惱啼哭的痛苦。有人問：他們不會死亡嗎？回答說：因為業報還沒有結束，所以不會死。比如眾生在母胎中，因為什麼原因，地獄、畜生、餓鬼以及天人能夠自己知道宿命，而人類卻不能？或者有人這樣說：那是他們所處的道自然如此。因為這樣自己能夠認識宿命，領受五蘊的進入。所以他們自己能夠認識。有人問：如果他們已經獲得了生命，為什麼其餘的不能自己認識呢？或者有人這樣說：那些化生的人能夠自己認識，人類處在母胎中，所以不能認識。有人問：如果化生的人能夠自己認識，那麼其餘的一切都不能自己認識嗎？回答說：一切眾生在出生時都能夠自己認識，諸天因為染著，也不能自己認識。三惡趣中的苦痛切身，意識迷忘，所以不能自己認識。有人問：這不相類似。為什麼呢？也有說化生天子輾轉告訴化生天子從哪裡來生的。再次，一切無邊無際，也沒有固定的處所。或者有眾生自己能夠認識，也有不能自己認識的。或者憑藉三昧的力量自己認識宿命，或者憑藉智慧現在眼前，他們應當說自己能夠認識宿命。
又世尊說：如果有人作這樣的想法，思惟不凈，未生的欲漏便會生起，已生的欲漏便會增長。如果這樣思惟，欲漏會增長嗎？或者有人這樣說：如果未生的便會生起，已生的不會再次生起，在其中便會增多。有人問：前生的不能夠停留。或者有人這樣說：那不算是多。再次，如未生前的境界，他們最初生起。如是未生的便會生起，如奔走的境界，這樣便會增多。或者有人這樣說：那不算是多，只是依靠少有的東西在其中增長，這才是增多。再次，得到一件東西修行，斷除各種執著的人，不相應的束縛，選擇結使（Kleshas）。
愛著相應行，希望取他妻，二俱憶宿命，無漏有四種。
什麼是種種論？什麼是畜生論？或者有人這樣說：種種論就是重複各種各樣的論，所以是種種論。比如關於國王的議論，下至關於盜賊的議論，畜生論就是關於創造畜生的議論，比如所...
【English Translation】 English version: Suffering. Or some say: They do not fully possess bodily sores, yet a thousand sufferings arise, causing distress and weeping. One asks: Do they not die? The answer is: Their karmic retribution is not exhausted, therefore they do not die. For example, why is it that beings in the womb, Narakas (hell beings), animals, pretas (hungry ghosts), and devas (gods) can recognize their past lives, but humans cannot? Or some say: That is the nature of their realm. Because of this, they can recognize their past lives and receive the skandhas (aggregates). Therefore, they can recognize themselves. One asks: If they have already obtained life, why can't the others recognize themselves? Or some say: Those who are born through transformation can recognize themselves, but humans are in the womb, so they cannot recognize themselves. One asks: If those born through transformation can recognize themselves, then can't all the others recognize themselves? The answer is: All beings can recognize themselves at the time of birth, but the devas, due to attachment, also cannot recognize themselves. In the three evil realms, the suffering is so intense that their consciousness is lost, so they cannot recognize themselves. One asks: This is not analogous. Why? It is also said that transformed devas tell each other where they were born. Furthermore, everything is boundless and has no fixed place. Or some beings can recognize themselves, and some cannot. Or they can recognize their past lives through the power of samadhi (concentration), or through wisdom appearing before them, they should say that they can recognize their past lives.
Furthermore, the World Honored One said: If someone has such thoughts, contemplating impurity, unarisen outflows of desire will arise, and arisen outflows of desire will increase. If one thinks in this way, will the outflows of desire increase? Or some say: If the unarisen arises, the arisen will not arise again, but it will increase within. One asks: The previous arising cannot remain. Or some say: That is not considered much. Furthermore, like the realm before arising, they arise initially. Thus, the unarisen arises, like the realm of running, thus it increases. Or some say: That is not considered much, but it increases by relying on the few things within, and this is increasing. Furthermore, obtaining one thing to practice, cutting off various attachments, non-corresponding bonds, selecting the Kleshas (afflictions).
Actions corresponding to attachment and love, hoping to take another's wife, both remember past lives, there are four kinds of non-outflows.
What is 'various discussions'? What is 'animal discussions'? Or some say: 'Various discussions' are repeated various discussions, therefore it is 'various discussions'. Like discussions about the king, down to discussions about thieves, 'animal discussions' are discussions about creating animals, such as what...
說如論如象廣說或作是說。無因緣論種種論。無儀論畜生論。複次諸論者。無端緒無因緣無所應無有處。是謂種種論諸所論者。趣畜生及依余。是謂畜生論。種種論者謂畜生論者有何差別。如前所說。複次諸種種論者。及畜生論。非種種論諸所論。昔所更歷生死。亦是畜生論諸所論。是謂畜生論。以何等故。等越次取證。先從法得喜。然後佛僧。或作是說。先修行法。修行法已。是微妙法得法喜。嘆一切智。乃說此微妙法。然後得佛喜。彼善住。住此法者。彼更得僧喜。複次等生法智忍。當言法喜不可壞。如彼法喜。彼得佛喜。如所說于苦無恨。于佛法僧是等得喜。
又世尊言。若比丘觀十二緣起彼則觀法。云何觀十二緣起彼則觀法耶。或作是說。觀十二緣起。亦觀法時不觀人。或作是說。觀十二緣起。如實觀之。如人見諦此謂之法。複次觀十二緣起等越次取證。彼已越次取證。則見賢聖法。證見十二緣起。彼一切觀法耶。設觀法。彼一切觀十二緣起耶。或作是說。諸觀十二緣起。彼一切觀法也。設觀諸法。彼一切觀十二緣起。觀十二緣起時。彼亦觀法。觀法時彼亦觀十二緣起。或作是說。頗觀十二緣起。不觀法耶。以世間智觀。不等越次取證。頗觀法不觀十二緣起耶。空解脫門等越次取證。頗觀法及十二緣起
【現代漢語翻譯】 現代漢語譯本： 有人像廣說那樣論述，或者這樣說：有無因緣論和種種論，以及無儀論和畜生論。此外，有些論者說話沒有頭緒，沒有因緣，沒有迴應，也沒有依據。這被稱為種種論。他們所論述的內容，是關於畜生以及依賴於其他事物的。這被稱為畜生論。那麼，種種論和畜生論有什麼區別呢？就像前面所說的那樣。此外，種種論者和畜生論者，他們所論述的並非種種論的內容，而是過去經歷的生死，這也是畜生論所論述的內容。這就是畜生論。 因為什麼原因，要等越次才能取得證悟呢？首先從法中獲得喜悅，然後是佛和僧。或者這樣說：先修行法，修行法之後，因為這微妙的法而獲得法喜，讚歎一切智者，然後宣說這微妙的法，之後才能獲得佛喜。那些善於安住，安住於此法的人，他們更能獲得僧喜。此外，等生起法智忍的時候，應當說法喜是不可摧毀的。就像那法喜一樣，他們才能獲得佛喜。就像所說的那樣，對於苦沒有怨恨，對於佛法僧是平等地獲得喜悅。 世尊又說：『如果比丘觀察十二緣起（Dvadashanga-pratityasamutpada，佛教關於生命輪迴的十二個環節），那麼他就觀察了法（Dharma，佛法）。』 那麼，如何觀察十二緣起才能算是觀察了法呢？或者這樣說：觀察十二緣起，只是觀察法，而不是觀察人。或者這樣說：如實地觀察十二緣起，就像人見到真諦一樣，這就被稱為法。此外，觀察十二緣起需要等越次才能取得證悟。如果他已經越次取得了證悟，那麼就能見到賢聖法。證見十二緣起，他是否就完全觀察了法呢？假設他觀察了法，他是否就完全觀察了十二緣起呢？或者這樣說：所有觀察十二緣起的人，他們都觀察了法。假設觀察了諸法，他們是否都觀察了十二緣起呢？觀察十二緣起的時候，他也觀察了法；觀察法的時候，他也觀察了十二緣起。或者這樣說：有沒有觀察十二緣起，卻沒有觀察法的呢？用世間智慧觀察，不等越次取得證悟。有沒有觀察法，卻沒有觀察十二緣起的呢？空解脫門（Sunyata-vimoksha-mukha，佛教的三解脫門之一）等越次取得證悟。有沒有既觀察法，又觀察十二緣起的呢？
【English Translation】 English version: Some speak like Guangshuo, or say this: there are causeless and conditionless arguments, various arguments, arguments without proper conduct, and arguments about animals. Furthermore, some debaters speak without a beginning, without causes and conditions, without response, and without basis. This is called 'various arguments'. What they discuss concerns animals and dependence on other things. This is called 'arguments about animals'. So, what is the difference between 'various arguments' and 'arguments about animals'? It is as previously stated. Furthermore, those who engage in 'various arguments' and 'arguments about animals' do not discuss the content of 'various arguments', but rather the past experiences of birth and death, which is what 'arguments about animals' discuss. This is 'arguments about animals'. For what reason must one wait to transcend the sequence to attain enlightenment? First, one obtains joy from the Dharma (Dharma, the teachings of Buddhism), then from the Buddha (Buddha, the enlightened one) and the Sangha (Sangha, the monastic community). Or it is said: first practice the Dharma, and after practicing the Dharma, one obtains joy from the Dharma because of this subtle Dharma, praises the all-knowing one, and then proclaims this subtle Dharma, after which one can obtain joy from the Buddha. Those who dwell well, who dwell in this Dharma, they can further obtain joy from the Sangha. Furthermore, when the forbearance of the wisdom of the arising of Dharma arises, it should be said that the joy of the Dharma is indestructible. Just like that joy of the Dharma, they can obtain joy from the Buddha. Just as it is said, there is no resentment towards suffering, and joy is equally obtained from the Buddha, Dharma, and Sangha. Moreover, the World Honored One said: 'If a Bhikshu (Bhikshu, a Buddhist monk) observes the Twelve Nidanas (Dvadashanga-pratityasamutpada, the twelve links of dependent origination), then he observes the Dharma (Dharma, the teachings of Buddhism).' So, how does one observe the Twelve Nidanas to be considered observing the Dharma? Or it is said: observing the Twelve Nidanas is only observing the Dharma, not observing people. Or it is said: observing the Twelve Nidanas truthfully, just like a person seeing the truth, this is called the Dharma. Furthermore, observing the Twelve Nidanas requires transcending the sequence to attain enlightenment. If he has already transcended the sequence to attain enlightenment, then he can see the noble Dharma. Having witnessed the Twelve Nidanas, has he completely observed the Dharma? Assuming he has observed the Dharma, has he completely observed the Twelve Nidanas? Or it is said: all those who observe the Twelve Nidanas, they all observe the Dharma. Assuming they observe all Dharmas, do they all observe the Twelve Nidanas? When observing the Twelve Nidanas, he also observes the Dharma; when observing the Dharma, he also observes the Twelve Nidanas. Or it is said: is there anyone who observes the Twelve Nidanas but does not observe the Dharma? Observing with worldly wisdom, without transcending the sequence to attain enlightenment. Is there anyone who observes the Dharma but does not observe the Twelve Nidanas? The Empty Liberation Gate (Sunyata-vimoksha-mukha, one of the three doors to liberation in Buddhism) and others transcend the sequence to attain enlightenment. Is there anyone who observes both the Dharma and the Twelve Nidanas?
。以是緣觀。無愿解脫門等越次取證。頗不觀法不觀十二緣。除上爾取事則其義也。複次諸觀十二緣起。彼一切觀諸法也。頗觀法非十二緣起耶。及諸方便行。
又世尊言。諸比丘我不與世俗諍。世與我諍。云何世俗與世尊諍。或作是說。世尊慜俗。是故世尊不與世俗諍。俗無此心我護世尊。或作是說。以二事故有諍訟。起貪慾受。意不肯離。邪見取纏甚著愛慾。如此法世尊以盡。是故世尊不與世俗諍。世俗未盡。是故世俗諍。或作是說。猶如惡馬不隨正路行。如是世俗與世尊諍。
又世尊現其義漸漸教化。是故世尊不與世俗諍。以何等故名阿掘摩。是賊盡其力后逐世尊。然不能還。或作是說。世尊前地捲后舒。或作是說。世尊威神使彼身重。或作是說。諸天使彼身重。或作是說。神足境界不可思議。複次世尊于地上化使無色。肉眼所不見。是故世尊行疾自在解脫。如是行時非人能測。如尊者羅吒婆羅。說彼微法言非法。云何為微法。或作是說。如王法輸財。或作是說。如諸長者升斛稱寶。複次如法難違甚微。如貪利強言。作想希望利。不親強親。託病求物。比丘佐助眾事。詐病所須取服胡麻子。或詐言狂癡。求索無厭足。及諸非法現在前者。諸病皆求利。是謂微法。
又世尊言。諸比丘此八部眾
【現代漢語翻譯】 現代漢語譯本： 因此，通過觀察因緣，不通過無愿解脫門等逐步取證，難道不是既觀察法，又觀察十二因緣嗎？除非像上面那樣只取事相，才能說得通。進一步說，所有觀察十二因緣生起的，都是在觀察諸法。難道有觀察法，而不是觀察十二因緣生起的嗎？以及各種方便修行。 還有，世尊說：『諸位比丘，我不與世俗爭辯，是世俗與我爭辯。』世俗是如何與世尊爭辯的呢？或者有人這樣說：世尊憐憫世俗，所以世尊不與世俗爭辯。世俗沒有這種想法，他們認為是在保護世尊。或者有人這樣說：因為兩種原因才會有爭訟。一是生起貪慾，二是接受貪慾，內心不肯舍離，邪見纏縛，深深執著于愛慾。這些法世尊已經斷盡，所以世尊不與世俗爭辯。世俗沒有斷盡，所以世俗與世尊爭辯。或者有人這樣說：就像惡馬不沿著正路走一樣，世俗就是這樣與世尊爭辯。 還有，世尊展現其義理，漸漸教化，所以世尊不與世俗爭辯。因為什麼緣故叫做阿掘摩（Akkhobha，不動）呢？因為賊用盡全力追趕世尊，卻不能追上。或者有人這樣說：世尊先前在地上捲起，後來又舒展開。或者有人這樣說：世尊的威神使他的身體沉重。或者有人這樣說：諸天使他的身體沉重。或者有人這樣說：神足的境界不可思議。進一步說，世尊在地上變化，使其無色，肉眼看不見。所以世尊行走迅速，自在解脫。這樣行走時，不是人所能測度的。就像尊者羅吒婆羅（Ratthapala）說那些細微的法為非法。什麼是細微的法呢？或者有人這樣說：就像國王依法徵收賦稅。或者有人這樣說：就像各位長者用斛來稱量寶物。進一步說，如法難以違背，非常細微。比如貪圖利益，強詞奪理。虛假地希望得到利益，不親近的人裝作親近，託病求取財物。比丘幫助處理各種事務，假裝生病，索取所需，服用胡麻子。或者假裝瘋癲，求索無有厭足。以及各種非法的事情擺在眼前。各種疾病都用來求取利益。這就是所謂的細微的法。 還有，世尊說：『諸位比丘，這八部眾（eight assemblies）』
【English Translation】 English version: Therefore, by observing conditions, without taking gradual attainment through the desireless liberation door (anābhogavimokṣa-dvāra) and so on, isn't it both observing the Dharma and observing the twelve links of dependent origination (dvādaśāṅgapratītyasamutpāda)? It is only justifiable if one merely takes the matter as it is, as mentioned above. Furthermore, all those who observe the arising of the twelve links of dependent origination are observing all dharmas. Is there observing the Dharma without observing the twelve links of dependent origination? As well as various skillful means of practice. Moreover, the World Honored One (Śākyamuni Buddha) said: 'Monks, I do not contend with the world, the world contends with me.' How does the world contend with the World Honored One? Or some say: The World Honored One has compassion for the world, therefore the World Honored One does not contend with the world. The world does not have this thought; they think they are protecting the World Honored One. Or some say: There are contentions because of two reasons: one is arising greed, and two is accepting greed, the mind is unwilling to depart, wrong views entangle, deeply attached to love and desire. The World Honored One has exhausted these dharmas, therefore the World Honored One does not contend with the world. The world has not exhausted them, therefore the world contends with the World Honored One. Or some say: Like a bad horse that does not follow the right path, so too does the world contend with the World Honored One. Moreover, the World Honored One reveals the meaning gradually, teaching and transforming, therefore the World Honored One does not contend with the world. For what reason is it called Akkhobha (immovable)? Because the thief exhausted his strength to chase after the World Honored One, but could not catch up. Or some say: The World Honored One first rolled up on the ground, then stretched out later. Or some say: The World Honored One's majestic power made his body heavy. Or some say: The devas (gods) made his body heavy. Or some say: The realm of supernatural powers is inconceivable. Furthermore, the World Honored One transformed on the ground, making it colorless, invisible to the physical eye. Therefore, the World Honored One walks swiftly, freely liberated. When walking in this way, it is not something that people can fathom. Like the Venerable Ratthapala (Rāṣṭrapāla), who said that those subtle dharmas are not dharmas. What are the subtle dharmas? Or some say: Like a king lawfully collecting taxes. Or some say: Like the elders using a peck to measure treasures. Furthermore, it is difficult to violate the Dharma, it is very subtle. For example, being greedy for profit, arguing strongly. Falsely hoping to gain profit, pretending to be close to those who are not close, feigning illness to seek things. A bhikkhu (monk) helps with various affairs, pretends to be sick, asks for what is needed, and takes sesame seeds. Or pretends to be mad, seeking without satisfaction. And various illegal things are placed before them. All kinds of illnesses are used to seek profit. This is what is called subtle dharmas. Moreover, the World Honored One said: 'Monks, these eight assemblies (aṣṭaparṣad)'
。剎利眾婆羅門眾長者眾沙門眾四大天眾三十三天眾魔眾梵眾。以何等故。余諸天不言是眾。或作是說。一切是眾。世尊但說此世間不可思議。或作是說。是世尊勸化語。然此諸眾數數來會盡流。諸天至世尊所。或作是說。此眾則盡說八。複次方便集會皆成眾事。于彼眾皆有數。皆成眾事故曰八部眾。以何等故。物近眼不見遠則見。然耳則聞聲。或作是說。此非方喻境界法爾。或作是說。無所到是眼境界。是故不與耳同。複次明是眼伴曉了諸色。近眼失明。境界不復得明。
種種論歡喜 觀彼彼觀我 無諍世自諍 八部眾觀色
得等諦第一義諦。定無有疑不可沮壞。或作是說。得是世俗義。故曰等諦。不曉了世俗。是謂第一義諦。或作是說。名等諦說義。名第一義諦。複次曉了眾生心意故是等諦。有此因緣曉了心意。是謂第一義諦。得名苦諦習諦。定無有疑不可破壞。或作是說。得五盛陰是苦諦。愛習諦。問愛亦是陰中。或作是說。五盛陰是苦諦。行垢是習諦。問行垢亦在陰中。或作是說。果是苦諦。因緣是習諦。問果緣他果。緣他果此非是苦是習耶。答曰。苦即是習習即是苦。如果是苦如緣是習。問如果非習如緣非苦。是故苦即是習。習即是苦。複次得五陰有漏苦習。問修行苦時。亦有修行習耶。
【現代漢語翻譯】 現代漢語譯本
。剎利眾（Kshatriya，指武士階層）婆羅門眾（Brahmana，指祭司階層）長者眾（Gentry，指有地位的富人）沙門眾（Shramana，指修行者）四大天眾（Four Heavenly Kings，佛教的護法神）三十三天眾（Trayastrimsha Devas，欲界六天之一）魔眾（Mara，指惡魔）梵眾（Brahma，指梵天）。因為什麼緣故，其餘諸天不說這些是『眾』呢？或者有人這樣說，一切都是『眾』。世尊只是說這個世間不可思議。或者有人這樣說，這是世尊勸化的言語。然而這些『眾』常常來集會，最終都會消逝。諸天來到世尊處。或者有人這樣說，這個『眾』總共說了八種。再者，方便法門都成就了『眾』的事業。在那些『眾』中都有數量，都成就了『眾』的事業，所以稱為『八部眾』。因為什麼緣故，物體靠近眼睛反而看不見，距離遠了反而能看見？然而耳朵卻能聽到聲音。或者有人這樣說，這不是比喻，而是境界的自然規律。或者有人這樣說，沒有到達的地方是眼睛的境界，所以不能和耳朵相同。再者，光明是眼睛的伴侶，能夠明瞭各種顏色，靠近眼睛反而失去光明，境界也不能再明瞭。
種種議論歡喜， 觀察他們也觀察我們。
沒有爭執的世界卻自己爭執， 八部眾觀察顏色。
獲得等諦（Samattā，如實之真理）第一義諦（Paramattha，終極真理），必定沒有疑惑，不可摧毀。或者有人這樣說，『等諦』是世俗的真理，所以稱為『等諦』。不瞭解世俗，這就是第一義諦。或者有人這樣說，『等諦』是說義的名，『第一義諦』是義的名。再者，瞭解眾生的心意，所以是『等諦』。因為這個因緣瞭解心意，這就是『第一義諦』。獲得名為苦諦（Dukkha Satya，關於苦難的真理）習諦（Samudaya Satya，關於苦難根源的真理），必定沒有疑惑，不可破壞。或者有人這樣說，獲得五盛陰（Skandha，構成個體存在的五種要素）是苦諦，愛是習諦。問：愛也是五陰中的一種嗎？或者有人這樣說，五盛陰是苦諦，行為的污垢是習諦。問：行為的污垢也在五陰中嗎？或者有人這樣說，結果是苦諦，因緣是習諦。問：如果結果依賴於其他結果，依賴於其他結果，那麼這難道不是習而是苦嗎？回答說：苦就是習，習就是苦。如果這是苦，就像因緣是習一樣。問：如果結果不是習，就像因緣不是苦一樣。所以苦就是習，習就是苦。再者，獲得五陰的有漏（Asava，煩惱）是苦和習。問：修行苦的時候，也有修行習嗎？
【English Translation】 English version
. The Kshatriyas (Kshatriya, the warrior class), the Brahmanas (Brahmana, the priestly class), the Gentry (Gentry, wealthy people with status), the Shramanas (Shramana, ascetics), the Four Heavenly Kings (Four Heavenly Kings, Buddhist guardian deities), the Trayastrimsha Devas (Trayastrimsha Devas, one of the six heavens of the desire realm), the Maras (Mara, demons), and the Brahmas (Brahma, the Brahma heavens). For what reason do the other devas not say that these are 'assemblies'? Or some say that everything is an 'assembly'. The World-Honored One only says that this world is inconceivable. Or some say that these are the World-Honored One's words of exhortation. However, these 'assemblies' often come together and eventually vanish. The devas come to the World-Honored One. Or some say that this 'assembly' speaks of eight categories in total. Furthermore, expedient means all accomplish the affairs of the 'assembly'. In those 'assemblies' there are numbers, and they all accomplish the affairs of the 'assembly', therefore they are called the 'Eightfold Assembly'. For what reason is it that objects are not seen when they are close to the eyes, but are seen when they are far away? However, the ears can hear sounds. Or some say that this is not a metaphor, but the natural law of the realm. Or some say that what is not reached is the realm of the eyes, therefore it cannot be the same as the ears. Furthermore, light is the companion of the eyes, able to clearly see various colors, but when close to the eyes, it loses its light, and the realm can no longer be clear.
Various discussions bring joy, Observing them and observing us.
The world without strife contends with itself, The Eightfold Assembly observes colors.
Obtaining Samattā (Samattā, the truth as it is) and Paramattha (Paramattha, the ultimate truth), there is certainly no doubt, and it cannot be destroyed. Or some say that 'Samattā' is the worldly truth, therefore it is called 'Samattā'. Not understanding the worldly is what is called Paramattha. Or some say that 'Samattā' is the name for speaking of meaning, and 'Paramattha' is the name for the meaning. Furthermore, understanding the minds of sentient beings, therefore it is 'Samattā'. Because of this cause and condition, understanding the mind is what is called Paramattha. Obtaining what is called Dukkha Satya (Dukkha Satya, the truth of suffering) and Samudaya Satya (Samudaya Satya, the truth of the origin of suffering), there is certainly no doubt, and it cannot be destroyed. Or some say that obtaining the five Skandhas (Skandha, the five aggregates that constitute individual existence) is Dukkha Satya, and love is Samudaya Satya. Question: Is love also one of the five Skandhas? Or some say that the five Skandhas are Dukkha Satya, and the defilements of actions are Samudaya Satya. Question: Are the defilements of actions also in the five Skandhas? Or some say that the result is Dukkha Satya, and the causes and conditions are Samudaya Satya. Question: If the result depends on other results, and depends on other results, then is this not Samudaya but Dukkha? The answer is: Dukkha is Samudaya, and Samudaya is Dukkha. If this is Dukkha, just as the causes and conditions are Samudaya. Question: If the result is not Samudaya, just as the causes and conditions are not Dukkha. Therefore, Dukkha is Samudaya, and Samudaya is Dukkha. Furthermore, obtaining the five Skandhas with outflows (Asava, defilements) is Dukkha and Samudaya. Question: When practicing Dukkha, is there also practicing Samudaya?
答曰。修習時不修行苦。唯修行習得智通達。定無有疑不可破壞。或作是說。得諸智耶。知彼是智一一分別是通達相。問智由他知智。彼即是智耶。通達亦復如是。或作是說。智即是通達耶。或有通達非智知解脫物。複次若智耶。知及余自然。即是其事。此無定義。得味。定無有疑不可破壞。或作是說。得味即是義味。諸法是謂味。問味味非其義。云何義非其味。或作是說。一義之中有若干味。是故味異義異。問一味之中有若干義。義非味乎。或作是說。味即是義。或義非味味解脫物。複次味即是義。或處處有味。如彼所說。緣無定處自相相應。相如上說。因與緣如前所說。得十二緣起。十二緣起法。定無有疑不可沮壞。或作是說。得如契經所說。此十二緣起。如性法法常住。廣說十二緣起法無明行。問十二緣起諸緣起法。或作是說。十二緣起因。十二緣起法是果。問因非果果非因。十二緣起非十二緣起法耶。或作是說。十二緣起十二緣起法起。問起亦是十二緣起。或作是說。若十二緣起。是十二緣起法耶。或十二緣起法。彼非十二緣起諸起空寂法。或作是說。諸法生時。是十二緣起諸法。已生十二緣起法。問如是者義無有定。十二緣起即是十二緣起法。或作是說。與十二緣起相應果。實是十二緣起法。或作是說。已
【現代漢語翻譯】 現代漢語譯本： 答：修習的時候不修行苦行，唯有修行才能習得智慧通達。這種定力沒有疑惑，不可破壞。或者有人這樣說：『得到各種智慧了嗎？』要知道，那些智慧一一分別都是通達之相。問：『智慧由其他智慧得知，那麼那個智慧就是智慧嗎？』通達也是如此。或者有人這樣說：『智慧就是通達嗎？』或者有通達不是智慧，是知解脫之物。再次，如果是智慧，知和其餘自然，就是那件事。這沒有定義。得到味道，定力沒有疑惑，不可破壞。或者有人這樣說：『得到味道就是得到義味，諸法就是所謂的味道。』問：『味道不是它的意義，為什麼意義不是它的味道？』或者有人這樣說：『一個意義之中有若干味道，所以味道和意義不同。』問：『一個味道之中有若干意義，意義不是味道嗎？』或者有人這樣說：『味道就是意義。』或者意義不是味道，味道是解脫之物。再次，味道就是意義。或者處處有味道，如他們所說，緣沒有定處，自相相應。相如上面所說。因和緣如前面所說。得到十二緣起（Pratītyasamutpāda，佛教基本理論，指一切事物都是相互依存、相互聯繫的）。十二緣起法，定力沒有疑惑，不可沮壞。或者有人這樣說：『得到如契經所說，這十二緣起，如性法法常住。』廣說十二緣起法，無明行。問：『十二緣起，各種緣起法。』或者有人這樣說：『十二緣起是因，十二緣起法是果。』問：『因不是果，果不是因，十二緣起不是十二緣起法嗎？』或者有人這樣說：『十二緣起，十二緣起法生起。』問：『生起也是十二緣起嗎？』或者有人這樣說：『如果十二緣起，是十二緣起法嗎？』或者十二緣起法，它不是十二緣起，各種生起空寂法。或者有人這樣說：『各種法生起時，是十二緣起，各種法已經生起十二緣起法。』問：『如果是這樣，意義沒有定論，十二緣起就是十二緣起法。』或者有人這樣說：『與十二緣起相應的果，實際上是十二緣起法。』或者有人這樣說：『已經』
【English Translation】 English version: Answer: When practicing, one does not practice asceticism; only through practice can one acquire wisdom and understanding. This samadhi is without doubt and cannot be destroyed. Or someone might say, 'Have you attained all kinds of wisdom?' Know that each and every one of those wisdoms is a characteristic of understanding. Question: 'Is wisdom known by other wisdom, then is that wisdom wisdom?' Understanding is also like that. Or someone might say, 'Is wisdom understanding?' Or there is understanding that is not wisdom, but a thing of knowing liberation. Furthermore, if it is wisdom, knowing and other natural things are that matter. This has no definition. Obtaining taste, samadhi is without doubt and cannot be destroyed. Or someone might say, 'Obtaining taste is obtaining the taste of meaning, all dharmas are what is called taste.' Question: 'Taste is not its meaning, why is meaning not its taste?' Or someone might say, 'Within one meaning there are several tastes, therefore taste and meaning are different.' Question: 'Within one taste there are several meanings, is meaning not taste?' Or someone might say, 'Taste is meaning.' Or meaning is not taste, taste is a thing of liberation. Furthermore, taste is meaning. Or there is taste everywhere, as they say, conditions have no fixed place, self-characteristics correspond. Characteristics are as described above. Cause and condition are as described before. Obtaining the twelve Nidānas (Pratītyasamutpāda, the fundamental Buddhist theory of interdependent origination). The twelve Nidānas dharmas, samadhi is without doubt and cannot be destroyed. Or someone might say, 'Obtaining as the sutras say, these twelve Nidānas, like the nature of dharma, dharma is constant.' Broadly speaking, the twelve Nidānas dharmas, ignorance and action. Question: 'The twelve Nidānas, all kinds of Nidānas dharmas.' Or someone might say, 'The twelve Nidānas are the cause, the twelve Nidānas dharmas are the effect.' Question: 'Cause is not effect, effect is not cause, are the twelve Nidānas not the twelve Nidānas dharmas?' Or someone might say, 'The twelve Nidānas, the twelve Nidānas dharmas arise.' Question: 'Is arising also the twelve Nidānas?' Or someone might say, 'If the twelve Nidānas are the twelve Nidānas dharmas?' Or the twelve Nidānas dharmas, they are not the twelve Nidānas, all kinds of arising empty and silent dharmas. Or someone might say, 'When all dharmas arise, they are the twelve Nidānas, all dharmas have already arisen the twelve Nidānas dharmas.' Question: 'If that is the case, the meaning has no definition, the twelve Nidānas are the twelve Nidānas dharmas.' Or someone might say, 'The fruit corresponding to the twelve Nidānas is actually the twelve Nidānas dharmas.' Or someone might say, 'Already'
生諸行是十二緣起。彼諸法生由十二緣起。問彼所生不由十二緣起耶。複次諸法自應爾。十二緣起不造自相。味相應法微妙法。成就授決有何差別。或作是說。平等說如實無虛。或作是說。十二緣起是平等法。成就十二緣起相。是授決法。或作是說。說四聖諦是平等法。順從四諦是授法決。或作是說。最勝功德是平等法。弟子功德成就是授決法。複次語不粗獷是平等法。語無狐疑成就是受決法。慈孝于父慈孝于母有何差別。或作是說。恩慈于母孝養于父。故無差別。
等智苦諦 智義自相 緣起十二 慈孝父母
云何眼識意識分別。或作是說。以是因緣。彼境界如是。眼識意識分別。問不壞意識耶。答曰。如倒彼眼識界有意識界。然界不壞。如是倒彼色入法入不壞。或作是說。有眼識意識分別。彼相類造。是故造境界是意識。問云何造相類。設更眼識憶不忘失。彼即不分別耶。設不憶者。云何不憶造色相類。或作是說。非更眼識意分別。設當分別識入則壞。問境界壞。答曰。亦說境界壞。或作是說。非更眼識意識分別。何以故。世尊亦說。以二緣故。生識意緣生法。設彼更眼識意識分別者。則增諸入。意色意聲亦復如是。問多有諸入。或生一或生二識。雖有一物。意識緣相多痛生識。是故彼有多。或
【現代漢語翻譯】 現代漢語譯本 諸行的產生是十二緣起（十二因緣）。那些法的產生依賴於十二緣起。問：那些產生不是依賴於十二緣起嗎？又問：諸法本應如此，十二緣起並不創造自身的相。味相應法（與味覺相應的法）和微妙法（精妙的法）在成就和授決（預言證果）上有什麼差別？或者這樣說：平等地宣說真實不虛的道理，或者這樣說：十二緣起是平等法，成就十二緣起的相是授決法。或者這樣說：宣說四聖諦是平等法，順從四聖諦是授法決。或者這樣說：最殊勝的功德是平等法，弟子功德的成就是授決法。又問：言語不粗暴是平等法，言語沒有狐疑的成就是受決法。慈愛父親和慈愛母親有什麼差別？或者這樣說：恩惠慈愛母親，孝養父親，所以沒有差別。
等智苦諦（平等智慧認識苦諦），智義自相（智慧的意義和自性），緣起十二（十二緣起），慈孝父母（慈愛孝順父母）。
什麼是眼識和意識的區別？或者這樣說：因為這個因緣，那個境界是這樣的，眼識和意識是有分別的。問：意識不會壞滅嗎？答：如同顛倒，那個眼識界有意識界，然而界不會壞滅。如同顛倒，那個色入（色塵）和法入（法塵）不會壞滅。或者這樣說：有眼識和意識的區別，它們相似地造作，因此造作境界的是意識。問：如何造作相似的相？假設再次通過眼識憶念而不忘失，那麼它就不分別了嗎？假設不憶念，如何不憶念而造作色相的種類？或者這樣說：不是再次通過眼識，而是通過意識來分別。假設當分別時，識入（識的進入）就會壞滅。問：境界會壞滅嗎？答：也說境界會壞滅。或者這樣說：不是再次通過眼識，而是通過意識來分別。為什麼呢？世尊也說過，因為兩個緣故，產生識，意緣生法。假設那個再次通過眼識，意識來分別，那麼就會增加諸入（諸根）。意色（意根和色塵），意聲（意根和聲塵）也是如此。問：有很多諸入，或者產生一個或者產生兩個識。即使有一個事物，意識緣相，多種痛苦產生識，因此那裡有很多。
【English Translation】 English version The arising of all phenomena is the twelve Nidānas (twelve links of dependent origination). The arising of those dharmas depends on the twelve Nidānas. Question: Do those arising not depend on the twelve Nidānas? Furthermore, all dharmas should be like that by themselves; the twelve Nidānas do not create their own characteristics. What is the difference between taste-corresponding dharmas (dharmas corresponding to taste) and subtle dharmas (subtle dharmas) in terms of accomplishment and Vyākaraṇa (prediction of enlightenment)? Or it is said: To equally speak of the truth without falsehood. Or it is said: The twelve Nidānas are equal dharmas; accomplishing the characteristics of the twelve Nidānas is Vyākaraṇa. Or it is said: To speak of the Four Noble Truths is an equal dharma; following the Four Truths is Vyākaraṇa. Or it is said: The most supreme merit is an equal dharma; the accomplishment of the disciple's merit is Vyākaraṇa. Furthermore, speech that is not coarse is an equal dharma; the accomplishment of speech without doubt is Vyākaraṇa. What is the difference between loving-kindness towards the father and loving-kindness towards the mother? Or it is said: Kindness and love towards the mother, filial piety towards the father, therefore there is no difference.
Equal wisdom of the suffering truth (Samajñā of the suffering truth), the meaning and self-nature of wisdom, the twelve Nidānas, loving-kindness and filial piety towards parents.
What is the difference between eye consciousness and mind consciousness? Or it is said: Because of this condition, that realm is like this; eye consciousness and mind consciousness are distinct. Question: Does mind consciousness not perish? Answer: Like inversion, that eye consciousness realm has a mind consciousness realm, yet the realm does not perish. Like inversion, that form-entry (rūpāyatana) and dharma-entry (dharmāyatana) do not perish. Or it is said: There is a distinction between eye consciousness and mind consciousness; they create similarly, therefore it is mind consciousness that creates the realm. Question: How does it create similar characteristics? Suppose one remembers again through eye consciousness and does not forget, then does it not distinguish? Suppose one does not remember, how does one not remember and create the kinds of form characteristics? Or it is said: It is not again through eye consciousness, but through mind consciousness that one distinguishes. Suppose when distinguishing, the entry of consciousness (vijñānapraveśa) would perish. Question: Does the realm perish? Answer: It is also said that the realm perishes. Or it is said: It is not again through eye consciousness that mind consciousness distinguishes. Why? The World-Honored One also said, because of two conditions, consciousness arises; mind-condition arises dharma. Suppose that again through eye consciousness, mind consciousness distinguishes, then the entries (āyatanas) would increase. Mind-form (mano-rūpa), mind-sound (mano-śabda) are also like this. Question: There are many entries, or one or two consciousnesses arise. Even if there is one thing, mind consciousness conditions the appearance, many pains arise consciousness, therefore there are many there.
作是說。若眼識定青。意識亦定青。相類識是眼識。此意識此是眼識義云何。答曰。若眼增上者彼是眼識。若意識增上者彼是意識。或作是說。設眼增上不相應。緣青起識。意增上彼不相應。緣青起識。是故相應壞果無有壞。問如彼眼增上及相應。或起諸識。或黃相應壞果壞。如是眼增上及相應。意增上定青起識。有相應壞有果壞也。云何世尊知彼眾生宿命。或作是說。劫燒流轉眾多眾生。生果實天。于彼各各自相告語本宿命。以是得知。問若眾生不生彼。不自識宿命。從此已來經歷皆不知。或作是說。眾生之類曾止住。自識彼宿命。余不止宿者觀察便知。問一切不共行。或作是說。自校計思惟則知。彼意上已說。或作是說。佛境界不可思議。或作是說。十二緣起善分別說。或作是說。自識宿命智知其力勢。或作是說。微妙智得其力勢。複次各各別異於彼。如來神智便生。得阿惟三佛。故曰常住。如所說難陀摩陀優波夷說。尊者我夫無常。犯戒惡法生餓鬼中。其婦人夢見夫主。云我生餓鬼中。云何餓鬼夢中作是語。或作是說。化作人形不作本象。造如是貌。問如今云何造。或作是說。餓鬼夢中不作本形。昔造因緣有其力勢。又盡思想夢轉見形。言睹形象。複次睡眠志不如本狂有所見。或聞惡聲響諸法定有。彼一切法等
【現代漢語翻譯】 現代漢語譯本： 作如是說：如果眼識一定是青色的，那麼意識也一定是青色的。相似的識是眼識，那麼這個意識和這個眼識的意義是什麼呢？回答是：如果眼是增上緣，那麼它就是眼識；如果意是增上緣，那麼它就是意識。或者可以這樣說：假設眼是增上緣，但不相應，緣于青色而生起識；意是增上緣，但也不相應，緣于青色而生起識。因此，相應（條件）破壞，果（結果）並沒有破壞。
問：像眼是增上緣且相應，或者生起諸識，或者黃色相應而壞，果也壞。像這樣，眼是增上緣且相應，意是增上緣，確定青色生起識，有相應壞，有果壞嗎？
世尊是如何知道那些眾生的宿命的呢？或者可以這樣說：經歷劫火焚燒和輪迴流轉，許多眾生生到果實天（Fructifying Heavens）。在那裡，他們各自互相告知自己前世的宿命，因此得知（宿命）。
問：如果眾生沒有生到那裡，不能自己認識宿命，那麼從此以後經歷的事情都不知道嗎？或者可以這樣說：有些眾生曾經停留在某個地方，自己認識自己的宿命；其餘沒有停留在宿命中的人，通過觀察便能知道。
問：一切都是不共行（uncommon practices）嗎？或者可以這樣說：自己校對計算思惟就能知道。這個意思上面已經說過了。或者可以這樣說：佛的境界不可思議。或者可以這樣說：十二緣起（Twelve Nidānas）被很好地分別解說。或者可以這樣說：自己認識宿命的智慧知道它的力量。或者可以這樣說：微妙的智慧得到它的力量。再次，（佛）各自與他們不同，如來的神智便會產生，證得阿惟三佛（Avēsaṃbuddha），所以說是常住。
如所說，難陀（Nanda）、摩陀（Mada）、優波夷（Upasika）說：尊者，我的丈夫是無常的，犯戒作惡，生到餓鬼道中。那位婦人夢見丈夫說：『我生到餓鬼道中。』為什麼餓鬼在夢中會說這樣的話呢？或者可以這樣說：化作人形，不作原本的形象，造出這樣的面貌。
問：如今（餓鬼）是如何造出（人形）的呢？或者可以這樣說：餓鬼在夢中不作原本的形象，過去所造的因緣有其力量。又因為耗盡思想，夢中轉變而見到形象，說是看到形象。再次，睡眠中的意志不如原本，狂亂時有所見。或者聽到惡聲響，諸法都是確定的。那些一切法都是平等的。 English version: Thus it is said: If eye-consciousness is definitely blue, then mind-consciousness is also definitely blue. Similar consciousness is eye-consciousness. What is the meaning of this mind-consciousness and this eye-consciousness? The answer is: If the eye is the dominant condition, then it is eye-consciousness; if the mind is the dominant condition, then it is mind-consciousness. Or it can be said: Suppose the eye is the dominant condition but not corresponding, consciousness arises dependent on blue; the mind is the dominant condition but not corresponding, consciousness arises dependent on blue. Therefore, the correspondence (condition) is broken, but the result is not broken.
Question: Like the eye being the dominant condition and corresponding, or various consciousnesses arise, or yellow corresponding and breaking, and the result also breaks. Like this, the eye being the dominant condition and corresponding, the mind being the dominant condition, definitely blue consciousness arises, is there correspondence breaking, is there result breaking?
How does the World-Honored One know the past lives of those beings? Or it can be said: After the kalpa (aeon) is burned and the cycle of rebirth continues, many beings are born in the Fructifying Heavens (Fructifying Heavens). There, they each tell each other about their past lives, and thus it is known (about past lives).
Question: If beings are not born there, and cannot recognize their own past lives, then do they not know what has happened since then? Or it can be said: Some beings have stayed in a certain place, and they recognize their own past lives; others who have not stayed in their past lives can know by observing.
Question: Are all things uncommon practices (uncommon practices)? Or it can be said: By self-examining, calculating, and contemplating, one can know. This meaning has already been said above. Or it can be said: The realm of the Buddha is inconceivable. Or it can be said: The Twelve Nidānas (Twelve Nidānas) are well explained separately. Or it can be said: The wisdom of recognizing one's own past lives knows its power. Or it can be said: Subtle wisdom obtains its power. Furthermore, (the Buddha) is different from each of them, and the Tathagata's divine wisdom will arise, attaining Avēsaṃbuddha (Avēsaṃbuddha), therefore it is said to be permanent.
As it is said, Nanda (Nanda), Mada (Mada), and Upasika (Upasika) said: Venerable one, my husband is impermanent, violating precepts and doing evil, and was born into the realm of hungry ghosts. That woman dreamed that her husband said: 'I was born into the realm of hungry ghosts.' Why would a hungry ghost say such a thing in a dream? Or it can be said: Transforming into a human form, not taking the original form, creating such an appearance.
Question: How does (the hungry ghost) create (the human form) now? Or it can be said: The hungry ghost does not take the original form in the dream, the causes and conditions created in the past have their power. Also, because of exhausting thoughts, the form is transformed and seen in the dream, it is said to see the image. Furthermore, the will in sleep is not as it was originally, and there are things seen in madness. Or hearing evil sounds, all dharmas are definite. All those dharmas are equal.
【English Translation】 Thus it is said: If eye-consciousness is definitely blue, then mind-consciousness is also definitely blue. Similar consciousness is eye-consciousness. What is the meaning of this mind-consciousness and this eye-consciousness? The answer is: If the eye is the dominant condition, then it is eye-consciousness; if the mind is the dominant condition, then it is mind-consciousness. Or it can be said: Suppose the eye is the dominant condition but not corresponding, consciousness arises dependent on blue; the mind is the dominant condition but not corresponding, consciousness arises dependent on blue. Therefore, the correspondence (condition) is broken, but the result is not broken. Question: Like the eye being the dominant condition and corresponding, or various consciousnesses arise, or yellow corresponding and breaking, and the result also breaks. Like this, the eye being the dominant condition and corresponding, the mind being the dominant condition, definitely blue consciousness arises, is there correspondence breaking, is there result breaking? How does the World-Honored One know the past lives of those beings? Or it can be said: After the kalpa (aeon) is burned and the cycle of rebirth continues, many beings are born in the Fructifying Heavens (Fructifying Heavens). There, they each tell each other about their past lives, and thus it is known (about past lives). Question: If beings are not born there, and cannot recognize their own past lives, then do they not know what has happened since then? Or it can be said: Some beings have stayed in a certain place, and they recognize their own past lives; others who have not stayed in their past lives can know by observing. Question: Are all things uncommon practices (uncommon practices)? Or it can be said: By self-examining, calculating, and contemplating, one can know. This meaning has already been said above. Or it can be said: The realm of the Buddha is inconceivable. Or it can be said: The Twelve Nidānas (Twelve Nidānas) are well explained separately. Or it can be said: The wisdom of recognizing one's own past lives knows its power. Or it can be said: Subtle wisdom obtains its power. Furthermore, (the Buddha) is different from each of them, and the Tathagata's divine wisdom will arise, attaining Avēsaṃbuddha (Avēsaṃbuddha), therefore it is said to be permanent. As it is said, Nanda (Nanda), Mada (Mada), and Upasika (Upasika) said: Venerable one, my husband is impermanent, violating precepts and doing evil, and was born into the realm of hungry ghosts. That woman dreamed that her husband said: 'I was born into the realm of hungry ghosts.' Why would a hungry ghost say such a thing in a dream? Or it can be said: Transforming into a human form, not taking the original form, creating such an appearance. Question: How does (the hungry ghost) create (the human form) now? Or it can be said: The hungry ghost does not take the original form in the dream, the causes and conditions created in the past have their power. Also, because of exhausting thoughts, the form is transformed and seen in the dream, it is said to see the image. Furthermore, the will in sleep is not as it was originally, and there are things seen in madness. Or hearing evil sounds, all dharmas are definite. All those dharmas are equal.
定耶定。設諸法等定耶定。彼一切法定有耶。或作是說。諸法等定耶定。彼一切法定有耶。頗彼法定有。彼非等定耶定。自相定有。複次當言非諸法等定耶定。餘人當言。等定耶定。達嚫名者何等法。或作是說。報施之法名曰達嚫。導引福地亦是達嚫。問非以所施而生上界。如所說生上界者。善功德報。是達嚫業。或作是說。施法果報是達嚫法。故曰說檀嚫法。問非以施法果處所。複次割意所愛。成彼施處。於今所養義是檀嚫(秦言財施)法。如餓鬼檀嚫。以何等故。佛世尊是大法主。或作是說。如王攝統國界誅斷刑罰。如是世尊為諸聲聞斷疑網結。故曰法主。或作是說。如王典國民無不順。如是世尊一切善法無不成辦。故曰法主。或作是說。如王典國所作自在。刑罰榜笞皆悉自在。如是世尊于聲聞中法得自在療諸惡趣。故曰法主。或作是說。如轉輪聖王施貧窮人衣裳寶物。如是世尊無財眾生施以七寶。故曰法主。或作是說。正法之主故曰法主。或作是說。如所說梵相應契經。我所覺寤法善諷誦唸供養承事依彼住。如所說云何如來至真等正覺王法比丘。世尊告曰。以此契經義故。曰世尊法主十六婆羅門(阿逸彌勒是其二)。云何得知。世尊有方齒四十味味皆別。或作是說。或觀一切種好三十二相。盡知一切相。然後得
【現代漢語翻譯】 現代漢語譯本 是決定還是非決定？假設一切法都是等同決定的，那麼它們的一切法都是實有的嗎？或者這樣說，一切法都是等同決定的嗎？那麼它們的一切法都是實有的嗎？難道那些法是實有的，但它們不是等同決定的嗎？自性是實有的。再者，應當說不是一切法都是等同決定的。其他人會說，是等同決定的。『達嚫』（Dāqìn，佈施）指的是什麼法？或者這樣說，報施之法被稱為『達嚫』。導引至福地的行為也是『達嚫』。問：不是因為所施之物而生到上界嗎？如所說生到上界者，是善功德的果報，這是『達嚫』的業。或者這樣說，施法的果報是『達嚫』法。所以說佈施『達嚫』法。問：不是因為施法而得到果報的處所。再者，割捨所愛之物，成就那個佈施的處所，對於現在所養之物的意義就是『檀嚫』（Dānqìn，秦言財施）法。比如餓鬼『檀嚫』。因為什麼緣故，佛世尊是大法主？或者這樣說，如同國王統攝國界，誅斷刑罰，如同世尊為諸聲聞斷除疑網結縛，所以被稱為法主。或者這樣說，如同國王典領國民，沒有不順從的，如同世尊一切善法沒有不成就的，所以被稱為法主。或者這樣說，如同國王典領國家，所作自在，刑罰鞭打都自在，如同世尊在聲聞中於法得自在，療治諸惡趣，所以被稱為法主。或者這樣說，如同轉輪聖王佈施貧窮人衣裳寶物，如同世尊對無財眾生布施七寶，所以被稱為法主。或者這樣說，是正法之主，所以被稱為法主。或者這樣說，如所說梵相應契經，我所覺悟的法，善於諷誦，唸誦，供養，承事，依彼而住。如所說，云何如來至真等正覺王法比丘？世尊告曰：以此契經的意義，所以說世尊是法主，十六婆羅門（Bāluómén，阿逸彌勒（Āyìmílè）是其中之二）。如何得知世尊有方齒四十味，味道都各不相同？或者這樣說，或者觀察一切種好三十二相，完全知曉一切相，然後才能得到。
【English Translation】 English version Is it determined or undetermined? Supposing all dharmas are equally determined, are all their dharmas real? Or is it said that all dharmas are equally determined? Are all their dharmas real? Are those dharmas real, but they are not equally determined? Self-nature is real. Furthermore, it should be said that not all dharmas are equally determined. Others would say that they are equally determined. What dharma does 'Dāqìn' (達嚫, offering) refer to? Or is it said that the dharma of rewarding offerings is called 'Dāqìn'. Guiding to the land of blessings is also 'Dāqìn'. Question: Is it not because of what is given that one is born in the upper realms? As it is said that those born in the upper realms, the reward of good merits, is the karma of 'Dāqìn'. Or is it said that the karmic reward of giving dharma is the 'Dāqìn' dharma. Therefore, it is said to give the 'Dāqìn' dharma. Question: Is it not because of giving dharma that one obtains the place of karmic reward. Furthermore, relinquishing what is loved, accomplishing that place of giving, the meaning of what is currently nurtured is the 'Dānqìn' (檀嚫, Qin language: material offering) dharma. For example, the hungry ghost 'Dānqìn'. For what reason is the Buddha, the World Honored One, the great Dharma Lord? Or is it said that just as a king governs the realm, executing punishments, so too does the World Honored One sever the nets of doubt and bonds for all the Shravakas, therefore he is called the Dharma Lord. Or is it said that just as a king governs the people, and none disobey, so too does the World Honored One accomplish all good dharmas, therefore he is called the Dharma Lord. Or is it said that just as a king governs the country, acting freely, punishing and whipping as he pleases, so too does the World Honored One have freedom in the Dharma among the Shravakas, healing all evil destinies, therefore he is called the Dharma Lord. Or is it said that just as a Chakravarti King bestows clothing and treasures upon the poor, so too does the World Honored One bestow the seven treasures upon beings without wealth, therefore he is called the Dharma Lord. Or is it said that he is the Lord of the Right Dharma, therefore he is called the Dharma Lord. Or is it said that, as mentioned in the Brahma-related Sutra, the Dharma that I have awakened to, I recite well, remember, make offerings to, serve, and abide by it. As it is said, what is the Tathagata, the Truly Enlightened, the King of Dharma Bhikshu? The World Honored One said: Because of the meaning of this Sutra, it is said that the World Honored One is the Dharma Lord, the sixteen Brahmins (Bāluómén, Āyìmílè (阿逸彌勒) is one of the two). How is it known that the World Honored One has square teeth with forty flavors, each taste being different? Or is it said that by observing all the auspicious marks, the thirty-two characteristics, one can fully know all the marks, and then attain it.
知。複次算數者。如觀掌器無不分別。觀方頰車師子臆。知方齒四十味味分別。如二因緣攝生死受諸行報。無色界眾生。以此因緣與欲界相應。不成就行垢。云何彼沒生此間。或作是說。過去行垢來生此間。如彼不成就。云何來生。答曰。若退轉時便得成就。如阿羅漢不成就一切結。從阿羅漢退轉時。復得成就諸結。問阿羅漢云何成就諸結。或作是說。善根功德空無有不解脫。不善根無所還。問如欲界中余善根滅盡。以何因緣彼善根滅。何等故復還善根。或作是說。欲愛未盡便生彼界。問如所說外神仙異學欲愛盡。說欲愛已盡。問愛未盡苦當言盡。如所說。在塵土戲童女厭之便棄去。后愛未盡便有盡名。如所說。乃至死便盡。如人言有吾我。或作是說。處處有一切結。于彼亦有欲界結。問若處處有一切結者。界有壞敗。答曰。猶如此間有無色界結界不有壞。如是彼間有欲界結界不有壞。或作是說。如於此間漸漸增益。彼間漸漸減。如於此間親近界便與彼合。問設往彼起欲界結不為終耶。答曰。如住此間起無色界結。彼則不終也。如是彼間起欲界結。則不終也。問住此間起無色界結。欲界中色則不滅盡。則于彼間終也。問我喜言無色界有色。是故彼間起欲界結。無色界色不盡。彼便終。如阿羅漢。於色界化形往至色界。
欲界形體都在不除。欲使作彼形取阿那含。生有想無想天。入不用定。賢聖道現在前。欲作是言彼終耶。複次彼行陰所纏欲界使熾盛。依彼行陰。於我愛未永盡愚癡不除。是故生此間甚著不離。非過去行而辯眾事。
相有二貌行 四行亦有二 四無明愛使 相應及有弟
是謂初偈(第一品始撮以結揵度)。
識是世尊母 邪聚及檀嚫 十六婆羅門 生死是因緣(此舉七品終結揵度)
尊婆須蜜菩薩所集揵度初竟。
尊婆須蜜論卷第二 大正藏第 28 冊 No. 1549 尊婆須蜜菩薩所集論
尊婆須蜜菩薩所集論卷第三
尊婆須蜜造
符秦罽賓三藏僧伽跋澄等譯
心揵度首
又世尊言。彼心意執持不去乎手。非二心齊等。云何心意執持不去乎手。摩訶僧耆作是說。心自然持。問攝不善心非善攝不善。曇摩啒作是說。心相應智慧攝。問不善心善智慧攝。非善智慧攝不善心相應。尊彌沙塞作是說。心不相應智慧而攝。問心不相應智慧非心非意。如所說心意所攝。持跋次子作是說。執持人心。問人無心意。如所說攝心意。或作是說。修不善心時。善心因緣便斷。如是彼心乃至不生。如是彼心則有所攝。問不善心修不善心時。善心緣斷絕。欲
【現代漢語翻譯】 現代漢語譯本： 在欲界中，眾生的形體都還未去除。如果想要讓他們以那種形體證得阿那含（Anāgāmin，不還果），或者生到有想天、無想天，或者進入不用定（不動定），或者賢聖之道現在眼前，如果有人說他們會因此終結輪迴，這是不對的。再者，他們被行陰（saṅkhāra-kkhandha，行蘊）所纏縛，對欲界的貪愛仍然強烈，依賴於行陰，對於『我』的執愛沒有徹底斷盡，愚癡也沒有去除，所以才會再次生到這個世間，並且深深執著於此而不願離開。他們不是憑藉過去的修行來辨別各種事情。
相有二貌行，四行亦有二，四無明愛使，相應及有弟。
這被稱為初偈（第一品開始時概括總結了揵度）。
識是世尊母，邪聚及檀嚫，十六婆羅門，生死是因緣（這裡總結了七品，結束了揵度）。
尊者婆須蜜（Vasumitra）菩薩所集揵度初竟。
尊婆須蜜論卷第二 大正藏第 28 冊 No. 1549 尊婆須蜜菩薩所集論
尊婆須蜜菩薩所集論卷第三
尊婆須蜜造
符秦罽賓三藏僧伽跋澄等譯
心揵度首
又世尊說：『那個心意執持不去乎手。』不是兩種心同時存在。為什麼說『心意執持不去乎手』呢？摩訶僧祇（Mahāsaṃghika）部派這樣說：心自然地執持。問：不善心被攝持，不是善心攝持不善心嗎？曇摩啒（Dharmagupta）部派這樣說：心與智慧相應而被攝持。問：不善心被善智慧攝持嗎？不是善智慧攝持不善心，而是與不善心相應。尊者彌沙塞（Mahīśāsaka）部派這樣說：心不與智慧相應而被攝持。問：心不與智慧相應，既不是心也不是意，怎麼能像所說的那樣被心意所攝持呢？持跋次子這樣說：執持人心。問：人沒有心意，怎麼能像所說的那樣攝持心意呢？或者有人這樣說：修不善心的時候，善心的因緣就會斷絕，這樣那個心乃至不會產生，這樣那個心就被攝持了。問：修不善心的時候，善心的因緣就斷絕了嗎？想要……
【English Translation】 English version: In the realm of desire, the physical bodies of beings have not yet been eliminated. If one wishes to enable them to attain Anāgāmin (non-returner) with that form, or to be born in the heavens of thought or non-thought, or to enter the state of non-use (immovable concentration), or for the path of the noble sages to be present before them, it is incorrect to say that they will thereby end the cycle of rebirth. Furthermore, they are bound by the saṅkhāra-kkhandha (aggregate of mental formations), their craving for the realm of desire is still intense, relying on the saṅkhāra-kkhandha, their attachment to 'self' has not been completely eradicated, and ignorance has not been removed, which is why they are born again in this world and are deeply attached to it, unwilling to leave. They do not discern matters based on past practices.
The characteristic has two aspects of action, the four actions also have two, the four ignorances and cravings, corresponding and having a brother.
This is called the initial verse (summarizing the beginning of the first chapter of the Khandha).
Consciousness is the mother of the World Honored One, evil gatherings and dāna (almsgiving), sixteen Brahmins, birth and death are the causes and conditions (this summarizes the seven chapters, ending the Khandha).
The Khandha collected by Venerable Vasumitra Bodhisattva is now complete.
Treatise of Vasumitra, Volume 2 Taisho Tripitaka Volume 28 No. 1549 Treatise collected by Vasumitra Bodhisattva
Treatise of Vasumitra Bodhisattva, Volume 3
Composed by Vasumitra
Translated by Saṃghabhadra and others from Kashmir during the Fu Qin Dynasty
Beginning of the Mind Khandha
Moreover, the World Honored One said: 'That mind and intention do not let go of the hand.' It is not that two minds exist simultaneously. Why is it said that 'the mind and intention do not let go of the hand'? The Mahāsaṃghika school says this: the mind naturally holds on. Question: Is the unwholesome mind restrained, or is it not the wholesome mind restraining the unwholesome mind? The Dharmagupta school says this: the mind is restrained by wisdom in accordance with it. Question: Is the unwholesome mind restrained by wholesome wisdom? It is not that wholesome wisdom restrains the unwholesome mind, but rather it is in accordance with the unwholesome mind. The Venerable Mahīśāsaka school says this: the mind is restrained by wisdom not in accordance with it. Question: If the mind is not in accordance with wisdom, and is neither mind nor intention, how can it be restrained by the mind and intention as stated? The son of Dhṛtabhakta says this: it is the human mind that holds on. Question: If a person has no mind or intention, how can the mind and intention be restrained as stated? Or some say this: when cultivating an unwholesome mind, the conditions for a wholesome mind are severed, so that mind does not even arise, and thus that mind is restrained. Question: When cultivating an unwholesome mind, are the conditions for a wholesome mind severed? Want to...
使善心成不善心耶。答曰。非不善心知善心因緣。或作是說。思惟增益心不凈。猶如為欲所縛。思惟欲欲不凈。彼欲漸少。問欲與不凈二事不異。或作是說。思惟校計心有亂。思惟心不有亂。如是彼心則攝。問非思惟不凈。及心有亂則等清凈。或作是說。心意生時緣現在心。如是當言心有攝持。問心已生未生不緣未生。或作是說。不善心意作大方便。不順住不善心取其一緣。如是攝持彼心。問如不善心不作方便。如其方便無不善心。是故方便無有定處。或作是說。過去不善心意有處所。穢惡厭不用心常避如是彼心則有攝持。問此義不然。如二人相倚人人執持。複次然二心俱等不有疑錯。如燈燃見明。複次當親近善知識。眾生類聞正法思惟校計。善心因緣轉增益。縛著展轉相依漸漸多。如是等相應力有增益。彼力利不善心不普廣修行。修行善心遂有增益。如是彼心則有執持。如所說心廣有覺心微有觀。云何心廣。或作是說。有覺心盛心盛則廣。是故心廣有覺。或作是說。五識身廣。意識身微。或作是說。不善心廣善有漏微。或作是說。不修行心廣修行心微。或作是說。見諦所斷心廣思惟所斷心微。或作是說。造彼造廣便有微。欲界相應心大色界相應心微。色界相應廣無色界相應微。或作是說。泥黎心廣畜生心微。畜生心
【現代漢語翻譯】 現代漢語譯本 使善心變成不善心嗎？回答說：不是不善心知道善心的因緣。或者這樣說：思惟增益使心不清凈，猶如被慾望所束縛。思惟慾望的不凈，那慾望就逐漸減少。問：慾望和不凈這兩件事不是一樣的嗎？或者這樣說：思惟校計使心有散亂，不思惟則心沒有散亂。這樣，那心就被攝持了。問：不思惟不凈，以及心沒有散亂，就等於清凈嗎？或者這樣說：心意生起時，緣于現在的心。這樣，應當說心有攝持。問：心已經生起或未生起，不緣于未生起的心嗎？或者這樣說：不善的心意作出大的方便，不順從不善心，取其一個因緣。這樣就攝持了那心。問：如果是不善心不作方便，如同方便沒有不善心。所以方便沒有一定的處所。或者這樣說：過去的不善心意有處所，厭惡污穢，不用心常常避開，這樣那心就被攝持了。問：這個道理不對。如同兩個人互相依靠，人人執持。再次，然而兩個心俱等，沒有疑惑錯誤，如同燈燃燒而見到光明。再次，應當親近善知識，眾生聽聞正法，思惟校計，善心的因緣逐漸增益，束縛執著展轉相依，漸漸增多。像這樣等同相應的力量就有增益。那力量使不善心不普遍廣大修行，修行善心於是有增益。這樣那心就被執持了。如所說，心廣大有覺，心微小有觀。什麼是心廣大？或者這樣說：有覺的心強盛，心強盛就廣大。所以心廣大有覺。或者這樣說：五識身廣大，意識身微小。或者這樣說：不善心廣大，善的有漏心微小。或者這樣說：不修行心廣大，修行心微小。或者這樣說：見諦所斷的心廣大，思惟所斷的心微小。或者這樣說：造作那個造作廣大的，就有了微小的。欲界相應的心大，色界相應的心微小。色界相應廣大，無色界相應微小。或者這樣說：地獄（泥黎）的心廣大，畜生的心微小，畜生心
【English Translation】 English version Does a wholesome mind become an unwholesome mind? The answer is: It is not that an unwholesome mind knows the causes and conditions of a wholesome mind. Or it is said: Thinking and increasing makes the mind impure, like being bound by desire. Thinking about the impurity of desire, that desire gradually diminishes. Question: Are desire and impurity not the same thing? Or it is said: Thinking and calculating makes the mind scattered, not thinking makes the mind not scattered. Thus, that mind is restrained. Question: Is not thinking about impurity, and the mind not being scattered, equal to purity? Or it is said: When a thought arises, it is conditioned by the present mind. Thus, it should be said that the mind has restraint. Question: Does the mind, whether it has arisen or not, not condition the mind that has not arisen? Or it is said: An unwholesome mind makes great effort, does not follow the unwholesome mind, and takes one condition from it. Thus, that mind is restrained. Question: If an unwholesome mind does not make effort, it is like effort having no unwholesome mind. Therefore, effort has no fixed place. Or it is said: The past unwholesome mind has a place, hates filth, and constantly avoids using the mind. Thus, that mind is restrained. Question: This reasoning is not correct. It is like two people leaning on each other, each holding on. Furthermore, the two minds are equal, without doubt or error, like a lamp burning and seeing light. Furthermore, one should be close to good teachers, sentient beings hear the Dharma, think and calculate, the causes and conditions of wholesome minds gradually increase, binding and attachment mutually depend on each other, gradually increasing. Like this, the corresponding power has increase. That power makes the unwholesome mind not universally vast in practice, practicing wholesome minds thus has increase. Thus, that mind is held. As it is said, the mind is vast with awareness, the mind is subtle with observation. What is a vast mind? Or it is said: A mind with strong awareness, a strong mind is vast. Therefore, a vast mind has awareness. Or it is said: The five sense consciousnesses (五識身) are vast, the mind consciousness (意識身) is subtle. Or it is said: An unwholesome mind is vast, a wholesome mind with outflows (有漏) is subtle. Or it is said: A non-practicing mind is vast, a practicing mind is subtle. Or it is said: The mind severed by seeing the truth (見諦所斷) is vast, the mind severed by thinking (思惟所斷) is subtle. Or it is said: Creating that which is vast in creation, then there is subtlety. The mind corresponding to the desire realm (欲界) is large, the mind corresponding to the form realm (色界) is subtle. The mind corresponding to the form realm (色界) is vast, the mind corresponding to the formless realm (無色界) is subtle. Or it is said: The mind of hell beings (泥黎) is vast, the mind of animals is subtle, the animal mind
廣餓鬼心微。如是相像。乃至有想無想天當是說。複次阿毗曇說。選擇三界心展轉生造廣。照明有覺與梵天相應。更不出梵天上。齊是說何。以等故。五識身有欲愛。然非無慾。或作是說。如契經所說。眼見色愛著好色。問眼見色意識地愛著。當如所見。說彼契經。眼見色眼根成就見。不凈思惟校計。欲使五識身無有欲耶。或作是說。如所說此六愛身及眼更愛乃至意。問眼更因緣起意地愛。彼有眼更愛。如所見說思惟六識行。欲使五識身有歡喜耶。或作是說。五識身無三昧。心無三昧。心中結則熾盛。三昧心不解脫。是故五識身有欲。非不無故。問不一切等有欲愛。設當一切有者。阿羅漢亦當有愛生。彼阿羅漢於五識身中無有三昧。修行心意便生欲愛。如色愛無色愛。如所喜一切十大地相應。非五識身中有三昧耶。或作是說。不方便求。五識身便有結使。不方便求使欲不生。是故五識身有愛非為無愛。問若我等不勤求者。是故有欲。一切盡相近有方便求。是故一切盡成就欲。或作是說。無有處所便有。五識身生。結使亦生。非不欲有欲便有欲盡。是故五識身有欲非為無慾。此亦如上所說。或作是說。觀色慾便縛眼識迴轉。不于中間廣出義。方便修七覺意住求無慾。是故五識身欲非為無慾。或作是說。五識身中不越次。
【現代漢語翻譯】 現代漢語譯本 廣餓鬼心微（廣大餓鬼的心識微弱）。如是相像（就像這樣），乃至有想無想天當是說（乃至有想天和無想天也應當這樣說）。 複次阿毗曇說（此外，《阿毗達磨》中說），選擇三界心展轉生造廣（選擇三界的心，輾轉相生，造作廣大），照明有覺與梵天相應（照明有覺知的心與梵天相應），更不出梵天上（不再超出梵天之上）。齊是說何（這究竟在說什麼呢）？以等故（因為是相等的緣故）。 五識身有欲愛（五識身有欲愛），然非無慾（然而並非沒有慾望）。或作是說（或者有人這樣說），如契經所說（如契經中所說），眼見色愛著好色（眼睛看見美好的顏色就愛著）。 問眼見色意識地愛著（問：眼睛看見顏色，是意識生起愛著嗎？），當如所見（應當如所見到的那樣）。說彼契經（說那部契經），眼見色眼根成就見（眼睛看見顏色，是眼根成就了見），不凈思惟校計（而不是通過不凈的思惟來校量計算）。欲使五識身無有欲耶（難道是想讓五識身沒有慾望嗎）？ 或作是說（或者有人這樣說），如所說此六愛身及眼更愛乃至意（如經中所說，這六種愛身，以及眼睛更加愛著乃至意念）。問眼更因緣起意地愛（問：眼睛更加因緣生起意地愛），彼有眼更愛（那裡有眼睛更加愛著）。如所見說思惟六識行（如所見到的那樣，說思惟六識的行）。欲使五識身有歡喜耶（難道是想讓五識身有歡喜嗎）？ 或作是說（或者有人這樣說），五識身無三昧（五識身沒有三昧），心無三昧（心中沒有三昧），心中結則熾盛（心中的煩惱就會熾盛），三昧心不解脫（三昧之心才能解脫）。是故五識身有欲（所以五識身有慾望），非不無故（不是沒有原因的）。 問不一切等有欲愛（問：不是一切都平等地有欲愛嗎？），設當一切有者（假設一切都有的話），阿羅漢亦當有愛生（阿羅漢也應當有愛生起）。彼阿羅漢於五識身中無有三昧（那些阿羅漢在五識身中沒有三昧），修行心意便生欲愛（修行心意就會生起欲愛）。如色愛無色愛（如同對色界的愛和對無色界的愛）。如所喜一切十大地相應（如同所喜歡的一切都與十大地法相應）。非五識身中有三昧耶（難道五識身中沒有三昧嗎）？ 或作是說（或者有人這樣說），不方便求（不通過方便法來尋求），五識身便有結使（五識身就會有煩惱）。不方便求使欲不生（不通過方便法來尋求，慾望就不會生起）。是故五識身有愛非為無愛（所以五識身有愛，不是沒有愛）。 問若我等不勤求者（問：如果我等不勤奮尋求），是故有欲（所以才有慾望）。一切盡相近有方便求（一切都滅盡，相近地通過方便法來尋求）。是故一切盡成就欲（所以一切都滅盡，成就慾望）。 或作是說（或者有人這樣說），無有處所便有（沒有處所便會有），五識身生（五識身生起），結使亦生（煩惱也生起）。非不欲有欲便有欲盡（不是沒有慾望，有慾望，便有慾望的滅盡）。是故五識身有欲非為無慾（所以五識身有慾望，不是沒有慾望）。此亦如上所說（這些也如同上面所說）。 或作是說（或者有人這樣說），觀便縛眼識迴轉（觀察就會束縛眼識，使其迴轉），不于中間廣出義（不在中間廣泛地闡述意義）。方便修七覺意住求無慾（通過方便法修習七覺支，安住于尋求無慾）。是故五識身欲非為無慾（所以五識身有慾望，不是沒有慾望）。 或作是說（或者有人這樣說），五識身中不越次（在五識身中不超越次第）。
【English Translation】 English version The mind of a wide-ranging hungry ghost is subtle. It is like this, even the realms of 'with thought' and 'without thought' should be spoken of in this way. Furthermore, the Abhidhamma says that selecting the minds of the three realms, transforming and generating extensively, illuminating awareness corresponds to Brahma, and does not go beyond the Brahma heavens. What does this mean? Because they are equal. The five consciousnesses have desire and attachment, yet they are not without desire. Or it is said, as the sutras say, 'The eye sees form and is attached to beautiful forms.' Question: Does the eye see form and the consciousness then attach to it? It should be as seen. The sutra says, 'The eye sees form, the eye faculty accomplishes seeing,' not through impure thoughts and calculations. Do you want to make the five consciousnesses without desire? Or it is said, as it is said, 'These six bodies of love, and the eye further loves, even the mind.' Question: Does the eye further cause the mind to arise with love? There is the eye further loving there. As seen, it is said to contemplate the actions of the six consciousnesses. Do you want to make the five consciousnesses have joy? Or it is said that the five consciousnesses have no samadhi (concentration). Without samadhi, the knots in the heart become intense. The mind with samadhi is liberated. Therefore, the five consciousnesses have desire, not without reason. Question: Is it not that all equally have desire and attachment? If all were to have it, then Arhats would also have love arising. Those Arhats have no samadhi in the five consciousnesses, and cultivating the mind would then generate desire. Like love of form and love of formlessness. As liked, everything corresponds to the ten great grounds. Is it not that the five consciousnesses have samadhi? Or it is said that without skillful means, the five consciousnesses have defilements. Without skillful means, desire does not arise. Therefore, the five consciousnesses have love, not without love. Question: If we do not diligently seek, is it because of this that there is desire? Everything is close to extinction, and there is skillful means to seek. Therefore, everything is extinguished, and desire is accomplished. Or it is said that without a place, there is the arising of the five consciousnesses, and defilements also arise. It is not that without desire, there is desire, and then there is the extinction of desire. Therefore, the five consciousnesses have desire, not without desire. This is also as said above. Or it is said that observing ** binds the eye consciousness and turns it around, not broadly explaining the meaning in between. Skillfully cultivate the seven factors of enlightenment, dwell in seeking non-desire. Therefore, the five consciousnesses have desire, not without desire. Or it is said that in the five consciousnesses, there is no skipping of steps.
親近共住中間。中間生意識。彼則有愛。彼一切是五識身全越次。彼五識身休息。五識身觀不凈欲使無慾。是故五識身有欲。非為無慾或作是說。身亦不有愛。亦不無愛。何以故。世尊亦說。
典六增上王 于染甚染著 不染便無染 染者謂之愚
問我受此語。思惟染便有染。思惟不染便無染。以此契經五識身亦不有欲。亦不無慾。此義云何。答曰。若無護喜五識身。思惟染便有染。思惟無染便無染。是故以此契經五識身亦不有欲亦不無慾。或作是說。五識身不錯亂。設不錯亂。若有欲若無慾。是故五識身亦不有欲亦不無慾。問彼相應法有錯亂。無色界無有錯亂。欲使彼亦不有欲亦不無慾耶。答曰。諸相應法或有亂或無亂。此義云何。無色界計有吾我便有愛。複次自相所攝五識身。不言自相欲無慾。是故五識身亦不有欲亦不無慾。猶若此心所念法俱相應生。云何相應義。故作是說乘載義是相應義。問眼識招致意識。欲使眼識與意識相應耶。答曰。此依余不與同。問如所說乘載義是相應義。此事不然。或作是說。不移動義是相應義。問四大不移動。欲使彼各相應耶。答曰。此非因緣。問如所說。不移動義是相應義。此事不然。或作是說。有因緣是相應義。問眼識緣意識有因緣。欲使彼相應耶。答曰。彼
依余。問如所說。不移動義是相應義。此事不然。或作是說。有因緣是相應義。問眼識緣意識有因緣。欲使彼相應耶。答曰。彼依余。問如所說。不移動義是相應義。此事不然。或作是說。一因緣義是相應義。問有眾多眾生。觀月初出。欲使同一緣相應耶。答曰。彼依余。問如所說。一因緣義是相應義。此事不然。或作是說。所有希望義是相應義。問壽命暖氣生。欲使彼相應耶。答曰。此無因緣。問如所說。壽命暖氣是相應義。是事不然。或作是說。俱生義是相應義。問心不相應行等生。欲使彼相應耶。答曰。此非因緣。問如所說。等生義是相應義。是事不然。或作是說。一起一住一盡彼相應。此亦如上所說。或作是說。一希望一因緣一時造。是謂相應。問此義云何。答云。依一緣一時造。或作是說。一事所須義是相應義。問忍智是一。欲使彼相應耶。答曰。彼非一時造。問如所說。一事義者是相應義。是事不然。或作是說。千義是相應義。識所適處各相開避。心所念法則有選數。或作是說。無有相應。何以故。彼非一切不俱生。問如所說心所念法。與心相應。與心縛著。依心迴轉彼有違。亦說俱生痛想念。彼所說不與相應。亦不俱生。如是彼無惟說無相應。亦說見諦信不壞智相應。問若相相應聲。二比丘亦說。小有
【現代漢語翻譯】 現代漢語譯本： 依余（依仗其他條件）。問：如你所說，『不移動』是相應的意義，但事實並非如此。或者有人會說，『有因緣』是相應的意義。問：眼識緣于意識，有因緣，難道你想讓它們相應嗎？答：它們依仗其他條件。 問：如你所說，『不移動』是相應的意義，但事實並非如此。或者有人會說，『同一因緣』是相應的意義。問：有眾多眾生，觀看月初升起，難道你想讓這同一因緣相應嗎？答：他們依仗其他條件。 問：如你所說，『同一因緣』是相應的意義，但事實並非如此。或者有人會說，『所有希望』是相應的意義。問：壽命、暖氣、生，難道你想讓它們相應嗎？答：這沒有因緣。 問：如你所說，壽命、暖氣是相應的意義，但事實並非如此。或者有人會說，『俱生』（同時產生）是相應的意義。問：心不相應行等產生，難道你想讓它們相應嗎？答：這不是因緣。 問：如你所說，『等生』（一同產生）是相應的意義，但事實並非如此。或者有人會說，『一起、一住、一滅』是相應。這也如上面所說。 或者有人會說，『同一希望、同一因緣、同一時間造作』，這叫做相應。問：這個意義是什麼？答：依仗同一緣，同一時間造作。 或者有人會說，『同一件事所需要的意義』是相應意義。問：忍和智是一，難道你想讓它們相應嗎？答：它們不是同一時間造作。 問：如你所說，『同一件事的意義』是相應意義，但事實並非如此。或者有人會說，『千種意義』是相應意義。識所適應之處各自避讓，心所念的法則有選擇。 或者有人會說，沒有相應。為什麼呢？因為它們並非一切都不俱生。問：如你所說，心所念的法，與心相應，與心縛著，依心迴轉，這有違背。也說俱生的痛、想、念，你所說的不與相應，也不俱生。如此，他們只是說沒有相應。也說見諦（dṛṣṭi-satya，見真諦）的信（śraddhā，信仰）、不壞智（avināśi-jñāna，不壞的智慧）相應。問：如果相應的聲音，兩個比丘（bhikṣu，佛教僧侶）也說，稍微有。
【English Translation】 English version: Iya (depending on other conditions). Question: As you say, 'non-movement' is the meaning of correspondence, but this is not the case. Or someone might say, 'having a cause and condition' is the meaning of correspondence. Question: Eye-consciousness arises from mind-consciousness, having a cause and condition, do you want them to correspond? Answer: They depend on other conditions. Question: As you say, 'non-movement' is the meaning of correspondence, but this is not the case. Or someone might say, 'one cause and condition' is the meaning of correspondence. Question: There are many beings watching the moon rise at the beginning of the month, do you want this one cause and condition to correspond? Answer: They depend on other conditions. Question: As you say, 'one cause and condition' is the meaning of correspondence, but this is not the case. Or someone might say, 'all hope' is the meaning of correspondence. Question: Life, warmth, and birth, do you want them to correspond? Answer: There is no cause and condition for this. Question: As you say, life and warmth are the meaning of correspondence, but this is not the case. Or someone might say, 'co-arising' is the meaning of correspondence. Question: Mental formations that are not associated with consciousness arise together, do you want them to correspond? Answer: This is not a cause and condition. Question: As you say, 'equal arising' is the meaning of correspondence, but this is not the case. Or someone might say, 'together arising, together abiding, together ceasing' is correspondence. This is also as said above. Or someone might say, 'one hope, one cause and condition, created at one time', this is called correspondence. Question: What is the meaning of this? Answer: Depending on one condition, created at one time. Or someone might say, 'the meaning needed for one thing' is the meaning of correspondence. Question: Patience and wisdom are one, do you want them to correspond? Answer: They are not created at one time. Question: As you say, 'the meaning of one thing' is the meaning of correspondence, but this is not the case. Or someone might say, 'a thousand meanings' is the meaning of correspondence. The places where consciousness adapts each avoid each other, and the laws that the mind contemplates have selection. Or someone might say, there is no correspondence. Why? Because they are not all non-co-arising. Question: As you say, the dharmas contemplated by the mind, correspond with the mind, are bound to the mind, revolve according to the mind, this is contradictory. It is also said that feeling, perception, and volition arise together, what you say does not correspond, nor does it arise together. Thus, they only say there is no correspondence. It is also said that faith (śraddhā) in seeing the truth (dṛṣṭi-satya), and indestructible wisdom (avināśi-jñāna) correspond. Question: If the sound of correspondence, two monks (bhikṣu) also say, there is a little.
諍訟與共相應。欲使彼共相應耶。若已念聞聲是念者。亦說眼色以二因緣生。念法識更樂痛行及因緣。欲使識是念耶。若與聲俱生者。亦說比丘心俱生。毗摩質阿須倫頸有五縛。而自觀見。欲使彼心俱生耶。誰依意識。或作是說。五識身已生依盡。問無色界中不生意識。彼無五識身。或作是說。依六識身。問色有增減則不可知。或作是說。心左右四大依意識。問彼視色無有增減。或作是說。一切身四大依意識。問所造色無有增減。答曰。以彼四大便有依名字。尊僧迦蜜作如是說。自根依身意識見一一心一切自根。身心所作處處有勝。複次心俱有四大。當言依識。識與彼四大各各相依。如索繩綖。
如菩薩夢見五事。如彼識為依何等。或作是說。見聞念知是其緣。問彼初不作如是大夢。夢見緹麗木在臍中生。問我聞阿須倫作如是大臥具。我亦聞婆修提婆臍中生大蓮花。或作是說。曩昔三耶三佛作如是大夢。彼聞某甲授決時。彼是識因緣。或作是說。彼識見聞念知本亦經歷。彼非不有緣。晝想夜夢。是故彼夢彼識。當言顛倒當言非顛倒耶。或作是說。當言顛倒。本無今造。複次當言非顛倒等正覺果。如菩薩所說。安詳降母胎。安詳止住。安詳出母胎。云何菩薩降母胎。云何止住。云何出母胎。或作是說。彼降神時便
【現代漢語翻譯】 現代漢語譯本：諍訟與共同相應。想要使它共同相應嗎？如果已經念及聽到的聲音是念頭，也應說眼睛和顏色以兩種因緣而生。念、法、識，以及更樂、痛、行和因緣。想要使識是念頭嗎？如果與聲音同時產生，也應說比丘的心同時產生。毗摩質（Vimazhiz，阿修羅名）阿須倫的頸部有五種束縛，但他自己卻能看見。想要使他的心同時產生嗎？誰依賴意識？或者有人這樣說，五識身已經產生，依賴於盡頭。如果在無**中不產生意識，那麼他便沒有五識身。或者有人這樣說，依賴於六識身。如果顏色的增減不可知，或者有人這樣說，心左右的四大依賴於意識。如果他所視的顏色沒有增減，或者有人這樣說，一切身的四大依賴於意識。如果所造的顏色沒有增減。回答說：因為那些四大便有了依賴的名字。尊者僧迦蜜（Sanghamitta）這樣說：自根依賴於身，意識看見每一個心和一切自根。身心所作之處處都有殊勝之處。再次，心同時具有四大，應當說依賴於識。識與那些四大各自相互依賴，就像索繩和綖（細線）。 如菩薩夢見五件事。那麼他的識依賴於什麼呢？或者有人這樣說，見、聞、念、知是它的緣。如果他最初沒有做過這樣的大夢，夢見緹麗木（Tilaka tree）在臍中生長。我聽說阿須倫（Asura）做了這樣的大臥具，我也聽說婆修提婆（Vasudeva）的臍中生出大蓮花。或者有人這樣說，過去的過去三耶三佛（Samyaksambuddha）做了這樣的大夢。他聽說某甲被授記時，那是識的因緣。或者有人這樣說，他的識見、聞、念、知原本也經歷過，他並非沒有緣。白天想，夜晚夢，因此他夢見了那些，他的識。應當說是顛倒，還是說不是顛倒呢？或者有人這樣說，應當說是顛倒，本來沒有現在造作。再次，應當說不是顛倒，是等正覺（Samyaksambuddha）的果。如菩薩所說，安詳地降入母胎，安詳地止住，安詳地出離母胎。菩薩如何降入母胎？如何止住？如何出離母胎？或者有人這樣說，他降神時便
【English Translation】 English version: Contentious disputes are correspondingly associated. Do you want to make them correspondingly associated? If the thought of hearing a sound is already a thought, then it should also be said that the eye and color arise from two causes. Thought, Dharma, consciousness, as well as pleasure, pain, action, and causes. Do you want to make consciousness a thought? If it arises simultaneously with sound, then it should also be said that the Bhikkhu's (Buddhist monk) mind arises simultaneously. Vimazhiz (an Asura's name) Asura's neck has five bonds, but he can see himself. Do you want to make his mind arise simultaneously? Who relies on consciousness? Or some say that the five aggregates of consciousness have already arisen, relying on cessation. If consciousness does not arise in the absence of **, then he does not have the five aggregates of consciousness. Or some say that it relies on the six aggregates of consciousness. If the increase or decrease of color is unknowable, or some say that the four great elements on the left and right of the mind rely on consciousness. If the color he sees has no increase or decrease, or some say that the four great elements of the entire body rely on consciousness. If the created color has no increase or decrease. The answer is: because those four great elements then have the name of reliance. Venerable Sanghamitta (a Buddhist nun) said this: the self-root relies on the body, and consciousness sees every mind and all self-roots. The places where body and mind act all have superiority. Again, the mind simultaneously has the four great elements, and it should be said that it relies on consciousness. Consciousness and those four great elements each rely on each other, like a rope and thread. Like a Bodhisattva (an enlightened being) dreaming of five things. Then what does his consciousness rely on? Or some say that seeing, hearing, thinking, and knowing are its causes. If he had not initially had such a great dream, dreaming of a Tilaka tree (a type of tree) growing in his navel. I have heard that Asura (a type of deity) had such a great bed, and I have also heard that a great lotus flower grew in Vasudeva's (a Hindu deity) navel. Or some say that the past Samyaksambuddha (a fully enlightened Buddha) had such a great dream. When he heard that someone was being prophesied, that was the cause of consciousness. Or some say that his consciousness had originally experienced seeing, hearing, thinking, and knowing, and he was not without causes. Thinking during the day and dreaming at night, therefore he dreamed those things, his consciousness. Should it be said to be inverted, or should it be said not to be inverted? Or some say that it should be said to be inverted, originally not there but now created. Again, it should be said not to be inverted, it is the fruit of Samyaksambuddha (perfect enlightenment). As the Bodhisattva said, peacefully descending into the mother's womb, peacefully abiding, peacefully departing from the mother's womb. How does the Bodhisattva descend into the mother's womb? How does he abide? How does he depart from the mother's womb? Or some say that when he descends, he then
自知我處母胎。止住時便自知我止住母胎。后出胎時便自知我出母胎。次降時亦自知是我最後處。母胎住亦自知最後住更不復處。出母胎亦自知更不復入母胎。彼安詳心。當言相應當言不相應。或作是說。當言相應。如所說。我安詳降神。問著所生心不著是安詳。云何著與不著相應。或作是說。當言不相應。何以故。生心染著不染著心是安詳。是故著不與無著相應。問云何今安詳降神。答曰。自知身意。如所說。先起安詳心。後生染著心。複次本亦有安詳。與中陰心相應。觀身漸厚。
生心。與何等著相應。或作是說與欲相應。問若爾者無入地獄。或作是說。或與欲相應。或與瞋恚相應。或作是說。生惡趣中者。彼與欲瞋恚相應。生善趣中者。彼不與染著垢相應。善心便生天上。複次不與諸垢著相應。生心與本行相應。如瓦陶輪。當作是觀。以何等故。身根言是身識緣非因。或作是說。有瞋恚身根。無瞋恚身識。非瞋恚無瞋恚緣。問有瞋恚是四大。無瞋恚無教戒緣俱。或作是說。集聚是身根。不集聚是身識。非集聚無集聚緣。問無集聚甚微。欲使微因心耶。或作是說。色是身根。無色是身識。色非無色緣。問設當有色便有因。善不善心無色。欲使善是不善因耶。或作是說。處所是身根。無處所是身識。非處所無
【現代漢語翻譯】 現代漢語譯本： 自知我在母胎中。止住時便自知我止住在母胎中。後來出胎時便自知我出了母胎。下次降生時也自知這是我最後一次處在母胎。在母胎中住也自知這是最後一次住，更不會再來。出母胎也自知更不會再入母胎。這種安詳的心，應當說是相應還是不相應？有人這樣說，應當說是相應。如經中所說，我安詳地降生。問：生起的心是否執著于安詳？云何執著與不執著相應？有人這樣說，應當說是不相應。為什麼呢？生起的心是染著的，不染著的心是安詳的。所以執著與無執著不相應。問：云何現在安詳地降生？答：自知身意。如經中所說，先起安詳心，後生染著心。又，本來也有安詳，與中陰身的心相應，觀察身體逐漸增厚。 生起的心，與何種執著相應？有人這樣說，與慾望相應。問：如果這樣，就沒有人會墮入地獄了。有人這樣說，或者與慾望相應，或者與嗔恚相應。有人這樣說，生於惡趣中的眾生，他們的心與慾望、嗔恚相應。生於善趣中的眾生，他們的心不與染著垢相應。善心便生於天上。又，不與諸垢執著相應。生起的心與本來的行為相應。就像瓦匠的陶輪，應當這樣觀察。因為什麼緣故，身根說是身識的緣而不是因？有人這樣說，有嗔恚的身根，沒有嗔恚的身識。非嗔恚不是無嗔恚的緣。問：有嗔恚是四大（地、水、火、風），無嗔恚沒有教戒的緣故。或者這樣說，集聚是身根，不集聚是身識。非集聚不是無集聚的緣。問：無集聚非常微小，想要用微小的因來使心生起嗎？有人這樣說，色是身根，無色是身識。色不是無色的緣。問：假設有色便有因，善與不善的心沒有。使善是不善的因嗎？有人這樣說，處所是身根，無處所是身識。非處所不是無處所的緣。
【English Translation】 English version: I am aware that I am in my mother's womb. When I stay, I am aware that I am staying in my mother's womb. Later, when I leave the womb, I am aware that I have left my mother's womb. Next time I am born, I am also aware that this is the last time I am in my mother's womb. When dwelling in the mother's womb, I am aware that this is the last dwelling, and I will not dwell there again. When leaving the mother's womb, I am aware that I will not enter the mother's womb again. This peaceful mind, should it be said to be corresponding or not corresponding? Some say that it should be said to be corresponding. As it is said in the sutra, 'I am peacefully born.' Question: Is the arising mind attached to peace? How can attachment and non-attachment correspond? Some say that it should be said to be not corresponding. Why? The arising mind is defiled, and the undefiled mind is peaceful. Therefore, attachment and non-attachment do not correspond. Question: How is it now that one is peacefully born? Answer: One is aware of one's body and mind. As it is said in the sutra, 'First arises the peaceful mind, then arises the defiled mind.' Furthermore, there is originally peace, corresponding to the mind of the intermediate state (Antarabhava), observing the body gradually thickening. The arising mind, with what kind of attachment does it correspond? Some say that it corresponds with desire (kama). Question: If that is the case, no one would fall into hell. Some say that it either corresponds with desire or with hatred (dvesha). Some say that those who are born in evil realms, their minds correspond with desire and hatred. Those who are born in good realms, their minds do not correspond with defiled attachments. A good mind is then born in the heavens. Furthermore, it does not correspond with all defiled attachments. The arising mind corresponds with the original actions. Like a potter's wheel, one should observe it in this way. For what reason is the body faculty said to be the condition (緣, hetu) of body consciousness (身識, kāya-vijñāna) but not the cause (因, karana)? Some say that there is a body faculty with hatred, but there is no body consciousness with hatred. Non-hatred is not the condition of non-hatred. Question: Having hatred is the four great elements (四大, catu-mahābhūta), not having hatred is without the condition of precepts (教戒, śikṣā). Or it can be said that aggregation (集聚, samgraha) is the body faculty, non-aggregation is the body consciousness. Non-aggregation is not the condition of non-aggregation. Question: Non-aggregation is very subtle, do you want to use a subtle cause to make the mind arise? Some say that form (色, rupa) is the body faculty, non-form is the body consciousness. Form is not the condition of non-form. Question: Suppose there is form, then there is a cause, good and bad minds have no . Does good cause bad? Some say that location (處所, adhiṣṭhāna) is the body faculty, non-location is the body consciousness. Non-location is not the condition of non-location.
處所緣。或作是說。無境界是身根。有境界是身識。非無境界是境界緣。或作是說。若身根是身識緣者。乃至身根彼便有身識。是故有一根。或作是說。若身根是身識緣者。身根生身識。是故身根有差違。或作是說。若身根是身識緣者。則有因緣處所。不有因緣有增上緣。或作是說。自然因無自然身根身識。複次彼非自性亦非迴轉。及他眾生迴轉。如一切心四因緣生。有阿羅漢最後緣心。以何等故。阿羅漢最後心不還。或作是說。次第中間希望因緣。彼非後心次第緣。或作是說。有希望。或作是說。所生因希望。複次于彼後心。有四因緣果於彼數。當作是說。不于中間當有無明。有愛當來受此非緣。言阿羅漢有如所見法。心意所回如是身壞。以何等故。阿羅漢善無記心終不還。或作是說。中間緣有希望。或作是說。希望有違。或作是說。因希望。複次以二事故。于現法中心性得還。或以本行。或現在造。當來亦有。以三事故得還。行垢得還。行垢自然。阿羅漢無有行垢。是故阿羅漢不迴轉。
心定覺觀法 無慾相應意 睡眠諸義起 造生四因緣
頗五識身有顛倒行耶。或作是說有。如旋杖輪。眼識謂是輪。問非眼識謂是輪。色自相境界眼識意識謂是輪。或作是說。五識身有欲。顛倒性有欲。是故五識
身顛倒。問當言非顛倒。如樂痛言有樂。或作是說。非移動五識身非以移動。當言有顛倒見。問不移動亦是顛倒。如於色生邪見。複次自相攝五識身。不顛倒攝自相。是故顛倒移動。
如非一心。選擇有勝作是得是。云何不善心心避不親近者。善威儀一心者(一部僧名)。作是說曰。若心意空轉轉有實。虛空一心彼便有選擇。問一心無有選擇。此事不異便有增益。以選擇無增益。或作是說。非一心選擇有勝意有選擇。問如一一心不選擇勝意不有選擇耶。答曰。如一一心意有多。如是一一心無眾多。有選擇眾多。或作是說。第一義無有心。選擇行亦無不善。便生善心於中游。複次善心以生則無有不善心。問作是不得是。複次心有選擇。不應作是說。吾我自性自累。教化眾生便有和合。以作選擇見功德。彼避不善緣妙行。善威儀與儀相應。頗有一心不在。此彼自相不前不後作緣也。或作是說。有譬如五欲發意相緣。欲使一時周遍耶。答曰。無有自然五欲一時周遍。設當緣者便有三痛生。或作是說。譬如青青謂青國。意一時作緣。問此非譬喻。若當作緣。如青則等如覺則有耶。是故彼有等是故彼有耶。複次作識想心當言無也。非以本作。有餘識非一回有二轉。惟有一我。是故無也。
如一切眾生。一一心迴轉一
【現代漢語翻譯】 現代漢語譯本：身體顛倒。如果問應該說不是顛倒。比如感受快樂和痛苦時說有快樂。或者這樣說，不是移動的五識身，不是因為移動，應該說有顛倒見。如果問不移動也是顛倒嗎？比如對於顏色產生邪見。再者，自體相攝的五識身，不顛倒攝自體相。因此顛倒會移動。
如同不是一心。選擇有勝者，認為這樣做可以得到。為什麼不善心會避開不親近的人呢？善威儀一心者（一個部派僧侶的名字）這樣說：如果心意空虛，就會逐漸變得實在。虛空一心者就會有選擇。如果問一心沒有選擇，這件事沒有不同就會有增益。因為選擇沒有增益。或者這樣說，不是一心選擇有勝意，有選擇。如果問如同一心不選擇勝意，沒有選擇嗎？回答說：如同一心意念很多。像這樣一心沒有眾多，有選擇眾多。或者這樣說，第一義中沒有心，選擇行為也沒有不善，於是產生善心在其中游走。再者，善心一旦產生就沒有不善心。如果問這樣做不能得到。再者，心有選擇，不應該這樣說。吾我自性自我束縛。教化眾生就會和諧。因為選擇看到功德。他們避開不善的因緣，追求微妙的行為。善威儀與儀軌相應。難道有一心不在嗎？這彼此的自相不前不後作為因緣。或者這樣說，比如五欲生起意念相互關聯。想要一時周遍嗎？回答說：沒有自然五欲一時周遍。如果當真有因緣，就會有三種痛苦產生。或者這樣說，比如青青草地稱為青國，意念一時作為因緣。如果問這不是比喻。如果作為因緣，如同青色一樣，如同覺知一樣存在嗎？因此那裡有等同，因此那裡有嗎？再者，產生識別、想法的心應該說沒有嗎？不是因為原本沒有。有剩餘的識別不是一次有兩個轉變。只有一個我。因此沒有。
如一切眾生，每一個心都在迴轉。
【English Translation】 English version: The body is inverted. If asked, one should say it is not inverted. For example, when experiencing pleasure and pain, one says there is pleasure. Or one might say this: it is not the moving five aggregates of consciousness (五識身, wǔshìshēn) , not because of movement, that one should say there is inverted view. If asked, is not moving also inverted? For example, generating a wrong view about color. Furthermore, the five aggregates of consciousness that are self-characterized, do not invert the self-characterization. Therefore, inversion moves.
Like not being of one mind. Choosing the superior, thinking that doing so will achieve something. Why does an unwholesome mind avoid those it does not associate with? The 'Good Demeanor One Mind' (善威儀一心者, Shànwēiyí yīxīn zhě) (name of a sectarian monk) says this: if the mind is empty, it will gradually become substantial. The 'Empty Space One Mind' (虛空一心, Xūkōng yīxīn) will then have choices. If asked, if one mind has no choice, this matter being no different will have increase. Because choice has no increase. Or one might say this: it is not that one mind chooses the superior intention, there is choice. If asked, like one mind not choosing the superior intention, is there no choice? The answer is: like one mind having many intentions. Like this, one mind does not have many, there are many choices. Or one might say this: in the ultimate meaning (第一義, dìyīyì) there is no mind, the act of choosing also has no unwholesomeness, thus a wholesome mind arises and wanders within it. Furthermore, once a wholesome mind arises, there is no unwholesome mind. If asked, doing this cannot achieve that. Furthermore, the mind has choices, one should not say this. The self-nature of 'I' (吾我, Wúwǒ) binds itself. Teaching sentient beings will then be harmonious. Because choosing sees merit. They avoid unwholesome conditions, pursuing subtle actions. Good demeanor corresponds with ritual. Is there a single mind that is not present? This mutual characteristic is neither before nor after, acting as a condition. Or one might say this: for example, the intention arising from the five desires (五欲, wǔyù) are mutually related. Wanting to be pervasive at once? The answer is: there is no natural five desires that are pervasive at once. If there truly is a condition, then three kinds of suffering will arise. Or one might say this: for example, green grassland is called a green country, the intention acts as a condition at once. If asked, this is not a metaphor. If acting as a condition, like the color green, like awareness, does it exist? Therefore, there is equality there, therefore is there? Furthermore, should the mind that generates recognition and thought be said to not exist? It is not because it originally did not exist. There is remaining recognition that does not have two transformations in one instance. There is only one 'I'. Therefore, it does not exist.
Like all sentient beings, each mind revolves once.
自相境界。過去未來心不憶不知。云何得知種種二自相。或作是說。由義說得知。問設復說義。云何得知。或作是說。余各各心空彼無所有。便得知一心。憶本所更由是得知。問若一心憶彼便憶青非黃一誓願。或作是說。一一取自相。和合取二相。由是得知。複次我自性意所一一相方便迴轉。如青發黃色。有種種二相非所。自相方便無。色界沒生色界時。云何欲界相應心。所念法得成就。或作是說。希望得不疑希望。是吾我欲界心所念法。問無漏心所念法有希望。欲使無漏心所念法得成就耶。或作是說。得生便有彼生。解脫欲界心所念法。問彼無漏心所念法亦復解脫。欲使得欲界成就無漏耶。或作是說。得生有有是欲界心所念法。亦生欲界。問生欲界中起無漏心所念法。欲使彼得無漏成就耶。複次必化作欲界形。欲界心所念法迴轉。無色界沒生色界時。諸欲界心所念法得成就。當言彼心無威儀耶。當言伎術。答曰。當言彼伎術當言威儀。諸化化形彼是伎術。處化住處心非有移動。當言威儀無色界欲沒時。來生色界諸得善根。彼善根與誰相應。云何得彼善根。或作是說。彼善根色界相應。便得希望已得生必得生。不疑定生得。複次當言欲界相應當言色界相應。得色有有本所觀觀。近生不得過去。當觀亦還時。云何得知。
【現代漢語翻譯】 現代漢語譯本 自相境界（事物自身所具有的性質和狀態）。過去和未來的心識不回憶也不知曉。如何得知種種二自相（兩種不同的自性）？或者有人這樣說，通過義理的解說可以得知。問：如果再解說義理，又如何得知？或者有人這樣說，其餘各個心識是空性的，它們一無所有，由此便得知一心。一心回憶先前經歷的事情，由此得知。問：如果一心回憶，那麼它會回憶起青色而不是黃色，這與一心一意（一誓願）相悖。或者有人這樣說，一一取用自相，然後將它們和合起來取用二相，由此得知。再次，我的自性（我所具有的本性）通過意念所產生的各個相，方便地迴轉，就像青色頭髮變成黃色一樣。有種種二相併非是自性所具有的。自相方便不存在於沒生（死亡和出生）之時。那麼，與欲界相應的心理活動，所念的法如何才能成就？或者有人這樣說，希望得到，不懷疑希望，這就是我（吾我）的欲界心所念的法。問：無漏心（沒有煩惱的心）所念的法也有希望嗎？想要使無漏心所念的法得到成就嗎？或者有人這樣說，得到生（獲得生命）便有彼生（那個生命），解脫欲界心所念的法。問：那麼無漏心所念的法也解脫了嗎？想要使得欲界成就無漏嗎？或者有人這樣說，得到生便有有（存在），這是欲界心所念的法，也生於欲界。問：在欲界中生起無漏心所念的法，想要使它得到無漏的成就嗎？再次，必定化作欲界的形體，欲界心所念的法迴轉。在沒有沒生（死亡和出生）的時候，各種欲界心所念的法才能成就。應當說那個心沒有威儀嗎？應當說是伎術（技能）嗎？答：應當說那是伎術，應當說是威儀。各種變化出來的形體，那是伎術。處於變化出來的住處，心沒有移動，應當說是威儀。沒有欲沒時，來生，各種獲得善根的人，他們的善根與誰相應？如何得到那些善根？或者有人這樣說，那些善根相應，便得到希望，已經得到生，必定得到生，不懷疑一定生，得到。再次，應當說與欲界相應，應當說與相應。得到色有有（色界的存在），原本所觀察的，觀察近生（接近產生），無法得到過去。當觀察也返回時，如何得知？
【English Translation】 English version The realm of self-characteristics (the properties and states inherent in things). The past and future minds do not remember or know. How can one know the various dual self-characteristics (two different self-natures)? Or some might say, it is known through the explanation of meaning. Question: If the meaning is further explained, how is it known? Or some might say, the remaining individual minds are empty, they possess nothing, and from this, one knows the one mind. The one mind recalls past experiences, and from this, it is known. Question: If the one mind recalls, then it recalls blue and not yellow, which contradicts the single-mindedness (one vow). Or some might say, one takes each self-characteristic individually, and then combines them to take the dual characteristics, and from this, it is known. Furthermore, my self-nature (the inherent nature I possess) conveniently revolves through the various aspects produced by intention, just as blue hair turns yellow. There are various dual aspects that are not inherent in the self-nature. Self-characteristic convenience does not exist at the time of death and birth (niṣpatti). Then, how can the Dharma contemplated by the mental activities corresponding to the desire realm be accomplished? Or some might say, hoping to obtain, not doubting hope, this is the Dharma contemplated by my (吾我) desire realm mind. Question: Does the desire of the mind without outflows (without afflictions) also have hope? Do you want to make the Dharma contemplated by the mind without outflows be accomplished? Or some might say, obtaining birth then there is that birth, liberating the Dharma contemplated by the desire realm mind. Question: Then is the Dharma contemplated by the mind without outflows also liberated? Do you want to make the desire realm accomplish the outflowless? Or some might say, obtaining birth then there is existence, this is the Dharma contemplated by the desire realm mind, and it is also born in the desire realm. Question: In the desire realm, arising the Dharma contemplated by the mind without outflows, do you want to make it obtain the accomplishment of the outflowless? Furthermore, it must transform into the form of the desire realm, the Dharma contemplated by the desire realm mind revolves. When there is no death and birth (niṣpatti), the various Dharmas contemplated by the desire realm mind can be accomplished. Should it be said that that mind has no dignity? Should it be said that it is skill (伎術)? Answer: It should be said that it is skill, it should be said that it is dignity. The various transformed forms, that is skill. Being in the transformed dwelling place, the mind has no movement, it should be said that it is dignity. When there is no desire death, coming to birth, those who obtain good roots, with whom do their good roots correspond? How do they obtain those good roots? Or some might say, those good roots correspond, then they obtain hope, they have already obtained birth, they will certainly obtain birth, they do not doubt that they will certainly be born, they obtain. Furthermore, it should be said that it corresponds to the desire realm, it should be said that it corresponds to. Obtaining form there is existence (the existence of the form realm), what was originally observed, observing near birth (approaching production), it is impossible to obtain the past. When observation also returns, how is it known?
一切心與十大地相應。或作是說。若彼無痛者。則無痛界。亦無想者則無心。若無念者便無心。無更樂者則無此三法。無思惟者則不生識。若無慾者一切心所念法不生。若無解脫者則無解脫。若無念者則無境界。若無三昧者心則有亂。若無智慧者境界不可分別。複次阿毗曇必有實相。依因緣等生諸法相應。一一相應不一相應。觀心果也。以何等故。生心不得報。或作是說。設生心有報者。便迴轉非以報有報。餘者有還是彼非報。問報有福報如所說不住。乃至智知有福報有所照。或作是說。染著生心。不染著是報。是故非報。問染著有報如所說。修行無明思惟廣說等住。如是眾生淫意偏多。複次行垢彼心有熾盛。云何彼報行。頗一心亂一定。或作是說。或亂相應心心亂。三昧相應心三昧思惟。一亂相應心。一三昧相應。是故一心亂一心三昧。問若亂相應亂。三昧相應思惟。彼亂相應。彼三昧相應。是故彼有亂彼有三昧。或作是說。不善心亂善心三昧。一善一不善。是故一亂一三昧。問不善不得言三昧。或作是說。一心之中無有亂無有三昧。意有亂有三昧。無所因緣。是心意是謂亂心意。一緣是謂三昧。惟一一心意亂三昧。一切有一一分別。是故一切心無亂無三昧。彼非微妙不可究竟。是故此非緣。問若一心亂一心三昧。
【現代漢語翻譯】 現代漢語譯本 一切心與十大地法相應。或者有人這樣說：如果彼心沒有痛覺，那麼就沒有痛覺的界限；如果沒有想，那麼就沒有心；如果沒有念，那麼就沒有心；如果沒有更深的快樂，那麼就沒有這三種法；如果沒有思惟，那麼就不會產生識；如果沒有慾望，那麼一切心所念的法都不會產生；如果沒有解脫，那麼就沒有解脫；如果沒有念，那麼就沒有境界；如果沒有三昧（Samadhi，定），心就會散亂；如果沒有智慧，境界就無法分辨。再次，阿毗曇（Abhidhamma，論藏）必定有實相，依靠因緣等產生諸法相應，一一相應而不是不相應，這是觀察心的果報。因為什麼緣故，生起的心不得果報？或者有人這樣說：假設生起的心有果報，那麼就會迴轉，不是以果報有果報，其餘的還是彼心，不是果報。問：果報有福報，如所說不住，乃至智知有福報有所照。或者有人這樣說：染著生起的心，不染著是果報，所以不是果報。問：染著有果報，如所說，修行無明思惟廣說等住，如此眾生淫意偏多。再次，行垢彼心有熾盛，云何彼報行。頗一心亂一定？或者有人這樣說：或者散亂相應的心心散亂，三昧相應的心三昧思惟，一個散亂相應的心，一個三昧相應。所以一心散亂一心三昧。問：如果散亂相應散亂，三昧相應思惟，彼散亂相應，彼三昧相應。所以彼有散亂彼有三昧。或者有人這樣說：不善心散亂，善心三昧，一個善一個不善。所以一個散亂一個三昧。問：不善不得言三昧。或者有人這樣說：一心之中沒有散亂沒有三昧，意有散亂有三昧，無所因緣。是心意是謂亂心意，一緣是謂三昧。惟一一心意亂三昧，一切有一一分別。所以一切心無亂無三昧。彼非微妙不可究竟。是故此非緣。問：若一心亂一心三昧。
【English Translation】 English version All minds are associated with the ten great grounds. Or it is said: If there is no pain, then there is no realm of pain; if there is no thought, then there is no mind; if there is no mindfulness, then there is no mind; if there is no further joy, then there are not these three dharmas; if there is no contemplation, then consciousness does not arise; if there is no desire, then all mind-related dharmas do not arise; if there is no liberation, then there is no liberation; if there is no mindfulness, then there is no realm; if there is no Samadhi (concentration), then the mind is disturbed; if there is no wisdom, then the realm cannot be distinguished. Furthermore, Abhidhamma (Higher Doctrine) must have true characteristics, relying on causes and conditions to produce all dharmas in association, each in association and not in non-association. This is observing the result of the mind. For what reason does the arising mind not receive retribution? Or it is said: If the arising mind has retribution, then it turns around, not with retribution having retribution, the rest is still that mind, not retribution. Question: Retribution has blessings, as it is said, not abiding, until wisdom knows there are blessings and there is illumination. Or it is said: Attachment arises in the mind, non-attachment is retribution, therefore it is not retribution. Question: Attachment has retribution, as it is said, practicing ignorance, contemplation, broadly speaking, abiding, thus sentient beings have excessive lustful thoughts. Furthermore, the defilements of action cause that mind to be intense, how is that retribution of action? Is it one mind disturbed or one mind concentrated? Or it is said: Either a disturbed mind is associated with disturbance, or a Samadhi-associated mind contemplates Samadhi, one disturbed mind is associated, one Samadhi is associated. Therefore, one mind is disturbed, one mind is in Samadhi. Question: If disturbance is associated with disturbance, and Samadhi is associated with contemplation, that disturbance is associated, that Samadhi is associated. Therefore, there is disturbance and there is Samadhi. Or it is said: An unwholesome mind is disturbed, a wholesome mind is in Samadhi, one is wholesome and one is unwholesome. Therefore, one is disturbed and one is in Samadhi. Question: Unwholesome cannot be called Samadhi. Or it is said: Within one mind there is no disturbance and no Samadhi, the intention has disturbance and has Samadhi, without any cause or condition. This intention is called a disturbed intention, one condition is called Samadhi. Only one intention is disturbed and in Samadhi, everything has one and one distinction. Therefore, all minds have no disturbance and no Samadhi. That is not subtle and cannot be thoroughly understood. Therefore, this is not a condition. Question: If one mind is disturbed and one mind is in Samadhi.
彼一切一一分別。是故一切心有亂有三昧。此非微妙。是故不緣。
頗彼心亂是三昧耶。或作是說。有亂相應心。亂三昧相應心。及亂相應。彼與三昧相應一切心十大地法。是故彼有亂有三昧。問三昧無亂相應。亂亦與三昧相應。欲使三昧與亂相應亂與三昧相應耶。此非微妙是故非緣。或作是說無也。不善心亂。善心是三昧。善與不善異。是故亂異三昧異。問不善不得言三昧。答曰無有不善三昧。如所說三昧何者是。謂善心獨處。複次無有一心有亂有三昧。此亦如上所說。
滅盡三昧起心緣何等。或作是說。本末是緣如所說本心成具有所興起。作如是心者無有興起。問云何斷滅心所念作緣。答曰。如斷滅不善意。善意中間復起不善。問彼不斷滅心意。便有縛著心意。複次諸有此處不可思義。滅盡三昧若本心本意有斷滅緣。彼則有也。心非為無因。是故緣起。複次若心次第起心。于彼次第緣欲起。當言因本緣。以何等故。心所念法不知自然滅。或作是說。若自然滅者。三等相應無有更樂。或作是說。若自知者。無有二。亦說二緣生識。如偈所說。親近自然斷滅邪見。有勝攝他不異於我。如余方便苦則有等。以何等故。心所念法自不知相應法。或作是說不知二俱生。設當知者生緣無生。無生緣生。生緣無作。
【現代漢語翻譯】 現代漢語譯本 他們對一切一一進行區分。因此，一切心中既有散亂也有三昧（Samadhi，定）。這並非微妙之處，所以不作為所緣（object of meditation）。
難道散亂的心就是三昧嗎？或者可以這樣說，有與散亂相應的心，有與三昧相應的心，以及與散亂相應的（心所）。與三昧相應的一切心中有十大地法（ten universal mental factors）。因此，心中既有散亂也有三昧。如果說三昧不與散亂相應，散亂也不與三昧相應，難道要說三昧與散亂相應，散亂也與三昧相應嗎？這並非微妙之處，所以不作為所緣。或者可以這樣說，並非如此。不善心是散亂，善心是三昧。善與不善是不同的，因此散亂與三昧是不同的。如果說不善不能稱為三昧，那麼回答是，沒有不善的三昧。正如所說，什麼是三昧呢？就是善心獨處。再者，沒有一顆心既有散亂又有三昧。這也如上面所說。
從滅盡三昧（Nirodha-samāpatti，滅盡定）起身時，心緣于什麼呢？或者可以這樣說，本心和末心是所緣，正如所說，本心成就並具有所興起。如果認為這樣的心沒有興起，那麼如何斷滅心所念並作為所緣呢？回答是，如同斷滅不善意，善意中間又生起不善。如果說沒有斷滅心意，就會有縛著心意。再者，在這些地方有不可思議之處。滅盡三昧如果本心本意有斷滅的所緣，那麼它就是存在的。心不是沒有原因的，所以緣起。再者，如果心次第生起，那麼對於次第的緣，想要生起，應當說是因本緣。因為什麼緣故，心所念法不知道自然滅亡呢？或者可以這樣說，如果自然滅亡，那麼三等相應就沒有更多的樂趣了。或者可以這樣說，如果自己知道，就沒有二。也說二緣生識（consciousness）。如偈頌所說：親近自然斷滅邪見，有勝攝他不異於我。如同其他方便，苦則有等。因為什麼緣故，心所念法自己不知道相應的法呢？或者可以這樣說，不知道二者同時生起。假設當知道時，生緣無生，無生緣生，生緣無作。
【English Translation】 English version They distinguish each and every one of them. Therefore, in all minds, there is both distraction and Samadhi (concentration). This is not subtle, therefore it is not an object of meditation.
Is a distracted mind Samadhi? Or could it be said that there is a mind associated with distraction, a mind associated with Samadhi, and (mental factors) associated with distraction. In all minds associated with Samadhi, there are the ten universal mental factors. Therefore, in the mind, there is both distraction and Samadhi. If it is said that Samadhi is not associated with distraction, and distraction is not associated with Samadhi, are we to say that Samadhi is associated with distraction, and distraction is associated with Samadhi? This is not subtle, therefore it is not an object of meditation. Or could it be said that it is not so. An unwholesome mind is distraction, a wholesome mind is Samadhi. Wholesome and unwholesome are different, therefore distraction and Samadhi are different. If it is said that unwholesome cannot be called Samadhi, the answer is, there is no unwholesome Samadhi. As it is said, what is Samadhi? It is a wholesome mind dwelling alone. Furthermore, there is no one mind that has both distraction and Samadhi. This is also as stated above.
When arising from Nirodha-samāpatti (Cessation Attainment), what does the mind cognize? Or could it be said that the initial mind and the final mind are the objects, as it is said that the initial mind accomplishes and possesses what arises. If one thinks that such a mind does not arise, then how does one cut off what the mind thinks and make it an object? The answer is, like cutting off an unwholesome thought, and in between wholesome thoughts arise unwholesome ones again. If it is said that the mind is not cut off, then there will be a mind bound by attachment. Furthermore, there are inconceivable things in these places. If in Nirodha-samāpatti the initial mind and initial thought have an object of cessation, then it exists. The mind is not without cause, therefore it arises dependently. Furthermore, if the mind arises sequentially, then for the sequential cause, wanting to arise, it should be said that it is the root cause. For what reason does the mind not know that the phenomena it thinks of naturally cease? Or could it be said that if they naturally cease, then the three equalities would have no more joy. Or could it be said that if one knows oneself, there is no duality. It is also said that two conditions give rise to consciousness. As the verse says: Approaching the natural cessation of wrong views, one has the power to subdue others, not different from me. Like other means, suffering is equal. For what reason does the mind not know the corresponding phenomena it thinks of? Or could it be said that it does not know that the two arise simultaneously. Supposing that when one knows, arising is without arising, non-arising is the cause of arising, and arising is without action.
或作是說。空一聚畜。設當知者則不空。則有無數聚攝一時頃。二分相應法。如有餘緣。如有餘相應法。複次不知一緣。設當知者亦知自然。設當知者識緣痛痛亦緣自然。如所說智者。彼即是痛也。以何等故。心所念法不知等有法。或作是說。此非等有。或作是說。等有不自知。複次若還跡者。云何有因緣彼有攝持。
以何等故。相應法謂之心內入。然不餘相應法。或作是說。一切是內心亦是外心。是一切心差降。問無入處所。或作是說。內根及意根。非余相應法。問意念心所念根。如彼樂根乃至慧根。或作是說。由心故念迴轉。猶如心流馳不住心所念法。問二俱並生。為由何等生。若一一續生者。由痛識念生想亦生智慧。或作是說。心所念法如彼境界。心生彼亦生念。問二俱並生為去何所。若一一續生者。痛識相念亦復生。或作是說。意心所依有識法。問心亦依心。欲使心非內耶。答曰。雖復心依心。依心有識法。念非依心。或作是說。心增益上此心念法。此亦如上所說。或作是說。心意不自滅念便有滅。如滅盡三昧。問想痛于彼盡。然非有心。答曰。心於彼滅。何以故。心行所念彼非有。行已得休息。世尊亦說。誰當有人說有有想。而無此言亦無是念。此事不然。複次想識滅有所選擇。當言內入及余相應法
【現代漢語翻譯】 現代漢語譯本：或者有人這樣說：即使聚集在一起也是空無。如果存在能夠知曉的人，那麼就不是空無。那麼就會有無數的聚集同時被包含在一個瞬間。二分法與相應的法相關聯，如果存在剩餘的因緣，如果存在剩餘的相應法。進一步說，如果不知道一個因緣，如果存在能夠知曉的人，也能夠知曉自然。如果存在能夠知曉的人，知覺（識）緣于感受（痛），感受也緣于自然。正如所說的智者，他就是感受本身。因為什麼緣故，心所念的法不知道等同於有法？或者有人這樣說：這並非等同於有。或者有人這樣說：等同於有卻不能自知。進一步說，如果追溯根源，那麼如何存在因緣使之被攝持？ 因為什麼緣故，相應的法被稱為內心入？然而不是其他的相應法。或者有人這樣說：一切都是內心，也是外心。這是一切心的差別和降伏。疑問：沒有進入之處。或者有人這樣說：內根和意根，不是其他的相應法。疑問：意念、心所念的根，如同樂根乃至慧根。或者有人這樣說：由於心的緣故，念頭迴轉，如同心流奔騰不息，心所念的法也是如此。疑問：二者同時產生，是由什麼產生的？如果一個個相續產生，那麼由感受（痛）、知覺（識）、念頭產生，想法（想）也產生，智慧也產生。或者有人這樣說：心所念的法如同境界，心生起，境界也生起，念頭也生起。疑問：二者同時產生，又會去向何處？如果一個個相續產生，那麼感受（痛）、知覺（識）、想法（想）、念頭也都會生起。或者有人這樣說：意心所依賴的是有識之法。疑問：心也依賴於心，難道要使心不是內在的嗎？回答說：即使心依賴於心，依賴於心的是有識之法，念頭並非依賴於心。或者有人這樣說：心增益於上，這個心念之法也是如此。這也如同上面所說的。或者有人這樣說：心意不自行滅亡，念頭便會滅亡，如同滅盡三昧。疑問：想法（想）和感受（痛）在那裡已經滅盡，然而並非沒有心。回答說：心在那裡已經滅滅。為什麼呢？心行所念的，在那裡已經不存在。行為已經得到休息。世尊也說過：誰會有人說有想法（想）存在，而沒有此言語，也沒有這個念頭？這件事是不可能的。進一步說，想法（想）和知覺（識）滅盡后，有所選擇，應當說內心入以及其他的相應法。
【English Translation】 English version: Or it is said thus: Even a collection is empty. If there is someone who can know, then it is not empty. Then there would be countless collections contained in one instant. The dichotomy is associated with corresponding dharmas, if there are remaining conditions, if there are remaining corresponding dharmas. Furthermore, if one does not know one condition, if there is someone who can know, they can also know nature. If there is someone who can know, perception (識, vijnana) is conditioned by feeling (痛, vedana), and feeling is also conditioned by nature. As the wise one is said to be, he is feeling itself. For what reason does the dharma contemplated by the mind not know that it is equal to existing dharmas? Or it is said thus: This is not equal. Or it is said thus: Being equal, it cannot know itself. Furthermore, if tracing back to the origin, then how can there be a cause and condition for it to be contained? For what reason is the corresponding dharma called the inner entry (內心入, adhyatmika-ayatana)? Yet not other corresponding dharmas. Or it is said thus: Everything is the inner mind, and also the outer mind. This is the difference and subjugation of all minds. Question: There is no place to enter. Or it is said thus: The inner root (內根, adhyatmika-indriya) and the mind root (意根, mano-indriya), are not other corresponding dharmas. Question: Thoughts, the root contemplated by the mind, like the root of pleasure (樂根, sukha-indriya) and even the root of wisdom (慧根, prajna-indriya). Or it is said thus: Because of the mind, thoughts revolve, like the unrestrained flow of the mind, so are the dharmas contemplated by the mind. Question: When the two arise simultaneously, by what are they produced? If they arise one after another, then feeling (痛, vedana), perception (識, vijnana), and thoughts arise, conception (想, samjna) also arises, and wisdom also arises. Or it is said thus: The dharma contemplated by the mind is like a realm, when the mind arises, the realm also arises, and thoughts also arise. Question: When the two arise simultaneously, where do they go? If they arise one after another, then feeling (痛, vedana), perception (識, vijnana), conception (想, samjna), and thoughts will also arise. Or it is said thus: The mind relies on the dharma of consciousness. Question: The mind also relies on the mind, do you want to make the mind not internal? The answer is: Even if the mind relies on the mind, what relies on the mind is the dharma of consciousness, thoughts do not rely on the mind. Or it is said thus: The mind increases above, and this dharma of mind and thought is also like what was said above. Or it is said thus: If the mind does not extinguish itself, thoughts will extinguish, like in the cessation samadhi (滅盡三昧, nirodha-samapatti). Question: Conception (想, samjna) and feeling (痛, vedana) are extinguished there, yet there is no mind. The answer is: The mind is extinguished there. Why? What the mind contemplates in action is not there. Action has been rested. The World-Honored One also said: Who would say that there is conception (想, samjna) existing, without this speech, and without this thought? This is impossible. Furthermore, after conception (想, samjna) and perception (識, vijnana) are extinguished, there is a choice, it should be said that the inner entry (內心入, adhyatmika-ayatana) and other corresponding dharmas exist.
。意識入持常住不移。複次識依眾生不牢固。牢固與余法相應。于中得知過去識。當言內入不與余法相應。
又世尊言。無常是苦。云何苦痛無常苦。或作是說。若有常彼是苦。如無常彼是涅槃。問如自知苦痛。彼自以苦若有常。彼不自知者。非有常苦耶。或作是說。苦痛盡時余苦則避。無常滅盡時。欲使無常是樂耶。或作是說。苦痛生時便有苦。苦痛滅時便是無常生無常。是故無常苦。問樂痛生時便有樂便生無常。欲使無常是樂耶。或作是說。彼非無常苦所攝。彼苦自然彼無常。非自然苦。問如所說若無常是苦者。此事不然。答曰。諸無常者彼一切是苦少有自然。苦少有無常。苦少有種苦。複次彼非無常苦。無常義異苦義異。複次苦痛生時無常所逼。自然苦各各自聚集。
又世尊言。受樂痛時彼便自知受樂痛。云何受樂痛時彼便自知受樂痛。如上初揵度說。云何自知有苦。複次樂痛放逸彼境界生意識念。彼識與意共同作吾我想。便自知我受樂痛。況復眾生以痛見逼心便憒亂。以何等故。心所念法不自依處所。或作是說。頗有見自依處所耶。如心所念法。問有色之物各自親近。答曰。有色之物極微亦極微。各各不相觸是故此非問。或作是說。無色亦不相觸。問色識有教戒不自親近。或作是說。選擇不觸。
【現代漢語翻譯】 現代漢語譯本：意識進入並保持在常住不動的狀態。此外，意識依賴於眾生，並不牢固。牢固是與其他的法（dharma）相應。從中可以得知過去的意識，應當說它是內在的，不與其他的法相應。
又，世尊（Bhagavan，佛）說：『無常是苦』。為什麼苦痛是無常的苦呢？或者有人這樣說：如果有什麼是常的，那它就是苦。如同無常，它就是涅槃（Nirvana，寂滅）。問：如同自己知道苦痛，那苦痛本身就是苦，如果它是常的，它難道不是自己知道的嗎？難道沒有常的苦嗎？或者有人這樣說：苦痛消失的時候，其他的苦就會避開。無常滅盡的時候，難道要使無常成為樂嗎？或者有人這樣說：苦痛產生的時候，就有了苦。苦痛滅的時候，就是無常產生，無常生起。所以無常是苦。問：樂痛產生的時候，就有了樂，就生起無常。難道要使無常成為樂嗎？或者有人這樣說：那不是無常的苦所包含的。那苦是自然的，那無常不是自然的苦。問：如果像所說的那樣，無常是苦，這件事是不對的。答：所有無常的事物，它們一切都是苦，很少有自然而然的。苦很少有無常，苦很少有種類的苦。此外，那不是無常的苦。無常的意義和苦的意義不同。此外，苦痛產生的時候，被無常所逼迫。自然的苦各自聚集。
又，世尊說：『感受樂痛的時候，他自己就知道在感受樂痛。』為什麼感受樂痛的時候，他自己就知道在感受樂痛呢？如同上面最初的揵度（khandha，蘊）所說。為什麼自己知道有苦呢？此外，樂痛使人放逸，在那個境界中產生意識念頭。那個識與意共同產生『我』的想法。就自己知道我在感受樂痛。更何況眾生被痛苦所逼迫，心就憒亂。因為什麼緣故，心所念的法不依賴於自身所處的地方？或者有人這樣說：難道有看見自己所依賴的地方嗎？如同心所念的法。問：有色的事物各自親近。答：有色的事物，極微（paramāṇu，最小的物質單位）也是極微。各自不相接觸，所以這不是問題。或者有人這樣說：無色的事物也不相接觸。問：色識有教誡不自己親近。或者有人這樣說：選擇不接觸。
【English Translation】 English version: Consciousness enters and remains in a state of permanence and immovability. Furthermore, consciousness relies on sentient beings and is not firm. Firmness is associated with other dharmas (dharma, teachings or laws). From this, it can be understood that past consciousness should be described as internal and not associated with other dharmas.
Moreover, the Bhagavan (Bhagavan, the Blessed One, Buddha) said: 'Impermanence is suffering.' Why is painful feeling impermanent suffering? Or someone might say: If something is permanent, then it is suffering. Like impermanence, it is Nirvana (Nirvana, liberation). Question: Just as one knows pain oneself, that pain itself is suffering, if it is permanent, is it not known by itself? Is there no permanent suffering? Or someone might say: When pain ceases, other sufferings are avoided. When impermanence is extinguished, is it intended to make impermanence pleasure? Or someone might say: When pain arises, there is suffering. When pain ceases, it is the arising of impermanence, impermanence arises. Therefore, impermanence is suffering. Question: When pleasurable feeling arises, there is pleasure, and impermanence arises. Is it intended to make impermanence pleasure? Or someone might say: That is not included in the suffering of impermanence. That suffering is natural, that impermanence is not natural suffering. Question: If, as it is said, impermanence is suffering, this is not correct. Answer: All impermanent things, all of them are suffering, and there is little that is natural. Suffering has little impermanence, and suffering has little variety of suffering. Furthermore, that is not the suffering of impermanence. The meaning of impermanence is different from the meaning of suffering. Furthermore, when pain arises, it is oppressed by impermanence. Natural sufferings gather together separately.
Moreover, the Bhagavan said: 'When experiencing pleasurable feeling, one knows oneself to be experiencing pleasurable feeling.' Why does one know oneself to be experiencing pleasurable feeling when experiencing pleasurable feeling? As said in the initial khandha (khandha, aggregates) above. Why does one know oneself to have suffering? Furthermore, pleasurable feeling causes negligence, and in that realm, thoughts of consciousness arise. That consciousness and mind together produce the thought of 'I'. Then one knows oneself to be experiencing pleasurable feeling. How much more so when sentient beings are oppressed by pain, their minds become confused. For what reason does the dharma contemplated by the mind not rely on its own place? Or someone might say: Is there seeing of one's own place of reliance? Like the dharma contemplated by the mind. Question: Material things are close to each other. Answer: Material things, even the paramāṇu (paramāṇu, the smallest unit of matter) are paramāṇu. They do not touch each other, so this is not a question. Or someone might say: Immaterial things also do not touch each other. Question: Form and consciousness have teachings not to be close to oneself. Or someone might say: Choosing not to touch.
問選擇非教戒不自親近。是故此非義。或作是說。無對不可觸。複次設當受觸者。則有細滑入。問如觸身根此非更樂。如是彼觸者非有更入也。頗緣不愁憂生樂痛耶。或作是說。有如人見怨家死便生樂痛。問彼樂痛非緣怨家。怨家緣彼樂痛。是故彼愁憂。或作是說。無也。此事不定。定緣不愁憂不生苦痛。問以彼因緣或生樂痛。或生苦痛。或緣二生。不以因緣俱知二事。複次無有因緣有愁憂無愁憂成就。如彼或有愁憂或無愁憂。或彼亦不有愁憂。亦不無愁憂。彼或有愁憂。或無愁憂。或亦不有愁憂。亦不無愁憂。因緣合會或生樂痛。或生苦痛。或生不樂痛。或生不苦痛。
頗緣愁憂生苦痛耶。或作是說。有如見母死便生苦痛。問彼痛不緣母。母緣彼痛。是故彼愁憂。或作是說。無也。定緣不愁憂生樂痛。聞以彼因緣或生樂痛或生苦痛。複次無有因緣。成就有愁憂無愁憂。或有愁憂或無愁憂。或亦不有愁憂亦不無愁憂。彼因緣合會或生樂痛。或生苦痛。或生不苦不樂痛。二牢固及一滅盡。自然增上慢苦痛意不相觸。無愁憂有愁憂。以他人為父起樂痛。彼痛緣何等。或作是說。父是其緣。問彼非親父。答曰。起如是思想。問如有言是我痛我是其緣。或作是說。怨家緣。問彼痛非怨。若彼不造諸痛與因緣。欲使造青耶
【現代漢語翻譯】 現代漢語譯本： 問：選擇非教戒（非佛教的戒律）不親自接近。因此，這不合乎正義。或者有人這樣說：沒有對立就不可觸及。再者，假設應當感受觸覺，那麼就會有細微的滑膩進入。問：如同觸及身根，這並非是更進一步的快樂。像這樣，那觸及者並非有更進一步的進入。難道有因為不愁憂而生樂受（Sukha vedana）的嗎？或者有人這樣說：有，比如人看見仇家死去便生樂受。問：那樂受並非緣于仇家，仇家是那樂受的因緣，因此那是愁憂。或者有人這樣說：沒有。這件事不一定。一定是因為不愁憂才不生苦受（Dukkha vedana）。問：以那樣的因緣，或者生樂受，或者生苦受，或者緣於二者而生。不以因緣同時知道兩件事。再者，沒有因緣能成就愁憂和無愁憂。如同那個人或者有愁憂或者沒有愁憂，或者他既沒有愁憂也沒有無愁憂。他或者有愁憂，或者沒有愁憂，或者既沒有愁憂也沒有無愁憂。因緣聚合，或者生樂受，或者生苦受，或者生非樂受，或者生非苦受。
難道有因為愁憂而生苦受的嗎？或者有人這樣說：有，比如看見母親死去便生苦受。問：那苦受不緣于母親，母親是那苦受的因緣，因此那是愁憂。或者有人這樣說：沒有。一定是因為不愁憂才生樂受。聽說以那樣的因緣，或者生樂受或者生苦受。再者，沒有因緣能成就愁憂和無愁憂。或者有愁憂或者沒有愁憂，或者既沒有愁憂也沒有無愁憂。那些因緣聚合，或者生樂受，或者生苦受，或者生不苦不樂受（Adhukkha-asukha vedana）。二種牢固以及一種滅盡，自然增上慢的苦受，意不相觸。沒有愁憂，有愁憂。因為他人為父親而生樂受。那苦受緣于什麼？或者有人這樣說：父親是它的因緣。問：那不是親生父親。答：產生這樣的想法。問：如果有人說『這是我的苦受，我是它的因緣』。或者有人這樣說：仇家是因緣。問：那苦受不是仇家。如果他不造作諸苦受與因緣，想要造作青色嗎？
【English Translation】 English version: Question: Choosing not to personally associate with non-teachings and precepts (non-Buddhist precepts). Therefore, this is not righteous. Or someone might say this: without opposition, it cannot be touched. Furthermore, supposing one should experience touch, then there would be subtle smoothness entering. Question: Like touching the body's sense organ, this is not further pleasure. Like this, that toucher does not have further entry. Is it possible to have pleasant feeling (Sukha vedana) arise from non-sorrow and non-grief? Or someone might say this: Yes, like a person seeing an enemy die and then experiencing pleasant feeling. Question: That pleasant feeling does not arise from the enemy; the enemy is the condition for that pleasant feeling, therefore that is sorrow and grief. Or someone might say this: No. This matter is not certain. It is certain that unpleasant feeling (Dukkha vedana) does not arise from non-sorrow and non-grief. Question: With that kind of condition, either pleasant feeling arises, or unpleasant feeling arises, or it arises from both. One does not know both things simultaneously through conditions. Furthermore, there is no condition that can accomplish both sorrow and grief and non-sorrow and non-grief. Like that person, either there is sorrow and grief or there is no sorrow and grief, or he neither has sorrow and grief nor does he not have sorrow and grief. He either has sorrow and grief, or he does not have sorrow and grief, or he neither has sorrow and grief nor does he not have sorrow and grief. Conditions come together, either pleasant feeling arises, or unpleasant feeling arises, or neither pleasant nor unpleasant feeling arises.
Is it possible to have unpleasant feeling arise from sorrow and grief? Or someone might say this: Yes, like seeing one's mother die and then experiencing unpleasant feeling. Question: That unpleasant feeling does not arise from the mother; the mother is the condition for that unpleasant feeling, therefore that is sorrow and grief. Or someone might say this: No. It is certain that pleasant feeling arises from non-sorrow and non-grief. It is heard that with that kind of condition, either pleasant feeling arises or unpleasant feeling arises. Furthermore, there is no condition that can accomplish both sorrow and grief and non-sorrow and non-grief. Either there is sorrow and grief or there is no sorrow and grief, or one neither has sorrow and grief nor does one not have sorrow and grief. Those conditions come together, either pleasant feeling arises, or unpleasant feeling arises, or neither unpleasant nor pleasant feeling (Adhukkha-asukha vedana) arises. Two firm and one extinguished, naturally arrogant unpleasant feeling, the mind does not touch. No sorrow and grief, there is sorrow and grief. Because someone else is the father, pleasant feeling arises. What does that unpleasant feeling arise from? Or someone might say this: The father is its condition. Question: That is not the biological father. Answer: Such a thought arises. Question: If someone says 'This is my unpleasant feeling, I am its condition'. Or someone might say this: The enemy is the condition. Question: That unpleasant feeling is not the enemy. If he does not create all unpleasant feelings and conditions, does he want to create blue?
。若痛不緣青。複次痛義父相是其緣。怨是處所也。諸身中痛彼是心痛耶。設是心痛。彼是身痛耶。或作是說。諸身中所有痛。彼一切痛與心相應也。問如所說有此二痛。身痛心痛則有相違。或作是說。一切痛是心痛。乃至五根增上。是謂身也。色增上者乃至意根增上。彼是心痛心增上也。或作是說。諸到境界攝諸根生。是謂身也。無有思想諸不到境界。攝由三根生。彼是心有思想也。或作是說。諸痛依身根攝內更樂緣生。是謂身痛。于中有餘痛生者。是謂心痛。複次諸身痛與心相應。頗有心痛非身痛耶。諸所痛外所造痛。若知長短。短亦知長。彼識為緣何等。或作是說。若知長短彼緣短。若短知長彼緣長也。問長非短短非長。答曰。以此得知。問若知有我。我是緣耶。或作是說。若知長短彼則緣長。若知長彼則緣短。問如今不知如所造若知餘者識則有餘緣。欲使青非緣青色耶。或作是說。無有不知長短短知長。彼識不得言住。不觀香味更樂造長短也。頗有盲人不得天眼以眼識見諸色耶。或作是說。有若曾與相應后獲果。彼生眼識眼便壞敗。是故盲人生眼識眼腐敗。是故盲人眼識知色。問彼眼有餘生。是故不得言盲。答曰。非以彼眼觀。若觀眼者眼則不盲。從生盲者。是故不盲。問非以從生盲此眼識觀。若觀眼不盲者
。覺諸識相相應有諸覺。或作是說。若眼沒時生眼識。彼眼識壞敗。彼時生眼識。是故盲人攝色問不等有。是故彼生眼識。若盡滅生眼識。若一切滅盡生眼識者。彼生眼不起眼識。欲使盲人生眼識耶。起眼生眼識。複次不斷眼有彼迴轉。亦有開避處。便生眼識。已得因緣跡則有相應。若實相應不得言是眼識。
又世尊言。六塵界比丘。以何等故意識言有漏耶。或作是說。彼界有漏所生。是故言有漏也。或作是說。有漏生彼界故曰有漏也。或作是說。彼界行報故曰有漏。或作是說。彼界是人算數。然人非無漏。故曰有漏。或作是說。流轉生死無有窮極。故曰有漏。或作是說。緣彼界降母胎中。不緣無漏法降母胎中。是故彼界言有漏也。複次彼界言有吾我。此非無漏實生有漏。是故彼界曰有漏也。
又世尊言。攝諸相比丘識所攝。爾時命過處所趣三惡趣。展轉不止。泥犁餓鬼畜生生不染污心。云何生天上。或作是說。由諸結使生天上。亦由結使或入地獄。問云何造不善行耶。或作是說。由結使故便生天上。以瞋恚故入地獄。瞋恚之相當爾時。或作是說。以小染著亦得生天。增上結使生三惡趣。增上瞋恚爾時命過。或作是說。行相重累生諸結使。如行造不善便生惡趣。如結使所纏作諸善行便生天上。起不善行有
【現代漢語翻譯】 現代漢語譯本：覺知各種識相，相應地產生各種覺知。或者有人這樣說：如果眼睛消失時產生眼識，那麼這個眼識會壞滅。當眼識壞滅時，又會產生新的眼識。因此，盲人對於顏色的感知是不完整的，所以說他們會產生眼識。如果完全滅盡時產生眼識，或者一切都滅盡時產生眼識，那麼當（正常人的）眼睛產生時，眼識不會產生。難道你想讓盲人也產生眼識嗎？只有當眼睛產生時，才會產生眼識。此外，眼睛的存在是連續不斷的，並且有轉動和開合的空間，這樣才能產生眼識。已經獲得了因緣的跡象，那麼就會有相應的（眼識產生）。如果確實有相應的眼識產生，就不能說這是（盲人的）眼識。
又，世尊說：『比丘們，對於六塵界（色、聲、香、味、觸、法），為什麼意識說它是有漏的呢？』或者有人這樣說：『因為這些界是有漏所生的，所以說它是有漏的。』或者有人這樣說：『因為有漏產生於這些界，所以說它是有漏的。』或者有人這樣說：『因為這些界是行為的果報，所以說它是有漏的。』或者有人這樣說：『這些界是凡夫所能計算的，然而凡夫不是無漏的，所以說它是有漏的。』或者有人這樣說：『因為在生死中流轉沒有窮盡，所以說它是有漏的。』或者有人這樣說：『因為是緣于這些界而降生到母胎中，而不是緣于無漏法而降生到母胎中，所以說這些界是有漏的。』此外，這些界中存在著『我』和『我的』的概念，而這並非無漏的真實狀態，而是有漏的，所以說這些界是有漏的。
又，世尊說：『比丘們，如果被各種（煩惱）所束縛，被識所攝持，那麼在命終時，所趣向的地方就是三惡趣（泥犁 [地獄]，餓鬼，畜生），並且會不斷地輪迴，因為他們生起了不染污的心。』那麼，如何才能生到天上呢？或者有人這樣說：『通過各種結使（煩惱）可以生到天上，同樣也可能因為結使而墮入地獄。』（有人）問：『那麼，如何造作不善的行為呢？』或者有人這樣說：『因為結使的緣故，便可能生到天上；因為瞋恚的緣故，便可能墮入地獄。』瞋恚的顯現就是那個時候。或者有人這樣說：『即使只有小小的染著，也可能生到天上；而增長的結使則會導致墮入三惡趣。』如果增長的瞋恚在命終時顯現，或者有人這樣說：『行為的重複積累會產生各種結使，就像造作不善的行為就會導致墮入惡趣一樣。』就像被結使所纏縛，如果造作各種善行，便會生到天上。生起不善的行為會有...
【English Translation】 English version: Perceiving various aspects of consciousness, various perceptions arise accordingly. Or, some might say: if eye-consciousness arises when the eye ceases to exist, then that eye-consciousness will perish. When that eye-consciousness perishes, a new eye-consciousness arises. Therefore, a blind person's perception of color is incomplete, so it is said that they produce eye-consciousness. If eye-consciousness arises when everything is completely extinguished, or if eye-consciousness arises when everything is extinguished, then when the (normal person's) eye arises, eye-consciousness will not arise. Do you want a blind person to produce eye-consciousness? Only when the eye arises will eye-consciousness arise. Furthermore, the existence of the eye is continuous, and there is space for rotation and opening and closing, so that eye-consciousness can arise. Having obtained the signs of conditions, there will be corresponding (eye-consciousness arising). If there is indeed a corresponding eye-consciousness arising, it cannot be said that this is the (blind person's) eye-consciousness.
Moreover, the World Honored One said: 'Bhikkhus, regarding the six sense realms (rupa [form], sabda [sound], gandha [smell], rasa [taste], sparsa [touch], dharma [mental objects]), why does consciousness say that they are 'with outflows' (sāsrava)?' Or, some might say: 'Because these realms are born from that which has outflows, therefore it is said that they are 'with outflows'.' Or, some might say: 'Because that which has outflows arises in these realms, therefore it is said that they are 'with outflows'.' Or, some might say: 'Because these realms are the result of actions, therefore it is said that they are 'with outflows'.' Or, some might say: 'These realms can be calculated by ordinary people, but ordinary people are not without outflows, therefore it is said that they are 'with outflows'.' Or, some might say: 'Because wandering in samsara [cycle of rebirth] has no end, therefore it is said that they are 'with outflows'.' Or, some might say: 'Because one is born into the mother's womb due to these realms, and not due to the dharma [teachings] without outflows, therefore it is said that these realms are 'with outflows'.' Furthermore, the concepts of 'I' and 'mine' exist in these realms, and this is not the true state of being without outflows, but rather with outflows, therefore it is said that these realms are 'with outflows'.
Moreover, the World Honored One said: 'Bhikkhus, if one is bound by various (afflictions), and is grasped by consciousness, then at the time of death, the place one goes to is the three evil realms (niraya [hell], preta [hungry ghost], tiryagyoni [animal]), and one will continuously transmigrate, because they have generated an unwholesome mind.' Then, how can one be born in the heavens? Or, some might say: 'Through various kleshas [afflictions], one can be born in the heavens, and also one may fall into hell because of kleshas.' (Someone) asks: 'Then, how does one create unwholesome actions?' Or, some might say: 'Because of kleshas, one may be born in the heavens; because of anger, one may fall into hell.' The manifestation of anger is at that time. Or, some might say: 'Even with slight attachment, one may be born in the heavens; while increased kleshas will lead to falling into the three evil realms.' If increased anger manifests at the time of death, or some might say: 'The repeated accumulation of actions will produce various kleshas, just as creating unwholesome actions will lead to falling into evil realms.' Just like being entangled by kleshas, if one creates various wholesome actions, one will be born in the heavens. Generating unwholesome actions will have...
諸衰耗爾時命過也。或作是說。一切結使拔諸善根。隨行善惡各趣其道。複次從上來生。契經句則有違。今當說要。如船度彼此。報行生行則受其果。當於爾時。無力之人。不造善本。是故有處所。不得言最是后識合會有是死。複次識與本行相應。
又世尊言。長夜依心思惟修行善諷誦讀。云何心長夜修行。一心者一部僧名作是說。一心長夜修行。不得眾多心修行。修行得生。問一心如是長夜修行。則不有生亦無差降。思惟差降無有異。展轉生思惟則有思惟。展轉心意則有長益。是故生意長夜思惟。複次心有三行不有時乃至命終。從此發意菩薩求道。從是思惟乃至得無學術得利。展轉心取相彼有思惟。一時惟心所念善法當觀意思惟。以何等故。諸相應法想及識不謂是食。或作是說。彼一切是食。世尊教語說一切則說一切。問非以說識則說一切。或作是說。彼一切是食。是世尊勸教語。問諸相應法等有生。或作是說二于中還食識意心。有二方便揣食樂食。問諸相應法或受有或不受。此義云何。複次相應法或有食相或無食相。如色香味聲更樂。欲使二生色是眼識境界耶。餘者亦爾。但欲自養。是食義揣食差違。諸根四大得長益軟美飽。彼以食想則生彼界。思惟相應意所念。如彼有痛。彼生無有量如心有痛。若此諸法
【現代漢語翻譯】 現代漢語譯本：各種衰敗耗損都是在那個時候生命終結的表現。或者有人這樣說：一切煩惱都拔除了各種善根，隨著所行的善惡各自走向自己的道路。再者，如果說是從上面（指前一生）而來生，就與契經的語句相違背。現在應當說其要點，就像船隻渡過此岸到達彼岸一樣，報行和生行會承受它們各自的果報。在那個時候，沒有力量的人，不造作善的根本。因此，有處所（指投生之處）。不能說最後的神識結合就是死亡。再者，神識與根本的行為相應。
世尊還說，要長時間依靠心思來思維、修行、善於諷誦和閱讀。什麼是心長時間的修行呢？一部僧團中的一位僧人這樣說：一心長時間的修行，不能用眾多的心來修行。修行才能得到生。問：如果一心這樣長時間的修行，那麼就不會有生，也不會有差別和降低。思惟的差別和降低沒有不同。輾轉產生思惟，就會有思惟；輾轉產生心意，就會有增長。因此，生起的心意長時間的思惟。再者，心有三種行為，不會有時限，乃至到生命終結。從此發願的菩薩尋求道，從這種思惟乃至得到無學（阿羅漢）的利益。輾轉用心取相，那裡有思惟。一時之間，用心所念的善法應當觀察意思維。因為什麼緣故，各種相應的法，想和識，不被認為是食物？或者有人這樣說，它們一切都是食物。世尊的教導說一切，就是說一切。問：難道不是因為說了識，就是說了一切嗎？或者有人這樣說，它們一切都是食物，這是世尊的勸教語。問：各種相應的法等有生嗎？或者有人這樣說，二者在其中還食識意心。有兩種方便：摶食和樂食。問：各種相應的法或者接受，或者不接受，這意義是什麼呢？再者，相應的法或者有食物的相，或者沒有食物的相。如色、香、味、聲，更加快樂。想要使二者產生，色是眼識的境界嗎？其餘的也是這樣。只是想要自我滋養，這就是食物的意義，摶食有差別。諸根和四大得到增長、柔軟、美好和飽滿。他們以食物的想，就會生到那個境界。思惟相應的意所念。如那裡有痛苦，那裡產生沒有限量的痛苦，如心中有痛苦。如果這些法...
【English Translation】 English version: All kinds of decay and depletion are manifestations of the end of life at that time. Or some say: all afflictions eradicate all good roots, and according to the good and evil deeds they perform, each goes its own way. Furthermore, if it is said to be born from above (referring to the previous life), it contradicts the statements in the sutras. Now, the key point should be stated, just as a boat crosses from this shore to the other shore, the retribution actions and the life-generating actions will bear their respective fruits. At that time, those without strength do not create the roots of goodness. Therefore, there is a place (referring to the place of rebirth). It cannot be said that the final combination of consciousness is death. Furthermore, consciousness corresponds to the fundamental actions.
The World Honored One also said that one should rely on the mind for a long time to contemplate, practice, and be good at reciting and reading. What is the long-term practice of the mind? One monk in a Sangha said: practice with one mind for a long time, and do not practice with many minds. Practice can lead to birth. Question: If one practices with one mind for such a long time, then there will be no birth, nor will there be differences and decreases. There is no difference in the differences and decreases of contemplation. If contemplation is generated in turn, there will be contemplation; if intention is generated in turn, there will be growth. Therefore, the intention that arises contemplates for a long time. Furthermore, the mind has three kinds of actions, and there will be no time limit, even until the end of life. From this, the Bodhisattva who makes a vow seeks the path, from this kind of contemplation even to obtaining the benefit of no more learning (Arhat). Using the mind to grasp the characteristics in turn, there is contemplation there. At one time, the good dharmas contemplated by the mind should be observed and contemplated. For what reason are the various corresponding dharmas, thought and consciousness, not considered food? Or some say that they are all food. The World Honored One's teaching says everything, which means saying everything. Question: Isn't it because saying consciousness means saying everything? Or some say that they are all food, this is the World Honored One's exhortation. Question: Do the various corresponding dharmas and so on have birth? Or some say that the two in it still eat consciousness, intention, and mind. There are two convenient ways: lump food and pleasurable food. Question: Do the various corresponding dharmas either accept or not accept? What is the meaning of this? Furthermore, corresponding dharmas either have the appearance of food or do not have the appearance of food. Such as color, fragrance, taste, and sound, even more happiness. Wanting to make the two arise, is color the realm of eye consciousness? The rest are also like this. Just wanting to nourish oneself, this is the meaning of food, lump food has differences. The roots and the four great elements are increased, softened, beautified, and satisfied. They, with the thought of food, will be born into that realm. Contemplating the corresponding intention that is thought of. If there is pain there, there arises limitless pain, as there is pain in the heart. If these dharmas...
以樂為食想。彼生受諸身根痛。亦得將行想亦得行。彼則生受諸識將去識。乃至識意相應身根縛著。及心所念法。當言迴轉而有開避處痛食想。複次合會造相是其相。
供養及身名 長短盲意界 取非以相著 有漏意在後
以何故諸相應法想痛是意行耶。非余相應法法。或作是說。此一切由意行興。是世尊勸教語。說此為首則說一切意。問說一則說一切。或作是說。此世尊勸教語。問諸相應法等生力勢。或作是說。由意而生是故謂意行。問諸相應法法。或隨意生或不隨意生。此義云何。或作是說。此意所作故曰意行。問諸相應法。或意所作或非意所作。此義云何。複次意所纏。如是諸法不于中間有迴轉。意識展轉回轉無有休止。
又世尊言。更樂習痛習想習行習名習色習識習。以何等故諸相應法。更樂習痛習想習行習名色習識習。或作是說。一切相應法更樂習名色習。複次更樂勝意中名色識更樂增。乃至痛有增名色增識有增。問等中間此妙此非妙。此義云何。以一更樂非相由心生。是故彼無也。更樂增意便有增。或作是說。眼緣色因緣等中間緣。緣名色生識。此三集聚故。曰更樂緣更樂。更樂便生痛或想或意。問惟由更樂生痛。復由余更樂生想。世尊亦說。有彼痛不言有彼痛。便言有想。此事
【現代漢語翻譯】 現代漢語譯本： 以快樂為食的想法。那眾生承受著各種身根的痛苦。也可能產生將要行走的想法，也可能正在行走。那麼眾生承受著各種識被帶走，乃至識與意相互作用，身根被束縛，以及心中所念的法。應當說（這些想法）是迴轉的，並且有開脫痛苦之處的想法，是痛苦的食糧。進一步說，聚合會合而造作表象是其特徵。
供養以及身的名義，長短和盲的意界，取用不是以表象來執著，有漏的意念在後。
因為什麼緣故，各種相應法，想法和痛苦是意行呢？不是其餘的相應法法。或者可以這樣說，這一切都是由意行產生的。這是世尊勸導教誨的話語，說這個為首要，就等於說了一切意。問說一個就等於說了一切。或者可以這樣說，這是世尊勸導教誨的話語。問各種相應法等同的生起的力量。或者可以這樣說，由意而生，所以稱為意行。問各種相應法法，或者隨意的生起，或者不隨意的生起。這個意義是什麼呢？或者可以這樣說，這是意所作的，所以叫做意行。問各種相應法，或者意所作，或者不是意所作。這個意義是什麼呢？進一步說，被意所纏繞。像這樣的各種法，不在中間有迴轉。意識輾轉回轉，沒有休止。
又世尊說：更樂於習痛，習想，習行，習名，習色，習識。因為什麼緣故，各種相應法，更樂於習痛，習想，習行，習名色，習識呢？或者可以這樣說，一切相應法更樂於習名色。進一步說，更樂於在殊勝的意中，名色識更樂於增長，乃至痛苦有增長，名色有增長，識有增長。問等同的中間，這個微妙，這個不微妙。這個意義是什麼呢？因為一個更樂不是由表象，而是由心生。所以那個沒有了。更樂增長，意便有增長。或者可以這樣說，眼緣色，因緣等同的中間的緣，緣名色生識。這三者聚集在一起，所以說更樂緣更樂。更樂便生痛苦或者想法或者意念。問僅僅由更樂生痛苦，又由其餘的更樂生想法。世尊也說，有那個痛苦，不說有那個痛苦，便說有想法。這件事
【English Translation】 English version: The thought of taking pleasure as food. Those beings experience various pains of the body's senses. It is also possible to have the thought of going, or of walking. Then those beings experience various consciousnesses being taken away, even to the point where consciousness and intention interact, the body's senses are bound, and the dharmas contemplated in the mind. It should be said that (these thoughts) are revolving, and there is the thought of a way out of suffering, which is the food of suffering. Furthermore, aggregation and fabrication of appearances are its characteristics.
Offering and the meaning of the body, the mental realm of long and short, and blindness, taking is not attached to appearances, and defiled intentions are behind.
For what reason are various corresponding dharmas, thoughts, and pains mental actions? Not other corresponding dharma dharmas. Or it can be said that all of this arises from mental action. These are the words of the World Honored One's exhortation and teaching, saying that this is the most important, which is equivalent to saying all intentions. Asking about saying one is equivalent to saying everything. Or it can be said that these are the words of the World Honored One's exhortation and teaching. Asking about the equal arising power of various corresponding dharmas. Or it can be said that it arises from intention, so it is called mental action. Asking about various corresponding dharma dharmas, either arising intentionally or unintentionally. What is the meaning of this? Or it can be said that this is done by intention, so it is called mental action. Asking about various corresponding dharmas, either done by intention or not done by intention. What is the meaning of this? Furthermore, being entangled by intention. Like these various dharmas, there is no turning back in the middle. Consciousness revolves and revolves without ceasing.
Also, the World Honored One said: 'Further delight in practicing pain, practicing thought, practicing action, practicing name, practicing form, practicing consciousness.' For what reason do various corresponding dharmas further delight in practicing pain, practicing thought, practicing action, practicing name and form, practicing consciousness? Or it can be said that all corresponding dharmas further delight in practicing name and form. Furthermore, further delight in the excellent intention, name, form, and consciousness further delight in increasing, even to the point where pain increases, name and form increase, and consciousness increases. Asking about the equal middle, this is subtle, this is not subtle. What is the meaning of this? Because one further delight is not from appearance, but from the mind. So that is gone. Further delight increases, and intention increases. Or it can be said that the eye conditions form, the conditions are equal in the middle, the conditions of name and form give rise to consciousness. These three gather together, so it is said that further delight conditions further delight. Further delight gives rise to pain or thought or intention. Asking about only further delight giving rise to pain, and other further delight giving rise to thought. The World Honored One also said that there is that pain, but does not say there is that pain, but says there is thought. This matter
不然。此契經有違。非以心所念法展轉相應。或作是說。眼緣色生眼識。此三集聚有更樂。彼識等有便生痛。由痛便生想。緣想便生意。複次諸相應法方便便勝。如二人共行一道所至必到。色聲香味細滑萌牙。欲使二俱生耶。有增減如實。
又世尊言。毗罽羅多魯奚帝婆羅門。如一人色住百歲。及余行痛起便盡不生色展轉不相應。說此義云何。或作是說。色色展轉。此世尊教戒語。世作是相。彼色是我所。我著色住。或作是說。色亦展轉生死。無記意自迴轉。心所念法亦有善亦有不善。或作是說。色亦展轉。複次色以人迴轉。心所念法有實。復有餘趣。複次色亦展轉。然色自然乃至住不死。如作智他自作方便。求色亦住百歲。
又世尊言。此四顛倒想顛倒心顛倒見顛倒。以何等故。諸相應法不謂痛顛倒。或作是說。此世尊教戒語。說此則盡說痛。問說一則說一切。或作是說。此世尊勸助語。如上所說。結善有定。問諸相應法無有勸助。或作是說。此世尊教戒語。此教戒與世尊教戒語。此教戒與世顛倒想顛倒心顛倒見顛倒。然痛非顛倒。或作是說。此一切顛倒也。複次微想顛倒中。心顛倒增上見顛倒。複次一顛倒心所作無常想見有常想。得諸相應法。或說言不顛倒。或作是說。不可得也。如識境界迴轉心亦
【現代漢語翻譯】 現代漢語譯本： 並非如此。如果這段契經（Sutra）有違背之處，那是因為它並非以心中所念的法（Dharma）互相聯繫相應。或者有人會這樣說：眼（eye）緣於色（form）而生眼識（eye-consciousness），這三者聚集在一起會產生快樂（sukha）。由於這些識等等的存在，便會產生痛（vedana）。由痛便產生想（samjna），緣于想便產生意（manas）。進一步說，各種相應法（samprayukta-dharmas）的方便（upaya）便會變得殊勝。就像兩個人共同走一條道路，最終必定會到達目的地一樣。色、聲、香、味、細滑、萌芽，想要讓它們同時產生嗎？它們會有增減，這是如實的。
世尊（Bhagavan）又說：『毗罽羅多魯奚帝（Bhikshuratarukshite），婆羅門（Brahmana），如果一個人的色（rupa）能保持一百年，以及其他行為，痛（vedana）生起后便會消失，不會再生起，色也不會輾轉不相應。』 那麼，這段話是什麼意思呢？或者有人會這樣說：『輾轉』，這是世尊的教戒語（sasanavakya）。世人會這樣認為：那個色是『我所』（mama），我執著於色而住。或者有人會這樣說：色也會輾轉生死（samsara），無記（avyakrta）的意（manas）會自己迴轉。心中所念的法既有善（kusala）也有不善（akusala）。或者有人會這樣說：色也會輾轉。進一步說，色會隨著人而回轉，心中所念的法有真實的，也有其他去處。進一步說，色也會輾轉，然而色是自然的，乃至保持不死。就像通過智慧（jnana）自己創造方便（upaya），尋求色也能保持一百年一樣。
世尊又說：『這四種顛倒（viparyasa）——想顛倒（samjna-viparyasa）、心顛倒（citta-viparyasa）、見顛倒（drsti-viparyasa）。』 是因為什麼緣故，各種相應法不被稱為痛顛倒呢？或者有人會這樣說：這是世尊的教戒語，說這個就等於說盡了痛。問：說一個就等於說一切。或者有人會這樣說：這是世尊的勸助語（anujna-vacana），就像上面所說的，結善有定。問：各種相應法沒有勸助嗎？或者有人會這樣說：這是世尊的教戒語，這個教戒與世尊的教戒語相同，這個教戒與世間的顛倒——想顛倒、心顛倒、見顛倒相同，然而痛不是顛倒。或者有人會這樣說：這是一切顛倒。進一步說，在微小的想顛倒中，心顛倒會增加，見顛倒會更加顯著。進一步說，一個顛倒的心所作的無常想（anitya-samjna）會見到有常想（nitya-samjna），從而得到各種相應法。或者說不顛倒。或者有人會這樣說：這是不可能得到的。就像識（vijnana）的境界迴轉，心也會迴轉一樣。
【English Translation】 English version: Not so. If this Sutra has contradictions, it is because it does not correspond with the Dharmas (laws, teachings) contemplated in the mind. Or someone might say: the eye (eye) arises from contact with form (rupa), and the aggregation of these three produces pleasure (sukha). Because of the existence of these consciousnesses, etc., pain (vedana) arises. From pain arises perception (samjna), and from perception arises mind (manas). Furthermore, the skillful means (upaya) of the various associated Dharmas (samprayukta-dharmas) become superior. Just as two people walking the same path will inevitably reach their destination. Form, sound, smell, taste, smoothness, and sprouts – do you want them to arise simultaneously? They will have increases and decreases; this is the reality.
The Bhagavan (World-Honored One) also said: 'Bhikshuratarukshite (name), Brahmana (member of the priestly class), if a person's form (rupa) can last for a hundred years, and other actions, when pain (vedana) arises, it will disappear and not arise again, and form will not be mutually non-corresponding.' What does this statement mean? Or someone might say: 'Mutually,' this is the Bhagavan's teaching (sasanavakya). People think like this: that form is 'mine' (mama), and I dwell attached to form. Or someone might say: form also transmigrates in samsara (cycle of rebirth), and the indeterminate (avykrta) mind (manas) turns by itself. The Dharmas contemplated in the mind are both wholesome (kusala) and unwholesome (akusala). Or someone might say: form also transmigrates. Furthermore, form turns with people, and the Dharmas contemplated in the mind have reality and other destinations. Furthermore, form also transmigrates, yet form is natural, even to the point of remaining undying. Just as one creates skillful means (upaya) through wisdom (jnana) and seeks form that can also last for a hundred years.
The Bhagavan also said: 'These four inversions (viparyasa) – the inversion of perception (samjna-viparyasa), the inversion of mind (citta-viparyasa), the inversion of view (drsti-viparyasa).' For what reason are the various associated Dharmas not called the inversion of pain? Or someone might say: this is the Bhagavan's teaching, saying this is equivalent to saying all about pain. Question: Saying one is equivalent to saying everything. Or someone might say: this is the Bhagavan's encouragement (anujna-vacana), as mentioned above, accumulating good has certainty. Question: Are there no encouragements for the various associated Dharmas? Or someone might say: this is the Bhagavan's teaching, this teaching is the same as the Bhagavan's teaching, this teaching is the same as the world's inversions – the inversion of perception, the inversion of mind, the inversion of view, yet pain is not an inversion. Or someone might say: this is all inversion. Furthermore, in the subtle inversion of perception, the inversion of mind increases, and the inversion of view becomes more prominent. Furthermore, a mind inverted by the perception of impermanence (anitya-samjna) sees the perception of permanence (nitya-samjna), thereby obtaining the various associated Dharmas. Or it is said not inverted. Or someone might say: this is impossible to obtain. Just as the realm of consciousness (vijnana) turns, the mind also turns.
迴轉。問設一切有常者。我一定自相無境界。答曰。有常是識有常。有常知痛相知想心知心。問若一切常者非一切痛耶。一切智。或作是說。得識自相攝。是故彼非顛倒心。心亦顛倒亦非顛倒問善不顛倒。然善不與不善相應。是故此非義。複次處所相緣無由業相應。是故彼有生。一切顛倒一切不顛倒。一無有勝自造我。
又世尊言。三集聚更樂。云何意地有三集聚更樂。意界(一部僧名)作是說。意持意境界等樂。問二心俱等。亦說心意識。一心作是說。若展轉心。彼無有三集聚。複次依一心境界等有更樂。問亦說意緣生諸法。意識三集聚更樂。彼不依心意。是故無三集聚。若彼依心則有三心。心性(一部僧名)作是說。心滅盡時生心境界。此三集聚。問心生時未來未生心。是故無三集聚。複次過去有得意根。現在得意識境界。普照意識所更如是。意地三集聚有更樂。問云何過去現在有集聚。答曰。此非等集聚事集聚。如是得彼事亦相應。云何眼識緣善。或作是說。以眼識善心等起緣身教。是謂眼識緣善。問若彼身教自然善。云何彼等起不觀身。身有教色。無彼輪無有眼。唯色相現故曰輪轉。此謂身教。若身亂是善者。云何讀頌不如是耶。此非故當熟觀。複次非自相境界眼識。非色自相境界善。是故無有眼識緣
【現代漢語翻譯】 現代漢語譯本： 迴轉。問：如果一切事物都是恒常的，那麼我一定具有沒有界限的自性。答：所謂的恒常，是指意識是恒常的，恒常地知覺痛苦的相狀，知覺思想，知覺心。問：如果一切都是恒常的，難道一切不是痛苦嗎？一切智者或者這樣說：獲得意識的自性包含其中，因此那不是顛倒的心。心既可以是顛倒的，也可以不是顛倒的。問：善不是顛倒的，然而善不與不善相應，因此這不合道理。再次，處所相互關聯，沒有由業力相應，因此那裡有生。一切都是顛倒的，一切都不是顛倒的，沒有誰能勝過自己創造的我。
又，世尊說：『三種聚集帶來快樂。』如何用意地（Manodhatu）中的三種聚集帶來快樂？意界（Ekavyavaharika，一部僧名）這樣說：意持著意的境界等，帶來快樂。問：兩種心同時相等，也說是心、意、識。一心（Ekacitta，一部僧名）這樣說：如果輾轉用心，那裡就沒有三種聚集。再次，依靠一心，境界等帶來快樂。問：也說意緣生諸法，意識三種聚集帶來快樂，那不依靠心意，因此沒有三種聚集。如果那依靠心，則有三種心。心性（Cittasvabhava，一部僧名）這樣說：心滅盡時，生起心境界，這三種聚集。問：心生起時，未來未生心，因此沒有三種聚集。再次，過去有得意根，現在得意識境界，普照意識所經歷的就像這樣。意地中的三種聚集帶來快樂。問：如何過去現在有聚集？答：這不是相等的聚集，而是事件的聚集。像這樣獲得，那件事也相應。如何眼識緣于善？或者這樣說：以眼識、善心等一起緣于身教（Kayavinnatti）。這叫做眼識緣于善。問：如果那身教自然是善的，如何那等起不觀察身體？身體有教色（Vinnattirupa），沒有那輪轉，沒有眼，唯有色相顯現，所以叫做輪轉。這叫做身教。如果身體混亂是善的，如何讀誦頌文不如這樣呢？這不是故意應當仔細觀察的。再次，非自相境界的眼識，非色自相境界的善，因此沒有眼識緣于善。
【English Translation】 English version: Revolving. Question: If everything is permanent, then I must have a self-nature without boundaries. Answer: What is called permanent is that consciousness is permanent, constantly knowing the appearance of pain, knowing thoughts, knowing the mind. Question: If everything is permanent, isn't everything pain? The all-knowing one might say this: obtaining the self-nature of consciousness includes it, therefore that is not a deluded mind. The mind can be both deluded and not deluded. Question: Good is not deluded, yet good does not correspond with non-good, therefore this is not reasonable. Furthermore, places are interconnected, there is no correspondence due to karma, therefore there is birth there. Everything is deluded, everything is not deluded, no one can surpass the self-created 'I'.
Moreover, the World Honored One said: 'Three gatherings bring joy.' How do three gatherings in the mind-element (Manodhatu) bring joy? The Ekavyavaharika (意界, a Buddhist school) says this: the mind holds the mind's realm, etc., bringing joy. Question: Two minds are simultaneously equal, and it is also said to be mind, intellect, and consciousness. The Ekacitta (一心, a Buddhist school) says this: if the mind is used in a roundabout way, there are no three gatherings there. Furthermore, relying on one mind, realms, etc., bring joy. Question: It is also said that the mind conditions the arising of all dharmas, and the three gatherings of consciousness bring joy, that does not rely on the mind, therefore there are no three gatherings. If that relies on the mind, then there are three minds. The Cittasvabhava (心性, a Buddhist school) says this: when the mind ceases, the realm of the mind arises, these three gather. Question: When the mind arises, the future unarisen mind, therefore there are no three gatherings. Furthermore, in the past there was the obtained sense faculty, now there is the obtained realm of consciousness, the all-illuminating consciousness experiences it like this. The three gatherings in the mind-element bring joy. Question: How do the past and present have gatherings? Answer: This is not an equal gathering, but a gathering of events. Obtaining it like this, that event also corresponds. How does eye-consciousness condition good? Or it might be said: with eye-consciousness, good mind, etc., arising together, conditioning bodily expression (Kayavinnatti). This is called eye-consciousness conditioning good. Question: If that bodily expression is naturally good, how does that arising together not observe the body? The body has expressive form (Vinnattirupa), there is no turning of that, there are no eyes, only the appearance of form manifests, therefore it is called turning. This is called bodily expression. If bodily confusion is good, how is reciting verses not like this? This is not intentionally something to be carefully observed. Furthermore, eye-consciousness is not the realm of self-nature, good is not the realm of self-nature of form, therefore there is no eye-consciousness conditioning good.
善也。云何眼識緣無記耶。或作是說。所可用眼識善不善心起。除其身教及余色處因緣。是謂眼識緣無記。問一一無有處所。住色聲香味細滑。觀其所生處。複次色自相境界。眼識非色自相善不善也。是故一切眼識緣無記也。善緣眼識。不善緣無記。緣有何差別。此亦如上所說。問若不善無記心起身教相類。是故眼識無有差降。非以所愛造有識自相。緣青心心所念法青為意喜所更。有何差別。或作是說。識青喜識痛青喜痛想知心念。問一二共相應。或作是說。非一識與二相應。複次眼識青自相迴轉痛痛喜忍。此名數等所作。心亦如是。複次如是所說。一識與二相應。是故如是非識自性。我一性自性非我自性。是故無我。此二有穢。是故一識。青善成就心造意造。是故此事不相應。彼或有喜。或亦不有喜。亦不無喜。是故或有喜或無喜。或亦不有喜亦不無喜。是故此事不相應。
頗心三時住耶。答曰。無也。何以故。心無有壞。是故初時不壞永不復壞。是故心空。若心有增住者。因緣有若干相。彼上更三緣。若心第三時住者。青黃赤無有色相。有色相亦無增減亦無希望。是故心虛空。或作是說。若心增上住者。或時歡喜而修行道。此非微妙。是故心虛空。或作是說。若心三時作者。或遭惡時希望境界便生希望境界
【現代漢語翻譯】 現代漢語譯本： 『善哉。』什麼是眼識緣于無記呢？或者有人這樣說：『眼識所能作用的，是善或不善的心生起，除了身教以及其餘色處的因緣。』這就是所謂的眼識緣于無記。問：『一一』沒有處所，停留在色、聲、香、味、細滑之上，觀察它們所生之處。再者，色是其自身的境界。眼識並非色的自身，也非善或不善。因此，一切眼識緣于無記。善緣于眼識，不善緣于無記，緣有什麼差別？』這就像上面所說的那樣。問：『如果是不善的無記心，身教與之相似，因此眼識沒有差別。不是因為所愛而造就了有識的自相。緣于青色的心和心所念的法，青色成為意喜所經歷的，有什麼差別？』或者有人這樣說：『識別青色的喜，識別痛苦，青色的喜，痛苦，想，知，心念。』問：『一二共同相應嗎？』或者有人這樣說：『不是一個識與二者相應。』再者，眼識青色的自相迴轉，痛苦，喜悅，忍耐。這叫做數量等所作。心也是這樣。再者，就像所說的那樣，一個識與二者相應。因此，就像這樣，不是識的自性。我的一性自性，不是我的自性。因此，無我。這二者有污穢。因此，一個識，青色的善成就心造，意造。因此，這件事不相應。他或者有喜，或者也沒有喜，或者也不無喜。因此，或者有喜，或者沒有喜，或者也沒有喜，或者也不無喜。因此，這件事不相應。
『心在三個時間段停留嗎？』回答說：『沒有。』為什麼呢？因為心沒有壞滅。因此，最初的時間不壞滅，永遠不再壞滅。因此，心是空性的。如果心有增長停留，因緣有若干種相。在那之上更有三種緣。如果心在第三個時間段停留，青黃赤就沒有色相。有色相也沒有增減，也沒有希望。因此，心是虛空的。或者有人這樣說：『如果心增長停留，或者有時歡喜而修行道。』這不是微妙的。因此，心是虛空的。或者有人這樣說：『如果心在三個時間段作用，或者遭遇惡時，希望境界便生起希望境界。』
【English Translation】 English version: 『Good indeed.』 How does eye-consciousness arise from the indeterminate (avyākrta)? Or, some say: 『That which eye-consciousness can act upon is the arising of good or bad mind, except for bodily instruction (身教) and the causes and conditions of other sense objects (色處).』 This is what is called eye-consciousness arising from the indeterminate. Question: 『Each and every one』 has no location, dwelling upon form (色), sound (聲), smell (香), taste (味), fine touch (細滑), observing where they arise. Furthermore, form is its own realm. Eye-consciousness is not form itself, nor is it good or bad. Therefore, all eye-consciousness arises from the indeterminate. Good arises from eye-consciousness, bad arises from the indeterminate. What is the difference in arising?』 This is just as said above. Question: 『If it is a bad indeterminate mind, bodily instruction is similar to it, therefore eye-consciousness has no difference. It is not because of what is loved that the self-nature of consciousness is created. Arising from the blue mind and the mental phenomena (心所念法), the blue becomes what is experienced by mental joy (意喜), what is the difference?』 Or, some say: 『Recognizing the joy of blue, recognizing pain, the joy of blue, pain, thought (想), knowledge (知), mental thought (心念).』 Question: 『Do one and two correspond together?』 Or, some say: 『It is not one consciousness that corresponds with two.』 Furthermore, the self-nature of eye-consciousness, blue, revolves, pain, joy, endurance. This is called what is done by number and so on. The mind is also like this. Furthermore, as it is said, one consciousness corresponds with two. Therefore, just like this, it is not the self-nature of consciousness. The self-nature of my oneness, is not the self-nature of me. Therefore, no-self (無我). These two have defilements. Therefore, one consciousness, the blue good accomplished mind creates, the mind creates. Therefore, this matter does not correspond. He either has joy, or also does not have joy, or also is not without joy. Therefore, either there is joy, or there is no joy, or also there is no joy, or also there is not without joy. Therefore, this matter does not correspond.
『Does the mind dwell in three times?』 The answer is: 『No.』 Why? Because the mind has no destruction. Therefore, the initial time does not destruct, and never destructs again. Therefore, the mind is empty (空). If the mind has increasing dwelling, the causes and conditions have several aspects. Above that, there are three more conditions. If the mind dwells in the third time, blue, yellow, red have no color aspect. Having color aspect, there is also no increase or decrease, nor is there hope. Therefore, the mind is empty. Or, some say: 『If the mind has increasing dwelling, or sometimes rejoices and practices the path.』 This is not subtle. Therefore, the mind is empty. Or, some say: 『If the mind acts in three times, or encounters bad times, the realm of hope then arises, the realm of hope.』
。過去希望境界。二希望境界不可究竟。是故心虛空。或作是說。若心自然彼三時住。初第二過時則有增減。增減有餘。是故心虛空。若無增減中究竟亦虛空。是故永不復壞。若彼不自覺知彼三時壞。何以故。彼自覺知初時則壞是故心虛空。複次若心住三昧中間心。中間心中間相應。心住相應。心住相應。亦虛空。不于中間相應住。中間不為不空。是故心虛空。以何等故言心虛空。然不及色。此亦所說。上偈亦說。聲是色因。不有命等有迴轉。或作是說。若色空者住無住。所生之處即于彼壞敗。彼不有妙。是故上色住。或作是說。色亦虛空如心。何以故。若色不虛空者。愛生色住恚生恚生色。是故一時空則不有色。此非微妙。是故色虛空。或作是說。若色增上住者。命過時心生色中陰。心則有迴轉。此非微妙。是故色虛空。或作是說。若色自然三時。或第二時。時有增上轉有增上。若初第二增時轉住。若無增空。是故永不有壞。若彼自覺三時壞敗。何以故。即彼自覺初時壞敗。是故色虛空。複次若色增上住者。中間相應住。若中間相應住者。初時亦當中間相應住。若中間不相應住者。相應則不虛空。不于中間相應住。相應非不虛空。是故色空。
想痛二字在 梵志穢意行 眼覺境界青 慢性亦虛空
【現代漢語翻譯】 現代漢語譯本：過去的希望境界（指對過去事物的期望）。二，希望境界不可能達到究竟。因此，心是虛空的。或者有人這樣說：如果心自然地在過去、現在、未來這三個時間段停留，那麼最初和第二個時間段過去後，就會有增加或減少。增加或減少之後就會有剩餘。因此，心是虛空的。如果沒有增加或減少，那麼在中間的究竟狀態也是虛空的。因此，永遠不會再壞滅。如果它不能自覺地知曉這三個時間段的壞滅，為什麼呢？因為它自覺地知曉最初的時間段就會壞滅，所以心是虛空的。再次，如果心住在三昧（Samadhi，一種精神集中狀態）的中間，中間的心與中間相應，心住在相應中，心住在相應中，也是虛空的。不在中間相應中住，中間不是不空的，因此心是虛空的。因為什麼緣故說心是虛空的呢？然而不及於色（Rupa，物質）。這也是所說的。上面的偈頌也說了，聲音是色的原因。沒有命等（Jivita，生命）的迴轉。或者有人這樣說：如果色是空性的，那麼住在無住之處，所生之處就在那裡壞敗。那裡沒有妙處。因此，上面的色是住的。或者有人這樣說：色也像心一樣是虛空的。為什麼呢？如果色不是虛空的，那麼愛生於色，住在色中，嗔恚生於嗔恚，生於色。因此，一時空性就沒有色。這不是微妙的。因此，色是虛空的。或者有人這樣說：如果色增上住，那麼命過時，心生於色中陰（Antarabhava，中陰身），心就會有迴轉。這不是微妙的。因此，色是虛空的。或者有人這樣說：如果色自然地存在於過去、現在、未來這三個時間段，或者第二個時間段，時間有增加，轉動有增加。如果最初和第二個時間增加時轉動和住留，如果沒有增加就是空性。因此，永遠不會有壞滅。如果它自覺地知曉三個時間段的壞敗，為什麼呢？就是它自覺地知曉最初的時間段壞敗。因此，色是虛空的。再次，如果色增上住，那麼中間相應住。如果中間相應住，那麼最初的時間也應當中間相應住。如果中間不相應住，那麼相應就不是虛空的。不在中間相應住，相應不是不虛空的。因此，色是空性的。 想、痛這兩個字，在梵志（Brahmin，古印度婆羅門）的穢意中執行。眼覺境界是青色的，慢性也是虛空的。
【English Translation】 English version: The past realm of hope (referring to expectations of past events). Two, the realm of hope cannot reach ultimate fulfillment. Therefore, the mind is empty. Or it is said: if the mind naturally dwells in the three times of past, present, and future, then after the initial and second times have passed, there will be increase or decrease. After increase or decrease, there will be remainder. Therefore, the mind is empty. If there is no increase or decrease, then the ultimate state in the middle is also empty. Therefore, it will never be destroyed again. If it cannot consciously know the destruction of these three times, why? Because it consciously knows that the initial time will be destroyed, therefore the mind is empty. Furthermore, if the mind dwells in the middle of Samadhi (a state of mental concentration), the middle mind corresponds to the middle, the mind dwells in correspondence, the mind dwells in correspondence, it is also empty. Not dwelling in correspondence in the middle, the middle is not non-empty, therefore the mind is empty. For what reason is it said that the mind is empty? However, it is not as good as Rupa (form, matter). This is also what is said. The above verse also says that sound is the cause of form. There is no turning back of Jivita (life) and so on. Or it is said: if form is emptiness, then dwelling in the non-dwelling place, the place of birth will be destroyed there. There is no wonderfulness there. Therefore, the above form dwells. Or it is said: form is also empty like the mind. Why? If form is not empty, then love arises in form, dwells in form, anger arises in anger, arises in form. Therefore, at one time emptiness has no form. This is not subtle. Therefore, form is empty. Or it is said: if form dwells increasingly, then when life passes, the mind is born in the intermediate state of Antarabhava (intermediate being), the mind will turn back. This is not subtle. Therefore, form is empty. Or it is said: if form naturally exists in the three times of past, present, and future, or the second time, time has increase, turning has increase. If the initial and second times increase, turning and dwelling. If there is no increase, it is emptiness. Therefore, there will never be destruction. If it consciously knows the destruction of the three times, why? It is that it consciously knows the destruction of the initial time. Therefore, form is empty. Furthermore, if form dwells increasingly, then the middle corresponds to dwelling. If the middle corresponds to dwelling, then the initial time should also correspond to dwelling in the middle. If the middle does not correspond to dwelling, then correspondence is not empty. Not dwelling in correspondence in the middle, correspondence is not non-empty. Therefore, form is empty. The two words 'thought' and 'feeling' operate in the impure intention of the Brahmin (a member of the highest caste in ancient India). The perceived realm of the eye is blue, and chronic conditions are also empty.
如所說所觀見彼是眼所知者。是識云何眼所觀識所知。或作是說。眼觀視色攝境界。或作是說。依眼生識。如眼觀色識為因緣。如是所知。或作是說。無有眼觀視。設當觀視者。乃至有眼則觀。如識等有生。如是識知。是故眼不觀視。或作是說。眼無所觀。設當觀者乃至色有二相。眼有所照。一切觀視非一切觀緣。是故眼不觀視。或作是說。眼無所觀識無所知。複次眼緣色生眼識。彼作觀想觀識所知。世尊亦作是說。複次眼無所觀。設眼觀者。耳所當聞鼻聞香。是故二根義則有所攝。是故眼無所觀。
觀識有何差別。或作是說。眼有所觀識有所知。或作是說。所觀照是眼攝。境界是識。或作是說無有差別。觀識而無有異。此是一義。是世尊教戒語。複次有此處所。觀異識異二俱不同。觀他識識他。設當如觀余識同者。是眼是識無有差別。設眼境界識亦是境界。眼觀色識無巧便攝取境界。此事不然也。是故當舍此。
如眼緣色生眼識。以彼眼識知有色。然非眼也。以何等故。彼眼謂之識耶。非色識。當方便說。如聚揵度依諸內入。或作是說。眼識知眼謂之眼識。或作是說。彼無有識。複次眼緣色生眼識。于彼作十世俗想。謂眼識也。世尊亦作是說。或作是說。修諸根身識。由根有識也。如種種趣一趣之中。
由食思惟隨時自性造諸根。當言身識。如無色界相應諸心所念法。色界為妙。高下粗細思惟此已。云何彼作壞敗色想。或作是說。彼無有壞敗想。然彼色未盡。設色盡者。彼謂壞敗想也。或作是說。彼有壞敗想。彼不修色想。若以離色想。以離謂之壞敗色想。複次彼非壞敗色想。彼不入無色界定。若入無色界定成就彼定。彼謂壞敗色想。如此五識身不知各自相依。云何意識不自知相依耶。或作是說。知意依意識設意不知意識者。則心心不相觀也。或作是說。知自身諸根依彼意識。彼是意識境界。一切諸法境界是意識也。或作是說。知一切身體周遍四大比依意識。彼是意識境界。設不知者。此亦無痛有也。依意識。或作是說。不知若以意識知者。則無三聚此非微妙。是故不知。或作是說。不知。設當知者。則有二世尊。亦說二因緣生諸識。是故不知。複次諸根則依識。設意識自知相依者。如是意識則有壞敗。複次心俱生。如是四大當言依識身。彼非意識境界。未壞六識身。入無記心心所念法。根得增益四大增益。當言未得。或作是說。當言未得。不以無記心心所念法生諸希望。問無記心性迴轉希望則壞敗。或作是說。當言得也。觀見諸根。歡喜心者。弊惡心者。無記心者。是故當言得也。或作是說。如此處所有隱沒無記
心。彼則成就。有無記心心所念法。諸根四大增益。欲使我等說隱沒無記心耶。複次一切心色增益一切心依色而有展轉相生。乃至眼識生諸行。此不微細若超越彼念。識身起眼識。亦無法不轉。諸根四大如種子。複次伎術諸藝成就威儀禮節皆以成辦。威儀心無記。如是伎術此則得知。無記心所念法。諸根四大得增益。若心卒亂。彼一切心解散耶。設心解散。彼一切心卒亂耶。或作是說。若心卒亂彼一切心解散。設心解散彼一切心卒亂。一切心染著。亦卒亂亦解散。彼與卒亂相應彼是解散。問無有愁心不善無有三昧。或作是說。無有一心若亂若散。意亦無有亂散。頗心卒亂非解散耶。心有一因緣。意有所攝持。頗心解散非亂耶。意識無數因緣亦無所攝。頗心有亂有解散耶。意性無數因緣。亦有所攝持。頗心不卒亂不解散。一緣意識無所攝持。問如一一心不卒亂不解散。彼不一切解散耶。答曰。如一一心不在意有眾多意。如是一一心瞋恚無有解散。亦無眾多。複次若心解散。彼一切心有亂也。頗心亂非解散一緣迴轉。譬如士夫從一路走。如緣五識身自相迴轉。如是想像意識。或作是說。如彼迴轉彼不想像。或作是說。若眼識青有定意識。意識亦青想像識。是謂眼識。是謂意識者。此事不然。問想像意識。若眼增上彼是眼識
【現代漢語翻譯】 現代漢語譯本 心（citta，意為『心』）。那麼，它就成就了。有無記心（avyākata-citta，意為『非善非惡的心』）和心所念法（cetasika-dhamma，意為『心理現象』），諸根（indriya，意為『感官』）和四大（mahābhūta，意為『四大元素』）得到增長。你想讓我們說隱沒的無記心嗎？ 再者，一切心和色（rūpa，意為『物質』）增長，一切心依賴色而有，輾轉相生，乃至眼識（cakkhu-viññāṇa，意為『眼識』）生起諸行（saṅkhāra，意為『行』）。這不微細，如果超越那個念頭，識身（viññāṇa-kāya，意為『識蘊』）生起眼識，也沒有法不轉變。諸根和四大就像種子。 再者，伎術（skill）、諸藝（arts）成就，威儀（decorum）禮節（etiquette）都已成辦。威儀心是無記的。像這樣，伎術就能得知。無記心所念法，諸根和四大得到增長。如果心卒亂（agitated），那麼一切心都解散（dissipated）嗎？如果心解散，那麼一切心都卒亂嗎？ 或者這樣說，如果心卒亂，那麼一切心都解散。如果心解散，那麼一切心都卒亂。一切心染著（attachment），既卒亂也解散。它與卒亂相應，它就是解散。問：沒有愁心（sorrowful mind）是不善的，沒有三昧（samādhi，意為『禪定』）嗎？或者這樣說，沒有一心是既亂又散的。意（manas，意為『意』）也沒有亂散。 頗（pha，意為『是否』）有心卒亂而非解散的嗎？心有一個因緣（hetu，意為『原因』），意有所攝持（supported）。頗有心解散而非卒亂的嗎？意識（mano-viññāṇa，意為『意識』）有無數因緣，也沒有所攝持。 頗有心既卒亂又解散的嗎？意性（nature of mind）有無數因緣，也有所攝持。頗有心不卒亂也不解散的嗎？一緣（one cause）意識沒有所攝持。問：如一一心不卒亂也不解散，那麼它不一切解散嗎？ 答曰：如一一心不在意，有眾多意。如是一一心瞋恚（anger）沒有解散，也沒有眾多。再者，如果心解散，那麼一切心都有亂嗎？頗有心亂而非解散的嗎？一緣迴轉（revolving）。譬如士夫（man）從一路走，如緣五識身（five aggregates of consciousness）自相迴轉。如是想像意識（imagining consciousness）。 或者這樣說，如它迴轉，它不想像。或者這樣說，如果眼識是青色的，有定意識（fixed consciousness），意識也是青色的，想像識（imagining consciousness）也是。所謂眼識，所謂意識，這件事不是這樣的。問：想像意識，如果眼增上（eye dominant），它就是眼識嗎？
【English Translation】 English version Citta (mind). Then, it is accomplished. There are indeterminate mind (avyākata-citta, meaning 'neither good nor bad mind') and mental phenomena (cetasika-dhamma), the faculties (indriya, meaning 'sense organs') and the four great elements (mahābhūta) are increased. Do you want us to talk about the obscured indeterminate mind? Furthermore, all mind and form (rūpa, meaning 'matter') increase, all mind depends on form, arising in mutual dependence, even to the arising of volitional formations (saṅkhāra) from eye-consciousness (cakkhu-viñāṇa). This is not subtle; if one transcends that thought, the aggregate of consciousness (viññāṇa-kāya) arises as eye-consciousness, and there is no phenomenon that does not transform. The faculties and the four great elements are like seeds. Furthermore, skills, arts are accomplished, decorum and etiquette are all completed. The mind of decorum is indeterminate. In this way, skills can be known. Indeterminate mental phenomena, the faculties and the four great elements are increased. If the mind is agitated, then are all minds dissipated? If the mind is dissipated, then are all minds agitated? Or it is said that if the mind is agitated, then all minds are dissipated. If the mind is dissipated, then all minds are agitated. All minds are attached, both agitated and dissipated. It corresponds to agitation, it is dissipation. Question: Is there no sorrowful mind that is unwholesome, is there no samādhi (concentration)? Or it is said that there is no one mind that is both agitated and scattered. The mind (manas) also has no agitation or scattering. Is there a mind that is agitated but not dissipated? The mind has one cause (hetu), the mind is supported. Is there a mind that is dissipated but not agitated? Consciousness (mano-viñāṇa) has countless causes, and is not supported. Is there a mind that is both agitated and dissipated? The nature of mind has countless causes, and is also supported. Is there a mind that is neither agitated nor dissipated? One-cause consciousness is not supported. Question: As each mind is neither agitated nor dissipated, then is it not all dissipated? Answer: As each mind is not in the mind, there are many minds. Thus, each mind of anger has no dissipation, nor are there many. Furthermore, if the mind is dissipated, then are all minds agitated? Is there a mind that is agitated but not dissipated? Revolving on one cause. For example, a man walks from one road, like the five aggregates of consciousness revolving in their own characteristics. Thus, imagining consciousness. Or it is said that as it revolves, it does not imagine. Or it is said that if eye-consciousness is blue, there is fixed consciousness, consciousness is also blue, and imagining consciousness is also. What is called eye-consciousness, what is called consciousness, this is not so. Question: Imagining consciousness, if the eye is dominant, is it eye-consciousness?
。頗意增上彼是意識耶。答曰有。如汝眼增上。諸相應青黃白黑。生識諸著亦有勝。如是我眼增上。諸生相應眼識。如意增上相應生者。彼是意識。或作是說。若眼增上。及相應青黃白黑生識著。是意增上。諸相應青黃白黑生識著。是故相應果壞。問眼增上果。乃至諸生相應意增上果。于中則果壞。若眼青黃白黑果不壞。汝眼增上諸相應青黃白黑生諸識欲。使眼增上相應不耶。相應不增。是故此非義。或作是說。不如彼造彼相像。問為誰造相像。若憶彼境界則彼是緣。若不憶者為誰造想像。若憶彼境界彼即是因緣。若不憶者或作是說。不如彼迴轉。設如彼迴轉者。則二眾多。世尊亦說。以二因緣生諸識。問眾多生二識。或一二生諸識。如汝有眾多二也。汝意緣生想痛識。是故汝眾多二。或作是說。不如彼迴轉。設如彼迴轉者。則不有壞諸入已定。是故不如彼迴轉。問已逮中間無有色入法入。如還中間眼識持意識。持不壞敗。如是有諸入。中陰中初心為依何處色。或中陰或初死。或作是說。初死不生作眾事。問非現中陰依心而住耶。答曰。心無有住處。心生便滅。滅無所作。是故彼無所依滅不生。複次中陰依色心耶。念法亦是依色展轉相生。如大箂阿羅漢。最後心為緣何等或作是說。自緣意命等命想。空解脫門而現在前
【現代漢語翻譯】 現代漢語譯本 頗意增上，彼是意識嗎？答：是的。如同你的眼睛增上，與各種青、黃、白、黑等顏色相應，產生了識，這些執著也有殊勝之處。如同我的眼睛增上，與各種相應的眼識產生。如同意增上，相應而生者，那就是意識。或者可以這樣說，如果眼睛增上，以及與各種青、黃、白、黑等顏色相應而產生識的執著，是意增上，與各種青、黃、白、黑等顏色相應而產生識的執著，因此相應的果報會壞滅。 問：眼睛增上的果報，乃至各種相應意增上的果報，其中果報會壞滅。如果眼睛與青、黃、白、黑的果報不壞滅，你的眼睛增上，與各種青、黃、白、黑相應而產生各種識的慾望，是使眼睛增上相應還是不相應呢？不相應增上。因此，這並非正義。或者可以這樣說，不如他造他的相像。問：為誰造相像？如果憶起那個境界，那麼那個境界就是緣。如果不憶起，為誰造想像？如果憶起那個境界，那個境界就是因緣。如果不憶起，或者可以這樣說，不如他迴轉。假設如同他迴轉，那麼二者眾多。世尊也說過，以兩種因緣產生各種識。問：眾多產生二識，或者一二產生各種識。如同你有眾多二一樣。你的意緣產生想、痛、識，因此你眾多二。或者可以這樣說，不如他迴轉。假設如同他迴轉，那麼就不會有壞滅諸入已定的情況。因此不如他迴轉。 問：已經獲得中間，沒有色入、法入。如同還中間，眼識持意識，持不壞敗。如同有各種入，中陰（bardo, intermediate state between death and rebirth）中，最初的心依何處色？或者中陰或者初死。或者可以這樣說，初死不生作眾事。問：非現中陰依心而住嗎？答：心沒有住處。心生便滅，滅無所作。因此它無所依，滅不生。複次，中陰依色心嗎？念法也是依色展轉相生。如同大箂阿羅漢（Arhat, one who has attained Nirvana），最後的心為緣何等？或者可以這樣說，自緣意命等命想，空解脫門（Emptiness as a path to liberation）而現在前。
【English Translation】 English version Is 'po yi zeng shang' (predominant intention) consciousness? Answer: Yes. Just as your eye is predominant, corresponding to various blue, yellow, white, and black colors, generating consciousness, these attachments also have superiority. Just as my eye is predominant, corresponding to various eye consciousnesses that arise. Just as intention is predominant, those that arise correspondingly, that is consciousness. Or it can be said that if the eye is predominant, and the attachments that arise corresponding to various blue, yellow, white, and black colors, generating consciousness, are intention predominant, and the attachments that arise corresponding to various blue, yellow, white, and black colors, generating consciousness, therefore the corresponding karmic result will be destroyed. Question: The karmic result of the eye being predominant, up to the various corresponding karmic results of intention being predominant, among which the karmic result will be destroyed. If the karmic result of the eye and blue, yellow, white, and black colors is not destroyed, your eye being predominant, corresponding to various blue, yellow, white, and black colors, generating various desires of consciousness, is it making the eye predominant corresponding or not corresponding? Not corresponding predominantly. Therefore, this is not the correct meaning. Or it can be said that it is not like him creating his image. Question: Who creates the image? If that realm is remembered, then that realm is the condition. If it is not remembered, who creates the imagination? If that realm is remembered, that realm is the cause and condition. If it is not remembered, or it can be said that it is not like him turning around. Assuming it is like him turning around, then the two are numerous. The World Honored One (世尊, Shakyamuni Buddha) also said that various consciousnesses arise from two causes and conditions. Question: Numerous produce two consciousnesses, or one or two produce various consciousnesses. Just as you have numerous two. Your intention-condition produces thought, feeling, consciousness, therefore you are numerous two. Or it can be said that it is not like him turning around. Assuming it is like him turning around, then there would not be the situation of destroying the established entrances. Therefore, it is not like him turning around. Question: Having already attained the intermediate state, there is no form-entry, dharma-entry. Just as returning to the intermediate state, eye-consciousness holds mind-consciousness, holding without destruction or defeat. Just as there are various entrances, in the 'zhong yin' (中陰, bardo, intermediate state between death and rebirth), where does the initial mind rely on form? Or the 'zhong yin' or the initial death. Or it can be said that the initial death does not give rise to doing various things. Question: Does the non-present 'zhong yin' rely on the mind to abide? Answer: The mind has no abiding place. The mind arises and then ceases, ceasing without doing anything. Therefore, it has nothing to rely on, ceasing without arising. Furthermore, does the 'zhong yin' rely on form and mind? The thought-dharma is also mutually arising relying on form. Just like the great 'lai' Arhat (阿羅漢, one who has attained Nirvana), what does the final mind take as its condition? Or it can be said that it takes its own intention-life, etc., life-thought, the 'kong jie tuo men' (空解脫門, Emptiness as a path to liberation) appearing before it.
取般涅槃。或作是說。一切諸行是其緣。作一切諸行作不凈想。無愿解脫門而現在前。取般涅槃。或作是說。涅槃是其緣。涅槃滅想無想。解脫門而現在前取。般涅槃。複次見聞念知是其緣。彼心無記。自無吾我想。取般涅槃。本行已棄永滅不起。
諸根因緣本 依意增益生 心廣意遊行 中陰羅漢心
尊婆須蜜菩薩所集心揵度第二竟。
尊婆須蜜論卷第三 大正藏第 28 冊 No. 1549 尊婆須蜜菩薩所集論
尊婆須蜜菩薩所集論卷第四
尊婆須蜜造
符秦罽賓三藏僧伽跋澄等譯
三昧揵度首
又世尊言。諸比丘集聚來會有二因緣。若當論經深義。若當賢聖默然口不出言。云何論經深義。云何賢聖默然口不出言。或作是說。于欲不著。觀欲惡露不凈是謂論經深義。于第二禪賢聖默然思惟。尊者大目揵連亦作是說。於是比丘思惟第二禪。是謂賢聖默然。或作是說。十二因緣。是謂論經深義思惟十二因緣。是謂賢聖默然。或作是說。契經偈決廣佈是深經義。心專一不亂而聽法。是謂賢聖默然。或作是說。棄一切惡行。是深經義。念棄一切行而思惟之。是謂賢聖默然。或作是說。空無想愿分別廣佈。是深經義。思惟空無想愿。是謂賢聖默然。或作是說
【現代漢語翻譯】 現代漢語譯本 取般涅槃（Parinirvana，完全的涅槃）。或者這樣說，一切諸行是它的緣。對一切諸行生起不凈的觀想，無愿解脫門（Anabhogavimoksha，不費力的解脫之門）便會現前，從而取般涅槃。或者這樣說，涅槃是它的緣。對涅槃生起滅想和無想，解脫門便會現前，從而取般涅槃。再者，見、聞、念、知是它的緣。此時心是無記的，自然沒有我或我的想法，從而取般涅槃。過去的修行已經捨棄，永遠滅盡不再生起。
諸根的因緣是根本，依于意而增益生起，心廣大，意**，中陰（Antarabhava，死亡和再生之間的狀態）的阿羅漢（Arhat，已證悟的聖人）的心。
尊者婆須蜜菩薩所集心揵度第二竟。
尊者婆須蜜論卷第三 大正藏第 28 冊 No. 1549 尊者婆須蜜菩薩所集論
尊者婆須蜜菩薩所集論卷第四
尊者婆須蜜造
符秦罽賓三藏僧伽跋澄等譯
三昧揵度首
又世尊說：『諸位比丘，集聚來會有兩種因緣：要麼是討論經典深奧的含義，要麼是賢聖之人默然不語。』什麼是討論經典深奧的含義？什麼是賢聖之人默然不語？或者這樣說，對於慾望不執著，觀察慾望的醜惡、污穢、不凈，這就是討論經典深奧的含義。對於第二禪，賢聖之人默然思惟。尊者大目犍連（Mahamoggallana，佛陀的著名弟子）也這樣說，『於是比丘思惟第二禪，這就是賢聖默然。』或者這樣說，十二因緣（Dvadasanga-pratityasamutpada，十二緣起）就是討論經典深奧的含義，思惟十二因緣就是賢聖默然。或者這樣說，契經（Sutra，佛經）、偈（Gatha，偈頌）、決（釋義）、廣佈（詳細闡述）是深奧的經典含義。專心一意不散亂地聽法，這就是賢聖默然。或者這樣說，捨棄一切惡行，是深奧的經典含義。念及捨棄一切行而思惟它，這就是賢聖默然。或者這樣說，空（Sunyata，空性）、無想（Animitta，無相）、愿（Apranihita，無愿）分別廣佈，是深奧的經典含義。思惟空、無想、愿，這就是賢聖默然。或者這樣說……
【English Translation】 English version One attains Parinirvana (complete Nirvana). Or it is said that all activities are its condition. By generating impure thoughts about all activities, the Anabhogavimoksha (effortless liberation) appears, and one attains Parinirvana. Or it is said that Nirvana is its condition. By generating thoughts of cessation and non-thought about Nirvana, the liberation gate appears, and one attains Parinirvana. Furthermore, seeing, hearing, remembering, and knowing are its conditions. At this time, the mind is neutral, and naturally there is no thought of 'I' or 'mine', and one attains Parinirvana. Past practices have been abandoned, and they are extinguished forever and no longer arise.
The causes and conditions of the senses are fundamental, arising and increasing based on intention. The mind is vast, the intention is **, the mind of an Arhat (enlightened being) in the Antarabhava (intermediate state between death and rebirth).
The second section of the Heart Skandha collected by the Venerable Vasumitra Bodhisattva ends.
Treatise by the Venerable Vasumitra, Volume 3 Taisho Tripitaka, Volume 28, No. 1549, Treatise Collected by the Venerable Vasumitra Bodhisattva
Treatise Collected by the Venerable Vasumitra Bodhisattva, Volume 4
Composed by the Venerable Vasumitra
Translated by Sanghabhadra and others from Kipin (Kashmir) of Fu Qin
Samadhi Skandha - Beginning
Again, the World Honored One said: 'Monks, there are two causes and conditions for gathering together: either to discuss the profound meaning of the scriptures, or for the noble ones to remain silent and not speak.' What is discussing the profound meaning of the scriptures? What is the silence of the noble ones? Or it is said that not being attached to desires, observing the ugliness, filthiness, and impurity of desires, this is discussing the profound meaning of the scriptures. For the second Dhyana (meditative state), the noble ones silently contemplate. The Venerable Mahamoggallana (one of the Buddha's chief disciples) also said, 'Thus, a monk contemplates the second Dhyana, this is the silence of the noble ones.' Or it is said that the Twelve Nidanas (Dvadasanga-pratityasamutpada, twelve links of dependent origination) are discussing the profound meaning of the scriptures, contemplating the Twelve Nidanas is the silence of the noble ones. Or it is said that Sutras (discourses), Gathas (verses), explanations, and detailed expositions are the profound meaning of the scriptures. Listening to the Dharma with a focused and undistracted mind, this is the silence of the noble ones. Or it is said that abandoning all evil deeds is the profound meaning of the scriptures. Thinking of abandoning all activities and contemplating it, this is the silence of the noble ones. Or it is said that Sunyata (emptiness), Animitta (signlessness), and Apranihita (wishlessness) are separately and widely expounded, this is the profound meaning of the scriptures. Contemplating emptiness, signlessness, and wishlessness, this is the silence of the noble ones. Or it is said...
。分別四賢聖諦。是深經義。善思惟四賢聖諦。是賢聖默然。或作是說。法論者。合集人民布現等法。賢聖默然者。思惟不凈觀。法起則起法滅則滅。或作是說。說法聲遠聞。是謂法論。思惟內事。是謂賢聖默然。複次集聚來會。亦是其事。當說諸法。已說當善聽之。于彼法論親近賢聖。譬如戒輪定輪智慧輪解脫輪解脫智慧見智慧輪。乃至十二因緣輪。聞此輪已持諷誦讀。意不染著不厭。心不亂善思惟。是謂賢聖默然。如所說尊大目揵連賢聖默然。此是其義。曇摩提那比丘尼作是說。彼比丘從滅盡三昧起。近三更樂寂更樂不用定更樂。無想更樂。云何寂更樂。云何不用定更樂。云何無想更樂。或作是說。空解脫門是寂更樂。無愿解脫門不用定更樂。無想解脫門是無想更樂。或作是說。彼從滅盡三昧起緣涅槃無漏故。不用定現在前。即當言不用定。彼不用定彼無想定。無漏不用定。不用定緣涅槃無想也。複次彼從滅盡三昧起。住有想無想。起若干心。當言近無想更樂。彼住時入不用定起若干心。當言近不用定更樂。若住彼時起識處起若干心。當言近寂更樂。是謂其義。於五三昧彼起若干心。當言起心。猶如漸漸睡眠覺便速起疾。如是漸漸入滅盡三昧不漸漸起。當言是觀。頗有二斯陀含成就無漏一禪現在前第二禪不現在前
【現代漢語翻譯】 現代漢語譯本 分別四賢聖諦（四個關於聖者真理的諦理）。這是深奧的經義。善於思惟四賢聖諦，就是賢聖的默然。或者有人這樣說，『法論』是指聚集人民，宣講佛法等事宜。『賢聖默然』是指思惟不凈觀。法生起則生起，法滅則滅。或者有人這樣說，說法聲音傳得很遠，這叫做『法論』。思惟內在的事情，這叫做『賢聖默然』。 再次，聚集在一起，也是爲了說法這件事。應當宣說諸法，說完后應當好好聽聞。在這些法論中親近賢聖。譬如戒輪（持戒之輪），定輪（禪定之輪），智慧輪（智慧之輪），解脫輪（解脫之輪），解脫智慧見智慧輪（通過解脫智慧而獲得的見解之輪），乃至十二因緣輪（十二因緣的循環）。聽聞這些輪之後，受持諷誦，內心不染著，不厭倦，心不散亂，善於思惟，這叫做『賢聖默然』。正如所說的尊者摩訶目犍連（Mahamoggallāna）的賢聖默然，就是這個意思。曇摩提那（Dhammadinnā）比丘尼這樣說，那位比丘從滅盡三昧（Nirodha-samāpatti）中起身，接近三更時分，更喜歡寂靜，更喜歡不用定，更喜歡無想。什麼是更喜歡寂靜？什麼是不用定更喜歡？什麼是無想更喜歡？或者有人這樣說，空解脫門（Suññata-vimokkha）是更喜歡寂靜。無愿解脫門（Apaṇihita-vimokkha）是不定更喜歡。無相解脫門（Animitta-vimokkha）是無想更喜歡。或者有人這樣說，他從滅盡三昧起身，緣于涅槃（Nibbāna）是無漏的緣故，不用定現在前，就應當說不用定。他不用定，他無想定，無漏不用定。不用定緣于涅槃也是無想。 再次，他從滅盡三昧起身，處於有想無想的狀態，生起若干心念，應當說接近無想更喜歡。他處於那種狀態，進入不用定，生起若干心念，應當說接近不用定更喜歡。如果處於那種狀態，生起識處，生起若干心念，應當說接近寂靜更喜歡。這就是它的意思。對於五種三昧，他生起若干心念，應當說生起心念。猶如漸漸入睡，醒來時迅速而敏捷。這樣漸漸進入滅盡三昧，不是漸漸起身，應當說是觀。是否會有二果斯陀含（Sakadāgāmin）成就無漏，一禪現在前，二禪不現在前？
【English Translation】 English version Separately, the Four Noble Truths (four truths about the noble ones). This is a profound meaning of the scriptures. To contemplate well on the Four Noble Truths is the silence of the noble ones. Or it is said that 'Dharma discourse' refers to gathering people and expounding the Dharma and other matters. 'The silence of the noble ones' refers to contemplating the impurity of the body. When a Dharma arises, it arises; when a Dharma ceases, it ceases. Or it is said that the sound of Dharma being preached travels far, this is called 'Dharma discourse'. Contemplating internal matters is called 'the silence of the noble ones'. Again, gathering together is also for the purpose of discussing the Dharma. One should expound the Dharmas, and after speaking, one should listen well. In these Dharma discourses, be close to the noble ones. For example, the wheel of precepts (Sīla-cakka), the wheel of concentration (Samādhi-cakka), the wheel of wisdom (Paññā-cakka), the wheel of liberation (Vimutti-cakka), the wheel of the wisdom of liberation and insight (Vimutti-ñāṇadassana-cakka), and even the wheel of the twelve links of dependent origination (Paṭicca-samuppāda-cakka). After hearing these wheels, uphold them, recite them, and do not be attached to them in your heart, do not be weary of them, do not let your mind be distracted, and contemplate them well. This is called 'the silence of the noble ones'. As it is said, the silence of the noble ones of the Venerable Mahamoggallāna (Mahamoggallāna) is what this means. The bhikkhuni Dhammadinnā (Dhammadinnā) said this: That bhikkhu, having arisen from the cessation attainment (Nirodha-samāpatti), near the third watch of the night, finds more joy in solitude, more joy in non-application, more joy in non-perception. What is more joy in solitude? What is more joy in non-application? What is more joy in non-perception? Or it is said that the door to emptiness liberation (Suññata-vimokkha) is more joy in solitude. The door to desireless liberation (Apaṇihita-vimokkha) is more joy in non-application. The door to signless liberation (Animitta-vimokkha) is more joy in non-perception. Or it is said that he, having arisen from the cessation attainment, because of the unconditioned nature of Nibbāna (Nibbāna), non-application comes to the fore, and it should be said that it is non-application. He is without application, he is without perception, unconditioned non-application. Non-application is also without perception because of Nibbāna. Again, he, having arisen from the cessation attainment, dwells in a state of perception and non-perception, and various thoughts arise. It should be said that he finds more joy in non-perception. He dwells in that state, enters non-application, and various thoughts arise. It should be said that he finds more joy in non-application. If, while dwelling in that state, the sphere of consciousness arises, and various thoughts arise, it should be said that he finds more joy in solitude. This is what it means. Regarding the five samādhis, various thoughts arise in him, and it should be said that thoughts arise. Just as one gradually falls asleep and then quickly and swiftly awakens, so too, one gradually enters the cessation attainment, but does not gradually arise. It should be said that this is observation. Is it possible for a once-returner (Sakadāgāmin) to attain the unconditioned, with the first jhāna present, but the second jhāna not present?
耶。或作是說有。若應空者則現在前。若應無愿者不現在前。或作是說。若所依有力者。則現在前。若所依力少則不現在前。或作是說。若利根者則現在前。若鈍根者不現在前。或作是說。若厭欲界棄欲界行則現在前。若厭三界棄三界行則不現在前。複次未曾有所造行入無漏。三昧觀應無漏。頗初禪中間近滅盡三昧耶。或作是說。有若得驃騫度三昧。則于禪中間入滅盡三昧也。或作是說。若依初禪等越次取證。則于初禪中間四諦所斷結使。則近滅盡三昧。問彼非近初禪中間。入三昧彼便得近。或作是說。初禪中間入第二禪時。梵天上諸相應結。則得滅盡。問必起禪中間。是故不近禪中間。或作是說。若依初禪中間等越次取證。彼于初禪中間四諦所斷結。近滅盡三昧。問此非初禪中間。何以故。必起世俗禪中間。賢聖道而現在前。複次非入初禪中間近滅盡三昧。結使未盡。外觀盡彼智種俱住之法。當無覺有觀即起不滅盡。如樂眾生入慈三昧。非一切眾生有樂。彼三昧為緣何等。或作是說。諸樂眾生即彼因緣。問不緣一切眾生有其慈。或作是說。一切眾生有其樂根彼即緣。問非一切眾生有樂根現在前。亦有現在眾生有樂根。或作是說。若自更樂彼一切眾生解脫。問非以此樂使眾生樂。或作是說。非以慈堂一切眾生有樂。復
【現代漢語翻譯】 現代漢語譯本： 『耶。』或者有人這樣說：『如果（一切）都應是空性，那麼（空性）就會立刻顯現。』如果應是無愿（無所求）的，那麼（空性）就不會立刻顯現。或者有人這樣說：『如果所依賴的力量強大，那麼（空性）就會立刻顯現。』如果所依賴的力量微弱，那麼（空性）就不會立刻顯現。或者有人這樣說：『如果（是）利根之人，那麼（空性）就會立刻顯現。』如果（是）鈍根之人，那麼（空性）就不會立刻顯現。或者有人這樣說：『如果厭惡欲界，捨棄欲界之行，那麼（空性）就會立刻顯現。』如果厭惡三界，捨棄三界之行，那麼（空性）就不會立刻顯現。 再者，如果未曾造作任何行為而進入無漏（的狀態），那麼通過三昧（Samadhi 定）的觀察應是無漏的。那麼，（是否可能在）初禪（Prathama Dhyana），中間禪（Dhyana-antara），近分定（Upacara Samadhi），滅盡定（Nirodha-samapatti）中獲得三昧呢？或者有人這樣說：『如果獲得了驃騫度三昧（Prasrabdhi Samadhi），那麼就能從禪定中間進入滅盡定。』或者有人這樣說：『如果依據初禪等，越級次第地取得證悟，那麼對於初禪、中間禪中四諦（catuh-satya）所斷的煩惱，就能接近滅盡定。 問：『如果他並非接近初禪、中間禪而入三昧，他就能接近（滅盡定）嗎？』或者有人這樣說：『當從初禪、中間禪進入第二禪（Dvitiya Dhyana）時，梵天（Brahma）上的所有相應煩惱，就能得到滅盡。』問：『（他）必定生起（于）禪定中間，所以不是接近禪定中間。』或者有人這樣說：『如果依據初禪、中間禪等，越級次第地取得證悟，那麼他對於初禪、中間禪中四諦所斷的煩惱，就能接近滅盡定。 問：『這並非初禪、中間禪，為什麼呢？必定生起世俗的禪定中間，賢聖之道才會立刻顯現。』再者，如果未進入初禪、中間禪而接近滅盡定，煩惱未盡，外觀看盡，那麼與智慧種類共同存在的法，當無覺知、有觀想時，就會生起而不滅盡。如同快樂的眾生進入慈心三昧（Maitri Samadhi），並非一切眾生都有快樂，那麼此三昧以什麼為緣呢？或者有人這樣說：『那些快樂的眾生就是（慈心三昧的）因緣。』問：『（慈心三昧）不是緣於一切眾生都有快樂嗎？』或者有人這樣說：『一切眾生都有快樂的根源，（慈心三昧）就是緣於此。』問：『並非一切眾生都有快樂的根源立刻顯現，也有現在眾生有快樂的根源。』或者有人這樣說：『如果自己感受到快樂，那麼一切眾生都能解脫。』問：『不是用這種快樂使眾生快樂。』或者有人這樣說：『不是用慈心讓一切眾生都有快樂。』 複次
【English Translation】 English version: 'Yea.' Or some say thus: 'If (everything) should be emptiness, then (emptiness) will immediately appear.' If it should be desirelessness, then it will not immediately appear. Or some say thus: 'If the power of what is relied upon is strong, then it will immediately appear.' If the power of what is relied upon is weak, then it will not immediately appear. Or some say thus: 'If (one is) of sharp faculties, then it will immediately appear.' If (one is) of dull faculties, then it will not immediately appear. Or some say thus: 'If one is weary of the desire realm and abandons the practice of the desire realm, then it will immediately appear.' If one is weary of the three realms and abandons the practice of the three realms, then it will not immediately appear. Furthermore, if one has never created any action and enters the unconditioned (state), then the observation through Samadhi (定) should be unconditioned. Then, (is it possible to attain Samadhi) in the First Dhyana (初禪), the Intermediate Dhyana (中間禪), the Proximity Samadhi (近分定), or the Cessation Samadhi (滅盡定)? Or some say thus: 'If one attains the Prasrabdhi Samadhi (驃騫度三昧), then one can enter the Cessation Samadhi from the midst of Dhyana.' Or some say thus: 'If one relies on the First Dhyana, etc., and attains enlightenment by skipping stages, then for the afflictions severed by the Four Noble Truths (四諦) in the First Dhyana and Intermediate Dhyana, one will be close to the Cessation Samadhi. Question: 'If he does not approach the First Dhyana or Intermediate Dhyana and enters Samadhi, can he be close (to the Cessation Samadhi)?' Or some say thus: 'When one enters the Second Dhyana (第二禪) from the First Dhyana or Intermediate Dhyana, all the corresponding afflictions in the Brahma (梵天) realm can be extinguished.' Question: '(He) must arise (in) the midst of Dhyana, so it is not approaching the midst of Dhyana.' Or some say thus: 'If one relies on the First Dhyana, Intermediate Dhyana, etc., and attains enlightenment by skipping stages, then for the afflictions severed by the Four Noble Truths in the First Dhyana and Intermediate Dhyana, he will be close to the Cessation Samadhi. Question: 'This is not the First Dhyana or Intermediate Dhyana, why? One must arise in the mundane midst of Dhyana for the path of the wise and noble to immediately appear.' Furthermore, if one does not enter the First Dhyana or Intermediate Dhyana and approaches the Cessation Samadhi, and the afflictions are not exhausted, and one outwardly observes the exhaustion, then the Dharma that coexists with the seed of wisdom, when there is no awareness and there is contemplation, will arise and not be extinguished. Just as happy beings enter the Maitri Samadhi (慈心三昧), not all beings have happiness, so what does this Samadhi rely on? Or some say thus: 'Those happy beings are the cause and condition (of the Maitri Samadhi).' Question: '(Does the Maitri Samadhi) not rely on all beings having happiness?' Or some say thus: 'All beings have the root of happiness, (the Maitri Samadhi) relies on this.' Question: 'Not all beings have the root of happiness immediately appearing, there are also present beings who have the root of happiness.' Or some say thus: 'If one experiences happiness oneself, then all beings can be liberated.' Question: 'It is not using this happiness to make beings happy.' Or some say thus: 'It is not using loving-kindness to make all beings have happiness.' Furthermore
次以此方便堅住其心滅諸瞋恚成就諸法。問以顛倒故滅諸瞋恚。複次覺諸眾生有其樂根。求眾樂解脫。施恩眾生皆成就之。如本所說。彼三昧當言顛倒。當言不顛倒。或作是說。當言非顛倒。諸樂眾生是其因緣。或作是說。當言非顛倒。一切眾生皆樂根。此是慈因緣。如本所說。複次當言非顛倒。瞋恚滅盡。如苦眾生入慈三昧。非一切眾生有苦。彼三昧為緣何等。或作是說。諸苦眾生彼即其因緣。或作是說。一切眾生有苦根。彼悲是其緣。或作是說。非以悲堂故一切眾生有苦。複次以此方便而堅住其心。滅其害心。複次覺諸眾生有苦相苦解脫。並及悲一切眾生。皆求使安。如本所說。彼三昧當言顛倒。當言非顛倒。或作是說。言非顛倒。諸苦眾生即是其緣。或作是說。當言非顛倒。滅其害心。如喜眾生入喜三昧。非一切眾生喜。彼三昧為緣何等。或作是說。諸喜眾生是其緣。或作是說。一切眾生有喜根。是喜其緣。或作是說。自得歡喜。欲使一切眾生同。或作是說。非以喜堂故一切眾生有喜。複次以此方便堅住其心。滅諸愁憂。複次覺諸眾生歡喜相喜解脫。於一切眾生同喜。如本所說。彼三昧當言顛倒。當言非顛倒。或作是說。當言非顛倒。諸喜眾生即是因緣。或作是說。當言非顛倒。一切眾生有喜根。是故是喜因緣
【現代漢語翻譯】 現代漢語譯本 其次，通過這種方便法門，堅定地安住其心，滅除各種瞋恚，成就一切諸法。有人問：『因為顛倒的緣故，才能滅除各種瞋恚嗎？』進一步說，覺悟到所有眾生都有快樂的根源，尋求各種快樂的解脫，將恩惠施予眾生，都能成就這些。正如之前所說的那樣，這種三昧應該說是顛倒的，還是不顛倒的呢？或者有人這樣說：『應該說它不是顛倒的，因為快樂的眾生是它的因緣。』或者有人這樣說：『應該說它不是顛倒的，因為一切眾生都有快樂的根源。』這就是慈心的因緣，正如之前所說的那樣。進一步說，應該說它不是顛倒的，因為瞋恚已經滅盡。如同痛苦的眾生進入慈心三昧，並非一切眾生都有痛苦。這種三昧以什麼為緣呢？或者有人這樣說：『痛苦的眾生就是它的因緣。』或者有人這樣說：『一切眾生都有痛苦的根源，悲心就是它的緣。』或者有人這樣說：『並非因為悲心之堂，一切眾生都有痛苦。』 其次，通過這種方便法門，堅定地安住其心，滅除其害人之心。進一步說，覺悟到所有眾生都有痛苦的表象，尋求痛苦的解脫，並且悲憫一切眾生，都希望使他們安樂。正如之前所說的那樣，這種三昧應該說是顛倒的，還是不顛倒的呢？或者有人這樣說：『應該說它不是顛倒的，因為痛苦的眾生就是它的緣。』或者有人這樣說：『應該說它不是顛倒的，因為滅除了害人之心。』如同喜悅的眾生進入喜悅三昧，並非一切眾生都有喜悅。這種三昧以什麼為緣呢？或者有人這樣說：『喜悅的眾生是它的緣。』或者有人這樣說：『一切眾生都有喜悅的根源，喜悅就是它的緣。』或者有人這樣說：『自己獲得歡喜，希望一切眾生都能一同歡喜。』或者有人這樣說：『並非因為喜悅之堂，一切眾生都有喜悅。』 其次，通過這種方便法門，堅定地安住其心，滅除各種憂愁。進一步說，覺悟到所有眾生都有歡喜的表象，尋求歡喜的解脫，對於一切眾生都一同歡喜。正如之前所說的那樣，這種三昧應該說是顛倒的，還是不顛倒的呢？或者有人這樣說：『應該說它不是顛倒的，因為喜悅的眾生就是它的因緣。』或者有人這樣說：『應該說它不是顛倒的，因為一切眾生都有喜悅的根源，所以這是喜悅的因緣。』
【English Translation】 English version Furthermore, by this expedient means, firmly establish the mind, extinguish all anger (Chēn huì), and accomplish all dharmas. Someone asks: 'Is it because of inversion that all anger is extinguished?' Furthermore, realize that all sentient beings have the root of happiness, seek liberation from all happiness, and bestow grace upon sentient beings, all of which can be accomplished. As previously stated, should this samadhi be called inverted or not inverted? Or some might say: 'It should be called not inverted, because happy beings are its cause.' Or some might say: 'It should be called not inverted, because all sentient beings have the root of happiness.' This is the cause of loving-kindness (Cí xīn), as previously stated. Furthermore, it should be called not inverted, because anger has been completely extinguished. Just as suffering beings enter the samadhi of loving-kindness, not all beings have suffering. What is the condition for this samadhi? Or some might say: 'Suffering beings are its cause.' Or some might say: 'All sentient beings have the root of suffering, and compassion (Bēi xīn) is its condition.' Or some might say: 'It is not because of the hall of compassion that all sentient beings have suffering.' Furthermore, by this expedient means, firmly establish the mind and extinguish the intention to harm. Furthermore, realize that all sentient beings have the appearance of suffering, seek liberation from suffering, and have compassion for all sentient beings, all wishing to bring them peace and happiness. As previously stated, should this samadhi be called inverted or not inverted? Or some might say: 'It should be called not inverted, because suffering beings are its condition.' Or some might say: 'It should be called not inverted, because the intention to harm has been extinguished.' Just as joyful beings enter the samadhi of joy (Xǐ yuè), not all beings have joy. What is the condition for this samadhi? Or some might say: 'Joyful beings are its condition.' Or some might say: 'All sentient beings have the root of joy, and joy is its condition.' Or some might say: 'One obtains joy oneself and wishes all sentient beings to share in it.' Or some might say: 'It is not because of the hall of joy that all sentient beings have joy.' Furthermore, by this expedient means, firmly establish the mind and extinguish all sorrow and worry. Furthermore, realize that all sentient beings have the appearance of joy, seek liberation from joy, and share joy with all sentient beings. As previously stated, should this samadhi be called inverted or not inverted? Or some might say: 'It should be called not inverted, because joyful beings are its cause.' Or some might say: 'It should be called not inverted, because all sentient beings have the root of joy, therefore it is the cause of joy.'
。如本所說。複次當言非顛倒。愁有差違。又世尊言。於是比丘當修安般守意斷諸觀想。云何當修安般守意斷諸觀想。或作是說。修安般守意入第二禪。已入第二禪觀已越過。問亦有餘方便入第二禪。是故余方便斷諸觀想。或作是說。修安般守意依色界迴轉。不依觀想斷諸觀想。此亦如上所說。或作是說。計出入息。有一緣于中無觀無覺。如是斷諸觀。此亦如上所說。複次安般守意緣近不緣為若干緣無眾生。彼少生業斷諸觀想。又世尊言。遍觀諸身覺出息。遍觀諸身覺入息。云何遍觀諸身出息。云何遍觀諸身入息。或作是說。觀身盡無常覺出入息。問不從三昧起耶。答曰。三昧不起。彼方便必作不疑。或作是說。觀身一切不凈。出息入息。俱不染著亦不捨。或作是說。一切身中出息入息皆悉覺知。或作是說。一切身中觀色界觀迴轉時。出息入息不攝其想亦不捨。複次以此方便堅住其心。以此事廣思惟之。云何入第四禪盡出入息。或作是說。計出入息時。即彼覺知入第四禪。于中出入息能悉滅之。問以余方便入第四禪。彼出入息滅耶。或作是說。入第四禪時。於四禪地息有迴轉。壅諸毛孔無出入息。問不從起三昧。出入息不迴轉耶。答曰。起更依余息迴轉。或作是說。如入初禪遂便增長。第二禪微第三亦微。如是漸漸息
【現代漢語翻譯】 現代漢語譯本： 如經文所說。再者，應當說這不是顛倒，憂愁是有差別的。世尊還說：『因此，比丘應當修習安般守意（ān bān shǒu yì，通過覺察呼吸來守護意念），斷除各種觀想。』 應當如何修習安般守意來斷除各種觀想呢？或者有人這樣說：修習安般守意進入第二禪（dì èr chán，禪定的一種境界）。已經進入第二禪，觀察后就超越了。問：還有其他方便進入第二禪嗎？答：是的，有其他方便斷除各種觀想。或者有人這樣說：修習安般守意依靠迴轉，不依靠觀想來斷除各種觀想。這就像上面所說的。或者有人這樣說：計數出入息，一心專注於此，心中沒有觀想和覺知，這樣就能斷除各種觀想。這就像上面所說的。再者，安般守意專注于近處，不專注于若干因緣，沒有眾生，這樣就能減少生業，斷除各種觀想。世尊還說：『普遍觀察諸身，覺知出息；普遍觀察諸身，覺知入息。』 應當如何普遍觀察諸身出息？應當如何普遍觀察諸身入息？或者有人這樣說：觀察身體終將無常，覺知出入息。問：這不是從三昧（sān mèi，禪定）中生起的嗎？答：不是從三昧中生起的。這種方便必定會產生，不要懷疑。或者有人這樣說：觀察身體一切不凈，出息入息，既不染著也不捨棄。或者有人這樣說：一切身中出息入息都完全覺知。或者有人這樣說：一切身中觀察觀察迴轉時，出息入息不攝取其想也不捨棄。再者，用這種方便堅固住心，用這件事廣泛地思惟。如何進入第四禪（dì sì chán，禪定的最高境界），斷盡出入息？或者有人這樣說：計數出入息時，就覺知進入第四禪，在第四禪中出入息能夠完全滅除。問：用其他方便進入第四禪，出入息會滅除嗎？或者有人這樣說：進入第四禪時，在四禪地息有迴轉，堵塞各個毛孔，沒有出入息。問：不是從生起三昧，出入息不會迴轉嗎？答：是的，生起后更依靠其他息迴轉。或者有人這樣說：如進入初禪（chū chán，禪定的最初境界）就逐漸增長，第二禪微細，第三禪（dì sān chán，禪定的一種境界）也微細，這樣漸漸地停止呼吸。
【English Translation】 English version: As it is said in the sutra. Furthermore, it should be said that this is not inverted, and sorrow has differences. The World Honored One also said: 'Therefore, the Bhikshu (bǐ qiū, Buddhist monk) should cultivate Ānāpānasmṛti (ān bān shǒu yì, mindfulness of breathing) to cut off all contemplations.' How should one cultivate Ānāpānasmṛti to cut off all contemplations? Or someone might say this: cultivate Ānāpānasmṛti to enter the second Dhyana (dì èr chán, a state of meditation). Having entered the second Dhyana, observe it and then transcend it. Question: Are there other means to enter the second Dhyana? Answer: Yes, there are other means to cut off all contemplations. Or someone might say this: cultivate Ānāpānasmṛti relying on reversal, not relying on contemplation to cut off all contemplations. This is just like what was said above. Or someone might say this: count the in-breath and out-breath, focusing on one thing, without contemplation or awareness in the mind, and in this way, cut off all contemplations. This is just like what was said above. Furthermore, Ānāpānasmṛti focuses on what is near, not on several causes and conditions, without sentient beings, and in this way, one can reduce the karma of birth and cut off all contemplations. The World Honored One also said: 'Universally observe all bodies, be aware of the out-breath; universally observe all bodies, be aware of the in-breath.' How should one universally observe all bodies with the out-breath? How should one universally observe all bodies with the in-breath? Or someone might say this: observe that the body will eventually be impermanent, be aware of the in-breath and out-breath. Question: Does this not arise from Samadhi (sān mèi, meditative concentration)? Answer: It does not arise from Samadhi. This method will surely arise, do not doubt it. Or someone might say this: observe that everything in the body is impure, the in-breath and out-breath, neither clinging to nor abandoning them. Or someone might say this: be fully aware of the in-breath and out-breath in all bodies. Or someone might say this: when observing observing the reversal in all bodies, the in-breath and out-breath neither grasp nor abandon their thoughts. Furthermore, use this method to firmly fix the mind, and contemplate this matter extensively. How does one enter the fourth Dhyana (dì sì chán, the highest state of meditation) and completely cut off the in-breath and out-breath? Or someone might say this: when counting the in-breath and out-breath, one becomes aware of entering the fourth Dhyana, and in the fourth Dhyana, the in-breath and out-breath can be completely extinguished. Question: If one enters the fourth Dhyana by other means, will the in-breath and out-breath be extinguished? Or someone might say this: when entering the fourth Dhyana, there is a reversal of the breath in the fourth Dhyana realm, blocking all the pores, and there is no in-breath or out-breath. Question: If one does not arise from Samadhi, will the in-breath and out-breath not reverse? Answer: Yes, after arising, one relies on other breaths to reverse. Or someone might say this: just as entering the first Dhyana (chū chán, the initial state of meditation) gradually increases, the second Dhyana is subtle, and the third Dhyana (dì sān chán, a state of meditation) is also subtle, and in this way, one gradually stops breathing.
時第四禪無有。複次捐棄覺彼時禪出入息不迴轉。以何等故。生欲界眾生得禪。于禪不退。命終時便生色界。已生色界得一切禪。于禪不退。便命終還生色界。或作是說。此間行對地。此間起禪而生彼間。設彼入三昧。設生彼間者有報。不以報有報。問如今無有彼沒還生彼間耶。或作是說。入第三禪凈氣味相應。無漏禪凈得生彼間。于氣味相應。退以無漏般涅槃。如是生彼間。若凈禪三昧即生彼間。若入氣味相應禪。于彼間退。若入無漏禪。即于彼間而般涅槃。或作是說。此間入四種禪。漸漸退住退增上退。漸漸退住退生彼間。增上退越彼間。厭退般涅槃。如是生彼間。若入漸漸退三昧。便於彼間退。若入住退三昧即生彼間。若入增退三昧超越彼地。以無漏道于彼間般涅槃。或作是說。非以禪得生彼間。行垢染著得生彼間。若已行對死者。若覆住彼間。以行對不死即生彼間。若不以禪生彼間者。非中間禪生彼間。答曰。無苦。若依未來禪還欲愛盡。于中間禪得生彼間。複次此二俱非妙。眾生生欲界得諸禪。色愛未盡便命終生色界。色愛盡無色愛未盡。命終不生色無色界。無色界愛盡。便命終生無處耶。問云何受報耶。答曰。若愛盡報相應則無也。如彼前則隨後。中間相應報果生色界。眾生得禪色愛未盡。便命終不作方
便求生欲界。若不厭棄方便不增。方便求者便生。生色界愛盡。無色愛未盡。便命終不生無色界。無色界愛盡。命終生無處所。問云何今受報耶。答曰。無有定受相應行報。於色界行禪甚難得。況無色界三昧也。
更樂斯陀含 有滅盡無量 念說一切身 云何滅欲界
若一切超越識。入處無有。不用定云何彼無耶。少有思惟。或作是說。彼無猗處。有所恃怙無有思惟。問一切三昧思惟此事。或作是說。彼無有樂無有常。亦有不思惟。此亦如上所說。或作是說。彼無有吾我。亦不思惟。此亦如上所說。複次如若干種相貌。便離想解脫。以何等故不用定謂之護耶。或作是說。彼三昧無有定無有。當有以有。是故不用定謂之護也。或作是說。道護越彼道。是故不用定謂之護也。或作是說。護是果。世尊亦說。修護廣佈越不用定。複次無量定不選擇。不造利養住也。云何凈是不凈義。或作是說。諸不凈相則是凈義。問無有不凈相。彼或有凈或不凈。答曰。所謂凈者彼是顛倒。彼或有常或無常。欲使言無無常相耶。或作是說。凈相者言無凈。問設彼無凈相者則不染著。非以凈相彼染著。答曰。不凈作凈相則染著。設彼有凈相者。如彼觀之彼則染著。若不如實觀者。是故彼無凈相。或作是說。專意心念如是不凈。
【現代漢語翻譯】 現代漢語譯本 於是便希望投生到欲界（Kāmadhātu，眾生輪迴的最低一層）。如果不對（對欲界的）貪戀加以厭棄，（解脫的）方便就不會增長。通過方便之法去追求，便能往生。往生之後，愛慾就會斷盡。如果對無色界（Arūpadhātu，沒有物質存在的精神領域）的愛慾沒有斷盡，那麼命終之後就不會往生到無色界。如果對無色界的愛慾斷盡，命終之後就會往生到無所有處（Ākiṃcanyāyatana，四種無色定之一）。 問：為什麼現在會受到報應呢？答：沒有固定的受報與相應的行為。在欲界修行禪定已經很難得了，更何況是無所有處的三昧（Samādhi，精神專注的境界）呢？ 更樂於證得斯陀含（Sakadāgāmin，二果阿羅漢），有滅盡（涅槃，Nirvana）的無量功德。 唸誦並講述一切色身（Rūpakāya，佛的化身），如何才能滅除欲界（Kāmadhātu）的煩惱？ 如果一切都超越了識（Vijñāna，意識），進入無所有處，不用禪定（Dhyāna，冥想）怎麼能達到彼岸呢？少數人會思考，或者這樣說，那裡沒有依靠之處。沒有所依賴的事物，就沒有思惟。問：一切三昧（Samādhi）都在思惟這件事嗎？或者這樣說，那裡沒有快樂，沒有永恒，也沒有不思惟。這也如上面所說。或者這樣說，那裡沒有『我』，也沒有思惟。這也如上面所說。 再次，如果以若干種相貌，便能脫離想（Saṃjñā，感知）的束縛而解脫（Moksha，解脫），那麼為什麼不用禪定來守護呢？或者這樣說，那種三昧沒有禪定，沒有『當有』，而是『以有』，所以不用禪定來守護。或者這樣說，道（Mārga，道路）守護著超越彼岸的道路，所以不用禪定來守護。或者這樣說，守護是果報。世尊（Bhagavān，佛的尊稱）也說，修習守護，廣為佈施，超越了不用禪定的境界。 再次，無量禪定不選擇，不創造利益，只是安住其中。為什麼說『凈』是不凈的含義呢？或者這樣說，諸不凈之相，就是清凈的含義。問：如果沒有不凈之相，那麼它或者清凈或者不清凈。答：所謂的清凈，那是一種顛倒。它或者有常或者無常。想要說沒有無常之相嗎？或者這樣說，清凈之相就是沒有清凈。問：假設那裡沒有清凈之相，那麼就不會被染著。不是因為清凈之相才被染著。答：把不凈當作清凈之相就會被染著。假設那裡有清凈之相，如果那樣看待它，就會被染著。如果不按照真實情況去看待，所以那裡沒有清凈之相。或者這樣說，專心致志地念誦這種不凈。
【English Translation】 English version Then one desires to be born in the Kāmadhātu (desire realm, the lowest of the realms of rebirth). If one does not renounce attachment, the means (to liberation) will not increase. By seeking through skillful means, one is born. Upon being born, desire is exhausted. If the desire for the Arūpadhātu (formless realm, a mental sphere devoid of material existence) is not exhausted, then upon death, one will not be born in the Arūpadhātu. If the desire for the Arūpadhātu is exhausted, upon death, one is born in the Ākiṃcanyāyatana (the sphere of nothingness, one of the four formless attainments). Question: Why does one receive retribution now? Answer: There is no fixed retribution corresponding to actions. It is already difficult to practice meditation in the Kāmadhātu, let alone the Samādhi (state of mental concentration) of the Ākiṃcanyāyatana. One rejoices even more in attaining Sakadāgāmin (Once-Returner, the second stage of enlightenment), having immeasurable merits of extinction (Nirvana). Reciting and speaking of all Rūpakāya (form body, the manifested body of a Buddha), how can one extinguish the desires of the Kāmadhātu (desire realm)? If everything transcends Vijñāna (consciousness), entering the sphere of nothingness, how can one reach the other shore without Dhyāna (meditation)? A few will contemplate, or say this: there is no place of reliance there. Without something to rely on, there is no thought. Question: Are all Samādhi (states of concentration) contemplating this matter? Or say this: there is no pleasure there, no permanence, and no non-thinking. This is also as stated above. Or say this: there is no 'I' there, and no thinking. This is also as stated above. Again, if by various appearances, one can be liberated from the bondage of Saṃjñā (perception) and attain Moksha (liberation), then why not use Dhyāna to protect it? Or say this: that Samādhi has no Dhyāna, no 'to be', but 'is', therefore Dhyāna is not used to protect it. Or say this: the Mārga (path) protects the path that transcends the other shore, therefore Dhyāna is not used to protect it. Or say this: protection is the result. The Bhagavan (the Blessed One, an epithet of the Buddha) also said, cultivating protection, spreading it widely, transcends the state of not using Dhyāna. Again, immeasurable Dhyāna does not choose, does not create benefits, but simply abides within. Why is 'purity' the meaning of impurity? Or say this: the appearances of impurity are the meaning of purity. Question: If there is no appearance of impurity, then is it pure or impure? Answer: The so-called purity is a delusion. It is either permanent or impermanent. Do you want to say there is no appearance of impermanence? Or say this: the appearance of purity is the absence of purity. Question: Suppose there is no appearance of purity there, then one will not be attached. It is not because of the appearance of purity that one is attached. Answer: Taking impurity as the appearance of purity leads to attachment. Suppose there is an appearance of purity there, if one views it that way, one will be attached. If one does not view it according to reality, therefore there is no appearance of purity there. Or say this: focus the mind intently on this impurity.
問彼或終成或不終成。欲使彼是凈。欲使彼不凈耶。複次色無有凈無有不凈也。如彼所趣貪著不離。頗舍修四禪不用定生凈居天耶。或作是說。無也。舍修四禪得生彼間。問諸有修第四禪生凈居天。彼一切生凈居天耶。答曰。以事行故不生。敘子生萌芽。行事故不生。複次頗依未來禪修無漏道。彼滅諸結生凈居天。諸修分別禪入第四禪。彼一切生凈居天耶。設生凈居天。彼一切修分別禪。入第四禪耶。或作是說。諸生凈居天。彼一切修分別禪入第四禪。頗修分別禪入第四禪。不生凈居天耶。阿羅漢若無色界阿那含。或作是說。頗修分別禪入第四禪。彼不生凈居天。得修分別入第四禪。凈居天上愛盡也。頗生凈居天。不修分別入第四禪耶。依未來修無漏道。彼滅諸結使也。頗修分別入第四禪。亦生凈居天耶。得修分別入第四禪。凈居天上愛未盡。頗不修分別入第四禪。亦不生凈居天上耶。除上爾所事。則其義也。云何修分別入第四禪耶。或作是說。入凈禪三昧。以無漏思惟分別。問凈禪彼非無漏思惟。如無漏思惟者。彼不凈禪。複次無漏禪于其中間入凈禪。凈禪中間入無漏禪。不以無漏長養凈禪。彼長養凈居禪。云何知有凈居天耶。或作是說。修分別第四禪生凈居天。如此間見修分別第四禪。無色愛未盡命終。然後得知
【現代漢語翻譯】 現代漢語譯本 問：他們或者最終成就涅槃，或者不能最終成就涅槃。你想讓他們是清凈的，還是不清凈的呢？而且，色（rūpa，物質）本身沒有清凈不清凈之分。如果他們所追求的貪著沒有斷離，他們會捨棄修習四禪，而不用禪定之力生到凈居天（Śuddhāvāsa）嗎？ 或者有人會說：『不會。』捨棄修習四禪才能生到那裡。 問：所有修習第四禪而生到凈居天的人，他們都全部生到凈居天嗎？ 答：因為有業行的緣故，所以不是全部都生到凈居天。就像敘述種子生出萌芽一樣，因為有業行的緣故，所以不是全部都生到凈居天。 再問：如果有人依靠未來禪修習無漏道（anāsrava-mārga，無煩惱之道），他們滅盡諸結（saṃyojana，束縛）後會生到凈居天嗎？那些修習分別禪（vivicceva，通過區分）進入第四禪的人，他們全部都生到凈居天嗎？如果有人生到凈居天，他們全部都是修習分別禪進入第四禪嗎？ 或者有人會說：『那些生到凈居天的人，他們全部都是修習分別禪進入第四禪。』 如果有人修習分別禪進入第四禪，卻不生到凈居天，那會是什麼情況呢？阿羅漢（arhat，已證涅槃者）或者沒有阿那含（anāgāmin，不還果）。 或者有人會說：『如果有人修習分別禪進入第四禪，他們就不會生到凈居天。』他們能夠修習分別禪進入第四禪，是因為在凈居天上愛慾已經斷盡了。 如果有人生到凈居天，卻沒有修習分別禪進入第四禪，那會是什麼情況呢？他們依靠未來禪修習無漏道，滅盡了諸結使（kleśa，煩惱）。 如果有人修習分別禪進入第四禪，並且生到凈居天，那會是什麼情況呢？他們能夠修習分別禪進入第四禪，是因為在凈居天上愛慾還沒有斷盡。 如果有人不修習分別禪進入第四禪，也不生到凈居天上，那會是什麼情況呢？除了以上所說的情況，就是這種情況的意義了。 如何修習分別禪進入第四禪呢？或者有人會說：『進入清凈禪三昧（samādhi，專注），以無漏的思惟來分別。』 問：清凈禪本身不是無漏的思惟。如果像無漏思惟那樣，它就不是清凈禪了。 再問：無漏禪在其中間進入清凈禪，清凈禪在其中間進入無漏禪。不以無漏來增長清凈禪，而是增長凈居禪。 如何知道有凈居天呢？或者有人會說：『修習分別第四禪而生到凈居天。』就像在此間看見修習分別第四禪，無色愛（arūpa-rāga，對無色界的貪愛）沒有斷盡就命終的人，然後才能得知。 阿那含（anāgāmin，不還果）
【English Translation】 English version Question: Do they either ultimately achieve Nirvana or not ultimately achieve Nirvana? Do you want them to be pure or impure? Furthermore, form (rūpa, material) itself has neither purity nor impurity. If their pursued attachment is not relinquished, will they abandon the practice of the four Dhyanas (jhānas, meditative states) and not be born in the Pure Abodes (Śuddhāvāsa) through the power of Samadhi (concentration)? Or someone might say, 'No.' Only by abandoning the practice of the four Dhyanas can one be born there. Question: Do all those who practice the fourth Dhyana and are born in the Pure Abodes, are they all born in the Pure Abodes? Answer: Because of the actions they have performed, not all are born in the Pure Abodes. Just as describing a seed sprouting, because of the actions performed, not all are born in the Pure Abodes. Again, if someone relies on future Dhyana to cultivate the anāsrava-mārga (path without outflows, path free from defilements), will they, having extinguished the saṃyojana (fetters, bonds), be born in the Pure Abodes? Do all those who cultivate discriminative Dhyana (vivicceva, by distinguishing) and enter the fourth Dhyana, are they all born in the Pure Abodes? If someone is born in the Pure Abodes, are they all cultivating discriminative Dhyana and entering the fourth Dhyana? Or someone might say, 'Those who are born in the Pure Abodes, they are all cultivating discriminative Dhyana and entering the fourth Dhyana.' If someone cultivates discriminative Dhyana and enters the fourth Dhyana, but is not born in the Pure Abodes, what is the case? An arhat (one who has attained Nirvana) or one who is not an anāgāmin (non-returner). Or someone might say, 'If someone cultivates discriminative Dhyana and enters the fourth Dhyana, they will not be born in the Pure Abodes.' They are able to cultivate discriminative Dhyana and enter the fourth Dhyana because, in the Pure Abodes, desire has been completely extinguished. If someone is born in the Pure Abodes, but does not cultivate discriminative Dhyana and enter the fourth Dhyana, what is the case? They rely on future Dhyana to cultivate the path without outflows, extinguishing the kleśa (afflictions, defilements). If someone cultivates discriminative Dhyana and enters the fourth Dhyana, and is also born in the Pure Abodes, what is the case? They are able to cultivate discriminative Dhyana and enter the fourth Dhyana because, in the Pure Abodes, desire has not yet been completely extinguished. If someone does not cultivate discriminative Dhyana and enter the fourth Dhyana, and is also not born in the Pure Abodes, what is the case? Apart from the cases mentioned above, that is the meaning of this case. How does one cultivate discriminative Dhyana and enter the fourth Dhyana? Or someone might say, 'Entering pure Samadhi (concentration), one discriminates with thoughts free from outflows.' Question: Pure Dhyana itself is not thought free from outflows. If it were like thought free from outflows, it would not be pure Dhyana. Again, the Dhyana free from outflows enters pure Dhyana in between, and pure Dhyana enters the Dhyana free from outflows in between. One does not nourish pure Dhyana with that which is free from outflows, but nourishes the Dhyana of the Pure Abodes. How does one know that there are Pure Abodes? Or someone might say, 'By cultivating discriminative fourth Dhyana, one is born in the Pure Abodes.' Just as seeing someone here cultivating discriminative fourth Dhyana, and who, without having extinguished arūpa-rāga (desire for the formless realms), dies, then one can know. anāgāmin (non-returner)
有凈居天。如此禪因緣。複次由阿那含知。世尊亦說。此趣不易得。猶如我凡夫人長處生死。除凈居天。如初第二第三禪修分別禪。以何等故。初第二第三禪不生凈居天耶。或作是說。最初得頂。第四禪復能分別禪。及欲愛盡不生餘地。問如不觀入思惟三昧分別四禪。何故不觀入第四禪分別八地。或作是說。諸得利根便能分別四禪。恃怙利根復越餘地。問越第四禪。是故不生第四禪地。複次天地變易時。乃至第三禪地壞。然非賢地變易。世尊變易時。此有諸賢。以行報對故。得生凈居天。若得第四禪。依初禪等越次取證。諸結不相應。於四禪退。當言得彼諸結。彼成就耶。或作是說。當言得。問如所說以外道滅。便得賢聖道。乃至究竟盡彼無。或作是說。當言不得。以作彼賢聖道。乃至究竟。問不于中間生四禪地。答曰。此事無苦復越第四禪。或作是說。思惟所斷非四禪所斷。何以故。四諦所斷是賢聖道。非思惟所斷。複次依彼念復更造念。複次于第四禪退。何以故。彼等越次取證忍智迴轉。然彼等方便力。不于等方便力退。是故不於四禪退。若得想三昧。依第三禪等越次取證。無想三昧不退。命終後生無想眾生。或作是說。生果實天。此三昧是彼間地。問如彼越地。云何復言彼地等越次取證。或作是說。不得無想三
昧等越次取證。彼意遲鈍彼三昧永寂。問入第三禪意耶無疑。複次等越次生第四禪。越次取證。想三昧不廣佈。亦不親近。複次生第四禪中。
無有凈不凈 云何知方便 如得三四禪 無想名不終
如一切第四禪得念待喜。以何等故謂三禪非余禪耶。或作是說。此世尊教戒語也。問此義云何。謂第三觀禪念待喜。非第四禪。或作是說。世尊勸助語。說此則說余。問說初禪則說余禪耶。或作是說。三禪中樂彼是最妙。是故念待護于中不退。問當護一切禪。或作是說。三禪中樂是妙者。念待是其事。如氣味者。問此非第三禪念待。所以著樂。第四禪亦當有念造無教。如是我有禪。複次彼事有勝。云何第二禪相應念心不斷喜處所也。如一切第四禪得護念凈。以何等故得護念凈。謂之四禪非余禪耶。或作是說。是世尊教戒語。問于中念護有凈相。則一切護。或作是說。于中有凈護念求護喜根。或作是說。威力初禪迴轉是其緣。亦依第四禪得念處所護。若苦若樂有覺有觀。及出入息以離諸惡。或作是說。于彼眾生多結盡。爾時護念亦護諸禪。複次于中行有增心不移動。樂所造念息而護三昧。頗凡夫人及滅盡三昧耶。或作是說。凡夫人不及彼三昧。此非凡夫人三昧也。或作是說。凡夫人緣上界得滅上界。至有想無
【現代漢語翻譯】 現代漢語譯本： 昧等（不明白等等）越次取證。彼意遲鈍，彼三昧永寂。問：入第三禪意耶？無疑。複次，等越次生第四禪，越次取證。想三昧不廣佈，亦不親近。複次，生第四禪中。
『無有凈不凈，云何知方便？如得三四禪，無想名不終。』
如一切第四禪得念待喜，以何等故謂三禪非余禪耶？或作是說：此世尊教戒語也。問：此義云何？謂第三觀禪念待喜，非第四禪。或作是說：世尊勸助語，說此則說余。問：說初禪則說余禪耶？或作是說：三禪中樂彼是最妙，是故念待護于中不退。問：當護一切禪。或作是說：三禪中樂是妙者，念待是其事，如氣味者。問：此非第三禪念待，所以著樂，第四禪亦當有念造無教。如是我有禪。複次，彼事有勝，云何第二禪相應念心不斷喜處所也？如一切第四禪得護念凈，以何等故得護念凈，謂之四禪非余禪耶？或作是說：是世尊教戒語。問：于中念護有凈相，則一切護。或作是說：于中有凈護念求護喜根。或作是說：威力初禪迴轉是其緣，亦依第四禪得念處所護。若苦若樂有覺有觀，及出入息以離諸惡。或作是說：于彼眾生多結盡，爾時護念亦護諸禪。複次，于中行有增心不移動，樂所造念息而護三昧。頗凡夫人及滅盡三昧耶？或作是說：凡夫人不及彼三昧，此非凡夫人三昧也。或作是說：凡夫人緣上界得滅上界，至有想無。
【English Translation】 English version: Those who are ignorant, etc., attain enlightenment by skipping stages. Their minds are dull, and their Samadhi is eternally still. Question: Is it the intention to enter the Third Dhyana (meditative state)? There is no doubt. Furthermore, they skip stages to be born in the Fourth Dhyana, attaining enlightenment by skipping stages. The thought Samadhi is not widely spread, nor is it closely approached. Furthermore, they are born in the Fourth Dhyana.
'There is neither purity nor impurity, how can one know the expedient means? If one attains the Third and Fourth Dhyanas, the name of 'no thought' does not end.'
As all Fourth Dhyanas attain mindfulness and joyful anticipation, why is the Third Dhyana considered different from other Dhyanas? Some say: This is the teaching and precept of the World Honored One (Buddha). Question: What is the meaning of this? It means that the Third Dhyana of contemplation has mindfulness and joyful anticipation, unlike the Fourth Dhyana. Some say: It is the World Honored One's words of encouragement, saying this implies saying the rest. Question: Does saying the First Dhyana imply saying the rest of the Dhyanas? Some say: The joy in the Third Dhyana is the most wonderful, therefore mindfulness protects it from regressing. Question: Should all Dhyanas be protected? Some say: The joy in the Third Dhyana is wonderful, mindfulness attends to it, like savoring a flavor. Question: This is not the Third Dhyana's mindfulness attending to it, so it is attached to joy; the Fourth Dhyana should also have mindfulness creating non-teaching. Thus, I have Dhyana. Furthermore, that matter has superiority, how can the corresponding mindfulness in the Second Dhyana not continuously be in a place of joy? As all Fourth Dhyanas attain protected mindfulness and purity, why is it said that the Fourth Dhyana attains protected mindfulness and purity, and not other Dhyanas? Some say: It is the World Honored One's teaching and precept. Question: If there is a pure aspect in mindfulness and protection, then everything is protected. Some say: In it, there is pure protected mindfulness seeking to protect the root of joy. Some say: The power of the First Dhyana turning back is the cause, and also relying on the Fourth Dhyana to attain the place of mindfulness and protection. Whether there is suffering or joy, there is awareness and observation, and the incoming and outgoing breaths are used to separate from all evils. Some say: In those beings, many bonds are exhausted, at that time, protected mindfulness also protects all Dhyanas. Furthermore, in it, the practice has an increasing mind that does not move, the joy-created thought ceases, and Samadhi is protected. Are there ordinary people and the Samadhi of cessation? Some say: Ordinary people do not reach that Samadhi, this is not the Samadhi of ordinary people. Some say: Ordinary people, through conditions in the upper realms, attain the cessation of the upper realms, reaching the realm of having thought and no thought.
想。有生入處。如所緣滅有想無想處。是故不入彼三昧。或作是說。凡夫人亦有三昧。入三昧時心初得休止想心得定。複次想界彼是因緣。捐棄彼緣不欲三昧。如憂持迦羅那子入無想定。便恐懼生有想無想天。是故不入三昧。複次不入定也。何以故如如凡夫人入三昧。漸漸有力勢乃至究竟。凡夫人恐懼。自見吾我滅盡想。是故不入彼三昧。頗有菩薩入滅盡三昧耶。或作是說。入彼三昧也。菩薩發大弘誓。求索一切處所。若不入此三昧者。則不能一切眾生處所。或作是說。不入彼三昧。何以故。彼非凡夫三昧。此凡夫人菩薩。或作是說。不入彼三昧也。菩薩以世俗道。緣上地滅下分結。有想無想盡無所有有緣。滅有想無想處。是故不入三昧。世尊曇摩多羅作是說。雖菩薩自觀羸劣不究竟恐懼。複次菩薩以智慧越彼瞋恚。竟無有限。非不有三昧方便。無想三昧滅盡三昧有何差別。或作是說。無想三昧是凡夫人三昧。滅盡三昧。非凡夫人三昧。問我不論此事為誰三昧。複次當說三昧相貌。或作是說。此無想三昧廣大無邊。滅盡三昧休止不起。問若此俱無心所念法。此二俱非廣大休止耶。或作是說。無想三昧與色相應。滅盡三昧與無色相應。問我亦不論此三昧處所。但當說三昧自相。或作是說。無想三昧無想眾生果。滅盡三昧
【現代漢語翻譯】 現代漢語譯本：『想。有生入處。』意思是說，就像所緣滅的有想無想處。因此，不進入彼三昧（Samadhi，禪定）。或者這樣說，凡夫人也有三昧。進入三昧時，心才開始得到休止，思想心得安定。再者，想界是彼（三昧）的因緣。捐棄彼緣，不希求三昧。就像郁頭藍弗（Udraka Rāmaputra）進入無想定，便恐懼會生到有想無想天。因此，不進入三昧。再者，不入定。為什麼呢？如果凡夫人進入三昧，漸漸地有了力量，乃至最終，凡夫人會恐懼，自己看到吾我滅盡的想法。因此，不進入彼三昧。菩薩會進入滅盡三昧（Nirodha-samāpatti）嗎？或者這樣說，會進入彼三昧。菩薩發大弘誓，求索一切處所。如果不進入此三昧，就不能到達一切眾生處所。或者這樣說，不進入彼三昧。為什麼呢？彼是凡夫三昧，而此是凡夫人菩薩。或者這樣說，不進入彼三昧。菩薩以世俗道，緣上地滅下分結，有想無想盡無所有有緣，滅有想無想處。因此，不進入三昧。世尊曇摩多羅（Dharmatrāta）這樣說，即使菩薩自己觀察到自己羸弱，不究竟，也會恐懼。再者，菩薩以智慧超越彼瞋恚，最終沒有有限制。並非沒有三昧方便。無想三昧（Asañjñā-samādhi）和滅盡三昧有什麼差別？或者這樣說，無想三昧是凡夫人的三昧，滅盡三昧不是凡夫人的三昧。問：我不討論這是誰的三昧。再者，應當說三昧的相貌。或者這樣說，此無想三昧廣大無邊，滅盡三昧休止不起。問：如果此二者都沒有心所念法，那麼此二者不都是廣大休止嗎？或者這樣說，無想三昧與色相應，滅盡三昧與無色相應。問：我也不討論此三昧的處所，只應當說三昧的自相。或者這樣說，無想三昧是無想眾生的果，滅盡三昧是 English version: 'Thought. There is a place of birth.' This means, like the place of existence with thought and without thought where what is conditioned ceases. Therefore, one does not enter that Samadhi (禪定). Or it is said that ordinary people also have Samadhi. When entering Samadhi, the mind initially finds rest, and thoughts become stable. Furthermore, the realm of thought is the cause and condition of that (Samadhi). Abandoning that cause and condition, one does not desire Samadhi. Just as Udraka Rāmaputra (郁頭藍弗) entered the state of non-perception and then feared being born in the heavens of existence with thought and without thought. Therefore, one does not enter Samadhi. Furthermore, one does not enter concentration. Why? Because as ordinary people enter Samadhi, they gradually gain strength and power until the end. Ordinary people are afraid of seeing the extinction of their self and ego. Therefore, they do not enter that Samadhi. Does a Bodhisattva enter Nirodha-samāpatti (滅盡三昧)? Or it is said that they do enter that Samadhi. Bodhisattvas make great vows to seek all places. If they do not enter this Samadhi, they cannot reach all beings' places. Or it is said that they do not enter that Samadhi. Why? That is the Samadhi of ordinary people, while this is a Bodhisattva who is an ordinary person. Or it is said that they do not enter that Samadhi. Bodhisattvas use the worldly path to condition the extinction of lower fetters by the higher grounds, having conditions of existence with thought and without thought, and the extinction of the place of existence with thought and without thought. Therefore, they do not enter Samadhi. The World Honored One, Dharmatrāta (曇摩多羅), said this: Even if Bodhisattvas observe themselves as weak, incomplete, and fearful. Furthermore, Bodhisattvas surpass that anger with wisdom, ultimately without limit. It is not that there are no skillful means of Samadhi. What is the difference between Asañjñā-samādhi (無想三昧) and Nirodha-samāpatti? Or it is said that Asañjñā-samādhi is the Samadhi of ordinary people, while Nirodha-samāpatti is not the Samadhi of ordinary people. Question: I am not discussing whose Samadhi this is. Furthermore, the characteristics of Samadhi should be explained. Or it is said that this Asañjñā-samādhi is vast and boundless, while Nirodha-samāpatti is cessation and non-arising. Question: If both of these have no mental activities or thoughts, then are both of these not vast and ceased? Or it is said that Asañjñā-samādhi is associated with form, while Nirodha-samāpatti is associated with formlessness. Question: I am also not discussing the location of this Samadhi, but only the self-nature of Samadhi should be explained. Or it is said that Asañjñā-samādhi is the result of beings without thought, while Nirodha-samāpatti is
【English Translation】 'Thought. There is a place of birth.' This means, like the place of existence with thought and without thought where what is conditioned ceases. Therefore, one does not enter that Samadhi (禪定). Or it is said that ordinary people also have Samadhi. When entering Samadhi, the mind initially finds rest, and thoughts become stable. Furthermore, the realm of thought is the cause and condition of that (Samadhi). Abandoning that cause and condition, one does not desire Samadhi. Just as Udraka Rāmaputra (郁頭藍弗) entered the state of non-perception and then feared being born in the heavens of existence with thought and without thought. Therefore, one does not enter Samadhi. Furthermore, one does not enter concentration. Why? Because as ordinary people enter Samadhi, they gradually gain strength and power until the end. Ordinary people are afraid of seeing the extinction of their self and ego. Therefore, they do not enter that Samadhi. Does a Bodhisattva enter Nirodha-samāpatti (滅盡三昧)? Or it is said that they do enter that Samadhi. Bodhisattvas make great vows to seek all places. If they do not enter this Samadhi, they cannot reach all beings' places. Or it is said that they do not enter that Samadhi. Why? That is the Samadhi of ordinary people, while this is a Bodhisattva who is an ordinary person. Or it is said that they do not enter that Samadhi. Bodhisattvas use the worldly path to condition the extinction of lower fetters by the higher grounds, having conditions of existence with thought and without thought, and the extinction of the place of existence with thought and without thought. Therefore, they do not enter Samadhi. The World Honored One, Dharmatrāta (曇摩多羅), said this: Even if Bodhisattvas observe themselves as weak, incomplete, and fearful. Furthermore, Bodhisattvas surpass that anger with wisdom, ultimately without limit. It is not that there are no skillful means of Samadhi. What is the difference between Asañjñā-samādhi (無想三昧) and Nirodha-samāpatti? Or it is said that Asañjñā-samādhi is the Samadhi of ordinary people, while Nirodha-samāpatti is not the Samadhi of ordinary people. Question: I am not discussing whose Samadhi this is. Furthermore, the characteristics of Samadhi should be explained. Or it is said that this Asañjñā-samādhi is vast and boundless, while Nirodha-samāpatti is cessation and non-arising. Question: If both of these have no mental activities or thoughts, then are both of these not vast and ceased? Or it is said that Asañjñā-samādhi is associated with form, while Nirodha-samāpatti is associated with formlessness. Question: I am also not discussing the location of this Samadhi, but only the self-nature of Samadhi should be explained. Or it is said that Asañjñā-samādhi is the result of beings without thought, while Nirodha-samāpatti is
有想無想果。問我亦不論為誰果。但當說三昧自相。或作是說。無想三昧自知入有想三昧。滅盡三昧想痛自知入三昧。此如上所說。複次如所欲二俱心所念法。則有是想無相。如所說有想三昧心得覺知。於心三昧廣大休止。色無色界相應果。方便則有勝。若依不用定。得阿羅漢。為思惟何等相應心所念法得阿羅漢。或作是說。不用定相應。世尊亦說。如彼所有痛想行識法。思惟彼法。如契經本說。或作是說。有想無想相應。自知有想無想。遠有想無想。不遠不用定也。得有想無想欲盡。或作是說。若不用定愛未盡。依不用定逮阿羅漢果。彼與不用定相應。有想無想相應心所念法。思惟得阿羅漢果。若得有想無想三昧。依不用定逮阿羅漢果。彼與有想無想心所念法相應。逮阿羅漢果。複次如自思惟吾我無。吾我所纏已得斷。智便得愛盡。思惟何等苦陰行而得盡余苦。如自田業作。餘者不獲此。此亦當如是。以何等故。無漏三昧謂之餘緣非凈三昧耶。或作是說。無漏三昧緣三界。以無漏初禪覺知三界。然凈初禪無巧便覺知梵天。是故若有因緣然非凈。或作是說。無漏三昧者。一一相生。是故以此初禪得無常想。則獲一切也。然凈初禪不以此同。或作是說。無漏三昧者。斷諸一切結使永盡無餘。依無漏初禪滅三界結。如是一
【現代漢語翻譯】 現代漢語譯本 有想無想果（既非有想也非無想的果報）。如果問我，我也不討論這是誰的果報。只需說明三昧（Samadhi，定）的自相。或者這樣說，無想三昧（Asaññasamāpatti，無想定）自己知道進入有想三昧（Saññāsamāpatti，有想定），滅盡三昧（Nirodhasamāpatti，滅盡定）的想和受自己知道進入三昧。這些都如上面所說。 再者，如果想要二者（有想和無想）都用心念法，那麼就會有這種既非有想也非無想的狀態。如所說，有想三昧的心能覺知，在心的三昧中廣大休止，與色無色相應的果報。方便的話則有殊勝之處。如果依靠不用定（不依靠禪定），而證得阿羅漢（Arhat，阿羅漢果）。那麼是思惟何種相應的心念法而證得阿羅漢呢？或者這樣說，與不用定相應。世尊（Bhagavan，佛陀）也說過，如彼所有受、想、行、識法，思惟這些法，如契經本所說。或者這樣說，與有想無想相應，自己知道有想無想，遠離有想無想，不遠離不用定。想要有想無想的慾望止息。 或者這樣說，如果不用定的愛未盡，依靠不用定而獲得阿羅漢果。他與不用定相應，與有想無想相應的心念法，思惟而證得阿羅漢果。如果獲得有想無想三昧，依靠不用定而獲得阿羅漢果。他與有想無想心所念法相應，獲得阿羅漢果。再者，如果自己思惟『吾』（自我）和『我所』（屬於我的）沒有了，吾我所的纏縛已經斷除，智慧便能使愛慾止息。思惟何種苦陰行而能使剩餘的苦都止息呢？如同自己耕田，其餘的人不能獲得收成，這也應當如此。因為什麼緣故，無漏三昧（Anāsavasamādhi，無漏定）被稱為余緣而非清凈三昧呢？ 或者這樣說，無漏三昧緣於三界（Trailokya，欲界、色界、無色界）。因為無漏初禪能覺知三界，然而清凈初禪沒有巧妙方便覺知梵天（Brahmā，梵天界）。所以如果有因緣，然而並非清凈。或者這樣說，無漏三昧，一一相生。所以以此初禪獲得無常想，就能獲得一切。然而清凈初禪不與此相同。或者這樣說，無漏三昧，斷除諸一切結使，永遠止息沒有剩餘。依靠無漏初禪滅除三界之結，像這樣。
【English Translation】 English version The fruit of neither perception nor non-perception. If you ask me, I will not discuss whose fruit it is. Just explain the self-nature of Samadhi (定). Or it can be said that the Asaññasamāpatti (無想定, Samadhi of non-perception) knows by itself that it enters the Saññāsamāpatti (有想定, Samadhi of perception), and the perception and sensation of the Nirodhasamāpatti (滅盡定, Samadhi of cessation) know by themselves that they enter Samadhi. These are as mentioned above. Furthermore, if one desires to use mental contemplation for both (perception and non-perception), then there will be this state of neither perception nor non-perception. As it is said, the mind in the Samadhi of perception can be aware, and in the Samadhi of the mind, there is vast cessation, the fruit corresponding to form and formlessness. If there is skillful means, then there is superiority. If one relies on non-reliance on fixed states (not relying on meditative states) and attains Arhat (阿羅漢果, Arhat fruit), then what kind of corresponding mental contemplation does one contemplate to attain Arhat? Or it can be said that it corresponds to non-reliance on fixed states. The Bhagavan (佛陀, World-Honored One) also said that, like those feelings, perceptions, volitions, and consciousness, contemplate these dharmas, as stated in the sutra. Or it can be said that it corresponds to perception and non-perception, knowing perception and non-perception, being far from perception and non-perception, not far from non-reliance on fixed states. Wanting the desire for perception and non-perception to cease. Or it can be said that if the love for non-reliance on fixed states has not ceased, one relies on non-reliance on fixed states to attain the Arhat fruit. He corresponds to non-reliance on fixed states, and the mental contemplation corresponding to perception and non-perception, contemplating and attaining the Arhat fruit. If one attains the Samadhi of perception and non-perception, one relies on non-reliance on fixed states to attain the Arhat fruit. He corresponds to the mental contemplation of perception and non-perception, attaining the Arhat fruit. Furthermore, if one contemplates that 'I' (self) and 'mine' (belonging to me) are not there, and the entanglement of self and mine has been cut off, wisdom can cause desire to cease. What kind of suffering aggregates does one contemplate to make the remaining suffering cease? Just as one cultivates the field, others cannot obtain the harvest, so it should be. For what reason is the Anāsavasamādhi (無漏定, Samadhi without outflows) called a conditioned cause rather than a pure Samadhi? Or it can be said that the Samadhi without outflows is conditioned by the three realms (Trailokya, 三界: the desire realm, the form realm, and the formless realm). Because the first dhyana without outflows can be aware of the three realms, but the pure first dhyana does not have the skillful means to be aware of the Brahmā (梵天, Brahma realm). Therefore, if there is a cause, it is not pure. Or it can be said that the Samadhi without outflows arises one by one. Therefore, by obtaining the impermanence perception with this first dhyana, one can obtain everything. However, the pure first dhyana is not the same as this. Or it can be said that the Samadhi without outflows cuts off all fetters, and ceases forever without remainder. Relying on the first dhyana without outflows, the fetters of the three realms are extinguished, like this.
切以凈初禪無巧便滅梵天上。或作是說。以得無漏初禪。得已無漏色。然不以凈初禪而現在前。亦不得第二禪。複次非以凈三昧展轉而得。修行增上禪凈現在前。復以余方便第二凈禪而現在前。無漏初禪現在前時。得增上無漏無色。是故無漏三昧展轉有因緣。然非凈。以何等故。諸三昧上氣味相應。三昧與下氣味相應。三昧中間因緣。謂之因緣。然非下上緣。或作是說。入三昧時起禪中間。彼退不回。如欲上梯。從一一桄始。若從梯下亦由一一下。複次入第二禪。氣味相應退。復有入初禪然非初禪。氣味相應入第二禪。慈大慈有何差別。或作是說。微謂之慈。廣謂之大慈。或作是說。少所入為慈。一切遍入為大慈。或作是說。慈緣身苦。大慈緣身意。或作是說。慈緣眾生苦。大慈緣救眾生苦苦。複次大慈廣無有邊。遍至一切眾生無不蒙賴。複次如來世尊護一切眾生。然非聲聞。有近有遠。一切眾生有所慜念。欲使聲聞慜有色無色眾生。若凈解脫門。如自因緣八現色入。及自因緣十二入此有何差別。或作是說。微解脫門中。八現色入。增上十二入。或作是說。少有三昧解脫門大三昧。謂之現色入無量三昧十二入。或作是說。凈相謂之解脫門。結盡八現色入無有思惟十二入。複次增上是解脫門。因緣十二入。長諸結亦是十
二入。
一切苦凡夫 或菩薩威勝 無漏上地獄 勝行解脫門
又世尊言。無禪不智。無智不禪。有禪有智。是謂涅槃。說此語其義云何。或作是說。以此契經得須陀洹。得諸禪故。說無智不禪。須陀洹亦有斯智慧。是故禪亦依彼。問平等覺觀于中有禪。若如契經者。外亦有禪。是故彼有智。故說無禪不智。問外亦有世俗智慧。答曰。若彼外有智慧者。亦外涅槃。故說有禪有智。是謂涅槃。或作是說。若智慧是心地者。亦無智慧。彼無有一心禪。故說無禪不智。若無一心禪。彼亦無有思惟智慧。故曰無智不禪。若有一心禪思惟智慧。彼滅諸結使。故曰有禪有智。是謂依涅槃。複次若有無生智得等禪法。便有休止。況成果實。故曰無禪不智。若縛著心意得便變易。況當有果實。故曰無智不禪。彼若有止觀。彼止觀觀外時時修行。解脫牢固不有滅盡。故曰有禪有智。是謂涅槃。三昧義云何。或作是說。緣一心所念法。是謂三昧。問無想三昧滅盡三昧。無有心所念法等生。欲使彼非三昧耶。或作是說。眾多心緣一處所。是謂三昧。此亦如上所說。
複次三昧有若干相。善法三昧雄雌三昧。九次第禪護。諸義與心等者。是謂三昧。頗因苦相應禪。禪現在前耶。或作是說。無也。與苦相應便有念待念待禪
【現代漢語翻譯】 現代漢語譯本 二入。
一切受苦的凡夫，或者具有威力的殊勝菩薩， 無論是無漏的上界還是地獄，都通過殊勝的修行進入解脫之門。
世尊又說：『沒有禪定就沒有智慧，沒有智慧就沒有禪定，有禪定又有智慧，這就叫做涅槃（Nirvana，滅度）。』 說了這句話，它的含義是什麼呢？或者有人這樣說，因為憑藉這部契經（Sutra，佛經）證得了須陀洹（Srotapanna，入流果），因為證得了各種禪定，所以說沒有智慧就沒有禪定。須陀洹也有這種智慧，因此禪定也依賴於這種智慧。問：平等覺觀（Sameness perception）在禪定中存在，如果像契經所說的那樣，外道也有禪定。因此他們有智慧，所以說沒有禪定就沒有智慧。問：外道也有世俗的智慧。答：如果外道有智慧，那麼他們也能證得外道的涅槃。所以說有禪定又有智慧，這就叫做涅槃。或者有人這樣說，如果智慧是心地的產物，那麼就沒有智慧。他們沒有一心禪（One-pointed concentration），所以說沒有禪定就沒有智慧。如果沒有一心禪，他們也沒有思惟的智慧，所以說沒有智慧就沒有禪定。如果有一心禪和思惟的智慧，他們就能滅除各種煩惱結使（Kleshas，煩惱），所以說有禪定又有智慧，這才是依賴於涅槃。再次，如果有人通過無生智（Wisdom of non-origination）獲得平等的禪定之法，就會有止息，更何況是獲得果實。所以說沒有禪定就沒有智慧。如果心意被束縛執著，就會發生變易，更何況會有果實。所以說沒有智慧就沒有禪定。他們如果有止觀（Samatha-vipassana，止和觀），他們的止觀是觀察外境，時時修行，解脫並不牢固，不能完全滅盡煩惱，所以說有禪定又有智慧，這就叫做涅槃。三昧（Samadhi，禪定）的含義是什麼呢？或者有人這樣說，緣於一心所念的法，這就叫做三昧。問：無想三昧（Asanjnasamadhi，無想定）和滅盡三昧（Nirodhasamapatti，滅盡定），沒有心所念的法等生起，難道要說它們不是三昧嗎？或者有人這樣說，眾多心緣於一個處所，這就叫做三昧。這也和上面所說的一樣。
再次，三昧有若干種相。善法三昧（Good Dharma Samadhi），雄雌三昧（Male and Female Samadhi），九次第禪（Nine successive stages of meditation）的守護。諸義與心等同，這就叫做三昧。是否因為與苦相應的禪定，禪定才會現在前呢？或者有人這樣說，不會。與苦相應就會有念待（Mindfulness），念待禪（Mindfulness Meditation）。
【English Translation】 English version Two Entrances.
All suffering ordinary beings, or Bodhisattvas of majestic power, Whether in the unpolluted upper or lower realms, enter the gate of liberation through superior practice.
Again, the World Honored One said: 'Without Dhyana (Zen, meditation) there is no wisdom; without wisdom there is no Dhyana. With Dhyana and wisdom, this is called Nirvana (extinction of suffering).' Having spoken these words, what is their meaning? Or some say that by means of this Sutra (scripture), one attains Srotapanna (stream-enterer), and because one attains various Dhyanas, it is said that without wisdom there is no Dhyana. The Srotapanna also has this wisdom, therefore Dhyana also relies on it. Question: Equal perception exists in Dhyana. If it is as the Sutra says, then outsiders also have Dhyana. Therefore they have wisdom, so it is said that without Dhyana there is no wisdom. Question: Outsiders also have worldly wisdom. Answer: If those outsiders have wisdom, then they also have the Nirvana of outsiders. Therefore it is said that with Dhyana and wisdom, this is called Nirvana. Or some say that if wisdom is a product of the mind, then there is no wisdom. They do not have one-pointed concentration, so it is said that without Dhyana there is no wisdom. If there is no one-pointed concentration, they also have no contemplative wisdom, so it is said that without wisdom there is no Dhyana. If there is one-pointed concentration and contemplative wisdom, they can extinguish all afflictions (Kleshas), so it is said that with Dhyana and wisdom, this is dependent on Nirvana. Furthermore, if one obtains equal Dhyana through the wisdom of non-origination, then there will be cessation, let alone the attainment of fruit. Therefore it is said that without Dhyana there is no wisdom. If the mind is bound and attached, it will change easily, let alone the attainment of fruit. Therefore it is said that without wisdom there is no Dhyana. If they have Samatha-vipassana (calm abiding and insight), their Samatha-vipassana observes external objects, and they practice from time to time. Liberation is not firm, and they cannot completely extinguish afflictions, so it is said that with Dhyana and wisdom, this is called Nirvana. What is the meaning of Samadhi (concentration)? Or some say that focusing on a single object of thought is called Samadhi. Question: Asanjnasamadhi (non-perception Samadhi) and Nirodhasamapatti (cessation attainment) do not have mental activities arising, are we to say that they are not Samadhi? Or some say that many minds focusing on one place is called Samadhi. This is also as said above.
Furthermore, Samadhi has several aspects. Good Dharma Samadhi, Male and Female Samadhi, the protection of the Nine successive stages of meditation. When all meanings are equal to the mind, this is called Samadhi. Is it because of Dhyana corresponding to suffering that Dhyana appears? Or some say no. Corresponding to suffering, there will be mindfulness, mindfulness meditation.
。是故不現在前。或作是說。或現在前與苦相應。如實知之便起念。于中禪現在前。複次不戲笑時。依苦禪現在前。此大瞋恚四等。梵堂何者最勝。或作是說。慈最是勝。慈慜眾生皆令安隱慈。彼而已入慈三昧無有狐疑。或作是說。悲最是勝。以大悲故來出世說法。亦不見有大慈大悲大護。或作是說。護最是勝。為良果實修護。則修不用定。複次護最是勝。眾事休息是護筋力。欲瞋恚滅。以眾生故。是故護勝。以何等故初禪曰寂。第二禪曰三昧。或作是說。斯二俱寂三昧。初禪休息眾多。是故第二禪寂。複次如其地種水種。如是空寂不善法由初禪生。故曰空寂。是故意定由二禪生。故曰三昧。內喜者此義云何。或作是說。有覺有觀生心離緣。有覺有觀生心便歡喜。如去污泥水漸漸清。或作是說。調戲心息便清凈。如水踴使緩流涓涓澄清。或作是說。彼心緣一住彼謂等清凈。如所說去濁復清。複次入二禪意得清凈。有此彼處得初禪也。喜樂有差別。或作是說。下為喜。增上為樂。或作是說。心所念樂痛為喜。身樂痛為樂。或作是說。踴躍生喜猗生樂。複次彼方便心喜。無有掛礙。于中相應喜。身心不亂謂之樂。諸有不廢禪者。彼一切成就禪耶。設成就禪。彼一切不廢禪耶。或作是說。諸成就禪。彼一切不廢禪也。頗不廢
【現代漢語翻譯】 是故不現在前。因此，禪定不會立即顯現。有人這樣說，或者禪定顯現時與苦相應，如實地瞭解它，就會生起正念，禪定才能顯現。再者，不嬉戲時，依靠苦行，禪定才能顯現。這四種偉大的狀態——慈、悲、喜、舍（梵堂），哪一個最殊勝？有人這樣說，慈（Metta）最殊勝，慈愛憐憫眾生，使他們都得到安穩。慈愛之人已經進入慈三昧（Metta-samadhi），沒有絲毫懷疑。有人這樣說，悲（Karuna）最殊勝，因為大悲心，佛陀才來到世間說法。也看不到有比大慈大悲更大的護佑。有人這樣說，舍（Upekkha）最殊勝，爲了獲得良好的果實而修習舍，那麼修習就不用固定不變。再者，舍最殊勝，停止各種事務是舍的力量，慾望和嗔恚因此熄滅，爲了眾生的緣故，所以舍最殊勝。 因為什麼緣故，初禪被稱為『寂』，第二禪被稱為『三昧』？有人這樣說，這二者都是寂靜和三昧。初禪休息了許多，所以第二禪被稱為寂。再者，如同地種和水種一樣，如同空寂一樣，不善法從初禪生起，所以被稱為『空寂』。因此，意念的安定從二禪生起，所以被稱為『三昧』。『內喜』是什麼意思？有人這樣說，有覺（Vitakka）有觀（Vicara）生起，心與外緣分離，有覺有觀生起，心就歡喜，如同去除污泥，水漸漸清澈。有人這樣說，調戲的心息滅，就變得清凈，如同水流涌動，使之緩慢流動，涓涓細流變得澄清。有人這樣說，那顆心專注於一境，安住於此，這被稱為平等清凈，如同所說的去除污濁后恢復清凈。再者，進入二禪，意念得到清凈，在這裡可以獲得初禪。喜（Piti）和樂（Sukha）有什麼差別？有人這樣說，較低層次的是喜，增上的是樂。有人這樣說，心中所念的快樂感受是喜，身體的快樂感受是樂。有人這樣說，踴躍生起的是喜，猗（安穩）生起的是樂。再者，以方便法門相應的心是喜，沒有掛礙。與禪定相應的是喜，身心不亂稱為樂。 那些不廢棄禪定的人，他們都成就了禪定嗎？假設成就了禪定，他們都不廢棄禪定嗎？有人這樣說，那些成就禪定的人，他們都不廢棄禪定。難道有不廢棄
【English Translation】 Therefore, it does not appear immediately. Some say that it appears in accordance with suffering. Knowing this as it is, one generates mindfulness, and then the dhyana (Jhana) appears. Furthermore, when not engaging in playfulness, relying on suffering, the dhyana appears. Among these four great states—loving-kindness (Metta), compassion (Karuna), joy (Mudita), and equanimity (Upekkha) (Brahmavihara)—which is the most superior? Some say that loving-kindness (Metta) is the most superior, loving and caring for all beings, bringing them peace and security. One who practices loving-kindness has already entered the loving-kindness samadhi (Metta-samadhi) without any doubt. Some say that compassion (Karuna) is the most superior because, out of great compassion, the Buddha came into the world to teach the Dharma. One cannot find greater protection than great loving-kindness and great compassion. Some say that equanimity (Upekkha) is the most superior. Cultivating equanimity for the sake of good results means that the cultivation does not need to be fixed. Furthermore, equanimity is the most superior; ceasing various activities is the strength of equanimity. Desire and anger are extinguished because of beings, therefore equanimity is the most superior. For what reason is the first dhyana called 'seclusion' (Vivicca), and the second dhyana called 'samadhi'? Some say that both are seclusion and samadhi. The first dhyana rests from many things, so the second dhyana is called seclusion. Furthermore, like the earth element and the water element, like emptiness, unwholesome dharmas arise from the first dhyana, so it is called 'seclusion'. Therefore, the stability of mind arises from the second dhyana, so it is called 'samadhi'. What is the meaning of 'inner joy' (Piti)? Some say that with directed thought (Vitakka) and sustained thought (Vicara) arising, the mind separates from external conditions. With directed thought and sustained thought arising, the mind rejoices, like removing mud, the water gradually becomes clear. Some say that when the playful mind ceases, it becomes pure, like water surging, causing it to flow slowly, the trickling stream becomes clear. Some say that the mind focuses on one object, abiding there, which is called equal purity, like what was said about removing turbidity and restoring purity. Furthermore, entering the second dhyana, the mind becomes pure, and one can attain the first dhyana here. What is the difference between joy (Piti) and happiness (Sukha)? Some say that the lower level is joy, and the higher level is happiness. Some say that the feeling of pleasure in the mind is joy, and the feeling of pleasure in the body is happiness. Some say that what arises with excitement is joy, and what arises with tranquility is happiness. Furthermore, the mind that corresponds to the skillful means is joy, without hindrance. What corresponds to dhyana is joy, and the body and mind are not disturbed, which is called happiness. Do all those who do not abandon dhyana attain dhyana? Supposing they attain dhyana, do they all not abandon dhyana? Some say that those who attain dhyana do not abandon dhyana. Is there anyone who does not abandon
禪彼不成就禪耶。若無垢人生無色界。複次頗不廢禪不成就禪耶。諸有漸漸稍稍彈指之頃思惟眼無常也。頗成就禪非有不廢禪耶。阿羅漢智慧解脫也。頗不廢禪亦成就禪耶。諸得禪不失。頗不成就禪亦廢禪耶。除上爾所事。則其義也。以何等故。世尊於四禪起於四禪涅槃。然不用余耶。或作是說。慜后眾生故。故現照明。以斯后眾生知佛世尊常不離四禪。況當我等能離禪耶。或作是說。如檀尼寶客時欲命終。以珍奇寶物最後妙寶。施彼貧窮。如是四禪眾禪中妙。是故留在後。然非如來世尊有諸垢著。或作是說。彼有自在非有巧便。初死時入第一禪尚難。況第四禪。複次諸入一切佛。如轉輪聖王所欲便至。佛世尊亦復如是。自在諸法王所欲便至。當作是觀。以何等故佛世尊般涅槃時。一切禪解脫。入三昧正受而現在前。或作是說。自將養身。或作是說。身體羸弱養得筋力。或作是說。眾荼(人也)名全師子。報其施福。或作是說。為后眾生故現照明。或作是說。現有自在不有自在。命終時入第一禪尚難。況入一切禪解脫正受。複次現法不盡。如來世尊一切功德成就。以得自在所欲便至。禪三昧苦樂。
堂寂及心意 歡喜念不廢 四禪最在後
如所說十八纏。安般守意。貪慾恚瞋睡眠調戲疑無想攝。不思惟
【現代漢語翻譯】 現代漢語譯本 禪定者沒有成就禪定嗎？如果無垢之人沒有出生（無**，原文如此，可能指沒有煩惱或業障），會怎麼樣？此外，有沒有不廢棄禪定卻不成就禪定的情況？有，那些漸漸地、一點點地、在彈指之間思維眼睛是無常的人就是如此。有沒有成就禪定卻沒有廢棄禪定的情況？有，阿羅漢（Arhat，已證得涅槃的聖者）以智慧解脫就是如此。有沒有不廢棄禪定也成就禪定的情況？有，那些獲得禪定而不失去的人就是如此。有沒有不成就禪定也廢棄禪定的情況？除了以上所說的情況，就是這種情況了。 因為什麼緣故，世尊（Bhagavan，佛的尊稱）在四禪（Four Dhyanas，色界四種禪定）中入滅（Nirvana，涅槃），而不是用其他的禪定呢？或者可以這樣說，是爲了憐憫後世的眾生，所以才示現光明，以此讓後世的眾生知道佛世尊常常不離四禪，更何況是我們這些凡人能夠離開禪定呢？或者可以這樣說，就像檀尼寶客（Dhaniya，人名）臨命終時，用珍奇的寶物，最後最妙的寶物，施捨給那些貧窮的人一樣，四禪是眾多禪定中最妙的，所以留在最後。然而如來（Tathagata，佛的稱號）世尊並沒有任何的垢染執著。或者可以這樣說，佛有自在，並非沒有方便。剛死的時候進入第一禪（First Dhyana）尚且困難，更何況是第四禪（Fourth Dhyana）呢？ 此外，諸佛（Buddhas）進入一切禪定，就像轉輪聖王（Chakravartin，擁有統治世界的理想明君）想要什麼就能得到什麼一樣，佛世尊也是如此，作為自在的諸法之王，想要什麼就能得到什麼。應當這樣觀察。 因為什麼緣故，佛世尊般涅槃（Parinirvana，大涅槃）的時候，一切禪定解脫，進入三昧（Samadhi，禪定）正受而現在眼前？或者可以這樣說，是爲了將養身體。或者可以這樣說，身體羸弱，需要養得筋力。或者可以這樣說，眾荼（Jantu，人也）名叫全師子（Sarvam Simham，人名），報答他的施福。或者可以這樣說，爲了後世的眾生而示現光明。或者可以這樣說，現有自在，不有自在，命終時進入第一禪尚且困難，更何況是進入一切禪定解脫正受。此外，現法不盡，如來世尊一切功德成就，以得自在，所欲便至，禪三昧苦樂。 堂寂及心意，歡喜念不廢，四禪最在後 如所說十八纏（Eighteen Disturbances），安般守意（Anapanasati，觀呼吸），貪慾（Greed）恚（Hatred）瞋（Anger）睡眠（Sloth）調戲（Restlessness）疑（Doubt）無想攝（Unmindfulness）。不思惟
【English Translation】 English version Does a meditator not achieve meditation? What if a stainless person is not born (without ** - original text, possibly referring to without afflictions or karma)? Furthermore, is there a case where one does not abandon meditation but does not achieve meditation? Yes, those who gradually, little by little, in the time it takes to snap one's fingers, contemplate that the eye is impermanent are like that. Is there a case where one achieves meditation but does not abandon meditation? Yes, an Arhat (Arhat, a saint who has attained Nirvana) is liberated by wisdom like that. Is there a case where one neither abandons meditation nor achieves meditation? Yes, those who attain meditation and do not lose it are like that. Is there a case where one neither achieves meditation nor abandons meditation? Except for the cases mentioned above, that is the case. For what reason did the Bhagavan (Bhagavan, the Blessed One, a title for the Buddha) enter Nirvana (Nirvana, liberation from suffering) in the Four Dhyanas (Four Dhyanas, the four levels of meditative absorption in the Form Realm), and not use other meditations? Or it could be said that it was out of compassion for future beings, so he manifested light, so that future beings would know that the Bhagavan is always inseparable from the Four Dhyanas, let alone that we ordinary people can leave meditation? Or it could be said that, like Dhaniya (Dhaniya, a proper noun) the wealthy merchant, when he was about to die, used precious treasures, the last and most wonderful treasures, to give to the poor, the Four Dhyanas are the most wonderful of all meditations, so they are left to the last. However, the Tathagata (Tathagata, 'Thus Gone One', a title for the Buddha) does not have any defilements or attachments. Or it could be said that the Buddha has freedom, not that he lacks skillful means. It is difficult to enter the First Dhyana (First Dhyana) at the moment of death, let alone the Fourth Dhyana (Fourth Dhyana)? Furthermore, all Buddhas (Buddhas) enter all meditations, just as a Chakravartin (Chakravartin, an ideal universal ruler) can get whatever he wants, so too is the Bhagavan, as the free king of all dharmas, he can get whatever he wants. One should observe it in this way. For what reason did the Bhagavan, at the time of Parinirvana (Parinirvana, the final Nirvana), have all meditations and liberations, enter Samadhi (Samadhi, meditative concentration) and right reception, and appear before him? Or it could be said that it was to nourish the body. Or it could be said that the body was weak and needed to be nourished with strength. Or it could be said that the crowd Jantu (Jantu, a proper noun) named Sarvam Simham (Sarvam Simham, a proper noun), repaid his blessings of giving. Or it could be said that it was to show light for future beings. Or it could be said that there is freedom, not that there is no freedom, it is difficult to enter the First Dhyana at the moment of death, let alone enter all meditations, liberations, and right reception. Furthermore, the present dharma is inexhaustible, the Tathagata has accomplished all merits, and having obtained freedom, he can get whatever he wants, meditation, Samadhi, suffering, and happiness. The hall is quiet and the mind is at peace, joyfully remembering without ceasing, the Four Dhyanas are the last. As it is said, the Eighteen Disturbances (Eighteen Disturbances), Anapanasati (Anapanasati, mindfulness of breathing), Greed (Greed), Hatred (Hatred), Anger (Anger), Sloth (Sloth), Restlessness (Restlessness), Doubt (Doubt), Unmindfulness (Unmindfulness). Not contemplating.
止。不端思惟。方便求少有方便多語。無益希望。念著多行。貪寶怨恨。從此以起集聚意。此有何差別。答曰。欲有義是謂貪慾。眾生心瞋恚是謂瞋恚。心有煩悶是謂睡。睡重謂之眠。心未休止謂之調戲。心不專定謂之疑。心不究竟。流馳萬端亦疑。出息入息觀不離意。攝無想。思惟處所。安般守意。于中作方便。安般守意少方便。不思惟不專意。思惟增上方便安般守意。意少方便。不作增上方便。算數多語有覺有觀力所逼。以此方便不樂怨恨增上。希望思想萬端喜愛。安般守意得他處意。方便起意有所攝。二月專成行經。如經所說。說此語其義云何。以何等故世尊二月專成行經。或作是說。此非問也。是佛世尊威儀化導。緣大慈悲故說此法。或作是說。當言于爾時無有佛事。諸淳熟根便得度脫。諸不淳熟根。彼得聞法。或作是說。彼比丘數往親近於如來所。彼時世尊入三昧定。渴善易化。或作是說。彼比丘聽深妙法。數往承受不入正受。是故世尊常三昧定。我若入此定。彼諸比丘亦當入此定。或作是說。以後沉溺眾生故現照明。或作是說。于現法中自在所欲。如所說郁多羅摩納。或作是說。此是要言。義使諸比丘無有異行。世尊說入定福。然不自入定。或作是說。一切智長養。如種樹隨時溉灌因緣相成。或作是說。
【現代漢語翻譯】 現代漢語譯本 停止（止）。不正確的思考（不端思惟）。爲了減少（少有）而尋求方便，或者爲了更多（多語）而尋求方便。沒有益處的希望（無益希望）。心中想著很多行為（念著多行）。貪戀財寶（貪寶）和怨恨（怨恨），都是從此（以起）而生，聚集意念（集聚意）。這有什麼差別（此有何差別）？ 回答說（答曰）：對慾望的執著（欲有義）就叫做貪慾（貪慾）。眾生心中的憤怒和憎恨（心瞋恚）就叫做瞋恚（瞋恚）。心中感到煩悶（心有煩悶）就叫做睡（睡）。睡意很重（睡重）就叫做眠（眠）。心沒有停止下來（心未休止）就叫做調戲（調戲）。心不專一安定（心不專定）就叫做疑（疑）。心沒有徹底明白（心不究竟），思緒像流水一樣奔向四面八方（流馳萬端），也叫做疑（疑）。 觀察呼吸的出入（出息入息觀）不離開意念（不離意）。收攝沒有思想的狀態（攝無想）。思考安住的處所（思惟處所）。通過安那般那（安般）來守護意念（守意），在其中運用方便（于中作方便）。通過安那般那守護意念，但很少使用方便（安般守意少方便）。不思考，不專心（不思惟不專意）。通過思考來增強方便，通過安那般那守護意念（思惟增上方便安般守意），意念很少使用方便（意少方便）。不使用增強的方便（不作增上方便）。 算數（算數）和多說話（多語），被覺（有覺）和觀（有觀）的力量所逼迫（力所逼）。用這種方便會不快樂，怨恨會增加（以此方便不樂怨恨增上），希望和思想會變得千頭萬緒，產生喜愛（希望思想萬端喜愛）。通過安那般那守護意念，可以得到其他地方的意念（安般守意得他處意），通過方便生起意念，意念有所收攝（方便起意有所攝）。 《二月專成行經》（二月專成行經），就像經書所說的那樣（如經所說）。說這些話是什麼意思（說此語其義云何）？因為什麼緣故（以何等故）世尊（世尊）要說《二月專成行經》？ 或者有人這樣說（或作是說），這不是一個問題（此非問也）。這是佛（佛）世尊（世尊）用威儀來教化引導（威儀化導），因為大慈悲的緣故才說這個法（緣大慈悲故說此法）。或者有人這樣說（或作是說），應當說在那個時候沒有佛事（當言于爾時無有佛事），那些根基已經成熟的人（諸淳熟根）便可以得到解脫（便得度脫），那些根基還不成熟的人（諸不淳熟根），他們可以聽聞佛法（彼得聞法）。 或者有人這樣說（或作是說），那些比丘（彼比丘）經常去親近如來（如來）所在的地方（數往親近於如來所），那個時候世尊（世尊）進入三昧禪定（入三昧定），（他們）渴望善良，容易被教化（渴善易化）。或者有人這樣說（或作是說），那些比丘聽聞深奧微妙的佛法（彼比丘聽深妙法），經常去接受教誨（數往承受），但是沒有進入正確的禪定狀態（不入正受）。 所以世尊（世尊）經常處於三昧禪定之中（常三昧定），我想如果我進入這種禪定（我若入此定），那些比丘（彼諸比丘）也應當進入這種禪定（亦當入此定）。或者有人這樣說（或作是說），爲了拯救以後沉溺的眾生（以後沉溺眾生故），（佛）顯現光明（現照明）。或者有人這樣說（或作是說），在現世的佛法中自在隨心所欲（于現法中自在所欲），就像《郁多羅摩納經》（郁多羅摩納）所說的那樣（如所說郁多羅摩納）。 或者有人這樣說（或作是說），這是重要的言語（此是要言），意思是讓那些比丘（諸比丘）沒有不同的行為（無有異行）。世尊（世尊）說進入禪定有福報（說入定福），然而（佛）自己不進入禪定（然不自入定）。或者有人這樣說（或作是說），一切智慧都在增長（一切智長養），就像種植樹木一樣，隨時澆灌，各種因緣相互成就（如種樹隨時溉灌因緣相成）。或者有人這樣說（或作是說）。
【English Translation】 English version Stop (止). Incorrect thinking (不端思惟). Seeking convenience to reduce (少有) or to increase (多語). Useless hope (無益希望). Thinking of many actions (念著多行). Greed for treasures (貪寶) and resentment (怨恨) arise from this (從此以起), gathering thoughts (集聚意). What is the difference between these (此有何差別)? The answer is (答曰): Attachment to desires (欲有義) is called greed (貪慾). Anger and hatred in sentient beings' minds (眾生心瞋恚) is called hatred (瞋恚). Feeling troubled in the mind (心有煩悶) is called sleep (睡). Heavy sleepiness (睡重) is called slumber (眠). The mind not stopping (心未休止) is called playfulness (調戲). The mind not being focused and stable (心不專定) is called doubt (疑). The mind not understanding thoroughly (心不究竟), thoughts flowing in all directions (流馳萬端), is also called doubt (疑). Observing the incoming and outgoing breaths (出息入息觀) without leaving the mind (不離意). Gathering the state of no thought (攝無想). Thinking about the place of dwelling (思惟處所). Guarding the mind through Ānāpāna (安般) (安般守意), using convenience within it (于中作方便). Guarding the mind through Ānāpāna, but using convenience sparingly (安般守意少方便). Not thinking, not focusing (不思惟不專意). Enhancing convenience through thinking, guarding the mind through Ānāpāna (思惟增上方便安般守意), the mind using convenience sparingly (意少方便). Not using enhanced convenience (不作增上方便). Counting (算數) and talking too much (多語) are forced by the power of awareness (有覺) and observation (有觀) (力所逼). Using this convenience will be unhappy, resentment will increase (以此方便不樂怨恨增上), hope and thoughts will become chaotic, generating fondness (希望思想萬端喜愛). Guarding the mind through Ānāpāna can obtain thoughts from other places (安般守意得他處意), generating thoughts through convenience, the thoughts being gathered (方便起意有所攝). The 'Two Months of Exclusive Practice Sutra' (二月專成行經), as the sutra says (如經所說). What is the meaning of saying these words (說此語其義云何)? For what reason (以何等故) did the World Honored One (世尊) speak the 'Two Months of Exclusive Practice Sutra'? Or someone might say (或作是說), this is not a question (此非問也). This is the Buddha (佛) World Honored One (世尊) using demeanor to teach and guide (威儀化導), speaking this Dharma out of great compassion (緣大慈悲故說此法). Or someone might say (或作是說), it should be said that at that time there were no Buddha's affairs (當言于爾時無有佛事), those whose roots were already ripe (諸淳熟根) could attain liberation (便得度脫), those whose roots were not yet ripe (諸不淳熟根) could hear the Dharma (彼得聞法). Or someone might say (或作是說), those monks (彼比丘) frequently approached the place where the Tathagata (如來) was (數往親近於如來所), at that time the World Honored One (世尊) entered Samadhi meditation (入三昧定), (they) were eager for goodness and easily taught (渴善易化). Or someone might say (或作是說), those monks heard profound and subtle Dharma (彼比丘聽深妙法), frequently went to receive teachings (數往承受), but did not enter the correct state of meditation (不入正受). Therefore, the World Honored One (世尊) was often in Samadhi meditation (常三昧定), I thought if I entered this meditation (我若入此定), those monks (彼諸比丘) should also enter this meditation (亦當入此定). Or someone might say (或作是說), to save sentient beings who will be drowning in the future (以後沉溺眾生故), (the Buddha) manifested light (現照明). Or someone might say (或作是說), being free and doing as one pleases in the present Dharma (于現法中自在所欲), as the 'Uttara-māṇava Sutra' (郁多羅摩納) says (如所說郁多羅摩納). Or someone might say (或作是說), these are important words (此是要言), meaning to let those monks (諸比丘) not have different behaviors (無有異行). The World Honored One (世尊) said that entering meditation has blessings (說入定福), but (the Buddha) himself does not enter meditation (然不自入定). Or someone might say (或作是說), all wisdom is growing (一切智長養), just like planting trees, watering them at any time, various causes and conditions accomplishing each other (如種樹隨時溉灌因緣相成). Or someone might say (或作是說).
有異學梵志。備作是說。瞿曇沙門無有禪定。但說法耳。是故世尊入定坐禪。如所化耶見眾生而攝取之。是故世尊入定坐禪。複次以二因緣故。世尊入定三昧。自所見法而遊戲其中。復以眾生故現其照明。當於爾時我比丘專念入息。專念出息。現四意止。觀入息短自知息短。觀入息長自知息長。入定不久息出入速。如入定三昧。亦堪任久住。一切身毛孔悉皆知之。此亦如上所說。猗身行觀身行相。廣佈漸漸至於其中間住出入息。依歡喜喜。若初禪地。若觀第二禪地。常作是觀地。亦依其事樂初禪地。若第二若第三禪地。皆觀其地。心行所由亦觀想痛。或作是說。觀心意行猗心意行。意行漸薄。是謂由心觀識心遂歡喜。如來無有憂喜心等。若當解脫。所以菩薩心常歡喜。若三昧若解脫。起若干相觀無常想。觀出入息常觀滅盡除愛結使永盡無餘。觀無慾觀愛盡觀諸使盡。復作是說。觀無常觀身無常。觀盡觀無明盡。觀無慾觀有愛盡。觀盡觀有餘。有餘無餘涅槃果盡。復作是說。觀無常觀五陰無常。觀五陰空無我。觀無慾觀無陰苦。觀盡觀五陰無生法。復以微妙無慾入第四禪。彼有天曰。嗚呼哀哉。如來命過無出入息。雖諸根未錯命終不久。時諸賢聖堂相。諸賢聖人。持以此得賢聖道神通堂凈天堂凈天處。梵天堂佛堂。是佛
【現代漢語翻譯】 現代漢語譯本 有位持異見的梵志（Brahmin，古印度教祭司）這樣說：『喬達摩（Gautama，釋迦牟尼的姓）沙門（Śrāmaṇa，出家修道者）沒有禪定，只是說說而已。』 因此，世尊（Bhagavan，佛的稱號）入定坐禪，就像他所教化的那些持邪見的眾生一樣，以此來攝取他們。所以世尊入定坐禪。 其次，由於兩個原因，世尊進入禪定三昧（samādhi，專注的狀態）：一是自己所見的法（dharma，真理）而遊戲其中；二是為眾生展現光明。當時，我比丘（bhikkhu，佛教僧侶）專心憶念入息，專心憶念出息，展現四念住（smṛtyupasthāna，四種專注的修行）：觀察入息短，自己知道息短；觀察入息長，自己知道息長。入定不久，氣息出入迅速，如同進入禪定三昧，也能長久安住。全身毛孔都清楚地知道這些。這也如上面所說，依靠身行觀察身行的狀態，廣泛地、漸漸地在其中間安住出入息，依靠歡喜而喜悅，如同初禪（dhyāna，禪那）的境界，或者觀察第二禪的境界，經常這樣觀察這些境界。也依靠這些事情而樂於初禪的境界，或者第二禪、或者第三禪的境界，都觀察這些境界。心行所由也觀察想（saṃjñā，感知）和痛（vedanā，感受）。 或者這樣說，觀察心意行，依靠心意行，意行漸漸微薄。這就是由心觀察識（vijñāna，意識），心遂歡喜。如來（Tathāgata，佛的稱號）沒有憂愁和喜悅等心。如果能夠解脫，菩薩（bodhisattva，追求覺悟的修行者）的心常常歡喜。無論是三昧還是解脫，生起若干種相，觀察無常想（anitya-saṃjñā，對無常的覺知）。觀察出入息，經常觀察滅盡，去除愛結使（kleśa，煩惱），永遠滅盡無餘。觀察無慾，觀察愛盡，觀察諸使盡。又這樣說，觀察無常，觀察身無常，觀察盡，觀察無明（avidyā，無知）盡，觀察無慾，觀察有愛盡，觀察盡，觀察有餘，有餘無餘涅槃（nirvāṇa，解脫）果盡。 又這樣說，觀察無常，觀察五陰（skandha，構成個體的五種要素）無常，觀察五陰空無我（anātman，無自性），觀察無慾，觀察無陰苦，觀察盡，觀察五陰無生法。又以微妙的無慾進入第四禪。那裡有天（deva，神）說：『嗚呼哀哉！如來命過，沒有出入息，雖然諸根（indriya，感官）未錯亂，但命終不久。』 當時，諸賢聖堂相，諸賢聖人，持有以此得到的賢聖道神通堂凈天堂凈天處，梵天堂佛堂，是佛。
【English Translation】 English version There was a heretical Brahmin who made this statement: 'The Śrāmaṇa Gautama has no meditation; he only speaks.' Therefore, the Bhagavan enters into meditation and sits in contemplation, like those beings with wrong views whom he transforms and gathers in. Therefore, the Bhagavan enters into meditation and sits in contemplation. Furthermore, for two reasons, the Bhagavan enters into samādhi: first, he delights in the dharma he has seen himself; second, he reveals illumination for the sake of beings. At that time, I, a bhikkhu, mindfully attend to the in-breath, mindfully attend to the out-breath, manifesting the four smṛtyupasthānas: observing the in-breath is short, I know the breath is short; observing the in-breath is long, I know the breath is long. Soon after entering meditation, the breath comes and goes quickly, as if entering samādhi, and I am also able to abide in it for a long time. All the pores of my body know this. This is also as said above, relying on bodily action, observing the characteristics of bodily action, widely and gradually abiding in the in-breath and out-breath in between, rejoicing in joy, like the realm of the first dhyāna, or observing the realm of the second dhyāna, constantly observing these realms. Also, relying on these things, I delight in the realm of the first dhyāna, or the second or third dhyāna, observing all these realms. The cause of mental activity is also observing saṃjñā and vedanā. Or it is said this way: observing mental activity, relying on mental activity, mental activity gradually becomes subtle. This is observing vijñāna by the mind, and the mind rejoices. The Tathāgata has no mind of sorrow or joy, etc. If one can attain liberation, the bodhisattva's mind is always joyful. Whether it is samādhi or liberation, various signs arise, observing the anitya-saṃjñā. Observing the in-breath and out-breath, constantly observing cessation, removing the kleśas, forever ceasing without remainder. Observing non-desire, observing the cessation of love, observing the cessation of all afflictions. Again, it is said this way: observing impermanence, observing the impermanence of the body, observing cessation, observing the cessation of avidyā, observing non-desire, observing the cessation of love, observing cessation, observing the remaining, the remaining and non-remaining, the fruit of nirvāṇa is exhausted. Again, it is said this way: observing impermanence, observing the impermanence of the five skandhas, observing the emptiness and anātman of the five skandhas, observing non-desire, observing the suffering of the absence of skandhas, observing cessation, observing the unarisen nature of the five skandhas. Again, with subtle non-desire, entering the fourth dhyāna. There, a deva says: 'Alas! The Tathāgata has passed away, there is no in-breath or out-breath, although the indriyas are not disordered, his life will soon end.' At that time, the characteristics of the halls of the noble sages, the noble sages, holding this, attain the halls of supernatural powers of the noble path, the pure heavenly halls, the pure heavenly realms, the Brahma heavenly halls, the Buddha halls, are the Buddha.
行不還者還。阿羅漢于現法樂四禪賢聖樂行。複次專念入息有入息想。觀出息有出息想。不離方便有出入息。行如是垢除。思惟念出入息想。有覺有觀漸漸薄。廣大休息。彼復作是念。身意連屬自知息短。便自知之不捨本相。如復有餘。世尊思惟。思惟漸休息。作無覺心休息。彼身心無有是念。身心有移動。身住心住。無愿息長觀出息長。觀出息長亦知之不離本相。于中世尊出入息。一切身體皆悉觀之不離本相。複次世尊轉修行倍得休息心。出入息薄皆悉觀之不離本相。是謂世尊四種思惟出入息。是其事無量因緣自然氣味。複次世尊作是象。彼心不移動。心如金剛。迴轉歡喜和顏悅色。皆悉觀之不離本相。複次世尊實生身心。皆悉觀之不離本相。複次世尊觀彼喜樂。無命有無命想。心行得解脫。皆悉觀之不離本相。複次世尊彼歡喜樂。有曠大想心得解脫。彼心休息。行漸薄休息。皆悉觀之不離本相。是謂如來四種痛思惟彼痛。分別解脫無量因緣。所由除其自相。複次世尊彼受化人無命有命。想心得解脫。皆悉觀之不離本相。彼心得歡喜。思惟歡喜倍甚歡喜。皆悉觀之不離本相。彼心歡喜為一水味起方便。皆悉觀之不離本相。彼心緣三昧定。方便解脫如實無異。皆悉觀之不離本相。是謂如來四種思惟心。分別解脫無量因
【現代漢語翻譯】 現代漢語譯本： 『行不還者還』，意為修行者證得阿羅漢果位后，不再輪迴。阿羅漢享受于現世的禪定之樂，即四禪，這是賢聖之人所行的快樂之道。 進一步說，修行者應專注于入息，心中想著入息；觀察出息，心中想著出息。在方便法門中不離入息和出息。如此修行，去除煩惱垢染。通過思惟，專注于出入息，覺知和觀想逐漸減弱，達到廣大而寂靜的境界。修行者進一步這樣想：身與意相連，自己知道氣息是短的，便知道它是短的，但不捨棄其本來的狀態。如同還有其他（修行方法）。 世尊通過思惟，逐漸達到寂靜，進入無覺知的寂靜狀態。此時，他的身心沒有移動的念頭，身體安住，心也安住。沒有愿求，氣息綿長，觀察出息綿長，知道它是綿長的，也不離其本來的狀態。在這過程中，世尊專注于出入息，觀察整個身體，都不離其本來的狀態。 進一步，世尊轉變修行方式，更加深入地獲得寂靜，出入息變得微細，都細緻地觀察，不離其本來的狀態。這就是世尊四種思惟出入息的方式，其中包含著無量的因緣和自然的真味。 進一步，世尊像大象一樣，心不移動，心如金剛般堅定。內心充滿歡喜，面容和悅，都細緻地觀察，不離其本來的狀態。 進一步，世尊如實地觀察身心，都不離其本來的狀態。 進一步，世尊觀察喜樂，在有命和無命之間，心中生起有無命的想法，心行得到解脫，都細緻地觀察，不離其本來的狀態。 進一步，世尊觀察歡喜和快樂，心中生起曠大之想，心得解脫。他的心逐漸寂靜，修行也逐漸減弱，最終達到寂靜，都細緻地觀察，不離其本來的狀態。這就是如來四種對痛苦的思惟，通過分別和解脫，其中包含著無量的因緣，從而去除痛苦的自性。 進一步，世尊觀察被教化之人，在無命和有命之間，心中生起有命的想法，心得解脫，都細緻地觀察，不離其本來的狀態。他的心生起歡喜，思惟歡喜，更加歡喜，都細緻地觀察，不離其本來的狀態。他的心因歡喜而如同一滴水般純凈，從而生起方便之法，都細緻地觀察，不離其本來的狀態。他的心緣於三昧正定，方便解脫，如實不虛，都細緻地觀察，不離其本來的狀態。這就是如來四種思惟心的方式，通過分別和解脫，其中包含著無量的因緣。
【English Translation】 English version: 'He who does not return, returns.' This means that the practitioner, having attained the state of Arhat (阿羅漢 - one who is worthy), no longer undergoes rebirth. The Arhat enjoys the bliss of the present Dharma, the four Dhyanas (四禪 - four levels of meditative absorption), which is the path of happiness practiced by the virtuous and noble. Furthermore, the practitioner should focus on the incoming breath, thinking of the incoming breath in their mind; observe the outgoing breath, thinking of the outgoing breath in their mind. Without departing from the skillful means, be mindful of the incoming and outgoing breaths. Practicing in this way, defilements are removed. Through contemplation, focusing on the incoming and outgoing breaths, awareness and observation gradually diminish, reaching a vast and tranquil state. The practitioner further thinks: body and mind are connected, knowing that the breath is short, they know it is short, but do not abandon its original state. Just as there are other (methods of practice). The World-Honored One (世尊 - Buddha) through contemplation, gradually attains tranquility, entering a state of non-perception. At this time, his body and mind have no thought of movement, the body abides, and the mind also abides. Without desire, the breath is long, observing the outgoing breath is long, knowing it is long, and not departing from its original state. In this process, the World-Honored One focuses on the incoming and outgoing breaths, observing the entire body, without departing from its original state. Furthermore, the World-Honored One transforms the method of practice, gaining tranquility more deeply, the incoming and outgoing breaths become subtle, observing them meticulously, without departing from their original state. This is the World-Honored One's four ways of contemplating incoming and outgoing breaths, which contain immeasurable causes and conditions and the natural true flavor. Furthermore, the World-Honored One is like an elephant, the mind does not move, the mind is as firm as a diamond. The heart is full of joy, the face is pleasant, observing them meticulously, without departing from their original state. Furthermore, the World-Honored One truthfully observes the body and mind, without departing from their original state. Furthermore, the World-Honored One observes joy and happiness, between having life and not having life, the thought of having or not having life arises in the mind, the actions of the mind are liberated, observing them meticulously, without departing from their original state. Furthermore, the World-Honored One observes joy and happiness, the thought of vastness arises in the mind, the mind is liberated. His mind gradually becomes tranquil, and the practice gradually diminishes, finally reaching tranquility, observing them meticulously, without departing from their original state. These are the Thus Come One's (如來 - Tathagata) four contemplations on pain, through discrimination and liberation, which contain immeasurable causes and conditions, thereby removing the self-nature of pain. Furthermore, the World-Honored One observes those who are being taught, between not having life and having life, the thought of having life arises in the mind, the mind is liberated, observing them meticulously, without departing from their original state. His mind arises with joy, contemplating joy, becoming even more joyful, observing them meticulously, without departing from their original state. His mind, because of joy, is as pure as a drop of water, thereby giving rise to skillful means, observing them meticulously, without departing from their original state. His mind is connected to Samadhi (三昧 - concentration) and right concentration, skillful liberation, truthfully without difference, observing them meticulously, without departing from their original state. These are the Thus Come One's four ways of contemplating the mind, through discrimination and liberation, which contain immeasurable causes and conditions.
緣。所由除其自相。複次世尊廣解脫心。如實觀之無異。以作勞勤。當於爾時出息入息展轉觀之。是謂觀安般守意。亦觀其緣。觀次第縛。觀罪行報。觀遍一切心所行。展轉觀之。是謂觀安般守意。次第縛罪福行報。彼如此法無常心解脫。皆悉觀之不離本相。彼如是十事住諸法意。法想諸盛陰皆悉捐棄思惟休息。皆悉觀之不離本相。無相無常想者。愛永盡無慾。思惟休息。皆悉觀之不離本相。彼心所作降伏修行。作我斷想思惟休息。皆悉觀之不離本相。是謂如來四種思惟法。分別解脫無量因緣。所由除其自相。如是十六事者。以更歷廣大安般守意堂。世尊思惟未曾離。彼則有相與共應。亦與行相應。以微妙行起第四禪。乃至滅盡三昧。彼有一無觀。此無出息入息。亦不搖動。亦無所覺知。亦無本心。嗚呼哀哉。瞿曇沙門命過。有第二天。觀如來身顏色未變。便作是語。此未命過。今命過亦當不久。有第三天。曾觀世尊及弟子入三昧正受時。亦見從三昧起。便作是語。此非命過。亦當不命過。所入堂作如是形象。當成阿羅漢。問云何今世尊知從三昧起本所迴轉。答曰。聽時清凈諸根清凈。是故彼大因緣清凈意識生從彼起。復作是語。自覺知無數之念修自在智。是謂賢聖堂。無垢賢聖清凈天也。神通不亂乃至梵天所覺。斷
【現代漢語翻譯】 現代漢語譯本：緣起。由此去除其自身之相。世尊進一步廣解脫之心，如實觀察，並無差異。以作勞勤奮，應當於此時觀察出息入息的流轉。這稱為觀安般守意（Ānāpānasmṛti，念住呼吸）。也觀察其緣起，觀察次第的束縛，觀察罪行之報應，觀察遍及一切心所行。輾轉觀察這些，這稱為觀安般守意。次第的束縛，罪福的行報，他們如此以無常之心解脫，都完全觀察，不離其根本之相。他們如此以十事安住于諸法之意，法想和諸盛陰（蘊）都完全捐棄，思惟休息，都完全觀察，不離其根本之相。無相無常之想，愛永盡而無慾，思惟休息，都完全觀察，不離其根本之相。他們心所作的降伏修行，作我斷之想，思惟休息，都完全觀察，不離其根本之相。這稱為如來的四種思惟法，分別解脫無量因緣，由此去除其自身之相。如此十六事，以更歷廣大安般守意堂，世尊思惟未曾離開。他們則有相與共相應，也與行相應，以微妙之行起第四禪，乃至滅盡三昧（Samāpatti，等至）。他們有一無觀，此處無出息入息，也不搖動，也無所覺知，也無根本之心。嗚呼哀哉。瞿曇（Gautama）沙門（Śrāmaṇa，沙門）命過。有第二天，觀察如來身顏色未變，便作是語，『此未命過，今命過亦當不久。』有第三天，曾觀察世尊及弟子入三昧正受時，也見從三昧起，便作是語，『此非命過，亦當不命過。』所入堂作如此形象，當成阿羅漢（Arhat，阿羅漢）。問：『為何今世尊知從三昧起本所迴轉？』答曰：『聽時清凈，諸根清凈，是故彼大因緣清凈意識生從彼起。』復作是語：『自覺知無數之念，修自在智，是謂賢聖堂，無垢賢聖清凈天也。神通不亂乃至梵天（Brahmā，梵天）所覺，斷。』
【English Translation】 English version: Condition. Whereby to remove its own characteristics. Furthermore, the World Honored One extensively explains the mind of liberation, observing it in reality without difference. By exerting effort and diligence, one should at that time observe the flow of outgoing and incoming breaths. This is called contemplating Ānāpānasmṛti (mindfulness of breathing). Also observe its condition, observe the bondage of sequence, observe the retribution of sinful deeds, observe the pervasion of all mental activities. Observing these in turn, this is called contemplating Ānāpānasmṛti. The bondage of sequence, the retribution of sinful and meritorious deeds, they thus liberate with a mind of impermanence, all completely observed, not departing from their fundamental characteristics. They thus abide in the meaning of all dharmas with these ten matters, the thought of dharma and all the flourishing skandhas (aggregates) are completely abandoned, thinking and resting, all completely observed, not departing from their fundamental characteristics. The thought of no-characteristic and impermanence, love is eternally exhausted and without desire, thinking and resting, all completely observed, not departing from their fundamental characteristics. Their mental actions subdue and cultivate, creating the thought of the cessation of self, thinking and resting, all completely observed, not departing from their fundamental characteristics. This is called the Tathāgata's (如來) four kinds of contemplation methods, separately liberating countless conditions, whereby to remove its own characteristics. Thus, with these sixteen matters, by further experiencing the vast hall of Ānāpānasmṛti, the World Honored One's thinking never departed. They then have characteristics that correspond together, and also correspond with practice, with subtle practice arising the fourth Dhyana (禪那), and even the Samāpatti (absorption). They have one without observation, here there is no outgoing and incoming breath, nor does it shake, nor is there any awareness, nor is there any fundamental mind. Alas. The Śrāmaṇa (ascetic) Gautama (喬達摩) has passed away. There is a second Deva (天人), observing that the Tathāgata's body color has not changed, then says, 'This one has not passed away, even if he passes away now, it will not be long.' There is a third Deva, who once observed the World Honored One and his disciples entering Samadhi (三昧) and also saw them arising from Samadhi, then says, 'This one has not passed away, nor will he pass away.' The hall entered is made in such an image, it will become an Arhat (阿羅漢). Question: 'How does the World Honored One now know the original turning point from arising from Samadhi?' Answer: 'Hearing is pure, the faculties are pure, therefore that great condition of pure consciousness arises from it.' Again it is said: 'Self-aware of countless thoughts, cultivating the wisdom of self-mastery, this is called the hall of the wise and holy, the pure Deva of the immaculate wise and holy. Supernatural powers are not confused even to what is perceived by Brahmā (梵天), cut off.'
結學阿羅漢無學。如來堂諸學比丘不還者。還無學果實。于現法中善講堂得無疑法。
如尊者舍利弗說。善樂休息。謂之涅槃。尊者摩訶拘絺羅問尊者舍利弗。彼云何樂無有痛癢。廣說如契經。彼無痛癢故曰樂。說此語時其義云何。或作是說。尊者拘絺羅痛樂為彼說。然樂痛不究竟。尊者舍利弗說休止樂。乃至究竟樂有常樂。或作是說。觀痛樂彼少有痛樂少有苦樂。無觀樂是涅槃。故曰所以樂者彼無痛。或作是說。痛樂為苦所縛。休息樂者不與苦相應。故曰彼樂。或作是說。痛樂無有定實樂。休息樂有定實樂。故曰彼樂。複次如性行迴轉得。彼入初禪時欲界相應。遂便有增。若彼與欲縛見思惟想行瞋恚便盛。如樂眾生必當受苦。是故生死垢外唯涅槃樂。是謂尊者說此義。故曰無痛癢故樂。又世尊汝有吒婆羅色。四大人自言。是我所者則當久住。若更生余想者。亦有滅盡。說此語時此義云何。問世尊所許汝學布。吒披羅。彼想起便滅欲使移轉。問云何瞿曇沙門。我者即是想耶。想頗有所見耶。設當見者。是我想者便知想若干種。如上所說。便知想非類。彼時世尊逆質其義。云何汝有吒婆羅人有吾我也。彼曰。實爾瞿曇。有色四天人有吾我。彼時世尊欲生其言。汝有吒婆羅言。色妙及四天身。人有吾我住者是我所。
【現代漢語翻譯】 現代漢語譯本：結學阿羅漢（Arhat，佛教修行者達到的一種境界，意為「應供」、「殺賊」、「無生」）是無學位的。如來（Tathagata，佛的稱號之一，意為「如實而來者」）堂中的諸位學習中的比丘（Bhiksu，佛教出家男眾）是不還果（Anagamin，佛教修行的一個階段，達到此階段者死後不再返回欲界）的修行者。他們是否會返回到無學果位的狀態呢？在現世中，于善講堂中能夠獲得對佛法的無疑解。
正如尊者舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）所說：『善於安樂休息，這就被稱為涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。』尊者摩訶拘絺羅（Mahakautilya，佛陀十大弟子之一，以善於辯論著稱）問尊者舍利弗：『那樣的快樂是如何實現的，其中沒有痛癢之感？』（此處省略瞭如契經中的詳細描述）因為沒有痛癢，所以稱之為快樂。在說這段話的時候，其含義是什麼呢？或者可以這樣理解，尊者拘絺羅是針對有痛感的快樂而提問的，然而有痛感的快樂並不究竟。尊者舍利弗所說的休止之樂，乃至究竟之樂，是具有常樂的。或者可以這樣理解，觀察有痛感的快樂，會發現其中只有少許的快樂，也只有少許的痛苦。而無觀之樂就是涅槃，所以說快樂是因為沒有痛感。或者可以這樣理解，有痛感的快樂是被痛苦所束縛的，而休息之樂則不與痛苦相應，所以稱之為快樂。或者可以這樣理解，有痛感的快樂沒有確定和真實的快樂，而休息之樂則有確定和真實的快樂，所以稱之為快樂。再進一步說，就像性行迴轉而獲得一樣。當他進入初禪（Dhyana，禪定）時，與欲界（Kamadhatu，佛教宇宙觀中的一個領域，眾生有情慾）相應，於是便會有所增長。如果他與慾望的束縛、見解的思惟、嗔恚相應，那麼這些就會變得更加強烈。就像貪圖快樂的眾生必定會遭受痛苦一樣。因此，在生死輪迴的污垢之外，只有涅槃之樂才是真實的。這就是尊者舍利弗所說的含義，所以說沒有痛癢才是快樂。』
還有，世尊（Bhagavan，佛的稱號之一，意為「世尊」、「有福德者」）啊，您有吒婆羅（Catvara，地名）的顏色。四大（Mahabhuta，佛教術語，指構成物質世界的地、水、火、風四種元素）自認為：『是我所擁有的東西，那麼就應當長久存在。』如果再生起其他的想法，也會有滅盡的時候。』在說這段話的時候，其含義是什麼呢？問世尊所允許的，您學習布（Vastra，衣服），吒披羅（Catapila，地名）。他想起這些，便會滅除慾望，使其轉移。問：『瞿曇（Gautama，釋迦牟尼的姓氏）沙門（Sramana，佛教出家人的通稱），我就是想法嗎？想法是否有所見？』如果能夠看到，那麼我的想法就會知道有若干種。就像上面所說的那樣，就會知道想法不是同類的。那時，世尊反過來質問他：『你們吒婆羅人有吾我嗎？』他們回答說：『確實如此，瞿曇，有色界的四天人有吾我。』那時，世尊想要引發他們的言論：『你們吒婆羅人說，美好的顏色和四天人的身體，人有吾我，居住在那裡的是我所擁有的。』
【English Translation】 English version: An Arhat (Arhat, a state achieved by Buddhist practitioners, meaning 'worthy of offerings,' 'destroyer of enemies,' 'no rebirth') who is a learner is without learning. Do the Bhiksus (Bhiksu, Buddhist monks) in the Tathagata's (Tathagata, one of the titles of the Buddha, meaning 'one who comes as things are') hall who are still learning and are Non-returners (Anagamin, a stage in Buddhist practice where one does not return to the desire realm after death) revert to the state of no-learning? In the present moment, in the hall of good teachings, one can attain the Dharma (Dharma, Buddhist teachings) without doubt.
As Venerable Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) said, 'Being skilled in joyful rest is called Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death).' Venerable Mahakautilya (Mahakautilya, one of the Buddha's ten great disciples, known for his skill in debate) asked Venerable Sariputra, 'How is that joy achieved, in which there is no pain or itching?' (Here, the detailed descriptions from the sutras are omitted.) Because there is no pain or itching, it is called joy. What is the meaning when saying this? Or it can be understood that Venerable Kautilya is asking about joy that involves pain, but joy with pain is not ultimate. The joy of cessation that Venerable Sariputra speaks of, up to the ultimate joy, is constant joy. Or it can be understood that observing joy with pain reveals that there is only a little joy and only a little suffering. The joy without observation is Nirvana, so it is said that joy is because there is no pain. Or it can be understood that joy with pain is bound by suffering, while the joy of cessation is not associated with suffering, so it is called joy. Or it can be understood that joy with pain has no definite and real joy, while the joy of cessation has definite and real joy, so it is called joy. Furthermore, it is like obtaining it through the reversal of inherent tendencies. When he enters the first Dhyana (Dhyana, meditation), it corresponds to the desire realm (Kamadhatu, a realm in Buddhist cosmology where beings have desires), and thus it will increase. If he is associated with the bonds of desire, the thoughts of views, and anger, then these will become stronger. Just as beings who crave pleasure will inevitably suffer. Therefore, outside the defilements of the cycle of birth and death, only the joy of Nirvana is real. This is what Venerable Sariputra meant, so it is said that joy is because there is no pain.'
Also, World Honored One (Bhagavan, one of the titles of the Buddha, meaning 'Blessed One,' 'World Honored One'), you have the color of Catvara (Catvara, a place name). The four great elements (Mahabhuta, Buddhist term referring to the four elements of earth, water, fire, and wind that constitute the material world) think to themselves, 'If it is what I possess, then it should last long.' If other thoughts arise, there will also be extinction.' What is the meaning when saying this? Asking what the World Honored One allows, you learn cloth (Vastra, clothing), Catapila (Catapila, a place name). When he thinks of these, he will extinguish desires and transfer them. Asking, 'Gautama (Gautama, the surname of Sakyamuni Buddha) Sramana (Sramana, a general term for Buddhist monks), am I the thought? Does the thought have anything to see?' If it can be seen, then my thought will know that there are several kinds. Just as mentioned above, it will know that thoughts are not of the same kind. At that time, the World Honored One questioned him in return, 'Do you people of Catvara have a self?' They replied, 'Indeed, Gautama, the four gods of the form realm have a self.' At that time, the World Honored One wanted to elicit their words, 'You people of Catvara say that the beautiful color and the bodies of the four gods, people have a self, and what dwells there is what I possess.'
若生余想想生便滅。如來性行志不可移動。又世尊言。如是阿難。想三昧者。教戒成就。又生有想無想天。若比丘入彼禪一一分別。說此語時其義云何。或作是說。此七三昧志如金剛眾事悉備。是故教戒成就。無想三昧及有想無想三昧滅盡三昧。心不相應休息不起。是故彼無教戒成就。或作是說。此七三昧亦有漏亦無漏。以無漏道教成就。是故彼賢聖教戒成就。無想三昧及有想無想三昧滅盡三昧盡有漏。非以有漏道得成就教戒。是故彼無教戒成就也。或作是說。無常想苦想無我想。滅盡休息想。道出要想。便教戒成就。無想三昧。及有想無想三昧想。游出三昧想。是故彼無教戒成就。複次智慧照明與身相應。等觀身中。彼無想三昧滅盡三昧相應行。以得休息。猶如禪人從禪中起能有所說。若親近住入禪中。余時不能有所說。有想無。世尊故說此耳。又世尊言。五法成就。常處閑居山頂叢林。衣裳粗弊不以為丑。不擇飲食床臥病瘦醫藥。常作去欲之想。觀如是色法成就諸義。常處閑居山頂叢林。說此諸語時其義云何。或作是說。猶如有人淫意偏多。欲愛未盡有此諸病。或作是說。是世尊勸教語。況成就五法。不樂閑居常作城傍行。雖處閑居亦少少耳。複次如山澤法。不肯修行不能至閑居所樹閑空處。不修變易想。是故彼
【現代漢語翻譯】 現代漢語譯本： 若生起其他的想法，這些想法會隨即消滅。如來的本性堅定不可動搖。世尊還說：『像這樣，阿難（Ananda，佛陀十大弟子之一）。修習想三昧（saṃjñā-samādhi，基於感知的禪定）的人，其教戒是圓滿成就的。』又說，生於有想天（saññā-deva，有知覺的天界）和無想天（asaññā-deva，無知覺的天界）的比丘，如果進入這些禪定並一一加以辨別，那麼說這些話是什麼意思呢？ 或者有人這樣說：這七種三昧的意志如同金剛一般堅固，各種功德都已具備，因此教戒得以成就。而無想三昧（asaññā-samādhi，無知覺禪定）、有想無想三昧（nevasaññānāsaññā-samādhi，非想非非想禪定）以及滅盡三昧（nirodha-samādhi，滅盡定），因為心與它們不相應，處於休息狀態，不起作用，所以這些三昧沒有教戒的成就。或者有人這樣說：這七種三昧既是有漏的（sāsrava，受煩惱影響的），也是無漏的（anāsrava，不受煩惱影響的）。通過無漏之道，教戒得以成就，因此這些賢聖的教戒是圓滿成就的。無想三昧、有想無想三昧以及滅盡三昧都屬於有漏的，不是通過無漏之道而成就教戒的，因此這些三昧沒有教戒的成就。 或者有人這樣說：修習無常想（anitya-saṃjñā，對無常的覺知）、苦想（duḥkha-saṃjñā，對苦的覺知）、無我想（anātma-saṃjñā，對無我的覺知）以及滅盡休息想（nirodha-saṃjñā，對滅盡和止息的覺知），以及通過道而出離的想，這樣教戒才能成就。而無想三昧以及有想無想三昧，是遊離于出離三昧之外的想，因此這些三昧沒有教戒的成就。再者，智慧的光明與身體相應，平等地觀察身體內部。無想三昧和滅盡三昧與這種修行相應，從而獲得止息。就像禪修者從禪定中出來后能夠有所言說，如果親近並安住于禪定中，其餘時間就不能有所言說。有想和無想，世尊因此才這樣說。 世尊還說：『成就五種功德，經常居住在僻靜的山頂叢林中，穿著粗陋的衣服也不覺得醜陋，不挑剔飲食，床鋪簡陋，生病時有醫藥，經常作去除慾望的觀想。』觀察像這樣的色法成就各種功德，經常居住在僻靜的山頂叢林中，說這些話是什麼意思呢？ 或者有人這樣說：就像有些人淫慾心特別重，對慾望的愛還沒有斷盡，就會有這些問題。或者有人這樣說：這是世尊的勸誡之語，更何況是成就五種功德的人，不樂於居住在僻靜之處，經常在城邊行走，即使居住在僻靜之處也只是很少的時間。再者，就像山澤中的法則一樣，不肯修行，不能到達僻靜的處所，樹木稀疏空曠的地方，不修習變易想（vipariṇāma-saṃjñā，對事物變化無常的覺知），因此他們...
【English Translation】 English version: If other thoughts arise, those thoughts will immediately cease. The nature of the Tathagata (如來, 'Thus-gone One', an epithet of the Buddha) is firm and immovable. Furthermore, the World Honored One said, 'Thus, Ananda (阿難, one of the ten principal disciples of the Buddha), one who cultivates the saṃjñā-samādhi (想三昧, samadhi based on perception) has accomplished the precepts.' And also, regarding a bhikṣu (比丘, Buddhist monk) who is born in the Saññā-deva (有想天, realm of beings with perception) or the Asaññā-deva (無想天, realm of beings without perception) and enters those dhyanas (禪定, meditative states) and distinguishes them one by one, what is the meaning when these words are spoken? Or someone might say this: The will of these seven samadhis is as firm as diamond, and all merits are fully equipped, therefore the precepts are accomplished. But the Asaññā-samādhi (無想三昧, samadhi of non-perception), the Nevasaññānāsaññā-samādhi (有想無想三昧, samadhi of neither perception nor non-perception), and the Nirodha-samādhi (滅盡三昧, samadhi of cessation), because the mind is not in accordance with them, is in a state of rest, and does not arise, therefore these samadhis do not have the accomplishment of precepts. Or someone might say this: These seven samadhis are both sāsrava (有漏, with outflows, influenced by defilements) and anāsrava (無漏, without outflows, not influenced by defilements). Through the anāsrava path, the precepts are accomplished, therefore the precepts of these noble ones are fully accomplished. The Asaññā-samādhi, the Nevasaññānāsaññā-samādhi, and the Nirodha-samādhi are all sāsrava, and the precepts are not accomplished through the sāsrava path, therefore these samadhis do not have the accomplishment of precepts. Or someone might say this: Cultivating the anitya-saṃjñā (無常想, perception of impermanence), the duḥkha-saṃjñā (苦想, perception of suffering), the anātma-saṃjñā (無我想, perception of non-self), and the nirodha-saṃjñā (滅盡休息想, perception of cessation and rest), and the thought of exiting through the path, then the precepts are accomplished. But the Asaññā-samādhi and the Nevasaññānāsaññā-samādhi are thoughts that wander outside of the samadhi of exiting, therefore these samadhis do not have the accomplishment of precepts. Furthermore, the light of wisdom corresponds with the body, and equally observes the inside of the body. The Asaññā-samādhi and the Nirodha-samādhi correspond with this practice, thereby obtaining rest. Just like a meditator who can speak after arising from meditation, if one is close to and dwells in meditation, one cannot speak at other times. With perception and without perception, the World Honored One said this for this reason. The World Honored One also said, 'Accomplishing five qualities, one often dwells in secluded mountain peaks and forests, and does not consider coarse clothing to be ugly, does not discriminate against food, has simple bedding, has medicine when sick, and often contemplates the thought of removing desires.' Observing such rūpa-dharma (色法, form-dharmas) accomplishes various merits, often dwelling in secluded mountain peaks and forests, what is the meaning when these words are spoken? Or someone might say this: Just like some people whose lustful intentions are particularly strong, and whose love for desire has not yet been exhausted, will have these problems. Or someone might say this: These are the words of the World Honored One's exhortation, let alone those who have accomplished five qualities, who do not enjoy dwelling in secluded places, and often walk by the city, and even if they dwell in secluded places, it is only for a short time. Furthermore, like the laws of the mountains and marshes, not willing to practice, unable to reach secluded places, places where trees are sparse and empty, not cultivating the vipariṇāma-saṃjñā (變易想, perception of change and impermanence), therefore they...
人不處閑居山頂叢林。自計吾我彼處閑居。復有是妄自計吾我者。常處人間。又世尊言。于彼比丘內起無色想外觀色。乃至觀白有白想。如契經說。以何等故。白像色色便有鮮。最眾行中妙。或作是說。此為上色。是故彼緣色為上。或作是說。緣白思惟生心白。複次亦天眼與諸行。以是故白色為上。又世尊言。有此三樂。無諍訟樂。居獨處樂。無慾於人樂。云何無諍訟樂。云何獨處樂。云何無慾於人樂。或作是說。戒無諍訟。是故常學禁戒。無慾於人樂者。思惟三昧定。居獨處者。降伏其心。居獨處樂智無有亂。是故當學智慧無諍訟樂。當學智慧身意無怒樂。或作是說。一切生死為苦。無生死為樂。彼禁戒盡無諍訟樂。諸亂永盡居獨處樂。無有戒禁盡居閑處樂。複次戒禁清凈去苦行意。無過行痛樂。便生念與相應。無慾於人樂。念禁戒者。身有喜惱。於此禁戒常意修行。生諸樂痛。念相應者。居閑處樂。如尊者舍利弗說。諸賢。半月說戒。不起法現在前作證。不起法觀者何等是。或作是說。所可用道得須陀洹果。常親近彼道。半月說戒成阿羅漢果。或作是說。彼諸賢。半月說戒以無常智。苦諦未生便見習諦。習諦中間便見盡諦。盡諦中便見道諦。或作是說。半月說戒。與長抓梵志說法時。即思惟十二事。所遭眾相分別
無數。乃不起法觀。
垢著念身樂 色劣想想至 閑居分別行 三樂及止觀
尊婆須蜜菩薩集之三昧揵度第三竟。◎
◎尊婆須蜜菩薩所集天揵度首
又世尊言。汝等比丘。如人三十三天快哉往生善處。以何等故。如人相三十三天言快哉往生善處。或作是說。於此間造行。使人天所生。或作是說。於此間諸佛興出世。復作是說。於此間說等法故此間得信。於此間修梵行於此間受具足。於此間等越次取證於此間得阿羅漢果。複次一切諸趣唯天人。彼如人天善處。如是天人善處。以何故光音天身一形像有若干想耶。或作是說。彼一切自有得禪報。是故有若干想。彼一切天皆樂想苦想故曰若干想。問梵伽夷天光音天得禪報。彼一切天有樂想有苦想。欲使彼一身一形像有若干想耶。複次有覺有觀三昧心便熾盛便得因緣。此心算數入第二禪有覺有觀休息。若光音天顏色暐暐。彼同一形此之謂也。念者生高下。是故彼有若干想。以何等故色界天眼觀色耳聞聲。然鼻不聞香舌不知味耶。或作是說。彼不有香味處所。問色界之中無香味耶。答曰。得境界諸根。以遠離香味故也。問如來欲界不遠離則知。答曰。彼根不錯亂。欲界香味錯亂。彼以行故來。云何欲界之中無錯亂縛。問或以欲界香味縛著方便求滅
【現代漢語翻譯】 現代漢語譯本： 無數，因此不生起對法的觀想。
執著于不凈之身而樂於此，對低劣的色身生起種種想法， 閑居時分別種種行為，這包括三種快樂以及止觀。
尊者婆須蜜菩薩所集的《三昧揵度》第三部分結束。
尊者婆須蜜菩薩所集的《天揵度》開始
世尊又說：『你們這些比丘，譬如有人說三十三天（Tavatimsa，佛教宇宙觀中位於須彌山頂的天界）是快樂的往生善處。』因為什麼緣故，人們會認為三十三天是快樂的往生善處呢？或者有人這樣說：『因為在此世間造作善行，才能使人往生天界。』或者有人這樣說：『因為在此世間諸佛（Buddha，覺悟者）興起於世。』又有人這樣說：『因為在此世間宣說正法，因此人們能夠生起信心。』因為在此世間修習梵行（Brahmacarya，清凈的行為），在此世間受持具足戒（Upasampada，佛教中的正式出家儀式），在此世間次第超越而證得果位，在此世間證得阿羅漢（Arhat，斷盡煩惱的聖者）果。』 進一步說，一切諸趣中只有天人，他們就像天上的善處。像這樣的天人善處，因為什麼緣故，光音天（Abhasvara，色界第二禪天）的天人身體和形象一致，卻有若干不同的想法呢？或者有人這樣說：『因為他們都各自獲得了禪定的果報，所以有若干不同的想法。』他們一切天人都既有快樂的想法也有痛苦的想法，所以說有若干不同的想法。問：梵伽夷天（Brahmapurohita，色界初禪天）和光音天都獲得了禪定的果報，他們一切天人既有快樂的想法也有痛苦的想法，難道要使他們一身一形像卻有若干不同的想法嗎？進一步說，有覺有觀（Vitarka-vicara，禪定中的初步思維活動）的三昧心便會熾盛，便會得到因緣。這種心經過算計進入第二禪，有覺有觀便會停止。如果光音天的顏色鮮明，他們同一形像，這就是這個道理。念頭產生高下之分，所以他們有若干不同的想法。因為什麼緣故，天（指天界）用天眼（ দিব্যচক্ষু，具有超自然能力的眼睛）觀看色相，用天耳（ দিব্যশ্রোত্র，具有超自然能力的耳朵）聽聞聲音，然而鼻子不能聞到香味，舌頭不能知道味道呢？或者有人這樣說：『因為那裡沒有香味的處所。』問：天之中沒有香味嗎？答：『因為獲得了境界的諸根，所以遠離了香味。』問：『如來（Tathagata，佛陀的稱號）在欲界（Kama-dhatu，眾生因情慾而輪迴的世界）中沒有遠離，卻能知道。』答：『因為他的根沒有錯亂，而欲界的香味是錯亂的。』他們因為修行而來。為什麼欲界之中沒有錯亂的束縛呢？問：『或者用欲界的香味來束縛，用方便法門來求得滅盡。』
【English Translation】 English version: Innumerable, therefore, no contemplation of the Dharma arises.
Attached to the impure body and delighting in it, giving rise to various thoughts about the inferior form, Discriminating various actions in seclusion, this includes the three kinds of happiness as well as cessation and contemplation.
The end of the third section of the Samadhi Skandha collected by Venerable Vasumitra Bodhisattva.
The beginning of the Heavenly Skandha collected by Venerable Vasumitra Bodhisattva
Again, the World Honored One said: 'You monks, it is like people saying that the Trayastrimsa Heaven (Tavatimsa, the heaven located on the summit of Mount Sumeru in Buddhist cosmology) is a happy place to be reborn into. For what reason do people consider the Trayastrimsa Heaven a happy place to be reborn into? Some might say: 'Because performing good deeds in this world enables one to be reborn in the heavens.' Others might say: 'Because Buddhas (Buddha, the awakened one) arise in this world.' Still others might say: 'Because the Dharma is taught in this world, people are able to generate faith.' Because practicing Brahmacharya (Brahmacarya, pure conduct) in this world, receiving full ordination (Upasampada, the formal Buddhist monastic ordination) in this world, transcending sequentially and attaining the fruits in this world, attaining the fruit of Arhat (Arhat, a saint who has extinguished all defilements) in this world.' Furthermore, among all realms, only the heavenly beings are like the good places in the heavens. Like such good places for heavenly beings, for what reason do the beings of the Abhasvara Heaven (Abhasvara, the second Dhyana heaven in the Form Realm), with their bodies and forms being the same, have several different thoughts? Some might say: 'Because they have each attained the rewards of Dhyana, they have several different thoughts.' All the heavenly beings have both happy and painful thoughts, hence the saying that they have several different thoughts. Question: The Brahmapurohita Heaven (Brahmapurohita, the first Dhyana heaven in the Form Realm) and the Abhasvara Heaven have both attained the rewards of Dhyana, and all the heavenly beings have both happy and painful thoughts. Should we then say that they have one body and one form but several different thoughts? Furthermore, a Samadhi mind with initial and sustained thought (Vitarka-vicara, preliminary mental activities in meditation) will become intense and will obtain conditions. This mind, after calculation, enters the second Dhyana, and initial and sustained thought will cease. If the colors of the Abhasvara Heaven are bright, and they have the same form, this is the reason. Thoughts give rise to high and low distinctions, so they have several different thoughts. For what reason do the ** Heavens (referring to the heavens) use the divine eye ( দিব্যচক্ষু, an eye with supernatural abilities) to see forms and the divine ear ( দিব্যশ্রোত্র, an ear with supernatural abilities) to hear sounds, yet the nose cannot smell fragrances and the tongue cannot taste flavors? Some might say: 'Because there is no place for fragrances there.' Question: Is there no fragrance in the ** Heavens? Answer: 'Because the senses that obtain the realm are far from fragrances.' Question: 'The Tathagata (Tathagata, an epithet of the Buddha) in the Desire Realm (Kama-dhatu, the world where beings are bound by desires and undergo rebirth) has not distanced himself, yet he knows.' Answer: 'Because his senses are not confused, while the fragrances of the Desire Realm are confused.' They come because of practice. Why is there no confused bondage in the Desire Realm? Question: 'Or use the fragrances of the Desire Realm to bind, and use expedient means to seek extinction.'
。若未曾更者欲使緣報。此事不然。若使苦復加苦者。色聲亦復當爾。是故色聲而不可得。答曰。眼非境界。耳者色聲不縛著。問色聲在遠亦縛著。日月在遠遙曜目睛。若擊大鼓而耳聞聲。設得色聲。香味更樂。身根亦當縛著。是故身更樂不縛著。或作是說。彼無苦根鼻根則有亂。亦諸根成就。是故彼一切諸根。答曰。彼所問者是故彼根成就也。問彼諸所有者。即是諸根成就耶。生喪目者根亦當具足。答曰。人事生喪目者亦不同其相。根不有具。問無色界中根不具足此非妙是故無。或作是說。彼無有鼻識舌識。問光音相應無五識身。彼彼使不見不聞。答曰。梵天上念相應生眼識。耳識亦見亦聞。何以故。不與欲界相應生鼻識。舌識知有香味。答曰。彼不因香味。是故彼不生識。彼亦用色聲。是故生眼識耳識。或作是說。彼根鈍彼境界鈍。是故不迴轉。問眼耳不迴轉耶。答曰。眼耳捷疾不攝境界。亦能起神通。複次亦聞香味知于少少不明設彼本不得香味。是故彼根成就。得自在境界已得根境界便生穢根。如色界未來至欲界眼見色耳聲。彼眼識耳識當言欲界相應耶。當言色界相應耶。或作是說。當言欲界相應。亦當言色界相應。化作是欲界形來彼當言欲界相應。還作欲界形來者彼當言梵天上相應。次諸相應彼自然當言彼相
應。彼便作是念。如有覺有觀五識身云何。彼光音天相應三昧亦有覺。然非三昧心。乃至有想無想。以何等故色界天有鼻根舌根。然無男根女根耶。或作是說。彼說無男女用也。問鼻根舌根彼亦當無用。或作是說。彼不習欲。問不于香味無慾耶。鼻根舌根亦無慾。或作是說。男根女根亦無慾。或作是說。彼生入處自爾。複次已除淫根彼行不住。彼有男根女根。彼便作是念。云何於此間有不成男。阿羅漢亦有此。亦復如是。欲界之中無女根不成男處惡胎。欲使知識愛慾更樂。彼阿羅漢識本所更至死不起心。以何等故色界天起壽行。謂之住耶。或作是說。凈無有亂。問入欲界禪三昧。欲使彼各各無壽行耶。或作是說。彼自然意爾。此亦如上所說。彼亦各各壽。世尊亦說。阇婆那天子壽命速疾壽不常住無處所。複次無有壽命生死有住者。彼相應生自然縛著。若作是說。諸有怨家。彼則有害意也。又世尊言。比丘。閻浮利人三處勝郁單越人。此間揵勇猛亦修梵行住。其義云何。答曰。此勝於彼。勇健亦不畏死。一切生死方便求天無有境界著。有勝志憶本所說造詩頌。天無有境界縛勝。於此間修梵行而不遠離於此間出家。於此間修行道。然天無有境界勝。以何等故。諸天子喪逝便懷愁憂。或作是說。身愛未盡也。問色界之中身愛
【現代漢語翻譯】 現代漢語譯本 應。他便這樣想：『如有覺、有觀的五識身（panchavijnanakaya，五種感官意識的集合）是怎樣的呢？』那光音天（Abhasvara deva，色界第二天）相應的三昧（samadhi，禪定）也有覺，但並非三昧心。乃至有想無想（sanna-asanna，非想非非想處定）。因為什麼緣故，諸天有鼻根、舌根，卻沒有男根、女根呢？或者有人這樣說：『他們說沒有男女的性行為。』問：『鼻根、舌根他們也應當沒有用處。』或者有人這樣說：『他們不習於慾望。』問：『難道他們對於香味沒有慾望嗎？鼻根、舌根也沒有慾望。』或者有人這樣說：『男根、女根也沒有慾望。』或者有人這樣說：『他們生到那個地方自然就是這樣。』 再次，已經去除淫根的人，他的行為不會停留在那裡。他們有男根、女根。他便這樣想：『為什麼在這裡有不成男（napumsaka，無性人）的情況呢？』阿羅漢（Arhat，已證悟者）也有這種情況，也是如此。欲界（Kamadhatu，六道輪迴中的慾望界）之中沒有女根、不成男、處在惡劣的胎中。想要使知識、愛慾更加快樂。那些阿羅漢的識，原本所經歷的，直到死都不會生起貪愛之心。因為什麼緣故，諸天會生起壽命的延續，稱之為住呢？或者有人這樣說：『清凈沒有混亂。』問：『進入欲界的禪定三昧，想要使他們各自沒有壽命的延續嗎？』或者有人這樣說：『那是自然而然的。』這也如上面所說。他們也各自有壽命。世尊（Buddha，佛陀）也說：『阇婆天（Jabhadeva，一種天神）的天子壽命短暫，不常住，沒有固定的處所。』 再次，沒有壽命，生死有住留者。他們相應而生，自然被束縛。如果有人這樣說：『諸位有怨恨的仇家，他們則有害人之心。』又世尊說：『比丘（bhikkhu，佛教僧侶），閻浮提（Jambudvipa，我們所居住的娑婆世界）的人在三個方面勝過郁單越（Uttarakuru，四大部洲之一）的人。』這裡的人勇敢勇猛，也修行梵行（brahmacarya，清凈的行為）而安住。這是什麼意思呢？答：『這裡的人勝過他們，勇敢也不畏懼死亡。一切生死方便，求天而沒有境界的執著。有勝妙的志向，憶念原本所說，創作詩歌。天沒有境界的束縛更勝一籌。在這裡修行梵行而不遠離，在這裡出家。在這裡修行道。』然而天沒有境界的勝妙之處。因為什麼緣故，諸天子喪逝便懷愁憂呢？或者有人這樣說：『因為對身體的愛未盡。』問：『在諸天之中，對身體的愛』
【English Translation】 English version He then thinks thus: 'What is the nature of the five aggregates of consciousness (panchavijnanakaya, the collection of five sensory consciousnesses) that have both awareness and observation?' The samadhi (samadhi, meditative state) corresponding to the Abhasvara deva (Abhasvara deva, the second dhyana heaven in the Form Realm) also has awareness, but it is not the mind of samadhi. Even up to the state of neither perception nor non-perception (sanna-asanna, the state of neither perception nor non-perception). For what reason do the devas have nose and tongue faculties, but not male and female faculties? Or some say: 'They say there is no sexual activity between male and female.' Question: 'Then the nose and tongue faculties should also be useless to them.' Or some say: 'They do not practice desire.' Question: 'Do they not have desire for scents and tastes? The nose and tongue faculties also have no desire.' Or some say: 'The male and female faculties also have no desire.' Or some say: 'They are born into that place naturally like that.' Furthermore, those who have already removed the root of lust, their actions will not remain there. They have male and female faculties. He then thinks thus: 'Why are there eunuchs (napumsaka, a person without sexual potency) here?' Arhats (Arhat, enlightened beings) also have this situation, and it is the same. In the Desire Realm (Kamadhatu, the realm of desire in the cycle of rebirth), there are no female faculties, no eunuchs, and no dwelling in evil wombs. They want to make knowledge and desire even more joyful. The consciousness of those Arhats, what they originally experienced, will not give rise to craving until death. For what reason do the devas give rise to the continuation of life, which is called dwelling? Or some say: 'It is pure and without confusion.' Question: 'When entering the samadhi of the Desire Realm, do they want to make each of them have no continuation of life?' Or some say: 'It is naturally like that.' This is also as said above. They also each have a lifespan. The Buddha (Buddha, the enlightened one) also said: 'The lifespan of the sons of Jabhadeva (Jabhadeva, a type of deity) is short, not permanent, and has no fixed abode.' Furthermore, there is no lifespan, and birth and death have a dwelling place. They are born correspondingly and are naturally bound. If someone says: 'Those who have hateful enemies, they have harmful intentions.' Also, the Buddha said: 'Bhikkhus (bhikkhu, Buddhist monks), the people of Jambudvipa (Jambudvipa, the world we live in) are superior to the people of Uttarakuru (Uttarakuru, one of the four great continents) in three ways.' The people here are brave and vigorous, and they also practice brahmacarya (brahmacarya, pure conduct) and abide. What does this mean? Answer: 'The people here are superior to them, brave, and not afraid of death. All means of birth and death, seeking heaven without attachment to realms. They have superior aspirations, remembering what was originally said, and creating poems. The heavens have a greater advantage in not being bound by realms. Here, they practice brahmacarya without leaving, and they renounce the world here. Here, they practice the path.' However, the heavens have the advantage of not being bound by realms. For what reason do the sons of the gods feel sorrow when they die? Or some say: 'Because the love for the body has not ended.' Question: 'Among the gods, the love for the body'
未盡。彼使彼喪逝時生愁憂耶。答不以色界相應有根也。問如今愛未盡生欲界中。複次彼境界凈甚深著。彼不相應便生愁憂。諸有命觀六愛身愚騃力行。何以故。彼命過時不生愁憂依彼勝。亦作是說。欲界之中有愁憂。云何天子知喪逝法。或作是說。亦自知我久生我壽命盡不久。問彼不定壽命。複次本有相應相。彼即知亦當聞。云何天子知於此沒生彼間。或作是說。于彼道受報行。欲使宿命所更則有果報。果報未熟彼自憶知我當生彼間。或作是說。彼喪逝時彼行相應。以此行故以此法當生彼處。複次聞須誰能分別知生因緣自知所趣。云何天子知于彼間逝生此間。或作是說。彼生自然。或作是說。憶彼化生。複次彼不一切憶諸不捷疾根者。彼不憶捷疾根者。憶如所說。彼化天子諸使憶乃至契經意。
善趣各各觀 此間無有根 生憂無所攝 自知此間沒
彼天子喪逝法便五相。此義云何。或作是說。本所造緣善報不善報。善報行者。得天眼自然福。不善報者。則生五相。或作是說。愁憂因緣則是彼緣。若已生愁憂彼則有生。是故愁憂中間當言愁憂因緣。或作是說。自依因緣則生彼行報因緣。愁憂因緣如因緣淳熟。自依因緣則有行報壞緣無常心。天子喪逝法生五相時。當言等生。當言漸漸生。或作是說。當
【現代漢語翻譯】 現代漢語譯本： 未盡。如果他們失去某物，會因此產生悲傷嗎？回答：不會，因為這與他們的根基不相應。問：如今，對慾望的愛尚未完全消失，仍然存在於欲界中。此外，他們對那個純凈的境界有著深刻的執著。如果他們與那個境界不再相應，就會產生悲傷。那些觀察生命、擁有六種愛慾之身、愚昧且努力修行的人，為什麼在生命結束后不會因為失去生命而感到悲傷，而是依賴於更殊勝的事物？也可以這樣說，欲界中存在悲傷。天人如何得知喪逝之法？或者可以這樣說，他們自己知道自己已經活了很久，壽命將盡。問：他們的壽命是不確定的。此外，他們原本就具有相應的相。他們會知道，也會聽到。天人如何得知自己從這裡死亡後會生到那裡？或者可以這樣說，他們在那裡接受業報的修行。如果他們能夠回憶起過去所經歷的事情，那麼業報就會有結果。如果業報尚未成熟，他們自己會回憶起自己將要生到那裡。或者可以這樣說，當他們喪逝時，他們的行為與那個境界相應。因為這種行為，因為這種法，他們將會生到那個地方。此外，聽聞之後，誰能夠分辨並知道出生的因緣，自己知道將要去哪裡？天人如何得知自己從那裡死亡後會生到這裡？或者可以這樣說，他們的出生是自然的。或者可以這樣說，他們回憶起自己的化生。此外，他們並非全部都能回憶起，那些根器不敏捷的人無法回憶起。那些根器敏捷的人，能夠回憶起如所說的事情。那些化生天人，能夠回憶起所有的事情，乃至契經的意義。
善趣各自觀察，此間沒有根基。 產生憂愁沒有歸宿，自己知道將要在此間死亡。
那天人喪逝之法便有五種相。這是什麼意思？或者可以這樣說，這是因為他們過去所造的善緣或惡緣。行善報的人，會得到天眼和自然福報。行惡報的人，則會生出五種衰相。或者可以這樣說，悲傷的因緣就是那個緣。如果已經產生了悲傷，他們就會有生。因此，在悲傷的中間，應當說是悲傷的因緣。或者可以這樣說，依靠自己的因緣，就會產生那個行為的果報因緣。悲傷的因緣就像因緣成熟一樣。依靠自己的因緣，就會有行為的果報，壞滅的因緣，無常的心。當喪逝之法在天人身上生出五種衰相時，應當說是同時產生，還是漸漸產生？或者可以這樣說，應當...
【English Translation】 English version: Not finished. When they lose something, do they generate sorrow because of it? Answer: No, because it is not corresponding to their root. Question: Now, the love for desire is not completely exhausted, it still exists in the desire realm. Furthermore, they have a deep attachment to that pure realm. If they are no longer corresponding to that realm, they will generate sorrow. Those who observe life, possess six bodies of desire, are foolish and diligently practice, why do they not feel sorrow after their life ends because of losing their life, but rely on something more superior? It can also be said that sorrow exists in the desire realm. How do the Devas (heavenly beings) know the law of demise? Or it can be said that they themselves know that they have lived for a long time and their lifespan is about to end. Question: Their lifespan is uncertain. Furthermore, they originally possess corresponding characteristics. They will know and hear. How do the Devas know that they will be reborn there after dying here? Or it can be said that they are practicing the retribution path there. If they can recall what they have experienced in the past, then the retribution will have results. If the retribution has not yet matured, they themselves will recall that they will be reborn there. Or it can be said that when they are dying, their actions are corresponding to that realm. Because of this action, because of this Dharma (law), they will be reborn in that place. Furthermore, after hearing, who can distinguish and know the causes and conditions of birth, and know where they are going? How do the Devas know that they will be reborn here after dying there? Or it can be said that their birth is natural. Or it can be said that they recall their transformation birth. Furthermore, they cannot all recall, those who have dull faculties cannot recall. Those who have sharp faculties can recall as it is said. Those transformation Devas can recall everything, even the meaning of the Sutras (scriptures).
The good realms each observe, there is no root here. Generating sorrow has no refuge, knowing oneself will die here.
The law of demise for those Devas has five signs. What does this mean? Or it can be said that this is because of the good or bad karma they created in the past. Those who practice good karma will receive heavenly eyes and natural blessings. Those who practice bad karma will generate five signs of decline. Or it can be said that the cause of sorrow is that condition. If sorrow has already been generated, they will have birth. Therefore, in the middle of sorrow, it should be said that it is the cause of sorrow. Or it can be said that relying on one's own conditions, the karmic retribution of that action will be generated. The cause of sorrow is like the ripening of conditions. Relying on one's own conditions, there will be the karmic retribution of action, the cause of destruction, and the impermanent mind. When the law of demise generates five signs of decline in the Devas, should it be said that they are generated simultaneously, or gradually? Or it can be said that it should...
言等生也。彼一切緣愁憂生故。愁憂生此五相起。或作是說。當言漸生。已生愁憂便順熱。使彼華飾枯。見已倍懷愁憂。色變憔悴便自驚愕。使彼流污盈面已有流污衣裳。自見衣裳污。便自不樂坐。複次當言漸生。如蓮華欲熟時葉稍稍落。如是彼天行果熟時。此相漸漸生。以何等故日天子住一劫。或作是說。眾生行果使日往行增上則有此報。問眾生行無有經劫者。或作是說。天地融爛時行報便滅。問前造行后受報。彼無有力勢盡壞敗爛。複次曾聞此非劫之數。以何等故月住一劫。答曰。如日無異。以何等故梵天言住一劫。或作是說。天地融爛便有此生。天地不融爛便斷。問此非劫數。或作是說。二十中劫四劫劫大劫住二十中劫是謂作劫。問契經則有違如所說。天地反覆梵天宮室便生彼間。若天地不反覆生光音天宮。複次此曾聞不有生處壽住劫也。又世尊言。於是比丘有六更樂地獄。云何六更樂地獄。或作是說。阿鼻名六更樂地獄。于彼眾多。複次一切地獄皆六更樂。于彼眾多苦毒愁憂。又世尊言。於是比丘有六更樂天。云何六更樂天。或作是說。他化自在天彼宮眾多。複次一切天皆更樂。共相娛樂而受其福。以何等故七神止處是惡趣。果實有想無想天非所攝。或作是說。此如來勸教語人慾界天說欲界已初第二第三禪地
分別則分別無色界說三無色界則說色界。問如所說二入處彼則有違。或作是說。是如來勸教語于中識捷疾。如諸惡趣果實有想無想。問此亦不生。亦說二入處。凈居天捷疾。識處亦不住。或作是說。諸有六識處相。彼是識處住。惡趣有想無想天無斷滅無識。凈居天是諦所斷無識。無想眾生盡無有識。是故彼識無住處。問彼不生也。云何阿那毗天(凈居天也)弗樓天果實天彼有識處。有捷疾識。亦不識彼處相應。複次所樂處識住處。不樂惡趣苦惱眾多。果實天或與相應學余滅有或求無想睡眠時住。或無想眾生。是故彼不樂處所更增生有想無想天。複次天心得休息彼少所樂。是故不得言彼識攝處。所以何等故無眾生居。謂惡趣然果實天所以攝。或作是說。是如來教戒語。說人則說惡趣余殘。說色界則說果實。或作是說。是如來教戒語。此眾生居眾多眾生娛樂其中。複次惡趣苦多不樂。其中果實天。或攝住處所。或不攝住處所。何以等故。無想眾生自生壽命行住。然比丘不入有相三昧。或作是說。彼志寂靜。問於此比丘入相三昧。志意寂靜。欲使彼不各各有壽命行耶。或作是說。彼無有壞敗。無刀火毒害。或作是說。于彼心意則有迴轉亦不死。或作是說。彼常入三昧。此亦如上所說。或作是說。彼亦各各有壽命行。世尊亦說
【現代漢語翻譯】 現代漢語譯本： 如果分別，那麼分別就沒有『說三無』，如果不分別，那麼就說『說』。 問：如果像你所說的二入處，那麼就與之前的說法相違背。或者可以這樣說，這是如來的勸教語，其中識（vijñāna）的作用非常迅速。比如，諸如惡趣的果實天，他們有想或無想。 問：這樣說也不對，因為也說了二入處。凈居天（Śuddhāvāsa）的識非常迅速，但識處也不停留。或者可以這樣說，凡是有六識處（ṣaḍ-vijñāna-kāya）的，那裡就是識處停留的地方。惡趣有想，無想天沒有斷滅，沒有識。凈居天是被諦所斷的無識。無想眾生完全沒有識，所以他們的識沒有住處。 問：這樣說也不對，為什麼阿那毗天（Anabhraka，凈居天），弗樓天（Punya-prasava，果實天），果實天（Bṛhatphala）他們有識處，有迅速的識，但也不認識與他們相應的處所？再者，所樂之處是識的住處，不樂之處是惡趣，那裡苦惱眾多。果實天或者與相應的學余滅，或者求無想，睡眠時住，或者成為無想眾生。所以他們不樂於處所，更增加生有想無想天。 再者，天人的心得到休息，他們很少有所樂。所以不能說他們的識攝取處所。為什麼沒有眾生居住在惡趣，而果實天卻被攝取？或者可以這樣說，這是如來的教戒語，說人就說惡趣，其餘的就說果實天。或者可以這樣說，這是如來的教戒語，此眾生居住了眾多眾生，他們在那裡娛樂。 再者，惡趣苦多，不快樂，而果實天或者攝取住處所，或者不攝取住處所。為什麼相等呢？無想眾生自己生，壽命，行，住。然而比丘不入有相三昧。或者可以這樣說，他們的意志寂靜。問：如果比丘入相三昧，意志寂靜，想要使他們不各自有壽命行嗎？或者可以這樣說，他們沒有壞敗，沒有刀火毒害。或者可以這樣說，在他們心中則有迴轉，也不會死。或者可以這樣說，他們常常入三昧。這也如上面所說。或者可以這樣說，他們也各自有壽命行，世尊也這樣說。
【English Translation】 English version: If there is differentiation, then differentiation has no 'saying three no'; if there is no differentiation, then it is said 'saying'. Question: If, as you say, there are two entrances, then there is a contradiction with what was said before. Or it could be said that this is the Buddha's teaching, in which consciousness (vijñāna) is very swift. For example, the Fruition Heavens of evil destinies, they have thought or no thought. Question: This is also not right, because it also speaks of two entrances. The Pure Abode Heavens (Śuddhāvāsa) have very swift consciousness, but the consciousness-place does not stay. Or it could be said that wherever there are six consciousness-places (ṣaḍ-vijñāna-kāya), that is where the consciousness-place stays. Evil destinies have thought, the No-Thought Heavens have no cessation, no consciousness. The Pure Abode Heavens are without consciousness, cut off by truth. The No-Thought beings have no consciousness at all, so their consciousness has no dwelling place. Question: This is also not right, why do the Anabhraka Heaven (Anabhraka, Pure Abode Heaven), the Punya-prasava Heaven (Punya-prasava, Fruition Heaven), and the Bṛhatphala Heaven (Bṛhatphala, Fruition Heaven) have consciousness-places, have swift consciousness, but do not recognize the places corresponding to them? Furthermore, the place of pleasure is the dwelling place of consciousness, the place of displeasure is the evil destinies, where there is much suffering. The Fruition Heavens either correspond to the remaining learning of cessation, or seek no-thought, dwell in sleep, or become no-thought beings. Therefore, they do not delight in the place, further increasing the birth of thought or no-thought heavens. Furthermore, the minds of the gods are at rest, they have little pleasure. Therefore, it cannot be said that their consciousness grasps the place. Why are there no beings dwelling in the evil destinies, while the Fruition Heavens are grasped? Or it could be said that this is the Buddha's teaching, saying 'people' refers to the evil destinies, the rest refers to the Fruition Heavens. Or it could be said that this is the Buddha's teaching, this dwelling of beings is inhabited by many beings, they enjoy themselves there. Furthermore, the evil destinies have much suffering, no pleasure, while the Fruition Heavens either grasp the dwelling place, or do not grasp the dwelling place. Why are they equal? The No-Thought beings are born, live, act, and dwell on their own. However, the Bhikṣu does not enter the Samadhi of Form. Or it could be said that their will is tranquil. Question: If the Bhikṣu enters the Samadhi of Form, and his will is tranquil, do you want to make them not each have life and action? Or it could be said that they have no decay, no harm from knives, fire, or poison. Or it could be said that in their minds there is a turning, and they will not die. Or it could be said that they are always in Samadhi. This is also as said above. Or it could be said that they also each have life and action, the World-Honored One also said so.
。如住牢固契經所說。複次或有壽命行自說生。或皆相應生。然於此間多有怨家。此不究竟入三昧。若作是說。則無壞敗。如無想眾生修道想盡。云何彼間。終來生此間。或作是說。如想中間入無想三昧。于無想三昧退還彼想。則作因緣。或作是說。非彼三昧想有滅盡。於此間起復修行想。如久處閑居造諸愚冥。上亦有增。複次行因緣故。受諸想著。以彼行故。猗著愛染自愚等。彼愚如所墮處則墮其中。如以穀子散虛空中即還墮地。
命終上日月 梵天劫數限 泥黎趣七處 九神有想天
尊婆須蜜菩薩所集天揵度第四竟。◎
尊婆須蜜論卷第四 大正藏第 28 冊 No. 1549 尊婆須蜜菩薩所集論
尊婆須蜜菩薩所集論卷第五
尊婆須蜜造
符秦罽賓三藏僧伽跋澄等譯
◎四大揵度首
又世尊言。比丘色無斷智亦無所知。無斷滅欲愛未盡不斷苦原。云何色無斷智。云何亦無所知。云何無斷滅。云何愛未盡滅。或作是說。自相斷智智相應。觀彼自相諸結使盡永斷無餘。從此以來常懷和合。自斷智拔諸結。使彼無慾愛。色拔諸結使更不復染。或作是說。以世俗道斷智。以第一道。知彼世俗道者。結使得斷。彼已盡。謂第一道拔諸結使彼欲愛盡。或作是
【現代漢語翻譯】 現代漢語譯本： 正如《牢固契經》所說。此外，或者有眾生壽命終結時，自己宣說將要往生何處，或者（其業力）皆與（其所說之處）相應而生。然而，在此世間，多有怨家債主，這樣（的願望）不能究竟地進入三昧（正定）。如果這樣說，就不會有壞敗（的情況發生）。比如無想眾生修道，（最終）想念滅盡，那麼他們如何從彼處（無想天）終結后，又往生到此世間呢？或者可以這樣說，如同在有想和無想的中間狀態進入無想三昧，從無想三昧退還到彼想（有想狀態），這就成爲了（輪迴的）因緣。或者可以這樣說，並非彼三昧中的想念完全滅盡，而是在此世間生起后，又重新修行想念。如同長期處於閑居狀態，造作各種愚昧之事，（其境界）反而會有所增長。此外，因為行為（業力）的因緣，而承受各種想念的束縛。因為那些行為的緣故，依附、執著于愛染和自身的愚昧等等。那樣的愚昧，如同墮落之處，就會墮落其中。如同將穀子散佈在虛空中，最終還是會掉落在地上。
壽命終結之處，上至日月天，梵天，劫數有限； 下至泥黎（地獄）趣七處，九神（有）想天。
尊者婆須蜜菩薩所集《天揵度》第四竟。
尊婆須蜜論卷第四 大正藏第 28 冊 No. 1549 尊婆須蜜菩薩所集論
尊婆須蜜菩薩所集論卷第五
尊婆須蜜造
符秦罽賓三藏僧伽跋澄等譯
四大揵度首
又世尊說：『比丘，對於色（rupa，物質）沒有斷除的智慧，也沒有真正的瞭解，沒有斷滅慾望和愛，沒有完全消除痛苦的根源。』 什麼是對於色沒有斷除的智慧？什麼又是沒有真正的瞭解？什麼是沒有斷滅？什麼是愛沒有完全消除？或者可以這樣說，通過斷除（煩惱）的智慧，智慧與之相應，觀察那（五蘊）自身的相狀，各種結使（kleshas，煩惱）完全斷除，永無剩餘。從此以後，常常懷有和合之心，通過斷除（煩惱）的智慧，拔除各種結使，使他們沒有慾望和愛。色（rupa，物質）拔除各種結使，不再被污染。或者可以這樣說，用世俗的道斷除（煩惱）的智慧，用第一義道，瞭解那些世俗道的人，結使才能夠斷除，他們已經滅盡。所謂第一義道拔除各種結使，他們的慾望和愛才能夠滅盡。或者可以這樣說
【English Translation】 English version: As stated in the 'Firm Scripture'. Furthermore, there are beings who, at the end of their lives, declare where they will be reborn, or their karma corresponds to where they are born. However, in this world, there are many enemies and debtors, so this (wish) cannot ultimately enter samadhi (concentration). If it is said this way, there will be no decay (occurring). For example, when beings in the Realm of Non-Perception cultivate the path, (eventually) thoughts cease, so how can they, after ending their lives in that realm (Realm of Non-Perception), be reborn in this world? Or it can be said that, like entering the Samadhi of Non-Perception from the intermediate state of having thoughts and not having thoughts, and returning to that thought (state of having thoughts) from the Samadhi of Non-Perception, this becomes the cause (of reincarnation). Or it can be said that the thoughts in that samadhi are not completely extinguished, but after arising in this world, they cultivate thoughts again. Like being in seclusion for a long time and creating various ignorant deeds, (their state) will instead increase. Furthermore, because of the causes of actions (karma), they are bound by various thoughts. Because of those actions, they cling to and are attached to love, desire, and their own ignorance, etc. That ignorance, like the place where they fall, they will fall into it. Like scattering grains of rice in the empty sky, they will eventually fall to the ground.
The place where life ends, up to the Sun and Moon Heaven, Brahma Heaven, the kalpas (aeons) are limited; Down to the seven places of Naraka (hell), the nine heavens of (having) thoughts.
The end of the fourth section of the 'Heavenly Khandha' collected by the Venerable Vasumitra Bodhisattva.
Treatise of the Venerable Vasumitra, Volume Four Taisho Tripitaka Volume 28, No. 1549, Treatise Collected by the Venerable Vasumitra Bodhisattva
Treatise Collected by the Venerable Vasumitra Bodhisattva, Volume Five
Composed by the Venerable Vasumitra
Translated by Samghabhadra and others from Kashmir during the Qin Dynasty
Beginning of the Four Great Khandhas
Furthermore, the World Honored One said: 'Bhikkhus, there is no wisdom to cut off form (rupa, material), nor is there any real understanding, no cutting off of desire and love, no complete elimination of the root of suffering.' What is the wisdom to not cut off form? What is not truly understanding? What is not cutting off? What is love not completely eliminated? Or it can be said that, through the wisdom of cutting off (afflictions), wisdom corresponds to it, observing the self-nature of those (five skandhas), the various kleshas (afflictions) are completely cut off, with nothing remaining. From then on, always cherish harmony, through the wisdom of cutting off (afflictions), uprooting various kleshas, causing them to have no desire and love. Form (rupa, material) uproots various kleshas and is no longer contaminated. Or it can be said that, using the worldly path to cut off the wisdom (of afflictions), using the supreme path, understanding those who are on the worldly path, the kleshas can be cut off, they have been extinguished. The so-called supreme path uproots various kleshas, and their desires and love can be extinguished. Or it can be said
說。以四諦道知。以思惟道斷。知四諦道滅盡。思惟所斷道欲愛盡。或作是說。身諦處所是知智慧處所。是斷智施處所。欲愛盡休息處所不起。複次於是此色分別知色。彼色亦無常。知苦空無我。彼空無我色恒隨愚癡。彼滅無常苦無復愛著。彼欲愛盡。如是自隨愚癡不除己愛。無明斷愛盡無餘。身壞命盡身名識除。如是不有等苦盡。以何等故。地種為堅相。或作是說。于中無有事法性自爾。問設地堅無緣者。水亦當無緣。如水無有堅。如是因無地也。或時為水。是故當說地有緣。或作是說。有不堅緣。不以財果相應有其緣也。問財無有因緣則有常。一切相應相類異流轉諸行。或時有或時無。複次地是其事。堅有堅報。問亦曾見軟成堅。是故堅無有緣。答曰。一切諸四大。或時有堅有實有軟因緣成堅。是故軟與堅地為因緣。火種風種亦復如是。如地種堅相可使不堅相耶。或作是說。不可得也。獨自思惟自相不知思惟。思惟無量斷思。水種火種亦如是。可得四大一時俱生。有多少數也。答曰。可得也。憂缽花以風相知。有一四大處。彼有四四大耶。或作是說。有一大則有四大。不得分離。問有一則有四大者。終不有一欲使無四。或作是說。有一則有四大。世尊亦說。諸所有色彼則有四大。由四大生。問此但說色是謂為色。
【現代漢語翻譯】 現代漢語譯本：佛陀說：『通過四聖諦的道路來認知，通過思惟的道路來斷除。認知四聖諦的道路，就能滅盡。思惟所要斷除的道路，就能使欲愛滅盡。』或者有人這樣說：『身體是諦的處所，是認知的智慧的處所，是斷除煩惱的處所，是施捨智慧的處所。欲愛滅盡，就能得到休息，不再生起。』 進一步說，對於這個色，分別認知色。那個色也是無常的，認知到它是苦、空、無我的。那個空無我的色，總是伴隨著愚癡。那個滅，是無常的苦，不再有愛著。那個欲愛就滅盡了。如果這樣，自己伴隨著愚癡，不去除自己的愛，無明就會斷滅，愛才能完全滅盡。身體壞滅，壽命終結，身體、名字、意識都消失。這樣，就不會有等等的苦都滅盡。因為什麼緣故呢？地界的特性是堅硬。 或者有人這樣說：『其中沒有事情，法性自然就是這樣。』問：『如果地是堅硬的，沒有因緣，那麼水也應當沒有因緣。就像水沒有堅硬一樣，這樣，因為沒有地。』或者有時是水。所以應當說地是有因緣的。或者有人這樣說：『有不堅硬的因緣，不因為財物果報相應而有它的因緣。』問：『財物沒有因緣，那麼就是常。一切相應、相類、異流轉的諸行，有時有，有時沒有。』 進一步說，地是它的事情，堅硬有堅硬的果報。問：『也曾見過柔軟變成堅硬，所以堅硬沒有因緣。』答：『一切諸四大，有時有堅硬，有實在，有柔軟，因緣成就堅硬。所以柔軟與堅硬，地是因緣。』火界、風界也是這樣。就像地界的堅硬相，可以使它不堅硬嗎？或者有人這樣說：『不可能得到。獨自思惟，自己不瞭解思惟。思惟無量，斷滅思。』水界、火界也是這樣。可以得到四大一時共同產生，有多少數量嗎？答：『可以得到。』 優缽羅花以風相來認知。有一個四大處，那裡有四四大嗎？或者有人這樣說：『有一個大，就有四大，不能分離。』問：『有一個就有四大，終究不會有一個想要沒有四個。』或者有人這樣說：『有一個就有四大。』世尊也說：『所有一切色，那裡就有四大，由四大產生。』問：『這只是說色，這叫做色。』
【English Translation】 English version: The Buddha said: 'Knowing through the path of the Four Noble Truths, cutting off through the path of contemplation. Knowing the path of the Four Noble Truths, one can extinguish completely. Contemplating the path to be cut off, one can extinguish desire and love.' Or some say: 'The body is the place of truth (Satya, 真諦), the place of knowing wisdom (Jnana, 智慧), the place of cutting off afflictions, the place of giving wisdom (Dana, 施). When desire and love are extinguished, one can rest and no longer arise.' Furthermore, regarding this form (Rupa, 色), one discerns and knows form. That form is also impermanent (Anitya, 無常), knowing it to be suffering (Dukkha, 苦), empty (Sunyata, 空), and without self (Anatta, 無我). That empty and selfless form is always accompanied by ignorance (Avidya, 無明). That extinction is impermanent suffering, no longer having attachment. That desire and love are extinguished. If so, one accompanies oneself with ignorance, not removing one's own love, ignorance will be cut off, and love can be completely extinguished. When the body is destroyed, life ends, the body, name (Nama, 名), and consciousness (Vijnana, 識) disappear. Thus, there will be no more suffering extinguished. For what reason? The characteristic of the earth element (Prthivi-dhatu, 地界) is hardness. Or some say: 'There is nothing in it, the nature of Dharma (法) is naturally like this.' Question: 'If the earth is hard and has no cause, then water should also have no cause. Just as water has no hardness, so because there is no earth.' Or sometimes it is water. Therefore, it should be said that the earth has a cause. Or some say: 'There is a cause of non-hardness, not because material possessions and karmic results correspond to have its cause.' Question: 'If material possessions have no cause, then they are permanent (Nitya, 常). All corresponding, similar, and differently flowing actions (Samskara, 行) sometimes exist and sometimes do not.' Furthermore, earth is its matter, hardness has a hard result. Question: 'It has also been seen that softness becomes hardness, so hardness has no cause.' Answer: 'All the great four elements (Maha-bhuta, 四大), sometimes have hardness, have reality, have softness, the cause and condition achieve hardness.' Therefore, softness and hardness, earth is the cause and condition. The fire element (Tejo-dhatu, 火界) and wind element (Vayu-dhatu, 風界) are also like this. Just like the hardness aspect of the earth element, can it be made non-hard? Or some say: 'It cannot be obtained. Contemplating alone, one does not understand contemplation. Contemplating immeasurably, extinguishing contemplation.' The water element (Apo-dhatu, 水界) and fire element are also like this. Can the four great elements be obtained simultaneously, how many in number? Answer: 'It can be obtained.' The Utpala flower (blue lotus) is known by the wind aspect. There is a place of the four great elements, are there four great elements there? Or some say: 'If there is one great element, there are four great elements, they cannot be separated.' Question: 'If there is one, there are four, ultimately there will not be one wanting to have no four.' Or some say: 'If there is one, there are four.' The World-Honored One (Bhagavan, 世尊) also said: 'All forms that exist, there are four great elements there, produced by the four great elements.' Question: 'This only speaks of form, this is called form.'
若如汝經說。則無有四大。或作是說。曾見如石在火精練然後乃軟。故彼無者亦不成軟。是故一切是也。或作是說。有一則有四。設地無水者則有壞敗。問欲使壞敗在處處耶。或作是說。不遍有一切。若當遍有一切者。石無有水風不可得。問便有增益。答曰。于中長者則在處處。複次此不有定。不遍有一切所。可無處彼不可得。以何等故。四大謂暖法非冷法耶。或作是說。若四大是冷法者。則在處處。一時有暖有冷。問此所造色則無處處。是故一時有寒暑。或作是說。若四大是冷法者。此非四大。當言五大。問此亦是我疑。何以故無五大。或作是說。暖法冷法大事興。是故四大當言非冷法。複次此四大亦暖法亦冷法。若無暖法者。但當言冷法。初新眼識當言是微非眼識知。答曰。當言非眼識知。無有根微妙未知智知。問如彼色新者一切無見。答曰。一一不可見。合集然後可見。如身中垢一一不可見。垢盡然后可見。複次色最鮮明。當言造眼識。不習余色有鮮明。如是不可沮壞。得餘四大所造色耶。或作是說。不可得也。此在處處。問如色處所。如瞻卜花香甚香好。云何無處所。或作是說。不可得四大增益。四大因緣依彼四大。複次不可得。四大中間。說可得者。則彼無有造色。彼則有非不有。瞻卜花香瞻服當觀。如是
【現代漢語翻譯】 現代漢語譯本 『若如汝經說，則無有四大』（如果像你經書上所說，那就沒有四大了）。或者有人這樣說：『曾見如石在火精練然後乃軟』（曾經看到石頭在火中精煉后變軟），所以『故彼無者亦不成軟』（所以如果石頭中沒有柔軟的成分，也不會變軟）。『是故一切是也』（所以一切事物都包含四大）。或者有人這樣說：『有一則有四』（如果存在一種元素，就存在四種元素）。『設地無水者則有壞敗』（假設土地沒有水，就會壞死腐爛）。問：『欲使壞敗在處處耶？』（你想讓腐敗發生在所有地方嗎？）。或者有人這樣說：『不遍有一切』（四大不是普遍存在於一切事物中）。『若當遍有一切者，石無有水風不可得』（如果四大普遍存在於一切事物中，那麼石頭中就應該有水和風，但這是不可能的）。問：『便有增益』（這樣就增加了四大的數量）。答曰：『于中長者則在處處』（在四大中，增長的元素存在於所有地方）。複次，『此不有定，不遍有一切所，可無處彼不可得』（此外，四大不是固定不變的，也不是普遍存在於一切事物中，有些地方可能無法獲得）。『以何等故，四大謂暖法非冷法耶？』（為什麼說四大是暖的性質而不是冷的性質呢？）。或者有人這樣說：『若四大是冷法者，則在處處，一時有暖有冷』（如果四大是冷的性質，那麼所有地方都會同時存在溫暖和寒冷）。問：『此所造色則無處處，是故一時有寒暑』（這樣一來，由四大所產生的顏色就不會普遍存在於所有地方，所以才會有寒冷和炎熱）。或者有人這樣說：『若四大是冷法者，此非四大，當言五大』（如果四大是冷的性質，那就不應該說是四大，而應該說是五大）。問：『此亦是我疑，何以故無五大？』（這也是我的疑問，為什麼沒有五大呢？）。或者有人這樣說：『暖法冷法大事興，是故四大當言非冷法』（溫暖和寒冷的性質會引起大事發生，所以四大應該說是非冷的性質）。複次，『此四大亦暖法亦冷法』（此外，四大既有溫暖的性質，也有寒冷的性質）。『若無暖法者，但當言冷法』（如果沒有溫暖的性質，那就只能說是冷的性質了）。 『初新眼識當言是微非眼識知』（最初新產生的眼識應該說是微細的，而不是眼識所能直接感知的）。答曰：『當言非眼識知，無有根微妙未知智知』（應該說不是眼識所能直接感知的，而是沒有根基的、微妙的、未知的智慧所能感知的）。問：『如彼色新者一切無見』（像那些新產生的顏色，一切都無法看見嗎？）。答曰：『一一不可見，合集然後可見』（單獨一個顏色是不可見的，聚集在一起才能看見）。『如身中垢一一不可見，垢盡然后可見』（就像身上的污垢，單獨一個污垢是不可見的，污垢積攢多了才能看見）。複次，『色最鮮明，當言造眼識』（此外，顏色最鮮明，應該說是創造眼識的）。『不習余色有鮮明，如是不可沮壞』（不習慣其他顏色，只有鮮明的顏色，這樣才不容易被破壞）。『得餘四大所造色耶？』（能獲得其他四大所產生的顏色嗎？）。或者有人這樣說：『不可得也，此在處處』（不可能獲得，因為它存在於所有地方）。問：『如色處所，如瞻卜花（Campaka flower）香甚香好，云何無處所？』（像顏色的處所，比如瞻卜花（Campaka flower）的香味非常香，非常好，怎麼會沒有處所呢？）。或者有人這樣說：『不可得四大增益，四大因緣依彼四大』（不可能獲得四大的增長，四大的因緣依賴於四大）。複次，『不可得四大中間，說可得者，則彼無有造色，彼則有非不有』（此外，不可能在四大中間獲得什麼，如果說可以獲得，那麼那裡就沒有由四大產生的顏色，它既存在又不存在）。『瞻卜花（Campaka flower）香瞻服當觀，如是』（瞻卜花（Campaka flower）的香味應該這樣觀察）。
【English Translation】 English version 'If it is as your sutra says, then there are no Four Great Elements (四大 - earth, water, fire, wind)'. Or someone might say: 'I have seen stone refined by fire and then it becomes soft, therefore, 'if there is no softness in it, it will not become soft'. 'Therefore, everything is'. Or someone might say: 'If there is one, then there are four'. 'If the earth has no water, then there will be decay'. Question: 'Do you want decay to be everywhere?'. Or someone might say: 'They are not universally in everything'. 'If they were universally in everything, then stone would have water and wind would be unobtainable'. Question: 'Then there would be an increase'. Answer: 'The one that grows within them is everywhere'. Furthermore, 'this is not fixed, not universally in everything, so there may be places where they cannot be obtained'. 'For what reason are the Four Great Elements said to be warm properties and not cold properties?'. Or someone might say: 'If the Four Great Elements were cold properties, then they would be everywhere, and there would be warmth and cold at the same time'. Question: 'Then the colors created by this would not be everywhere, therefore there is cold and heat at the same time'. Or someone might say: 'If the Four Great Elements were cold properties, then these are not the Four Great Elements, we should say Five Great Elements'. Question: 'This is also my doubt, why are there no Five Great Elements?'. Or someone might say: 'Warm and cold properties cause great events to arise, therefore the Four Great Elements should be said to be non-cold properties'. Furthermore, 'these Four Great Elements are both warm and cold properties'. 'If there were no warm properties, then we should only say cold properties'. 'The initial new eye-consciousness should be said to be subtle and not known by eye-consciousness'. Answer: 'It should be said not known by eye-consciousness, but known by rootless, subtle, unknown wisdom'. Question: 'Like those newly produced colors, are all unseen?'. Answer: 'One by one they are unseen, they are visible after gathering together'. 'Like the dirt on the body, one by one they are unseen, they are visible after the dirt accumulates'. Furthermore, 'color is most vivid, it should be said to create eye-consciousness'. 'Unaccustomed to other colors, only vivid colors are not easily destroyed'. 'Can other colors created by the Four Great Elements be obtained?'. Or someone might say: 'They cannot be obtained, they are everywhere'. Question: 'Like the location of color, like the fragrance of the Campaka flower (瞻卜花), which is very fragrant and good, how can it have no location?'. Or someone might say: 'The increase of the Four Great Elements cannot be obtained, the conditions of the Four Great Elements depend on those Four Great Elements'. Furthermore, 'it is impossible to obtain anything in between the Four Great Elements, if it is said that it can be obtained, then there is no color created there, it both exists and does not exist'. 'The fragrance of the Campaka flower (瞻卜花) should be observed in this way'.
此身非以瞻卜花香從彼生少有迴轉。又世尊言。如火焚燒野澤。當言火燒耶。不燒當言燒耶。或作是說。不燒當言燒。如依造色火生當言燒。或作是說。無有不燒而燒。設燒而燒者則無有燒。此變易義。世俗之數所造。火燒者是謂野澤。復作是說。火無所燒到便燒。若未到無因。若起當言燒。若滅當言燒。或作是說。滅當燒彼有此想。火燒野澤當燒。問彼生則有想火燒火。或作是說。火無所燒。此亦如上所說。
色所知相者 堅並及多少 如有一暖色 色住二相燒
諸所有火盡有所燒耶。說有所燒。儘是火耶。答曰。或是火非有燒。過去未來火在木。鉆火在舍。火神祠火也。頗有所燒彼非火耶。答曰。汝為寒耶。燒彼非火耶。如所說炎暑繁熾生老病死。頗有火有燒耶。答曰。依彼所造火現在欲怒癡也。頗有非火非燒耶。答曰。除上爾所事則其義也。以何等故。弊惡四大生微妙色。或作是說。緣所造色。依彼四大便有色生。色緣彼色。香緣彼香。味緣彼味。是故展轉增。或作是說。四大增上所生色。復以餘事彼則有勝。或作是說。緣四大生色。非一因緣想應彼則有勝。如一弦琴高下隨曲聲與歌同。如眾人有咽喉聲各有異字亦復異。複次四大境界各有異。是故四大與色不同。問有一人見色。非與色聲香味
【現代漢語翻譯】 現代漢語譯本： 此身並非像瞻卜花（Campaka，一種香花）的香味那樣，從別處產生，然後稍微迴轉。世尊（Bhagavan，佛的尊稱）又說：『如同火焚燒野草地，應當說火燒了呢？還是沒燒應當說燒了呢？』或者有人這樣說：『沒燒應當說燒了。』如同依靠造色（Rupa，物質）而生起的火，應當說燒了。或者有人這樣說：『沒有不燒而燒的。』如果燒而燒，那就沒有燒了。這是變易的意義，是世俗的計數所造作的。火燒，這就是所謂的野草地。又有人這樣說：『火沒有燒到就燒了。』如果沒到就沒有原因。如果生起，應當說燒；如果熄滅，應當說燒。或者有人這樣說：『熄滅應當燒，因為那裡有這種想法。』火燒野草地，應當燒。問：『在那裡生起，就會有想法，火燒火。』或者有人這樣說：『火沒有燒。』這也如上面所說。
色所知的相狀是：堅硬以及多少。如果有一個暖色，色的住立和燒是兩種相狀。
所有火都燒東西嗎？』回答說：『有燒東西的。』『所有燒東西的都是火嗎？』回答說：『有的是火但沒有燒，比如過去的、未來的火，在木頭裡的火，鉆木取火，在房子里的火，火神祠的火。』『有沒有燒的東西不是火呢？』回答說：『你感到寒冷嗎？燒你的不是火嗎？』比如所說的炎熱、暑氣、繁盛、衰老、疾病、死亡。『有沒有火有燒呢？』回答說：『依靠所造作的火，比如現在的慾望、憤怒、愚癡。』『有沒有既不是火也不是燒呢？』回答說：『除了上面所說的事情，就是那個意思。』因為什麼緣故，低劣的四大（四大元素：地、水、火、風）產生微妙的色（Rupa，物質）？或者有人這樣說：『緣于所造的色，依靠那四大，便有色產生。色緣于彼色，香緣于彼香，味緣于彼味。』所以輾轉增多。或者有人這樣說：『四大增上所生的色，又因為其他事情，它就變得殊勝。』或者有人這樣說：『緣於四大而生色，不是單一的因緣，想法應當那樣，它就變得殊勝。』如同一弦琴，高低隨著曲調，聲音與歌唱相同。如同眾人有咽喉，聲音各有不同，字也不同。再次，四大境界各有不同。所以四大與色不同。問：『有一個人見色，不是與色聲香味一起嗎？』
【English Translation】 English version: This body is not like the fragrance of a Campaka (Campaka, a fragrant flower) flower, originating from elsewhere and then slightly turning. Furthermore, the Bhagavan (Bhagavan, the Blessed One, a title for the Buddha) said: 'Like a fire burning a field, should it be said that the fire burned, or that it didn't burn but should be said to have burned?' Or someone might say: 'It didn't burn, but it should be said to have burned.' Like the fire that arises dependent on produced matter (Rupa, material form), it should be said to have burned. Or someone might say: 'There is no burning without burning.' If it burns by burning, then there is no burning. This is the meaning of change, created by worldly calculation. Fire burns, that is what is called a field.
Again, someone might say: 'The fire burns without reaching.' If it hasn't reached, there is no cause. If it arises, it should be said to burn; if it ceases, it should be said to burn. Or someone might say: 'Cessation should burn, because there is this thought there.' Fire burns the field, it should burn. Question: 'Arising there, there will be the thought, fire burns fire.' Or someone might say: 'The fire doesn't burn.' This is also as said above.
The characteristics of knowable matter are: hardness and quantity. If there is a warm color, the abiding and burning of color are two characteristics.
'Does all fire burn something?' It is said, 'There is something that burns.' 'Is everything that burns fire?' The answer is, 'Some are fire but do not burn, such as past and future fire, fire in wood, fire from drilling wood, fire in a house, fire in a fire god's shrine.' 'Is there something that burns that is not fire?' The answer is, 'Are you cold? What burns you is not fire?' Such as the mentioned heat, summer heat, flourishing, aging, sickness, and death. 'Is there fire that burns?' The answer is, 'Dependent on produced fire, such as present desire, anger, and delusion.' 'Is there something that is neither fire nor burning?' The answer is, 'Except for the things mentioned above, that is the meaning.' For what reason do the inferior four great elements (the four elements: earth, water, fire, wind) produce subtle matter (Rupa, material form)? Or someone might say: 'Dependent on produced matter, relying on those four great elements, matter arises. Matter depends on that matter, fragrance depends on that fragrance, taste depends on that taste.' Therefore, it increases gradually. Or someone might say: 'Matter produced by the increase of the four great elements, and because of other things, it becomes superior.' Or someone might say: 'Matter arises dependent on the four great elements, not a single cause, the thought should be like that, and it becomes superior.' Like a one-stringed lute, the pitch follows the melody, the sound is the same as the song. Like people having throats, the sounds are different, and the words are also different. Furthermore, the realms of the four great elements are different. Therefore, the four great elements are different from matter. Question: 'Does a person see matter, not together with sound, smell, and taste?'
同。答曰。彼非一色。彼或有好醜。依彼色或依香或依味。亦見多少色聲香味。如琉璃雲母方鹽苦摩利瞻卜花自然。自然者當言減當言增。答曰。當言有增有減。或作是說。不增不減。非有增非有減。複次若觀彼事。亦不有增亦不有減。是故不作是說。等生四大展轉相觸。當言不觸耶。或作是說。當言觸也。各各集聚。或作是說。當言不觸。空無所有。初各各不相觸。複次當言觸三昧中色。彼有觸想根依四大。當言根轉有下。當言根轉有上。或作是說。當言不高不下亦不移動。或作是說。設當有下有高者。則有移動。或作是說。此則散亂。如車輪轉轉不常住。義無有處彼亦如是。複次觀有住相。于中有高下未知根。是故根力四大。於此間是苦法。色聲香味依四大色聲香味。當言下當言上耶。或作是說。亦不下亦不上。此皆集聚。設有下有上者。則當有散。複次當言雜裸。如車輪轉轉不常住。若一色可得者。于彼中間色復有色耶。或作是說。可得若亦無邊。亦無有中間。盡無所有。問設彼有中間者。則非第一義有餘中間。複次不可得空無所有。最細微色者得聲香味。或作是說。得皆為集聚。問今非有細微色耶。彼則為微。或作是說。色最細微。彼色聲香味不住獨處。設當有者。一一不別。複次更有異剎土想。設當少所有
【現代漢語翻譯】 現代漢語譯本： 同。（問：）答道：『它不是單一的顏色。它或者有好有壞。依靠那個顏色，或者依靠香氣，或者依靠味道。也能看到多少顏色、聲音、香氣、味道。』例如琉璃（vaiḍūrya，一種寶石）、雲母（abhraka，一種礦物）、方鹽（saindhava，巖鹽）、苦摩利（kaṭumalla，一種香料）、瞻卜花（campaka，一種花）。 自然而然的現象，應當說是減少還是增加？（問：）答道：『應當說是有增有減。』或者有人這樣說：『不增不減，非有增非有減。』再次，如果觀察那件事，也不有增也不有減。所以不這樣說。 等同產生的四大（mahābhūta，地、水、火、風）互相接觸，應當說是不接觸嗎？或者有人這樣說：『應當說是接觸。』各自聚集，或者有人這樣說：『應當說是不接觸，空無所有。』最初各自不相接觸。 再次，應當說在三昧（samādhi，禪定）中的色（rūpa，物質現象）是接觸的。那裡有觸想（sparśa-saṃjñā，接觸的感受），根（indriya，感覺器官）依靠四大。應當說根轉為向下，應當說根轉為向上嗎？或者有人這樣說：『應當說是不高不下，也不移動。』或者有人這樣說：『假設有向下有向上，則有移動。』或者有人這樣說：『這則是散亂。』如同車輪旋轉，旋轉不停留，意義沒有處所，它也像這樣。 再次，觀察有住留的相狀，于其中有高下，未知根。所以根力（indriya-bala，感覺器官的力量）四大，於此間是苦法（duḥkha-dharma，痛苦的法則）。色聲香味依靠四大，色聲香味，應當說向下，應當說向上嗎？或者有人這樣說：『也不向下也不向上。』這些都聚集在一起。假設有向下有向上，則應當有散亂。 再次，應當說是雜亂裸露，如同車輪旋轉，旋轉不停留。如果一種顏色可以得到，于那個中間顏色又有顏色嗎？或者有人這樣說：『可以得到，若也無邊，也沒有中間，完全空無所有。』（問：）假設那裡有中間，則不是第一義（paramārtha，究竟真理），有剩餘的中間。 再次，不可得，空無所有。最細微的顏色能得到聲香味嗎？或者有人這樣說：『得到，都因為是聚集。』（問：）現在沒有細微的顏色嗎？它則是微小。或者有人這樣說：『顏色最細微。』那個色聲香味不住在獨處。假設有，一一不分別。 再次，更有不同的剎土（kṣetra，佛土）的想法。假設稍微所有。
【English Translation】 English version: Likewise. (Question:) (He) answered: 'It is not a single color. It may be good or bad. Depending on that color, or depending on fragrance, or depending on taste. One can also see varying amounts of color, sound, fragrance, and taste.' For example, vaiḍūrya (beryl), abhraka (mica), saindhava (rock salt), kaṭumalla (a spice), campaka (champak flower). Natural phenomena, should it be said to decrease or increase? (Question:) (He) answered: 'It should be said that there are increases and decreases.' Or some say: 'Neither increasing nor decreasing, neither having increase nor having decrease.' Furthermore, if one observes that matter, there is neither increase nor decrease. Therefore, it is not said that way. The four great elements (mahābhūta, earth, water, fire, wind) arising equally, touching each other, should it be said that they do not touch? Or some say: 'It should be said that they touch.' Gathering separately, or some say: 'It should be said that they do not touch, empty and without anything.' Initially, they do not touch each other separately. Again, it should be said that the rūpa (form, material phenomenon) in samādhi (concentration) is touching. There is sparśa-saṃjñā (sensation of touch) there, the indriya (sense organs) rely on the four great elements. Should it be said that the sense organ turns downward, should it be said that the sense organ turns upward? Or some say: 'It should be said that it is neither high nor low, nor does it move.' Or some say: 'If there were downward and upward, then there would be movement.' Or some say: 'This would be distraction.' Like a turning wheel, turning without stopping, the meaning has no place, it is also like that. Again, observing the appearance of abiding, within it there is high and low, the sense organ is unknown. Therefore, the indriya-bala (power of the sense organs), the four great elements, in this realm are duḥkha-dharma (laws of suffering). Color, sound, fragrance, and taste rely on the four great elements, color, sound, fragrance, and taste, should it be said downward, should it be said upward? Or some say: 'Neither downward nor upward.' These all gather together. If there were downward and upward, then there would be scattering. Again, it should be said to be mixed and bare, like a turning wheel, turning without stopping. If one color can be obtained, within that middle color is there another color? Or some say: 'It can be obtained, if it is also without boundary, and without middle, completely empty and without anything.' (Question:) If there is a middle there, then it is not paramārtha (ultimate truth), there is a remaining middle. Again, unobtainable, empty and without anything. Can the finest color obtain sound, fragrance, and taste? Or some say: 'It obtains, all because it is gathered.' (Question:) Now is there no fine color? It is then minute. Or some say: 'The color is the finest.' That color, sound, fragrance, and taste do not abide in solitude. If there were, each would not be distinct. Again, there is a different thought of kṣetra (Buddha-field). If there is a little of everything.
者。一切無吾我。我亦如是。色不去離色習不可稱。問若四大若小若大者。彼所有色聲香味。當言觸彼色耶。或作是說。亦離彼色色則有壞。問四大壞色亦有壞。問云何得知四大壞色壞四大亦壞。問亦見希望壞所依亦壞然希望不壞。複次彼不觸。設當觸者則為細滑更樂。問如觸身根。彼非細滑更樂。答曰。非以觸身根有細滑更樂也。彼處以何識知。或作是說。用二識知。眼識意識。複次或不以識知。何以故。彼非識處住色聲香味細滑法本所造處。聲當言耳根來耶。當言于彼間聞。或作是說。當言來。順風聞聲。逆不大聞。問設順風來者。逆風何以不聞。或作是說。當言彼間聞。如大市中聲甚高遠四方皆聞。問迴轉速疾則無方。有方便憍慢。如旋無枝輪其像如輪。若聞其聲周遍四面。如以一滴油著水器中皆悉周遍。答曰。觀無枝輪人向不同。非以聲速疾得住義也。設當聲滅者則少有所攝。當言彼相依來。當言彼不相依來。問如人來者彼則有聲也。相依來不是其聲。若聲從耳根來。當言依相依來。當言不相依來。或作是說。當言相依來。問彼則有是各相依來。不以聲故而耳根。
若有少勝者 不觸根一色 一微依更樂 依住聲相應
香鼻根當言來。為于彼間聞香耶。答曰。當言來香無處所。鼻聞香鼻根來
【現代漢語翻譯】 現代漢語譯本： 『者。一切無吾我。我亦如是。色不去離色習不可稱。』意思是說，一切事物都沒有『我』和『我的』的概念。『我』也是如此，不能脫離『色』（rupa，物質）而存在，也不能說『色』的習性是不可言說的。 『問若四大若小若大者。彼所有色聲香味。當言觸彼色耶。或作是說。亦離彼則有壞。』這裡提問，如果四大元素（地、水、火、風）無論是小還是大，它們所包含的色、聲、香、味，應該說是接觸了『色』嗎？或者說，離開了它們就會壞滅嗎？ 『問四大壞色亦有壞。問云何得知四大壞色壞四大亦壞。』提問，如果四大元素壞滅，那麼『色』也會壞滅嗎？又問，如何得知四大元素壞滅時，『色』也壞滅，反之亦然？ 『問亦見希望壞所依亦壞然希望不壞。複次彼不觸。設當觸者則為細滑更樂。』提問，也看到希望（希望）破滅時，所依賴的事物也會破滅，但希望本身不會破滅。而且，它們之間沒有接觸。如果說有接觸，那就會有細微、滑順和快樂的感覺。 『問如觸身根。彼非細滑更樂。答曰。非以觸身根有細滑更樂也。彼處以何識知。或作是說。用二識知。眼識意識。複次或不以識知。何以故。彼非識處住色聲香味細滑法本所造處。』提問，比如觸覺的身體感官，它並非細微、滑順和快樂的。回答說，並非因為觸覺的身體感官才有細微、滑順和快樂的感覺。那麼，在那個地方用什麼意識來認知呢？或者說，用兩種意識來認知：眼識（cakkhu-viññana）和意識（mano-viññana）。或者，不用意識來認知。為什麼呢？因為它不是意識所能停留的地方，而是色、聲、香、味、細滑等法所造之處。 『聲當言耳根來耶。當言于彼間聞。或作是說。當言來。順風聞聲。逆不大聞。』聲音應該說是從耳根（sota，聽覺器官）而來嗎？還是說在那個地方聽到的？或者說，應該說是從耳根而來。順風時能聽到聲音，逆風時就聽不清楚。 『問設順風來者。逆風何以不聞。或作是說。當言彼間聞。如大市中聲甚高遠四方皆聞。』提問，如果聲音是順風而來，那麼逆風時為什麼聽不到呢？或者說，應該說是在那個地方聽到的。就像大市場中聲音很高遠，四面八方都能聽到。 『問迴轉速疾則無方。有方便憍慢。如旋無枝輪其像如輪。若聞其聲周遍四面。如以一滴油著水器中皆悉周遍。答曰。觀無枝輪人向不同。非以聲速疾得住義也。設當聲滅者則少有所攝。』提問，如果迴轉速度很快，那就沒有方向了。這其中有方便和傲慢。就像旋轉的無輻輪，它的形象就像輪子一樣。如果聽到它的聲音，就會遍佈四面八方，就像把一滴油滴在水器中，油會遍佈整個水面。回答說，觀察無輻輪的人面向不同，聲音的快速傳播並不能說明它停留的意義。如果聲音消失，那麼能感知到的就很少了。 『當言彼相依來。當言彼不相依來。問如人來者彼則有聲也。相依來不是其聲。若聲從耳根來。當言依相依來。當言不相依來。或作是說。當言相依來。問彼則有是各相依來。不以聲故而耳根。』應該說是相互依賴而來，還是說不相互依賴而來？提問，如果人走過來，那麼就會有聲音。相互依賴而來，但聲音不是這樣。如果聲音從耳根而來，應該說是依賴相互依賴而來，還是說不相互依賴而來？或者說，應該說是相互依賴而來。提問，那麼就是各自相互依賴而來。不是因為聲音的緣故才有耳根。 『若有少勝者 不觸根一色 一微依更樂 依住聲相應』 『香鼻根當言來。為于彼間聞香耶。答曰。當言來香無處所。鼻聞香鼻根來』香氣應該說是從鼻根（ghana，嗅覺器官）而來嗎？還是說在那個地方聞到香氣？回答說，應該說是從鼻根而來，香氣沒有固定的處所，鼻子聞到香氣是因為香氣從鼻根而來。
【English Translation】 English version: '者。一切無吾我。我亦如是。色不去離色習不可稱。' This means that all things are without the concept of 'I' and 'mine'. 'I' is also like that, it cannot exist apart from 'rupa' (matter), nor can it be said that the habits of 'rupa' are inexpressible. '問若四大若小若大者。彼所有色聲香味。當言觸彼色耶。或作是說。亦離彼則有壞。' Here it is asked, if the four great elements (earth, water, fire, wind), whether small or large, the color, sound, smell, and taste they contain, should they be said to touch 'rupa'? Or, if they are separated from it, will they perish? '問四大壞色亦有壞。問云何得知四大壞色壞四大亦壞。' It is asked, if the four great elements perish, will 'rupa' also perish? And how can it be known that when the four great elements perish, 'rupa' also perishes, and vice versa? '問亦見希望壞所依亦壞然希望不壞。複次彼不觸。設當觸者則為細滑更樂。' It is asked, it is also seen that when hope (hope) is destroyed, the things it depends on will also be destroyed, but hope itself will not be destroyed. Moreover, there is no contact between them. If there is contact, there will be a feeling of subtlety, smoothness, and pleasure. '問如觸身根。彼非細滑更樂。答曰。非以觸身根有細滑更樂也。彼處以何識知。或作是說。用二識知。眼識意識。複次或不以識知。何以故。彼非識處住色聲香味細滑法本所造處。' It is asked, for example, the tactile body sense, it is not subtle, smooth, and pleasurable. The answer is, it is not because of the tactile body sense that there is a feeling of subtlety, smoothness, and pleasure. Then, in that place, what consciousness is used to perceive it? Or, it is said that two consciousnesses are used to perceive it: eye-consciousness (cakkhu-viññana) and mind-consciousness (mano-viññana). Or, it is not perceived by consciousness. Why? Because it is not a place where consciousness can stay, but a place created by color, sound, smell, taste, subtle and smooth dharmas. '聲當言耳根來耶。當言于彼間聞。或作是說。當言來。順風聞聲。逆不大聞。' Should the sound be said to come from the ear-sense (sota, the auditory organ)? Or is it heard in that place? Or, it should be said that it comes from the ear-sense. The sound can be heard when the wind is favorable, but it is not clear when the wind is against it. '問設順風來者。逆風何以不聞。或作是說。當言彼間聞。如大市中聲甚高遠四方皆聞。' It is asked, if the sound comes with the wind, why can't it be heard against the wind? Or, it should be said that it is heard in that place. Just like the sound in a large market is very loud and can be heard in all directions. '問迴轉速疾則無方。有方便憍慢。如旋無枝輪其像如輪。若聞其聲周遍四面。如以一滴油著水器中皆悉周遍。答曰。觀無枝輪人向不同。非以聲速疾得住義也。設當聲滅者則少有所攝。' It is asked, if the rotation is very fast, then there is no direction. There is convenience and arrogance in this. Just like a rotating spokeless wheel, its image is like a wheel. If you hear its sound, it will spread in all directions, just like putting a drop of oil in a water container, the oil will spread all over the surface of the water. The answer is, people observing the spokeless wheel face different directions, and the rapid propagation of sound does not explain the meaning of its staying. '當言彼相依來。當言彼不相依來。問如人來者彼則有聲也。相依來不是其聲。若聲從耳根來。當言依相依來。當言不相依來。或作是說。當言相依來。問彼則有是各相依來。不以聲故而耳根。' Should it be said that it comes interdependently, or that it does not come interdependently? It is asked, if a person comes, then there will be sound. Coming interdependently, but the sound is not like that. If the sound comes from the ear-sense, should it be said that it comes depending on interdependence, or that it does not come interdependently? Or, it should be said that it comes interdependently. It is asked, then it is that each comes interdependently. It is not because of the sound that there is an ear-sense. '若有少勝者 不觸根一色 一微依更樂 依住聲相應' '香鼻根當言來。為于彼間聞香耶。答曰。當言來香無處所。鼻聞香鼻根來' Should the fragrance be said to come from the nose-sense (ghana, the olfactory organ)? Or is the fragrance smelled in that place? The answer is, it should be said that it comes from the nose-sense, the fragrance has no fixed place, and the nose smells the fragrance because the fragrance comes from the nose-sense.
者。當言彼相依來。不相依往。問依痛作諸想。當言相依來。如藏羅薩羅花逆風聞香。當言香近鼻根不近鼻根耶。或作是說。當言不近。設當近者則為細滑更樂。複次當言近也。不以不觸彼聞香也。味當言舌根來耶。當言于彼知味。答曰。當言來。非以舌根無處所知味。諸味從舌根來者。彼當言相依來。當言不相依來。答曰。當相依來非不相依知有味。味舌根當言近當言不近。或作是說。當言不近。設當近者則為細滑更樂。複次當言近。非以不近彼有所攝。更樂身根當言來耶。當言于彼住。答曰。當言來。彼不以身根觸無處所。諸更樂與身來者。當言相依來。當言不相依來。或作是說。當言相依來。各各相依。複次當言不相依來。彼相依則所造色。可見者其義云何。或作是說。自現故曰可見。或作是說。從眼中得故曰可見。複次可現示人故曰可見。不可見者其義云何。如上義無異。有對法其義云何。或作是說。對住故曰有對。或作是說。選擇故曰有對。複次覺知空義故曰有對。法者其義云何。如上義無異。可得余色處所。或作是說。不可得此集聚義。或作是說。不可得色處想著。複次住三世知有處所。如彼處所。是故不餘無對。有對造作處所空空處有何差別。或作是說。空無有形可數處。是故空識色空界。或作是說。
【現代漢語翻譯】 現代漢語譯本： 問：當說它們是相互依存而來，還是不相互依存而來？答：應當說它們是相互依存而來，不相互依存而去。 問：依靠痛苦產生各種想法，應當說它們是相互依存而來嗎？答：應當說它們是相互依存而來，就像藏羅薩羅花（藏紅花）逆風聞到香味一樣。 問：應當說香味靠近鼻根，還是不靠近鼻根呢？答：有些人會說，應當說不靠近。如果靠近的話，就會變得細滑而更加快樂。又有人說，應當說是靠近的，因為不接觸它也能聞到香味。 問：味道應當說是從舌根而來嗎？答：應當說是在那裡知道味道。答：應當說是從舌根而來，因為沒有舌根就沒有地方知道味道。各種味道從舌根而來，應當說它們是相互依存而來，還是不相互依存而來？答：應當說是相互依存而來，不相互依存就無法知道味道。 問：味道和舌根應當說是靠近，還是不靠近呢？答：有些人會說，應當說是不靠近。如果靠近的話，就會變得細滑而更加快樂。又有人說，應當說是靠近的，因為不靠近它就無法被攝取。 問：更樂（舒適的感受）從身根而來嗎？答：應當說是在那裡停留。答：應當說是從身根而來，因為沒有身根就無法接觸到任何地方。各種更樂與身體相接觸而來，應當說它們是相互依存而來，還是不相互依存而來？答：有些人會說，應當說是相互依存而來，各自相互依存。又有人說，應當說是不相互依存而來，因為相互依存的是所造的色（物質）。 問：可見的意義是什麼？答：有些人會說，因為自身顯現所以叫做可見。又有人會說，因為從眼中獲得所以叫做可見。又有人說，可以向人展示所以叫做可見。 問：不可見的意義是什麼？答：和上面的意義沒有區別。 問：有對法（有對礙之法）的意義是什麼？答：有些人會說，因為相對而住所以叫做有對。又有人會說，因為選擇所以叫做有對。又有人說，覺知空性的意義所以叫做有對。 問：法的意義是什麼？答：和上面的意義沒有區別。 問：可以得到其餘的色處所嗎？答：有些人會說，無法得到這種聚集的意義。又有人會說，無法得到對色處所的執著。又有人說，住在三世之中知道有處所，就像那個處所一樣，所以不其餘，沒有對立。 問：有對、造作處所、空、空處有什麼差別？答：有些人會說，空沒有形狀，可以計數的地方，所以空是識色空界。又有人會說，...
【English Translation】 English version: Question: Should it be said that they come dependently or independently? Answer: It should be said that they come dependently and go independently. Question: Relying on pain to generate various thoughts, should it be said that they come dependently? Answer: It should be said that they come dependently, like smelling the fragrance of zangluosaluo flowers (saffron) against the wind. Question: Should it be said that the fragrance is close to the nose root or not close to the nose root? Answer: Some would say that it should be said that it is not close. If it were close, it would become subtle and more pleasurable. Others say that it should be said that it is close, because one can smell the fragrance without touching it. Question: Should taste be said to come from the tongue root? Answer: It should be said that taste is known there. Answer: It should be said that it comes from the tongue root, because without the tongue root there is no place to know taste. The various tastes that come from the tongue root, should it be said that they come dependently or independently? Answer: It should be said that they come dependently, and one cannot know taste independently. Question: Should taste and the tongue root be said to be close or not close? Answer: Some would say that it should be said that they are not close. If they were close, it would become subtle and more pleasurable. Others say that it should be said that they are close, because one cannot be grasped without being close to it. Question: Does gengle (comfortable feeling) come from the body root? Answer: It should be said that it stays there. Answer: It should be said that it comes from the body root, because without the body root there is no place to touch. The various gengle that come into contact with the body, should it be said that they come dependently or independently? Answer: Some would say that it should be said that they come dependently, each depending on each other. Others say that it should be said that they come independently, because what depends on each other is the created rupa (matter). Question: What is the meaning of 'visible'? Answer: Some would say that it is called visible because it manifests itself. Others would say that it is called visible because it is obtained from the eye. Others would say that it is called visible because it can be shown to people. Question: What is the meaning of 'invisible'? Answer: The meaning is no different from the above. Question: What is the meaning of youdai fa (dharmas with resistance)? Answer: Some would say that it is called youdai because it stands in opposition. Others would say that it is called youdai because of selection. Others would say that it is called youdai because of perceiving the meaning of emptiness. Question: What is the meaning of fa (dharma)? Answer: The meaning is no different from the above. Question: Can the remaining se chusuo (sense bases) be obtained? Answer: Some would say that the meaning of this aggregation cannot be obtained. Others would say that the attachment to se chusuo cannot be obtained. Others would say that dwelling in the three times knows that there is a place, just like that place, so it is not remaining, there is no opposition. Question: What is the difference between youdai, the place of creation, emptiness, and the place of emptiness? Answer: Some would say that emptiness has no shape, a place that can be counted, so emptiness is the realm of consciousness, rupa, and emptiness. Others would say that...
空不可見色不可見識處可見。或作是說。空無有對。有對是空識。複次不可移動謂虛空。造色本末是空。識相亦微妙。可住無住得無住住。得青無青得無青青。如此四義前已說。以何等故。樹若干種蔭影不異。或作是說。是樹蔭因緣。或作是說。緣四大有其蔭。複次蔭無有義。在在處處冥去無處所。彼彼常住不移處。自作識想。
香味現更樂 有對住不移 因緣境界盡 二情樹及影
以何等故。大海水同一鹹味。或作是說。昔仙聖咒術使然耳。或作是說。海中眾生大小便使然耳。或作是說。彼有大鹽山使然耳。或作是說。潮波水激波。猶如此間見水澇為鹽。複次彼器自然使水成咸。如此間見器凈水凈器。不凈水如四大相觸各各聞聲。彼義云何。或作是說。緣四大是其義。實相觸其故各各聞聲。問此間作聲彼間響應聲連屬。答曰。本行報故。如埏埴器輪。或作是說。前已生響聲各各相應。非以中間更有聲異。聞初聲然後有中間聲。欲使彼非聲因緣耶。複次彼聲展轉有其諦故。如盆器聲拷便出聲展轉聞聲。如有神通地壁皆過空亦無礙。彼云何知此是地此是空。或作是說。若最有方方便者此是地此是空。如所說入地踴出其猶能浮入出水也。水中常可用力空不用力。或作是說。空無所著不入三昧。亦復自知空
【現代漢語翻譯】 現代漢語譯本 空處、不可見之色處、不可見之識處是可以被看見的。或者有人這樣說：『空』是沒有對立面的，『有』的對立面就是『空識』。再者，不可移動的叫做『虛空』（Xukong，emptiness）。構成色法的根本是『空』。識的相狀也是微妙的。可以安住于無所住的狀態，從而獲得無所住的安住。獲得青色卻不執著于青色，獲得非青色也不執著于非青色。這四種意義之前已經說過了。因為什麼緣故，同一棵樹的各種蔭影卻沒有差異呢？或者有人這樣說：這是樹的蔭影的因緣。或者有人這樣說：因為四大（Sida，the four elements）的緣故，所以有樹蔭。再者，樹蔭本身並沒有實在的意義，它在任何地方都是一片黑暗，沒有固定的處所。人們在不同的地方，總是安住在不移動的地方，自己產生各種認識和想法。
香味顯現帶來更多快樂，有對立的事物安住而不移動。 因緣和境界終將消盡，二者的情感如同樹和影。
因為什麼緣故，大海的水都是同一種鹹味呢？或者有人這樣說：這是因為過去仙人和聖人的咒術造成的。或者有人這樣說：這是因為海中各種生物的大小便造成的。或者有人這樣說：這是因為海中有巨大的鹽山造成的。或者有人這樣說：潮水沖擊波浪，就像我們這裡看到水澇后變成鹽一樣。再者，那裡的器皿自然而然地使水變成鹹的，就像我們這裡看到乾淨的器皿裝乾淨的水，不乾淨的器皿裝不乾淨的水一樣。四大相互接觸，各自發出聲音，這是什麼道理呢？或者有人這樣說：因為四大是聲音的因緣，真實的相互接觸，所以各自發出聲音。如果問：『此間』（Cijian，this place）發出聲音，『彼間』（Bijian，that place）響應，聲音是連續的嗎？回答說：這是因為過去的行為和報應。就像製作陶器的輪子一樣。或者有人這樣說：先前已經產生的響聲各自相應，並不是因為中間還有不同的聲音。聽到最初的聲音之後，然後才有中間的聲音，難道你想讓『彼間』不是聲音的因緣嗎？再者，那裡的聲音輾轉相傳，有其真實的道理，就像盆器敲擊后發出聲音，輾轉相傳被聽到一樣。如果有人有神通，可以穿過土地和墻壁，在空中也沒有阻礙，那麼他如何知道這是土地，這是天空呢？或者有人這樣說：如果有人有最方便的方法，他就能知道這是土地，這是天空。就像所說的那樣，進入地中又跳出來，就像能夠漂浮在水中並自由出入一樣。在水中總是可以用力，在空中卻不能用力。或者有人這樣說：空無所執著，不進入三昧（Sanmei，Samadhi，concentration）。也能夠自己知道什麼是空。
【English Translation】 English version The place of emptiness, the invisible realm of form, and the invisible realm of consciousness are visible. Or it is said: 'Emptiness' has no opposite. The opposite of 'existence' is 'empty consciousness'. Furthermore, that which cannot be moved is called 'Xukong' (虛空, emptiness). The fundamental element of form is 'emptiness'. The characteristics of consciousness are also subtle. One can abide in a state of non-abiding, thereby attaining the abiding of non-abiding. Attaining blue without clinging to blue, attaining non-blue without clinging to non-blue. These four meanings have been discussed before. For what reason do the various shadows of the same tree have no difference? Or it is said: This is due to the cause and condition of the tree's shadow. Or it is said: Because of the Sida (四大, the four elements), there is a shadow. Furthermore, the shadow itself has no real meaning; it is darkness everywhere, with no fixed location. People in different places always abide in immovable places, generating various perceptions and thoughts themselves.
Fragrant tastes manifest, bringing more joy; things with opposites abide without moving. Causes, conditions, and realms will eventually vanish; the emotions of the two are like the tree and its shadow.
For what reason is the water of the great ocean all of the same salty taste? Or it is said: This is because of the spells of past immortals and sages. Or it is said: This is because of the excrement of various creatures in the sea. Or it is said: This is because there are huge salt mountains in the sea. Or it is said: The tide surges and waves crash, just as we see waterlogged areas turning into salt here. Furthermore, the vessels there naturally make the water salty, just as we see clean vessels holding clean water, and unclean vessels holding unclean water here. The Sida (四大, the four elements) touch each other, each emitting a sound. What is the reason for this? Or it is said: Because the Sida (四大, the four elements) are the cause of sound, and they truly touch each other, each emits a sound. If asked: 'Cijian' (此間, this place) emits a sound, and 'Bijian' (彼間, that place) responds, is the sound continuous? The answer is: This is because of past actions and retribution. It is like the potter's wheel. Or it is said: The sounds that have already been produced correspond to each other, not because there are different sounds in between. After hearing the initial sound, then there is the intermediate sound. Do you want to make 'that place' not the cause of sound? Furthermore, the sound there is transmitted and has its true reason, just as the sound of a pot being struck is transmitted and heard. If someone has supernatural powers and can pass through land and walls, and there is no obstacle in the air, how does he know this is land and this is sky? Or it is said: If someone has the most convenient method, he can know this is land and this is sky. Just as it is said, entering the earth and jumping out, just like being able to float in the water and freely enter and exit. One can always exert force in the water, but one cannot exert force in the air. Or it is said: Emptiness has no attachments and does not enter Sanmei (三昧, Samadhi, concentration). One can also know for oneself what emptiness is.
去地遠地亦是空。複次意性迴轉名色有勝。有染著處所。如地不可見空亦如是。空無有義。如所說染著眾生。空為地想地為空想。欲使彼想獲果實耶。或作是說。由想故彼獲果實。問彼則自想。壞耶。或作是說。彼不以想故得獲果實。彼想顛倒。問空為地想則有壞。地為空想亦作壞。不以想故戒有顛倒。設當以想戒顛倒者。一家同相。然後眾生空為地想地為空想。此不相應。齒者當言根相應。當言非根相應。答曰。諸血肉相著。彼根當言著。彼便有痛。若肉血不著齒。彼非根所縛。設彼無有痛。當言無苦不凈。當言非根縛。答曰。當言非根縛。不以捐棄不凈時有苦痛也。不凈當與欲俱起數數畜積。答曰。當言與欲俱起。彼生有長益。空為何相。或作是說。空相不可數。或作是說。容受為空相。複次空無有義。是故彼無有相。觀在物言有空耳。又世尊言。無邊無際。去此東剎土流轉反覆時。世尊亦說。世無限數此不可記。說是語時其義云何。或作是說。此不可記。斷滅有常。剎土無有邊無有限。現其有多。複次眾生境界世尊不然。彼生死方便無有眾生邊際。如無數集聚有二果。如兩石相磨便有火出。或作是說。彼不一集會火因大聲因聲有聲。二事合會成火因緣。或作是說。彼或有集會便有聲出。或有火出。是故彼不與相
應。復以因緣力便有色色非因緣。當觀如是。如心彼或有色習。或聲或為相應。
一味兩相觸 無想及神通 齒澤有二相 無邊無有限
微當空當言不空。或作是說。當言不空。設當空者則有往來。以生勝故則有往來。或作是說。當言空。何以故。彼無有壞敗。設不空者亦有壞敗。或作是說。微妙自然空。初第二處。則當有勝各各有異。若無勝者彼故空。是故究竟不壞敗。彼自覺知時。彼三昧壞。是故彼不自覺初時則壞。是故當言虛空。複次當言空何以故。相應無有空。設此微妙當住者。彼非相應住。是故住相應。初時則住勝。若不住中間相應者則不空。設中間相住。相應亦不空相應亦空。是故當言相應空。微妙者當言有方當言無方。如所說彼集微妙方便成就。如所說當亦有方當言亦無方。設微妙者集無有限量。于彼有減。複次無有方不有無方。空無所有不可具說。若於此若於彼。以何等故。內六入三入謂之死。或作是說。此緣無記。或作是說。此是死根。複次此還境界還有死想。與一色聲香味細滑。彼當言一因。當言無數因。或作是說。當言一因一相應生。問云何果不壞有相應果。相自然壞得無果報。問不以自然得果報。證我相應便有果報。是故相應不壞。答曰。雖相應無記。是故相應無因相應作
【現代漢語翻譯】 現代漢語譯本：應該這樣。又因為因緣的力量，就有了非因緣。應當這樣觀察。就像心，它或者有色的習性，或者有聲音，或者與（其他事物）相應。
『一味』（ekarasā）與『兩相觸』（dvisamsparśa），『無想』（asaṃjñā）及『神通』（ṛddhi）， 『齒澤』（dantavyavahāra）有『二相』（dvilakṣaṇa），『無邊』（ananta）且『無有限』（apariyanta）。
微妙之物，應當說空還是不空？或者這樣說，應當說不空。如果說是空，那麼就有往來。因為生起殊勝之故，所以有往來。或者這樣說，應當說是空。為什麼呢？因為它沒有毀壞。如果說是不空，也有毀壞。或者這樣說，微妙之物自然是空。在最初和第二個處所，就應當有殊勝之處，各自有差異。如果沒有殊勝之處，那麼它就是空的。因此，最終不會毀壞。當它自覺知的時候，它的三昧（samādhi）就壞了。因此，它在最初不自覺知的時候就壞了。所以應當說虛空。再次，應當說是空，為什麼呢？因為相應沒有空。如果這個微妙之物應當住留，那麼它就不是相應住留。因此，住留相應。最初的時候就住留殊勝。如果不住在中間相應，那麼就不空。如果中間相住留，相應也不空，相應也空。所以應當說相應空。微妙之物，應當說有方還是無方？就像所說的，聚集微妙方便成就。就像所說的，應當說也有方，應當說也無方。如果微妙之物聚集沒有**，那麼在那裡就有減少。再次，沒有方不等於沒有無方。空無所有，不可完全說盡。如果在這裡，或者在那裡。因為什麼緣故，內六入（adhyātmikāṇi ṣaḍāyatanāni）和三入（trīṇi āyatanāni）被稱為死？或者這樣說，這是緣無記（avyākṛta）。或者這樣說，這是死的根源。再次，這還境界還有死的想法。與一色（ekarūpa）、聲（ekaśabda）、香（ekagandha）、味（ekarasā）、細滑（ekasparśa）。它應當說是一因，應當說是無數因？或者這樣說，應當說是一因，一相應生。問：為什麼果不壞，有相應果？相自然壞，得不到果報。問：不以自然得到果報，證明我相應就有果報。所以相應不壞。答：即使相應無記，所以相應無因，相應作。
【English Translation】 English version: It should be so. Again, because of the power of conditions, there is non-condition. One should observe it in this way. Just like the mind, it either has the habit of form, or sound, or is in accordance with (other things).
'One taste' (ekarasā) and 'two contacts' (dvisamsparśa), 'no thought' (asaṃjñā) and 'supernatural powers' (ṛddhi), 'Tooth luster' (dantavyavahāra) has 'two characteristics' (dvilakṣaṇa), 'infinite' (ananta) and 'unlimited' (apariyanta).
A subtle thing, should it be said to be empty or not empty? Or it can be said like this, it should be said to be not empty. If it is said to be empty, then there is coming and going. Because of the arising of the superior, therefore there is coming and going. Or it can be said like this, it should be said to be empty. Why? Because it has no destruction. If it is said to be not empty, there is also destruction. Or it can be said like this, subtle things are naturally empty. In the first and second places, there should be superiority, each with its own differences. If there is no superiority, then it is empty. Therefore, it will not be destroyed in the end. When it is self-aware, its samadhi (samādhi) is destroyed. Therefore, it is destroyed when it is not self-aware at first. Therefore, it should be said to be empty space. Again, it should be said to be empty, why? Because the corresponding is not empty. If this subtle thing should stay, then it is not staying correspondingly. Therefore, staying correspondingly. At the beginning, it stays superior. If it does not stay in the middle correspondingly, then it is not empty. If the middle phase stays, the corresponding is also not empty, and the corresponding is also empty. Therefore, it should be said that the corresponding is empty. A subtle thing, should it be said to have direction or no direction? Just like what is said, gathering subtle expedient accomplishments. Just like what is said, it should also be said to have direction, and it should also be said to have no direction. If subtle things gather without **, then there will be a reduction there. Again, not having direction is not equal to not having no direction. Empty and nothing, cannot be completely said. If it is here, or there. For what reason are the six internal entrances (adhyātmikāṇi ṣaḍāyatanāni) and the three entrances (trīṇi āyatanāni) called death? Or it can be said like this, this is conditioned and unrecordable (avyākṛta). Or it can be said like this, this is the root of death. Again, this also has the idea of the realm and also has the idea of death. With one form (ekarūpa), sound (ekaśabda), smell (ekagandha), taste (ekarasā), subtle touch (ekasparśa). Should it be said to be one cause, should it be said to be countless causes? Or it can be said like this, it should be said to be one cause, one corresponding arising. Question: Why is the fruit not destroyed, there is a corresponding fruit? The phase is naturally destroyed, and no fruit is obtained. Question: Not obtaining fruit through nature, proving that I have a corresponding fruit. Therefore, the corresponding is not destroyed. Answer: Even if the corresponding is unrecordable, therefore the corresponding has no cause, the corresponding makes.
因。彼亦復無也。或作是說。當言一因為四大因。問云何四大不壞有壞果報。答曰。事相應故。或作是說。當言無數因。色為色因。香為香因。味為味因。複次當言無所因。相應壞則果壞。是色相應異香亦異。問有眾多相應。一微妙耶。答曰。一微妙眾多色聲香味之數有。其微妙想得六大勝。知色所由各有上中下。或作是說。得如薪出火如牛屎火。觀事增減自相亦有增減。答曰。上中下各有勝。或作是說。火亦增火。若鉆火時若見日光出光皆是因緣果有壞敗。可得火自相。或無自相。或作是說。不可得也。何以故。非以熱知熱上中下。彼各有宜聲。當言空當言不空。或作是說。當言不空。設聲空者聲無所攝。不以事故。心持心俱有壞。亦見聲自作。是故彼不究竟。彼心不生。問以本故心聲出響應。若二俱事者此理不然。是故此無苦。或作是說。當言空。設聲有住處者。彼則當久住。何以故。聲無有壞此非妙。是故聲空。或作是說。當言空。設聲有住處者。則當數數聞。若不數數聞者。是故當言空。或作是說。若聲自然空者。初第二第三處。則有勝無有異。複次聲當言空。設聲有住處者。中間相應亦當住。此亦如上所說。聲當言有方。尋聲當言無方。或作是說。當言有方。尋聲知有人。亦知一切東方有聲。非余方聲。問
【現代漢語翻譯】 現代漢語譯本： 因（Hetu）。彼亦復無也。或者這樣說，應當說一個因為四大（四大元素：地、水、火、風）的因。問：為什麼四大不壞，卻有壞的果報？答：因為事（原因）相應。或者這樣說，應當說無數因。色（Rupa，形態）為色因，香（Gandha，氣味）為香因，味（Rasa，味道）為味因。再次，應當說無所因，相應壞則果壞。是色相應異，香也異。問：有眾多相應，一個微妙嗎？答：一個微妙，眾多色聲香味之數有。其微妙想得六大（六種元素：地、水、火、風、空、識）勝。知色所由各有上中下。或者這樣說，得如薪出火，如牛屎火。觀事增減，自相也有增減。答：上中下各有勝。或者這樣說，火也增火。若鉆火時，若見日光出光，皆是因緣果有壞敗。可得火自相，或無自相。或者這樣說，不可得也。何以故？非以熱知熱上中下，彼各有宜聲。應當說空，應當說不空。或者這樣說，應當說不空。設聲空者，聲無所攝。不以事故，心持心俱有壞。亦見聲自作。是故彼不究竟。彼心不生。問：以本故心聲出響應，若二俱事者，此理不然。是故此無苦。或者這樣說，應當說空。設聲有住處者，彼則當久住。何以故？聲無有壞，此非妙。是故聲空。或者這樣說，應當說空。設聲有住處者，則當數數聞。若不數數聞者，是故應當說空。或者這樣說，若聲自然空者，初第二第三處，則有勝無有異。複次，聲應當說空。設聲有住處者，中間相應亦當住。此亦如上所說。聲應當說有方。尋聲應當說無方。或者這樣說，應當說有方。尋聲知有人，亦知一切東方有聲，非余方聲。問：
【English Translation】 English version: Hetu (Cause). That also does not exist. Or, saying this, one should say that one cause is the cause of the four great elements (earth, water, fire, wind). Question: Why do the four great elements not decay, yet there are decaying consequences? Answer: Because the events (causes) are corresponding. Or, saying this, one should say countless causes. Rupa (Form) is the cause of form, Gandha (Smell) is the cause of smell, Rasa (Taste) is the cause of taste. Furthermore, one should say there is no cause, if the correspondence decays, then the consequence decays. The correspondence of form is different, and smell is also different. Question: Are there many correspondences, one subtle? Answer: One is subtle, the number of many forms, sounds, smells, and tastes exists. The subtle thought obtains the superiority of the six great elements (earth, water, fire, wind, space, consciousness). Knowing that the origin of form each has superior, middle, and inferior. Or, saying this, obtaining like firewood producing fire, like cow dung fire. Observing the increase and decrease of events, the self-characteristics also have increase and decrease. Answer: Superior, middle, and inferior each have superiority. Or, saying this, fire also increases fire. If drilling for fire, if seeing sunlight emitting light, all are causes and conditions, the consequences have decay and ruin. One can obtain the self-characteristic of fire, or no self-characteristic. Or, saying this, it cannot be obtained. Why? Not knowing the superior, middle, and inferior of heat by heat, they each have suitable sounds. One should say empty, one should say not empty. Or, saying this, one should say not empty. If sound is empty, sound is not contained. Not because of events, the mind holding the mind both have ruin. Also seeing sound self-made. Therefore, that is not ultimate. That mind does not arise. Question: Because of the origin, the mind's sound emits a response, if the two are both events, this principle is not so. Therefore, this has no suffering. Or, saying this, one should say empty. If sound has a dwelling place, then it should dwell for a long time. Why? Sound has no ruin, this is not wonderful. Therefore, sound is empty. Or, saying this, one should say empty. If sound has a dwelling place, then one should hear it frequently. If one does not hear it frequently, therefore one should say empty. Or, saying this, if sound is naturally empty, the first, second, and third places, then there is superiority and no difference. Furthermore, sound should be said to be empty. If sound has a dwelling place, the intermediate correspondence should also dwell. This is also as said above. Sound should be said to have direction. Seeking sound should be said to have no direction. Or, saying this, one should say it has direction. Seeking sound knows there is a person, also knows all eastern directions have sound, not sounds from other directions. Question:
不取彼聲。或有須聲處所。彼則有聲。如言頭有痛不知所在。痛所生處彼亦當見。如是聲有處所。彼聲亦當現。複次不當言有方。聲等俱生不當言無方。俱當觀聲。若此若彼方。當言成就。當言不成就。或作是說。當言成就。如日初出光從東方。所沒處從西方。問若閻浮利日出。郁單越日沒。若閻浮利日沒。郁單越出。是故不成就。問一切四方中央有須彌山。是郁單越成就。問此亦不同。須彌山在一邊。一北一南。東西方亦如是。北方從北方。或東或南。是故郁單越不得成就。複次當言不成就。何以故。此非義以生思惟觀便有智慧。彼亦不住性成就。色或無也。或作是說。當有過去亦爾未來現在亦爾。問此因緣無辯何事。答曰。因緣有礙。複次觀彼住。物等行其業空無所有。亦不造新。能說等業。以何等故。暖水之時先從上熱非下熱。或作是說。槍粗更緣先熱。冷氣下流。複次先從下熱。反由火炎多少炎先至上。冷氣下住。
二微妙入 水大諸根 二聲東方 水熱在後
頗有一色不前不後四方盡現耶。或作是說。無也。一色微妙彼不可見。方不成就。是故無也。複次作四角想擲鞠空中。此鞠或墮東邊。或墮西邊。或墮南邊。或墮北邊。以何等故。彼燒丸鐵既軟且輕。或作是說。是火木筋力亦用風力。
【現代漢語翻譯】 現代漢語譯本 不應執著于聲音本身。如果需要聲音出現的地方，聲音自然會出現。比如，我們說頭痛，卻不知道痛的具體位置，但痛產生的地方我們終究會發現。同樣，聲音也有其產生的地方，聲音會在那裡顯現。此外，不應說聲音有固定的方位。聲音等現象同時產生，也不應說沒有方位。應當全面觀察聲音，無論在哪個方位，都應當說它是成就的，或者說是不成就的。或者有人這樣說，應當說它是成就的。比如太陽初升時，光芒從東方而來；太陽落山時，光芒從西方消失。有人問，如果閻浮提（Jambudvipa，我們所居住的這個世界）是日出，郁單越（Uttarakuru，四大部洲之一，位於須彌山北）就是日落；如果閻浮提是日落，郁單越就是日出，所以說方位不成就。又有人問，一切四方和中央都有須彌山（Mount Meru，佛教宇宙觀中的聖山），那麼郁單越的方位就是成就的。有人反駁說，這種說法也不對。須彌山位於一邊，一邊是北，一邊是南，東西方也是如此。北方從北方開始，或者向東，或者向南，所以郁單越的方位不能說是成就的。進一步說，應當認為方位是不成就的。為什麼呢？因為這不是通過正確的思考和觀察就能獲得的智慧。它也不是一種恒常不變的性質，顏色有時存在，有時不存在。或者有人說，過去、未來和現在都是如此。有人問，這種因緣關係無法辯論什麼？回答說，因緣關係存在障礙。進一步觀察那存在的物體，它們按照自身的規律執行，實際上是空無所有的，也不會創造新的事物，只能描述已經存在的現象。為什麼在加熱水的時候，總是先從上面熱起來，而不是從下面熱起來呢？或者有人說，因為槍更粗，更容易導熱，而且冷空氣向下流動。進一步說，也可能是先從下面熱起來，因為火焰的多少不同，火焰總是先到達上方，而冷空氣則停留在下方。 二、微妙的感知 水大的諸根 二、聲音的東方 水的熱量在後 是否有一種顏色，不分前後，能在四面八方同時顯現呢？或者有人說，沒有。一種微妙的顏色，是無法被看見的，方位也無法確定，所以說沒有。進一步說，可以想像一個四角形的物體，把它扔到空中。這個物體可能會落在東邊，可能會落在西邊，可能會落在南邊，也可能會落在北邊。這是為什麼呢？因為燒紅的鐵丸既柔軟又輕。或者有人說，這是因為火、木的筋力，也藉助了風的力量。
【English Translation】 English version One should not be attached to the sound itself. If there is a place where sound is needed, the sound will naturally appear. For example, we say 'headache,' but we don't know the exact location of the pain, but we will eventually find the place where the pain originates. Similarly, sound has its place of origin, and the sound will manifest there. Furthermore, one should not say that sound has a fixed direction. Sound and other phenomena arise simultaneously, and one should not say that there is no direction. One should observe sound comprehensively, and in whatever direction it is, one should say that it is accomplished or not accomplished. Or someone might say that it should be said to be accomplished. For example, when the sun first rises, the light comes from the east; when the sun sets, the light disappears from the west. Someone asks, if Jambudvipa (the world we live in) is sunrise, Uttarakuru (one of the four continents, located north of Mount Meru) is sunset; if Jambudvipa is sunset, Uttarakuru is sunrise, so it is said that the direction is not accomplished. Someone also asks, since all four directions and the center have Mount Meru (the sacred mountain in the Buddhist cosmology), then the direction of Uttarakuru is accomplished. Someone retorts that this statement is also incorrect. Mount Meru is located on one side, one side is north, and the other side is south, and the east and west are also like this. The north starts from the north, either to the east or to the south, so the direction of Uttarakuru cannot be said to be accomplished. Furthermore, it should be considered that the direction is not accomplished. Why? Because this is not wisdom that can be obtained through correct thinking and observation. It is also not a constant nature, and color sometimes exists and sometimes does not. Or someone says that this is the case in the past, future, and present. Someone asks, what can't this causal relationship argue about? The answer is that there are obstacles in the causal relationship. Further observe those existing objects, they operate according to their own laws, but in reality, they are empty and do not create new things, but can only describe existing phenomena. Why does heating water always heat from the top first, instead of from the bottom? Or someone says that it is because the gun is thicker and easier to conduct heat, and cold air flows downward. Furthermore, it may also be heated from the bottom first, because the amount of flame is different, the flame always reaches the top first, and the cold air stays at the bottom. 2. Subtle Perception The roots of the water element 2. The sound of the east The heat of the water is behind Is there a color that can appear in all directions simultaneously, without front or back? Or someone says, no. A subtle color cannot be seen, and the direction cannot be determined, so it is said that there is none. Furthermore, one can imagine a square object and throw it into the air. This object may fall to the east, may fall to the west, may fall to the south, or may fall to the north. Why is this? Because the red-hot iron ball is both soft and light. Or someone says that this is because of the strength of the fire and wood, and also with the help of the wind.
彼風力輕。水力使軟。火力使凈。或作是說。不獨彼鐵余有輕者相則自壞。彼性自爾必熟不疑。複次自然觀。輕重自然。于其中間或時觀輕或時觀重。彼則軟細地種等。生彼鮮明者。由地種生。當言與火相應。應如四大所造青色四大所造黃色耶。或作是說。青色微妙。或作黃色。非青色如青黃石。複次餘四大所造青色。餘四大所造黃色。或依微妙或依黃。非以一色微妙相依。如是青赤。如是青白。如是黃赤。如是黃白。如是赤白是謂六。問如四大所造酢味。彼四大所造鹹味也。或作是說。或四大所造酢味。則四大所造鹹味。亦見其義酢咸。複次餘四大所造酢味。餘四大所造鹹味。或有微妙依酢或依鹹味。如是咸苦。如是酢辛。如是酢甜。如是酢穢。如是鹽苦。如是鹽辛。如是鹽甜。如是鹽穢。如是辛苦。如是辛甜。如是辛穢。如是甜苦。如義所說。頗地種因水種耶。或作是說。無也。無有四大。復因四大各各別異。複次有曾見地種有軟時。如剛物融消。頗地種因火種耶。或作是說。有如鉆木得火。頗地種因風種耶。答曰。有耶。如扇則有風。頗水種因地種耶。或作是說。無也。如種無有餘因此各別異。複次有如剛融消。頗水種因水種耶。答曰。有如水杇故。頗水種因火種耶。答曰。無耶。非以中間有熱氣。頗水種因風
種。答曰。無也。不以中間風生風。頗火種因地種耶。答曰。無不以中間軟堅生火也。頗火種因水種耶。答曰。無也。不以中間軟堅火生水。頗火種因火種耶。答曰有。亦見火還生火。頗火種因風種耶。答曰。無也。不以中間風堅火生風也。頗風種因地種耶。答曰。無也。非以餘種。復因餘種此變易法。複次有。亦見虛空中風集雲雨。頗風種因水種耶。答曰。無也。不以中間軟堅生風也。頗風種因火種耶。答曰。無也。不以中間熱堅風生火。頗風種因風種耶。答曰有。亦見虛空中風漸漸速疾。頗泥黎中陰還因泥黎陰耶。答曰。有如從泥黎中死。泥黎中陰現在前生泥黎。中受泥黎形。頗泥黎中陰因畜生陰耶。或作是說無也。非以余趣。複次有如從泥黎中死受畜生陰。如是一切諸趣。一一諸趣各各有五義。一切四大覺別所知。問欲使住有開闢耶。複次說世俗相。眾生四大一切有對一切四大依色。或作是說。一切四大依一切色四大所造。或作是說。三大依色一。風不依色。非以依風得色。複次地種水種依色非以中間此四大依火依風而得色也。云何得知。餘四大餘所造色。答曰。非一切色有牢固。非一切色中間知四大當說如聚揵度中。而無有異。
一切方鐵丸 色味及持陰 攝彼諸知法 知有若干想
身幾陰
【現代漢語翻譯】 現代漢語譯本 問：火種是因地種而生嗎？（地種：指地的性質或元素）答：不是的。不是因為中間的地生出風。問：火種是因為地種而生嗎？答：不是的。不是因為中間的柔軟堅硬之物生出火。問：火種是因為水種而生嗎？答：不是的。不是因為中間的柔軟堅硬之火生出水。問：火種是因為火種而生嗎？答：是的。也看到火還能生火。問：火種是因為風種而生嗎？答：不是的。不是因為中間的風和堅硬之物生出火。問：風種是因為地種而生嗎？答：不是的。不是因為其他種，又因為其他種而產生這種變化。又問：也看到虛空中風聚集形成雲雨。問：風種是因為水種而生嗎？答：不是的。不是因為中間的柔軟堅硬之物生出風。問：風種是因為火種而生嗎？答：不是的。不是因為中間的熱和堅硬之物生出風。問：風種是因為風種而生嗎？答：是的。也看到虛空中風漸漸加速。問：地獄（泥黎）中陰（中陰：指死亡到投胎之間的過渡狀態）還是因為地獄陰而生嗎？答：是的，比如從地獄中死去，地獄中陰現在前，生到地獄，承受地獄的形體。問：地獄中陰是因為畜生陰而生嗎？或者有人這樣說，不是的。不是因為其他趣。又問：比如從地獄中死去，承受畜生陰。像這樣，一切諸趣，一一諸趣各有五種意義。一切四大（四大：地、水、火、風）覺別所知。問：想要使住有開闢嗎？又說世俗相，眾生四大一切有對，一切四大依色。或者有人這樣說，一切四大依一切色四大所造。或者有人這樣說，三大依色，風不依色。不是因為依風而得到色。又問：地種、水種依色，不是因為中間的這四大依火依風而得到色。如何得知？其餘四大，其餘所造色。答：不是一切色都有牢固性，不是一切色中間都知道四大，應當像在聚蘊（揵度）中說的那樣，而沒有不同。 一切方鐵丸，色味及持陰，攝彼諸知法，知有若干想，身幾陰
【English Translation】 English version Q: Does the fire element arise from the earth element? (Earth element: referring to the nature or element of earth) A: No. It is not that wind arises from the earth in between. Q: Does the fire element arise from the earth element? A: No. It is not that fire arises from the soft and hard things in between. Q: Does the fire element arise from the water element? A: No. It is not that water arises from the soft and hard fire in between. Q: Does the fire element arise from the fire element? A: Yes. It is also seen that fire can still generate fire. Q: Does the fire element arise from the wind element? A: No. It is not that fire arises from the wind and hard things in between. Q: Does the wind element arise from the earth element? A: No. It is not because of other elements, and again because of other elements that this change occurs. Again, it is also seen that wind gathers in the empty space to form clouds and rain. Q: Does the wind element arise from the water element? A: No. It is not that wind arises from the soft and hard things in between. Q: Does the wind element arise from the fire element? A: No. It is not that wind arises from the heat and hard things in between. Q: Does the wind element arise from the wind element? A: Yes. It is also seen that the wind gradually accelerates in the empty space. Q: Does the intermediate state (bardo) (中陰) of hell (泥黎) still arise from the hell state? A: Yes, such as dying from hell, the intermediate state of hell appears, being born into hell, and receiving the form of hell. Q: Does the intermediate state of hell arise from the animal state? Or some say no. It is not because of other realms. Again, such as dying from hell and receiving the animal state. Like this, all realms, each and every realm has five meanings. All four great elements (四大) (earth, water, fire, wind) are known separately. Q: Do you want to make the dwelling have an opening? Also speaking of worldly appearances, the four great elements of sentient beings are all opposing, all four great elements rely on form. Or some say that all four great elements rely on all forms created by the four great elements. Or some say that three elements rely on form, wind does not rely on form. It is not because of relying on wind that form is obtained. Again, the earth element and water element rely on form, it is not because of the four great elements in between relying on fire and wind that form is obtained. How is it known? The remaining four great elements, the remaining created forms. A: Not all forms have solidity, not all forms in between know the four great elements, it should be said as in the aggregate (揵度) , and there is no difference. All square iron balls, color, taste, and holding aggregates, gather those knowing dharmas, know there are several thoughts, how many aggregates in the body.
幾持幾入所攝。當隨象根。答曰。身根身持身入色陰所攝。四大身四持四入色陰所攝。色身九持九入色陰所攝。痛身法持法入痛陰所攝。想身法持法入想陰所攝。意身法持法入行陰所攝。受身法持法入行陰所攝。名身句身法持法入行陰所攝。像身馬身車身輦身。十七持十一入五陰所攝。色陰幾陰幾持幾入一切所攝界。若干種色陰色持。彼色持色入色陰所攝。棄捐色持十四持十入五陰所攝神山處。色陰十八持十二入五陰所攝。如尊者舍利弗說。有炎則有火有火則有炎。然見炎各異處。說是時其義云何。或作是說。此等生語。或作是說。展轉無中間故說此義複次欲解縛故。故說此義。如尊者舍利弗說。汝諸賢。如壽如盛暖此法成辦。非為不為。不辨色不因色習。說是語時其義云何。或作是說。欲界色界性所造此方便說。或作是說。欲界色界性造展轉無礙。亦方便說。複次三界所造展轉相依。日當言因日光。當言因四大。或作是說。當言因日光色因有色。或作是說。若覆蓋色便生暖氣。影者是光因緣。當言無緣色則不生。複次當言因四大。暖氣為光凈。當言因聲。當言因四大。或作是說。聲亦因四大亦因自然。或作是說。當言因四大。四大相因便有聲出響。應當言因聲。當言因四大。或作是說。當言因聲。前已生聲彼因自然
【現代漢語翻譯】 現代漢語譯本： 問：由多少『持』（dhātu，界）和『入』（āyatana，處）所包含？應當根據『象根』（象的根源）來回答。 答：『身根』（kāya-indriya，身體的感官）由『身持』（kāya-dhātu，身界）和『身入』（kāyāyatana，身處）所包含，屬於『色陰』（rūpa-skandha，色蘊）。『四大身』（四大組成的身體）由『四持』（四大界）和『四入』（四大處）所包含，屬於『色陰』。『色身』（有形之身）由『九持』（九界）和『九入』（九處）所包含，屬於『色陰』。『痛身』（感受的身體）由『法持』（dharma-dhātu，法界）和『法入』（dharmāyatana，法處）所包含，屬於『受陰』（vedanā-skandha，受蘊）。『想身』（思維的身體）由『法持』和『法入』所包含，屬於『想陰』（saṃjñā-skandha，想蘊）。『意身』（意識的身體）由『法持』和『法入』所包含，屬於『行陰』（saṃskāra-skandha，行蘊）。『受身』（領受的身體）由『法持』和『法入』所包含，屬於『行陰』。『名身』（名稱的身體）和『句身』（語句的身體）由『法持』和『法入』所包含，屬於『行陰』。『象身』（象的身體）、『馬身』（馬的身體）、『車身』（車的身體）、『輦身』（輦的身體），由『十七持』（十七界）和『十一入』（十一處）所包含，屬於『五陰』（pañca-skandha，五蘊）。 『色陰』由多少『陰』、多少『持』、多少『入』以及一切所包含的『界』所組成？若干種『色陰』和『色持』。這些『色持』和『色入』屬於『色陰』。被丟棄的『色持』由『十四持』和『十入』所包含，屬於『五陰』，位於『神山處』（神聖的山）。『色陰』由『十八持』和『十二入』所包含，屬於『五陰』。正如尊者『舍利弗』（Śāriputra）所說：『有炎則有火，有火則有炎。』然而，看到火焰的地方各不相同。說這些的時候，其意義是什麼？或者有人這樣說：『這些是生語。』或者有人這樣說：『因為輾轉相生，沒有中間的間隔，所以這樣說。』再次，爲了解脫束縛，所以這樣說。 正如尊者『舍利弗』所說：『你們這些賢者，如壽命、如盛暖，此法成就，不是因為不作為，不辨別色，不因色而習。』說這些話的時候，其意義是什麼？或者有人這樣說：『欲界性所造，這是方便之說。』或者有人這樣說：『欲界性所造，輾轉無礙，也是方便之說。』再次，三界所造，輾轉相依。太陽應當說是因日光，日光應當說是因四大。或者有人這樣說：應當說是因日光，色因有色。或者有人這樣說：如果覆蓋顏色，便會產生暖氣。影子是光的原因。應當說沒有緣，色就不會產生。再次，應當說是因四大，暖氣是光明的凈化。應當說是因聲音，應當說是因四大。或者有人這樣說：聲音也因四大，也因自然。或者有人這樣說：應當說是因四大，四大相互作用便有聲音發出響聲。應當說是因聲音，應當說是因四大。或者有人這樣說：應當說是因聲音，先前已經產生的聲音，那是因自然。
【English Translation】 English version: Question: By how many 'dhātu' (elements, realms) and 'āyatana' (sense bases, spheres) is it encompassed? It should be answered according to the 'elephant root' (the origin of the elephant). Answer: The 'kāya-indriya' (body sense) is encompassed by 'kāya-dhātu' (body element) and 'kāyāyatana' (body sense base), belonging to 'rūpa-skandha' (the aggregate of form). The 'four great elements body' (the body composed of the four great elements) is encompassed by 'four dhātu' (four elements) and 'four āyatana' (four sense bases), belonging to 'rūpa-skandha'. The 'rūpa-kāya' (form body) is encompassed by 'nine dhātu' (nine elements) and 'nine āyatana' (nine sense bases), belonging to 'rūpa-skandha'. The 'pain body' (the body of feeling) is encompassed by 'dharma-dhātu' (dharma element) and 'dharmāyatana' (dharma sense base), belonging to 'vedanā-skandha' (the aggregate of feeling). The 'thought body' (the body of thought) is encompassed by 'dharma-dhātu' and 'dharmāyatana', belonging to 'saṃjñā-skandha' (the aggregate of perception). The 'mind body' (the body of consciousness) is encompassed by 'dharma-dhātu' and 'dharmāyatana', belonging to 'saṃskāra-skandha' (the aggregate of mental formations). The 'reception body' (the body of receiving) is encompassed by 'dharma-dhātu' and 'dharmāyatana', belonging to 'saṃskāra-skandha'. The 'name body' (the body of name) and 'sentence body' (the body of sentence) are encompassed by 'dharma-dhātu' and 'dharmāyatana', belonging to 'saṃskāra-skandha'. The 'elephant body' (the body of an elephant), 'horse body' (the body of a horse), 'chariot body' (the body of a chariot), 'litter body' (the body of a litter), are encompassed by 'seventeen dhātu' (seventeen elements) and 'eleven āyatana' (eleven sense bases), belonging to 'pañca-skandha' (the five aggregates). By how many 'skandha' (aggregates), how many 'dhātu', how many 'āyatana', and all the encompassed 'dhātu' is 'rūpa-skandha' composed? Several kinds of 'rūpa-skandha' and 'rūpa-dhātu'. These 'rūpa-dhātu' and 'rūpāyatana' belong to 'rūpa-skandha'. The discarded 'rūpa-dhātu' is encompassed by 'fourteen dhātu' and 'ten āyatana', belonging to 'pañca-skandha', located at 'sacred mountain place' (a sacred mountain). 'Rūpa-skandha' is encompassed by 'eighteen dhātu' and 'twelve āyatana', belonging to 'pañca-skandha'. Just as Venerable 'Śāriputra' said: 'If there is flame, then there is fire; if there is fire, then there is flame.' However, the places where flames are seen are different. When saying these, what is the meaning? Or someone might say: 'These are birth words.' Or someone might say: 'Because they arise in succession without an interval in between, therefore it is said this way.' Again, in order to liberate from bondage, therefore it is said this way. Just as Venerable 'Śāriputra' said: 'You virtuous ones, like lifespan, like flourishing warmth, this dharma is accomplished, not because of inaction, not distinguishing form, not learning because of form.' When saying these words, what is the meaning? Or someone might say: 'Created by the nature of the desire realm , this is a convenient saying.' Or someone might say: 'Created by the nature of the desire realm , arising without obstruction, is also a convenient saying.' Again, created by the three realms, mutually dependent. The sun should be said to be because of sunlight, sunlight should be said to be because of the four great elements. Or someone might say: It should be said to be because of sunlight, form is because of form. Or someone might say: If color is covered, then warmth will arise. Shadow is the cause of light. It should be said that without cause, color will not arise. Again, it should be said to be because of the four great elements, warmth is the purification of light. It should be said to be because of sound, it should be said to be because of the four great elements. Or someone might say: Sound is also because of the four great elements, also because of nature. Or someone might say: It should be said to be because of the four great elements, the four great elements interact and then sound arises. It should be said to be because of sound, it should be said to be because of the four great elements. Or someone might say: It should be said to be because of sound, the sound that has already arisen, that is because of nature.
。複次當言因四大。由四大有聲。彼于中間生不觸。自鳴者當言因聲。當言因四大。或作是說。當言因聲。當言因四大或作是說。于其中間本聲不自鳴。複次當言因四大。四大不自鳴。諸所有圓色者。彼所有色聲香味亦圓耶或作是說彼不于中圓。彼有一處圓。問設有圓者色聲香味亦當圓。云何彼不圓。答曰。如有白色鞠色。如是彼有一白無色聲香味。如是當有圓。彼有一處圓。或作是說。彼一色圓非以色故有色處所。複次觀住有對則知有圓。不以住故便有色也。以何等故。色法不謂之中間次第耶。或作是說。色不有壞。復更生余色。是故彼無中間次第。複次以少中間生眾多色。眾多中間生少色。云何得知性明各各別異。或作是說。所造永盡所生即滅。複次因緣集聚。展轉有生微者。即生便住與身纏縛。或作是說當言與身俱縛。如心意回色亦如是。複次微色不可限量。色習者或心意俱生。彼迴轉時知有心意。性無有色。何以故。識少中間有眾多色生。是故色性無也。無所造。是故俱生當言住也。如不見麥一萌牙陰有迴轉。云何得知。一麥牙緣彼影耶。影亦緣牙。或作是說。自然得知彼自然迴轉。複次彼身有自然後得知。亦見麥陰。牙生諸莖。亦見麥種因緣生萌牙。于中得知。設本麥因緣。緣生則有所得。有諸萌牙生。設
【現代漢語翻譯】 現代漢語譯本： 再說，應當說聲音是因四大（地、水、火、風）而產生。由於四大，才有了聲音。這聲音在中間產生，沒有觸碰。如果說是自鳴，就應當說是因聲音自身而產生。應當說是因四大而產生。或者有人這樣說，應當說是因聲音自身而產生，應當說是因四大而產生。或者有人這樣說，在這中間，本來的聲音不是自己發出的。 再說，應當說聲音是因四大而產生。四大不是自己發出聲音。所有呈現圓形的色法，它們所具有的色、聲、香、味也是圓形的嗎？或者有人這樣說，它們不是在所有地方都是圓形的，它們只是在一個地方是圓形的。如果有人問，如果說是圓形的，那麼色、聲、香、味也應當是圓形的，為什麼它們不是圓形的呢？回答說，比如有白色的球，像這樣，它有一個地方是白色的，但沒有色、聲、香、味。像這樣，應當有一個地方是圓形的，它們只是在一個地方是圓形的。或者有人這樣說，它只是一個顏色是圓形的，不是因為顏色而有顏色的處所。 再說，觀察住處和對立的事物，就能知道有圓形。不是因為住處而有顏色。因為什麼緣故，色法不被稱為是中間的次第呢？或者有人這樣說，顏色不會壞滅，而是會再生出其他的顏色，所以它沒有中間的次第。 再說，在少量的中間產生眾多的顏色，在眾多的中間產生少量的顏色。如何得知自性光明是各自不同的呢？或者有人這樣說，所造作的永遠窮盡，所生的立刻滅亡。 再說，因緣聚集，輾轉相生，微小的東西，一生出來就停留住，與身體纏縛在一起。或者有人這樣說，應當說是與身體一起束縛在一起。就像心意回轉，顏色也是這樣。再說，微小的顏色是不可見的。顏色的習性或者與心意一起產生。它們迴轉的時候，知道有心意，自性沒有顏色。因為什麼緣故？因為在少量的中間有眾多的顏色產生，所以顏色的自性是沒有的。沒有所造作，所以一起產生就應當說是停留住。就像看不見麥子一萌芽，陰影就有迴轉。如何得知，一個麥芽是麥芽的影子呢？影子也是麥芽的緣。或者有人這樣說，自然得知，它們自然迴轉。再說，身體有自然，然後得知。也看見麥子的陰影，麥芽生出莖，也看見麥種因緣生出萌芽。從中得知，如果本來的麥子是因緣，因緣生出就會有所得，有各種萌芽產生。如果
【English Translation】 English version: Furthermore, it should be said that sound arises from the four great elements (earth, water, fire, and wind). Because of the four great elements, there is sound. This sound arises in the middle, without contact. If it is said to be self-sounding, then it should be said that it arises from sound itself. It should be said that it arises from the four great elements. Or some say that it arises from sound itself, and it should be said that it arises from the four great elements. Or some say that in the middle, the original sound does not arise by itself. Furthermore, it should be said that sound arises from the four great elements. The four great elements do not produce sound by themselves. Are all the forms that appear round also round in their color, sound, smell, and taste? Or some say that they are not round in all places, but only in one place. If someone asks, if they are said to be round, then the color, sound, smell, and taste should also be round, why are they not round? The answer is, for example, like a white ball, it has one place that is white, but it has no color, sound, smell, or taste. In this way, there should be one place that is round, they are only round in one place. Or some say that only one color is round, not because of the color that there is a place for color. Furthermore, observing the dwelling place and opposing things, one can know that there is roundness. It is not because of the dwelling place that there is color. For what reason is color not called the intermediate sequence? Or some say that color does not decay, but other colors are reborn, so it has no intermediate sequence. Furthermore, many colors arise in a small intermediate space, and few colors arise in a large intermediate space. How can one know that the nature of luminosity is different from each other? Or some say that what is created is forever exhausted, and what is born immediately perishes. Furthermore, when conditions gather, they arise in succession, and small things, as soon as they are born, stay and become entangled with the body. Or some say that it should be said that they are bound together with the body. Just as the mind turns, so is color. Furthermore, minute colors are invisible. The habits of color either arise together with the mind. When they turn, one knows that there is mind, and the nature has no color. For what reason? Because many colors arise in a small intermediate space, so the nature of color is non-existent. There is nothing created, so when they arise together, it should be said that they stay. Just as one cannot see a wheat sprout, the shadow turns. How can one know that a wheat sprout is the shadow of the wheat? The shadow is also a condition for the wheat. Or some say that it is naturally known that they turn naturally. Furthermore, the body has nature, and then one knows. One also sees the shadow of the wheat, the sprouts grow stems, and one also sees the conditions of the wheat seed giving rise to sprouts. From this one knows that if the original wheat is a condition, and the condition arises, then there will be something obtained, and various sprouts will arise. If
後緣麥等生得者。影亦當迴轉。于中得知是二因緣麥也。
身界光炎壽 影響靜圓色 因緣光性縛 亦不見一麥
尊婆須蜜菩薩所集四大揵度第五竟。◎
◎尊婆須蜜菩薩所集契經揵度首
又世尊言。我弟子中第一比丘。居處巖峻游止山澤。名婆那伽婆蹉居處巖峻。其義云何。或作是說。三昧得自在。舍前三昧更入餘三昧。復舍此三昧復游餘三昧。如是居處巖峻。或作是說。入逆順三昧。如是居處巖峻。或作是說。入㯹褰度三昧。是故居處巖峻複次諸隱處巖峻。于無數中解脫。是故處巖峻。又世尊言。於是比丘有四人。或有人利己不利彼。或有人利彼不利己。或有人利己亦利彼。或有人亦不利己亦不利彼。此有何等別異。答曰。利己不利彼者。自居平等欲使彼不平等。雖依彼有居平等。彼不于中得平等意。利彼不利己者。欲使彼發平等意。自不居平等。雖與彼說法有法想。少有平等不應與彼說。利己利彼者。自處平等。亦教餘人使處平等。雖彼不得教者。彼二因緣說平等得。不利己亦不利彼者。自不處平等。亦不教人使處平等。又世尊言。於是比丘有四人。或有人所生結盡不更受余結。或有人不受余結盡非所生結。或有人所生結盡不受余結亦盡。或有人所生亦不盡不受余結亦不盡。說是
【現代漢語翻譯】 現代漢語譯本： 如果麥子等作物已經成熟，那麼它們的影子也會隨之轉動。從中可以得知這是由兩種因緣和合而成的麥子。
身（蘊）、界（處）、光（明）、炎（熱）、壽（命）， 影響（業力）、靜（止）、圓（滿）、色（相）。 因緣和合，光性相互束縛， 也無法從中見到單一的麥子。
《尊婆須蜜菩薩所集四大揵度》第五竟。
《尊婆須蜜菩薩所集契經揵度》首
世尊又說：『我的弟子中，有一位最傑出的比丘（Bhikkhu），他居住在險峻的巖石上，遊走于山林水澤之間，名叫婆那伽婆蹉（Vanagavaccha）。他居住在險峻巖石上的意義是什麼呢？』 有人這樣解釋：『他能在三昧（Samadhi，禪定）中獲得自在，捨棄之前的三昧，進入其他的三昧，又捨棄這個三昧，再去遊歷其他的三昧。』像這樣就是居住在險峻的巖石上。 也有人這樣解釋：『他能進入逆順三昧。』像這樣就是居住在險峻的巖石上。 也有人這樣解釋：『他能進入㯹褰度三昧。』所以說他居住在險峻的巖石上。此外，各種隱秘之處的險峻，能讓他從無數的束縛中解脫出來，所以說他居住在險峻的巖石上。 世尊又說：『在這裡有四種比丘：有人只利於自己而不利於他人；有人只利於他人而不利於自己；有人既利於自己也利於他人；有人既不利於自己也不利於他人。』這四種人有什麼區別呢？ 回答說：『只利於自己而不利於他人的人，自己處於平等的狀態，卻想讓別人處於不平等的狀態。即使依賴他人而處於平等的狀態，他人也無法從中獲得平等的意念。只利於他人而不利於自己的人，想要讓他人發起平等的意念，自己卻不處於平等的狀態。即使為他人說法，心中存有法的執著，只有少許的平等，也不應該為他說法。既利於自己也利於他人的人，自己處於平等的狀態，也教導其他人使他們處於平等的狀態。即使他人不能領悟教導，但通過這兩種因緣，宣說平等就能獲得。既不利於自己也不利於他人的人，自己不處於平等的狀態，也不教導他人使他們處於平等的狀態。』 世尊又說：『在這裡有四種比丘：有人已經斷盡了所生的煩惱結縛，不再承受其他的煩惱結縛；有人沒有承受其他的煩惱結縛，但沒有斷盡所生的煩惱結縛；有人既斷盡了所生的煩惱結縛，也不承受其他的煩惱結縛；有人所生的煩惱結縛沒有斷盡，也不承受其他的煩惱結縛。』這就是所說的。
【English Translation】 English version: If crops such as wheat have matured, their shadows will also turn. From this, it can be known that this wheat is formed by the combination of two causes and conditions.
The Skandha (body), Dhatu (realm), light, heat, and life, Influence (karma), stillness, completeness, and form. Causes and conditions combine, the nature of light binds each other, And it is impossible to see a single wheat in it.
The end of the fifth section of 'The Four Khandhas Collected by Venerable Vasumitra'.
The beginning of 'The Sutra Khandha Collected by Venerable Vasumitra'
The World Honored One (世尊) said again: 'Among my disciples, there is a most outstanding Bhikkhu (比丘), who dwells on steep rocks and wanders in the mountains and forests, named Vanagavaccha (婆那伽婆蹉). What is the meaning of his dwelling on steep rocks?' Some explain it this way: 'He can attain freedom in Samadhi (三昧, concentration), abandoning the previous Samadhi and entering other Samadhis, and abandoning this Samadhi to travel to other Samadhis.' This is how he dwells on steep rocks. Others explain it this way: 'He can enter forward and reverse Samadhis.' This is how he dwells on steep rocks. Others explain it this way: 'He can enter 㯹褰度 Samadhi.' That is why it is said that he dwells on steep rocks. Furthermore, the steepness of various hidden places allows him to be liberated from countless bonds, so it is said that he dwells on steep rocks. The World Honored One (世尊) also said: 'Here there are four types of Bhikkhus (比丘): Some benefit only themselves and not others; some benefit only others and not themselves; some benefit both themselves and others; and some benefit neither themselves nor others.' What are the differences between these four types of people? The answer is: 'Those who benefit only themselves and not others are in a state of equality themselves, but want others to be in a state of inequality. Even if they rely on others to be in a state of equality, others cannot obtain equal thoughts from it. Those who benefit only others and not themselves want others to develop equal thoughts, but they themselves are not in a state of equality. Even if they preach the Dharma (法) to others, they have attachments to the Dharma in their minds, and there is only a little equality, so they should not preach the Dharma to them. Those who benefit both themselves and others are in a state of equality themselves, and also teach others to be in a state of equality. Even if others cannot understand the teachings, by speaking of equality through these two causes and conditions, they can attain it. Those who benefit neither themselves nor others are not in a state of equality themselves, nor do they teach others to be in a state of equality.' The World Honored One (世尊) also said: 'Here there are four types of Bhikkhus (比丘): Some have exhausted the bonds of afflictions that have arisen and will no longer endure other bonds of afflictions; some have not endured other bonds of afflictions, but have not exhausted the bonds of afflictions that have arisen; some have exhausted the bonds of afflictions that have arisen and will not endure other bonds of afflictions; and some have not exhausted the bonds of afflictions that have arisen and will not endure other bonds of afflictions.' This is what is being said.
語其義云何。答曰。所生結盡不受余結者。中般涅槃。不受余結盡非所生結。生無色界中阿那含。所生結盡不受余結盡者。阿羅漢。亦不受所生結盡。亦不受余結盡者。彼是余學人亦是凡夫人。
又世尊言。於是比丘有四人。或有人受身痛不受命痛。或有人受命痛不受身痛。或有人亦受身痛亦受命痛。或有人不受身痛亦不受命痛。說是語言其義云何。答曰。受身痛不受命痛者。欲界色界命終無色界阿那含者也。受命痛不受身痛者。無色界命終便般涅槃也。受身痛亦受命痛者。欲界色界命終若阿羅漢也。亦不受身痛亦不受命痛者。除上爾所事則其義也。
又世尊言。於是比丘有四人。或有人于現法中行般涅槃及身壞。非不般涅槃也。或有無行般涅槃非行般涅槃。或有行般涅槃無行般涅槃。或有人無行般涅槃。亦無行般涅槃。說是語時其義云何。或作是說。猶如有一人。以眾多行。以大方便。以大慇勤。滅五下分結。於此間命終生色界中。眾行少少方便少少。慇勤滅上分五結。是謂此人於法中行般涅槃及身壞無行般涅槃。第二於此間少彼多者。第三二俱不大者。第四或作是說。猶如此人緣行依三昧。滅五下分結。於此間終生色無色界。依般涅槃三昧。滅上分五結。是謂此人行般涅槃及身壞無行般涅槃。第二于
【現代漢語翻譯】 現代漢語譯本： 問：這句話的含義是什麼？答：所生的煩惱已經斷盡，不再承受其他煩惱的人，是中般涅槃（Majjha-parinibbāna，于生有之間證入涅槃）。不承受其他煩惱，但並非斷盡所生煩惱的人，是生無色界（Arūpadhātu）中的阿那含（Anāgāmin，不還果）。所生的煩惱已經斷盡，也不再承受其他煩惱的人，是阿羅漢（Arahat，應供）。既不承受所生的煩惱斷盡，也不承受其他煩惱斷盡的人，是其他的有學之人，也是凡夫。
又，世尊說：『在這裡，比丘有四種人。或者有人承受身體的痛苦，不承受生命的痛苦；或者有人承受生命的痛苦，不承受身體的痛苦；或者有人既承受身體的痛苦，也承受生命的痛苦；或者有人既不承受身體的痛苦，也不承受生命的痛苦。』說了這些話，它的含義是什麼？答：承受身體的痛苦，不承受生命的痛苦的人，是欲界（Kāmadhātu）命終，將要往生到無色界的阿那含。承受生命的痛苦，不承受身體的痛苦的人，是在無色界命終，直接般涅槃（Parinirvāṇa，完全的涅槃）的人。既承受身體的痛苦，也承受生命的痛苦的人，是欲界命終的阿羅漢。既不承受身體的痛苦，也不承受生命的痛苦的人，是排除以上所說情況之外的人，這就是它的含義。
又，世尊說：『在這裡，比丘有四種人。或者有人在現世中通過修行而般涅槃，並且身壞命終，而不是不通過修行而般涅槃；或者有人不通過修行而般涅槃，而不是通過修行而般涅槃；或者有人通過修行而般涅槃，而不是不通過修行而般涅槃；或者有人不通過修行而般涅槃，也不是通過修行而般涅槃。』說這些話的時候，它的含義是什麼？或者可以這樣解釋：比如有一個人，通過眾多的修行，通過很大的方便，通過很大的慇勤，斷滅了五下分結（Orambhāgiyāni，導致眾生流連於欲界的五種煩惱），在此世間命終，往生到色界（Rūpadhātu）中。通過少少的修行，少少的方便，少少的慇勤，斷滅了上分五結（Uddhambhāgiyāni，導致眾生流連於色界和無色界的五種煩惱）。這可以稱為此人在法中通過修行而般涅槃，並且身壞命終，而不是不通過修行而般涅槃。第二種情況是，在此世間修行少，在彼世間修行多的人。第三種情況是，兩邊修行都不多的人。第四種情況或者可以這樣解釋：比如這個人依靠修行，依靠三昧（Samādhi，禪定），斷滅了五下分結，在此世間命終，往生到色無色界。依靠般涅槃三昧，斷滅了上分五結。這可以稱為此人通過修行而般涅槃，並且身壞命終，而不是不通過修行而般涅槃。第二種情況是
【English Translation】 English version: Question: What is the meaning of this statement? Answer: One whose arisen fetters are exhausted and does not experience further fetters is one who attains Majjha-parinibbāna (parinirvāṇa in between existences). One who does not experience further fetters but whose arisen fetters are not exhausted is an Anāgāmin (Non-Returner) who is born in the Arūpadhātu (formless realm). One whose arisen fetters are exhausted and does not experience further fetters is an Arahat (Worthy One). One who neither experiences the exhaustion of arisen fetters nor the exhaustion of further fetters is another learner or an ordinary person.
Furthermore, the Blessed One said: 'Here, bhikkhus, are four types of individuals. One experiences bodily pain but not mental pain; one experiences mental pain but not bodily pain; one experiences both bodily and mental pain; one experiences neither bodily nor mental pain.' Having said this, what is its meaning? Answer: One who experiences bodily pain but not mental pain is an Anāgāmin who dies in the Kāmadhātu (realm of desire) and will be reborn in the Arūpadhātu. One who experiences mental pain but not bodily pain is one who attains Parinirvāṇa (complete nirvāṇa) upon death in the Arūpadhātu. One who experiences both bodily and mental pain is an Arahat who dies in the Kāmadhātu. One who experiences neither bodily nor mental pain is one who is excluded from the aforementioned cases; that is its meaning.
Furthermore, the Blessed One said: 'Here, bhikkhus, are four types of individuals. One attains parinibbāna in the present life through practice and with the dissolution of the body, not without practice; one attains parinibbāna without practice, not with practice; one attains parinibbāna with practice, not without practice; one attains parinibbāna neither with nor without practice.' When this was said, what was its meaning? Or it can be explained thus: For example, there is a person who, through much practice, great effort, and great diligence, eradicates the five lower fetters (Orambhāgiyāni, the five fetters that bind beings to the realm of desire), and upon death in this world, is reborn in the Rūpadhātu (realm of form). Through little practice, little effort, and little diligence, he eradicates the five higher fetters (Uddhambhāgiyāni, the five fetters that bind beings to the realms of form and formlessness). This can be called a person who attains parinibbāna in the Dhamma through practice and with the dissolution of the body, not without practice. The second case is one who practices little in this world but much in that world. The third case is one who practices little in both worlds. The fourth case can be explained thus: For example, this person, relying on practice, relying on Samādhi (concentration), eradicates the five lower fetters, and upon death in this world, is reborn in the Rūpa-arūpadhātu (realms of form and formlessness). Relying on parinibbāna-samādhi, he eradicates the five higher fetters. This can be called a person who attains parinibbāna through practice and with the dissolution of the body, not without practice. The second case is
現法中緣般涅槃身壞緣行。第三第二俱者緣行。第四二俱緣涅槃。或作是說。猶如人於此間為苦滅五下分結。生色無色界中受樂。滅上分五結。是謂此人行般涅槃無行般涅槃者。若人於此間受樂。滅五下分結。生彼受苦滅上分五結。是謂此人無行般涅槃。云何此人現法中行般涅槃及身壞。無行般涅槃。第三二俱苦。第四二俱樂。複次此人愚戇。凡夫人滅下分結。生彼得捷疾智。滅上分結。是謂此人于現法中行般涅槃。第二於此間捷疾智故彼間愚戇。第三二俱愚戇故。第四二俱捷疾。以何等故。阿羅漢成就世間第一法。然非苦法忍。或作是說。不捨苦法忍。得須陀洹果時。然不滅世間第一法。問此亦是我疑。何以故。舍苦法忍。然非世間第一法。答曰。由死處所。世間第一法果果游。滅苦法忍。阿羅漢果果游者。是故世間第一法不滅也。
或作是說。禪攝世間第一法。學攝苦法忍。阿羅漢禪成就者非學法。是故世間第一法成就阿羅漢。非苦法忍。問若依禪等越次取證。彼禪攝苦法忍。欲使禪成就苦法忍耶。答曰。學攝禪苦法忍不學亦不不學。禪攝世間第一法。以舍此學。此學禪然非不學亦非不學也。問如所說若禪攝世間第一法者。是故禪成就世間第一法。是事不然。或作是說。得微妙無漏法。或有不成就。非世間
【現代漢語翻譯】 現代漢語譯本 現世中，因緣和合而入般涅槃（Parinirvana，完全的涅槃），是因身體壞滅而因緣消散。第三種情況，身體壞滅和因緣消散兩者同時發生，也是因緣消散。第四種情況，身體壞滅和因緣消散兩者同時發生，是入涅槃。或者這樣說，譬如有人在此世間爲了滅除五下分結（五種束縛較低層次輪迴的煩惱），而生於色界或無色界中享受快樂，然後滅除五上分結（五種束縛較高層次輪迴的煩惱），這可稱為此人以『行』入般涅槃，而沒有以『無行』入般涅槃。如果有人在此世間享受快樂，滅除五下分結，生於彼處承受痛苦，然後滅除五上分結，這可稱為此人以『無行』入般涅槃。如何理解此人在現世中以『行』入般涅槃，以及身體壞滅，卻以『無行』入般涅槃呢？第三種情況是兩者都受苦，第四種情況是兩者都快樂。此外，此人愚笨，作為凡夫俗子滅除下分結，生於彼處獲得敏捷的智慧，然後滅除上分結，這可稱為此人在現世中以『行』入般涅槃。第二種情況是，在此世間因為有敏捷的智慧，所以在彼處變得愚笨。第三種情況是兩者都愚笨，第四種情況是兩者都具有敏捷的智慧。因為什麼緣故，阿羅漢（Arhat，已證悟的聖者）成就世間第一法，卻不是苦法忍（Khuppadhamma-khanti，對苦諦的忍耐）？或者這樣說，不捨棄苦法忍，在獲得須陀洹果（Sotapanna，預流果，初果）時，卻不滅世間第一法。問：這也是我的疑問。為什麼呢？捨棄了苦法忍，卻不是世間第一法。答：因為死亡的處所。世間第一法在果位和果位之間遊走，滅苦法忍，阿羅漢的果位在果位之間遊走，因此世間第一法不會滅亡。 或者這樣說，禪定（Dhyana，冥想）包含世間第一法，學習包含苦法忍。阿羅漢成就禪定，卻不成就學習之法，因此世間第一法成就阿羅漢，而不是苦法忍。問：如果依據禪定等越過次第來取證，那麼禪定包含苦法忍嗎？想要禪定成就苦法忍嗎？答：學習包含禪定和苦法忍，不學習也不不學習。禪定包含世間第一法，因為捨棄了這種學習。這種學習是禪定，但並非不學習，也並非不不學習。問：如所說，如果禪定包含世間第一法，因此禪定成就世間第一法，這件事是不成立的。或者這樣說，獲得微妙的無漏法，或者有不成就的，不是世間第一法。
【English Translation】 English version In the present life, entering Parinirvana (complete Nirvana) through conditions is due to the dissolution of the body and the cessation of conditions. The third case, where both the dissolution of the body and the cessation of conditions occur simultaneously, is also due to the cessation of conditions. The fourth case, where both the dissolution of the body and the cessation of conditions occur simultaneously, is entering Nirvana. Or it can be said, for example, if someone in this world, in order to eliminate the five lower fetters (five defilements that bind to the lower realms of rebirth), is born in the Realm of Form or the Formless Realm to enjoy happiness, and then eliminates the five higher fetters (five defilements that bind to the higher realms of rebirth), this can be called that this person enters Parinirvana through 'conduct' (行), and not through 'non-conduct' (無行). If someone in this world enjoys happiness, eliminates the five lower fetters, is born in that place to endure suffering, and then eliminates the five higher fetters, this can be called that this person enters Parinirvana through 'non-conduct'. How to understand that this person in the present life enters Parinirvana through 'conduct', and the body is destroyed, but enters Parinirvana through 'non-conduct'? The third case is that both suffer, and the fourth case is that both are happy. Furthermore, this person is foolish; as an ordinary person, they eliminate the lower fetters, are born in that place and gain quick wisdom, and then eliminate the higher fetters. This can be called that this person in the present life enters Parinirvana through 'conduct'. The second case is that because of quick wisdom in this world, they become foolish in that place. The third case is that both are foolish, and the fourth case is that both have quick wisdom. For what reason does an Arhat (已證悟的聖者) achieve the first mundane dharma, but not Khuppadhamma-khanti (對苦諦的忍耐, forbearance towards the truth of suffering)? Or it can be said that without abandoning Khuppadhamma-khanti, when obtaining the Sotapanna fruit (預流果, stream-enterer), the first mundane dharma is not extinguished. Question: This is also my doubt. Why? Abandoning Khuppadhamma-khanti, but not the first mundane dharma. Answer: Because of the place of death. The first mundane dharma wanders between the fruit and the fruit, extinguishing Khuppadhamma-khanti. The fruit of the Arhat wanders between the fruit and the fruit; therefore, the first mundane dharma is not extinguished. Or it can be said that Dhyana (禪定, meditation) includes the first mundane dharma, and learning includes Khuppadhamma-khanti. An Arhat achieves Dhyana but does not achieve the dharma of learning; therefore, the first mundane dharma achieves the Arhat, but not Khuppadhamma-khanti. Question: If, according to Dhyana, etc., one attains enlightenment by skipping stages, does Dhyana include Khuppadhamma-khanti? Does one want Dhyana to achieve Khuppadhamma-khanti? Answer: Learning includes Dhyana and Khuppadhamma-khanti; not learning is also not not learning. Dhyana includes the first mundane dharma because this learning is abandoned. This learning is Dhyana, but it is not not learning, nor is it not not learning. Question: As it is said, if Dhyana includes the first mundane dharma, therefore Dhyana achieves the first mundane dharma; this matter is not established. Or it can be said that obtaining subtle, undefiled dharmas, or there are those that are not achieved, is not the first mundane dharma.
第一法。是故不成就苦法忍。問得增上世間第一法。微不成就。
複次作默然想。複次諸善根。緣增上中下法。當言成就。若凡夫人五下分結盡。彼當言一處阿那含耶。或作是說。不得作是語。如阿羅漢一切結使盡。阿那含不一處所盡趣處盡。阿羅漢一處盡不。複次若彼賢聖道一處。五下分結盡斯陀含。亦當復說一處阿那含。況當凡夫人。若欲界結使于中間少。有不盡也。
又世尊言。人有五恚誹謗諸賢。口出惡言瞋怒無常。作不倩罪人所憎嫉。說是語時其義云何。或作是說。若人與不相得不觀行作意。懷猶預誹謗諸賢。是謂此人誹謗愁惱彼人。懷顛倒意醜惡喜諍。除四所犯。諸犯罪業身懷猶預。于中復犯餘事。是謂人所憎嫉。或作是說。淫慾偏多瞋怒無常。不避尊卑為人憎嫉。而前欺詐幻惑。讒人無實常習非法。複次彼人以精進意。去欲戢悉欲行頭陀。威儀禮節常不失時人所信樂。嘆譽彼人不還使還。是謂此人當言犯法。此人不順戒律。意常親近。于其中間所得利養。亦嘆譽說。常威儀禮節得不喜。亦不修行不知恩養。是謂此人當言不存。設有人增上戒不成就戒。喜斗諍訟誹謗諸賢。是謂此人喜怒無常。若人微妙行行中。分別戒律諷誦禁戒。事事學知。無戒無智慧者。是謂此人常懷猶預。複次有人微妙
【現代漢語翻譯】 現代漢語譯本 第一法。因此不能成就苦法忍（Kufaren，對苦諦的忍耐）。問：得到增上世間第一法（zengshang shijian diyi fa，世間最高的善法），稍微不能成就。
再次，作默然想（moren xiang，保持沉默的念頭）。再次，諸善根，緣增上中下法（zengshang zhongxia fa，上中下三種層次的善法），應當說成就。如果凡夫人五下分結（wuxiafenjie，導致眾生流轉于欲界的五種煩惱）斷盡，他們應當被稱為一處阿那含（yichu Anahan，不再返回欲界受生的阿那含）嗎？或者這樣說，不得這樣說。如同阿羅漢（A luohan，斷盡一切煩惱的聖者）一切結使（jieshi，煩惱的別名）斷盡，阿那含不是在一個地方斷盡，而是在趣處斷盡。阿羅漢在一個地方斷盡嗎？再次，如果彼賢聖道（xiansheng dao，聖者的道路）在一個地方，五下分結斷盡的斯陀含（Situohan，一來果），也應當再次說是一處阿那含。何況是凡夫人。如果欲界結使（yujie jieshi，欲界的煩惱）在中間稍微有不盡的。
又世尊說：『人有五種怨恨，誹謗諸賢，口出惡言，嗔怒無常，作不倩罪（buqian zui，不值得信任的罪行），人所憎嫉。』說這話時，其義如何？或者這樣說，如果人與人不相得，不觀行作意（guanxing zuoyi，不進行如理作意），懷猶預誹謗諸賢，是說此人誹謗愁惱彼人，懷顛倒意，醜惡喜諍，除去四種所犯，諸犯罪業身懷猶預，于中又犯餘事，是說人所憎嫉。或者這樣說，淫慾偏多，嗔怒無常，不避尊卑，為人憎嫉，而前欺詐幻惑，讒人無實，常習非法。再次，彼人以精進意，去欲戢悉欲行頭陀（toutuo，苦行），威儀禮節常不失時，人所信樂，嘆譽彼人不還使還，是說此人應當說犯法。此人不順戒律，意常親近，于其中間所得利養，也嘆譽說，常威儀禮節得不喜，也不修行不知恩養，是說此人應當說不存。假設有人增上戒（zengshang jie，更高的戒律）不成就戒，喜斗諍訟誹謗諸賢，是說此人喜怒無常。如果人微妙行行中，分別戒律諷誦禁戒，事事學知，無戒無智慧者，是說此人常懷猶預。再次，有人微妙
【English Translation】 English version The first Dharma. Therefore, one does not achieve the Kshanti of the Dharma of Suffering (Kufaren, Patience with the Truth of Suffering). Question: Having obtained the supreme worldly first Dharma (zengshang shijian diyi fa, the highest worldly good Dharma), one slightly does not achieve it.
Again, contemplate silence (moren xiang, contemplate on silence). Again, all good roots, related to the superior, middle, and inferior Dharmas (zengshang zhongxia fa, superior, middle, and inferior levels of good Dharmas), should be said to be achieved. If an ordinary person has exhausted the five lower fetters (wuxiafenjie, the five afflictions that cause beings to transmigrate in the desire realm), should they be called a Once-Returner Anagamin (yichu Anahan, Anagamin who does not return to the desire realm)? Or saying this, one should not say this. Just as an Arhat (A luohan, a saint who has eradicated all afflictions) has exhausted all fetters, an Anagamin does not exhaust them in one place, but exhausts them in the place of destination. Does an Arhat exhaust them in one place? Again, if the Noble Path (xiansheng dao, the path of the saints) is in one place, and the Once-Returner (Situohan, Sakadagami) who has exhausted the five lower fetters, should also be said to be a Once-Returner Anagamin. How much more so for an ordinary person. If the fetters of the desire realm (yujie jieshi, afflictions of the desire realm) are slightly not exhausted in the middle.
Also, the World Honored One said: 'A person has five resentments, slanders the virtuous, speaks evil words, is inconstant in anger, commits untrustworthy sins (buqian zui, untrustworthy sins), and is hated by people.' What is the meaning when saying these words? Or saying this, if a person does not get along with others, does not contemplate and apply the mind (guanxing zuoyi, does not apply rational attention), harbors hesitation and slanders the virtuous, it is said that this person slanders and troubles that person, harbors inverted thoughts, ugly and fond of disputes, except for the four offenses, all sinful deeds harbor hesitation, and commits other things in the middle, it is said that this person is hated by people. Or saying this, excessive lust, inconstant anger, not avoiding the honorable and the humble, is hated by people, and deceives and deludes in front, slanders people without truth, and constantly practices illegal things. Again, that person with diligent intention, goes away from desire, restrains all desires, practices asceticism (toutuo, ascetic practices), always does not lose the proper demeanor and etiquette, is trusted and liked by people, praises that person who does not return and makes him return, it is said that this person should be said to have committed an offense. This person does not follow the precepts, and his mind is always close, and the benefits and offerings obtained in the middle are also praised and said, often the demeanor and etiquette are not happy, and he does not practice and does not know the kindness of nurturing, it is said that this person should be said to be non-existent. Suppose someone's higher precepts (zengshang jie, higher precepts) do not achieve the precepts, likes to fight and dispute and slander the virtuous, it is said that this person is inconstant in joy and anger. If a person subtly practices in practice, distinguishes the precepts and recites the prohibitions, learns everything, and has no precepts and no wisdom, it is said that this person always harbors hesitation. Again, someone is subtle
行中。分別戒律諷誦禁戒。是謂此人人所憎嫉。如憂陀那耶婆嵯羅耶說。云何尊者婆羅墮阇。以何因緣此諸比丘年少端正。出家未久修善功德。于深法中娛樂順教。諸根柔和顏色暉暉。皮體軟細樂靜知足。如野鹿象。盡形壽清凈修梵行知足。如野鹿象。其義云何。答曰。坐禪諷經而不順從不著事務。是謂知足。隨法乞求亦不染著。是謂如野鹿象。
又世尊言。我見調達無有毫釐之善。我不記之。調達入地獄更歷劫數不可療救。所以然者。如調達入骨徹髓三歸命佛。當言彼調達此非善法耶。或作是說。此非善法。此亦非歸命三尊。瞋恚盛故說此語。設當入地獄者。如所說。若歸命佛者。彼不墮惡趣。設當實者。若不向三惡趣。如所說。調達入地獄經歷一劫。是故彼調達無有善法。或作是說。調達亦有善法。猶不能拔調達還。是故彼不可療救。調達有三不倩罪。複次彼有頂法調達。由此方便故曰有善法。
又世尊言。我弟子中第一比丘游四空定。名跋陀婆梨。四等力成就名僧迦摩寺。此二人有何差別。或作是說。尊跋陀婆梨得軟身護。以自多娛樂。彼以此娛樂先得護堂。尊者僧迦摩寺得增上護。然不多調習。于中先見護力成就。複次尊跋陀婆梨得四禪四等心。恒諷誦習。于中得自在先見護堂。尊者僧迦摩寺游
【現代漢語翻譯】 行中。分別戒律諷誦禁戒。是說這個人被人們憎恨嫉妒。如同憂陀那耶（Udanaya）婆嵯羅耶（Vatsagotra）所說。『尊者婆羅墮阇（Bharadvaja），是什麼因緣使得這些年輕端正的比丘，出家不久就修習善功德，在深奧的佛法中感到快樂並順從教導，諸根柔和，容顏煥發，面板細膩柔軟，喜愛安靜，知足常樂，如同野鹿和大象一般，終身清凈地修習梵行，知足常樂，如同野鹿和大象一般？』回答說：『坐禪誦經而不順從世俗，不執著於事務，這就是知足。隨順佛法乞食也不染著，這就是如同野鹿和大象。』 世尊又說：『我看到提婆達多（Devadatta）沒有絲毫的善行，我不認可他。提婆達多墮入地獄，經歷無數劫也無法救治。』為什麼呢？如果提婆達多深入骨髓地皈依三寶（三歸命佛），難道能說提婆達多沒有善法嗎？或者有人會說，這不是善法，這也不是真正地皈依三寶，因為他充滿瞋恚才說出這樣的話。即使他會墮入地獄，正如所說，如果皈依佛，就不會墮入惡道。如果這是真的，如果他不墮入三惡道，正如所說，提婆達多墮入地獄經歷一劫。因此，提婆達多沒有善法。或者有人會說，提婆達多也有善法，但仍然無法將提婆達多救拔出來，因此他無法救治。提婆達多犯有三種不敬罪。此外，他還有有頂天的禪定，因此可以說他有善法。 世尊又說：『我的弟子中，第一位比丘能夠遊歷四空定的是跋陀婆梨（Bhadravari），四等力成就的是僧迦摩寺（Samgharamati）。』這兩人有什麼差別呢？或者有人會說，尊者跋陀婆梨得到柔軟的身體保護，因為他經常自我娛樂。他通過這種娛樂首先獲得了護堂。尊者僧迦摩寺得到增上的保護，但不多加調習。在其中首先見到護力成就。此外，尊者跋陀婆梨得到四禪和四等心，經常諷誦習修，在其中得到自在，首先見到護堂。尊者僧迦摩寺遊歷
【English Translation】 In practice. Separately observing the precepts, reciting the Vinaya, and adhering to prohibitions. It is said that this person is hated and envied by others, as Udanaya and Vatsagotra said. 'Venerable Bharadvaja, what is the reason that these young and handsome Bhikkhus, having renounced the world not long ago, cultivate virtuous deeds, delight in the profound Dharma and follow the teachings, their faculties are gentle, their faces radiant, their skin delicate and soft, they love tranquility and are content, like wild deer and elephants, practicing pure conduct throughout their lives, content like wild deer and elephants?' The answer is: 'Meditating and reciting scriptures without conforming to the world, not being attached to affairs, this is contentment. Begging for food in accordance with the Dharma without being attached, this is like wild deer and elephants.' The World Honored One also said, 'I see no good in Devadatta, not even a hair's breadth. I do not acknowledge him. Devadatta will fall into hell and go through countless kalpas, beyond remedy.' Why is that? If Devadatta were to take refuge in the Triple Gem (Three Refuges) to the marrow of his bones, could it be said that Devadatta has no good? Or someone might say, this is not good, this is not truly taking refuge in the Triple Gem, because he speaks these words out of great anger. Even if he were to fall into hell, as it is said, if one takes refuge in the Buddha, one will not fall into evil realms. If this is true, if he does not fall into the three evil realms, as it is said, Devadatta will fall into hell and go through one kalpa. Therefore, Devadatta has no good. Or someone might say, Devadatta also has good, but it is still not enough to pull Devadatta out, therefore he is beyond remedy. Devadatta has three unpardonable sins. Furthermore, he has the meditation of the Peak of Existence, therefore it can be said that he has good. The World Honored One also said, 'Among my disciples, the foremost Bhikkhu who can roam in the Four Formless Realms is Bhadravari, and the one who has accomplished the Four Powers is Samgharamati.' What is the difference between these two? Or someone might say, Venerable Bhadravari obtains the protection of a soft body because he often entertains himself. Through this entertainment, he first obtains the protection hall. Venerable Samgharamati obtains increased protection, but does not cultivate much. In him, one first sees the accomplishment of protective power. Furthermore, Venerable Bhadravari obtains the Four Dhyanas and the Four Immeasurable Minds, constantly reciting and practicing, in which he obtains freedom and first sees the protection hall. Venerable Samgharamati roams
六善來堂。是謂先發意得護力成就。云何知阿羅漢而不復更生。或作是說。以舍諸結使。有諸結使便生。阿羅漢無有結使便不生。亦未曾見無結有生者。于中知阿羅漢不復更生。複次身愛諸垢永盡。故曰阿羅漢。不于中間無明有愛更染著身。以是之故。阿羅漢不復更生中陰之中。當言如所趣。當言往不如所趣。或作是說。當言往如所趣中陰。是山神之處。如世尊言。彼有如是慢。譬如極黑羊毛。亦如冥室無明。複次是中陰之傍。複次當言往如所趣。如死欲至時善惡俱至中陰。亦如是隨行善惡。各趣其所中陰。當言住過七日。當言住不過七日。或作是說當言。住過七日。何以故如。隨行善惡亦無方便有。過七日者。問如七日中間未得處胎。便當斷滅耶。答曰。不斷滅故。度中陰形。複次乃至因緣集聚俱住不斷。若不得生因緣者。是故久住。
步游四句中 世俗凡夫人 王婆利毫釐 護阿羅漢陰
又世尊言。於是比丘有四人。強記智慧。宣佈智慧。順從頑鹵齊一句。說是語時其義云何。或作是說。強記智慧人者。發語便知義如易化者。若比丘如彼法便滅。世尊亦知。宣佈智慧說即解。如所說。比丘非汝色非汝。痛想行識非汝。世尊亦說。順從頑鹵人者。以若干行誘進便順從。云何比丘為色。諸所有色彼盡
【現代漢語翻譯】 現代漢語譯本：六善來堂（指通過六種善行來到涅槃的境界）。這就是所謂的先發愿而獲得護持之力成就。如何得知阿羅漢（已證悟的聖者）不再輪迴轉生呢？有人這樣說：因為他捨棄了所有的結使（煩惱的束縛）。有結使就會產生輪迴，阿羅漢沒有結使，所以不再輪迴。也從未見過沒有結使還會輪迴的。由此可知阿羅漢不再輪迴轉生。其次，對身體的愛戀和各種染污已經完全斷盡，所以稱為阿羅漢。不會在（死亡和投生）中間的階段，因為無明和愛慾而再次染著于身體。因此，阿羅漢不會在中陰（死亡和投生之間的過渡狀態）中再次轉生。應當說（中陰身）是按照所要去的方向而去，還是說前往的方向與所要去的方向不一致呢？有人這樣說：應當說前往的方向與所要去的方向一致。中陰身是山神所居住的地方，正如世尊所說：『他們有如此的傲慢，就像極黑的羊毛一樣，也像黑暗的房間一樣充滿無明。』其次，中陰身就在（山）旁邊。其次，應當說前往的方向與所要去的方向一致。就像臨死之人，善業和惡業同時到來，中陰身也是這樣，隨著善業和惡業，各自前往其所應去的地方。應當說（中陰身）停留超過七天，還是說停留不超過七天呢？有人這樣說：應當說停留超過七天。為什麼呢？就像隨著善業和惡業，也沒有方便法門可以（立即投生）。超過七天的情況是，如果有人問，如果在七天中間沒有得到投胎之處，就會斷滅嗎？回答說：不會斷滅，所以會改變中陰身的形態。其次，乃至因緣聚合在一起，（中陰身）才會持續存在而不會斷滅。如果沒有得到出生的因緣，所以會停留很久。 步游四句中，世俗凡夫人，王婆利毫釐，護阿羅漢陰。 又世尊說：『這裡有四種比丘（出家修道者）：記憶力強、有智慧、宣講智慧、順從愚鈍之人，即使只是一句話。』說這句話的時候，是什麼意思呢？有人這樣說：記憶力強而有智慧的人，一聽到話語就能理解其含義，就像容易教化的人一樣。如果比丘像這種法一樣容易消滅，世尊也知道。宣講智慧的人，一說就明白，就像（世尊）所說：『比丘，色不是你，受想行識也不是你。』世尊也這樣說。順從愚鈍之人，用各種方法引導他，他就會順從。什麼是比丘的色呢？所有的一切色，都應該斷盡。
【English Translation】 English version: The Six Goodnesses come to the hall (referring to reaching Nirvana through six good practices). This is what is called achieving the power of protection through initially making a vow. How do we know that an Arhat (an enlightened saint) is no longer reborn? Some say that it is because they have relinquished all the fetters (the bonds of affliction). Having fetters leads to rebirth, while an Arhat, having no fetters, is no longer reborn. It has never been seen that one without fetters is still reborn. From this, we know that an Arhat is no longer reborn. Furthermore, the love for the body and all defilements are completely exhausted, hence the name Arhat. They will not, in the intermediate stage (between death and rebirth), be defiled by ignorance and desire, clinging to the body again. Therefore, an Arhat will not be reborn again in the Bardo (the transitional state between death and rebirth). Should it be said that (the Bardo being) goes according to the direction it is to go, or should it be said that the direction it goes is not consistent with the direction it is to go? Some say that it should be said that the direction it goes is consistent with the direction it is to go. The Bardo is where the mountain gods reside, just as the World Honored One said: 'They have such arrogance, like extremely black wool, and like a dark room filled with ignorance.' Furthermore, the Bardo is next to (the mountain). Furthermore, it should be said that the direction it goes is consistent with the direction it is to go. Just like a dying person, good and bad karma arrive simultaneously, the Bardo is also like this, following good and bad karma, each going to its respective destination. Should it be said that (the Bardo being) stays for more than seven days, or should it be said that it does not stay for more than seven days? Some say that it should be said that it stays for more than seven days. Why? Just like following good and bad karma, there is no expedient means to (be reborn immediately). The situation of staying for more than seven days is, if someone asks, if one does not find a place to be reborn in the middle of seven days, will it be annihilated? The answer is: it will not be annihilated, so it will change the form of the Bardo being. Furthermore, until the conditions come together, (the Bardo being) will continue to exist and will not be annihilated. If one does not obtain the conditions for birth, therefore it will stay for a long time. In the four lines of walking and wandering, worldly ordinary people, King Polihari, protect the shadow of the Arhat with meticulous care. Moreover, the World Honored One said: 'Here, there are four types of Bhikkhus (ordained monks): those with strong memory, those with wisdom, those who proclaim wisdom, and those who follow the dull-witted, even if it is just one sentence.' When saying this, what is the meaning? Some say that those with strong memory and wisdom can understand the meaning as soon as they hear the words, just like those who are easy to teach. If a Bhikkhu is as easily extinguished as this Dharma, the World Honored One also knows. Those who proclaim wisdom understand as soon as it is said, just as (the World Honored One) said: 'Bhikkhu, form is not you, feeling, perception, volition, and consciousness are not you.' The World Honored One also said this. Those who follow the dull-witted will follow if guided by various methods. What is the form of a Bhikkhu? All forms should be completely exhausted.
四大。四大所造廣說。頑鹵齊一句人者。亦不解義。或作是說。強記智慧人者利根。心心相知。分別智慧人中根。順從人者軟根。頑鹵人齊一句者無有根。或作是說。強記智慧人者。宿命求解脫力。宣佈智慧人者。宿命求軟解脫。頑鹵齊一句人。宿命之中不求解脫。複次強記智慧人設便知。如尊者舍利弗質便默然。分佈智慧人者。分別曉瞭然后能知。如尊者弗迦羅婆梨審明義理。順從人者。隨時學增上戒律。隨時降伏心意。隨時學增上智慧。此之謂也。本性所習漸學戒律。漸受訓誨承受奉行。如尊者羅云漸漸至道。頑鹵齊一句人者。受句義。亦不解義理。亦不解深法。以何等菩薩本宿命時。不等越次取證。或作是說。以盟誓故。以此誓願當出世作佛未度當度。未解脫當使解脫。或作是說。菩薩思念觀。彼以智慧意常發願言。度諸眾生。或作是說。菩薩逮一切智以自具足。以眾生故不等越次取證。複次諸根未熟故。不等越次取證。以何等故。阿那邠堤長者。供養四如來不于彼佛出家學道。或作是說。此盟誓因緣。以愿誓故當供養余如來。或作是說。親族力勢不能去恩愛意。或作是說。彼長者意常樂寂靜。好施鈍根。以寂靜故。不趣惡趣之功德處處獲大報。鈍根者不見。家累之慈。以是故不出家作沙門。複次彼長者淫意偏
【現代漢語翻譯】 現代漢語譯本 四大（四大元素）。如果泛泛而談四大所造之物，即使是聰明人也難以理解。有人這樣解釋：『強記智慧的人是利根之人，能心領神會；分別智慧的人是中根之人；順從的人是軟根之人；而愚鈍之人連一句話都理解不了，是無根之人。』也有人這樣解釋：『強記智慧的人，是宿命中就尋求解脫的人；宣佈智慧的人，是宿命中尋求相對容易的解脫的人；愚鈍之人，宿命中不尋求解脫。』 進一步說，強記智慧的人即使知道，也像尊者舍利弗（Sariputra，智慧第一的佛陀十大弟子之一）那樣沉默不語；分佈智慧的人，要分別曉暢之後才能明白，就像尊者弗迦羅婆梨（Phagguna，比丘）那樣審明義理；順從的人，隨時學習增上的戒律，隨時降伏心意，隨時學習增上的智慧，這就是所謂的順從。本性所習，逐漸學習戒律，逐漸接受訓誨，承受奉行，就像尊者羅云（Rahula，佛陀的兒子）那樣漸漸至道。愚鈍之人，即使聽了語句，也不理解其中的意義，也不理解深奧的佛法。 什麼樣的菩薩在本宿命時，不超越次第地證悟呢？有人這樣解釋：『因為有盟誓的緣故。』因為有這樣的誓願：『當出世作佛，未度的當度，未解脫的當使解脫。』也有人這樣解釋：『菩薩思念觀察，他以智慧的意念常常發願說：度脫一切眾生。』也有人這樣解釋：『菩薩獲得一切智，以自身具足，爲了眾生的緣故，不超越次第地證悟。 進一步說，因為諸根未成熟的緣故，不超越次第地證悟。因為什麼緣故，阿那邠邸（Anathapindika，給孤獨長者，佛教大護法）長者供養四如來，卻沒有在那幾位佛陀那裡出家學道呢？有人這樣解釋：『這是盟誓的因緣，因為有愿誓，應當供養其餘的如來。』也有人這樣解釋：『親族的力量和權勢，使他不能捨棄恩愛之意。』也有人這樣解釋：『那位長者常常樂於寂靜，喜歡佈施，但根器遲鈍。因為寂靜的緣故，不去惡趣，他的功德處處獲得大報。因為根器遲鈍，看不見家累的束縛，因此不出家作沙門。』進一步說，那位長者淫慾心偏重。
【English Translation】 English version The Four Great Elements. To speak broadly about what is created by the Four Great Elements, even a wise person would not understand. Some explain it this way: 'Those with strong memory and wisdom are of sharp faculties, able to understand intuitively; those with discriminating wisdom are of middling faculties; those who are compliant are of dull faculties; and those who are dull-witted cannot even understand a single sentence, they are without faculties.' Others explain it this way: 'Those with strong memory and wisdom are those who sought liberation in their past lives; those who proclaim wisdom are those who sought relatively easy liberation in their past lives; the dull-witted do not seek liberation in their past lives.' Furthermore, those with strong memory and wisdom, even if they know, remain silent like the Venerable Sariputra (Sariputra, foremost in wisdom among the Buddha's ten great disciples); those with distributing wisdom must understand clearly before they can comprehend, like the Venerable Phagguna (Phagguna, a bhikkhu) who carefully examined the meaning; those who are compliant constantly learn the increasing precepts, constantly subdue their minds, constantly learn increasing wisdom, this is what is meant by compliant. What is learned by nature, gradually learning the precepts, gradually receiving instruction, accepting and practicing, like the Venerable Rahula (Rahula, the Buddha's son) gradually reaching the Path. The dull-witted, even if they hear the sentences, do not understand their meaning, nor do they understand the profound Dharma. What kind of Bodhisattva, in their past lives, does not attain enlightenment out of order? Some explain it this way: 'Because of a vow.' Because of this vow: 'When I appear in the world as a Buddha, I will liberate those who are not yet liberated, and I will cause those who are not yet liberated to be liberated.' Others explain it this way: 'The Bodhisattva contemplates, with the intention of wisdom, constantly making the vow: to liberate all beings.' Others explain it this way: 'The Bodhisattva attains all-knowing wisdom, being self-sufficient, for the sake of sentient beings, does not attain enlightenment out of order.' Furthermore, because the faculties are not yet mature, enlightenment is not attained out of order. For what reason did the Elder Anathapindika (Anathapindika, a great benefactor of Buddhism) make offerings to four Tathagatas, but did not leave home and study the Path under those Buddhas? Some explain it this way: 'This is due to the cause of a vow, because of the vow, he should make offerings to other Tathagatas.' Others explain it this way: 'The power and influence of relatives prevented him from abandoning the intention of love and affection.' Others explain it this way: 'That Elder was always fond of tranquility, liked to give alms, but his faculties were dull. Because of tranquility, he did not go to evil destinies, and his merits everywhere obtained great rewards. Because his faculties were dull, he did not see the bonds of family, therefore he did not leave home to become a Shramana.' Furthermore, that Elder's lustful intentions were strong.
多。常樂婇女之間作方便。一切諸佛如所造事得賢聖道。以何等故。不成男不應法義。或作是說。諸情闕少。是故不應法義。或作是說。心馳萬端不得三昧。是故不應法義。或作是說。障諸報實宿所作緣。得受此形不依智慧。複次遂障結使彼結所蓋。不得休止心無慚愧。又世尊言。作偷婆有三事。多薩阿竭阿羅訶三耶三佛。比丘漏盡者。轉輪聖王。以何等故。學辟支佛不入此三事。或作是說。是如來勸教語。說佛則說辟支佛。說比丘漏盡者則說學。彼或有漏盡者。複次彼亦是數。以此眾生故現其深義。此勸教語如上所說。
又世尊言。於是比丘有六阿羅漢。退法阿羅漢。念法護法住法分別法無疑法。此有何差別。或作是說。種種無學根。上上中上下中中上中下下上下中於彼下下中成就。謂退法阿羅漢也。下上成就者。謂念法阿羅漢也。中下成就者。謂護法阿羅漢也。中中成就者。謂住劫阿羅漢也。中上成就者。謂分別法阿羅漢也。三上成就者。謂無疑阿羅漢也。彼聲聞增上下成就。辟支佛者上中成就。多薩阿竭上上成就。或作是說。猶如一人方便造業。有不慇勤者。亦有鈍根。彼以方便業不慇勤。鈍根求等心解脫受證。彼復以方便不慇勤。鈍根于等心解脫便退轉。是謂退法阿羅漢。猶如一人方便求甚慇勤。鈍根
【現代漢語翻譯】 現代漢語譯本 多。常在歡樂的婇女（cǎinǚ，宮女）之間行方便。一切諸佛都因所造之事而得賢聖之道。因為什麼緣故，不能成為男子，不合乎正法之義呢？或者有人這樣說，因為諸根不全，所以不合乎正法之義。或者有人這樣說，因為心念馳散，不能得三昧（sānmèi，禪定），所以不合乎正法之義。或者有人這樣說，這是因為往昔所作的業緣，障礙了真實的果報，所以才受此形，不能依智慧而行事。再者，遂障結使（jiéshǐ，煩惱），被這些煩惱所覆蓋，不得止息，心中沒有慚愧。又世尊說，建造窣堵波（sūdǔpō，佛塔）有三件事：多薩阿竭（duō sà ā jié，如來）、阿羅訶（ā luó hē，阿羅漢）、三耶三佛（sānyēsānfó，正等覺佛）。比丘（bǐqiū，出家男眾）漏盡者（lòujìnzhě，斷盡煩惱者），轉輪聖王（zhuǎnlúnshèngwáng，以正法統治世界的君王）。因為什麼緣故，學辟支佛（pìzhīfó，緣覺佛）的人不入這三件事呢？或者有人這樣說，這是如來的勸教之語，說佛就包括了辟支佛，說比丘漏盡者就包括了學人，他們或者有漏盡者。再者，他們也是一種數量。因為這些眾生的緣故，才顯現其深義。這種勸教之語如上所說。 又世尊說，在這裡，比丘有六種阿羅漢：退法阿羅漢（tuìfǎ ā luóhàn，容易退失功德的阿羅漢）、念法阿羅漢（niànfǎ ā luóhàn，依靠憶念佛法保持功德的阿羅漢）、護法阿羅漢（hùfǎ ā luóhàn，能守護佛法的阿羅漢）、住法阿羅漢（zhùfǎ ā luóhàn，安住于佛法的阿羅漢）、分別法阿羅漢（fēnbiéfǎ ā luóhàn，能分別佛法的阿羅漢）、無疑法阿羅漢（wúyífǎ ā luóhàn，對佛法毫無疑惑的阿羅漢）。這有什麼差別呢？或者有人這樣說，這是因為種種無學根（wúxué gēn，已證阿羅漢果位的根器）有上上、上中、上下、中上、中中、中下、下上、下中、下下。在他們之中，下下中成就的，是退法阿羅漢。下上成就的，是念法阿羅漢。中下成就的，是護法阿羅漢。中中成就的，是住劫阿羅漢。中上成就的，是分別法阿羅漢。三上成就的，是無疑法阿羅漢。這些聲聞（shēngwén，聽聞佛法而修行證果者）是增上下成就，辟支佛是上中成就，多薩阿竭是上上成就。或者有人這樣說，就像一個人方便造業，有不慇勤的，也有鈍根的。他以方便業不慇勤，鈍根求等心解脫（děngxīn jiětuō，平等心的解脫）受證。他又以方便不慇勤，鈍根于等心解脫便退轉。這就是退法阿羅漢。就像一個人方便求甚慇勤，鈍根。
【English Translation】 English version Much. He often makes skillful means among the joyful maidens (cǎinǚ, palace women). All Buddhas attain the path of the worthy and the holy through the deeds they have done. For what reason is it that one cannot become a man and is not in accordance with the meaning of the Dharma? Or some say that because the faculties are incomplete, it is not in accordance with the meaning of the Dharma. Or some say that because the mind is scattered in myriad directions and cannot attain samadhi (sānmèi, meditative concentration), it is not in accordance with the meaning of the Dharma. Or some say that it is because of the karmic conditions created in the past that obstruct the realization of true rewards, and therefore one receives this form and cannot act according to wisdom. Furthermore, one is obstructed by the fetters (jiéshǐ, afflictions), covered by these fetters, unable to rest, and without shame in the heart. Moreover, the World Honored One said that there are three things involved in building a stupa (sūdǔpō, Buddhist shrine): Tathagata (duō sà ā jié, Thus Come One), Arhat (ā luó hē, one who has attained enlightenment), and Samyak-sambuddha (sānyēsānfó, perfectly enlightened Buddha). A Bhikshu (bǐqiū, ordained male monastic) who has exhausted his outflows (lòujìnzhě, one who has eradicated all defilements), and a Chakravartin King (zhuǎnlúnshèngwáng, a universal monarch who rules by righteousness). For what reason do those who study Pratyekabuddha (pìzhīfó, solitary Buddha) not enter into these three things? Or some say that this is the teaching of the Tathagata, and speaking of the Buddha includes the Pratyekabuddha, and speaking of the Bhikshu who has exhausted his outflows includes the learners, some of whom may have exhausted their outflows. Furthermore, they are also a number. It is for the sake of these beings that their profound meaning is revealed. This teaching is as described above. Moreover, the World Honored One said that here, a Bhikshu has six types of Arhats: a Backsliding Arhat (tuìfǎ ā luóhàn, an Arhat who is prone to losing their attainments), a Dharma-Remembering Arhat (niànfǎ ā luóhàn, an Arhat who relies on remembering the Dharma to maintain their attainments), a Dharma-Protecting Arhat (hùfǎ ā luóhàn, an Arhat who can protect the Dharma), a Dharma-Abiding Arhat (zhùfǎ ā luóhàn, an Arhat who abides in the Dharma), a Dharma-Discerning Arhat (fēnbiéfǎ ā luóhàn, an Arhat who can discern the Dharma), and a Doubt-Free Arhat (wúyífǎ ā luóhàn, an Arhat who has no doubts about the Dharma). What is the difference between these? Or some say that it is because the roots of the non-learners (wúxué gēn, those who have attained the Arhat fruit) are of various kinds: supreme-supreme, supreme-middle, supreme-inferior, middle-supreme, middle-middle, middle-inferior, inferior-supreme, inferior-middle, and inferior-inferior. Among them, the one who achieves the inferior-inferior is the Backsliding Arhat. The one who achieves the inferior-supreme is the Dharma-Remembering Arhat. The one who achieves the middle-inferior is the Dharma-Protecting Arhat. The one who achieves the middle-middle is the Dharma-Abiding Arhat. The one who achieves the middle-supreme is the Dharma-Discerning Arhat. The one who achieves the three supremes is the Doubt-Free Arhat. These Sravakas (shēngwén, disciples who hear the teachings and attain enlightenment) achieve increasing superior and inferior qualities, the Pratyekabuddha achieves superior-middle qualities, and the Tathagata achieves supreme-supreme qualities. Or some say that it is like a person who skillfully creates karma, some are not diligent, and some have dull faculties. He is not diligent in skillful karma, and with dull faculties seeks equanimous liberation (děngxīn jiětuō, liberation with an equal mind) and attains realization. Again, he is not diligent in skillful means, and with dull faculties, he regresses from equanimous liberation. This is called a Backsliding Arhat. It is like a person who diligently seeks skillful means, but has dull faculties.
彼以方便甚慇勤。鈍根得等心解脫受證。彼以方便慇勤。鈍根護等心解脫。是謂護法阿羅漢也。猶如一人常方便求甚慇勤。然鈍根彼以常方便求甚慇勤。然鈍根得等心解脫證。彼以常方便求甚慇勤。然鈍根等心解脫。亦不增亦不減。是謂住劫阿羅漢也。猶如一人常方便求甚慇勤。然利根彼以常方便求甚慇勤。然根利得等心解脫證。彼以常方便求甚慇勤。然利根方便得無疑。是謂分別法阿羅漢也。猶如一人常方便求甚慇勤。然利根彼以常方便求甚慇勤。然利根得無疑等心解脫證。是謂無疑法阿羅漢也。複次若人恃怙他力。尋生得等心解脫證。是故等心解脫。猶如羸病人尋起無持扶人便還臥床。是謂退法阿羅漢也。若復有人等心解脫不牢固。但恐失意欲求死以刀自害。是謂念法阿羅漢也。若復有人等心解脫。護等心解脫。我能護此盡形壽守持。隨時育養。是謂護法阿羅漢也。若復有人等心解脫。超越鈍根住中根。是故等心解脫不退轉。亦不增不死。是謂住劫阿羅漢也。若復有人等心解脫。初始有益得諸根。彼恃怙外。力得無疑。是謂分別法阿羅漢也。若復有人自以己力初始得增上根。住等解脫自知時節。是謂無疑法阿羅漢也。
又世尊言。阿難鞞舍離甚樂無極。跋阇復彌亦甚快樂。遮波羅寺亦甚快樂。瞿曇彌那拘驢
【現代漢語翻譯】 現代漢語譯本： 他以極大的方便和慇勤，使鈍根者獲得等心解脫並證悟。他以方便和慇勤，使鈍根者守護等心解脫。這被稱為護法阿羅漢（Dharma-protecting Arhat）。 猶如一人經常方便尋求，非常慇勤，然而他是鈍根者。他經常方便尋求，非常慇勤，然而他是鈍根者，獲得等心解脫的證悟。他經常方便尋求，非常慇勤，然而他是鈍根者，他的等心解脫既不增加也不減少。這被稱為住劫阿羅漢（Kalpa-dwelling Arhat）。 猶如一人經常方便尋求，非常慇勤，然而他是利根者。他經常方便尋求，非常慇勤，然而他是利根者，獲得等心解脫的證悟。他經常方便尋求，非常慇勤，然而他是利根者，通過方便獲得無疑。這被稱為分別法阿羅漢（Discriminating Dharma Arhat）。 猶如一人經常方便尋求，非常慇勤，然而他是利根者。他經常方便尋求，非常慇勤，然而他是利根者，獲得無疑等心解脫的證悟。這被稱為無疑法阿羅漢（Non-regressing Dharma Arhat）。 再者，如果有人依賴他力，很快獲得等心解脫的證悟。因此，這種等心解脫，猶如虛弱的病人剛起身，沒有扶持的人便又倒回床上。這被稱為退法阿羅漢（Backsliding Arhat）。 如果又有人等心解脫不牢固，只是害怕失去，想要尋死，用刀自殺。這被稱爲念法阿羅漢（Mind-bound Arhat）。 如果又有人等心解脫，守護等心解脫，『我能守護此解脫，盡我一生來守持，隨時培育滋養。』這被稱為護法阿羅漢（Dharma-protecting Arhat）。 如果又有人等心解脫，超越鈍根，安住于中等根器。因此，這種等心解脫不退轉，也不增加，也不會死亡。這被稱為住劫阿羅漢（Kalpa-dwelling Arhat）。 如果又有人等心解脫，最初獲得利益，得到諸根。他依賴外力，獲得無疑。這被稱為分別法阿羅漢（Discriminating Dharma Arhat）。 如果又有人依靠自己的力量，最初獲得增上根，安住于等解脫，自己知道時節。這被稱為無疑法阿羅漢（Non-regressing Dharma Arhat）。 又世尊說：『阿難（Ananda），鞞舍離（Vaishali）非常快樂，無邊無際。跋阇復彌（Bhadraka）也非常快樂。遮波羅寺（Chapala Temple）也非常快樂。瞿曇彌那拘驢（Gautami Nakula）』
【English Translation】 English version: He, with exceedingly diligent skillful means, enables those of dull faculties to attain and realize equanimous liberation. He, with skillful means and diligence, enables those of dull faculties to protect equanimous liberation. This is called a Dharma-protecting Arhat. It is like a person who constantly seeks with skillful means and great diligence, yet is of dull faculties. He constantly seeks with skillful means and great diligence, yet is of dull faculties, attaining the realization of equanimous liberation. He constantly seeks with skillful means and great diligence, yet is of dull faculties, and his equanimous liberation neither increases nor decreases. This is called a Kalpa-dwelling Arhat. It is like a person who constantly seeks with skillful means and great diligence, yet is of sharp faculties. He constantly seeks with skillful means and great diligence, yet is of sharp faculties, attaining the realization of equanimous liberation. He constantly seeks with skillful means and great diligence, yet is of sharp faculties, and through skillful means attains non-doubt. This is called a Discriminating Dharma Arhat. It is like a person who constantly seeks with skillful means and great diligence, yet is of sharp faculties. He constantly seeks with skillful means and great diligence, yet is of sharp faculties, attaining the realization of non-doubt and equanimous liberation. This is called a Non-regressing Dharma Arhat. Furthermore, if a person relies on the power of others and quickly attains the realization of equanimous liberation, this equanimous liberation is like a weak person who, having just risen, falls back into bed without someone to support him. This is called a Backsliding Arhat. If there is another person whose equanimous liberation is not firm, who is merely afraid of losing it and seeks death, harming himself with a knife, this is called a Mind-bound Arhat. If there is another person who has equanimous liberation and protects equanimous liberation, saying, 'I can protect this liberation, upholding it for the rest of my life, nurturing and cultivating it at all times,' this is called a Dharma-protecting Arhat. If there is another person who has equanimous liberation, surpassing dull faculties and dwelling in middling faculties, this equanimous liberation does not regress, nor does it increase, nor does it die. This is called a Kalpa-dwelling Arhat. If there is another person who has equanimous liberation, initially gaining benefit and obtaining the faculties, he relies on external power and attains non-doubt. This is called a Discriminating Dharma Arhat. If there is another person who, through his own power, initially gains superior faculties, dwells in equanimous liberation, and knows the proper time, this is called a Non-regressing Dharma Arhat. Moreover, the World Honored One said: 'Ananda, Vaishali is very joyful, boundless. Bhadraka is also very joyful. Chapala Temple is also very joyful. Gautami Nakula.'
亦甚快樂。閻浮利有若干種快樂。無比人民茂盛。以何等故世尊作是說。或作是說。正坐入定使諸比丘生樂希望。或作是說。鞞舍離城甚樂無極。穀食豐賤乞求易得。跋阇復彌甚樂無極。人民和順不遭苦厄。遮波羅寺(轉法輪處)瞿曇彌尼拘陀。種種座具少事寂靜。閻浮利地有若干種園果。種種人民茂盛智慧業明。複次世尊亦復現去諸縛著。滅若干彼無慾永息。
初發意菩薩 出家不成男 三塔六羅漢 鞞舍離在後
又世尊言。游鞞舍離從今以後。不復更見鞞舍離更無三佛來鞞舍離。何以故。尊作是說。或作是說。更不復受胎。複次等智滅彼死跡。欲鞞舍離城樂法眾生報諸狐疑。是謂彼時。以何等世尊請摩訶迦葉與半座坐。或作是說。時諸比丘輕易迦葉起染污心。不知迦葉入大法要。以是故世尊與半座坐。欲使比丘心開意解。懼獲不善報。或作是說。彼尊者有種種功德。世尊先所化。恐諸比丘犯禁戒罪。或作是說。第一尊重尊者阿那律。世尊往視依衣。更請摩訶迦葉與半座。或作是說。世尊欲付授戒律。後來眾生信受其言。複次未曾有與弟子半座者。複次世尊欲布現大德。又世尊言。諸比丘等。若沙門婆羅門晝有夜想。夜有晝想。彼心意顛倒。比丘如我晝有晝想。夜有夜想。於我心無有顛倒。說是語
【現代漢語翻譯】 現代漢語譯本： 也甚是快樂。閻浮利（Jambudvipa，指我們所居住的這個世界）有多種快樂，無比的人民繁榮昌盛。因為什麼緣故世尊（Bhagavan，佛陀的尊稱）這樣說，或者這樣說：端正地坐著入定，使眾比丘（bhikkhu，佛教僧侶）生起快樂的希望。或者這樣說：鞞舍離城（Vaishali，古印度城市）非常快樂，沒有止境，穀物食物豐盛而價賤，容易乞討獲得。跋阇復彌（Vajjiputraka，人名）非常快樂，沒有止境，人民和睦順從，不遭遇苦難。遮波羅寺（Chapala Shrine，轉法輪之處）瞿曇彌尼拘陀（Gotamaka Shrine），種種座具完備，少事而寂靜。閻浮利地有多種園林果實，種種人民繁榮昌盛，智慧事業光明。再次，世尊也能夠去除各種束縛執著，滅除各種慾望，永遠止息。
初發意菩薩（Bodhisattva，指發菩提心的人） 出家不成男 三塔六羅漢（Arhat，指斷盡煩惱，證得解脫的聖者） 鞞舍離在後
又世尊說：遊歷鞞舍離之後，從今以後，不再再見到鞞舍離，更沒有三佛（指過去、現在、未來三世的佛）來到鞞舍離。因為什麼緣故，世尊這樣說，或者這樣說：不再再受胎。再次，等同的智慧滅除死亡的痕跡，希望鞞舍離城快樂，使信法的眾生回報各種狐疑。這就是當時的情況。因為什麼緣故，世尊請摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一）與他分座而坐？或者這樣說：當時眾比丘輕視迦葉，生起染污之心，不知道迦葉進入大法要。因此世尊與他分座而坐，想要使比丘們心開意解，害怕他們獲得不善的果報。或者這樣說：那位尊者（指迦葉）有種種功德，是世尊先前所教化的，恐怕眾比丘違犯禁戒罪。或者這樣說：第一尊重尊者阿那律（Aniruddha，佛陀的十大弟子之一），世尊前去探視他的衣服，更請摩訶迦葉與他分座而坐。或者這樣說：世尊想要付授戒律，使後來的眾生信受他的言語。再次，從未有與弟子分座的情況。再次，世尊想要布現大德。又世尊說：諸位比丘，如果沙門（Sramana，指修行者）婆羅門（Brahmana，指婆羅門教的僧侶）白天有夜晚的想法，夜晚有白天的想法，他們的心意顛倒。比丘們，如果我白天有白天的想法，夜晚有夜晚的想法，我的心沒有顛倒。說完這些話
【English Translation】 English version: It is also very joyful. Jambudvipa (the world we live in) has various kinds of joy, and its people are incredibly prosperous. For what reason does the Bhagavan (the Blessed One, a title for the Buddha) say this, or say this: sitting upright in meditation, causing the bhikkhus (Buddhist monks) to generate joyful hope. Or say this: the city of Vaishali (an ancient Indian city) is extremely joyful, without limit, with abundant and cheap grains and food, easy to obtain through begging. Vajjiputraka (a personal name) is extremely joyful, without limit, with people who are harmonious and obedient, not encountering suffering. Chapala Shrine (the place where the Dharma Wheel was turned), Gotamaka Shrine, with various seats, with few affairs and tranquility. The land of Jambudvipa has various kinds of gardens and fruits, various people who are prosperous, with wisdom and bright deeds. Furthermore, the Bhagavan is also able to remove all bonds and attachments, extinguish all desires, and eternally cease.
A Bodhisattva (one who has generated the mind of enlightenment) who initially aspires, a renunciant who is not a male. Three stupas, six Arhats (one who has extinguished all defilements and attained liberation), Vaishali in the rear.
Moreover, the Bhagavan said: After traveling to Vaishali, from now on, I will not see Vaishali again, and no three Buddhas (referring to the Buddhas of the past, present, and future) will come to Vaishali. For what reason does the Blessed One say this, or say this: no longer to be reborn. Furthermore, equal wisdom extinguishes the traces of death, hoping that the city of Vaishali is joyful, causing the Dharma-believing beings to repay all doubts. This was the situation at that time. For what reason did the Bhagavan invite Mahakasyapa (one of the Buddha's ten great disciples) to share his seat? Or say this: at that time, the bhikkhus looked down upon Kasyapa, generating defiled minds, not knowing that Kasyapa had entered the great Dharma essence. Therefore, the Bhagavan shared his seat with him, wanting to open the minds of the bhikkhus, fearing that they would obtain unwholesome results. Or say this: that venerable one (referring to Kasyapa) has various merits, and was previously taught by the Bhagavan, fearing that the bhikkhus would violate the precepts and commit offenses. Or say this: the foremost venerable Aniruddha (one of the Buddha's ten great disciples), the Bhagavan went to inspect his robes, and further invited Mahakasyapa to share his seat. Or say this: the Bhagavan wanted to entrust the precepts, causing later beings to believe in his words. Furthermore, there has never been a situation of sharing a seat with a disciple. Furthermore, the Bhagavan wanted to display great virtue. Moreover, the Bhagavan said: Bhikkhus, if Sramanas (ascetics) and Brahmanas (priests of Brahmanism) have thoughts of night during the day, and thoughts of day during the night, their minds are inverted. Bhikkhus, if I have thoughts of day during the day, and thoughts of night during the night, my mind is not inverted. Having said these words
時其義云何。或作是說。彼起天眼除外想修嚮明想。觀晝如觀夜無異。彼或無異。彼或時晝有夜想。夜有晝想。然世尊不爾。或作是說。彼沙門婆羅門。于眠寐中夜有晝想。晝有夜想。是彼顛倒。複次閑居右脅倚臥。觀如是色入禪中。然世尊若行若坐常如一定。
又世尊言。於是比丘有三如來。於是比丘于現法中實有無疑。自得智慧亦教他人入智慧。云何自得智慧。或作是說。彼不可得虛無有實。況當得實。複次是世尊勸教語也。作是語。我覺此。或作是說。若彼著色心所念法。自譽戒盜自憑仰作。以實為虛。世尊觀彼見盜。複次是彼邪見。五陰之中是我所實住。佛所語亦如是。不有餘陰言我所以何等故。以外道盡欲愛等越次取證。相應不退轉法此之謂也。或作是說。彼以二道滅諸結使。或以世俗道。或以無漏道斷諸結使。或作是說。若依禪等越次取證。彼觀禪便有道生。彼不見諦所斷。是故不退轉。複次彼等越次取證時。修行忍智得等方便力勢尋益。若力勢無益者。不于力勢中退轉。是故不退轉。
又世尊言。四雙八輩幾果成就幾無果成就。或作是說。五果成就。須陀洹斯陀含阿那含趣阿羅漢及阿羅漢。一非果成就。趣須陀洹果證。二人或果成就。或果不成就。趣斯陀含果證。趣阿那含果證。彼趣斯陀
【現代漢語翻譯】 現代漢語譯本： 那麼，『時』的意義是什麼呢？或者有人這樣說：那些修習天眼的人，排除外在的雜念，修習趨向光明的想法，觀察白天如同觀察夜晚一樣沒有差別。他們或許沒有差別，或許他們在白天產生夜晚的想法，在夜晚產生白天的想法。然而，世尊不是這樣的。或者有人這樣說：那些沙門（Śrāmaṇa，出家修行者）和婆羅門（Brāhmaṇa，祭司），在睡眠中夜晚產生白天的想法，在白天產生夜晚的想法，這是他們的顛倒。再者，他們閑居時右脅倚臥，觀察這樣的色（rūpa，物質）進入禪定中。然而，世尊無論是行走還是坐著，常常保持一定的狀態。
世尊又說：『對於這位比丘（bhikkhu，出家男眾），有三種如來（Tathāgata，佛的稱號）。』這位比丘在現世中真實不疑，自己獲得智慧，也教導他人進入智慧。如何自己獲得智慧呢？或者有人這樣說：那些不可得的、虛無的、沒有真實的，更何況能得到真實呢？再者，這是世尊勸教的話語，這樣說：『我覺悟了這個。』或者有人這樣說：如果那些人執著於色（rūpa，物質）和心所念的法（dharma，佛法），自我讚譽，盜取戒律，自我憑靠，以虛假為真實，世尊觀察他們，看見他們是盜賊。再者，這是他們的邪見，認為五陰（pañca-khandha，構成個體的五種要素）之中有『我』真實存在。佛所說也是這樣，沒有其餘的陰說『我』，是因為什麼緣故呢？因為外道（tīrthika，佛教以外的修行者）捨棄對欲愛的貪求等，越過次第而取得證悟，相應于不退轉的法，這就是這個意思。或者有人這樣說：他們以兩種道滅除各種結使（saṃyojana，煩惱的束縛），或者以世俗道，或者以無漏道斷除各種結使。或者有人這樣說：如果依靠禪定等越過次第而取得證悟，他們觀察禪定便有道產生，他們沒有見到諦（satya，真理）所斷除的，所以不退轉。再者，他們越過次第而取得證悟時，修行忍辱和智慧，得到相等的方便力勢，逐漸增長。如果力勢沒有增長，就不會在力勢中退轉，所以不退轉。
世尊又說：『四雙八輩（catvāri purisa-yugāni aṣṭa purisa-puggalā，四種雙和八種人），有幾種果成就，有幾種無果成就？』或者有人這樣說：五果成就，即須陀洹（Sotāpanna，入流者）、斯陀含（Sakadāgāmin，一來者）、阿那含（Anāgāmin，不還者）、趣向阿羅漢（Arhat，阿羅漢果位的趨向者）以及阿羅漢。一種非果成就，即趣向須陀洹果證。兩種或者果成就，或者果不成就，即趣向斯陀含果證，趣向阿那含果證。他們趣向斯陀含
【English Translation】 English version: What is the meaning of 'time' in this context? Some say that those who cultivate the divine eye eliminate external thoughts and cultivate thoughts directed towards brightness, observing day as if observing night without difference. They may or may not perceive a difference; they may have thoughts of night during the day and thoughts of day during the night. However, the World-Honored One (Bhagavan, an epithet of the Buddha) is not like that. Others say that those Śrāmaṇas (wandering ascetics) and Brāhmaṇas (priests) have thoughts of day during the night and thoughts of night during the day while sleeping, which is their delusion. Furthermore, they recline on their right side in seclusion, observing such forms (rūpa, material form) and entering into meditation. However, the World-Honored One, whether walking or sitting, always remains in a constant state.
Moreover, the World-Honored One said, 'For this bhikkhu (monk), there are three Tathāgatas (Buddhas).' This bhikkhu is truly without doubt in the present life, having attained wisdom himself and also teaching others to enter into wisdom. How does one attain wisdom oneself? Some say that those unattainable, empty, and unreal things cannot possibly lead to the attainment of reality. Furthermore, these are the words of the World-Honored One's exhortation, saying, 'I have awakened to this.' Others say that if those who are attached to forms (rūpa, material form) and the mental phenomena (dharma, teachings) they contemplate, praise themselves, steal precepts, rely on themselves, and take falsehood for truth, the World-Honored One observes them and sees them as thieves. Furthermore, this is their wrong view, believing that there is a real 'self' residing within the five aggregates (pañca-khandha, the five aggregates of existence). The Buddha's words are also like this, that there is no other aggregate that says 'I,' and for what reason? Because the non-Buddhist (tīrthika, those outside of Buddhism) abandon craving for sensual pleasures, etc., and attain realization out of sequence, corresponding to the Dharma of non-regression, this is what it means. Others say that they extinguish all fetters (saṃyojana, bonds) by two paths, either by the mundane path or by the supramundane path, severing all fetters. Others say that if one relies on meditation, etc., and attains realization out of sequence, they observe meditation and the path arises, but they do not see what is severed by the Truth (satya, truth), therefore they do not regress. Furthermore, when they attain realization out of sequence, they cultivate patience and wisdom, obtaining equal expedient power and gradually increasing. If the power does not increase, they will not regress in power, therefore they do not regress.
Moreover, the World-Honored One said, 'Of the four pairs and eight types of individuals (catvāri purisa-yugāni aṣṭa purisa-puggalā, the four pairs and eight types of noble individuals), how many attain fruition, and how many do not attain fruition?' Some say that five attain fruition: the Sotāpanna (stream-enterer), the Sakadāgāmin (once-returner), the Anāgāmin (non-returner), those approaching Arhatship (Arhat, one who has attained enlightenment), and the Arhat. One does not attain fruition: those approaching the fruition of Sotāpanna. Two either attain fruition or do not attain fruition: those approaching the fruition of Sakadāgāmin, those approaching the fruition of Anāgāmin. They approach the Sakadāgāmin
含果證者。方便欲愛未盡等越次取證。當言非果成就。有得須陀洹果。求趣斯陀含證。當言彼果成就也。以無為須陀洹果。趣阿那含果證。彼欲愛盡等越次取證。當言非果成就。彼復得斯陀含果。求趣阿那含果。當言彼果成就。無為斯陀含果彼果有為。當言諸根壞敗。是謂知有八人。
又世尊言。四沙門無有五。說是語時其義云何。答曰。道智為如來自得證果。無著說道清凈說法而轉法輪。彼故敷演道命。為學諸智慧。斷諸疑網誹謗道者。無究竟行。無戒律威儀犯諸戒。為沙門服皆悉覺知。彼第二沙門當言攝辟支佛。第三沙門當言攝凡夫人。第四沙門當言攝外道。異一切假沙門被服。計吾我著命計眾生。彼一切于道退轉。
又世尊言。無染著謂戒。
無染著袈裟 袈裟被服始 意已得所欲 袈裟非無著
說是語其義云何。答曰。有三種。濁身口意穢濁。彼若思惟校計。是謂無穢。袈裟服虛稱詐逸。非神仙所學。彼非其宜。此謂之忍。亦非移動。如實而對意常審諦。彼若不得忍。被罵便報罵。被打便報打。此非沙門法。況當作如此行。是故不應袈裟。故彼袈裟無著。又世尊言。若已生刈斷更不種。說是語時其義云何。答識對生受。於四禪止處生行垢因緣。所造之義便有斷絕。來無有對亦不
【現代漢語翻譯】 現代漢語譯本： 對於證得含果（Phala，果位）的人，如果其方便欲愛（Upaya-kama-raga，方便之慾愛）尚未斷盡，就越級取證，應當說他並非真正成就果位。如果有人證得須陀洹果（Srotapanna，入流果），並進一步追求斯陀含果（Sakrdagamin，一來果）的證悟，應當說他成就了須陀洹果。因為須陀洹果是無為法（Asamskrta，非造作法）。如果他追求阿那含果（Anagamin，不還果）的證悟，但其欲愛未盡，就越級取證，應當說他並非真正成就果位。如果他之後證得斯陀含果，並進一步追求阿那含果，應當說他成就了斯陀含果，因為斯陀含果是有為法（Samskrta，造作法）。當他說諸根壞敗時，這是指了解有八種人。
世尊又說：『四種沙門（Sramana，出家修行者）沒有五種。』說這句話時，其含義是什麼？回答是：道智（Margajnana，道之智慧）是如來（Tathagata，佛陀）自己證得果位的智慧。無著（Anasakti，不執著）說道清凈，說法而轉法輪（Dharmacakra-pravartana，轉動佛法之輪）。因此，他敷演道命（Marga-jivita，道的生命），爲了學習各種智慧，斷除各種疑惑和誹謗道者。沒有究竟行（Niryanika-pratipada，導向解脫的修行），沒有戒律威儀，觸犯各種戒律，對於沙門的服飾都完全知曉。第二種沙門應當說是攝辟支佛（Pratyekabuddha，緣覺佛）。第三種沙門應當說是攝凡夫人（Prthagjana，普通人）。第四種沙門應當說是攝外道（Tirthika，佛教以外的修行者）。他們穿著與真正的沙門不同的服裝，計較吾我（Atman，自我），執著于生命，計較眾生（Sattva，有情）。他們一切都從道中退轉。
世尊又說：『無染著（Anasakti，不執著）是指戒（Sila，戒律）。』
無染著袈裟（Kasaya，僧侶的法衣） 袈裟被服始 意已得所欲 袈裟非無著
說這句話的含義是什麼？回答是：有三種情況。身口意不清凈，污濁。如果他們思惟校計，這就被稱為無穢。袈裟的穿著是虛假的，欺騙的，放逸的，不是神仙所學習的。這不適合他們。這被稱為忍（Ksanti，忍耐）。也不是移動。如實地面對，意念常常審諦。如果他們不能得到忍，被罵就報罵，被打就報打。這不是沙門應有的行為。更何況做出這樣的行為。因此不應該穿袈裟。所以說袈裟是無著的。世尊又說：『如果已經生出，刈斷，就不再種植。』說這句話時，其含義是什麼？回答是：識（Vijnana，意識）對生（Jati，出生）受（Vedana，感受），在四禪（Dhyana，禪定）止處生行垢因緣（Karma-klesa-hetu-pratyaya，業煩惱因緣），所造之義便有斷絕。來世沒有對，也不...
【English Translation】 English version: Regarding those who have evidence of Phala (fruit, attainment), if their Upaya-kama-raga (expedient desire-attachment) is not yet exhausted, and they attain out of sequence, it should be said that they have not truly achieved the fruit. If someone attains Srotapanna (stream-enterer) and seeks to attain Sakrdagamin (once-returner), it should be said that they have achieved the Srotapanna fruit, because the Srotapanna fruit is Asamskrta (unconditioned). If they seek to attain Anagamin (non-returner), but their desire-attachment is not exhausted, and they attain out of sequence, it should be said that they have not truly achieved the fruit. If they later attain Sakrdagamin and seek to attain Anagamin, it should be said that they have achieved the Sakrdagamin fruit, because the Sakrdagamin fruit is Samskrta (conditioned). When it is said that the faculties are decayed, this refers to understanding that there are eight types of people.
The World Honored One also said: 'Four Sramanas (ascetics) do not have five.' What is the meaning when saying this? The answer is: Margajnana (knowledge of the path) is the wisdom by which the Tathagata (Buddha) himself attains the fruit. Anasakti (non-attachment) speaks of pure conduct, teaches the Dharma and turns the Dharmacakra-pravartana (wheel of Dharma). Therefore, he expounds the Marga-jivita (life of the path), in order to learn various wisdoms, cut off various doubts and slanderers of the path. There is no Niryanika-pratipada (practice leading to liberation), no precepts or dignified conduct, violating various precepts, and being fully aware of the robes of a Sramana. The second Sramana should be said to encompass Pratyekabuddhas (solitary Buddhas). The third Sramana should be said to encompass Prthagjana (ordinary people). The fourth Sramana should be said to encompass Tirthikas (non-Buddhists). They wear clothing different from true Sramanas, calculating Atman (self), clinging to life, calculating Sattva (sentient beings). They all regress from the path.
The World Honored One also said: 'Anasakti (non-attachment) refers to Sila (precepts).'
Non-attachment Kasaya (monk's robe) Kasaya wearing begins The mind has obtained what it desires Kasaya is not non-attachment
What is the meaning of saying this? The answer is: there are three situations. The body, speech, and mind are impure, defiled. If they contemplate and calculate, this is called non-defilement. The wearing of the Kasaya is false, deceptive, and negligent, not learned by immortals. It is not suitable for them. This is called Ksanti (patience). Nor is it moving. Facing reality, the mind is always attentive. If they cannot obtain patience, they retaliate when scolded, and retaliate when beaten. This is not the behavior of a Sramana. Moreover, to engage in such behavior. Therefore, one should not wear the Kasaya. Therefore, it is said that the Kasaya is non-attachment. The World Honored One also said: 'If it has already been born, cut off, it will not be planted again.' What is the meaning of saying this? The answer is: Vijnana (consciousness) towards Jati (birth) Vedana (feeling), in the four Dhyana (meditation) stopping places, Karma-klesa-hetu-pratyaya (karma-affliction-cause-condition), the meaning of what is created will be cut off. There is no opposition in the coming life, nor...
受生。四禪止住處亦復不生。選擇取要。設與四神止處因本行緣。彼亦不受。已除棄愛已盡受。第二人馳走。當言此無學亦無威儀。亦不觀于無上智慧涅槃滅盡。得仙人法是謂大仙人。
初迦葉睡眠 最勝無有欲 已說四袈裟 斷滅不復生
又世尊言。
習智至無智 降伏作牢固 有漏盡無餘 是謂為梵志
說是語其義云何。尊者大迦葉契經是說也。自持法比丘習智智者。學雖諸梵行人住彼業者獲法養生之具。彼亦是法戒律之義。故曰。智者知不于中間住已修行心得觀覺照住二解脫。彼已思惟無明愛盡。欲說眼根此沙門法。故曰有漏盡無慾。故曰為梵志者。世尊即是大梵志。心垢已盡。
又世尊言。
比丘無有欲 有欲見大懼 于欲不退轉 是謂為涅槃
說是語其義云何。答曰。智慧相應寂靜。以自娛樂無有憂戚。是謂比丘無有欲。無事清凈靜事。為苦惱有欲。彼見法者乃能覺知。是謂有欲。見大懼於欲不退轉。捐棄諸垢善漸漸益等相應。是謂三昧。一切結使盡覺賢聖道。是謂涅槃。以何等故。入慈三昧不可傷害。或作是說。諸天衛侍而護其身。或作是說。彼三昧者閑靜無事。害不加身身不有壞。複次受色界四大身。
又世尊言。
麑鹿歸野
【現代漢語翻譯】 現代漢語譯本：
不再受生。四禪的止息之處也不再生。選擇並取其要點。假設與四神止息之處有因緣，他們也不會再受生。因為他們已經去除並捨棄了愛慾，已經窮盡了所有感受。第二種人四處奔走。應當說這種無學者既沒有威儀，也不觀察無上智慧的涅槃滅盡。得到仙人的法，這被稱為大仙人。
最初的迦葉睡眠，是最殊勝的，沒有慾念。 已經說了四種袈裟，斷滅后不再生。
世尊又說：
修習智慧直至沒有智慧，降伏煩惱並使其牢固。 有漏煩惱全部滅盡，這被稱為婆羅門（梵志）。
說這段話是什麼意思呢？尊者摩訶迦葉的契經是這樣說的：自我約束的比丘修習智慧。智者，即使所有梵行者都住在那裡，從事那些行業，獲得維持生命的資具，那些也是法、戒律的意義。所以說：智者知道不于中間停留，已經修行心得觀覺照，安住於二種解脫。他們已經思惟無明和愛慾的滅盡。想要說眼根，這是沙門的法。所以說有漏煩惱滅盡，沒有慾念。所以說被稱為婆羅門（梵志）的人，世尊就是大梵志，心中的污垢已經滅盡。
世尊又說：
比丘沒有慾念，有慾念就會看到巨大的恐懼。 對於慾念不退轉，這被稱為涅槃。
說這段話是什麼意思呢？回答說：與智慧相應的寂靜，以自我娛樂，沒有憂愁。這被稱為比丘沒有慾念。沒有事情，清凈安靜的事情，對於苦惱來說是有慾念。那些見到法的人才能覺知。這被稱為有慾念，看到巨大的恐懼，對於慾念不退轉。捐棄各種污垢，善法漸漸增長，等等相應。這被稱為三昧（Samadhi）。一切結使都滅盡，覺悟賢聖道，這被稱為涅槃。因為什麼緣故，進入慈三昧（Metta Samadhi）就不可傷害呢？或者有人這樣說，諸天衛護侍奉，保護他們的身體。或者有人這樣說，那些進入三昧的人，閑靜無事，傷害不會加身，身體不會有損壞。再次，接受四大之身。
世尊又說：
小鹿回到曠野，
【English Translation】 English version:
No more rebirth. Also, there is no rebirth in the place where the four Dhyanas (meditative states) cease. Select and take the essentials. Suppose there is a causal connection with the place where the four deities cease, they will also not be reborn. Because they have removed and abandoned desire, and have exhausted all feelings. The second type of person runs around. It should be said that this non-learner has neither dignified behavior nor observes the unsurpassed wisdom of Nirvana (extinction) and cessation. Obtaining the Dharma (teachings) of the immortals, this is called a great immortal.
The initial Kasyapa (one of the Buddha's disciples) sleep is the most supreme, without desire. The four Kasayas (robes) have been spoken of, once extinguished, there is no more rebirth.
Again, the World Honored One said:
Practice wisdom until there is no wisdom, subdue afflictions and make them firm. All outflows (leaks) are completely exhausted, this is called a Brahmana (Brahmin).
What is the meaning of saying this? The Sutra (scripture) of the Venerable Maha Kasyapa (one of the Buddha's disciples) says this: A self-disciplined Bhiksu (monk) practices wisdom. The wise, even if all Brahmacharis (celibate religious students) live there, engage in those activities, and obtain the means to sustain life, those are also the meaning of Dharma, precepts, and discipline. Therefore, it is said: The wise know not to dwell in the middle, have already practiced and attained observation and illumination, and abide in the two liberations. They have already contemplated the extinction of ignorance and desire. Wanting to speak of the eye faculty, this is the Dharma of the Sramana (ascetic). Therefore, it is said that outflows are exhausted, and there is no desire. Therefore, it is said that the one called Brahmana (Brahmin), the World Honored One is the great Brahmana, the defilements in the heart have been extinguished.
Again, the World Honored One said:
A Bhiksu (monk) has no desire, having desire will see great fear. Not retreating from desire, this is called Nirvana (extinction).
What is the meaning of saying this? The answer is: Serenity corresponding to wisdom, enjoying oneself, without sorrow. This is called a Bhiksu having no desire. Without affairs, pure and quiet affairs, for suffering, there is desire. Those who see the Dharma can realize this. This is called having desire, seeing great fear, not retreating from desire. Abandoning all defilements, good Dharma gradually increases, and so on. This is called Samadhi (concentration). All fetters are exhausted, realizing the noble path, this is called Nirvana. For what reason is it impossible to be harmed when entering Metta Samadhi (loving-kindness concentration)? Or some say that the Devas (gods) protect and serve, protecting their bodies. Or some say that those who enter Samadhi are idle and have nothing to do, harm will not befall them, and their bodies will not be damaged. Again, receiving the body of the four great elements.
Again, the World Honored One said:
The fawn returns to the wilderness,
鳥歸虛空 法歸分別 羅漢歸滅
分別人者何者是。答曰。學謂之分。能分別色痛想行識賢聖之道。皆悉分別。
又世尊言。
無想有思想 思想不有想 如是變易色 緣想有其數
變易色人何者是。或作是說。生無色界阿那含。當言變易色想。彼則色想變易。複次阿羅漢。于中亦變易想。阿羅漢不於五陰有所變易。修行究竟。以何等故。世尊謂調達食唾子。或作是說。爾時調達方便欲壞眾僧。以是之故。世尊呵之。恐諸比丘意有移動。或作是說。淳惡之人以染和誨之。數數住求欲壞聖躬。爾時世尊逆其意利語誨。或作是說。若於佛得供養具。調達欲使入已。故曰食唾子。複次調達本有大神足。化作小兒形。金縷帶腰住阿阇世太子抱上。宛轉戲笑。彼時阿阇世太子抱弄嗚口與唾使吮。彼時調達亦復食唾。太子亦復知此尊調達。爾時世尊以沙門息心意。呵曰。食唾子也。云何調達先善根斷壞眾。壞眾僧仁后善根斷。或作是說。調達本善根斷後壞眾僧。亦告人民善惡無果報。以是誓故。發意壞眾僧。問非以今壞眾僧有非法想或作是說。調達先壞眾僧。后善根斷。非以善根斷壞眾僧。有劫數償罪。設當彼告語者。善惡無果報。不以壞有非法相也。問若壞眾僧非已善根。欲使向惡趣耶。世尊
【現代漢語翻譯】 現代漢語譯本 鳥歸虛空，法歸分別，羅漢歸滅。
分別人指的是什麼人？回答說：『學』就叫做『分別』。能夠分別色（rupa，物質）、受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）這五蘊以及賢聖之道的人，都叫做『分別』。
世尊又說：
『無想中有思想，思想中沒有想，像這樣變易色，緣想有其數。』
變易色的人指的是什麼人？有人這樣說：生於無想天的阿那含（Anagamin，不還果），應當說是變易色想。他們在那裡色想會發生變易。再次，阿羅漢（Arhat，應供）也會變易想。阿羅漢不會對五陰（panca-skandha，五蘊）有所變易，因為他們的修行已經究竟。因為什麼緣故，世尊說提婆達多（Devadatta）是『食唾子』呢？有人這樣說：當時提婆達多想方設法破壞僧團，因此世尊呵斥他，是害怕比丘們的想法動搖。有人這樣說：提婆達多是個極度邪惡的人，用染污的言語來教誨他人，屢次想要破壞佛陀的聖身。當時世尊用逆向的、有利的言語來教誨他。有人這樣說：如果有人供養佛陀供養品，提婆達多就想讓這些供養品進入自己手中，所以說他是『食唾子』。再次，提婆達多本來有大神足通，他化作小兒的形象，腰間繫著金縷帶，住在阿阇世（Ajatasattu）太子的身邊，太子抱著他玩耍嬉笑，親吻他的嘴巴，讓他吮吸唾液。當時提婆達多也吃了唾液。太子也知道這位是尊貴的提婆達多。當時世尊用沙門息滅心意的教法，呵斥他說：『食唾子』啊。提婆達多是如何先斷壞善根，然後破壞僧團的呢？有人這樣說：提婆達多本來是善根斷絕之後才破壞僧團的，並且告訴人們善惡沒有果報。因為這個誓言，他發意破壞僧團。問：難道不是因為現在破壞僧團才有了非法的想法嗎？有人這樣說：提婆達多先破壞僧團，然後善根才斷絕。不是因為善根斷絕才破壞僧團，而是有劫數償還罪業。假設當時他告訴人們善惡沒有果報，也不是因為破壞僧團才有了非法的想法。問：如果破壞僧團不是因為已斷善根，難道是想使人墮入惡趣嗎？世尊……
【English Translation】 English version The bird returns to the void, the Dharma returns to distinctions, the Arhat returns to extinction.
Who is the 'discriminating person'? The answer is: 'Learning' is called 'discrimination'. One who can discriminate the five skandhas (rupa - form/matter, vedana - sensation/feeling, samjna - perception/cognition, samskara - mental formations/volition, vijnana - consciousness) and the path of the wise and noble is called 'discriminating'.
Furthermore, the World Honored One said:
'In the non-conceptual there is thought, in thought there is no concept, thus the changing form, the number of conditions for thought exists.'
Who is the person of 'changing form'? Some say: An Anagamin (Non-Returner) born in the realm of non-perception should be said to have changing form and thought. There, their form and thought will change. Furthermore, an Arhat also changes thought within it. An Arhat does not change the five skandhas because their practice is complete. For what reason did the World Honored One call Devadatta a 'spit-eater'? Some say: At that time, Devadatta was trying to destroy the Sangha, so the World Honored One rebuked him, fearing that the monks' minds would waver. Some say: Devadatta was an extremely evil person who taught others with defiled words, repeatedly trying to destroy the Buddha's sacred body. At that time, the World Honored One taught him with reverse, beneficial words. Some say: If someone offered the Buddha offerings, Devadatta wanted to get those offerings for himself, so he was called a 'spit-eater'. Furthermore, Devadatta originally had great supernatural powers. He transformed into the form of a small child, wearing a gold-threaded belt around his waist, and stayed by Prince Ajatasattu's side. The prince held him, played, and laughed, kissed his mouth, and had him suck his saliva. At that time, Devadatta also ate the saliva. The prince also knew that this was the venerable Devadatta. At that time, the World Honored One, with the teachings of a Shramana (ascetic) calming the mind, rebuked him, saying: 'Spit-eater!' How did Devadatta first sever his roots of goodness and then destroy the Sangha? Some say: Devadatta destroyed the Sangha after his roots of goodness were severed, and he told people that good and evil have no consequences. Because of this vow, he intended to destroy the Sangha. Question: Isn't it because he is now destroying the Sangha that he has unlawful thoughts? Some say: Devadatta destroyed the Sangha first, and then his roots of goodness were severed. It is not because his roots of goodness were severed that he destroyed the Sangha, but rather he has to repay the sin for kalpas (eons). Suppose he told people that good and evil have no consequences, it is not because he destroyed the Sangha that he has unlawful thoughts. Question: If destroying the Sangha is not because of severed roots of goodness, is it to cause people to fall into evil realms? The World Honored One...
亦說。我不見調達毫釐之善。契經句廣說。複次調達從壞僧以來。齊是以來善根本斷。如彼告語。我壞瞿曇沙門。眾僧。斷轉法輪。便歡喜踴躍。彼當言善根本斷。從是以來作眾惡事無變悔心。是故壞眾僧善根本尋斷。云何善根本斷得善根本。或作是說。設生泥梨中者。知受泥梨苦痛。我作是罪今受此報。此當言得善根本或作是說。如此受泥梨中陰。便有觀心有是果實。當言得善根本。複次于現法中或有得者。于彼有善知識者。便起悔心。漸漸教至道。鹿𨄔腸者其義云何。漸漸𦟛髀故曰鹿𨄔腸。七合滿盈其義云何。肉脈平正鉤鎖骨。七處滿足平住色不變移。是謂七合滿盈。師子臆其義云何。身無高下不前卻。是謂師子臆。味味知者其義云何。輕軟微妙皆悉能知。是為味味曉了。
不養賢恐懼 慈及諸所趣 無想有想唾 曩昔云何相
以何等故。鳥畜生昔日皆能語。今不能語。或作是說。爾時從人中終生畜生中。以前所習故能語也。問如今從人中終生畜生者。亦復能語。或作是說。所可食啖與人無異。如今無有此食四大改異。以是之故不能語也。問如今與微妙食使啖者。能語不乎。或作是語。昔日時人無斗諍訟無殺害心。爾時畜生見人亦不恐懼。與共止住聞其音響。故能知語。問如今生畜生人無有恐懼
【現代漢語翻譯】 現代漢語譯本： 還有一種說法。我沒有看到提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）有絲毫的善行。《契經》（Sutra，佛經）中有詳細的描述。此外，提婆達多自從破壞僧團以來，他的善根就斷絕了。正如他所說：『我破壞了瞿曇（Gautama，佛陀的姓氏）沙門（Shramana，出家修行者）的僧團，斷絕了法輪（Dharma Wheel，佛法的象徵）。』他因此歡喜踴躍。他應當說是善根斷絕了。從那以後，他做了許多惡事，沒有絲毫悔改之心。因此，破壞僧團的人，他的善根會立刻斷絕。那麼，善根斷絕的人，如何才能重新獲得善根呢？或者有人這樣說：『即使是生在地獄（Naraka）中的人，知道自己正在遭受地獄的苦痛，明白這是因為自己過去所造的罪業而受到的報應，』這就可以說是獲得了善根。或者有人這樣說：『像這樣在地獄中受中陰身（Antarabhava，死亡到投胎之間的狀態）之苦，心中便會有所覺悟，這便是有果報的。』這就可以說是獲得了善根。此外，在現世中，或許有人能夠獲得善根，因為他有善知識（Kalyanamitra，良師益友）引導他，從而生起悔改之心，漸漸地被教導走向正道。 『鹿𨄔腸』（Luka-pūrvāṅgam，身體逐漸消瘦）是什麼意思呢？意思是身體逐漸消瘦，所以叫做『鹿𨄔腸』。『七合滿盈』（Saptasaṃpāta-pūrṇa，身體七處豐滿）是什麼意思呢？意思是肉脈平正，鉤鎖骨（身體骨骼連線如鎖鏈），七處（指兩手、兩足、兩肩、頭頂）豐滿，身體端正，膚色不變。這就是所謂的『七合滿盈』。『師子臆』（Siṃha-pūrvārdha，上半身如獅子）是什麼意思呢？意思是身體沒有高低不平，不向前傾斜也不向後退縮。這就是所謂的『師子臆』。『味味知』（Rasāgrasamatā，對味道非常敏感）是什麼意思呢？意思是對於輕軟微妙的味道都能夠知曉。這就是所謂的『味味曉了』。 『不養賢恐懼，慈及諸所趣，無想有想唾，曩昔云何相』是什麼意思？ 因為什麼緣故，鳥類和畜生過去都能說話，現在卻不能說話了呢？或者有人這樣說：『那時，從人道（Manushya-gati）終結后投生到畜生道（Tiryagyoni-gati）中的眾生，因為以前所學習的語言習慣，所以能夠說話。』有人問：『如果現在從人道終結后投生到畜生道的眾生，也能說話嗎？』或者有人這樣說：『因為它們所吃的食物與人類不同，現在沒有那種食物，四大（四大元素：地、水、火、風）也發生了改變，因此不能說話。』有人問：『如果現在給它們提供精美的食物，讓它們食用，它們能說話嗎？』或者有人這樣說：『過去的人們沒有爭鬥訴訟，沒有殺害之心，那時的畜生看到人類也不恐懼，與人類共同生活，聽聞人類的聲音，所以能夠理解人類的語言。』有人問：『如果現在出生的畜生，人類不讓它們感到恐懼，它們能說話嗎？』
【English Translation】 English version: Also said: I do not see that Devadatta (Buddha's cousin, who later betrayed him) has even a hair's breadth of goodness. The Sutra (scripture) speaks extensively about this. Furthermore, since Devadatta destroyed the Sangha (monastic community), his roots of goodness have been severed. As he proclaimed: 'I have destroyed the Sangha of Gautama (Buddha's family name) the Shramana (ascetic), and cut off the turning of the Dharma Wheel (symbol of Buddhist teachings).' He rejoiced and exulted in this. He should be said to have severed his roots of goodness. Since then, he has committed many evil deeds without any remorse. Therefore, for one who destroys the Sangha, the roots of goodness are immediately severed. How then can one whose roots of goodness are severed regain them? Or it may be said: 'Even one who is born in Naraka (hell) knows the suffering of hell and understands that they are receiving this retribution for the sins they committed in the past.' This can be said to be regaining the roots of goodness. Or it may be said: 'Like this, suffering the intermediate state (Antarabhava, the state between death and rebirth) in hell, there will be contemplation in the mind, and this will have consequences.' This can be said to be regaining the roots of goodness. Furthermore, in the present life, some may be able to regain their roots of goodness because they have a Kalyanamitra (spiritual friend) who guides them, thus giving rise to remorse and gradually teaching them the path to enlightenment. 'Luka-pūrvāṅgam' (gradually emaciated body) what does it mean? It means the body gradually becomes emaciated, therefore it is called 'Luka-pūrvāṅgam'. 'Saptasaṃpāta-pūrṇa' (seven parts of the body are full) what does it mean? It means the flesh and veins are even, the bones are interlocked like chains, the seven places (two hands, two feet, two shoulders, and the top of the head) are full, the body is upright, and the complexion does not change. This is what is called 'Saptasaṃpāta-pūrṇa'. 'Siṃha-pūrvārdha' (upper body like a lion) what does it mean? It means the body has no unevenness, does not lean forward or backward. This is what is called 'Siṃha-pūrvārdha'. 'Rasāgrasamatā' (knowing the taste of tastes) what does it mean? It means being able to know the light, soft, and subtle tastes. This is what is called 'Rasāgrasamatā'. 'Not nurturing the wise is fear, compassion extends to all destinations, spitting on the non-thinking and thinking, what was the former appearance?' What does this mean? For what reason were birds and animals able to speak in the past, but are unable to speak now? Or it may be said: 'At that time, beings who died from the human realm (Manushya-gati) and were reborn in the animal realm (Tiryagyoni-gati) were able to speak because of their previous language habits.' Someone asks: 'If beings who die from the human realm and are reborn in the animal realm now, can they also speak?' Or it may be said: 'Because the food they eat is different from humans, and now there is no such food, and the four elements (earth, water, fire, wind) have also changed, therefore they cannot speak.' Someone asks: 'If we now provide them with exquisite food and let them eat it, can they speak?' Or it may be said: 'In the past, people had no strife or litigation, and no intention to kill. At that time, animals were not afraid of humans, lived with humans, and heard human voices, so they could understand human language.' Someone asks: 'If animals born now are not made to feel fear by humans, can they speak?'
。復能語耶。或作是說。今亦能語。但不可解。若得音響辯才便能解語。如夷狄語語不可解。若俱解二語者彼則能知。問昔時之人得音響辯才。便能知乎。複次不見畜生知文字者。或聞欲音響者。鸚鵡鴛鴦此便可解。然世尊喻無有差違。智者所說欲使人解。是事不然精進者云何自知不墮惡趣。或作是說。知無解者不墮惡趣。我無此犯戒意。是故不墮惡趣。或作是說。得功德力。如寤寐中善意不變。彼便作是念。我命終時有不善報不墮惡趣。或作是說。不誠之思墮惡趣中。亦不生惡念。彼有熾盛眾生。我不墮惡趣。或作是說。彼無有此方便能自覺了。世尊亦說。如是精進者覺知。亦自知所趣。我生彼間。如我亦知精進所趣。以刀自害若飲毒藥。問精進雖知故不如佛究竟。複次若有教戒者。不恃怙戒。我不生惡趣。亦不得第四禪。心發涅槃想有趣三惡道也。遠離七處。亦作是說。大行分別契經。以心穢濁眾生趣惡道。世尊亦說。如壽百歲奉具足戒。然戒羸不捨能拔惡趣邪。欲使六師逼迫眾。將拘利人入惡道中。此之謂之惡。彼得第一精進。彼亦好信世尊者。有惡趣法智慧自在也。諸邪定者彼一切成就邪見耶。設成就邪見者。彼一切成就邪定耶。或作是說。諸定邪見者。彼一切成就邪見。設成就邪見。彼一切成就邪定。五逆
為邪見成就邪定。或作是說。諸成就邪見者。彼一切成就邪定。頗成就邪定非成就邪見也。斷善根本不成就五逆。複次諸定邪見者。彼一切成就邪見也。頗成就邪見彼非邪定耶。想心成就邪見。諸定等見者彼一切成就等見耶。設成就等見。彼一切定等見耶。或作是說。諸定等見彼一切成就等見也。設成就等見彼一切定等見。賢聖之道是等見。彼定成就等見。複次諸定等見者。彼一切成就等見也。頗成就等見非定等見耶。等心想心一切成就等見。諸上流者彼一切阿迦尼吒。設阿迦尼吒處。彼一切是上流耶。答曰。或有上流。非阿迦尼吒處。或有阿迦尼吒處非上流也。或有上流及阿迦尼吒。或非上流非阿迦尼吒處。云何上流非阿迦尼吒處。若阿那含生色界中。然憶上事不定阿迦尼吒也。若欲界中生若阿那含。生無色界然憶上事。若欲界所生。是謂上流非阿迦尼吒處。最初阿迦尼吒處。是謂阿迦尼吒非上流。若阿那含生色界中。然憶上事定在阿迦尼吒。是謂上流及阿迦尼吒。云何非上流非阿迦尼吒。
答曰。除上爾所事則其義。以何等故。阿那含阿羅漢住劫不移動。或作是說。住劫者不為世所迴轉也。複次得等解脫。柔軟下根超越住上。是故等解脫亦不增亦不減。故曰。住不移動。然阿那含當言住已得誓願。凡夫人者
【現代漢語翻譯】 現代漢語譯本 因邪見而成就邪定。或者有人這樣說：所有成就邪見的人，他們都成就了邪定。那麼，是否有人成就了邪定，卻沒有成就邪見呢？斷絕善根的人不會成就五逆罪。進一步說，所有入于邪定的人，他們都成就了邪見嗎？是否有人成就了邪見，卻沒有入于邪定呢？有想之心的人成就了邪見。 所有入于正定的人，他們都成就了正見嗎？假設有人成就了正見，他們都入于正定了嗎？或者有人這樣說：所有入于正定的人，他們都成就了正見。假設有人成就了正見，他們都入于正定。賢聖之道就是正見，他們入定就成就了正見。 進一步說，所有入于正定的人，他們都成就了正見嗎？是否有人成就了正見，卻沒有入于正定呢？平等之心和有想之心都成就了正見。 所有上流者（Urdhvasrotas，指證得三果阿那含的聖者），他們都生於阿迦尼吒天（Akanistha，色界最高的有頂天）嗎？假設生於阿迦尼吒天，他們都是上流者嗎？回答是：有的是上流者，但沒有生於阿迦尼吒天；有的是生於阿迦尼吒天，但不是上流者；有的是上流者，也生於阿迦尼吒天；有的既不是上流者，也沒有生於阿迦尼吒天。 怎樣是上流者，卻沒有生於阿迦尼吒天呢？如果阿那含（Anagamin，不還果）生於中般涅槃（Antara-parinibbayin），但不能確定是否憶起過去在阿迦尼吒天的事情。如果在欲界中生為阿那含，生於無行般涅槃（Asankhara-parinibbayin），但憶起過去的事情。如果在欲界所生，這就是上流者，卻沒有生於阿迦尼吒天。最初生於阿迦尼吒天，這就是生於阿迦尼吒天，但不是上流者。如果阿那含生於中般涅槃，並且確定憶起過去在阿迦尼吒天的事情，這就是上流者，也生於阿迦尼吒天。怎樣既不是上流者，也沒有生於阿迦尼吒天呢？ 回答是：除去以上所說的情況就是了。因為什麼緣故，阿那含和阿羅漢（Arhat，應供）能夠安住于劫中而不動搖呢？或者有人這樣說：安住于劫中就不會被世間所動搖。進一步說，獲得平等解脫，以柔軟的下根超越而安住于上，所以平等解脫既不增加也不減少。所以說，安住而不動搖。然而，對於阿那含，應當說安住于已經獲得的誓願。至於凡夫俗子……
【English Translation】 English version Accomplishing wrong concentration through wrong view. Or it is said: all who accomplish wrong view, they all accomplish wrong concentration. Is there anyone who accomplishes wrong concentration but does not accomplish wrong view? One who has severed the roots of goodness does not accomplish the five heinous crimes. Furthermore, do all those who are in wrong concentration accomplish wrong view? Is there anyone who accomplishes wrong view but is not in wrong concentration? The mind with thought accomplishes wrong view. Do all those who are in right concentration accomplish right view? Supposing someone accomplishes right view, do they all enter into right concentration? Or it is said: all those who are in right concentration, they all accomplish right view. Supposing someone accomplishes right view, do they all enter into right concentration? The path of the wise and holy is right view; they enter into concentration and accomplish right view. Furthermore, do all those who are in right concentration accomplish right view? Is there anyone who accomplishes right view but is not in right concentration? The mind of equanimity and the mind with thought all accomplish right view. Do all those who are 'Upstreamers' (Urdhvasrotas, those who have attained the third fruit of Anagamin) arise in Akanistha (the highest of the form realms)? Supposing they arise in Akanistha, are they all Upstreamers? The answer is: some are Upstreamers but do not arise in Akanistha; some arise in Akanistha but are not Upstreamers; some are Upstreamers and also arise in Akanistha; some are neither Upstreamers nor arise in Akanistha. How is it that some are Upstreamers but do not arise in Akanistha? If an Anagamin (Non-Returner) is born in Antara-parinibbayin (one who attains Nirvana in between), but is uncertain whether they remember past events in Akanistha. If an Anagamin is born in the realm of desire, born in Asankhara-parinibbayin (one who attains Nirvana without effort), but remembers past events. If born in the realm of desire, this is called an Upstreamer but does not arise in Akanistha. Initially arising in Akanistha, this is called arising in Akanistha but is not an Upstreamer. If an Anagamin is born in Antara-parinibbayin, and is certain that they remember past events in Akanistha, this is called an Upstreamer and also arises in Akanistha. How is it that some are neither Upstreamers nor arise in Akanistha? The answer is: excluding the above-mentioned cases. For what reason do Anagamins and Arhats (Worthy Ones) abide in a kalpa (aeon) without moving? Or it is said: one who abides in a kalpa is not turned by the world. Furthermore, having attained equal liberation, surpassing and abiding above with soft lower roots, therefore equal liberation neither increases nor decreases. Therefore it is said: abiding without moving. However, for Anagamins, it should be said that they abide in the vows already attained. As for ordinary people...
當言善心命終。當言不善心命終。當言無記心命終。或作是說。當言不善心念。非以善心有所住處。問如世尊言。臨欲終時得善心。所念已還等見。是謂契經有相違。或作是說。若生惡趣中者。彼不善心命終也。若生天上者。彼善心命終。如最後心。住受生亦復如是。或作是說。當言無記心命終也。以無記心自住身中有報數望終。複次若不修善。不修善法。不住後心亦不滅。是故當言無記心命終。若作是說。必死無疑。是時當言命終有所避處。以何等故。阿羅漢不得最後善心。或作是說。自住心受報望終。然爾時無善。是故不得善。複次若修善終時亦不住。複次彼心無記本行休息。又世尊言。與共止住然後得知。或有不知顏色和悅。其義云何。答曰。若聞彼譭譽輕舉。信用樂受他語。雖顏色悅。彈指頃信樂忍受。有威儀禮節身樂靜寂得歡喜。外如不密內懷詐偽。若復說法之時。無義辯才無法辯才。如是不如至實。是謂愚癡。又二等信等戒等聞等智慧等施。現在前時何者最是大果。二俱清凈。一俱清凈。或作是說。二分別俱清凈。世尊亦說。于彼比丘佈施之家。二分俱清凈。是謂檀越親。第一之德。問云何兩意。或作是大果。或非大果。答曰。田業良如良穀子。猶田業良彼穀子好。問猶田猶穀子。然不隨時。是故難可齊
【現代漢語翻譯】 現代漢語譯本： 有人說，命終時是善心，有人說，命終時是不善心，有人說，命終時是無記心（既非善亦非惡的心）。或者有人這樣說：命終時是不善心，而不是以善心作為歸宿。如果有人問：正如世尊所說，臨終時得到善心，所念及以往所見，這與契經（佛經）有所矛盾。或者有人這樣說：如果眾生投生到惡趣（地獄、餓鬼、畜生），那麼他們是以不善心命終的；如果眾生投生到天上，那麼他們是以善心命終的，就像最後的心念決定了受生一樣。或者有人這樣說：命終時是無記心，因為以無記心安住于身中，期待著報應結束。再者，如果不修善，不修習善法，最後的心念既不停止也不滅亡，所以應當說是以無記心命終。如果有人這樣說，死亡是不可避免的，那麼命終時就有所逃避之處。為什麼阿羅漢（斷盡煩惱，證得解脫的聖者）沒有最後的善心呢？或者有人這樣說：安住於心中，承受報應，期待著終結，然而那時沒有善，所以得不到善。再者，如果修善，臨終時也無法安住。再者，那個心是無記的，原本的修行已經停止。世尊還說過：『與人共同生活在一起，然後才能瞭解他。』或者有人不瞭解別人顏色和悅的真正含義，這是什麼意思呢？回答是：如果聽到別人譭謗或讚揚，就輕率地相信，喜歡接受別人的話，即使表面上顏色和悅，也會在彈指之間就相信並樂於忍受。有威儀禮節，身體喜歡安靜寂寞，得到歡喜，外表看起來不親密，內心卻懷著欺詐虛偽。如果在說法的時候，沒有義理的辯才，沒有佛法的辯才，這樣就不如實。這就是愚癡。又有二種平等的信心、平等的戒律、平等的聽聞、平等的智慧、平等的佈施，在現在顯現的時候，哪一種是最大的果報呢？是兩種都清凈，還是一種清凈？或者有人這樣說：兩種分別都清凈。世尊也說過：在對比丘佈施的施主家，兩種都是清凈的，這就是檀越（施主）親近的第一功德。有人問：怎樣是兩意（兩種想法）？或者說是大果報，或者說不是大果報？回答是：田地好比良田，穀子好比良種，就像田地好，那些穀子就好。有人問：就像田地和穀子，然而不隨時節，所以難以達到一致。
【English Translation】 English version: Some say that at the moment of death, it is with a wholesome (kusala) mind. Some say it is with an unwholesome (akusala) mind. Some say it is with a neutral (avyākata) mind. Or they might say: at the moment of death, it is with an unwholesome mind, and not with a wholesome mind as a destination. If someone asks: As the Blessed One said, at the moment of death, one attains a wholesome mind, and what is thought of is seen again, this contradicts the sūtras (discourses). Or they might say: If beings are born into the evil realms (hell, hungry ghosts, animals), then they die with an unwholesome mind; if beings are born into the heavens, then they die with a wholesome mind, just as the last thought determines rebirth. Or they might say: At the moment of death, it is with a neutral mind, because with a neutral mind one dwells in the body, awaiting the end of retribution. Furthermore, if one does not cultivate wholesomeness, does not cultivate wholesome practices, the last thought neither stops nor ceases, therefore it should be said that one dies with a neutral mind. If someone says that death is inevitable, then at the moment of death there is a place to escape. Why does an Arhat (a perfected being who has extinguished all defilements) not have a final wholesome mind? Or they might say: Dwelling in the mind, receiving retribution, awaiting the end, yet at that time there is no wholesomeness, therefore wholesomeness is not attained. Furthermore, if one cultivates wholesomeness, one cannot dwell at the moment of death. Furthermore, that mind is neutral, the original practice has ceased. The Blessed One also said: 'Living together with someone, then one can understand them.' Or someone does not understand the true meaning of another's pleasant expression, what does this mean? The answer is: If one hears others defaming or praising, one rashly believes, likes to accept others' words, even if outwardly the expression is pleasant, one will believe and gladly endure in an instant. Having dignified manners, the body likes quiet solitude, attaining joy, outwardly appearing not intimate, but inwardly harboring deceit and falsehood. If at the time of teaching the Dharma, there is no eloquence of meaning, no eloquence of the Dharma, then this is not truthful. This is ignorance. Also, there are two kinds of equal faith, equal precepts, equal learning, equal wisdom, equal giving, when they appear in the present, which is the greatest fruit? Are both pure, or is one pure? Or they might say: Both distinctions are pure. The Blessed One also said: In the house of the donor who gives to the monks, both are pure, this is the first virtue of the dānapati (donor) relationship. Someone asks: What are two intentions (two thoughts)? Or is it a great reward, or is it not a great reward? The answer is: The field is like good land, the grain is like good seed, just as the land is good, those grains are good. Someone asks: Just like the field and the grain, yet not according to the season, therefore it is difficult to achieve consistency.
。或作是說。二分俱清凈。已得清凈。作如是施。心所有因緣得諸報實。問若施勝者則施無有等。當說等施。複次量二果平等思念所行。是故彼施二俱清凈。有諸果實。問如曏者世尊言。于彼比丘二分俱清凈。檀嚫者第一之施。如是則差違。答曰。多二分俱清凈。意所念行亦清凈。心意平等果亦平等。云何殺害之蟲有凈法生。或作是說。邦國時俗使親友明黨意所思惟。複次如水波動。世俗等者。彼有凈行者。或以行報故便有。止凈行者。墮殺害中於彼生。中間行報因緣便受其殃。親近善知識而聽受法。思惡露不凈。如是殺害之人也。云何清凈之人而生黑法。或作是說。鄰國時俗使爾親友朋黨意所思惟。複次如水波動。彼不善等者。清凈行者。或以行報閉塞不善行已。得凈彼生中間便受行報。彼親近不善知識。聽不善法。亦不思惟惡露之行。如是清凈便生黑法。
又世尊言。二法成就。若不有善自不精進。若他精進牢固不移。云何他精進牢固不移。或作是說。以五法內自省察。教他精進牢固不移。若一切違與共相應者。則有壞敗。複次學他非法不應法而犯。未曾有如義法不爾。以何等故。世尊言聲聞第一耶。或作是說。現微妙法。或作是說。現聲聞威儀。或作是說。擁護法故。或作是說。為諸比丘發勇猛意等行具
【現代漢語翻譯】 現代漢語譯本：或者有人這樣說：『施者和受者兩方面都是清凈的，已經獲得了清凈，才做這樣的佈施。』心中所有的因緣都能得到真實的果報。問：如果施捨給勝者，那麼佈施就沒有平等可言了，應當說平等的佈施。』答：再次衡量兩種果報的平等，思考所做的事情，因此那種佈施施者和受者兩方面都是清凈的，會有各種果實。問：如先前世尊所說，『對於那位比丘，施者和受者兩方面都是清凈的，供養是第一的佈施。』這樣說就互相矛盾了。答：大多數情況下，施者和受者兩方面都是清凈的，意念所想所做也是清凈的，心意平等，果報也平等。』問：『為什麼殺害蟲類的人會有清凈的法產生呢？』答：或者有人這樣說：『因為國家當時的習俗，或者因為親友朋黨的意念所思所想。』再次，就像水面的波動一樣，世俗之人等等，他們有清凈的行為。或者因為行為的果報，就有了停止清凈行為的人，墮落到殺害之中，在那裡產生。中間的行為果報因緣，就承受了那樣的災殃。親近善知識而聽聞佛法，思維厭惡不凈，就像這樣殺害之人也會有清凈的法產生。』問：『為什麼清凈之人反而會產生黑色的惡法呢？』答：或者有人這樣說：『因為鄰國當時的習俗，或者因為你的親友朋黨的意念所思所想。』再次，就像水面的波動一樣，那些不善良的人等等，清凈的行為人，或者因為行為的果報，封閉了不善良的行為之後，得到了清凈，在那裡產生，中間就承受了行為的果報。他們親近不善的知識，聽聞不善的佛法，也不思維厭惡不凈的行為，像這樣清凈之人反而會產生黑色的惡法。
又世尊說：『兩種法成就，如果沒有善，自己就不會精進；如果他人精進，就能牢固不移。』問：『怎樣才能使他人精進牢固不移呢？』答：或者有人這樣說：『用五種方法在內心自我反省，教導他人精進，就能牢固不移。』如果一切都違背，與共同相應的人在一起，就會有壞敗。再次，學習他人的非法不應法而觸犯，未曾有如義法不是這樣。』問：『因為什麼緣故，世尊說聲聞弟子是第一呢？』答：或者有人這樣說：『因為展現了微妙的佛法。』或者有人這樣說：『因為展現了聲聞的威儀。』或者有人這樣說：『因為擁護佛法的緣故。』或者有人這樣說：『爲了讓各位比丘發起勇猛的心意，等等行為都完備。』
【English Translation】 English version: Or it is said: 'Both the giver and the receiver are pure. Having attained purity, they make such offerings. All causes and conditions in the mind obtain real rewards.' Question: 'If the offering is made to a superior, then the offering is not equal. One should speak of equal offerings.' Answer: 'Furthermore, measure the equality of the two fruits, contemplate the actions performed. Therefore, that offering is pure on both sides, and there will be various fruits.' Question: 'As the World Honored One said earlier, 'For that Bhikkhu (Buddhist monk), both the giver and the receiver are pure, and the offering is the foremost offering.' This seems contradictory.' Answer: 'In most cases, both the giver and the receiver are pure, and the thoughts and actions are also pure. With equality in mind, the rewards are also equal.' Question: 'How can pure Dharma (teachings, law) arise from someone who kills insects?' Answer: 'Or it is said: 'Because of the customs of the country at that time, or because of the thoughts and intentions of relatives and friends.' Furthermore, like the ripples on water, worldly people, etc., have pure conduct. Or because of the karmic retribution of actions, there are those who cease pure conduct, fall into killing, and are born there. The karmic conditions of intermediate actions lead them to suffer such calamities. Approaching good teachers and listening to the Dharma, contemplating loathsomeness and impurity, like this, even those who kill will have pure Dharma arise.' Question: 'Why do impure, black Dharmas arise from pure people?' Answer: 'Or it is said: 'Because of the customs of neighboring countries at that time, or because of the thoughts and intentions of your relatives and friends.' Furthermore, like the ripples on water, those who are not good, etc., pure practitioners, or because of the karmic retribution of actions, having blocked unwholesome actions, attain purity and are born there, and in the middle, they receive the karmic retribution of actions. They approach unwholesome teachers, listen to unwholesome Dharma, and do not contemplate loathsome and impure actions. Like this, impure, black Dharmas arise from pure people.'
Furthermore, the World Honored One said: 'Two Dharmas are accomplished. If there is no goodness, one will not be diligent. If others are diligent, they can be firm and unmoving.' Question: 'How can one make others diligent, firm, and unmoving?' Answer: 'Or it is said: 'By using five methods to self-reflect internally, teaching others to be diligent, one can be firm and unmoving.' If everything is contrary, being with those who are in common agreement, there will be ruin and defeat. Furthermore, learning the unlawful and improper actions of others and transgressing, the unprecedented righteous Dharma is not like that.' Question: 'For what reason did the World Honored One say that the Sravakas (disciples) are the foremost?' Answer: 'Or it is said: 'Because they manifest the subtle Dharma.' Or it is said: 'Because they manifest the demeanor of the Sravakas.' Or it is said: 'Because they protect the Dharma.' Or it is said: 'In order to inspire the Bhikkhus (monks) to generate courageous minds, and all actions are complete.'
足。複次以二因緣故。世尊言聲聞第一弟子。現授決義故。于彼解脫現變化故。
畜生語精進 上流住不移 凡夫人止住 施之所供養 黑白無戒人 此弟子第一
尊婆須蜜菩薩所集契經揵度第六竟。
尊婆須蜜論卷第五 大正藏第 28 冊 No. 1549 尊婆須蜜菩薩所集論
尊婆須蜜菩薩所集論卷第六
尊婆須蜜造
符秦罽賓三藏僧伽跋澄等譯
更樂揵度首
又世尊言有二樂。出家者所不應學。若於欲中染著樂。現世無事樂。云何于欲中而染著欲樂。云何現在無事樂。或作是說。憶過去欲所生樂者。是謂于欲中染著欲者樂。憶現在欲諸所生樂。是謂現在無事樂。或作是說。結使欲相諸所生樂。是謂欲中染著欲樂。欲相諸所生樂。是謂現在無事樂。或作是說。貪慾相諸所生樂。是謂于欲中染著欲樂。意喜想欲便睡眠樂得利養樂。是謂現在欲樂。複次習著向欲。已得先足身意所生樂。是謂于欲中染著欲樂。已得等意諸所生樂由身意興。是謂現在無事樂也。又尊者舍利弗言。諸賢。此十二行法集聚。得賢聖法。說是語時其義云何。答曰。處處止住造處住。住智慧處住應適處。是謂己身威儀。若偏授決則著一事。分別義理則演分別。問疑論者則演其
【現代漢語翻譯】 現代漢語譯本： 足夠了。再次，由於兩個原因，世尊說他是聲聞弟子中的第一。因為他現在就能授予決斷的意義，並且對於他的解脫展現出變化。
畜生語精進， 上流住不移， 凡夫人止住， 施之所供養， 黑白無戒人， 此弟子第一。
《尊婆須蜜菩薩所集契經揵度第六》結束。
《尊婆須蜜論》卷第五 大正藏第 28 冊 No. 1549 《尊婆須蜜菩薩所集論》
《尊婆須蜜菩薩所集論》卷第六
尊婆須蜜（Vasubandhu）造
符秦罽賓三藏僧伽跋澄（Sanghabhadra）等譯
更樂揵度首
此外，世尊說有兩種快樂，出家人不應該學習。一種是對慾望的染著之樂，另一種是現世無事之樂。什麼是對慾望的染著之樂？什麼是現在無事之樂？或者有人這樣說：回憶過去因慾望所產生的快樂，這叫做對慾望的染著之樂。回憶現在因慾望所產生的各種快樂，這叫做現在無事之樂。或者有人這樣說：與結使（Klesha）慾望的表象相關的各種快樂，這叫做對慾望的染著之樂。與慾望的表象相關的各種快樂，這叫做現在無事之樂。或者有人這樣說：與貪慾的表象相關的各種快樂，這叫做對慾望的染著之樂。因意念喜悅而想入非非，從而睡眠的快樂，以及獲得利益供養的快樂，這叫做現在的慾望之樂。再次，習慣於執著于慾望，已經獲得並感到滿足，身心所產生的快樂，這叫做對慾望的染著之樂。已經獲得等等的意念，各種由身心興起的快樂，這叫做現在無事之樂。此外，尊者舍利弗（Sariputra）說：『諸位賢者，這十二行法集聚，能夠獲得賢聖之法。』說這句話的時候，他的意思是什麼？回答說：處處止住，建造處所而住，安住于智慧之處，安住于應適之處。這叫做自身的威儀。如果偏頗地授予決斷，就會執著於一件事。如果分別義理，就會演說分別。如果有人提出疑問，就會演說其理。
【English Translation】 English version: Enough. Furthermore, for two reasons, the World-Honored One (世尊, Shìzūn) said that he is the foremost disciple among the Śrāvakas (聲聞, Shēngwén). Because he can now bestow the meaning of decisive judgment, and because he manifests transformations in his liberation.
The animal's speech is diligent, The upper stream dwells without moving, Ordinary people stop and stay, Offerings are made to him, Black and white, without precepts, This disciple is the first.
The end of the sixth section of the Saṃyukta Āgama (契經, Qìjīng) collected by the Venerable Vasubandhu (婆須蜜, Pósūmì) Bodhisattva.
The fifth fascicle of the Treatise of Vasubandhu. Taishō Tripiṭaka Volume 28, No. 1549, Treatise Collected by the Venerable Vasubandhu Bodhisattva
The sixth fascicle of the Treatise Collected by the Venerable Vasubandhu Bodhisattva
Composed by Vasubandhu (婆須蜜, Pósūmì)
Translated by Sanghabhadra (僧伽跋澄, Sēngqiébáchéng) and others from Kashmir (罽賓, Jìbīn) during the Qin dynasty (符秦, Fúqín)
Beginning of the Further Joy Section
Furthermore, the World-Honored One (世尊, Shìzūn) said that there are two kinds of pleasures that renunciants should not learn. One is the pleasure of attachment to desires, and the other is the pleasure of being idle in the present life. What is the pleasure of attachment to desires? What is the pleasure of being idle in the present life? Or someone might say: Recalling the pleasure arising from past desires is called the pleasure of attachment to desires. Recalling the various pleasures arising from present desires is called the pleasure of being idle in the present life. Or someone might say: The various pleasures associated with the appearance of afflictions (Klesha, 結使, Jiéshǐ) and desires are called the pleasure of attachment to desires. The various pleasures associated with the appearance of desires are called the pleasure of being idle in the present life. Or someone might say: The various pleasures associated with the appearance of greed are called the pleasure of attachment to desires. The pleasure of fantasizing due to mental joy, leading to sleep, and the pleasure of obtaining benefits and offerings are called the pleasures of present desires. Again, being accustomed to clinging to desires, having already obtained and felt satisfied, the pleasure arising from body and mind is called the pleasure of attachment to desires. Having already obtained such thoughts, the various pleasures arising from the body and mind are called the pleasure of being idle in the present life. Furthermore, the Venerable Sariputra (舍利弗, Shèlìfú) said: 'Virtuous ones, the accumulation of these twelve practices can attain the Dharma of the Noble Ones.' What did he mean when he said this? The answer is: Dwelling in every place, building a dwelling place and dwelling there, dwelling in the place of wisdom, dwelling in the appropriate place. This is called one's own demeanor. If one imparts decisive judgments in a biased way, one will cling to one thing. If one distinguishes the meaning of principles, one will expound on the distinctions. If someone raises a question, one will expound on its reason.
疑。安處論者則論其安。是謂彼身威儀。或有觀見。無奸詐無幻惑。性質樸是謂己威儀。分別根義是他威儀。已得人身生中國。得賢聖體。眼耳根意根。諸清凈現其實事。穢行諸使意不染著。以智順從無有過失。得十力尊。佛出世得三喜入本無。如來樂深妙法。如來弟子善成就者。緣彼意無有謬亂。得賢聖法廣分佈。智慧所攝說微妙法無有狐疑。奉持諷誦初不遠離。諸法注者。展轉流佈。于等法中以法食施於彼。以因緣故。以己威儀施彼人。作諸梵行。四無空處現有長益。得賢聖人。生彼善處。現五無空處。皆使遠離。諸根具足現六無空處。皆使遠離。所未曾行現七無空處。皆使遠離。六住處現八無處。皆使遠離。複次以人賢聖諸入因緣生者。現仁良義他威儀。佛興出世說微妙法。以因緣故。故丈伕力已威儀者諸入歡喜。現迴轉說諸法已住。便求演說。諸根具足現曩昔所作功德。
又尊者大遍者延說。
信歡喜念者 不遍佛境界 最勝所至處 意常連屬喜
說是語。其義云何。答曰。智慧成就信堅固。喜樂佛法志性不亂。受持智法意常專精。如是諸法無有差違。順從法教於中入定。故曰信歡喜念。瞿曇翼從初無空缺。所至到處意常連屬還微妙義。莫作是觀此非妙法。
又世尊言。信為第
【現代漢語翻譯】 現代漢語譯本： 如果有人對安住之處進行討論，那麼就討論他們所安住的地方。這被稱為他人的身威儀。或者有人觀察到，沒有奸詐，沒有幻惑，性質樸實，這被稱為自己的威儀。分辨根的意義是屬於他人的威儀。已經獲得人身，出生在中國，得到賢聖之體，眼根、耳根、意根，這些清凈顯現真實的事物，對於污穢的行為和各種煩惱，內心不被染著，以智慧順從，沒有過失，得到十力尊（Tathāgata-balāni，如來的十種力量）。佛陀出世，得到三種喜悅，進入本無（Prakṛti，自性）。如來喜愛深奧微妙的佛法。如來的弟子善於成就，因為他們的意念沒有謬誤和混亂，得到賢聖之法並廣泛傳播。以智慧所攝持，宣說微妙的佛法，沒有狐疑，奉行、受持、諷誦，從不遠離。對於諸法進行註釋的人，輾轉流佈佛法。在平等的佛法中，以佛法作為食物佈施給他人，因為這種因緣，以自己的威儀佈施給他人，修行各種梵行（Brahmacarya，清凈的行為）。四無色定（Arūpāyatana，四種無色禪定）現在有增長的利益，得到賢聖之人，出生在美好的地方。現在五無色定，都使之遠離。諸根具足，現在六無色定，都使之遠離。對於未曾行過的地方，現在七無色定，都使之遠離。六住處（Sad-āyatana，六處）現在八無色定，都使之遠離。再次，因為人、賢聖和諸入（Āyatana，處）的因緣而生起，顯現仁慈善良的意義，這是他人的威儀。佛陀興起出世，宣說微妙的佛法，因為這種因緣，所以大丈夫的力量是自己的威儀，對於諸入感到歡喜。顯現迴轉，宣說諸法已經安住，便尋求演說。諸根具足，顯現過去所作的功德。
又尊者大遍者延（Mahākātyāyana，摩訶迦旃延）說：
『信歡喜念者，不遍佛境界，最勝所至處，意常連屬喜。』
說這段話，它的含義是什麼呢？回答說：智慧成就，信心堅固，喜樂佛法，意志不亂，受持智慧之法，意念常常專精。像這樣的諸法沒有差錯和違背，順從佛法的教導，在其中入定。所以說『信歡喜念』。瞿曇（Gautama，喬達摩）的羽翼追隨者，從一開始就沒有空缺，所到達的地方，意念常常連屬，迴歸到微妙的意義。不要這樣認為，這不是微妙的佛法。
又世尊說：『信為第一。』
【English Translation】 English version: If someone discusses where to abide, then discuss where they abide. This is called the deportment of others. Or someone observes that there is no deceit, no illusion, and the nature is simple and honest, this is called one's own deportment. Distinguishing the meaning of the roots is the deportment of others. Having already obtained a human body, born in China, obtained the body of a worthy sage, the eye root, ear root, and mind root, these pure manifestations of real things, the mind is not defiled by impure actions and various afflictions, following with wisdom, without fault, obtaining the Ten Powers of the Tathāgata (Tathāgata-balāni, the ten powers of the Tathagata). The Buddha appears in the world, obtains three kinds of joy, and enters the Prakṛti (Prakṛti, original nature). The Tathagata loves the profound and subtle Dharma. The Tathagata's disciples are good at achieving, because their minds have no errors or confusion, they obtain the Dharma of worthy sages and spread it widely. With wisdom as the guide, they proclaim the subtle Dharma, without doubt, upholding, receiving, reciting, and never departing from it. Those who annotate the Dharmas, spread the Dharma from one to another. In the equal Dharmas, they give Dharma as food to others, because of this cause and condition, they give their own deportment to others, practicing various Brahmacarya (Brahmacarya, pure conduct). The Four Formless Realms (Arūpāyatana, the four formless meditations) now have increasing benefits, obtaining worthy sages, born in good places. Now the Five Formless Realms are all made to be distanced. The roots are complete, now the Six Formless Realms are all made to be distanced. For places that have never been traveled, now the Seven Formless Realms are all made to be distanced. The Six Abodes (Sad-āyatana, six sense bases) now make the Eight Formless Realms all distanced. Furthermore, because of the causes and conditions of humans, worthy sages, and the Āyatana (Āyatana, sense fields) arising, manifesting the meaning of benevolence and goodness, this is the deportment of others. The Buddha arises and appears in the world, proclaiming the subtle Dharma, because of this cause and condition, therefore the strength of a great man is one's own deportment, feeling joy for the Āyatana. Manifesting turning around, proclaiming that the Dharmas have already been established, then seeking to expound them. The roots are complete, manifesting the merits performed in the past.
Moreover, the Venerable Mahākātyāyana (Mahākātyāyana, Great Katyayana) said:
'Those who have faith, joy, and mindfulness, do not pervade the Buddha's realm, the most excellent place reached, the mind is always connected with joy.'
What is the meaning of saying this? The answer is: wisdom is accomplished, faith is firm, joy in the Dharma, the will is not confused, receiving and upholding the Dharma of wisdom, the mind is always focused. Such Dharmas have no errors or deviations, following the teachings of the Dharma, entering Samadhi (Samadhi, meditative absorption) within it. Therefore it is said 'faith, joy, and mindfulness'. Gautama's (Gautama, Siddhartha Gautama) followers have never been lacking from the beginning, wherever they reach, the mind is always connected, returning to the subtle meaning. Do not think that this is not a subtle Dharma.
Also, the World Honored One said: 'Faith is the first.'
一財。說是語時其義云何。答曰。智者所用故曰信為第一財。錢財之業。賢聖財非賢聖財已得不失心。便作是念。彼非賢聖財。摩尼寶器自然成物。及余雜寶錯廁其間。復有異寶。車𤦲碼瑙為人所貪。常當擁護。亦無厭足不可藏匿。賢聖財者。各有七相。如信財乃至智慧財。於此間各自娛樂心踴躍喜。然不慇勤自住平等。貪著他財心不堅固。所欲便造不守智慧。除貪愛慾智慧充足。以智勝彼。複次非賢聖財者。邪志業相應。然賢聖財等志業相應。故曰信財第一。複次信名者。信著外財。意無有亂。成就家法善知止足。善有田業善意娛樂。猶如此間沙門法出要為樂。樂靜處休息樂道場處樂。故曰擇法善為樂。先服甘露言無有虛語。甚吉祥功德成就。故曰味味吉祥。緣此因緣知智慧為明。無有愚意不與顛倒相應。故曰最為明。
又世尊言。如阿難比丘。於六更樂無餘已離。皆使滅盡。亦無有身諸所生苦樂而受其報。亦無心亦無形體亦無諸入。亦無作所生苦樂而受其報。亦無空缺處。此是苦際。說是語時其義云何。答曰。此六更樂內六更樂永盡無餘。舍諸欲著更不復習。欲盡愛使永除。滅盡見結不起。復作是說。無慾思惟惡露諸欲已盡修行止觀。復作是說。無慾得無愿解脫門。盡成就空解脫門。彼無有身亦無有至智。
【現代漢語翻譯】 現代漢語譯本： 一、財富。如果有人說這是指語言上的財富，那麼它的含義是什麼呢？回答是：因為智者所使用，所以說『信』是第一財富。錢財的用途在於世俗事務。賢聖的財富與非賢聖的財富不同，已經獲得的賢聖財富不會丟失，內心會這樣想：那些不是賢聖的財富。比如摩尼寶器，自然形成的物品，以及其他各種珍寶混雜其中。還有一些奇異的寶物，如車渠、瑪瑙，為人們所貪戀，需要經常守護，也永遠不會滿足，無法藏匿。而賢聖的財富，各有七種相貌，如信財乃至智慧財。在此期間，各自娛樂，內心踴躍歡喜，但不慇勤，安住于平等，不貪著他人的財富，內心堅定。想要做什麼就做什麼，不守護智慧，去除貪愛慾望，智慧充足，用智慧戰勝它們。其次，非賢聖的財富，與邪惡的志向和行為相應；而賢聖的財富，與正直的志向和行為相應。所以說『信財』是第一。再次，『信』這個名稱，是指信任和執著于外在的財富，內心沒有混亂，能夠成就家法，善於知足，擁有良好的田地產業，善於用意念娛樂。就像世間的沙門，以脫離生死輪迴為樂，喜歡安靜的地方休息，喜歡道場。所以說『選擇佛法』是最好的快樂。先服用甘露，言語沒有虛假，非常吉祥，功德成就。所以說『品嚐佛法之味』是最吉祥的。因為這個因緣，知道智慧是光明，沒有愚癡的念頭，不與顛倒相應。所以說智慧是『最光明』。
又，世尊說：比如阿難比丘，對於六種更樂（六種世俗的快樂）已經完全脫離，全部使之滅盡。也沒有身體，對於所生的苦樂承受其報應。也沒有心，也沒有形體，也沒有諸入（六根），也沒有造作所生的苦樂承受其報應。也沒有空缺之處。這就是苦的盡頭。說這句話的時候，它的含義是什麼呢？回答是：這六種更樂，內在的六種更樂永遠滅盡無餘。捨棄各種慾望的執著，不再重複習染。慾望的愛慾之使永遠去除，滅盡見解的束縛不再生起。又作這樣的說法：沒有慾望的思惟，厭惡不凈的慾望已經滅盡，修行止觀。又作這樣的說法：沒有慾望，得到無愿解脫門，完全成就空解脫門。他沒有身體，也沒有至上的智慧。
【English Translation】 English version: One, wealth. If it is said that this refers to wealth in language, what is its meaning? The answer is: Because it is used by the wise, it is said that 'faith' is the foremost wealth. The use of money and wealth lies in worldly affairs. The wealth of the virtuous and the wealth of the non-virtuous are different. The virtuous wealth that has been obtained will not be lost, and one will think in one's heart: those are not virtuous wealth. For example, a Mani jewel, naturally formed objects, and other various treasures mixed among them. There are also some strange treasures, such as tridacna and agate, which are coveted by people and need to be protected frequently, and will never be satisfied and cannot be hidden. The wealth of the virtuous, on the other hand, has seven aspects, such as the wealth of faith and even the wealth of wisdom. During this period, each enjoys themselves, and their hearts leap with joy, but they are not diligent, abide in equality, do not covet the wealth of others, and their hearts are firm. They do whatever they want, do not guard wisdom, remove greed and desire, and are full of wisdom, overcoming them with wisdom. Secondly, non-virtuous wealth is associated with evil aspirations and actions; while virtuous wealth is associated with upright aspirations and actions. Therefore, it is said that 'wealth of faith' is the foremost. Again, the name 'faith' refers to trusting and clinging to external wealth, with no confusion in the heart, being able to achieve family laws, being good at knowing contentment, having good fields and industries, and being good at using thoughts for entertainment. Just like the Shramanas (monastics) in the world, taking liberation from the cycle of birth and death as joy, liking quiet places to rest, and liking places of enlightenment. Therefore, it is said that 'choosing the Dharma' is the best joy. First taking the nectar, words have no falsehood, very auspicious, merit and virtue accomplished. Therefore, it is said that 'tasting the flavor of the Dharma' is the most auspicious. Because of this cause and condition, knowing that wisdom is light, there are no foolish thoughts, and it is not associated with perversion. Therefore, it is said that wisdom is 'the most luminous'.
Furthermore, the World Honored One said: For example, the Bhikshu (monk) Ananda, has completely detached from the six kinds of pleasures (six worldly pleasures), and has completely caused them to be extinguished. There is also no body, and he endures the retribution for the suffering and joy that are born. There is also no mind, no form, no entrances (six senses), and no suffering and joy born of actions to endure their retribution. There is also no empty space. This is the end of suffering. When this is said, what is its meaning? The answer is: These six kinds of pleasures, the inner six kinds of pleasures are forever extinguished without remainder. Abandoning the attachments of various desires, no longer repeating the habits. The envoy of desire and lust is forever removed, and the bonds of views are extinguished and no longer arise. Again, such a statement is made: There is no thinking of desire, the desires that are disgusted with impurity have been extinguished, and the practice of cessation and contemplation is cultivated. Again, such a statement is made: There is no desire, the door of wishless liberation is obtained, and the door of emptiness liberation is completely accomplished. He has no body, and no supreme wisdom.
亦無語亦無彼心。亦無智亦無彼體。及外諸入未盡者則無。有諸入亦無內入。及余未盡者亦復無也。亦無所依亦不永盡。復作是說。彼無有身除去結使。如是一切彼無有身身之相貌。如是一切彼無有身。亦無身行口行。亦無心意行。亦無彼體。境界行報亦不迴轉。彼諸入亦無邪見。內諸入便具足。依彼諍訟。無有苦樂之報。尊曇摩多羅作是說。六更樂相應之時。則六細滑入也。于彼細滑則有累。彼無有餘全具無慾。愛著未盡。于彼性相應便觀苦根本。如是無餘亦無有欲。如是相應去離愛著。便住無慾。如彼苦相應性。住無我想示現智慧。如是無餘盡修行滅盡。如是修行已。去離愚癡住黠慧中。無明無慾便起有明想。故曰住無餘滅盡。彼無有身亦不得四大身。如處所縛己心無有苦樂。無有惡流轉生死。四神止處。入生入諍訟者。或著己或不著己。如其處所。四神止處意迴轉開避處此盡熾然。又世尊言。眼悕望意欲見色。諸不善色眼不樂。云何眼悕望意欲見色不善色眼不樂。或作是說。悕望由眼門。愛瞋恚現其所由。複次云何眼悕望非境界所攝。複次心相應便有所照生便有益。如尊者舍利弗說。諸所有色見是我所等自觀知已。遠離分別肢節。云何知色止住不移動。已舍離觀肢節想。答曰。如是便有更樂集聚。彼則還境界。
【現代漢語翻譯】 現代漢語譯本： 也沒有言語，也沒有那（與言語相應的）心。也沒有智慧，也沒有那（與智慧相應的）身體。以及對外在諸入（ayatana，感官）尚未完全斷盡的人來說，這些都是不存在的。如果存在諸入，那麼就沒有內在的諸入。以及對其餘尚未斷盡的人來說，也是不存在的。也沒有所依賴之處，也不會永遠斷盡。又這樣說，那個人沒有身體，去除了結使（saṃyojana，煩惱的束縛）。像這樣，那個人沒有身體，沒有身體的相貌。像這樣，那個人沒有身體，也沒有身體的行為、口頭的行為。也沒有心意的行為。也沒有那（與心意相應的）身體。境界的行為和果報也不會迴轉。那個人對於諸入也沒有邪見。內在的諸入便具足。依賴那些（內在的諸入）而產生的諍訟，沒有苦樂的果報。尊者曇摩多羅（Dharmatrāta）這樣說，當六種更樂（指六根與六塵接觸產生的快樂）相應的時候，就是六種細滑入（指微細的感官體驗）。對於那些細滑入，就會有累積。那個人沒有剩餘，完全具足沒有慾望，愛著沒有斷盡。對於那（細滑入的）性質相應，便觀察到苦的根本。像這樣沒有剩餘，也沒有慾望。像這樣相應，去除愛著，便安住于沒有慾望。像那苦的相應性質，安住于無我（anātman）的想法，示現智慧。像這樣沒有剩餘，完全修行滅盡。像這樣修行之後，去除愚癡，安住于聰慧之中。無明（avidyā）和慾望消失，便生起有明的想法。所以說安住于沒有剩餘的滅盡。那個人沒有身體，也不執著四大（mahābhūta）的身體。像處所被束縛一樣，自己的心沒有苦樂。沒有惡的流轉生死。四神止處（可能是指四禪定），進入生（輪迴），進入諍訟的人，或者執著自己，或者不執著自己。像他們所處的地方。四神止處，意念迴轉開闢的地方，這裡完全熾燃。又世尊（Bhagavān）說，眼睛希望意欲看見顏色，對於不好的顏色，眼睛不快樂。為什麼眼睛希望意欲看見顏色，對於不好的顏色，眼睛不快樂？或者這樣說，希望由眼門產生，愛（rāga）、瞋恚（dveṣa）顯現，這就是它們產生的原因。再次，為什麼眼睛希望，不是境界所能攝取的？再次，心相應便有所照，生起便有益處。像尊者舍利弗（Śāriputra）說的那樣，所有被看見的顏色都是我所擁有的等等，自己觀察知道之後，遠離分別肢節。如何知道顏色止住不移動？已經舍離了觀察肢節的想法。回答說，像這樣便有更樂的聚集。那些（更樂）又回到境界中。
【English Translation】 English version: There is neither speech nor that mind. There is neither wisdom nor that body. And for those whose external entrances (ayatana) are not yet exhausted, these do not exist. If there are entrances, then there are no internal entrances. And for those whose remaining (entrances) are not yet exhausted, there is also nothing. There is neither a support nor an eternal end. Again, it is said that he has no body, having removed the fetters (saṃyojana). Thus, he has no body, no appearance of a body. Thus, he has no body, neither bodily action nor verbal action. There is also no mental action. Nor that body (associated with mental action). The actions and retributions of the realm do not revert. He has no wrong views regarding the entrances. The internal entrances are complete. Relying on those (internal entrances), there is no retribution of suffering or joy from disputes. Venerable Dharmatrāta says that when the sixfold pleasure (referring to the pleasure arising from the contact of the six senses with the six objects) is in accordance, then there are the six subtle entrances (referring to subtle sensory experiences). In those subtle entrances, there is accumulation. He has nothing remaining, fully possessing no desire, attachment not exhausted. Regarding the corresponding nature of that (subtle entrance), he observes the root of suffering. Thus, there is nothing remaining, nor is there desire. Thus corresponding, departing from attachment, he dwells in non-desire. Like the corresponding nature of that suffering, dwelling in the thought of no-self (anātman), he demonstrates wisdom. Thus, there is nothing remaining, completely practicing extinction. Having practiced thus, departing from ignorance, he dwells in intelligence. Ignorance (avidyā) and desire disappear, and the thought of enlightenment arises. Therefore, it is said that he dwells in extinction without remainder. He has no body, nor is he attached to the body of the four great elements (mahābhūta). Like a place being bound, his mind has neither suffering nor joy. There is no evil flow of transmigration. The place where the four divine abodes dwell (possibly referring to the four dhyānas), those who enter birth (saṃsāra), those who enter disputes, either cling to themselves or do not cling to themselves. Like the place where they are. The place where the four divine abodes dwell, the place where the mind turns and opens, here is completely ablaze. Again, the Blessed One (Bhagavān) said, the eye hopes and desires to see forms, but the eye does not delight in unfavorable forms. Why does the eye hope and desire to see forms, but the eye does not delight in unfavorable forms? Or it is said that hope arises from the eye-door, love (rāga) and hatred (dveṣa) appear, and that is the reason for their arising. Again, why does the eye hope, not being encompassed by the realm? Again, when the mind corresponds, there is illumination, and arising is beneficial. Like Venerable Śāriputra said, all the forms that are seen are mine, etc., having observed and known this, he departs from distinguishing limbs. How does one know that form stops and does not move? Having abandoned the thought of observing limbs. The answer is, thus there is an accumulation of further pleasure. Those (further pleasures) then return to the realm.
或有是或非彼。如長抓梵志作是語。瞿曇一切我不忍。如是經句。說是語時其義云何。或作是說。見尊者舍利弗出家便起是念。我一切不忍。彼二人者。皆出家一切如我所愿。故語世尊。如是見不忍耶。復作是說。一切觀皆有疑。
爾時世尊便作語。汝疑復有疑耶。復作是語。現一切非觀一切非。
爾時世尊復作是語。此復是汝非見。
又世尊言。閑居樂靜意常娛樂。親近思惟觀凈樂。思惟與思惟相應。閑居樂靜思惟樂靜。此有何差別。或作是說。閑居樂靜以休息意。思惟樂靜已得止觀。或作是說。閑居樂靜者。現涅槃休息。思惟樂靜者。現道出要。或作是說。閑居樂靜者。現初第二意斷。思惟樂靜者。第三第四意斷。複次有二想。諸結使斷。拔諸染著。娛樂彼初不遠離。是謂閑居樂靜。當觀有三思惟。善法住處所。謂相應住。有所益止觀相應。故曰娛樂。是為思惟樂靜。
又世尊言。於是比丘當身身相觀。莫起身想。亦莫作觀想。說是語時其義云何。或作是說。觀身不凈莫味著。身亦莫起凈想。或作是說。身無常空無我。當作是觀。莫起身常想樂想是我想。當作是觀。復作是說。思惟身身觀。莫計身出由。複次凈除行地觀辯大事。挍計惡露方便思惟。悉了知已盡不生。智慧眼所照分別悉了
【現代漢語翻譯】 現代漢語譯本： 或者有『是』或者有『非』，或者有『彼』。例如長爪梵志（Changzhua Fanzi，一位外道修行者）說這樣的話：『瞿曇（Qutan，即釋迦牟尼佛）啊，我一切都不能忍受。』像這樣的經句，說這句話的時候，它的含義是什麼呢？ 或者有人這樣說：看見尊者舍利弗（Zunzhe Shelifu，佛陀的十大弟子之一）出家，便生起這樣的念頭：『我一切都不能忍受。』那兩個人，都出家了，一切都如我所愿，所以對世尊（Shizun，對佛陀的尊稱）說，像這樣看見了就不能忍受嗎？或者有人這樣說：一切的觀察都帶有疑惑。 那時，世尊便說：『你疑惑，而且還有疑惑嗎？』又說：『現在一切都不是觀察，一切都不是。』 那時，世尊又說：『這又是你的非見。』 世尊又說：『閑居是快樂的，心常處於寂靜的娛樂中，親近思惟，觀察清凈的快樂，思惟與思惟相應，閑居是快樂的，寂靜的思惟是快樂的。』這有什麼差別呢？或者有人這樣說：『閑居樂靜』是爲了休息心意，『思惟樂靜』是已經得到了止觀。或者有人這樣說：『閑居樂靜』是展現涅槃（Nirvana，佛教的最高境界）的休息，『思惟樂靜』是展現通往涅槃的道路和出離的要訣。或者有人這樣說：『閑居樂靜』是展現初禪和二禪的意念斷絕，『思惟樂靜』是展現三禪和四禪的意念斷絕。進一步說，有兩種想，各種煩惱的結使斷除，拔除各種染著，樂於其中，最初不遠離，這就是所謂的『閑居樂靜』。應當觀察有三種思惟，是善法安住的地方，也就是相應的安住，有所利益的止觀相應，所以叫做『娛樂』，這就是『思惟樂靜』。 世尊又說：『因此，比丘（Biqiu，佛教出家男眾）應當在自身上觀察身體的各個方面，不要生起身相的執著，也不要產生觀想。』說這句話的時候，它的含義是什麼呢？或者有人這樣說：觀察身體的不凈，不要貪戀執著，身體也不要生起清凈的想法。或者有人這樣說：身體是無常的、空的、無我的，應當這樣觀察，不要生起身是常、是樂、是我的想法，應當這樣觀察。又有人這樣說：思惟身體的各個方面，不要計較身體的由來。進一步說，要清除修行的地方，觀察辯論大事，計算惡露，方便思惟，完全瞭解之後，就不會再生起煩惱。智慧的眼睛所照見和分別的，都要完全瞭解。
【English Translation】 English version: Or there is 'is,' or there is 'is not,' or there is 'that.' For example, Changzhua Fanzi (Changzhua Fanzi, a non-Buddhist practitioner) said such words: 'Qutan (Qutan, i.e., Shakyamuni Buddha), I cannot endure everything.' Like such a sutra sentence, when saying this, what is its meaning? Or someone says this: Seeing Venerable Shariputra (Zunzhe Shelifu, one of the Buddha's ten great disciples) renounce the world, he had this thought: 'I cannot endure everything.' Those two people have both renounced the world, everything is as I wish, so he said to the World Honored One (Shizun, a respectful title for the Buddha), is it that he cannot endure seeing it like this? Or someone says this: All observations are accompanied by doubt. At that time, the World Honored One said: 'You doubt, and you have more doubts?' He also said: 'Now everything is not observation, everything is not.' At that time, the World Honored One again said: 'This is again your non-view.' The World Honored One also said: 'Living in seclusion is joyful, the mind is always in peaceful entertainment, closely contemplating, observing the joy of purity, contemplation corresponds with contemplation, living in seclusion is joyful, peaceful contemplation is joyful.' What is the difference between these? Or someone says this: 'Living in seclusion is joyful' is for resting the mind, 'peaceful contemplation' is having already attained cessation and insight. Or someone says this: 'Living in seclusion is joyful' is manifesting the rest of Nirvana (Nirvana, the highest state in Buddhism), 'peaceful contemplation' is manifesting the path to Nirvana and the essentials of liberation. Or someone says this: 'Living in seclusion is joyful' is manifesting the cessation of thoughts in the first and second dhyanas, 'peaceful contemplation' is manifesting the cessation of thoughts in the third and fourth dhyanas. Furthermore, there are two kinds of thought, the bonds of all afflictions are severed, all attachments are uprooted, delighting in them, initially not departing from them, this is what is called 'living in seclusion is joyful.' One should observe that there are three kinds of contemplation, which are the dwelling places of good dharmas, that is, corresponding dwelling, the corresponding cessation and insight that is beneficial, therefore it is called 'entertainment,' this is 'peaceful contemplation.' The World Honored One also said: 'Therefore, a Bhikkhu (Biqiu, a Buddhist monk) should observe the various aspects of the body on his own body, do not give rise to attachment to the characteristics of the body, and do not generate contemplation.' When saying this, what is its meaning? Or someone says this: Observe the impurity of the body, do not crave attachment, and do not generate pure thoughts about the body. Or someone says this: The body is impermanent, empty, and without self, one should observe it like this, do not generate thoughts that the body is permanent, joyful, or self, one should observe it like this. Or someone says this: Contemplate the various aspects of the body, do not dwell on the origin of the body. Furthermore, one should purify the place of practice, observe and debate important matters, calculate the foulness, contemplate skillfully, and after fully understanding, afflictions will not arise again. Everything that the eye of wisdom illuminates and distinguishes should be fully understood.
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又世尊言。有四法句。不可俎法句。不亂法句。等念法句。等定法句。句義為何等。或作是說。諸法句斷故曰法句。不可壞善根無瞋恚善根。等念等定無癡善根。或作是說。修行諸法故曰法句。不起貪慾貪慾盡無。無瞋恚恚盡。等念睡眠等念。等定調戲疑盡。複次沙門法句不可俎壞。無瞋恚戒。等念求定威儀。等定求智慧威儀。如曇摩提比丘尼說樂痛是苦痛分。分者其義云何。答曰。有對則有分。于彼樂痛便有苦痛自然之對。苦痛有樂痛分自然之分。苦樂痛有不苦不樂痛之分。除去不苦不樂痛。有無明分。明相應無明是明分。展轉相盡。因明是行分。行垢是無明分斷滅。作如是行是涅槃分。無餘涅槃界。滅一切諸行已。作是涅槃無分。
爾時世尊嘆譽謂甚戒梵行。又世尊言。尊者魔樓子說。是命是身見諦是我所修梵行。云何身異命異耶。於是比丘見諦是我所不修梵行。說是語時其義云何。答曰。雖記別一見。不記別余見。尊曇摩多羅作是說。如是是命是身。於是比丘見諦不修梵行。知見之所趣彼所依處。見便往照不依處所。二俱有累。最勝如是說。
有十二聚事 有身有我見 一切忍思惟 法句比丘命
又世尊言。云何汝摩羅大子。有異梵志年少端政。當作如是行。說是語時其義云
【現代漢語翻譯】 現代漢語譯本： 世尊還說，有四種法句：不可破壞的法句、不混亂的法句、等唸的法句、等定的法句。這些法句的意義是什麼呢？或者有人這樣解釋：諸法句因為斷除而稱為法句，也就是不可破壞的善根，沒有瞋恚的善根，等念和等定，沒有愚癡的善根。或者有人這樣解釋：修行諸法，所以稱為法句，也就是不起貪慾，貪慾止息；沒有瞋恚，瞋恚止息；等唸對治睡眠；等定調伏戲論和疑惑。再者，沙門的法句是不可破壞的，也就是沒有瞋恚的戒律；等念是尋求禪定的威儀；等定是尋求智慧的威儀。如同曇摩提（Dhammatati）比丘尼所說，快樂的感受和痛苦的感受都是苦痛的一部分。『分』這個詞是什麼意思呢？回答說：有對立就有分。對於快樂的感受，自然有痛苦感受的對立。痛苦的感受，有快樂感受的自然之分。苦樂的感受，有不苦不樂感受的分。除去不苦不樂的感受，有無明的分。明與無明相應，明就是無明的分。輾轉相盡。因為明，就是行（saṃskāra）的分。行的垢染就是無明的分，斷滅。這樣修行就是涅槃（nirvāṇa）的分，是無餘涅槃界（anupadhisesa-nirvana-dhatu）。滅盡一切諸行之後，這樣的涅槃就沒有分了。
當時，世尊讚歎說：『甚深啊，戒梵行！』世尊又說：『尊者魔樓子（Māluṅkya）說，這個命就是這個身，見諦就是我所修的梵行。』為什麼身和命是不同的呢？於是比丘見諦，這不是我所修的梵行。』說這些話的時候，他的意思是什麼呢？回答說：雖然記別了一個見，卻沒有記別其餘的見。尊者曇摩多羅（Dhammatara）這樣說：『這樣，這個命就是這個身。』於是比丘見諦，不修梵行。知見所趨向的地方，就是他所依賴的地方。見便前往照耀不依賴的地方。兩者都有累贅。最勝（Agra）是這樣說的：
有十二種聚集的事物，有身，有我見，一切忍耐思惟，法句，比丘，命。
世尊又說：『摩羅（Māra）大子，你認為怎麼樣？有其他梵志（Brahmin）年少端正，會做這樣的行為嗎？』說這些話的時候，他的意思是什麼呢？
【English Translation】 English version: Furthermore, the World-Honored One said: 'There are four Dharma phrases: the indestructible Dharma phrase, the unconfused Dharma phrase, the equanimous mindfulness Dharma phrase, and the equanimous concentration Dharma phrase. What are the meanings of these phrases?' Some say: 'Because the Dharma phrases are severed, they are called Dharma phrases, which means indestructible roots of goodness, roots of goodness without anger, equanimous mindfulness and equanimous concentration, and roots of goodness without delusion.' Others say: 'Because of practicing the various Dharmas, they are called Dharma phrases, which means not arising greed, greed ceasing; no anger, anger ceasing; equanimous mindfulness counteracting sleepiness; equanimous concentration subduing frivolousness and doubt. Furthermore, the Shramana's (Śrāmaṇa) Dharma phrase is indestructible, which is the precept without anger; equanimous mindfulness is the demeanor of seeking concentration; equanimous concentration is the demeanor of seeking wisdom. As the Bhikshuni (Bhikkhunī) Dhammatati (Dhammatati) said, pleasant feeling and painful feeling are both parts of suffering feeling. What does the word 'part' mean?' The answer is: 'Where there is opposition, there is a part. For pleasant feeling, there is naturally the opposition of painful feeling. Painful feeling has the natural part of pleasant feeling. Pleasant and painful feeling has the part of neither-pleasant-nor-painful feeling. Removing neither-pleasant-nor-painful feeling, there is the part of ignorance (avidyā). When clarity corresponds to ignorance, clarity is the part of ignorance. They exhaust each other in turn. Because of clarity, there is the part of action (saṃskāra). The defilement of action is the part of ignorance, which is extinguished. Practicing in this way is the part of Nirvana (nirvāṇa), which is the realm of Nirvana without remainder (anupadhisesa-nirvana-dhatu). After extinguishing all actions, such Nirvana has no part.'
At that time, the World-Honored One praised, saying: 'Profound indeed is the pure conduct of precepts!' The World-Honored One also said: 'Venerable Māluṅkya (Māluṅkya) said, 'This life is this body, seeing the truth is the pure conduct I practice.' Why are the body and life different? Therefore, the Bhikshu (Bhikkhu) sees the truth, this is not the pure conduct I practice.' What does he mean when he says these words?' The answer is: 'Although he distinguishes one view, he does not distinguish the other views.' Venerable Dhammatara (Dhammatara) said: 'Thus, this life is this body.' Therefore, the Bhikshu sees the truth and does not practice pure conduct. The place where knowledge and views tend is the place he relies on. Seeing then goes to illuminate the place he does not rely on. Both have burdens.' Agra (Agra) said it best:
There are twelve aggregates of things, there is a body, there is a view of self, all patience and contemplation, Dharma phrase, Bhikshu, life.
The World-Honored One also said: 'Māra (Māra), great son, what do you think? Are there other young and handsome Brahmins (Brahmin) who would do such a thing?' What does he mean when he says these words?
何。或作是說。尊者摩羅大子志樂十想而作是說。亦世尊欲拔諸結使。復作是說。如是彼人慾使貪慾結使滅盡。尊作是說。如契經句語然。與異學梵志論結使集聚由思想得。汝端政摩羅大子。甚幼少而臥抱辱。未有色慾。況當有貪慾繫著心意。結使者貪慾愛使。云何世尊觀犯諸過罪。如貪慾使知有力劣受教戒所攝持。若彼有力語無有違。若貪下中者不化。則無有五上分結。如是當察此事此無有異。是故世尊知。
又世尊言。於是跋陀婆梨比丘有具足行。彼戒不具足。閑居靜處巖峻坐禪。以此閑居靜處巖峻坐禪。世尊作是誨。天亦復誨。智者梵行亦複訓誨。亦自訓誨。訓誨之義為何等。或作是說。被責之人是最勝教戒語。亦訓誨天。亦訓誨智者梵行。亦自訓誨。或作是說。當言責數。世尊亦責數此非我弟子諸天亦責數此沙門非釋子。智者梵行亦責數此非平等之法。復自責誨。我非沙門。複次如是嘆譽世尊平等教戒故。如是世尊義責數。如世尊說。成就五法閑居靜處巖峻坐禪。以朽弊衣而知止足。以飯食病瘦醫藥之具。知足作欲愛想。爾時世尊以義責誨天亦訓誨。如所說世間增上智及梵行者亦複訓誨。如所說世間增上法增上我增上。
又世尊言。是謂苦。是謂苦習。是謂一觀。是謂苦盡。是謂苦盡出要。是謂
【現代漢語翻譯】 現代漢語譯本： 『何？』或者有人這樣說：『尊者摩羅大子（Venerable Māraputra，摩羅之子）樂於十想（ten perceptions）而這樣說。』也是世尊想要拔除各種結使（fetters）才這樣說。像這樣，那個人想要使貪慾結使（fetters of desire）滅盡，尊者才這樣說，就像契經（sutra）的語句一樣。與異學梵志（ascetics of other schools）討論結使的集聚是由思想產生的。『你，端正的摩羅大子，年紀很小就沉溺於情慾，還沒有效能力，更何況會有貪慾繫縛你的心意？』結使就是貪慾愛使（craving and attachment）。世尊如何看待犯下的各種罪過？就像貪慾使（craving）一樣，知道有力者會接受教誡並被攝持。如果他們有力量，言語就不會有違背。如果貪慾處於下等或中等水平的人不被教化，那麼就不會有五上分結（five higher fetters）的斷除。應該這樣觀察此事，此事沒有不同。所以世尊知道。
世尊又說：『於是，跋陀婆梨（Bhaddavāḷi）比丘有具足行（perfect conduct），他的戒律並不圓滿。他閑居靜處，在巖石險峻的地方坐禪。』因為他這樣閑居靜處，在巖石險峻的地方坐禪，世尊才這樣教誨他，天（devas）也教誨他，有智慧的梵行者（brahmacāris）也訓誨他，他也自我訓誨。訓誨的意義是什麼呢？或者有人這樣說：『被責備的人是最殊勝的教誡之語。』也訓誨天，也訓誨有智慧的梵行者，也自我訓誨。或者有人這樣說：『應當責備和告誡。』世尊也責備和告誡：『這不是我的弟子。』諸天也責備和告誡：『這個沙門（śrāmaṇa）不是釋迦族（Śākya）的後裔。』有智慧的梵行者也責備和告誡：『這不是平等之法。』他又自我責備和訓誨：『我不是沙門。』再次，像這樣讚歎世尊平等教誡的緣故，像這樣世尊以義理責備和告誡。就像世尊所說：『成就五法（five qualities），閑居靜處，在巖石險峻的地方坐禪，以破舊的衣服而知足，以飯食、醫藥等維持病弱之身，知足並斷除欲愛之想。』這時，世尊以義理責備和訓誨，天也訓誨。就像所說的世間增上智（superior wisdom）以及梵行者也訓誨。就像所說的世間增上法（superior Dharma）、增上我（superior self）、增上。
世尊又說：『這就是苦（duḥkha），這就是苦的生起（duḥkha-samudaya），這就是一觀（one contemplation），這就是苦的止息（duḥkha-nirodha），這就是導致苦止息的出離之道（duḥkha-nirodha-mārga）。』這就是
【English Translation】 English version: 『What?』 Or someone might say this: 『Venerable Māraputra (摩羅大子, Son of Māra) speaks in this way because he delights in the ten perceptions (十想).』 It is also because the World-Honored One (世尊) wants to uproot all the fetters (結使) that he speaks in this way. In this way, that person wants to extinguish the fetters of desire (貪慾結使), so the Venerable One speaks in this way, just like the words of the sutras (契經). Discussing with ascetics of other schools (異學梵志) that the accumulation of fetters arises from thought. 『You, handsome Māraputra, are very young and indulge in lust, you don't even have the ability for sexual activity, let alone have lust binding your mind?』 Fetters are craving and attachment (貪慾愛使). How does the World-Honored One view the various transgressions committed? Just like craving (貪慾使), knowing that those with strength will accept teachings and be restrained. If they have strength, their words will not be contradictory. If those whose craving is low or moderate are not transformed, then there will be no abandonment of the five higher fetters (五上分結). One should observe this matter in this way, there is no difference in this matter. Therefore, the World-Honored One knows.
The World-Honored One also said: 『Then, the Bhikkhu Bhaddavāḷi (跋陀婆梨) has perfect conduct (具足行), but his precepts are not complete. He dwells in seclusion, meditating in a secluded and rocky place.』 Because he dwells in seclusion in this way, meditating in a secluded and rocky place, the World-Honored One teaches him in this way, the devas (天) also teach him, the wise brahmacāris (梵行者) also instruct him, and he also instructs himself. What is the meaning of instruction? Or someone might say this: 『Being rebuked is the most excellent teaching.』 He also instructs the devas, he also instructs the wise brahmacāris, and he also instructs himself. Or someone might say this: 『One should rebuke and admonish.』 The World-Honored One also rebukes and admonishes: 『This is not my disciple.』 The devas also rebuke and admonish: 『This śrāmaṇa (沙門) is not a descendant of the Śākya (釋迦) clan.』 The wise brahmacāris also rebuke and admonish: 『This is not the Dharma of equality.』 He also rebukes and instructs himself: 『I am not a śrāmaṇa.』 Again, because of praising the World-Honored One's equal teachings in this way, the World-Honored One rebukes and admonishes with reason in this way. Just as the World-Honored One said: 『Accomplishing five qualities (五法), dwelling in seclusion, meditating in a secluded and rocky place, being content with worn-out clothes, being content with food and medicine to sustain a weak body, and abandoning thoughts of desire and love.』 At this time, the World-Honored One rebukes and instructs with reason, and the devas also instruct. Just as it is said, the superior wisdom (增上智) of the world and the brahmacāris also instruct. Just as it is said, the superior Dharma (增上法), superior self (增上我), superior of the world.
The World-Honored One also said: 『This is suffering (duḥkha), this is the arising of suffering (duḥkha-samudaya), this is one contemplation (一觀), this is the cessation of suffering (duḥkha-nirodha), this is the path leading to the cessation of suffering (duḥkha-nirodha-mārga).』 This is
第二觀。說是語時其義云何。或作是說。是謂苦。是謂苦習觀因緣果實。是謂苦盡。是謂苦盡出要觀因緣果實。或作是說。一觀結使第二觀凈。復作是說。一觀本所造。第二觀己過。復作是說一觀。苦第二觀無苦。複次一觀有漏。第二觀無漏。如摩竭檀提梵志作是說。我見色好。汝簸羅墮逝。我見瞿曇沙門坐辱色壞者其義云何。或作是說。諸根謂壞。彼以無生法眼者。尊作是說。諸根眼亦是異。異學書籍。彼以此迴轉于泥遊行不見染污。
又世尊言。觀其力勢亦觀訓誨。無力勢無訓誨。當爲說法。云何有力勢有訓誨。非為說法。或作是說。以人根故。善行之名。說不善行之時。亦嘆譽訓誨。若於彼人嘆譽善行。去不善行說平等法。問又世尊為人說。嘆譽善行去不善行。欲使世尊嘆譽教戒耶。答曰。世尊亦知此戒律。世尊不作是言。彼有教戒。或作是說。無有功德力勢教戒功德。有教戒各嘆譽其名。若不嘆譽其名。實無有疑隨時說法。複次亦無巧便。雖指授亦不教戒。若有方便。于彼躇步而教誨之。不觀方便而觀不方便。欲使彼當言說法分別。隨時作觀至使得望。
又世尊言。以女人八事繫縛男子。歌舞談笑顏色細滑姿態。恩愛義者為何等。或作是說。身體瘡痍是恩愛義。復作是語。身體瘡痍身體平政是恩
【現代漢語翻譯】 現代漢語譯本：第二觀。在講述這些時，它的含義是什麼呢？或者這樣說：這被稱為『苦』（duhkha，痛苦），這被稱為『苦習』（duhkha-samudaya，痛苦的生起）——觀察其因緣果實。這被稱為『苦盡』（duhkha-nirodha，痛苦的止息），這被稱為『苦盡出要』（duhkha-nirodha-gamini-patipada，導向痛苦止息的道路）——觀察其因緣果實。或者這樣說：第一觀是結使（klesha，煩惱），第二觀是清凈。又有人這樣說：第一觀是根本所造作的，第二觀是觀察自己的過失。又有人這樣說：第一觀是苦，第二觀是無苦。更進一步說，第一觀是有漏（sasrava，有煩惱的），第二觀是無漏（anasrava，無煩惱的）。如同摩竭檀提（Magandhika）梵志（Brahmana）這樣說：『我看到色彩美好，你簸羅墮逝（Pilindavaccha），我看到瞿曇（Gautama）沙門（Shramana）坐在那裡，因為貪戀色彩而毀壞。』這其中的含義是什麼呢？或者這樣說：諸根（indriya，感官）被稱為毀壞。他以無生法眼（anutpada-dharma-ksanti，對不生不滅之法的領悟）來看待。尊者這樣說：諸根和眼也是不同的，異學（外道）的書籍也是不同的。他以此迴轉于泥（kama，慾望）中，卻不見染污。 又世尊（Bhagavan，佛陀）說：觀察其力量和趨勢，也觀察訓誨。沒有力量和趨勢，就沒有訓誨。應當為他們說法。怎樣才算是有力量和趨勢，卻沒有訓誨，不為他們說法呢？或者這樣說：因為人的根器不同。善行的名聲，在說不善行的時候，也讚歎和訓誨。如果對於那個人讚歎善行，去除不善行，說平等法。問：又世尊為人說法，讚歎善行，去除不善行，想要世尊讚歎教戒嗎？答：世尊也知道這些戒律。世尊不這樣說：『他有教戒。』或者這樣說：沒有功德的力量，也沒有教戒的功德。有教戒，各自讚嘆其名。如果不讚嘆其名，實際上沒有疑問，隨時說法。更進一步說，也沒有巧便。即使指點，也不教戒。如果有方便，就在那裡躊躇不前，然後教誨他。不觀察方便，而觀察不方便，想要讓他說法的分別，隨時觀察，直到得到希望。 又世尊說：以女人的八件事繫縛男子：歌舞、談笑、顏色、細滑、姿態。恩愛（sneha，愛戀）的意義是什麼呢？或者這樣說：身體的瘡痍就是恩愛的意義。又有人這樣說：身體的瘡痍，身體的平整，就是恩愛。
【English Translation】 English version: The second contemplation. When these are spoken, what is their meaning? Or it is said thus: This is called 'suffering' (duhkha), this is called 'the arising of suffering' (duhkha-samudaya) - contemplating its causes and results. This is called 'the cessation of suffering' (duhkha-nirodha), this is called 'the path leading to the cessation of suffering' (duhkha-nirodha-gamini-patipada) - contemplating its causes and results. Or it is said thus: The first contemplation is defilements (klesha), the second contemplation is purity. Again, it is said thus: The first contemplation is what was originally created, the second contemplation is observing one's own faults. Again, it is said thus: The first contemplation is suffering, the second contemplation is no suffering. Furthermore, the first contemplation is with outflows (sasrava), the second contemplation is without outflows (anasrava). Like Magandhika (Magandhika) the Brahmin (Brahmana) said: 'I see colors as beautiful, you Pilindavaccha (Pilindavaccha), I see Gautama (Gautama) the Shramana (Shramana) sitting there, ruined by craving for colors.' What is the meaning of this? Or it is said thus: The faculties (indriya) are said to be ruined. He regards it with the eye of non-arising of the Dharma (anutpada-dharma-ksanti). The Venerable One says thus: The faculties and the eye are also different, the books of other schools (外道) are also different. He revolves in the mud (kama) with this, yet does not see defilement. Again, the Bhagavan (Bhagavan, Buddha) said: Observe their strength and potential, and also observe instruction. Without strength and potential, there is no instruction. One should preach the Dharma to them. How is it that there is strength and potential, but no instruction, and one does not preach the Dharma to them? Or it is said thus: Because of the different faculties of people. The reputation of good deeds, when speaking of bad deeds, also praises and instructs. If one praises good deeds for that person, removes bad deeds, and speaks the Dharma of equality. Question: Again, the Bhagavan preaches the Dharma to people, praising good deeds and removing bad deeds, does he want the Bhagavan to praise the teachings and precepts? Answer: The Bhagavan also knows these precepts. The Bhagavan does not say thus: 'He has teachings and precepts.' Or it is said thus: There is no power of merit, nor is there the merit of teachings and precepts. With teachings and precepts, each praises their name. If one does not praise their name, there is actually no doubt, and one preaches the Dharma at any time. Furthermore, there is also no skillful means. Even if one points it out, one does not instruct. If there is skillful means, one hesitates there and then instructs him. One does not observe skillful means, but observes unskillful means, wanting him to speak the distinctions of the Dharma, observing at any time until one obtains hope. Again, the Bhagavan said: With eight things, women bind men: singing, dancing, talking, laughing, appearance, smoothness, posture. What is the meaning of affection (sneha)? Or it is said thus: The sores of the body are the meaning of affection. Again, it is said thus: The sores of the body, the smoothness of the body, are affection.
愛。或作是說。諸根瘡根相根義是恩愛義。尊作是說。愛女人相是恩愛義。又世尊言。汝復波伽(梵志也)。如來有四說法。彼有無量功德無量法句。無量法句味廣說。說是語時其義云何。或作是說。此是不善。是謂第二意斷。彼覆滅不善。是謂初意斷是謂善。此謂第三意斷。彼復思惟此謂四意斷。彼有無量功德。文字無量謂之法句。文字次第是謂法句味。或作是說。是謂不善。苦諦所斷。是謂習諦。善思惟盡諦。是謂道諦。彼有無有量功德。是謂法句。名身味為味身。複次如來說法有盡。應一切說法。由二跡平等身習出要跡。得平等身盡出要跡。彼無顛倒。無有忍無有善。有是顛倒有退轉。忍善之中有無量功德。所以作是說。謂法句語法句味滅身字。如優婆梨長者說。如來世尊于彼愚癡異學不善之中。說是語時其義云何。或作是說。不可使無信人火能燒也。複次彼無信者。現無有義。或作是說。現彼無信者盡。複次或於彼時尼揵荼(優波離字)無信於此法中現其有信。如尊者阿難說。尊者舍利弗已般涅槃。我今世尊精神閉塞。不知四方。亦不思惟法。說是語時其義云何。答曰。身無所覺現身行惡。不識四方者。現心無行。不思惟法者。現不諷誦。復作是語。身無所覺者。現身說重。不識四方者。現心有愚。不思惟法
【現代漢語翻譯】 現代漢語譯本：愛。或者這樣說，諸根、瘡根、相根的意義就是恩愛的意義。尊者這樣說，***相就是恩愛的意義。世尊又說：『你再聽著，波伽（一個梵志的名字），如來有四種說法，其中有無量的功德，無量的法句，無量的法句味。』這樣說的時候，其中的意義是什麼呢？或者這樣說：『這是不善。』這叫做第二意斷。『他滅除了不善。』這叫做初意斷。『這是善。』這叫做第三意斷。『他又思惟。』這叫做第四意斷。其中有無量的功德，文字無量叫做『法句』，文字的次第叫做『法句味』。或者這樣說：『這是不善。』是苦諦所斷。『這是習諦。』善思惟是盡諦。『這是道諦。』其中有無有量的功德，這叫做『法句』，名身是味，味身也是味。再次，如來說法有盡，應該一切說法，由二跡平等，身習出要跡，得平等身盡出要跡。其中沒有顛倒，沒有忍，沒有善，有的是顛倒，有退轉。忍和善之中有無量功德。』所以這樣說，叫做『法句』，語法句味滅身字。如優婆離（Upali）長者說：『如來世尊對於那些愚癡的異學不善之中。』這樣說的時候，其中的意義是什麼呢？或者這樣說：『不可能使無信的人被火燒。』再次，那些無信的人，現在沒有意義。或者這樣說：『現在那些無信的人都滅盡了。』再次，或者在那個時候，尼揵荼（Nigantha，優波離的舊稱）不信此法，現在他對此法有信心。如尊者阿難（Ananda）說：『尊者舍利弗（Sariputra）已經般涅槃（Parinirvana），我現在世尊精神閉塞，不知四方，也不思惟法。』這樣說的時候，其中的意義是什麼呢？回答說：『身無所覺，現在身行惡。』『不識四方』，現在心無行。『不思惟法』，現在不諷誦。又這樣說：『身無所覺』，現在身說重。『不識四方』，現在心有愚。『不思惟法』 English version: Love. Or it is said that the meaning of the roots, sore roots, and characteristic roots is the meaning of love. The Venerable says that the characteristic *** is the meaning of love. Furthermore, the World Honored One said, 'Listen again, Bhogika (Bhogika, a name of a Brahmin), the Tathagata has four kinds of teachings, which have immeasurable merits, immeasurable Dharma phrases, and immeasurable flavor of Dharma phrases.' What is the meaning when saying this? Or it is said, 'This is unwholesome.' This is called the second intention cessation. 'He extinguished the unwholesome.' This is called the first intention cessation. 'This is wholesome.' This is called the third intention cessation. 'He contemplates again.' This is called the fourth intention cessation. There are immeasurable merits in it, and immeasurable words are called 'Dharma phrases,' and the order of words is called 'flavor of Dharma phrases.' Or it is said, 'This is unwholesome.' It is severed by the Truth of Suffering. 'This is the Truth of Accumulation.' Good contemplation is the Truth of Cessation. 'This is the Truth of the Path.' There are immeasurable merits in it, which is called 'Dharma phrases,' the name-body is flavor, and the flavor-body is also flavor. Again, the Tathagata's teachings have an end, and all teachings should be based on the equality of the two traces, the body practices the essential traces, and obtains the equality of the body and exhausts the essential traces. There is no inversion in it, no forbearance, no goodness, but inversion and regression. There are immeasurable merits in forbearance and goodness.' Therefore, it is said that it is called 'Dharma phrases,' the grammar of Dharma phrases tastes the extinction of body words. As the elder Upali (Upali) said, 'The Tathagata, the World Honored One, is among those foolish heretics who are not good.' What is the meaning when saying this? Or it is said, 'It is impossible to make a person without faith be burned by fire.' Again, those without faith have no meaning now. Or it is said, 'Now those without faith are all extinguished.' Again, or at that time, Nigantha (Nigantha, Upali's former name) did not believe in this Dharma, but now he has faith in this Dharma. As the Venerable Ananda (Ananda) said, 'The Venerable Sariputra (Sariputra) has already attained Parinirvana (Parinirvana), and now I, the World Honored One, am mentally blocked, do not know the four directions, and do not contemplate the Dharma.' What is the meaning when saying this? The answer is, 'The body is unconscious, and now the body does evil.' 'Does not know the four directions,' now the mind has no action. 'Does not contemplate the Dharma,' now does not recite. And again it is said, 'The body is unconscious,' now the body speaks heavily. 'Does not know the four directions,' now the mind has foolishness. 'Does not contemplate the Dharma.'
【English Translation】 Love. Or it is said. The meaning of the roots of the senses, the roots of sores, and the roots of characteristics is the meaning of love. The Venerable says that the characteristic of *** is the meaning of love. Furthermore, the World Honored One said, 'You listen again, Bhogika (a Brahmin). The Tathagata has four kinds of teachings, which have immeasurable merits, immeasurable Dharma phrases, and immeasurable flavor of Dharma phrases.' What is the meaning when saying this? Or it is said, 'This is unwholesome.' This is called the second intention cessation. 'He extinguished the unwholesome.' This is called the first intention cessation. 'This is wholesome.' This is called the third intention cessation. 'He contemplates again.' This is called the fourth intention cessation. There are immeasurable merits in it, and immeasurable words are called 'Dharma phrases,' and the order of words is called 'flavor of Dharma phrases.' Or it is said, 'This is unwholesome.' It is severed by the Truth of Suffering. 'This is the Truth of Accumulation.' Good contemplation is the Truth of Cessation. 'This is the Truth of the Path.' There are immeasurable merits in it, which is called 'Dharma phrases,' the name-body is flavor, and the flavor-body is also flavor. Again, the Tathagata's teachings have an end, and all teachings should be based on the equality of the two traces, the body practices the essential traces, and obtains the equality of the body and exhausts the essential traces. There is no inversion in it, no forbearance, no goodness, but inversion and regression. There are immeasurable merits in forbearance and goodness.' Therefore, it is said that it is called 'Dharma phrases,' the grammar of Dharma phrases tastes the extinction of body words. As the elder Upali (Upali) said, 'The Tathagata, the World Honored One, is among those foolish heretics who are not good.' What is the meaning when saying this? Or it is said, 'It is impossible to make a person without faith be burned by fire.' Again, those without faith have no meaning now. Or it is said, 'Now those without faith are all extinguished.' Again, or at that time, Nigantha (Nigantha, Upali's former name) did not believe in this Dharma, but now he has faith in this Dharma. As the Venerable Ananda (Ananda) said, 'The Venerable Sariputra (Sariputra) has already attained Parinirvana (Parinirvana), and now I, the World Honored One, am mentally blocked, do not know the four directions, and do not contemplate the Dharma.' What is the meaning when saying this? The answer is, 'The body is unconscious, and now the body does evil.' 'Does not know the four directions,' now the mind has no action. 'Does not contemplate the Dharma,' now does not recite. And again it is said, 'The body is unconscious,' now the body speaks heavily. 'Does not know the four directions,' now the mind has foolishness. 'Does not contemplate the Dharma.'
者。現不說法。復作是語。身無所覺者。現身無行。不識四方者。現心有亂。不思惟法者。亦不聞往古。又世尊言。
識法如幻 最勝故說
說是語時其義云何。答曰。色是我所。彼若聚沫因緣合會。無數物成就漸漸集聚。所持不牢性劣弱不得久住。饒諸怨家親近怨家。作如是色愛著。色慾因緣合會。更樂色味香根。如是無數物色之根本。處母胞胎。處胎長大。年壽時過。當於爾時漸漸前進。集聚一處。有男女傷。知有眾生處所眾生不牢固形。牢固相應因緣性弱。造作諸行。化若干種怨家集聚。必當壞敗。有力怨家常被繫縛。必當壞敗。自性住親近怨家。故曰色如聚沫。痛如水泡者。彼如水中泡潤雨與風合成。如是吾我痛者。諸根境界與識等生。故曰痛如水泡。想如野馬者。彼如野馬。盛夏炎暑無有云蔽。亦無風塵。無有漿水便起水想。如是作吾我想者。皆是幻惑眾生悉是顛倒。故曰想如野馬。行如芭蕉者。彼如芭蕉樹極峻高大。皮皮相纏中無有實。如是吾我者不得久住。作若干種行。然無有實皆不牢固。故曰行如芭蕉。識法如幻者。彼如幻師。無眾生謂有眾生想。吾我識如是。故曰識如幻法。最勝為釋種。故曰最勝說。
又世尊言。學者生三刺。三刺義者其義云何。答曰。此三集聚知有不凈。謂
【現代漢語翻譯】 現代漢語譯本：那個人現在不說正法，又說這樣的話：『身體沒有感覺』，這是因為他現在身體沒有修行；『不認識四方』，這是因為他心中有迷惑；『不思考正法』，也是因為他沒有聽聞過往的教誨。世尊又說： 『認識諸法如幻象，最殊勝者如此說。』 說這句話的時候，它的含義是什麼呢？回答說：色（rupa，物質現象）是『我所』。它就像水沫一樣，因緣聚合，無數事物成就，漸漸聚集。但它所持有的並不牢固，性質低劣脆弱，不能長久存在。它親近怨家，招惹各種怨敵。像這樣對色產生愛著，因緣聚合，更加貪戀色的味道和香氣。像這樣無數事物的色的根本，處於母親的胞胎中，在胎中長大，年歲增長。到那時，它會漸漸前進，聚集一處，有男女的傷痛。知道有眾生的處所，眾生的形體並不牢固。牢固相應，但因緣的性質是脆弱的，造作各種行為，化作若干種怨敵聚集，必定會壞敗。強大的怨敵常常被束縛，必定會壞敗。自性安住，卻親近怨敵。所以說色如水沫。痛（vedana，感受）如水泡，它就像水中的氣泡，被雨水和風合成。像這樣，我的痛，是諸根的境界與識（vijnana，意識）等生。所以說痛如水泡。想（samjna，知覺）如野馬，它就像盛夏炎熱時，沒有云彩遮蔽，也沒有風塵，沒有水，卻產生水的幻覺。像這樣產生『我』的想，都是幻惑，眾生都是顛倒的。所以說想如野馬。行（samskara，行蘊）如芭蕉，它就像芭蕉樹，極其高大，皮皮相纏，中間沒有實在的東西。像這樣，我的行不能長久存在，造作若干種行為，但沒有實在的東西，都不牢固。所以說行如芭蕉。識法如幻，它就像幻術師，沒有眾生卻讓人以為有眾生。我的識也是這樣。所以說識如幻法。最殊勝者是釋迦種姓（Sakya），所以說『最勝說』。 世尊又說：『學者生出三種刺。』三種刺的含義是什麼呢？回答說：這三種聚集在一起，讓人知道有不凈，就是說：
【English Translation】 English version: That person now does not speak the true Dharma, and says such words: 'The body has no feeling,' this is because his body has no practice; 'Does not recognize the four directions,' this is because his mind is confused; 'Does not contemplate the Dharma,' is also because he has not heard the teachings of the past. The World Honored One also said: 'Recognizing all dharmas as illusions, the most excellent one speaks thus.' When saying these words, what is its meaning? The answer is: Rupa (form, material phenomena) is 'mine'. It is like foam, the aggregation of causes and conditions, countless things are accomplished, gradually gathering. But what it holds is not firm, its nature is inferior and weak, and it cannot last long. It is close to enemies, provoking various enemies. Like this, attachment arises to rupa, the aggregation of causes and conditions, further craving the taste and fragrance of rupa. Like this, the root of countless things of rupa, is in the mother's womb, grows in the womb, and the years increase. At that time, it will gradually advance, gathering in one place, with the pain of men and women. Knowing that there is a place for sentient beings, the form of sentient beings is not firm. Firmly corresponding, but the nature of causes and conditions is weak, creating various actions, transforming into several kinds of enemies gathering, and it will surely be destroyed. Powerful enemies are often bound, and will surely be destroyed. The self-nature abides, but is close to enemies. Therefore, it is said that rupa is like foam. Vedana (feeling, sensation) is like a water bubble, it is like a bubble in the water, formed by rain and wind. Like this, my vedana, is the realm of the senses and vijnana (consciousness) arising together. Therefore, it is said that vedana is like a water bubble. Samjna (perception, cognition) is like a mirage, it is like in the hot summer, without clouds covering, and without wind and dust, without water, but a mirage of water arises. Like this, the thought of 'I' arises, all are illusions, and sentient beings are all inverted. Therefore, it is said that samjna is like a mirage. Samskara (volition, mental formations) is like a banana tree, it is like a banana tree, extremely tall, with layers of skin intertwined, and nothing real in the middle. Like this, my samskara cannot last long, creating several kinds of actions, but there is nothing real, and all are not firm. Therefore, it is said that samskara is like a banana tree. Recognizing dharmas as illusions, it is like an illusionist, there are no sentient beings but makes people think there are sentient beings. My vijnana is also like this. Therefore, it is said that vijnana is like an illusion. The most excellent one is of the Sakya (Shakya) clan, therefore it is said 'the most excellent one speaks'. The World Honored One also said: 'The learner gives rise to three thorns.' What is the meaning of the three thorns? The answer is: These three gather together, making people know that there is impurity, that is to say:
淫怒癡。又世尊言。王波斯匿。云何大王。于草竹叢或大藁積。而以火炷燒彼諸草木。頗有種種異形不乎。答曰。義各各異。聲音不同。
端政住閑居 愚癡無教戒 優波離所說 色幻及三刺
又世尊言。有四舍法。云何為舍法。如所說非句味義。複次契經有成言。如所說即是其六果。說此契經是棄捨法。如所說即是其義。
又世尊言。若比丘供養病者。則供養我身無異。云何供養病者供養世尊無異。或作是說。供養病者脫于困厄。復作是語。佛世尊常法。供養病者長益諸法。復作是語。彼不供養供養佛世尊。複次世尊愍諸病者。猶如有人。語看病者曰。汝供養此人。則供養我無異。
複次如來常自悲眾生。供養世尊擁護眾生。世尊言。比丘。我當說法。義理深邃。是諸法味。云何為義。云何為味。或作是說。名為味相。分別名者是為義。復作是語。敷演為義。意娛樂為味。復作是語。一切名為味。微妙為義。複次義依彼契經章句分斷。漸相應為味。如所說。婆羅門言人依何所。說是語時其義云何。答曰。若有相應選擇長益。即是彼所依。便有人名生等方便。亦依穀米有人名生。穀米依地。地為水所漂。風持水。當於是時風寒虛空。風為空所攝。空為明所攝。然後知有虛空。照明為日月
【現代漢語翻譯】 現代漢語譯本 淫怒癡（貪慾、憤怒、愚癡）。 世尊又說：『波斯匿王（Prasenajit），大王，如果在草叢竹林或一大堆乾草上點燃火把，燃燒這些草木，它們燃燒時會有各種不同的形狀嗎？』 波斯匿王回答說：『形狀各不相同，聲音也不一樣。』
『端正之人居住在僻靜之處，因為愚癡而沒有教誡。 優波離（Upali）所說的，是色（rupa）的幻象和三毒（貪嗔癡）的刺。』
世尊又說：『有四種舍法。什麼是舍法呢？就像所說的不是句子的意義。再次，契經（sutra）中有成言，就像所說的就是它的六種果報。說這個契經就是棄捨法，就像所說的就是它的意義。』
世尊又說：『如果比丘（bhikkhu）供養病人，就和供養我自身沒有區別。』 『為什麼供養病人就和供養世尊（Buddha）沒有區別呢？』 『或者這樣說，供養病人可以使其脫離困境。』 『又或者這樣說，佛世尊（Bhagavan）的常法是，供養病人可以增長各種功德。』 『又或者這樣說，不供養病人就是不供養佛世尊。』 『再次，世尊憐憫所有的病人，就像有人對看護病人的人說：你供養這個人，就和供養我沒有區別。』
再次，如來（Tathagata）常常憐憫眾生，供養世尊就是擁護眾生。 世尊說：『比丘，我將要說法，義理深邃，是諸法的滋味。什麼是義？什麼是味？』 『或者這樣說，名為味相，分別名者就是義。』 『又或者這樣說，敷衍闡述就是義，意念娛樂就是味。』 『又或者這樣說，一切名稱為味，微妙之處為義。』 『再次，義依賴於契經的章節語句的分析判斷，逐漸相應就是味。』 就像所說的，婆羅門（Brahmin）說人依靠什麼而存在，說這句話的時候它的意義是什麼呢？ 回答說：『如果有什麼相應的選擇和增長，那就是他所依靠的。』 『於是就有人名、生等方便，也依靠穀米而使人得以生存，穀米依靠土地，土地被水所漂流，風托著水。當這個時候，風寒虛空，風被空所攝取，空被明所攝取，然後才知道有虛空，照明的是日月。』
【English Translation】 English version Greed, anger, and delusion (attachment, aversion, and ignorance). Again, the World-Honored One said: 'King Prasenajit, how is it, Great King, if a torch is lit in a thicket of grass or bamboo, or a large pile of straw, and these grasses and trees are burned, will there be various different shapes as they burn?' King Prasenajit replied: 'The shapes are different, and the sounds are not the same.'
'An upright person dwells in seclusion, lacking instruction due to ignorance. What Upali (Upali) speaks of is the illusion of form (rupa) and the three poisons (greed, hatred, and delusion) as thorns.'
Again, the World-Honored One said: 'There are four relinquishing dharmas. What are the relinquishing dharmas? It is like saying that what is spoken is not the meaning of the sentence. Furthermore, there are established words in the sutras (sutra), like saying that what is spoken is its six retributions. Speaking this sutra is the relinquishing dharma, like saying that what is spoken is its meaning.'
Again, the World-Honored One said: 'If a bhikkhu (bhikkhu) makes offerings to the sick, it is no different from making offerings to my own body.' 'Why is making offerings to the sick no different from making offerings to the World-Honored One (Buddha)?' 'Or it can be said that making offerings to the sick can free them from difficulties.' 'Or it can be said that the constant dharma of the Bhagavan (Bhagavan) is that making offerings to the sick can increase all merits.' 'Or it can be said that not making offerings to the sick is not making offerings to the World-Honored One.' 'Again, the World-Honored One has compassion for all the sick, just as someone says to the person caring for the sick: If you make offerings to this person, it is no different from making offerings to me.'
Again, the Tathagata (Tathagata) always has compassion for sentient beings, and making offerings to the World-Honored One is protecting sentient beings. The World-Honored One said: 'Bhikkhus, I will now speak the Dharma, the meaning of which is profound, and it is the flavor of all dharmas. What is meaning? What is flavor?' 'Or it can be said that it is called the aspect of flavor, and distinguishing names is meaning.' 'Or it can be said that elaborating and expounding is meaning, and mental enjoyment is flavor.' 'Or it can be said that all names are flavor, and subtle points are meaning.' 'Again, meaning depends on the analysis and judgment of the chapters and sentences of the sutras, and gradual correspondence is flavor.' Just as it is said, a Brahmin (Brahmin) says, on what do people rely to exist, and what is the meaning when saying this? The answer is: 'If there is any corresponding selection and growth, that is what he relies on.' 'Then there are the names of people, the means of birth, etc., and people also rely on grains and rice to survive. Grains and rice rely on the land, and the land is drifted by water, and the wind carries the water. At this time, the wind is cold and empty, and the wind is taken in by the void, and the void is taken in by the light, and then it is known that there is void, and what illuminates is the sun and moon.'
所攝。于中三界迴轉時。乃至梵天各各相謂言。梵天梵迦高天大梵忍成就忍滅諸結。復作是語。依涅槃依涅槃住。云何得知。世尊戒成就三昧成就智慧成就。或作是說由阿含得知。世尊亦說。迦葉我亦不見天人及魔梵天沙門婆羅門眾。有異沙門婆羅門自言。我戒成就定成就勝我者。智慧成就勝我者。解脫成就勝我者。解脫見慧成就勝我者。或作是說。如來藏身。複次記授決。於法身中智慧成就者則知三昧成就。三昧成就者則知戒成就。戒成就則知有涅槃。教意不能。猶如三昧住。意亦不亂亦不犯戒。是故世尊戒成就勝。三昧成就勝。智慧成就勝。以何等故。無常謂心不相應行。然無苦空無我。或作是說。無常非心意法。苦空無我者。是心意法也。問此皆心所念法。亦是心不相應法。若作空觀思惟空者。彼則是空。若思惟無常非無常觀。彼是無常。若不作無常觀。無常異空異。複次集聚智有苦患。忍知為空。無我是無常。複次無常者無相之物。
又世尊言。此不可造作。處所在居家。螺文梵行盡形壽修清凈行。螺文義者其事云何。或作是說。昔有仙人名螺文。精進純備而處居家不有梵行。或作是說。如彼螺文有清凈行。然居家不清凈不清凈善。複次螺文造書文。風雨不能俎壞。處俗修梵行此非為清凈。如阿那含在
【現代漢語翻譯】 現代漢語譯本 所攝。於此三界迴轉之時，乃至梵天各自互相告知說：『梵天（Brahma，創造之神）啊，梵迦高天（Brahma-kayika-deva，梵天眾天神）啊，大梵天（Mahabrahma，偉大的梵天）啊，忍辱成就，忍辱滅盡諸結。』又這樣說：『依靠涅槃（Nirvana，寂滅），依靠涅槃而住。』如何得知呢？世尊（Bhagavan，佛陀）戒成就，三昧（Samadhi，禪定）成就，智慧成就。或者有人這樣說，由阿含（Agama，聖典）得知。世尊也說：『迦葉（Kasyapa，佛弟子），我也不見天人以及魔（Mara，惡魔），梵天，沙門（Sramana，出家修行者），婆羅門（Brahmana，祭司）等眾，有其他沙門或婆羅門自稱，我戒成就勝過我，定成就勝過我，智慧成就勝過我，解脫成就勝過我，解脫知見成就勝過我。』或者有人這樣說：『如來藏身（Tathagatagarbha，如來法身）。』 再次，記授決。於法身（Dharmakaya，法身）中，智慧成就者則知三昧成就，三昧成就者則知戒成就，戒成就則知有涅槃。教義不能，猶如三昧住，意念也不亂，也不犯戒。因此世尊戒成就殊勝，三昧成就殊勝，智慧成就殊勝。因為什麼緣故呢？無常（Anitya，諸行無常）是指心不相應行（Citta-viprayukta-samskara，非心法）。然而沒有苦（Dukkha，痛苦），空（Sunyata，空性），無我（Anatma，無我）。或者有人這樣說，無常不是心意法，苦、空、無我，是心意法。 問：這些都是心所念法，也是心不相應法嗎？如果作空觀思惟空性，那他就是空性。如果思惟無常，不是無常觀，那他就是無常。如果不作無常觀，無常與空性是不同的。再次，集聚智有苦患，忍知為空性，無我是無常。再次，無常是無相之物。 又世尊說：『這不可造作，處所在居家。螺文（Loma，人名）梵行，盡形壽修清凈行。』螺文的意義是什麼呢？或者有人這樣說，過去有仙人名叫螺文，精進純備，但處在居家，沒有梵行。或者有人這樣說，如同那螺文有清凈行，然而居家不清凈，不清凈善。再次，螺文造書文，風雨不能損毀。處在世俗修梵行，這不是清凈。如同阿那含（Anagamin，不還果）在...
【English Translation】 English version That which is grasped. When the Three Realms revolve within it, even the Brahmas tell each other, 'Brahma (the creator god), Brahma-kayika-deva (Brahma's retinue of gods), Mahabrahma (the Great Brahma), accomplished in patience, extinguished all fetters through patience.' And they say, 'Relying on Nirvana (cessation), abiding in Nirvana.' How is this known? The Bhagavan (the Buddha) is accomplished in morality, accomplished in Samadhi (meditative absorption), accomplished in wisdom. Or it is said that it is known through the Agamas (scriptures). The Bhagavan also said, 'Kasyapa (a disciple of the Buddha), I have not seen among gods, humans, Mara (the demon), Brahmas, Sramanas (ascetics), or Brahmanas (priests), any other Sramana or Brahmana who claims to be superior to me in morality, superior to me in Samadhi, superior to me in wisdom, superior to me in liberation, superior to me in the knowledge and vision of liberation.' Or it is said, 'The Tathagatagarbha (the womb of the Tathagata).' Furthermore, the prediction is decisive. Among those accomplished in wisdom within the Dharmakaya (the body of the Dharma), they know the accomplishment of Samadhi; those accomplished in Samadhi know the accomplishment of morality; those accomplished in morality know that there is Nirvana. The teaching cannot be like abiding in Samadhi; the mind is neither disturbed nor does it violate precepts. Therefore, the Bhagavan is superior in the accomplishment of morality, superior in the accomplishment of Samadhi, superior in the accomplishment of wisdom. For what reason? Impermanence (Anitya) refers to the non-associated formations of the mind (Citta-viprayukta-samskara). However, there is no suffering (Dukkha), emptiness (Sunyata), or selflessness (Anatma). Or it is said that impermanence is not mental or ideational; suffering, emptiness, and selflessness are mental and ideational. Question: Are these all mental dharmas, or are they non-associated dharmas? If one contemplates emptiness, thinking of emptiness, then that is emptiness. If one thinks of impermanence, not contemplating impermanence, then that is impermanence. If one does not contemplate impermanence, impermanence is different from emptiness. Furthermore, the wisdom of accumulation has suffering and affliction; enduringly knowing it as emptiness, selflessness is impermanence. Furthermore, impermanence is a formless thing. Moreover, the Bhagavan said, 'This cannot be fabricated, the place is in the home. Loma (a person's name)'s conduct, for the duration of his life, practices pure conduct.' What is the meaning of Loma? Or it is said that in the past there was a sage named Loma, diligent and fully prepared, but living at home, he did not have the conduct. Or it is said that like that Loma, he had pure conduct, but living at home is not pure, not purely good. Furthermore, Loma created written texts, which wind and rain could not destroy. Living in the world and practicing conduct, this is not purity. Like an Anagamin (a non-returner) in...
家眷屬圍繞。此非為善清凈行耶。云何以神足能隱形不現。或作是說。自化形極細。或作是說。化無色四大。或作是說。思惟輕舉使形升虛空。肉眼見廣大。複次神足境界不可思議。云何神足化形極細。或作是說。化無色四大。復作是語。以大入小重垂於輕。如所從生。大火炎中取螢火光。複次神足境界不可思議。如所說仙人有五復曰六。其義云何。或作是說。仙人五世尊為上。此之謂也。複次五比丘中世尊為六。此之謂也。如尊者朋耆說。汝選擇念見聞念知。見聞者其義云何。或作是說。謂結使也。不盡謂之流結。盡謂之漏盡也。複次諸所聞者方便所攝。一切彼聞菩薩時。謂見聞念知。如尊者賓頭盧說。如大王所說。揭陀婆梨梵志千千不覺不可計數。如彼愚人。無明不善非良福田。彼非良福田其義云何。或作是說。如耕田人不別良田。彼謂非良田人。彼亦不知有此良田。亦不染著。是謂非良田。彼亦不知有此無是。亦不染著。是謂非良田。複次穀子所生處別其好醜。則知有良田。是故彼不知。是謂非良田。諸所諍訟盡欲界相應耶。設欲界相應儘是諍訟耶。或作是說。諸有諍訟者。彼一切欲界相應也。或欲界相應彼非諍訟。行垢相應解無著法。復作是語。或有諍訟彼非欲界相應也。答曰。色無色界相應染污法。或欲界
相應彼非諍訟耶。欲界相應不染污法。及諍訟欲界相應染污法。或非欲界相應。亦非諍訟。色無色界相應不染污法。及無漏法也。諸不諍訟。彼一切色無色界相應耶。設色無色界相應。彼一切是不諍訟耶。或作是說。諸色無色界相應。彼一切是不諍訟。頗不諍訟彼非色無色界相應耶。欲界相應不染污法及無漏法。複次或不諍訟。彼非色無色界相應。欲界相應不染污法及無漏法。或不相應不諍訟。色無色界相應不染污法。或不諍訟亦不色無色界欲界相應染污法。色無色界相應染污法觀現在事。其義云何。或作是說。現在所作目悉覽見。是謂現在事。復作是語。得諸色根是謂現在事。復作是說。有二種現在。根現在。意現在。于彼根現在中。若得色根。意現在者若悉意不觀。復作是語。如彼眼識相。當言有三種更苦樂。有其痛癢意便有想。色聲香味細滑法中。思惟自相便有識生。是謂現在。自境界外。彼亦不空有境界也。我者其義云何。或作是說。我者愛己著形也。復作是語。內是我所。複次自性諸入彼是我所。余不牢固。現在及我此二事有何等異。或作是說。緣前有物。是謂現在。著己是謂我所也。復作是語。攝持諸根是謂現在。內為我所。複次露現緣前眼。若有我所者彼則自違。
又世尊言。薩毗梵志。
【現代漢語翻譯】 現代漢語譯本 相應的，那些不是諍訟嗎？是欲界相應的非染污法，以及諍訟的欲界相應染污法。或者，不是欲界相應的，也不是諍訟。是色界、無色界相應的非染污法，以及無漏法。所有不諍訟的，它們一切都與色界、無色界相應嗎？假設與色界、無色界相應，它們一切都是不諍訟的嗎？或者可以這樣說，所有與色界、無色界相應的，它們一切都是不諍訟。有沒有不諍訟，但不是與色界、無色界相應的呢？是欲界相應的非染污法以及無漏法。 進一步說，或者是不諍訟，但不是與色界、無色界相應的。是欲界相應的非染污法以及無漏法。或者是不相應也不諍訟。是色界、無色界相應的非染污法。或者是不諍訟，也不是色界、無色界相應的。是欲界相應的染污法。色界、無色界相應的染污法觀察現在的事，這其中的含義是什麼呢？或者可以這樣說，現在所作的事情，用眼睛全部看見，這就是所謂的現在事。又有人這樣說，得到諸色根，這就是所謂的現在事。又有人這樣說，有兩種現在：根現在，意現在。在那根現在中，如果得到色根，意現在者如果不用心觀察。 又有人這樣說，比如那眼識的相，應當說有三種，更苦樂。有其痛癢，意便有想。在色聲香味細滑法中，思惟自相便有識生。這就是所謂的現在。在自身境界之外，它也不是空無境界的。『我』的含義是什麼呢？或者可以這樣說，『我』就是愛自己，執著于形體。又有人這樣說，內在的是我所擁有的。進一步說，自性諸入，那是我所擁有的。其餘的都不牢固。現在和『我』這兩件事有什麼不同呢？或者可以這樣說，緣于先前存在的物體，這就是所謂的現在。執著于自己，這就是所謂的我所擁有的。又有人這樣說，攝持諸根，這就是所謂的現在。內在的是我所擁有的。進一步說，顯露出現，緣于眼前的，如果有所謂的我所擁有的，那它就自相矛盾了。 還有世尊說：『薩毗（Savvi）梵志（Brahmin）。』
【English Translation】 English version Are those corresponding not non-contentious? (They are) the non-defiled dharmas corresponding to the desire realm, and the defiled dharmas corresponding to the desire realm that are contentious. Or, (they are) neither corresponding to the desire realm nor contentious. (They are) the non-defiled dharmas corresponding to the form and formless realms, and the un-outflow dharmas (Anasrava dharmas). Are all those who are non-contentious corresponding to the form and formless realms? Assuming (they are) corresponding to the form and formless realms, are they all non-contentious? Or it can be said that all those corresponding to the form and formless realms are all non-contentious. Is there anything non-contentious that is not corresponding to the form and formless realms? (Yes, there are) the non-defiled dharmas corresponding to the desire realm and the un-outflow dharmas. Furthermore, or (they are) non-contentious but not corresponding to the form and formless realms. (They are) the non-defiled dharmas corresponding to the desire realm and the un-outflow dharmas. Or (they are) neither corresponding nor contentious. (They are) the non-defiled dharmas corresponding to the form and formless realms. Or (they are) not contentious and also not corresponding to the form and formless realms. (They are) the defiled dharmas corresponding to the desire realm. The defiled dharmas corresponding to the form and formless realms observing present matters, what is the meaning of this? Or it can be said that the things done in the present, seen entirely with the eyes, this is what is called present matters. And someone says that obtaining the sense bases of form is what is called present matters. And someone says that there are two kinds of present: root present, mind present. In that root present, if one obtains the sense base of form, the mind present one, if one does not observe with the mind. And someone says that, like the appearance of that eye consciousness, it should be said that there are three kinds, further suffering and happiness. There is pain and itching, and the mind then has thought. In form, sound, smell, taste, fine touch, and dharmas, contemplating their own characteristics, consciousness arises. This is what is called the present. Outside of one's own realm, it is also not empty of realms. What is the meaning of 'self' (Atman)? Or it can be said that 'self' is loving oneself, being attached to form. And someone says that what is internal is what I possess. Furthermore, the inherent entrances, those are what I possess. The rest are not firm. What is the difference between the two things, the present and 'self'? Or it can be said that, arising from a previously existing object, this is what is called the present. Being attached to oneself, this is what is called what I possess. And someone says that gathering and holding the sense bases is what is called the present. What is internal is what I possess. Furthermore, revealing and appearing, arising from what is before the eyes, if there is what is called what I possess, then it contradicts itself. Moreover, the World Honored One said: 'Savvi (Savvi) Brahmin (Brahmin).'
造作諸業事 往涅槃無疑 無有有滅盡 比丘不處胎
說是語時其義云何。答曰。解道彼以此道自豎立處。等以此道一切結使盡。故曰造作諸業事。往涅槃無疑者。闇冥得除究竟得智。無有有滅盡者。生有死無。彼度此生老病死。以現其妙。自豎立者。以修梵行。以倚住諸道梵行求以倚更無有如是有處胎彼滅。謂之胎盡。彼比丘者。于乞法中現其滅盡。如所說雖多婆羅門。
我見天人世 無穢凈行除 故我禮大仙 脫我無明疑
說是語其義云何。答曰。如我見尋原本。故曰我見天人世。無穢者。現無所攝。云何得知。以一切去離愛慾漸去除無穢。一切婆羅門行凈。彼志成就無有諍訟。故曰婆羅門。習業之時觀其所求。故曰禮大仙。所求以此然大法我如來以此大法。故曰大也。以得智當言見三昧。解脫我疑刺。以究竟授我三昧。
我不堪解脫 洗除頭多胡 法為微妙智 如是能度流
說是語其義云何。我不堪解脫者。洗除頭多胡(梵志)自現體中。現著凈法為微妙智。如是能度流。緣二等見有愚因凈因觀也。
住義將養病 敷演無常理 六聞田難沮 現露凈不堪
又世尊言。
究竟不驚懼 無縛亦無疑 已斷諸有刺 此最是后體
說是
【現代漢語翻譯】 現代漢語譯本 『造作諸業事，往涅槃無疑，無有有滅盡，比丘不處胎。』 說這段話的時候，它的含義是什麼？回答說：理解並遵循這條道路，自己建立穩固的基礎。同樣通過這條道路，一切煩惱都得以斷盡。所以說『造作諸業事，往涅槃無疑』。黑暗被驅散，最終獲得智慧。『無有有滅盡』，意味著有生而無死。他超越了生老病死，展現了這種奇妙的境界。『自豎立者』，通過修行梵行（brahmacarya，清凈的修行生活）而建立。依靠和安住于各種道路，修行梵行，尋求依靠，不再有像這樣處胎的情況，這就是所謂的胎盡。那位比丘（bhikkhu，佛教僧侶），在乞法中展現了他的滅盡。正如所說，即使是眾多的婆羅門（Brahmin，古印度僧侶階層）。 『我見天人世，無穢凈行除，故我禮大仙，脫我無明疑。』 說這段話，它的含義是什麼？回答說：正如我所見，追尋原本的真理，所以說『我見天人世』。『無穢者』，展現出沒有任何執著。如何得知？因為一切都遠離了愛慾，逐漸去除污穢。一切婆羅門的行為都是清凈的，他們的志向成就，沒有爭訟。所以說『婆羅門』。在學習行業的時候，觀察他們所尋求的。所以說『禮大仙』。所尋求的，用這種大法，我如來（Tathagata，佛陀的稱號之一）用這種大法。所以說是『大』。以獲得智慧，應當說見到三昧（samadhi，冥想的最高境界）。解脫我懷疑的刺，最終授予我三昧。 『我不堪解脫，洗除頭多胡，法為微妙智，如是能度流。』 說這段話，它的含義是什麼？『我不堪解脫者』，洗除頭多胡（Tudahu，一種外道修行者）的習氣，在自身中展現。展現出清凈的法，作為微妙的智慧。像這樣能夠度過生死之流。緣於二元對立的見解，有愚癡的因，清凈的因，觀察這些。 『住義將養病，敷演無常理，六聞田難沮，現露凈不堪。』 又世尊（Bhagavan，佛陀的稱號之一）說： 『究竟不驚懼，無縛亦無疑，已斷諸有刺，此最是后體。』 說的是
【English Translation】 English version 『Having done deeds, one goes to Nirvana without doubt; there is no more existence, the Bhikkhu does not enter a womb.』 When this is said, what is its meaning? The answer is: Understanding the path, one establishes oneself firmly. Likewise, through this path, all fetters are extinguished. Therefore it is said, 『Having done deeds, one goes to Nirvana without doubt.』 Darkness is dispelled, and ultimately wisdom is attained. 『There is no more existence』 means there is birth but no death. He transcends birth, old age, sickness, and death, revealing this wondrous state. 『One who establishes oneself』 does so by practicing brahmacarya (celibate religious life). Relying on and abiding in various paths, practicing brahmacarya, seeking reliance, there is no more such thing as entering a womb; this is called the end of the womb. That Bhikkhu (Buddhist monk), in seeking the Dharma, reveals his extinction. As it is said, even among many Brahmins (ancient Indian priestly class). 『I see the world of gods and humans, without defilement, with pure conduct removed; therefore I bow to the Great Sage, to free me from ignorance and doubt.』 Speaking these words, what is their meaning? The answer is: As I see, seeking the original truth, therefore it is said, 『I see the world of gods and humans.』 『Without defilement』 means revealing no attachment. How is this known? Because everything is far from desire, gradually removing defilement. All the actions of Brahmins are pure; their aspirations are fulfilled, without contention. Therefore it is said, 『Brahmin.』 When learning a profession, observe what they seek. Therefore it is said, 『I bow to the Great Sage.』 What is sought, with this great Dharma, I, the Tathagata (one of the Buddha's titles), use this great Dharma. Therefore it is said to be 『Great.』 Having attained wisdom, one should say that one sees samadhi (the highest state of meditation). Release me from the thorn of doubt, and ultimately grant me samadhi. 『I am not worthy of liberation, having washed away the Tudahu, the Dharma is subtle wisdom, thus one can cross the stream.』 Speaking these words, what is their meaning? 『I am not worthy of liberation』 means washing away the habits of Tudahu (a type of heretical practitioner), revealing it within oneself. Revealing the pure Dharma as subtle wisdom. In this way, one can cross the stream of birth and death. Based on dualistic views, there is the cause of ignorance, the cause of purity; observe these. 『Dwelling in righteousness, tending to illness, expounding the principle of impermanence, the six senses are difficult to subdue, revealing purity is not worthy.』 Again, the Bhagavan (one of the Buddha's titles) said: 『Ultimately without fear, without bondage and without doubt, having cut off all thorns of existence, this is the final body.』 It is said
語其義云何。答曰。有二究竟。欲究竟已辨事究竟。修梵行以此度。究竟緣此因善智修定理。亦不驚懼。于無記體中亦不恐畏。亦不驚怖老病死。故曰不驚懼。如有異梵志。不以實智。不以真威儀。便作是說。嘆譽彼此嘆譽己身。此究竟智不如彼說究竟智成就。故曰不毀。彼戒盜盡者便盡生。故曰此最是后體。三界愛盡亦無縛著。是觀謂其緣。故曰離三有刺。因緣盡永無有餘。
又世尊言。
此最為究竟 跡滅為最上 滅一切諸相 凈跡永常存
說是語其義云何。答曰。此最為究竟。現事究竟休息者。現三火息。現有餘涅槃。跡者現智作處。盡一切諸相者。眾生相眾生所作方便。初中竟之貌也。作是觀一切結。
又世尊言。
最後愛念語 托情親朋友 不應作便說 智者皆分別
說是語其義云何。答曰。藏匿之語與眾生相應。故曰意念語也。于中所有親友有二益。彼不益彼此。二親友指授彼時。智者皆別知。以彼結此彼此共同。又世尊言。當於爾時谷貴饑饉。生苗不生實。苗義云何。或作是說。以食故授籌。故曰苗。復作是語。以籌選擇故曰苗。種種子生一莖。故曰莖也。復以種種穀子亦不生苗。故曰苗也。
又世尊言。比丘當學自然自歸法然法歸不異歸。我然
【現代漢語翻譯】 現代漢語譯本： 問：這句話的含義是什麼？ 答：有兩種究竟。想要達到究竟，就已經辨明了事情的究竟。修行梵行，用這個來度過生死。究竟的因緣在於通過善的智慧來修行禪定。這樣就不會驚慌恐懼。對於無記的狀態也不會恐懼害怕。也不會驚恐衰老、疾病和死亡。所以說『不驚懼』。如果有個其他的婆羅門，不憑藉真實的智慧，不憑藉真正的威儀，就說這樣的話，讚美別人，讚美自己。這種究竟的智慧不如前面所說的究竟智慧的成就。所以說『不毀』。那些戒律清凈，斷盡盜竊的人，便會斷絕生死。所以說『此最是后體』。三界之愛全部斷盡，也就沒有了束縛執著。這樣的觀察就是它的因緣。所以說『離三有刺』。因緣斷盡，永遠不會再有剩餘。
世尊又說：
『此最為究竟，跡滅為最上，滅一切諸相，凈跡永常存。』
問：說這句話的含義是什麼？ 答：『此最為究竟』，是指現實的事情達到究竟，停止下來。現實的三火熄滅。現有餘涅槃。『跡』是指現實的智慧所起的作用之處。『盡一切諸相』，是指眾生的相，眾生所作的方便，從開始到結束的樣子。這樣觀察，一切煩惱都可斷除。
世尊又說：
『最後愛念語，托情親朋友，不應作便說，智者皆分別。』
問：說這句話的含義是什麼？ 答：藏匿的語言與眾生的心意相應。所以說是意念之語。在其中所有的親友有兩種益處。他們不會彼此損害。兩個親友互相指點的時候，智者都能夠分辨。用這個來聯繫那個，彼此共同。世尊又說：當那個時候，穀物昂貴，發生饑荒。生長的苗不結出果實。『苗』的含義是什麼？有人這樣說，因為用食物的緣故而授予籌碼，所以說是『苗』。又有人這樣說，因為用籌碼來選擇，所以說是『苗』。種植的種子只生出一根莖。所以說是『莖』。又用各種各樣的穀子，也不生長出苗。所以說是『苗』。
世尊又說：比丘應當學習自然歸依，自己歸依於法，法歸依於法，不歸依其他。
【English Translation】 English version: Question: What is the meaning of this statement? Answer: There are two kinds of ultimate attainment (究境). Wanting to achieve ultimate attainment means having already discerned the ultimate nature of things. Cultivating Brahma-conduct (梵行) is used to cross over birth and death. The ultimate cause lies in cultivating samadhi (禪定) through good wisdom. In this way, one will not be alarmed or fearful. One will also not be afraid of or terrified by the state of non-marking (無記). Nor will one be terrified of old age, sickness, and death. Therefore, it is said, 'not alarmed or fearful.' If there is another Brahmin (婆羅門), who does not rely on true wisdom, does not rely on true dignified conduct, and then speaks in this way, praising others and praising himself, this kind of ultimate wisdom is not as accomplished as the ultimate wisdom mentioned earlier. Therefore, it is said, 'not defaming.' Those who are pure in precepts (戒律), who have exhausted theft, will then end birth and death. Therefore, it is said, 'this is the ultimate body.' When the love of the three realms (三界) is completely exhausted, there will be no more bondage or attachment. Such observation is its cause. Therefore, it is said, 'free from the thorns of the three existences (三有刺).' When the causes and conditions are exhausted, there will never be any remainder.
Furthermore, the World Honored One (世尊) said:
'This is the most ultimate, the extinction of traces is the most supreme, extinguishing all phenomena, pure traces eternally remain.'
Question: What is the meaning of saying this? Answer: 'This is the most ultimate' refers to the reality of things reaching their ultimate point and ceasing. The three fires (三火) of reality are extinguished. There is remaining Nirvana (涅槃). 'Traces' (跡) refers to the place where real wisdom functions. 'Extinguishing all phenomena' refers to the phenomena of sentient beings, the skillful means (方便) that sentient beings employ, from beginning to end. Observing in this way, all afflictions can be cut off.
The World Honored One (世尊) also said:
'Last words of love and thought, entrusted to relatives and friends, should not be spoken carelessly, the wise will all discern.'
Question: What is the meaning of saying this? Answer: Hidden words correspond to the minds of sentient beings. Therefore, they are called words of thought. Among all the relatives and friends, there are two benefits. They will not harm each other. When two relatives and friends point things out to each other, the wise can all discern. Use this to connect to that, mutually together. The World Honored One (世尊) also said: At that time, grains will be expensive, and there will be famine. The growing seedlings will not bear fruit. What is the meaning of 'seedling' (苗)? Some say that because tokens are given for food, it is called 'seedling.' Others say that because tokens are used for selection, it is called 'seedling.' The planted seeds only produce one stem. Therefore, it is called 'stem' (莖). Furthermore, various kinds of grain seeds also do not produce seedlings. Therefore, it is called 'seedling.'
The World Honored One (世尊) also said: Bhikshus (比丘) should learn to naturally take refuge, to take refuge in the Dharma (法) by themselves, the Dharma takes refuge in the Dharma, not taking refuge in others.
法然法歸有何等異。或作是說。我然者我好也。自辨其事。法然者歡喜踴躍。或作是說。我然者內身身觀痛心法。法然者外身身觀痛心法。復作是語。我然者思惟惡露。於法順法者是法然也。複次親近善知識及聽正法我然也。思惟惡露欲辨彼事者。是法然也。教誨欲辨彼事者。欲為如是諸事則其事。
又世尊言。若阿難生是意。我有是比丘僧緣。我有是比丘僧。我當護比丘僧。世尊復作是語。舍利弗目揵連求索比丘僧。我常不收況當汝。汝鈍愚食唾之人。說是語其義云何。或作是語。如彼世尊如彼世尊。舍利弗目揵連求索比丘僧。我常不收。或作是說。從慈定起調達求索。從定三昧起。尊者阿難作是問。複次現依我盡以前契句。我當護弟子以二契句。非我因緣慈悲于彼。
又世尊言。有是十法愛。慜念潤情世間驚懼。以何等故。戒多聞梵行愛慜見喜娛樂。或作是說。作其善果。複次作眾多想。
又世尊言。那迦頻顏婆羅門長者。彼作如是眼見色便娛樂。說是語其義云何。或作是說。如此形彼無歌舞香薰涂身香價甚貴。或作是語。妓樂戲笑因是故說。複次緣女欲故說是語。非不閑居境界。能作欲愛刺利衰譭譽。以利養故居處山澤。如曇摩塵那比丘尼說。樂痛淫所使。苦痛瞋恚所使。不苦不樂痛無明所
【現代漢語翻譯】 現代漢語譯本： 法然（Dharana，禪定）和法歸（Dharmakaya，法身）有什麼不同？有人這樣說：『我』的禪定是『我』所喜好的，自己辨別其事。法身是歡喜踴躍。有人這樣說：『我』的禪定是內身的身觀、痛觀、心觀、法觀。法身是外身的身觀、痛觀、心觀、法觀。又有人這樣說：『我』的禪定是思惟惡露，於法順法的就是法身。再次，親近善知識以及聽聞正法是『我』的禪定。思惟惡露想要辨別那些事的就是法身。教誨想要辨別那些事，想要做如是諸事，那麼這件事就是法身。
又世尊說：『如果阿難（Ananda，佛陀的侍者）生起這樣的想法：我有這些比丘僧的因緣，我有這些比丘僧，我應當守護比丘僧。』世尊又這樣說：『舍利弗（Sariputra，智慧第一的弟子）和目犍連（Maudgalyayana，神通第一的弟子）求索比丘僧，我尚且不收，何況是你？你遲鈍愚笨，是吃唾液的人。』說這些話是什麼意思呢？有人這樣說：如彼世尊，如彼世尊，舍利弗和目犍連求索比丘僧，我尚且不收。有人這樣說：從慈定（metta-samadhi）起來，提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）求索。從定三昧（samadhi）起來。尊者阿難這樣問。再次，現在依靠我盡以前的契句，我應當守護弟子以二契句，不是我因緣慈悲於他們。
又世尊說：有這十種法是愛，憐憫，潤澤情感，世間驚懼。因為什麼緣故呢？戒律，多聞，梵行，愛，憐憫，見，喜，娛樂。有人這樣說：做其善果。再次，做眾多想。
又世尊說：那迦頻顏（Naga-piṇḍa）婆羅門長者，他這樣做了，眼睛看見顏色便娛樂。說這些話是什麼意思呢？有人這樣說：如此形貌，他沒有歌舞香薰涂身，香價甚貴。有人這樣說：因為妓樂戲笑的緣故這樣說。再次，因為緣女欲的緣故這樣說。不是不閑居的境界，能作欲愛刺利衰譭譽。因為利養的緣故居住在山澤。如曇摩塵那（Dhamma-dinnā）比丘尼說：樂痛被淫慾所使，苦痛被瞋恚所使，不苦不樂痛被無明所使。
【English Translation】 English version: What is the difference between Dharana (禪定, meditation) and Dharmakaya (法身, Dharma body)? Some say: 'My' Dharana is what 'I' like, discerning the matter oneself. Dharmakaya is joy and elation. Some say: 'My' Dharana is the contemplation of the body, feeling, mind, and Dharma within oneself. Dharmakaya is the contemplation of the body, feeling, mind, and Dharma outside oneself. Others say: 'My' Dharana is contemplating the repulsiveness of the body; conforming to the Dharma is Dharmakaya. Furthermore, associating with good teachers and listening to the correct Dharma is 'my' Dharana. Contemplating the repulsiveness of the body and wanting to discern those matters is Dharmakaya. Teaching and wanting to discern those matters, wanting to do such things, then that matter is Dharmakaya.
Moreover, the World Honored One said: 'If Ananda (阿難, Buddha's attendant) has this thought: I have the conditions for these Bhikkhu Sangha (比丘僧, monastic community), I have these Bhikkhu Sangha, I should protect the Bhikkhu Sangha.' The World Honored One also said: 'Sariputra (舍利弗, disciple known for wisdom) and Maudgalyayana (目犍連, disciple known for supernatural powers) seek the Bhikkhu Sangha, I do not even accept them, let alone you? You are dull and foolish, a saliva-eater.' What is the meaning of these words? Some say: Like that World Honored One, like that World Honored One, Sariputra and Maudgalyayana seek the Bhikkhu Sangha, I do not even accept them. Some say: Arising from metta-samadhi (慈定, loving-kindness meditation), Devadatta (提婆達多, Buddha's cousin who later betrayed him) seeks. Arising from samadhi (定三昧, meditative absorption). Venerable Ananda asked this. Furthermore, now relying on my previous agreement, I should protect the disciples with two agreements, it is not my condition of loving-kindness towards them.
Moreover, the World Honored One said: There are these ten dharmas that are love, compassion, moistening emotions, and worldly fear. For what reason? Precepts, learning, pure conduct, love, compassion, seeing, joy, and entertainment. Some say: Doing its good result. Furthermore, having many thoughts.
Moreover, the World Honored One said: Naga-piṇḍa (那迦頻顏) the Brahmin elder, he did this, his eyes seeing colors and then enjoying. What is the meaning of these words? Some say: Such a form, he has no singing, dancing, fragrant incense, or body anointing, the price of incense is very expensive. Some say: It is said because of music, entertainment, and laughter. Furthermore, it is said because of desire for women. It is not a state of not being secluded, able to create desire, love, thorns, gain, decline, praise, and defamation. Because of gain and support, he lives in the mountains and marshes. As Bhikkhuni Dhamma-dinnā (曇摩塵那) said: Pleasure and pain are driven by lust, suffering and pain are driven by anger, neither suffering nor pleasure is driven by ignorance.
使。說是語其義云何。或作是說。是如來教戒之語。復作是語。是如來勸戒之教義。當言可說。當言不可說。或作是說。當言可說。何以故。如世尊言。我當說法。有義有味味可演說。是故義亦可說。若義不可說者。說法則無有義。問說義為說味。二俱說義味之時。有義有味。若所說欲使義味與法異耶。設義理與法異者。是故不如契經文。或作是說。義可說名義展轉是謂名。于義當言不可說。複次想所作語。無想所作義。是故義不可說。
又世尊言。我當說法。初善中善竟善。云何於此法化中。云何為初云何為中雲何為竟。或作是說。戒為首思惟惡露為中涅槃為竟。復作是語。初學大戒中學增心竟。學增智慧。複次說法之時緣初現初受化。受化迴轉為中后為究竟。彼於此初為結原中為結原竟為結原故曰初善中善竟善。又世尊言。如所說以三事不忘而憶。取本相自緣已初不失其旨。說是語其義云何。答曰。昔本境界取持守護。為想所受持。故曰本相所攝。自然於己迴轉因緣。自然者。方便自然親近自然。故曰自然。於己數數降伏心。便有識護持。故曰志強記不忘也。如所說如是于中法法住法空法如實緣。是因緣是謂因緣生。說是語其義云何。答曰。如是于中諸法者。彼修行法。法住者。不有變易。法空者因緣果實
【現代漢語翻譯】 現代漢語譯本： 『使』，說是語，它的意義是什麼？有人這樣說：『這是如來的教誡之語。』又有人這樣說：『這是如來勸誡的教義。』應當說可說，還是應當說不可說？有人這樣說：『應當說可說。』為什麼呢？因為世尊說：『我應當說法，有義有味，味可以演說。』所以義也可以說。如果義不可說，那麼說法就沒有意義。問：說義是說味嗎？二者都說義味的時候，就有義有味。如果所說想要使義味與法不同嗎？如果義理與法不同，那麼就與契經的文句不符。有人這樣說：義可以說，名義輾轉，這叫做名。對於義，應當說不可說。再者，想所作的是語，無想所作的是義，所以義不可說。
又世尊說：『我應當說法，初善、中善、竟善。』在這法化中，什麼是初，什麼是中，什麼是竟？有人這樣說：戒為首，思惟惡露為中，涅槃為竟。又有人這樣說：初學大戒，中學增心，竟學增智慧。再者，說法的時候，緣初現，初受化，受化迴轉為中，后為究竟。他們對於此，初為結原，中為結原，竟為結原，所以說初善、中善、竟善。又世尊說：『如所說以三事不忘而憶，取本相，自緣已，初不失其旨。』說這句話的意義是什麼？回答說：過去最初的境界，取持守護，為想所受持，所以說本相所攝。自然于自己迴轉因緣。自然者，方便自然，親近自然，所以說自然。于自己數數降伏心，便有識護持，所以說志強記不忘。如所說：『如是于中，法法住，法空，法如實緣，是因緣，是謂因緣生。』說這句話的意義是什麼？回答說：如是于中諸法者，是指修行法。法住者，是指不有變易。法空者，是指因緣果實。
【English Translation】 English version: 'Shi (使, cause/reason)', what is the meaning of saying this? Some say, 'These are the words of the Tathagata's teachings and precepts.' Others say, 'This is the doctrine of the Tathagata's exhortations and precepts.' Should it be said that it can be spoken, or should it be said that it cannot be spoken? Some say, 'It should be said that it can be spoken.' Why? Because the World Honored One said, 'I shall speak the Dharma, which has meaning and flavor, and the flavor can be expounded.' Therefore, the meaning can also be spoken. If the meaning cannot be spoken, then speaking the Dharma would be meaningless. Question: Is speaking the meaning speaking the flavor? When both meaning and flavor are spoken, there is meaning and flavor. If what is spoken is intended to make the meaning and flavor different from the Dharma, and if the meaning and principle are different from the Dharma, then it does not conform to the words of the sutras. Some say that the meaning can be spoken, and the meaning of the name is transferred, which is called the name. Regarding the meaning, it should be said that it cannot be spoken. Furthermore, what is made by thought is speech, and what is made without thought is meaning, so the meaning cannot be spoken.
Moreover, the World Honored One said, 'I shall speak the Dharma, which is good in the beginning, good in the middle, and good in the end.' In this Dharma transformation, what is the beginning, what is the middle, and what is the end? Some say that the precepts are the beginning, contemplating impurity is the middle, and Nirvana is the end. Others say that initially one learns the great precepts, in the middle one increases the mind, and in the end one learns to increase wisdom. Furthermore, when speaking the Dharma, the initial condition appears, and one is initially transformed. The transformation turns into the middle, and the end is the ultimate. For them, the beginning is the origin of the knot, the middle is the origin of the knot, and the end is the origin of the knot, so it is said to be good in the beginning, good in the middle, and good in the end. Moreover, the World Honored One said, 'As it is said, one remembers without forgetting through three things: grasping the original appearance, from one's own conditions, initially not losing its meaning.' What is the meaning of saying this? The answer is: In the past, the original state was grasped, held, and guarded, and was received and held by thought, so it is said to be encompassed by the original appearance. Naturally, the conditions turn within oneself. 'Natural' means skillful means are natural, and closeness is natural, so it is said to be natural. By repeatedly subduing the mind within oneself, there is consciousness to protect and maintain it, so it is said that the will is strong and the memory is unforgettable. As it is said, 'Thus, within it, the Dharma abides in the Dharma, the Dharma is empty, the Dharma truly conditions, this is the cause and condition, this is called the arising of cause and condition.' What is the meaning of saying this? The answer is: 'Thus, within it, all Dharmas' refers to the practice of Dharma. 'The Dharma abides' refers to not having change. 'The Dharma is empty' refers to the fruit of cause and condition.
。如是知修行不異因緣者。觀所作行。又世尊言。更樂為一隅。更樂習為二隅。痛癢處中。說是語其義云何。或作是說。更樂為一隅。所作為習想。更樂習為二隅者。痛處中者異也。複次更樂無明更樂六入為習。無明生更樂。痛處其中。
又世尊言。是故比丘當如是學。如出家想降伏其心。說是語其義云何。或作是語。是世尊勸教語。當於爾時求解脫故。出家學道。複次等出家故。故說此語。
又世尊言。于中摩羅童子余比丘當何所為。年在幼少。出家未久學道日淺。來入此法亦復未久。云何汝今年老形熟長老。欲與我速疾求教戒。說是語其義云何。或作是說。年少比丘更作是念。此亦年老方欲習學。我等亦當在後習學所作自恣。復作是語。年少比丘便作是念。此如是年老亦無所逮。況當我等有所獲乎。無勇猛志。復作是語。彼年少比丘當作是知。彼求教訓。況當彼求道。復作是語。眾多見聞年少比丘況我等。彼求教訓。況當年少比丘不求耶。複次是世尊屬累之語。各莫作疲惓意。以何等故。曩昔如來等正覺閑居山澤。巖峻坐具嘆譽爾所事。然不處其中。然世尊嘆譽其德亦處其中。或作是說。昔日之時無有閑處山澤叢林。村落相連雞皆飛過。問設無閑居以何等故今嘆譽之。答曰。嘆過去閑居之德。復作是
【現代漢語翻譯】 現代漢語譯本：如果這樣理解修行與因緣沒有差別，就應當觀察所作的行為。另外，世尊說：『更喜歡專注於一個角落，更喜歡習慣於兩個角落，在苦樂感受中保持中立。』這句話是什麼意思呢？或者可以這樣解釋：『更喜歡專注於一個角落』，指的是專注于所作的習想；『更喜歡習慣於兩個角落』，指的是痛苦的感受；『保持中立』，指的是與衆不同。進一步說，『更喜歡』指的是更喜歡無明，『更喜歡習慣於』指的是更喜歡六入為習，無明產生時會更喜歡，痛苦則處於其中。
另外，世尊說：『因此，比丘應當這樣學習，像出家一樣降伏自己的心。』這句話是什麼意思呢？或者可以這樣解釋：這是世尊的勸誡之語，應當在那個時候爲了求解脫而出家學道。進一步說，是爲了平等地出家，所以說了這句話。
另外，世尊說：『在這些人中，摩羅童子和其他比丘應當做什麼呢？年紀幼小，出家不久，學道時間尚淺，來到這個法中也不久。為什麼你今年老了，形體成熟，卻要急著向我求教戒呢？』這句話是什麼意思呢？或者可以這樣解釋：年少的比丘會這樣想：『這個人年紀大了才開始學習，我們也要在後面慢慢學習，隨心所欲。』或者會這樣想：『這個人年紀這麼大了，也沒有什麼成就，更何況我們呢？』因此沒有勇猛的志向。或者會這樣想：『那些年少的比丘應當知道，他是在尋求教訓，更何況他是在尋求道。』或者會這樣想：『見多識廣的年少比丘尚且如此，更何況我們呢？他尋求教訓，更何況年少的比丘不尋求呢？』進一步說，這是世尊囑託的話語，各自不要產生疲倦的心意。因為什麼緣故呢？過去如來等正覺喜歡居住在偏僻的山澤，陡峭的巖石上，坐具，讚歎這些事情，然而並不處在其中。然而世尊讚歎這些德行，也處在其中。或者可以這樣解釋：過去的時候沒有偏僻的山澤叢林，村落相連，雞都能飛過去。如果假設沒有偏僻的居所，為什麼現在要讚歎它呢？回答說：讚歎過去偏僻居所的德行。進一步說
【English Translation】 English version: If it is understood that practice is not different from conditions, then one should observe the actions performed. Furthermore, the World Honored One said, 'Preferring to be in one corner, preferring to be accustomed to two corners, remaining neutral in the midst of pain and pleasure.' What is the meaning of this statement? Or it can be explained as, 'Preferring to be in one corner' refers to focusing on the habitual thoughts that are made; 'Preferring to be accustomed to two corners' refers to the feeling of pain; 'Remaining neutral' refers to being different. Furthermore, 'Preferring' refers to preferring ignorance, 'Preferring to be accustomed to' refers to preferring the six entrances as habits. When ignorance arises, one prefers it, while pain remains in the midst of it.
Furthermore, the World Honored One said, 'Therefore, monks should learn in this way, subduing their minds like those who have left home.' What is the meaning of this statement? Or it can be explained as: This is the World Honored One's word of exhortation, that one should leave home to study the Way at that time in order to seek liberation. Furthermore, it is because of equally leaving home that this statement is made.
Furthermore, the World Honored One said, 'Among these, what should the boy Māra and the other monks do? They are young in age, have not been ordained for long, their study of the Way is shallow, and they have not been in this Dharma for long. Why is it that you are old this year, your form is mature and elderly, and you want to quickly seek teachings and precepts from me?' What is the meaning of this statement? Or it can be explained as: Young monks might think, 'This person is old and is only now beginning to learn, we should also learn slowly later and do as we please.' Or they might think, 'This person is so old and has not achieved anything, how much less will we achieve?' Therefore, they lack the aspiration of courage. Or they might think, 'Those young monks should know that he is seeking instruction, how much more is he seeking the Way.' Or they might think, 'Even the young monks who are widely learned are like this, how much more are we? He seeks instruction, how much more should the young monks not seek it?' Furthermore, this is the World Honored One's word of entrustment, that each should not have a weary mind. For what reason? In the past, the Tathāgatas, the Perfectly Enlightened Ones, liked to dwell in secluded mountains and marshes, on steep rocks, with sitting mats, praising these things, yet they did not dwell in them. However, the World Honored One praises these virtues and also dwells in them. Or it can be explained as: In the past, there were no secluded mountains, marshes, or forests, villages were connected, and even chickens could fly across. If it is assumed that there are no secluded dwellings, why praise them now? The answer is: Praising the virtues of secluded dwellings in the past. Furthermore,
語。彼時佛教化眾生。爾時不以閑居作教化事。恐不入彼教律中。復作是語。爾時眾生貴重思惟定。不許彼閑居靜處。村落之中應受化眾生起惡露觀。復作是語。爾時眾生意多著樂。皆不許閑處。恐意厭不堪閑處。
又世尊言。是語此契經句之語誰能堪。調達於世尊前有所論。世尊亦不于中住。諸于壞增中嘆其快者。世尊亦當爾。彼人無緣。亦不有彼人不逆。亦不能有如是善比丘于如來前從彼惡語。何以故。世尊功德相應無能知者。諸閑居者禮敬承事便知彼人。是故世尊不許。以何等故。本世尊等正覺乃至證弟子等法住。然後復世尊久般涅槃。爾時覆住。或作是說。彼眾生是佛所化。是故聲聞不能教化。復作是語。爾時眾生貴重止觀。彼時說法。複次是時如來極長壽。彼亦如今閻浮利地。然後世尊處短壽中。為諸受化眾生及余趣。我觀去來契經所說教戒語敕聲聞。
語竟世明我眾僧 受無有痛不可說 善說三法及更樂 年少端正嘆譽本
尊婆須蜜菩薩所集更樂揵度第七竟。
尊婆須蜜論卷第六 大正藏第 28 冊 No. 1549 尊婆須蜜菩薩所集論
尊婆須蜜菩薩所集論卷第七
尊婆須蜜造
符秦罽賓三藏僧伽跋澄等譯
結使揵度第八
垢穢
【現代漢語翻譯】 現代漢語譯本：當時，佛教化眾生，不在閑居之處進行教化，因為恐怕不符合他們的教律。又說，當時的眾生看重思惟禪定，不允許他們閑居靜處，而是在村落中引導應受教化的眾生修習不凈觀。又說，當時的眾生大多貪圖享樂，都不允許他們閑居，恐怕他們厭倦而無法忍受閑居。
世尊又說：『誰能理解這些契經（Sutra）語句的含義呢？』 提婆達多（Devadatta）在世尊面前有所議論，世尊也不會因此而動搖。那些在破壞和增益中稱快的人，世尊也會這樣對待他們。那些人沒有機緣，也不會違逆，也不可能有像這樣的善良比丘在如來（Tathagata）面前說惡語。為什麼呢？因為世尊的功德圓滿，沒有人能夠完全瞭解。那些閑居的人恭敬承事，才能瞭解他們。所以世尊不允許這樣做。因為什麼緣故呢？本來世尊等正覺（Samyaksambuddha）乃至證得弟子等法才能住世。然後世尊久遠般涅槃（Parinirvana）后才能住世。或者有人說，那些眾生是佛所教化的，所以聲聞（Śrāvaka）不能教化。又說，當時的眾生看重止觀（Śamatha-vipassanā），那時才說法。而且那時如來壽命極長。他們也像現在的閻浮提（Jambudvīpa）一樣。然後世尊才處於短壽之中，爲了那些受教化的眾生和其他有情。我觀察過去和未來的契經所說的教戒和敕令聲聞。
說完這些，世尊闡明我的僧眾，承受著無法言說的痛苦，善於宣說三法，更加快樂，年少端正，讚歎根本。
尊者婆須蜜（Vasubandhu）菩薩所集更樂揵度第七竟。
尊婆須蜜論卷第六 大正藏第 28 冊 No. 1549 尊婆須蜜菩薩所集論
尊婆須蜜菩薩所集論卷第七
尊婆須蜜造
符秦罽賓三藏僧伽跋澄等譯
結使揵度第八
垢穢
【English Translation】 English version: At that time, the Buddha taught sentient beings, not in secluded places, because it was feared that it would not conform to their precepts. It was also said that the sentient beings at that time valued meditative concentration, and they were not allowed to live in secluded and quiet places, but were guided to cultivate the contemplation of impurity in villages among sentient beings who should be taught. It was also said that the sentient beings at that time mostly craved pleasure, and they were not allowed to live in seclusion, for fear that they would become bored and unable to endure it.
The World Honored One also said: 'Who can understand the meaning of these Sutra sentences?' Devadatta argued before the World Honored One, but the World Honored One would not be shaken by this. Those who rejoice in destruction and augmentation, the World Honored One will treat them in the same way. Those people have no opportunity, nor will they disobey, nor can there be such good Bhikkhus who speak evil words before the Tathagata. Why? Because the merits of the World Honored One are complete, and no one can fully understand them. Those who live in seclusion can only understand them by respectfully serving them. Therefore, the World Honored One does not allow this. For what reason? Originally, the World Honored One, the Samyaksambuddha, and even the disciples who attained the Dharma could live in the world. Then the World Honored One could live in the world after a long Parinirvana. Or some say that those sentient beings are taught by the Buddha, so the Śrāvakas cannot teach them. It was also said that the sentient beings at that time valued Śamatha-vipassanā, and the Dharma was taught at that time. Moreover, at that time, the Tathagata had a very long life. They are also like Jambudvīpa now. Then the World Honored One was in a short life, for the sake of those sentient beings who were taught and other beings. I observe the teachings and commandments of the past and future Sutras and order the Śrāvakas.
After saying this, the World Honored One clarified that my Sangha endures unspeakable suffering, is good at expounding the three Dharmas, is more joyful, is young and handsome, and praises the root.
The seventh chapter of Geng Le Gandu, collected by Venerable Vasubandhu Bodhisattva, is completed.
Treatise by Venerable Vasubandhu, Volume Six Taisho Tripitaka Volume 28 No. 1549 Treatise Collected by Venerable Vasubandhu Bodhisattva
Treatise Collected by Venerable Vasubandhu Bodhisattva, Volume Seven
Composed by Vasubandhu
Translated by Saṃghavarman, a Tripitaka master from Jibin during the Fu Qin Dynasty, and others
Chapter Eight on Kleshas
Impurities
當言隨顛倒。當言不隨顛倒。或作是說。或隨顛倒或不隨顛倒。四顛倒當言隨顛倒。欲慢瞋恚邪見當言不隨顛倒。問云何不如實染耶。亦說如實觀彼便知。是故不與相應。答曰。集聚便可知亦非自相。若觀自相知者。皆有厭患意。無有自相意不迴轉。問如集聚可知。是集聚則有欲也。觀彼顛倒如自相觀。便染著無有不染著。無有自相意不迴轉。或作是說。當言隨顛倒與癡相應。問愚癡不與愚癡相應。欲使愚癡隨顛倒耶。或作是說。當言不隨顛倒。顛倒設當隨顛倒者。彼則不斷滅。非以顛倒還滅顛倒。問如善無記心心法不隨顛倒。彼亦可滅。垢亦如是。答曰。善無記心心法。還續如故。結可使永無。是故彼當言顛倒。複次當言不隨顛倒。與邪志與使相應。不與相順生不成就。彼不凈成就。以何等故。謂身見是顛倒不凈無能有害者。無有實我身見迴轉。或作是說。意有凈相不凈迴轉。答曰。無有凈相。彼或有凈或不凈。問若有凈彼有顛倒。彼或曰有常或曰常。欲使無常相不成就耶。答曰。無常相不成就。設常無常相不成就者。彼亦當有相。然非相。是故無常相不成就。或作是說。見顛倒與愚癡相應。不凈非顛倒與智相應。問愚癡不與愚癡相應。欲使愚癡非顛倒耶。智不與智相應。欲使智顛倒耶。或作是說。身見是垢。垢與
【現代漢語翻譯】 現代漢語譯本： 當說隨著顛倒。當說不隨著顛倒。或者這樣說，或者隨著顛倒或者不隨著顛倒。四種顛倒應當說隨著顛倒。貪慾、我慢、嗔恚、邪見應當說不隨著顛倒。 問：為什麼不如實地被染污呢？也說如實地觀察它便知曉。因此不與它相應。答：集聚便可以知曉，也不是自相。如果觀察自相知曉的人，都會有厭惡的心意。沒有自相，心意不會迴轉。 問：如集聚可以知曉，這集聚便有貪慾了。觀察那顛倒如同觀察自相，便會染著，沒有不染著的。沒有自相，心意不會迴轉。或者這樣說，應當說隨著顛倒與愚癡相應。問：愚癡不與愚癡相應，想要使愚癡隨著顛倒嗎？或者這樣說，應當說不隨著顛倒。顛倒如果隨著顛倒，那它就不會斷滅。不能用顛倒來消滅顛倒。 問：如善、無記的心心法不隨著顛倒，它們也可以被滅除，煩惱垢也像這樣。答：善、無記的心心法，還會繼續如故。結使可以使之永遠消失。因此它們應當說是顛倒。再次，應當說不隨著顛倒，與邪惡的意願和煩惱相應。不與順生的事物相應，不能成就。那不凈的卻能成就。因為什麼緣故呢？因為身見（Sakkāya-diṭṭhi，認為五蘊和合的身體為真實自我的邪見）是顛倒，不凈沒有能有害的。沒有真實的我，身見才會迴轉。或者這樣說，意念有清凈的相，不凈才會迴轉。答：沒有清凈的相。它或者有清凈或者不凈。問：如果有清凈，它就有顛倒。它或者說有常或者說常，想要使無常的相不能成就嗎？答：無常的相不能成就。如果常和無常的相不能成就，那它也應當有相，然而並非相。因此無常的相不能成就。或者這樣說，見顛倒與愚癡相應，不凈並非顛倒與智慧相應。問：愚癡不與愚癡相應，想要使愚癡不是顛倒嗎？智慧不與智慧相應，想要使智慧顛倒嗎？或者這樣說，身見（Sakkāya-diṭṭhi，認為五蘊和合的身體為真實自我的邪見）是煩惱垢，煩惱垢與
【English Translation】 English version: It should be said to accord with perversion. It should be said not to accord with perversion. Or it is said in this way, either according with perversion or not according with perversion. The four perversions should be said to accord with perversion. Desire, conceit, anger, and wrong views should be said not to accord with perversion. Question: Why is it not truly defiled? It is also said that by truly observing it, one knows. Therefore, it does not correspond with it. Answer: Aggregation can be known, and it is not self-nature. If those who observe self-nature know, they will all have a sense of aversion. Without self-nature, the mind will not turn back. Question: As aggregation can be known, this aggregation then has desire. Observing that perversion as observing self-nature, one will be attached, without being unattached. Without self-nature, the mind will not turn back. Or it is said in this way, it should be said that according with perversion corresponds with ignorance. Question: Ignorance does not correspond with ignorance, do you want to make ignorance accord with perversion? Or it is said in this way, it should be said not to accord with perversion. If perversion accords with perversion, then it will not be extinguished. One cannot use perversion to extinguish perversion. Question: Like wholesome and neutral mind and mental factors not according with perversion, they can also be extinguished, and defilements are also like this. Answer: Wholesome and neutral mind and mental factors will continue as before. The fetters can be made to disappear forever. Therefore, they should be said to be perversion. Again, it should be said not to accord with perversion, corresponding with evil intentions and afflictions. Not corresponding with things that arise favorably, unable to be accomplished. That which is impure can be accomplished. For what reason? Because the view of self (Sakkāya-diṭṭhi, the wrong view that the aggregate of the five skandhas is a real self) is perversion, impurity has no ability to harm. Without a real self, the view of self will turn back. Or it is said in this way, the mind has a pure aspect, impurity will turn back. Answer: There is no pure aspect. It may be pure or impure. Question: If there is purity, it has perversion. It may say there is permanence or say permanence, do you want to make the aspect of impermanence unable to be accomplished? Answer: The aspect of impermanence cannot be accomplished. If the aspects of permanence and impermanence cannot be accomplished, then it should also have an aspect, but it is not an aspect. Therefore, the aspect of impermanence cannot be accomplished. Or it is said in this way, the perversion of view corresponds with ignorance, impurity is not perversion and corresponds with wisdom. Question: Ignorance does not correspond with ignorance, do you want to make ignorance not perversion? Wisdom does not correspond with wisdom, do you want to make wisdom perversion? Or it is said in this way, the view of self (Sakkāya-diṭṭhi, the wrong view that the aggregate of the five skandhas is a real self) is defilement, defilement and
顛倒相隨。是故身見顛倒不凈。由智之功。智不智不隨顛倒。是故不凈非顛倒。問垢相應心心法。然非垢著。欲使彼隨顛倒耶。智相應心心法然非智。欲使彼隨顛倒耶。複次如其種類。不凈相共染著。不可使諸陰自相有所染著。如陰無我成就。如其種類凈成就也。是故身見顛倒然非不凈。一切諸見攝六十二見。為六十二見攝一切諸見。或作是說。一切諸見攝六十二見。為六十二見攝一切諸見。或作是說。一切諸見攝六十二見。六十二見亦攝一切諸見。問如所說薩毗梵志。三乃至三十六種種異。云何彼非諸見耶。答曰。此事如是。二及六十亦復如是。或作是說。一切諸見攝六十二見。非六十二見攝一切諸見。不攝何等。彼涅槃言無涅槃俱生者。至五邪見無一邪見。複次六十二見所生見。當言所攝也。
如薩毗所說。三乃至六十。沙門依智慧依智慧相依字想諸垢盡。云何六十三見。或作是說。無有六十三見。正有此二見。或作是說。言無涅槃者是邪見。是謂六十三見。或作是說。言無道者是邪見。是謂六十三見。複次所見是謂六十三見。如是五邪見身猶豫見邪見見盜戒盜。無因所生見。為何等見所攝。至死不捨見。為何等見所攝。或作是說。無因所生見。言有所因。是邪見習諦所斷。復有至死不捨見。無作言有作。
【現代漢語翻譯】 現代漢語譯本： 顛倒之相伴隨。因此，身見（Sakkāya-ditthi，認為五蘊為我）的顛倒是不清凈的。憑藉智慧的力量，智慧與非智慧都不會隨順顛倒。因此，不清凈並非顛倒。問：與垢相應的心理活動和心理因素，雖然並非被垢所染著，是否會隨順顛倒呢？與智慧相應的心理活動和心理因素，雖然並非智慧本身，是否會隨順顛倒呢？ 進一步說，如同其種類，不清凈之相共同染著，不可使諸陰（khandha，構成個體的要素）的自相有所染著。如同諸陰無我（anatta）的成就，如同其種類，清凈也得以成就。因此，身見是顛倒，但並非不清凈。一切諸見是否包含六十二見（micchā diṭṭhi，六十二種邪見）？六十二見是否包含一切諸見？或者有人這樣說：一切諸見包含六十二見，六十二見包含一切諸見。或者有人這樣說：一切諸見包含六十二見，六十二見也包含一切諸見。問：如所說的薩毗梵志（Sābiya），有三乃至三十六種種不同的見解，為何那些不是諸見呢？答：此事是這樣的，二及六十也是如此。或者有人這樣說：一切諸見包含六十二見，並非六十二見包含一切諸見。不包含哪些呢？那些說『沒有涅槃』（Nibbāna）的言論，以及與俱生（sahajāta）相關的言論。至於五種邪見，沒有一種邪見不被包含。 進一步說，六十二見所產生的見解，應當說是被包含的。 如薩毗所說，三乃至六十，沙門（samaṇa，修行者）依靠智慧，依靠智慧之相，依靠文字的想像，諸垢得以滅盡。為何會有六十三見呢？或者有人這樣說：沒有六十三見，只有這兩種見解。或者有人這樣說：說『沒有涅槃』的人是邪見，這就是所謂的六十三見。或者有人這樣說：說『沒有道』的人是邪見，這就是所謂的六十三見。進一步說，所見即是所謂的六十三見。如是，五種邪見：身見、猶豫見（vicikicchā，懷疑）、邪見、見盜（silabbataparamasa，戒禁取見）、戒盜，以及無因所生見（ahetuka-ditthi，無因論）。為何等見所包含？直至死亡也不捨棄的見解，為何等見所包含？或者有人這樣說：無因所生見，說『有所因』，是邪見，是習諦（samudaya sacca，集諦）所斷除的。又有直至死亡也不捨棄的見解，說『無作』，卻說『有作』。
【English Translation】 English version: Perverted perceptions accompany. Therefore, the perversion of self-view (Sakkāya-ditthi, the view that the five aggregates are 'I' or 'mine') is impure. By the power of wisdom, wisdom and non-wisdom do not follow perversion. Therefore, impurity is not perversion. Question: Do mental activities and mental factors associated with defilements, though not defiled by them, follow perversion? Do mental activities and mental factors associated with wisdom, though not wisdom itself, follow perversion? Furthermore, according to their kind, the characteristic of impurity is jointly defiled. It is not possible to make the inherent nature of the aggregates (khandha, the elements that constitute an individual) defiled. Just as the achievement of the aggregates being without self (anatta), according to its kind, purity is also achieved. Therefore, self-view is perversion, but it is not impurity. Do all views encompass the sixty-two views (micchā diṭṭhi, sixty-two kinds of wrong views)? Do the sixty-two views encompass all views? Or some say: all views encompass the sixty-two views, and the sixty-two views encompass all views. Or some say: all views encompass the sixty-two views, and the sixty-two views also encompass all views. Question: As said by Sābiya, there are three to thirty-six different views, why are those not views? Answer: This is so, and two and sixty are also so. Or some say: all views encompass the sixty-two views, but the sixty-two views do not encompass all views. What do they not encompass? Those statements that say 'there is no Nibbāna (Nirvana)' and those related to co-arising (sahajāta). As for the five wrong views, there is not one wrong view that is not encompassed. Furthermore, the views arising from the sixty-two views should be said to be encompassed. As Sābiya said, from three to sixty, the samaṇa (ascetic, practitioner) relies on wisdom, relies on the characteristic of wisdom, relies on the imagination of words, and defilements are extinguished. Why are there sixty-three views? Or some say: there are no sixty-three views, there are only these two views. Or some say: those who say 'there is no Nibbāna' are wrong views, and this is called the sixty-three views. Or some say: those who say 'there is no path' are wrong views, and this is called the sixty-three views. Furthermore, what is seen is called the sixty-three views. Thus, the five wrong views: self-view, doubt (vicikicchā, skepticism), wrong view, clinging to rites and rituals (silabbataparamasa, the wrong belief that liberation can be achieved through adherence to rituals and rules), and the theft of precepts, and the view of causelessness (ahetuka-ditthi, the doctrine of no cause). By what views are they encompassed? The view that is not abandoned until death, by what views is it encompassed? Or some say: the view of causelessness, saying 'there is a cause,' is a wrong view, and it is abandoned by the truth of the origin (samudaya sacca, the truth of the cause of suffering). And there is the view that is not abandoned until death, saying 'there is no action,' but saying 'there is action.'
此是戒盜苦諦所斷。複次無因所生見。無有見有見所攝也。至死不捨見者。當言有見所攝。以何等見使已盡心相應使更生耶。然無有因緣。或作是說。因緣者結使便盡因緣。未盡有餘。盡不復生。問如是諦無漏緣。結使有盡不盡者。緣盡因緣。答曰。緣已盡無餘。是謂滅也。問此緣不同諸使。未盡緣便盡。是故非緣。是故結使便盡也。或作是說。常相應無有不相應時。問非因緣。複次或有彼不緣。或作是說。未盡彼即是緣。復以此緣更不復生。複次盡不復生。問若緣有漏諸結使盡。數數彼緣不復更生。不滅亦不生。欲使無漏心是彼緣耶。結使轉生結使。或作是說。彼相應一生一住一滅不如其緣。已盡各散不一處。彼心有使不如其緣。問彼心未盡。諸相應使一起一住一盡不如其緣。欲使不斷者是其緣耶。結使非結使緣也。或作是說。諸相應使與心共。住不如其緣。是故已盡。是相應使。彼心有使不如其緣。此亦如上所說。或作是說。諸相應使染著於心不如其緣。是故已盡相應結使。彼心有使不如其緣。此亦如上所說。或作是說。相應使者。彼心染污不如其緣。是故已盡諸相應使。彼心有使不如其緣。此亦如上說。複次設當如彼緣者。彼心有使。亦見無漏心緣使。彼則有使。複次諸相應使當言彼心有使也。若盡若不盡。如
【現代漢語翻譯】 現代漢語譯本 這是戒除偷盜的苦諦所斷除的。進一步說，沒有原因產生的見解，不被『有見』或『無見』所包含。如果有人至死都不放棄某種見解，那麼就可以說他被『有見』所包含。用什麼樣的見解，能使已經斷盡煩惱的心，重新產生煩惱呢？實際上沒有這樣的因緣。或者有人會說，因緣存在時，煩惱就會斷盡；因緣沒有斷盡，煩惱就還有剩餘；斷盡了，就不會再生起。問：像這樣，真諦是無漏的緣，煩惱有斷盡和沒有斷盡的情況，緣斷儘是因緣嗎？答：緣已經斷盡，沒有剩餘，這就是所謂的滅。問：這個緣和各種煩惱不同，沒有斷盡的緣就斷盡了，所以不是緣。因此，煩惱就斷盡了。或者有人會說，常相應，沒有不相應的時候。問：不是因緣。進一步說，或者有它不緣的情況。或者有人會說，沒有斷盡的時候，它就是緣。進一步說，憑藉這個緣，不會再重新生起。進一步說，斷盡了就不會再生起。問：如果緣是有漏的，各種煩惱斷盡，多次憑藉這個緣，不會再重新生起，不滅也不生。想要讓無漏的心成為那個緣嗎？煩惱會轉生煩惱。或者有人會說，它相應一生一住一滅，不如那個緣。已經斷盡，各自散開，不在一起。那個心有煩惱，不如那個緣。問：那個心沒有斷盡，各種相應的煩惱一起生起，一起住留，一起滅盡，不如那個緣。想要讓不斷絕的東西成為它的緣嗎？煩惱不是煩惱的緣。或者有人會說，各種相應的煩惱和心共同存在，不如那個緣。所以已經斷盡。這個相應的煩惱，那個心有煩惱，不如那個緣。這也像上面所說的。或者有人會說，各種相應的煩惱染著於心，不如那個緣。所以已經斷盡相應的煩惱，那個心有煩惱，不如那個緣。這也像上面所說的。或者有人會說，相應的煩惱，那個心被染污，不如那個緣。所以已經斷盡各種相應的煩惱，那個心有煩惱，不如那個緣。這也像上面所說。進一步說，假設像那個緣一樣，那個心有煩惱。也見到無漏的心緣煩惱，那麼它就有煩惱。進一步說，各種相應的煩惱，應當說那個心有煩惱嗎？無論是斷盡還是沒有斷盡，比如...
【English Translation】 English version This is what is severed by the Noble Truth of Suffering related to abstaining from stealing. Furthermore, a view arising without a cause is not encompassed by either 'having a view' or 'not having a view'. If someone does not abandon a view until death, then it can be said that they are encompassed by 'having a view'. With what kind of view does one cause defilements (kilesa) that have already been exhausted to arise again? Actually, there is no such condition. Or someone might say, when the condition exists, the defilements will be exhausted; when the condition is not exhausted, there are still defilements remaining; once exhausted, they will not arise again. Question: Like this, the Truth (Satya) is a non-outflow (anasrava) condition (緣, hetu-pratyaya), do defilements have cases of being exhausted and not exhausted? Is the exhaustion of the condition a cause? Answer: The condition has already been exhausted, with nothing remaining, this is what is called cessation (滅, nirodha). Question: This condition is different from the various defilements; the condition that has not been exhausted is exhausted, so it is not a condition. Therefore, the defilements are exhausted. Or someone might say, constantly corresponding, there is no time of not corresponding. Question: It is not a condition. Furthermore, or there are cases where it does not condition. Or someone might say, when it is not exhausted, it is the condition. Furthermore, relying on this condition, it will not arise again. Furthermore, once exhausted, it will not arise again. Question: If the condition is outflowing (sāsrava), the various defilements are exhausted, repeatedly relying on this condition, it will not arise again, neither ceasing nor arising. Do you want to make the non-outflowing mind the condition? Defilements will transform into defilements. Or someone might say, its corresponding arising, abiding, and ceasing are not like that condition. Having been exhausted, they scatter separately, not together in one place. That mind has defilements, not like that condition. Question: That mind has not been exhausted, the various corresponding defilements arise together, abide together, and cease together, not like that condition. Do you want to make what is not cut off its condition? Defilements are not the condition of defilements. Or someone might say, the various corresponding defilements exist together with the mind, not like that condition. Therefore, they have been exhausted. This corresponding defilement, that mind has defilements, not like that condition. This is also as said above. Or someone might say, the various corresponding defilements are attached to the mind, not like that condition. Therefore, the corresponding defilements have been exhausted, that mind has defilements, not like that condition. This is also as said above. Or someone might say, the corresponding defilements, that mind is defiled, not like that condition. Therefore, the various corresponding defilements have been exhausted, that mind has defilements, not like that condition. This is also as said above. Furthermore, supposing it is like that condition, that mind has defilements. Also seeing the non-outflowing mind conditioning defilements, then it has defilements. Furthermore, should the various corresponding defilements be said to have defilements in that mind? Whether exhausted or not exhausted, like...
力勢王所欲自至。以何等故。欲界相應邪見。謂色無色界苦。然非於彼界所使。或作是說。自界所使不幹余界。問此亦是我疑。何以故不幹余界。設於欲界造余界者。欲使有漏界造自有界。邪見故彼界亦使所使或作是說。彼界少慢漸去離。是故彼界非使所使。問若去離者。在自界中亦當去離。是故自界亦為使所使。或作是說。非以彼見有所疑。亦不緣彼界。問云何彼有無此說法耶。答曰有。彼若以此說使說者。此非其義無長益。問無有苦惱。彼亦不作是念有所說。或作是說。知而言無。設當知而言無者。此非苦智耶。云何言無苦。若不知無知。云何言無。是故盡無爾所事。問知而言無。不知而言無。設無知知而言無者。若不知云何言無。是故無也。複次緣使所使。何以故。彼不為使所使。複次彼見界無定處。一切有苦而言無。欲使欲界越次彼謂不盡。然後與欲界相應。以何等故。緣涅槃邪見言無涅槃。然不于彼使所使。或作是說。彼不有此使問無能誹謗彼者。欲使誹謗緣涅槃耶。或作是說。誹謗之言去涅槃遠。是故不于彼所使。問有漏之法亦去離誹謗。是故有漏亦為使所使。此亦如上所說。誹謗所說。亦如本無異。有是誹謗。複次若緣使不為使所使。陰持入中。彼見無生處所。已有所生。何以不為涅槃所使。以何等故
。涅槃中無有瞋恚。或作是說。此非瞋恚境界。問彼誹謗境界。欲使誹謗非緣涅槃耶。或作是說。有漏之法。便有瞋恚無是涅槃。是故緣涅槃無有瞋恚。問有漏之法便有瞋恚。無漏是涅槃。欲使瞋恚非涅槃緣耶。或作是說。以方便舍眾生。便有瞋恚起。然涅槃非眾生之教。是故緣涅槃無有瞋恚。問有漏之法眾數中便有名生。複次無造之相。速有瞋恚起。然涅槃無造之事。是故涅槃中無有瞋恚。若作是說。我必墮泥犁中不須涅槃。彼心與何結相應。或作是說。與瞋恚相應。問緣涅槃有瞋恚耶。或作是說。彼染相應無明之數。彼不知涅槃。複次彼心當言與愛相應。
又世尊言。於是比丘欲界之中有歡喜樂天。契經句廣說。彼云何命終更受形。便自憶我本為歡喜樂天。便作是念。我本為歡喜天。或作是說。于彼退轉。復作是念。彼不于欲界起吾我想。問生欲界中懷宿命所更。我本某甲身。如是起吾我想。欲使彼謂退轉耶。複次諸所有名色相應結使欲界因緣。彼則有強記。復作是念。尋生之時審有誓願。複次我見之想不觀斷滅。復作是念。等故凡夫本為歡樂天。以何等故。凡夫人不于苦觀苦。欲界相應身見猶豫見。謂之斷滅耶。或作是說。不凈滅貪慾。現拔一苦。亦用思惟斷。問四諦所斷非思惟耶。此二種所斷一種乎。
【現代漢語翻譯】 現代漢語譯本：涅槃中沒有瞋恚。或者有人這樣說：『這並非瞋恚的境界。』反問他們：『那麼誹謗的境界呢？』難道你想讓誹謗不以涅槃為緣嗎？或者有人這樣說：『有漏之法，才會有瞋恚，涅槃是無漏的。』所以緣于涅槃不會有瞋恚。反問他們：『有漏之法才會有瞋恚，無漏是涅槃。』難道你想讓瞋恚不以涅槃為緣嗎？或者有人這樣說：『爲了方便捨棄眾生，才會有瞋恚生起，然而涅槃並非教導眾生的。』所以緣于涅槃不會有瞋恚。反問他們：『有漏之法在眾生群體中才會有名聲產生，而且具有無造作之相，所以迅速會有瞋恚生起，然而涅槃沒有造作之事。』所以涅槃中沒有瞋恚。如果有人這樣說：『我寧願墮入泥犁（Niraya，地獄），也不需要涅槃。』那麼他的心與什麼結（Samyoojana，煩惱的束縛）相應呢？或者有人這樣說：『與瞋恚相應。』反問他們：『緣于涅槃會有瞋恚嗎？』或者有人這樣說：『因為與染污相應的無明（Avidya，無知）之數，所以他們不瞭解涅槃。』進一步說，他的心應當說是與愛（Trsna，渴愛）相應。
世尊（Buddha，佛陀）又說：『在這裡，比丘（Bhikkhu，出家修行者）在欲界（Kama-dhatu，眾生輪迴的欲界）之中有歡喜樂天（Paranimmita-vasavatti，欲界第六天）。』契經（Sutra，佛經）的句子廣泛地說明了這一點。『他們如何命終后再次受生呢？』他們會回憶起自己原本是歡喜樂天的天人，於是產生這樣的想法：『我原本是歡喜天。』或者有人這樣說：『因為從那裡退轉了。』又產生這樣的想法：『他們不會在欲界中生起『我』的執著。』反問他們：『如果生在欲界中，還懷有宿命通，記得自己原本是某某之身，像這樣生起『我』的執著，難道你想說這是退轉嗎？』進一步說，所有與名色（Nama-rupa，精神和物質）相應的結使（Samyoojana，煩惱的束縛）都是欲界的因緣，他們因此會有強烈的記憶。又產生這樣的想法：『在投生的時候，確實有誓願。』進一步說，『我見』（Satkayadristi，認為五蘊為我的邪見）的想法不觀察斷滅。又產生這樣的想法：『同樣是凡夫，原本是歡樂天。』因為什麼緣故，凡夫不從苦（Dukkha，痛苦）的角度觀察苦呢？與欲界相應的身見（Satkayadristi，認為五蘊為我的邪見）和猶豫見（Vicikiccha，懷疑），被認為是斷滅嗎？或者有人這樣說：『用不凈觀（Asubha，觀想身體不凈）來滅除貪慾（Raga，貪愛），現在拔除一種苦，也可以用思惟來斷除。』反問他們：『四諦（Arya-satyani，四聖諦）所斷的煩惱不是用思惟來斷除的嗎？』這兩種斷除的方式是一種嗎？
【English Translation】 English version: There is no hatred in Nirvana (Nibbana, the ultimate goal of Buddhism). Or someone might say, 'This is not the realm of hatred.' I ask them, 'What about the realm of slander?' Do you want slander not to be conditioned by Nirvana? Or someone might say, 'Only defiled (with outflows) dharmas (phenomena, teachings) have hatred; Nirvana is without outflows.' Therefore, there is no hatred conditioned by Nirvana. I ask them, 'Only defiled dharmas have hatred; Nirvana is without outflows.' Do you want hatred not to be a condition for Nirvana? Or someone might say, 'To conveniently abandon sentient beings, hatred arises. However, Nirvana is not a teaching for sentient beings.' Therefore, there is no hatred conditioned by Nirvana. I ask them, 'Only in the multitude of defiled dharmas does fame arise, and furthermore, there is the aspect of non-creation, so hatred quickly arises. However, Nirvana has no creation.' Therefore, there is no hatred in Nirvana. If someone says, 'I would rather fall into Naraka (Niraya, hell) than need Nirvana,' with what fetter (Samyoojana, bond, attachment) is their mind associated? Or someone might say, 'Associated with hatred.' I ask them, 'Is there hatred conditioned by Nirvana?' Or someone might say, 'Because of the number of defilement-associated ignorance (Avidya, lack of knowledge), they do not understand Nirvana.' Furthermore, their mind should be said to be associated with craving (Trsna, thirst).
Furthermore, the World-Honored One (Buddha, enlightened one) said, 'Here, a Bhikkhu (monk, ordained male monastic) in the desire realm (Kama-dhatu, the realm of desire) has joy in the Paranimmita-vasavatti (the sixth heaven of the desire realm).' The Sutra (Buddhist scripture) verses explain this extensively. 'How do they die and then receive form again?' They remember that they were originally gods of the Paranimmita-vasavatti heaven, and they think, 'I was originally a god of the Paranimmita-vasavatti heaven.' Or someone might say, 'Because they degenerated from there.' They also think, 'They do not arise with the 'I' thought in the desire realm.' I ask them, 'If they are born in the desire realm and remember their past lives, remembering that they were originally someone, and thus arise with the 'I' thought, do you want to say that this is degeneration?' Furthermore, all fetters (Samyoojana, bond, attachment) associated with name and form (Nama-rupa, mind and matter) are conditions of the desire realm, so they have strong memory. They also think, 'At the time of rebirth, there was indeed a vow.' Furthermore, the thought of 'self-view' (Satkayadristi, belief in a permanent self) does not observe cessation. They also think, 'Likewise, ordinary people were originally gods of the Paranimmita-vasavatti heaven.' For what reason do ordinary people not observe suffering (Dukkha, suffering) as suffering? Is the self-view (Satkayadristi, belief in a permanent self) and doubt (Vicikiccha, uncertainty) associated with the desire realm considered annihilation? Or someone might say, 'By using the contemplation of impurity (Asubha, contemplation of the impure nature of the body) to extinguish lust (Raga, desire), one now uproots one kind of suffering, and it can also be severed through thought.' I ask them, 'Are the afflictions severed by the Four Noble Truths (Arya-satyani, the four fundamental truths of Buddhism) not severed through thought?' Are these two kinds of severance the same?
四諦所斷以盡。若思惟所斷不盡不捨。或作是說。種種結已盡永盡漸漸盡。于彼身見已盡不究竟盡。問若漸漸結盡者。更亦當不生。亦說有三種身見。結生身見。使盡身見處所之法。便有所照。于彼作惡露觀。如是身見使便生。複次生十想法所種。便作是語。如是意所斷。不于中間賢聖道能斷結使。
顛倒不凈見 薩毗五見戒 二種及瞋恚 泥梨德本苦
以何等故。欲界相應身見猶豫見。謂之無記。然非不善耶。或作是說。彼非大身口意行所能造作。問亦有餘見諦所斷結。由身口生欲。使彼言無記耶。或作是說。彼身有優劣。問云何得知有優劣。或作是說。彼結長益時不生惡趣。問彼未必不善。乃至入惡趣。或作是說。不善有報結無有報。是故此無記。問如彼見受形時。云何無有報。複次設彼作是顛倒見。無有安處。云何無有不善。彼便當有彼見無有報。是故不善。云何有垢受不善報。是故無記。是事不然。世尊亦說。如是比丘。愚癡者即不善根。若當言無記者。此事不然。以何等故。色無色界相應使。謂之無記。然非不善。或作是說。彼非造身口行。或作是說。彼受形時無優劣。或作是說。彼不受果報。或作是說。彼無有報。此亦如上所說。複次諸欲著者彼不善耶。彼則有是意不受惡報。彼不受顛
【現代漢語翻譯】 現代漢語譯本 四諦（Satya，真諦）所斷的煩惱應該徹底斷盡。如果思惟所斷的煩惱沒有斷盡或捨棄，或者有人這樣說，各種結（bandhana，束縛）已經斷盡、永遠斷盡、漸漸斷盡，對於那樣的身見（satkayadrishti，有身見）已經斷盡，但不是究竟斷盡。問：如果漸漸地結使斷盡，那麼是否還會再生起？也有人說有三種身見：結生身見、使盡身見，以及身見處所的法，便有所照見。對於那樣的身見，如果作惡露觀（asubha-bhavana，不凈觀），這樣的身見之使便會生起。進一步說，如果生起十想（dasa-samjna，十想）所熏習的，便會這樣說：這樣的意所斷，不是在中間的賢聖道（arya-marga，八正道）能夠斷除結使的。
顛倒不凈見，薩毗五見戒，二種及瞋恚，泥梨德本苦。
因為什麼緣故，欲界（kama-dhatu，欲界）相應的身見、猶豫見（vicikiccha，疑），被稱為無記（avyakrta，非善非惡）？然而不是不善嗎？或者有人這樣說，它們不是由大的身口意行所能造作的。問：也有其餘見諦（darsana-satya，見諦）所斷的結，由身口生起慾望，使得他們說無記嗎？或者有人這樣說，他們的身有優劣。問：如何得知有優劣？或者有人這樣說，那些結增長時不會生到惡趣（durgati，惡道）。問：他們未必不是不善，乃至墮入惡趣。或者有人這樣說，不善有報，結沒有報，所以這是無記。問：如他們見受形時，怎麼會沒有報？進一步說，假設他們作了顛倒見（viparyasa-drishti，顛倒見），沒有安處，怎麼會沒有不善？他們便應當有那樣的見沒有報，所以是不善。怎麼會有垢受不善報？所以是無記。這件事不對。世尊（Bhagavan，佛）也說，這樣的比丘，愚癡者就是不善根。如果說無記，這件事不對。因為什麼緣故，色無**（rupa-araga，色界貪）相應的使，被稱為無記？然而不是不善嗎？或者有人這樣說，它們不是造作身口行。或者有人這樣說，他們受形時沒有優劣。或者有人這樣說，他們不受果報。或者有人這樣說，他們沒有報。這也如上面所說。進一步說，那些貪著慾望的人是不善嗎？他們則有這樣的意思，不受惡報。他們不受顛倒。
【English Translation】 English version The afflictions to be severed by the Four Noble Truths (Satya) should be completely eradicated. If the afflictions to be severed by contemplation are not completely severed or abandoned, or if someone says that various bonds (bandhana) have been severed, permanently severed, or gradually severed, then with regard to such a view of self (satkayadrishti), it has been severed, but not ultimately severed. Question: If the bonds are gradually severed, will they still arise again? It is also said that there are three types of view of self: the view of self that generates existence, the view of self that exhausts the defilements, and the dharma of the place of the view of self, which is then illuminated. If one practices the contemplation of foulness (asubha-bhavana) with regard to such a view of self, then the underlying tendency of this view of self will arise. Furthermore, if one cultivates what is planted by the ten perceptions (dasa-samjna), then one will say: Such afflictions severed by the mind cannot be severed by the noble path (arya-marga) in between.
'Perverted impure view, Savi's five precepts, two kinds and hatred, Niraya's virtuous root suffering.'
For what reason are the view of self and doubt (vicikiccha) associated with the desire realm (kama-dhatu) called indeterminate (avyakrta)? Are they not unwholesome? Or someone might say that they are not produced by great actions of body, speech, and mind. Question: Are there also other afflictions severed by the truth of seeing (darsana-satya) that arise from body and speech, causing them to say they are indeterminate? Or someone might say that their bodies have superiority or inferiority. Question: How is it known that there is superiority or inferiority? Or someone might say that those afflictions do not lead to evil destinies (durgati) when they increase. Question: Are they not necessarily unwholesome, even to the point of falling into evil destinies? Or someone might say that unwholesome actions have retribution, but afflictions do not have retribution, therefore this is indeterminate. Question: How is it that when they see the form being received, there is no retribution? Furthermore, suppose they have a perverted view (viparyasa-drishti) and have no refuge, how can there be no unwholesomeness? They should have that view without retribution, therefore it is unwholesome. How can defiled reception have unwholesome retribution? Therefore, it is indeterminate. This is not correct. The Blessed One (Bhagavan) also said that such a bhikkhu, a foolish person, is an unwholesome root. If it is said to be indeterminate, this is not correct. For what reason is the underlying tendency associated with the absence of desire for form (rupa-araga) called indeterminate? Is it not unwholesome? Or someone might say that they do not produce actions of body and speech. Or someone might say that they have no superiority or inferiority when they receive form. Or someone might say that they do not receive the fruit of retribution. Or someone might say that they have no retribution. This is also as said above. Furthermore, are those who are attached to desires unwholesome? They have the intention not to receive evil retribution. They do not receive perversion.
倒。彼不迴轉。彼不安隱。彼亦不然。是故當離。若結非非善者。云何今不善耶。結亦由行增。是故言無記者。是事不然。所可用心誹謗四賢聖諦者。云何彼心因染義耶。或作是說。非可以一心能使四諦有若干相。複次彼心因緣集聚。問若四諦異因緣亦異者。則不誹謗四諦也。若四諦因緣同。心則緣四諦也。此亦如上答無異。所說不順其理。複次非心誹謗。用邪見誹謗也。一步始苦諦處所。非因苦諦無有盡諦。盡無有道。各自求苦諦處所。此之謂也。彼無有義可從得者。以何等故。無垢人遂進斷結。欲界相應結使。及思惟所斷先盡。然後色無色界相應。或作是說。此漸生賢聖道。先辨欲界事。后色無色界。問欲使賢聖道生。先辨欲界事。后色界后無色。或作是說。欲界結使粗。色界相應使細。是故先斷欲界相應結。后色界相應。后無色界相應。或作是說。欲界相應近。色界相應遠。無色界相應轉遠。或作是說。有對之處即前滅結。欲界相應先在前。后色無色界相應也。是故欲界相應結先滅。后色界相應。后無色界相應。此亦如上所說。複次彼道漸漸益有對即滅。后則有是也。何以故思惟所斷結不漸漸斷耶。當作是觀。未知智觀色無色界。彼不有長益齊限。亦有展轉持信奉法。以未知忍知。是故彼無苦以方便觀。以何等
【現代漢語翻譯】 現代漢語譯本： 如果（心）倒下，它不會迴轉，它不會安穩，它也不是那樣（指保持原樣）。因此應當遠離（這種狀態）。如果（有人認為）煩惱並非完全不好，為何現在又說它不好呢？煩惱也是由行為增長的，所以說『無記』是不對的。如果有人用心誹謗四聖諦（苦、集、滅、道），那他的心怎麼會因為染污而產生意義呢？或者有人這樣說：不可能一心能使四諦呈現若干種不同的相。而且，那個心是因緣和合而生的。問：如果四諦的因緣各不相同，那就不算誹謗四諦了。如果四諦的因緣相同，那心就同時緣於四諦了。這個問題的回答和上面一樣，沒有區別。所說的並不順應道理。而且，不是心在誹謗，而是用邪見在誹謗。一步步地開始於苦諦的處所，如果不是因為苦諦，就沒有盡諦，沒有盡諦就沒有道諦。各自尋求苦諦的處所，這就是這個意思。那裡沒有可以從中獲得的意義。因為什麼緣故，無垢的人逐漸地斷除煩惱呢？欲界（Kāmadhātu）相應的煩惱，以及通過思惟所斷的煩惱先斷盡，然後是色界（Rūpadhātu）和無色界（Arūpadhātu）相應的煩惱。或者有人這樣說：這是逐漸生起賢聖之道，先辨別欲界的事情，然後是色界和無色界的事情。問：爲了使賢聖道生起，先辨別欲界的事情，然後是色界，然後是無色界。或者有人這樣說：欲界的煩惱粗重，色界相應的煩惱微細，所以先斷欲界相應的煩惱，然後是色界相應的，然後是無色界相應的。或者有人這樣說：欲界相應（的煩惱）近，色界相應（的煩惱）遠，無色界相應（的煩惱）更遠。或者有人這樣說：有對立之處，就先滅除煩惱。欲界相應（的煩惱）先在前，然後是色界和無色界相應的。所以欲界相應的煩惱先滅除，然後是色界相應的，然後是無色界相應的。這個問題的回答也和上面所說的一樣。而且，那個道漸漸地增長，有對立就滅除，然後才有（更高的境界）。為什麼思惟所斷的煩惱不能漸漸地斷除呢？應當這樣觀察：未知智觀察色界和無色界，那裡沒有長期的增長和齊一的界限，也有輾轉地持有信心和奉行佛法。以未知忍知，所以那裡沒有苦，可以用方便來觀察。因為什麼緣故？
【English Translation】 English version: If it (the mind) falls, it does not turn back, it is not secure, nor is it the same (as before). Therefore, one should abandon it. If (someone thinks) that afflictions are not entirely bad, why is it said to be bad now? Afflictions also increase through actions, so saying 'unspecified' is incorrect. If someone uses their mind to slander the Four Noble Truths (suffering, origin, cessation, path), how can their mind have meaning because of defilement? Or someone might say this: it is impossible for one mind to make the Four Truths appear in several different aspects. Moreover, that mind arises from the aggregation of conditions. Question: If the conditions for the Four Truths are different, then it is not considered slander of the Four Truths. If the conditions for the Four Truths are the same, then the mind simultaneously cognizes the Four Truths. The answer to this question is the same as above, there is no difference. What is said does not accord with reason. Moreover, it is not the mind that slanders, but rather it is slander through wrong views. Step by step, it begins at the place of the Truth of Suffering; if it were not for the Truth of Suffering, there would be no Truth of Cessation, and if there were no Truth of Cessation, there would be no Truth of the Path. Each seeks the place of the Truth of Suffering, that is the meaning of this. There is no meaning there that can be obtained from it. For what reason does the stainless person gradually eliminate afflictions? The afflictions corresponding to the Desire Realm (Kāmadhātu), and the afflictions that are severed through contemplation, are exhausted first, and then the afflictions corresponding to the Form Realm (Rūpadhātu) and the Formless Realm (Arūpadhātu). Or someone might say this: this is the gradual arising of the noble path, first distinguishing the affairs of the Desire Realm, then the affairs of the Form Realm and the Formless Realm. Question: In order for the noble path to arise, first distinguish the affairs of the Desire Realm, then the Form Realm, then the Formless Realm. Or someone might say this: the afflictions of the Desire Realm are coarse, the afflictions corresponding to the Form Realm are subtle, so first sever the afflictions corresponding to the Desire Realm, then the afflictions corresponding to the Form Realm, then the afflictions corresponding to the Formless Realm. Or someone might say this: the corresponding (afflictions) of the Desire Realm are near, the corresponding (afflictions) of the Form Realm are far, and the corresponding (afflictions) of the Formless Realm are even further. Or someone might say this: where there is opposition, the afflictions are eliminated first. The corresponding (afflictions) of the Desire Realm are first in front, then the corresponding (afflictions) of the Form Realm and the Formless Realm. Therefore, the afflictions corresponding to the Desire Realm are eliminated first, then the afflictions corresponding to the Form Realm, then the afflictions corresponding to the Formless Realm. The answer to this question is also the same as what was said above. Moreover, that path gradually increases, and when there is opposition, it is eliminated, and then there is (a higher state). Why can't the afflictions severed through contemplation be gradually eliminated? One should observe in this way: the knowledge of the unknown observes the Form Realm and the Formless Realm, there is no long-term increase or uniform limit there, and there is also the transmission of faith and the practice of the Dharma. Knowing with the knowledge of the unknown, therefore there is no suffering there, and one can observe with skillful means. For what reason?
故。欲界相應行。思惟苦等越次取證。然非色界相應無色界相應。或作是說。此漸生賢聖道。先辨欲界事。后色無色界同。問彼欲思惟道生。先辨欲界事。后色無色界等。此亦如上所說。此苦粗以是縛著。此亦如上所說。複次此勸教方便。諸耆年雖能逆是者。於此造事一切諸行。捐棄已盡苦根本。以何等故。色界相應行於苦思苦。不還阿羅漢果。然非欲界相應色界相應。此亦如上所說。此苦粗親近此間以是縛著。複次作無吾我想。所可縛著當言盡無慾也。欲使苦行不思惟更思惟余苦耶。如自舍田除他田中草穢。觀彼亦如是。頗有一心諸法滅盡還智慧然身不受證耶。或身受證不還智慧耶。或還智慧身亦受證耶。或不還智慧身亦不受證耶。或作是說。若得盡法忍時。欲界相應盡諦道諦思惟所斷結盡。爾時還智慧。然身不受證。色無色界相應苦諦習諦所斷結盡。爾時身受證不還智慧。欲界相應苦諦習諦所斷結盡。爾時還智慧身亦受證。色無色相應盡諦道諦所斷結盡。思惟所斷結盡。亦不還智慧亦不身證。問若盡法忍生盡諦所斷結未盡亦非其類。答曰。生者便滅。已滅不生。若生者不滅則非其類。問欲使便觀生盡者已盡。當作是觀。或作是說。盡法忍起時。欲界相應道諦相應所斷結盡。還智慧身不受證。色無色界相應苦諦習諦
【現代漢語翻譯】 現代漢語譯本：因此，與欲界相應的行，通過思惟苦等（苦、集、滅、道四聖諦）越次（不按順序）取證。然而，並非相應無相應（指並非所有相應都無相應）。或者有人這樣說，這是漸次生起的賢聖道，先辨別欲界的事，然後是色界和無色界的事，同（指相同）。問：如果思惟道生起，是先辨別欲界的事，然後是色界和無色界的事，等（指相等）嗎？回答：這也如上面所說。因為苦是粗重的，因此被此（指欲界）束縛。這也如上面所說。再者，這是勸教的方便。那些年長的修行者雖然能夠逆向修行，對於此（指欲界）所造作的一切諸行，已經完全捐棄了苦的根本。因為什麼緣故，相應行（指與欲界相應的行）在思惟苦時，不能證得不還阿羅漢果？然而，並非與欲界相應的相應（指所有相應）。這也如上面所說。因為苦是粗重的，親近此間（指欲界）因此被此束縛。再者，如果作無我之想，所能束縛的應當說是沒有慾望。難道要使苦行者不思惟苦，而思惟其他的苦嗎？如同自己捨棄田地，卻去除他人田中的雜草。觀察他們也是如此。是否有一種一心，諸法滅盡，還智慧，然而身不受證呢？或者身受證，不還智慧呢？或者還智慧，身也受證呢？或者不還智慧，身也不受證呢？或者有人這樣說，如果得到盡法忍（Kṣayajñāna-kṣānti，對滅盡之法的忍可）時，與欲界相應的盡諦（Nirodha-satya，滅諦）和道諦（Mārga-satya，道諦）思惟所斷的結盡，那時還智慧，然而身不受證。色界和無色界相應（指相應的）苦諦（Duḥkha-satya，苦諦）和習諦（Samudaya-satya，集諦）所斷的結盡，那時身受證，不還智慧。與欲界相應的苦諦和習諦所斷的結盡，那時還智慧，身也受證。色界和無色界相應的盡諦和道諦所斷的結盡，思惟所斷的結盡，也不還智慧，也不身證。問：如果盡法忍生起，盡諦所斷的結未盡，也不是其種類。答：生起的便會滅，已經滅的不會再生。如果生起的不會滅，那就不是其種類。問：難道要使便觀生滅者已經滅盡，當作是觀嗎？或者有人這樣說，盡法忍起時，與欲界相應的道諦相應的所斷結盡，還智慧，身不受證。色界和無色界相應（指相應的）苦諦和習諦 English version: Therefore, the practices associated with the desire realm, through contemplating suffering and so on (the Four Noble Truths: suffering, origin, cessation, path) attain realization out of order (not sequentially). However, it is not the case that 'corresponding non-corresponding' (meaning not all corresponding things are non-corresponding). Or some say that this is the gradual arising of the path of the noble ones, first discerning the matters of the desire realm, then the matters of the form and formless realms, same (meaning identical). Question: If the path of contemplation arises, is it first discerning the matters of the desire realm, then the matters of the form and formless realms, equal (meaning equivalent)? Answer: This is also as stated above. Because suffering is coarse, therefore it is bound by this (referring to the desire realm). This is also as stated above. Furthermore, this is a skillful means of exhortation. Those elderly practitioners, although able to practice in reverse, have completely abandoned the root of suffering for all the practices created in this (referring to the desire realm). For what reason does the corresponding practice (referring to practices associated with the desire realm), when contemplating suffering, not attain the fruit of a non-returner Arhat? However, it is not the case that all corresponding things (referring to all corresponding things) are associated with the desire realm. This is also as stated above. Because suffering is coarse, being close to this realm (referring to the desire realm), one is therefore bound by it. Furthermore, if one cultivates the thought of no-self, what can be bound should be said to be without desire. Is it that one should cause the ascetic not to contemplate suffering, but to contemplate other suffering? It is like abandoning one's own field, but removing weeds from another's field. Observing them is also like this. Is there a single-mindedness, where all dharmas are extinguished, returning wisdom, yet the body does not attain realization? Or does the body attain realization, but not return wisdom? Or does one return wisdom, and the body also attain realization? Or does one not return wisdom, and the body also not attain realization? Or some say that if one attains the Kṣayajñāna-kṣānti (acceptance of the law of extinction), the afflictions severed by contemplation of the Nirodha-satya (Truth of Cessation) and Mārga-satya (Truth of the Path) corresponding to the desire realm are extinguished, at that time one returns wisdom, but the body does not attain realization. The afflictions severed by the Duḥkha-satya (Truth of Suffering) and Samudaya-satya (Truth of Origin) corresponding (referring to corresponding) to the form and formless realms are extinguished, at that time the body attains realization, but does not return wisdom. The afflictions severed by the Duḥkha-satya and Samudaya-satya corresponding to the desire realm are extinguished, at that time one returns wisdom, and the body also attains realization. The afflictions severed by the Nirodha-satya and Mārga-satya corresponding to the form and formless realms, the afflictions severed by contemplation, are neither returned wisdom nor bodily realized. Question: If the Kṣayajñāna-kṣānti arises, and the afflictions severed by the Nirodha-satya are not yet extinguished, it is also not of its kind. Answer: What arises will perish, and what has perished will not arise again. If what arises does not perish, then it is not of its kind. Question: Should one cause the one who contemplates arising and ceasing to have already extinguished, and contemplate it as such? Or some say that when the Kṣayajñāna-kṣānti arises, the afflictions severed by the Mārga-satya corresponding to the desire realm are extinguished, returning wisdom, but the body does not attain realization. The corresponding (referring to corresponding) Duḥkha-satya and Samudaya-satya of the form and formless realms
【English Translation】 Therefore, the practices associated with the desire realm, through contemplating suffering and so on (the Four Noble Truths: suffering, origin, cessation, path) attain realization out of order (not sequentially). However, it is not the case that 'corresponding non-corresponding' (meaning not all corresponding things are non-corresponding). Or some say that this is the gradual arising of the path of the noble ones, first discerning the matters of the desire realm, then the matters of the form and formless realms, same. Question: If the path of contemplation arises, is it first discerning the matters of the desire realm, then the matters of the form and formless realms, equal? Answer: This is also as stated above. Because suffering is coarse, therefore it is bound by this (referring to the desire realm). This is also as stated above. Furthermore, this is a skillful means of exhortation. Those elderly practitioners, although able to practice in reverse, have completely abandoned the root of suffering for all the practices created in this (referring to the desire realm). For what reason does the corresponding practice (referring to practices associated with the desire realm), when contemplating suffering, not attain the fruit of a non-returner Arhat? However, it is not the case that all corresponding things (referring to all corresponding things) are associated with the desire realm. This is also as stated above. Because suffering is coarse, being close to this realm (referring to the desire realm), one is therefore bound by it. Furthermore, if one cultivates the thought of no-self, what can be bound should be said to be without desire. Is it that one should cause the ascetic not to contemplate suffering, but to contemplate other suffering? It is like abandoning one's own field, but removing weeds from another's field. Observing them is also like this. Is there a single-mindedness, where all dharmas are extinguished, returning wisdom, yet the body does not attain realization? Or does the body attain realization, but not return wisdom? Or does one return wisdom, and the body also attain realization? Or does one not return wisdom, and the body also not attain realization? Or some say that if one attains the Kṣayajñāna-kṣānti (acceptance of the law of extinction), the afflictions severed by contemplation of the Nirodha-satya (Truth of Cessation) and Mārga-satya (Truth of the Path) corresponding to the desire realm are extinguished, at that time one returns wisdom, but the body does not attain realization. The afflictions severed by the Duḥkha-satya (Truth of Suffering) and Samudaya-satya (Truth of Origin) corresponding to the form and formless realms are extinguished, at that time the body attains realization, but does not return wisdom. The afflictions severed by the Duḥkha-satya and Samudaya-satya corresponding to the desire realm are extinguished, at that time one returns wisdom, and the body also attains realization. The afflictions severed by the Nirodha-satya and Mārga-satya corresponding to the form and formless realms, the afflictions severed by contemplation, are neither returned wisdom nor bodily realized. Question: If the Kṣayajñāna-kṣānti arises, and the afflictions severed by the Nirodha-satya are not yet extinguished, it is also not of its kind. Answer: What arises will perish, and what has perished will not arise again. If what arises does not perish, then it is not of its kind. Question: Should one cause the one who contemplates arising and ceasing to have already extinguished, and contemplate it as such? Or some say that when the Kṣayajñāna-kṣānti arises, the afflictions severed by the Mārga-satya corresponding to the desire realm are extinguished, returning wisdom, but the body does not attain realization. The corresponding Duḥkha-satya and Samudaya-satya of the form and formless realms
所斷結盡。身受證不還智慧。欲界相應苦諦習諦盡諦所斷結盡。爾時還智慧身亦受證。色無色相應盡諦道諦所斷結盡。亦不還智慧身亦不受證。複次得盡法智時。亦如是無異。二分俱不盡。頗見相應痛愛結相應非見結相應耶。或作是說。或於欲倍愛盡等越次取證。習已生盡智未生。欲界相應盡諦道諦所斷。上中下見相應痛。下愛結相應非見結相應。問世尊亦說。若比丘于痛貪慾而滅盡時。貪慾盡痛便盡也。云何貪慾盡痛便盡耶。或作是說。見諦人與世俗等。見相應痛與愛結相應。不與見結相應。非見結盡彼見結。
複次習智已生。無色界愛盡。與世俗等。見相應痛與愛結相應。非見結相應。云何緣涅槃無明而隨涅槃耶。或作是說。彼無智愚癡所纏。問彼作是念無智是愚癡耶。或作是說。有二種癡隨涅槃也。與邪見相應。無明言無涅槃。疑相應無明者。猶豫不定一法相應。問邪見無明各不異耶。如是疑無明。此諸法各異。複次無明隨涅槃耶。複次如是五盛陰言是我所。如閉兩目。一切智有目者少。如身緣有漏生諸結使。如所緣結彼身有漏。或作是說。諸身有漏。如彼緣生結使。彼身非有漏。如緣盡緣道有諸結使。問又世尊言。於是比丘諸所有色。過去未來現在。貪慾生便生淫怒癡。其餘心所念結使。是謂在漏泡。
【現代漢語翻譯】 現代漢語譯本 所斷之結已經斷盡。以身體領受證悟不還果的智慧。與欲界相應的苦諦、集諦、滅諦所斷之結已經斷盡。此時，以智慧和身體領受證悟。與色界、無色界相應的滅諦、道諦所斷之結已經斷盡，也不以智慧和身體領受證悟。此外，獲得盡法智時，也是如此，沒有不同。兩部分都沒有完全斷盡。是否見到與見所斷相應的嗔恚和愛結，以及與非見所斷相應的結呢？或者這樣說，或者在慾望中加倍愛戀，越過次第而取證。修習已經生起，盡智尚未生起。與欲界相應的滅諦、道諦所斷。與上、中、下見相應的嗔恚，與下愛結相應的非見所斷之結。問：世尊也說過，如果比丘對於嗔恚的貪慾滅盡時，貪慾滅盡，嗔恚也便滅盡。為什麼貪慾滅盡，嗔恚也便滅盡呢？或者這樣說，見諦之人與世俗之人相同，與見所斷相應的嗔恚與愛結相應，不與見所斷相應的結相應。非見所斷之結斷盡，那些見所斷之結也斷盡。 此外，修習智已經生起，沒有**愛盡。與世俗之人相同，與見所斷相應的嗔恚與愛結相應，不與見所斷相應的結相應。為什麼緣于涅槃而無明跟隨涅槃呢？或者這樣說，那些沒有智慧的人被愚癡所纏繞。問：他們這樣認為，沒有智慧就是愚癡嗎？或者這樣說，有兩種愚癡跟隨涅槃。與邪見相應的無明說沒有涅槃。與懷疑相應的無明，猶豫不定，與一種法相應。問：邪見的無明各自不同嗎？是的，懷疑的無明，這些法各自不同。此外，無明跟隨涅槃嗎？此外，就像認為五盛陰是『我所』一樣，就像閉上雙眼一樣。一切智的有目之人很少。就像身體緣于有漏而生起各種結使一樣，就像所緣的結，那個身體是有漏的。或者這樣說，各種身體是有漏的，就像那些緣于生起結使，那個身體不是有漏的。就像緣于滅盡、緣于道而有各種結使。問：又世尊說，對於那些比丘，所有過去、未來、現在的色，貪慾生起，便生起淫慾、嗔怒、愚癡，其餘心中所念的結使，這就是所謂的漏泡。
【English Translation】 English version The bonds that should be severed are completely severed. With the body, one experiences and realizes the wisdom of non-returning. The bonds that should be severed, corresponding to the Truth of Suffering, the Truth of Origin, and the Truth of Cessation in the Desire Realm, are completely severed. At this time, one experiences and realizes with wisdom and body. The bonds that should be severed, corresponding to the Truth of Cessation and the Truth of the Path in the Form Realm and Formless Realm, are completely severed, and one does not experience and realize with wisdom and body. Furthermore, when obtaining the Exhaustion-Knowledge, it is also the same, without difference. Neither part is completely exhausted. Do we see anger and attachment corresponding to the bonds severed by view, and bonds corresponding to those not severed by view? Or it is said that one doubles the attachment in desire, surpassing the order and attaining realization. Cultivation has already arisen, but the Exhaustion-Knowledge has not yet arisen. What should be severed corresponding to the Truth of Cessation and the Truth of the Path in the Desire Realm. Anger corresponding to the superior, middle, and inferior views, and bonds not severed by view corresponding to the inferior attachment. Question: The World-Honored One also said, 'If a Bhikkhu's craving for anger is extinguished, then when craving is extinguished, anger is also extinguished.' Why is it that when craving is extinguished, anger is also extinguished? Or it is said that a person who has seen the Truth is the same as a worldly person. Anger corresponding to view corresponds to attachment, and does not correspond to bonds severed by view. When bonds not severed by view are extinguished, those bonds severed by view are also extinguished. Furthermore, the Knowledge of Cultivation has already arisen, without **attachment being exhausted. Being the same as worldly people, anger corresponding to view corresponds to attachment, and does not correspond to bonds severed by view. Why does ignorance follow Nirvana due to conditions of Nirvana? Or it is said that those without wisdom are entangled by foolishness. Question: Do they think that without wisdom is foolishness? Or it is said that there are two kinds of foolishness that follow Nirvana. Ignorance corresponding to wrong view says there is no Nirvana. Ignorance corresponding to doubt is hesitant and corresponds to one dharma. Question: Are the ignorance of wrong view each different? Yes, the ignorance of doubt, these dharmas are each different. Furthermore, does ignorance follow Nirvana? Furthermore, just as saying the five aggregates of clinging are 'mine', just like closing both eyes. Those with eyes of All-Knowing Wisdom are few. Just as the body arises from outflows and gives rise to various fetters, just like the fetters of what is conditioned, that body has outflows. Or it is said that various bodies have outflows, just like those arising from conditions give rise to fetters, that body does not have outflows. Just like fetters arising from the exhaustion of conditions and the path. Question: Also, the World-Honored One said, 'For those Bhikkhus, all form in the past, future, and present, when craving arises, lust, anger, and delusion arise, and the remaining fetters of the mind, these are called bubbles of outflows.'
此契經則有違。或作是說。諸身有漏緣彼生諸結。如緣生結彼身有漏。生無漏義。有漏義。結有漏義。複次若身不中間生見。彼身有漏。不如彼緣生諸結也。彼造結時染著身處所。
二種說不善 誹謗舍離去 阿羅漢一忍 冥有漏在後
以何等故。調戲有思惟斷。或作是說。見諦者有調戲。故曰用思惟斷。問見諦者亦有無明。彼見諦思惟所斷。或作是說。二俱調戲。見諦所斷亦思惟。複次此見諦所生調戲見諦所斷。如彼調戲少所說。不順此所作不辨。若越境界彼思惟所斷。若少有辨逼迫礙持。是故二俱調戲。或作是說。凡夫人調戲熾盛。見諦者調戲微。是二俱調戲見諦所斷。複次無恐懼有穢污意。何以故不見諦所斷。若見跡者。或有隨從。彼調戲思惟所斷。從無色界終生欲界。云何欲相應結而現在前。如上聚揵度所說。複次若作是意。生無色界欲界相應使永斷。然非無色界相應使。是欲界相應使緣彼則有是耶。彼則不生欲界。設生時中間不生。結使亦不現在前。無因緣現在前。複次凡夫人無有結盡。作不善行。彼欲界相應結謂之盡也。如世尊言。於是比丘。汝等不思惟。亦不作方便。則是結因緣。神識所止處。彼於此間當作方便。從無色界終生色界時。云何色界結使而現在前。答曰。不拔諸結使。譬
【現代漢語翻譯】 現代漢語譯本： 如果這個契經是錯誤的，或者這樣說：諸身有煩惱，因這些煩惱而產生各種結（Kleshas，煩惱）。就像因為煩惱而產生結，那麼這個身體就有煩惱。產生無煩惱的意義，有煩惱的意義，結有煩惱的意義。此外，如果身體沒有在中間產生見（Ditthi，邪見），那麼這個身體就有煩惱，不如那些因緣而產生的各種結。當他造結的時候，會染著身體的處所。
兩種說法是不好的：誹謗、捨棄、離去。 阿羅漢（Arhat，已證悟者）能忍受一切，黑暗中的煩惱在後面。
因為什麼緣故，調戲（Kukkritya，追悔）用思惟斷除？或者這樣說：見諦者（Dṛṣṭi，見真理者）有調戲，所以說用思惟斷除。問：見諦者也有無明（Avidyā，無知），那麼見諦者用思惟斷除無明嗎？或者這樣說：兩者都有調戲，見諦者所斷的也是思惟。此外，這種見諦者所生的調戲，由見諦者斷除。就像那種調戲，很少被說起，不順從這種行為，不辨別。如果超越了境界，那麼就用思惟斷除。如果稍微辨別，就會逼迫、妨礙、執持。所以兩者都有調戲。或者這樣說：凡夫人的調戲熾盛，見諦者的調戲微弱。這兩種調戲都由見諦者斷除。此外，沒有恐懼，有污穢的意念。為什麼呢？因為不是見諦者所斷除的。如果見跡者（修行者），或者有隨從，那麼這種調戲就用思惟斷除。從無色界（Arūpadhātu，沒有物質的境界）最終生到欲界（Kāmadhātu，有慾望的境界），為什麼與慾望相應的結（Saṃyojana，束縛）會現在前呢？就像上面聚揵度（Skandhaka，蘊）所說的。此外，如果這樣認為：生到無色界，與欲界相應的使（Anusaya，潛在的煩惱）就永遠斷除了，然而並非無色界相應的使。這是與欲界相應的使，因為這個緣故而有嗎？那麼他就不生到欲界。假設生的時候，中間不生，結使也不會現在前。沒有因緣現在前。此外，凡夫人沒有結盡，做不善的行為，那麼與欲界相應的結就被稱為盡了嗎？就像世尊（Bhagavān，佛陀）所說：『於是比丘（Bhikṣu，僧侶），你們不思惟，也不作方便，這就是結的因緣，神識所止之處。』他在這裡應當作方便。從無色界最終生到色界（Rūpadhātu，有物質的境界）時，為什麼色界的結使會現在前呢？回答說：不拔除各種結使，譬如...
【English Translation】 English version: This sutra is contradictory. Or it is said: The bodies have outflows (Asrava), and because of them, various fetters (Kleshas) arise. Just as fetters arise because of outflows, then this body has outflows. The meaning of arising without outflows, the meaning of having outflows, the meaning of fetters having outflows. Furthermore, if the body does not generate views (Ditthi) in between, then this body has outflows, not like those various fetters that arise from conditions. When he creates fetters, he becomes attached to the place of the body.
Two kinds of speech are unwholesome: slander, abandonment, and departure. An Arhat (Arhat) can endure everything; the fetters in the darkness are behind.
For what reason is regret (Kukkritya) eliminated by thought? Or it is said: A seer of truth (Dṛṣṭi) has regret, therefore it is said to be eliminated by thought. Question: A seer of truth also has ignorance (Avidyā), so does the seer of truth eliminate ignorance by thought? Or it is said: Both have regret; what is eliminated by the seer of truth is also thought. Furthermore, this regret that arises from the seer of truth is eliminated by the seer of truth. Just like that regret, which is rarely spoken of, does not conform to this action, and does not discern. If it transcends the boundary, then it is eliminated by thought. If there is a slight discernment, it will oppress, hinder, and hold. Therefore, both have regret. Or it is said: The regret of ordinary people is intense, while the regret of seers of truth is subtle. Both of these regrets are eliminated by the seers of truth. Furthermore, there is no fear, but there is a defiled intention. Why? Because it is not eliminated by the seer of truth. If a follower of the path, or there are followers, then this regret is eliminated by thought. From the formless realm (Arūpadhātu) ultimately being born into the desire realm (Kāmadhātu), why do the fetters (Saṃyojana) corresponding to desire manifest? Just like what is said above in the Skandhaka (Skandhaka). Furthermore, if it is thought that being born into the formless realm, the latent tendencies (Anusaya) corresponding to the desire realm are permanently eliminated, but not the latent tendencies corresponding to the formless realm. Is this a latent tendency corresponding to the desire realm, because of this condition? Then he will not be born into the desire realm. Supposing that when he is born, he is not born in between, the latent tendencies will also not manifest. There is no cause for manifestation. Furthermore, ordinary people do not have the exhaustion of fetters, and they perform unwholesome actions, so are the fetters corresponding to the desire realm said to be exhausted? Just like the Blessed One (Bhagavān) said: 'Therefore, monks (Bhikṣu), you do not think, nor do you make efforts, this is the cause of the fetters, the place where consciousness stops.' He should make efforts here. When ultimately being born from the formless realm into the form realm (Rūpadhātu), why do the fetters of the form realm manifest? The answer is: Not eradicating the various fetters, for example...
如火炎緣炎有。如是明所纏。作不善行者。便受色有。此亦如上聚揵度所說。色界終生欲界時。云何欲界相應使而現在前。如上聚揵度所說。複次漸漸欲愛增有力勢。因本彼欲愛盡此三災變。風災水災火災。此由眾生垢生此三災。為此三災眾生有垢。或作是說。由眾生垢著有此災變。猶如眾生罪有刀劍劫。或作是說。由災變故眾生有垢著。猶如狗犬陰陽有時。或作是說。由垢著故有災變生。彼彼眾生有欲界結。彼彼有災變起。如彼彼有災變。結使使增益。複次眾生善法常修習行。便游余國土。彼因行增上。眾生有壞敗學本所習。云何緣使便有所使。云何相應所使。或作是說。貪慾使甚愛著。是謂所使。瞋恚使不愛著意不染著。是謂所使。有愛使甚愛著。是謂所使。憍慢使熾盛極熾盛心勇悍。是謂所使。見使五見。于彼身見使自依所使。猶豫見者斷滅有常。是謂所使。邪見使無因誹謗無作。是謂所使。見盜使不可護持。極微妙好最為上。是謂所使。戒盜使凈解脫上出要。是謂所使。無明使無智盲冥愚惑。是謂所使。疑使悕望猶豫為是。為非意不審實。是謂所使。如是緣使所使也。未曾更與相應所使。問無漏亦緣使。如是彼所使欲使。彼緣亦是所使耶。或作是說。如彼彼有諸使緣。彼彼有使緣時。各各相牽引。為是使所使
【現代漢語翻譯】 現代漢語譯本： 如火焰因緣而燃燒。同樣，光明被纏繞。造作不善行為的人，便會承受色有的果報。這就像上面《聚揵度》中所說的。**終生處於欲界時，如何使與欲界相應的煩惱現前？就像上面《聚揵度》中所說的。進一步說，漸漸地，對慾望的愛增長並變得有力。由於根本的慾望之愛耗盡，因此發生了三種災難：風災、水災、火災。這些災難是由眾生的垢染所產生的。因為這三種災難，眾生才會有垢染。或者有人這樣說，由於眾生的垢染執著，才會有這些災難的發生，就像眾生的罪業導致刀兵劫一樣。或者有人這樣說，由於災難的緣故，眾生才會有垢染執著，就像狗和犬有時會交配一樣。或者有人這樣說，由於垢染執著，才會有災難的產生。在哪些眾生有欲界煩惱的束縛，在哪些地方就會有災難的發生。就像在哪些地方有災難，煩惱和隨眠就會增長。進一步說，眾生如果經常修習善法，便會遊歷到其他的國土。由於修行的增上，眾生會有壞敗，學習原本所學的。如何通過緣使而有所使？如何相應而有所使？或者有人這樣說，貪慾的煩惱使人非常愛著，這就是所謂的所使。瞋恚的煩惱使人不愛著，心不染著，這就是所謂的所使。有愛的煩惱使人非常愛著，這就是所謂的所使。憍慢的煩惱使人熾盛，極其熾盛，內心勇猛強悍，這就是所謂的所使。見使（Dṛṣṭi-anuśaya，見的隨眠）中的五見，對於彼身見使（Satkāya-dṛṣṭi-anuśaya，有身見隨眠）是依附於自我的所使。猶豫見者認為有斷滅或常存，這就是所謂的所使。邪見使（Mithyā-dṛṣṭi-anuśaya，邪見隨眠）認為沒有因果，誹謗善行，這就是所謂的所使。見盜使（Dṛṣṭi-steya-anuśaya，見盜隨眠）認為不可護持，極其微妙美好，最為殊勝，這就是所謂的所使。戒盜使（Śīla-steya-anuśaya，戒盜隨眠）認為清凈解脫是最殊勝的出離之道，這就是所謂的所使。無明使（Avidyā-anuśaya，無明隨眠）使人沒有智慧，盲昧愚癡迷惑，這就是所謂的所使。疑使（Vicikitsā-anuśaya，疑隨眠）使人希望、猶豫，不知是對是錯，內心不審慎真實，這就是所謂的所使。像這樣，通過緣使而有所使。未曾再與相應而有所使。問：無漏（Anāsrava，沒有煩惱）也通過緣使，是這樣嗎？那麼，彼所使的欲使，彼緣也是所使嗎？或者有人這樣說，就像在哪些地方有各種煩惱的緣，在哪些地方有煩惱的緣時，各自互相牽引，成為煩惱所使。
【English Translation】 English version: As a flame burns due to conditions. Similarly, light is entangled. Those who perform unwholesome deeds will receive the fruit of existence in the realm of form. This is as stated above in the Saṃghāṭa-vastu. When one is in the desire realm throughout life, how do the afflictions corresponding to the desire realm manifest? As stated above in the Saṃghāṭa-vastu. Furthermore, gradually, the love for desire increases and becomes powerful. Because the fundamental love of desire is exhausted, these three calamities occur: wind calamity, water calamity, and fire calamity. These calamities arise from the defilements of sentient beings. Because of these three calamities, sentient beings have defilements. Or it is said that due to the attachment to defilements of sentient beings, these calamities occur, just as the sins of sentient beings lead to the kalpa of swords. Or it is said that due to the calamities, sentient beings have attachment to defilements, just as dogs sometimes mate. Or it is said that due to attachment to defilements, calamities arise. Wherever sentient beings have the bonds of the desire realm, there calamities arise. Just as wherever there are calamities, afflictions and latent tendencies increase. Furthermore, if sentient beings constantly cultivate wholesome dharmas, they will travel to other lands. Due to the increase of practice, sentient beings will have deterioration, learning what was originally learned. How does one use through condition-cause? How does one use through correspondence-cause? Or it is said that the affliction of greed causes one to be very attached; this is called 'what is used'. The affliction of hatred causes one to be unloving, the mind not being tainted; this is called 'what is used'. The affliction of love causes one to be very attached; this is called 'what is used'. The affliction of pride causes one to be intense, extremely intense, the mind being courageous and fierce; this is called 'what is used'. The five views within the affliction of views (Dṛṣṭi-anuśaya), for the affliction of self-view (Satkāya-dṛṣṭi-anuśaya) is what is used by relying on self. Those who hold hesitant views believe in annihilation or permanence; this is called 'what is used'. The affliction of wrong view (Mithyā-dṛṣṭi-anuśaya) believes in no cause and effect, slandering good deeds; this is called 'what is used'. The affliction of view-theft (Dṛṣṭi-steya-anuśaya) believes that it cannot be protected, is extremely subtle and wonderful, and is the most supreme; this is called 'what is used'. The affliction of precept-theft (Śīla-steya-anuśaya) believes that pure liberation is the most supreme path of escape; this is called 'what is used'. The affliction of ignorance (Avidyā-anuśaya) causes one to be without wisdom, blind, ignorant, and deluded; this is called 'what is used'. The affliction of doubt (Vicikitsā-anuśaya) causes one to hope, hesitate, not knowing whether it is right or wrong, the mind not being cautious and truthful; this is called 'what is used'. Thus, through condition-cause, there is what is used. Never again corresponding to what is used. Question: The unconditioned (Anāsrava) also uses through condition-cause, is that so? Then, is the desire-cause of what is used, is that condition also what is used? Or it is said that just as wherever there are various conditions of afflictions, wherever there are conditions of afflictions, each pulls on each other, becoming what is used by the afflictions.
。如是如是使緣所使。彼使染著。如是使相應所使。問無漏使如其緣。轉轉有增益。故使無漏緣是使耶。緣是所使。或作是說。緣相應不得解脫。是謂所使。問無漏緣亦是使緣亦是使。無有餘緣所使。
複次雖使所使者。所迴轉處彼則有使。若相應使所使者。余亦相應。複次眾生使因緣所使也。貪慾緣法為有幾使所使。或作是說。欲界相應一切有漏緣也。複次三界有漏緣退時。而生欲界得三界結。得是時三界結有漏緣所使使。名者其義云何。或作是說。次第所使使。亦所使緣亦是使。使爲著義亦是生義。使為持義亦是使義。複次當說等智是彼所使。以彼使若有漏所使也。或用或不用。垢者為何義。或作是說。垢著人體。受諸愛亦是垢緣。苦亦是垢。複次二種垢心相應垢眾生垢。彼心垢著。染著心意如垢污衣。眾生垢有或隨他。如負重擔。以此因緣。以此事計挍。彼時便有心垢生。世尊亦說。為心垢所惑。心凈行則凈。合會成眾生。世尊故說。此善根者其義云何。害不善根是謂善根義。起諸善行是善根義。複次于神種善原順從受報。是善根義。不善根者其義云何。無記為穀子義。無記為根義。無記為因緣義。無記為根。複次形體色無記法順從受持。是謂無記義。以何等故。身見謂之苦諦所斷耶。或作是說。緣彼苦
【現代漢語翻譯】 現代漢語譯本：『如是，如是，使緣所使。』彼使染著。『如是使相應所使。』問：無漏使如其緣，轉轉有增益，故使無漏緣是使耶？緣是所使？或作是說，緣相應不得解脫，是謂所使。問：無漏緣亦是使緣亦是使，無有餘緣所使。
複次，雖使所使者，所迴轉處彼則有使。若相應使所使者，余亦相應。複次，眾生使因緣所使也？貪慾緣法為有幾使所使？或作是說，欲界相應一切有漏緣也。複次，三界有漏緣退時，而生欲界得三界結。得是時三界結有漏緣所使使。名者其義云何？或作是說，次第所使使，亦所使緣亦是使。使爲著義亦是生義，使為持義亦是使義。複次，當說等智是彼所使，以彼使若有漏所使也，或用或不用。垢者為何義？或作是說，垢著人體，受諸愛亦是垢緣，苦亦是垢。複次，二種垢：心相應垢、眾生垢。彼心垢著，染著心意如垢污衣。眾生垢有或隨他，如負重擔。以此因緣，以此事計挍，彼時便有心垢生。世尊亦說，為心垢所惑，心凈行則凈，合會成眾生。世尊故說，此善根者其義云何？害不善根是謂善根義，起諸善行是善根義。複次，于神種善原順從受報，是善根義。不善根者其義云何？無記為穀子義，無記為根義，無記為因緣義，無記為根。複次，形體色無記法順從受持，是謂無記義。以何等故，身見謂之苦諦所斷耶？或作是說，緣彼苦。
【English Translation】 English version: 'Thus, thus, the cause makes what is made.' That cause is attached. 'Thus, the corresponding cause makes what is made.' Question: The unconditioned cause, according to its condition, increases and benefits. Therefore, is the unconditioned cause a cause? Is the condition what is made? Or it is said that corresponding to the condition, one cannot be liberated; this is what is made. Question: Is the unconditioned condition also a cause and also what is made? There is no other condition that makes what is made.
Furthermore, although there is a cause that makes what is made, wherever it turns, there is a cause. If a corresponding cause makes what is made, then the rest also corresponds. Furthermore, are beings made by the cause and condition of causes? By how many causes is the condition of craving for the Dharma made? Or it is said that all conditioned conditions corresponding to the desire realm are made. Furthermore, when the conditioned conditions of the three realms decline, and one is born in the desire realm and obtains the bonds of the three realms, at that time, the bonds of the three realms are made by the conditioned conditions of causes. What is the meaning of 'name'? Or it is said that the causes are made in sequence, and the condition that makes what is made is also a cause. 'Cause' means attachment and also means arising; 'cause' means holding and also means cause. Furthermore, it should be said that equal wisdom is made by that, because that cause is made by conditioned things, either used or not used. What is the meaning of 'defilement'? Or it is said that defilement attaches to the human body, and receiving all loves is also a condition of defilement, and suffering is also defilement. Furthermore, there are two kinds of defilement: defilement corresponding to the mind and defilement of beings. That defilement of the mind attaches, defiling the mind like dirt stains clothes. The defilement of beings may be dependent on others, like bearing a heavy burden. Because of this cause and condition, because of this calculation, at that time, defilement of the mind arises. The World-Honored One also said, 'Bewildered by the defilement of the mind, if the mind's conduct is pure, then it is pure, uniting and becoming beings.' Therefore, the World-Honored One said, 'What is the meaning of this root of goodness?' Destroying the roots of unwholesomeness is the meaning of the root of goodness; arising all wholesome actions is the meaning of the root of goodness. Furthermore, planting good seeds in the spirit, following and receiving retribution, is the meaning of the root of goodness. What is the meaning of the root of unwholesomeness? The indeterminate is the meaning of grain seeds, the indeterminate is the meaning of roots, the indeterminate is the meaning of causes and conditions, the indeterminate is the root. Furthermore, the indeterminate Dharma of form and color follows and upholds, this is the meaning of the indeterminate. For what reason is the view of self called that which is severed by the Truth of Suffering? Or it is said, because of that suffering.
如是知苦便滅已滅。緣便盡諸結使盡。或作是說。有常想我想。身是我所。身見作無常想。苦我想已盡。是故謂之苦諦所斷。複次見身見身彼身受苦惱。是故彼身現說苦惱是故滅。當作是觀。
調戲不復生 如有三結使 身及諸結使 三種根所斷
以何等故。習智生盡道見盜謂之盡耶。或作是說。始初有見盜染縛彼見。彼滅盡時此亦滅也。問結使便有見盜。是故亦是思惟所斷。或作苦諦。有違見盜及疑。是故四諦所斷。問苦緣結最在前為上為妙。盜云何與苦有差違。複次云何度苦結前為盜耶。若苦不能在前導者。是故見盜苦諦所斷斷。如所說諦無住處言是我所。以何等故彼謂邪見。或作是說。由此因緣故說之耳。是故謂邪見。或作是說。若此諦實作盜。複次彼非緣空。
複次有我所便有是見。云何是上分結。或作是說。五下分結者。貪慾瞋恚身見戒盜疑。此不盡有欲界苦。上界三結不盡。受色無色界陰。欲使是上界病耶。答曰。不由此有病彼已盡。阿那含受色無色界有。是故無病。問若彼三結已盡。受色無色界有。是故彼不生欲界無垢人已盡。復受三結有。欲使界有不迴轉耶。或作是說。二結屬下分。貪慾瞋恚也。若不盡受欲界有。已盡不復更受。問一切欲界結未盡受欲界有。欲使是欲界結盡
【現代漢語翻譯】 現代漢語譯本： 如果這樣瞭解苦，那麼苦就滅盡，苦的因緣也隨之斷盡，所有的煩惱也隨之斷盡。或者有人這樣說：存在常想、我想，身體是我所有的。如果將身體的觀念視為無常，將苦的觀念視為我已經斷盡，因此稱之為苦諦所斷。進一步說，看到身體，看到身體的痛苦，因此身體顯現出痛苦，所以痛苦滅盡，應當這樣觀察。
調戲不再產生，如同有三種煩惱，身體以及各種煩惱，被三種根本所斷。
因為什麼緣故，習智生起，斷盡道見，盜見被稱為斷盡呢？或者有人這樣說：最初產生盜見，被這種見解所束縛，當這種見解滅盡時，這種束縛也隨之滅盡。問：煩惱中存在盜見，因此也是通過思惟才能斷除的。或者說，對於苦諦，存在與盜見和懷疑相違背的觀點，因此盜見是被四諦所斷除的。問：在苦的因緣中，煩惱是最先產生的，是最高妙的嗎？盜見與苦有什麼差別和違背之處？進一步問：如何衡量苦的煩惱先於盜見產生呢？如果苦不能在前面引導，那麼盜見就是被苦諦所斷除的。正如所說的，在真諦中沒有常住之處，認為『我』是真實存在的。因為什麼緣故，這種觀點被稱為邪見呢？或者有人這樣說：因為這個因緣才這樣說的，所以稱之為邪見。或者有人這樣說：如果這個真諦確實產生了盜見，那麼它就不是緣于空性的。
進一步說，如果存在『我所』的觀念，就會產生這種見解。什麼是上分結呢？或者有人這樣說：五下分結包括貪慾、瞋恚、身見、戒禁取見、疑。這些煩惱沒有斷盡，就會在欲界受苦。上界的三個煩惱沒有斷盡，就會承受色界和無色界的五蘊。貪慾是上界的疾病嗎？回答說：不是，因為這種疾病已經被斷盡。阿那含（不還果）仍然承受色界和無色界的五蘊，因此沒有疾病。問：如果這三種煩惱已經斷盡，仍然承受色界和無色界的五蘊，因此他們不會生於欲界。無垢之人已經斷盡了煩惱，又重新承受三種煩惱。欲使（對慾望的驅使）在欲界中不會迴轉嗎？或者有人這樣說：兩種煩惱屬於下分結，即貪慾和瞋恚。如果沒有斷盡，就會承受欲界的果報；如果已經斷盡，就不會再承受。問：如果一切欲界的煩惱沒有斷盡，就會承受欲界的果報。那麼，對慾望的驅使是欲界煩惱的斷盡嗎？
【English Translation】 English version: If suffering is known in this way, then suffering ceases, the causes of suffering are exhausted, and all afflictions are exhausted. Or it is said: there is a perception of permanence, a perception of self, and the body is considered 'mine'. If the perception of the body is regarded as impermanent, and the perception of suffering as already exhausted, then it is called 'severed by the Truth of Suffering'. Furthermore, seeing the body, seeing the suffering of the body, therefore the body manifests suffering, so suffering ceases; one should observe in this way.
Distraction no longer arises, as if there are three fetters; the body and all fetters are severed by three roots.
For what reason does the wisdom of practice arise, and the view of the path is exhausted, and the view of theft is called exhausted? Or it is said: initially, there is a view of theft, bound by this view; when this view is exhausted, this bondage also ceases. Question: In afflictions, there is a view of theft, therefore it is also severed through contemplation. Or, regarding the Truth of Suffering, there are views that contradict the view of theft and doubt; therefore, the view of theft is severed by the Four Noble Truths. Question: In the causes of suffering, is affliction the first to arise, is it the highest and most subtle? What is the difference and contradiction between the view of theft and suffering? Further question: How is it measured that the affliction of suffering arises before the view of theft? If suffering cannot lead the way, then the view of theft is severed by the Truth of Suffering. As it is said, in the truth there is no permanent abode, considering 'I' as truly existing. For what reason is this view called a wrong view? Or it is said: it is said so because of this cause, therefore it is called a wrong view. Or it is said: if this truth indeed produces a view of theft, then it is not based on emptiness.
Furthermore, if there is a concept of 'mine', then this view arises. What are the higher fetters? Or it is said: the five lower fetters include desire, hatred, self-view (身見), clinging to rites and rituals (戒禁取見), and doubt (疑). If these afflictions are not exhausted, one will suffer in the desire realm. If the three fetters of the upper realms are not exhausted, one will bear the five aggregates of the form and formless realms. Is desire a disease of the upper realms? The answer is: no, because this disease has already been exhausted. An Anagami (不還果, Non-Returner) still bears the five aggregates of the form and formless realms, therefore there is no disease. Question: If these three fetters have been exhausted, and they still bear the five aggregates of the form and formless realms, therefore they will not be born in the desire realm. A stainless person has already exhausted the afflictions, and again bears three fetters. Does the driving force of desire (欲使) not turn back in the desire realm? Or it is said: two fetters belong to the lower division, namely desire and hatred. If they are not exhausted, one will bear the retribution of the desire realm; if they have been exhausted, one will no longer bear it. Question: If all the afflictions of the desire realm have not been exhausted, one will bear the retribution of the desire realm. Then, is the driving force of desire the exhaustion of the afflictions of the desire realm?
耶。是上分結。或作是說。當言一切是上分結。若不盡受欲界有問如所說五上分結則無其名。或作是說。二結未盡貪慾瞋恚。不出欲界。三結未盡復還來欲界。是故五上分結未盡。複次諸結使。從欲界滅不在余處。彼當言上分。云何是上五分結。或作是說。五上分結。色愛無色愛調戲憍慢無明。以何等故。此未盡受色無色有。三結未盡修行彼時。受色無色有。欲使上是五上分結耶。答曰。彼不由受有色無色界有。是故不受彼有。問三結已盡。此無垢人受欲界。欲使是五上分結耶。或作是說。若諸結未盡離欲界。受色無色界有。彼謂五上分結。或作是說。二是五上分結。色愛無色愛。于中修行受色無色界有。或作是說。一切色無色界有。一切未盡。受色無色界有。複次諸結使。可使色無色界結盡。彼是五上分結。
云何緣瞋恚。或作是說。非妙非上有愁憂苦惱。或作是說。愁憂漸去離遠。或作是說。以眾生之故有其瞋恚。複次永離去如去惡草。欲與念有何差別。或作是說。欲是垢著。念非垢著。或作是說。欲是不善。念是善無記。或作是說。欲受有念不受有。或作是說。欲與念當相應者。或有欲有念。如有人慾受盡。有念于師。複次欲以方便生。念悕望生。是故欲亦是悕望。瞋恚穢污。此二有何差別。或作是說。
瞋恚是結穢污非結。複次瞋恚是不善穢污是善無記。復作是語。瞋恚受有穢污不受有。復作是語。瞋恚彼是穢污耶。或是穢污彼非瞋恚。如修不凈時是其義。
複次瞋恚受諸有。穢污不受有。于彼瞋恚亦不受有。懈怠睡眠有何差別。或作是說。懈怠是身睡眠屬心。或作是說。世俗義為懈怠。出世俗義為睡眠。複次初為懈怠。疲倦為睡眠。邪解脫四顛倒有何差別。或作是說。見諦所斷是為顛倒。見諦思所斷是謂邪解脫。或作是說。能為人敷演是為顛倒。不能為人說是為邪解脫。或作是說。諸顛倒者是邪解脫。或是邪解脫彼非顛倒。解脫結使。複次邪解脫者。當言是心顛倒耶。亦不離四顛倒有意顛倒耶。調戲疑有何差別。或作是說。調戲思惟所斷。疑見諦所斷。複次心染污有悔恨心。是為調戲。心不究竟猶豫不定。是謂疑也。以何等故。凡夫人退時見諦思惟所斷結便有增益。然世尊弟子退時。思惟所斷結便增益。然非見諦所斷結。或作是說。以一思惟道。凡夫人斷諸結。彼思惟道退時。一切增益。然世尊弟子或以思惟道斷。非見諦所斷。彼一切無有增益。或作是說。凡夫人以智滅諸結使。彼智退時一切增益。言世尊弟子以忍智滅諸結使。然不于忍退。亦不大增益。或作是說。凡夫人于中間滅諸結使。彼退轉時一切有
【現代漢語翻譯】 現代漢語譯本 瞋恚（嗔恨、憤怒）是結（煩惱的束縛），是穢污（不潔凈、染污），但穢污不一定是結。進一步說，瞋恚是不善的，而穢污可以是善的，也可以是無記的（非善非惡）。或者這樣說，瞋恚會帶來果報，而穢污不會帶來果報。或者這樣說，是瞋恚的就是穢污嗎？或者，是穢污的就一定不是瞋恚嗎？就像修習不凈觀時所觀想的意義一樣。 進一步說，瞋恚會帶來諸有（三有，即欲有、色有、無色有），而穢污不會帶來諸有。對於瞋恚來說，它也不會帶來諸有。懈怠（懶惰）和睡眠有什麼區別？或者有人說，懈怠是身體上的，睡眠是心理上的。或者有人說，世俗意義上的懶惰是懈怠，超出世俗意義的昏沉是睡眠。進一步說，剛開始的懶散是懈怠，疲倦則是睡眠。邪解脫（錯誤的解脫）和四顛倒（常樂我凈的顛倒）有什麼區別？或者有人說，見諦（通過證悟真理而斷除）所斷的是顛倒，見諦和思惟（通過思考和修行而斷除）所斷的是邪解脫。或者有人說，能夠為人詳細闡述的是顛倒，不能為人詳細闡述的是邪解脫。或者有人說，所有的顛倒都是邪解脫，或者，是邪解脫的就一定不是顛倒，因為解脫了結使（煩惱的束縛）。進一步說，邪解脫應該說是心的顛倒嗎？或者說，有沒有不離四顛倒的心顛倒呢？調戲（戲弄、輕浮）和疑（懷疑）有什麼區別？或者有人說，調戲是思惟所斷的，疑是見諦所斷的。進一步說，心裡染污，有悔恨的心，這是調戲。心裡不究竟，猶豫不定，這是懷疑。 因為什麼緣故，凡夫在退步時，見諦和思惟所斷的結（煩惱的束縛）就會增加？然而世尊的弟子在退步時，只是思惟所斷的結會增加，而不是見諦所斷的結。或者有人說，凡夫用一種思惟之道來斷除所有的結，當這種思惟之道退步時，一切都會增加。然而世尊的弟子或者用思惟之道斷除，而不是見諦所斷的，那麼一切都不會增加。或者有人說，凡夫用智慧來滅除所有的結使（煩惱的潛在力量），當這種智慧退步時，一切都會增加。而世尊的弟子用忍（安忍）和智（智慧）來滅除所有的結使，然而不會在忍上退步，也不會大大增加。或者有人說，凡夫在中間滅除所有的結使，當他退轉時，一切都有。
【English Translation】 English version 'Anger (Chēn huì) is a bond (jié, a fetter, a binding), it is defilement (huì wū, impurity), but defilement is not necessarily a bond. Furthermore, anger is unwholesome (bù shàn), while defilement can be wholesome (shàn) or neutral (wú jì, neither wholesome nor unwholesome). Or it is said that anger brings retribution, while defilement does not bring retribution. Or it is said, is that which is anger also defilement? Or, is that which is defilement necessarily not anger? Like the meaning contemplated when practicing the contemplation of impurity (bù jìng).' 'Furthermore, anger brings about the existences (zhū yǒu, the three realms of existence: desire realm, form realm, formless realm), while defilement does not bring about the existences. For anger, it also does not bring about the existences. What is the difference between sloth (xiè dài, laziness) and sleep (shuì mián)? Or someone says that sloth is of the body, while sleep belongs to the mind. Or someone says that laziness in the worldly sense is sloth, while drowsiness beyond the worldly sense is sleep. Furthermore, initial laziness is sloth, while fatigue is sleep. What is the difference between wrong liberation (xié jiě tuō, false liberation) and the four inversions (sì diān dǎo, the four perversions of perception: permanence, pleasure, self, purity)? Or someone says that what is severed by seeing the truth (jiàn dì, insight into the truth) is inversion, and what is severed by seeing the truth and thinking (sī wéi, contemplation) is wrong liberation. Or someone says that what can be elaborated for others is inversion, and what cannot be elaborated for others is wrong liberation. Or someone says that all inversions are wrong liberation, or, that which is wrong liberation is necessarily not inversion, because the bonds (jié shǐ, latent tendencies of afflictions) have been liberated. Furthermore, should wrong liberation be said to be the inversion of the mind? Or is there an inversion of the mind that is not separate from the four inversions? What is the difference between jesting (tiáo xì, frivolity) and doubt (yí)? Or someone says that jesting is severed by thinking, and doubt is severed by seeing the truth. Furthermore, the mind is defiled, and there is a heart of regret, this is jesting. The mind is not thorough, and there is hesitation and uncertainty, this is doubt.' 'For what reason, when ordinary people regress, do the bonds (jié, fetters) severed by seeing the truth and thinking increase? However, when the disciples of the World Honored One regress, only the bonds severed by thinking increase, not the bonds severed by seeing the truth. Or someone says that ordinary people use one path of thinking to sever all the bonds, and when this path of thinking regresses, everything increases. However, the disciples of the World Honored One either sever by the path of thinking, but not what is severed by seeing the truth, then nothing increases. Or someone says that ordinary people use wisdom (zhì) to extinguish all the latent tendencies of afflictions (jié shǐ), and when this wisdom regresses, everything increases. But the disciples of the World Honored One use forbearance (rěn, patience) and wisdom to extinguish all the latent tendencies of afflictions, but they do not regress in forbearance, nor do they greatly increase. Or someone says that ordinary people extinguish all the latent tendencies of afflictions in the middle, and when they regress, everything exists.'
增益。然世尊弟子于中間少有滅盡。不究竟盡。彼退轉時于其中間。彼退轉時彼便有增益。複次凡夫人以行。緣有諸使。彼盡形壽而為覆蔽。彼行緣所繫故便增益。然世尊弟子以見等越次取證。諸結使盡便增益。是故彼增益不可移動。等見想心等彼護守。彼或時退持。以何等色無色界相應結使謂之無報耶。或作是說。彼不長身口意行有所補。或作是說。彼雖有身口意行。彼不有增益。或作是說。不有好醜之報。或作是說。無記無有報也。複次若結使有報者。云何有違。如彼有緣。若彼誹謗者。不受色無色界報。如是有緣亦復無也。彼不受有。是故無結亦復不定。是故舍離。
不度不敗壞 瞋恚欲瞋恚 增上解脫戲 退轉無果報
若五欲有欲無染污心。此二有何差別。或作是語。五欲有愛使。不染污心者。而不受有愛。復作是語。五欲之中有愛不善。不染污心是善。復作是語。五欲之中有愛受有。不染污心者而不受有。復作是語。五欲之中有愛有諸善想。不染污心者不斷諸苦原。複次五欲之中有愛者。言有我緣便歡喜踴躍。不染污心者。第一義諦不移動。起眾生想以得等智。真是不染污心。彼則當有。云何彼凡夫人謂非染污心。我可所緣彼非凡夫人有所造。諸神仙人于外以巧方便。謂無染污心。若苦諦
【現代漢語翻譯】 現代漢語譯本：增益。然而，世尊（釋迦牟尼佛）的弟子在修行中間，少數會有滅盡煩惱的情況，但並非完全究竟的滅盡。當他們退轉時，在退轉的過程中，他們的煩惱便會有所增益。此外，凡夫俗子因為行為（業力）的緣故，心中生起各種煩惱，終其一生都被這些煩惱所矇蔽。因為他們的行為與因緣相互牽連，所以煩惱會不斷增益。然而，世尊的弟子通過正確的見解等方式，逐步證悟，各種煩惱逐漸斷盡，因此他們的增益是不可動搖的。他們守護著正確的見解、思想和心念。他們有時會退步，但會堅持。什麼樣的色界（Rūpadhātu）和無色界（Arūpadhātu）的無相應結使被稱為無報呢？或者可以這樣說，他們的身、口、意行為沒有增加任何東西。或者可以這樣說，他們雖然有身、口、意行為，但沒有增加任何煩惱。或者可以這樣說，沒有好的或壞的果報。或者可以這樣說，無記（既非善也非惡）的行為沒有果報。此外，如果結使有果報，那麼怎麼會有違背呢？就像他們有因緣一樣。如果他們誹謗，就不會接受色界和無色界的果報。就像他們有因緣一樣，也不會有。他們不接受有，所以沒有結使也是不確定的。因此要舍離。
不度越，不敗壞，瞋恚和欲的瞋恚，增上解脫的戲論，退轉沒有果報。
如果對五欲（色、聲、香、味、觸）有貪愛，但心沒有被染污，這兩種情況有什麼差別？或者可以這樣說，對五欲有貪愛會產生有愛（對存在的愛），而心沒有被染污的人，不會接受有愛。或者可以這樣說，對五欲的貪愛是不善的，而心沒有被染污是善的。或者可以這樣說，對五欲的貪愛會接受有，而心沒有被染污的人不會接受有。或者可以這樣說，對五欲的貪愛會有各種善的想法，而心沒有被染污的人不會斷除各種痛苦的根源。此外，對五欲有貪愛的人，會因為有『我』的緣故而歡喜踴躍，而心沒有被染污的人，對於第一義諦（ परमार्थसत्य, Paramārthasatya ），不會動搖，不會產生眾生的想法，從而獲得平等的智慧。真正沒有被染污的心，他們應當擁有。為什麼那些凡夫俗子認為自己沒有被染污呢？因為他們有所緣，而這些所緣並非凡夫俗子所能創造的。那些神仙們在外表上用巧妙的方法，聲稱自己沒有被染污。如果是苦諦（ दु:खसत्य, Duḥkhasatya ）...
【English Translation】 English version: Increase. However, among the disciples of the Blessed One (Śākyamuni Buddha), a few may extinguish their defilements in the middle of their practice, but not completely and ultimately. When they regress, in the process of regressing, their defilements will increase. Furthermore, ordinary people, due to their actions (karma), give rise to various defilements in their minds, and are obscured by these defilements throughout their lives. Because their actions and conditions are intertwined, their defilements will continuously increase. However, the disciples of the Blessed One, through correct views and other means, gradually realize enlightenment, and various defilements are gradually extinguished, so their increase is unshakeable. They guard their correct views, thoughts, and minds. They may sometimes regress, but they persevere. What kind of form realm (Rūpadhātu) and formless realm (Arūpadhātu) non-corresponding fetters are called without retribution? Or it can be said that their actions of body, speech, and mind do not add anything. Or it can be said that although they have actions of body, speech, and mind, they do not increase any defilements. Or it can be said that there is no good or bad retribution. Or it can be said that neutral (neither good nor evil) actions have no retribution. Furthermore, if the fetters have retribution, then how can there be contradiction? Just as they have conditions. If they slander, they will not receive the retribution of the form realm and the formless realm. Just as they have conditions, they will not have it either. They do not accept existence, so the absence of fetters is also uncertain. Therefore, one must abandon it.
Not crossing over, not decaying, anger and the anger of desire, the play of increasing liberation, regression has no retribution.
If there is craving for the five desires (form, sound, smell, taste, touch), but the mind is not defiled, what is the difference between these two situations? Or it can be said that craving for the five desires produces love of existence (bhava-tanha), while those whose minds are not defiled do not accept love of existence. Or it can be said that craving for the five desires is unwholesome, while having an undefiled mind is wholesome. Or it can be said that craving for the five desires accepts existence, while those whose minds are not defiled do not accept existence. Or it can be said that craving for the five desires has various good thoughts, while those whose minds are not defiled do not cut off the roots of various sufferings. Furthermore, those who crave the five desires will rejoice and leap for joy because of the existence of 'self', while those whose minds are not defiled will not waver in the face of the ultimate truth (Paramārthasatya), and will not generate thoughts of sentient beings, thereby obtaining equal wisdom. Truly undefiled minds, they should possess. Why do those ordinary people think they are not defiled? Because they have objects of attachment, and these objects of attachment cannot be created by ordinary people. Those immortals outwardly use clever methods to claim that they are not defiled. If it is the truth of suffering (Duḥkhasatya)...
所斷見盜。及習諦所斷。此二有何差別。或作是說。苦諦所斷見盜者。彼則苦諦所斷。見盜者彼則習諦所斷也。問此二俱是見盜遍在二諦。或作是說。若與苦諦不相應。則彼苦諦所斷也。若習諦不相應。彼則習諦所斷。問如苦結現在前。最妙最上為最第一。盜云于苦諦不相應。複次苦諦所斷結使。以苦諦拔則有妙想。當作是觀。與化有何差別。答曰。內心所攝心佞為奸詐。外不與心同。是多化有差別。以何等故。心非賢聖道耶。或作是說。是世尊教化之語。說此則說心無異。彼則心相應。問何以故說心之時。不盡說心所念法。或作是說。是如來教誡之語。有是教誡而有智慧。如搗香末以香為首。色聲香味亦復如是。問造一事所生之處。諸相應法無有力勢。或作是說。自相所攝心集聚心。是賢聖道。是故心非賢聖道。或作是說。心亦是賢聖道。等三昧有眾多心共。一緣三昧者。心有增減無有異三昧也。
複次道心遂盛。志意所造心有所說也。欲界相應身見猶豫。除彼相應無明。及得余法可說隱沒乎。或作是說。可得諸法相應及余心所念法心解脫行。以何等故。須陀洹不凈謂凈滅耶。或作是說。不凈有凈想有顛倒。須陀洹已盡也。問若顛倒須陀洹已盡者。彼則不染著也。苦想無我想不凈想。彼當染著。複次然須陀洹
不凈有凈想已盡也。見中邪見。當知已盡。何等蓋中疑結耶。云何非蓋中疑結耶。或作是說。若欲界相應。彼是疑出要也。若色無色界相應。彼非疑蓋也。或作是說。若入三昧內者。彼是疑蓋。若真果者。彼非疑蓋也。複次一切調戲是疑蓋甚增多。欲界相應非疑蓋也。若自計吾我者。彼一切是身見。設是身見。彼一切自計吾我耶。或作是說。諸所有法自計吾我者。彼一切是身見也。頗是身見彼法非自計吾我。自依我見。或作是說。頗有法自計吾我彼不身見耶。我見相應心所念法。頗有身見彼不自計吾我耶。自依我見。頗有身見及自吾我見是也。頗非身見亦非自計吾我。除上爾所事則有義。複次彼有法自計吾我。彼非身見耶。又世尊言。我今當說彼說我當說。或有身見。彼不自計吾我我見。或非身見亦非自計吾我。除上爾所事則其義也。諸有見生。無病自言樂。云何生此見。或作是說。以三昧力自識宿命。初第二第三禪地。皆悉識知於此間樂故使爾耳。知有樂。複次貪嫉見身觀上方便。有寒熱觀諸苦。言于中便作是念。我有是樂然苦趣。其惡道諸所生見。偏有一苦無病當死。云何生此見。或作是說。此是三昧力。自識宿命。墮惡道中亦自識宿命。於此間憂苦。于中便作是念。我已甚苦。複次自計吾我。以善方便觀其所造
【現代漢語翻譯】 現代漢語譯本 『不凈有凈想已盡也。見中邪見，當知已盡。』意思是說，如果已經斷除了將不凈之物視為清凈的想法，並且斷除了錯誤的知見，那麼就應當知道這些煩惱已經斷盡。 『何等蓋中疑結耶？云何非蓋中疑結耶？』這是在問：什麼樣的煩惱是屬於蓋障中的疑結？什麼樣的煩惱不是屬於蓋障中的疑結？ 『或作是說，若欲界相應，彼是疑出要也。若色無色相應，彼非疑蓋也。』有人這樣解釋：如果（疑結）與欲界相應，那麼它就是導致解脫的疑結。如果（疑結）與色界或無色界相應，那麼它就不是蓋障中的疑結。 『或作是說，若入三昧內者，彼是疑蓋。若真果者，彼非疑蓋也。』也有人這樣解釋：如果（疑結）是在進入禪定狀態時產生的，那麼它就是蓋障中的疑結。如果是證得真實果位的人，那麼他就不會有蓋障中的疑結。 『複次一切調戲是疑蓋甚增多，欲界相應非疑蓋也。』此外，一切輕浮的戲弄都會大大增加疑蓋，而與欲界相應的（煩惱）不一定是疑蓋。 『若自計吾我者，彼一切是身見。設是身見，彼一切自計吾我耶？』如果執著于自我，那麼這一切都是身見（Sakkāya-ditthi，認為五蘊和合的身體是『我』的錯誤見解）。如果存在身見，那麼一切都執著于自我嗎？ 『或作是說，諸所有法自計吾我者，彼一切是身見也。頗是身見彼法非自計吾我。自依我見。』有人這樣解釋：所有執著于自我（ātman，靈魂）的法，都是身見。是否存在身見，但這種法並不執著于自我，而是依賴於我見（Atta-ditthi，認為存在永恒不變的『我』的錯誤見解）？ 『或作是說，頗有法自計吾我彼不身見耶？我見相應心所念法。』有人這樣解釋：是否存在一種法，它執著于自我，但不是身見？（例如）與我見相應的心所念法。 『頗有身見彼不自計吾我耶？自依我見。』是否存在身見，但它不執著于自我？（例如）依賴於我見。 『頗有身見及自吾我見是也。頗非身見亦非自計吾我。除上爾所事則有義。』是否存在既是身見，又是執著于自我的見解？是否存在既不是身見，也不是執著于自我的見解？除了以上所說的情況，還有其他情況。 『複次彼有法自計吾我，彼非身見耶？』此外，是否存在一種法，它執著于自我，但不是身見？ 『又世尊言，我今當說彼說我當說。或有身見，彼不自計吾我我見。或非身見亦非自計吾我。除上爾所事則其義也。』世尊說：『我現在要說，他們說「我」，我也要說。』可能存在身見，但它不執著于自我或我見。也可能存在既不是身見，也不是執著于自我的情況。除了以上所說的情況，還有其他情況。 『諸有見生，無病自言樂。云何生此見？』有些人產生一種見解，即使沒有疾病，也自認為快樂。這種見解是如何產生的？ 『或作是說，以三昧力自識宿命。初第二第三禪地，皆悉識知於此間樂故使爾耳。知有樂。』有人這樣解釋：這是因為通過禪定的力量，能夠回憶起宿世的經歷。在初禪、二禪、三禪的境界中，都能夠體驗到快樂，因此才會這樣認為，知道有快樂存在。 『複次貪嫉見身觀上方便。有寒熱觀諸苦。言于中便作是念。我有是樂然苦趣。其惡道諸所生見。偏有一苦無病當死。云何生此見？』此外，由於貪婪和嫉妒，觀察身體，尋求快樂的方法。觀察到寒冷和炎熱等各種痛苦。於是心中產生這樣的想法：『我擁有快樂，但卻身處痛苦之中。』對於惡道中的眾生來說，他們會產生一種見解，認為只有痛苦，即使沒有疾病也會死亡。這種見解是如何產生的？ 『或作是說，此是三昧力。自識宿命。墮惡道中亦自識宿命。於此間憂苦。于中便作是念。我已甚苦。』有人這樣解釋：這是因為通過禪定的力量，能夠回憶起宿世的經歷。即使墮入惡道，也能夠回憶起宿世的經歷。因此，他們會感到憂愁和痛苦，心中便會產生這樣的想法：『我已經非常痛苦了。』 『複次自計吾我。以善方便觀其所造。』此外，執著于自我，通過各種方法觀察自己所造作的行為。
【English Translation】 English version 『The thought of purity in impurity is already exhausted. Wrong views among views, know that they are already exhausted.』 This means that if one has eradicated the thought of seeing purity in what is impure and has eliminated wrong views, then one should know that these afflictions have been exhausted. 『What kind of doubt is a fetter among the hindrances? What kind of doubt is not a fetter among the hindrances?』 This is asking: What kind of affliction is a doubt-fetter within the hindrances? What kind of affliction is not a doubt-fetter within the hindrances? 『Some say that if it corresponds to the desire realm, then it is a doubt leading to liberation. If it corresponds to the form or formless realms, then it is not a doubt-hindrance.』 Some explain it this way: If the (doubt-fetter) corresponds to the desire realm, then it is a doubt that leads to liberation. If the (doubt-fetter) corresponds to the form or formless realms, then it is not a hindrance. 『Some say that if one is in samadhi, then it is a doubt-hindrance. If one has attained the true fruit, then it is not a doubt-hindrance.』 Others explain it this way: If the (doubt-fetter) arises when entering a state of samadhi, then it is a doubt-hindrance. If one has attained the true fruit, then one will not have a doubt-hindrance. 『Furthermore, all frivolity greatly increases the doubt-hindrance, while correspondence to the desire realm is not necessarily a doubt-hindrance.』 Moreover, all frivolous playfulness greatly increases the doubt-hindrance, while (afflictions) corresponding to the desire realm are not necessarily doubt-hindrances. 『If one clings to the notion of 『I』 and 『mine』, then all of that is self-view (Sakkāya-ditthi, the wrong view that the aggregate of the five skandhas is 『I』). If there is self-view, does everything cling to 『I』 and 『mine』?』 If one clings to the notion of 『I』 and 『mine』, then all of that is self-view. If there is self-view, does everything cling to 『I』 and 『mine』? 『Some say that all phenomena that cling to 『I』 and 『mine』 are self-view. Is there self-view that does not cling to 『I』 and 『mine』, but relies on the view of self (Atta-ditthi, the wrong view that there is an eternal and unchanging 『self』)?』 Some explain it this way: All phenomena that cling to 『I』 and 『mine』 are self-view. Is there self-view, but this phenomenon does not cling to 『I』 and 『mine』, but relies on the view of self? 『Some say, is there a phenomenon that clings to 『I』 and 『mine』 but is not self-view? Mental phenomena associated with the view of self.』 Some explain it this way: Is there a phenomenon that clings to 『I』 and 『mine』 but is not self-view? (For example) mental phenomena associated with the view of self. 『Is there self-view that does not cling to 『I』 and 『mine』? Relying on the view of self.』 Is there self-view that does not cling to 『I』 and 『mine』? (For example) relying on the view of self. 『Is there self-view and the view of 『I』 and 『mine』? Is there neither self-view nor clinging to 『I』 and 『mine』? Apart from the above, there is meaning.』 Is there a view that is both self-view and clinging to 『I』 and 『mine』? Is there a view that is neither self-view nor clinging to 『I』 and 『mine』? Apart from the above, there are other cases. 『Furthermore, is there a phenomenon that clings to 『I』 and 『mine』 but is not self-view?』 Furthermore, is there a phenomenon that clings to 『I』 and 『mine』 but is not self-view? 『Moreover, the World-Honored One said, 『I will now speak, they say 『I』, and I will also say 『I』.』 There may be self-view that does not cling to 『I』 and 『mine』 or the view of self. There may also be neither self-view nor clinging to 『I』 and 『mine』. Apart from the above, there is meaning.』 The World-Honored One said: 『I will now speak, they say 『I』, and I will also say 『I』.』 There may be self-view that does not cling to 『I』 and 『mine』 or the view of self. There may also be neither self-view nor clinging to 『I』 and 『mine』. Apart from the above, there are other cases. 『Some people generate a view, even without illness, they say they are happy. How does this view arise?』 Some people generate a view that even without illness, they consider themselves happy. How does this view arise? 『Some say that it is through the power of samadhi that they recognize past lives. In the first, second, and third dhyana realms, they all know the happiness here, so they think that way. They know there is happiness.』 Some explain it this way: It is because through the power of samadhi, they can recall past lives. In the realms of the first, second, and third dhyanas, they can all experience happiness, so they think that way, knowing that there is happiness. 『Furthermore, greed and jealousy see the means to observe the body and seek pleasure. There are observations of cold and heat and various sufferings. They say that in the midst of this, they think, 『I have this happiness, but I am in a state of suffering.』 For beings in evil destinies, they generate a view that there is only suffering, and they will die without illness. How does this view arise?』 Furthermore, due to greed and jealousy, they observe the body, seeking methods of pleasure. They observe various sufferings such as cold and heat. Then they think, 『I have this happiness, but I am in a state of suffering.』 For beings in evil destinies, they generate a view that there is only suffering, and they will die even without illness. How does this view arise? 『Some say that this is the power of samadhi. They recognize past lives. Even if they fall into evil destinies, they also recognize past lives. Here, there is sorrow and suffering. In the midst of this, they think, 『I am already very miserable.』 Some explain it this way: It is because through the power of samadhi, they can recall past lives. Even if they fall into evil destinies, they can also recall past lives. Therefore, they feel sorrow and suffering, and they think, 『I am already very miserable.』 『Furthermore, clinging to 『I』 and 『mine』, they observe their actions with skillful means.』 Furthermore, clinging to 『I』 and 『mine』, they observe their actions through various methods.
作。如食想。偏見一苦樂亦是苦。諸所生見自計苦。樂有安隱想。此是何結。或作是說。三昧力自識宿命。人天之中及欲界自識宿命。於此間自識苦樂。于中便作是念。我有是苦樂。複次自計吾我。觀其方便受其苦樂。于中便作是念。苦樂是我所。安隱處起死想。諸所生見。自計不苦不樂安隱處所。作如是想。云何生此見。或作是說。此是三昧自識宿命。四禪地自悉了知。於此間受其苦樂。彼便作是念。無苦樂想。複次作我想見墮惡趣受苦樂。或時無樂。彼則有是想也。彼復作是念。無苦無樂無我見。亦作死想。諸所生見。所謂我色起者。四大所造壞敗至死。如是我見趣彼等見。此是何見。答曰。或有時見行以天眼知欲界便有生。彼不作是觀。便作是念。不墮惡趣。諸所生見言有我者。斷欲界痛壞敗至死。如是我者等斷絕。此是何見生。答曰。或有時見行以天眼見色界形。彼不作是觀。復作是念。墮惡趣中諸所生見言我。無色空處斷絕壞敗不成。至死不捨。如是等斷絕。云何生此見。答曰。或有時見行知有色界形。彼不觀余軌。復作是念。墮惡趣中諸所生見所謂我者。無色空處壞敗不成。至死不捨。是謂等我見斷絕。云何生此見。答曰。等入三昧不觀所生。彼作念已斷壞也。識處不用處有想無想處亦復如是。如所說命
異身異乃至死。以何等故彼無見生。或作是說。自計我常住有凈果實。亦不見果。此無見生複次心所念法言有常。因彼因緣便誹謗言。彼則生無。如體中有現在無明使相應。于彼體現在無明使相應。若體中與現在愛使相應。或作是說。如體中有現在愛使相應。于彼體中有現在無明使相應也。頗體中與現在無明使相應。彼不與現在愛使相應也。及有餘結而現在前。複次二結俱不有一時而現在前。何以故。用思惟諸結使。不一時二俱生也。是思惟譬喻有四顛倒。當言緣諦。當言不緣諦。五陰顛倒是其緣。陰中無有常無我。設當緣彼者。此事不然。答曰。無常陰者。而緣有常。設當不緣諦者。則是顛倒無常有常。謂顛倒無者則非無常。
複次義無有顛倒。亦不緣諦。彼亦不有相諸所因緣。以何等故。色界相應使空處相應。謂識處相應耶。或作是說。彼不可知。問一切結使可知。又世尊言。於是比丘有著耶。我及彼亦著。或作是說。三昧無常彼相應結使。謂之無常相應。問此亦是我疑。何以故。彼三昧謂之無常。答曰。此已休息。問上三昧已休。欲使彼亦是無常耶。或作是說。彼地有常。然相應結使謂之無常。此亦如上所說。又世尊言。味欲穢露犯諸結使亦不捨離。云何味欲。云何有犯。云何穢露。云何有結。云何為舍
【現代漢語翻譯】 現代漢語譯本 異身異想，乃至死亡。（問：）因為什麼緣故，他沒有見到（實相）而產生（邪見）？（答：）或者有人這樣說，自己認為『我』是常住的，有清凈的果實，卻也看不到（真正的）果（報）。這種沒有見到（實相）而產生（邪見）的情況，（是由於）再次，心中所念的法說有常（的），因為那個因緣，就誹謗說，那個（法）就生滅了。比如身體中有現在（的）無明煩惱相應，對於那個身體，現在（的）無明煩惱相應。如果身體中與現在（的）愛慾煩惱相應。（問：）或者有人這樣說，比如身體中有現在（的）愛慾煩惱相應，對於那個身體中，有現在（的）無明煩惱相應嗎？（答：）難道身體中與現在（的）無明煩惱相應，他就不與現在（的）愛慾煩惱相應嗎？以及有其他的結縛而現在（身）前。（問：）再次，兩種結縛不會同時現在（身）前。（答：）為什麼呢？因為思惟各種煩惱，不會一時二者都生起。（問：）這種思惟譬喻有四種顛倒，應當說是緣于真諦，還是應當說是不緣于真諦？（答：）五陰（panchaskandha）的顛倒是緣于（五）陰，（因為）（五）陰中沒有常、沒有我。如果說應當緣于那個（常、我），這件事是不對的。（問：）回答說，無常的（五）陰，卻緣于有常。（答：）如果說不緣于真諦，那就是顛倒，無常（卻認為）有常。說顛倒無（的），那就不是無常了。
再次，義理上沒有顛倒，也不緣于真諦，那個（義理）也沒有各種因緣的相。因為什麼緣故，相應的煩惱與空處相應，說是與識處相應呢？或者有人這樣說，那個（煩惱）是不可知的。（問：）一切煩惱都是可以知道的，而且世尊（Bhagavan）說，『對於這個比丘有執著嗎？』『我及彼也有執著』。（答：）或者有人這樣說，三昧（samadhi）是無常的，那個相應的煩惱，說是無常相應。（問：）這個也是我的疑問。為什麼呢？那個三昧說是無常。（答：）這個已經止息了。（問：）上面的三昧已經止息，（愛）欲使那個也是無常嗎？或者有人這樣說，那個地是有常的，然而相應的煩惱說是無常。這個也如上面所說。而且世尊說，『貪戀欲味、污穢、過患，各種煩惱也不捨離。』什麼是貪戀欲味？什麼是有過患？什麼是污穢？什麼是有結？什麼是舍離？
【English Translation】 English version Different body, different thoughts, even until death. (Question:) For what reason does he not see (the truth) and generate (wrong views)? (Answer:) Or someone might say, he considers 'I' to be permanent, having pure fruits, yet he also does not see (the true) fruit (of karma). This situation of not seeing (the truth) and generating (wrong views) (is because) again, the Dharma contemplated in the mind is said to be permanent, and because of that cause, he slanders, saying that (Dharma) is subject to arising and ceasing. For example, if there is present ignorance associated with the body, then for that body, present ignorance is associated. If in the body there is present craving associated. (Question:) Or someone might say, for example, if in the body there is present craving associated, then in that body, is there present ignorance associated? (Answer:) Does it mean that if in the body there is present ignorance associated, he is not associated with present craving? And there are other fetters that are now present before (the body). (Question:) Again, two fetters do not simultaneously appear before (the body). (Answer:) Why? Because contemplating various afflictions, two do not arise simultaneously. (Question:) This thinking analogy has four inversions, should it be said to be based on truth, or should it be said not to be based on truth? (Answer:) The inversions of the five skandhas (panchaskandha) are based on the (five) skandhas, (because) in the (five) skandhas there is no permanence, no self. If it is said that it should be based on that (permanence, self), this is not correct. (Question:) The answer is, the impermanent (five) skandhas are based on permanence. (Answer:) If it is said that it is not based on truth, then it is an inversion, impermanence (but thinking) permanence. Saying that inversion is non-existent, then it is not impermanence.
Again, in terms of meaning, there is no inversion, nor is it based on truth, and that (meaning) also does not have various causal conditions. For what reason is the corresponding affliction associated with the empty realm, saying that it is associated with the realm of consciousness? Or someone might say, that (affliction) is unknowable. (Question:) All afflictions are knowable, and the Blessed One (Bhagavan) said, 'Does this Bhikkhu have attachment?' 'I and he also have attachment.' (Answer:) Or someone might say, Samadhi (samadhi) is impermanent, and that corresponding affliction is said to be impermanent. (Question:) This is also my doubt. Why? That Samadhi is said to be impermanent. (Answer:) This has already ceased. (Question:) The above Samadhi has ceased, (desire) makes that also impermanent? Or someone might say, that ground is permanent, but the corresponding affliction is said to be impermanent. This is also as said above. And the Blessed One said, 'Craving for the taste of desire, defilement, faults, various afflictions are also not abandoned.' What is craving for the taste of desire? What is having faults? What is defilement? What is having fetters? What is abandonment?
。答曰。于欲染著起欲想意想樂想。是謂味欲。于欲染著起欲想。是謂味欲。于欲染著起欲想有苦樂想。是謂穢露。于欲染著欲想多習愛著有眾多方便。是謂犯欲。有眾多縛著心染污。是謂欲結使。欲結使者。欲有若干想觀知所生。是謂舍欲也。
意盜邪奸偽 清凈我苦樂 及體顛倒者 結使貪慾慢
尊婆須蜜菩薩所集結使揵度第八竟。
尊婆須蜜論卷第七 大正藏第 28 冊 No. 1549 尊婆須蜜菩薩所集論
尊婆須蜜論卷第八
尊婆須蜜造
符秦罽賓三藏僧伽跋澄等譯
菩薩所集行揵度首
阿羅漢于欲界般涅槃。云何受色無色界相應報。或作是說。速疾受報故。受色無色界行受閑靜身。問若能受陰者。何以故。不究竟盡諸行。不得阿羅漢。受色無色界報。設逮阿羅漢。于現法中受報界。是故後世受報緣。則有微妙報。若彼行還阿羅漢不捨因緣。以雜行還阿羅漢。則有其緣相應之行。是行果未熟受妙報。或作是說。初第二第三禪地。緣彼行受苦樂報。第四禪地及無色界相應受不苦不樂報。此亦如上所說。複次阿羅漢若般涅槃受善報。拔諸苦原不善善者緣。云何般涅槃有其處所。彼作是念。云何彼無所有耶。當作是觀。設彼行無報者。彼行則無所
【現代漢語翻譯】 現代漢語譯本： 答：對於慾望的染著，產生慾望的想法、意念和快樂的想法，這叫做『味欲』（pleasant desire）。對於慾望的染著，產生慾望的想法，這叫做『味欲』。對於慾望的染著，產生慾望的想法，既有苦也有樂的想法，這叫做『穢露』（defilement）。對於慾望的染著，慾望的想法多，習慣於喜愛和執著，有很多方法去追求，這叫做『犯欲』（transgression of desire）。有很多束縛和執著，內心被染污，這叫做『欲結使』（bond of desire）。『欲結使』是指，慾望產生於若干想法和觀察認知。這叫做捨棄慾望。
意念上的盜取、邪淫、虛偽，清凈、我見、苦樂，以及身體的顛倒，都是結使、貪慾和慢心。
《尊婆須蜜菩薩所集結使揵度第八》完。
《尊婆須蜜論》卷第七 大正藏第 28 冊 No. 1549 《尊婆須蜜菩薩所集論》
《尊婆須蜜論》卷第八
尊婆須蜜造
符秦罽賓三藏僧伽跋澄等譯
《菩薩所集行揵度首》
阿羅漢（arhat，已證悟者）在欲界（desire realm）般涅槃（parinirvana，完全寂滅）。如何承受色界（form realm）無想（formless realm）相應的果報？或者有人這樣說，因為迅速地承受果報，所以承受色界無想的修行，享受閑靜的身體。問：如果能夠承受陰（skandha，五蘊）的果報，為什麼不能究竟地斷盡諸行（karma）？不能得到阿羅漢的色界無想的果報。假設證得阿羅漢，在現世中承受果報的界限，因此後世承受果報的因緣，就會有微妙的果報。如果他的修行還使阿羅漢不捨棄因緣，因為雜亂的修行還使阿羅漢有相應的因緣。這種修行的果實尚未成熟，承受微妙的果報。或者有人這樣說，初禪（first dhyana）、第二禪（second dhyana）、第三禪（third dhyana）的境界，因為那些修行而承受苦樂的果報。第四禪（fourth dhyana）的境界以及無想相應，承受不苦不樂的果報。這也像上面所說的。再次，阿羅漢如果般涅槃，承受善的果報，拔除諸苦的根源，不善的善的因緣。如何般涅槃有它的處所？他這樣想，為什麼它一無所有呢？應當這樣觀察。假設他的修行沒有果報，他的修行就沒有意義了。
【English Translation】 English version: Answer: Regarding attachment to desire, the arising of thoughts, ideas, and pleasurable thoughts about desire is called 'taste of desire' (kama-rasa). Regarding attachment to desire, the arising of thoughts about desire is called 'taste of desire'. Regarding attachment to desire, the arising of thoughts about desire, with both pleasant and unpleasant thoughts, is called 'filth and dew' (asuchi-madhu). Regarding attachment to desire, having many thoughts of desire, being accustomed to love and attachment, and having many means to pursue it, is called 'transgression of desire' (kama-aticara). Having many bonds and attachments, and the mind being defiled, is called 'bond of desire' (kama-samyojana). 'Bond of desire' refers to desire arising from various thoughts and observations. This is called abandoning desire.
Mental theft, adultery, falsehood, purity, self-view, suffering and pleasure, and the perversion of the body are all bonds, greed, and pride.
《Skandha of Bonds Collected by the Bodhisattva Vasumitra, Eighth》 is complete.
《Treatise by Vasumitra》 Volume 7 Taisho Tripitaka Volume 28 No. 1549 《Treatise Collected by the Bodhisattva Vasumitra》
《Treatise by Vasumitra》 Volume 8
Composed by Vasumitra
Translated by Sanghabhadra and others from Kashmir during the Fu Qin Dynasty
《Beginning of the Skandha of Practices Collected by the Bodhisattva》
An Arhat (arhat, enlightened one) attains parinirvana (parinirvana, complete extinction) in the desire realm (kama-dhatu). How does he receive the corresponding retribution of the form realm (rupa-dhatu) and the formless realm (arupa-dhatu)? Or it is said that because he receives retribution quickly, he enjoys the practice of the form realm and the formless realm, enjoying a peaceful body. Question: If he can receive the retribution of the skandhas (skandha, five aggregates), why can't he completely exhaust all karmas (karma)? He cannot attain the retribution of the Arhat in the form realm and the formless realm. Suppose he attains Arhatship, and in this life receives the boundary of retribution, then the causes and conditions for receiving retribution in the afterlife will have subtle retributions. If his practice still causes the Arhat not to abandon the causes and conditions, because of mixed practices, the Arhat still has corresponding causes and conditions. The fruit of this practice has not yet matured, and he receives subtle retributions. Or it is said that the realms of the first dhyana (first dhyana), second dhyana (second dhyana), and third dhyana (third dhyana) receive the retribution of suffering and pleasure because of those practices. The realm of the fourth dhyana (fourth dhyana) and the corresponding formless realm receive the retribution of neither suffering nor pleasure. This is also as mentioned above. Furthermore, if an Arhat attains parinirvana, he receives good retribution, eradicating the roots of all suffering, and the causes and conditions of unwholesome and wholesome deeds. How can parinirvana have its place? He thinks, why is it that it has nothing? It should be observed in this way. Suppose his practice has no retribution, then his practice is meaningless.
有。亦無果實。行亦無所有。如倉谷欲使不得成就不生萌牙。彼則無所有。若阿羅漢行果已壞。是謂報果。阿羅漢亦無所有。是故此不爾行所有。頗有人自害身命。非阿羅漢父母。受五逆罪耶。或作是說。有也。作父想往殺人者受五逆罪。複次母化為男子。彼人作母想往殺人者。則受五逆罪。頗殺女人。非母非阿羅漢受五逆罪耶。或作是說。有也。作母想殺他女人者。則受五逆罪。複次母化為女人。彼女人作父想殺人者。則受五逆罪也。不成男殺父母。當言受五逆罪。當言不受五逆罪。或作是說。不受五逆。何以故。不成男愚癡不能起上結使。不于中間有上結。有不情罪。或作是說。上結不成男。于中方便必受五逆。如是出要是五逆。彼不有五逆。是故不受。當作是觀。或作是說。當言不受報。何以故。彼不有恩慈。向于父母心不一定。設當受報者。受五逆罪。或作是師想。當作是論。世間純是五逆罪。若畜生還自害父母。當言受五逆罪。當言不受五逆罪。或作是說。當言不受五逆罪。何以故。畜生無有是智。有尊卑想。于其間有是五逆罪。或作是說。有智眾生便受五逆罪。有智慧造結使。猶如御馬師。以衣纏頭合馬牡者。便知是我母。還自嚙根斷。或作是說。彼法自爾。有智眾生無有限量。畜生之類如聞音響。千秋
【現代漢語翻譯】 現代漢語譯本： 有，也沒有果實。行為也沒有任何所有。如同倉庫里的穀物，想要讓它不能成就，不生萌芽，那它就一無所有。如果阿羅漢（Arhat，已證悟者）的行為果報已經壞滅，這被稱為報果。阿羅漢也一無所有。因此，這不算是行為的所有。有人會傷害自己的身命，但不是阿羅漢的父母，會受五逆罪（Panca-anantariya，五種極重罪）嗎？或者有人會這樣說，有的。如果把他人當作父親而殺害，就會受五逆罪。再者，如果母親變化成男子，那人把對方當作母親而殺害，也會受五逆罪。殺害女人，但不是母親，也不是阿羅漢，會受五逆罪嗎？或者有人會這樣說，有的。如果把其他女人當作母親而殺害，就會受五逆罪。再者，如果母親變化成女人，那女人把對方當作父親而殺害，也會受五逆罪。不成男（既非男也非女）殺害父母，應該說會受五逆罪，還是說不會受五逆罪？或者有人會這樣說，不會受五逆罪。為什麼呢？因為不成男愚癡，不能生起上結使（uddhambhāgiyāni saṃyojanāni，導致投生到上界的煩惱），中間沒有上結。有不情願的罪過。或者有人會這樣說，上結不成男，在中間方便時必定會受五逆罪。像這樣出家是五逆罪，他們沒有五逆罪，所以不受。應當這樣觀察。或者有人會這樣說，應當說不受報應。為什麼呢？因為他們沒有恩慈，對父母的心不堅定。假設應當受報應，就會受五逆罪。或者當作是師長的想法，應當這樣論述。世間純粹是五逆罪。如果畜生反過來傷害自己的父母，應該說會受五逆罪，還是說不會受五逆罪？或者有人會這樣說，應當說不會受五逆罪。為什麼呢？因為畜生沒有智慧，沒有尊卑的想法，在其中有五逆罪。或者有人會這樣說，有智慧的眾生就會受五逆罪，有智慧製造結使，就像馴馬師一樣。用衣服纏住頭，讓馬和母馬交合，就知道是我的母親，反過來咬斷自己的根。或者有人會這樣說，這種法自然就是這樣。有智慧的眾生沒有**。畜生之類就像聽到聲音一樣，千秋。
【English Translation】 English version: Yes, and there is no fruit. The action also has no possession. Like grain in a warehouse, wanting to prevent it from succeeding and not sprouting, then it has nothing. If the fruit of an Arhat's (Arhat, one who has attained enlightenment) actions has been destroyed, this is called retribution. An Arhat also has nothing. Therefore, this is not considered possession of action. Will someone who harms their own life, but not the parents of an Arhat, receive the five heinous crimes (Panca-anantariya, the five gravest offenses)? Or someone might say, yes. If someone kills another person thinking they are their father, they will receive the five heinous crimes. Furthermore, if a mother transforms into a man, and that person kills them thinking they are their mother, they will receive the five heinous crimes. Will killing a woman, who is not a mother and not an Arhat, result in the five heinous crimes? Or someone might say, yes. If someone kills another woman thinking she is their mother, they will receive the five heinous crimes. Furthermore, if a mother transforms into a woman, and that woman kills them thinking they are their father, they will also receive the five heinous crimes. If a hermaphrodite kills their parents, should it be said that they will receive the five heinous crimes, or should it be said that they will not receive the five heinous crimes? Or someone might say that they will not receive the five heinous crimes. Why? Because a hermaphrodite is foolish and cannot generate the higher fetters (uddhambhāgiyāni saṃyojanāni, the fetters that lead to rebirth in the higher realms), and there are no higher fetters in between. There is an unintentional offense. Or someone might say that a hermaphrodite with higher fetters will definitely receive the five heinous crimes in the intermediate stage. Like this, leaving home is a five heinous crime, they do not have the five heinous crimes, so they do not receive them. One should observe in this way. Or someone might say that one should say they do not receive retribution. Why? Because they do not have kindness and their heart is not fixed towards their parents. Assuming they should receive retribution, they will receive the five heinous crimes. Or think of it as a teacher's idea, one should argue in this way. The world is purely the five heinous crimes. If an animal harms its own parents, should it be said that it will receive the five heinous crimes, or should it be said that it will not receive the five heinous crimes? Or someone might say that one should say it will not receive the five heinous crimes. Why? Because animals do not have the wisdom and do not have the idea of superior and inferior, and in between there are the five heinous crimes. Or someone might say that sentient beings with wisdom will receive the five heinous crimes, and intelligence can create fetters, just like a horse trainer. Wrapping the head with cloth and mating a horse with a mare, knowing that it is my mother, and biting off its own root. Or someone might say that this is the nature of the law. Sentient beings with wisdom do not have **. Animals are like hearing sounds, for thousands of years.
(人面鳥身)生子還害其母。后逮阿羅漢果。複次當言無五逆罪。彼無有恩慈於二父母。設有慈心日日衰耗受五逆罪。當以師想作是論。設當爾者。一切世間皆是五逆。凡夫人住殺害心。當言成就善心。當言不成就善心耶。或作是說。當言不成就。彼無此智慧能悉分別。彼無禁戒。問今凡夫人不生天上。唯聞戒生天上。或作是說。當言或成就或不成就。若生天上彼則成就。若入地獄者彼不成就。問此義不然。云何亦聞大行。分別契經說。於七處犯則入地獄。不犯則生天上。複次或有成就或不成就。誰成就。於三昧戒具足。不犯戒律。禪不退轉命終后。是謂成就。誰不成就。三昧戒不具足。犯戒律。于禪退轉便命終者。是謂不成就。阿羅漢最住後心有漏界。當言成就當言不成就。或作是說。當言成就不捨戒律。問云何受果報。于彼後心而受果報。問行與報等無有異此非論。是故無此。或作是說。當言不成就。彼三昧戒不受其報。問盡形壽三昧戒不具足。複次阿羅漢遍滿世界。複次當言成就。盡形壽彼便作是念。云何今受報。彼言前若后。云何于其中間而受果實耶。若作講堂房舍。當言身行當言意行。或作是說。當言身行。身求方便勤勞有功。問是何等身善行所攝。答曰。非盡身行。是身三善行所攝。或作是說。當言口行
【現代漢語翻譯】 現代漢語譯本 （人面鳥身）生下孩子反而加害自己的母親。後來證得阿羅漢果位（梵語：Arhat，佛教修行者所能達到的最高境界）。接下來應當說沒有五逆罪（佛教中最嚴重的五種罪行）。因為他們對父母沒有恩慈之心。即使有慈悲心，也會日漸衰減，最終犯下五逆罪。應當以對待師長的態度來討論這個問題。如果真是這樣，那麼整個世間豈不都是犯五逆罪的人？凡夫俗子心中常有殺害的念頭，應當說他們成就了善心，還是沒有成就善心呢？或者有人會說，應當說他們沒有成就善心。因為他們沒有足夠的智慧來完全分辨善惡。他們也沒有持守戒律。問：現在的凡夫俗子不能往生天上，只有聽聞佛法並持戒才能往生天上嗎？或者有人會說，應當說他們或者成就，或者不成就。如果往生天上，那就是成就；如果墮入地獄，那就是不成就。問：這種說法不對。為什麼？也聽聞過大乘佛法，分別契經中說，在七個地方犯戒就會墮入地獄，不犯戒就能往生天上。再者，或者成就，或者不成就。誰能成就呢？對於三昧（梵語：Samadhi，佛教中的一種精神集中狀態）和戒律都具足，不違犯戒律，禪定不退轉，命終之後，就說是成就。誰不能成就呢？三昧和戒律不具足，違犯戒律，禪定退轉，然後命終的人，就說是不成就。阿羅漢最後的心念停留在有漏界（指充滿煩惱和慾望的世間），應當說成就還是不成就？或者有人會說，應當說成就，因為他們沒有捨棄戒律。問：如何接受果報呢？在他們最後的心念中接受果報。問：行為和果報相等，沒有差別，這不是討論的重點。所以沒有這種情況。或者有人會說，應當說不成就。因為他們的三昧和戒律沒有得到果報。問：盡其一生持守的三昧和戒律都不具足。再者，阿羅漢遍佈世界。再者，應當說成就。盡其一生他們都會這樣想。如何現在接受果報呢？他們說前世或者後世。那麼如何在中間接受果實呢？如果建造講堂或房舍，應當說是身行還是意行？或者有人會說，應當說是身行。因為身體尋求方便，勤勞付出，是有功勞的。問：這是什麼樣的身體善行所包含的呢？答：不是所有的身體行為，而是身體的三種善行所包含的。或者有人會說，應當說是口行。
【English Translation】 English version The (Kinnara, a mythical creature with a human head and the body of a bird) gives birth to a child and then harms its mother. Later, they attain the Arhatship (Sanskrit: Arhat, the highest state attainable by Buddhist practitioners). Furthermore, it should be said that there are no Five Heinous Offenses (the five most serious offenses in Buddhism). Because they have no kindness or compassion towards their parents. Even if they have compassion, it will gradually diminish, and they will eventually commit the Five Heinous Offenses. This issue should be discussed with the respect one has for a teacher. If that were the case, wouldn't the entire world be filled with people committing the Five Heinous Offenses? Ordinary people constantly have thoughts of killing. Should it be said that they have achieved good intentions, or have not achieved good intentions? Or some might say that it should be said that they have not achieved good intentions. Because they do not have the wisdom to fully distinguish between good and evil. They also do not uphold the precepts. Question: Ordinary people today cannot be reborn in the heavens; only by hearing the Dharma and upholding the precepts can one be reborn in the heavens? Or some might say that it should be said that they either achieve it or do not achieve it. If they are reborn in the heavens, then it is achievement; if they fall into hell, then it is not achievement. Question: This statement is not correct. Why? Because one has also heard of the Mahayana Dharma, and the Sutras state that violating the precepts in seven places will lead to falling into hell, while not violating the precepts will lead to rebirth in the heavens. Furthermore, either achievement or non-achievement. Who can achieve it? Those who are complete in Samadhi (Sanskrit: Samadhi, a state of mental concentration in Buddhism) and precepts, do not violate the precepts, whose meditation does not regress, and who die after the end of their life, are said to have achieved it. Who cannot achieve it? Those who are not complete in Samadhi and precepts, violate the precepts, whose meditation regresses, and then die, are said not to have achieved it. The last thought of an Arhat remains in the world of outflows (referring to the world filled with afflictions and desires). Should it be said that they achieve it or do not achieve it? Or some might say that it should be said that they achieve it, because they have not abandoned the precepts. Question: How do they receive the karmic reward? They receive the karmic reward in their last thought. Question: Action and karmic reward are equal, there is no difference; this is not the focus of the discussion. Therefore, there is no such situation. Or some might say that it should be said that they do not achieve it. Because their Samadhi and precepts have not received the karmic reward. Question: The Samadhi and precepts that are upheld throughout one's life are not complete. Furthermore, Arhats are all over the world. Furthermore, it should be said that they achieve it. Throughout their lives, they will think this way. How do they receive the karmic reward now? They say in the previous life or the next life. Then how do they receive the fruit in between? If one builds a lecture hall or a house, should it be said to be a bodily action or a mental action? Or some might say that it should be said to be a bodily action. Because the body seeks convenience, works diligently, and has merit. Question: What kind of bodily good deeds does this encompass? Answer: Not all bodily actions, but the three good deeds of the body are encompassed. Or some might say that it should be said to be a verbal action.
。口有所陳。我施眾僧房舍。口行所作。當問是何等口善行所攝。答曰。至誠語知時語不粗獷語。或作是說。當言意行意有決了以物施彼。意已施了后發口言。我今施至誠不妄語。問是何等善行所攝。答曰。意三善行。不起貪嫉無瞋恚等見。複次若身教戒我有所施。彼身有教戒我有所施。彼當言身行意行。若口有教戒我有所施。彼當言口教意教。若身口有教我有所施。彼當言身教口意教。不于中間起房舍福念。諸善根成就。於此間設復還生為人。若出家若處俗修法。彼以何故不于現法中不出家修行法。或作是說。彼善根未熟已。更生諸善根便成熟。或作是說。彼以善因緣有礙不得出家。復以此因緣得豪貴家。複次於此間或有憑依外力。而有成就所依者。強諸結已盡。諸善行。具足。若無方便諸善法。衰耗。彼於此間終更生復得出家。當作是觀。有爾所事。以何等故。結有果實行無果實。或作是說。行報是其對已受此報。諸結使盡道是其對。道未生而有果實。問行亦是道對。道生結則滅。複次有報受其教一切消滅。或作是說。若行數數有果實。則上亦無果實。是故不斷絕。問欲使不斷絕耶。複次此俱有二果共一法。何以故。無果復言有果。若彼有自然行。
受報教男女 不成男亦爾 凡夫人後心 施講堂房舍
【現代漢語翻譯】 現代漢語譯本： 口中有所陳述，例如『我施捨僧眾房舍』，口中所行之事，應當詢問這是屬於哪種口善行所攝？回答是：至誠語、知時語、不粗獷語。或者有人這樣說：應當說意念中有決斷，將物品施捨給他人，意念已經施捨完畢后，口中才說『我今施捨』，這是至誠不妄語。詢問這是屬於哪種善行所攝？回答是：意三善行，不起貪嫉，沒有瞋恚等邪見。 再次，如果身體有教誡，我有所施捨，對方身體也有教誡，我有所施捨，那麼應當說是身行意行。如果口中有教誡，我有所施捨，對方應當說是口教意教。如果身口都有教誡，我有所施捨，那麼應當說是身教口意教。不在中間生起建造房舍的福德之念，各種善根成就。如果在此間去世后又轉生為人，無論是出家還是在家修行佛法，那麼他為什麼不在現世就出家修行佛法呢？或者有人這樣說：他的善根尚未成熟，需要更多善根才能成熟。或者有人這樣說：他因為善的因緣有所障礙，無法出家，反而因為這個因緣而出生在豪貴之家。 再次，在此間或許有人憑藉外力而有所成就，所依仗的力量強大，各種煩惱已經斷盡，各種善行都已具足。如果沒有方便之法，各種善法就會衰退。那麼他在此間終結后再次轉生，又能夠出家。應當這樣觀察。有這樣的事情發生。因為什麼緣故，煩惱有果報而修行沒有果報呢？或者有人這樣說：修行的果報是相對的，已經承受了這種果報。斷盡煩惱的道是相對的，道尚未生起，所以有果報。詢問：修行也是道的相對面，道生起時煩惱就會滅盡。 再次，有果報承受其教化，一切都會消滅。或者有人這樣說：如果修行屢屢有果報，那麼上界也都沒有果報了，所以（修行）不能斷絕。詢問：想要（修行）不斷絕嗎？再次，這二者都有果報，共同屬於一種法，為什麼說沒有果報又說有果報呢？如果他有自然之行。 受報的教化男女，不能成就男根，沒有男根的也是如此。 凡夫人在臨終時的心念，施捨講堂房舍。
【English Translation】 English version: If there is a statement made, such as 'I donate housing to the Sangha (community of monks),' and the action is carried out through speech, one should ask what kind of virtuous speech this falls under. The answer is: truthful speech, timely speech, and non-harsh speech. Or, someone might say: It should be said that there is a determination in the mind to donate items to others, and after the intention to donate is complete, the mouth then says 'I now donate,' which is truthful and not false. One should ask what kind of virtuous action this falls under. The answer is: the three virtuous actions of the mind, not arising from greed or jealousy, and without anger or wrong views. Furthermore, if the body has precepts and I make a donation, and the other person's body also has precepts and I make a donation, then it should be said that it is an action of body and mind. If the mouth has precepts and I make a donation, the other person should say it is a teaching of speech and mind. If both body and mouth have precepts and I make a donation, then it should be said that it is a teaching of body and speech and mind. Without generating the thought of building housing for merit in between, various roots of goodness are accomplished. If one dies here and is reborn as a human again, whether as a monastic or a layperson practicing the Dharma, then why doesn't he renounce the world and practice the Dharma in this present life? Or, someone might say: His roots of goodness are not yet mature and need more roots of goodness to mature. Or, someone might say: He is obstructed from renouncing the world due to good causes, and instead, he is born into a wealthy and noble family because of this cause. Furthermore, in this world, perhaps someone relies on external forces to achieve something, and the power they rely on is strong, all afflictions have been exhausted, and all virtuous actions are complete. If there are no skillful means, all virtuous dharmas will decline. Then, after he ends here and is reborn again, he will be able to renounce the world. One should observe it in this way. Such things happen. For what reason do afflictions have karmic results while practice does not? Or, someone might say: The karmic result of practice is relative, and this result has already been received. The path to exhausting afflictions is relative, and the path has not yet arisen, so there is a karmic result. One should ask: Practice is also the opposite of the path, and when the path arises, afflictions will be extinguished. Furthermore, there is a karmic result that receives its teachings, and everything will be extinguished. Or, someone might say: If practice repeatedly has karmic results, then there will be no karmic results in the higher realms either, so (practice) cannot be cut off. One should ask: Do you want (practice) not to be cut off? Furthermore, these two both have karmic results and belong to one dharma, so why say there is no karmic result and then say there is a karmic result? If he has a natural action. Men and women who receive retribution for their teachings cannot achieve maleness, and those without male organs are the same. The thoughts of ordinary people at the time of death are to donate lecture halls and housing.
如此地須彌大山王。眾生受行教眾生般涅槃。彼漸微小耶。答曰。不微小也。何以故。一切眾生緣其行報。若不受報者。彼或有眾生受報不受報者。此非彼過。有其微小穀子芩鬼芩藥草樹木。當言自受行報。當言受增上報。或作是說。當言受行報。問則無有不與取。答曰。他所受則無有不與取。問為受誰物。或作是說。若有所受彼是行報。若無所受彼亦是行報。問彼亦是受報。彼亦是不受報。欲使彼是行報。複次受行增上。何以故。不以行報故受其果實。不斷苦原樂原。如草木園果。以何等故。往昔人修十善行時。延命長壽田業豐熟。如今日之人修十善行時。亦不長壽亦無田業。或作是說。往昔人長夜修十善。如今日人不長夜修十善。問如今不長夜修十善。彼則得長壽也。亦得好田業。或作是說。彼往昔修十善。如今日人不修十善。問無始之人修清凈之行。今可得受長壽耶。及大田業。或作是說。彼非現在受行報。余處受行報。彼時長壽及大田業。于彼行果余處受。如今日修行十善。彼時余處受報。問如今亦不觀。或余處受行報。亦得長壽有大田業。複次無量眾事延眾生命。亦由田業。不獨此行行。亦無量眾事。如今可觀。或有方俗諸趣。或有眾行延命長壽。以何等故。持戒人教他不持戒便自墮罪。或不持戒
【現代漢語翻譯】 現代漢語譯本
就像這座須彌大山王（Sumeru，佛教宇宙觀中的中心山）。眾生通過修行教義而般涅槃（Parinirvana，佛教中的完全解脫）。那麼，他們的修行會逐漸變得微小嗎？回答是：不會變得微小。為什麼呢？一切眾生都因其行為而獲得相應的果報。如果他們沒有受到果報，或者有些眾生受到果報，有些眾生沒有受到果報，這不是教義的過失。即使是微小的穀子、芩鬼、芩藥草、樹木，也應當說是它們自己承受了行為的果報，還是承受了增上的果報？或者應該這樣說，應當說是承受了行為的果報。如果提問說：那麼就沒有不與取（Adinnadana，佛教五戒之一，不偷盜）了嗎？回答說：他人所接受的，就沒有不與取。如果提問說：為誰接受的呢？或者應該這樣說：如果有所接受，那就是行為的果報；如果沒有所接受，那也是行為的果報。如果提問說：那麼他們也是受到果報，他們也是沒有受到果報。想要使他們成為行為的果報，再次受到行為的增上。為什麼呢？不是因為行為的果報而接受果實，不斷絕痛苦的根源和快樂的根源，就像草木園林中的果實一樣。因為什麼緣故，往昔的人修行十善行（Dasakusala，佛教中的十種善業），能夠延年益壽，田地產業豐收成熟。而如今的人修行十善行，卻不能長壽，也沒有田地產業。或者應該這樣說：往昔的人長久地修行十善，而如今的人不長久地修行十善。如果提問說：如今不長久地修行十善，他們也能得到長壽，也能得到好的田地產業。或者應該這樣說：他們往昔修行了十善，而如今的人沒有修行十善。如果提問說：無始以來修行清凈之行的人，現在可以得到長壽以及大的田地產業嗎？或者應該這樣說：他們不是現在接受行為的果報，而是在其他地方接受行為的果報。他們那時長壽以及大的田地產業，是在其他的行為果報之處接受的。就像如今修行十善，那時在其他地方接受果報。如果提問說：如今也看不到，或者在其他地方接受行為的果報，也能得到長壽，有大的田地產業。再次，無量的事情延續眾生的生命，也依靠田地產業，不只是這種行為。也有無量的事情，如今可以觀察到。或者有些地方的風俗習慣，或者有些眾生的趣向，或者有些眾生的行為能夠延年益壽。因為什麼緣故，持戒的人教導他人不持戒，自己就墮落了罪過，或者不持戒？ English version
Just like this Mount Sumeru King (Sumeru, the central mountain in Buddhist cosmology). Sentient beings attain Parinirvana (complete liberation in Buddhism) through practicing the teachings. Then, do their practices gradually become insignificant? The answer is: they do not become insignificant. Why? All sentient beings receive corresponding karmic retribution for their actions. If they have not received karmic retribution, or if some sentient beings have received karmic retribution and some have not, this is not the fault of the teachings. Even tiny grains, Artemisia annua ghosts, Artemisia annua medicinal herbs, and trees, should it be said that they themselves bear the karmic retribution of their actions, or do they bear augmented karmic retribution? Or should it be said that they bear the karmic retribution of their actions. If it is asked: then is there no Adinnadana (stealing, one of the five precepts in Buddhism)? The answer is: what is received by others, there is no Adinnadana. If it is asked: received for whom? Or it should be said: if something is received, that is the karmic retribution of actions; if nothing is received, that is also the karmic retribution of actions. If it is asked: then they are also receiving karmic retribution, and they are also not receiving karmic retribution. Wanting to make them the karmic retribution of actions, again receiving the augmentation of actions. Why? It is not because of the karmic retribution of actions that they receive the fruits, not severing the source of suffering and the source of happiness, just like the fruits in gardens of grasses and trees. For what reason, when people of the past cultivated the ten wholesome actions (Dasakusala, the ten kinds of good karma in Buddhism), they could extend their lives, and their fields and industries were abundant and ripe. But when people of today cultivate the ten wholesome actions, they cannot live long, nor do they have fields and industries. Or it should be said: people of the past cultivated the ten wholesome actions for a long time, while people of today do not cultivate the ten wholesome actions for a long time. If it is asked: now, not cultivating the ten wholesome actions for a long time, they can also obtain longevity, and also obtain good fields and industries. Or it should be said: they cultivated the ten wholesome actions in the past, while people of today do not cultivate the ten wholesome actions. If it is asked: can people who have cultivated pure practices since beginningless time now obtain longevity and large fields and industries? Or it should be said: they are not receiving the karmic retribution of actions now, but are receiving the karmic retribution of actions in other places. Their longevity and large fields and industries at that time are received in other places of karmic retribution. Just like cultivating the ten wholesome actions now, the karmic retribution is received in other places at that time. If it is asked: now it is also not seen, or receiving the karmic retribution of actions in other places, one can also obtain longevity and have large fields and industries. Furthermore, countless things extend the lives of sentient beings, and also rely on fields and industries, not just this one action. There are also countless things that can be observed now. Or there are customs in some places, or the inclinations of some sentient beings, or the actions of some sentient beings that can extend life and longevity. For what reason, when a person who upholds the precepts teaches others not to uphold the precepts, they themselves fall into transgression, or do not uphold the precepts?
【English Translation】 English version
Just like this Mount Sumeru King (Sumeru, the central mountain in Buddhist cosmology). Sentient beings attain Parinirvana (complete liberation in Buddhism) through practicing the teachings. Then, do their practices gradually become insignificant? The answer is: they do not become insignificant. Why? All sentient beings receive corresponding karmic retribution for their actions. If they have not received karmic retribution, or if some sentient beings have received karmic retribution and some have not, this is not the fault of the teachings. Even tiny grains, Artemisia annua ghosts, Artemisia annua medicinal herbs, and trees, should it be said that they themselves bear the karmic retribution of their actions, or do they bear augmented karmic retribution? Or should it be said that they bear the karmic retribution of their actions. If it is asked: then is there no Adinnadana (stealing, one of the five precepts in Buddhism)? The answer is: what is received by others, there is no Adinnadana. If it is asked: received for whom? Or it should be said: if something is received, that is the karmic retribution of actions; if nothing is received, that is also the karmic retribution of actions. If it is asked: then they are also receiving karmic retribution, and they are also not receiving karmic retribution. Wanting to make them the karmic retribution of actions, again receiving the augmentation of actions. Why? It is not because of the karmic retribution of actions that they receive the fruits, not severing the source of suffering and the source of happiness, just like the fruits in gardens of grasses and trees. For what reason, when people of the past cultivated the ten wholesome actions (Dasakusala, the ten kinds of good karma in Buddhism), they could extend their lives, and their fields and industries were abundant and ripe. But when people of today cultivate the ten wholesome actions, they cannot live long, nor do they have fields and industries. Or it should be said: people of the past cultivated the ten wholesome actions for a long time, while people of today do not cultivate the ten wholesome actions for a long time. If it is asked: now, not cultivating the ten wholesome actions for a long time, they can also obtain longevity, and also obtain good fields and industries. Or it should be said: they cultivated the ten wholesome actions in the past, while people of today do not cultivate the ten wholesome actions. If it is asked: can people who have cultivated pure practices since beginningless time now obtain longevity and large fields and industries? Or it should be said: they are not receiving the karmic retribution of actions now, but are receiving the karmic retribution of actions in other places. Their longevity and large fields and industries at that time are received in other places of karmic retribution. Just like cultivating the ten wholesome actions now, the karmic retribution is received in other places at that time. If it is asked: now it is also not seen, or receiving the karmic retribution of actions in other places, one can also obtain longevity and have large fields and industries. Furthermore, countless things extend the lives of sentient beings, and also rely on fields and industries, not just this one action. There are also countless things that can be observed now. Or there are customs in some places, or the inclinations of some sentient beings, or the actions of some sentient beings that can extend life and longevity. For what reason, when a person who upholds the precepts teaches others not to uphold the precepts, they themselves fall into transgression, or do not uphold the precepts?
人教他持戒使有戒律。或作是說。持戒人教他不持戒。是故犯戒若犯威儀。然精進人不精進人不得威儀。若持戒人教他不持教使不持戒。然不持戒人不教使。持戒人教使持戒。或作是說。精進人教他不持戒。處在悕望。悕望以壞教戒。不持戒人教他持戒。不起悕望。悕望壞則戒壞。複次持戒人教他不持戒人。若起想念則曰不持戒。有持戒力而不退轉。不持戒人教他不持戒。若起想念。當言持戒人以精進力游。頗有一口行。有福無福報耶。或作是說有。愛此教彼有是二心。口有一教。本起想念作是語。收某甲縛某甲。問發善心有教有功德生。善法具足起諸教戒。若不善心有教。則有不善福生。心所念有善不善生。複次教戒有眾想生。或作是說。口無善行善心有教。不善口行。不善心口行。不以一教有善心生。是故無也。複次口教相類。亦有虛亦有實。善心生不善心亦生。無記心亦生。複次一切屬心行。亦有善亦有不善亦有無記。是心所念口行處所。當言行口一心亦善亦不善。是故無也。以何等故。身行亦善亦不善。或作是說。有作殺害想。一處有教身本起念。當殺某甲當賞某甲。問設善心有教。則有福生善心已生。若不善心有教。則無有善福生。不善心有教心是身本。若心所念有福無福然教戒者有二殺害心。或作是說。
【現代漢語翻譯】 現代漢語譯本：有人教導他人持戒，使其遵守戒律。或者有人這樣說：持戒的人教導他人不要持戒，因此（這種行為）違犯了戒律，如同違犯了威儀。然而，精進的人不會讓不精進的人失去威儀。如果持戒的人教導他人不要持戒，使其不持戒，那麼不持戒的人就不會教導他人持戒。反之，持戒的人會教導他人持戒。或者有人這樣說：精進的人教導他人不要持戒，心中懷有期望（悕望，指不正當的期望或貪求）。這種期望會破壞教戒。不持戒的人教導他人持戒，則不會產生這種期望。期望一旦破滅，戒律也就隨之破壞。 再次，持戒的人教導不持戒的人，如果（不持戒的人）生起（持戒的）念頭，就可以說他是不持戒的，因為他有持戒的力量，但卻沒有堅持下去。不持戒的人教導他人不要持戒，如果（聽者）生起（持戒的）念頭，應當說持戒的人以精進的力量遊走（于持戒與不持戒之間）。 那麼，如果一個人說出的話語，既有福德，又沒有福德的果報嗎？或者有人這樣說：有。因為他心中既愛此（持戒），又愛彼（不持戒），懷有二心。口中說出一種教導，但內心卻生起（不同的）念頭，例如說『抓住某甲』、『捆綁某甲』。 問：如果發起了善心，那麼教導（他人）是否會產生功德，使善法圓滿具足，從而產生各種教戒？答：如果是不善心，那麼教導（他人）就會產生不善的福報。心中所想的，會產生善或不善的結果。 再次，教戒會引發眾多的想法。或者有人這樣說：口中沒有善行，但心中有善念，這是一種教導。不善的口頭行為，以及不善的心口行為，不會因為一次教導而產生善心，因此（這種教導）是沒有用的。再次，口頭的教導相似，既有虛假的，也有真實的。善心會產生，不善心也會產生，無記心（不善不惡的心）也會產生。 再次，一切都屬於心行，既有善的，也有不善的，也有無記的。心所想的，就是口頭行為的出發點。應當說，行為和口頭表達與內心是一致的，既有善，也有不善，因此（單獨的口頭教導）是沒有用的。因為什麼緣故，身體的行為既有善，也有不善？或者有人這樣說：因為有產生殺害的想法。在一個地方有教導，身體最初產生念頭，想要殺死某甲，想要獎賞某甲。 問：如果發起了善心，那麼教導（他人）就會產生福報，因為善心已經產生。如果是不善心，那麼教導（他人）就不會產生善的福報，因為不善心已經產生。不善心的教導，心是身體的根本。如果心中所想的，既有福，也有沒有福，那麼教戒就會產生兩種殺害之心。或者有人這樣說：
【English Translation】 English version: Someone teaches others to uphold precepts, causing them to abide by the rules. Or it is said: A person who upholds precepts teaches others not to uphold precepts, therefore (this action) violates the precepts, like violating decorum. However, a diligent person will not cause an undiligent person to lose decorum. If a person who upholds precepts teaches others not to uphold precepts, causing them not to uphold precepts, then a person who does not uphold precepts will not teach others to uphold precepts. Conversely, a person who upholds precepts will teach others to uphold precepts. Or it is said: A diligent person teaches others not to uphold precepts, harboring expectations (悕望, xīwàng, referring to improper expectations or greed). This expectation will destroy the teachings and precepts. A person who does not uphold precepts teaching others to uphold precepts will not generate this expectation. Once the expectation is shattered, the precepts are also destroyed. Again, a person who upholds precepts teaching a person who does not uphold precepts, if (the person who does not uphold precepts) generates (the thought of upholding precepts), it can be said that he does not uphold precepts, because he has the power to uphold precepts but does not persist. A person who does not uphold precepts teaching others not to uphold precepts, if (the listener) generates (the thought of upholding precepts), it should be said that the person who upholds precepts wanders (between upholding and not upholding precepts) with the power of diligence. Then, if a person speaks words that have both merit and no merit as a result, is that possible? Or it is said: Yes. Because in his heart, he loves this (upholding precepts) and also loves that (not upholding precepts), harboring two minds. He speaks one kind of teaching, but in his heart, he generates (different) thoughts, such as saying 'Catch so-and-so,' 'Bind so-and-so.' Question: If a good intention is generated, will teaching (others) generate merit, causing good dharmas to be complete and perfect, thereby generating various teachings and precepts? Answer: If it is an unwholesome intention, then teaching (others) will generate unwholesome merit. What is thought in the heart will generate good or unwholesome results. Again, teachings and precepts can evoke numerous thoughts. Or it is said: There is no good action in the mouth, but there is a good thought in the heart, this is a teaching. Unwholesome verbal actions, and unwholesome mind-and-mouth actions, will not generate a good heart from one teaching, therefore (this teaching) is useless. Again, verbal teachings are similar, both false and true. A good heart will arise, an unwholesome heart will also arise, and an indeterminate heart (neither good nor unwholesome) will also arise. Again, everything belongs to mental activity, both good, unwholesome, and indeterminate. What the heart thinks is the starting point of verbal behavior. It should be said that behavior and verbal expression are consistent with the heart, both good and unwholesome, therefore (separate verbal teachings) are useless. For what reason is it that bodily behavior is both good and unwholesome? Or it is said: Because there is the thought of generating harm. In one place there is teaching, the body initially generates the thought of wanting to kill so-and-so, wanting to reward so-and-so. Question: If a good intention is generated, then teaching (others) will generate merit, because the good intention has already arisen. If it is an unwholesome intention, then teaching (others) will not generate good merit, because the unwholesome intention has already arisen. The teaching of an unwholesome intention, the heart is the root of the body. If what is thought in the heart has both merit and no merit, then the teachings and precepts will generate two kinds of harmful intentions. Or it is said:
善身行善身。口教不善身行不善。身心有教不以一教。當言善當言不善是故無也。複次教相類亦見禮敬。興起善心。興起不善心。興起無記心。複次一切心所念有是教善不善無記。是故心所念不以念有善有不善。是故無也。云何得知阿羅漢有漏戒成就。或作是說。彼非具足有盡威儀。猶如是威儀。不還阿羅漢。如還阿羅漢無異。或作是說。設阿羅漢有漏戒不成就者。彼無有罪犯。已復還悔。或有漏戒成就阿羅漢。複次若阿羅漢不起有漏戒。亦不量有漏此是世俗。是謂因緣。亦不藏匿起眾生想。以等聖諦方便之心賢聖妙法。於此戒而隨空性。當作是觀。又世尊言。於是阿難大愛道比丘尼。若受八重法。則是出家之要。亦是禁戒。亦是比丘尼行。云何出家要。云何禁戒。云何比丘尼行。或作是說。承受重法。亦是出家禁戒。亦是比丘尼行。亦作是說。彼則是禁戒比丘尼行。或作是說。捐棄家業。是謂出家。承受重法。謂是禁戒。到時乞食不失威儀。是謂比丘尼行。複次于現法中習學威儀被沙門服。出家學道得具足戒。以方便得此禁戒。順從不失時節。是謂比丘尼行。云何學增上戒。云何學增上心。云何學增上智慧。或作是說。身威儀口威儀眾行清凈。是謂增上戒。四禪。是謂學增上心。分別四諦。是謂學增上智慧。或作是
【現代漢語翻譯】 現代漢語譯本 善的行為是善身（Shanshen，指行為本身）。口頭教導不善，行為也不善。身和心都有教導，但不能用一種教導概括。當說善時，也當說不善，所以沒有絕對的善。再次，教導的表象也類似禮敬。生起善心，也生起不善心，也生起無記心（既非善也非惡的心）。再次，一切心中所念，有的是教導善，有的是不善，有的是無記。所以心中所念不能因爲念頭而有善有不善，所以沒有絕對的善。如何得知阿羅漢（Arahan，已證悟的人）有遺漏的戒律成就？或者有人這樣說，他們並非完全具備所有威儀，就像不還阿羅漢（不還果的阿羅漢）一樣。如同還阿羅漢（已證悟的阿羅漢）沒有區別。或者有人這樣說，即使阿羅漢有遺漏的戒律沒有成就，他們也沒有罪過，已經懺悔。或者有遺漏的戒律成就的阿羅漢。再次，如果阿羅漢不起有漏戒，也不衡量有漏，這是世俗的看法，是所謂的因緣。也不藏匿，生起眾生之想。以等同聖諦（Shengdi，佛教真理）方便之心，賢聖妙法，對於此戒而隨順空性。應當這樣觀察。又世尊（Shizun，佛陀）說，阿難（Anan，佛陀的弟子），大愛道比丘尼（Da Ai Dao Biqiuni，佛陀姨母，第一位比丘尼），如果接受八重法（Bazhongfa，八條重戒），就是出家的要義，也是禁戒，也是比丘尼（Biqiuni，女性出家人）的修行。什麼是出家的要義？什麼是禁戒？什麼是比丘尼的修行？或者有人這樣說，承受重法，就是出家的禁戒，也是比丘尼的修行。也有人這樣說，那就是禁戒和比丘尼的修行。或者有人這樣說，捐棄家業，是謂出家。承受重法，謂是禁戒。到時乞食不失威儀，是謂比丘尼行。再次，在現法中學習威儀，披上沙門服（Shamenfu，出家人的服裝），出家學道，得到具足戒（Juzuijie，完整的戒律），以方便得到此禁戒，順從不失時節，是謂比丘尼行。如何學習增上戒（Zengshangjie，更高的戒律）？如何學習增上心（Zengshangxin，更高的心境）？如何學習增上智慧（Zengshangzhihui，更高的智慧）？或者有人這樣說，身體的威儀，口頭的威儀，眾行的清凈，是謂增上戒。四禪（Sichan，四種禪定），是謂學增上心。分別四諦，是謂學增上智慧。或者有人這樣說
【English Translation】 English version Good conduct is a good body (Shanshen, referring to the conduct itself). Teaching that is not good in speech, and conduct that is not good. Both body and mind have teachings, but cannot be generalized with one teaching. When speaking of good, one should also speak of not-good, therefore there is no absolute good. Furthermore, the appearance of teachings is also similar to reverence. Arouse a good mind, also arouse a not-good mind, also arouse an indifferent mind (a mind that is neither good nor evil). Furthermore, all that is thought in the mind, some are teachings of good, some are not-good, and some are indifferent. Therefore, what is thought in the mind cannot be considered good or not-good simply because of the thought, therefore there is no absolute good. How can one know that an Arahan (Arahan, an enlightened being) has incomplete precepts? Or some say that they do not fully possess all the proper conduct, just like a Non-Returner Arahan (an Arahan of the Non-Returner stage). It is no different from a Returner Arahan (an enlightened Arahan). Or some say that even if an Arahan has incomplete precepts, they have no sin, having already repented. Or an Arahan who has achieved incomplete precepts. Furthermore, if an Arahan does not arise with leaky precepts, nor measure the leaky, this is a worldly view, which is called cause and condition. Nor does one conceal, giving rise to the thought of sentient beings. With a mind equal to the Holy Truths (Shengdi, Buddhist truths), virtuous and holy wonderful Dharma, one should follow emptiness with regard to these precepts. One should observe in this way. Furthermore, the World Honored One (Shizun, the Buddha) said, Anan (Anan, the Buddha's disciple), the Great Love Path Bhikkhuni (Da Ai Dao Biqiuni, the Buddha's aunt, the first Bhikkhuni), if she accepts the Eight Heavy Dharmas (Bazhongfa, eight major precepts), then that is the essence of ordination, and also the precepts, and also the practice of a Bhikkhuni (Biqiuni, female monastic). What is the essence of ordination? What are the precepts? What is the practice of a Bhikkhuni? Or some say that accepting the heavy dharmas is the ordination precepts, and also the practice of a Bhikkhuni. Others say that it is the precepts and the practice of a Bhikkhuni. Or some say that abandoning family affairs is called ordination. Accepting the heavy dharmas is called precepts. Begging for food at the appropriate time without losing proper conduct is called the practice of a Bhikkhuni. Furthermore, in the present Dharma, learning proper conduct, wearing the Shramana robes (Shamenfu, monastic robes), ordaining and studying the Way, obtaining the complete precepts (Juzuijie, complete precepts), obtaining these precepts through skillful means, following without losing the proper time, is called the practice of a Bhikkhuni. How to learn higher precepts (Zengshangjie, higher precepts)? How to learn higher mind (Zengshangxin, higher mind)? How to learn higher wisdom (Zengshangzhihui, higher wisdom)? Or some say that the proper conduct of the body, the proper conduct of speech, the purity of all actions, is called higher precepts. The Four Dhyanas (Sichan, four meditations), is called learning higher mind. Distinguishing the Four Noble Truths, is called learning higher wisdom. Or some say
說。等語等行業等方便。是謂學增上智慧。是謂學增上智慧。等念等定。是謂學增上心。等見等志等治。是謂學增上智慧。或作是說。若戒依思惟。是謂學增上戒。若依止觀。是謂學增上心。若以止觀斷諸結使。是謂學增上智慧。或作是說。見不持戒志為穢能去離彼者志在禁戒。彼一一學。是謂學增上戒。見去離穢意不染著。習學三昧。于彼一一學。是謂增上心。無有方便見諸穢露能捨去離。以方便智慧親近善友。于彼一一學。是謂學增上智慧。複次順近賢聖八道分別威儀。是謂增上戒。盡壽奉戒當去惡就善賢聖道起諸三昧。以智慧學增上心。於此三昧有方便遂增益。于其中間諸賢聖道智慧。是謂增上智慧。於此智慧方便修行。以何等故。舒尼二十億(沙門名也)以一房施之。得九十一劫不墮惡趣。菩薩於此中間作無數功德而入地獄。或作是說。舒尼二十億心偏在施眾生。以此好施功德。所生之處常好惠施。意續不斷。以是不墮惡趣。然菩薩者意偏在智慧。意甚勇猛不墮惡趣。或作是說。舒尼二十億意在閑居。有信解脫。以此閑居之德不墮惡趣。然菩薩者修行道業。彼或時不墮惡趣。若失志便墮惡趣。若不失志不墮惡趣。便生天上。或作是說。菩薩者九十一劫不入惡趣。古昔經歷出九十一劫無數生死也。尊曇摩多羅作
【現代漢語翻譯】 現代漢語譯本： 說等等語，等等行業，等等方便，這叫做學增上戒。這叫做學增上智慧。等等念等等定，這叫做學增上心。等等見等等志等等治，這叫做學增上智慧。或者這樣說，如果持戒依賴於思惟，這叫做學增上戒；如果持戒依賴於止觀，這叫做學增上心；如果用止觀斷除各種煩惱，這叫做學增上智慧。或者這樣說，見到不持戒的意念是污穢的，能夠去除遠離這些污穢，心志在於禁戒，對於這每一項學習，這叫做學增上戒。見到去除遠離污穢，意念不被染著，習學三昧（Samadhi，禪定），對於這每一項學習，這叫做增上心。沒有方便見到各種污穢顯露，能夠捨棄去除遠離，用方便智慧親近善友，對於這每一項學習，這叫做學增上智慧。再次，順從親近賢聖八正道的威儀，這叫做增上戒。盡一生奉持戒律，應當去除惡行，趨向善良，在賢聖道中生起各種三昧，用智慧學習增上心。對於這三昧有方便能夠增長利益，在這期間的各種賢聖道智慧，這叫做增上智慧。對於這智慧方便修行。因為什麼緣故，舒尼二十億（Shuni twenty billion，一位沙門的名字）用一間房佈施，得到九十一劫不墮入惡趣。菩薩（Bodhisattva）在這期間做了無數功德卻墮入地獄。或者這樣說，舒尼二十億的心偏重於佈施眾生，用這種好的佈施功德，所生之處常常喜歡惠施，意念持續不斷，因此不墮入惡趣。然而菩薩的意念偏重於智慧，意念非常勇猛，不墮入惡趣。或者這樣說，舒尼二十億的心在於閑居，有信解脫，用這種閑居的功德不墮入惡趣。然而菩薩修行道業，他們或者有時不墮入惡趣，如果失去心志便墮入惡趣，如果不失去心志就不墮入惡趣，便生到天上。或者這樣說，菩薩九十一劫不入惡趣，古昔經歷超出九十一劫無數生死。尊者曇摩多羅（Dharmatara）作
【English Translation】 English version: Speaking of such things as conduct and skillful means, this is called 'learning-enhanced precepts'. This is called 'learning-enhanced wisdom'. Such things as mindfulness and concentration, this is called 'learning-enhanced mind'. Such things as views, aspirations, and practices, this is called 'learning-enhanced wisdom'. Or it is said: if precepts rely on contemplation, this is called 'learning-enhanced precepts'; if they rely on cessation and contemplation (止觀, Zhi Guan), this is called 'learning-enhanced mind'; if one uses cessation and contemplation to sever all afflictions, this is called 'learning-enhanced wisdom'. Or it is said: seeing that the mind that does not uphold precepts is defiled, being able to remove and distance oneself from these defilements, with the aspiration set on prohibitions, for each of these learnings, this is called 'learning-enhanced precepts'. Seeing the removal and distancing from defilements, the mind not being attached, practicing Samadhi (三昧, meditation), for each of these learnings, this is called 'enhanced mind'. Without a means to see the various defilements revealed, being able to relinquish and distance oneself, using skillful wisdom to be close to good friends, for each of these learnings, this is called 'learning-enhanced wisdom'. Furthermore, conforming to and drawing near to the dignified conduct of the Noble Eightfold Path, this is called 'enhanced precepts'. Dedicating one's life to upholding precepts, one should remove evil and approach goodness, arising various Samadhis in the Noble Path, using wisdom to learn and enhance the mind. For this Samadhi, there are skillful means to increase benefits. Within this period, the wisdom of the various Noble Paths, this is called 'enhanced wisdom'. For this wisdom, practice with skillful means. For what reason did Shuni Twenty Billion (舒尼二十億, a Shramana's name) give a room as alms, obtaining ninety-one kalpas (劫, eons) without falling into evil realms? The Bodhisattva (菩薩, Bodhisattva) performed countless merits during this time but fell into hell. Or it is said: Shuni Twenty Billion's mind was focused on giving to sentient beings. With this good merit of giving, in the places where he was born, he always liked to give alms, his intention continuing without interruption, therefore he did not fall into evil realms. However, the Bodhisattva's mind was focused on wisdom, his intention was very courageous, and he did not fall into evil realms. Or it is said: Shuni Twenty Billion's mind was on solitary dwelling, having faith and liberation. With this merit of solitary dwelling, he did not fall into evil realms. However, the Bodhisattvas practice the path of enlightenment. They may sometimes not fall into evil realms. If they lose their aspiration, they will fall into evil realms. If they do not lose their aspiration, they will not fall into evil realms and will be born in the heavens. Or it is said: the Bodhisattva does not enter evil realms for ninety-one kalpas, having experienced countless births and deaths exceeding ninety-one kalpas in the ancient past. Venerable Dharmatara (曇摩多羅) wrote this.
是說。此誹謗語。菩薩方便不墮惡趣。菩薩發心以來求坐道場。從此以來不入泥犁。不入畜生餓鬼。不生貧窮處裸跣中。何以故。修行智慧不可沮壞。複次菩薩發意還三不退轉法。勇猛好施智慧遂增益順從。是故菩薩當知不墮惡法。
大王曩昔時 持戒身口行 羅漢瞿曇彌 學不墮惡趣
以何等故。阿羅漢謂之福田耶。或作是說。心無垢著能供事彼者便獲大福。如田除去惡草谷好滋茂。問于彼不敬當獲大罪。此當言不善福田。答曰。不有福也。如稻田中善理惡草。設有一日種異草。故名稻田如實無疑。或作是說。心修行根力覺意。便緣善心生諸福業。是故阿羅漢謂之福田也。問不善心亦生欲使非福田耶。答曰。阿羅漢無有不善念緣其德業。何以故。惡緣不善念。然阿羅漢無有是惡。緣是非緣。或作是說。阿羅漢能使他有信。是故阿羅漢謂之福田。雖于彼生惡念者。意亦不移動。複次心當惠施諸法之本。是謂福田。彼生便長益廣佈在大果。是故阿羅漢謂之福田。于彼便作是念。彼非實福田。然實福田。雖復于彼造邪業事。不于中住隨他邪事。若一揣施之福生善樂天處。于彼得種種宮殿屋舍。當一揣之施獲爾所福耶。當非獨一揣之施獲爾所福。或作是說。當言一揣之施獲爾所福也。何以故。所可由行生彼
間者。此行種種宮殿屋舍。問云何一行得種種宮殿屋舍。答曰。眾行集聚。或作是說。非一揣之施獲爾所福。可緣善心所念法。以是之故而生彼間。彼行亦種種得彼宮殿屋舍。或作是說。非一揣之施得生彼間。持戒得生。亦作是說。施獲大福。持戒生天。問如宮者說。緣一揣施之福。七生天上人間受福自然。答曰。以此因緣彼戒成就。是故彼間受福。設作是說。是揣施之報。七生天上人間受福自然。不以一行七反受福也。是故彼自然。如是不以揣施之報生彼間。此事如審一揣之施。複次揣施相應。彼亦在外無身根生。頗彼行是身根。展轉相因增上生。因緣行相應。受種種果報。如一種行有增益。有種種藕華報。如彼畫師作種種影象如實。以何等故。聲無有報。或作是說。聲有響報。報中間無有報。是故聲無報。問心心中間生報。欲使心非報耶。或作是說。聲現在合會而有聲。然報不爾。是故聲非報。問境界現在合會而有欲。使彼非報也。或作是說。聲亦是報。世尊亦說。歡喜欲聞聲便有是。答曰。彼聲或歡喜或非歡喜。如今無有報。如二俱當有報。聞聲亦當有報。問聞或時歡喜或時非歡喜。欲使聞非是報耶。或作是說。聲亦是報。菩薩梵音大人之相。受諸行報實。問咽喉四大此是行報。以有梵音彼非受報。答曰。金色
【現代漢語翻譯】 現代漢語譯本： 問：那些人所行的種種宮殿屋舍是怎樣來的？答：是眾多種善行聚集的結果。或者可以這樣說，並非僅僅因為一次佈施就能獲得如此大的福報，而是因為他們心中所念的善法。因此，他們才能轉生到那裡。他們的善行也以各種方式獲得了那些宮殿屋舍。或者也可以這樣說，並非僅僅因為一次佈施就能轉生到那裡，而是因為持戒的功德才能轉生。也有人說，佈施能獲得大福報，持戒能轉生到天界。問：如果像宮殿建造者所說的那樣，僅僅因為一次佈施的福報，就能七次轉生到天上人間享受自然的福報，這是怎麼回事？答：這是因為他們的佈施因緣促成了戒律的成就，所以他們才能在那裡享受福報。如果有人說，這是因為一次佈施的果報，就能七次轉生到天上人間享受自然的福報，而不是因為一次善行就能多次獲得福報。所以，他們才能自然地享受福報。因此，不能說僅僅因為一次佈施的果報就能轉生到那裡。這件事確實是因為一次佈施。此外，佈施與相應的善行相結合，他們也會在外面的世界無身根的情況下轉生。他們的善行是身根，通過相互影響而增長，從而產生增上的力量。因為因緣和善行相應，所以能獲得各種各樣的果報。就像一種善行會有增益，從而產生各種各樣的蓮花果報一樣。就像畫家能如實地畫出各種各樣的影象一樣。為什麼聲音沒有果報呢？或者可以這樣說，聲音有迴響作為果報，但在迴響之間沒有果報，所以說聲音沒有果報。問：心念和心念之間會產生果報，難道你想說心念不是果報嗎？或者可以這樣說，聲音是現在各種因素聚合而產生的，但果報不是這樣產生的，所以說聲音不是果報。問：境界是現在各種因素聚合而產生慾望的，難道你想說慾望不是果報嗎？或者可以這樣說，聲音也是果報。世尊也說過，因為喜歡聽聲音，所以才會有聲音。答：那些聲音，有些令人歡喜，有些令人不歡喜。現在沒有果報，就像兩者都應該有果報一樣，聽聲音也應該有果報。問：聽到的聲音有時令人歡喜，有時令人不歡喜，難道你想說聽不是果報嗎？或者可以這樣說，聲音也是果報。菩薩的梵音是大丈夫相的體現，是接受各種善行果報的真實體現。問：咽喉和四大是善行的果報，因為有梵音，所以他們不是在接受果報嗎？答：金色...
【English Translation】 English version: Question: How do those various palaces and houses come about? Answer: They are the result of the accumulation of various good deeds. Or it can be said that it is not just because of a single act of giving that one obtains such great blessings, but because of the good thoughts in their minds. Therefore, they are able to be reborn there. Their good deeds also obtain those palaces and houses in various ways. Or it can also be said that it is not just because of a single act of giving that one is reborn there, but because of the merit of upholding the precepts that one is reborn. Some also say that giving brings great blessings, and upholding the precepts leads to rebirth in the heavens. Question: If, as the palace builders say, one can enjoy natural blessings in the heavens and the human realm for seven lifetimes just because of the blessings of a single act of giving, how is this so? Answer: This is because their act of giving facilitated the accomplishment of the precepts, so they are able to enjoy blessings there. If someone says that it is because of the retribution of a single act of giving that one can enjoy natural blessings in the heavens and the human realm for seven lifetimes, and not because a single good deed can bring multiple blessings. Therefore, they are able to enjoy blessings naturally. Therefore, it cannot be said that one is reborn there solely because of the retribution of a single act of giving. This matter is indeed due to a single act of giving. Furthermore, giving combined with corresponding good deeds, they will also be reborn in the external world without physical roots. Their good deeds are the physical roots, which grow through mutual influence, thereby generating increasing power. Because the conditions and good deeds are in accordance, they are able to obtain various kinds of retributions. Just as a single good deed will have an increase, thereby producing various kinds of lotus flower retributions. Just as a painter can realistically paint various kinds of images. Why does sound have no retribution? Or it can be said that sound has an echo as retribution, but there is no retribution between the echoes, so it is said that sound has no retribution. Question: Retribution arises between thoughts, do you want to say that thought is not retribution? Or it can be said that sound is produced by the aggregation of various factors in the present, but retribution is not produced in this way, so it is said that sound is not retribution. Question: The realm is produced by the aggregation of various factors in the present to produce desire, do you want to say that desire is not retribution? Or it can be said that sound is also retribution. The World Honored One also said that because one likes to hear sound, there will be sound. Answer: Those sounds, some are pleasing, some are not pleasing. There is no retribution now, just as both should have retribution, hearing sound should also have retribution. Question: The sound heard is sometimes pleasing, sometimes not pleasing, do you want to say that hearing is not retribution? Or it can be said that sound is also retribution. The Brahma sound of the Bodhisattva is the embodiment of the marks of a great man, and is the true embodiment of receiving the retributions of various good deeds. Question: The throat and the four great elements are the retribution of good deeds, because there is Brahma sound, so they are not receiving retribution? Answer: Golden...
四大所造。欲使彼非報耶。複次聲非報亦不非報。何以故。聲是巧匠。有一心還貪慾所造生喜生憂。然報不爾。是故聲非報。頗有殺生口行所攝耶。或作是說。如大王所說敕彼殺生。問身行口行則無有定。複次因緣口行而造殺生。殺害不得言口行所攝。于彼便作是念。云何今敕使殺人。彼有口惡行。若殺生者則有殺妒不盡。以殺害意便墮惡趣。頗有妄語身行所攝耶。或作是說有。猶如手印。口不發言有種種教引證時人。問亦無身行口行。複次無也。無有身行。彼便作是念。今云何手印及身行。當作是觀。相行不等也。若於夢中修行十善。當言是身行耶。當言是口行耶。當言是意行耶。或作是說。當言三種。以三種行攝十善行。問若於夢中害眾生。當言犯殺戒耶。複次當言是意行。意之所念于中便有是。如夢中見身行口行。此非為喻。若非法作法想壞亂眾僧。若法作非想。何者罪最重。答曰。壞非法想鬥亂眾僧者。彼罪最重。問設俱作二法想。斗亂眾僧者。二罪俱等。複次若瞋恚熾盛心發惡念。彼罪最重。又世尊言。三種德業施戒思惟。于彼比丘施者。戒為微妙。戒思惟為妙。以何等故。施戒為妙。戒思惟為妙。或作是說。施得大福。戒生天上。思惟離惡趣。微妙彼便生天。以生天離惡趣。複次以施恭敬相應獲施之德。
【現代漢語翻譯】 現代漢語譯本 四大所造，想要使它不是報應嗎？而且聲音不是報應，也不是非報應。為什麼呢？聲音是巧匠，有一心還貪慾所造，產生喜悅，產生憂愁。然而報應不是這樣。所以聲音不是報應。有沒有殺生屬於口行所攝呢？或者有人這樣說，如同大王所說，敕令他們殺生。問：身行、口行則沒有定論。而且因為口行而造殺生，殺害不能說是口行所攝。在那時便這樣想，為什麼現在敕令使者殺人？他們有口惡行。如果殺生，則有殺害的嫉妒沒有窮盡，以殺害的意念便墮入惡趣。有沒有妄語屬於身行所攝呢？或者有人這樣說有，猶如手印。口不發言，有種種教導引證時人。問：也沒有身行、口行。而且也沒有。沒有身行。他們便這樣想，現在為什麼手印及身行？應當這樣觀察，相行不相等。如果在夢中修行十善，應當說是身行呢？應當說是口行呢？應當說是意行呢？或者有人這樣說，應當說是三種。以三種行攝十善行。問：如果在夢中殺害眾生，應當說犯殺戒嗎？而且應當說是意行。意念中所想的，其中便有。如夢中見身行、口行，這不能作為比喻。如果非法作法想，壞亂眾僧，如果法作非法想，哪個罪最重？答：壞非法想，斗亂眾僧的人，他的罪最重。問：如果都作二法想，斗亂眾僧的人，兩種罪都相等嗎？而且如果嗔恚熾盛，心發惡念，他的罪最重。又世尊說，三種德業：佈施、持戒、思惟。在那些比丘中，佈施的人，持戒是微妙的。持戒、思惟是微妙的。因為什麼緣故，佈施、持戒是微妙的？持戒、思惟是微妙的？或者有人這樣說，佈施得到大福，持戒生到天上，思惟離開惡趣。微妙，他們便生天。以生天離開惡趣。而且以佈施恭敬相應，獲得佈施的功德。 English version Created by the four great elements, do you want to make it not retribution? Furthermore, sound is neither retribution nor non-retribution. Why? Sound is a skillful artisan; with one mind, it is created by greed, producing joy and sorrow. However, retribution is not like that. Therefore, sound is not retribution. Is there any killing that is included in verbal action? Or someone might say, like the great king who orders them to kill. Question: bodily action and verbal action are not definite. Moreover, because of verbal action, killing is created; killing cannot be said to be included in verbal action. At that time, one thinks, why now order the messengers to kill people? They have evil verbal actions. If they kill, then there is the jealousy of killing that is not exhausted; with the intention of killing, they fall into evil realms. Is there any false speech included in bodily action? Or someone might say there is, like a hand seal. The mouth does not speak, but there are various teachings that guide and testify to people. Question: there is neither bodily action nor verbal action. Moreover, there is not. There is no bodily action. They then think, why now the hand seal and bodily action? One should observe it this way: the characteristics of actions are not equal. If one cultivates the ten virtues in a dream, should it be said to be bodily action? Should it be said to be verbal action? Should it be said to be mental action? Or someone might say, it should be said to be all three. The ten virtuous actions are encompassed by the three types of actions. Question: if one kills sentient beings in a dream, should it be said to violate the precept against killing? Moreover, it should be said to be mental action. What is thought in the mind is present within it. Like seeing bodily action and verbal action in a dream, this cannot be used as a metaphor. If one takes what is not the Dharma as the thought of the Dharma, disrupting the Sangha (community of monks), if one takes the Dharma as the thought of what is not the Dharma, which sin is the most serious? Answer: the person who destroys the thought of what is not the Dharma and causes discord in the Sangha, their sin is the most serious. Question: if both take the thought of the two Dharmas and cause discord in the Sangha, are the two sins equal? Moreover, if anger is intense and evil thoughts arise in the mind, their sin is the most serious. Furthermore, the World Honored One (Buddha) said, there are three kinds of virtuous deeds: giving (dana), morality (sila), and contemplation (bhavana). Among those monks, for those who give, morality is subtle. Morality and contemplation are subtle. For what reason are giving and morality subtle? Morality and contemplation are subtle? Or someone might say, giving obtains great blessings, morality leads to rebirth in the heavens, and contemplation separates one from evil realms. Subtle, they are then reborn in the heavens. By being reborn in the heavens, one is separated from evil realms. Moreover, by giving with respect, one obtains the merit of giving.
【English Translation】 Created by the four great elements, do you want to make it not retribution? Furthermore, sound is neither retribution nor non-retribution. Why? Sound is a skillful artisan; with one mind, it is created by greed, producing joy and sorrow. However, retribution is not like that. Therefore, sound is not retribution. Is there any killing that is included in verbal action? Or someone might say, like the great king who orders them to kill. Question: bodily action and verbal action are not definite. Moreover, because of verbal action, killing is created; killing cannot be said to be included in verbal action. At that time, one thinks, why now order the messengers to kill people? They have evil verbal actions. If they kill, then there is the jealousy of killing that is not exhausted; with the intention of killing, they fall into evil realms. Is there any false speech included in bodily action? Or someone might say there is, like a hand seal. The mouth does not speak, but there are various teachings that guide and testify to people. Question: there is neither bodily action nor verbal action. Moreover, there is not. There is no bodily action. They then think, why now the hand seal and bodily action? One should observe it this way: the characteristics of actions are not equal. If one cultivates the ten virtues in a dream, should it be said to be bodily action? Should it be said to be verbal action? Should it be said to be mental action? Or someone might say, it should be said to be all three. The ten virtuous actions are encompassed by the three types of actions. Question: if one kills sentient beings in a dream, should it be said to violate the precept against killing? Moreover, it should be said to be mental action. What is thought in the mind is present within it. Like seeing bodily action and verbal action in a dream, this cannot be used as a metaphor. If one takes what is not the 'Dharma' (teachings) as the thought of the 'Dharma', disrupting the 'Sangha' (community of monks), if one takes the 'Dharma' as the thought of what is not the 'Dharma', which sin is the most serious? Answer: the person who destroys the thought of what is not the 'Dharma' and causes discord in the 'Sangha', their sin is the most serious. Question: if both take the thought of the two 'Dharmas' and cause discord in the 'Sangha', are the two sins equal? Moreover, if anger is intense and evil thoughts arise in the mind, their sin is the most serious. Furthermore, the World Honored One ('Buddha') said, there are three kinds of virtuous deeds: 'giving' (dana), 'morality' (sila), and 'contemplation' (bhavana). Among those monks, for those who give, morality is subtle. Morality and contemplation are subtle. For what reason are giving and morality subtle? Morality and contemplation are subtle? Or someone might say, giving obtains great blessings, morality leads to rebirth in the heavens, and contemplation separates one from evil realms. Subtle, they are then reborn in the heavens. By being reborn in the heavens, one is separated from evil realms. Moreover, by giving with respect, one obtains the merit of giving.
若施少與心有違。能使眾生而使住戒。可使不可使眾生自心解脫。是故施戒為妙。戒思惟為妙。如所說二種德業能所施。能食人信施。彼云何有所施。云何能食人信施。或作是說。若割己惠施是謂為施。若受施能消是謂食人信施。問云何得知有福德耶。或作是說。若緣施心是謂為施。若緣食施心。是謂受人信施。或作是說。若割己惠施心是謂為施。若緣尊心是謂食人信施。複次長諸功德。如隨種福德種所纏絡。或作彼福德增益。若施無厭足。數求方便。又世尊言。
種園果茂盛 或作橋度人 病則醫藥救 晝夜獲大福
云何彼獲大福。或作是說。受施者得福。問云何知得大福。或作是說。由施得福于彼思惟。是故得大福。如前說。
善覺能覺者 是瞿曇弟子 晝夜勤苦行 念常不離佛
彼不作余念。常思惟唸佛。或作是說。如種穀子。或時茂好或時不茂好。福亦如是。一切作善福隨時茂好。或作是說。如所說獲大福。或作是說。如所說念獲大福。複次于彼身得福。或時彼身於彼福漸漸以方便得福。
田業善處生 二聚夢威儀 何者最福重 福謂之園觀
若從果實天眾生何塔(多廅反)鞞(凈尼)天。彼當言與行緣故生彼天。當言以結彼生彼。或作是說。當言以行緣
【現代漢語翻譯】 現代漢語譯本： 如果佈施的很少，卻違背了自己的心意，卻能使眾生安住于戒律，可以或不可以使眾生從自己的心中解脫。所以說佈施和持戒是最好的，持戒和思惟是最好的。就像所說的兩種德行，能佈施的人和能接受別人信施的人。他們如何能佈施？如何能接受別人的信施呢？或者有人這樣說，如果割捨自己的東西去惠施別人，這就叫做佈施；如果接受別人的佈施能夠消化，這就叫做接受別人的信施。問：如何得知有福德呢？或者有人這樣說，如果緣于佈施的心，這就叫做佈施；如果緣于接受佈施的心，這就叫做接受別人的信施。或者有人這樣說，如果割捨自己的東西去惠施的心，這就叫做佈施；如果緣于尊敬的心，這就叫做接受別人的信施。再次，增長各種功德，就像隨著所種的福德種子相互纏繞。或者使那些福德增長，如果佈施沒有厭足，多次尋求方便。世尊也說過： 『種植園林果樹茂盛，或者建造橋樑渡人，生病了就用醫藥救治，日夜都能獲得大的福報。』 如何獲得大的福報呢？或者有人這樣說，接受佈施的人得到福報。問：如何知道能得到大的福報呢？或者有人這樣說，由於佈施得到福報，並且對此進行思惟，所以能得到大的福報。就像前面所說的： 『善於覺悟，能夠覺悟他人的人，是Gautama（喬達摩，釋迦牟尼的姓）的弟子，日夜勤奮修行，念頭常常不離開佛。』 他們不做其他的念頭，常常思惟唸佛。或者有人這樣說，就像種植穀子，有時茂盛，有時不茂盛，福報也是這樣，一切作善的福報隨時都會茂盛。或者有人這樣說，就像所說的獲得大的福報。或者有人這樣說，就像所說的唸佛獲得大的福報。再次，在他們的身上得到福報，有時他們的身體通過方便漸漸得到福報。 『田地產業，好的出生處，兩種聚集的夢，威儀，哪一個福報最重？福報指的是園林和景觀。』 如果從果實天眾生到何塔(多廅反)鞞(凈尼)天，他們應當說因為行為的緣故而生到那個天界。應當說因為結使而生到那個天界。或者有人這樣說，應當說因為行為的緣故。
【English Translation】 English version: If one gives little but it goes against one's heart, yet it can cause sentient beings to abide in precepts, whether it can or cannot cause sentient beings to liberate from their own minds, therefore giving and keeping precepts are excellent, keeping precepts and contemplating are excellent. Like the two kinds of virtuous deeds that were spoken of, the one who can give and the one who can receive the faithful offerings of others. How can they give? How can they receive the faithful offerings of others? Or some say, if one gives away one's own possessions to bestow upon others, this is called giving; if one can digest what one receives, this is called receiving the faithful offerings of others. Question: How can one know that there is merit? Or some say, if one's mind is focused on giving, this is called giving; if one's mind is focused on receiving offerings, this is called receiving the faithful offerings of others. Or some say, if one's mind is set on giving away one's own possessions to bestow upon others, this is called giving; if one's mind is focused on respect, this is called receiving the faithful offerings of others. Furthermore, increasing all kinds of merits, like the seeds of merit that are planted and intertwined. Or increasing those merits, if giving is without satiety, seeking means repeatedly. The World Honored One also said: 'Planting gardens and fruit trees flourishing, or building bridges to ferry people, if sick then using medicine to save, day and night one obtains great blessings.' How does one obtain great blessings? Or some say, the receiver of the offering obtains blessings. Question: How does one know that one obtains great blessings? Or some say, because one obtains blessings from giving, and contemplates on it, therefore one obtains great blessings. Like what was said before: 'One who is good at awakening, able to awaken others, is a disciple of Gautama (the surname of Shakyamuni Buddha), diligently practicing day and night, with thoughts constantly not departing from the Buddha.' They do not have other thoughts, constantly contemplating on the Buddha. Or some say, like planting grain seeds, sometimes they flourish, sometimes they do not flourish, blessings are also like this, all good deeds will flourish at any time. Or some say, like what was said, obtaining great blessings. Or some say, like what was said, mindfulness obtains great blessings. Furthermore, in their body they obtain blessings, sometimes their body gradually obtains blessings through skillful means. 'Fields and industries, good birthplaces, two gatherings of dreams, dignified conduct, which one has the heaviest blessings? Blessings refer to gardens and scenic views.' If from the fruit heaven beings to Katapi (He Ta Pi) heaven, they should say that it is because of the causes of actions that they are born in that heaven. It should be said that it is because of afflictions that they are born there. Or some say, it should be said that it is because of the causes of actions.
生彼。四禪微妙思惟得生彼。修行四禪而生彼間。是故當言以行因緣生彼。或作是說。俱以二事生彼受結使對。是故有結使名。便有行名。複次以行因生。世尊亦說。是故當言緣行生。又世尊言。於是不那(沙門)或有一人造惡續造身諸行。云何彼造諸身行。或作是說。身行有三種。下中上。于下為造惡。續造為上。造惡續造為中。觀彼上者造惡續造。觀下謂之造惡續造。若下者二俱觀。謂之造惡續造。是故中有下也。造惡作身行。或作是說。趣三惡道。是謂造惡。生色無色界。是謂續造。欲界天人造惡續造惡也。處無定要造惡續造。作諸眾行。或作是說。三種無明緣行。有福者無福者無漏福者。于彼無福行是謂造惡。無漏福者續造也。有福者造惡續造也。作諸福行是謂造惡續造也。複次人作種種行。無數處解脫。此不可一時而辦一心所為。如一切惡趣而有三痛。以何等故。一切造惡續造耶。或作是說。不以惡趣生諸行報。或作是說。不于彼中間生諸行報。或作是說。不以積行而生彼間。
複次諸等識盛而有定處。不更處有苦樂行。以何等故。天人之中作諸善行。謂之受報耶。或作是說。彼境界自爾。問或有惡微妙數。或作是說。善微妙數者言是我所。問惡趣之中亦有善言是我所。欲使彼善生耶。或作是說。若
【現代漢語翻譯】 現代漢語譯本： 生到那裡（指色界或無色界）。通過四禪的微妙思惟可以生到那裡。通過修行四禪而生到那些地方。因此，應當說以行為因緣而生到那裡。或者也可以這樣說，俱以兩種因素生到那裡，即承受煩惱和執著。因此，有煩惱和執著之名，便有行為之名。進一步說，因為行為是生起的原因，世尊也這樣說過，所以應當說因緣行為而生。世尊還說：『在這裡，不那（沙門）或者有人造作惡業，持續造作身體的各種行為。』 那麼，他如何造作各種身體的行為呢？或者可以這樣說，身體的行為有三種：下等、中等、上等。對於下等行為來說是造作惡業，持續造作是上等行為。造作惡業后持續造作是中等行為。觀察那些上等行為，是造作惡業后持續造作；觀察下等行為，也稱為造作惡業后持續造作。如果是下等行為，兩者都觀察，稱為造作惡業后持續造作。因此，中等行為也包含下等行為。造作惡業就是作身體的行為。或者可以這樣說，趣向三惡道，這叫做造作惡業；生到色界或無色界，這叫做持續造作。欲界的天人和人，造作惡業也持續造作惡業。處在沒有確定之處，造作惡業也持續造作惡業。作各種眾多的行為，或者可以這樣說，三種無明緣於行為：有福報的行為、沒有福報的行為、沒有漏失福報的行為。在這些行為中，沒有福報的行為叫做造作惡業，沒有漏失福報的行為叫做持續造作。有福報的行為，既有造作惡業也有持續造作。作各種福報的行為，這叫做造作惡業后持續造作。進一步說，人作各種各樣的行為，在無數的地方解脫。這不可能一時完成，而是一心所為。比如一切惡趣都有三種痛苦。因為什麼緣故，一切都是造作惡業后持續造作呢？或者可以這樣說，不是因為惡趣而生起各種行為的果報。或者可以這樣說，不是在那些中間狀態生起各種行為的果報。或者可以這樣說，不是因為積累行為而生到那些地方。 進一步說，各種識盛大而有確定的處所，不再有其他處所產生苦樂的行為。因為什麼緣故，天人之中作各種善行，被稱為接受果報呢？或者可以這樣說，那些境界本來就是如此。問：或者有惡的微妙之數？或者可以這樣說，善的微妙之數說『這是我的』。問：惡趣之中也有善說『這是我的』，想要使那些善產生嗎？或者可以這樣說，如果...
【English Translation】 English version: To be born there (referring to the Form Realm or Formless Realm). One can be born there through the subtle contemplation of the Four Dhyanas (four levels of meditative absorption). By practicing the Four Dhyanas, one is born in those realms. Therefore, it should be said that one is born there due to the cause of action (karma). Or it can be said that one is born there due to two factors: enduring afflictions (kleshas) and attachments (samyojana). Therefore, there is the name of afflictions and attachments, and thus there is the name of action. Furthermore, because action is the cause of birth, as the World-Honored One (Bhagavan) has also said, it should be said that one is born due to the condition of action. The World-Honored One also said: 'Here, a na (shramana, ascetic) or someone creates evil deeds, continuously creating various actions of the body.' How does he create various actions of the body? Or it can be said that there are three types of bodily actions: inferior, intermediate, and superior. For inferior actions, it is creating evil deeds; continuously creating is superior actions. Creating evil deeds and then continuously creating is intermediate actions. Observing those superior actions, it is creating evil deeds and then continuously creating; observing inferior actions, it is also called creating evil deeds and then continuously creating. If it is an inferior action, both are observed, and it is called creating evil deeds and then continuously creating. Therefore, intermediate actions also include inferior actions. Creating evil deeds is performing bodily actions. Or it can be said that going towards the three evil realms (tri-durgati), this is called creating evil deeds; being born in the Form Realm (rupa-dhatu) or Formless Realm (arupa-dhatu), this is called continuously creating. Devas (gods) and humans in the Desire Realm (kama-dhatu) create evil deeds and also continuously create evil deeds. Being in an uncertain place, creating evil deeds and also continuously creating evil deeds. Performing various numerous actions, or it can be said that three kinds of ignorance (avidya) condition actions: actions with merit (punya), actions without merit (apunya), and actions without outflows (an-asrava-punya). Among these actions, actions without merit are called creating evil deeds, and actions without outflows are called continuously creating. Actions with merit are both creating evil deeds and continuously creating. Performing various meritorious actions, this is called creating evil deeds and then continuously creating. Furthermore, people perform various kinds of actions, liberating in countless places. This cannot be accomplished all at once, but is done with a single mind. For example, all evil realms have three kinds of suffering. For what reason is everything creating evil deeds and then continuously creating? Or it can be said that it is not because of the evil realms that the fruits of various actions arise. Or it can be said that it is not in those intermediate states that the fruits of various actions arise. Or it can be said that it is not because of accumulating actions that one is born in those places. Furthermore, various consciousnesses (vijnana) are abundant and have definite places, and there are no other places where actions of suffering and happiness arise. For what reason are various good deeds performed among devas and humans called receiving retribution? Or it can be said that those realms are naturally like that. Question: Or are there subtle numbers of evil? Or it can be said that subtle numbers of good say 'This is mine.' Question: In the evil realms, there is also good that says 'This is mine,' wanting to make those good things arise? Or it can be said that if...
能拔濟。彼無有惡結行由結生。是故不善遍在一切。問如所說戒生天上者此事不然。答曰。戒拔惡趣不善行結而生彼間。是謂戒生天。如所說五下分結盡。謂之生上。無有盡而生者。複次無有報生無記報。複次緣禪行而生。生因緣便有名興。如此而生彼間。如方俗處所不得處所。于彼意而生心。以此而生彼。如是善報因緣生因緣。而有名興則生天上。云何障行。或作是說。生諸悔心。以彼誨心而不障道。複次有貪慾處所。田業壞敗。于彼所須田業盡為障蔽。如所說有五罪行。或有人無慚愧不恥眾人。揵妄無志情意迷惑。此有何差別。或作是說。於此間或有人。作彼色像而思惟。一切無有慚愧。永住不慚愧心。已有不慚愧心加犯諸惡。於此間或有人無有尊卑。教授戒律亦不肯受。不潤漬其心。重複更犯餘罪。於此間或有人如其色像而思惟一切慚愧盡滅。住無有愧心。復以無愧心犯諸惡行。當於此間學。彼不復憶更犯餘罪。於此間或有人不知當作是學。彼后不知更犯余惡。是其同異。又世尊言。不知跡解脫。不知跡解脫說。云何跡解脫。云何為跡解脫說。答曰。有二跡解脫。比丘僧目前。而說比丘戒清凈與相應。是謂比丘跡解脫。比丘尼僧在目前。而說與共相應。是謂比丘尼跡解脫。此跡解脫有五相。于異僧前而說。而誦
【現代漢語翻譯】 現代漢語譯本 能夠救拔。他們沒有由惡行和煩惱所導致的結生。因此，不善遍在於一切處。問：如果像所說的持戒能生天，這件事是不可能的。答：持戒能拔除惡趣和不善之行的束縛，從而生到天界。這就是所謂的持戒生天。就像所說的五下分結（samyojana，指有身見、戒禁取、疑、貪慾、嗔恚）斷盡，被稱為生於上界。沒有未斷盡五下分結而能生於上界的。再者，沒有無記果報的產生。再者，通過禪定修行而生。生之因緣具足，便有名相的興起。如此才能生於彼處。如同在不適宜的地方，產生不適宜的想法。由於這種想法而生起心念。因此才能生於彼處。像這樣，善報的因緣和生之因緣具足，便有名相的興起，從而生於天上。什麼是障礙修行？或者有人這樣說，產生諸多的後悔之心。因為這些後悔之心並不能障礙正道。再者，有貪慾的處所，田地產業遭到破壞。對於他們所需要的田地產業完全被遮蔽。就像所說的有五種罪行。或者有人沒有慚愧之心，不以自己的行為為恥，欺騙他人，沒有志向，情意迷惑。這有什麼差別呢？或者有人這樣說，在此世間，有人塑造佛像並進行思惟，但一切都沒有慚愧之心，永遠停留在不慚愧的心態。已經有了不慚愧之心，更加觸犯各種惡行。在此世間，或者有人不分尊卑，教授戒律也不肯接受，不滋潤自己的內心，重複不斷地犯下其他罪過。在此世間，或者有人如同塑造佛像那樣思惟，一切慚愧之心都已滅盡，安住在沒有慚愧的心態。又以沒有慚愧的心態犯下各種惡行。應當在此世間學習。他們不再憶念，再次犯下其他罪過。在此世間，或者有人不知道應當這樣學習。他們之後不知道再次犯下其他惡行。這就是他們的相同和不同之處。又世尊說，不知跡解脫（anupada-vimokkha），不知跡解脫的說法。什麼是跡解脫？什麼是跡解脫的說法？答：有二種跡解脫。比丘僧團面前，宣說比丘戒清凈且與之相應。這叫做比丘跡解脫。比丘尼僧團在面前，宣說與戒律共同相應。這叫做比丘尼跡解脫。這種跡解脫有五種相。在其他僧團面前宣說和背誦。
【English Translation】 English version Able to deliver. They have no rebirth caused by evil deeds and defilements. Therefore, unwholesomeness pervades everything. Question: If, as it is said, keeping precepts leads to rebirth in heaven, this is impossible. Answer: Keeping precepts removes the bonds of evil destinies and unwholesome actions, and thus leads to rebirth there. This is what is meant by keeping precepts leading to heaven. Just as it is said that the five lower fetters (samyojana, referring to self-view, attachment to rites and rituals, doubt, sensual desire, and ill-will) are completely destroyed, it is called being born in the higher realms. There is no one who is born there without having completely destroyed the five lower fetters. Furthermore, there is no unwholesome result of rebirth. Furthermore, one is born through the practice of meditation. When the causes and conditions for birth are complete, then the arising of name and form occurs. Thus, one is born there. It is like having inappropriate thoughts in an inappropriate place. Due to this thought, a mental state arises. Thus, one is born there. In this way, when the causes and conditions for wholesome results and birth are complete, then the arising of name and form occurs, and one is born in heaven. What obstructs practice? Or some say that it is the arising of many regrets. Because these regrets do not obstruct the right path. Furthermore, there are places of greed, and fields and properties are destroyed. The fields and properties that they need are completely obscured. Just as it is said that there are five sinful actions. Or someone has no shame and is not ashamed in front of others, deceives others, has no aspiration, and is confused in mind. What is the difference between these? Or some say that in this world, someone creates an image of the Buddha and contemplates it, but has no shame at all, and remains in a state of shamelessness forever. Having no shame, they further commit various evil deeds. In this world, or someone, regardless of rank, is unwilling to accept the teaching of precepts, does not nourish their mind, and repeatedly commits other offenses. In this world, or someone contemplates as if creating an image of the Buddha, and all sense of shame is extinguished, abiding in a state of shamelessness. And with a shameless mind, they commit various evil deeds. One should learn in this world. They no longer remember and commit other offenses again. In this world, or someone does not know that they should learn in this way. Afterwards, they do not know that they will commit other evil deeds again. This is their similarity and difference. Furthermore, the World-Honored One said, 'Not knowing the path of liberation (anupada-vimokkha), the saying of not knowing the path of liberation.' What is the path of liberation? What is the saying of the path of liberation? Answer: There are two paths of liberation. In front of the Sangha of monks, declaring that the precepts of the monks are pure and in accordance with them. This is called the path of liberation for monks. In front of the Sangha of nuns, declaring that it is in accordance with the precepts. This is called the path of liberation for nuns. This path of liberation has five aspects. Declaring and reciting in front of other Sanghas.
習讀敷演使人奉行。是謂跡解脫。又世尊言。不解戒不解說戒。
云何為戒。云何為說戒。問戒清凈是謂戒。五種賢聖聚。是謂戒行。又世尊言。還眾行比丘。便運集聚。屬授人往行屬授。云何為屬授。云何為屬授行人。或作是說。四部所行得四行。余殘屬授往行人。十部所行而十行。余殘屬授往行人。二十部所行得二十行。余殘屬授往人行。眾所行事得眾行。與戒屬授往行人。複次若比丘德行成就。彼曰得行。病不堪任入眾。彼謂屬授人往行。
又世尊言。於是目揵連深妙法中。漸漸布行漸漸學漸漸跡漸漸受誨。云何于深法中漸漸布行漸漸學漸漸跡慚漸受誨。或作是說。馬師滿宿之徒。於此間得信而修行之。聽微妙法。聞法而奉行。觀察諸法量諸法。應適不違身便受證。智慧分別以禪而觀。或作是說。如所說揵那目揵連契經。身威儀口威儀。等命清凈漸漸而學。根威儀念威儀。漸漸布行四禪。謂漸漸跡也。如是如來之教化。如是受訓誨。或作是說。初將至戒場。再唱三唱四唱四行具足。是謂漸漸行。如是受具足。如是學增上戒。于彼增上心后。學增上智慧。如是漸漸學戒若學。是時初四諦所斷結盡。便建道跡。后思惟所斷欲界相應色界相應無色界相應。如是漸漸而知。此一切漸漸而知。如是漸漸受訓誨
【現代漢語翻譯】 現代漢語譯本：研習並敷衍佛法，使人奉行，這叫做跡解脫。世尊又說：『不理解戒律，就不理解講解戒律。』 什麼是戒？什麼是說戒？』問：『戒的清凈就叫做戒。五種賢聖的聚集，就叫做戒行。』世尊又說：『讓眾僧行事的比丘，便可以運作聚集，委託授讓人前往行事。』什麼是委託授讓？什麼是委託授讓行人？』或者這樣說：『四部所行，得到四行；剩餘的委託授讓給前往的行人。十部所行，得到十行；剩餘的委託授讓給前往的行人。二十部所行，得到二十行；剩餘的委託授讓給前往的行人。大眾所行之事，得到大眾之行；與戒律的委託授讓給前往的行人。』再次，如果比丘的德行成就，他們說他得到了行。如果他生病，不能進入僧眾，他們就說委託授讓人前往行事。 世尊又說：『在目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）深奧微妙的佛法中，漸漸地佈施行持，漸漸地學習，漸漸地追蹤，漸漸地接受教誨。』什麼是在深奧的佛法中漸漸地佈施行持，漸漸地學習，漸漸地追蹤，漸漸地接受教誨？』或者這樣說：『馬師（Ashvajit，佛陀早期弟子之一）和滿宿（Purna Maitrayani-putra，佛陀十大弟子之一，以善於說法著稱）等人，在這裡得到信心而修行，聽聞微妙的佛法，聽聞佛法而奉行，觀察諸法，衡量諸法，如果適合而不違背自身，便接受並證悟。用智慧分別，用禪定來觀察。』或者這樣說：『如所說的犍那目犍連（Ghana Maudgalyayana）契經，身體的威儀，口語的威儀，等同於生命的清凈，漸漸地學習。根的威儀，唸的威儀，漸漸地佈施行持四禪，這叫做漸漸地追蹤。』像這樣，就是如來的教化，像這樣，就是接受訓誨。或者這樣說：『最初帶到戒場，再唱三遍四遍，四行具足，這叫做漸漸地行。像這樣，就是受具足戒。像這樣，就是學習增上戒。在增上心之後，學習增上智慧。像這樣，就是漸漸地學習戒律。』如果是學習的時候，最初四諦（Four Noble Truths）所斷的結盡了，便建立道跡。之後思惟所斷的欲界（Kama-dhatu，佛教宇宙觀中眾生居住的三個界之一，指有情慾的眾生所住的世界）相應、相應、無相應。像這樣，漸漸地知道。這一切漸漸地知道。像這樣，漸漸地接受訓誨。
【English Translation】 English version: Studying and elaborating the Dharma, causing people to practice it, this is called 'trace liberation'. The World Honored One also said: 'Not understanding the precepts means not understanding the explanation of the precepts.' 'What are precepts? What is explaining the precepts?' Asked: 'The purity of precepts is called precepts. The gathering of five kinds of virtuous sages is called precept practice.' The World Honored One also said: 'Let the Bhikshu (monk) who handles the affairs of the Sangha (monastic community) operate and gather, entrusting and assigning people to go and act.' What is entrusting and assigning? What is an entrusted and assigned practitioner?' Or it is said: 'What the four groups practice, they obtain four practices; the remaining is entrusted and assigned to the practitioners who go. What the ten groups practice, they obtain ten practices; the remaining is entrusted and assigned to the practitioners who go. What the twenty groups practice, they obtain twenty practices; the remaining is entrusted and assigned to the practitioners who go. What the multitude practices, they obtain the practices of the multitude; the entrusting and assigning of precepts is given to the practitioners who go.' Furthermore, if a Bhikshu's virtue is accomplished, they say he has obtained practice. If he is sick and unable to enter the Sangha, they say to entrust and assign someone to go and act. The World Honored One also said: 'In the profound and subtle Dharma of Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), gradually propagate and practice, gradually learn, gradually trace, gradually receive instruction.' What is gradually propagating and practicing in the profound Dharma, gradually learning, gradually tracing, gradually receiving instruction?' Or it is said: 'Ashvajit (one of the Buddha's early disciples) and Purna Maitrayani-putra (one of the Buddha's ten great disciples, known for his skill in preaching) and others, here obtain faith and practice, listen to the subtle Dharma, listen to the Dharma and practice it, observe all Dharmas, measure all Dharmas, and if it is suitable and does not violate oneself, then accept and realize it. Discriminate with wisdom, observe with Dhyana (meditation).' Or it is said: 'Like the Ghana Maudgalyayana Sutra that was spoken, the deportment of the body, the deportment of speech, is equal to the purity of life, gradually learning. The deportment of the senses, the deportment of mindfulness, gradually propagate and practice the four Dhyanas, this is called gradually tracing.' Like this, this is the teaching of the Tathagata (Buddha), like this, this is receiving instruction. Or it is said: 'First bring to the precept platform, then chant three times, four times, the four practices are complete, this is called gradually practicing. Like this, this is receiving the full precepts. Like this, this is learning the higher precepts. After the higher mind, learn the higher wisdom. Like this, this is gradually learning the precepts.' If it is the time of learning, the knots that are severed by the initial Four Noble Truths are exhausted, then the path trace is established. Afterwards, contemplate what is severed, corresponding to the Kama-dhatu (the realm of desire, one of the three realms in Buddhist cosmology where sentient beings reside), corresponding to , corresponding to no . Like this, gradually know. All of this is gradually known. Like this, gradually receive instruction.'
。複次以色身說法。比丘嘆佛嘆法嘆比丘僧。意堪忍心好喜。常不遠離。不以口所陳。心凈為凈。當受歸命。亦說初出家人戒律具足。本所造行去離非行。亦不及此。亦不及彼。如是漸漸佈教。如是漸漸而作。漸漸佐助眾事。增上律增上跡。解脫而說戒。如是漸漸佈教。于彼學時隨時學增上戒。隨時學增上心。隨時學增上智慧。如是布具足跡隨行。彼時漸漸受訓誨。是謂斷滅。是謂受證。是謂住入。要如是受訓誨。◎
◎又世尊言。備十功德如來為沙門結戒。欲使增聚使增。善住不移。欲使增安隱。不信者令信。信者重令信。降伏惡人為慚愧。作導師于現法中教盡。盡有教未生眾生。使盡有漏梵行之住。此有何等異。答曰。當學此戒本。無如來聲聞眾。便有所攝而不壞。與共相應等學諸戒說。當等說得等解脫同其一類。此何集聚義。當言有勝。故曰增集聚。作是學時。欲降眾分別義分別法。欲使成就善住沙門妙法。故曰攝取增。學如是戒時。降伏眾分別義分別法。欲使成就善住沙門法。故曰欲使增善住也。
學如是戒時。降沙門展轉無慾展轉無怨展轉不相惱。故曰欲使增安隱。學如是戒時。化自相未曾得喜今便得之。故曰不信者令信。學如是戒時。化自相已。得信重令增益。界不相干。故曰信者重令信。
如不信者已生信重令修行。于中邪路眾生導示大道。不越戒次。故曰降伏惡人。已降伏惡人。于中慚愧眾生得惡伴侶無有苦惱。惡人何等異。以第三訓誨第三。一切眾生皆作是觀。七事自相自相已。故曰欲使慚愧者安隱降伏。如是戒者于現法中於惡行中已自修行。故曰于現法中盡有漏教降伏。此戒便生善處。閉惡趣門戒律成就。故曰未生眾生使盡有漏有漏。當言當作是觀不。作如是學戒者。增上戒增上心增上智慧而不斷絕。如是深法得久住。故曰梵行久住。
種種業所作 如三善所障 不慚現在戒 囑授及訓誨
又世尊言。阿難今是汝過。汝作不善。云何三告汝而不答。吾使如來住劫。設當答者。如來為住劫耶。或作是說。如來住劫。然如來無處所。問今何故作是語。諸修行四神足。意欲住劫。亦能盡其劫數。答曰。現神足威力。問世尊若善修行而不住。云何現其威力。答曰。聲聞住劫便能住劫。問若為聲聞說。溺者則無有相根。或作是說。亦能住劫。複次為侍衛人能久住。亦不求索。設當請使住便住。至阿難得阿羅漢果。或作是說。若緣前請若緣后請。求世尊住者。然世尊不作是說。今云何作是說。先何以不說。譬如有人過他邦土。人便作是念。不請使住。設請使住者便住也。乃至尊者阿難得阿羅
【現代漢語翻譯】 現代漢語譯本：如果有人不相信，已經產生了相信之心，要讓他更加努力地修行。對於誤入歧途的眾生，引導他們走向正道，不超越戒律的次第。所以說『降伏惡人』。已經降伏了惡人，對於其中感到慚愧的眾生，即使遇到惡劣的同伴也不會有苦惱。惡人和其他人有什麼不同呢？用第三種訓誡來教導他們。一切眾生都應該這樣觀察。七件事各自有其自性。所以說『想要使感到慚愧的人得到安穩和降伏』。像這樣持戒的人，在現世中，在惡行中已經自我修行。所以說『在現世中，盡力斷絕有漏的教法，從而降伏煩惱』。這樣的戒律便能帶來善處，關閉通往惡道的門徑，使戒律得以成就。所以說『使未出生的眾生盡力斷絕有漏』。應當這樣觀察嗎？像這樣學習戒律的人，增上戒、增上心、增上智慧，而且不會斷絕。像這樣深刻的佛法才能長久住世。所以說『梵行長久住世』。 種種業力所造作，如同三種善行所阻礙。不慚愧現在所受持的戒律，以及接受囑咐、教導。 世尊又說：『阿難，現在是你的過失。你做了不好的事情。為什麼我三次告訴你，你都不回答？我如果想讓如來住世一劫，如果當時你回答了，如來就會住世一劫嗎？』或者有人這樣說：『如來可以住世一劫。』然而如來並沒有固定的處所。問：現在為什麼說這樣的話？那些修行四神足，想要住世一劫的人，也能窮盡其劫數嗎？答：這是爲了展現神足的威力。問：世尊如果善於修行卻不住世，又如何展現他的威力呢？答：聲聞如果想住世一劫，便能住世一劫。問：如果為聲聞說，溺水的人就沒有相和根。或者有人這樣說：也能住世一劫。再次，為侍衛的人能夠長久住世，也不去索取。如果有人請求他住世，他便會住世，直到阿難證得阿羅漢果。或者有人這樣說：無論是之前的請求還是之後的請求，如果有人請求世尊住世，然而世尊沒有這樣說。現在為什麼這樣說呢？先前為什麼不說呢？譬如有人經過其他國家，人們便會這樣想：如果不請求他住下，如果請求他住下，他便會住下。直到尊者阿難證得阿羅漢果。
【English Translation】 English version: If someone lacks faith but has developed some belief, they should be encouraged to practice diligently. For beings who have strayed onto wrong paths, guide them towards the right path, without transgressing the order of precepts. Therefore, it is said 'subduing evil people'. Having subdued evil people, those among them who feel ashamed will not suffer even if they encounter bad companions. What is the difference between evil people and others? They are taught with the third kind of instruction. All beings should observe in this way. The seven things each have their own nature. Therefore, it is said 'wanting to enable those who feel ashamed to attain peace and be subdued'. One who observes precepts in this way, in this present life, has already practiced self-cultivation amidst evil deeds. Therefore, it is said 'in this present life, exhaustively eliminate defiled teachings to subdue afflictions'. Such precepts can bring about good destinies, close the gates to evil realms, and enable the accomplishment of precepts. Therefore, it is said 'cause unborn beings to exhaustively eliminate defilements'. Should one observe in this way? One who learns precepts in this way increases in precepts, increases in mind, increases in wisdom, and is not interrupted. Such profound Dharma can abide for a long time. Therefore, it is said 'pure conduct abides for a long time'. Various karmas are created, just as the three good deeds are obstructed. Not ashamed of the precepts now received, as well as accepting entrustment and instruction. Furthermore, the World Honored One said: 'Ananda, now this is your fault. You did something wrong. Why did you not answer when I told you three times? If I wanted the Tathagata (如來) [Thus Come One] to remain in the world for a kalpa (劫) [eon], if you had answered then, would the Tathagata have remained for a kalpa?' Or someone might say: 'The Tathagata can remain for a kalpa.' However, the Tathagata has no fixed abode. Question: Why are these words spoken now? Those who cultivate the four divine abodes (四神足) [four bases of spiritual power], wanting to remain in the world for a kalpa, can also exhaust their kalpa? Answer: This is to display the power of the divine abodes. Question: If the World Honored One is skilled in cultivation but does not remain in the world, how can he display his power? Answer: A Shravaka (聲聞) [hearer] who wants to remain for a kalpa can remain for a kalpa. Question: If it is said for the Shravaka, a drowned person has no characteristics or roots. Or someone might say: They can also remain for a kalpa. Furthermore, a guard can remain for a long time, and does not seek anything. If someone asks him to stay, he will stay, until Ananda attains Arhatship (阿羅漢果) [fruit of liberation]. Or someone might say: Whether it is a previous request or a later request, if someone asks the World Honored One to stay, however, the World Honored One did not say this. Why is this said now? Why was it not said earlier? For example, if someone passes through another country, people will think: If they do not ask him to stay, if they ask him to stay, he will stay. Until the Venerable Ananda attains Arhatship.
漢果。或作是說。若前請若后請。然世尊不住也。云何今作是說。猶如有人適他邦土。還時便有人告。若前請若后請而不住。設當語何以先不告語。或作是說。不住也。何以無處所。二阿惟三佛俱出世。於此劫中彌勒世尊當出現世。是故不住。此爾所事前以嘆說竟。複次設尊者阿難不聞如來告。為魔所厭。世尊知魔厭。云何告語。乃至二三于中有何過。厭不能應答。彼便作是念。雖世尊告時未疲厭。于其中間魔便起厭意。是故不能應答。爾時告語無有力勢。能后便作是語。我目前聞如來語承受奉行。云何疲厭而憶本所作。若世尊欲住者。是故修其悕望。欲化導眾生故。如所聞阿羅訶彌勒授決。亦聞無有二三三耶三菩阿惟三佛而出現世也。以何故。當言使世尊住劫。此至三事。當作是觀。以何等故十二入四善不善無記八無記。或作是說。四行報八是報非行。問意入非行。欲使彼是無記耶。或作是說。四與心相應與心俱起。問設今自然善不善。彼云何有起有方便或作是說。心自然善不善。彼相應心所念法及心不相應行俱起身口行。問彼如上所說涅槃無有善。複次色入者色不可壞。聲入聲不可壞。此因緣集聚如是便有善不善所作意相應。不住色聲中。獨無有侶。是故當觀。若覺犯罪睡眠清凈耶。或作是說。有如草五體布地而
【現代漢語翻譯】 現代漢語譯本： 漢果（Hanguo，人名）。或者這樣說，無論是之前請求還是之後請求，世尊（Shìzūn，對佛的尊稱）都不會住世。為什麼現在這樣說呢？就像有人去了別的國家，回來的時候就有人告訴他，無論是之前請求還是之後請求，他都不會留下。如果這樣說，為什麼之前不告訴他呢？或者這樣說，因為不住世，所以沒有固定的處所。兩位阿惟三佛（Āwéisānfó，過去七佛中的兩尊佛）同時出世，在這個劫中，彌勒世尊（Mílè Shìzūn，未來佛）將會出現於世，所以不住世。這些事情之前已經用讚歎的言語說完了。 再者，假設尊者阿難（Ānán，佛陀的十大弟子之一）沒有聽到如來的告誡，被魔所厭惡。世尊知道魔在厭惡，為什麼還要告誡呢？甚至告誡兩三次，這有什麼過錯呢？因為厭惡而不能回答。他們便這樣想，即使世尊告誡的時候還沒有疲倦厭惡，但在那期間，魔便產生了厭惡之意，所以不能回答。那時告誡沒有力量和氣勢，之後便這樣說，我親耳聽到如來說的話，接受奉行，怎麼會疲倦厭惡而忘記原本所做的事情呢？如果世尊想要住世，所以才修習這種希望，想要化導眾生。就像所聽到的阿羅訶（Āluóhē，阿羅漢的另一種音譯）彌勒（Mílè，即彌勒菩薩）被授記，也聽說沒有兩三位三耶三菩（Sānyēsānpú，正等覺）阿惟三佛（Āwéisānfó）出現於世。因為什麼緣故，要說使世尊住世一劫呢？這涉及到三件事，應當這樣觀察。因為什麼緣故，十二入（Shíèrrù，十二處）中的四種是善，不善，無記，八種是無記。或者這樣說，四種是行報，八種是報非行。問：意入（yìrù，意根）不是行，想要使它是無記嗎？或者這樣說，四種與心相應，與心俱起。問：假設現在自然是善或不善，那麼它們怎麼會有生起和方便呢？或者這樣說，心自然是善或不善，那麼與心相應的念法以及與心不相應的行，包括身口行，都是俱起。問：那麼就像上面所說的，涅槃（Nièpán，佛教修行的最終目標）沒有善。 再者，色入（sèrù，色塵）的色是不可破壞的，聲入（shēngrù，聲塵）的聲音是不可破壞的。這些因緣集聚，這樣便有善不善所作意相應。不住在色聲中，獨自沒有伴侶。所以應當觀察，如果覺察到犯罪，睡眠是否清凈呢？或者這樣說，有人像草一樣五體投地。
【English Translation】 English version: Hanguo (a name). Or it is said, whether requested before or requested after, the World-Honored One (Shìzūn, a respectful title for the Buddha) will not remain. Why is it said this way now? It is like someone who goes to another country, and when he returns, someone tells him that whether requested before or requested after, he will not stay. If it is said this way, why was he not told before? Or it is said that because he does not remain, he has no fixed abode. Two Awéisānfó (two Buddhas among the past seven Buddhas) appear in the world at the same time. In this kalpa, Maitreya Buddha (Mílè Shìzūn, the future Buddha) will appear in the world, so he does not remain. These matters have already been spoken of with words of praise before. Furthermore, suppose the Venerable Ananda (Ānán, one of the Buddha's ten great disciples) did not hear the Tathagata's (Rúlái, another name for the Buddha) admonition and was disgusted by Mara (Mó, demon). The World-Honored One knows that Mara is disgusted, so why should he admonish him? Even admonishing him two or three times, what fault is there in that? Because of disgust, he cannot answer. They then think this way: even if the World-Honored One was not tired of admonishing him, during that time, Mara arose with disgust, so he could not answer. At that time, the admonition had no power or momentum. Afterward, he said this: I heard the Tathagata's words with my own ears, accepted and practiced them, how could I be tired of disgust and forget what I originally did? If the World-Honored One wanted to remain in the world, then he cultivated this hope, wanting to transform and guide sentient beings. Just like what was heard, Arhat (Āluóhē, another transliteration of Arhat) Maitreya (Mílè, i.e., Bodhisattva Maitreya) was predicted, and it was also heard that there were no two or three Samyaksambuddhas (Sānyēsānpú, Right and Equal Enlightenment) Awéisānfó (Āwéisānfó) appearing in the world. For what reason should it be said that the World-Honored One should remain in the world for a kalpa? This involves three matters, and it should be observed in this way. For what reason are four of the twelve entrances (Shíèrrù, twelve places of sense) good, bad, and neutral, and eight are neutral? Or it is said that four are the retribution of actions, and eight are retribution but not actions. Question: Is the mind-entrance (yìrù, the root of mind) not an action? Do you want to make it neutral? Or it is said that four are in accordance with the mind and arise with the mind. Question: Suppose that now it is naturally good or bad, then how can they have arising and means? Or it is said that the mind is naturally good or bad, then the thoughts that are in accordance with the mind and the actions that are not in accordance with the mind, including the actions of body and speech, all arise together. Question: Then, as mentioned above, Nirvana (Nièpán, the ultimate goal of Buddhist practice) has no good. Furthermore, the form of the form-entrance (sèrù, form-dust) is indestructible, and the sound of the sound-entrance (shēngrù, sound-dust) is indestructible. These causes and conditions gather together, and thus there is a corresponding intention of good and bad. He does not dwell in form and sound, and is alone without a companion. Therefore, it should be observed whether sleep is pure if one is aware of committing a crime? Or it is said that someone prostrates himself on the ground like grass.
悔便睡眠。複次求請悔過。請眾人解過作三行。便睡眠故眠不覺。頗有持戒不梵行。或作是說。有五戒優婆塞。以己妻為足。及余優婆塞奉賢聖戒。以己妻不凈行。比丘者持戒精進。身威儀具足。然有淫意不盡而共相應。當言非梵行。及余比丘于賢聖戒精進。淫意未盡與共相應。當言非梵行。若阿羅漢已般涅槃而供養。當言彼得行報耶。當言現在有其功力。或作是說。當言得行報。若先已作福德。彼便得供養。若本不作福德。彼生存在世求食難得。說當獲供養。問云何今受報。複次現在方便所造。諸于彼功德具足者。彼方便所造。如空中不可受報。如世尊言。猶如有人。於此間不承受請問已。此因緣報故作如是行。作如此事。生惡趣入地獄中。若還生人間無有智慧。此是何行報。或作是說。已愚癡故。彼不請問事事不明。便墮惡趣。復作是說。不請問時意謂清凈。此是戒盜苦諦所斷。複次如此堅信常奉持法。于中生諸方便。是伴非伴而示現道。以此深法中信契經阿含深語。不于中忍有諸方便。如是阿毗曇阿含微妙三語身證之教。不于中而作方便。如是禁律阿含微妙之語而信趣向。不于中作方便。復以此法疑無智慧。此是智慧之路。設不請問趣惡道者。彼便住世滿此眾生。又世尊言。彼身惡行口意惡行各相牽速。云何行
【現代漢語翻譯】 現代漢語譯本 因懊悔而入睡。再次，請求懺悔過錯，請求眾人諒解過錯，做了三次懺悔的行為，卻因為睡眠而昏沉不覺。是否有人持守戒律卻不行梵行（Brahmacarya，禁慾）呢？或者有人這樣說：有持五戒的優婆塞（Upasaka，在家男居士），以自己的妻子為滿足；以及其他奉行賢聖戒的優婆塞，與自己的妻子行不凈行。比丘（Bhiksu，出家男眾）持戒精進，身威儀具足，然而淫慾之念未盡而與之相應，應當說他們不是梵行。以及其他比丘對於賢聖戒精進，淫慾之念未盡而與之相應，應當說他們不是梵行。如果阿羅漢（Arhat，斷盡煩惱的聖者）已經般涅槃（Parinirvana，入滅）而被供養，應當說他們得到行報嗎？應當說現在還有其功力嗎？或者有人這樣說：應當說他們得到行報。如果先前已經做了福德，他們便能得到供養；如果原本沒有做福德，他們活著在世間求食也很難得到。說應當獲得供養。問：如何理解現在受報？再次，現在以方便所造作，對於那些功德具足的人，他們以方便所造作，就像在空中一樣無法受報。如世尊（Buddha，佛陀）所說：猶如有人，在此間不承受請問，因為這個因緣果報而做出這樣的行為，做如此的事情，生於惡趣（Apaya，惡道）進入地獄中。如果還生於人間，則沒有智慧。這是什麼行為的果報？或者有人這樣說：因為愚癡的緣故，他們不請問，事事不明，便墮入惡趣。又有人這樣說：不請問時，自以為清凈，這是戒盜，苦諦（Dukkha Satya，苦之真諦）所斷。再次，如此堅信常奉持法，于其中產生各種方便，是同伴或非同伴而示現道路。以此甚深之法中，相信契經（Sutra，佛經）、阿含（Agama，佛教經典）的深奧語言，不于其中忍耐，有各種方便。如是阿毗曇（Abhidhamma，論藏）、阿含微妙的三語身證之教，不于其中而作方便。如是禁律（Vinaya，戒律）、阿含微妙的語言而信趣向，不于其中作方便。又因此法懷疑而沒有智慧，這是智慧之路。假設不請問而趣向惡道的人，他們便住在世間，充滿此眾生。又世尊說：他們的身惡行、口惡行、意惡行互相牽引，速度很快。這是怎樣的行為呢？
【English Translation】 English version He repents and then sleeps. Furthermore, he seeks and requests repentance, asking everyone to forgive his transgressions, performing the three acts of repentance, but falls asleep and is unaware. Is there someone who upholds the precepts but does not practice Brahmacarya (abstinence)? Or someone might say: There is a Upasaka (layman) who observes the five precepts and is content with his own wife; and other Upasakas who observe the noble precepts, engaging in impure conduct with their own wives. A Bhiksu (monk) who diligently upholds the precepts, with dignified conduct, yet whose lustful thoughts are not exhausted and are still active, should be said not to be practicing Brahmacarya. And other Bhiksus who are diligent in the noble precepts, yet whose lustful thoughts are not exhausted and are still active, should be said not to be practicing Brahmacarya. If an Arhat (enlightened being) has already attained Parinirvana (final liberation) and is offered alms, should it be said that they receive the reward of their actions? Should it be said that their power is still present? Or someone might say: It should be said that they receive the reward of their actions. If they have previously performed meritorious deeds, they will receive offerings; if they originally did not perform meritorious deeds, it will be difficult for them to obtain food while living in the world. It is said that they should receive offerings. Question: How do they receive the reward now? Furthermore, what is created through present skillful means, for those who are complete in those merits, what they create through skillful means is like being in the sky, unable to receive a reward. As the Buddha said: It is like someone who, in this world, does not accept questioning, and because of this karmic consequence, acts in this way, does such things, and is born into an Apaya (lower realm), entering into hell. If they are reborn as a human, they will lack wisdom. What is the karmic consequence of this action? Or someone might say: Because of their foolishness, they do not ask questions, and everything is unclear, so they fall into the lower realms. And someone else might say: When not asking questions, they think they are pure; this is the theft of precepts, severed by the truth of suffering (Dukkha Satya). Furthermore, such firm belief constantly upholds the Dharma, and within it, various skillful means arise, whether they are companions or not, and they show the path. Within this profound Dharma, they believe in the Sutras (discourses of the Buddha), the profound words of the Agamas (collection of early Buddhist texts), and do not endure within them, having various skillful means. Thus, the Abhidhamma (Buddhist philosophy), the subtle three verbal and bodily teachings of the Agamas, do not create skillful means within them. Thus, they believe and incline towards the Vinaya (monastic rules), the subtle words of the Agamas, and do not create skillful means within them. Furthermore, they doubt this Dharma and lack wisdom; this is the path of wisdom. Suppose those who do not ask questions and proceed to the evil paths, they will dwell in the world, filling this multitude of beings. And the Buddha said: Their evil deeds of body, speech, and mind pull each other quickly. What kind of action is this?
相牽速。或作是說。見有惡行亦見瑞應。命過時便作是語。見火炎起見狗犬。若善行命過時便作是語。我見天寶宮殿屋舍。見諸園果。或作是說。有諸緣報。有此瑞應行。是謂惡是謂善。或作是說。報漸觀近懷諸悕望。如觀近無善覺知成敗。是謂緣無義行牽速。或作是說。于惡趣沉沒。設心亦覆蔽。是謂牽速。複次云何緣過去行。複次如此惡行意便好喜。當於爾時便有證有驗。亦見諸瘡痍結使遂增惡行。
又世尊言。于現法中便有悔意。彼悔意當言善耶。不善耶。當言無記耶。或作是說。當言善。惡自見惡于彼作惡行念。問不於今墮惡趣中。答曰。彼善少不善力大。復作是語。與少善生於善處。如所說得善心念法與等見俱。或作是說。當言不善。與邪見相應。雖復憶念后更忘失。所不應憶者后便憶之。是故當言不善。複次云何世尊說。譬喻與不相應自不相應。此非譬喻也。一切作惡行者。則有悔意也。能自修已則生天上。世尊亦說。設彼悔者亦是善心。云何善心無善命過。若悔是不善者。云何不善心多彼智相應。若悔是無記者。云何無記心無善命過。是故此非佛語。以何等故。未來教不得成就。或作是說。不以未來教而有教耶。問過去教者亦無教。欲使不成就過去教耶。答曰。教已過去。問未來亦當有教。複次
【現代漢語翻譯】 現代漢語譯本 相牽速（指因果報應的迅速）。或者有人這樣說：看見有人做了惡行，但也看到了吉祥的徵兆。臨命終時便說：『我看見火焰升起，看見狗和犬。』如果做了善行，臨命終時便說：『我看見天上的寶宮殿和房屋，看見各種園林和果實。』或者有人這樣說：這是各種因緣果報，有這些吉祥的徵兆。這叫做惡，這叫做善。 或者有人這樣說：觀察果報是逐漸顯現的，還是臨近才顯現，心中懷著希望。就像觀察臨近的事物，沒有好的覺知，無法判斷成敗。這叫做因緣沒有意義，善惡報應沒有快慢。 或者有人這樣說：在惡趣中沉淪，心識也被矇蔽。這叫做因果報應的迅速。 再次，什麼是緣於過去的行為呢？再次，如果做了惡行，心裡反而喜歡。在那個時候，就會有證據和驗證，也會看到各種瘡痍和煩惱結使不斷增長，從而加重惡行。 又，世尊說：『在現世中便產生悔意。』這悔意應當說是善的呢？還是不善的呢？應當說是無記的嗎？或者有人這樣說：應當說是善的。因為自己看到了自己的惡行，並對自己的惡行產生懺悔的念頭。問：難道不會因此墮入惡趣嗎？答：因為他的善念太少，而惡業的力量太大。又有人這樣說：因為他做了少許的善事，所以會生在善處，就像經文所說，得到了善心，唸誦佛法，與正確的見解相應。 或者有人這樣說：應當說是不善的。因為與邪見相應，即使回憶起善事，之後也會忘記。不應該回憶的事情，之後反而會回憶起來。所以應當說是不善的。 再次，世尊所說的譬喻，譬喻與實際情況不相應，自身與自身不相應。這不是譬喻。一切作惡行的人，都會有悔意。能夠自我修行的人，則會生到天上。世尊也說過：『即使是悔意，也是善心。』為什麼善心卻沒有善報而死去呢？如果悔意是不善的，為什麼不善心反而與智慧相應呢？如果悔意是無記的，為什麼無記心卻沒有善報而死去呢？所以這不是佛說的話。因為什麼緣故，未來的教法不能成就呢？或者有人這樣說：難道沒有未來的教法嗎？問：過去的教法也沒有教化作用，難道想要使過去的教法也不能成就嗎？答：教法已經過去了。問：未來也應當有教法。 再次，
【English Translation】 English version The speed of connection (referring to the swiftness of karmic retribution). Or some say: Seeing someone commit evil deeds, yet also seeing auspicious omens. At the time of death, they say: 'I see flames rising, I see dogs and canines.' If they have done good deeds, at the time of death, they say: 'I see heavenly treasure palaces and houses, I see various gardens and fruits.' Or some say: These are various causes and effects, with these auspicious omens. This is called evil, this is called good. Or some say: Observing whether the retribution manifests gradually or only near the end, harboring hope in their hearts. Like observing nearby things, without good awareness, unable to judge success or failure. This is called the meaninglessness of causes and conditions, and the lack of speed in good and evil retribution. Or some say: Sinking in the evil realms, the mind is also obscured. This is called the speed of karmic retribution. Again, what is caused by past actions? Again, if one commits evil deeds, the mind instead likes it. At that time, there will be evidence and verification, and one will also see various sores and afflictions constantly increasing, thereby intensifying evil deeds. Furthermore, the World Honored One said: 'In the present life, there arises remorse.' Should this remorse be called good? Or not good? Should it be called neutral? Or some say: It should be called good. Because one sees one's own evil deeds and has thoughts of repentance for one's evil actions. Question: Will one not therefore fall into the evil realms? Answer: Because his good thoughts are too few, and the power of evil karma is too great. And some say: Because he has done a little good, he will be born in a good place, just as the sutras say, he has obtained a good mind, recites the Dharma, and is in accordance with correct views. Or some say: It should be called not good. Because it is in accordance with wrong views, even if one remembers good deeds, one will forget them later. Things that should not be remembered, one will remember later. Therefore, it should be called not good. Again, the World Honored One's analogy, the analogy does not correspond to the actual situation, oneself does not correspond to oneself. This is not an analogy. All those who commit evil deeds will have remorse. Those who can cultivate themselves will be born in the heavens. The World Honored One also said: 'Even remorse is a good mind.' Why does a good mind die without good retribution? If remorse is not good, why does a not good mind correspond to wisdom? If remorse is neutral, why does a neutral mind die without good retribution? Therefore, this is not the Buddha's words. For what reason will the future teachings not be accomplished? Or some say: Is there no future teaching? Question: The past teachings also have no teaching effect, do you want to make the past teachings also unable to be accomplished? Answer: The teachings have already passed. Question: There should also be teachings in the future. Again,
雖不作行便有所獲。如是無行而有果實。于彼便作是念。云何今不思惟。亦有福德。彼當作是觀。又世尊言有緣生。云何有緣生。或作是說。中陰中五陰是謂有緣生。或作是說。所生五陰是謂有緣生。或作是說。已處母胎是謂有緣生。或作是說。所生五陰諸得行緣而受報數。是心將從受諸色報。命根心不相應行。是謂有緣生。複次趣惡生者最初得有。是謂有緣生有。有則有生。
禮彼諸眠覺 供養或羅漢 不問魔所厭 告語不還緣
以何等故。本所作行謂之一結緣。如今無明為所作行。是一切行緣。或作是說。如今過去一切緣。過去亦是一切結緣。複次過去最要言之。現在廣說現其善教。問不如彼一切結緣。或作是說。本所作行一切結是緣。過去無明聲。已說與無明相應。現在所造聲與無明相應。現在所造聲。已說無明造聲相應。問不以現在無明聲。作是說與無明相應。或作是說。生無智力少足故。譬喻眾生示現。若行無明於此生是緣。由結故生諸行。是故譬喻眾生現在若行。問彼迴轉譬喻眾生現其善行。過去之時一切結是緣。複次結結相生行。緣其根生彼結。彼結彼各相應。結由行生。行由結生。行由行生。謂無明緣行生。結緣行生。復作是說。愛緣有行已。熾然作諸行。當作是觀。以何等故。色
【現代漢語翻譯】 現代漢語譯本：即使不造作行為也能有所獲得，就像這樣，沒有行為卻有果實。對此，他便會這樣想：『為什麼我現在不思考，也會有福德呢？』他應當這樣觀察。還有，世尊說有緣生（因緣和合而生）。什麼是有緣生呢？或者這樣說，中陰（死亡到投胎之間的過渡期）中的五陰（色、受、想、行、識五種構成要素）叫做有緣生。或者這樣說，所生的五陰叫做有緣生。或者這樣說，已經處於母胎中叫做有緣生。或者這樣說，所生的五陰，各種所得的行（行為）作為因緣而承受果報的次數，是心將要承受各種色（物質）的果報，命根（生命力）和心不相應的行為，這叫做有緣生。再次，趣向惡道眾生最初得到存在，這叫做有緣生有（因緣和合而有）。有了『有』，就會有『生』。
禮敬那些睡眠和覺醒的人，供養阿羅漢（斷盡煩惱，證得解脫的聖者），不要詢問被魔所厭惡的事情，告訴他們事情后不要再追問緣由。
因為什麼緣故，最初所作的行為被稱為結緣（產生聯繫的因緣）？如今無明（對真理的迷惑）是所作的行為，是一切行為的因緣。或者這樣說，如今過去的一切因緣，過去也是一切結緣。再次，過去最重要的是言語，現在廣泛地宣說，展現其善妙的教導。問：不如過去的一切結緣嗎？或者這樣說，最初所作的行為，一切的『結』就是『緣』。過去無明的聲音，已經說了與無明相應。現在所造的聲音與無明相應。現在所造的聲音，已經說了無明造聲相應。問：不以現在無明的聲音，這樣說與無明相應嗎？或者這樣說，因為生來沒有智慧的力量，缺少滿足，所以用譬喻向眾生展示。如果行為無明，對於此生就是因緣。由於『結』的緣故而產生各種行為。所以用譬喻向眾生展示現在的行為。問：他迴轉譬喻眾生，展現其善行。過去的時候，一切的『結』就是『緣』。再次，『結』和『結』相互產生行為，因緣它的根而產生那個『結』，那個『結』和那個『結』各自相應，『結』由行為產生，行為由『結』產生，行為由行為產生，就是說無明緣起而產生行為，『結』緣起而產生行為。又這樣說，愛緣起而有行為之後，熾盛地造作各種行為。應當這樣觀察。因為什麼緣故，色（物質）...
【English Translation】 English version: Even without performing actions, one can obtain something. It's like this: without action, there is fruit. Upon this, he would think, 'Why don't I contemplate now, and there will be merit?' He should observe in this way. Furthermore, the World Honored One said that there is conditioned arising (dependent origination). What is conditioned arising? Or it is said that the five skandhas (form, feeling, perception, mental formations, consciousness) in the intermediate state (the transitional period between death and rebirth) are called conditioned arising. Or it is said that the five skandhas that are born are called conditioned arising. Or it is said that already being in the mother's womb is called conditioned arising. Or it is said that the five skandhas that are born, the various actions obtained as conditions, and the number of retributions received, is the mind about to receive various forms (material) of retribution, the life force and the mind's non-corresponding actions. This is called conditioned arising. Furthermore, those who go to evil rebirths initially obtain existence. This is called conditioned arising of existence. With 'existence', there will be 'birth'.
Pay homage to those who sleep and awaken, make offerings to Arhats (enlightened beings who have eradicated all defilements), do not ask about things that are disliked by Mara (the demon), and after telling them things, do not ask for the reasons again.
For what reason are the actions initially performed called 'connecting conditions'? Now ignorance (delusion about the truth) is the action performed, and it is the condition for all actions. Or it is said that all past conditions are now, and the past is also all connecting conditions. Furthermore, the most important thing in the past is speech, and now it is widely proclaimed, showing its excellent teachings. Question: Is it not as good as all the connecting conditions of the past? Or it is said that the actions initially performed, all 'knots' are 'conditions'. The sound of past ignorance has already been said to correspond to ignorance. The sound created now corresponds to ignorance. The sound created now has already been said to correspond to the sound created by ignorance. Question: Is it not said that the sound of present ignorance corresponds to ignorance? Or it is said that because one is born without the power of wisdom and lacks contentment, a metaphor is used to show beings. If one acts with ignorance, it is a condition for this life. Because of the 'knot', various actions arise. Therefore, a metaphor is used to show beings the present actions. Question: He turns the metaphor to show beings his good deeds. In the past, all 'knots' were 'conditions'. Furthermore, 'knots' and 'knots' mutually generate actions, and the condition for its root generates that 'knot'. That 'knot' and that 'knot' correspond to each other. The 'knot' is generated by action, and action is generated by the 'knot', and action is generated by action. That is to say, ignorance arises as a condition and generates action, and the 'knot' arises as a condition and generates action. It is also said that after love arises as a condition and there is action, various actions are intensely created. One should observe in this way. For what reason is form (matter)...
界無垢人。謂之成就無漏戒。然非有漏。答曰。此不捨賢聖道。便成就戒。界界游已滅世俗事。界界遊行。無有無色界無色界定戒。是故不得名成就。以何等故。行報故生無色界天。或作是說。以無想三昧眾生報故也。問無想三昧亦非心亦非心所。念法云何。由是報故生。答曰。無想三昧有漏善心不相應行有報。問設彼三昧有報。彼不與行相應。世尊亦說由行而生。或作是說。若於心中間入無想三昧。緣彼心報生無色界天。問云何若於心中間入第二禪。緣彼報生光音天耶。或作是說。無想三昧無心。無想三昧相應心報而生彼間。無有無想三昧相應心。何以故彼無有想。世尊亦說。彼想有教無教有心教耶此無處所。複次無想三昧彼則有。是不由行而生彼心。亦無行方便。世尊亦說。由行報而有生。複次無想三昧心相應心所生報是緣。能作是住。如生無想界天。如善御車人所向無疑。如報緣除其報則受其有。頗緣滅盡三昧報生有想無想天耶。或作是說。彼三昧有漏之有報。非有想無想天。更受生緣。是報而生。問滅盡三昧亦不與行相應。世尊亦說。由行而生。或作是說。滅盡三昧有心。是故滅盡三昧相應心報故。生有想無想天。問無有滅盡三昧心相應痛。何以故彼無想世尊亦說。彼有想無想心覺當有覺。亦無處所。或作是
說。不生也。何以故。已越有想無想天。以滅盡三昧。不以妙三昧報故生九地也。問彼地滅盡三緣是果報而生彼間。問如所說越有想無想天。入想忍三昧則有彼地。亦說盡越不用定處。修有想無想定。彼亦是不用定地。問滅盡三昧入是三昧。不以貪慾故。欲愛未盡。入有想無想三昧。非不欲盡。不用入處有想無想定。複次如所說滅盡三昧無有心。彼則有是也。彼無有報無有心。複次有想無想天滅盡三。昧報而受。彼三昧非報緣。又世尊言。歡喜施者。便得歡喜。從心所好。施真正處(偈也)。云何觀是歡喜。為觀受者。為觀施者。或作是說。當觀施者。從物因緣若施彼時。彼則受報也。問設彼受者有福歡喜。答曰。彼非真正處。亦說從心所好施真正處。或作是說。從檀越心如郁伽長者說。是謂如來二端㲲我所愛者。愿世尊納受。以大慈故而不見逆。我從如來聞。歡喜施者。便得歡喜。複次當觀施者意。從施㲲時便作是念。我今割意施。作是心已受大報。如尊者舍利弗說。若行後世受報者。彼不可得現世受報。設行現世受報。彼不可得後世受報。世尊亦說。或有尼揵子。若行現世受報。彼不可得後世受報耶。設行后受報。彼不可得現世受報。如是尼揵子輩愚癡盡無果實。說是語。其義云何。或作是說。尼揵子作是見。行
盡苦盡行盡。謂一意識。不可得後世受報。行現世受報痛。若彼愚癡盡無有果實。於此法中垢盡苦盡。若道生時滅諸結使。若無愚癡無有果實。問若於此法中不盡行本。不得般涅槃。亦無有上。答曰。如阿羅漢速疾受報。問如所說契經則有違。或有阿羅漢。行報漸薄。不相應果便滅。若阿羅漢能行報者。亦能廣博諸行。或作是說。猶如彼行實在者。彼行道亦復實在。或作是說。諸行實在便有集聚。設行不實在者。可使作集聚。複次此非行報義也。于深法中不失深法。如其義理遊戲。其彼義無有疑。彼作是念。如今云何後身受報。當作是觀。如是阿羅漢不得眾行而受報也。以何等故。祭祠餓鬼得然不及余趣。或作是說。此生趣自爾。問此是我疑。何以故生趣自爾耶。或作是說。餓鬼嫉妒心意便顛倒。河無河想。見水不凈及諸飲食漿水。若餓鬼祭祀飲食。便發歡喜意心不顛倒。若彼餓鬼得增上行時彼受食。或作是說。餓鬼以嫉妒意。彼不能作好境界。若彼餓鬼有所祭祀發歡喜意。于彼得好心遊好境界。或作是說。餓鬼以嫉妒意身體長大心常懈疲。以懈疲心不至神妙餓鬼所。若彼餓鬼而祭祀食于施發歡喜心。便得身大心廣。以彼心廣大故。得游諸大餓鬼所。彼亦歸伏禮跪。以身大故。彼餓鬼得增上行。于彼受食。複次與人作
【現代漢語翻譯】 現代漢語譯本 斷盡痛苦，斷盡行為，斷盡一切。這指的是單一的意識。不可能在來世承受果報，而是在現世承受痛苦的果報。如果那些愚癡的人斷盡一切而沒有任何果實，那麼在此法中，垢染斷盡，痛苦也斷盡。如果道產生時，各種煩惱結縛就會滅除。如果沒有愚癡，也就沒有果實。 問：如果在此法中沒有斷盡行為的根本，就不能證得般涅槃（Parinirvana，完全的涅槃），也沒有更高的境界。答：就像阿羅漢（Arhat，已證得涅槃的聖者）迅速地承受果報。 問：如果像所說的契經（Sutra，佛經）那樣，就會有矛盾。或者有阿羅漢，行為的果報逐漸減輕，不相應的果報便會滅除。如果阿羅漢能夠承受行為的果報，也能廣泛地增長各種行為。或者可以這樣說，猶如那些行為是真實存在的，那麼那些行為之道也是真實存在的。或者可以這樣說，諸行是真實存在的，便會有集聚。如果行為不是真實存在的，怎麼能使它集聚呢？ 再者，這並非行為果報的意義。在深奧的法中不會失去深奧的法。如其義理而遊戲，對於那個義理沒有懷疑。他們這樣想，如今如何才能在後世承受果報？應當這樣觀察，這樣的阿羅漢不會因為眾多的行為而承受果報。因為什麼緣故，祭祀餓鬼（Preta，一種受苦的眾生）能夠得到利益，而其他道趣卻不能？或者可以這樣說，這種生趣本來就是如此。 問：這是我的疑問。為什麼生趣本來就是如此呢？或者可以這樣說，餓鬼因為嫉妒，心意便會顛倒，將河流視為無河，看到水是不乾淨的，以及各種飲食漿水。如果餓鬼得到祭祀的飲食，便會生起歡喜心，心意不再顛倒。如果那些餓鬼得到增上的行為時，他們就能接受食物。或者可以這樣說，餓鬼因為嫉妒，他們不能創造好的境界。如果那些餓鬼得到祭祀而生起歡喜心，他們就能得到好的心，遊歷好的境界。 或者可以這樣說，餓鬼因為嫉妒，身體長大，內心常常懈怠疲憊。因為懈怠疲憊的心，不能到達神妙的餓鬼之處。如果那些餓鬼得到祭祀的食物，對於施捨生起歡喜心，便能得到高大的身體和廣闊的心。因為他們心廣大，就能遊歷到各大餓鬼之處。他們也會歸順、禮拜。因為身體高大，那些餓鬼就能得到增上的行為，在那裡接受食物。再者，與人作...
【English Translation】 English version The complete cessation of suffering, the complete cessation of actions, the complete cessation of everything. This refers to a single consciousness. It is impossible to receive retribution in the next life; instead, one experiences painful retribution in the present life. If those foolish ones completely cease everything without any fruit, then in this Dharma, defilements are completely ceased, and suffering is also completely ceased. If the path arises, all fetters and bonds will be destroyed. If there is no ignorance, there is no fruit. Question: If one does not completely cease the root of actions in this Dharma, one cannot attain Parinirvana (complete Nirvana), nor is there a higher state. Answer: It is like an Arhat (a saint who has attained Nirvana) quickly receiving retribution. Question: If it is as stated in the Sutra (Buddhist scripture), there will be contradictions. Or there are Arhats whose retribution for actions gradually diminishes, and the corresponding retribution will be extinguished. If an Arhat is able to bear the retribution of actions, he can also extensively increase various actions. Or it can be said that just as those actions are real, so too is the path of those actions real. Or it can be said that if actions are real, there will be accumulation. If actions are not real, how can they be made to accumulate? Furthermore, this is not the meaning of the retribution of actions. In the profound Dharma, the profound Dharma will not be lost. Play according to its meaning, and there is no doubt about that meaning. They think like this: how can one receive retribution in the next life now? One should observe in this way that such an Arhat will not receive retribution because of numerous actions. For what reason can offering sacrifices to Pretas (hungry ghosts, a type of suffering being) be beneficial, while other realms of existence cannot? Or it can be said that this realm of existence is inherently so. Question: This is my doubt. Why is the realm of existence inherently so? Or it can be said that because of jealousy, the minds of Pretas are inverted, seeing rivers as non-rivers, seeing water as unclean, and various foods and drinks. If Pretas receive sacrificial food, they will generate joy, and their minds will no longer be inverted. If those Pretas receive increased actions, they will be able to receive food. Or it can be said that because of jealousy, Pretas cannot create good realms. If those Pretas receive sacrifices and generate joy, they will be able to obtain good minds and travel to good realms. Or it can be said that because of jealousy, the bodies of Pretas grow large, and their minds are often lazy and tired. Because of lazy and tired minds, they cannot reach the wondrous places of Pretas. If those Pretas receive sacrificial food and generate joy for the offering, they will be able to obtain tall bodies and broad minds. Because their minds are broad, they will be able to travel to the places of great Pretas. They will also submit and prostrate themselves. Because their bodies are tall, those Pretas will be able to receive increased actions and receive food there. Furthermore, acting with people...
福彼人不得如餓鬼與彼施食者。餓鬼善心好施。彼便受行若彼飲食。是故非余趣。諸心與身行俱起。口行俱起。當與心共同耶。當言不與心共同。或作是說。當言與心共同與心俱起。問云何心不與行同耶。或作是說。當言不與心共同。本所生心與行俱起。若不生則不有起。是故當言不與心共同。或作是說。或與心共同。或不與心共同。諸與心迴轉則與心共同。諸不與心迴轉則不與心共同。複次緣彼有心行有迴轉。亦各相攝。先有迴轉便有所攝。行與結有何差別。或作是說。行是身是口是意。然結是意。問若行是意。與彼結有何差別。或作是說。行是善不善無記。結是不善。問若行不善。與彼結有何差別。或作是說。意行意行。結亦不意亦不不意。問云何意無有報耶。複次一切心所念。當言皆是行。然世尊視若干種行漸漸有疑。云何無蟲便有殺意。或作是說。如無有蟲便有殺蟲之想。如無蟲便有殺害意。若有蟲處彼無有殺意。何以故。彼蟲或有常或無常。設有常者。亦不能墮此無有相。設有常者。如是得斷滅。複次所造五陰作蟲思想。便言我盡形壽不殺。若越彼意者行各散一處。是故彼便有害想。若於彼蟲便有殺意。何以故。由彼蟲故。因緣合會則有差違。設不差違則不能有所起。若有差違則有所起。云何不有所起則有
【現代漢語翻譯】 現代漢語譯本： 如果那個人不能像餓鬼那樣接受施食，那麼施食者又該如何呢？餓鬼心懷善意，樂於佈施，他們便能接受並實行那些飲食。因此，（施食）並非針對其他道趣。（施食時）各種心念和身行同時生起，口行也同時生起。那麼，這些（身口）行應當與心共同嗎？應當說不與心共同。或者可以這樣說，應當說與心共同，與心同時生起。問：為什麼說心不與行相同呢？或者可以這樣說，應當說不與心共同。原本所生的心與行同時生起，如果不生起，那麼行也不會生起。所以應當說不與心共同。或者可以這樣說，或者與心共同，或者不與心共同。那些與心念迴轉相應的，就與心共同；那些不與心念迴轉相應的，就不與心共同。再次，緣于彼（境界）而有心行，有迴轉，也各自互相攝取。先有迴轉，然後有所攝取。行與結（Kleshas，煩惱）有什麼差別呢？或者可以這樣說，行是身、是口、是意，而結是意。問：如果行是意，那麼行與結有什麼差別呢？或者可以這樣說，行是善、不善、無記（既非善亦非惡），而結是不善。問：如果行是不善，那麼行與結有什麼差別呢？或者可以這樣說，意行是意行，結既不是意，也不是非意。問：為什麼意沒有報應呢？再次，一切心所念，都應當說是行。然而，世尊觀察到若干種行，漸漸產生疑惑：為什麼沒有蟲子卻有殺意呢？或者可以這樣說，就像沒有蟲子卻有殺蟲的想法一樣，沒有蟲子卻有殺害的意念。如果在有蟲子的地方，反而沒有殺意。為什麼呢？因為那蟲子或者有常（恒常不變的），或者無常（變化不定的）。即使有常，也不能墮入這沒有（蟲子）的境地。即使有常，也會像這樣被斷滅。再次，（有人）造作五陰（Skandhas，構成個體的五種要素：色、受、想、行、識），產生蟲子的思想，便說我盡形壽（一生）不殺。如果違背了那個意念，行就會散亂到各處。因此，他便有殺害的想法。如果對於那蟲子便有殺意，為什麼呢？因為由於那蟲子的緣故，因緣聚合就會有差違（不一致）。如果沒有差違，就不能有所生起。如果有差違，就會有所生起。為什麼沒有所生起就會有（殺意）呢？
【English Translation】 English version: If that person cannot receive the offering like a hungry ghost, then what should the almsgiver do? Hungry ghosts have good intentions and are happy to give alms, and they can receive and practice those foods. Therefore, (the offering) is not directed to other realms of existence. (During the offering) various thoughts and bodily actions arise simultaneously, and verbal actions also arise simultaneously. Then, should these (bodily and verbal) actions be in common with the mind? It should be said that they are not in common with the mind. Or it can be said that they should be said to be in common with the mind, arising simultaneously with the mind. Question: Why is it said that the mind is not the same as the actions? Or it can be said that they should be said to be not in common with the mind. The mind that is originally born arises simultaneously with the actions, and if it does not arise, then the actions will not arise. Therefore, it should be said that they are not in common with the mind. Or it can be said that they are either in common with the mind or not in common with the mind. Those that correspond to the turning of the mind are in common with the mind; those that do not correspond to the turning of the mind are not in common with the mind. Furthermore, due to that (state), there are mental actions, there is turning, and they also mutually grasp each other. First there is turning, and then there is grasping. What is the difference between actions and Kleshas (Kleshas, afflictions)? Or it can be said that actions are body, speech, and mind, while Kleshas are mind. Question: If actions are mind, then what is the difference between actions and Kleshas? Or it can be said that actions are good, bad, and neutral (neither good nor bad), while Kleshas are bad. Question: If actions are bad, then what is the difference between actions and Kleshas? Or it can be said that mental actions are mental actions, and Kleshas are neither mind nor non-mind. Question: Why does the mind have no retribution? Furthermore, everything that the mind thinks should be said to be actions. However, the World-Honored One observed several kinds of actions and gradually became doubtful: Why is there an intention to kill when there are no insects? Or it can be said that just as there is an idea of killing insects when there are no insects, there is an intention to kill when there are no insects. If there are insects, there is no intention to kill. Why? Because the insects are either permanent (constant and unchanging) or impermanent (changing and unstable). Even if they are permanent, they cannot fall into this state of non-existence (of insects). Even if they are permanent, they will be cut off like this. Furthermore, (someone) creates the five Skandhas (Skandhas, the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness), generates the thought of insects, and says that I will not kill for the rest of my life. If that intention is violated, the actions will be scattered everywhere. Therefore, he has the idea of killing. If there is an intention to kill those insects, why? Because due to those insects, the aggregation of causes and conditions will have discrepancies (inconsistencies). If there are no discrepancies, nothing can arise. If there are discrepancies, something will arise. Why does nothing arise and then there is (intention to kill)?
所起。若有違不得無違者不得。無有力能起。若得有所起。云何起無差違或不能起。又世尊言。有四不可思議。世間不可思議。眾生行報不可思議。及佛境界不可思議。以何等故。此謂之不可思議。或作是說。方便力少不足思議。或作是說。無有餘方便作如是知。如佛世尊或作是說。不可思議深妙難究是故不可思議。複次作我思議者成狂。愚癡思惟心亦亂。眾生行報及佛境界。非己心所了。亦不可觀。
無明無色界 及彼無垢人 無想及滅盡 舍利弗餓鬼 種種諸根相 眾生難思議
諸入不善三昧。彼盡犯二罪耶。或作是說。諸犯不善者。彼盡犯二罪。犯彼罪時成五逆。問云何犯五逆時不犯二罪耶。複次唯犯一罪。何以故。世尊說有五罪。若犯不善罪時而犯二罪。作是廣說而思惟說。一時彼無罪。是故犯一罪。若轉輪聖王女寶得色聲香味。當言由行報得。當言不由行報增上得。或作是說。當言由行報得。問云何余行報餘者受報。答曰。女寶者由行報故彼便得。若彼得彼王得是報。複次由行增上得。若由行報得。不作行而受報。女寶則有壞敗。轉輪聖王不由他行受報。斗亂僧若斗亂僧。當言一劫入泥梨耶。當言中劫受泥梨罪。或作是說。當言一劫受泥梨罪。世尊亦說。斗亂僧經歷一劫。問已過半劫
【現代漢語翻譯】 現代漢語譯本： 所生起。如果存在違背，則不應存在不違背；如果不存在違背，則不應存在能夠生起者。如果沒有力量能夠生起，如果能夠有所生起，為何生起沒有差別違背，或者不能生起？
世尊還說，有四種不可思議：世間不可思議，眾生行報（眾生行為的果報）不可思議，以及佛境界（佛的境界）不可思議。因為什麼緣故，這被稱為不可思議？或者有人這樣說，因為方便力（引導眾生解脫的方法的力量）微少，不足以思議；或者有人這樣說，沒有其他方便能夠像佛世尊那樣了知。或者佛世尊這樣說，因為不可思議，深奧微妙難以窮究，所以是不可思議的。再者，如果以我執進行思議，就會陷入瘋狂；愚癡地思惟，心也會混亂。眾生行報以及佛境界，不是自己的心所能瞭解的，也是不可觀察的。
無明（對真理的無知）無**（此處原文模糊，無法確定含義），以及那些無垢之人，無想（沒有念頭的狀態）以及滅盡（滅盡一切煩惱的狀態），舍利弗（佛陀的十大弟子之一），餓鬼（六道之一），種種諸根相（各種感官的特性），眾生難以思議。
如果有人進入不善三昧（不好的禪定狀態），他們是否都犯了兩種罪？或者有人這樣說，如果有人犯了不善之罪，他們是否都犯了兩種罪？在犯那種罪的時候，是否構成了五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）？如果問，為什麼在犯五逆的時候，不犯兩種罪呢？再者，只犯一種罪。為什麼呢？世尊說有五種罪。如果犯了不善罪的時候，就犯了兩種罪。這樣廣泛地說明並思惟，一時之間他們沒有罪，所以只犯一種罪。如果轉輪聖王（擁有統治世界的理想國王）得到女寶（轉輪聖王的七寶之一，指美麗的王后），應該說是由於行報（行為的果報）而得到的，還是說不是由於行報而是增上緣（輔助條件）而得到的？或者有人這樣說，應該說是由於行報而得到的。如果問，為什麼是其他人的行報，而其他人卻受到果報呢？回答說，女寶是由於行報的緣故，他才能夠得到。如果他得到了，那麼國王就得到了這個果報。再者，是由於行增上緣而得到的。如果是由於行報而得到的，那麼不作善行也會受到果報，女寶就會有損壞敗壞。轉輪聖王不是因為他人的行為而受到果報。斗亂僧（挑撥僧團爭鬥的人），如果挑撥僧團爭鬥，應該說是一劫（極長的時間單位）墮入泥梨（地獄）嗎？應該說是中劫（比一劫短的時間單位）受到泥梨的罪報嗎？或者有人這樣說，應該說是一劫受到泥梨的罪報。世尊也說過，挑撥僧團爭鬥的人，經歷一劫。如果問，已經過半劫了嗎？
【English Translation】 English version: What arises. If there is contradiction, there should not be non-contradiction; if there is no contradiction, there should not be one capable of arising. If there is no power to arise, if something can arise, how can arising be without difference or unable to arise?
Furthermore, the World Honored One said, there are four inconceivable things: the world is inconceivable, the karmic retribution (the consequences of beings' actions) of sentient beings is inconceivable, and the realm of the Buddha (the state of enlightenment) is inconceivable. For what reason is this called inconceivable? Or some say that the power of skillful means (the power of methods to guide beings to liberation) is small and insufficient to be conceived; or some say that there is no other means to know like the World Honored One, the Buddha. Or the World Honored One, the Buddha, says that it is inconceivable, profound, subtle, and difficult to fathom, therefore it is inconceivable. Moreover, one who contemplates with 'self' becomes mad; foolish contemplation also confuses the mind. The karmic retribution of sentient beings and the realm of the Buddha cannot be understood by one's own mind, nor can they be observed.
Ignorance (lack of knowledge of the truth), no ** (the original text is ambiguous here, and the meaning cannot be determined), and those stainless people, no thought (a state without thoughts) and cessation (the state of extinguishing all afflictions), Shariputra (one of the Buddha's ten great disciples), hungry ghosts (one of the six realms), various characteristics of the senses (the characteristics of various senses), are difficult for sentient beings to conceive.
If someone enters an unwholesome samadhi (an unfavorable state of meditation), do they all commit two offenses? Or some say that if someone commits an unwholesome offense, do they all commit two offenses? When committing that offense, does it constitute the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha)? If asked, why does one not commit two offenses when committing the five heinous crimes? Furthermore, only one offense is committed. Why? The World Honored One said there are five offenses. If one commits an unwholesome offense, then one commits two offenses. Explaining and contemplating in this way, at one time they are without offense, so only one offense is committed. If a Chakravartin King (an ideal king who rules the world) obtains a female treasure (one of the seven treasures of a Chakravartin King, referring to a beautiful queen), should it be said that it is obtained due to karmic retribution (the consequences of actions), or should it be said that it is not due to karmic retribution but due to supporting conditions (auxiliary conditions)? Or some say that it should be said that it is obtained due to karmic retribution. If asked, why is it the karmic retribution of others, but others receive the reward? The answer is that the female treasure is obtained because of karmic retribution. If he obtains it, then the king obtains this reward. Furthermore, it is obtained due to supporting conditions. If it is obtained due to karmic retribution, then one would receive rewards without doing good deeds, and the female treasure would be damaged and ruined. The Chakravartin King does not receive rewards because of the actions of others. One who causes discord in the Sangha (a person who provokes disputes in the monastic community), if they cause discord in the Sangha, should it be said that they fall into Naraka (hell) for one kalpa (an extremely long unit of time)? Should it be said that they receive the punishment of Naraka for a middle kalpa (a unit of time shorter than a kalpa)? Or some say that it should be said that they receive the punishment of Naraka for one kalpa. The World Honored One also said that one who causes discord in the Sangha experiences one kalpa. If asked, has half a kalpa already passed?
。云何全受一劫罪。答曰。余方剎土至彼泥梨。如犯罪重之人。數移徙入深獄。然後脫其罪過。若復受劫罪。一劫泥梨中受罪。問泥梨受罪之人無有此理。至他方泥梨受罪。命未盡便死。或作是說。二十劫中及四劫劫大劫。二十中劫受罪。是謂一劫受罪。若劫融燒時。便生二十中劫。云何彼經歷爾所時。複次當中劫受泥犁罪。無有欲界眾生受一劫之壽。諸斗亂僧彼一切住一劫受罪耶。設住一劫受罪者。彼一切斗亂僧耶。或作是說。諸亂僧彼一切一劫受罪。破壞僧者最重之罪。或作是說。斗亂僧非住一劫受罪耶。若壞亂意而斗僧者受五逆罪。複次或住一劫受罪。彼非斗亂僧現其報。或斗亂僧及一劫受罪耶。若非法壞斗亂意而壞僧者。或不鬥亂僧。亦不一劫受罪耶。除上爾所事也。斗亂僧當言性受罪。當言非性受罪。或作是說。當言性受罪。何以故。斗亂僧最重之罪。若此非受罪者。云何今性受罪。問諸斗亂僧彼一切受無救之罪。問如殺生者性受罪。諸不殺害受罪。害罪如是。斗亂僧性自受罪。諸不鬥亂僧。彼一切受無救之罪。複次當言非性受罪。何以故。僧成就斗亂罪。然非無救罪。諸惡行斗僧。彼性當言受罪也。
又世尊言。意行者最是重。如法慧契經言。一行最是重罪斗亂僧。非意行斗亂僧也。說是語其義云
【現代漢語翻譯】 現代漢語譯本： 問：如何完整地承受一劫（kalpa，宇宙時期的單位）的罪業？ 答：如同犯罪深重之人，從其他世界的監獄被轉移到這裡的泥梨（naraka，地獄），多次遷移到更深的地獄，然後才能脫離罪過。如果再次承受劫罪，則在一劫的時間裡在地獄中受罪。 問：在地獄中受罪之人，沒有道理會到其他世界的地獄受罪。如果壽命未盡就死去，或者有人說，要在二十劫、四劫或大劫、二十中劫中受罪，這才能算作一劫受罪。如果劫火融燒時，便會產生二十中劫，那麼他們如何經歷那麼長的時間？ 再者，在中劫中承受地獄罪業，欲界眾生沒有一劫的壽命。那些爭鬥擾亂僧團（sangha，佛教僧侶團體）的僧人，他們都會住滿一劫受罪嗎？假設住滿一劫受罪，他們都是爭鬥擾亂僧團的僧人嗎？或者有人說，那些擾亂僧團的僧人，他們都會住滿一劫受罪。破壞僧團是最重的罪過。 或者有人說，爭鬥擾亂僧團的僧人並非住滿一劫受罪。如果懷著邪惡的意圖爭鬥擾亂僧團，就會承受五逆罪（pañcānantarika-karma，五種極重的罪業）。 再者，或者住滿一劫受罪，但他們並非爭鬥擾亂僧團，只是顯現其果報。或者既是爭鬥擾亂僧團，又住滿一劫受罪。如果以非法破壞的意圖擾亂僧團，或者不爭鬥擾亂僧團，也不住滿一劫受罪嗎？除了以上所說的情況，爭鬥擾亂僧團應當說是自性受罪，還是非自性受罪？ 或者有人說，應當說是自性受罪。為什麼呢？因為爭鬥擾亂僧團是最重的罪過。如果這還不是自性受罪，那麼現在怎麼說是自性受罪呢？ 問：那些爭鬥擾亂僧團的僧人，他們都會承受無救之罪（anantarika-karma，無間業）嗎？ 問：如同殺生者自性受罪，不殺生者不受罪，殺害的罪業也是如此。爭鬥擾亂僧團自性受罪，不爭鬥擾亂僧團的人，他們都會承受無救之罪嗎？ 再者，應當說不是自性受罪。為什麼呢？僧團成就了爭鬥擾亂的罪業，然而並非無救罪。那些惡行爭鬥的僧人，他們自性應當說是受罪的。 世尊又說：意行（cetanā，意志行為）是最重的。如《法句經》所說：一種最重的罪業是爭鬥擾亂僧團，而非意行爭鬥擾亂僧團。說這些話是什麼意思呢？
【English Translation】 English version: Question: How does one fully endure the karmic consequence of one kalpa (an aeon, a unit of cosmic time)? Answer: Like a person with grave offenses, being transferred from other world's prisons to this Naraka (hell), repeatedly moved to deeper hells, and then released from their offenses. If one again endures the karmic consequence of a kalpa, they suffer in hell for the duration of one kalpa. Question: It is unreasonable for a person suffering in hell to be transferred to another world's hell. If they die before their lifespan is exhausted, or if someone says that they must suffer for twenty kalpas, four kalpas, or a great kalpa, or twenty intermediate kalpas, then it can be considered enduring the karmic consequence of one kalpa. If the fire of a kalpa melts everything, then twenty intermediate kalpas will arise. How do they experience such a long time? Furthermore, while enduring hellish suffering during an intermediate kalpa, no being in the desire realm has a lifespan of one kalpa. Do those monks who quarrel and disrupt the Sangha (Buddhist monastic community) all reside for one kalpa and endure the karmic consequence? Assuming they reside for one kalpa and endure the karmic consequence, are they all monks who quarrel and disrupt the Sangha? Or do some say that those monks who disrupt the Sangha all reside for one kalpa and endure the karmic consequence? Destroying the Sangha is the gravest offense. Or do some say that monks who quarrel and disrupt the Sangha do not reside for one kalpa and endure the karmic consequence? If one quarrels and disrupts the Sangha with evil intentions, they will bear the karmic consequence of the five heinous crimes (pañcānantarika-karma, the five gravest offenses). Furthermore, or they reside for one kalpa and endure the karmic consequence, but they are not monks who quarrel and disrupt the Sangha, merely manifesting their karmic retribution. Or are they both monks who quarrel and disrupt the Sangha and reside for one kalpa and endure the karmic consequence? If one disrupts the Sangha with the intention of unlawful destruction, or does not quarrel and disrupt the Sangha, do they also not reside for one kalpa and endure the karmic consequence? Apart from the aforementioned situations, should it be said that monks who quarrel and disrupt the Sangha inherently endure the karmic consequence, or not inherently endure the karmic consequence? Or do some say that it should be said that they inherently endure the karmic consequence? Why? Because quarreling and disrupting the Sangha is the gravest offense. If this is not inherently enduring the karmic consequence, then how can it now be said to be inherently enduring the karmic consequence? Question: Do those monks who quarrel and disrupt the Sangha all endure the karmic consequence of irredeemable offenses (anantarika-karma, karma that leads to immediate retribution)? Question: Just as those who kill inherently endure the karmic consequence, and those who do not kill do not endure the karmic consequence, and the karmic consequence of killing is such. Do those who quarrel and disrupt the Sangha inherently endure the karmic consequence, and do those who do not quarrel and disrupt the Sangha all endure the karmic consequence of irredeemable offenses? Furthermore, it should be said that it is not inherently enduring the karmic consequence. Why? The Sangha has committed the offense of quarreling and disrupting, yet it is not an irredeemable offense. Those monks who engage in evil conduct and quarrel, it should be said that they inherently endure the karmic consequence. The World Honored One also said: Intentional action (cetanā, volition) is the heaviest. As stated in the Dharmapada Sutra: One of the heaviest offenses is quarreling and disrupting the Sangha, not intentional action of quarreling and disrupting the Sangha. What is the meaning of these words?
何。或作是說。一切行最是重罪。除其五逆。及余行意行最是重罪。或作是說。意口行思惟。彼行已口行。彼最第一。意行意行最是重罪。思惟行斗亂僧最是重罪。複次不于中間意行有斗亂僧。非彼思惟而斗僧。諸惡行斗亂僧者。當言彼最是重罪。以何故。非滅五人不得斗亂僧。答曰。必當有二部僧。敕使如調達斗世尊聲聞眾。彼壞凡夫僧。不能壞賢聖之人。問今不受五逆罪。答曰。作僧想而壞凡夫眾受五逆罪。如父作父想而殺害其命。受五逆罪。問若今世尊說斗亂僧受一劫罪。答曰。此世尊教戒語。調達作是想我壞僧。或作是說。比丘眾謂之比丘僧。于彼凡夫人敕使斗亂。或復賢聖人在世尊側而不能壞亂。或作是說。有十四事斗亂之章。無垢人不可壞敗。不能壞世尊。是故世尊不可壞。複次世尊聲聞眾內無垢人。外凡夫人于彼壞外凡夫人眾。內無垢人不可沮壞。是世尊眾不可沮壞。以何等故記之。結言無報耶。或作是說。無記者即無報也。或作是說。彼不于身體有所長益。或作是說。不化身口意行。復作是說。無記心所念法。自憑依有是苦惱。攝持諸法而有報也。複次無記無報法亦是有報也。如所說我今不行。乃至不知為趣何所。而見光明。云何是報。複次諸善不善法。或有因或有緣。有諸果實。于彼作報想。無記
之法或有因或有緣有諸果實。是故無記法而有報也。須陀洹性有瑕罪。當言性無瑕穢。或作是說。無有瑕罪。瑕罪者現諸穢病。或作是說。無有瑕罪。瑕罪者現諸穢病。或作是說。無瑕罪依善不諍。複次當言有瑕穢想。心邪見未滅。
犯罪樂斗亂 住劫及性罪 不滅五壞眾 無記性凈行
酒漿者。當言性罪。當言非性罪。答曰。當言非性罪。何以故。若飲酒者。淳酒有餘教以入腹。若服咒術飲食術。當作是觀非梵行。當言性罪。當言非性罪。或作是說。當言性受罪。不于中間結穢有其梵行。複次當言非梵行。心是其罪。性染污觀。復結興起當言有罪。性罪者其義云何。或作是說。性染污是謂性罪。復作是說。性不善是謂性罪。複次性有瑕穢是謂性罪。非性罪者其義云何。答曰。不染污是謂非性罪。復作是說。性常不善是謂非性罪。複次非性有瑕是謂非性罪。頗有比丘。四事之中各無所犯。然不捨戒而就白衣。當言非比丘。或作是說。有人根變易根已變易。當言非比丘。或作是說。因緣果實邪見而現在前。若布現示人。是謂當言非比丘。或作是說。若自長養此比丘非比丘也。彼若勤修戒行於中移轉。云何當舍戒而越戒律。複次有所悕望。悕望者流轉生死。當言于比丘法退轉。若無教誨也。又世尊言。若
【現代漢語翻譯】 現代漢語譯本： 關於法的方面，或許有因，或許有緣，從而產生各種果實。因此，無記法也會有報應。須陀洹（Srotapanna，入流果）的本性有瑕疵罪過。應當說其本性並非沒有瑕疵污穢，或者可以這樣說，並非沒有瑕疵罪過。瑕疵罪過，指的是顯現出的各種污穢病癥。或者可以這樣說，沒有瑕疵罪過，沒有瑕疵罪過是因為依靠善而不爭鬥。進一步說，應當說有瑕穢的想法，因為心中的邪見尚未滅除。
犯罪、喜好爭鬥混亂，安住于劫難和本性罪過中，不滅除五種壞眾（五蓋），無記的本性，不清凈的行為。
關於酒漿，應當說是本性罪，還是說非本性罪？回答是：應當說非本性罪。為什麼呢？如果飲酒的人，純酒還有剩餘，教導他喝下去進入腹中。如果服用咒術飲食術，應當這樣看待，這不是梵行（Brahmacarya，清凈行）。應當說是本性罪，還是說非本性罪？或者可以這樣說，應當說是本性受罪，不在中間結下污穢，保有他的梵行。進一步說，應當說不是梵行，心是其罪過，本性是染污的觀念。再次結下興起，應當說是有罪的。本性罪的含義是什麼呢？或者可以這樣說，本性染污就是所謂的本性罪。又可以這樣說，本性不善就是所謂的本性罪。進一步說，本性有瑕穢就是所謂的本性罪。非本性罪的含義是什麼呢？回答是：不染污就是所謂的非本性罪。又可以這樣說，本性常常不善就是所謂的非本性罪。進一步說，非本性有瑕疵就是所謂的非本性罪。有沒有比丘，在四事（衣服、飲食、臥具、醫藥）中都沒有任何觸犯，然而不捨棄戒律而去做在家人？應當說他不是比丘。或者可以這樣說，有人根（性根）變易，根已經變易。應當說他不是比丘。或者可以這樣說，因為因緣果實，邪見現在面前。如果佈施、顯現給人看，這應當說他不是比丘。或者可以這樣說，如果自己長養，這個比丘就不是比丘了。他如果勤奮修行戒行，在其中轉移，怎麼能捨棄戒律而違越戒律呢？進一步說，有所希望，希望者流轉生死。應當說對於比丘法退轉。如果沒有教誨。又世尊說，如果
【English Translation】 English version: Regarding the Dharma, there may be causes or conditions that lead to various fruits. Therefore, even neutral (avyākrta) actions can have consequences. A Srotapanna (stream-enterer) has inherent flaws and defilements. It should be said that their nature is not without flaws and impurities, or it can be said that they are not without flaws and sins. Flaws and sins refer to the various impurities and ailments that manifest. Or it can be said that there are no flaws and sins because one relies on goodness and does not contend. Furthermore, it should be said that there are thoughts of flaws and impurities because the wrong views in the mind have not yet been extinguished.
Committing offenses, enjoying strife and chaos, abiding in kalpas (aeons) and inherent sins, not extinguishing the five hindrances (pañca nivarana), having a neutral nature, and engaging in impure conduct.
Regarding alcohol, should it be said to be an inherent sin or a non-inherent sin? The answer is: it should be said to be a non-inherent sin. Why? If someone is drinking alcohol, and there is pure alcohol remaining, instruct them to drink it and let it enter their stomach. If one takes mantras, spells, or consumes food-related spells, it should be viewed as not being Brahmacarya (pure conduct). Should it be said to be an inherent sin or a non-inherent sin? Or it can be said that it should be said to be inherently sinful, but without creating defilement in between, they maintain their Brahmacarya. Furthermore, it should be said that it is not Brahmacarya, the mind is the sin, and the nature is a defiled view. If it arises again, it should be said to be sinful. What is the meaning of an inherent sin? Or it can be said that inherent defilement is what is called an inherent sin. Again, it can be said that inherent unwholesomeness is what is called an inherent sin. Furthermore, inherent flaws and impurities are what is called an inherent sin. What is the meaning of a non-inherent sin? The answer is: non-defilement is what is called a non-inherent sin. Again, it can be said that inherent constant unwholesomeness is what is called a non-inherent sin. Furthermore, non-inherent flaws are what is called a non-inherent sin. Is there a Bhikkhu (monk) who has not violated any of the four requisites (clothing, food, bedding, medicine), yet does not renounce the precepts and becomes a layman? It should be said that he is not a Bhikkhu. Or it can be said that someone's gender (sexual organ) changes, the organ has already changed. It should be said that he is not a Bhikkhu. Or it can be said that because of causes, conditions, and fruits, wrong views are now present. If he gives alms and shows it to others, it should be said that he is not a Bhikkhu. Or it can be said that if he nourishes himself, this Bhikkhu is not a Bhikkhu. If he diligently cultivates precepts and conduct, and transfers within them, how can he renounce the precepts and violate the monastic rules? Furthermore, there is hope, and the one who hopes transmigrates through samsara (cycle of rebirth). It should be said that he is regressing from the Bhikkhu Dharma. If there is no teaching. Also, the World Honored One said, if
比丘于比丘受衣裳。入無量心三昧而思惟之。彼果報無量。施主檀越福增益善增益。善食無病。是謂自作。餘者不受耶。答曰。非自作餘者受報。複次施主檀越所受之德。問云何不成就而受其福。答曰。由田業潤厚。于彼種穀子。若種人憶田好不好。必獲好谷。問此亦不相應。云何于田種子不於三昧檀越有其德。複次有彼人受彼信施。施主檀越得其處所。便有福德長益。是故不可沮壞。無瞋恚之體。彼便有休息根心意歡喜。受施之人不堪任施。施者自受福。又作是說。以此法施彼彼為誰得。或作是說。無有得者。是謂不與取。複次受施主之語。此何由施。若依比丘者彼則有所還。若於道果。道果受其教誨無有所還。又世尊言。摩納眾生行。由與由行所造。由行因緣。由行施為眾生。由行成若好若丑。說是語其義云何。答曰。自所造行受其果報。眾人不牢固。如所作行便受其報。是謂行因緣受其生報。行若處處生。在在受其報。是謂行胎生。若舍其行有若干相。若舍其行此眾生如上所說。眾生有上下。是故行眾生有所演說。若其有好有丑。有何行故。若本劫眾生自然食身能飛行。或作是說。于欲界愛盡。諸欲界熾盛善根。由其果報也。問今亦不有所現耶。或於彼種善根之中。果報有自然身能飛行。答曰。眾行備具彼果不
【現代漢語翻譯】 現代漢語譯本 比丘接受比丘的衣裳。進入無量心三昧（Samadhi，一種冥想狀態）而思惟這件事。這果報是無量的。施主（Dānapati，慷慨的施捨者）檀越（Dānapati，同施主）的福德會增長，善業也會增長。能得到好的食物，沒有疾病。這被稱為『自作』。其他人不能接受嗎？回答說：不是自己做，其他人接受果報。再次，施主檀越所接受的功德。問：為什麼不成就而能接受其福德？回答說：由於田地肥沃。在那田地裡種下穀子的種子。如果種田的人記得田地的好壞。必定獲得好的穀子。問：這也不相應。為什麼在田地和種子中，而不是在三昧和檀越中有功德？再次，有人接受了信徒的佈施。施主檀越得到了他們應該在的地方。便有福德增長。所以不可破壞。沒有瞋恚（Dosa，嗔恨）的身體。他們便有休息，根、心、意都歡喜。接受佈施的人不能勝任佈施。佈施的人自己接受福報。又有人這樣說：用這個法佈施，他們彼彼為誰得到？或者有人這樣說：沒有人得到。這被稱為『不與取』（Adinnādāna，偷盜）。再次，接受施主的話語。這由什麼施捨？如果依靠比丘，他們則有所回報。如果對於道果（Magga-phala，證悟的果實），道果接受他們的教誨，沒有所回報。又世尊（Bhagavān，佛陀）說：摩納（Manava，人）眾生的行為。由給予，由行為所造。由行為的因緣。由行為施與眾生。由行為成就，無論是好是壞。說這些話是什麼意思？回答說：自己所造的行為，自己承受其果報。眾人不牢固。如所作的行為，便承受其報應。這被稱為行為的因緣，承受其生報。行為無論在哪裡產生。無論在哪裡承受其報應。這被稱為行為的胎生。如果捨棄其行為，有若干種相。如果捨棄其行為，此眾生如上所說。眾生有上下。所以行為眾生有所演說。如果他們有好有壞。因為什麼行為的緣故？如果本劫（Kalpa，一個宇宙時期）的眾生自然以食物為身，能夠飛行。或者有人這樣說：對於欲界（Kāmadhātu，慾望的領域）的愛已經斷盡。諸欲界的熾盛善根。由於他們的果報。問：現在也沒有所顯現嗎？或者在他們所種的善根之中。果報有自然身，能夠飛行。回答說：眾多行為都具備了，他們的果報不會...
【English Translation】 English version A Bhikkhu (Buddhist monk) receives robes from another Bhikkhu. He enters the Samadhi (state of meditative consciousness) of immeasurable loving-kindness and contemplates it. The result of this is immeasurable. The merit of the Dānapati (generous donor) increases, and the good increases. One obtains good food and is free from illness. This is called 'self-made'. Do others not receive it? The answer is: It is not that others receive the result of what one has done oneself. Furthermore, the merit received by the Dānapati. Question: How can one receive its merit without achieving it? The answer is: Because the field is fertile. In that field, seeds of grain are sown. If the farmer remembers whether the field is good or bad, he will surely obtain good grain. Question: This is also not corresponding. Why is there merit in the field and seeds, but not in the Samadhi and the Dānapati? Furthermore, there are those who receive the offerings of faith. The Dānapati obtains their proper place. Then merit increases. Therefore, it cannot be destroyed. There is no body of hatred (Dosa). They then have rest, and their roots, minds, and intentions are joyful. The one who receives the offering is not capable of giving. The giver receives the merit himself. And it is also said: By giving this Dharma (teachings), who receives it? Or it is said: No one receives it. This is called 'taking what is not given' (Adinnādāna, stealing). Furthermore, accepting the words of the Dānapati. By what is this given? If one relies on the Bhikkhus, they will repay something. If it is for the fruits of the path (Magga-phala), the fruits of the path receive their teachings and do not repay anything. And the Blessed One (Bhagavān, Buddha) said: The actions of Manava (human) beings. Created by giving, by actions. By the causes of actions. By actions given to beings. Achieved by actions, whether good or bad. What is the meaning of these words? The answer is: One's own actions receive their own results. People are not steadfast. As the actions are done, so the results are received. This is called the cause of actions, receiving the results of birth. Wherever actions arise. Wherever the results are received. This is called the womb-born of actions. If one abandons their actions, there are several signs. If one abandons their actions, this being is as mentioned above. Beings have high and low. Therefore, the actions of beings are spoken of. If they are good or bad. Because of what actions? If the beings of the Kalpa (cosmic period) naturally have bodies of food and can fly. Or it is said: The love for the desire realm (Kāmadhātu) has been exhausted. The flourishing good roots of the desire realm. Because of their results. Question: Is there nothing manifested now? Or among the good roots they have planted. The results have natural bodies and can fly. The answer is: Many actions are fully equipped, their results will not...
得生實。複次由生因緣行報因緣。有如是對。于彼自在施所造得。彼則身能飛行。由彼施主之德方便。彼則有頭光明。諸尊重梵行者。病痛遭困厄車馬施。彼則身能飛行。
飲酒其犯邪 性犯最重罪 飛比丘遊行 行自造人後
尊婆須蜜菩薩所集行揵度第九竟。◎
◎尊婆須蜜菩薩所集智揵度首
又世尊言。彼于不凈修念覺意。云何于不凈修念覺意。或作是說。計意作不凈想。挍計身中而修念覺意。如是于不凈修念覺意。或作是說。覺意分別不凈。覺意中間入不三昧。不三昧中間修念覺意。複次相各自有義。當作是觀。然不與不凈念覺意相應。
又世尊言。比丘汝等當修護。比丘若修護已盡斷除欲界愛。盡色界愛。盡無色界愛。盡於此憍慢盡無明。云何修護。或作是說。諸覺意四禪四等。或作是說。修無漏四禪。或作是說。護覺意不忘失。複次修道得諸果實故。於此說諸所生即滅常得護也。于欲界愛盡等。越次取證時。云何修斷欲界相應結。思惟所斷而修行道。或作是說。彼不盡便修行道。彼本以盡已世俗道。問四諦所斷結已盡。世俗道欲使彼盡不修道耶。修道法忍。是故思惟所斷盡而修行道。答曰。彼非四諦也。斷修法忍也。以賢聖諦起此道。問若四諦所斷已盡不修行道者。不
【現代漢語翻譯】 現代漢語譯本： 獲得真實的果報。再次，由於出生的因緣和行為果報的因緣，事情就是這樣發生的。憑藉自在施（指佈施者有能力隨意佈施）所造的功德，他們能夠身體飛行。由於施主的功德和方便，他們頭部有光明。對於那些尊重梵行（指清凈的修行）的人，如果他們因病痛遭遇困厄，施捨車馬，他們也能身體飛行。
飲酒是邪惡的行為，屬於性戒中最重的罪過。 飛行的比丘，他的行為是自己造成的。
尊者婆須蜜菩薩所集《行揵度》第九結束。
尊者婆須蜜菩薩所集《智揵度》開始
世尊又說：『他們對於不凈修習念覺意（指七覺支之一，專注于不凈之物的觀想）。』如何對於不凈修習念覺意呢？或者有人這樣說：『用心意去想像不凈之物，仔細觀察身體內部，從而修習念覺意。』這就是對於不凈修習念覺意。或者有人這樣說：『覺意分別不凈之物，覺意在中間進入不三昧（指非禪定狀態），在不三昧的中間修習念覺意。』再次，各種現象各自有其意義，應當這樣觀察。然而，這與不凈念覺意並不相應。
世尊又說：『比丘們，你們應當修習守護。』比丘如果修習守護，就能完全斷除欲界愛（指對欲界的貪愛），完全斷除色愛（指對色界的貪愛），完全斷除無色愛（指對無色界的貪愛），完全斷除對此的驕慢，完全斷除無明（指對真理的迷惑）。如何修習守護呢？或者有人這樣說：『通過覺意、四禪（指色界四種禪定）、四等（指四無量心）來修習守護。』或者有人這樣說：『修習無漏四禪（指不帶煩惱的四禪）。』或者有人這樣說：『守護覺意，不使忘失。』再次，因為修道能獲得各種果實，所以在這裡說，一切所生之法都會滅盡，常能得到守護。對於欲界愛滅盡等，越過次第而取得證悟時，如何修習斷除與欲界相應的結（指煩惱的束縛）呢？通過思惟所應斷除的，從而修行道。或者有人這樣說：『他們沒有完全斷除就修行道。』他們本來已經通過世俗道斷除了。問：『四諦（指苦、集、滅、道四聖諦）所斷的結已經斷盡，世俗道想要使它們斷盡，難道不修道嗎？』修道是法忍（指對法的忍可）。所以，通過思惟所應斷除的，從而修行道。答：『它們不是四諦所斷的。』斷是修法忍。通過賢聖諦（指聖者的真理）生起此道。問：『如果四諦所斷的已經斷盡，不修行道，難道不是……』
【English Translation】 English version: One obtains a real result. Furthermore, due to the causes and conditions of birth and the causes and conditions of karmic retribution, things happen in this way. Through the merit acquired by giving freely (referring to a donor who has the ability to give at will), they are able to fly through the air. Due to the donor's merit and skillful means, they have light emanating from their heads. For those who respect the Brahmacarya (referring to pure practice), if they encounter suffering due to illness and hardship, and give chariots and horses, they too are able to fly through the air.
Drinking alcohol is an evil act, and it is the most serious offense among the fundamental precepts. The flying Bhiksu (monk), his actions are of his own making.
The Ninth Section of the Karma Khandha Collected by the Venerable Vasumitra Bodhisattva ends.
The Beginning of the Wisdom Khandha Collected by the Venerable Vasumitra Bodhisattva
The World Honored One further said: 'They cultivate mindfulness of awakening regarding impurity (referring to one of the seven factors of enlightenment, focusing on the contemplation of impure things).' How does one cultivate mindfulness of awakening regarding impurity? Or someone might say this: 'Using the mind to imagine impure things, carefully observing the inside of the body, thereby cultivating mindfulness of awakening.' This is cultivating mindfulness of awakening regarding impurity. Or someone might say this: 'The factor of awakening distinguishes impure things, the factor of awakening enters non-samadhi (referring to a non-meditative state) in between, and in the middle of non-samadhi, one cultivates mindfulness of awakening.' Furthermore, various phenomena each have their own meaning, and one should observe them in this way. However, this is not in accordance with mindfulness of awakening regarding impurity.
The World Honored One further said: 'Bhikshus, you should cultivate protection.' If a Bhikshu cultivates protection, they can completely cut off desire-realm love (referring to craving for the desire realm), completely cut off form-realm love (referring to craving for the form realm), completely cut off formless-realm love (referring to craving for the formless realm), completely cut off pride in this, and completely cut off ignorance (referring to delusion about the truth). How does one cultivate protection? Or someone might say this: 'One cultivates protection through the factors of awakening, the four Dhyanas (referring to the four meditative states of the form realm), and the four immeasurables (referring to the four Brahmaviharas).' Or someone might say this: 'One cultivates the four undefiled Dhyanas (referring to the four Dhyanas without defilements).' Or someone might say this: 'One protects the factors of awakening, not allowing them to be forgotten.' Furthermore, because cultivating the path can obtain various fruits, it is said here that all phenomena that arise will cease, and one can always obtain protection. Regarding the cessation of desire-realm love, etc., when attaining enlightenment by skipping stages, how does one cultivate cutting off the fetters (referring to the bonds of affliction) associated with the desire realm? By contemplating what should be cut off, thereby cultivating the path. Or someone might say this: 'They cultivate the path without completely cutting them off.' They had originally cut them off through the mundane path. Question: 'The fetters cut off by the Four Noble Truths (referring to the four truths of suffering, its origin, its cessation, and the path to its cessation) have already been cut off, and the mundane path wants to make them completely cut off, so does one not cultivate the path?' Cultivating the path is Dharma-acceptance (referring to acceptance of the Dharma). Therefore, by contemplating what should be cut off, thereby cultivating the path. Answer: 'They are not cut off by the Four Noble Truths.' Cutting off is cultivating Dharma-acceptance. This path arises through the Noble Truths (referring to the truths of the noble ones). Question: 'If what is cut off by the Four Noble Truths has already been cut off, and one does not cultivate the path, is it not...'
以彼結世俗道永斷結使。是故見諦人不究竟盡。或作是說。彼滅未來結。問欲界愛盡等越次取證。以未來所修以思惟斷。答曰。彼不得思惟斷道。設得是時世間思道。若知彼力契經者。或作是說。未知智中間起思惟道。問彼不實有阿那含須陀洹得禪。答曰。進前取阿那含。是故修行道諦。便得阿那含。然須陀洹不得禪。複次二種結已盡。思惟彼二種事。修行二事。有二智修行。于彼愛盡等越次取證。無量之事皆悉具。凈修其心。作如是行道。以三界結四諦斷欲界相應。用思惟斷修行諦聖。住阿那含處。彼時亦作是觀。欲界相應結使用思惟斷修行道時。諸得未來善根。當言滅諸結使也。或作是說。當言斷滅。問云何以未來道滅。答曰。未來之道便有力勢。現在不滅也。諸有力勢生彼則能滅。如是未來之道。有力勢生彼則能滅。複次當言彼不能滅也。以未知智所領。當言用思惟所斷以世俗之數。彼非身所習出要。以何等故五盛之陰。不言是想意止。或作是說。法意止所攝。當言想身意止色陰所攝。痛意止者。痛陰所攝也。法意止者。想陰所攝也。行陰者此無為也。複次心意止所攝。當言是想也。身身相觀痛痛相觀。于痛思惟一切心處。所作如是。觀法意止者。合數之義。于陰垢著染污。當作如是觀。須陀洹住果實心。於三
【現代漢語翻譯】 現代漢語譯本 以彼（指某種修行方法）斷除世俗之道，永遠斷絕煩惱。因此，見諦之人（Sotapanna，須陀洹）並非究竟的斷盡煩惱。或者有人這樣說：他們滅除了未來的煩惱。問：對於欲界愛盡等越次取證的情況，是用未來所修的道，通過思惟來斷除嗎？答：他們無法通過思惟斷道。即使得到了，那也是世間的思道。如果瞭解契經的力量，或者有人這樣說：在未知智（指未證得阿羅漢果的智慧）中間，生起了思惟道。問：那些實際上沒有得到阿那含（Anagami，不還者）果位，卻得到了禪定的人，是否可以得到須陀洹（Sotapanna，預流者）果位？答：他們可以向前進取，證得阿那含果。因此，修行道諦，便能得到阿那含果。然而，須陀洹不能得到禪定。進一步說，有兩種煩惱已經斷盡，思惟這兩種事情，修行這兩種事情，有兩種智慧在修行。對於那些愛盡等越次取證的情況，無量的事情都具備了，清凈地修習他們的心。像這樣修行道，用三界（欲界、色界、無色界）的煩惱，用四諦（苦、集、滅、道）來斷除與欲界相應的煩惱，用思惟來斷除修行諦聖（指聖道）。住在阿那含的果位，那時也這樣觀察：與欲界相應的煩惱，在使用思惟斷除修行道時，那些得到未來善根的人，應當說他們滅除了所有的煩惱嗎？或者有人這樣說：應當說他們斷滅了煩惱。問：如何用未來的道來滅除煩惱？答：未來的道便具有力量和勢頭，現在無法滅除。當力量和勢頭產生時，他們就能滅除。像這樣，未來的道，當力量和勢頭產生時，他們就能滅除。進一步說，應當說他們不能滅除煩惱。因為這是未知智所領悟的，應當說這是用思惟所斷除的，用世俗的計數方法。這不是身體所習得的出離之道。因為什麼緣故，五盛陰（色、受、想、行、識）不說是想意止？或者有人這樣說：法意止所攝。應當說想身意止是色陰所攝，痛意止是痛陰所攝，法意止是想陰所攝，行陰是無為法。進一步說，心意止所攝，應當說是想。身身相觀，痛痛相觀，對於痛苦思惟一切心處，所作就是這樣。觀察法意止，是合數之義。對於陰的垢著染污，應當這樣觀察。須陀洹住在果實心中，對於三
【English Translation】 English version By that (referring to a certain practice) severing the worldly path, one eternally cuts off defilements. Therefore, a Stream-enterer (Sotapanna) does not completely exhaust all defilements. Or some say that they extinguish future defilements. Question: Regarding the attainment of the cessation of desire in the desire realm, etc., by skipping stages, is it through future practice, through contemplation, that they are severed? Answer: They cannot sever the path through contemplation. Even if they attain it, it is a worldly path of contemplation. If one understands the power of the sutras, or some say that in between the Unknowing Wisdom (wisdom before attaining Arhatship), the path of contemplation arises. Question: Those who have not actually attained the Anagami (Non-returner) fruit, but have attained meditative states, can they attain the Sotapanna (Stream-enterer) fruit? Answer: They can advance and attain the Anagami fruit. Therefore, by practicing the Truth of the Path, one can attain the Anagami fruit. However, a Sotapanna cannot attain meditative states. Furthermore, two kinds of defilements have already been exhausted, contemplating these two kinds of things, practicing these two kinds of things, there are two kinds of wisdom in practice. Regarding those who attain the cessation of desire, etc., by skipping stages, countless things are complete, purifying their minds. Practicing the path in this way, using the defilements of the three realms (desire realm, form realm, formless realm), using the Four Noble Truths (suffering, origin, cessation, path) to sever the defilements corresponding to the desire realm, using contemplation to sever the practice of the Noble Truths (referring to the Noble Path). Dwelling in the state of Anagami, at that time, one also observes in this way: the defilements corresponding to the desire realm, when using contemplation to sever the practice of the path, those who attain future good roots, should it be said that they extinguish all defilements? Or some say that it should be said that they cut off defilements. Question: How does one extinguish defilements with the future path? Answer: The future path then has power and momentum, which cannot be extinguished in the present. When power and momentum arise, they can extinguish them. Like this, the future path, when power and momentum arise, they can extinguish them. Furthermore, it should be said that they cannot extinguish defilements. Because this is understood by the Unknowing Wisdom, it should be said that this is severed by contemplation, using worldly calculations. This is not the path of liberation learned by the body. For what reason are the five aggregates of clinging (form, feeling, perception, mental formations, consciousness) not said to be the perception mindfulness? Or some say that it is included in the Dharma mindfulness. It should be said that the form mindfulness is included in the form aggregate, the feeling mindfulness is included in the feeling aggregate, the Dharma mindfulness is included in the perception aggregate, and the mental formations aggregate is unconditioned. Furthermore, it is included in the mind mindfulness, it should be said that it is perception. Contemplating the body in relation to the body, contemplating the feeling in relation to the feeling, contemplating all the places of the mind in relation to suffering, what is done is like this. Observing the Dharma mindfulness is the meaning of a combined number. Regarding the defilements and attachments of the aggregates, one should observe in this way. A Stream-enterer dwells in the heart of the fruit, regarding the three
界中當言成就等智。當言不成就等智。或作是說。當言成就。何以故。善根者。以二事滅不相應果滅縛著。于彼若去離界。然須陀洹不退轉越彼界。是故當言成就。複次覺知三界時以舍等智。複次空于空。無愿于無愿。無想于無想。當言成就也。彼不捨意也。又世尊言。
法園觀浴池 婆羅門異學 閑靖無垢濁 與諸真人俱 我浴神諍訟 不漬體滅惡
說是語是義云何。答曰。賢聖沙門津。於此義中法園觀浴池也。彼不顛倒結已盡。心枝葉諸垢永盡。謂之法也。不順從戒是謂戒。梵志未越不善根。觀彼不善是謂閑靜。無穢無濁。于佛聲聞發歡喜心。是謂與諸真人俱。成就等智分別等智。覺知深義而入其中。是謂浴神心。無有垢穢。亦不作是想。或作是說。滅本噁心。不作是想。是謂不漬身滅惡也。以何等故空緣有漏耶。無愿者亦緣有漏亦緣無漏。或作是說。空者緣苦諦緣有漏。無愿者亦緣苦諦。亦緣習諦。亦緣道諦。是故無愿亦緣有漏亦緣無漏。複次各自憑已。亦不自覺。亦不得無漏法。是故空緣有漏也。現有所失能知棄捨。爾時無復有愿田業之想。如群鹿驚四面無有障礙。于中無愿亦緣有漏亦緣無漏。世俗上無我智有何差別。或作是說。世俗為下增上為世俗上。或作是說。一切無我智是謂世俗
【現代漢語翻譯】 現代漢語譯本 界中應當說成就等智，還是不成就等智？或者這樣說，應當說成就。為什麼呢？善根者，因為兩種事物滅盡，不相應的果滅盡，束縛也滅盡。對於那些離開界的人，然而須陀洹（Sotapanna，入流者）不退轉，超越了那個界，所以應當說成就。再者，覺知三界時，以舍等智。再者，空于空，無愿于無愿，無想于無想，應當說成就。他們不捨棄意念。又世尊說：
『法園觀浴池，婆羅門異學， 閑靖無垢濁，與諸真人俱， 我浴神諍訟，不漬體滅惡。』
說是語是什麼意思呢？回答說：賢聖沙門（Samana，沙門）是津樑。在這意義中，法園觀浴池。他們不顛倒，結已盡，心枝葉的各種垢穢永遠滅盡，這叫做『法』。不順從戒律，這叫做『戒』。婆羅門（Brahmin）沒有超越不善根。觀察那些不善，這叫做『閑靜』。沒有穢，沒有濁。對於佛的聲聞（Sravaka，弟子）生起歡喜心，這叫做『與諸真人俱』。成就等智，分別等智，覺知深奧的意義而進入其中，這叫做『浴神心』。沒有垢穢，也不作這樣的想。或者這樣說，滅盡根本的噁心，不作這樣的想，這叫做『不漬身滅惡』。因為什麼緣故，空緣于有漏呢？無愿者也緣于有漏，也緣于無漏。或者這樣說，空者緣于苦諦（Dukkha Satya，苦諦），緣于有漏。無愿者也緣于苦諦，也緣于集諦（Samudaya Satya，集諦），也緣于道諦（Magga Satya，道諦）。所以無愿也緣于有漏，也緣于無漏。再者，各自憑藉自己，也不自覺，也得不到無漏法。所以空緣于有漏。現在有所失，能夠知道並棄捨。那時沒有願望田業的想法。如同群鹿受驚，四面沒有障礙。其中無愿也緣于有漏，也緣于無漏。世俗上的無我智和增上的無我智有什麼差別？或者這樣說，世俗是下，增上是世俗上。或者這樣說，一切無我智，這叫做世俗。
【English Translation】 English version In the realm, should we say that one achieves equal wisdom, or does not achieve equal wisdom? Or should it be said that one achieves it? Why? Because for those with good roots, two things are extinguished: the non-corresponding result is extinguished, and the bondage is extinguished. For those who depart from the realm, yet the Sotapanna (stream-enterer) does not regress and transcends that realm, therefore it should be said that they achieve it. Furthermore, when perceiving the three realms, it is with the wisdom of equanimity. Furthermore, emptiness regarding emptiness, wishlessness regarding wishlessness, non-perception regarding non-perception, should be said to be achieved. They do not abandon intention. Moreover, the World Honored One said:
'A Dharma garden, a viewing bathing pond, Brahmin heretics, Tranquil, without impurity or turbidity, Together with all the true people, I bathe in divine disputes, Without soaking the body to extinguish evil.'
What is the meaning of these words? The answer is: the virtuous and holy Samana (ascetic) is a ferry. In this meaning, it is a Dharma garden, a viewing bathing pond. They are not inverted, their knots are exhausted, and the various defilements of the mind's branches and leaves are forever extinguished; this is called 'Dharma'. Not conforming to precepts is called 'precepts'. The Brahmin has not transcended the roots of unwholesomeness. Observing those unwholesome things is called 'tranquility'. Without impurity or turbidity. Generating joyful hearts towards the Buddha's Sravaka (disciple) is called 'together with all the true people'. Achieving equal wisdom, distinguishing wisdom, perceiving profound meanings and entering into them is called 'bathing the divine mind'. Without defilements, and not making such thoughts. Or it can be said that extinguishing the root of evil mind, not making such thoughts, is called 'without soaking the body to extinguish evil'. For what reason does emptiness condition the outflows? The wishless also conditions the outflows and also conditions the non-outflows. Or it can be said that the empty one conditions the Truth of Suffering (Dukkha Satya), conditions the outflows. The wishless also conditions the Truth of Suffering, also conditions the Truth of Origin (Samudaya Satya), and also conditions the Truth of the Path (Magga Satya). Therefore, the wishless also conditions the outflows and also conditions the non-outflows. Furthermore, each relies on itself, and is neither self-aware nor attains the non-outflow Dharma. Therefore, emptiness conditions the outflows. Now, what is lost can be known and abandoned. At that time, there is no thought of wishing for fields and properties. Like a herd of deer startled, there are no obstacles in all directions. Among them, the wishless also conditions the outflows and also conditions the non-outflows. What is the difference between mundane non-self wisdom and superior non-self wisdom? Or it can be said that the mundane is lower, and the superior is above the mundane. Or it can be said that all non-self wisdom is called mundane.
上。一切順越世俗。複次諸分別曉了是謂世俗。諸不曉了彼謂之世俗上。複次世俗無我智。作識別觀方便。非方便有如斯事。作是思惟。彼自相彼無巧便。無我自度視世俗上。以何等故未知智非緣欲界。或作是說。法智已作緣。問忍已作緣法智不作緣。或作是說。現有法智懸思未知智現有欲界。是故而不作緣。問欲界之中或有現或無有現。色無色界或有現欲界愛。複次此不相應。世尊亦說。彼以此法見知自過去未來。將往是謂往。是謂當言未知智。是故有未知智緣欲界。
覺意而敷演 欲界根上陰 須陀洹法空 差別若干界
以何等故。生終世俗智便忘失。然非世俗上。或作是說。世俗智富足。以智相佐世俗上智者。亦富足以彼相佐而不修行。或作是說。垢力勢大非世俗智。以垢所纏。然後世俗力大非結。不為結所纏。複次作世俗智想作等想。現有所說。世俗上智者。作無想與相應如實義。因長益處所緣得其章義。依彼有功德不可沮壞。以何等故。阿羅漢謂之不成就學法耶。或作是說。此已舍學法游果果行。或作是說。得無學法則不成就學法。此之謂也。或作是說。若成就學法者則是其學。若成就無學法則無學法也。複次根度無極則有緣果。度無極果度無極緣入度無極。于中阿羅漢當言不成就學法。
【現代漢語翻譯】 現代漢語譯本： 上面所說的是超越世俗的。進一步說，能夠分辨瞭解的就是世俗，不能分辨瞭解的就是超越世俗。進一步說，世俗的無我智慧，能夠進行識別觀察，是一種方便。如果不是方便，就不會有這樣的事情。這樣思考，它自有其特性，沒有巧妙的方便。無我自度，是看待超越世俗的。因為什麼緣故，未知智不能以欲界為所緣呢？或者可以這樣說，法智已經以欲界為所緣。問：忍已經以欲界為所緣，法智不以欲界為所緣嗎？或者可以這樣說，現有的法智懸置思考，未知智存在於欲界。因此不以欲界為所緣。問：在欲界之中，或者有顯現，或者沒有顯現。色無色界或者有顯現欲界愛。進一步說，這不相應。世尊也說過，他以此法見知自己的過去未來。將要前往，這叫做『往』。這應該說的是未知智。因此有未知智以欲界為所緣。
覺悟的意念得以闡發，欲界的根、上陰，須陀洹（Sotapanna，入流者）的法空，在若干界中存在差別。
因為什麼緣故，生滅的世俗智慧容易忘失，然而超越世俗的智慧不會忘失？或者可以這樣說，世俗智慧是富足的，用智慧互相輔助。超越世俗的智者，也是富足的，用智慧互相輔助，但不去修行。或者可以這樣說，垢染的力量強大，世俗智慧被垢染所纏繞。然後世俗的力量強大，不會被結縛所纏繞。進一步說，產生世俗智慧的想法，產生平等的想法，現在有所說。超越世俗的智者，產生無想，與如實的意義相應。因為長久的利益，所緣才能得到其章節意義。依靠它有功德，不可破壞。因為什麼緣故，阿羅漢（Arahan，阿羅漢）被稱為不成就學法呢？或者可以這樣說，他已經捨棄學法，在果的道路上行走。或者可以這樣說，得到無學法則不成就學法。這就是這個意思。或者可以這樣說，如果成就學法，那就是他的學法；如果成就無學法，那就是無學法。進一步說，根的程度沒有極限，因此有緣果。程度沒有極限，果的程度沒有極限，緣進入程度沒有極限。在這些之中，阿羅漢應該被稱為不成就學法。
【English Translation】 English version: That which is above is beyond the mundane. Furthermore, the ability to discern and understand is called mundane. The inability to discern and understand is called above the mundane. Furthermore, mundane wisdom of no-self is a convenient means for discerning and observing. If it were not a convenient means, such a thing would not exist. Thinking in this way, it has its own characteristics, without skillful convenience. No-self self-liberation is to view above the mundane. For what reason does the unknown wisdom not take the desire realm as its object? Or it could be said that the wisdom of Dharma has already taken the desire realm as its object. Question: Endurance has already taken the desire realm as its object, does the wisdom of Dharma not take the desire realm as its object? Or it could be said that the existing wisdom of Dharma suspends thought, and the unknown wisdom exists in the desire realm. Therefore, it does not take the desire realm as its object. Question: Within the desire realm, is there manifestation or is there no manifestation? In the formless realm, there may be manifestation of desire realm love. Furthermore, this is not consistent. The World Honored One also said that he knows his past and future through this Dharma. Going forth is called 'going'. This should be referring to unknown wisdom. Therefore, there is unknown wisdom that takes the desire realm as its object.
The thought of enlightenment is elaborated, the roots and upper aggregates of the desire realm, the Dharma emptiness of the Sotapanna (stream-enterer), exist with differences in several realms.
For what reason is it that the mundane wisdom of birth and death is easily forgotten, yet wisdom above the mundane is not forgotten? Or it could be said that mundane wisdom is abundant, mutually assisting with wisdom. The wise above the mundane are also abundant, mutually assisting with wisdom, but do not practice. Or it could be said that the power of defilements is strong, and mundane wisdom is entangled by defilements. Then the power of the mundane is strong, and is not entangled by bonds. Furthermore, generating the thought of mundane wisdom, generating the thought of equality, is now spoken of. The wise above the mundane generate no-thought, corresponding to the true meaning. Because of long-term benefits, the object can obtain its chapter meaning. Relying on it, there is merit that cannot be destroyed. For what reason is an Arahan (worthy one) called not accomplishing learning? Or it could be said that he has already abandoned learning and is walking on the path of fruition. Or it could be said that obtaining the unlearned Dharma means not accomplishing learning. This is what it means. Or it could be said that if one accomplishes learning, then that is his learning; if one accomplishes the unlearned Dharma, then that is the unlearned Dharma. Furthermore, the degree of the root has no limit, therefore there is cause and effect. The degree has no limit, the degree of the effect has no limit, the cause enters the degree that has no limit. Among these, the Arahan should be called not accomplishing learning.
彼則有此不如意。亦不學亦不不學。法不成就也。當作是觀。當作限量世俗之法學無學法也。以何等故。四辯才二界有漏二於三界無漏。或作是說。不於此色界中名身句身有所繫。有所敷演所有無漏智。是故二界有漏也。復有無色界第一義不迴轉智三昧。入彼三昧不迴轉智。若無漏智迴轉者。然此三界皆悉無漏。複次無色界無有辯才。然辯才非有漏亦不生有漏中間有漏以何等故。六通三有明三非有明。或作是說。一第一義明盡有漏二。便招來得其明聲。或作是說。阿羅漢因果報智明。自識宿命知。我從某處終。緣此因緣而生是間。因果報者。微視通我某處終。由此因緣當生彼間。因果智而知。盡有漏智者。我已此道而盡有漏諸因果報智。複次第四通自知所從來。第五通知始生智者。第六通與共相應。是謂智盡有漏。若相應智者。彼第一義明初通者。知諸伎術。第二通者攝持諸聲。第三通者而觀自相。如此三解脫門空無愿無想。以何等解脫門等越次取證。答曰。空無愿生便能越已生。當言等越次取證。如得分別智。以何等故。未知智不與同緣色無色界。或作是說。一時敷演見諦所斷結。問此亦是我疑。何以故。二界見諦所斷一敷演。然非三界二界有何差別。一見諦所斷。然非思惟所斷。或作是說無常苦空無我。問三界集
聚是謂無常。或作是說。不現未知智。彼可量現在前。問欲界少有現色。無色界不現。是故現非義。複次是謂三界等越次取證。是謂當言未知智。此是其道等越次取證。忍與智有何差別。或作是說。忍能忍事智慧知物。問無智者能忍乎。忍時有智耶。或作是說。忍為下智為上或作是說。盡道為忍道果為智。復作是說。斷道為忍解脫道為智。復作是說。斷道為忍無所掛礙為智。複次如行道人不能前進。便自勸勉安隱到處所。如是等越次取證。先得智慧眼導引為忍。越彼岸為智。忍為下。
諸不忘學法 分別覺意門 來生及分別 忍法是十經
用何等故以忍斷結。然不用智或作是說。道已生便斷。是故忍斷結。忍已能捨。是智不能斷。忍無不斷結。或作是說。盡道為忍。道果為智。然非以道果斷結。是故不以智斷。或作是說。盡道為忍。解脫道為智。非以解脫道斷也。是故智不斷。複次見地見諦所斷結。盡道障道不等道斷也。此相應是故忍斷。以智覆不生。當作是觀。以何等故。盡時忍斷結斷。結非生時。或作是說。盡時忍現在道斷結。是故盡時忍斷結。若忍生時道未生則不能斷。是故生時不斷。問若生時忍不斷結者。彼不有違耶。答曰。然生時忍不斷者。如是彼則不有違。所以生斷。是故彼相佐助。問
【現代漢語翻譯】 現代漢語譯本：聚集被稱為無常。或者有人這樣說：不顯現未知的智慧。那可以衡量現在所呈現的。問：欲界很少有顯現的色，沒有什麼是不顯現的。因此，顯現並非是（唯一）的意義。再者，這被稱為三界等越次取證。這被稱為應當說的未知智。這是其道路等越次取證。忍與智有什麼差別？或者有人這樣說：忍能夠忍受事情，智慧夠知曉事物。問：沒有智慧的人能夠忍受嗎？忍受的時候有智慧嗎？或者有人這樣說：忍為下，智為上。或者有人這樣說：盡道為忍，道果為智。又有人這樣說：斷道為忍，解脫道為智。又有人這樣說：斷道為忍，無所掛礙為智。再者，如同行走的人不能前進，便自我勸勉，安穩地到達處所。像這樣等越次取證，先得到智慧眼引導為忍，越過彼岸為智。忍為下。
諸不忘學法，分別覺意門，來生及分別，忍法是十經。
用什麼緣故用忍來斷結？然而不用智。或者有人這樣說：道已經生起便斷結。因此忍斷結。忍已經能夠捨棄，是智不能斷。忍沒有不能斷的結。或者有人這樣說：盡道為忍，道果為智。然而不是用道果斷結。因此不以智斷。或者有人這樣說：盡道為忍，解脫道為智。不是用解脫道斷結。因此智不斷。再者，見地見諦所斷的結，盡道、障道、不等道斷結。此相應，因此忍斷。以智覆蓋不生。應當這樣觀察：用什麼緣故，盡時忍斷結斷，結不是生時（斷）？或者有人這樣說：盡時忍現在道斷結。因此盡時忍斷結。如果忍生時道未生，則不能斷。因此生時不斷。問：如果生時忍不斷結，那不是有違背嗎？答：是的，生時忍不斷結，這樣就沒有違背。所以生時斷結，是它們互相佐助。問：
【English Translation】 English version: Gathering is called impermanence. Or it is said: Unmanifested, unknown wisdom. That can measure what is presently manifested. Question: In the desire realm, there is little manifested form; there is nothing that is not manifested. Therefore, manifestation is not the (sole) meaning. Furthermore, this is called the transcendence of the three realms in stages. This is called the wisdom that should be said to be unknown. This is the path of transcendence in stages. What is the difference between forbearance (kṣānti) and wisdom (jñāna)? Or it is said: Forbearance can endure things; wisdom can know things. Question: Can a person without wisdom endure? Is there wisdom at the time of endurance? Or it is said: Forbearance is lower, wisdom is higher. Or it is said: The path of cessation (nirodha-mārga) is forbearance; the fruit of the path (mārga-phala) is wisdom. Again, it is said: The path of cutting off (prahāṇa-mārga) is forbearance; the path of liberation (vimukti-mārga) is wisdom. Again, it is said: The path of cutting off is forbearance; being unattached is wisdom. Furthermore, like a person walking a path who cannot move forward, he encourages himself to reach a safe place. Like this, the transcendence in stages, first obtaining the eye of wisdom (prajñā-cakṣus) as guidance is forbearance; crossing the other shore is wisdom. Forbearance is lower.
'Those who do not forget to study the Dharma, distinguishing the doors of enlightenment, future lives and distinctions, the Dharma of forbearance is the ten sutras.'
For what reason is forbearance used to sever the bonds (saṃyojana)? Yet wisdom is not used. Or it is said: The path has already arisen, then the bonds are severed. Therefore, forbearance severs the bonds. Forbearance has already been able to abandon, but wisdom cannot sever. Forbearance has no bonds that it cannot sever. Or it is said: The path of cessation is forbearance; the fruit of the path is wisdom. Yet the bonds are not severed by the fruit of the path. Therefore, they are not severed by wisdom. Or it is said: The path of cessation is forbearance; the path of liberation is wisdom. The bonds are not severed by the path of liberation. Therefore, wisdom does not sever. Furthermore, the bonds severed by the ground of vision (darśana-bhūmi), the seeing of truth (satya-darśana), are severed by the path of cessation, the obstructing path (āvaraṇa-mārga), and the unequal path (viṣama-mārga). This is corresponding; therefore, forbearance severs. Wisdom covers and does not allow to arise. One should observe in this way: For what reason, at the time of cessation, does forbearance sever the bonds, and the bonds are not severed at the time of arising? Or it is said: At the time of cessation, forbearance, being the present path, severs the bonds. Therefore, at the time of cessation, forbearance severs the bonds. If, at the time of arising, forbearance has not arisen, then it cannot sever. Therefore, it does not sever at the time of arising. Question: If, at the time of arising, forbearance does not sever the bonds, is that not contradictory? Answer: Yes, if, at the time of arising, forbearance does not sever the bonds, then there is no contradiction. Therefore, at the time of arising, the bonds are severed; they mutually assist each other. Question:
若自觀者忍已生。彼便自滅無生無復闇冥。複次若所生忍滅結已生。當言便盡。猶如然明闇冥悉除。問若所生忍滅當言是結耶。已生道未知忍。一切見諦所斷結盡。是故忍成就須陀洹。答曰。一切見諦所斷結盡。不以智集聚名須陀洹。何以故。不以此有為得須陀洹果。如世尊說。於是比丘諸觀五盛陰如實而知。是謂須陀洹。不以見苦名須陀洹。亦作是說。三結盡名須陀洹。不以忍集聚名須陀洹。
又世尊言。比丘說一切結時。四意止等說而說。世尊亦說。說善聚比丘時。四意止等說而說。然一切諸法非善說。是語其義云何。或作是說說一切法時。四意止等說而說道有緣。以是故說善說善聚時。四意止等說而說。亦由道說。複次說一切法時四意止等說而說。由八正道三十七品。以是故說。說善聚時。四意止等說而說。第一義聚善聚。由是故說。諸如來相義起微妙智。諸聲聞亦有此微妙智耶。設聲聞有此微妙智。彼是如來相義起微妙智耶。或作是說。諸如來相義起微妙智。彼相義聲聞有也。起微妙智。諸眾生類。于彼如來聲聞起微妙智。如彼智境界迴轉時。複次不應作是說。眾生微妙智心智慧歡喜。有其誓願微妙智者。彼聲聞漸漸而智現在前。如來者于智得自在心思惟心。三昧清凈。于欲便能無有掛礙起微妙智。以
【現代漢語翻譯】 現代漢語譯本： 如果自己觀察（自觀者）忍（Ksanti，此處指對真理的領悟）已經生起，那麼它就會自行消滅，不會再生起，也不會再有黑暗（無明）。進一步說，如果所生起的忍滅除了已經產生的結（Klesha，煩惱），就可以說煩惱已經斷盡。就像點燃光明，所有的黑暗都會消除一樣。問：如果所生起的忍滅除了煩惱，可以說這就是結嗎？已經生起的道（Marga，修行之路）還未知的忍，斷盡一切見諦（Darsana-satya，見道之真諦）所斷的結。因此，忍成就了須陀洹（Srotapanna，入流果）。答：斷盡一切見諦所斷的結，不以智慧的聚集稱為須陀洹。為什麼呢？不以這種有為法（Samkhata-dharma，因緣和合而成的事物）獲得須陀洹果。正如世尊所說：『如果比丘如實地了知五盛陰（Panca-skandha，五蘊）的真相，這就是須陀洹。』不是因為見到苦（Dukkha，痛苦）就稱為須陀洹。也這樣說：『斷盡三結（Samyojana，三種束縛）就稱為須陀洹。』不是以忍的聚集稱為須陀洹。 又世尊說：『比丘在說一切結的時候，是依據四意止（Cattaro satipatthana，四念處）等來說的。』世尊也說：『在說善聚比丘的時候，是依據四意止等來說的。』然而，一切諸法並非善說，這句話是什麼意思呢？或者這樣說，在說一切法的時候，是依據四意止等來說的，因為道是有緣起的。因此，在說善說善聚的時候，是依據四意止等來說的，也是由道來說的。進一步說，在說一切法的時候，是依據四意止等來說的，由八正道（Astangika-marga，八正道）三十七品（Bodhipaksika-dharma，三十七道品）來說的。因此，在說善聚的時候，是依據四意止等來說的，第一義聚（Paramartha-samgraha，勝義諦）是善聚，因此這樣說。諸如來（Tathagata，如來）的相義（Laksana-artha，相的意義）生起微妙智（Sukshma-jnana，微細的智慧），諸聲聞（Sravaka，聲聞）也有這種微妙智嗎？假設聲聞有這種微妙智，他們是如來相義生起的微妙智嗎？或者這樣說，諸如來相義生起的微妙智，這種相義聲聞也有。生起微妙智，諸眾生類，對於如來聲聞生起微妙智。當這種智慧境界迴轉的時候。進一步說，不應該這樣說，眾生的微妙智、心、智慧、歡喜，有其誓願的微妙智者。這些聲聞漸漸地智慧才顯現出來。如來對於智慧得到自在，心思惟心，三昧（Samadhi，禪定）清凈，對於慾望便能沒有掛礙地生起微妙智。以...
【English Translation】 English version: If one observes oneself (Svata-pasyati) and forbearance (Ksanti, referring to the realization of truth) has arisen, then it will extinguish itself, without arising again, and there will be no more darkness (Avidya, ignorance). Furthermore, if the forbearance that has arisen extinguishes the knots (Klesha, afflictions) that have already arisen, then it can be said that the afflictions have been completely eliminated. Just as when light is lit, all darkness is dispelled. Question: If the forbearance that has arisen extinguishes the afflictions, can it be said that this is a knot? The forbearance of the path (Marga, the path of practice) that has already arisen but is not yet known, extinguishes all the knots that are severed by seeing the truth (Darsana-satya, the truth of seeing the path). Therefore, forbearance accomplishes Srotapanna (stream-enterer). Answer: Extinguishing all the knots that are severed by seeing the truth, is not called Srotapanna by the accumulation of wisdom. Why? Not by this conditioned dharma (Samkhata-dharma, compounded phenomena) is the fruit of Srotapanna obtained. As the World Honored One said: 'If a Bhiksu (monk) truly knows the five aggregates (Panca-skandha, the five aggregates of existence) as they really are, this is a Srotapanna.' It is not because of seeing suffering (Dukkha, suffering) that one is called a Srotapanna. It is also said: 'Extinguishing the three knots (Samyojana, three fetters) is called Srotapanna.' It is not by the accumulation of forbearance that one is called a Srotapanna. Moreover, the World Honored One said: 'When a Bhiksu speaks of all knots, he speaks according to the four foundations of mindfulness (Cattaro satipatthana, the four establishments of mindfulness), etc.' The World Honored One also said: 'When speaking of a Bhiksu who is a good gathering, it is according to the four foundations of mindfulness, etc.' However, not all dharmas are well-spoken, what does this statement mean? Or it can be said that when speaking of all dharmas, it is according to the four foundations of mindfulness, etc., because the path has conditions. Therefore, when speaking of well-spoken and good gatherings, it is according to the four foundations of mindfulness, etc., and it is also spoken of by the path. Furthermore, when speaking of all dharmas, it is according to the four foundations of mindfulness, etc., by the thirty-seven factors of enlightenment (Bodhipaksika-dharma, the thirty-seven limbs of enlightenment) of the Eightfold Path (Astangika-marga, the Noble Eightfold Path). Therefore, when speaking of a good gathering, it is according to the four foundations of mindfulness, etc., the ultimate meaning gathering (Paramartha-samgraha, the ultimate truth) is a good gathering, therefore it is said. The meaning of the characteristics (Laksana-artha, the meaning of characteristics) of the Tathagatas (Tathagata, Thus Come One) gives rise to subtle wisdom (Sukshma-jnana, subtle wisdom), do the Sravakas (Sravaka, Hearers) also have this subtle wisdom? Supposing the Sravakas have this subtle wisdom, are they the subtle wisdom arising from the meaning of the characteristics of the Tathagatas? Or it can be said that the subtle wisdom arising from the meaning of the characteristics of the Tathagatas, the Sravakas also have this meaning of characteristics. Giving rise to subtle wisdom, all sentient beings, for the Tathagatas and Sravakas give rise to subtle wisdom. When this realm of wisdom revolves. Furthermore, it should not be said that the subtle wisdom, mind, wisdom, and joy of sentient beings, have subtle wisdom of their vows. These Sravakas gradually manifest their wisdom. The Tathagatas obtain freedom in wisdom, think with their minds, Samadhi (Samadhi, concentration) is pure, and they can give rise to subtle wisdom without hindrance to desires. With...
何等故。四意止無身意止生耶。或作是說。意止無有思惟漸漸而至。複次漸漸有益。如來之教漸漸諷誦承受者。複次身身相觀作諸意。痛痛相觀流行。痛痛相觀作諸意。心心相觀有流行。心心相觀作諸意。法法相觀有流行。如是漸漸修意止。以何等故。七覺意中謂先謂念覺意耶。或作是說。次第言之。複次如來次第所說。為誦者所說。複次念覺意先現在前。為人次第說修說覺意。如所說如彼所念法選擇諸法。亦復觀知味諸法。于彼法選擇。亦復覺知諸法之時。便有勇猛發歡喜意。意盛不少無有異身。心有所猗受樂使。三昧觀其心意。以何等故八賢聖道。先謂之等見。或作是說。賢聖道不審修行。複次如來次第說。為誦者所說。複次等見為人次第行道。猶如一切四神足中。以得自在精進心定。以何等故。一切自在三昧盡行成就是謂四神足精進三昧心三昧。三昧盡行成就。是謂神足。或作是說。諸增上起諸三昧。彼彼所說。如所說比丘自在增上得諸三昧。彼有自在三昧精進心比丘增上得諸三昧。彼則謂三昧。複次如此諸事轉增。以三昧定。或時禪三昧增得自在。起諸自在自在迴轉。或時精進增起諸精進精進迴轉。或時心增起心心心迴轉。或時味增起味味迴轉。于中說四神足便有增上。五根五力有差別。或作是說。增上為根
【現代漢語翻譯】 現代漢語譯本 什麼原因呢？四意止（Sati Patthana，四念處）中，沒有身意止（Kaya-sati，身念處）的生起嗎？或者可以這樣說，意止（Sati，念）是沒有思惟，逐漸而至的。進一步說，逐漸地有益處。如來的教導是逐漸地諷誦和承受的。再進一步說，身身相觀，產生各種意念。痛痛相觀，持續不斷。痛痛相觀，產生各種意念。心心相觀，持續不斷。心心相觀，產生各種意念。法法相觀，持續不斷。像這樣逐漸地修習意止。因為什麼原因，七覺意（Sapta Bojjhanga，七菩提分）中，先說念覺意（Sati-sambojjhanga，念覺支）呢？或者可以這樣說，是按照次第說的。再進一步說，如來是按照次第說的，爲了誦讀者所說。再進一步說，念覺意先出現在前面，爲了人按照次第說修習覺意。如所說，如他們所念的法，選擇諸法，也觀察和知曉諸法的味道。在選擇諸法的時候，便有勇猛，生起歡喜之意。意念旺盛，沒有減少，沒有不同的身體。心有所依靠，感受快樂，使三昧（Samadhi，定）觀察他的心意。因為什麼原因，八賢聖道（Ariya Atthangika Magga，八正道）中，先說等見（Samma ditthi，正見）呢？或者可以這樣說，賢聖道是不審慎修行。再進一步說，如來是按照次第說的，爲了誦讀者所說。再進一步說，等見是爲了人按照次第行道。猶如一切四神足（Cattaro Iddhipada，四如意足）中，以得到自在的精進、心、定。因為什麼原因，一切自在的三昧（Samadhi，定）盡行成就，這就是所謂的四神足，精進三昧、心三昧。三昧盡行成就，這就是所謂的如意足。或者可以這樣說，各種增上（Adhipati，主導）生起各種三昧，那些是他們所說的。如所說，比丘自在增上，得到各種三昧，他們有自在的三昧，精進、心。比丘增上，得到各種三昧，他們就說是三昧。再進一步說，如此各種事情逐漸增加，以三昧定。有時禪三昧增加，得到自在，生起各種自在，自在迴轉。有時精進增加，生起各種精進，精進迴轉。有時心增加，生起心，心迴轉。有時味道增加，生起味道，味道迴轉。其中說四神足，便有增上。五根（Panca Indriyani，五根）、五力（Panca Balani，五力）有差別。或者可以這樣說，增上是根。
【English Translation】 English version For what reason is it that among the four Sati Patthana (four foundations of mindfulness), the Kaya-sati (mindfulness of the body) does not arise? Or it could be said that Sati (mindfulness) arises gradually without contemplation. Furthermore, it is gradually beneficial. The teachings of the Tathagata (如來) are gradually recited and received. Furthermore, observing body in relation to body generates various thoughts. Observing feeling in relation to feeling continues uninterrupted. Observing feeling in relation to feeling generates various thoughts. Observing mind in relation to mind continues uninterrupted. Observing mind in relation to mind generates various thoughts. Observing Dhamma (法) in relation to Dhamma continues uninterrupted. Thus, mindfulness is cultivated gradually. For what reason is it that among the seven Bojjhanga (Sapta Bojjhanga, seven factors of enlightenment), Sati-sambojjhanga (mindfulness enlightenment factor) is mentioned first? Or it could be said that it is spoken in order. Furthermore, the Tathagata (如來) speaks in order, for the sake of those who recite. Furthermore, mindfulness enlightenment factor appears first, in order to explain the cultivation of enlightenment factors to people in order. As it is said, as they contemplate the Dhamma (法), they choose the Dhammas (法), and also observe and know the taste of the Dhammas (法). When choosing the Dhammas (法), there is vigor and joy arises. The mind is vigorous, without diminishing, without a different body. The mind relies on something, experiences happiness, causing Samadhi (定) to observe his mind. For what reason is it that among the Ariya Atthangika Magga (eightfold noble path), Samma ditthi (right view) is mentioned first? Or it could be said that the noble path is not practiced carefully. Furthermore, the Tathagata (如來) speaks in order, for the sake of those who recite. Furthermore, right view is for people to practice the path in order. Just like in all the four Iddhipada (Cattaro Iddhipada, four roads to power), with the vigor, mind, and concentration obtained freely. For what reason is it that the complete fulfillment of all the free Samadhi (定) is called the four Iddhipada (Cattaro Iddhipada, four roads to power), vigor Samadhi (定), mind Samadhi (定)? The complete fulfillment of Samadhi (定) is called the roads to power. Or it could be said that various Adhipati (增上, dominant factors) arise, generating various Samadhi (定), those are what they say. As it is said, a Bhikkhu (比丘) freely increases, obtaining various Samadhi (定), they have free Samadhi (定), vigor, mind. A Bhikkhu (比丘) increases, obtaining various Samadhi (定), they are said to be Samadhi (定). Furthermore, various things gradually increase like this, with Samadhi (定). Sometimes Dhyana (禪) Samadhi (定) increases, obtaining freedom, generating various freedoms, freedom revolves. Sometimes vigor increases, generating various vigor, vigor revolves. Sometimes mind increases, generating mind, mind revolves. Sometimes taste increases, generating taste, taste revolves. Among them, saying the four Iddhipada (Cattaro Iddhipada, four roads to power), there is increase. The Panca Indriyani (五根, five faculties) and Panca Balani (五力, five powers) are different. Or it could be said that increase is the root.
義。不可沮壞為力義。複次外種力當觀修根。內種力當觀修力。于彼修行人諸根不牢固謂之根。不可沮壞謂之力。
又世尊言。猶言一信。余或從余處聞。或覺諸種以見觀人。複次有智不可壞智。此處不然。說是語其義云何。或作是說。須陀洹種于彼心。欲親近善知識。何以故。由信生欲禮拜承事。從彼聞現說法言得知諸種。思惟惡露。見諸禪現法法相生義。複次先有所聞。如一切諸行無常也。于彼智得諸信。由有信便有智慧。善亦智慧如其實義。彼謂之慾。欲義者已智攝。彼好醜觀諸行挍計算數。如其實義起智慧眼。如憶彼諸法見諸忍。
二忍一切法 諸種身為初 覺意見所墮 種種及余處
以何等故。以苦種等越次取證。然不由惱瘡痍。或作是說。瘡痍有漏。然非有漏道等越次取證。苦種無漏。以無漏道等越次取證。複次瘡痍種者。界柔差集聚漸漸興起。苦種者。以苦陰相應。作如是觀。苦種瘡種痍種有何差別。或作是說。苦種瘡種痍種有漏。苦種無漏。複次苦種切身之相。痍種疫疾之相。瘡種起漏之相。以何等故眼根謂之見耶。或作是說。是世俗所見語。如有見凈有見不凈。複次還眼便有所見。世間契經是謂眼根謂見。以何等故忍不謂智。或作是說智慧知事忍不能知。是故忍不謂之智。
【現代漢語翻譯】 現代漢語譯本 義。不可沮壞為力義。進一步說，外在的種子之力應當觀察和修行諸根（indriya，感覺器官）。內在的種子之力應當觀察和修行諸力（bala，力量）。對於那些修行人，諸根不牢固就叫做根，不可摧毀就叫做力。
又世尊說：『猶如說一種信心，其餘或者從其他地方聽聞，或者覺察各種（事物）通過觀察人而見。』進一步說，有智慧的人不可破壞智慧。這裡不是這樣。說這句話是什麼意思呢？或者可以這樣說，須陀洹（Sotāpanna，預流果）的種子在於他的心中，想要親近善知識。為什麼呢？因為由信心產生想要禮拜承事（的行為），從他們那裡聽聞現在說法，得知各種（事物）。思惟惡露（asubha，不凈觀），看見諸禪（jhāna，禪那）的現法法相生起意義。進一步說，先前有所聽聞，例如一切諸行無常。對於那種智慧獲得各種信心，由於有信心便有智慧，善也是智慧，如其實際意義。那被稱為欲（chanda，意欲）。欲的意義已經被智慧所攝取。他好好地觀察諸行的好壞，計算和數算，如其實際意義生起智慧之眼。如憶念那些法，看見各種忍（khanti，忍）。
二忍一切法 諸種身為初 覺意見所墮 種種及余處
因為什麼緣故，以苦種等越過次第取得證悟？然而不是由於惱怒和瘡痍（的影響）。或者可以這樣說，瘡痍是有漏的，然而不是有漏之道等越過次第取得證悟。苦種是無漏的，以無漏之道等越過次第取得證悟。進一步說，瘡痍的種子，是界（dhātu，界）的柔和差異聚集，漸漸興起。苦種，是以苦陰（dukkha-kkhandha，苦蘊）相應。作這樣的觀察，苦種、瘡種、痍種有什麼差別？或者可以這樣說，苦種、瘡種、痍種是有漏的，苦種是無漏的。進一步說，苦種是切身之相，痍種是疫病之相，瘡種是生起煩惱之相。因為什麼緣故，眼根（cakkhu-indriya，眼根）被稱為見（dassana，見）呢？或者可以這樣說，這是世俗所見的說法，如有見清凈，有見不清凈。進一步說，還給眼睛便有所見，世間契經是說眼根被稱為見。因為什麼緣故，忍（khanti，忍）不被稱為智（ñāṇa，智）？或者可以這樣說，智慧知事，忍不能知，所以忍不被稱為智。
【English Translation】 English version The meaning is: 'Not to be destroyed' is the meaning of 'strength'. Furthermore, the external seed-strength should be observed and cultivated through the faculties (indriya). The internal seed-strength should be observed and cultivated through the powers (bala). For those practitioners, the faculties that are not firm are called 'faculties', and that which cannot be destroyed is called 'strength'.
Moreover, the World-Honored One said: 'It is like saying one faith; the rest either hear from elsewhere or perceive various things by observing people.' Furthermore, the wisdom of the wise cannot be destroyed. This is not the case here. What is the meaning of saying this? Or it can be said that the seed of a Stream-enterer (Sotāpanna) is in his heart, desiring to be close to good teachers. Why? Because faith gives rise to the desire to worship and serve, and from them, hearing the present Dharma teaching, one learns various things. Contemplating the foulness (asubha), one sees the meaning of the arising of the present-Dharma characteristics of the jhānas. Furthermore, one has heard something before, such as all conditioned things are impermanent. For that wisdom, one obtains various faiths. Because there is faith, there is wisdom, and goodness is also wisdom, according to its true meaning. That is called desire (chanda). The meaning of desire has already been encompassed by wisdom. He well observes the good and bad of all actions, calculating and counting, and according to its true meaning, the eye of wisdom arises. Like remembering those dharmas, one sees various kinds of forbearance (khanti).
Two forbearances all dharmas, the seed body is the beginning, Perception and opinion are fallen, various kinds and other places.
For what reason does one attain enlightenment by skipping stages with the seed of suffering, etc.? However, it is not due to annoyance and sores. Or it can be said that sores are defiled, but not the defiled path, etc., that attains enlightenment by skipping stages. The seed of suffering is undefiled, and one attains enlightenment by skipping stages with the undefiled path, etc. Furthermore, the seed of sores is the gentle difference and gathering of elements (dhātu), gradually arising. The seed of suffering is associated with the aggregate of suffering (dukkha-kkhandha). Making such an observation, what is the difference between the seed of suffering, the seed of sores, and the seed of ulcers? Or it can be said that the seed of suffering, the seed of sores, and the seed of ulcers are defiled, and the seed of suffering is undefiled. Furthermore, the seed of suffering is the characteristic of cutting the body, the seed of ulcers is the characteristic of epidemic disease, and the seed of sores is the characteristic of arising defilements. For what reason is the eye faculty (cakkhu-indriya) called seeing (dassana)? Or it can be said that this is the worldly saying of what is seen, such as seeing purity and seeing impurity. Furthermore, returning the eye then there is seeing, and the worldly sutras say that the eye faculty is called seeing. For what reason is forbearance (khanti) not called wisdom (ñāṇa)? Or it can be said that wisdom can know things, but forbearance cannot know, so forbearance is not called wisdom.
複次已得見是謂有智。非以忍有智。是故忍非智。以何等故。盡智無生智不謂之見。或作是說。若盡智無生智是見者。則九種成就阿羅漢。亦說十種成就阿羅漢。是故彼智不謂之見。問如無學等見謂之智。有其定處。云何彼非智是見耶。彼亦有行處。複次智當見度彼岸。為見彼所度。便有是。云何不十種有定。當言是觀八種為地。如此智當言無學法。猶如此三解脫門。空無愿無想。等越次取證當言得已。起等越次取證當言得。答曰。空無愿等越次取證當言得。以越次取證當言得。無想者已越次取證當言得。若空三昧時彼修無愿三昧耶。設修無愿三昧。彼修空三昧耶。或作是說。或空非無愿。云何空非無愿。已得空三昧現在前。是謂空非無愿。云何無愿非空。已得無愿三昧現在前。不得無愿三昧現在前。不得是時修空三昧。是謂無愿非空。云何修空無愿。不得空三昧而現在前。得是時修無愿三昧。不得無愿三昧而現在前。得是時修空三昧。不得無想。不得世俗智而現在前。得是時修空無愿三昧。是謂修空無愿三昧。云何不修空非無愿。本得無想三昧而現在前。若本不得無想三昧而現在前。不得是時修空無愿三昧。本得世俗智而現在前。若本不得世俗智而現在前。不得是時修空無愿三昧。一切凡夫人染污心無記心。滅盡三
【現代漢語翻譯】 現代漢語譯本： 再者，已經獲得『見』（Dṛṣṭi，洞察力）才能被稱為有智慧。不能因為能忍耐就被認為有智慧。所以，忍耐不是智慧。因為什麼緣故呢？盡智（Kṣaya-jñāna，斷盡煩惱的智慧）和無生智（Anutpāda-jñāna，不再產生煩惱的智慧）不被稱為『見』。或者可以這樣說，如果盡智和無生智是『見』，那麼九種成就的阿羅漢（Arhat，已證涅槃者）也會被稱為十種成就的阿羅漢。所以，那種智慧不被稱為『見』。 問：如同無學（Aśaikṣa，已證阿羅漢果位者）等的『見』被稱為智慧，並且有其固定的處所。為什麼那種『見』不是智慧呢？答：那種『見』也有其行處。 再者，智慧應當『見』（Dṛṣṭi，洞察）並度過彼岸，還是『見』彼所度之處？如果這樣說，為什麼不是十種成就都有其固定的處所呢？應當說，觀（Vipaśyanā，內觀）以八種為基礎。如此，智慧應當被稱為無學法（Aśaikṣa-dharma，無學之法）。猶如這三種解脫門（vimokṣa-mukha）：空（Śūnyatā，空性）、無愿（Apranihita，無愿性）、無相（Animitta，無相性）。等越次取證應當說已經獲得。起等越次取證應當說獲得。 答：空、無愿等越次取證應當說獲得。以越次取證應當說獲得。無相者，已經越次取證應當說獲得。如果在空三昧（Śūnyatā-samādhi，空性三昧）時，他修無愿三昧（Apranihita-samādhi，無愿三昧）嗎？假設修無愿三昧，他修空三昧嗎？或者可以這樣說，或者空不是無愿。為什麼空不是無愿？已經獲得空三昧現在前，這被稱為空不是無愿。為什麼無愿不是空？已經獲得無愿三昧現在前。沒有獲得無愿三昧現在前，沒有獲得這個時候修空三昧，這被稱為無愿不是空。如何修空無愿？沒有獲得空三昧而現在前，獲得這個時候修無愿三昧。沒有獲得無愿三昧而現在前，獲得這個時候修空三昧。沒有獲得無相，沒有獲得世俗智（Lokaprajñā，世俗智慧）而現在前，獲得這個時候修空無愿三昧，這被稱為修空無愿三昧。如何不修空非無愿？本來獲得無相三昧而現在前。如果本來沒有獲得無相三昧而現在前，沒有獲得這個時候修空無愿三昧。本來獲得世俗智而現在前。如果本來沒有獲得世俗智而現在前，沒有獲得這個時候修空無愿三昧。一切凡夫人染污心（Kliṣṭa-citta，染污之心）、無記心（Avyākṛta-citta，非善非惡之心）、滅盡三（Nirodha-samāpatti，滅盡定）。
【English Translation】 English version: Furthermore, having attained 'sight' (Dṛṣṭi, insight) is what is called having wisdom. One is not considered to have wisdom merely by being able to endure. Therefore, endurance is not wisdom. For what reason? The wisdom of exhaustion (Kṣaya-jñāna, wisdom of the exhaustion of defilements) and the wisdom of non-arising (Anutpāda-jñāna, wisdom of no further arising of defilements) are not called 'sight'. Or it could be said that if the wisdom of exhaustion and the wisdom of non-arising were 'sight', then an Arhat (Arhat, one who has attained Nirvana) with nine accomplishments would also be said to have ten accomplishments. Therefore, that wisdom is not called 'sight'. Question: Just as the 'sight' of those who are beyond learning (Aśaikṣa, those who have attained the Arhat fruit) is called wisdom, and has its fixed place, why is that 'sight' not wisdom? Answer: That 'sight' also has its sphere of activity. Furthermore, should wisdom 'see' (Dṛṣṭi, insight) and cross over to the other shore, or 'see' that which has been crossed over? If it is said this way, why don't all ten accomplishments have their fixed place? It should be said that contemplation (Vipaśyanā, insight meditation) is based on eight things. Thus, wisdom should be called the unconditioned dharma (Aśaikṣa-dharma, the dharma of no more learning). Just like these three doors to liberation (vimokṣa-mukha): emptiness (Śūnyatā, emptiness), signlessness (Animitta, signlessness), and wishlessness (Apranihita, wishlessness). Attaining realization by successively transcending should be said to have already been attained. Arising and successively transcending should be said to have been attained. Answer: Attaining realization by successively transcending emptiness, wishlessness, etc., should be said to have been attained. Attaining realization by successively transcending should be said to have been attained. One who is signless, having already successively transcended, should be said to have been attained. If one is in emptiness samadhi (Śūnyatā-samādhi, samadhi of emptiness), does he cultivate wishlessness samadhi (Apranihita-samādhi, samadhi of wishlessness)? Supposing he cultivates wishlessness samadhi, does he cultivate emptiness samadhi? Or it could be said that emptiness is not wishlessness. Why is emptiness not wishlessness? Having attained emptiness samadhi and it being present, this is called emptiness not wishlessness. Why is wishlessness not emptiness? Having attained wishlessness samadhi and it being present. Not having attained wishlessness samadhi and it being present, not having attained at this time the cultivation of emptiness samadhi, this is called wishlessness not emptiness. How does one cultivate emptiness and wishlessness? Not having attained emptiness samadhi and it being present, attaining at this time the cultivation of wishlessness samadhi. Not having attained wishlessness samadhi and it being present, attaining at this time the cultivation of emptiness samadhi. Not having attained signlessness, not having attained mundane knowledge (Lokaprajñā, mundane wisdom) and it being present, attaining at this time the cultivation of emptiness and wishlessness samadhi, this is called cultivating emptiness and wishlessness samadhi. How does one not cultivate emptiness and not wishlessness? Originally having attained signlessness samadhi and it being present. If originally not having attained signlessness samadhi and it being present, not attaining at this time the cultivation of emptiness and wishlessness samadhi. Originally having attained mundane knowledge and it being present. If originally not having attained mundane knowledge and it being present, not attaining at this time the cultivation of emptiness and wishlessness samadhi. All ordinary people's defiled mind (Kliṣṭa-citta, defiled mind), neutral mind (Avyākṛta-citta, neither wholesome nor unwholesome mind), cessation three (Nirodha-samāpatti, cessation attainment).
昧無想三昧無想天。是謂非空非無愿。複次或空非無愿。學見跡若阿羅漢。得空而現在前。或無愿非空。修行習忍智迴轉時。道法忍迴轉時。道法智修行迴轉時。道未知忍迴轉時。學見跡若阿羅漢。得無愿三昧而現在前。或空無愿修行苦時。忍智迴轉修行法時。道未知智迴轉時。學見跡若阿羅漢。不得空無愿無想而現在前。或非空非無愿。三昧修行盡時忍智迴轉。學見跡若阿羅漢。本得無想三昧而現在前。一切世間心思惟。不修空不修無愿三昧。于中亦有降伏想。若修空三昧。彼修無想三昧耶。設修無想三昧。彼修空三昧耶。或作是說空非無想。云何空非無想。得空三昧而現在前。若不得空三昧而現在前。不得是時修無想三昧。不得無愿三昧而現在前。得是時修空三昧。云何無想非空。得無想三昧而現在前。若不得無想三昧而現在前。不得是時修空三昧。云何修空無想。不得空三昧而現在前。得是時修無想。若本不得無想三昧而現在前。得是時修空三昧。不得無想三昧而現在前。得是時修空三昧。不得世俗智而現在前。得是時有空無想三昧。云何非空非無想。得無愿三昧而現在前。不得無愿三昧而現在前。得世俗智而現在前。不得世俗智而現在前。是時不得修空無想三昧而現在前。一切染污心無記心。入無想三昧滅盡
【現代漢語翻譯】 現代漢語譯本 無想三昧（Mūla-sarvāstivāda-vinaya，一種禪定狀態）和無想天（Asañjñā-deva，色界天之一），這就是所謂的非空非無愿（不執著于空性，也不執著于無愿）。 其次，或者有空性而非無愿。有學位的見道者，比如阿羅漢（Arhat，已證得涅槃的聖者），證得空性並使其顯現。 或者有無愿而非空性。當修行者修習忍智迴轉時，當道法忍迴轉時，當道法智修行迴轉時，當道未知忍迴轉時，有學位的見道者，比如阿羅漢，證得無愿三昧並使其顯現。 或者在修習苦時，空性和無愿同時存在，忍智迴轉，在修習法時，道未知智迴轉，有學位的見道者，比如阿羅漢，不能同時證得空、無愿和無想。 或者既非空性也非無愿。當三昧修行達到盡頭時，忍智迴轉，有學位的見道者，比如阿羅漢，原本證得無想三昧並使其顯現。 一切世間的心思惟，不修習空三昧，也不修習無愿三昧，其中也有降伏妄想的。如果修習空三昧，他是否也在修習無想三昧呢？如果修習無想三昧，他是否也在修習空三昧呢？ 或者有人這樣說，空性並非無想。為什麼說空性並非無想呢？證得空三昧並使其顯現。如果沒有證得空三昧並使其顯現，那麼在這個時候就不能修習無想三昧。沒有證得無愿三昧並使其顯現，那麼在這個時候就證得了修習空三昧。 為什麼說無想並非空性呢？證得無想三昧並使其顯現。如果沒有證得無想三昧並使其顯現，那麼在這個時候就不能修習空三昧。 為什麼說修習空和無想呢？沒有證得空三昧並使其顯現，在這個時候證得了修習無想。如果原本沒有證得無想三昧並使其顯現，在這個時候證得了修習空三昧。沒有證得無想三昧並使其顯現，在這個時候證得了修習空三昧。沒有證得世俗智並使其顯現，在這個時候就有了空無想三昧。 為什麼說既非空性也非無想呢？證得無愿三昧並使其顯現。沒有證得無愿三昧並使其顯現，證得了世俗智並使其顯現。沒有證得世俗智並使其顯現，這個時候就不能修習空無想三昧並使其顯現。一切染污心和無記心，進入無想三昧而滅盡。
【English Translation】 English version The 'Samadhi of Non-Perception' (Mūla-sarvāstivāda-vinaya) and the 'Heaven of Non-Perception' (Asañjñā-deva, one of the heavens in the Realm of Form), this is what is called 'neither emptiness nor absence of aspiration' (not clinging to emptiness, nor clinging to the absence of aspiration). Furthermore, there is either emptiness without absence of aspiration. A 'learner on the path' (one with a degree of learning), such as an 'Arhat' (Arhat, a saint who has attained Nirvana), attains emptiness and makes it manifest. Or there is absence of aspiration without emptiness. When a practitioner practices the turning of 'patience-wisdom', when the 'patience of the path-dharma' turns, when the 'wisdom of the path-dharma' is practiced and turns, when the 'patience of the path-not-yet-known' turns, a 'learner on the path', such as an Arhat, attains the 'Samadhi of Absence of Aspiration' and makes it manifest. Or, while practicing suffering, emptiness and absence of aspiration exist simultaneously, 'patience-wisdom' turns, while practicing the dharma, the 'wisdom of the path-not-yet-known' turns, a 'learner on the path', such as an Arhat, cannot simultaneously attain emptiness, absence of aspiration, and non-perception. Or it is neither emptiness nor absence of aspiration. When the practice of samadhi reaches its end, 'patience-wisdom' turns, a 'learner on the path', such as an Arhat, originally attains the 'Samadhi of Non-Perception' and makes it manifest. All worldly thoughts, without practicing the 'Samadhi of Emptiness', nor practicing the 'Samadhi of Absence of Aspiration', there is also the subduing of delusion within them. If one practices the 'Samadhi of Emptiness', is he also practicing the 'Samadhi of Non-Perception'? If one practices the 'Samadhi of Non-Perception', is he also practicing the 'Samadhi of Emptiness'? Or some say that emptiness is not non-perception. Why is it said that emptiness is not non-perception? One attains the 'Samadhi of Emptiness' and makes it manifest. If one has not attained the 'Samadhi of Emptiness' and made it manifest, then at this time one cannot practice the 'Samadhi of Non-Perception'. If one has not attained the 'Samadhi of Absence of Aspiration' and made it manifest, then at this time one attains the practice of the 'Samadhi of Emptiness'. Why is it said that non-perception is not emptiness? One attains the 'Samadhi of Non-Perception' and makes it manifest. If one has not attained the 'Samadhi of Non-Perception' and made it manifest, then at this time one cannot practice the 'Samadhi of Emptiness'. Why is it said to practice emptiness and non-perception? One has not attained the 'Samadhi of Emptiness' and made it manifest, at this time one attains the practice of non-perception. If one originally has not attained the 'Samadhi of Non-Perception' and made it manifest, at this time one attains the practice of the 'Samadhi of Emptiness'. One has not attained the 'Samadhi of Non-Perception' and made it manifest, at this time one attains the practice of the 'Samadhi of Emptiness'. One has not attained 'mundane wisdom' and made it manifest, at this time there is the 'Samadhi of Emptiness and Non-Perception'. Why is it said to be neither emptiness nor non-perception? One attains the 'Samadhi of Absence of Aspiration' and makes it manifest. One has not attained the 'Samadhi of Absence of Aspiration' and made it manifest, one attains 'mundane wisdom' and makes it manifest. One has not attained 'mundane wisdom' and made it manifest, at this time one cannot practice the 'Samadhi of Emptiness and Non-Perception' and make it manifest. All defiled minds and neutral minds, enter the 'Samadhi of Non-Perception' and are extinguished.
三昧。不修空三昧非無想。是謂非空非無想。複次或空非無想。修行苦時忍智迴轉。學見跡若阿羅漢。得空三昧而現在前。或無想非空。修行盡時忍智迴轉。學見跡若阿羅漢。得無想三昧而現在前。或空無想。修行道時未知智迴轉。學見跡若阿羅漢。不得空無愿無想三昧而現在前。云何非空非無想。修行習時忍智迴轉。道未知智周回修行道法智。道未知忍迴轉時。學見跡若阿羅漢本得無愿三昧。一切世間心思惟不修空無想三昧。不于其有降伏。若修無愿三昧。彼修無想三昧耶。設修無想三昧。彼修無愿三昧耶。或作是說。或無愿非無想。云何無愿非無想。得無愿三昧而現在前。不得無愿三昧而現在前。是時不得空三昧而現在前。是時不得修無想三昧。不得空三昧而現在前。三昧而現在前。不得無想三昧而現在前。是時不得修無愿三昧。云何修無愿無想三昧。不得無想三昧而現在前。得是時修無想三昧。不得無想三昧而現在前。得是時修無愿三昧。不得空三昧而現在前。得是時修無愿無想三昧。不得世俗智而現在前。是時修無愿無想三昧。云何非修無愿無想三昧。得空三昧而現在前。得世俗智而現在前。不得世俗智而現在前。是時不得修無愿無想三昧。一切染心無記心。無想三昧滅盡三昧無想天。修無愿無想三昧。是時
【現代漢語翻譯】 現代漢語譯本 關於三昧（Samadhi，禪定）。不修習空三昧就不是無想。這就叫做非空非無想。進一步說，或者有空但非無想。修行苦諦時，忍智迴轉，學習見道跡，如同阿羅漢（Arhat，斷盡煩惱的聖者）一樣，獲得空三昧並且現在前。或者有無想但非空。修行滅諦時，忍智迴轉，學習見道跡，如同阿羅漢一樣，獲得無想三昧並且現在前。或者既空又無想。修行道諦時，未知智迴轉，學習見道跡，如同阿羅漢一樣，不能獲得空、無愿、無想三昧並且現在前。怎樣叫做非空非無想呢？修行習諦時，忍智迴轉，道未知智周遍修行道法智。道未知忍迴轉時，學習見道跡，如同阿羅漢一樣，本來獲得無愿三昧。一切世間心思惟不修空無想三昧，不對其存在降伏。如果修習無愿三昧，他修習無想三昧嗎？假設修習無想三昧，他修習無愿三昧嗎？或者這樣說，或者有無愿但非無想。怎樣叫做無愿但非無想呢？獲得無愿三昧並且現在前，不能獲得無愿三昧並且現在前。這時不能獲得空三昧並且現在前。這時不能修習無想三昧。不能獲得空三昧並且現在前，三昧並且現在前，不能獲得無想三昧並且現在前。這時不能修習無愿三昧。怎樣修習無愿無想三昧呢？不能獲得無想三昧並且現在前，獲得這時修習無想三昧。不能獲得無想三昧並且現在前，獲得這時修習無愿三昧。不能獲得空三昧並且現在前，獲得這時修習無愿無想三昧。不能獲得世俗智並且現在前，這時修習無愿無想三昧。怎樣叫做非修習無愿無想三昧呢？獲得空三昧並且現在前，獲得世俗智並且現在前，不能獲得世俗智並且現在前，這時不能修習無愿無想三昧。一切染心、無記心、無想三昧、滅盡三昧、無想天，修習無愿無想三昧，這時。
【English Translation】 English version Samadhi (concentration). Not cultivating the emptiness Samadhi is not without thought. This is called neither emptiness nor without thought. Furthermore, there is either emptiness but not without thought. When cultivating the truth of suffering, the forbearance-wisdom turns, learning the path of seeing, like an Arhat (one who has extinguished all defilements), obtaining the emptiness Samadhi and manifesting it in the present. Or there is without thought but not emptiness. When cultivating the truth of cessation, the forbearance-wisdom turns, learning the path of seeing, like an Arhat, obtaining the without-thought Samadhi and manifesting it in the present. Or there is both emptiness and without thought. When cultivating the truth of the path, the unknown wisdom turns, learning the path of seeing, like an Arhat, unable to obtain the emptiness, desirelessness, and without-thought Samadhis and manifesting them in the present. What is called neither emptiness nor without thought? When cultivating the truth of origination, the forbearance-wisdom turns, the path-unknown wisdom universally cultivates the wisdom of the Dharma of the path. When the path-unknown forbearance turns, learning the path of seeing, like an Arhat, originally obtaining the desirelessness Samadhi. All worldly thoughts do not cultivate the emptiness and without-thought Samadhis, and do not subdue their existence. If one cultivates the desirelessness Samadhi, does he cultivate the without-thought Samadhi? Supposing he cultivates the without-thought Samadhi, does he cultivate the desirelessness Samadhi? Or it is said like this, or there is desirelessness but not without thought. What is called desirelessness but not without thought? Obtaining the desirelessness Samadhi and manifesting it in the present, unable to obtain the desirelessness Samadhi and manifesting it in the present. At this time, unable to obtain the emptiness Samadhi and manifesting it in the present. At this time, unable to cultivate the without-thought Samadhi. Unable to obtain the emptiness Samadhi and manifesting it in the present, Samadhi and manifesting it in the present, unable to obtain the without-thought Samadhi and manifesting it in the present. At this time, unable to cultivate the desirelessness Samadhi. How does one cultivate the desirelessness and without-thought Samadhis? Unable to obtain the without-thought Samadhi and manifesting it in the present, obtaining at this time the cultivation of the without-thought Samadhi. Unable to obtain the without-thought Samadhi and manifesting it in the present, obtaining at this time the cultivation of the desirelessness Samadhi. Unable to obtain the emptiness Samadhi and manifesting it in the present, obtaining at this time the cultivation of the desirelessness and without-thought Samadhis. Unable to obtain worldly wisdom and manifesting it in the present, at this time cultivating the desirelessness and without-thought Samadhis. What is called not cultivating the desirelessness and without-thought Samadhis? Obtaining the emptiness Samadhi and manifesting it in the present, obtaining worldly wisdom and manifesting it in the present, unable to obtain worldly wisdom and manifesting it in the present, at this time unable to cultivate the desirelessness and without-thought Samadhis. All defiled minds, neutral minds, without-thought Samadhi, cessation Samadhi, the heaven of without-thought, cultivate the desirelessness and without-thought Samadhis, at this time.
謂不修無愿無想三昧。
複次或無愿非無想。修行習時忍智迴轉。道未知忍迴轉時。修行道未知智。道未知忍迴轉時。學見跡若阿羅漢。得無愿三昧而現在前。或無想非無愿。修行盡前忍智迴轉。學見跡若阿羅漢。得無想三昧而現在前。云何無愿無想。修行道未知智迴轉時。學見跡若阿羅漢。不得空無愿三昧而現在前。或非無愿非無想三昧。學見跡若阿羅漢得空三昧而現在前。一切世俗心思惟不修無愿無想三昧。于其中有降想。若應時修空三昧。彼時修無愿三昧耶。設應時修無愿三昧。彼時修空三昧耶。當作是說。如上所得然不及現在前。複次若應時修空三昧。彼時不修無愿三昧。設便應時修無愿三昧。彼時不修空三昧。何以故。時節迴轉。當作是觀。空無想亦復如是。無愿無想亦復如是。以何等故。三界修行等智謂之有漏耶。或作是說。即彼三界所有。彼是有漏也。或作是說。所謂等智是以有漏也。或作是說。如彼智諦得不如彼諦此。當修行。複次三界所修等智。師意作是想。譬如空無愿無想。于無想故。曰修于彼作是想。當作是觀。以何等故。色界不等越次取證。或作是說。彼無有此厭患之法猶如欲界也。問不以此患等越次取證。設有患者。惡趣中亦等越次取證。或作是說。欲界有是行報。問若於欲界取般
【現代漢語翻譯】 現代漢語譯本： 說的是不修習空、無愿、無想這三種三昧（Samadhi，一種冥想狀態）。
此外，或者有無愿而沒有無想。修行習定時，忍智（Kshanti-jnana，忍辱智慧）迴轉。道未知忍迴轉時，修行道未知智。道未知忍迴轉時，學習見跡，如同阿羅漢（Arhat，已證悟者）。得到無愿三昧並且現在眼前。或者有無想而沒有無愿。修行盡前忍智迴轉。學習見跡，如同阿羅漢。得到無想三昧並且現在眼前。什麼是無愿無想呢？修行道未知智迴轉時，學習見跡，如同阿羅漢。不能得到空、無愿三昧並且現在眼前。或者不是無愿也不是無想三昧。學習見跡，如同阿羅漢，得到空三昧並且現在眼前。一切世俗心思惟不修習空、無愿、無想三昧。在其中有降伏想法。如果應時修習空三昧，那時修習無愿三昧嗎？假設應時修習無愿三昧，那時修習空三昧嗎？應當這樣說，如上面所得到的，然而不及現在眼前。此外，如果應時修習空三昧，那時不修習無愿三昧。假設便應時修習無愿三昧，那時不修習空三昧。為什麼呢？時節迴轉。應當這樣觀察。空、無想也是這樣。無愿、無想也是這樣。因為什麼緣故，三界（Trailokya，欲界、色界、無色界）修行等智被稱為有漏（Sasrava，有煩惱）呢？或者這樣說，即彼三界所有，彼是有漏的。或者這樣說，所謂等智是以有漏的。或者這樣說，如彼智諦得不如彼諦此，當修行。此外，三界所修等智，師意作是想，譬如空、無愿、無想，于無想故，曰修于彼作是想，應當這樣觀察。因為什麼緣故，不等越次取證。或者這樣說，彼無有此厭患之法猶如欲界（Kama-dhatu，眾生有情慾的生存界）也。問不以此患等越次取證。設有患者，惡趣中亦等越次取證。或者這樣說，欲界有是行報。問若於欲界取般涅槃（Parinirvana，完全的涅槃）
【English Translation】 English version: It refers to not cultivating the three Samadhis (Samadhi, a state of meditation) of emptiness, desirelessness, and non-thought.
Furthermore, one might have desirelessness but not non-thought. When practicing and cultivating, the Kshanti-jnana (Kshanti-jnana, patience and wisdom) turns. When the knowledge of the path is unknown and patience turns, one cultivates the knowledge of the path. When the knowledge of the path is unknown and patience turns, one learns to see the traces, like an Arhat (Arhat, an enlightened being). One attains the desireless Samadhi and it appears before them. Or one might have non-thought but not desirelessness. When cultivating, the patience and wisdom before exhaustion turn. One learns to see the traces, like an Arhat. One attains the non-thought Samadhi and it appears before them. What is desirelessness and non-thought? When cultivating, the knowledge of the path is unknown and wisdom turns, one learns to see the traces, like an Arhat. One cannot attain the emptiness and desireless Samadhis and they do not appear before them. Or it is neither the desireless nor the non-thought Samadhi. One learns to see the traces, like an Arhat, and attains the emptiness Samadhi and it appears before them. All worldly thoughts do not cultivate the emptiness, desirelessness, and non-thought Samadhis. Within them, there is the idea of subduing thoughts. If one cultivates the emptiness Samadhi at the appropriate time, does one cultivate the desireless Samadhi at that time? Supposing one cultivates the desireless Samadhi at the appropriate time, does one cultivate the emptiness Samadhi at that time? One should say that it is as obtained above, but it does not appear before them now. Furthermore, if one cultivates the emptiness Samadhi at the appropriate time, one does not cultivate the desireless Samadhi at that time. Supposing one cultivates the desireless Samadhi at the appropriate time, one does not cultivate the emptiness Samadhi at that time. Why? The timing turns. One should observe it in this way. Emptiness and non-thought are also like this. Desirelessness and non-thought are also like this. For what reason is the equal wisdom cultivated in the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) called defiled (Sasrava, with afflictions)? Or one might say that all that exists in those three realms is defiled. Or one might say that the so-called equal wisdom is defiled. Or one might say that if one attains that wisdom, it is not as good as that truth, and one should cultivate. Furthermore, the equal wisdom cultivated in the three realms, the teacher intends to think of it as being like emptiness, desirelessness, and non-thought. Because of non-thought, it is said to cultivate that and think of it in that way. One should observe it in this way. For what reason does one not attain enlightenment out of order? Or one might say that there is no such method of aversion here as there is in the Kama-dhatu (Kama-dhatu, the realm of existence of beings with sensual desires). Question: Does one not attain enlightenment out of order because of this affliction? Supposing there is affliction, one also attains enlightenment out of order in the evil realms. Or one might say that the Kama-dhatu has this karmic retribution. Question: If one attains Parinirvana (Parinirvana, complete Nirvana) in the Kama-dhatu
涅槃。云何有色無色界行報耶。答曰。欲界受報。問有何因緣。色界無色界行報。非欲界受色無色界行報。或作是說。以其軟根不等越次取證。問猶如此間利根而生彼間。云何彼間有軟根。答曰。彼生自爾。問非色界無垢人起賢聖道耶。答曰。已得能起。問不得無學道能起。複次便有降伏想。複次於此間作行。命終生色界。因相有力故。彼不等越次取證。若最初起無生智。為幾智中間起。或作是說。或盡智中間起。我已知苦盡智。然不知無生智起一切諸諦。複次三盡智中間起。我生死儘是謂盡智。我梵行立是謂盡智。所作已辦是謂盡智。更不受後身是謂無生智。
已說二苦相 眼忍智越次 思惟觀三界 有生猶如本
以何等故。苦智知苦智。習智知習智。道智者唯道智耶。或作是說。苦諦有漏五陰。于彼苦智迴轉。因智亦迴轉。道者無漏五陰。彼出要智便迴轉。于彼有道智。複次于苦思苦與迴轉有順。是故謂習智道智。複次苦與迴轉有順。于彼有習智道智。一思惟相。若緣是說者。于中不可沮壞。世尊界根智為緣何等。或作是說。因智道智界根智也。彼因道是其緣。或作是說。諸根展轉界根智是其智也。複次最第一義善緣界根。恐畏厭患有何差別。或作是說。欲界相應為恐畏。三界為厭患。或作是說
【現代漢語翻譯】 現代漢語譯本： 涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。為什麼會有色界而沒有行報（指行為的果報）呢？答：因為欲界承受果報。問：有什麼因緣導致沒有行報呢？難道不是欲界承受色界而沒有行報嗎？或者可以這樣說，因為他們的根器遲鈍，不能超越次第地證悟。問：如果像這裡一樣有根器敏利的人出生在那裡，為什麼那裡會有根器遲鈍的人呢？答：他們生來就是如此。問：難道沒有無垢的人發起賢聖之道嗎？答：已經獲得能力的人才能發起。問：如果不能獲得無學道，就不能發起嗎？進一步說，就會有降伏的念頭。進一步說，如果在此間修行，命終後生到**，因為因緣的力量強大，所以他們不能超越次第地證悟。如果最初生起無生智（Anutpada-jnana，指不再產生煩惱的智慧），那麼在幾種智慧中間生起呢？或者可以這樣說，或者在盡智（Ksaya-jnana，指斷盡煩惱的智慧）中間生起。我已經知道苦盡智，但不知道無生智生起時對一切諸諦（Satya，指真理）的瞭解。進一步說，在三種盡智中間生起。我的生死已盡，這叫做盡智；我的梵行已立，這叫做盡智；所作已辦，這叫做盡智；更不受後身，這叫做無生智。 已經說了二種苦相，眼忍智超越次第。 思惟觀察三界（Trailokya，指欲界、色界、無色界），有生就像原本一樣。 因為什麼緣故，苦智（Dukkha-jnana，知苦之智）知道苦智，習智（Samudaya-jnana，知集之智）知道習智，道智（Marga-jnana，知道之智）只知道道智呢？或者可以這樣說，苦諦（Dukkha-satya，苦的真理）是有漏的五陰（Skandha，指色、受、想、行、識五種構成要素），對於它，苦智會迴轉。因智（Hetu-jnana，知原因之智）也會迴轉。道是無漏的五陰，對於它，出要智（Niryanika-jnana，指出離的智慧）便會迴轉。對於它，有道智。進一步說，對於苦的思惟與迴轉是順應的，所以稱為習智、道智。進一步說，苦與迴轉是順應的，對於它，有習智、道智，一種思惟的相狀。如果緣是這樣說的，那麼在其中是不可破壞的。世尊的界根智（Dhatu-indriya-jnana，指關於界和根的智慧）以什麼為緣呢？或者可以這樣說，因智、道智是界根智的緣。因和道是它的緣。或者可以這樣說，諸根展轉，界根智是它的智慧。進一步說，最第一義的善緣界根。恐畏（Bhaya，指恐懼）、厭患（Nirveda，指厭惡）有什麼差別？或者可以這樣說，與欲界相應的是恐畏，三界是厭患。或者可以這樣說
【English Translation】 English version: Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). Why is there the realm of form (Rupa-dhatu) without the retribution of actions (Karma-vipaka)? Answer: Because the desire realm (Kama-dhatu) receives retribution. Question: What is the cause and condition that leads to no retribution of actions? Is it not that the desire realm receives the realm of form without the retribution of actions? Or it could be said that it is because their faculties are dull, and they cannot attain enlightenment by transcending the order. Question: If there are people with sharp faculties born there, just like here, why are there people with dull faculties there? Answer: They are born that way. Question: Don't stainless people initiate the path of the noble ones (Arya-marga)? Answer: Those who have already attained the ability can initiate it. Question: If one cannot attain the path of no more learning (Asaiksa-marga), can one not initiate it? Furthermore, there will be the thought of subduing. Furthermore, if one practices here and dies and is born in **, because the power of the causes and conditions is strong, they cannot attain enlightenment by transcending the order. If one initially arises the wisdom of no arising (Anutpada-jnana, the wisdom of no further arising of defilements), then in how many wisdoms does it arise in between? Or it could be said that it arises in between the wisdom of exhaustion (Ksaya-jnana, the wisdom of the exhaustion of defilements). I already know the wisdom of the exhaustion of suffering, but I do not know the understanding of all the truths (Satya, truths) when the wisdom of no arising arises. Furthermore, it arises in between the three wisdoms of exhaustion. My birth and death are exhausted, this is called the wisdom of exhaustion; my pure conduct is established, this is called the wisdom of exhaustion; what needs to be done is done, this is called the wisdom of exhaustion; no longer receiving a future body, this is called the wisdom of no arising. The two aspects of suffering have already been spoken of, the eye-patience-wisdom transcends the order. Contemplating and observing the three realms (Trailokya, the realms of desire, form, and formlessness), birth is like the original. For what reason does the wisdom of suffering (Dukkha-jnana, the wisdom of suffering) know the wisdom of suffering, the wisdom of origin (Samudaya-jnana, the wisdom of origin) know the wisdom of origin, and the wisdom of the path (Marga-jnana, the wisdom of the path) only know the wisdom of the path? Or it could be said that the truth of suffering (Dukkha-satya, the truth of suffering) is the contaminated five aggregates (Skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness), and the wisdom of suffering revolves around it. The wisdom of cause (Hetu-jnana, the wisdom of cause) also revolves around it. The path is the uncontaminated five aggregates, and the wisdom of liberation (Niryanika-jnana, the wisdom of liberation) revolves around it. For it, there is the wisdom of the path. Furthermore, the contemplation and revolution of suffering are in accordance, so it is called the wisdom of origin and the wisdom of the path. Furthermore, suffering and revolution are in accordance, and for it, there is the wisdom of origin and the wisdom of the path, a single aspect of contemplation. If the condition is spoken of in this way, then it cannot be destroyed within it. What is the condition for the World Honored One's wisdom of realms and faculties (Dhatu-indriya-jnana, the wisdom of realms and faculties)? Or it could be said that the wisdom of cause and the wisdom of the path are the conditions for the wisdom of realms and faculties. Cause and path are its conditions. Or it could be said that the faculties revolve, and the wisdom of realms and faculties is its wisdom. Furthermore, the most supreme and virtuous condition is the realm and faculties. What is the difference between fear (Bhaya, fear) and aversion (Nirveda, aversion)? Or it could be said that what corresponds to the desire realm is fear, and the three realms are aversion. Or it could be said
。有己為恐畏。彼我為厭患。問結中間為畏。善根中間為厭患。複次覺知怨敵欲住障者。是為恐畏。心馳逸為厭患。強顏無畏有何差別。或作是說。結中間為強顏。善根中間為無畏。複次意所入余處為強顏。意剛強為無畏。捷疾智速智有何差別。答曰。捷疾義實曉了。速對以彼漸漸方便義。次第捷疾智。利智無礙智有何差別。答曰。斷諸結為利智。分別諦為無礙智。甚深智慧普遍智慧有何差別。答曰。覺知此緣是甚深智慧。長益眾多普遍智慧。別智慧廣智慧有何差別。答曰。種種相覺知諸義。是謂別智慧。一處普遍智。是謂廣智慧。所可用智逮須陀洹果。彼智慧當言已知根所攝未知根所攝。答曰。所可用知無為逮須陀洹果。彼智當言已知根未知根所攝。猶如一切結見四諦悉斷。以何等故。或見諦斷或思惟斷此之謂也。或作是說。見諦道斷者。彼見諦所斷也。思惟道斷者。彼思惟斷也。問彼有長益現一長益。或有餘思惟。答曰。如齊眼所見。彼齊眼思惟。如齊眼思惟。彼眼所見。是故無力勢。或作是說。彼最初見諦斷者。彼見諦所斷也。見諦者已見諦住斷。或習而斷彼思惟斷。或作是說。諸忍所斷彼見諦斷也。諸智所斷彼思惟斷也。或作是說。有前敵彼思惟斷。諸無前敵彼見諦斷也。複次諸等智歷非因緣。猶如以木鉆火
【現代漢語翻譯】 現代漢語譯本 有執著于自身而產生的恐懼。因彼和我的對立而產生的厭惡。疑問：煩惱（結，Klesha）的干擾是恐懼，善根的缺失是厭惡嗎？回答：是的。進一步解釋，覺察到怨敵想要阻礙修行，這就是恐懼。心神散亂放逸就是厭惡。疑問：強顏（不知羞恥）和無畏（不畏懼）有什麼區別？或者可以這樣說，煩惱的干擾是強顏，善根的缺失是無畏。進一步解釋，心意沉溺於其他地方是強顏，意志剛強堅定是無畏。疑問：捷疾智（quick wit）、速智（fast wit）有什麼區別？回答：捷疾智是對事物本質的迅速理解。速智則對應于逐漸方便的理解方式，是次第漸進的捷疾智。疑問：利智（sharp wit）、無礙智（unobstructed wit）有什麼區別？回答：斷除各種煩惱是利智，分別四諦（Satya）是無礙智。疑問：甚深智慧（profound wisdom）、普遍智慧（universal wisdom）有什麼區別？回答：覺知因緣（Pratītyasamutpāda）是甚深智慧，增長和利益眾多眾生是普遍智慧。疑問：別智慧（distinct wisdom）、廣智慧（vast wisdom）有什麼區別？回答：在種種不同的方面覺知諸法真義，這叫做別智慧。在一個地方普遍地覺知，這叫做廣智慧。疑問：通過可用之智證得須陀洹果（Srotapanna-phala，入流果），這種智慧應當說是已知根所攝，還是未知根所攝？回答：通過可用之智證得無為法（Asamskrta），從而證得須陀洹果，這種智慧應當說是已知根所攝，而不是未知根所攝。就像一切煩惱和見解，四諦都能完全斷除。因為什麼緣故，有些是通過見諦（Darsana-satya）斷除，有些是通過思惟（Bhavana）斷除呢？這就是問題的關鍵。或者可以這樣說，通過見諦道斷除的，就是見諦所斷的。通過思惟道斷除的，就是思惟所斷的。疑問：那麼，見諦道斷除的，是否會增長，是否會立即增長，或者是否會有其他的思惟？回答：就像眼睛所能看到的，就是眼睛所能思惟的。就像眼睛所能思惟的，就是眼睛所能看到的。所以沒有力量。或者可以這樣說，最初通過見諦斷除的，就是見諦所斷的。見諦者已經安住于見諦，通過修習而斷除的，就是思惟所斷的。或者可以這樣說，通過忍（Ksanti）所斷除的，就是見諦所斷的。通過智（Jnana）所斷除的，就是思惟所斷的。或者可以這樣說，有前敵的，就是思惟所斷的。沒有前敵的，就是見諦所斷的。進一步解釋，各種等智的經歷並非因緣，就像用木頭鉆木取火一樣。
【English Translation】 English version There is fear arising from clinging to oneself. There is aversion arising from the opposition of 'self' and 'other'. Question: Is the interruption of afflictions (Klesha) fear, and the absence of wholesome roots aversion? Answer: Yes. Furthermore, perceiving that enemies want to obstruct practice, that is fear. A scattered and unrestrained mind is aversion. Question: What is the difference between shamelessness and fearlessness? Or it could be said that the interruption of afflictions is shamelessness, and the absence of wholesome roots is fearlessness. Furthermore, the mind indulging in other places is shamelessness, and a strong and firm will is fearlessness. Question: What is the difference between quick wit and fast wit? Answer: Quick wit is the rapid understanding of the essence of things. Fast wit corresponds to the gradual and expedient understanding, which is a progressive quick wit. Question: What is the difference between sharp wit and unobstructed wit? Answer: Cutting off various afflictions is sharp wit, and distinguishing the Four Noble Truths (Satya) is unobstructed wit. Question: What is the difference between profound wisdom and universal wisdom? Answer: Knowing dependent origination (Pratītyasamutpāda) is profound wisdom, and increasing and benefiting many beings is universal wisdom. Question: What is the difference between distinct wisdom and vast wisdom? Answer: Knowing the meanings of things in various different aspects is called distinct wisdom. Universally knowing in one place is called vast wisdom. Question: Through the wisdom that can be used to attain the fruit of Srotapanna (stream-enterer), should this wisdom be said to be included in the known root or the unknown root? Answer: Through the wisdom that can be used to attain the unconditioned (Asamskrta), thereby attaining the fruit of Srotapanna, this wisdom should be said to be included in the known root, not the unknown root. Just like all afflictions and views, the Four Noble Truths can completely cut them off. For what reason are some cut off through the vision of truth (Darsana-satya) and some through contemplation (Bhavana)? That is the key question. Or it could be said that what is cut off through the path of vision is what is cut off by vision. What is cut off through the path of contemplation is what is cut off by contemplation. Question: Then, will what is cut off by the path of vision increase, will it increase immediately, or will there be other contemplations? Answer: Just like what the eyes can see is what the eyes can contemplate. Just like what the eyes can contemplate is what the eyes can see. Therefore, there is no power. Or it could be said that what is initially cut off through the vision of truth is what is cut off by vision. The one who has seen the truth already abides in the vision of truth, and what is cut off through practice is what is cut off by contemplation. Or it could be said that what is cut off through forbearance (Ksanti) is what is cut off by vision. What is cut off through wisdom (Jnana) is what is cut off by contemplation. Or it could be said that what has a prior enemy is what is cut off by contemplation. What has no prior enemy is what is cut off by vision. Furthermore, the experiences of various equal wisdoms are not causes and conditions, just like drilling wood to make fire.
。彼見諦斷。彼見長益斷。如想心耶。彼鉆彼思惟斷。
苦世尊厭患 強顏捷疾利 甚深別智慧 須陀洹及諦
尊婆須蜜菩薩所集知揵度第十竟。◎
尊婆須蜜論卷第八 大正藏第 28 冊 No. 1549 尊婆須蜜菩薩所集論
尊婆須蜜論卷第九
尊婆須蜜造
符秦罽賓三藏僧伽跋澄等譯
◎菩薩所集見揵度第十一
若諸法是彼法因緣。頗有時彼法當言非彼法因緣耶。或作是說。猶如彼法未生。爾時彼法非因緣。或作是說。以事因緣故。因及余因緣非因緣。次定一切諸行。各各自因自果。及獲余果報永不復生。設當爾者界有差違。最有吉法。
阿羅漢從阿羅漢退。還復得阿羅漢果。諸得根力覺道意。當言本得得。當言本不得得。或作是說。若得等解脫。當言本得得。若得無礙解脫。當言本不得得。複次阿羅漢有六種根而有增減。諸阿羅漢分別其義。彼於此相應時。彼本不於他得道跡。有益思惟有益斷。有益思惟當言本得得。是謂有道思惟斷。有長益當言本不得得。若阿羅漢作阿羅漢想佈施。假使非阿羅漢。而作阿羅漢想佈施。何者最得福多。或作是說。若阿羅漢作阿羅漢想佈施者。彼最得福多也。何以故。田業有增益妄處良田。問如心意行如
【現代漢語翻譯】 現代漢語譯本： 他通過見諦斷除煩惱，通過修習增長善法來斷除煩惱。這就像通過觀想來斷除煩惱嗎？他是通過精進和思維修習來斷除煩惱的。
世尊厭惡痛苦，以堅強的意志、敏捷的行動和銳利的智慧，深刻地辨別智慧，從而證得須陀洹（Sotapanna，入流果）及四諦（Four Noble Truths）。
《尊者婆須蜜菩薩所集知揵度》第十竟。
《尊者婆須蜜論》卷第八
《尊者婆須蜜論》卷第九
尊者婆須蜜造
符秦罽賓三藏僧伽跋澄等譯
《菩薩所集見揵度》第十一
如果諸法是彼法的因緣，那麼是否有時彼法可以被稱為非彼法的因緣呢？或者可以這樣說，就像彼法尚未產生時，那時彼法就不是因緣。或者可以這樣說，因為事因緣的緣故，因及其他的因緣就不是因緣。其次，確定一切諸行，各自有其因和果，以及獲得其他的果報后永不再生。如果真是這樣，那麼界就會有差別違背，而最有吉祥的法。
阿羅漢（Arahat，無學）從阿羅漢的果位退失后，還能再次獲得阿羅漢果嗎？那些已經獲得根、力、覺、道、意的人，應該說是本來就得到的，還是說本來沒有得到而現在得到的呢？或者可以這樣說，如果得到的是等解脫，就應該說是本來就得到的；如果得到的是無礙解脫，就應該說是本來沒有得到而現在得到的。再次，阿羅漢有六種根，並且有增減。諸位阿羅漢分別其中的含義。當他與此相應時，他本來沒有從其他人那裡得到道跡。有益的思惟有益於斷除煩惱。有益的思惟應該說是本來就得到的。這就是所謂的有道思惟斷。有增長的利益應該說是本來沒有得到而現在得到的。如果阿羅漢以阿羅漢的想法來佈施，即使不是阿羅漢，而以阿羅漢的想法來佈施，哪一種獲得的福報最多呢？或者可以這樣說，如果阿羅漢以阿羅漢的想法來佈施，那麼他獲得的福報最多。為什麼呢？因為田業有增益，在妄處也是良田。問：如心意行如……
【English Translation】 English version: He eradicates defilements through the vision of truth (見諦), and eradicates defilements through cultivating and increasing wholesome qualities. Is this like eradicating defilements through contemplation? He eradicates defilements through diligence and contemplation.
The World Honored One (世尊) detests suffering, and with strong will, swift action, and sharp wisdom, profoundly distinguishes wisdom, thereby attaining Sotapanna (須陀洹, Stream-enterer) and the Four Noble Truths (四諦).
The end of the tenth section, 'Collected Knowledge' by Venerable Vasumitra (婆須蜜) Bodhisattva.
Chapter 8 of the 'Treatise of Venerable Vasumitra'
Chapter 9 of the 'Treatise of Venerable Vasumitra'
Composed by Venerable Vasumitra
Translated by Sanghabhadra (僧伽跋澄) and others from Kashmir during the Qin Dynasty
Eleventh Section: 'Collected Views' by the Bodhisattva
If phenomena are the causes and conditions of other phenomena, is there a time when those phenomena can be said to be not the causes and conditions of those other phenomena? Or it can be said that, just as when those phenomena have not yet arisen, at that time those phenomena are not causes and conditions. Or it can be said that, because of the causes and conditions of events, the cause and other causes and conditions are not causes and conditions. Secondly, determine all phenomena, each with its own cause and effect, and after obtaining other karmic retributions, they will never arise again. If this is the case, then there will be differences and contradictions in the realms, and the most auspicious Dharma (法) will be violated.
Can an Arahat (阿羅漢, one who has attained Nirvana) regress from the state of Arahat and then regain the fruit of Arahat? Those who have attained the roots, powers, enlightenment factors, path, and intention, should it be said that they were originally obtained, or should it be said that they were not originally obtained but are now obtained? Or it can be said that, if what is obtained is equal liberation, then it should be said that it was originally obtained; if what is obtained is unobstructed liberation, then it should be said that it was not originally obtained but is now obtained. Furthermore, an Arahat has six roots, and there are increases and decreases. The Arahats distinguish the meaning of this. When he is in accordance with this, he originally did not obtain the path from others. Beneficial contemplation is beneficial for eradicating defilements. Beneficial contemplation should be said to have been originally obtained. This is what is called the path of contemplation for eradicating defilements. Increased benefit should be said to have not been originally obtained but is now obtained. If an Arahat makes offerings with the thought of an Arahat, even if he is not an Arahat, but makes offerings with the thought of an Arahat, which one obtains the most merit? Or it can be said that, if an Arahat makes offerings with the thought of an Arahat, then he obtains the most merit. Why? Because the field of merit has increased, and even in a false place it is a good field. Question: Like the actions of the mind, like...
念所起。云何作是說受福最多。若由良田得福多者。諸有施一阿羅漢。彼盡得平等福。是故此事不然。或作是說。二俱受福等。何以故。一以良田第二由心故。問若以良田心有益者。非由心故。云何得平等福。複次若非阿羅漢作阿羅漢想佈施者。彼最得福多。何以故。彼阿羅漢功德心最微妙。問若尼揵子外道異學。作阿羅漢想佈施者。彼最得福多耶。答曰。彼不知阿羅漢功德也。若復彼是阿羅漢。作阿羅漢想佈施者。如是彼最得福多。彼無是力緣阿羅漢功德。若得知阿羅漢功德。彼不與外道異學尼揵子施。複次取要言之。猶如枯朽燋柱。作阿羅漢想而惠施者。于彼亦大得功德。
不得何等。須陀洹果。設得便失。或作是說。如彼須陀洹。七反往來有信解脫。彼見諦果所攝。不得須陀洹果。彼若得見諦。彼信解脫果所攝。便棄須陀洹果。複次彼須陀洹七反周旋。彼渜須陀洹所攝。諸鈍根不得中上。如須陀洹家家游者。若二若三。于彼遊行盡其苦本。彼須陀洹下根所攝便次之。已得中上。若須陀洹家家游者。二家周旋盡其苦原。彼下中須陀洹果所攝便棄之。非以無為須陀洹果若得若棄。
若諸法成就。彼法相成就耶。假使諸法相成就者。彼法成就耶。答曰。若諸法成就者。彼法相成就也。外眾相不成就。若諸
【現代漢語翻譯】 現代漢語譯本：念頭由此而生。如果說這樣做會獲得最多的福報，那麼如何解釋呢？如果說因為良田（指接受佈施的對象是具有功德者）而獲得更多福報，那麼所有佈施給一位阿羅漢（梵語：Arhat，斷盡煩惱，證得解脫的聖者）的人，都應該得到同等的福報。所以這種說法是不成立的。或者有人會說，兩者獲得的福報是相等的，為什麼呢？因為一是良田，二是發心。問：如果因為良田和發心都有益處，但並非僅僅因為發心，那麼如何才能獲得同等的福報呢？再者，如果不是阿羅漢，卻想像成阿羅漢而佈施，那麼他獲得的福報最多。為什麼呢？因為阿羅漢的功德和發心最為微妙。問：如果尼揵子（梵語：Nigantha，耆那教的苦行僧）等外道異學，想像成阿羅漢而佈施，那麼他們獲得的福報最多嗎？答：他們並不瞭解阿羅漢的功德。如果那個人真的是阿羅漢，並且想像成阿羅漢而佈施，那麼他獲得的福報最多。他們沒有能力攀緣阿羅漢的功德。如果他們得知阿羅漢的功德，他們就不會佈施給外道異學尼揵子。再者，總而言之，即使是像枯朽焦柱一樣的人，如果想像成阿羅漢而佈施，也能從中獲得很大的功德。 不能獲得什麼呢？須陀洹果（梵語：Srotapanna，預流果，佛教修行證悟的第一個階段）。即使得到了也會失去。或者有人會說，就像那位須陀洹，七次往返人間，具有信解脫（通過信心和理解獲得解脫），他已經被見諦果（證悟真理的果位）所攝，所以不能再獲得須陀洹果。如果他已經證得見諦，那麼他已經被信解脫果所攝，就會捨棄須陀洹果。再者，那位須陀洹七次周旋於世間，他屬於鈍根鬚陀洹（根器遲鈍的須陀洹）。那些鈍根之人無法獲得中上等的果位。就像須陀洹在家家戶戶遊走一樣，如果兩家或三家，於此了結其苦的根本。這位須陀洹屬於下根所攝，然後依次向上。已經獲得中上等果位。如果須陀洹在家家戶戶遊走，在兩家周旋了結其苦的根源，這位屬於下中等須陀洹果所攝，便捨棄了它。並非因為無為法（涅槃）而獲得或捨棄須陀洹果。 如果諸法成就，那麼諸法相也成就嗎？假設諸法相成就，那麼諸法也成就嗎？答：如果諸法成就，那麼諸法相也成就。外在的眾相不成就。如果諸法...
【English Translation】 English version: The thought arises from this. How can it be said that doing so brings the most merit? If it is said that more merit is obtained because of a good field (referring to the recipient of the offering being virtuous), then all those who give to an Arhat (Sanskrit: Arhat, one who has extinguished all defilements and attained liberation) should receive equal merit. Therefore, this statement is not valid. Or some might say that both receive equal merit. Why? Because one is the good field, and the second is the intention. Question: If both the good field and the intention are beneficial, but it is not solely because of the intention, then how can one obtain equal merit? Furthermore, if one is not an Arhat but imagines being an Arhat and gives, then he obtains the most merit. Why? Because the merit and intention of an Arhat are most subtle. Question: If the Niganthas (Sanskrit: Nigantha, ascetic monks of Jainism) and other heretics imagine being Arhats and give, do they obtain the most merit? Answer: They do not understand the merit of an Arhat. If that person is truly an Arhat and imagines being an Arhat and gives, then he obtains the most merit. They do not have the ability to rely on the merit of an Arhat. If they knew the merit of an Arhat, they would not give to heretics and Niganthas. Furthermore, to summarize, even if someone is like a withered and burnt pillar, if they imagine being an Arhat and give, they can still obtain great merit from it. What cannot be obtained? The Srotapanna fruit (Sanskrit: Srotapanna, stream-enterer, the first stage of enlightenment in Buddhism). Even if obtained, it will be lost. Or some might say, like that Srotapanna, who returns to the human realm seven times, having faith liberation (liberation through faith and understanding), he is already included in the fruit of seeing the truth (the fruit of realizing the truth), so he cannot obtain the Srotapanna fruit again. If he has already attained the seeing of the truth, then he is included in the fruit of faith liberation and will abandon the Srotapanna fruit. Furthermore, that Srotapanna revolves in the world seven times, he belongs to the dull-rooted Srotapanna (Srotapanna with dull faculties). Those with dull faculties cannot obtain middle or upper-level fruits. Like the Srotapanna who wanders from house to house, if two or three families, they exhaust the root of their suffering in this. This Srotapanna belongs to the lower root and then progresses sequentially. Having already obtained middle and upper-level fruits. If the Srotapanna wanders from house to house, revolving in two families and exhausting the root of their suffering, this one belongs to the lower-middle Srotapanna fruit and abandons it. It is not because of unconditioned dharma (Nirvana) that the Srotapanna fruit is obtained or abandoned. If all dharmas are accomplished, are all dharma characteristics also accomplished? Assuming that all dharma characteristics are accomplished, are all dharmas also accomplished? Answer: If all dharmas are accomplished, then all dharma characteristics are also accomplished. External characteristics are not accomplished. If all dharmas...
法自相成就。彼法成就也。若諸法不成就。彼諸法相不成就耶。或法相不成就。彼法非為不成就。外眾相不成就。彼法自相成就。
成就者其義云何。自相相應。是謂成就。不成就者其義云何。不自相相應。是謂不成就。又世尊言。是謂生此生。作如是說。命異身異。設作如是說彼二同一義。分別有若干。云何同一義。答曰。若自依己得彼緣義。作如是說當親近尊。
諸作此見彼命彼身。云何生此見。或作是說。生身便生此見。乃至有根身與相應。今亦復然。于中復有命復有身。或作是說。觀眾生根眾生相。眾生者眾生根眾生性眾生類眾生種。于中便有彼命彼身。如是所說。女身有力。于中不有短。有大身不覺更樂苦者。意根斷絕。
諸所生見命異身異。云何生此見。或作是說。展轉觀身心心者。亦展轉相觀彼心心法作我想。命異身異而有此見。或作是說。諸有禪者。觀其威儀作因緣。觀彼因緣。彼便作是意身異命異。身所為行迴轉時。或作是說。身不壞敗便命終。便作是念。身異命異。若身未住便命終。或作是說。睡眠之中夢見身遊行。於是有身。彼便作是念。命異身異。若夢中有所遊行。或作是說。以三昧自憶宿命。于彼彼終生是間。彼見身住于中。便作是說。身異命異。或作是說。徹聽以天
【現代漢語翻譯】 現代漢語譯本：法性自然成就。如果法成就，那麼是否所有法不成就，其法性也不成就呢？或者說，如果法性不成就，那麼法就一定是不成就的嗎？外在的各種現象不成就，但法性自身卻能成就。
成就的含義是什麼？是自身與法性相應。這就是所謂的成就。不成就的含義是什麼？是自身與法性不相應。這就是所謂的不成就。世尊曾說：『這就是所謂的生，由此而生。』如果有人這樣說：『命和身是不同的。』即使這樣說，它們在某種意義上也是相同的。雖然分別來看有很多不同，但如何理解它們的同一性呢？回答是：如果自身依賴於自身而獲得某種因緣，就可以這樣說：『應當親近尊者。』
那些認為『命就是身』的人，是如何產生這種見解的呢？或者他們會說：『身體產生，這種見解就產生了。』乃至有根身與此相應。現在也是這樣。其中既有命，也有身。或者他們會說：『觀察眾生的根，觀察眾生的相。』眾生指的是眾生的根、眾生的性、眾生的類、眾生的種。在這些之中，就有了所謂的命和身。就像所說的那樣，女身有力。其中沒有短處。有高大身體的人，感覺不到更多的快樂和痛苦，因為意根已經斷絕。
那些認為『命和身是不同的』的人，是如何產生這種見解的呢？或者他們會說：『輾轉觀察身心，心也輾轉相互觀察，他們認為心和心法就是我。』命和身不同，由此產生了這種見解。或者他們會說：『那些禪修者，觀察他們的威儀，作為一種因緣，觀察那些因緣，他們就會認為身和命是不同的。』當身體的行為迴轉時，或者他們會說：『身體沒有壞敗，但命卻終結了。』他們就會認為身和命是不同的。如果身體還沒有停止活動，命就終結了。或者他們會說：『在睡眠中，夢見身體。』於是有了身體。他們就會認為命和身是不同的。如果在夢中有所。或者他們會說：『通過三昧，回憶起自己的宿命。』在從一個生命終結到另一個生命產生的這段時間裡，他們看到身體存在於其中，就會認為身和命是不同的。或者他們會說：『通過天耳通徹地聽見……』
【English Translation】 English version: The nature of Dharma is self-achieved. If a Dharma is achieved, does it mean that if all Dharmas are not achieved, their Dharma-nature is also not achieved? Or, if the Dharma-nature is not achieved, is the Dharma necessarily not achieved? External phenomena may not be achieved, but the Dharma-nature itself can be achieved.
What is the meaning of 'achievement'? It means that the self is in accordance with the Dharma-nature. This is what is called 'achievement'. What is the meaning of 'non-achievement'? It means that the self is not in accordance with the Dharma-nature. This is what is called 'non-achievement'. The World Honored One said: 'This is what is called birth, from this it arises.' If someone says: 'Life (命) and body (身) are different,' even if they say so, they are the same in a certain sense. Although there are many differences when viewed separately, how can we understand their sameness? The answer is: If the self relies on itself to obtain a certain condition, one can say: 'One should draw near to the Venerable One.'
How do those who hold the view that 'life is the body' generate this view? Or they might say: 'When the body arises, this view arises.' Even to the extent that the body with its sense faculties is in accordance with this. It is the same now. Within it, there is both life and body. Or they might say: 'Observe the roots of sentient beings, observe the characteristics of sentient beings.' Sentient beings refer to the roots, nature, class, and species of sentient beings. Within these, there are the so-called life and body. Just as it is said, the female body has strength. There is no shortness in it. Those with tall bodies do not feel more pleasure and pain because the root of consciousness has been severed.
How do those who hold the view that 'life and body are different' generate this view? Or they might say: 'They observe the body and mind in turn, and the mind also observes each other in turn, and they think that the mind and mental phenomena are the self.' Life and body are different, and this view arises from this. Or they might say: 'Those who practice Dhyana (禪), observe their demeanor as a condition, and observing those conditions, they will think that the body and life are different.' When the actions of the body turn around, or they might say: 'The body has not decayed, but life has ended.' They will think that the body and life are different. If the body has not stopped moving, life ends. Or they might say: 'In sleep, they dream of the body **.' Then there is the body. They will think that life and body are different. If there is something ** in the dream. Or they might say: 'Through Samadhi (三昧), they recall their past lives.' In the time from the end of one life to the arising of another, they see the body existing within it, and they will think that the body and life are different. Or they might say: 'Through clairaudience (天耳), they hear thoroughly...'
眼觀眾生類。眾生生時眾生死時。身在中陰縛而見彼。便作是念。是命身俱游。複次身中間憶本所更巧便迴轉。彼便作是念。命異身異。若后他人曰命異身異。
諸所生見無因無緣。眾生垢著。非有因非有緣。眾生染著。云何生此見。或作是說。若處閑居。或作是說。觀諸垢起。觀處宮中或見清凈。彼便作是念。無因起諸垢著。複次以二力故生諸垢著。若因力若境界力。由是因緣而不知無因無緣。眾生染著得諸見。若他人說。諸所生見。無因無緣眾生清凈。非有因非有緣眾生清凈。云何生此見。或作是說。於此觀至空閑處而不清凈。處深宮中或有清凈。于中便作是念。無因而有清凈。複次以三力故清凈。因力境界力方便力。彼相應時因力境界力。善法如迴轉有清凈生。由是故不知無因無緣。眾生清凈得此見。若以他說。
諸所生見。無因無緣眾生無智無見。非有因非有緣眾生無智無見。云何生此見。或作是說。彼便有無慇勤者。云何起無智無見。若復生者。如是無智于中便作是念。無因無緣眾生無智無見也。複次生死行因緣無方便行亦不勤求。住無智無見中。不思惟彼因與余相應無智無見相應。有不相應時智相應時。無因無緣眾生無智無見得諸見。若由他說。諸所生見。無因無緣。眾生智見。非有因非有
【現代漢語翻譯】 現代漢語譯本：觀察眾生的種類。眾生出生時，眾生死亡時，他們的身體處於中陰狀態，被束縛而看到那些景象。他們便產生這樣的想法：『這是命和身一起遊蕩。』 進一步，處於中陰狀態的身體回憶起之前經歷的事情，巧妙地迴轉。他們便產生這樣的想法：『命和身是不同的。』 如果之後其他人說『命和身是不同的』。
對於所產生的見解，認為是無因無緣的。眾生的垢染執著，認為不是有因有緣的。眾生如何產生這種見解呢？ 有人這樣說：『如果身處閑居之處。』 或者這樣說：『觀察各種垢染的生起。』 在宮殿中觀察，或者見到清凈。他們便產生這樣的想法：『沒有原因就生起各種垢染執著。』 進一步，由於兩種力量的緣故，產生各種垢染執著，即因的力量和境界的力量。由於這樣的因緣，而不知道無因無緣，眾生的垢染執著而得到各種見解。如果其他人說，所產生的見解，認為是無因無緣的，眾生是清凈的，認為不是有因有緣的，眾生是清凈的。如何產生這種見解呢？ 有人這樣說：『如果在這裡觀察，到達空閑之處而不清凈。』 處在深深的宮殿中，或者有清凈。于其中便產生這樣的想法：『沒有原因就有清凈。』 進一步，由於三種力量的緣故而清凈，即因的力量、境界的力量、方便的力量。當這些相應的時候，因的力量和境界的力量，善法就像迴轉一樣，有清凈產生。由於這個緣故，不知道無因無緣，眾生清凈而得到這種見解。如果由其他人說。
對於所產生的見解，認為是無因無緣的，眾生沒有智慧沒有見解，認為不是有因有緣的，眾生沒有智慧沒有見解。如何產生這種見解呢？ 有人這樣說：『他們便沒有慇勤精進的人。』 如何生起沒有智慧沒有見解呢？ 如果再次出生的人，像這樣沒有智慧，于其中便產生這樣的想法：『無因無緣，眾生沒有智慧沒有見解。』 進一步，生死輪迴的因緣，沒有方便的修行，也不勤奮尋求，住在沒有智慧沒有見解中。不思惟那個因，與其餘相應，沒有智慧沒有見解相應。有不相應的時候，智慧相應的時候，無因無緣，眾生沒有智慧沒有見解，得到各種見解。如果由其他人說，所產生的見解，認為是無因無緣的，眾生有智慧有見解，認為不是有因有緣的
【English Translation】 English version: Observing the types of sentient beings. When sentient beings are born, when sentient beings die, their bodies are in the intermediate state (bardo), bound and seeing those sights. They then have this thought: 'This is the life and body wandering together.' Furthermore, the body in the intermediate state recalls what it experienced before, skillfully revolving. They then have this thought: 'Life and body are different.' If later others say 'Life and body are different.'
Regarding the views that arise, they are considered to be without cause or condition. The defilements and attachments of sentient beings are considered to be without cause or condition. How do sentient beings generate this view? Some say: 'If one dwells in a secluded place.' Or they say: 'Observe the arising of various defilements.' Observing in a palace, or seeing purity. They then have this thought: 'Various defilements and attachments arise without cause.' Furthermore, due to two forces, various defilements and attachments arise, namely the force of cause and the force of environment. Due to such causes and conditions, they do not know that there is no cause or condition, and the defilements and attachments of sentient beings lead to various views. If others say that the views that arise are considered to be without cause or condition, that sentient beings are pure, and that it is not with cause or condition that sentient beings are pure. How does this view arise? Some say: 'If one observes here, reaching a vacant place and not being pure.' Being in a deep palace, or there being purity. In that, they then have this thought: 'There is purity without cause.' Furthermore, due to three forces, there is purity, namely the force of cause, the force of environment, and the force of skillful means. When these are in accordance, the force of cause and the force of environment, good dharmas are like revolving, and purity arises. Because of this, they do not know that there is no cause or condition, and sentient beings are pure and attain this view. If it is said by others.
Regarding the views that arise, they are considered to be without cause or condition, that sentient beings have no wisdom and no view, and that it is not with cause or condition that sentient beings have no wisdom and no view. How does this view arise? Some say: 'They then have no diligent practitioners.' How does no wisdom and no view arise? If those who are born again, like this without wisdom, in that they then have this thought: 'Without cause or condition, sentient beings have no wisdom and no view.' Furthermore, the causes and conditions of samsara, without skillful practice, and not diligently seeking, dwelling in no wisdom and no view. Not contemplating that cause, being in accordance with the rest, being in accordance with no wisdom and no view. When there is non-accordance, when there is accordance with wisdom, without cause or condition, sentient beings have no wisdom and no view, and attain various views. If it is said by others, the views that arise are considered to be without cause or condition, that sentient beings have wisdom and view, and that it is not with cause or condition
緣。眾生智見云何此見。或作是說。觀慇勤者不起智見。以少慇勤或起智見。于中便作是念。彼以無因眾生有智見。複次有五事智見迴轉。名所攝義所攝奸偽。知彼因與余相應智見相應不相應。知是時無因無緣。眾生智見得諸見。若由他說。
諸所生見無力無精進。云何生此見。或作是說。或見人貌有得田業。有不得田業。或復有人貌少有田業。于中無果人貌無力無精進得諸見。複次有眾多相應。於今世後世或有得果報。于彼或以事而不得果報。慇勤人于中不得果時。無力無精進得諸見。若由他說。
因他本所緣 須陀洹成就 四種及二種 因命四種力
諸所生見無施無受者。契經云何生此見。答曰。善行惡行果所生。若親近時。于中不可知果實無善行惡行得諸見。或由他說。無今世無後世。亦無眾生類。有生者如是有彼觀無。有父因事而有。世無阿羅漢修行道人。而無有道。
諸所生見。於此間有命活。後世更不復死。云何生此見。或作是說。是謂人有吾我身。彼若命終時。地身還歸地。水歸水火歸火風歸風。諸根歸虛空。或作是說。度世陰時不見歸來。於此間命活得諸見。複次處胎中。若胎中終。而觀其命彼亦見終始。於此間命活得諸見。或由他說。
又世尊言有六生。云何
【現代漢語翻譯】 現代漢語譯本：緣。眾生的智見是如何產生的呢？有人這樣說：觀察勤奮的人不一定產生智見，而稍微勤奮的人或許會產生智見。於是他們就認為，眾生在沒有原因的情況下就有了智見。進一步說，有五種情況導致智見發生變化，即被名相所迷惑、被義理所迷惑、奸詐虛偽。知道那個原因與其他相應，智見相應或不相應。知道在那個時候，沒有原因沒有條件，眾生就產生了各種見解，如果是聽別人說的。
各種產生的見解，沒有力量也沒有精進。這種見解是如何產生的呢？有人這樣說：或者看到有些人外貌好就能得到田地產業，有些人外貌好卻得不到田地產業；或者有些人外貌稍微好就能得到田地產業。因此他們認為，人的外貌與結果無關，沒有力量也沒有精進，就產生了各種見解。進一步說，有很多相應的情況，在今生或來世或許能得到果報，但在某些情況下卻得不到果報。勤奮的人在其中得不到果報時，就認為沒有力量也沒有精進，從而產生了各種見解，如果是聽別人說的。
因他本所緣，須陀洹（Sotapanna，入流者）成就，四種及二種，因命四種力。
各種產生的見解，認為沒有佈施也沒有接受佈施的人。《契經》中這種見解是如何產生的呢？回答說：善行惡行產生果報。如果親近時，在其中無法得知果實，就認為沒有善行惡行，從而產生了各種見解，或者說是聽別人說的。認為沒有今生也沒有來世，也沒有眾生種類。有生者就像有彼觀無。有父親因為某種原因而有（孩子）。世上沒有阿羅漢（Arahat，應供）和修行道人，也沒有道路。
各種產生的見解，認為在此世間有生命，死後不會再次死亡。這種見解是如何產生的呢？有人這樣說：這就是人有『我』（Atman，靈魂）的身體。當他死亡時，地身歸還於地，水歸還於水，火歸還於火，風歸還於風，諸根歸還於虛空。或者有人這樣說：度過世間的陰影時，看不到歸來。因此他們認為，在此世間有生命。進一步說，在母胎中，如果在母胎中死亡，而觀察他的生命，他們也看到有終結的開始。因此他們認為，在此世間有生命，如果是聽別人說的。
世尊又說有六種生。是什麼呢？
【English Translation】 English version: Condition. How does the wisdom and insight of sentient beings arise? Some say: Observing diligent people does not necessarily lead to wisdom and insight, while slightly diligent people may develop wisdom and insight. Therefore, they think that sentient beings have wisdom and insight without any cause. Furthermore, there are five things that cause wisdom and insight to change: being deceived by names, being deceived by meanings, and being deceitful and false. Knowing that cause corresponds to others, wisdom and insight correspond or do not correspond. Knowing that at that time, without cause or condition, sentient beings develop various views, if it is what others say.
Various views that arise have no strength and no effort. How does this view arise? Some say: Or see some people with good looks can get fields and industries, some people with good looks can not get fields and industries; or some people with slightly good looks can get fields and industries. Therefore, they think that people's appearance has nothing to do with the result, without strength and without effort, they develop various views. Furthermore, there are many corresponding situations, in this life or the next life may get the fruit, but in some cases can not get the fruit. When diligent people do not get the fruit, they think that there is no strength and no effort, thus developing various views, if it is what others say.
Because of his original cause, Sotapanna (stream-enterer) is achieved, four kinds and two kinds, because of life four kinds of power.
Various views that arise, think that there is no giving and no receiving. How does this view arise in the Sutra? The answer is: Good deeds and bad deeds produce fruit. If you are close, you can not know the fruit, you think that there is no good deeds and bad deeds, thus developing various views, or it is what others say. Think that there is no this life and no next life, and no kind of sentient beings. Those who are born are like those who have no view. There are fathers who have (children) for some reason. There are no Arahats (worthy ones) and practitioners in the world, and there is no path.
Various views that arise, think that there is life in this world, and will not die again after death. How does this view arise? Some say: This is the body of 'I' (Atman, soul). When he dies, the earth body returns to the earth, the water returns to the water, the fire returns to the fire, the wind returns to the wind, and the roots return to the void. Or some say: When passing through the shadows of the world, you can not see the return. Therefore, they think that there is life in this world. Furthermore, in the womb, if you die in the womb, and observe his life, they also see the beginning of the end. Therefore, they think that there is life in this world, if it is what others say.
The World Honored One also said that there are six kinds of birth. What are they?
有六生。或作是說。如契經所稱。黑生之人于黑法生。複次異學言有六生。黑生青生黃生白生赤生微妙白生。于彼黑生屠豬魚捕鹿放鷹殺牛及余惡行。青生者尼揵子學道者。黃生者處在居家稟受于梵志。赤生者如沙門釋子及諸修梵行者。白生者裸形學道。微妙白生者難陀婆磋訖梨舍僧訖栗姤瞿舍盧味迦梨子。
諸所生見實有。此七大身。不作不應作。不化不應化。寡聚離甚深住。云何生此見。或作是說。四大性苦樂性。展轉回轉不觀有勝。彼依識命相。此七身不作不應作得諸見。或作是說。四大苦樂。四大以生觀。彼時有七身不作不應作。如是得諸見。複次心之與色選擇所見。于中不懷自覺七身不作不應作。如是得諸見。或復有時由他說。
諸所生見無有風。云何生此見。或作是說。風有命想。彼復作是念。無有風此是眾生類。複次有常想壞敗想。依彼無有風得諸見。若由他說。
云何得知。此非富貴所造。或作是說。設當自富者彼則富。一切諸物俱有迴轉也。續生不斷。是故富貴非其因。復作是說。若富是因者。一切諸物則相類也。與前是因展轉妙物。是故富貴因。複次若富是因者。內無物事不集聚。不于中間事。不集聚不有物。是故富非因。云何得知此非因。答曰。設非因作者。集聚當有一切
【現代漢語翻譯】 現代漢語譯本 有六種『生』（jati，生命形式）。或者有人這樣說，就像契經（sutra，佛經）所說的那樣，『黑生』之人于『黑法』（krishna dharma，不善之法）而生。此外，其他學派說有六種『生』：『黑生』、『青生』、『黃生』、『白生』、『赤生』、『微妙白生』。其中，『黑生』是指屠宰豬、捕魚、獵鹿、放鷹、殺牛以及做其他惡行的人。『青生』是指尼揵子（Nigantha，耆那教徒）和學道者。『黃生』是指居家修行並接受婆羅門教義的人。『赤生』是指沙門（shramana，出家修行者）、釋迦牟尼佛的弟子以及其他修習梵行（brahmacharya，清凈行）的人。『白生』是指裸形學道的人。『微妙白生』是指難陀（Nanda）、婆磋（Vatsa）、訖梨舍僧訖栗姤（Krishasamkrityayana）、瞿舍盧（Ghoshalaka）、味迦梨子（Makkhaliputra）。
有人認為，所產生的這些見解實際上存在。這七大『身』（kaya，身體），不是被創造的，不應該被創造的，不是被變化的，不應該被變化的。他們寡居、聚集、遠離，住在極深之處。這種見解是如何產生的呢？或者有人這樣說，四大（四大元素）的自性是苦樂的自性，它們相互轉化，不認為有勝劣之分。他們依賴於識（vijnana，意識）和命（jiva，生命）。這七個『身』不是被創造的，不應該被創造的，由此產生了各種見解。或者有人這樣說，四大是苦樂的根源。通過觀察四大而產生。那時，有七個『身』不是被創造的，不應該被創造的。這樣就產生了各種見解。此外，心（citta，心識）與色（rupa，物質）的選擇所見，于其中不懷有自覺，認為七個『身』不是被創造的，不應該被創造的。這樣就產生了各種見解。或者有時是由於聽了別人的說法。
有人認為，所產生的見解認為沒有風（vayu，空氣）。這種見解是如何產生的呢？或者有人這樣說，風有命想（jiva-samjna，生命的認知）。他們又這樣認為，沒有風，這就是眾生（sattva，有情）的類別。此外，有常想（nitya-samjna，永恒的認知）和壞敗想（viparinama-samjna，變壞的認知）。依賴於這些，產生了認為沒有風的各種見解。如果是由於聽了別人的說法。
如何得知這些見解不是由富貴（aishvarya，財富和權力）所造成的呢？或者有人這樣說，如果富貴是自生的，那麼他就會富有。一切事物都有輪迴。延續不斷。因此，富貴不是其原因。又有人這樣說，如果富貴是原因，那麼一切事物就應該相似。與前述的原因相比，輪迴的事物是美妙的。因此，富貴是原因。此外，如果富貴是原因，那麼內部就沒有事物，不會聚集。不在中間的事物，不會聚集，沒有事物。因此，富貴不是原因。如何得知這不是原因呢？回答說：如果不是原因造成的，那麼聚集就應該有一切。
【English Translation】 English version There are six 『births』 (jati, life forms). Or some say, as stated in the sutras (sutra, Buddhist scriptures), those of 『black birth』 are born from 『black dharma』 (krishna dharma, unwholesome dharma). Furthermore, other schools say there are six births: 『black birth,』 『blue birth,』 『yellow birth,』 『white birth,』 『red birth,』 and 『subtle white birth.』 Among these, 『black birth』 refers to those who slaughter pigs, fish, hunt deer, release hawks, kill cows, and commit other evil deeds. 『Blue birth』 refers to the Niganthas (Nigantha, Jainas) and those who study the path. 『Yellow birth』 refers to those who live at home and receive the doctrines of the Brahmins. 『Red birth』 refers to the shramanas (shramana, renunciates), the disciples of Shakyamuni Buddha, and others who practice brahmacharya (brahmacharya, pure conduct). 『White birth』 refers to those who practice the path naked. 『Subtle white birth』 refers to Nanda, Vatsa, Krishasamkrityayana, Ghoshalaka, and Makkhaliputra.
Some believe that these views that arise actually exist. These seven great 『bodies』 (kaya, bodies) are not created, should not be created, are not transformed, should not be transformed. They live alone, gather, stay far away, and reside in the deepest places. How does this view arise? Or some say that the nature of the four great elements (four great elements) is the nature of pleasure and pain, they transform each other, and they do not consider there to be superiority or inferiority. They rely on consciousness (vijnana, consciousness) and life (jiva, life). These seven 『bodies』 are not created, should not be created, and from this, various views arise. Or some say that the four great elements are the source of pleasure and pain. They arise through observing the four great elements. At that time, there are seven 『bodies』 that are not created, should not be created. In this way, various views arise. Furthermore, the selection of what is seen by the mind (citta, mind) and form (rupa, matter), without harboring self-awareness within them, considers that the seven 『bodies』 are not created, should not be created. In this way, various views arise. Or sometimes it is due to hearing what others say.
Some believe that the views that arise consider that there is no wind (vayu, air). How does this view arise? Or some say that wind has the perception of life (jiva-samjna, perception of life). They also think that without wind, this is the category of sentient beings (sattva, beings). Furthermore, there is the perception of permanence (nitya-samjna, perception of permanence) and the perception of decay (viparinama-samjna, perception of decay). Relying on these, various views arise that consider there to be no wind. If it is due to hearing what others say.
How can it be known that these views are not caused by wealth and power (aishvarya, wealth and power)? Or some say that if wealth and power were self-generated, then he would be wealthy. All things have cycles. Continuously. Therefore, wealth and power are not the cause. Others say that if wealth and power were the cause, then all things should be similar. Compared to the aforementioned cause, the things that cycle are wonderful. Therefore, wealth and power are the cause. Furthermore, if wealth and power were the cause, then there would be no things inside, and they would not gather. The things that are not in the middle, do not gather, and there are no things. Therefore, wealth is not the cause. How can it be known that this is not the cause? The answer is: if it is not caused by the cause, then gathering should have everything.
物續生不斷。觀彼因縛續不復生。復作是說。若無因物迴轉者。一切諸物皆當相類。因有增便果有增。是果非因。複次若物無因迴轉者。不于中間有進有集聚也。不于中間事不集聚。于中得知。非有因物迴轉。云何得知彼非命彼非身。答曰。身若干種自相壞敗。無壞之相命所愛也。于中得知彼非命非身也。或作是說。身因緣所縛展轉而生。非命展轉愛。于中得知彼非命非身也。複次身所造若自為若他為。如是不愛命。于中得知于非命非身也。
云何得知非余命余身。答曰。余命身不可得。亦不有可得時亦不可說。于中得知非余命余身。復作是說。身義異無數。自然無所為。然無數愛。于中得知非余命身也。義所造我事往有展轉。命非展轉愛。于中得知非余命身也。
又世尊言。彼作彼自得。無記不可說。余作余自得。此不可言說。是語其義云何。或作是說。彼作彼自得者。此順從有常。余作余自得者。此順從斷滅。此二物而求。如來處中而說法。于中不記。或作是說。彼作彼自得。此無記最第一義覺知諸行。余作余自得。此無記得等諦。是故現行不可壞。非由而受行報。複次彼作彼自得。己作己自得。世尊說空。于中不說。余作余受報者富。所作餘者受。如是世尊說因緣。是故不記。云何得智余行事所造
【現代漢語翻譯】 現代漢語譯本 事物相續產生，沒有間斷。觀察那因緣的束縛，相續就不會再次產生。又有人這樣說，如果事物沒有原因而自行運轉，那麼一切事物都應當相似。原因增加，結果也增加，這是結果而不是原因。再次，如果事物沒有原因而自行運轉，那麼在中間就不會有增長和聚集。在中間事情不聚集，從中得知，事物不是沒有原因而自行運轉的。如何得知那不是『命』（jīvana，生命）也不是『身』（śarīra，身體）呢？回答說，身體有若干種自身壞敗的現象，而沒有壞敗的現象是生命所珍愛的。從中得知那不是生命也不是身體。或者有人這樣說，身體是因緣所束縛而輾轉產生的，生命不是輾轉被珍愛的。從中得知那不是生命也不是身體。再次，身體所造作的，無論是自己做的還是他人做的，都不會像愛護生命那樣愛護它。從中得知那不是生命也不是身體。
如何得知不是其他的生命和其他的身體呢？回答說，其他的生命和身體是不可得的，也沒有可以得到的時候，也是不可說的。從中得知不是其他的生命和其他的身體。又有人這樣說，身體的意義不同，數量無數，自然而然，沒有什麼作為，然而無數的身體被珍愛。從中得知不是其他的生命和身體。意義所造作的我的事情，過去有輾轉，生命不是輾轉被珍愛的。從中得知不是其他的生命和身體。
又世尊說，『彼作彼自得』（tat kṛtya tat prāpnoti，自己做的事情自己得到），是不可記說的。『余作余自得』（anya kṛtya anya prāpnoti，他人做的事情他人得到），這是不可言說的。』這句話的意義是什麼呢？或者有人這樣說，『彼作彼自得』，這是順從於有常的觀點。『余作余自得』，這是順從於斷滅的觀點。對於這兩種觀點，如來處於中道而說法，因此不記說。或者有人這樣說，『彼作彼自得』，這是無記，是最第一義，覺知諸行。『余作余自得』，這是無記，是得到真諦，所以現行不可壞，不是由於而接受行為的報應。再次，『彼作彼自得』，自己做的事情自己得到，世尊說空，因此不說。『余作余受報』，富人所做的事情由其他人來承受，像這樣世尊說因緣，所以不記說。如何得到智慧，瞭解其他行為所造作的事情呢？
【English Translation】 English version Things continue to arise without ceasing. Observing the bondage of those causes, the continuation will not arise again. Furthermore, some say that if things revolve without a cause, then all things should be similar. If the cause increases, the result also increases; this is a result, not a cause. Moreover, if things revolve without a cause, then there would be no increase or accumulation in between. If things do not accumulate in between, then it is known that things do not revolve without a cause. How is it known that it is neither 『jīvana』 (life) nor 『śarīra』 (body)? The answer is that the body has various phenomena of self-decay, while the absence of decay is cherished by life. From this, it is known that it is neither life nor body. Or some say that the body is bound by causes and conditions and arises through transmigration, while life is not cherished through transmigration. From this, it is known that it is neither life nor body. Furthermore, whatever the body creates, whether done by oneself or by others, it is not cherished like life. From this, it is known that it is neither life nor body.
How is it known that it is not another life or another body? The answer is that another life and another body are unattainable, nor is there a time when they can be obtained, nor can they be spoken of. From this, it is known that it is not another life or another body. Furthermore, some say that the meaning of the body is different, countless, natural, and without purpose, yet countless bodies are cherished. From this, it is known that it is not another life or body. The things of 『I』 created by meaning have transmigration in the past, while life is not cherished through transmigration. From this, it is known that it is not another life or body.
Moreover, the World Honored One said, 『tat kṛtya tat prāpnoti』 (one's own actions are obtained by oneself), which is unrecordable. 『anya kṛtya anya prāpnoti』 (another's actions are obtained by another), which is unspeakable.』 What is the meaning of this statement? Or some say that 『tat kṛtya tat prāpnoti』 conforms to the view of permanence. 『anya kṛtya anya prāpnoti』 conforms to the view of annihilation. Regarding these two views, the Tathagata teaches the Dharma in the Middle Way, therefore it is not recorded. Or some say that 『tat kṛtya tat prāpnoti』 is unrecordable, it is the most supreme meaning, perceiving all actions. 『anya kṛtya anya prāpnoti』 is unrecordable, it is obtaining the true meaning, so the present action is indestructible, not because of receiving the retribution of actions. Furthermore, 『tat kṛtya tat prāpnoti』, one's own actions are obtained by oneself, the World Honored One speaks of emptiness, therefore it is not spoken. 『anya kṛtya anya prāpnoti』, the actions of the rich are borne by others, in this way the World Honored One speaks of causes and conditions, therefore it is not recorded. How can one obtain wisdom to understand the things created by other actions?
。或作是說。設有行事造者。彼事一切行行。二俱所作行續生。是故事不造行。復作是說。設事造行者。一切行則非妙。一事之中展轉行妙。于中得知非事造行。
複次設事造行者。于中間有集聚行。不于中間行集聚迴轉。于中得知非事造行。云何得知有餘處終。或作是說。見心被柔心迴轉。于中便見終心被柔心迴轉也。如是于中得知余處終。後作說本所生根所依根。便有曠大根意因觀彼若處母胎中。不于中間本根意。彼亦不于中間本根。是故宿命。彼於此至彼中。得知余處終。複次不于中間心心有所為。見心色依彼色有其心。垢相為心見色迴轉。于中得知見有餘處。諸有物步步生者。以何等故本時不生。或作是說。事不充足。問或無二事。答曰。無不有時得有果實。問頗不有二時耶。答曰。無不有時現在因。問此亦是我疑。何以故不生。或作是說。諸物本時生彼現在因。複次在未來因。猶如無因。若彼本時不生。複次諸物本生今盡因生。然本不盡本時果不生。于中便當有。況復行本時不盡耶。當作是觀。論中間非以盡事故說。
如學學。作是說。物有壞敗然不盡。云何得知物盡而不壞敗。或作是說。設物壞敗者。于彼亦有來。若子處母胎一時來。若步步知。于中得知物有盡而不壞敗。或作是說。若物壞
【現代漢語翻譯】 現代漢語譯本：或者有人這樣說：假設有行為的製造者（行事造者），那麼他所做的一切行為（行）都會持續產生（行續生）。因此，行為不是由事件（事）創造的。又有人這樣說：假設事件創造了行為，那麼一切行為就都不是美妙的。在一件事中，行為會逐漸變得美妙，從中可以得知行為不是由事件創造的。 其次，假設事件創造了行為，那麼在中間就會有聚集的行為（集聚行），而不是在中間行為聚集后又迴轉。從中可以得知行為不是由事件創造的。如何得知有在其他地方終結（余處終）的情況呢？或者有人這樣說：看到心被柔軟的心（柔心）所迴轉。從中就能看到終結的心被柔軟的心所迴轉。這樣，從中得知有在其他地方終結的情況。後來又有人說，最初所生的根（本所生根），所依賴的根（所依根），便會有廣大的根意（曠大根意）。因為觀察到他在母親的胎中（母胎中），而不是在中間有最初的根意。他也不在中間有最初的根。因此，他記得前世的生命（宿命）。他從這裡到那裡，從中得知有在其他地方終結的情況。其次，不是在中間心和心有所作為。看到心依賴於色（色依），因為色而有其心。污垢的相（垢相）因為心而看到色迴轉。從中得知看到有在其他地方終結的情況。那些事物一步步生長的，因為什麼原因最初的時候不生長（本時不生）呢？或者有人這樣說：條件不充足（事不充足）。問：或者沒有兩個條件（二事）？答：不是的，不是沒有有時能得到果實。問：難道沒有兩個時機（二時）嗎？答：不是的，不是沒有有時現在的原因（現在因）。問：這也是我的疑問，為什麼不生長呢？或者有人這樣說：事物最初生長的時候，是因為有現在的因。其次，在未來，因就像沒有因一樣。如果它最初不生長。其次，事物最初生長現在已經耗盡，因為因的產生。然而最初沒有耗盡，最初的時候果實不生長。從中就應當有。更何況行為最初的時候沒有耗盡呢？應當這樣觀察。討論中間不是因為耗盡的緣故說的。 就像學習學習（如學學）。有人這樣說：事物有損壞敗壞，然而沒有耗盡。如何得知事物耗盡而沒有壞敗呢？或者有人這樣說：假設事物壞敗，那麼在它那裡也會有來。如果孩子在母親的胎中一時到來，如果一步步知道。從中得知事物有耗盡而沒有壞敗。或者有人這樣說：如果事物壞
【English Translation】 English version: Or it is said: Suppose there is an actor (行事造者, xíngshì zàozhě, one who performs actions), then all the actions (行, xíng, actions) he does will continue to arise (行續生, xíng xù shēng, continuous arising of actions). Therefore, actions are not created by events (事, shì, events). Again, it is said: Suppose events create actions, then all actions would not be wonderful. Within one event, actions gradually become wonderful, from which it can be known that actions are not created by events. Secondly, suppose events create actions, then in the middle there would be accumulated actions (集聚行, jíjù xíng, accumulated actions), rather than actions gathering in the middle and then turning back. From this, it can be known that actions are not created by events. How can it be known that there is an ending in another place (余處終, yú chù zhōng, ending in another place)? Or it is said: Seeing the mind being turned by a gentle mind (柔心, róu xīn, gentle mind). From this, one can see the ending mind being turned by a gentle mind. Thus, from this, it is known that there is an ending in another place. Later, it is said that the root that is first born (本所生根, běn suǒ shēng gēn, root that is first born), the root that is relied upon (所依根, suǒ yī gēn, root that is relied upon), will have a vast root intention (曠大根意, kuàngdà gēn yì, vast root intention). Because it is observed that he is in the mother's womb (母胎中, mǔ tāi zhōng, mother's womb), and not in the middle having the initial root intention. He also does not have the initial root in the middle. Therefore, he remembers past lives (宿命, sù mìng, past lives). He goes from here to there, from which it is known that there is an ending in another place. Secondly, it is not that in the middle the mind and the mind do something. Seeing the mind relying on form (色依, sè yī, relying on form), because of form there is its mind. The defiled appearance (垢相, gòu xiàng, defiled appearance) because of the mind sees form turning back. From this, it is known that there is an ending in another place. Those things that grow step by step, for what reason do they not grow at the beginning (本時不生, běnshí bù shēng, not growing at the beginning)? Or it is said: Conditions are not sufficient (事不充足, shì bù chōngzú, conditions are not sufficient). Question: Or there are not two conditions (二事, èr shì, two conditions)? Answer: No, it is not that there is not a time when one can obtain fruit. Question: Are there not two times (二時, èr shí, two times)? Answer: No, it is not that there is not a present cause (現在因, xiànzài yīn, present cause) at times. Question: This is also my doubt, why does it not grow? Or it is said: When things grow at the beginning, it is because there is a present cause. Secondly, in the future, the cause is like having no cause. If it does not grow at the beginning. Secondly, things grow at the beginning and now are exhausted, because of the arising of the cause. However, initially it is not exhausted, at the beginning the fruit does not grow. From this, there should be. Moreover, how much more so if the actions are not exhausted at the beginning? One should observe in this way. Discussing the middle is not said because of exhaustion. Like learning learning (如學學, rú xué xué, like learning learning). It is said: Things have damage and decay, yet they are not exhausted. How can it be known that things are exhausted but not decayed? Or it is said: Suppose things decay, then there will also be a coming to it. If the child comes to the mother's womb at one time, if one knows step by step. From this, it is known that things are exhausted but not decayed. Or it is said: If things decay
敗者。彼亦當來。子處母胎形現斷絕常回轉。于中得知物有盡而不壞敗。複次見是其事相應相思惟而生。是故集聚物。盡壞敗方便。瞋恚有增所可得往。于中知物有盡而不壞敗。
若有於此生 富貴亦無因 命作余處終 物盡及壞敗
見揵度第十一竟。
尊婆須蜜菩薩所集根揵度第十二
郁陀羅耶契經廣說是語。其義云何。或作是說。五識身境界意有迴轉于中。便作是說。此意遊行境界意有捐棄。問如六蟲契經說。種種若干種。問一切境界是意。彼五識身見境界便有威儀。或作是說。五識身根聲所說。意識為意聲。五識身各各相持彼義。是意識一切境界所持強記不忘。猶如五匠師各有伎藝往咨受一人。或作是說。五識身境界現在。五識身威儀。過去未來意。此契經之要。復作是說。五識身境界五識身自相。現意識集聚而更之。復作是說。五識身境界。攝五識身與余相類。復作是說。五識身持意識身來。彼相似因果種法。是意識也。五識身便有境界此之謂也。復作是說。意識身有二種。有敷演有不敷演。有敷演謂之意境界。
複次此是世尊教誡之語。若說因緣。優陀羅耶那五識身。於此種義而敷演。是故當知根。欲知根者當憶身。云何界。諸根故曰意。威儀境界意有盡意有念意本憶
【現代漢語翻譯】 現代漢語譯本：失敗者。他們也應當到來。子在母胎中成形，經歷斷絕和持續的迴轉。從中得知事物有終結，但並非徹底的壞滅。進一步觀察，這些事情相互關聯，相互思念而產生。因此，聚集的事物，終究有壞滅的途徑。嗔恚的增長會導致前往惡處。從中得知事物有終結，但並非徹底的壞滅。
若有人於此世間出生，即使富貴也沒有永恒的原因。 生命終結于其他地方，萬物終歸於盡頭和壞滅。
見揵度第十一結束。
尊者婆須蜜菩薩所集根揵度第十二
郁陀羅耶契經廣泛地闡述了這個道理。它的含義是什麼呢？或者有人這樣說：五識身（眼識、耳識、鼻識、舌識、身識）的境界在意念中有迴轉。因此，便這樣說：這個意念的境界在意念中有捨棄。問：正如六蟲契經所說，有種種若干種。問：一切境界都是意念。那麼五識身所見的境界便具有威儀。或者有人這樣說：五識身根所發出的聲音，意識將其作為意念的聲音。五識身各自相互支援，這個道理是：意識能夠完全記住和掌握一切境界，不會輕易忘記。這就像五個工匠師，各自有自己的技藝，但都去向一個人請教學習。或者有人這樣說：五識身的境界是現在，五識身的威儀是過去和未來，這就是這個契經的要點。進一步說，五識身的境界是五識身自身的相狀，現在意識聚集起來並加以改變。進一步說，五識身的境界，包含五識身，並與其餘的相類似。進一步說，五識身帶來意識身，那相似的因果種子法則，就是意識。五識身便具有境界，這就是這個意思。進一步說，意識身有兩種，有敷演（詳細闡述）和不敷演（不詳細闡述）。有敷演的就叫做意境界。
進一步說，這是世尊的教誡之語。如果說因緣，優陀羅耶那五識身，就在這種意義上進行闡述。因此，應當知道根。想要知道根，應當憶念身。什麼是界呢？諸根的緣故叫做意。威儀境界意有盡頭，意有念頭，意是根本的憶念。
【English Translation】 English version: The defeated. They should also come. The form of the child in the mother's womb appears, ceases, and constantly revolves. From this, it is known that things have an end, but are not completely destroyed. Furthermore, seeing these things arise from corresponding thoughts and mutual remembrance. Therefore, accumulated things will eventually have a way to decay and perish. The increase of anger leads to going to evil places. From this, it is known that things have an end, but are not completely destroyed.
If someone is born into this world, even wealth has no lasting cause. Life ends elsewhere, and all things eventually come to an end and decay.
The eleventh section on 'Seeing' ends here.
The twelfth section on the 'Roots', collected by Venerable Vasumitra Bodhisattva.
The Udaraya Sutta extensively explains this principle. What is its meaning? Or some say: the realm of the five sense-consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) revolves in the mind. Therefore, it is said: this realm of mind has abandonment in the mind. Question: As the Six Insects Sutta says, there are various kinds. Question: All realms are mind. Then the realms seen by the five sense-consciousnesses have dignity. Or some say: the sounds emitted by the roots of the five sense-consciousnesses are taken by consciousness as the sounds of the mind. The five sense-consciousnesses support each other. The principle is: consciousness can fully remember and grasp all realms, and will not easily forget. This is like five artisans, each with their own skills, but all going to one person to learn and consult. Or some say: the realm of the five sense-consciousnesses is the present, and the dignity of the five sense-consciousnesses is the past and future. This is the key point of this Sutta. Furthermore, the realm of the five sense-consciousnesses is the self-nature of the five sense-consciousnesses. Now consciousness gathers and changes it. Furthermore, the realm of the five sense-consciousnesses includes the five sense-consciousnesses and is similar to the others. Furthermore, the five sense-consciousnesses bring the consciousness-body. That similar law of cause and effect is consciousness. The five sense-consciousnesses then have a realm, and that is what it means. Furthermore, there are two kinds of consciousness-body: those that are elaborated and those that are not elaborated. Those that are elaborated are called the realm of mind.
Furthermore, these are the teachings of the World Honored One. If we talk about causes and conditions, the five sense-consciousnesses of Udaraya, are elaborated in this sense. Therefore, one should know the root. If you want to know the root, you should remember the body. What is the realm? Because of the roots, it is called mind. The dignity realm of mind has an end, the mind has thoughts, and the mind is the root of remembrance.
事意本憶事往。欲知意方便者。當憶所念。云何彼意。周流悕望。本四意止而回轉。是故念方便。欲知意方便者。當憶四意止。云何彼有念。故曰念婆羅門當憶四意止。四意止為本七覺意迴轉。是故欲知意止方便。當憶七覺意。云何有此意止。是故婆羅門四意止。當憶七覺意。修七覺意住明解脫。是故欲知覺意方便者。當憶明解脫。云何有是七覺意。是故婆羅門七覺意。憶明解脫也。猶如作明解脫。彼彼得二根結斷。是故欲知明解脫。無明有愛愛斷。當作是憶。云何住明解脫。是故婆羅門。無明解脫。憶涅槃郁陀羅耶。憶久遠論以越此論。世尊亦說是謂賢聖禁戒迴轉。或有所覺少有所憶。彼無明斷愛盡所作事辦。故曰往至涅槃我梵行立。
未知根其義云何。或作是說。未越次之人。不修行諸學智慧智慧根。諸所有根堅法。未修行四諦而修行之。是謂未知根也。何以故。彼不一切覺智。問須陀洹一切不覺知。亦復以此一切覺知。見諦之人便知諸根。複次未知根者。有如是相。猶如眼根。此人無有是相。是故當觀阿毗曇相。已知根者其義云何。或作是說。見諦之人諸學智慧智慧根。及余根信解脫。見諦身證修行上四諦。是謂是諦已知根。何以故。無知之人。問彼人向便知欲使。彼是智慧根耶。複次我已知是謂已知根
【現代漢語翻譯】 現代漢語譯本： 憶念過去的事情，是爲了瞭解意念的方便法門。應當憶念所念之物。那麼，意念是什麼呢？它周流于各種希求和盼望之中，以四意止（四念處）為根本而回轉。因此，憶念是方便之法。想要了解意念的方便法門，應當憶念四意止（四念處）。如何才能擁有意念呢？因此佛陀說，念婆羅門應當憶念四意止（四念處）。四意止（四念處）是七覺意的根本，並由此迴轉。因此，想要了解意止的方便法門，應當憶念七覺意。如何才能擁有這種意止呢？因此佛陀說，婆羅門應當以四意止（四念處）憶念七覺意。修習七覺意，安住于明解脫。因此，想要了解覺意的方便法門，應當憶念明解脫。如何才能擁有這七覺意呢？因此佛陀說，婆羅門應當以七覺意憶念明解脫。如同修習明解脫，就能斷除兩種根本的結縛。因此，想要了解明解脫，就要憶念無明和愛慾的斷滅。應當這樣憶念。如何安住于明解脫呢？因此佛陀說，婆羅門應當以無明解脫憶念涅槃郁陀羅耶（涅槃的超越）。憶念久遠的論述是爲了超越這些論述。世尊也說，這就是賢聖的禁戒迴轉。或者有所覺悟，或者有所憶念，他的無明斷滅，愛慾止息，所作之事已經完成。所以說，前往涅槃，我的梵行已經確立。 未知根的含義是什麼呢？或者可以這樣解釋：沒有超越次第的人，不修行諸種學問和智慧，智慧之根，以及所有堅固的法。沒有修行四諦卻去修行它，這就是所謂的未知根。為什麼呢？因為他不能完全覺知。如果有人問，須陀洹（初果聖者）不是一切都覺知嗎？也可以說，他以此一切覺知。見諦之人便能知曉諸根。此外，未知根具有這樣的特徵，就像眼根一樣，這個人沒有這樣的特徵。因此，應當觀察阿毗曇的相。已知根的含義是什麼呢？或者可以這樣解釋：見諦之人，諸種學問和智慧，智慧之根，以及其餘的根，信解脫。見諦之人以身體證悟並修行上四諦，這就是所謂的已知根。為什麼呢？無知之人，如果有人問他，他傾向於知曉欲使，那麼他就是智慧之根嗎？此外，我已經知道了，這就是所謂的已知根。
【English Translation】 English version: Recalling past events is to understand the expedient means of intention. One should recall what is being thought of. What is intention? It flows through various desires and expectations, revolving around the Four Foundations of Mindfulness (Four Intentions of Mindfulness) as its basis. Therefore, recollection is an expedient means. To understand the expedient means of intention, one should recall the Four Foundations of Mindfulness. How can one possess intention? Therefore, the Buddha said, a mindful Brahmin should recall the Four Foundations of Mindfulness. The Four Foundations of Mindfulness are the basis of the Seven Factors of Enlightenment, and revolve around them. Therefore, to understand the expedient means of intention, one should recall the Seven Factors of Enlightenment. How can one possess this intention? Therefore, the Buddha said, a Brahmin should recall the Seven Factors of Enlightenment with the Four Foundations of Mindfulness. Cultivating the Seven Factors of Enlightenment, one abides in clear liberation. Therefore, to understand the expedient means of the Factors of Enlightenment, one should recall clear liberation. How can one possess these Seven Factors of Enlightenment? Therefore, the Buddha said, a Brahmin should recall clear liberation with the Seven Factors of Enlightenment. Just as cultivating clear liberation, one can sever the two fundamental fetters. Therefore, to understand clear liberation, one should recall the cessation of ignorance and craving. One should recall in this way. How does one abide in clear liberation? Therefore, the Buddha said, a Brahmin should recall Nirvana Uttaraya (the transcendence of Nirvana) with the liberation from ignorance. Recalling ancient discourses is to transcend these discourses. The World-Honored One also said that this is the revolution of the noble precepts. Or one may have some awakening, or some recollection, his ignorance is extinguished, his craving ceases, and what needs to be done is completed. Therefore, it is said, going to Nirvana, my Brahma-faring is established. What is the meaning of the 'Unknown Root'? Or it can be explained this way: a person who has not transcended the stages, does not cultivate various learnings and wisdom, the root of wisdom, and all firm dharmas. He does not cultivate the Four Noble Truths but goes to cultivate it, this is what is called the 'Unknown Root'. Why? Because he cannot fully realize. If someone asks, does a Sotapanna (stream-enterer) not realize everything? It can also be said that he realizes everything with this. A person who has seen the truth can then know the roots. Furthermore, the 'Unknown Root' has such characteristics, just like the eye-root, this person does not have such characteristics. Therefore, one should observe the characteristics of the Abhidhamma. What is the meaning of the 'Known Root'? Or it can be explained this way: a person who has seen the truth, various learnings and wisdom, the root of wisdom, and the remaining roots, liberation through faith. A person who has seen the truth realizes with the body and cultivates the higher Four Noble Truths, this is what is called the 'Known Root'. Why? An ignorant person, if someone asks him, he tends to know the desire-maker, then is he the root of wisdom? Furthermore, I have already known, this is what is called the 'Known Root'.
。猶如眼根。眼根是謂已知根。猶如王臣。如依賢聖。是已知根。如依果樹有果。無一切相。是故當觀阿毗曇相。
無知根者其義云何。答曰。漏盡阿羅漢諸無學智慧智慧根。及根已辦解脫智慧解脫。若阿羅漢見法善居處。是謂無知根。何以故。以作眾事此諸根也。
以何等故涅槃謂之無漏。或作是說。彼不生有漏。復作是說。不能生有漏。復作是說。彼不起有漏。復作是說。彼不與有漏相應。複次彼不造有漏。亦不希有漏。是故涅槃謂之無漏。以何等故。涅槃謂之無智。或作是說。云第一義無智阿羅漢問此亦我疑。何以故作是說。無智果謂之無智。猶如行果。六情謂之本行。尊作是說。諸有敬此。無智是涅槃。彼便有無智自然涅槃。是故當舍此非論也。
以何等故想不謂之根耶。或作是說。增上義是根義。然想非增上類。問如所說。一切諸法各各增上。是故想亦當有增上。復作是說。想不能斷除結。問如所說。修無常想盡斷欲愛。是故想亦斷結。復作是說。想不為根所攝。如所說修無常想。斷一切欲愛。尊作是說。造想相者攝持自相。如觀所持。
諸有苦者。彼一切成就苦根耶。設成就苦根。彼一切盡苦耶。答曰。諸苦者。彼一切成就苦根。或成就苦根彼非苦也。得苦根而不失。及余根而
【現代漢語翻譯】 現代漢語譯本： 猶如眼根（眼睛作為感覺器官）。眼根是所謂的已知根。猶如國王的臣子。如依靠賢聖之人。這是已知根。如依靠結果實的樹，沒有一切表象。因此，應當觀察阿毗曇（佛教哲學）的表象。
無知根的含義是什麼？回答是：漏盡（斷絕煩惱）的阿羅漢（已證悟者）的諸無學智慧（不再需要學習的智慧）智慧根，以及根已辦（已經完成任務）的解脫智慧解脫。如果阿羅漢見到法的良好居所。這就是所謂的無知根。為什麼呢？因為這些根可以完成各種事情。
因為什麼原因涅槃（佛教的最高目標，解脫輪迴）被稱為無漏（沒有煩惱）？或者可以這樣說，它不產生有漏（有煩惱）之物。又可以這樣說，它不能產生有漏之物。又可以這樣說，它不引起有漏之物。又可以這樣說，它不與有漏之物相應。再次，它不製造有漏之物，也不希望有漏之物。因此，涅槃被稱為無漏。因為什麼原因，涅槃被稱為無智？或者可以這樣說，從第一義（終極真理）上來說，無智的阿羅漢問這個問題，我也感到疑惑。為什麼這樣說呢？無智的果報被稱為無智，就像行為的果報一樣。六情（六種感覺）被稱為本行（根本行為）。有人這樣說，那些敬重無智的人，認為涅槃是無智的。他們便認為有無智的自然涅槃。因此，應當拋棄這種非正論。
因為什麼原因，想（思維）不被稱為根呢？或者可以這樣說，增上義（增強的意義）是根的意義。然而，想不是增上的一類。有人問，如所說，一切諸法（所有事物）各自增上。因此，想也應當有增上。又有人說，想不能斷除結（煩惱）。有人問，如所說，修無常想（思維事物無常）可以斷盡欲愛（對慾望的執著）。因此，想也可以斷結。又有人說，想不為根所攝。如所說，修無常想，斷一切欲愛。有人這樣說，造想相（創造思維的表象）的人攝持自相（把握自己的本質），就像觀察所持之物一樣。
所有受苦的人，他們都成就苦根（痛苦的根源）嗎？假設成就苦根，他們都結束痛苦嗎？回答是：所有受苦的人，他們都成就苦根。或者成就苦根的人，他們並非都在受苦。得到苦根而不失去，以及其他的根。
【English Translation】 English version: It is like the eye-faculty (the eye as a sense organ). The eye-faculty is called the known faculty. It is like a king's minister. Like relying on virtuous and wise people. This is the known faculty. Like relying on a fruit tree that bears fruit, without any appearances. Therefore, one should observe the appearances of the Abhidhamma (Buddhist philosophy).
What is the meaning of the unknown faculty? The answer is: the wisdom-faculty of the Arhats (enlightened beings) who have exhausted their outflows (defilements), the wisdom of the non-learners (those who no longer need to learn), and the liberation-wisdom of those whose task is done (already completed) and liberated. If an Arhat sees a good dwelling place of the Dharma. This is called the unknown faculty. Why? Because these faculties accomplish various things.
For what reason is Nirvana (the ultimate goal of Buddhism, liberation from samsara) called un-outflowed (without defilements)? Or it can be said that it does not produce outflowed (with defilements) things. It can also be said that it cannot produce outflowed things. It can also be said that it does not cause outflowed things. It can also be said that it is not associated with outflowed things. Furthermore, it does not create outflowed things, nor does it desire outflowed things. Therefore, Nirvana is called un-outflowed. For what reason is Nirvana called without wisdom? Or it can be said that, from the perspective of the ultimate truth, an Arhat without wisdom asks this question, and I also feel doubt. Why is it said that the fruit of no-wisdom is called no-wisdom, just like the fruit of action. The six senses are called fundamental actions. Someone says that those who respect no-wisdom consider Nirvana to be no-wisdom. They then believe that there is a natural Nirvana of no-wisdom. Therefore, this incorrect argument should be abandoned.
For what reason is thought (thinking) not called a faculty? Or it can be said that the meaning of enhancement is the meaning of faculty. However, thought is not a type of enhancement. Someone asks, as it is said, all dharmas (all things) are enhanced individually. Therefore, thought should also have enhancement. Someone also says that thought cannot cut off fetters (defilements). Someone asks, as it is said, cultivating the thought of impermanence (thinking about the impermanence of things) can completely cut off desire-love (attachment to desires). Therefore, thought can also cut off fetters. Someone also says that thought is not included in the faculties. As it is said, cultivating the thought of impermanence cuts off all desire-love. Someone says that those who create thought-images grasp their own essence, just like observing what is held.
Do all those who suffer achieve the suffering-faculty (the root of suffering)? Assuming they achieve the suffering-faculty, do they all end suffering? The answer is: all those who suffer achieve the suffering-faculty. Or those who achieve the suffering-faculty are not all suffering. Obtaining the suffering-faculty without losing it, and the other faculties.
現在前。
諸樂者。彼一切成就樂根耶。設成就樂根。彼一切樂耶。答曰。諸樂者。彼一切成就樂根也。或成就樂根非樂。得樂根而不失。及余根而現在前。
未知根者。為攝幾根。復有幾根攝未知根。答曰。未知根一根少入所攝。智慧根一根攝。未知根智慧根。或作是說。未知根者九根少入。五善意根樂根喜根護根。九根攝未知根。此亦尊曇摩多羅作是說。未知根一根所攝。未知根也。複次一根攝未知根。即未知根也。已知根無知根亦復如是。未知根與幾根相應。幾根與未知根相應。或作是說。未知根與八根相應。五善樂根喜根護。八根與未知根相應。如上無異。或作是說。未知根者與九根相應。如上義。九根與未知根相應。尊亦作是說。未知根不與諸根相應。諸根不與未知根相應。已知根無知根亦復如是。頗依壞敗已。依壞諸愛著先集聚然後果。作是說。頗眼根壞眼識不壞。問云何不依眼識耶。答曰。生者不有依諸欲一時集集聚果實。彼作是說。無也。眼根眼識俱生四大。俱有色聲香味四大。依色聲香味四大。此之謂也。問此亦于中有疑。頗依壞依不壞。諸愛上愛色住。彼作是說有也。若眼識壞眼根不壞。問若眼根有眼識者。彼則今無。云何今十二因緣而有違耶。亦因彼而有。無彼則無有。若欲空色
【現代漢語翻譯】 現代漢語譯本 現在（現在時）。
諸樂者（感受快樂的人們）。他們都成就了樂根（Sukha-indriya，樂根）嗎？如果成就了樂根，他們都是樂（Sukha）嗎？回答是：是的，諸樂者，他們都成就了樂根。或者，成就了樂根，但並非都是樂，因為他們可能獲得了樂根但尚未失去，並且其他的根（Indriya，根）正在現在前（Paccuppanna，當下生起）。
未知根（Anajata-ñassāmi-indriya，未知當知根）攝取了多少根？又有多少根攝取了未知根？回答是：未知根被一根少量攝取。智慧根（Ajnaindriya，慧根）攝取一根，即未知根。智慧根。或者這樣說，未知根被九根少量攝取：五善意根（五種善的心所），樂根，喜根（Somanassindriya，喜根），護根（Upekkha-indriya，舍根）。九根攝取未知根。尊者曇摩多羅（Dhammatrata）也這樣說：未知根被一根所攝，即未知根本身。再次，一根攝取未知根，即未知根本身。已知根（Ajnata-indriya，已知根）和無知根（Anavajata-indriya，未生根）也是如此。未知根與多少根相應？多少根與未知根相應？或者這樣說，未知根與八根相應：五善，樂根，喜根，護根。八根與未知根相應，如上所述沒有不同。或者這樣說，未知根與九根相應，如上述意義。九根與未知根相應。尊者也這樣說：未知根不與諸根相應，諸根不與未知根相應。已知根和無知根也是如此。是否依賴於壞敗（衰敗）之後，依賴於壞敗諸愛著（Tanha，渴愛），先集聚然後產生結果？這樣說，是否眼根（Cakkhu-indriya，眼根）壞了，眼識（Cakkhu-viññana，眼識）沒有壞？問：為什麼不依賴於眼識呢？回答是：生者不會依賴於諸欲，一時集聚併產生果實。他們這樣說：沒有。眼根、眼識俱生，四大（Mahabhuta，四大）俱有色聲香味四大，依賴於色聲香味四大，這就是這個意思。問：這裡也有疑問。是否依賴於壞的，依賴於不壞的，諸愛上愛（Upadana，取），色住（Rupa，色）？他們這樣說：有。如果眼識壞了，眼根沒有壞。問：如果眼根有眼識，那麼它現在就沒有了。為什麼現在十二因緣（Dvadashanga-pratityasamutpada，十二緣起）會有違背呢？也是因為有它才有，沒有它就沒有。如果想要空色（Sunyata，空性）
【English Translation】 English version Now (present tense).
Those who experience pleasure (Sukha). Do they all possess the pleasure faculty (Sukha-indriya)? If they possess the pleasure faculty, are they all experiencing pleasure (Sukha)? The answer is: Yes, those who experience pleasure, they all possess the pleasure faculty. Or, they may possess the pleasure faculty but not all are experiencing pleasure, because they may have acquired the pleasure faculty but have not yet lost it, and other faculties (Indriya) are presently arising (Paccuppanna).
How many faculties are included by the faculty of 'one who will know' (Anajata-ñassāmi-indriya)? And how many faculties include the faculty of 'one who will know'? The answer is: The faculty of 'one who will know' is included in a small amount by one faculty. The wisdom faculty (Ajnaindriya) includes one faculty, which is the faculty of 'one who will know'. The wisdom faculty. Or it is said that the faculty of 'one who will know' is included in a small amount by nine faculties: the five wholesome mental factors, the pleasure faculty, the joy faculty (Somanassindriya), the equanimity faculty (Upekkha-indriya). Nine faculties include the faculty of 'one who will know'. The Venerable Dhammatrata also says this: the faculty of 'one who will know' is included by one faculty, which is the faculty of 'one who will know' itself. Again, one faculty includes the faculty of 'one who will know', which is the faculty of 'one who will know' itself. The faculty of 'one who knows' (Ajnata-indriya) and the faculty of 'one who does not know' (Anavajata-indriya) are also the same. With how many faculties is the faculty of 'one who will know' associated? How many faculties are associated with the faculty of 'one who will know'? Or it is said that the faculty of 'one who will know' is associated with eight faculties: the five wholesome factors, the pleasure faculty, the joy faculty, the equanimity faculty. Eight faculties are associated with the faculty of 'one who will know', as mentioned above, there is no difference. Or it is said that the faculty of 'one who will know' is associated with nine faculties, as in the meaning above. Nine faculties are associated with the faculty of 'one who will know'. The Venerable also says this: the faculty of 'one who will know' is not associated with any faculties, and no faculties are associated with the faculty of 'one who will know'. The faculty of 'one who knows' and the faculty of 'one who does not know' are also the same. Is it that, relying on decay (deterioration), one relies on the decay of attachments (Tanha), first accumulating and then producing results? Is it said that, if the eye faculty (Cakkhu-indriya) is decayed, the eye consciousness (Cakkhu-viññana) is not decayed? Question: Why not rely on eye consciousness? The answer is: A being does not rely on desires, accumulating and producing fruits at the same time. They say: No. The eye faculty and eye consciousness arise together, the four great elements (Mahabhuta) together have the four great elements of color, sound, smell, and taste, relying on the four great elements of color, sound, smell, and taste, that is what it means. Question: There is also doubt here. Is it that, relying on the decayed, one relies on the undecayed, attachments (Upadana), the abiding of form (Rupa)? They say: Yes. If the eye consciousness is decayed, the eye faculty is not decayed. Question: If the eye faculty has eye consciousness, then it does not exist now. Why would the twelve links of dependent origination (Dvadashanga-pratityasamutpada) be contradicted now? It is also because of it that it exists, without it, it does not exist. If one desires emptiness (Sunyata)
者。彼作是說無也。所依壞彼所依盡壞也。
頗眼根與眼識俱生耶。如上義所說。以何等故五根盡善耶。然後三根善。不善無記。或作是說。五根是無漏。三根亦是有漏亦是無漏。尊作是說。五根偏等相應辦大事。三根者無有定理。
以何等故憂根報不可得。答曰。現在慇勤便有憂根。此不可得已亦失。是故彼非報。尊作是說。憂根偏染著不類其報。是故彼非報也。以何等故。欲界疑與二根相應。憂根護根。色界相應疑與三根相應。樂根喜根護根。或作是說。色界無有憂根。是故不與彼相應。問欲界中亦有樂根喜根。欲界與彼相應耶。尊作是說。疑無有難與憂根相應。憂根左側。便有護根憂根之數。無有疑有樂有喜。
頗世間第一法。不于苦法忍中間緣緣。或作是說。有除其智慧。及余世間第一法智慧。智慧中間緣。尊作是說。識識中間緣心心法者。于彼性迴轉少。中間有多多中間有少。是故不于中間有緣。頗世間第一法。不與樂根喜根護根相應。答曰。有如上三根。如此間第一法相應。問如所說。依第三禪等越次取證。若世間第一法而現在前。是謂世間第一法與樂根相應。如是彼有違。以何等故。男根女根謂之有形耶。答曰。于中有名是男是女。問若俱有二形。亦名有二形。諸女人彼一切成就女
【現代漢語翻譯】 現代漢語譯本： 彼作如是說：『沒有。』所依（āśraya）壞了，彼所依也完全壞了。
『眼根（cakṣurindriya）是否與眼識（cakṣurvijñāna）俱生？』如以上意義所說。因為什麼緣故五根（pañcendriyāṇi）都是善（kuśala）的呢？然後三根（trīṇi indriyāṇi）是善的，不善（akuśala）和無記（avyākṛta）的。或者這樣說，五根是無漏（anāsrava），三根既是有漏（sāsrava）也是無漏的。尊者（bhante）這樣說：五根偏於平等相應，能辦大事；三根則沒有定準。
『因為什麼緣故憂根（daurmanasyendriya）的果報（vipāka）不可得？』回答說：『現在慇勤便有憂根，此不可得，已經也失去了，所以它不是果報。』尊者這樣說：『憂根偏於染著，不類似於它的果報，所以它不是果報。』因為什麼緣故，欲界（kāmadhātu）的疑（vicikitsā）與二根相應——憂根和護根（upekṣendriya）？相應疑與三根相應——樂根（sukhendriya）、喜根（somanassendriya）和護根。或者這樣說：『沒有憂根，所以不與它相應。』問：『欲界中也有樂根和喜根，欲界與它們相應嗎？』尊者這樣說：『疑沒有困難與憂根相應，憂根左側便有護根，憂根的數目沒有疑，有樂有喜。』
『世間第一法（laukikāgradharma）是否不于苦法忍（duḥkhe dharmajñānāṃ kṣāntiḥ）中間緣緣？』或者這樣說：『有，除了它的智慧（prajñā），以及其餘世間第一法的智慧，智慧中間緣。』尊者這樣說：『識（vijñāna）與識中間緣，心（citta）與心法（caitta dharma）在其中性質迴轉少，中間有多，多中間有少，所以不在中間有緣。』『世間第一法是否不與樂根、喜根、護根相應？』回答說：『有，如以上三根，如此間第一法相應。』問：『如所說，依第三禪（tṛtīya dhyāna）等越次取證，若世間第一法而現在前，是謂世間第一法與樂根相應，這樣說與彼有違。』因為什麼緣故，男根（puruṣendriya）、女根（strīndriya）稱之為有形（saṃsthāna）呢？』回答說：『于其中有名是男是女。』問：『若俱有二形（ubhayato vyañjana），也名有二形。諸女人彼一切成就女（strītvam）』
【English Translation】 English version: He says thus: 'No.' When the support (āśraya) is destroyed, that which it supports is also completely destroyed.
'Does the eye faculty (cakṣurindriya) arise simultaneously with eye consciousness (cakṣurvijñāna)?' As explained in the above meaning. For what reason are the five faculties (pañcendriyāṇi) all wholesome (kuśala)? Then the three faculties (trīṇi indriyāṇi) are wholesome, unwholesome (akuśala), and indeterminate (avyākṛta). Or it is said that the five faculties are unconditioned (anāsrava), and the three faculties are both conditioned (sāsrava) and unconditioned. The venerable one (bhante) says thus: the five faculties are inclined towards equal correspondence and accomplish great things; the three faculties have no fixed principle.
'For what reason is the result (vipāka) of the sorrow faculty (daurmanasyendriya) unobtainable?' The answer is: 'When diligence is present, there is sorrow faculty. This is unobtainable and has already been lost, therefore it is not a result.' The venerable one says thus: 'The sorrow faculty is inclined towards attachment and is not similar to its result, therefore it is not a result.' For what reason does doubt (vicikitsā) in the desire realm (kāmadhātu) correspond with two faculties—the sorrow faculty and the equanimity faculty (upekṣendriya)? Corresponding doubt corresponds with three faculties—the pleasure faculty (sukhendriya), the joy faculty (somanassendriya), and the equanimity faculty. Or it is said: 'There is no sorrow faculty, therefore it does not correspond with it.' Question: 'In the desire realm, there are also the pleasure faculty and the joy faculty, does the desire realm correspond with them?' The venerable one says thus: 'Doubt has no difficulty corresponding with the sorrow faculty. To the left of the sorrow faculty is the equanimity faculty. The number of sorrow faculties does not include doubt, but includes pleasure and joy.'
'Does the highest mundane dharma (laukikāgradharma) not condition (pratyaya) in the middle of the forbearance towards the knowledge of dharma in suffering (duḥkhe dharmajñānāṃ kṣāntiḥ)?' Or it is said: 'Yes, except for its wisdom (prajñā), and the wisdom of the remaining highest mundane dharma, wisdom conditions in the middle.' The venerable one says thus: 'Consciousness (vijñāna) conditions consciousness in the middle, mind (citta) and mental factors (caitta dharma) have little change in nature within them, there is much in the middle, and little in the middle of much, therefore there is no conditioning in the middle.' 'Does the highest mundane dharma not correspond with the pleasure faculty, the joy faculty, and the equanimity faculty?' The answer is: 'Yes, like the above three faculties, the highest mundane dharma corresponds in this way.' Question: 'As it is said, relying on the third dhyana (tṛtīya dhyāna) etc., one attains realization out of order. If the highest mundane dharma is present, it is said that the highest mundane dharma corresponds with the pleasure faculty, this contradicts that.' For what reason are the male faculty (puruṣendriya) and the female faculty (strīndriya) called having form (saṃsthāna)?' The answer is: 'Within them, there are names male and female.' Question: 'If one has both sets of sexual characteristics (ubhayato vyañjana), it is also called having two forms. All women, they all possess femaleness (strītvam).'
根耶。設成就女根彼一切是女人耶。答曰。諸女人盡成就女根也。頗成就女根彼非女人耶。猶如有二形成就二根。猶如熊羆及餘生種。諸男人彼一切成就男根耶。設成就男根彼一切是男人耶。或作是說。諸男人彼一切成就男根。頗成就男根彼非男人耶。猶如有二形。
複次或是男人彼不成就男根耶。猶如色無色界天。頗成就男根彼非男人耶。猶如有二形成就二根。猶如熊羆及餘生種。亦如上半月易形。嫉妒希望。外形或男人成就男根。若人生欲界中。或非男不成就男根。女生而寡作病寡處。卵𩌧眾生及餘生。或時漸厚諸非男非女。彼一切不成就男女根耶。設不成就男根女根。彼一切非男根非女根耶。或作是說。諸不成就男根女根。彼一切非男非女。頗非男非女。彼成就男根女根。猶如有二形。複次或不成就男根女根。非為非男也。猶如色無色天界。頗成就男根女根。非為男非為女。猶如有二形成就二根。猶如熊羆及餘生種。頗成就男根非女根。然非為女非男根。猶如半月易形。嫉妒病。頗不成就男根女根。彼不得言是男根是女根。猶如生腫病處胎眾生。卵𩌧漸厚。及餘種不亂眾生。
五三無漏智 想苦樂方便 不壞有二意 疑世間男女
根揵度第十二竟。◎
◎尊婆須蜜菩薩所集一切有
【現代漢語翻譯】 現代漢語譯本： 根（indriya）：如果一個人具有女性性器官，那麼他們都是女性嗎？答：所有女性都具有女性性器官。是否有人具有女性性器官，但不是女性呢？例如，雙性人同時具有兩種性器官。就像熊、羆和其他生物一樣。所有男性都具有男性性器官嗎？如果一個人具有男性性器官，那麼他們都是男性嗎？或者可以這樣說：所有男性都具有男性性器官。是否有人具有男性性器官，但不是男性呢？例如，雙性人。
此外，是否有人是男性，但不具有男性性器官呢？例如，色界和無色界的天人。是否有人具有男性性器官，但不是男性呢？例如，雙性人同時具有兩種性器官。就像熊、羆和其他生物一樣。也像上半月變性的人，嫉妒者，希望者。外表是男性，但具有男性性器官。如果人生於欲界中，或者不是男性，就不具有男性性器官。女性天生就體弱多病，喜歡獨處。卵生、胎生眾生以及其他生物。有時逐漸變得既非男也非女。他們都不具有男性或女性性器官嗎？如果一個人不具有男性或女性性器官，那麼他們就既非男性也非女性嗎？或者可以這樣說：如果一個人不具有男性或女性性器官，那麼他們就既非男性也非女性。是否有人既非男性也非女性，但具有男性或女性性器官呢？例如，雙性人。此外，是否有人不具有男性或女性性器官，但不能說他們不是男性呢？例如，色界和無色界的天人。是否有人具有男性或女性性器官，但既非男性也非女性呢？例如，雙性人同時具有兩種性器官。就像熊、羆和其他生物一樣。是否有人具有男性性器官，但不具有女性性器官，但不能說他們是女性或男性性器官呢？例如，半月變性的人，嫉妒者，病人。是否有人不具有男性或女性性器官，就不能說他們是男性性器官或女性性器官呢？例如，生有腫脹或疾病的部位，胎生眾生，卵生、胎生，逐漸變得不確定的人，以及其他種類的不確定眾生。
五三無漏智，想苦樂方便，不壞有二意，疑世間男女。
根揵度第十二竟。
尊者婆須蜜菩薩所集一切有部。
【English Translation】 English version: Indriya (faculty): If someone possesses the female organ, are they all women? Answer: All women possess the female organ. Is there someone who possesses the female organ but is not a woman? For example, a hermaphrodite possesses both organs. Like bears and other species. Do all men possess the male organ? If someone possesses the male organ, are they all men? Or can it be said: All men possess the male organ. Is there someone who possesses the male organ but is not a man? For example, a hermaphrodite.
Furthermore, is there someone who is a man but does not possess the male organ? For example, the beings in the Formless Realm (Arupadhatu). Is there someone who possesses the male organ but is not a man? For example, a hermaphrodite possesses both organs. Like bears and other species. Also like those who change sex in the first half of the month, the jealous, the hopeful. Outwardly a man, but possesses the male organ. If one is born in the Desire Realm (Kamadhatu), or is not a man, then they do not possess the male organ. Women are born weak and sickly, and prefer to be alone. Oviparous (anda-ja), viviparous (jarayu-ja) beings and other creatures. Sometimes gradually becoming neither male nor female. Do they all not possess the male or female organ? If someone does not possess the male or female organ, then are they neither male nor female? Or can it be said: If someone does not possess the male or female organ, then they are neither male nor female. Is there someone who is neither male nor female, but possesses the male or female organ? For example, a hermaphrodite. Furthermore, is there someone who does not possess the male or female organ, but it cannot be said that they are not male? For example, the beings in the Form and Formless Realms. Is there someone who possesses the male or female organ, but is neither male nor female? For example, a hermaphrodite possesses both organs. Like bears and other species. Is there someone who possesses the male organ but does not possess the female organ, but it cannot be said that they are female or male organ? For example, those who change sex in the first half of the month, the jealous, the sick. Is there someone who does not possess the male or female organ, and it cannot be said that they are the male organ or the female organ? For example, a place with swelling or disease, viviparous beings, oviparous, viviparous, gradually becoming uncertain, and other kinds of uncertain beings.
Five three un-leaked wisdoms, thought of suffering, joy, and skillful means, indestructible with two meanings, doubt about worldly men and women.
End of the twelfth section on Faculties (Indriya-kandhas).
Collected by Venerable Vasumitra Bodhisattva, Sarvastivada.
揵度第十三
當言一切皆有耶。答曰。當言一切皆有。何以故。猶若十二入有此十二因緣。是故一切皆有。問若一切皆有者。云何無者亦當有。無物者亦皆悉有。答曰。云何于無言無復有耶。若言有一切者。一切言無亦有。云何得知。猶如無者亦有。欲使現在亦有無。為現在有為中有無耶。設一切一切有者。亦當有此無。云何得一切有。若無一切有亦當虛無。無者無物一切皆有。復作是說。當言一切有。如此一切乃至有為無為彼則有。是故一切有。問計校一切吉(相應)因無。是故不吉一切有。答曰。如現在有為現在計校。現在無有吉因。欲使現在有為耶。若有一切者。一切辦無因。云何還一切有。不有一切吉因若實。一切無吉因。如所說有。一切無一切因彼無。復作是說。當言有一切。何以故。說無一切者。亦無一切所持攝持三一切是故。一切有。問云何不一切持還自然持一切內有。答曰。若一切持還自然持一切內有欲使有現在持耶。還自然持現在內有。若有一切持還持還自然持。云何還一切持。云何還一切持不有自然持。若審有一切持有自然持。如所說有一切持。有自然持。彼亦無也。復作是說當言一切有。何以故。如爾所覺。不如彼有。不有彼彼無也。是故一切有。一切遍有一切耶。答曰。不得言有。何
【現代漢語翻譯】 現代漢語譯本 揵度第十三
問：應當說一切皆有嗎？答：應當說一切皆有。為什麼呢？就像十二入（十二處，即六根和六塵）有這十二因緣。所以說一切皆有。問：如果說一切皆有，那麼『無』也應當存在嗎？沒有的東西也全都存在嗎？答：怎麼能對『無』說『無』又存在呢？如果說『有』包含一切，那麼說『無』也包含在『有』之中。怎麼知道呢？就像『無』也存在一樣。你想要現在既有『有』也有『無』嗎？是現在有『有』還是現在有『無』呢？假設一切都是『有』，那麼也應當包含『無』。這樣怎麼能說一切都是『有』呢？如果『有』不包含一切，那麼就應當是虛無。『無』就是什麼都沒有，一切皆有。再次這樣說，應當說一切皆有。像這樣，一切乃至有為法（有生滅變化的法）和無為法（沒有生滅變化的法）都存在，所以說一切皆有。問：計算一切吉祥(相應)的因不存在，所以不吉祥的一切都存在。答：就像現在有為法，現在進行計算。現在沒有吉祥的因。你想要現在有為法存在嗎？如果一切都存在，一切都辦不到沒有原因。怎麼還能說一切都存在呢？不存在一切吉祥的因，如果確實如此，一切都沒有吉祥的因。就像所說的那樣，一切都沒有一切的因，那就不存在了。再次這樣說，應當說一切都存在。為什麼呢？說沒有一切，也就沒有一切所持、攝持、三一切，所以說一切都存在。問：為什麼不是一切都回歸自然，自然包含一切內在的東西呢？答：如果一切都回歸自然，自然包含一切內在的東西，你想要現在有『持』嗎？迴歸自然包含現在內在的東西。如果一切『持』都回歸自然，怎麼能說一切『持』呢？怎麼能說一切『持』不包含自然呢？如果確實一切『持』都包含自然，就像所說的一切『持』，包含自然，那也就不存在了。再次這樣說，應當說一切都存在。為什麼呢？就像你所覺察到的那樣，不如它所擁有的。沒有它，它就不存在了。所以說一切都存在。一切普遍地包含一切嗎？答：不能這樣說，為什麼呢？
【English Translation】 English version Section 13
Question: Should it be said that everything exists? Answer: It should be said that everything exists. Why? Just as the twelve entrances (twelve places, namely the six senses and the six sense objects) have these twelve links of dependent origination. Therefore, everything exists. Question: If everything exists, then should 'non-existence' also exist? Do things that do not exist also exist entirely? Answer: How can one say that 'non-existence' both does not exist and exists? If it is said that 'existence' encompasses everything, then saying 'non-existence' is also included in 'existence.' How is this known? Just as 'non-existence' also exists. Do you want both 'existence' and 'non-existence' to exist now? Is it that 'existence' exists now or 'non-existence' exists now? Suppose everything is 'existence,' then 'non-existence' should also be included. How can it be said that everything is 'existence' then? If 'existence' does not encompass everything, then it should be emptiness. 'Non-existence' is nothing at all, everything exists. Again, it is said like this, it should be said that everything exists. Like this, everything, even conditioned dharmas (dharmas that are subject to birth and death) and unconditioned dharmas (dharmas that are not subject to birth and death) exist, therefore everything exists. Question: Calculating that the causes of all auspiciousness (corresponding) do not exist, therefore all inauspicious things exist. Answer: Just like conditioned dharmas exist now, calculations are made now. There is no auspicious cause now. Do you want conditioned dharmas to exist now? If everything exists, everything cannot be done without a cause. How can it still be said that everything exists? There is no cause for all auspiciousness, if that is indeed the case, there is no cause for all auspiciousness. Just as it is said, everything does not have all causes, then it does not exist. Again, it is said like this, it should be said that everything exists. Why? Saying that there is not everything, then there is also not everything that is held, grasped, and the three everything, therefore everything exists. Question: Why is it not that everything returns to nature, and nature contains everything internal? Answer: If everything returns to nature, and nature contains everything internal, do you want 'holding' to exist now? Returning to nature contains everything internal now. If all 'holding' returns to nature, how can it be said that there is all 'holding'? How can it be said that all 'holding' does not contain nature? If indeed all 'holding' contains nature, just as it is said that all 'holding' contains nature, then it also does not exist. Again, it is said like this, it should be said that everything exists. Why? Just as what you perceive, it is not like what it possesses. Without it, it does not exist. Therefore, everything exists. Does everything universally contain everything? Answer: It cannot be said like this, why?
以故。猶如有青色彼無黃色。尊作是說。不當言。何以故。不以物有勝有餘也。不以住勝有餘。若彼有者此非好。不等威儀。當言有一切耶。答曰。不得作是說。何以故。不以無常言有常。亦不有常言無常。尊作是說。一切名者。此相無處所。是故盡不得言有。一切盡當有一切耶。答曰。不得言無也。盡有一切。何以故。不以無常言有常有常言無常。尊作是說。不應作是語。何以故。緣是有諸法界德。諸法耗亂。諸法耗亂。諸法無有定處。是故不應作是說。一當言一切有耶。答曰。不應作是說。何以故。凡夫人亦不還學無學法。學無學法。無學學無學法。是故不應作是說。尊作是說。不應作是說。若成就者彼則有也。然無有一切成就也。是故不應作是說。一當言一切成就耶。或作是說。不應作是說。凡夫人不成就學無學無學法。是故不應作是說。複次不應作是說。何以故。若有所得而不忘失。彼當成就彼亦不盡得不失。是故不應作是說也。一切智者其義云何。或作是說。覺知一切是謂薩蕓然。猶如明書則名書師。複次於一切事知自在。是謂薩蕓然。諸薩蕓然。后悉知一切。假使悉知一切。彼悉薩蕓然耶。答曰。如是悉知一切。是謂薩蕓然。複次不得作是語。悉知一切言薩蕓然。猶如書師明其書疏。然一切智不爾。普知
【現代漢語翻譯】 現代漢語譯本 因此，就像有青色就不會有黃色一樣。您這樣說是不對的。為什麼呢？因為不能說一個事物在性質上勝過或超過另一個事物。也不能說一個狀態在性質上勝過或超過另一個狀態。如果那樣說，那麼這個事物就不好，因為它們不具備相等的威儀。能說『一』就是『一切』嗎？回答是：不能這樣說。為什麼呢？因為不能用無常來說有常，也不能用有常來說無常。您這樣說，一切事物的名稱，其相狀是沒有固定處所的。因此，不能完全說『有』。一切事物最終都會變成『一切』嗎？回答是：也不能說是『無』。最終會變成『一切』。為什麼呢？因為不能用無常來說有常，也不能用有常來說無常。您這樣說是不對的。為什麼呢？因為因緣和合才會有諸法界的功德，諸法會耗散錯亂，諸法沒有固定的處所。因此不應該這樣說。能說『一』就等於『一切有』嗎？回答是：不應該這樣說。為什麼呢？因為凡夫不會反過來學習有學和無學之法，有學和無學之法也不會反過來學習無學和有學之法。因此不應該這樣說。您這樣說是不對的。不應該這樣說。如果成就了某種狀態，那麼可以說他『有』這種狀態。然而，沒有誰能成就一切狀態。因此不應該這樣說。能說『一』就等於『一切成就』嗎？或者說，不應該這樣說。凡夫不能成就學、無學之法，因此不應該這樣說。再次，不應該這樣說。為什麼呢？如果有所獲得而不忘失，那麼可以說他成就了它，但他不可能完全獲得而不失去。因此不應該這樣說。一切智者（Sarvajna）的含義是什麼？或者說，覺知一切事物，這被稱為薩蕓然（Sarvajna）。就像精通文字的人被稱為書師一樣。再次，對於一切事物都能自在地知曉，這被稱為薩蕓然（Sarvajna）。諸位薩蕓然（Sarvajna），後來完全知曉一切。假設完全知曉一切，他們就是薩蕓然（Sarvajna）嗎？回答是：是的，完全知曉一切，這被稱為薩蕓然（Sarvajna）。再次，不能這樣說，完全知曉一切就叫做薩蕓然（Sarvajna），就像書師精通他的書疏一樣。然而，一切智者（Sarvajna）不是這樣的，他們是普遍知曉一切。
【English Translation】 English version Therefore, just as where there is blue, there is no yellow. What you say is not right. Why? Because one cannot say that one thing surpasses or exceeds another in nature. Nor can one say that one state surpasses or exceeds another in nature. If one were to say that, then this thing would not be good, because they do not possess equal dignity. Can one say that 'one' is 'all'? The answer is: one cannot say that. Why? Because one cannot use impermanence to speak of permanence, nor permanence to speak of impermanence. What you say, the names of all things, their appearances have no fixed place. Therefore, one cannot completely say 'exists'. Will all things eventually become 'all'? The answer is: one cannot say 'non-existence' either. Eventually it will become 'all'. Why? Because one cannot use impermanence to speak of permanence, nor permanence to speak of impermanence. What you say is not right. Why? Because it is through the aggregation of conditions that the merits of the realms of phenomena arise, the phenomena will dissipate and be disordered, the phenomena have no fixed place. Therefore, one should not say that. Can one say that 'one' is equal to 'all that exists'? The answer is: one should not say that. Why? Because ordinary people will not in turn learn the Dharma of learners and non-learners, and the Dharma of learners and non-learners will not in turn learn the Dharma of non-learners and learners. Therefore, one should not say that. What you say is not right. One should not say that. If one has achieved a certain state, then one can say that he 'has' this state. However, no one can achieve all states. Therefore, one should not say that. Can one say that 'one' is equal to 'all achievements'? Or rather, one should not say that. Ordinary people cannot achieve the Dharma of learners and non-learners, therefore one should not say that. Furthermore, one should not say that. Why? If one obtains something and does not forget it, then one can say that he has achieved it, but he cannot completely obtain it without losing it. Therefore, one should not say that. What is the meaning of Sarvajna (all-knowing)? Or rather, knowing all things, this is called Sarvajna (all-knowing). Just as one who is proficient in writing is called a scribe. Furthermore, being able to know all things freely, this is called Sarvajna (all-knowing). Do those Sarvajnas (all-knowing ones) later completely know all things? Supposing they completely know all things, are they Sarvajna (all-knowing)? The answer is: yes, completely knowing all things, this is called Sarvajna (all-knowing). Furthermore, one cannot say that completely knowing all things is called Sarvajna (all-knowing), just as a scribe is proficient in his writings. However, the Sarvajna (all-knowing) is not like that, they universally know all things.
一切有常無常。然非一切智。
一切有一切。一切根一切。一切一一切。一切智而智。云何有有相。答曰。智是其相。法是其相。有是其相。無是其相。實是其相。複次有三有。觀有如所有珍寶如所有是謂有。此間有彼間有實有如所有恚是謂有。云何無是無相。無智相無有相。無物相無有相。無法相無有相。復作是說。如彼無者即是其相。複次有二無。二觀如所有是謂無。無珍寶如所有。此間無彼間無。云何有漏是有漏相耶。答曰。無漏所生生是有漏相。復作是說。無漏所生是有漏相。復作是說。有有漏所起是有漏相。復作是說。無漏相應是有漏相。複次不于中間有有漏者。是故無漏。是故當觀有漏相。彼便有是。云何今不起園林。彼眾生行報因緣。彼行當觀有漏所起。云何無漏是無漏相。答曰。如上所說。複次或中間有漏整行為無也。彼當觀無漏。云何有為是有為相。三是有為相。起滅作變易。復作是說。無常相是有為相。復作是說。因緣滅相是有為相。復作是說。所作相是有為相。復作是說。久遠墮相是有為相。複次若有眾生集聚是有為相。云何無為是無為相。當說如上無異。云何過去過去相答曰。壞敗相是過去相。滅盡相為過去相。複次迴轉意所越是過去相。當作是觀。云何未來是未來相。答曰。未生相
【現代漢語翻譯】 現代漢語譯本 一切事物是有常還是無常？然而並非一切都是智慧。
一切存在於一切之中。一切根源於一切。一切即是一切。一切通過智慧而認知。如何理解『有』的相狀？回答是：智慧是它的相狀，法是它的相狀，存在是它的相狀，不存在是它的相狀，真實是它的相狀。進一步說，有三種『有』。觀察『有』，如實地看待所有珍寶，如實地看待所有存在，這被稱為『有』。此地存在，彼地存在，真實存在，如實地看待嗔恚，這被稱為『有』。如何理解『無』的相狀？沒有智慧的相狀，沒有存在的相狀。沒有事物的相狀，沒有存在的相狀。沒有法則的相狀，沒有存在的相狀。再次這樣說，如同那『無』本身，就是它的相狀。進一步說，有兩種『無』。兩種觀察如實地看待所有，這被稱為『無』。沒有珍寶如實地看待所有。此地沒有，彼地沒有。如何理解有漏（Sāsrava，指煩惱）是有漏的相狀？回答是：從無漏（Anāsrava，指沒有煩惱）所生起的生是有漏的相狀。再次這樣說，從無漏所生起的是有漏的相狀。再次這樣說，由有漏所生起的是有漏的相狀。再次這樣說，與無漏相應的是有漏的相狀。進一步說，不在中間存在有漏者。因此是無漏。因此應當觀察有漏的相狀。那便存在。如何理解現在不起園林？那是眾生的行為報應因緣。那行為應當被看作是有漏所生起。如何理解無漏是無漏的相狀？回答是：如上面所說。再次或者中間有漏的整頓行為也是『無』。那應當被看作是無漏。如何理解有為（Saṃskṛta，指因緣和合的事物）是有為的相狀？三種是有為的相狀：生起、滅亡、作用、變易。再次這樣說，無常的相狀是有為的相狀。再次這樣說，因緣滅的相狀是有為的相狀。再次這樣說，所作的相狀是有為的相狀。再次這樣說，久遠墮落的相狀是有為的相狀。進一步說，如果有眾生聚集，那是有為的相狀。如何理解無為（Asaṃskṛta，指非因緣和合的事物）是無為的相狀？應當像上面所說的那樣，沒有不同。 如何理解過去是過去的相狀？回答是：毀壞衰敗的相狀是過去的相狀。滅盡的相狀是過去的相狀。再次，迴轉的意念所超越的是過去的相狀。應當這樣觀察。如何理解未來是未來的相狀？回答是：未生起的相狀。
【English Translation】 English version Are all things permanent or impermanent? However, not all is wisdom.
All exists in all. All originates from all. All is all. All is known through wisdom. How to understand the characteristic of 'being'? The answer is: wisdom is its characteristic, dharma is its characteristic, existence is its characteristic, non-existence is its characteristic, reality is its characteristic. Furthermore, there are three kinds of 'being'. Observing 'being', seeing all treasures as they are, seeing all existence as it is, this is called 'being'. Here exists, there exists, truly exists, seeing anger as it is, this is called 'being'. How to understand the characteristic of 'non-being'? The characteristic of no wisdom, the characteristic of no existence. The characteristic of no thing, the characteristic of no existence. The characteristic of no law, the characteristic of no existence. Again, it is said that like that 'non-being' itself, that is its characteristic. Furthermore, there are two kinds of 'non-being'. Two observations seeing all as it is, this is called 'non-being'. No treasures seeing all as it is. Here there is not, there there is not. How to understand that Sāsrava (有漏, defilements) is the characteristic of Sāsrava? The answer is: the arising of that which arises from Anāsrava (無漏, undefiled) is the characteristic of Sāsrava. Again, it is said that that which arises from Anāsrava is the characteristic of Sāsrava. Again, it is said that that which arises from Sāsrava is the characteristic of Sāsrava. Again, it is said that that which corresponds to Anāsrava is the characteristic of Sāsrava. Furthermore, not in the middle does there exist Sāsrava. Therefore it is Anāsrava. Therefore one should observe the characteristic of Sāsrava. That then exists. How to understand that gardens do not arise now? That is the karmic cause and condition of sentient beings' actions. That action should be seen as arising from Sāsrava. How to understand that Anāsrava is the characteristic of Anāsrava? The answer is: as said above. Again, or the rectification of defiled actions in the middle is also 'non-being'. That should be seen as Anāsrava. How to understand that Saṃskṛta (有為, conditioned things) is the characteristic of Saṃskṛta? Three are the characteristics of Saṃskṛta: arising, ceasing, function, change. Again, it is said that the characteristic of impermanence is the characteristic of Saṃskṛta. Again, it is said that the characteristic of the cessation of conditions is the characteristic of Saṃskṛta. Again, it is said that the characteristic of what is made is the characteristic of Saṃskṛta. Again, it is said that the characteristic of falling away over time is the characteristic of Saṃskṛta. Furthermore, if there are sentient beings gathered, that is the characteristic of Saṃskṛta. How to understand that Asaṃskṛta (無為, unconditioned things) is the characteristic of Asaṃskṛta? It should be as said above, there is no difference. How to understand that the past is the characteristic of the past? The answer is: the characteristic of destruction and decay is the characteristic of the past. The characteristic of complete cessation is the characteristic of the past. Again, that which is surpassed by the revolving mind is the characteristic of the past. One should observe in this way. How to understand that the future is the characteristic of the future? The answer is: the characteristic of not yet arising.
是未來相。未起相是未來相。複次意迴轉不還是未來相。當作是觀。云何現在是現在相。答曰。生不壞敗是現在相。復作是說。生不盡是現在相。複次意迴轉時。當觀現在彼今生。
若相及有為。有漏並無漏。有為無為。過未生及現在三世。當言過去。當言未來。當言現在。答曰。過去世當言過去。未來世當言未來。現在世當言現在世。久遠行熾然。此三論議章。五陰當言過去。當言未來。當言現在。答曰。五陰當言過去未來現在。所要言之。五盛陰亦如是。十二入十八持亦如是。意身所有諸過去者。彼一切有。設有彼一切過去。或作是說。諸過去者彼一切有。頗有彼非過去。如所說。尊者曩昔闡頭比丘。從施家親屬家知識家。然彼家非過去。
複次或過去彼非有。如所說。一切結使過去。彼不結使起而滅。或有彼非過去。如所說。尊者曩昔闡頭比丘從施家。當於爾時等行。或有亦過去。諸眾行出世而滅度。或非有非過去。除上爾所事則其義。諸未來彼一切必當有耶。假使有者。彼一切未來耶。或作是說。諸有者。彼一切未來也。頗未來彼不有耶。未生法行。複次或有未來彼非有。未生法行或有。彼非未來。如世尊言。彼阿難當作比丘。若大若小意不聰明。不善年少意無智。當於爾時等俱行或未來。及有
【現代漢語翻譯】 現代漢語譯本：是未來相。未起之相是未來相。再者，意念迴轉不還是未來相。應當這樣觀察。什麼是現在相？回答說：生而不壞敗是現在相。又可這樣說：生而不窮盡是現在相。再者，意念迴轉時，應當觀察現在，彼時此刻的生。 若論及諸相和有為法（samskrta，指因緣和合而成的法），有漏法（sasrava，指有煩惱的法）和無漏法（anasrava，指沒有煩惱的法），有為和無為（asamskrta，指不依賴因緣的法），過去、未來和現在三世，應當如何說過去？應當如何說未來？應當如何說現在？回答說：過去世應當說是過去，未來世應當說是未來，現在世應當說是現在世。長久以來的行為熾盛燃燒，這是三論議章。五陰（panca-skandha，指色、受、想、行、識五種構成要素）應當如何說是過去？應當如何說是未來？應當如何說是現在？回答說：五陰應當說是過去、未來、現在。總而言之，五盛陰（指五陰熾盛的狀態）也是如此。十二入（dvadasayatana，指眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）和十八界（astadasa-dhatu，指六根、六塵、六識）也是如此。意念和身體所有屬於過去的，它們一切都存在。假設它們一切都存在，它們一切都是過去嗎？或者這樣說，所有屬於過去的，它們一切都存在。難道有存在卻不是過去的嗎？就像所說的，尊者曩昔闡頭比丘（Nangksi Candu Bhikkhu）從施主家、親屬家、熟識家獲得供養，然而這些家並非過去。 再者，或者有過去卻不存在的，就像所說的，一切結使（samyojana，指煩惱的束縛）過去，這些結使不再生起而滅盡。或者有存在卻不是過去的，就像所說的，尊者曩昔闡頭比丘從施主家獲得供養。當於那時平等修行。或者有既是過去又存在的，諸眾生出世而滅度。或者有既非存在也非過去的，除了以上所說的情況，就是這個意思。所有屬於未來的，它們一切必定存在嗎？假設存在，它們一切都是未來嗎？或者這樣說，所有存在的，它們一切都是未來嗎？難道有未來卻不存在的嗎？未生之法正在執行。再者，或者有未來卻不存在的，未生之法正在執行。或者有存在卻不是未來的，就像世尊所說，那位阿難（Ananda）將成為比丘，無論年長或年幼，心意不聰明，不善於思考，年少無知。當於那時一起平等修行，或者屬於未來，並且存在。
【English Translation】 English version: It is a future characteristic. The characteristic of not yet arising is a future characteristic. Furthermore, the mind turning away and not returning is a future characteristic. One should observe in this way. What is the present characteristic? The answer is: birth without decay is the present characteristic. It can also be said: birth without exhaustion is the present characteristic. Furthermore, when the mind turns, one should observe the present, the birth of that moment. Regarding characteristics and conditioned phenomena (samskrta, referring to phenomena arising from causes and conditions), defiled phenomena (sasrava, referring to phenomena with afflictions) and undefiled phenomena (anasrava, referring to phenomena without afflictions), conditioned and unconditioned phenomena (asamskrta, referring to phenomena not dependent on causes and conditions), the past, future, and present three times, how should one speak of the past? How should one speak of the future? How should one speak of the present? The answer is: the past should be spoken of as the past, the future should be spoken of as the future, and the present should be spoken of as the present. The long-standing actions are intensely burning, this is the chapter on the three discussions. How should the five aggregates (panca-skandha, referring to the five constituent elements of form, feeling, perception, mental formations, and consciousness) be spoken of as the past? How should they be spoken of as the future? How should they be spoken of as the present? The answer is: the five aggregates should be spoken of as the past, future, and present. In short, the five flourishing aggregates (referring to the state of the five aggregates being intense) are also like this. The twelve entrances (dvadasayatana, referring to the six sense organs of eye, ear, nose, tongue, body, and mind, and the six sense objects of form, sound, smell, taste, touch, and dharma) and the eighteen realms (astadasa-dhatu, referring to the six sense organs, six sense objects, and six consciousnesses) are also like this. All thoughts and physical actions that belong to the past, all of them exist. Assuming that all of them exist, are all of them the past? Or it can be said that all that belongs to the past, all of it exists. Is there something that exists but is not the past? As it is said, the venerable Nangksi Candu Bhikkhu received offerings from the homes of donors, relatives, and acquaintances, but these homes are not the past. Furthermore, there may be something that is past but does not exist, as it is said, all fetters (samyojana, referring to the bonds of afflictions) are past, these fetters no longer arise and are extinguished. Or there may be something that exists but is not the past, as it is said, the venerable Nangksi Candu Bhikkhu received offerings from the homes of donors. At that time, he practiced equally. Or there may be something that is both past and exists, all beings are born and pass away. Or there may be something that is neither existent nor past, except for the cases mentioned above, that is the meaning. Will everything that belongs to the future necessarily exist? Assuming it exists, is all of it the future? Or it can be said that all that exists, all of it is the future? Is there something that is future but does not exist? The unarisen dharma is in motion. Furthermore, there may be something that is future but does not exist, the unarisen dharma is in motion. Or there may be something that exists but is not the future, as the World Honored One said, that Ananda will become a bhikkhu, whether old or young, his mind is not intelligent, he is not good at thinking, he is young and ignorant. At that time, they practiced equally together, or it belongs to the future and exists.
諸行未生必當生。或非未來非有。除上爾所事則其義也。諸現在者彼一切有耶。設有彼一切現在耶。或作是說。諸現在一切有也。頗有一切彼非現在耶。過去未來。行及無為。複次或現在非有。如所說。
我無有家長 亦復無親屬 無妻子僕從 已得離解脫
或有眾生。家數爾時等俱行亦如是。於此間無餘處無。或有或無。彼非現在過去未來行。無為或現在。及有諸色生。便滅亦不有。亦不現在也。若色過去。如彼色所有彼色過去耶。設有過去彼色有耶。或作是說。諸過去物。問如所說。諸過去彼一切色。或作是說。諸色物彼過去物。問諸所有色彼一切過去也。或作是說。色物異過去物異。問一則有二。複次色過去物。所生色亦自然。亦復所生如是有也。未來現在物。亦復如是。
世章二陰 諸持二入 過去來物 色有及三
猶如色無常。如彼色物亦復無常。若無常者盡無所有。彼所有如上無異。苦空無常亦復如是。猶如青色用眼識知。云何彼青彼識無異耶。設如彼知彼是青色耶。或作是說。猶如青色彼是智也。問過去是青色。是故過去亦知。作是說。彼知即是青色。問過去不知。是故過去非有青。或作是說。青異知異。問眼識則顛倒。或作是說。彼青異知異。問眼識則有顛倒。復
【現代漢語翻譯】 現代漢語譯本 諸行（Samskara，佛教術語，指一切有為法）未生時，必定會生。或者說，並非未來，也並非存在。除了以上所說的情況，就是它的含義了。那麼，所有現在的事物，它們都存在嗎？如果存在，它們都是現在嗎？或者可以這樣說，所有現在的事物都存在。難道存在一些事物，它們不是現在的嗎？過去、未來、行（Samskara）以及無為法（Asamskrta，指不生不滅的法）。此外，或者有些現在的事物並不存在，就像經文里所說的： 『我沒有家長，也沒有親屬，沒有妻子、僕人，已經獲得了解脫。』 或者有些眾生，他們的家族數量在某個時候是相等的，行為也是如此。在這裡沒有，在其他地方也沒有。或者有，或者沒有。它們不是過去、未來、行（Samskara）、無為法（Asamskrta），或者就是現在。以及存在著各種色（Rupa，佛教術語，指物質現象）的生起，然後滅去，也不存在，也不是現在。如果色（Rupa）是過去的，那麼這個色（Rupa）所具有的，就是過去的色（Rupa）嗎？如果存在過去，那麼這個色（Rupa）就存在嗎？或者可以這樣說，所有過去的事物。問：就像所說的，所有過去的事物都是色（Rupa）嗎？或者可以這樣說，所有的色（Rupa）都是過去的事物。問：所有存在的色（Rupa）都是過去的嗎？或者可以這樣說，色（Rupa）和過去的事物是不同的。問：那麼就成了一則有，二則無。此外，色（Rupa）是過去的事物，所生的色（Rupa）也是自然而然的，所生的事物也是如此存在的。未來和現在的事物，也是如此。 『世間的兩種陰（Skandha，佛教術語，指構成個體的五種要素，這裡指色和受），以及執持的兩種入（Ayatana，佛教術語，指感覺器官，這裡指眼和耳），過去和未來的事物，色（Rupa）的存在以及三種（指過去、現在、未來）。』 就像色（Rupa）是無常的，那麼這個色（Rupa）也是無常的。如果無常，那麼最終都會消失。它所具有的，和上面所說的沒有區別。苦、空、無常也是如此。就像青色可以用眼識來認知，那麼青色和眼識之間有什麼不同呢？如果像那樣認知，那麼它就是青色嗎？或者可以這樣說，就像青色，它就是智慧。問：過去是青色，所以過去也知道。這樣說，知道的就是青色。問：過去不知道，所以過去沒有青色。或者可以這樣說，青色和知道是不同的。問：那麼眼識就顛倒了。或者可以這樣說，青色和知道是不同的。問：那麼眼識就有顛倒。
【English Translation】 English version Things (Samskaras) that have not yet arisen will surely arise. Or it is neither future nor existent. Except for the matters mentioned above, that is its meaning. Do all present things exist? If they exist, are they all present? Or it can be said that all present things exist. Are there some things that are not present? Past, future, Samskaras, and Asamskrta (unconditioned dharma). Furthermore, or some present things do not exist, as it is said: 'I have no parents, nor relatives, no wife or servants, and have attained liberation.' Or there are some beings whose family numbers are equal at a certain time, and their actions are also the same. It is not here, nor is it elsewhere. Or it exists, or it does not exist. They are not past, future, Samskaras, Asamskrta, or they are present. And there are various Rupas (form, material phenomena) arising, and then ceasing, neither existing nor being present. If a Rupa is past, then what this Rupa possesses is the past Rupa? If the past exists, then does this Rupa exist? Or it can be said that all past things. Question: As it is said, are all past things Rupas? Or it can be said that all Rupas are past things. Question: Are all existing Rupas past? Or it can be said that Rupas and past things are different. Question: Then it becomes one exists, and two do not. Furthermore, Rupas are past things, and the Rupas that arise are also natural, and the things that arise also exist in this way. Future and present things are also like this. 'The two Skandhas (aggregates, here referring to Rupa and Vedana) of the world, and the two Ayatana (sense bases, here referring to eye and ear) that are held, past and future things, the existence of Rupa and the three (referring to past, present, and future).' Just as Rupa is impermanent, so is this Rupa also impermanent. If it is impermanent, then it will eventually disappear. What it possesses is no different from what was said above. Suffering, emptiness, and impermanence are also like this. Just as blue can be cognized by eye consciousness, then what is the difference between blue and eye consciousness? If it is cognized like that, then is it blue? Or it can be said that just like blue, it is wisdom. Question: The past is blue, so the past also knows. Saying that, what is known is blue. Question: The past does not know, so the past does not have blue. Or it can be said that blue and knowing are different. Question: Then eye consciousness is inverted. Or it can be said that blue and knowing are different. Question: Then eye consciousness is inverted.
次智者是等諦。複次自然物所事辦。又世尊言。識用知物。是故謂之識也。說是語其義云何。或作是說。此是識相。用知物故謂識。問無過去未來識彼非識。尊作是說。久遠契經句。複次取要言之。當作是說。若知眾生當觀彼識。猶如彼識彼是知耶。或作是說。猶如彼識彼是知耶。問過去未來識知。或作是說。猶如彼識彼是知。問過去未來不知。是故彼非識。複次識不知。緣所因識所生知。有眾生便有等諦。諸所識彼一切知耶。設知彼一切識耶。或作是說。諸有識彼一切知也。問過去未來識知。或作是說。諸所識彼一切是知。頗有識彼非知耶。過去未來識。問如所說。識者是知是謂識。是謂契經有迷。複次識知緣所作識所生知。眾生便有等諦巧便。云何知一切心是緣。或作是說。一切心緣四因緣生。或作是說。境界心有所攝。或作是說。世尊亦說。緣二因緣識便生。或作是說。若心無緣者。彼則是識。知者是識也。尊作是說。所為性說心迴轉緣迴轉。此知識于中得知。一切心有緣。
無常苦空 無我知識 諸所為知 彼因緣心
一切有揵度第十三竟。
尊婆須蜜菩薩所集偈揵度首
等二不等遠 如來無量智 不染守內外 如實敬供養
等二者。是等覺一切智十力四無所畏等。
【現代漢語翻譯】 現代漢語譯本 『次智者是等諦』（Ci zhi zhe shi deng di）（次智者是正確的真理）。 『複次自然物所事辦』（Fu ci zi ran wu suo shi ban）（此外，自然之物能夠完成其職責）。 『又世尊言。識用知物。是故謂之識也』（You shi zun yan. Shi yong zhi wu. Shi gu wei zhi shi ye）（世尊說，意識的作用是認知事物，因此稱之為識）。說是語其義云何？（Shuo shi yu qi yi yun he?）（這句話是什麼意思？） 或作是說。（Huo zuo shi shuo.）（或者有人這樣說。）『此是識相。用知物故謂識』（Ci shi shi xiang. Yong zhi wu gu wei shi）（這是意識的特徵，因為其作用是認知事物，所以稱之為識）。 問：『無過去未來識彼非識』（Wen: 'Wu guo qu wei lai shi bi fei shi'）（問：沒有過去和未來的意識，那它們不是意識嗎？）。 尊作是說。（Zun zuo shi shuo.）（尊者這樣說。）『久遠契經句』（Jiu yuan qi jing ju）（這是古老的契經中的語句）。 『複次取要言之。當作是說。若知眾生當觀彼識。猶如彼識彼是知耶』（Fu ci qu yao yan zhi. Dang zuo shi shuo. Ruo zhi zhong sheng dang guan bi shi. You ru bi shi bi shi zhi ye）（再次，簡要地說，應當這樣說，如果想了解眾生，應當觀察他們的意識，就像那個意識一樣，那就是認知嗎？）。 或作是說。（Huo zuo shi shuo.）（或者有人這樣說。）『猶如彼識彼是知耶』（You ru bi shi bi shi zhi ye）（就像那個意識一樣，那就是認知嗎？）。 問：『過去未來識知』（Wen: 'Guo qu wei lai shi zhi'）（問：過去和未來的意識是認知嗎？）。 或作是說。（Huo zuo shi shuo.）（或者有人這樣說。）『猶如彼識彼是知』（You ru bi shi bi shi zhi）（就像那個意識一樣，那就是認知）。 問：『過去未來不知。是故彼非識』（Wen: 'Guo qu wei lai bu zhi. Shi gu bi fei shi'）（問：過去和未來不能認知，所以它們不是意識）。 『複次識不知。緣所因識所生知。有眾生便有等諦』（Fu ci shi bu zhi. Yuan suo yin shi suo sheng zhi. You zhong sheng bian you deng di）（此外，意識不能認知。因為緣起的原因，意識產生認知。有了眾生，就有了正確的真理）。 『諸所識彼一切知耶。設知彼一切識耶』（Zhu suo shi bi yi qie zhi ye. She zhi bi yi qie shi ye）（所有被認知的都是認知嗎？假設認知，那一切都是意識嗎？）。 或作是說。（Huo zuo shi shuo.）（或者有人這樣說。）『諸有識彼一切知也』（Zhu you shi bi yi qie zhi ye）（所有有意識的都是認知）。 問：『過去未來識知』（Wen: 'Guo qu wei lai shi zhi'）（問：過去和未來的意識是認知嗎？）。 或作是說。（Huo zuo shi shuo.）（或者有人這樣說。）『諸所識彼一切是知』（Zhu suo shi bi yi qie shi zhi）（所有被認知的都是認知）。 『頗有識彼非知耶。過去未來識』（Po you shi bi fei zhi ye. Guo qu wei lai shi）（難道有意識不是認知嗎？過去和未來的意識）。 問：『如所說。識者是知是謂識。是謂契經有迷』（Wen: 'Ru suo shuo. Shi zhe shi zhi shi wei shi. Shi wei qi jing you mi'）（問：如你所說，意識就是認知，這被稱為意識。這就是契經中的迷惑之處）。 『複次識知緣所作識所生知。眾生便有等諦巧便』（Fu ci shi zhi yuan suo zuo shi suo sheng zhi. Zhong sheng bian you deng di qiao bian）（此外，意識認知緣起所產生的意識，眾生因此有了正確的真理和方便）。 『云何知一切心是緣』（Yun he zhi yi qie xin shi yuan）（如何知道一切心都是緣起的？）。 或作是說。（Huo zuo shi shuo.）（或者有人這樣說。）『一切心緣四因緣生』（Yi qie xin yuan si yin yuan sheng）（一切心都是由四種因緣產生的）。 或作是說。（Huo zuo shi shuo.）（或者有人這樣說。）『境界心有所攝』（Jing jie xin you suo she）（境界被心所攝取）。 或作是說。（Huo zuo shi shuo.）（或者有人這樣說。）『世尊亦說。緣二因緣識便生』（Shi zun yi shuo. Yuan er yin yuan shi bian sheng）（世尊也說，依靠兩種因緣，意識便產生）。 或作是說。（Huo zuo shi shuo.）（或者有人這樣說。）『若心無緣者。彼則是識。知者是識也』（Ruo xin wu yuan zhe. Bi ze shi shi. Zhi zhe shi shi ye）（如果心沒有緣起，那它就是意識。認知者就是意識）。 尊作是說。（Zun zuo shi shuo.）（尊者這樣說。）『所為性說心迴轉緣迴轉。此知識于中得知。一切心有緣』（Suo wei xing shuo xin hui zhuan yuan hui zhuan. Ci zhi shi yu zhong de zhi. Yi qie xin you yuan）（因為作用的性質，心隨著緣起而轉變。這種知識從中得知，一切心都是有緣起的）。 『無常苦空 無我知識 諸所為知 彼因緣心』（Wu chang ku kong wu wo zhi shi zhu suo wei zhi bi yin yuan xin）（無常、苦、空、無我，這些知識，以及所有作為的認知，都是緣起的心）。 『一切有揵度第十三竟』（Yi qie you qian du di shi san jing）（《一切有部》第十三部分結束）。 『尊婆須蜜菩薩所集偈揵度首』（Zun po su mi pu sa suo ji jie qian du shou）（尊者Vasubandhu（婆須蜜）菩薩所收集的偈頌的開頭）。 『等二不等遠 如來無量智 不染守內外 如實敬供養』（Deng er bu deng yuan ru lai wu liang zhi bu ran shou nei wai ru shi jing gong yang）（平等與不平等，距離不遠，如來擁有無量的智慧，不被污染，守護內外，如實地尊敬供養）。 『等二者。是等覺一切智十力四無所畏等』（Deng er zhe. Shi deng jue yi qie zhi shi li si wu suo wei deng）（平等二者，指的是等覺、一切智、十力、四無所畏等等）。
【English Translation】 English version 'Ci zhi zhe shi deng di' (次智者是等諦) (The next wise one is the correct truth). 'Fu ci zi ran wu suo shi ban' (複次自然物所事辦) (Furthermore, natural things can accomplish their duties). 'You shi zun yan. Shi yong zhi wu. Shi gu wei zhi shi ye' (又世尊言。識用知物。是故謂之識也) (The World-Honored One said, the function of consciousness is to cognize things, therefore it is called consciousness). What is the meaning of this statement? Or it is said (Huo zuo shi shuo): 'Ci shi shi xiang. Yong zhi wu gu wei shi' (此是識相。用知物故謂識) (This is the characteristic of consciousness, because its function is to cognize things, so it is called consciousness). Question: 'Wu guo qu wei lai shi bi fei shi' (無過去未來識彼非識) (Question: Without past and future consciousness, are they not consciousness?). The Venerable one says (Zun zuo shi shuo): 'Jiu yuan qi jing ju' (久遠契經句) (This is a statement from ancient sutras). 'Fu ci qu yao yan zhi. Dang zuo shi shuo. Ruo zhi zhong sheng dang guan bi shi. You ru bi shi bi shi zhi ye' (複次取要言之。當作是說。若知眾生當觀彼識。猶如彼識彼是知耶) (Again, to put it briefly, it should be said that if you want to understand sentient beings, you should observe their consciousness, just like that consciousness, is that cognition?). Or it is said (Huo zuo shi shuo): 'You ru bi shi bi shi zhi ye' (猶如彼識彼是知耶) (Just like that consciousness, is that cognition?). Question: 'Guo qu wei lai shi zhi' (過去未來識知) (Question: Is past and future consciousness cognition?). Or it is said (Huo zuo shi shuo): 'You ru bi shi bi shi zhi' (猶如彼識彼是知) (Just like that consciousness, that is cognition). Question: 'Guo qu wei lai bu zhi. Shi gu bi fei shi' (過去未來不知。是故彼非識) (Question: The past and future cannot cognize, so they are not consciousness). 'Fu ci shi bu zhi. Yuan suo yin shi suo sheng zhi. You zhong sheng bian you deng di' (複次識不知。緣所因識所生知。有眾生便有等諦) (Furthermore, consciousness cannot cognize. Because of the cause of dependent origination, consciousness produces cognition. With sentient beings, there is the correct truth). 'Zhu suo shi bi yi qie zhi ye. She zhi bi yi qie shi ye' (諸所識彼一切知耶。設知彼一切識耶) (Are all that is cognized, cognition? Assuming cognition, is everything consciousness?). Or it is said (Huo zuo shi shuo): 'Zhu you shi bi yi qie zhi ye' (諸有識彼一切知也) (All that have consciousness are cognition). Question: 'Guo qu wei lai shi zhi' (過去未來識知) (Question: Is past and future consciousness cognition?). Or it is said (Huo zuo shi shuo): 'Zhu suo shi bi yi qie shi zhi' (諸所識彼一切是知) (All that is cognized is cognition). 'Po you shi bi fei zhi ye. Guo qu wei lai shi' (頗有識彼非知耶。過去未來識) (Could there be consciousness that is not cognition? Past and future consciousness). Question: 'Ru suo shuo. Shi zhe shi zhi shi wei shi. Shi wei qi jing you mi' (如所說。識者是知是謂識。是謂契經有迷) (Question: As you said, consciousness is cognition, this is called consciousness. This is the confusion in the sutras). 'Fu ci shi zhi yuan suo zuo shi suo sheng zhi. Zhong sheng bian you deng di qiao bian' (複次識知緣所作識所生知。眾生便有等諦巧便) (Furthermore, consciousness cognizes the consciousness produced by dependent origination, sentient beings therefore have the correct truth and skillful means). 'Yun he zhi yi qie xin shi yuan' (云何知一切心是緣) (How do we know that all minds are dependently originated?). Or it is said (Huo zuo shi shuo): 'Yi qie xin yuan si yin yuan sheng' (一切心緣四因緣生) (All minds are produced by four conditions). Or it is said (Huo zuo shi shuo): 'Jing jie xin you suo she' (境界心有所攝) (The realm is taken by the mind). Or it is said (Huo zuo shi shuo): 'Shi zun yi shuo. Yuan er yin yuan shi bian sheng' (世尊亦說。緣二因緣識便生) (The World-Honored One also said that relying on two conditions, consciousness arises). Or it is said (Huo zuo shi shuo): 'Ruo xin wu yuan zhe. Bi ze shi shi. Zhi zhe shi shi ye' (若心無緣者。彼則是識。知者是識也) (If the mind has no dependent origination, then it is consciousness. The cognizer is consciousness). The Venerable one says (Zun zuo shi shuo): 'Suo wei xing shuo xin hui zhuan yuan hui zhuan. Ci zhi shi yu zhong de zhi. Yi qie xin you yuan' (所為性說心迴轉緣迴轉。此知識于中得知。一切心有緣) (Because of the nature of action, the mind changes with dependent origination. This knowledge knows from it that all minds are dependently originated). 'Wu chang ku kong wu wo zhi shi zhu suo wei zhi bi yin yuan xin' (無常苦空 無我知識 諸所為知 彼因緣心) (Impermanence, suffering, emptiness, non-self, these knowledges, and all actions of cognition, are dependently originated minds). 'Yi qie you qian du di shi san jing' (一切有揵度第十三竟) (The thirteenth part of the Sarvastivada is finished). 'Zun po su mi pu sa suo ji jie qian du shou' (尊婆須蜜菩薩所集偈揵度首) (The beginning of the verses collected by the Venerable Vasubandhu（婆須蜜） Bodhisattva). 'Deng er bu deng yuan ru lai wu liang zhi bu ran shou nei wai ru shi jing gong yang' (等二不等遠 如來無量智 不染守內外 如實敬供養) (Equality and inequality, the distance is not far, the Tathagata has immeasurable wisdom, is not defiled, guards the inside and outside, and respectfully makes offerings in truth). 'Deng er zhe. Shi deng jue yi qie zhi shi li si wu suo wei deng' (等二者。是等覺一切智十力四無所畏等) (The two equalities refer to equal enlightenment, all-knowing wisdom, the ten powers, the four fearlessnesses, and so on).
辟支佛自寤等。阿羅漢解脫等。一切趣向等所見。故曰等等不等遠。或作是說。此事等於等中等。猶如羅云調達。本無如來如如。不如如道來。是謂如來。言無有異故曰如來。成就大智慧無量智。成就無限智慧。是謂無量智慧。無量境界智慧成就。是謂無量智慧。無量涅槃。是謂無量智慧。複次無量智慧成就無量大智慧。世尊除彼覺智慧智句。是謂無量智慧。不染污者。於此間內受有外是余物。復作是說。於此間內受有外趣善處。復作是說。於此化說法愛。不起外者。于彼說法愛不起諸結。如實敬供養。如是應供養。
于著不著者 于慢不著慢 知苦自田業 如實敬供養
于著不著者。諸見是著。若於三界見盡。彼謂過去。若於慢不著慢者。三種慢世俗著而不著。知苦自田業者。忍彼苦外諸入。復作是說。于著不著者。已越慢著是謂不著。于慢不著慢者。於七慢種中於彼染著而不染著。知苦自田業者。苦識受識住處田業染著。復作是說。于著不著者。現見諦所斷結盡。于慢不著慢者。現思惟所斷結盡。知苦自田業者。苦五盛陰田業行是結。複次一切結著彼越一切著。是謂無著也。于慢不著慢者。染著諸慢染不著諸慢。知苦自田業。于彼苦苦諦知者知道諦。彼田業者。是習諦本所有結盡。是謂盡諦。
【現代漢語翻譯】 現代漢語譯本 辟支佛（Pratyekabuddha，緣覺佛）的自我覺悟等等，阿羅漢（Arhat，聲聞乘的最高果位）的解脫等等，一切趣向（目標）等等所見，所以說『等等』是不等同於遙遠的。或者這樣說，這件事等於『等』中的『等』，猶如羅云（Rāhula，佛陀的兒子）和調達（Devadatta，提婆達多，佛陀的堂兄弟）。本來沒有如來（Tathāgata，佛陀的稱號）的『如如』（Tathatā，真如），不如『如如』之道而來，這被稱為如來。說沒有差異，所以說如來。成就大智慧和無量智，成就無限的智慧，這被稱為無量智慧。無量境界的智慧成就，這被稱為無量智慧。無量涅槃（Nirvana，寂滅），這被稱為無量智慧。再次，無量智慧成就無量大智慧，世尊（Bhagavan，佛陀的尊稱）除去那些覺悟智慧的智句，這被稱為無量智慧。不被染污的人，在此世間內接受有外在的事物是其他的東西。或者這樣說，在此世間內接受有外在的趣向善處。或者這樣說，對於此處的說法和愛，不生起外在的，對於彼處的說法和愛不生起各種結縛。如實地恭敬供養，應當這樣供養。
于著不著者 于慢不著慢 知苦自田業 如實敬供養
對於執著不執著的人，各種見解是執著。如果對於三界（欲界、色界、無色界）的見解都斷盡，他們認為過去已經過去。如果對於慢不執著慢的人，三種慢（我慢、增上慢、卑慢）是世俗的執著，但是他們不執著。知道苦是自己的田地和事業的人，忍受那些苦以外的各種進入。或者這樣說，對於執著不執著的人，已經超越了慢的執著，這被稱為不執著。對於慢不執著慢的人，在七種慢（慢、過慢、慢過慢、我慢、增上慢、卑慢、邪慢）中，對於那些染著不染著。知道苦是自己的田地和事業的人，苦的識、受的識、住處、田地和事業都是染著。或者這樣說，對於執著不執著的人，現見真諦（Satya，四聖諦）所斷的結縛斷盡。對於慢不執著慢的人，現思惟所斷的結縛斷盡。知道苦是自己的田地和事業的人，苦的五盛陰（五蘊）是田地和事業，行為是結縛。再次，一切結縛執著，他們超越一切執著，這被稱為無執著。對於慢不執著慢的人，染著各種慢，染著不執著各種慢。知道苦是自己的田地和事業，對於那些苦，苦諦（Dukkha Satya，四聖諦之一）的知者知道道諦（Mārga Satya，四聖諦之一）。那些田地和事業，是習諦（Samudaya Satya，四聖諦之一）的根本，所有結縛斷盡，這被稱為盡諦（Nirodha Satya，四聖諦之一）。
【English Translation】 English version The self-awakening of Pratyekabuddhas (辟支佛, Solitary Buddhas), the liberation of Arhats (阿羅漢, Worthy Ones), and all the views of those who strive towards goals, etc., therefore it is said that 'etc.' is not the same as being far away. Or it is said that this matter is equal to 'equal' within 'equal,' like Rāhula (羅云, Buddha's son) and Devadatta (調達, Buddha's cousin). Originally, there was no 'Tathatā' (如如, Suchness) of the Tathāgata (如來, Thus Gone One, Buddha), and it does not come by the path of 'Tathatā,' this is called Tathāgata. Saying there is no difference, therefore it is called Tathāgata. Accomplishing great wisdom and immeasurable wisdom, accomplishing infinite wisdom, this is called immeasurable wisdom. The wisdom of immeasurable realms accomplished, this is called immeasurable wisdom. Immeasurable Nirvana (涅槃, cessation of suffering), this is called immeasurable wisdom. Furthermore, immeasurable wisdom accomplishes immeasurable great wisdom, the Bhagavan (世尊, Blessed One, Buddha) removes those wise phrases of awakened wisdom, this is called immeasurable wisdom. One who is not defiled, accepting external things within this world is something else. Or it is said that accepting external things within this world leads to good places. Or it is said that for the teaching and love here, not arising externally, for the teaching and love there, not arising various bonds. Respectfully making offerings as they truly are, one should make offerings in this way.
To the attached, not attached To the conceited, not conceited Knowing suffering as one's own field and business Respectfully making offerings as they truly are
To those who are attached, not attached, various views are attachments. If the views of the three realms (欲界, realm of desire; 色界, realm of form; 無色界, realm of formlessness) are completely extinguished, they consider the past to be past. If to the conceited, not conceited, the three kinds of conceit (我慢, conceit; 增上慢, excessive conceit; 卑慢, inferior conceit) are worldly attachments, but they are not attached. Those who know suffering as their own field and business, endure those various entrances other than suffering. Or it is said that to those who are attached, not attached, they have already surpassed the attachment of conceit, this is called non-attachment. To the conceited, not conceited, among the seven kinds of conceit (慢, conceit; 過慢, over-conceit; 慢過慢, conceit over conceit; 我慢, ego-conceit; 增上慢, presumption; 卑慢, false humility; 邪慢, wrong conceit), they are not attached to those defilements. Those who know suffering as their own field and business, the consciousness of suffering, the consciousness of feeling, the dwelling place, the field, and the business are all attachments. Or it is said that to those who are attached, not attached, the bonds severed by seeing the truth (Satya, 四聖諦, Four Noble Truths) are extinguished. To the conceited, not conceited, the bonds severed by thinking are extinguished. Those who know suffering as their own field and business, the five aggregates of suffering (五蘊, five aggregates) are the field and business, and actions are the bonds. Furthermore, all bonds are attachments, they surpass all attachments, this is called non-attachment. To the conceited, not conceited, defiling various conceits, defiling and not attaching to various conceits. Knowing suffering as one's own field and business, for those sufferings, the knower of the Truth of Suffering (Dukkha Satya, 苦諦) knows the Truth of the Path (Mārga Satya, 道諦). Those fields and businesses are the root of the Truth of Origin (Samudaya Satya, 習諦), all bonds are extinguished, this is called the Truth of Cessation (Nirodha Satya, 盡諦).
不依望厭觀 相佐起諸見 因緣無所有 如實敬供養
不依望厭觀者。貪望命望不應依。彼有二種。愛見者。諸佐彼愛命愛佐見厭觀。有二種道道果也。得起他諸見。他厭觀有二斷滅見。有常見己越彼。因緣無所有者。有二因緣。愛見是也。彼滅盡。復作是說。不依望者有愛見。望厭觀者。于彼現出要起他諸見。於一切諸見中。亦知他出要已越彼已。因緣無所有者。識識處住盡。復作是說。不依望者。現愛結盡起他諸見。現諸結盡。因緣無所有者。若愛結緣結盡彼無所緣。複次不依望厭觀。思惟所斷結盡起他諸見。起他諸見現諦所斷結盡。因緣無所有者。已越一切諸結。思惟見諦所斷結盡。彼無所緣也。
於家能滅意 他家無染著 不起此彼患 如實敬供養
於家能滅意者。有三家愛見是也。滅意者。以此家依依意。若歡喜已依彼二便依意相應。此斷若意相應道。于斷他家無所染著。有二他家。愛家見家。于彼不染著。不起此彼患者。愛所起由見故。諸此愛見盡。彼無所起。復作是說。不起此彼患者。亦如上得無異。復作是說。於家能滅意者。一切結是行一切結盡。他家不染著者。于妻子男女不染著。若愛若見不起者。於四受起中現其滅盡復作是說。於家能滅意者結欲。於他家意不
【現代漢語翻譯】 現代漢語譯本： 不依賴貪望和厭惡的觀察，這些會輔助生起各種邪見。 因緣本無自性，如實了知並恭敬供養。
『不依賴貪望和厭惡的觀察』，是指不應依賴貪望生命之望。這有愛見（對存在的愛和錯誤的見解）兩種。那些輔助愛和生命之愛的，會輔助生起厭惡的觀察。厭惡的觀察有兩種，即斷滅見（認為一切終將斷滅）和常見（認為事物永恒不變），已經超越了這些。 『因緣本無自性』，有兩種因緣，即愛和見。當它們滅盡時，進一步說，不依賴貪望的人有愛見。貪望和厭惡的觀察，會顯現出要生起其他各種邪見。在一切邪見中，也知道已經超越了它們。『因緣本無自性』，是指識（意識）、識處（意識的住所）都已滅盡。進一步說，不依賴貪望的人，會顯現出愛結（對世俗的愛戀的束縛）的滅盡，從而生起其他各種邪見。當各種結都滅盡時，『因緣本無自性』，是指如果愛結和緣結（導致輪迴的因緣的束縛）都滅盡，那麼就沒有所緣（攀緣的對象）。 再次，不依賴貪望和厭惡的觀察，通過思惟所斷的結（通過思考才能斷除的煩惱的束縛）的滅盡，會生起其他各種邪見。生起其他各種邪見，會顯現出見諦所斷的結（通過證悟真理才能斷除的煩惱的束縛）的滅盡。『因緣本無自性』，是指已經超越了一切諸結，思惟和見諦所斷的結都滅盡，那麼就沒有所緣了。
能在家中滅除意念，對他人家不生染著。 不生起此和彼的禍患，如實了知並恭敬供養。
『能在家中滅除意念』，有三種家，即愛家、見家（由愛和見所構成的家）。『滅意』，是指以此家為依靠，如果歡喜已經依靠了這二者，便與意念相應。如果斷除了與意念相應的道，那麼對他人家就不會產生染著。有兩種他家，即愛家和見家。對於它們不產生染著。『不生起此和彼的禍患』，愛所生起的是由見而來的。當這些愛和見都滅盡時，就不會生起任何禍患。進一步說，『不生起此和彼的禍患』，也如上面所說的一樣，沒有不同。進一步說，『能在家中滅除意念』，是指一切結都是行，一切結都滅盡。『對他家不染著』，是指對於妻子和男女不產生染著。如果愛和見都不生起，那麼在四受起（四種感受的生起）中，會顯現出它們的滅盡。進一步說，『能在家中滅除意念』，是指結欲（對慾望的束縛）。對於他家的意念不...
【English Translation】 English version: Not relying on observation based on desire and aversion, these assist in arising various wrong views. Causation has no inherent existence; truly knowing and reverently making offerings.
'Not relying on observation based on desire and aversion' means one should not rely on desire for life. These are of two kinds: love-view (love of existence and wrong views). Those that assist love and love of life assist in arising observation based on aversion. Observation based on aversion is of two kinds: annihilationism (the view that everything will be annihilated) and eternalism (the view that things are eternally unchanging), having transcended these. 'Causation has no inherent existence' refers to two kinds of causation: love and view. When they are extinguished, it is further said that those who do not rely on desire have love-view. Observation based on desire and aversion will manifest the arising of various other wrong views. Among all wrong views, one also knows that one has transcended them. 'Causation has no inherent existence' refers to the cessation of consciousness (識), the dwelling place of consciousness (識處). Furthermore, it is said that those who do not rely on desire will manifest the extinction of the bond of love (愛結, the fetter of worldly love), thereby giving rise to various other wrong views. When all bonds are extinguished, 'causation has no inherent existence' means that if the bond of love and the bond of conditions (緣結, the fetter of conditions leading to rebirth) are extinguished, then there is no object of clinging (所緣). Again, not relying on observation based on desire and aversion, through the extinction of the bonds to be severed by contemplation (思惟所斷結, the fetters to be severed through reflection), various other wrong views will arise. The arising of various other wrong views will manifest the extinction of the bonds to be severed by seeing the truth (見諦所斷結, the fetters to be severed through the realization of truth). 'Causation has no inherent existence' means that having transcended all bonds, the bonds to be severed by contemplation and seeing the truth are extinguished, then there is no object of clinging.
Being able to extinguish intention in one's own household, not being attached to other people's households. Not arising the afflictions of 'this' and 'that', truly knowing and reverently making offerings.
'Being able to extinguish intention in one's own household' refers to three kinds of households: the household of love, the household of view (the household constituted by love and views). 'Extinguishing intention' means relying on this household, if joy has already relied on these two, then it corresponds with intention. If the path corresponding to intention is severed, then there will be no attachment to other people's households. There are two kinds of other people's households: the household of love and the household of view. There is no attachment to them. 'Not arising the afflictions of 'this' and 'that'' means what arises from love comes from views. When these love and views are extinguished, no afflictions will arise. Furthermore, 'not arising the afflictions of 'this' and 'that'' is the same as what was said above, there is no difference. Furthermore, 'being able to extinguish intention in one's own household' means all bonds are actions, all bonds are extinguished. 'Not being attached to other people's households' means not being attached to wife and children. If love and views do not arise, then in the arising of the four sensations (四受起), their extinction will be manifested. Furthermore, 'being able to extinguish intention in one's own household' refers to the bond of desire (結欲, the fetter of desire). The intention towards other people's households does not...
染著者。不起者不愛。不起者于欲不起欲愛盡。復作是說。家者是習諦。意者是道諦。於他家不染者是苦諦也。不起者是盡諦。復作是說。於家能滅意者。現見結斷。於他家不染著者。現愛結盡。不起者諸愛結見結盡。彼無所造。複次於家不染著者。現見諦所斷結盡。於他家無染著者。現思惟所斷結盡。不起者。諸見諦思惟所斷結盡。彼無所造。
多望口文字 捐棄滅無有 覺一切解脫 如實敬供養
多望口文字者。多望者修望。口文字亦修。作是說。多望者多望是愛。口文字者口所陳說。復作是說。多望者是諸見。文字者愛。複次多望者思惟所斷。文字者見諦所斷。捐棄者已滅盡。無有所著者。是謂不起法。能覺者覺知一切諸法是謂覺。覺知三痛是謂覺。通達諸智皆悉成就。是謂覺也。於一切解脫者。於三界解脫也。於三縛解脫。愛縛垢縛見縛也。
癡無得其便 一切法照明 由身而扶持 逮覺最上等 此最凈鬼語
癡無得其便者。癡者是無明。緣內無明愚中間愚相應。復作是說。愚是無明。諸見愚中間與愚相應。復作是說。無明是愚。結愚中間與愚相應。複次無明是愚。無明緣行愚中間與愚相應。無有此盡。於一切法現諸智。現其因緣現其方便。現其道跡。由身而扶持者。住
【現代漢語翻譯】 現代漢語譯本： 染著者：對於不生起的事物不貪愛。對於不生起的事物，對於慾望不生起，貪愛止息。又這樣說：『家』是習諦（samudaya-satya，集諦，苦之生起），『意』是道諦（marga-satya，滅苦之道）。對於他人的家不染著，這是苦諦（duhkha-satya，苦的真諦）。不生起是滅諦（nirodha-satya，苦之止息）。又這樣說：對於家能夠滅意，現見結縛斷除。對於他人的家不染著者，現世愛結止息。不生起者，所有的愛結、見結都止息，他無所造作。 再次，對於家不染著者，現見諦所斷的結縛止息。對於他人的家沒有染著者，現思惟所斷的結縛止息。不生起者，所有的見諦、思惟所斷的結縛都止息，他無所造作。
捨棄多望口文字，滅除一切無有，覺悟一切解脫，如實敬奉供養。
多望口文字：多望者，修習希望。口文字也修習。這樣說：多望者，多望是愛。口文字者，口中所陳述的。又這樣說：多望者，是諸種見解。文字者，是愛。再次，多望者，是思惟所斷的。文字者，是見諦所斷的。捐棄者，已經滅盡。沒有所著者，這叫做不生起法。能夠覺悟者，覺知一切諸法，這叫做覺。覺知三種痛苦，這叫做覺。通達各種智慧，都完全成就，這叫做覺。對於一切解脫者，對於三界解脫。對於三種束縛解脫，愛縛、垢縛、見縛。
愚癡無法得其便，一切法都照明，由身體而扶持，獲得覺悟最上等，這是最清凈的鬼語。
愚癡無法得其便：愚癡是無明（avidya，對事物真相的迷惑）。緣于內在的無明，愚昧，中間的愚昧相應。又這樣說：愚昧是無明，各種見解的愚昧，中間與愚昧相應。又這樣說：無明是愚昧，結縛的愚昧，中間與愚昧相應。再次，無明是愚昧，無明緣於行，愚昧，中間與愚昧相應。沒有這些窮盡。對於一切法顯現各種智慧，顯現其中的因緣，顯現其中的方便，顯現其中的道跡。由身體而扶持：安住
【English Translation】 English version: The one who is stained: does not love what does not arise. For what does not arise, desire does not arise, and love ceases. Again, it is said: 'Home' is the Samudaya-satya (the truth of the origin of suffering), 'mind' is the Marga-satya (the truth of the path to the cessation of suffering). Not being attached to another's home is the Duhkha-satya (the truth of suffering). Non-arising is the Nirodha-satya (the truth of the cessation of suffering). Again, it is said: For one who can extinguish the mind towards home, the bonds are seen to be cut off. For one who is not attached to another's home, the bonds of love cease in this life. For one who does not arise, all bonds of love and bonds of views cease, and he creates nothing. Again, for one who is not attached to home, the bonds that are cut off by seeing the truth cease. For one who is not attached to another's home, the bonds that are cut off by thinking cease. For one who does not arise, all bonds that are cut off by seeing the truth and by thinking cease, and he creates nothing.
Abandoning the many desires of speech and writing, eliminating all that is not, awakening to all liberation, truly revering and offering.
Many desires of speech and writing: The one with many desires cultivates hope. Speech and writing are also cultivated. It is said: The one with many desires, many desires are love. Speech and writing are what is stated in speech. Again, it is said: The one with many desires is the one cut off by thinking. Writing is the one cut off by seeing the truth. Abandoning is already extinguished. Not being attached to anything is called the Dharma of non-arising. The one who can awaken knows all dharmas, this is called awakening. Knowing the three kinds of suffering is called awakening. Comprehending all wisdoms, all are completely accomplished, this is called awakening. For the one liberated from everything, liberated from the three realms. Liberated from the three bonds: the bond of love, the bond of defilement, the bond of views.
Ignorance cannot find its opportunity, all dharmas are illuminated, supported by the body, attaining the highest awakening, this is the purest ghost language.
Ignorance cannot find its opportunity: Ignorance is avidya (ignorance, delusion about the true nature of things). Due to inner ignorance, foolishness, intermediate foolishness corresponds. Again, it is said: Foolishness is ignorance, the foolishness of various views, the middle corresponds to foolishness. Again, it is said: Ignorance is foolishness, the foolishness of bonds, the middle corresponds to foolishness. Again, ignorance is foolishness, ignorance conditions action, foolishness, the middle corresponds to foolishness. There is no end to these. For all dharmas, manifest all kinds of wisdom, manifest the causes and conditions within them, manifest the means within them, manifest the path within them. Supported by the body: abiding
有餘涅槃界。逮阿惟三佛。以此忍覺知無覺時。十力一切智四無所畏。最上過者休息安隱處。此凈鬼(夜叉)語此最妙鬼。清凈此無學門。
偈說不應食 等觀于彼法 偈說諸佛喜 諸法本梵志
偈說不應食者。作是說。世尊不為食故往。爾時世尊。欲教化婆羅門故是住也。後作是說。或不承受我語。復恐婆羅門作是念。沙門瞿曇為食故說法。復作是說。欲現其神足故不受食。彼婆羅門應受佛化。若觀彼法時。以是故觀。及聲聞及大丈夫。是彼威儀行。說得諸佛喜者。斷滅而不取。諸法本梵志。于中有賢聖沙門法。如是賢聖教。
諸餘大神仙 盡漏觀慚愧 以甘饌供養 種德最福田
諸餘者。諸雜穢飲食現受請供養。大神仙者。還大法是謂大神仙。盡漏者。諸有無明愛在身中能除去。是謂盡漏。慚愧休息。若戒盜盡。彼慚愧休息。以甘饌供養。種德是福田。是何謂德田是福田。于中專精意著。萌身長益。是謂福田。或作是說。便有偈。以此事余造。彼大神仙。盡漏慚愧休息。以甘饌供養。種德是福田。或作是說。彼婆羅門作是說偈。諸餘大神仙。盡漏慚愧休息。以甘饌供養。種德者福田。
教化沉沒人 越生老病死 能仁漏具足 諸愿悉普至
教化沉沒者。沉沒諸
【現代漢語翻譯】 現代漢語譯本 有餘涅槃界（指證得涅槃但仍有殘餘煩惱的境界）。逮阿惟三佛（指證得無上正等正覺的佛陀）。以此忍覺知無覺時（通過這種忍耐力覺知到沒有覺知的狀態）。十力（佛陀的十種力量）一切智（佛陀的無所不知的智慧）四無所畏（佛陀的四種無所畏懼的品質）。最上過者休息安隱處（超越一切煩惱者休息安穩的地方）。此凈鬼(夜叉)（指清凈的夜叉）語此最妙鬼（對最微妙的夜叉說）。清凈此無學門（清凈這無須再學習的解脫之門）。
偈說不應食 等觀于彼法 偈說諸佛喜 諸法本梵志
偈說不應食者。作是說。世尊不為食故往。爾時世尊。欲教化婆羅門故是住也。後作是說。或不承受我語。復恐婆羅門作是念。沙門瞿曇為食故說法。復作是說。欲現其神足故不受食。彼婆羅門應受佛化。若觀彼法時。以是故觀。及聲聞及大丈夫。是彼威儀行。說得諸佛喜者。斷滅而不取。諸法本梵志。于中有賢聖沙門法。如是賢聖教。
諸餘大神仙 盡漏觀慚愧 以甘饌供養 種德最福田
諸餘者。諸雜穢飲食現受請供養。大神仙者。還大法是謂大神仙。盡漏者。諸有無明愛在身中能除去。是謂盡漏。慚愧休息。若戒盜盡。彼慚愧休息。以甘饌供養。種德是福田。是何謂德田是福田。于中專精意著。萌身長益。是謂福田。或作是說。便有偈。以此事余造。彼大神仙。盡漏慚愧休息。以甘饌供養。種德是福田。或作是說。彼婆羅門作是說偈。諸餘大神仙。盡漏慚愧休息。以甘饌供養。種德者福田。
教化沉沒人 越生老病死 能仁漏具足 諸愿悉普至
教化沉沒者。沉沒諸
【English Translation】 English version The realm of Nirvana with residue (Nirvana attained with remaining afflictions). Reaching the unsurpassed Buddha (the Buddha who has attained supreme enlightenment). With this patience, knowing the time of non-knowing (perceiving the state of non-awareness through endurance). The Ten Powers (the ten powers of a Buddha), all-knowing wisdom (the Buddha's omniscient wisdom), the Four Fearlessnesses (the four kinds of fearlessness of a Buddha). The place of rest and peace for the supreme overcomer (the place of rest for those who have transcended all afflictions). This pure ghost (Yaksa) (referring to a pure Yaksha) speaks to this most subtle ghost (to the most subtle Yaksha). Purifying this gate of no-more-learning (purifying this gate of liberation where no further learning is needed).
The verse says one should not eat, Equally contemplate that Dharma (law). The verse says the Buddhas rejoice, The fundamental Brahman (priest) of all Dharmas.
The verse says 'one should not eat,' meaning this is said. The World-Honored One (世尊, Shìzūn) did not go for the sake of food. At that time, the World-Honored One stayed there to teach the Brahmans. Later, it is said, 'Perhaps they will not accept my words.' Again, fearing that the Brahmans would think, 'The Shramana Gautama (沙門瞿曇, Shāmén Qútán) preaches the Dharma for the sake of food.' Again, it is said, 'He does not accept food to display his supernatural powers.' Those Brahmans should receive the Buddha's teachings. When contemplating that Dharma, contemplate it in this way. And the Shravakas (聲聞, Shēngwén) and great heroes. This is their dignified conduct. Saying 'obtaining the joy of the Buddhas' means cutting off and not grasping. The fundamental Brahman of all Dharmas. Within this are the virtuous Shramana Dharmas. Such are the teachings of the virtuous.
All other great immortals, Exhausting outflows, observing shame and remorse, With sweet delicacies offering, Cultivating virtue, the most blessed field.
'All others' refers to receiving offerings of various impure foods. 'Great immortals' refers to returning to the great Dharma; these are called great immortals. 'Exhausting outflows' means removing all ignorance and craving from the body; this is called exhausting outflows. Shame and remorse rest. If the precepts against theft are exhausted, then shame and remorse rest. With sweet delicacies offering, cultivating virtue is the field of blessings. What is called the field of virtue is the field of blessings. Within it, focusing the mind and applying effort, the sprout grows and increases. This is called the field of blessings. Or it is said that there is a verse. With this matter, others create. Those great immortals, exhausting outflows, shame and remorse rest. With sweet delicacies offering, cultivating virtue is the field of blessings. Or it is said that those Brahmans speak this verse. All other great immortals, exhausting outflows, shame and remorse rest. With sweet delicacies offering, cultivating virtue is the field of blessings.
Teaching and transforming those who are submerged, Transcending birth, old age, sickness, and death, The capable and humane one, outflows complete, All wishes universally fulfilled.
'Teaching and transforming those who are submerged' refers to those submerged in all
見結以彼捐棄。越生老病死者。越度生老病死。能仁者。謂無學斷諸結使。漏具足者。諸智漏具足成就。是謂解脫。成就智無限。是謂能仁成就漏成就。諸愿悉普至者。有如是功德。越生老病死。越諸果愿。復作是說。一切沉沒結使。彼能捨離。度生老病死。謂之涅槃。此亦悉逮知。是謂度生老病死。作是說。教化沉沒人。見其垢染著。度生老病死者。現愛結盡。複次若教化沉沒人者。現諸見諦所斷結盡。度生老病死者。現思惟所斷結盡。余殘亦如是。
能仁行無淫 不為壯所纏 于欲身解脫 彼牢固能仁
能仁行無淫者。于尊者大迦葉授決廣說。能仁者是無學也。行者往就行無有淫。去離非梵行。不為壯所纏者。或復有時。若少壯不與貪慾。況當老邁。于慢得解脫者。於四慢不造意不貪。是故當遠離。彼牢固者。咄棄諸惡法。牢固智慧成就。是謂牢固。能仁者是無學也。覺知所為。復作是說。能仁行無淫者。現安隱處。不為壯所纏者。現少壯當盡。于欲永解脫者。現業當盡。余殘亦如是。
不二倍越岸 亦不一倍終 高下語句義 是沙門所傳
不二倍越岸者。有諸疑網。不越無量生死岸。疑網未盡不能越生死。二倍者奸偽幻惑也。復作是說。諸有二倍者。彼不能越不越。彼二倍者
【現代漢語翻譯】 現代漢語譯本 見結以彼捐棄（因為見到煩惱的束縛而將它們捨棄）。越生老病死者（超越了生老病死的人）。越度生老病死（能夠度過生老病死）。能仁者（mahākarunika，大慈大悲的人），謂無學斷諸結使（指已經證得阿羅漢果位，斷除了一切煩惱的人）。漏具足者（āsavānāṁ khayō，諸漏已盡的人），諸智漏具足成就（指智慧圓滿，已經完全斷除了所有煩惱）。是謂解脫（這就是所謂的解脫）。成就智無限（成就了無限的智慧）。是謂能仁成就漏成就（這就是所謂的能仁成就了斷盡煩惱的成就）。諸愿悉普至者（所有願望都普遍實現的人），有如是功德（具有這樣的功德）。越生老病死（超越生老病死）。越諸果愿（超越了所有果報和願望）。復作是說（再次這樣說），一切沉沒結使（所有使人沉淪的煩惱束縛），彼能捨離（他都能夠捨棄）。度生老病死（度過生老病死），謂之涅槃（稱為涅槃）。此亦悉逮知（對此也完全瞭解）。是謂度生老病死（這就是所謂的度過生老病死）。作是說（這樣說），教化沉沒人（教化沉溺於煩惱的人），見其垢染著（看到他們的污垢和執著），度生老病死者（度過生老病死的人），現愛結盡（表現爲愛慾的束縛已經斷盡）。複次若教化沉沒人者（再次，如果教化沉溺於煩惱的人），現諸見諦所斷結盡（表現爲通過見諦所斷除的煩惱已經斷盡）。度生老病死者（度過生老病死的人），現思惟所斷結盡（表現爲通過思惟所斷除的煩惱已經斷盡）。余殘亦如是（其餘的也像這樣）。 能仁行無淫（mahākarunika，大慈大悲的人行為沒有淫慾），不為壯所纏（不被年輕力壯所迷惑），于欲身解脫（從慾望中獲得解脫），彼牢固能仁（他就是堅定的能仁）。 能仁行無淫者（mahākarunika，大慈大悲的人行為沒有淫慾），于尊者大迦葉授決廣說（在尊者摩訶迦葉的授記中廣泛說明）。能仁者是無學也（mahākarunika，大慈大悲的人是無學之人）。行者往就行無有淫（修行者前往修行，沒有淫慾）。去離非梵行（遠離不清凈的行為）。不為壯所纏者（不被年輕力壯所迷惑），或復有時（或者有時），若少壯不與貪慾（如果年輕力壯時不貪戀慾望），況當老邁（更何況年老體衰時）。于慢得解脫者（從驕慢中獲得解脫的人），於四慢不造意不貪（對於四種驕慢不產生意念，不貪戀）。是故當遠離（因此應當遠離）。彼牢固者（他就是堅定的人），咄棄諸惡法（唾棄所有惡法），牢固智慧成就（堅固的智慧得以成就）。是謂牢固（這就是所謂的堅定）。能仁者是無學也（mahākarunika，大慈大悲的人是無學之人）。覺知所為（覺知所作所為）。復作是說（再次這樣說），能仁行無淫者（mahākarunika，大慈大悲的人行為沒有淫慾），現安隱處（表現爲安穩平靜）。不為壯所纏者（不被年輕力壯所迷惑），現少壯當盡（表現爲年輕力壯終將逝去）。于欲永解脫者（從慾望中永遠解脫的人），現業當盡（表現爲業力終將消盡）。余殘亦如是（其餘的也像這樣）。 不二倍越岸（不以二倍的努力就能越過彼岸），亦不一倍終（也不是一次就能結束）。高下語句義（高深和淺顯的語句含義），是沙門所傳（是修行者所傳授的）。 不二倍越岸者（不以二倍的努力就能越過彼岸），有諸疑網（因為有各種各樣的疑惑）。不越無量生死岸（不能越過無量生死的彼岸）。疑網未盡不能越生死（疑惑沒有斷盡就不能越過生死）。二倍者奸偽幻惑也（二倍指的是奸詐虛偽和迷惑）。復作是說（再次這樣說），諸有二倍者（所有奸詐虛偽的人），彼不能越不越（他們不能越過，不會越過）。彼二倍者（那些奸詐虛偽的人）。
【English Translation】 English version Seeing the bonds, they abandon them. Those who transcend birth, old age, and death. They cross over birth, old age, and death. The Compassionate One (mahākarunika), meaning the non-learner who has severed all fetters. The one who has fully exhausted the outflows (āsavānāṁ khayō), the complete accomplishment of the wisdom of the outflows being exhausted. This is called liberation. Achieving limitless wisdom. This is called the Compassionate One achieving the accomplishment of exhausting the outflows. Those whose wishes are universally fulfilled possess such merit. Transcending birth, old age, and death. Transcending all fruits and wishes. Again, it is said that all entangling bonds, he can abandon them. Crossing over birth, old age, and death is called Nirvana. This is also fully understood. This is called crossing over birth, old age, and death. It is said that teaching those who are drowning, seeing their defilements and attachments, those who cross over birth, old age, and death manifest the exhaustion of the bonds of love. Furthermore, if teaching those who are drowning, they manifest the exhaustion of the bonds severed by seeing the truth. Those who cross over birth, old age, and death manifest the exhaustion of the bonds severed by contemplation. The remaining is also the same. The Compassionate One (mahākarunika) walks without lust, not entangled by youth, liberated from desire, he is the steadfast Compassionate One. The Compassionate One (mahākarunika) walks without lust, which is extensively explained in the prediction given to the Venerable Mahākāshyapa. The Compassionate One is a non-learner. The practitioner goes forth practicing without lust, departing from non-celibate conduct. Not entangled by youth, or sometimes, if one does not indulge in desire when young and strong, how much less when old and frail. Those who are liberated from pride do not intend or crave the four kinds of pride. Therefore, one should stay away from them. He is steadfast, rejecting all evil dharmas, achieving steadfast wisdom. This is called steadfast. The Compassionate One (mahākarunika) is a non-learner, aware of what is done. Again, it is said that the Compassionate One (mahākarunika) walks without lust, manifesting a state of peace. Not entangled by youth, manifesting that youth will eventually pass. Those who are forever liberated from desire manifest that karma will eventually be exhausted. The remaining is also the same. Not twice crossing the shore, nor ending in one attempt. The meaning of high and low statements is what the Shramanas (religious practitioners) transmit. Not twice crossing the shore, because there are doubts and uncertainties. Unable to cross the shore of limitless birth and death. Without exhausting doubts and uncertainties, one cannot cross over birth and death. 'Twice' refers to deceit, falsehood, and illusion. Again, it is said that those who are deceitful cannot cross over, will not cross over. Those who are deceitful.
。行垢成就一倍喪終。高語句義者。高者現身出要。不高者現身習出要。復作是說。高者是謂生天。不高者趣惡道中。是沙門所傳。世尊敷演。
或有不著裳 亦不樂挍飾 或有持戒香 語直不卒暴
或有不卒暴者。或有不著衣故犯諸禁限。亦不樂挍飾者。不作是意莊嚴身口。亦不聽伎樂。或有持戒香者。或有學士遊行四方。稱揚其名常無倦心。或修梵行者。不說戒有虧。
歸命佛最勝 一切皆解脫 是尊最勇猛 游至無為中
佛者。覺知一切諸法。最勝者。具足諸力。歸命者。恭敬義。一切皆解脫者。於三界解脫。於二縛解脫。愛縛見縛也。復有三縛。欲怒癡縛也。是尊最勇猛者。受尊教所說法語。游至無為中者。亦無精進現有精進。非為不精進。不還悉獲現所作事辦。非為不有精進意。當作是守護。猶如不退現不退法。尊者婆那伽婆蹉居止深山。與郁頭羅摩子自說偈。執鼻執婆鼻那提帝(詳人不解)比比罽賴樓多彌遮。我意不染著。心常㸌然寤。執鼻執婆鼻那提帝者。飛鳥之音響。比比罽賴樓多彌遮者。麑鹿之音響。我意不染著者。不退亦不起諸欲。心常㸌然寤者。樂諸道樂涅槃。是謂比比罽賴(勺桂反)。
五塔廟樂處 枝葉不壞敗 彼見生諸枝 能仁以慧斷
【現代漢語翻譯】 現代漢語譯本：行為上的污垢會使功德喪失一倍。高深語句的意義是：『高』指的是現世就能脫離輪迴，『不高』指的是現世學習如何脫離輪迴。還有一種說法，『高』是指死後能昇天，『不高』是指會墮入惡道。這是沙門（Śrāmaṇa，指佛教出家修行者）所傳授的，世尊（Śākyamuni，釋迦牟尼佛）所闡述的。 『有的人不穿華麗的衣服，也不喜歡裝飾自己，有的人持守戒律，散發戒香，說話正直而不粗暴。』 有的人不粗暴，有的人不穿衣服，因此觸犯了各種禁令，也不喜歡裝飾自己，不刻意莊嚴身口，也不聽伎樂。有的人持守戒香，有的人學識淵博，名揚四方，卻從不感到厭倦，有的人修持梵行，不說戒律有虧。 『歸命于最殊勝的佛陀（Buddha，覺悟者），一切眾生都能解脫。這位世尊最為勇猛，遊行于無為的境界中。』 佛陀是覺知一切諸法的人。最殊勝是指具足各種力量。歸命是指恭敬。一切皆解脫是指於三界（欲界、色界、無色界）解脫，於二縛（愛縛、見縛）解脫。還有三縛（欲縛、怒縛、癡縛）。這位世尊最為勇猛，接受世尊所說的法語。游至無為中，是指沒有精進卻又好像有精進，並非不精進，不退轉並且獲得現在所做的事情，並非沒有精進的意念。應當這樣守護，猶如不退轉的人守護不退轉之法。尊者婆那伽婆蹉（Bhānagavaccha）居住在深山中，與郁頭羅摩子（Uddālarāmaputta）自說偈語：『執鼻執婆鼻那提帝（含義不詳），比比罽賴樓多彌遮（含義不詳），我意不染著，心常㸌然寤。』執鼻執婆鼻那提帝是指飛鳥的聲音。比比罽賴樓多彌遮是指麑鹿的聲音。我意不染著是指不退轉，也不生起各種慾望。心常㸌然寤是指樂於各種道，樂於涅槃（Nirvāṇa，寂滅）。這就是比比罽賴。 『五塔廟是令人快樂的地方，枝葉不會損壞凋敗。在那裡看見新生的枝條，能仁（指佛陀）用智慧斬斷。』
【English Translation】 English version: Behavioral defilements cause merit to be lost tenfold. The meaning of profound statements is: 'High' refers to attaining liberation in this very life, 'not high' refers to learning how to attain liberation in this very life. Another saying is, 'High' means being reborn in heaven, 'not high' means falling into evil paths. This is what the Śrāmaṇas (Buddhist renunciates) transmit, and what the Śākyamuni (Buddha) expounds. 『Some do not wear ornate clothes, nor do they enjoy adorning themselves; some uphold the precepts, emitting the fragrance of morality, speaking uprightly and not being abrupt.』 Some are not abrupt; some do not wear clothes, thus violating various prohibitions, nor do they enjoy adorning themselves, not intentionally embellishing their body and speech, nor listening to music. Some uphold the fragrance of morality; some are learned scholars, their names renowned in all directions, yet they never tire; some cultivate pure conduct, not speaking of flaws in the precepts. 『I take refuge in the most supreme Buddha (the Awakened One), all beings can be liberated. This venerable one is the most courageous, traveling to the realm of non-action (Nirvana).』 Buddha is the one who is aware of all dharmas (teachings). 'Most supreme' means possessing all powers. 'Taking refuge' means reverence. 'All are liberated' means liberation from the three realms (desire realm, form realm, formless realm), liberation from the two bonds (bond of love, bond of views). There are also three bonds (bond of desire, bond of anger, bond of delusion). This venerable one is the most courageous, accepting the Dharma (teachings) spoken by the venerable one. 'Traveling to the realm of non-action' means there is no effort yet there seems to be effort, it is not non-effort, not regressing and obtaining what is being done now, it is not without the intention of effort. One should guard it in this way, like a non-regressing person guarding the non-regressing Dharma. The venerable Bhānagavaccha resided in the deep mountains, and spoke this verse to Uddālarāmaputta: 'Holding nose holding bhāṣanādite (meaning unclear), bibbi kīlai lautā mīca (meaning unclear), my mind is not stained, my heart is always awake.' 'Holding nose holding bhāṣanādite' refers to the sound of birds. 'Bibbi kīlai lautā mīca' refers to the sound of deer. 'My mind is not stained' refers to not regressing, and not giving rise to various desires. 'My heart is always awake' refers to delighting in various paths, delighting in Nirvana (liberation). This is called bibbi kīlai. 『The five stupa temples are delightful places, the branches and leaves will not be damaged and decayed. There, seeing the newly grown branches, the Able One (Buddha) cuts them off with wisdom.』
五塔廟樂處者。於五陰有中。枝葉不壞者。愛枝也。三界生諸見枝無常苦。能仁以慧斷者。學人智住斷。復作是說。五塔廟樂處者是苦諦。枝葉不壞敗者是習諦。彼見生諸枝者是道諦。能仁以慧斷者是盡。復作是說。五塔廟樂處枝葉不敗壞。是謂垢著。彼見生諸枝能仁以慧斷。除結凈相。尊者婆那婆蹉居在深山。天降雨時心懷歡喜。便說偈曰。
巖峻善茂生 伏流水浴身 離欲處閑居 智者倍生善
巖峻善茂生者。山澤樹下。伏流水浴身者。以雨水浴身。離欲處閑居者。居遠處樂閑靜。生諸不貪慾不處眾。智者倍生善者。生諸喜及善增益。居喜覺意。
愚者造生死 數數入胞胎 故智者不造 頭破亦不眠
愚者造生死。無智成就無明。造生死者。行有漏一切成就樂欲。數數入胞胎者。處母胎中。是故智成就。故智者不造。行有漏受諸有。于中亦不為。頭破亦不眠者。猶如此人。或作是說。愚者造生死是習諦。數數入胞胎者是苦諦。故智者不造是道諦。頭破亦不眠者是盡諦。猶如此人也。
等數望有愚偈義胎不度意常佛執鼻執婆耶庶。及五愚惑不聰明。
尊婆須蜜菩薩所集偈揵度初品竟。◎
尊婆須蜜論卷第九 大正藏第 28 冊 No. 1549 尊婆
【現代漢語翻譯】 現代漢語譯本： 五塔廟樂處指的是什麼呢？指的是在五陰（色、受、想、行、識）之中。枝葉不壞指的是什麼呢？指的是對枝葉的愛著。三界（欲界、色界、無色界）產生各種見解，這些見解就像枝條一樣，都是無常和痛苦的。能仁（釋迦牟尼佛）用智慧斷除這些枝條，指的是學人以智慧安住並斷除煩惱。還有一種說法，五塔廟樂處指的是苦諦。枝葉不壞敗指的是集諦。那些見解產生的枝條指的是道諦。能仁用智慧斷除指的是滅諦。還有一種說法，五塔廟樂處，枝葉不敗壞，這指的是垢染執著。那些見解產生的枝條，能仁用智慧斷除，指的是去除煩惱結縛，顯現清凈之相。尊者婆那婆蹉居住在深山中，天下雨的時候，心中充滿歡喜，於是說了這首偈：
『巖峻善茂生，伏流水浴身，離欲處閑居，智者倍生善。』
『巖峻善茂生』指的是山澤樹下。『伏流水浴身』指的是用雨水洗浴身體。『離欲處閑居』指的是居住在偏遠的地方，喜歡閑靜。遠離各種貪慾，不處在人群之中。『智者倍生善』指的是生起各種喜悅和善法，並且增長。安住于喜悅的覺悟之中。
『愚者造生死，數數入胞胎，故智者不造，頭破亦不眠。』
愚者製造生死，因為沒有智慧，成就無明。製造生死指的是，行為有漏，一切都成就於對快樂的慾望。『數數入胞胎』指的是處在母親的胎中。因此，有智慧的人成就智慧。所以有智慧的人不製造生死，行為有漏，承受各種存在，于其中也不作為。『頭破亦不眠』就像這樣的人。或者可以這樣說，愚者製造生死指的是集諦。數數進入胞胎指的是苦諦。所以智者不製造生死指的是道諦。頭破也不睡眠指的是滅諦。就像這樣的人。
等數望有愚偈義胎不度意常佛執鼻執婆耶庶，以及五種愚昧迷惑，不聰明。
尊者婆須蜜菩薩所集偈揵度初品結束。◎
尊婆須蜜論卷第九
【English Translation】 English version: What is meant by 'a delightful place with five stupas'? It refers to the five skandhas (form, feeling, perception, mental formations, and consciousness). What is meant by 'branches and leaves not decaying'? It refers to attachment to those branches. The various views arising in the three realms (desire realm, form realm, formless realm) are like branches, all impermanent and suffering. 'The Able One (Shakyamuni Buddha) cuts them off with wisdom' refers to the learned one abiding in wisdom and cutting off afflictions. Another explanation is that 'a delightful place with five stupas' refers to the truth of suffering (dukkha satya). 'Branches and leaves not decaying' refers to the truth of the origin of suffering (samudaya satya). 'Those branches arising from views' refers to the truth of the path (marga satya). 'The Able One cuts them off with wisdom' refers to the truth of cessation (nirodha satya). Another explanation is that 'a delightful place with five stupas, branches and leaves not decaying' refers to defilement and attachment. 'Those branches arising from views, the Able One cuts them off with wisdom' refers to removing the bonds of affliction and revealing the aspect of purity. The Venerable Vanavasa lived in a deep mountain. When it rained, his heart was filled with joy, and he spoke this verse:
'Cliffs towering, beautifully overgrown, bathing in hidden flowing water, dwelling in solitude, free from desire, the wise one greatly increases goodness.'
'Cliffs towering, beautifully overgrown' refers to being under mountains, marshes, and trees. 'Bathing in hidden flowing water' refers to bathing the body with rainwater. 'Dwelling in solitude, free from desire' refers to living in a remote place, enjoying tranquility. Being free from various desires, not being in crowds. 'The wise one greatly increases goodness' refers to generating various joys and good dharmas, and increasing them. Abiding in the joy of enlightenment.
'Fools create birth and death, repeatedly entering the womb, therefore the wise do not create, even with a broken head, they do not sleep.'
Fools create birth and death because they lack wisdom and accomplish ignorance. Creating birth and death refers to acting with outflows, everything being accomplished by the desire for pleasure. 'Repeatedly entering the womb' refers to being in the mother's womb. Therefore, the wise accomplish wisdom. So the wise do not create birth and death, acting with outflows, enduring various existences, and not acting within them. 'Even with a broken head, they do not sleep' is like such a person. Or it can be said that fools create birth and death refers to the truth of the origin of suffering (samudaya satya). Repeatedly entering the womb refers to the truth of suffering (dukkha satya). Therefore, the wise do not create birth and death refers to the truth of the path (marga satya). Not sleeping even with a broken head refers to the truth of cessation (nirodha satya). It is like such a person.
Equal numbers, hoping for foolish verses, meaning the womb does not cross, the mind is constant, Buddha's attachment, nose attachment, Bhaya's hope, and the five foolish confusions, not intelligent.
The first chapter of verses collected by the Venerable Vasumitra Bodhisattva is completed. ◎
Volume 9 of the Treatise of the Venerable Vasumitra
須蜜菩薩所集論
尊婆須蜜論卷第十
尊婆須蜜造
符秦罽賓三藏僧伽跋澄等譯
◎菩薩所集偈品首
尊者優婆夷。謨以水道步。尋往作尺蠖行。乃至入有想三昧。更不復見緣能因緣滅有想無想。彼問世尊曰。
我獨流無量 不依不能度 與我說其緣 所依度彼岸
我獨流無量者。獨一者謂不二。無緣生死流不能得度。復作是說。不能度此有想無想。復作是說。一無明流不能得度。與我說其緣者。普眼遍彼緣無眼。度生死流。此謂有想無想度無明流。
觀不用念定 依彼而度流 云何斷欲愛 愛盡于彼觀
觀不用念定者。起無漏不用定。無常苦空無我。作如是觀念者。專精其神足住止處所。是謂休息。復作是說。觀不用定時觀涅槃休息。如是汝度流。于彼而滅愛。猶如彼愛先盡。問三界諸愛染著于欲。復作是說。住愛而使盡。亦當使求盡。復作是說。彼愛未盡諸纏著住。非以外道而滅。去離非論。彼聽善論愛數數使退。以是故世尊使告離非論愛盡。于彼觀者彼于涅槃有墮想。彼自守持。於是世尊說不涅槃休息。一切欲無愛。依不用定。寂寂想解脫最勝。住彼而不起。一切欲無愛者。於三界欲盡。欲界結永盡。以賢聖道盡愛。依不用寂定者。不依不
【現代漢語翻譯】 現代漢語譯本 須蜜菩薩所集論
尊婆須蜜論卷第十
尊婆須蜜造
符秦罽賓三藏僧伽跋澄等譯
◎菩薩所集偈品首
尊者優婆夷（Upasika，女居士）。謨以水道步。尋往作尺蠖行。乃至入有想三昧（Sammadhi，正定）。更不復見緣能因緣滅有想無想。彼問世尊（Buddha，佛陀）曰：
『我獨流無量，不依不能度， 與我說其緣，所依度彼岸。』
我獨流無量者。獨一者謂不二。無緣生死流不能得度。復作是說。不能度此有想無想。復作是說。一無明流不能得度。與我說其緣者。普眼遍彼緣無眼。度生死流。此謂有想無想度無明流。
『觀不用念定，依彼而度流， 云何斷欲愛，愛盡于彼觀。』
觀不用念定者。起無漏不用定。無常苦空無我。作如是觀念者。專精其神足住止處所。是謂休息。復作是說。觀不用定時觀涅槃（Nirvana，寂滅）休息。如是汝度流。于彼而滅愛。猶如彼愛先盡。問三界諸愛染著于欲。復作是說。住愛而使盡。亦當使求盡。復作是說。彼愛未盡諸纏著住。非以外道而滅。去離非論。彼聽善論愛數數使退。以是故世尊使告離非論愛盡。于彼觀者彼于涅槃有墮想。彼自守持。於是世尊說不涅槃休息。一切欲無愛。依不用定。寂寂想解脫最勝。住彼而不起。一切欲無愛者。於三界欲盡。欲界結永盡。以賢聖道盡愛。依不用寂定者。不依不
【English Translation】 English version Sūmì Bodhisattva's Collected Treatise
Treatise by Venerable Vasumitra, Volume 10
Composed by Venerable Vasumitra
Translated by Tripiṭaka Saṃghavarman, etc., from Kashmir during the Qin Dynasty
◎ First Chapter of Verses Collected by Bodhisattvas
The Venerable Upasika (Upasika, female lay disciple). Moved by the waterway. Followed along, moving like an inchworm. Eventually entered the Samadhi (Sammadhi, concentration) of perception. No longer saw the causes and conditions for the arising and cessation of perception and non-perception. She asked the World Honored One (Buddha, the Awakened One):
'I alone flow boundlessly, unable to cross without reliance, Tell me the causes, to rely on and cross to the other shore.'
』I alone flow boundlessly.』 『Alone』 means non-dual. Without causes, the stream of birth and death cannot be crossed. Again, it is said: one cannot cross this perception and non-perception. Again, it is said: one cannot cross the stream of ignorance. 『Tell me the causes.』 The all-seeing eye pervades those causes, without the eye. Cross the stream of birth and death. This means crossing the stream of perception and non-perception, and crossing the stream of ignorance.
'Contemplation without mindfulness and concentration, relying on that to cross the stream, How to cut off desire-love, love ceasing in that contemplation?'
』Contemplation without mindfulness and concentration.』 Arising without outflows, without concentration. Impermanence, suffering, emptiness, non-self. Those who contemplate in this way, focus their spiritual powers on the place of dwelling and cessation. This is called rest. Again, it is said: contemplation without concentration is contemplating Nirvana (Nirvana, liberation) as rest. Thus, you cross the stream. Therein, extinguish love. It is as if that love had ceased before. Question: all the love and attachments of the three realms are attached to desire. Again, it is said: dwell in love and cause it to cease. Also, one should seek to cause it to cease. Again, it is said: if that love has not ceased, all entanglements remain. It cannot be extinguished by external paths. Leaving aside non-essential discussions. Those who listen to good discussions repeatedly cause love to diminish. Therefore, the World Honored One instructs to abandon non-essential discussions and exhaust love. In that contemplation, they have a falling thought about Nirvana. They guard themselves. Therefore, the World Honored One speaks of not resting in Nirvana. All desires without love. Relying on non-use of concentration. The most excellent liberation of quiet thought. Dwelling there and not arising. 『All desires without love』 means that desires in the three realms are exhausted. The bonds of the desire realm are completely exhausted. Love is exhausted by the path of the noble ones. Relying on non-use of quiet concentration means not relying on not.
用定三昧周有想無想及餘三。若依涅槃想。解脫最勝者。想解脫有想無想。若住涅槃休息者。彼住不起于彼退。亦無所起。世尊說曰。
彼住而不起 無數劫凈眼 于彼兩解脫 識誓知所傳
彼住而不起無數劫凈眼者。答曰。亦當久住于彼兩解脫。于彼般涅槃。識誓知所傳。我于彼退轉。亦復不生。不于生入而入誓。
猶火風所吹 沒滅不可數 仁能名色脫 沒滅不可數
猶火風所吹沒滅不可數者。如彼火不于空中滅。亦不可稱數。若往東方西方。能仁名色脫者。名四無色陰色身身。彼俱曰名色。
沒冥必還明 若沒如今無 作有常之想 凈眼與我說
沒冥必還明。問云何為明。猶如日明照。若沒如今無者。若有常若斷滅。還處入凈聚。凈眼與我說與我布現。尊無所不知。
沒滅不可數 愿說所無者 散離一切愛 亦散一切義
沒滅不可數者。有限之法彼則無也。愿說所無者。諸愛盡者諸愛限數。彼無有此愛諸陰。由行生者諸陰限數。彼無此陰。散離一切愛者。亦散一切義。三界愛盡。
二問釋種子 凈眼不授決 乃至三大仙 授決我欲聞
二問釋種子凈眼不授決。彼爾時作二問。云何觀世間。亦不見死生。世尊不與授決。何以
【現代漢語翻譯】 現代漢語譯本： 用定三昧（Samadhi，一種冥想狀態）周遍地觀察有想（有知覺）、無想（無知覺）以及其餘的三種狀態。如果依據涅槃（Nirvana，一種解脫狀態）之想，那麼解脫就是最殊勝的。想解脫包括有想和無想。如果安住在涅槃中休息，那麼他安住於此，不會生起，也不會退轉，也沒有任何生起。世尊（Bhagavan，佛陀的尊稱）說道： 『他安住於此而不生起，無數劫以來都是清凈之眼（凈眼指佛陀）。對於這兩種解脫，以誓言和知識來了解所傳達的。』 對於『他安住於此而不生起，無數劫以來都是清凈之眼』，回答說：『也應當長久地安住于這兩種解脫之中，於此般涅槃（Parinirvana，完全的涅槃）。以誓言和知識來了解所傳達的。我於此不退轉，也不再生。不以生而入誓言。』 『猶如被風吹的火焰，熄滅而不可計數。仁者能夠從名色（Nama-rupa，構成個體的精神和物質要素）中解脫，熄滅而不可計數。』 對於『猶如被風吹的火焰，熄滅而不可計數』，就像那火焰不在空中熄滅，也無法稱量計數。如果前往東方或西方，能仁（佛陀的稱號）從名色中解脫，名指四無色陰（Arupa-skandha，非物質的組成部分），色指色身（Rupa-kaya，物質身體）。這兩者合起來叫做名色。 『沒入黑暗必定還會光明，如果沒入就像現在不存在一樣。對於存在和常恒的設想，清凈之眼請為我講述。』 對於『沒入黑暗必定還會光明』，問：『什麼是光明？』就像太陽的光明照耀。對於『如果沒入就像現在不存在一樣』，如果是有常或者斷滅，還會進入清凈的聚集之處。清凈之眼請為我講述，為我展現。尊者您無所不知。 『熄滅而不可計數，愿您講述那不存在的事物。散離一切愛，也散離一切意義。』 對於『熄滅而不可計數』，有限的法，那裡就沒有了。愿您講述那不存在的事物，諸愛已盡者，諸愛的限數，那裡沒有這些愛，諸陰由行所生者，諸陰的限數，那裡沒有這些陰。散離一切愛，也散離一切意義。三界（Trailokya，欲界、色界、無色界）的愛都已斷盡。 『兩次提問關於釋迦（Sakya，佛陀的姓氏）的種子，清凈之眼沒有給予決斷。乃至三大仙（指過去的三位佛陀），請您給予決斷，我想要聽聞。』 兩次提問關於釋迦的種子，清凈之眼沒有給予決斷。他當時提出了兩個問題：『如何觀察世間，也看不到死亡和出生？』世尊沒有給予決斷。為什麼？
【English Translation】 English version: With fixed Samadhi (a state of meditation), he pervades the states of having thought (consciousness), not having thought (unconsciousness), and the remaining three. If relying on the thought of Nirvana (a state of liberation), then liberation is the most supreme. Thought liberation includes having thought and not having thought. If dwelling in Nirvana for rest, then he dwells there, does not arise, does not regress, and nothing arises. The Bhagavan (an epithet for the Buddha) said: 'He dwells there and does not arise, for countless kalpas (aeons) he is the pure eye (referring to the Buddha). Regarding these two liberations, he understands what is transmitted through vows and knowledge.' Regarding 'He dwells there and does not arise, for countless kalpas he is the pure eye,' the answer is: 'He should also dwell long in these two liberations, in this Parinirvana (complete Nirvana). He understands what is transmitted through vows and knowledge. I do not regress from this, nor am I reborn. I do not enter into vows through birth.' 'Like a fire blown by the wind, extinguished and uncountable. The capable one can be liberated from Nama-rupa (the mental and physical constituents of an individual), extinguished and uncountable.' Regarding 'Like a fire blown by the wind, extinguished and uncountable,' it is like that fire not extinguished in the air, nor can it be measured and counted. If going to the east or west, the Sakyamuni (another epithet for the Buddha) is liberated from Nama-rupa, Nama refers to the four Arupa-skandhas (formless aggregates), and Rupa refers to the Rupa-kaya (physical body). These two together are called Nama-rupa. 'Submerged in darkness, it will surely return to light, if submerged as if now non-existent. Regarding the assumption of existence and permanence, pure eye, please tell me.' Regarding 'Submerged in darkness, it will surely return to light,' the question is: 'What is light?' It is like the light of the sun shining. Regarding 'if submerged as if now non-existent,' if there is permanence or annihilation, it will still enter the pure gathering place. Pure eye, please tell me, reveal it to me. Venerable one, you know everything. 'Extinguished and uncountable, may you speak of what is non-existent. Dispersing all love, also dispersing all meaning.' Regarding 'Extinguished and uncountable,' the limited dharma (teachings), it is not there. May you speak of what is non-existent, those whose loves are exhausted, the limits of those loves, these loves are not there, those skandhas (aggregates) born from actions, the limits of those skandhas, these skandhas are not there. Dispersing all love, also dispersing all meaning. The love of the three realms (Trailokya, desire realm, form realm, formless realm) is completely exhausted. 'Twice asking about the seed of Sakya (Buddha's family name), the pure eye did not give a decision. Even the three great immortals (referring to the past three Buddhas), please give a decision, I want to hear.' Twice asking about the seed of Sakya, the pure eye did not give a decision. At that time, he raised two questions: 'How to observe the world, and also not see death and birth?' The Bhagavan did not give a decision. Why?
故。欲教訓之。彼亦聞三語而授決。于中作是說。乃至三大仙授決我欲聞。
今世及後世 梵天上諸天 見亦無所知 瞿曇者德至
今世者是人世。後世謂惡趣。梵天者謂梵迦夷天。諸天者謂欲界天。見亦無所知者云何見。瞿曇普德至者。世尊聲振四方。如是世諦一切智。猶如轉法輪。說聲聞乃至梵天。
若欲如是見 義論之所歸 云何觀世間 而不見死生
若欲如是見者。如是成就妙智。世間及天梵天而不知見。義論之所歸者。欲聞受決之所歸。云何觀世間而不見死生者。云何觀六入。不生余境界。
觀世皆悉空 愚王亦專念 以能拔我見 如是越生處
觀世皆悉空亦自見愚王。爾時世尊為說空常。專不移動念者。不念邪事游意止中。我見者。是愚身見而滅之。如是度死處。亦不生閻浮境界。尊者拔蘇盧作是說。聞斷滅有常。爾時世尊不與授決。彼亦聞第三句跡而授決。于中作是說。二問釋種子。今世後世者是欲界天。梵天者梵迦夷天。及天者及余色界天。見亦不知者。住中跡中而不知。如是越所見者。成就如此妙智。世及天者不能解知。如此中亦斷滅有常。觀世斷滅有常。而不見死生。云何除斷滅有常。而住中跡越生死岸。觀世皆悉空者。自還所覺。若斷滅有
【現代漢語翻譯】 現代漢語譯本 因此，想要教訓他們，他們也聽了三句話就得到了決斷。其中這樣說，乃至三大仙（指具有神通的仙人）授記，我都想聽。
『今世及後世，梵天上諸天，見亦無所知，瞿曇（釋迦牟尼佛的姓氏）者德至。』
『今世』是指人世，『後世』是指惡趣（地獄、餓鬼、畜生道）。『梵天』是指梵迦夷天（色界天的第一層）。『諸天』是指欲界天（六慾天）。『見亦無所知』是指如何看待事物卻一無所知？『瞿曇普德至』是指世尊（佛陀）的聲名遠播四方。像這樣，世俗諦（關於世間真相的知識）是無所不知的，猶如轉法輪（佛陀的教法傳播），傳遍聲聞（聽聞佛陀教誨的人）乃至梵天。
『若欲如是見，義論之所歸，云何觀世間，而不見死生？』
『若欲如是見』是指像這樣成就了微妙的智慧，世間以及天、梵天都不能知見。『義論之所歸』是指想要聽聞接受決斷的歸宿。『云何觀世間而不見死生』是指如何觀察六入（眼、耳、鼻、舌、身、意）而不產生其他的境界。
『觀世皆悉空，愚王亦專念，以能拔我見，如是越生處。』
『觀世皆悉空』也自己看見了愚蠢的國王。那時，世尊為他說了空和常。『專不移動念』是指不思念邪惡的事情，在游意的止息中。『我見』是指愚昧的身見，並且滅除了它。像這樣度過了死亡之處，也不生於閻浮（指我們所居住的這個世界）的境界。尊者拔蘇盧（人名）這樣說，聽聞了斷滅和有常。那時世尊沒有給他授記，他也聽了第三句的痕跡而得到了決斷。其中這樣說，二問解釋了種子。『今世後世』是指欲界天，『梵天』是指梵迦夷天，『及天』是指其他的**天。『見亦不知』是指住在中間的痕跡中而不知。像這樣超越了所見，成就瞭如此微妙的智慧，世間以及天都不能理解知道。像這樣，其中也斷滅和有常。觀察世間是斷滅和有常，卻不能看見死亡和出生。如何去除斷滅和有常，而住在中間的痕跡中，超越生死之岸？『觀世皆悉空』是指自己返回到所覺悟的地方。如果斷滅有
【English Translation】 English version Therefore, wanting to instruct them, they also received a prediction after hearing three phrases. Among them, it was said, 'Even if the three great immortals (referring to those with supernatural powers) give predictions, I want to hear it.'
'The present life and the afterlife, the Brahma heavens and all the devas (gods), seeing yet knowing nothing, Gotama (the family name of Shakyamuni Buddha) is virtuous and complete.'
'The present life' refers to the human world, 'the afterlife' refers to the evil realms (hell, hungry ghosts, animals). 'Brahma heavens' refers to the Brahma-kayika heavens (the first level of the Form Realm). 'Devas' refers to the Desire Realm heavens (the six desire heavens). 'Seeing yet knowing nothing' refers to how one can look at things and yet know nothing? 'Gotama is virtuous and complete' refers to the World Honored One's (the Buddha's) fame spreading in all directions. Like this, mundane truth (knowledge about the truth of the world) is all-knowing, like turning the Dharma wheel (the Buddha's teachings spreading), spreading to the Sravakas (those who hear the Buddha's teachings) and even the Brahma heavens.
'If one wishes to see thus, where the meaning of the argument leads, how can one observe the world and not see death and birth?'
'If one wishes to see thus' refers to achieving such subtle wisdom, the world, the heavens, and the Brahma heavens cannot know or see. 'Where the meaning of the argument leads' refers to wanting to hear and receive where the prediction leads. 'How can one observe the world and not see death and birth' refers to how one can observe the six entrances (eye, ear, nose, tongue, body, mind) and not generate other realms.
'Observe the world as completely empty, even the foolish king is focused, able to uproot self-view, thus transcending the place of birth.'
'Observe the world as completely empty' also sees the foolish king himself. At that time, the World Honored One spoke of emptiness and permanence for him. 'Focused and unmoving thought' refers to not thinking about evil things, in the cessation of wandering thoughts. 'Self-view' refers to the ignorant view of the body, and eliminating it. Like this, one transcends the place of death, and is not born in the realm of Jambudvipa (referring to the world we live in). Venerable Vasuru (a name) said this, hearing of annihilation and permanence. At that time, the World Honored One did not give him a prediction, and he also received a prediction after hearing the trace of the third phrase. Among them, it was said, the two questions explain the seed. 'The present life and the afterlife' refers to the Desire Realm heavens, 'Brahma heavens' refers to the Brahma-kayika heavens, 'and the devas' refers to the other **heavens. 'Seeing yet not knowing' refers to dwelling in the middle trace and not knowing. Like this, transcending what is seen, achieving such subtle wisdom, the world and the heavens cannot understand or know. Like this, in the middle there is also annihilation and permanence. Observing the world as annihilation and permanence, yet not seeing death and birth. How to remove annihilation and permanence, and dwell in the middle trace, transcending the shore of birth and death? 'Observe the world as completely empty' refers to returning to what one has awakened to. If annihilation exists
常。彼觀皆悉空。住其邊際。如是觀六入。則能越生死岸。
天女眾所圍 亦親近妖魅 彼園名愚惑 云何獲安處
天女眾所圍。彼修行人。聞三十三天天女眾所圍者。以天音樂亦親近妖魅。三十三天在街巷頭。門閾左右園果浴池。四天王有諸女鬼。顏色弊惡聲響粗獷。喜恐怖人。彼園名愚惑者。雜園果甚樂無極。天五樂自娛園能惑人。云何獲安處者。云何得出要。
彼道名曰等 彼方名不恐 事亦名無聲 覺法名具足
彼道名曰等者。無曀亦不曲。彼方名不恐者。涅槃名曰方。于彼無生病老死之恐。事亦名無聲者。止觀是名事。無有結著故曰無聲若。賢聖無漏三昧。覺法之具足者。覺出要與共相應。
慚亦不有緣 念者將從人 智慧能御車 等見先導前
慚亦不有緣者。慚諸結穢惡。彼猶如船車。如是緣慚而起道意。不復思惟。念者將從人。猶如車以虎皮覆上。若豹皮纏恐不得其便不可親近。若怨家盜賊不得其便。如是念。將從不得親近諸惡行。智慧能御車者。猶如侍車人如好車。如是道智慧最。是道猶如御車者。知道非道猶如御車者。侍車而行應進則進。如是智慧欲退時。便起勇猛意。意若熾盛便使休息。猶如御車者。知進便進。如是智慧思惟方便。等見先導
【現代漢語翻譯】 現代漢語譯本：
常。他觀察一切皆是空性，安住于空性的邊際。像這樣觀照六入（眼、耳、鼻、舌、身、意），就能超越生死輪迴的此岸。
天女眾所圍繞，也親近妖魅，那處園林名為愚惑，如何能獲得安穩的處所？
天女眾所圍繞。那位修行人，聽到三十三天（佛教宇宙觀中位於須彌山頂的天界）的天女眾所圍繞，以天上的音樂也親近妖魅。三十三天位於街巷的開端，門檻左右有園林果樹和浴池。四天王（佛教的護法神）處有各種女鬼，顏色醜陋，聲音粗獷，喜歡恐嚇他人。那處園林名為愚惑，其中雜生的園林果樹極其快樂，沒有窮盡。天上的五種音樂令人自我娛樂，園林能夠迷惑人心。如何能獲得安穩的處所？意思是，如何能夠得出離之道？
那條道路名為平等，那個地方名為無恐，事情也名為無聲，覺悟之法名為具足。
那條道路名為平等，是沒有邪曲也沒有偏頗。那個地方名為無恐，涅槃（佛教追求的最終解脫境界）名為無恐之處，在那裡沒有生、病、老、死的恐懼。事情也名為無聲，止觀（佛教的兩種修行方法）名為事情，因為沒有執著所以稱為無聲。賢聖的無漏三昧（一種禪定狀態）。覺悟之法的具足，是覺悟出離之道並且與之相應。
慚愧也不依附外緣，正念就像隨從之人，智慧能夠駕馭車乘，正見在前方引導。
慚愧也不依附外緣，是慚愧各種煩惱和污穢，它猶如船和車乘。像這樣依附慚愧而生起道意，不再思惟（惡念）。正念就像隨從之人，猶如用虎皮覆蓋車身，或者用豹皮纏繞，恐怕會讓人感到不便，難以親近。如果怨家盜賊，就無法得逞。像這樣，正念就像隨從之人，使人無法親近各種惡行。智慧能夠駕馭車乘，猶如侍從駕車之人，如同好的車乘。像這樣，道之智慧最為重要。道猶如駕馭車乘的人，知道什麼是正道，什麼不是正道，猶如駕馭車乘的人，侍奉車乘而行，應該前進就前進。像這樣，智慧在想要退卻時，便生起勇猛之心。心意如果過於熾盛，便使之休息。猶如駕馭車乘的人，知道何時前進。像這樣，智慧思惟各種方便法門。正見在前方引導。
【English Translation】 English version:
Constant. He observes all as empty, abiding at the edge of emptiness. Thus contemplating the six entrances (eye, ear, nose, tongue, body, mind), one can cross the shore of birth and death.
Surrounded by celestial maidens, also approaching妖魅(yāomèi, seductive spirits), that garden is named Delusion, how can one obtain a peaceful dwelling?
Surrounded by celestial maidens. That practitioner, hearing of being surrounded by the celestial maidens of the Trayastrimsa Heaven (the Heaven of Thirty-Three, located on the summit of Mount Sumeru in Buddhist cosmology), also approaches妖魅(yāomèi, seductive spirits) with heavenly music. The Trayastrimsa Heaven is located at the beginning of streets and lanes, with gardens, fruit trees, and bathing ponds on either side of the threshold. The Four Heavenly Kings (護法神, dharma protectors in Buddhism) have various female ghosts, with ugly colors and coarse sounds, who like to frighten people. That garden is named Delusion, where the mixed garden fruits are extremely joyful, without end. The five heavenly kinds of music entertain oneself, and the garden can delude people. How can one obtain a peaceful dwelling? Meaning, how can one attain the path of liberation?
That path is named Equality, that place is named Fearlessness, the affair is also named Silence, the awakened Dharma is named Complete.
That path is named Equality, without crookedness or bias. That place is named Fearlessness, Nirvana (the ultimate state of liberation sought in Buddhism) is named the place of Fearlessness, where there is no fear of birth, sickness, old age, and death. The affair is also named Silence, Samatha-vipassana (止觀, calming and insight meditation, two types of Buddhist practice) is named the affair, because there is no attachment, it is called Silence. The undefiled Samadhi (三昧, a state of meditative concentration) of the wise and noble. The completeness of the awakened Dharma is the awakening of the path of liberation and being in accordance with it.
Shame also does not rely on external conditions, mindfulness is like a follower, wisdom can drive the chariot, right view leads the way.
Shame also does not rely on external conditions, it is shame for various afflictions and defilements, it is like a boat and chariot. Thus, relying on shame, the intention of the path arises, no longer contemplating (evil thoughts). Mindfulness is like a follower, like covering the chariot with tiger skin, or wrapping it with leopard skin, fearing that it will cause inconvenience and be difficult to approach. If enemies or thieves, they cannot succeed. Thus, mindfulness is like a follower, preventing one from approaching various evil deeds. Wisdom can drive the chariot, like a chariot driver, like a good chariot. Thus, the wisdom of the path is most important. The path is like the one who drives the chariot, knowing what is the right path and what is not the right path, like the one who drives the chariot, serving the chariot and proceeding, advancing when one should advance. Thus, when wisdom wants to retreat, it gives rise to a courageous mind. If the mind is too intense, it makes it rest. Like the one who drives the chariot, knowing when to advance. Thus, wisdom contemplates various expedient methods. Right view leads the way.
前者。等見先在前而修行道。世尊亦說。等見生等志。復作是說。如彼賢聖人。八種道本亦說故曰慚。亦是彼緣行學增上戒。念者將從人也。學增上心說智慧御車也。等見先導前者。復作是說。彼車是其處眾行具足慚。是其緣者有三種。道等語業等命。念者將從人等念也。智慧能御車者。等志等方便也。等見先導前者。即等見也。復作是說。諸止觀是食者。如本車所說。慚亦是緣者。戒是其食。念將從人者。止是其食。智慧能御車者。觀是其食。
諸有如此乘 眾萌男女類 彼乘如此車 往至無住方
諸有如此乘眾萌男女類者。彼已修行道。以乘往至無住方。彼已修行道。未至涅槃。便使至涅槃也。
五斷五已滅 修行五上者 五數比丘過 是謂已度流
五斷者。五蓋也。五已滅者。五下分結也。修行五上者是五根也。五數比丘過者。已越五上分結。是謂度流者。已度生死流也。復作是說。五斷者。五邪見也。五已滅是五身結也。修行五上者。五禪種。五數比丘過者。已度彼欲數。如所說著欲是謂欲數。是謂度流者。已度欲流。復作是說。五斷者。五趣中結也。已滅五者。是五道也。修行五上者。五解脫入也。五數比丘過者。即越彼五趣。是謂度流者。度生死流也。復作是說。五斷
【現代漢語翻譯】 現代漢語譯本 『等見』（Samyag-drsti，正見）先於修行之道。世尊也說，『等見』生『等志』（Samyak-samkalpa，正思惟）。又這樣說，如同那些賢聖人，八種道本也說是『慚』（Hri，羞恥心）。『慚』也是那些緣起而行的增上戒（Adhisila，增上戒學）。『念』（Smrti，正念）是將人導向正途的。學增上心（Adhicitta，增上心學）說是智慧御車。『等見』先導前者。又這樣說，那車是其處眾行具足『慚』。是其緣者有三種：道『等語』（Samyag-vac，正語）、『等業』（Samyak-karmanta，正業）、『等命』（Samyag-ajiva，正命）。『念』是將人導向正途，是『等念』（Samyak-smrti，正念）。智慧能夠御車，是『等志』、『等方便』（Samyak-vyayama，正精進）。『等見』先導前者，即是『等見』。又這樣說，諸止觀是食糧，如本車所說。『慚』也是緣，戒是其食糧。『念』是將人導向正途，止是其食糧。智慧能夠御車，觀是其食糧。
諸有如此乘 眾萌男女類 彼乘如此車 往至無住方
諸有如此乘眾萌男女類者，他們已經修行道，以乘往至無住方。他們已經修行道，未至涅槃（Nirvana，寂滅），便使至涅槃。
五斷五已滅 修行五上者 五數比丘過 是謂已度流
『五斷』者，五蓋（Panca nivaranani，五種障礙）。『五已滅』者，五下分結（Panca orambhagiya-samyojanani，導致眾生投生於欲界的五種束縛）。修行『五上』者是五根（Pancendriyani，信、精進、念、定、慧五種能力）。『五數比丘過』者，已經超越五上分結（Panca uddhambhagiya-samyojanani，導致眾生投生於色界和無色界的五種束縛）。『是謂度流』者，已經度過生死流（Samsara，輪迴）。又這樣說，『五斷』者，五邪見（Micchaditthi，錯誤的見解）。『五已滅』是五身結（Panca kayabandhanani，五種身體上的束縛）。修行『五上』者，五禪種（Panca jhana，五種禪定）。『五數比丘過』者，已經度過那些慾望之數，如所說著的慾望是謂慾望之數。『是謂度流』者，已經度過欲流（Kama ogha，慾望之流）。又這樣說，『五斷』者，五趣中結（Panca gati bandhana，五道輪迴的束縛）。『已滅五』者，是五道（Panca gati，五道輪迴）。修行『五上』者，五解脫入（Panca vimutti ayatana，五種解脫的境界）。『五數比丘過』者，即超越那些五趣。『是謂度流』者，度過生死流。又這樣說，『五斷』
【English Translation】 English version 'Right View' (Samyag-drsti) precedes the path of practice. The World Honored One also said, 'Right View' gives rise to 'Right Resolve' (Samyak-samkalpa). It is also said, like those virtuous and noble people, the eightfold path is also said to be 'Shame' (Hri). 'Shame' is also the enhanced precepts (Adhisila) that arise from those conditions and are practiced. 'Mindfulness' (Smrti) leads people to the right path. Learning enhanced mind (Adhicitta) is said to be wisdom driving the chariot. 'Right View' leads the former. It is also said that the chariot is where all practices are complete with 'Shame'. Those who are conditioned have three: the path of 'Right Speech' (Samyag-vac), 'Right Action' (Samyak-karmanta), and 'Right Livelihood' (Samyag-ajiva). 'Mindfulness' leads people to the right path, which is 'Right Mindfulness' (Samyak-smrti). Wisdom can drive the chariot, which is 'Right Resolve' and 'Right Effort' (Samyak-vyayama). 'Right View' leads the former, which is 'Right View'. It is also said that all cessation and contemplation are food, as said in the original chariot. 'Shame' is also a condition, and precepts are its food. 'Mindfulness' leads people to the right path, and cessation is its food. Wisdom can drive the chariot, and contemplation is its food.
Those who have such a vehicle All kinds of sentient beings, male and female They ride such a chariot To the place of no dwelling
Those who have such a vehicle, all kinds of sentient beings, male and female, have already practiced the path, and with the vehicle, they go to the place of no dwelling. They have already practiced the path, and if they have not reached Nirvana, they will be made to reach Nirvana.
Five are cut off, five are extinguished Those who cultivate the five higher The bhikkhu who has passed the five numbers Is said to have crossed the stream
'Five are cut off' refers to the five hindrances (Panca nivaranani). 'Five are extinguished' refers to the five lower fetters (Panca orambhagiya-samyojanani). Cultivating the 'five higher' refers to the five faculties (Pancendriyani). 'The bhikkhu who has passed the five numbers' has transcended the five higher fetters (Panca uddhambhagiya-samyojanani). 'Is said to have crossed the stream' has crossed the stream of birth and death (Samsara). It is also said that 'five are cut off' refers to the five wrong views (Micchaditthi). 'Five are extinguished' refers to the five bodily bonds (Panca kayabandhanani). Cultivating the 'five higher' refers to the five types of meditation (Panca jhana). 'The bhikkhu who has passed the five numbers' has passed those numbers of desires, as the desires that are spoken of are called the numbers of desires. 'Is said to have crossed the stream' has crossed the stream of desire (Kama ogha). It is also said that 'five are cut off' refers to the bonds in the five realms (Panca gati bandhana). 'Five are extinguished' refers to the five paths (Panca gati). Cultivating the 'five higher' refers to the five entrances to liberation (Panca vimutti ayatana). 'The bhikkhu who has passed the five numbers' has transcended those five realms. 'Is said to have crossed the stream' has crossed the stream of birth and death. It is also said that 'five are cut off'
者。五心縛也。已滅五者。心五穢也。修行五上者。五念結也。五數比丘過者。已度心五縛也。是謂是度流者。度生死流也。
五覺及眠寐 五眠寐及覺 有五受塵垢 五是清凈行
五覺及眠寐者。五邪見睡眠五根興寐。五睡眠及覺者。五根睡眠五邪見覺寐。有五受塵垢者。五見也。是五清凈行者。五根也。如是五身結力結念處所。下分中禪數。上分中解脫。入阿那含凡夫人。
奔走不樂中 養新新縛著 猶奔冥燈火 見聞一所作
奔走不樂中者。已斷解脫奔有常不樂斷滅。復離斷滅有常不樂有常。養新新縛著者。謂所生見增益諸縛。猶奔冥燈火者。猶如缽勝伽蟲(飛蛾)。油燈休息想非舍離墮。作如是邪見有休息想。作舍離想墮。見聞一所作者。見凈有凈緣。聞凈有凈緣。如是一切諸見。復作是說。奔走不樂中者。不樂五欲中不樂一欲。養新新縛著者。欲愛縛墮。見聞一所作者。住五欲中。復作是說。奔走不樂中者。不樂欲界奔走色無色界中。余亦如是。如奔所趣如今所覺。或作是說。亦復此事不樂奔結。走解脫牢固。向新解脫牢固。
老覆蓋世間 為死所圍繞 眾生患愛病 法住於世間
老覆蓋世間者。所覆不得解脫。為死所圍繞者。亦不得走避。如所說。
【現代漢語翻譯】 現代漢語譯本 『者。五心縛也。』意思是說，（如果）有五種心（的狀態）就會被束縛。『已滅五者。心五穢也。』意思是說，已經滅除了五種（狀態），（這些）心（的狀態）就是五種污穢。『修行五上者。五念結也。』意思是說，修行五種更高層次的（狀態），（就會導致）五種念頭的束縛。『五數比丘過者。已度心五縛也。』意思是說，超過五種數量的比丘，就已經度過了心中五種束縛。『是謂是度流者。度生死流也。』這就是所謂的度過（生死）之流，也就是度過生死輪迴。
『五覺及眠寐，五眠寐及覺，有五受塵垢，五是清凈行。』
『五覺及眠寐者。』意思是說，五種邪見（導致）睡眠，五根（導致）興起睡眠。『五睡眠及覺者。』意思是說，五根（導致）睡眠，五種邪見（導致）覺醒睡眠。『有五受塵垢者。』意思是說，（這是）五種見解（導致的）。『是五清凈行者。』意思是說，（這是）五根（的作用）。像這樣，五身（的）結、力、結念之處，（在）下分（中是）禪數，（在）上分（中是）解脫，進入阿那含（Anagamin，不還果）的凡夫人（的狀態）。
『奔走不樂中，養新新縛著，猶奔冥燈火，見聞一所作。』
『奔走不樂中者。』意思是說，已經斷絕（對）解脫（的追求），奔向有常（的境界），不樂於斷滅（的境界）。又遠離斷滅（的境界），（追求）有常（的境界），不樂於有常（的境界）。『養新新縛著者。』指的是所產生的見解增益了各種束縛。『猶奔冥燈火者。』猶如缽勝伽蟲（Batsanga，飛蛾），（因為）油燈（而）休息，（卻）想（著）非舍離（油燈），（最終）墮落。（他們）作出這樣的邪見，（以為）有休息（的可能），（或者）作出舍離（的念頭），（最終）墮落。『見聞一所作者。』（他們認為）見（是）清凈（的），有清凈的因緣；聞（是）清凈（的），有清凈的因緣。像這樣，一切諸見（都是錯誤的）。又（有人）這樣說，『奔走不樂中者。』（是說）不樂於五欲之中，不樂於一種慾望。（又有人說）『養新新縛著者。』（是說）慾望的愛（導致）束縛墮落。（又有人說）『見聞一所作者。』（是說）住在五欲之中。又（有人）這樣說，『奔走不樂中者。』（是說）不樂於欲界（的）奔走，（不樂於）色界（和）無色界（的奔走）。其餘的也像這樣。（他們）像奔走所趨向（的地方）一樣，如今（也）像所覺察（到的地方）一樣。或者（有人）這樣說，也（有）此事，不樂於奔（向）束縛，走向解脫（卻）牢固，向（往）新的解脫（卻）牢固。
『老覆蓋世間，為死所圍繞，眾生患愛病，法住於世間。』
『老覆蓋世間者。』（是說）被（老）覆蓋（的眾生）不得解脫。『為死所圍繞者。』也（是說）不得走避。如（經中所）說。
【English Translation】 English version '者。五心縛也。' means that having five states of mind leads to being bound. '已滅五者。心五穢也。' means that having extinguished five states, these states of mind are five defilements. '修行五上者。五念結也。' means that cultivating five higher states leads to the binding of five thoughts. '五數比丘過者。已度心五縛也。' means that bhikkhus who have surpassed five in number have already crossed over the five bonds of the mind. '是謂是度流者。度生死流也。' This is what is meant by crossing the stream, which is crossing the stream of birth and death (samsara).
'Five senses and sleep, five sleeps and awakenings, there are five defilements of perception, five are pure conduct.'
'五覺及眠寐者' means that five wrong views lead to sleep, and the five senses lead to the arising of sleep. '五睡眠及覺者' means that the five senses lead to sleep, and five wrong views lead to awakened sleep. '有五受塵垢者' means that these are five views. '是五清凈行者' means that these are the five senses. Thus, the five aggregates' bonds, strength, and places of attachment, in the lower part are the counts of meditation, and in the upper part are liberation, entering the state of an Anagamin (non-returner) ordinary person.
'Running without joy, nurturing new attachments, like moths rushing to a dim lamp, seeing and hearing are one action.'
'奔走不樂中者' means having cut off the pursuit of liberation, running towards permanence, not delighting in annihilation. Again, being away from annihilation, pursuing permanence, not delighting in permanence. '養新新縛著者' refers to the views that arise, increasing various bonds. '猶奔冥燈火者' is like the Batsanga (moth), resting because of the oil lamp, yet thinking of not abandoning it, ultimately falling. They make such wrong views, thinking there is rest, or making thoughts of abandonment, ultimately falling. '見聞一所作者' They believe that seeing is pure, having pure causes; hearing is pure, having pure causes. Like this, all views are wrong. Again, some say, '奔走不樂中者' means not delighting in the five desires, not delighting in one desire. (Others say) '養新新縛著者' means that the love of desire leads to the bondage of falling. (Others say) '見聞一所作者' means dwelling in the five desires. Again, some say, '奔走不樂中者' means not delighting in the running of the desire realm, not delighting in the running of the form and formless realms. The rest is like this. They are like the place where running tends, just as now they are like the place that is perceived. Or (some) say, there is also this matter, not delighting in running towards bondage, going towards liberation but being firm, longing for new liberation but being firm.
'Old age covers the world, surrounded by death, beings suffer from the disease of love, the Dharma abides in the world.'
'老覆蓋世間者' means that beings covered by old age cannot be liberated. '為死所圍繞者' also means that they cannot escape. As it is said (in the sutras).
非空非海中 非入山石間 無有地方所 脫止不受死
眾生患愛病者。愛縛所纏不能度三界。法住於世間者。住世八法。十善行跡。或善或不善。復作是說。住十二因緣。或作是說。為苦所害。使住道也。或作是說。住於七法。或作是說。其事云何住世間。
偈頌緣為事 文字為甘味 依名而有偈 造者偈之身
偈頌緣為事者。意欲便造偈敷演諷誦。文字為甘味者。分有文字次第分間布行。依名而有偈者。依名造作猶如十句偈。造者偈之身。造偈頌為首。
以六興起世 六已成就業 六造世間法 有六受苦惱
以六興起世者。六愛身也。六已成就業者。六病身也。六造世間法者。造內六入也。有六受苦惱者。外六入也復作是說。以六興起世者。六愛身也。六已成就業者。外六入也。六造世間法者。造六塵也有六受苦惱者。六痛身也。
四方非四方 上下最勝界 不聞不覺知 說法使我寤
四方非四方上下最勝界者。當言結聲響。不聞不覺知者。集聚之相故。曰無所無不知。說法使我寤者。說道審諦出要之業。世尊知根說法之義。使我時得寤。
本盡不造新 于有無愛著 種盡法不生 涅槃猶燈滅
本盡不造新者。過去貪慾盡。更
【現代漢語翻譯】 現代漢語譯本：
非空非海中 非入山石間 無有地方所 脫止不受死
沒有地方既不在空中也不在海中，也不在山石之間，沒有任何地方可以脫離並停止，從而不受死亡。
眾生患愛病者。愛縛所纏不能度三界（欲界、色界、無色界）。法住於世間者。住世八法。十善行跡。或善或不善。復作是說。住十二因緣。或作是說。為苦所害。使住道也。或作是說。住於七法。或作是說。其事云何住世間。
眾生患有愛慾之病。被愛慾束縛纏繞，無法脫離三界。佛法住於世間，體現在世間的八種法則、十善的行為，或者善或者不善。又有人說，佛法體現在十二因緣中。或者說，因為被痛苦所困擾，所以才要修行佛道。或者說，佛法體現在七種法則中。或者說，這件事如何才能在世間長久存在呢？
偈頌緣為事 文字為甘味 依名而有偈 造者偈之身
偈頌的因緣是事情的開端，文字是甘美的味道，依據名稱而有偈頌，創造偈頌的人就是偈頌本身。
偈頌緣為事者。意欲便造偈敷演諷誦。文字為甘味者。分有文字次第分間布行。依名而有偈者。依名造作猶如十句偈。造者偈之身。造偈頌為首。
偈頌的因緣是事情的開端，意思是想要創造偈頌，並加以敷衍諷誦。文字是甘美的味道，在於文字的次第排列和分佈。依據名稱而有偈頌，是依據名稱來創作，例如十句偈。創造偈頌的人就是偈頌本身，創作偈頌是首要任務。
以六興起世 六已成就業 六造世間法 有六受苦惱
以六興起世者。六愛身也。六已成就業者。六病身也。六造世間法者。造內六入（眼、耳、鼻、舌、身、意）也。有六受苦惱者。外六入（色、聲、香、味、觸、法）也復作是說。以六興起世者。六愛身也。六已成就業者。外六入也。六造世間法者。造六塵（色、聲、香、味、觸、法）也有六受苦惱者。六痛身也。
以六種因素興起世界，指的是六愛之身。六種因素成就業力，指的是六病之身。六種因素創造世間法，指的是創造內在的六入。有六種因素承受苦惱，指的是外在的六入。又有人說，以六種因素興起世界，指的是六愛之身。六種因素成就業力，指的是外在的六入。六種因素創造世間法，指的是創造六塵。有六種因素承受苦惱，指的是六痛之身。
四方非四方 上下最勝界 不聞不覺知 說法使我寤
四方不是真正的四方，上下是最殊勝的境界，聽不到也感覺不到，佛陀說法使我覺悟。
四方非四方上下最勝界者。當言結聲響。不聞不覺知者。集聚之相故。曰無所無不知。說法使我寤者。說道審諦出要之業。世尊知根說法之義。使我時得寤。
四方不是真正的四方，上下是最殊勝的境界，指的是聲音的結合。聽不到也感覺不到，是因為聚集的相貌，所以說無所不知。佛陀說法使我覺悟，指的是講述審諦和重要的事業。世尊瞭解眾生的根基，說法的意義，使我及時覺悟。
本盡不造新 于有無愛著 種盡法不生 涅槃猶燈滅
本源已經窮盡，不再創造新的事物，對於存在和不存在都沒有愛著，種子已經窮盡，法則不再產生，涅槃就像燈火熄滅一樣。
本盡不造新者。過去貪慾盡。更 English version:
Not in the sky, not in the sea, Not entering among mountains and rocks, There is no place at all, To escape and stop, not subject to death.
There is no place that is neither in the sky nor in the sea, nor among mountains and rocks; there is no place where one can escape and stop, thereby not being subject to death.
Sentient beings suffer from the disease of love. Bound and entangled by love, they cannot cross the three realms (Desire Realm, Form Realm, Formless Realm). The Dharma abides in the world, manifested in the eight worldly Dharmas, the deeds of the ten virtues, whether good or not good. Furthermore, it is said that it abides in the twelve links of dependent origination. Or it is said that it is because of being harmed by suffering that one abides in the path. Or it is said that it abides in the seven Dharmas. Or it is said, how can this matter abide in the world?
The cause of verses is the matter, Words are the sweet taste, Based on names, there are verses, The creator is the body of the verse.
The cause of verses is the beginning of the matter, words are the sweet taste, based on names, there are verses, and the creator is the verse itself.
'The cause of verses is the matter' means intending to create verses, elaborating and reciting them. 'Words are the sweet taste' means dividing and arranging the words in order. 'Based on names, there are verses' means creating based on names, like the ten-line verse. 'The creator is the body of the verse' means creating verses is the primary task.
With six, the world arises, Six have accomplished karma, Six create worldly Dharmas, With six, suffering is endured.
'With six, the world arises' refers to the six bodies of love. 'Six have accomplished karma' refers to the six bodies of disease. 'Six create worldly Dharmas' refers to creating the inner six entrances (eye, ear, nose, tongue, body, mind). 'With six, suffering is endured' refers to the outer six entrances (form, sound, smell, taste, touch, dharma). It is also said that 'with six, the world arises' refers to the six bodies of love. 'Six have accomplished karma' refers to the outer six entrances. 'Six create worldly Dharmas' refers to creating the six dusts (form, sound, smell, taste, touch, dharma). 'With six, suffering is endured' refers to the six bodies of pain.
The four directions are not the four directions, Above and below are the most supreme realms, Not heard, not perceived, The Dharma teaching makes me awaken.
The four directions are not the true four directions, above and below are the most supreme realms, not heard and not perceived, the Buddha's teaching makes me awaken.
'The four directions are not the four directions, above and below are the most supreme realms' refers to the combination of sounds. 'Not heard, not perceived' is because of the appearance of gathering, hence it is said that there is nothing that is not known. 'The Dharma teaching makes me awaken' refers to speaking of the true and important deeds. The World Honored One understands the roots of sentient beings, the meaning of teaching the Dharma, making me awaken in time.
The origin is exhausted, no new is created, There is no attachment to existence or non-existence, The seed is exhausted, the Dharma does not arise, Nirvana is like a lamp extinguished.
The origin is exhausted, no new things are created, there is no attachment to existence or non-existence, the seed is exhausted, the Dharma no longer arises, Nirvana is like a lamp being extinguished.
'The origin is exhausted, no new is created' means that past greed is exhausted. More
【English Translation】 English version:
Not in the sky, not in the sea, Not entering among mountains and rocks, There is no place at all, To escape and stop, not subject to death.
There is no place that is neither in the sky nor in the sea, nor among mountains and rocks; there is no place where one can escape and stop, thereby not being subject to death.
Sentient beings suffer from the disease of love. Bound and entangled by love, they cannot cross the three realms (Desire Realm, Form Realm, Formless Realm). The Dharma abides in the world, manifested in the eight worldly Dharmas, the deeds of the ten virtues, whether good or not good. Furthermore, it is said that it abides in the twelve links of dependent origination. Or it is said that it is because of being harmed by suffering that one abides in the path. Or it is said that it abides in the seven Dharmas. Or it is said, how can this matter abide in the world?
The cause of verses is the matter, Words are the sweet taste, Based on names, there are verses, The creator is the body of the verse.
The cause of verses is the beginning of the matter, words are the sweet taste, based on names, there are verses, and the creator is the verse itself.
'The cause of verses is the matter' means intending to create verses, elaborating and reciting them. 'Words are the sweet taste' means dividing and arranging the words in order. 'Based on names, there are verses' means creating based on names, like the ten-line verse. 'The creator is the body of the verse' means creating verses is the primary task.
With six, the world arises, Six have accomplished karma, Six create worldly Dharmas, With six, suffering is endured.
'With six, the world arises' refers to the six bodies of love. 'Six have accomplished karma' refers to the six bodies of disease. 'Six create worldly Dharmas' refers to creating the inner six entrances (eye, ear, nose, tongue, body, mind). 'With six, suffering is endured' refers to the outer six entrances (form, sound, smell, taste, touch, dharma). It is also said that 'with six, the world arises' refers to the six bodies of love. 'Six have accomplished karma' refers to the outer six entrances. 'Six create worldly Dharmas' refers to creating the six dusts (form, sound, smell, taste, touch, dharma). 'With six, suffering is endured' refers to the six bodies of pain.
The four directions are not the four directions, Above and below are the most supreme realms, Not heard, not perceived, The Dharma teaching makes me awaken.
The four directions are not the true four directions, above and below are the most supreme realms, not heard and not perceived, the Buddha's teaching makes me awaken.
'The four directions are not the four directions, above and below are the most supreme realms' refers to the combination of sounds. 'Not heard, not perceived' is because of the appearance of gathering, hence it is said that there is nothing that is not known. 'The Dharma teaching makes me awaken' refers to speaking of the true and important deeds. The World Honored One understands the roots of sentient beings, the meaning of teaching the Dharma, making me awaken in time.
The origin is exhausted, no new is created, There is no attachment to existence or non-existence, The seed is exhausted, the Dharma does not arise, Nirvana is like a lamp extinguished.
The origin is exhausted, no new things are created, there is no attachment to existence or non-existence, the seed is exhausted, the Dharma no longer arises, Nirvana is like a lamp being extinguished.
'The origin is exhausted, no new is created' means that past greed is exhausted. More
不造新者。未來貪慾盡也。于有無愛著者。現在貪慾盡也。種盡者。識種及所生有種盡也。法不生者。彼識處不生除去行垢。涅槃猶燈滅者。不起便涅槃。猶如燈滅者。不可限量。住至東方若后南方。如是阿羅漢般涅槃不可限量。復作是說。本盡者。過去結滅。不造新者。未來垢盡。于有無愛著者。現在垢盡。種盡者此垢。種盡不生法者。更不受住。涅槃者。㸌然無垢。猶燈滅者。不為造有所縛。復作是說。本盡者。過去行盡所可受報者也。不造新者。新垢不造。于有無愛著者。行有餘。復作是說。本盡者。因盡也。不造新者。于彼因無有果實。于無愛著者。于彼有餘。復作是說。本盡者。六入盡及本行空。不造新者。不造新行。余亦如是。
此王車朽敗 身亦如是朽 真法不朽敗 於己而平均
此王車朽敗者。王波斯匿車在。深朽故無有光色。身亦如是朽者。如是身在隱匿處。為老病所逼無有光顏。真法不朽敗者。亦不羸弱。何以故。於己平均。平均法何者是。道諦是也。諸佛說法是平均法。
道為八等妙 聖諦有四句 無慾法為上 與二足作眼
道為八等妙者。一切諸道賢聖八道為上。聖諦有四句者。一切諸諦賢聖諦為上。一切諸法涅槃息為妙。與二足作眼者。一切眾生佛最為
【現代漢語翻譯】 現代漢語譯本： 『不造新者』，意味著未來的貪慾止息。『于有無愛著者』，意味著現在的貪慾止息。『種盡者』，意味著識別之種以及由其所生的存在之種止息。『法不生者』，意味著那些識別之處不再生起，去除行為的污垢。『涅槃猶燈滅者』，意味著不起作用便進入涅槃，就像燈熄滅一樣。『不可**』，意味著無法描述。就像阿羅漢般涅槃后無法描述其去向，無論是東方還是南方。還有另一種說法：『本盡者』，意味著過去的結縛滅盡。『不造新者』，意味著未來的污垢止息。『于有無愛著者』，意味著現在的污垢止息。『種盡者』，意味著此污垢之種滅盡。『不生法者』，意味著不再承受存在。『涅槃者』，意味著豁然無垢。『猶燈滅者』，意味著不再被造作所束縛。還有另一種說法：『本盡者』，意味著過去的行為及其所能承受的果報滅盡。『不造新者』，意味著不再造作新的污垢。『于有無愛著者』，意味著行為仍然存在。還有另一種說法：『本盡者』，意味著因滅盡。『不造新者』，意味著對於那個因，不再有果實。『于無愛著者』，意味著對於那個存在，仍然有餘。還有另一種說法：『本盡者』，意味著六入（Sadayatana）滅盡以及根本的行為空寂。『不造新者』，意味著不再造作新的行為。其餘的也與此類似。
『此王車朽敗，身亦如是朽，真法不朽敗，於己而平均。』
『此王車朽敗者』，指的是波斯匿王（Pasenadi）的車子，因為年代久遠而失去光澤。『身亦如是朽者』，指的是身體隱藏在隱蔽之處，被衰老和疾病所困擾，失去了光彩。『真法不朽敗者』，指的是真理不會衰弱。『何以故，於己平均』，因為真理對於自己是公正的。『平均法何者是』，什麼是公正的法呢？是道諦（Magga）。諸佛所說的法是公正的法。
『道為八等妙，聖諦有四句，無慾法為上，與二足作眼。』
『道為八等妙者』，意味著一切道路中，賢聖八道（ariya aṭṭhaṅgika magga）最為殊勝。『聖諦有四句者』，意味著一切真理中，賢聖諦（ariya sacca）最為殊勝。一切諸法中，涅槃（Nibbana）的寂靜最為殊勝。『與二足作眼者』，意味著一切眾生中，佛（Buddha）最為殊勝。
【English Translation】 English version: 『Not creating anew』 means the cessation of future greed. 『Not being attached to existence or non-existence』 means the cessation of present greed. 『The seed being exhausted』 means the cessation of the seed of consciousness and the seed of existence born from it. 『The Dharma not arising』 means those places of consciousness do not arise, removing the defilement of actions. 『Nirvana is like the extinguishing of a lamp』 means entering Nirvana without arising, just as a lamp is extinguished. 『Cannot be **』 means it cannot be described. Just as the destination of an Arahant after Parinirvana cannot be described, whether it is east or south. Another explanation: 『The origin being exhausted』 means the destruction of past fetters. 『Not creating anew』 means the cessation of future defilements. 『Not being attached to existence or non-existence』 means the cessation of present defilements. 『The seed being exhausted』 means the seed of this defilement is exhausted. 『The Dharma not arising』 means no longer undergoing existence. 『Nirvana』 means suddenly without defilement. 『Like the extinguishing of a lamp』 means not being bound by creation. Another explanation: 『The origin being exhausted』 means the exhaustion of past actions and the retribution they could bring. 『Not creating anew』 means not creating new defilements. 『Not being attached to existence or non-existence』 means actions still remain. Another explanation: 『The origin being exhausted』 means the cause is exhausted. 『Not creating anew』 means there is no fruit from that cause. 『Not being attached to non-existence』 means there is still remainder in that existence. Another explanation: 『The origin being exhausted』 means the six sense bases (Sadayatana) are exhausted and the fundamental actions are empty. 『Not creating anew』 means not creating new actions. The rest is similar.
『This royal chariot is decayed, the body is also decayed in the same way, the true Dharma is not decayed, it is equal to oneself.』
『This royal chariot is decayed』 refers to King Pasenadi's chariot, which has lost its luster due to age. 『The body is also decayed in the same way』 refers to the body hidden in a secluded place, troubled by old age and disease, and has lost its radiance. 『The true Dharma is not decayed』 refers to the truth that does not weaken. 『Why is it equal to oneself』 because the truth is just to oneself. 『What is the equal Dharma』 What is the just Dharma? It is the Path (Magga). The Dharma spoken by the Buddhas is the just Dharma.
『The Path is excellent in eight ways, the Noble Truths have four aspects, the desireless Dharma is supreme, giving eyes to the two-legged.』
『The Path is excellent in eight ways』 means that among all paths, the Noble Eightfold Path (ariya aṭṭhaṅgika magga) is the most excellent. 『The Noble Truths have four aspects』 means that among all truths, the Noble Truths (ariya sacca) are the most excellent. Among all Dharmas, the peace of Nirvana (Nibbana) is the most excellent. 『Giving eyes to the two-legged』 means that among all beings, the Buddha (Buddha) is the most excellent.
聖。一切悉知。問猶如實有涅槃道。何以故雙出二事。于尊因陀摩羅沙門名作是說。求為道出要為涅槃。不空為諦義。毗舒佉作是說。猶如智于境界迴轉。道亦如是。猶如智有境界。如是諦涅槃。猶如斷結。猶如智有境界。諦亦如是也。
覺粗亦覺細 意盛慢所畏 此非智所覺 意或奔諸趣
覺粗者不善也。覺細善有漏受諸有也。復作是說。覺粗者見諦所斷。覺細者思惟所斷。復作是說。覺粗者與欲界相應。覺細者與色界相應。復作是說。覺粗覺欲也。覺細者覺智也。意盛慢所畏者。自意所生意流馳意。流馳與相應覺知。如是與無明智彼有覺也。各各馳走展轉覺知心意常亂。
如是意覺知 無惱威儀念 在心意熾盛 無餘諸佛滅
如是意覺知者。等住覺知漸為方便。無惱威儀念者。威儀者亦不覺。念者專其念。心不移動住者。如念無異。熾盛者。無餘之所滅。佛能永滅。問疑無有疑身絕欲使。彼亦是佛耶。答曰。諸佛是法。親近諸佛於此契經。複次諸界佛所滅。聲聞不能滅諸界。復作是說。無餘諸佛境界滅。
天遠地無邊 大海亦無際 日月降光處 及其滅處所 有實無實法 是謂四極遠
天遠地無邊者。偈廣說。乃至滅處方遠俱越。有實無實法者。是四極遠
【現代漢語翻譯】 現代漢語譯本：聖者，一切悉知者（指佛陀）。問：如果涅槃之道是真實存在的，為什麼會同時提到兩種事物（指有實和無實）？尊者因陀摩羅（Indra, 帝釋天）沙門（Śrāmaṇa, 佛教出家修行者）如此說道：尋求道路是爲了達到涅槃，不空（指真實）是爲了追求真諦。毗舒佉（Viśākha, 印度古城名）如此說道：猶如智慧在境界中迴轉，道路也是如此。猶如智慧有其境界，真諦和涅槃也是如此。猶如斷除煩惱，猶如智慧有其境界，真諦也是如此。
覺察粗顯的，也覺察細微的，意念強盛，為傲慢所畏懼，這些不是智慧所能覺察的，意念或許會奔向各種趣（Gati, 輪迴的去處）。
覺察粗顯的，指的是不善。覺察細微的，指的是善的有漏（Sāsrava, 帶有煩惱）之法，承受各種存在。又有人這樣說：覺察粗顯的，是見諦（Darśana-satya, 見道所證之真理）所斷除的。覺察細微的，是思惟（Bhāvanā, 修習）所斷除的。又有人這樣說：覺察粗顯的，是與欲界（Kāmadhātu, 眾生所居三界之一，充滿慾望）相應的。覺察細微的，是與**相應的。又有人這樣說：覺察粗顯的，是覺察慾望。覺察細微的，是覺察智慧。意念強盛，為傲慢所畏懼，指的是自意所生，意念如流水般奔馳，這種奔馳與相應的覺知。像這樣與無明（Avidyā, 佛教中的根本煩惱，指對事物真相的無知）和智慧相關聯的覺察。各自奔馳，輾轉覺知，心意常常混亂。
像這樣意念的覺知，沒有惱怒，有威儀，有正念，在心中意念熾盛，沒有剩餘的諸佛已經滅度。
像這樣意念的覺知，指的是平等安住的覺知，逐漸成為方便。沒有惱怒，有威儀，有正念，指的是威儀也不覺察，正念專一其念。心不移動安住，如正念沒有差異。熾盛，指的是沒有剩餘的（煩惱）被滅除。佛能夠永遠滅除。問：疑惑沒有了，沒有疑惑之身，斷絕了慾望的驅使，他們也是佛嗎？答：諸佛是法。親近諸佛在於此契經。再次，諸界（Dhātu, 構成要素）被佛所滅。聲聞（Śrāvaka, 聽聞佛法而證悟的弟子）不能滅諸界。又有人這樣說：沒有剩餘的諸佛境界滅。
天很遠，地沒有邊，大海也沒有邊際，日月降落光芒的地方，以及它們熄滅的地方，有真實的和不真實的法，這就是所謂的四個極遠。
天很遠，地沒有邊，偈頌廣為述說，乃至熄滅的地方遙遠而超越。有真實的和不真實的法，這就是四個極遠。
【English Translation】 English version: Holy one, all-knowing one (referring to the Buddha). Question: If the path to Nirvāṇa (涅槃, the ultimate goal of Buddhism, liberation from suffering) is truly real, why are two things (referring to the real and unreal) mentioned simultaneously? The venerable Indra (因陀摩羅, the king of gods in Hinduism and Buddhism) Śrāmaṇa (沙門, a Buddhist renunciate) said this: Seeking the path is to attain Nirvāṇa, and non-emptiness (referring to reality) is to pursue the truth. Viśākha (毗舒佉, an ancient Indian city) said this: Just as wisdom revolves in the realm of objects, so is the path. Just as wisdom has its realm, so do truth and Nirvāṇa. Just as severing afflictions, just as wisdom has its realm, so is truth.
Aware of the coarse, also aware of the subtle, the mind is strong, feared by arrogance, these are not what wisdom can perceive, the mind may rush to various Gatis (趣, realms of rebirth).
Aware of the coarse, refers to unwholesome. Aware of the subtle, refers to wholesome, afflicted (Sāsrava, 有漏) dharmas (法, teachings or phenomena), enduring various existences. Again, some say this: Aware of the coarse, is what is severed by Darśana-satya (見諦, the truth realized in the path of seeing). Aware of the subtle, is what is severed by Bhāvanā (思惟, cultivation). Again, some say this: Aware of the coarse, is what is associated with the Kāmadhātu (欲界, the realm of desire). Aware of the subtle, is associated with **. Again, some say this: Aware of the coarse, is being aware of desire. Aware of the subtle, is being aware of wisdom. The mind is strong, feared by arrogance, refers to what arises from one's own mind, the mind rushes like flowing water, this rushing is associated with corresponding awareness. Like this, awareness associated with Avidyā (無明, ignorance, the root of suffering in Buddhism) and wisdom. Each rushes, mutually aware, the mind is often confused.
Like this, the awareness of the mind, without anger, with dignified conduct, with mindfulness, in the heart the mind is intense, no remaining Buddhas have passed away.
Like this, the awareness of the mind, refers to the awareness of equanimity, gradually becoming a means. Without anger, with dignified conduct, with mindfulness, refers to dignified conduct not being aware, mindfulness focusing on its thought. The mind does not move and abides, like mindfulness without difference. Intense, refers to no remaining (afflictions) being extinguished. The Buddha can extinguish forever. Question: Doubt is gone, there is no body of doubt, the driving force of desire is severed, are they also Buddhas? Answer: The Buddhas are the Dharma (法, the teachings of the Buddha). Being close to the Buddhas is in this sutra. Again, the Dhātus (界, elements) are extinguished by the Buddha. Śrāvakas (聲聞, disciples who attain enlightenment by hearing the Buddha's teachings) cannot extinguish the Dhātus. Again, some say this: No remaining Buddhas' realms are extinguished.
The sky is far, the earth is boundless, the ocean is also without limit, the place where the sun and moon descend their light, and the place where they extinguish, there are real and unreal dharmas, these are called the four extreme distances.
The sky is far, the earth is boundless, the verses widely describe, even the place of extinction is distant and transcends. There are real and unreal dharmas, these are the four extreme distances.
自極遠此法道。無實法是垢。復作是說。有實法十善。無實法十不善法。復作是說。實法是涅槃。無實法是生死。復作是說。實法是諦。無實法是諸見。復作是說。實法是七法。無實法是七非法。復作是說。實法諸佛之要。敷演法教。無法不闡等法印法教也。彼於是不久自然之理。
優婆尼摩王 既覺寤馳走 偈緣世滅盡 生老道二遠◎
偈揵度第二品竟。
◎尊婆須蜜菩薩所集偈品首
盡形壽愚癡 親近諸智者 彼不識了法 猶杓不別味
盡形壽愚癡。愚癡者。謂之無此力勢。知善語惡語義。彼盡形壽親近諸知識。亦不解了法。智在須臾間。親近諸智。彼能識了法。猶舌盡別味。智在須臾間。親近諸智者。智者謂之諸陰善持善入善。又此力勢成諸器教。愚癡者。謂之無此力勢。不能解十二因緣。智者謂之有此力勢說十二因緣。愚癡者不成聖諦之器。智者謂之數四。四演諦故。曰智在須臾間親近諸智者。
彼于死不死 住者亦不住 于窮亦好施 此法非無義
彼于死不死者。于嫉妒中於妒死而死。好施者于妒著不死。以智慧命為活。住者亦不住。猶如逐商人失道。為惡狩盜賊所害。猶不失道人。不為惡獸盜賊所害。此最是施。于貧能施者。彼愍孤窮。此久遠
【現代漢語翻譯】 現代漢語譯本： 從極其遙遠的地方開始，這種法道認為沒有真實的法是污垢。他們又這樣說：真實的法是十善（dasakusala，佛教中的十種善行），沒有真實的法是十不善法（dasaakusala，佛教中的十種不善行）。他們又這樣說：真實的法是涅槃（Nirvana，解脫），沒有真實的法是生死（samsara，輪迴）。他們又這樣說：真實的法是諦（satya，真理），沒有真實的法是諸見（drsti，各種錯誤的見解）。他們又這樣說：真實的法是七法（sapta dharma，七覺支），沒有真實的法是七非法。他們又這樣說：真實的法是諸佛的要義，詳細闡述法教；沒有真實的法，就不闡明等等法印法教。他們對於這些不久之後就會自然明白的道理。
優婆尼摩王（Upanimaka Raja）既已覺悟，便奔走相告： 『偈頌的因緣是世間滅盡，生和老這兩種道途都已遠離。』
《偈揵度第二品》完。
尊者婆須蜜菩薩（Vasumitra Bodhisattva）所集偈頌品首：
『終其一生愚癡，親近那些智者，他們也不能識別了解法，就像勺子不能分辨味道一樣。』
終其一生愚癡。愚癡的人，就是指沒有能力去了解善語和惡語的含義。他們終其一生親近那些知識淵博的人，也不能理解法。智慧只需片刻，親近那些智者，他們就能識別了解法，就像舌頭能分辨味道一樣。智慧只需片刻，親近那些智者。智者，就是指那些能夠很好地掌握、深入理解諸陰（skandha，五蘊）的人。而且這種能力能夠成就各種教導。愚癡的人，就是指沒有能力去理解十二因緣（dvadasanga pratityasamutpada，佛教關於生命輪迴的理論）。智者，就是指有能力講解十二因緣的人。愚癡的人不能成為領悟聖諦（arya satya，四聖諦）的容器。智者，就是指能夠反覆演說四聖諦的人。所以說，只需片刻親近智者。
『他們對於死與不死，住著的人也並不安住。對於貧窮的人也樂於佈施，這種法並非沒有意義。』
他們對於死與不死：在嫉妒中，因嫉妒而死。樂於佈施的人，不會因嫉妒而執著，而是以智慧的生命為生。住著的人也並不安住：就像追逐利益的商人迷失了道路，被兇惡的野獸和盜賊所害；而不迷失道路的人，就不會被兇惡的野獸和盜賊所害。這才是真正的佈施。對於貧窮的人能夠佈施，他們憐憫那些孤兒和窮人，這種行為是長久的。
【English Translation】 English version: From the extremely distant beginning of this Dharma path, it is held that no real Dharma is defilement. They further say: real Dharma is the ten good deeds (dasakusala, the ten wholesome actions in Buddhism), and no real Dharma is the ten unwholesome deeds (dasaakusala, the ten unwholesome actions in Buddhism). They further say: real Dharma is Nirvana (Nirvana, liberation), and no real Dharma is samsara (samsara, cycle of rebirth). They further say: real Dharma is truth (satya, the truth), and no real Dharma is views (drsti, various wrong views). They further say: real Dharma is the seven dharmas (sapta dharma, the seven factors of enlightenment), and no real Dharma is the seven non-dharmas. They further say: real Dharma is the essence of all Buddhas, elaborating the Dharma teachings; without real Dharma, the Dharma seals and teachings are not elucidated, and so on. They will naturally understand these principles before long.
King Upanimaka (Upanimaka Raja), having awakened, ran around proclaiming: 『The cause of the verses is the extinction of the world, and the two paths of birth and old age are far away.』
《Gatha Khanda Second Chapter》is complete.
The beginning of the Gatha Chapter collected by Venerable Vasumitra Bodhisattva (Vasumitra Bodhisattva):
『Throughout their lives, the foolish, even when close to the wise, cannot recognize the Dharma, just as a spoon cannot distinguish flavors.』
Throughout their lives, the foolish. The foolish are those who lack the ability to understand the meaning of good and bad words. Even if they spend their entire lives close to those with knowledge, they cannot understand the Dharma. Wisdom, in just a moment, when close to the wise, allows them to recognize the Dharma, just as the tongue can distinguish flavors. Wisdom, in just a moment, when close to the wise. The wise are those who can well grasp and deeply understand the skandhas (skandha, the five aggregates). Moreover, this ability can accomplish various teachings. The foolish are those who lack the ability to understand the twelve links of dependent origination (dvadasanga pratityasamutpada, the Buddhist theory of the cycle of life). The wise are those who have the ability to explain the twelve links of dependent origination. The foolish cannot become vessels for realizing the Noble Truths (arya satya, the Four Noble Truths). The wise are those who can repeatedly expound the Four Noble Truths. Therefore, it is said that one only needs a moment to be close to the wise.
『For them, regarding death and non-death, those who dwell do not truly dwell. Even in poverty, they are happy to give, this Dharma is not without meaning.』
For them, regarding death and non-death: in jealousy, they die because of jealousy. Those who are happy to give are not attached because of jealousy, but live with the life of wisdom. Those who dwell do not truly dwell: like merchants who lose their way in pursuit of profit, harmed by fierce beasts and thieves; but those who do not lose their way will not be harmed by fierce beasts and thieves. This is true giving. Those who can give to the poor, they pity the orphans and the poor, this action is lasting.
常法。或作是說。于彼死不死者。慳嫉于惡趣中死。好施者生天上儲糧在前。猶如商人糧食乏少便遭困厄。于少能施者。此法是孤窮。是為孤窮之法。
本樂得存命 此瞿曇弟子 保命自知短 無常求所施 坐具亦無常 覺知世無常 命知足易滿 本盡苦原本
本樂得存命者。爾時諸天為諸懈惓比丘。說佛語本樂得存命。知足易滿易養。禪樂三昧善居止。無常求所施者。亦不留遺余。以乞求為命。坐具無常者。在樹下空處。遊戲其中意不專一處。知世無常者。本盡苦原本。知六入無常度生死流。復作是說。本樂得存命者。此瞿曇弟子。本以智慧為命無常求所施。坐具亦無常者。以無常想乞求。復以無常想處彼坐具。覺世無常本盡苦原本者。修無愿解脫。覺無所造而般涅槃。
以何智慧知 慧必不有難 以何智慧知 是謂名為慧
以何智慧知慧必不有難。是何智。如想無有異。以何智慧知是謂名慧者。以何等智慧知。已知而知者。若法無有難諸法無有二想。于中以何智慧知。是謂名為智慧。諸法無有二想。無有二種生。以何智慧知。是謂名為智慧。此智慧智已知。便是其知此是何智。猶如一切無常智智亦無常。一切無我智智亦無我。猶如有一切智亦有知。
有寡有生者
【現代漢語翻譯】 現代漢語譯本： 常法。或者這樣說。對於那些死去和未死去的人，吝嗇和嫉妒的人會在惡趣中死去。樂於佈施的人會升到天上，就像提前儲備了糧食。就像商人缺少糧食就會遭遇困境一樣。對於那些很少佈施的人來說，這種法就像孤兒一樣貧窮，這就是孤窮之法。 『原本樂於存活，這些瞿曇（Gautama，釋迦牟尼的姓）的弟子，保全生命，自知生命短暫，在無常中尋求佈施。坐具也是無常的，覺知世間無常，生命知足容易滿足，本源斷儘是痛苦的根源。』 『原本樂於存活』，當時諸天為那些懈怠的比丘說佛語，『原本樂於存活，知足容易滿足，容易養活，喜愛禪定，三昧善於居住，在無常中尋求佈施』，也不留下剩餘的東西，以乞討為生。『坐具無常』，在樹下空曠的地方，在其中嬉戲，意念不專一的地方。『知世間無常』，本源斷儘是痛苦的根源，知道六入（眼、耳、鼻、舌、身、意）無常，度過生死之流。又這樣說，『原本樂於存活』，這些瞿曇的弟子，原本以智慧為生命，在無常中尋求佈施。『坐具也是無常』，以無常的想法乞求，又以無常的想法安處在坐具上。『覺知世間無常，本源斷儘是痛苦的根源』，修習無愿解脫，覺悟到無所作為而般涅槃（Parinirvana，佛教術語，指涅槃的最終狀態）。 『以什麼樣的智慧知曉，智慧必定沒有困難？以什麼樣的智慧知曉，這被稱為智慧？』 『以什麼樣的智慧知曉智慧必定沒有困難，這是什麼智慧？』就像想念沒有差異一樣。『以什麼樣的智慧知曉這被稱為智慧？』以什麼樣的智慧知曉？已經知曉而知曉的。如果法沒有困難，諸法沒有兩種想法，在其中以什麼樣的智慧知曉，這被稱為智慧？諸法沒有兩種想法，沒有兩種產生。以什麼樣的智慧知曉，這被稱為智慧？這種智慧已經知曉，便是知曉了，這是什麼智慧？就像一切無常的智慧，智慧也是無常的；一切無我的智慧，智慧也是無我的。就像有一切智，也有知曉。 『有寡有生者』
【English Translation】 English version: Common practice. Or it is said thus: Regarding those who are dead and not dead, the stingy and jealous die in evil realms. Those who are generous are born in heaven, storing up provisions in advance, just as merchants who lack provisions encounter hardship. For those who give little, this Dharma is like an orphan, this is the Dharma of the orphaned and poor. 『Originally delighting in living, these disciples of Gautama (Gautama, the surname of Shakyamuni), preserving life, knowing their life is short, seek alms in impermanence. The sitting mat is also impermanent, aware that the world is impermanent, life content and easily satisfied, the origin exhausted is the root of suffering.』 『Originally delighting in living,』 at that time, the devas spoke the Buddha's words to the lazy monks, 『Originally delighting in living, content and easily satisfied, easy to nourish, delighting in meditation, Samadhi (Samadhi, a state of meditative consciousness) is good to dwell in, seeking alms in impermanence,』 and not leaving any remainder, living by begging. 『The sitting mat is impermanent,』 in the empty space under the trees, playing in it, where the mind is not focused. 『Knowing the world is impermanent,』 the origin exhausted is the root of suffering, knowing the six entrances (eye, ear, nose, tongue, body, mind) are impermanent, crossing the stream of birth and death. Again it is said, 『Originally delighting in living,』 these disciples of Gautama, originally taking wisdom as life, seek alms in impermanence. 『The sitting mat is also impermanent,』 seeking alms with the thought of impermanence, and dwelling on that sitting mat with the thought of impermanence. 『Aware that the world is impermanent, the origin exhausted is the root of suffering,』 cultivating desireless liberation, realizing non-doing and attaining Parinirvana (Parinirvana, a Buddhist term referring to the final state of Nirvana). 『With what wisdom is it known that wisdom will surely have no difficulty? With what wisdom is it known that this is called wisdom?』 『With what wisdom is it known that wisdom will surely have no difficulty, what is this wisdom?』 Just like thinking there is no difference. 『With what wisdom is it known that this is called wisdom?』 With what kind of wisdom is it known? Already known and knowing. If the Dharma has no difficulty, the Dharmas have no two thoughts, with what wisdom is it known in it, this is called wisdom? The Dharmas have no two thoughts, no two kinds of arising. With what wisdom is it known, this is called wisdom? This wisdom is already known, then it is knowing, what is this wisdom? Just like the wisdom of all impermanence, wisdom is also impermanent; the wisdom of all non-self, wisdom is also non-self. Just like having all wisdom, there is also knowing. 『Having few and having birth』
出牛入牛者 亦有牛長大 欲者天便雨
有寡有生。檀尼所由原寡不生牸牛。憶來導引前在。后驅牛者。牛長者。大牛長無寡。無有生者。出牛入牛者亦復無也。亦無有牛長大。欲者天便雨無寡。世尊作是說。一切無現無所取。復作是說。色無色界結無有不盡者。無生者欲界無有結不盡者也。憶牛者無明也。入者彼相應心心法。與彼迴轉心不相應行。牛長大者。於此慢盡所作事辦。
無怒除去穢 流水側一宿 廬露我大覆 若欲天便雨
無怒除去穢流水側一宿者。現無怒。除穢者現瞋恚盡大穢除盡。流水側一宿者。涉道于彼宿也。欲化牧牛者。種種奸偽盡身奸。彼不凈見根。奸是識身彼。亦盡也。我已除火三火息。
我已見屋室 更不起愛著 汝盡脅勒摧 屋舍皆壞敗
我已見屋者。愛受諸有是屋舍。復作是說。屋舍者此間慢也。復作是說。屋舍是有漏行。復作是說。屋舍者起諸識更不起愛著者。更不復受有。汝盡脅勒摧者。愛慾已盡。復作是說。脅勒者。於此慢相應法彼永盡。復作是說。脅者起諸行結彼盡也。復作是說。脅者是愛彼盡。屋舍壞敗者。五盛陰彼盡無餘。復作是說。屋舍皆壞敗者。身見彼盡無餘。復作是說。屋舍是無明彼盡無餘。復作是說。屋舍是識處
【現代漢語翻譯】 現代漢語譯本 出牛入牛者：
也有牛長大，想要時天就下雨。
有母牛不生育。這是因為檀尼（Dhani，人名）的原因，原本母牛不生育。回憶起以前引導牛群，後來驅趕牛群的人。牛長大，大牛長大就沒有不生育的。沒有生育的。出牛入牛的人也沒有了。也沒有牛長大。想要時天就下雨，沒有不生育的。世尊（Bhagavan，佛的尊稱）這樣說。一切沒有顯現，沒有執取。又這樣說。色（Rupa，物質）沒有**結（Klesha，煩惱），沒有不盡的。沒有生者，欲界（Kama-dhatu，眾生輪迴的欲界）沒有結不盡的。回憶牛的人是無明（Avidya，對事物真相的迷惑）。入者是與彼相應的心理活動和心理現象。與彼迴轉的心不相應的行為。牛長大，在此慢（Mana，我慢）盡除，所作之事已辦。
無怒除去穢，流水邊住宿一夜， 茅屋露天我來覆蓋，如果想要時天就下雨。
無怒除去穢，流水邊住宿一夜：現在沒有憤怒。除去污穢，現在嗔恚（Dvesha，憎恨）已盡，大的污穢已除盡。流水邊住宿一夜：在道路上于彼處住宿。想要調伏牧牛者，各種奸詐虛偽都已盡除，身體的奸詐，彼不凈的見解根源，奸詐是認識的身體，彼也已盡除。我已經熄滅了三火（貪、嗔、癡），三火已息滅。
我已經看見屋室，不再生起愛著， 你已盡數脅迫摧毀，屋舍都已壞敗。
我已經看見屋舍：愛和接受諸有（Bhava，存在）就是屋舍。又這樣說。屋舍就是此間的我慢。又這樣說。屋舍是有漏（Sasrava，有煩惱）的行為。又這樣說。屋舍是生起諸識。不再生起愛著：不再接受有。你已盡數脅迫摧毀：愛慾已經盡除。又這樣說。脅迫，在此與我慢相應的法，彼已永遠盡除。又這樣說。脅迫是生起諸行（Samskara，業力）的結，彼已盡除。又這樣說。脅迫是愛，彼已盡除。屋舍壞敗：五盛陰（Skandha，構成個體的五種要素）彼已盡除無餘。又這樣說。屋舍都已壞敗：身見（Sakkaya-ditthi，認為五蘊為我的邪見）彼已盡除無餘。又這樣說。屋舍是無明，彼已盡除無餘。又這樣說。屋舍是識處（Vinnana-ayatana，意識的領域）。
【English Translation】 English version Those who take cows out and bring cows in:
Also, there are cows that grow up, when desired, the sky rains.
There are barren cows and those that give birth. It is because of Dhani (name of a person) that the cows were originally barren. Remembering those who guided the cows before and drove the cows later. Cows that grow up, big cows that grow up are never barren. There are none that give birth. Those who take cows out and bring cows in are also gone. There are no cows that grow up. When desired, the sky rains, there are no barren ones. The Blessed One (Bhagavan, an epithet of the Buddha) said this. Everything is unmanifest, nothing is grasped. He also said this. Form (Rupa, materiality) has no **defilements (Klesha, afflictions), none are not exhausted. There are none born, the desire realm (Kama-dhatu, the realm of desire where beings are reborn) has no defilements that are not exhausted. Remembering the cows is ignorance (Avidya, delusion about the true nature of things). Entering is the mental activities and mental phenomena corresponding to it. Actions not corresponding to the mind that revolves with it. Cows that grow up, here the conceit (Mana, pride) is exhausted, what needs to be done is done.
Without anger, removing defilement, lodging one night by the flowing water, A thatched hut, exposed to the sky, I cover it, if desired, the sky rains.
Without anger, removing defilement, lodging one night by the flowing water: now there is no anger. Removing defilement, now hatred (Dvesha, aversion) is exhausted, great defilement is completely removed. Lodging one night by the flowing water: lodging there on the road. Wanting to tame the cowherds, all kinds of deceit and falsehood are exhausted, the deceit of the body, the root of that impure view, deceit is the body of consciousness, that is also exhausted. I have extinguished the three fires (greed, hatred, delusion), the three fires are extinguished.
I have seen the house, no longer arising attachment, You have completely coerced and destroyed, the houses are all ruined.
I have seen the house: love and acceptance of all existences (Bhava, being) are the house. He also said this. The house is the conceit here. He also said this. The house is defiled (Sasrava, tainted) action. He also said this. The house is the arising of all consciousness. No longer arising attachment: no longer accepting existence. You have completely coerced and destroyed: love and desire are exhausted. He also said this. Coercion, here the Dharma corresponding to conceit, that is forever exhausted. He also said this. Coercion is the arising of the bonds of actions (Samskara, volitional formations), that is exhausted. He also said this. Coercion is love, that is exhausted. The house is ruined: the five aggregates (Skandha, the five aggregates that constitute an individual) are exhausted without remainder. He also said this. The houses are all ruined: the self-view (Sakkaya-ditthi, the false view of considering the five aggregates as self) is exhausted without remainder. He also said this. The house is ignorance, that is exhausted without remainder. He also said this. The house is the sphere of consciousness (Vinnana-ayatana, the realm of consciousness).
住。彼盡無餘。
人能善眠寐 亦復憂所護 心常樂禪中 欲使壞娛樂
人能善眠寐者。阿吒羅婆尸佉法授決中廣說也。阿吒羅婆作是說。彼亦不作憂如我所憂。世尊說彼不作憂如我所憂。
彼不為比丘 從彼乞求者 受取屋舍法 如是非比丘
比丘契經彼非為比丘。不作比丘作比丘行法。家法者。受取屋舍作諸屋舍行。非以乞食為比丘也。
若有福有惡 除去修梵行 練滅受不起 彼謂之比丘
若有福有惡者。福者是善有漏行陰。惡者不善。除去者謂已斷也。梵行者修行其道。練滅不受起者。降伏一切魔眾。降伏一切諸結。行者是住也。彼謂之比丘成就比丘行法。復作是說。福者不用定行。惡者無福行。已斷滅彼而修梵行。二二三昧二二共會。練滅不起者。背彼彼道意止。彼謂之比丘斷諸結。
青數白所覆 一輻車而行 不勝觀此邊 斷諸流結縛
廣說如雜阿含。
二十九修跋陀人 我出家行學道 我已知五十歲 于中學修跋陀 戒定修行術 獨步思惟念 敷演說法智 於此無沙門
戒者身律口命清凈。三昧者諸善心。獨步行者是其事。術者是智。獨步心思惟三昧敷演說法智。于彼此無沙門者。智法是道。彼入內外無
【現代漢語翻譯】 現代漢語譯本： 住。他完全沒有剩餘。
人能安穩睡眠， 也常為憂慮所困擾。
內心常樂於禪定， 慾望卻想破壞這快樂。
『人能安穩睡眠』，在《阿吒羅婆尸佉法授決》中廣為解說。阿吒羅婆這樣說：『他也不像我一樣憂慮。』世尊說：『他不像我一樣憂慮。』
他不應為比丘， 從他那裡乞求的人，
接受屋舍的法規， 這樣就不是比丘。
《比丘契經》說：『他不是比丘。』不做比丘而行比丘之事。『家法』是指接受屋舍，做各種屋舍之事。不以乞食為比丘。
若有福有惡， 除去而修梵行，
煉滅使之不起， 這樣的人稱為比丘。
『若有福有惡』，『福』是指善的有漏行陰，『惡』是指不善。『除去』是指已經斷除。『梵行』是指修行其道。『煉滅不受起』是指降伏一切魔眾，降伏一切諸結。『行者』是指安住。這樣的人稱為比丘，成就比丘的行法。又有人這樣說：『福』是指不用定行，『惡』是指沒有福行。已經斷滅它們而修梵行，二二三昧二二共同匯合。『煉滅不起』是指背離那些道意止。這樣的人稱為比丘，斷除各種結。
青色被白色覆蓋， 一個輪輻的車子在行駛。
不勝過觀察此岸， 斷除各種流動的結縛。
廣如《雜阿含》中所說。
二十九個修跋陀人（name）， 我出家修行學習道。
我已經知道五十年， 在中學習修跋陀（name）。
戒律、禪定、修行之術， 獨自步行思惟念。
敷演說法之智， 在這裡沒有沙門（monk）。
『戒』是指身律、口命清凈。『三昧』是指各種善心。『獨步行』是指那件事。『術』是指智慧。獨自步行心思惟三昧敷演說法智。『于彼此無沙門』是指智法是道。他進入內外無
【English Translation】 English version: Dwelling. He has nothing remaining.
A person can sleep well, And is also protected by worries.
The mind often delights in meditation, But desire seeks to destroy this joy.
'A person can sleep well,' is extensively explained in the 'Atalavasi Sikha Dharma Prediction'. Atalava said this: 'He does not worry as I worry.' The World Honored One said: 'He does not worry as I worry.'
He should not be a Bhikkhu (monk), Those who beg from him,
Accepting the rules of the house, Such a one is not a Bhikkhu (monk).
The Bhikkhu (monk) scripture says: 'He is not a Bhikkhu (monk).' Not acting as a Bhikkhu (monk) but doing the deeds of a Bhikkhu (monk). 'House rules' refer to accepting houses and doing various house affairs. Not considering begging as being a Bhikkhu (monk).
If there is merit or evil, Remove them and cultivate Brahma-conduct,
Refine and extinguish them so they do not arise, Such a one is called a Bhikkhu (monk).
'If there is merit or evil,' 'merit' refers to good conditioned aggregates, 'evil' refers to unwholesome. 'Remove' means already severed. 'Brahma-conduct' refers to cultivating the path. 'Refine and extinguish so they do not arise' refers to subduing all the hosts of Mara (demon), subduing all the fetters. 'Practitioner' refers to abiding. Such a one is called a Bhikkhu (monk), accomplishing the conduct of a Bhikkhu (monk). Others say: 'Merit' refers to not using fixed conduct, 'evil' refers to having no meritorious conduct. Having already severed and extinguished them, one cultivates Brahma-conduct, two-two Samadhi (concentration) two-two jointly converge. 'Refine and extinguish so they do not arise' refers to turning away from those paths and stopping the mind. Such a one is called a Bhikkhu (monk), severing all fetters.
Blue is covered by white, A wheel with one spoke is moving.
Unable to overcome observing this shore, Severing all flowing bonds.
Extensively explained as in the Samyukta Agama (Mixed Discourses).
Twenty-nine Subhadda (name) cultivators, I renounced the home life to cultivate and study the Way.
I have already known fifty years, Studying Subhadda (name) in the middle.
Precepts, Samadhi (concentration), the art of cultivation, Walking alone contemplating thoughts.
Elaborating on the wisdom of expounding the Dharma, Here there is no Sramana (monk).
'Precepts' refer to purity of body discipline, speech, and livelihood. 'Samadhi (concentration)' refers to various wholesome minds. 'Walking alone' refers to that matter. 'Art' refers to wisdom. Walking alone thinking about Samadhi (concentration) elaborating on the wisdom of expounding the Dharma. 'Here there is no Sramana (monk)' refers to wisdom and Dharma being the path. He enters inside and outside without
沙門。問戒行有何差別。答曰。戒是有漏行是無漏。復作是說。戒是學行是無學。三昧心獨處有何差別。答曰。三昧是有漏。一心獨處是無漏。三昧是學。一心獨處是無學。復作是說。戒是增上戒三昧是增上心行術。增上智慧是謂見諦道。一心思惟道。是謂見諦道思惟道。甚深法此少入無外沙門也。復作是說。戒行是增上戒。三昧獨處學增上心術者。學增上智慧此是智法如少所入無外沙門也。復作是說。戒三昧如所說。于戒是修行。謂學增上行。行術者是增上智慧。是謂學增上智慧。獨處心思惟者。是謂學增上心。是謂知法少所入外無沙門也。
有量無量集 能仁舍諸行 自謹慎內情 無明卵自壞
有量無量集者。有量是行報生有。諸行者是壽行舍之。能仁者是無學。能仁內樂者禪解脫三昧樂。三昧中自謹慎以空為首。三謹慎自謹慎成就。無明卵自壞者。猶如壞卵𩌧也。不復觀卵𩌧如是世尊。舍壽命不觀壽命行。或作是說。量者是人。無量者是余行也。行者受諸有行。內自樂者樂諸道也。余亦如是。
若愛無住處 意漸得開解 彼愛能仁除 不知天及人
若愛無住處者。情放逸流馳。彼有二種愛見也。無住處若由愛若由是。意有二種。意愛意見也。漸者俱越二三愛盡。能仁行天及人
【現代漢語翻譯】 現代漢語譯本： 沙門（佛教修行者）問：『戒』和『行』有什麼差別？ 答：『戒』是有漏（仍受煩惱影響）的，『行』是無漏（不受煩惱影響）的。 又說：『戒』是『學』（需要學習的階段），『行』是『無學』（無需再學習的階段）。 『三昧』（禪定）和『心獨處』有什麼差別？ 答：『三昧』是有漏的，『一心獨處』是無漏的。 『三昧』是『學』，『一心獨處』是『無學』。 又說：『戒』是增上戒（通過持戒而增上的戒律），『三昧』是增上心行術（通過禪定而增上的心之修行方法），增上智慧（通過智慧而增上的智慧）是所謂的見諦道（證悟真理的道路）。一心思惟道（一心思考真理的道路），是所謂的見諦道思惟道（證悟真理的道路和思考真理的道路）。甚深的佛法，只有少部分人能夠領悟，不是外道沙門所能理解的。 又說：『戒』和『行』是增上戒，『三昧』和『獨處』是學增上心術（通過學習而增上的心之修行方法），學增上智慧（通過學習而增上的智慧），這是智慧之法，只有少部分人能夠領悟，不是外道沙門所能理解的。 又說：『戒』和『三昧』如前所說，對於『戒』是修行，是所謂的學增上行（通過學習而增上的修行）。行術者是增上智慧（修行方法是增上的智慧），是所謂的學增上智慧（通過學習而增上的智慧）。獨處心思惟者（獨自一人思考真理的人），是所謂的學增上心（通過學習而增上的心）。這是知法，只有少部分人能夠領悟，不是外道沙門所能理解的。
有量無量集（有限和無限的聚集），能仁（佛陀的稱號，指釋迦牟尼佛）舍諸行（捨棄所有行為），自謹慎內情（自己謹慎地守護內心），無明卵自壞（無明的卵自然破滅）。
『有量無量集』，『有量』是指行報生有（行為的果報所產生的存在），『諸行』是指壽行舍之（捨棄壽命的行為）。『能仁』是指無學（已經達到無學位的聖者）。『能仁內樂』是指禪解脫三昧樂（禪定解脫三昧的快樂）。三昧中自謹慎以空為首（在禪定中自己謹慎地以空性為首要）。三謹慎自謹慎成就（通過三種謹慎來成就自己的謹慎）。『無明卵自壞』，猶如壞卵𩌧也（就像破損的雞蛋一樣）。不復觀卵𩌧如是世尊（不再觀察雞蛋，就像世尊一樣）。舍壽命不觀壽命行（捨棄壽命，不再觀察壽命的行為）。或者這樣說，『量』是指人，『無量』是指其餘的行為。『行』是指承受各種有行（各種存在的行為）。『內自樂』是指樂諸道也（樂於各種修行道路）。其餘的解釋也是如此。
若愛無住處（如果愛沒有固定的住所），意漸得開解（心意逐漸得到開解），彼愛能仁除（那樣的愛被能仁去除），不知天及人（不知道天人和人的境界）。
『若愛無住處』，情放逸流馳（情感放縱，隨波逐流）。彼有二種愛見也（那裡有兩種愛和見解）。『無住處』若由愛若由是（『沒有住所』，或者因為愛，或者因為其他原因）。意有二種（心意有兩種）。意愛意見也（心意是愛和見解）。『漸者』俱越二三愛盡（『逐漸』是指超越二三種愛而達到愛盡）。『能仁行天及人』（能仁的行為超越了天人和人的境界）。
【English Translation】 English version: A Shramana (Buddhist practitioner) asked: 'What is the difference between 'precept' (戒) and 'conduct' (行)?' The answer: 'Precept' is with outflows (still influenced by afflictions), 'conduct' is without outflows (not influenced by afflictions). It is also said: 'Precept' is 'learning' (the stage of needing to learn), 'conduct' is 'no learning' (the stage of no longer needing to learn). What is the difference between 'Samadhi' (三昧, meditative concentration) and 'mind dwelling alone'? The answer: 'Samadhi' is with outflows, 'mind dwelling alone' is without outflows. 'Samadhi' is 'learning', 'mind dwelling alone' is 'no learning'. It is also said: 'Precept' is the increased precept (戒, increased discipline through upholding precepts), 'Samadhi' is the increased mind practice (增上心行術, increased practice of the mind through meditative concentration), increased wisdom (增上智慧, increased wisdom through wisdom) is what is called the path of seeing truth (見諦道, the path to realizing truth). One-mindedly contemplating the path (一心思惟道, one-mindedly contemplating the path), is what is called the path of seeing truth and contemplating the path (見諦道思惟道, the path to realizing truth and contemplating the path). The profound Dharma, only a few can enter, not external Shramanas can understand. It is also said: 'Precept' and 'conduct' are increased precept, 'Samadhi' and 'dwelling alone' are learning increased mind practice (學增上心術, increased practice of the mind through learning), learning increased wisdom (學增上智慧, increased wisdom through learning), this is the Dharma of wisdom, only a few can enter, not external Shramanas can understand. It is also said: 'Precept' and 'Samadhi' are as previously stated, for 'precept' is practice, which is called learning increased conduct (學增上行, increased conduct through learning). The practice method is increased wisdom (增上智慧, increased wisdom), which is called learning increased wisdom (學增上智慧, increased wisdom through learning). Dwelling alone and contemplating (獨處心思惟者, dwelling alone and contemplating), is called learning increased mind (學增上心, increased mind through learning). This is knowing the Dharma, only a few can enter, not external Shramanas can understand.
Limited and limitless gatherings (有量無量集), the Able One (能仁, epithet of the Buddha, referring to Shakyamuni Buddha) abandons all actions (舍諸行), self-careful inner feelings (自謹慎內情), the egg of ignorance self-destroys (無明卵自壞).
'Limited and limitless gatherings', 'limited' refers to existence born from the retribution of actions (行報生有, existence born from the retribution of actions), 'all actions' refers to abandoning the actions of lifespan (壽行舍之, abandoning the actions of lifespan). 'The Able One' refers to the no-learner (無學, one who has reached the state of no more learning). 'The Able One's inner joy' refers to the joy of meditative liberation Samadhi (禪解脫三昧樂, the joy of meditative liberation Samadhi). In Samadhi, self-careful with emptiness as the foremost (三昧中自謹慎以空為首, in Samadhi, self-careful with emptiness as the foremost). Three careful self-careful accomplishment (三謹慎自謹慎成就, three careful self-careful accomplishment). 'The egg of ignorance self-destroys', is like a broken egg (猶如壞卵𩌧也, is like a broken egg). No longer observing the egg, so is the World Honored One (不復觀卵𩌧如是世尊, no longer observing the egg, so is the World Honored One). Abandoning lifespan, not observing the actions of lifespan (舍壽命不觀壽命行, abandoning lifespan, not observing the actions of lifespan). Or it can be said that 'limited' refers to people, 'limitless' refers to other actions. 'Actions' refers to receiving various existing actions (各種存在的行為). 'Inner self-joy' refers to joy in various paths (樂諸道也, joy in various paths). The rest of the explanation is the same.
If love has no dwelling place (若愛無住處), the mind gradually gains understanding (意漸得開解), that love is removed by the Able One (彼愛能仁除), not knowing gods and humans (不知天及人).
'If love has no dwelling place', emotions are unrestrained and flow (情放逸流馳, emotions are unrestrained and flow). There are two kinds of love and views there (彼有二種愛見也, there are two kinds of love and views there). 'No dwelling place' is either due to love or due to other reasons (『無住處』若由愛若由是, 『No dwelling place』 is either due to love or due to other reasons). There are two kinds of mind (意有二種, there are two kinds of mind). Mind is love and views (意愛意見也, mind is love and views). 'Gradually' means surpassing two or three kinds of love and reaching the end of love (『漸者』俱越二三愛盡, 『Gradually』 means surpassing two or three kinds of love and reaching the end of love). 'The Able One acts beyond gods and humans' (『能仁行天及人』, 『The Able One acts beyond gods and humans』).
所不知。能仁行天及人所不能知。復作是說。若愛無住處。愛是欲愛也。住處諸見也。意漸得開解者。意是有愛。漸是無明。有二愛盡。天及人所不能知。諸見無明盡。
若內無瞋怒 有有獲種稷 彼無恐畏惱 諸天不往見
若內無瞋怒者。自喜無瞋恚。有有獲種稷者。中有有是謂有。於此間有。彼無恐畏惱者。善修空善明十二因緣。樂者四出要樂而成就。無惱者無有遺余也。財物之憂設有遺余。財物之中若得若失亦無愁惱。諸天不往見者。已取涅槃不見五趣。復作是說。若內無瞋恚者。現瞋恚盡。有有獲種稷者。現其欲盡。彼無恐畏惱者。善無有憂現愚癡盡。諸天不往見者。無慾無瞋恚亦無愚癡。已所涅槃不見涅槃。
人中等正覺 自訓專正志 遊行梵跡中 常樂心滅息
人中者。生於人中。等正覺者。盡覺知諸法。自訓者。自然具。專正志者。得三三昧。遊行梵跡者。敬尊法中心。常樂滅息者。諸三昧心得休息。害諸結心得休息。而樂其中。
眾人所敬仰 盡超一切法 諸天亦歸命 是謂聞無著
眾人所敬仰者。承事歸命。盡超一切法者。越諸善法。猶如超諸偈頌。亦度諸不善法。諸天亦歸命者。諸天亦承事歸命。是謂聞無著者。彼從世尊聞。佛天人所供養也
【現代漢語翻譯】 現代漢語譯本 所不知。能仁（指佛陀）的修行境界，是天人和凡人所不能理解的。進一步解釋說，如果愛沒有停留之處，這裡的『愛』指的是慾望之愛，而『住處』指的是各種見解。如果一個人的意識逐漸得到開解，這裡的『意識』指的是有愛，『漸』指的是無明。當兩種愛都斷盡時，天人和凡人就無法理解了。各種見解和無明也都斷盡。
『若內無瞋怒，有有獲種稷，彼無恐畏惱，諸天不往見。』
如果內心沒有嗔怒，那麼這個人就會因為沒有嗔恚而感到喜悅。『有有獲種稷』，指的是中有的存在，也就是所謂的『有』，存在於此世間。『彼無恐畏惱』，指的是善於修習空性，善於明白十二因緣。樂於四種出離的快樂併成就它。『無惱』指的是沒有任何遺留。即使有財物上的憂慮，或者財物有所遺留，對於財物的得失也不會感到愁惱。『諸天不往見』，指的是已經證得涅槃，不再受五道輪迴的束縛。進一步解釋說，如果內心沒有嗔恚，那麼現有的嗔恚就會斷盡。『有有獲種稷』，指的是現有的慾望就會斷盡。『彼無恐畏惱』，指的是善於沒有憂愁，現有的愚癡就會斷盡。『諸天不往見』，指的是沒有慾望，沒有嗔恚，也沒有愚癡，已經證得涅槃，不再受涅槃的束縛。
『人中等正覺，自訓專正志，**梵跡（指清凈的修行之路）中，常樂心滅息。』
『人中』，指的是生於人世間。『等正覺』，指的是完全覺知一切諸法。『自訓』，指的是自然具備。『專正志』，指的是獲得三種三昧（禪定）。**梵跡』，指的是敬重佛法的中心。『常樂滅息』，指的是各種三昧使心得休息，斷除各種煩惱結使心得休息，並且樂在其中。
『眾人所敬仰，盡超一切法，諸天亦歸命，是謂聞無著。』
『眾人所敬仰』，指的是受到眾人的承事和歸命。『盡超一切法』，指的是超越一切善法，就像超越各種偈頌一樣，也度脫一切不善法。『諸天亦歸命』，指的是諸天也承事和歸命。『是謂聞無著』，指的是他從世尊那裡聽聞，佛陀是天人和凡人所供養的。
【English Translation】 English version What is unknown. The practice of the capable one (referring to the Buddha) is beyond the comprehension of gods and humans. Further, it is said that if love has no dwelling place, 'love' here refers to desire-love, and 'dwelling place' refers to various views. If one's consciousness gradually becomes enlightened, 'consciousness' refers to having love, and 'gradually' refers to ignorance. When both kinds of love are exhausted, gods and humans cannot understand it. All views and ignorance are also exhausted.
'If there is no anger within, one obtains the seeds of existence; without fear or vexation, the gods do not come to see.'
If there is no anger within, one rejoices in the absence of anger. 'One obtains the seeds of existence' refers to the existence of the intermediate state, which is called 'existence,' existing in this world. 'Without fear or vexation' refers to being skilled in cultivating emptiness and understanding the twelve links of dependent origination. One delights in and achieves the four kinds of renunciation. 'Without vexation' means without any residue. Even if there are worries about possessions, or possessions are left behind, one does not grieve over the gain or loss of possessions. 'The gods do not come to see' refers to having attained Nirvana and no longer being bound by the five realms of existence. Further, it is said that if there is no anger within, then existing anger is exhausted. 'One obtains the seeds of existence' refers to existing desire being exhausted. 'Without fear or vexation' refers to being skilled in having no worries, and existing ignorance is exhausted. 'The gods do not come to see' refers to having no desire, no anger, and no ignorance, having attained Nirvana, and no longer being bound by Nirvana.
'Among humans, the equally rightly enlightened one, self-trained with focused and upright mind, in the Brahma-path (referring to the pure path of practice), constantly delights in the cessation of mind.'
'Among humans' refers to being born in the human world. 'Equally rightly enlightened' refers to fully knowing all dharmas. 'Self-trained' refers to being naturally endowed. 'Focused and upright mind' refers to attaining the three samadhis (meditative states). 'Brahma-path' refers to the center of reverence for the Dharma. 'Constantly delights in the cessation of mind' refers to the various samadhis allowing the mind to rest, cutting off various afflictions and knots, and delighting in it.
'Revered by all, surpassing all dharmas, the gods also take refuge, this is called hearing without attachment.'
'Revered by all' refers to being served and taken refuge in by all. 'Surpassing all dharmas' refers to surpassing all good dharmas, just as surpassing various verses, and also crossing over all unwholesome dharmas. 'The gods also take refuge' refers to the gods also serving and taking refuge. 'This is called hearing without attachment' refers to hearing from the World-Honored One, the Buddha, who is worshiped by gods and humans.
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一切結過去 于園越園果 于欲出要樂 猶如煉真金
一切結過去者。度九結是謂一切結過去。復作是說。度於三結過去也。于園越園果者。五欲為園。于彼愛盡越諸愛患。越諸結越有樂。于欲出要者。于欲解脫樂初禪。複次欲中出要樂凈處樂。等樂其中。是謂于欲出要樂。猶如煉真金者。如金被煉無有穢垢極妙。如是如來已越于欲盡無諸漏。
三佛名流佈 猶如日除冥 於世第一尊 亦如安明山
三佛名流佈者。功德聲聞世尊四方上下。乃至阿迦尼吒天皆聞其聲。猶如日除冥者。如日出時普照世間。冥皆為明無不蒙其恩。如是世尊已逮正覺。以光明普照三界。於世第一尊者。以此名為尊。彼一切為現照明。亦如安明者。如須彌山王于眾山中極高最大。世尊亦如是。於一切眾生中而作偈導。
我當說其義 亦不作悕望 一切名龍者 實名為如來
我當說其義者。當龍功德。亦不作悕望。尊因陀摩那作是說。是無義語。尊摩醯羅作是說。不作諸眾行。或作是說。不作怨仇。如所說亦無瞋恚而有所作。復作是說。亦不造惡行。一切名龍者。實名為如來。諸有名龍者。於一切中如來最妙龍。
能忍不嫉彼 如龍有二足 慇勤修梵行 所行龍余跡
能
忍不嫉彼如龍有二足者。彼猶龍象前腳已得隱。然後身得回。如是如來以牢固法身得迴轉。慇勤修梵行所行龍余跡者。猶如龍象後腳以得隱。然後身得迴轉。如來亦如是。賢聖法服。曩昔諸如來。已得牢固法身得迴轉。
信為大龍象 護為白雙牙 念頸智慧頭 威儀用法觀
信為大龍象者。猶如龍象受取皆由鼻。如來如是。以信棄不善法而攝善法。猶如龍象鼻最為要。尊曇摩多羅作是頌契經者之重過。不得言如來之信。更自有因緣。一切諸智算數。像為大龍。猶如龍象受取皆由鼻。如來亦如是。親近諸法數。亦復分別觀有色身。清凈行如來護亦復如是。賢聖八品道清凈無塵垢。復作是說。猶如龍象牙不可移動。如來亦如是。於四等中受取諸氣味。便得自在。如來牙亦如是。勇猛有眾相。如來亦如是。於六善來。當有眾相好丈夫之才。念頸者猶如龍象頸盡取一切諸味。如來神足亦復如是。一切諸法皆悉普具。復作是說。猶如龍象頸而扶持頭。如來亦如是。念最為上頭為智者。猶如龍象以頭為命。如來亦如是。以智慧為命。復作是說。猶如龍象色身之中頭最為上。如來亦如是。法身之中三耶三佛最為上。威儀用法觀者。或作是說。此事亦如是二眼用法觀。猶如龍象左右有兩肩。如來亦如是。有二種。等身
【現代漢語翻譯】 現代漢語譯本 不要嫉妒那些像有兩隻腳的龍一樣的人。他們就像大象一樣，前腳已經隱藏起來，然後身體才能轉動。如來也是如此，以牢固的法身得以迴轉。勤奮地修習梵行，所行之處如同龍留下的痕跡，就像大象的後腳已經隱藏起來，然後身體才能轉動。如來也是如此，穿著賢聖的法服，過去的諸如來，已經獲得了牢固的法身得以迴轉。
信是大龍象，護是白雙牙，念是頸，智慧是頭，威儀是用法觀察。
『信是大龍象』，就像大象的受取都依靠鼻子。如來也是如此，以信心捨棄不善法而攝取善法。就像大象的鼻子最為重要。尊者曇摩多羅這樣說，契經者的重過，不得說如來的信心，更自有因緣。一切諸智算數，像為大龍。就像大象的受取都依靠鼻子。如來也是如此，親近諸法數，也分別觀察有色身。清凈行，如來的護也是如此。賢聖八品道清凈無塵垢。又這樣說，就像大象的牙不可移動。如來也是如此，在四等中受取諸氣味，便得自在。如來的牙也是如此，勇猛有眾相。如來也是如此，在六善來中，當有眾相好丈夫之才。『念頸』，就像大象的頸盡取一切諸味。如來的神足也是如此，一切諸法都普遍具備。又這樣說，就像大象的頸而扶持頭。如來也是如此，念最為上，頭為智者。就像大象以頭為命。如來也是如此，以智慧為命。又這樣說，就像大象的色身之中頭最為上。如來也是如此，法身之中三耶三佛（Samyaksambuddha，正等覺者）最為上。『威儀用法觀』，或者這樣說，這件事也像用兩隻眼睛觀察。就像大象左右有兩肩。如來也是如此，有兩種等身。
【English Translation】 English version Do not be jealous of those who are like dragons with two feet. They are like elephants whose front feet have already been hidden, and then the body can turn. So it is with the Tathagata (如來, Thus Come One), who is able to turn around with a firm Dharma body. Diligently cultivating Brahma-conduct, the path they tread is like the traces left by a dragon, just as the elephant's hind feet have been hidden, and then the body can turn. So it is with the Tathagata, wearing the robes of the wise and holy; the past Tathagatas have already obtained a firm Dharma body and are able to turn around.
Faith is the great dragon-elephant, protection is the pair of white tusks, mindfulness is the neck, wisdom is the head, and dignified conduct is observing the Dharma.
'Faith is the great dragon-elephant,' just as the elephant's intake depends on its trunk. So it is with the Tathagata, who abandons unwholesome dharmas (法, teachings/phenomena) and embraces wholesome dharmas through faith. Just as the elephant's trunk is most important. Venerable Dharmatrata (曇摩多羅, name of a monk) said this, the grave fault of those who recite the sutras is that they must not speak of the Tathagata's faith, for there is another cause. In all calculations of wisdom, the elephant is the great dragon. Just as the elephant's intake depends on its trunk. So it is with the Tathagata, who draws near to the number of dharmas and also observes the physical body separately. Pure conduct, so it is with the Tathagata's protection. The Noble Eightfold Path is pure and without defilement. It is also said that just as the elephant's tusks cannot be moved. So it is with the Tathagata, who receives all flavors in the four immeasurables (四等, four brahma-viharas) and attains freedom. So it is with the Tathagata's tusks, courageous and with many marks. So it is with the Tathagata, who, in the six good comings, shall have the talents of a great and handsome man with many marks. 'Mindfulness is the neck,' just as the elephant's neck takes in all flavors. So it is with the Tathagata's supernatural powers, in which all dharmas are universally complete. It is also said that just as the elephant's neck supports the head. So it is with the Tathagata, mindfulness is the highest, and the head is the wise one. Just as the elephant values its head as its life. So it is with the Tathagata, who values wisdom as his life. It is also said that just as the head is the highest in the elephant's physical body. So it is with the Tathagata, the Samyaksambuddha (三耶三佛, Perfectly Enlightened One) is the highest in the Dharma body. 'Dignified conduct is observing the Dharma,' or it can be said that this matter is also like observing with two eyes. Just as the elephant has two shoulders on the left and right. So it is with the Tathagata, who has two kinds of equal bodies.
習出要。等身盡出要。跡滅不復起。復作是說。猶如龍象。有諸法觀速疾而知。如來亦如是。有眾相知眾生。或作是說。猶如龍象心意有眾相。若步若行皆悉知之。如來亦如是。於色身中頭最為上。如來亦如是。阿耨多羅三藐三菩提法身中最為上。或作是說。此亦是其事。有入法觀。猶如龍象左右有二肩。如來亦如是。有二種。等習身出要。等盡身出要。復作是說。猶如龍象法觀作眾相。御象知其相。如來亦如是。亦知其相解眾生。或作是說。猶如龍象意之所念悉能成辦。若行若住皆悉知之。本無如來亦復如是。知眾生根本。或作是說。猶如龍象意之所念。若行若住皆悉知之。本無如來亦如是。知眾生根相。或作是說。猶如是知眾生根。或作是說。猶如龍象意之所念。若住若行皆悉知之。如來亦如是。知諸根相。親近諸行。于眾生中敷演法。默然承受奉行。展轉相應。
法藏皆滿具 照明除拂去 樂禪出入息 內自善謹慎
法藏皆滿具者。猶如龍象腹入若干種食。皆依仰之。如來亦如是。法等諸藏依法食。照明除拂去者。猶如龍象尾拂蚊虻蠅𧎇皆能拂去。如來亦如是。身中敷演教樂禪。出入息內自善謹慎。猶如龍象以出入息而養其形常以為樂。如來亦如是。常以四禪而養其形。內方便具足。
龍
【現代漢語翻譯】 現代漢語譯本： 習出要（Sikshasamudaya，修習的要義）。等身盡出要（Samanantasamudaya，完全修習的要義）。跡滅不復起（Nirodha，滅盡）。復作是說。猶如龍象（Naga，指強大的修行者或佛陀）。有諸法觀速疾而知。如來（Tathagata，佛陀的稱號）亦如是。有眾相知眾生。或作是說。猶如龍象心意有眾相。若步若行皆悉知之。如來亦如是。於色身中頭最為上。如來亦如是。阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）法身中最為上。或作是說。此亦是其事。有入法觀。猶如龍象左右有二肩。如來亦如是。有二種。等習身出要。等盡身出要。復作是說。猶如龍象法觀作眾相。御象知其相。如來亦如是。亦知其相解眾生。或作是說。猶如龍象意之所念悉能成辦。若行若住皆悉知之。本無如來亦復如是。知眾生根本。或作是說。猶如龍象意之所念。若行若住皆悉知之。本無如來亦如是。知眾生根相。或作是說。猶如是知眾生根。或作是說。猶如龍象意之所念。若住若行皆悉知之。如來亦如是。知諸根相。親近諸行。于眾生中敷演法。默然承受奉行。展轉相應。 法藏皆滿具 照明除拂去 樂禪出入息 內自善謹慎 法藏皆滿具者。猶如龍象腹入若干種食。皆依仰之。如來亦如是。法等諸藏依法食。照明除拂去者。猶如龍象尾拂蚊虻蠅𧎇皆能拂去。如來亦如是。身中敷演教樂禪。出入息內自善謹慎。猶如龍象以出入息而養其形常以為樂。如來亦如是。常以四禪而養其形。內方便具足。 龍
【English Translation】 English version: Sikshasamudaya (習出要, The essentials of practice). Samanantasamudaya (等身盡出要, The complete essentials of practice). Nirodha (跡滅不復起, Cessation). It is further said: It is like a Naga (龍象, referring to a powerful practitioner or the Buddha). One quickly knows through observing all dharmas. The Tathagata (如來, title of the Buddha) is also like that. He knows beings through various signs. Or it is said: It is like a Naga whose mind has various signs. Whether walking or standing, it knows all. The Tathagata is also like that. Among the physical body, the head is the most supreme. The Tathagata is also like that. Among the Dharmakaya (法身, Dharma body) of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), it is the most supreme. Or it is said: This is also the case. There is entering the observation of Dharma. It is like a Naga having two shoulders on the left and right. The Tathagata is also like that. There are two kinds: equally practicing the essentials of the body, and equally exhausting the essentials of the body. It is further said: It is like a Naga observing all signs through Dharma. The elephant driver knows its signs. The Tathagata is also like that. He also knows its signs and understands beings. Or it is said: It is like a Naga whose thoughts are all accomplished. Whether walking or standing, it knows all. Originally, the Tathagata is also like that. He knows the roots of beings. Or it is said: It is like a Naga whose thoughts are. Whether walking or standing, it knows all. Originally, the Tathagata is also like that. He knows the root nature of beings. Or it is said: It is like knowing the roots of beings. Or it is said: It is like a Naga whose thoughts are. Whether standing or walking, it knows all. The Tathagata is also like that. He knows the characteristics of all roots. He approaches all practices. Among beings, he expounds the Dharma. He silently receives and upholds it. They correspond to each other in succession. The treasury of Dharma is fully complete, Illuminating and removing dust. Delighting in Dhyana (禪, meditation), in breathing in and out, Inwardly, be carefully cautious. 'The treasury of Dharma is fully complete' is like a Naga whose belly takes in various kinds of food, all relying on it. The Tathagata is also like that. The various treasuries of Dharma rely on Dharma as food. 'Illuminating and removing dust' is like a Naga's tail brushing away mosquitoes, flies, and gnats. The Tathagata is also like that. He expounds teachings of delight in Dhyana within the body. Breathing in and out, inwardly, be carefully cautious. It is like a Naga nourishing its form with breathing in and out, always taking it as joy. The Tathagata is also like that. He always nourishes his form with the four Dhyanas. Inner skillful means are complete. Naga
行求茂草 龍住威儀盛 龍臥威儀具 坐亦威儀成 一切龍威成 是謂龍威儀
龍行求茂草者。乃至是謂龍威儀者。世尊於一切威儀中戒三昧成就。得三昧亦成就。若威儀成就。意食不穢處而不食。龍食而量腹命亦不貪。意食不穢處穢處而不食者。穢處食者何等是。有貪意起與邪命俱。彼是穢處。無穢處者。反上事也。彼如來除去穢食。擇無穢食使根充足而無眾病。猶如膏拊創。亦如膏車。服眾藥草無有貪著。故曰不貪。
以得食斷饑 不畜積遺余 受彼信施食 除彼不與取
以得食斷饑者。草為食覆為衣。不畜積遺余。不得畜積。不露形體。得施食才欲存形。受彼信施食。除彼不與取者。以法求取。複次當說其要。若得遺長複次藏貯以為家業。彼如來皆悉知除去非行。故曰斷諸飢渴者也。
斷諸一切結 亦斷諸縛著 彼行在在處 亦無憂畏患
斷一切諸結者。滅七結也。亦斷諸縛著者。滅三縛也。複次本無如來結根。使根永盡無縛著。起諸照明故。曰斷諸一切結也。如來見諸穢心不染著。故曰彼行在在處處也。
愚死命有二數 有無怒見家業 善眠寐二比丘 草覆衣一切使
偈揵度第三品竟。
尊婆須蜜菩薩所集偈品首
見色無娛娛
【現代漢語翻譯】 現代漢語譯本 行求茂草，龍的威儀就顯盛； 龍躺臥時威儀具備，坐著時威儀也成就； 一切時處龍的威儀都成就，這就是所謂的龍威儀。
『龍行求茂草者』，乃至『是謂龍威儀者』，世尊在一切威儀中，戒和三昧都成就。得到三昧也成就。如果威儀成就，意念所食之處不污穢，不食用污穢之物。龍食用適量，維持生命，也不貪求。意念所食之處沒有污穢，不食用污穢之處，什麼是污穢之處呢？有貪婪的意念生起，與邪命相伴隨，那就是污穢之處。沒有污穢之處，就是與此相反。如來除去污穢的食物，選擇沒有污穢的食物，使身體的根基充足而沒有疾病，就像用膏藥塗抹傷口，也像用膏油潤滑車子。服用各種藥草，沒有貪戀執著，所以說不貪。
以得到的食物解除飢餓，不積蓄剩餘； 接受他人信施的食物，去除不予而取的行為。
『以得食斷饑者』，以草為食，以葉為衣，不積蓄剩餘。不得積蓄，不暴露形體。得到施捨的食物，僅僅爲了維持形體。『受彼信施食，除彼不與取者』，以合法的方式求取。再次，應當說其中的要點。如果得到遺留的長物，或者積藏貯存作為家業，如來都完全知曉併除去這些非正當的行為，所以說斷除諸多的飢渴。
斷除一切的結縛，也斷除一切的執著； 他的行為無論在任何地方，都沒有憂愁和畏懼。
『斷一切諸結者』，滅除七種結縛。『亦斷諸縛著者』，滅除三種縛著。再次，本來如來就沒有結縛的根源，使結使的根源永遠斷盡，沒有執著。生起各種照明，所以說斷除一切的結縛。如來見到各種污穢的心，不被染著，所以說他的行為無論在任何地方。
愚人死後有二種歸宿，有或無，憤怒，見解，家業； 善於睡眠的比丘有兩種，草衣覆蓋一切。
偈揵度第三品結束。
尊者婆須蜜菩薩所集偈品開始
見到美色沒有娛樂之心
English version Seeking lush grass while walking, the dragon's majesty becomes prominent; When the dragon lies down, its majesty is complete; when it sits, its majesty is also accomplished; The dragon's majesty is accomplished in all times and places; this is what is called the dragon's majesty.
'The dragon seeks lush grass while walking,' up to 'this is what is called the dragon's majesty,' the World Honored One achieves both precepts and samadhi in all conduct. Attaining samadhi is also accomplished. If conduct is accomplished, the mind does not find defilement in what it consumes, and does not consume defiled things. The dragon eats moderately, sustaining life, and is not greedy. The mind does not find defilement in what it consumes, and does not consume defiled places. What are defiled places? When greedy thoughts arise, accompanied by wrong livelihood, that is a defiled place. The absence of defiled places is the opposite of this. The Thus Come One removes defiled food, chooses undefiled food, so that the body's foundation is sufficient and without illness, like applying ointment to a wound, or like lubricating a cart with oil. Taking various medicinal herbs without greed or attachment, therefore it is said 'not greedy'.
Using the food obtained to end hunger, not accumulating leftovers; Receiving the food given in faith, removing what is taken without being given.
'Using the food obtained to end hunger,' using grass as food, using leaves as clothing, not accumulating leftovers. Not allowed to accumulate, not exposing the body. Receiving the food given, merely to sustain the body. 'Receiving the food given in faith, removing what is taken without being given,' obtaining it in a lawful way. Furthermore, the key points should be explained. If one obtains abandoned long objects, or accumulates and stores them as family property, the Thus Come One fully knows and removes these improper behaviors, therefore it is said to cut off many hunger and thirst.
Cutting off all bonds, also cutting off all attachments; His behavior, wherever he is, has no sorrow or fear.
'Cutting off all bonds,' eliminating the seven bonds. 'Also cutting off all attachments,' eliminating the three attachments. Furthermore, originally the Thus Come One has no root of bonds, so that the root of afflictions is forever exhausted, without attachment. Generating various illuminations, therefore it is said to cut off all bonds. The Thus Come One sees all defiled minds, and is not tainted by them, therefore it is said his behavior is in all places.
After death, fools have two destinations, existence or non-existence, anger, views, family property; Monks who sleep well have two kinds, grass clothing covers everything.
End of the third chapter of Gatha Khandha.
Beginning of the Gatha chapter collected by Venerable Vasumitra Bodhisattva
Seeing beautiful colors without entertaining the mind
【English Translation】 Seeking lush grass while walking, the dragon's majesty becomes prominent; When the dragon lies down, its majesty is complete; when it sits, its majesty is also accomplished; The dragon's majesty is accomplished in all times and places; this is what is called the dragon's majesty.
'The dragon seeks lush grass while walking,' up to 'this is what is called the dragon's majesty,' the World Honored One achieves both precepts (戒) and samadhi (三昧) in all conduct. Attaining samadhi is also accomplished. If conduct is accomplished, the mind does not find defilement in what it consumes, and does not consume defiled things. The dragon eats moderately, sustaining life, and is not greedy. The mind does not find defilement in what it consumes, and does not consume defiled places. What are defiled places? When greedy thoughts arise, accompanied by wrong livelihood (邪命), that is a defiled place. The absence of defiled places is the opposite of this. The Tathagata (如來) removes defiled food, chooses undefiled food, so that the body's foundation is sufficient and without illness, like applying ointment to a wound, or like lubricating a cart with oil. Taking various medicinal herbs without greed or attachment, therefore it is said 'not greedy'.
Using the food obtained to end hunger, not accumulating leftovers; Receiving the food given in faith, removing what is taken without being given.
'Using the food obtained to end hunger,' using grass as food, using leaves as clothing, not accumulating leftovers. Not allowed to accumulate, not exposing the body. Receiving the food given, merely to sustain the body. 'Receiving the food given in faith, removing what is taken without being given,' obtaining it in a lawful way. Furthermore, the key points should be explained. If one obtains abandoned long objects, or accumulates and stores them as family property, the Tathagata (如來) fully knows and removes these improper behaviors, therefore it is said to cut off many hunger and thirst.
Cutting off all bonds, also cutting off all attachments; His behavior, wherever he is, has no sorrow or fear.
'Cutting off all bonds,' eliminating the seven bonds. 'Also cutting off all attachments,' eliminating the three attachments. Furthermore, originally the Tathagata (如來) has no root of bonds, so that the root of afflictions is forever exhausted, without attachment. Generating various illuminations, therefore it is said to cut off all bonds. The Tathagata (如來) sees all defiled minds, and is not tainted by them, therefore it is said his behavior is in all places.
After death, fools have two destinations, existence or non-existence, anger, views, family property; Monks who sleep well have two kinds, grass clothing covers everything.
End of the third chapter of Gatha Khandha.
Beginning of the Gatha chapter collected by Venerable Vasumitra Bodhisattva
Seeing beautiful colors without entertaining the mind
無慾及諸貪 況革囊盛糞 使五意移動
見色無娛娛者。何以故。世尊作是說。況革囊盛糞者。或作是說。現其愛盡。天樂天女。常無慾于彼。況革囊盛糞。複次欲斷摩訶檀提(梵志)縛。不欲使頻至佛所。
梵志慢滿擔 怒菸害為灰 口凈心如火 心者火坑藏
梵志慢滿者。猶如負重擔不畏懼於人。如是慢所縛不畏懼。怒煙者。猶如先有煙然後火乃然。如是失有怒然後方有教。猶如煙亂一切色。怒亦如是而亂眾色。害為灰者。猶如灰無用於物。如是害亦無用於物也。口凈者猶如凈投火。如是舌長益於諸法。心者火坑藏者。猶如祠火處所。如是心為智火所然。自動人中明者。猶如自第一火。
信種自暴露 智慧為耕犁 慚愧心所縛 心手之執杖
信種自暴露者。猶如先有萌牙。如是信為道然後行道。暴露者暴為閑居。猶如莖生得雨潤澤。如是生善功德以暴潤澤。智慧為耕犁者。猶如集聚耕地。如是信成眾善功德。如是智慧成眾善功德。耕者結使。慚愧者猶如犁𨍮。如是慚愧住智慧。心縛者三三昧是。意縛猶如輻。如是三昧猶如不移動。手執杖者。猶如耕地杖用驅行。如是念耕結得善驅。
身整口亦整 猶如往求食 實作擇去穢 受語而解脫
身整身
律儀也。口整者口律儀。猶如往求食者。命命清凈也。實作擇去穢者。以智諦耕除諸。受語而解脫者。猶如耕犁。人事辦則舍。如是等與相應而舍其行。諸已滅便有勇猛意。
勇猛共二軛 方便獲安處 已往不復還 所至無憂畏
勇猛共二軛者。猶如牛有力勢不捨其軛。如是勇猛之力。亦不捨其軛。方便獲安處者。有四方便已儘是謂涅槃。亦是安隱處勇猛志。彼已往不復還者。有力勢不復還。所至無憂畏者。已到涅槃諸憂畏患永盡無餘。
如是耕田作 彼曰甘露果 能忍如是業 一切苦解脫
如是耕田作者。作如是修行道也。彼曰甘露果涅槃為果。能忍如是業者。修行此道。一切苦解脫者。於三界苦而得解脫。或作是說。道教於彼智慧斷諸結使。身整口亦整。猶如往求食者。等語等業等命。勇猛共二軛者等方便也。念為杖者等念也。意縛者等三昧也。已說五根彼信種信根也。勇猛共二軛精進根也。念為杖者念根也意縛者定。根也智慧唱導是慧根也。
專念巧便求 亦不樂在家 群雁往奔池 盡流除瞋恚
專念巧便求者。出家學道。專念者繫念不移。亦不樂在家者。不樂處家恩愛之中。群雁往奔池盡流除瞋恚者。猶如群雁舍大山林無戀慕情。如是彼滅於五欲無戀慕情
【現代漢語翻譯】 現代漢語譯本 律儀，就是指行為的規範。口語的端正，就是指口語的律儀。就像前去乞食的人一樣，保持生命和行為的清凈。真實地去做選擇，去除不潔之物，用智慧和真諦來耕耘，去除各種煩惱。接受教誨而得到解脫的人，就像用犁耕地一樣。人事處理完畢就放下，像這樣與（正法）相應，然後捨棄（世俗的）行為。諸煩惱已經滅除，便會有勇猛的意志。
勇猛與精進如雙軛，方便之行獲安樂之處。 已逝之境不再回還，所到達處沒有憂愁和畏懼。
『勇猛與精進如雙軛』，就像牛有力量，不捨棄它的軛一樣。像這樣，勇猛的力量，也不捨棄它的軛。『方便之行獲安樂之處』，具備四種方便，就能夠達到涅槃（Nirvana，滅度），也就是安穩之處，擁有勇猛的意志。『已逝之境不再回還』，擁有力量就不會再返回（輪迴）。『所到達處沒有憂愁和畏懼』，已經到達涅槃，各種憂愁和畏懼永遠消失殆盡。
如此耕耘修行田，彼岸可得甘露果。 能忍受這樣的修行，一切痛苦都可解脫。
『如此耕耘修行田』，就是修行這樣的道路。『彼岸可得甘露果』，涅槃就是（修行的）果實。『能忍受這樣的修行』，就是修行此道。『一切痛苦都可解脫』，就能從三界（Trialoka）的痛苦中得到解脫。或者可以這樣說，（佛）道教導他們，用智慧斷除各種煩惱。身體端正，口語也端正，就像前去乞食的人一樣，言語端正，行為端正，生命端正。『勇猛與精進如雙軛』，就是方便之行。『正念如杖』，就是正念。『意念的繫縛』，就是三昧（Samadhi，禪定）。已經說了五根（five roots），其中『信』是信根（root of faith），『勇猛與精進如雙軛』是精進根（root of vigor），『正念如杖』是念根（root of mindfulness），『意念的繫縛』是定根（root of concentration），智慧的引導是慧根（root of wisdom）。
專心致志巧妙求，也不貪戀于在家。 猶如群雁奔向池塘，盡情暢遊去除瞋恚。
『專心致志巧妙求』，就是出家學道。專心致志，就是心念專注不轉移。『也不貪戀于在家』，就是不貪戀於家庭的恩愛之中。『猶如群雁奔向池塘，盡情暢遊去除瞋恚』，就像一群大雁捨棄大山森林，沒有留戀之情。像這樣，他們滅除對五欲（five desires）的貪戀之情。
【English Translation】 English version Discipline is the regulation of conduct. Correct speech is the discipline of speech. Like those who go seeking food, maintaining purity of life and conduct. Truly making choices, removing impurities, using wisdom and truth to cultivate, removing various afflictions. Those who receive teachings and attain liberation are like plowing the field with a plow. When human affairs are completed, they are put down. Like this, being in accordance with (the Dharma), and then abandoning (worldly) actions. When afflictions are extinguished, there will be courageous will.
Courage and diligence are like a double yoke, the practice of skillful means obtains a place of peace. The past realm does not return, and there is no sorrow or fear in the place reached.
'Courage and diligence are like a double yoke,' just as an ox has strength and does not abandon its yoke. Like this, the power of courage does not abandon its yoke either. 'The practice of skillful means obtains a place of peace,' possessing four skillful means can reach Nirvana (Nirvana, extinction), which is a place of peace and security, possessing a courageous will. 'The past realm does not return,' possessing strength will not return (to Samsara). 'There is no sorrow or fear in the place reached,' having reached Nirvana, all sorrows and fears are completely extinguished.
Cultivating the field in this way, the nectar fruit can be obtained on the other shore. Being able to endure such practice, all suffering can be liberated.
'Cultivating the field in this way' means practicing this path. 'The nectar fruit can be obtained on the other shore,' Nirvana is the fruit (of practice). 'Being able to endure such practice' means practicing this path. 'All suffering can be liberated' means being liberated from the suffering of the three realms (Trialoka). Or it can be said that the (Buddha's) path teaches them to use wisdom to cut off various afflictions. The body is upright, and the speech is also upright, just like those who go seeking food, speech is upright, conduct is upright, and life is upright. 'Courage and diligence are like a double yoke' means the practice of skillful means. 'Right mindfulness is like a staff' means right mindfulness. 'The binding of the mind' means Samadhi (Samadhi, concentration). The five roots (five roots) have already been spoken of, of which 'faith' is the root of faith (root of faith), 'courage and diligence are like a double yoke' is the root of vigor (root of vigor), 'right mindfulness is like a staff' is the root of mindfulness (root of mindfulness), 'the binding of the mind' is the root of concentration (root of concentration), and the guidance of wisdom is the root of wisdom (root of wisdom).
With focused mind and skillful means, also not delighting in being at home. Like a flock of geese rushing to a pond, enjoying themselves and removing anger.
'With focused mind and skillful means' means leaving home to study the path. Focused mind means the mind is focused and does not shift. 'Also not delighting in being at home' means not delighting in the love and affection of the family. 'Like a flock of geese rushing to a pond, enjoying themselves and removing anger' means like a flock of geese abandoning the great mountains and forests without any attachment. Like this, they extinguish their attachment to the five desires (five desires).
。所可用道滅於五欲。如所說法之所除。況非法也。復作是說。專念求巧便者。常樂閑居坐禪。亦不樂在家者。不樂於三界眾生。群雁往奔池盡瞋恚者。流為無明。所可用道除無明。彼道亦除。復作是說。專念巧便求者。而修行道游居意山中。亦不樂在家者。遠離愛著。如所說諸痛中愛此是愛也。已能捨彼亦不樂愛著。群雁往奔池盡流瞋恚者。流為六入。如所說長者眼為識流源。彼能滅六入所可用道。滅六入者。彼道亦滅。
諸度江海者 作橋度彼岸 有縛我求度 智者先達岸
諸度江者。如所說如瞿曇世尊。由異學故往受恒水。水神作是說偈。彼河恒薩牢頻鬧作諸橋諸不得神足。或作是說。諸受頻鬧者。結為頻生。死為薩牢。如所說由薩羅有是池。作諸橋修行道也。舍山者滅於五欲。縛拔求度者。外道求道。智者先達岸者。說度生死岸。復作是說。諸度頻鬧者。見諦所斷結滅也。薩羅者思惟所斷結滅也。作橋者興起道也。舍山者滅諸蓋。縛拔者修學道。智者先達岸。羅漢度生死岸。
不于見健疾 是我之齊限 非行能除往 不染於家累
不于見健疾者。等智成就健疾。彼不凈之見不聞健疾。非健疾者。能凈其邊。彼亦欲凈于欲慇勤。界亦不聞將往。何以故。不染於家累者。彼不隨
此見。
若林柱牢固 於他盡其語 若無慾善根 能仁亦牢固
若林柱牢固者。尊者阿那律授決中廣說。猶如林柱不可移動。如是彼尊者。若毀罵若嘆譽不可移動。於他盡其語者。語在內若毀罵復有嘆譽者。善無慾者諸結使盡。善根者於三三昧。是三昧根。能仁亦復牢固者。佛聲無學智。
不二行作講堂 養妻子非比丘 于眾生不改瞋 能仁常護眾生
不二行作講堂者。獵師喻中已說。不二行作講堂者。獵師所行閑居聚中。比丘行聚中聚。閑居獵師所為非行。比丘護賢行。養妻子非比丘。獵師及妻子比丘非其行。唯自養以法聚。彼于眾生不改瞋者。獵師不改於殺生能仁常護眾生者。比丘無有殺意。
於前中間后 從他受信施 亦無怨恨心 能仁亦護彼
於前者不食。中間者半食。後者餘食未盡。從他受信施。比丘得食。亦無怨恨心者。亦不罵亦不能傷其形。不作強顏。不是語我不得物。終不離此法。復作是說。於前者好微妙食。中者中食。後者下食。從他得信施者。從他受信施。不說惡語。所得惡食處亦不避。亦不執語所得惡食處。亦不頻往彼乞求皆悉遍。復作是說。惡不能壞其意好不起愛著。
有說第一者 夜叉凈非凈 何為此解脫 無餘名曰善
【現代漢語翻譯】 現代漢語譯本 此見。
若林柱牢固，於他盡其語，若無慾善根，能仁亦牢固。
若林柱牢固者：尊者阿那律（Anuruddha，佛陀的十大弟子之一，以天眼第一著稱）授決中廣說。猶如林中的柱子不可移動，如此，那位尊者，無論是譭謗還是讚譽，都不可動搖。於他盡其語者：言語在於內心，無論是譭謗還是讚譽，善無慾者，所有的結使（煩惱的束縛）都已斷盡。善根者：對於三三昧（三種禪定狀態，即空三昧、無相三昧、無作三昧），是三昧的根本。能仁亦復牢固者：佛的聲音是無學智（阿羅漢的智慧）。
不二行作講堂，養妻子非比丘，于眾生不改瞋，能仁常護眾生。
不二行作講堂者：在獵師的比喻中已經說過。不二行作講堂者：獵師所行之處是閑居的聚集地，比丘所行之處是僧團的聚集地。閑居是獵師的行為，不是修行；比丘守護賢善的行為。養妻子非比丘：獵師養妻子，這並非比丘的行為。比丘唯有自養，以佛法聚集。彼于眾生不改瞋者：獵師不改變殺生的行為，能仁常護眾生者：比丘沒有殺生的意圖。
於前中間后，從他受信施，亦無怨恨心，能仁亦護彼。
於前者不食：指在用餐前不吃東西。中間者半食：指只吃一半的食物。後者餘食未盡：指剩下的食物還沒有吃完。從他受信施：比丘接受供養的食物。亦無怨恨心者：既不謾罵，也不傷害對方的形體，不做勉強的表情，不說『我沒有得到東西』這樣的話，終究不離開佛法。又作是說：於前者是好的、微妙的食物，中者是中等的食物，後者是下等的食物。從他得信施者：從他人那裡接受供養。不說惡語：對於所得的惡劣食物，也不迴避，也不執著于所得的惡劣食物，也不頻繁地前往那裡乞求，而是普遍地接受供養。又作是說：惡劣的食物不能擾亂他的心意，好的食物也不引起貪愛。
有說第一者，夜叉（Yaksa，一種鬼神）凈非凈，何為此解脫，無餘名曰善。
【English Translation】 English version This view.
If the forest pillar is firm, he exhausts his words on others; if there is no desire for good roots, the Sage is also firm.
』If the forest pillar is firm』: The Venerable Anuruddha (one of the ten principal disciples of the Buddha, known for his divine eye) extensively explained this in his prediction. Just as a pillar in the forest cannot be moved, so too, that Venerable One cannot be moved by either defamation or praise. 『He exhausts his words on others』: Words are within the heart; whether there is defamation or praise, the one who is without desire has exhausted all fetters (bondages of afflictions). 『Good roots』: Regarding the three samadhis (three states of concentration: emptiness, signlessness, and wishlessness), these are the roots of samadhi. 『The Sage is also firm』: The Buddha's voice is the wisdom of the non-learner (the wisdom of an Arhat).
He makes a lecture hall with non-dual conduct, supporting a wife and children is not a bhikkhu (monk); he does not change his anger towards beings, the Sage always protects beings.
』He makes a lecture hall with non-dual conduct』: This has already been said in the simile of the hunter. 『He makes a lecture hall with non-dual conduct』: The place where the hunter goes is a secluded gathering place; the place where the bhikkhu goes is a gathering place of the Sangha (community). Seclusion is the hunter's action, not practice; the bhikkhu protects virtuous conduct. 『Supporting a wife and children is not a bhikkhu』: The hunter supports a wife and children; this is not the bhikkhu's action. The bhikkhu only supports himself, gathering with the Dharma. 『He does not change his anger towards beings』: The hunter does not change his act of killing; 『the Sage always protects beings』: The bhikkhu has no intention to kill.
Before, in the middle, and after, he receives offerings from others; he also has no resentment in his heart, the Sage also protects him.
』Before』 means not eating before the meal. 『In the middle』 means eating only half the food. 『After』 means the remaining food has not been finished. 『He receives offerings from others』: The bhikkhu receives offered food. 『He also has no resentment in his heart』: He neither scolds nor harms the other's form, does not make a forced expression, and does not say, 『I have not received anything,』 and ultimately does not depart from the Dharma. It is also said: 『Before』 is good, subtle food; 『in the middle』 is medium food; 『after』 is inferior food. 『He receives offerings from others』: He receives offerings from others. He does not speak evil words: he does not avoid places where he receives bad food, nor is he attached to places where he receives bad food, nor does he frequently go there to beg; instead, he universally accepts offerings. It is also said: Bad food cannot disturb his mind, and good food does not arouse attachment.
Some say the first is a Yaksa (a type of spirit), pure or impure; what is this liberation, which is called good without remainder?
有說第一者。此夜叉凈說。猶如此有想無想天。何為此解脫者。如是無餘智者方便說凈。
飢渴第一病 行為第一苦 如實知是者 涅槃第一樂
飢渴第一病者。斷手授決中已說。彼斷手不大苦。如飢渴者。行為第一苦者。彼行有若干種。若如實知此者。涅槃第一樂。能知如是行。不成就所作行口。彼便有樂。復作是說。飢渴第一病者。常為所縛乃至不可治。行為第一苦者。如實知之能知此諸行。諸行涅槃第一樂者。休息為樂。無所觀為樂永樂。復作是說。飢渴為第一病者。是苦諦也。行為第一苦者。無明緣行也。受諸患是謂習諦也。如是實知者是道諦也。涅槃第一樂者是盡諦也。
慚愧梵志衣 梵志手為凈 水常流不住 舌陳為澡𣹉
慚愧梵志衣者。尊者大目揵連授決中已說。猶如衣裳用覆蓋隱處。慚愧亦如是。蓋覆隱處。梵志手凈者。猶如已凈祀火。我亦如是。而修凈行去離行。水常流不住舌陳為澡𣹉者。猶如以澡𣹉盪滌不凈器。我舌亦如是。除去穢行晝夜不休息。
祀火有常想 以依內心意 晝夜勤祠祀 律儀不失節
祀火有常想者。止觀彼然智火。以依內心意者。自依猗心彼能滅。晝夜修行律儀。不失節諸根。在內彼能思惟心被教訓。是謂藏匿。復作
是說。隱處者身口意。律儀訓者諸戒具足。復作是說。慚愧梵志衣者。現善行起。梵志手凈者。水常流不住。舌陳為澡𣹉。舌善行第二偈謂心善行。於三善行名婆羅門。
度慚常呵彼 我與況汝要 亦不作非行 當知此非我
度慚者。可慚而不慚。彼當知不自親。況當親餘者。常呵彼者非親者。當知是怨仇而住我所。我與汝說要者。諸有雜穢。雖慎從眾生。當知此奸穢。亦不作非行者。諸有親厚事彼不起惱。所作方便當知慎怨家。
于欲意不離 念亦無厭足 觀彼能離者 彼具智慧足
于欲意不離者。菩薩授決中已說。乃至意念欲心亦無厭足。不能去離彼愛。能離者現欲想盡。于中次第觀彼盡時。是說曰彼能離者。彼具慧乃足者。諸觀欲不凈彼著愛慾也。
諦諦而善見 尊者轉嘆天
諦諦而善見者。諦是苦諦也。習諦增上諦是道諦也。盡諦復作是說。有三諦苦諦習諦道諦。增上是盡諦。復作是說。諦是等諦。增上第一義諦。
解脫彼此脫 解脫復見縛 賢聖不見脫 解脫于愚惑
一子授決中已說。解脫彼此脫者。于妄語中解脫。為殺所染。解脫復見縛者。於一害得脫。復為他所染也。賢聖不得脫者。見諦而得解脫于愚惑。于縛系彼不得解脫。如是斷滅
【現代漢語翻譯】 現代漢語譯本：
經中說：『隱處者身口意』，是指那些在隱秘之處也能謹慎約束自己身、口、意的人。『律儀訓者諸戒具足』，是指那些持守所有戒律的人。又說：『慚愧梵志衣』，是指展現善良行為的開始。『梵志手凈』，是指像流水一樣不停留。『舌陳為澡𣹉』，是指用舌頭來陳述真理以凈化自己。『舌善行第二偈謂心善行』，是指用心行善。具備這三種善行的人，才可稱為婆羅門（Brahmin）。 『度慚常呵彼，我與況汝要，亦不作非行，當知此非我。』 『度慚者』，是指那些應該感到慚愧卻不感到慚愧的人。他們應當知道自己不愛惜自己，更何況愛惜他人呢？『常呵彼者非親者』，是指那些經常呵斥別人的人不是親近的人，應當知道他們是怨敵，卻住在我們身邊。『我與汝說要者』，是指那些混雜著污穢的東西，即使謹慎地對待眾生，也應當知道這是奸詐污穢的。『亦不作非行者』，是指那些親近厚待他們的人，他們也不會因此而不起惱怒之心。對於他們所做的事情，應當知道要提防怨家。 『于欲意不離，念亦無厭足，觀彼能離者，彼具智慧足。』 『于欲意不離者』，在菩薩授記中已經說過，甚至連意念中的慾望也永遠沒有滿足的時候，不能去除對慾望的愛戀。『能離者現欲想盡』，是指能夠脫離慾望的人，是因為他們已經斷盡了慾望的念頭。『于中次第觀彼盡時』，是指在這種情況下，次第觀察慾望斷盡的時候。經中說『彼能離者，彼具慧乃足者』，是指那些能夠脫離慾望的人，才具備真正的智慧。那些觀察慾望不凈的人，仍然執著于愛慾。 『諦諦而善見，尊者轉嘆天。』 『諦諦而善見者』，『諦』是指苦諦（Dukkha Satya）。習諦（Samudaya Satya）是增上諦，道諦（Marga Satya）也是如此。盡諦（Nirodha Satya）又作如是說，有三種諦：苦諦、習諦、道諦。增上是盡諦。又作如是說，『諦』是等諦，增上是第一義諦（Paramartha Satya）。 『解脫彼此脫，解脫復見縛，賢聖不見脫，解脫于愚惑。』 『一子授決中已說。解脫彼此脫者』，是指從妄語中解脫出來，不再被殺業所污染。『解脫復見縛者』，是指從一種危害中解脫出來，又被另一種危害所污染。『賢聖不得脫者』，是指通過證悟真諦而獲得解脫，從而脫離愚昧迷惑。對於那些被束縛的人來說，他們無法獲得解脫，就像這樣斷滅煩惱。
【English Translation】 English version:
It is said: 'Those who are hidden, their body, speech, and mind,' refers to those who can cautiously restrain their body, speech, and mind even in secret places. 'Those who are trained in discipline, complete in all precepts,' refers to those who uphold all the precepts. It is also said: 'The garment of a Brahmin (Brahmin) with shame and remorse,' refers to the beginning of exhibiting good deeds. 'The hands of a Brahmin are pure,' refers to being like flowing water that never stops. 'The tongue proclaims purification,' refers to using the tongue to proclaim the truth to purify oneself. 'The second verse of good conduct of the tongue refers to good conduct of the mind,' refers to doing good deeds with the mind. Those who possess these three good conducts can be called a Brahmin. 'Those who are ashamed often scold others, I and you, what is the need? Also, do not commit unwholesome actions, know that this is not me.' 'Those who are ashamed' refers to those who should feel ashamed but do not feel ashamed. They should know that they do not cherish themselves, let alone cherish others. 'Those who often scold others are not close,' refers to those who often scold others are not close people; they should know that they are enemies, but they live around us. 'I and you, what is the need?' refers to those things mixed with filth; even if one treats sentient beings cautiously, one should know that this is treacherous and filthy. 'Also, do not commit unwholesome actions' refers to those who are close and treat them kindly, but they will not be free from anger because of this. Regarding what they do, one should know to beware of enemies. 'The mind is not separated from desire, and thoughts are never satisfied; observe those who can separate themselves, they are complete with wisdom.' 'The mind is not separated from desire' has already been said in the prophecy of the Bodhisattva (Bodhisattva), that even the desires in the mind are never satisfied, and one cannot remove the love for desires. 'Those who can separate themselves, their desire thoughts are exhausted' refers to those who can break away from desires because they have exhausted the thoughts of desire. 'In this, observe the time when they are exhausted in order' refers to observing the time when desires are exhausted in order in this situation. It is said in the sutra, 'Those who can separate themselves, they are complete with wisdom,' refers to those who can break away from desires and possess true wisdom. Those who observe the impurity of desires are still attached to lust. 'Carefully and clearly see, the Venerable (Venerable) praises the heavens in turn.' 'Carefully and clearly see,' 'Truth' refers to the Truth of Suffering (Dukkha Satya). The Truth of Origin (Samudaya Satya) is the increasing truth, and so is the Truth of the Path (Marga Satya). The Truth of Cessation (Nirodha Satya) is also said to have three truths: the Truth of Suffering, the Truth of Origin, and the Truth of the Path. The increasing truth is the Truth of Cessation. It is also said that 'Truth' is the equal truth, and the increasing truth is the Ultimate Truth (Paramartha Satya). 'Liberation, both are liberated, liberation is again seen as bondage, the wise do not see liberation, liberation is from delusion.' 'It has already been said in the prophecy of a single son. Liberation, both are liberated' refers to being liberated from false speech and no longer being contaminated by the karma of killing. 'Liberation is again seen as bondage' refers to being liberated from one harm and being contaminated by another harm. 'The wise do not see liberation' refers to attaining liberation through realizing the truth, thereby breaking away from ignorance and delusion. For those who are bound, they cannot attain liberation, just like this, cutting off afflictions.
見得解脫。有常見所縛。如是聞念中得解脫。如是身見中得解脫。為猶豫取縛。于貪慾得解脫。為色愛所縛。於色愛得解脫。為無色愛所縛。
若於長短中 粗細好惡行 於世不與取 故曰名梵志
若於長短中者。答曰。長短不成就。于彼少有所觀便有長也。少有所觀便有短也。此如來教誡語也。又粗者亦不成就。問云何量亦不成就耶。答曰。于中不說量不可持亦無來者。若受不與取。彼則粗亦不成就。于彼亦不盡有量。有清凈行亦有少成就。問諸有清凈行成就。答曰。非以行不與取色。于中凈不凈行彼則成就。是廣舌教誡之語。故曰梵志者。具足眾行是謂梵志。或作是說。起諸不與取結諸結盡。是婆羅門。
不善而有善 當依三佛家 不住益眾生 彼曰而依有
不善而有善者。于不善中終便生余處。彼先滅本想。而更得余想。常依三佛家者。不依母胎。不住益眾生者。於他家命終在母胎長大。彼曰而依有。意生有是善行。
若數於世易 無勝況當世 永滅無煙曀 于中樂不害
滿愿子于其中求數者。知而滅世者。諸入異於彼外。不異者是內。復作是說。異者是天。不異者是地獄。復作是說。異者色無色界相應。不異者欲界相應。此數是無常苦空無我。因果自相遍
【現代漢語翻譯】 現代漢語譯本 見解脫。有常見（認為事物是恒常存在的錯誤觀念）所束縛。像這樣在聞念中得到解脫。像這樣在身見（認為身體是真實自我的錯誤觀念）中得到解脫。因為猶豫和執取而被束縛，在貪慾中得到解脫。因為對色（物質）的愛戀而被束縛，在對色的愛戀中得到解脫。因為對無色（非物質）的愛戀而被束縛。
『若於長短中，粗細好惡行，於世不與取，故曰名梵志。』
『若於長短中者』。回答說：長短不是絕對的。在其中稍微觀察，就會有長。稍微觀察，就會有短。這是如來的教誡之語。又，粗細也不是絕對的。問：云何量也不是絕對的呢？回答說：其中沒有說量是不可持有的，也沒有說量是從哪裡來的。如果接受不與取（未經允許而取），那麼粗細也不是絕對的。在其中也沒有完全的量。有清凈的行為，也有少許的成就。問：諸有清凈行為的成就。回答說：不是因為行為不與取色（未經允許而取色），在其中清凈與不清凈的行為，他們就成就了。這是廣舌（佛陀）教誡之語。所以說梵志（婆羅門）者，具足眾行，這就是所謂的梵志。或者這樣說，生起諸不與取的結，諸結都斷盡，就是婆羅門。
『不善而有善，當依三佛家，不住益眾生，彼曰而依有。』
『不善而有善者』。在不善之中終結，便會生到其他地方。他們先滅掉原本的想法，而得到其他的想法。『常依三佛家者』，不依靠母胎。『不住益眾生者』，在其他人家中命終，在母胎中長大。『彼曰而依有』。意生有是善行。
『若數於世易，無勝況當世，永滅無煙曀，于中樂不害。』
滿愿子在其中求數者，知道而滅世者。諸入（感官的入口）異於彼外，不異者是內。又作是說，異者是天，不異者是地獄。又作是說，異者色無**相應，不異者欲界相應。此數是無常、苦、空、無我，因果自相遍。
【English Translation】 English version Seeing liberation. Bound by the common view (the mistaken notion that things are permanent). Thus, one attains liberation in hearing and contemplation. Thus, one attains liberation in the view of self (the mistaken notion that the body is the true self). Bound by hesitation and attachment, one attains liberation in greed. Bound by love of form (materiality), one attains liberation in love of form. Bound by love of formlessness (immateriality).
'If in length and shortness, coarseness and fineness, good and bad conduct, in the world, not taking what is not given, therefore it is called a Brahmin.'
'If in length and shortness': The answer is: length and shortness are not absolute. Observing a little, there is length. Observing a little, there is shortness. This is the teaching of the Tathagata. Also, coarseness is not absolute. Question: How is measurement also not absolute? Answer: It is not said that measurement is unholdable, nor is there a comer. If one accepts what is not given, then coarseness is also not absolute. There is also not a complete measurement in it. There is pure conduct, and there is also a little accomplishment. Question: Those who have accomplished pure conduct. Answer: Not by conduct taking what is not given. In it, pure and impure conduct, they are accomplished. This is the teaching of the broad tongue (Buddha). Therefore, it is said that a Brahmin is one who is complete in all conduct. Or it is said that arising from the bonds of taking what is not given, when all bonds are exhausted, that is a Brahmin.
'If unwholesome, yet there is wholesome, one should rely on the three Buddha families, not dwelling to benefit sentient beings, they are said to rely on existence.'
'If unwholesome, yet there is wholesome': In the end of the unwholesome, one will be born elsewhere. They first extinguish the original thought and obtain other thoughts. 'Always relying on the three Buddha families', not relying on the womb. 'Not dwelling to benefit sentient beings', dying in another's house, growing up in the womb. 'They are said to rely on existence'. Mind-born existence is wholesome conduct.
'If counting in the world is easy, there is no victory, how much more so in the world, eternally extinguished without smoke or haze, in it, joy does not harm.'
Purna, seeking numbers in it, knowing and extinguishing the world. The entrances (sense entrances) are different from the outside, not different is the inside. Again, it is said that different is heaven, not different is hell. Again, it is said that different is formless ** corresponding, not different is the desire realm corresponding. This number is impermanent, suffering, empty, selfless, cause and effect, self-characteristic pervasive.
相。無勝況當世者。無明見所知。如說染著魔所縛息者。三火息滅休息。常永寂有滅息永煙曀滅現瞋恚所纏盡。復作是說。現內緣諸結盡無煙曀。如所說愛所行也。有覺息亦無煙曀。如所說有覺亦煙。無害者現三害盡。無望者現利望命望盡。複次現有愛盡。能有所越。
解脫墮復墮 貪著復來還 已還歡樂處 于善住善處
解脫復墮者。解脫者于欲界脫。亦脫欲界結使。色無色界愛未盡。于彼墮墮便生。貪著復來還者。彼不能展轉除盡欲界相應結來住彼。于彼方便染著。欲界諸結使不能拔離。復起欲界結使。來至欲界。已還歡樂處者。謂佛聲聞彼已還安隱處。無生無病死之患。歡樂處者賢聖八品道。于善住善樂三昧樂於中游行。永還安樂處者。復作是說。解脫墮復墮者。于須陀洹得解脫墮地獄。彼墮天貪著復來還。欲界愛未盡。還來人間。還歡樂處者。無有恐懼入地獄之憂。樂者賢聖之道。于善住善者。越一切諸結還於涅槃。復作說。墮復墮者斷滅見。解脫有常見。墮貪著復來還者。地獄餓鬼畜生。于有常斷滅解脫而修行道。餘者亦如是。
見慢起信意 見偈等前後 饑依欲及諦 解脫滿愿子
尊婆須蜜菩薩所集偈揵度第四竟。
尊婆須蜜論卷第十
【現代漢語翻譯】 現代漢語譯本：相。沒有勝過當世的人。沒有不明瞭所知的事物。如經上所說，被染著和魔所束縛的人，他們的三火（貪慾之火、嗔恚之火、愚癡之火）熄滅，得到休息。常、永、寂，有滅息，永遠沒有煙霧，滅盡了現起的嗔恚所纏繞。又這樣說，現起的內在因緣，各種煩惱都滅盡，沒有煙霧。如經上所說，是愛慾所行之處。有覺悟的人氣息平穩，也沒有煙霧。如經上所說，有覺悟的人也有煙霧。沒有加害於人的人，現起的三種傷害（貪、嗔、癡）都滅盡。沒有期望的人，現起的對利益、期望、生命的期望都滅盡。再次，現有愛慾滅盡，能夠有所超越。
解脫后又墮落，貪著又再回來， 已經回到歡樂處，對於善法安住于善處。
『解脫后又墮落』，指的是解脫者從欲界解脫，也脫離了欲界的煩惱束縛，但因為色界和無色界的愛慾沒有斷盡，所以又會墮落並再次出生。『貪著又再回來』，指的是他們不能徹底斷除與欲界相應的煩惱，仍然停留在那裡，在那裡方便地產生染著，欲界的各種煩惱不能被拔除，又再次生起欲界的煩惱，來到欲界。『已經回到歡樂處』，指的是佛和聲聞弟子們已經回到安穩之處，沒有生、病、死的憂患。『歡樂處』指的是賢聖的八正道。『對於善法安住于善處』，指的是在三昧的喜樂中得到滿足，永遠回到安樂之處。又這樣說，『解脫后又墮落』，指的是須陀洹（Srotapanna，入流果）證得解脫后又墮入地獄。他們墮落到天界，因為貪著又再回來，欲界的愛慾沒有斷盡，所以又回到人間。『回到歡樂處』，指的是沒有恐懼而墮入地獄的憂慮。『樂』指的是賢聖之道。『對於善法安住于善處』，指的是超越一切煩惱，回到涅槃（Nirvana，寂滅）。又有人說，『墮落後又墮落』，指的是斷滅見。解脫是常見。『墮落，貪著又再回來』，指的是地獄、餓鬼、畜生。對於有常和斷滅的解脫而修行道。其餘的也像這樣。
見慢、生起信心之意，見到偈頌等的前後， 飢餓依靠慾望以及真諦，解脫，滿足願望之子。
尊者婆須蜜（Vasumitra）菩薩所集偈揵度第四完畢。
尊者婆須蜜論卷第十
【English Translation】 English version: Appearance. There is no one who surpasses those of the present age. There is nothing that is not clearly known. As it is said in the scriptures, those who are bound by attachment and demons, their three fires (the fire of greed, the fire of hatred, the fire of delusion) are extinguished, and they find rest. Constant, eternal, and tranquil, there is cessation, forever without smoke, extinguishing the arising entanglement of anger. It is also said that the arising internal causes, all afflictions are extinguished, without smoke. As it is said in the scriptures, it is the place where desire is practiced. Those who are enlightened have steady breath, and there is no smoke. As it is said in the scriptures, those who are enlightened also have smoke. Those who do not harm others, the arising three harms (greed, hatred, delusion) are all extinguished. Those who have no expectations, the arising expectations for benefits, hopes, and life are all extinguished. Furthermore, the existing desires are extinguished, and one can transcend.
Having liberated, again falls; clinging, again returns. Already returned to the place of joy; for good, dwells in a good place.
'Having liberated, again falls,' refers to those who are liberated from the desire realm, and also freed from the bonds of afflictions of the desire realm, but because the desires of the form realm and formless realm are not completely eliminated, they will fall again and be reborn. 'Clinging, again returns,' refers to those who cannot completely eliminate the afflictions corresponding to the desire realm, and still remain there, conveniently generating attachment there, the various afflictions of the desire realm cannot be uprooted, and the afflictions of the desire realm arise again, coming to the desire realm. 'Already returned to the place of joy,' refers to the Buddhas and Sravakas (disciples) who have returned to a safe place, without the worries of birth, sickness, and death. 'The place of joy' refers to the Noble Eightfold Path. 'For good, dwells in a good place,' refers to being satisfied in the joy of Samadhi (meditative absorption), forever returning to the place of peace and joy. It is also said that 'Having liberated, again falls,' refers to the Srotapanna (stream-enterer) who attains liberation and then falls into hell. They fall into the heavens, because clinging returns again, the desires of the desire realm are not completely eliminated, so they return to the human realm. 'Returned to the place of joy,' refers to having no fear of falling into hell. 'Joy' refers to the path of the noble ones. 'For good, dwells in a good place,' refers to transcending all afflictions and returning to Nirvana (extinction). Some also say that 'Having fallen, again falls,' refers to annihilationism. Liberation is eternalism. 'Falling, clinging returns again,' refers to hell, hungry ghosts, and animals. They practice the path for liberation from eternalism and annihilationism. The rest is also like this.
Seeing pride, arising the intention of faith, seeing the verses, etc., before and after, Hunger relies on desire and truth, liberation, the son of fulfilled wishes.
The fourth section of verses collected by Venerable Vasumitra (Vasumitra) Bodhisattva is completed.
The tenth fascicle of the Treatise of Venerable Vasumitra