T28n1550_阿毗曇心論
大正藏第 28 冊 No. 1550 阿毗曇心論
No. 1550 [cf. Nos. 1551, 1552]
阿毗曇心論卷第一
尊者法勝造
晉太元元年僧伽提婆共惠遠於廬山譯
界品第一
前頂禮最勝 離惱慈哀顏 亦敬順教眾 無著應真僧
說曰。法相應當知。何故應知法相者。常定知常定相。彼曰。定智有定智相則為決定。以是故說法相應當知。問世間亦知法相此極愚。亦知堅相地濕相水熱相火動相風。無礙相空非色相識。如是一切不應已知復知。若已知復知此則無窮。無窮者。此事不然。云何說法相應當知。答世間不知法相。若世間知法相。一切世間。亦應決定。而不決定。法相者常定不可說知法相而不決定。若然者不決定亦應決定。但不爾。是以世間不知法相。複次堅相地無常相苦相非我相。若不爾者。堅相應有常相樂相有我相。而不爾。是故堅相即無常相苦相無我相。若世間于地知堅相者。無常相苦相無我相亦應知而不知。是故世間不知地堅相。問前說法相應當知此法雲何。答。
若知諸法相 正覺開慧眼 亦為他顯現 是今我當說
問佛知何法。答。
有常我樂凈 離諸有漏行
諸有漏行轉相生
【現代漢語翻譯】 現代漢語譯本 大正藏第 28 冊 No. 1550 阿毗曇心論
No. 1550 [cf. Nos. 1551, 1552]
阿毗曇心論卷第一
尊者法勝造
晉太元元年僧伽提婆（Sanghadeva）共惠遠於廬山譯
界品第一
前頂禮最勝 離惱慈哀顏 亦敬順教眾 無著應真僧
說曰：法相應當知。何故應知法相者？常定知常定相。彼曰：定智有定智相則為決定。以是故說法相應當知。問：世間亦知法相，此極愚亦知堅相（地），濕相（水），熱相（火），動相（風），無礙相（空），非色相（識）。如是一切不應已知復知。若已知復知，此則無窮。無窮者，此事不然。云何說法相應當知？答：世間不知法相。若世間知法相，一切世間亦應決定，而不決定。法相者常定，不可說知法相而不決定。若然者，不決定亦應決定，但不爾。是以世間不知法相。複次，堅相（地）無常相、苦相、非我相。若不爾者，堅相應有常相、樂相、有我相，而不爾。是故堅相即無常相、苦相、無我相。若世間于地知堅相者，無常相、苦相、無我相亦應知而不知。是故世間不知地堅相。問：前說法相應當知，此法雲何？答：
若知諸法相 正覺開慧眼 亦為他顯現 是今我當說
問：佛知何法？答：
有常我樂凈 離諸有漏行
諸有漏行轉相生
【English Translation】 English version Taisho Tripitaka Volume 28, No. 1550 Abhidharmahrdaya-sastra
No. 1550 [cf. Nos. 1551, 1552]
Abhidharmahrdaya-sastra, Volume 1
Composed by the Venerable Dharmasresthin (法勝)
Translated by Sanghadeva (僧伽提婆) with Huiyuan (惠遠) at Mount Lu in the first year of the Taiyuan era of the Jin Dynasty
Chapter 1: The Section on Realms
First, I bow to the most excellent one, whose face is filled with compassion and free from affliction. I also respectfully follow the teaching assembly, the Arhat (應真) Sangha (僧伽) free from attachment.
It is said: The characteristics of dharmas should be known. Why should the characteristics of dharmas be known? Because the constant nature knows the constant nature. He said: If definite wisdom has the characteristic of definite wisdom, then it is determined. Therefore, it is said that the characteristics of dharmas should be known. Question: The world also knows the characteristics of dharmas; even the extremely foolish know the characteristic of solidity (earth), the characteristic of wetness (water), the characteristic of heat (fire), the characteristic of motion (wind), the characteristic of unobstructedness (space), and the characteristic of non-form (consciousness). All these should not be known again after they are already known. If they are known again after they are already known, this would be endless. If it is endless, this is not the case. How can it be said that the characteristics of dharmas should be known? Answer: The world does not know the characteristics of dharmas. If the world knew the characteristics of dharmas, all the world should be determined, but it is not determined. The characteristics of dharmas are constant and cannot be said to be known without being determined. If that were the case, then non-determination should also be determination, but it is not so. Therefore, the world does not know the characteristics of dharmas. Furthermore, the characteristic of solidity (earth) is the characteristic of impermanence, the characteristic of suffering, and the characteristic of non-self. If it were not so, the characteristic of solidity should have the characteristic of permanence, the characteristic of pleasure, and the characteristic of self, but it is not so. Therefore, the characteristic of solidity is the characteristic of impermanence, the characteristic of suffering, and the characteristic of non-self. If the world knows the characteristic of solidity in earth, it should also know the characteristic of impermanence, the characteristic of suffering, and the characteristic of non-self, but it does not know. Therefore, the world does not know the characteristic of solidity in earth. Question: It was previously said that the characteristics of dharmas should be known. What is this dharma? Answer:
If one knows the characteristics of all dharmas, The Rightly Enlightened One opens the eye of wisdom, And also reveals them to others, This is what I shall now speak of.
Question: What dharma does the Buddha know? Answer:
There is permanence, self, bliss, and purity, Apart from all conditioned (with outflows) existences.
All conditioned existences arise from mutual transformation.
故離常。不自在故離我。壞敗故離樂。慧所惡故離凈。問若有常我樂凈。離諸有漏法者。云何眾生於中受有常我樂凈。答。
計常而為首 妄見有漏中
眾生於有漏法。不知相已。便受有常我樂凈。如人夜行有見起賊相彼亦如是。問云何是有漏法。答。
若生諸煩惱 是聖說有漏
若於法生身見等諸煩惱。如使品說是法說有漏。問何故。答。
所謂煩惱漏 慧者之假名
煩惱者說漏。漏諸入故。心漏連注故。留住生死故。如非人所持故。是故說有漏。問此更有名耶。答。
是名為受陰 亦復煩惱諍 是法說盛陰
說勞說諍。問何故。答。
煩受諍起故 是彼應當知
身見等諸煩惱。勞于眾生故說煩惱。惱受身故說受。忿怒心故說諍。從身見等生諸有漏法。是生勞故說勞。生受故說受。生諍故說諍。已說盛陰。陰相今當說。
若遠離煩惱 無漏諸有為 一切雜受陰 是陰聖所說
謂法離身見等諸煩惱。亦解脫諸漏有為從因生故。是一切及前說盛陰。此總說陰。是五陰色痛(應云覺也)想行識。問色陰雲何。答。
十種謂色入 亦無教假色 是分別色陰 牟尼之所說
十種。謂色入者。眼色耳聲鼻香舌味身細滑。亦無
【現代漢語翻譯】 現代漢語譯本：因此，遠離恒常。因為不自在的緣故，遠離真我。因為會壞滅的緣故，遠離快樂。因為智慧所厭惡的緣故，遠離清凈。問：如果存在恒常、真我、快樂、清凈，並且遠離各種有漏法，為什麼眾生會在其中感受到恒常、真我、快樂、清凈呢？答：
以執著恒常為首要，在虛妄的見解中認為有漏法是真實的。
眾生對於有漏法，因為不瞭解其真實相狀，便會感受到恒常、真我、快樂、清凈。就像有人在夜晚行走，看到草繩誤以為是強盜一樣。問：什麼是有漏法呢？答：
如果產生各種煩惱，聖者稱之為有漏。
如果對於某種法產生了身見（認為身體是真實存在的）、邊見（認為事物是斷滅或永恒的）、邪見（錯誤的見解）、見取見（執著于自己的見解）、戒禁取見（執著于不正確的戒律和禁忌）等各種煩惱，就像《使品》中所說的那樣，這種法就被稱為有漏。問：為什麼呢？答：
所謂的煩惱就是『漏』，這是智者的假名。
煩惱被稱為『漏』，是因為它會漏失各種功德。心就像一個有漏洞的容器，不斷地漏失。它會使眾生停留在生死輪迴之中，就像被非人（鬼神）所控制一樣。因此，被稱為有漏。問：它還有其他的名稱嗎？答：
它也被稱為受陰（五蘊之一，感受），也稱為煩惱之爭，這種法被稱為盛陰（充滿煩惱的蘊）。
被稱為勞累，被稱為爭鬥。問：為什麼呢？答：
因為煩惱、感受和爭鬥由此而生，這是應當瞭解的。
身見等各種煩惱，使眾生感到勞累，所以稱為煩惱。因為惱亂感受，所以稱為受。因為產生忿怒之心，所以稱為爭鬥。從身見等產生各種有漏法，因為產生勞累，所以稱為勞。因為產生感受，所以稱為受。因為產生爭鬥，所以稱為爭。已經說了盛陰，現在將要說明陰的相狀。
如果遠離煩惱，無漏的各種有為法，以及一切雜受陰，這些陰是聖者所說的。
指的是法遠離身見等各種煩惱，也解脫了各種有漏的有為法（由因緣和合而成的法），因為它們是從因緣而生。這是一切，以及前面所說的盛陰。這裡總括地說明了陰。就是五陰：色（物質）、受（感受）、想（思維）、行（意志）、識（意識）。問：色陰是什麼呢？答：
十種被稱為色入（色法的所入處），以及無教色（無表色），這是分別色陰，是牟尼（聖者）所說的。
十種，被稱為色入，指的是眼根所對的色塵、耳根所對的聲塵、鼻根所對的香塵、舌根所對的味塵、身根所對的觸塵（細滑）。以及無表色。
【English Translation】 English version: Therefore, it is apart from permanence. Because of not being self-governed, it is apart from self. Because of decay and ruin, it is apart from pleasure. Because it is detested by wisdom, it is apart from purity. Question: If there exist permanence, self, pleasure, and purity, and they are apart from all contaminated dharmas ( yu lou fa - defiled dharmas), why do sentient beings experience permanence, self, pleasure, and purity within them? Answer:
Taking the clinging to permanence as the foremost, in deluded views, they perceive contaminated dharmas as real.
Sentient beings, regarding contaminated dharmas, because they do not understand their true nature, they experience permanence, self, pleasure, and purity. It is like a person walking at night who sees a rope and mistakes it for a thief. Question: What are contaminated dharmas? Answer:
If various afflictions arise, the sages call them contaminated.
If, regarding a certain dharma, afflictions such as self-view (shen jian - belief in a permanent self), extreme views (bian jian - belief in annihilation or eternalism), wrong views (xie jian - incorrect beliefs), view of holding to views (jian qu jian - clinging to one's own views), and view of holding to precepts and rituals (jie jin qu jian - clinging to incorrect precepts and rituals) arise, as described in the chapter on 'Fetters', this dharma is called contaminated. Question: Why? Answer:
The so-called afflictions are 'leaks' (lou), this is a provisional name given by the wise.
Afflictions are called 'leaks' because they leak away various merits. The mind is like a leaky container, constantly leaking. It causes sentient beings to remain in the cycle of birth and death, like being controlled by non-humans (ghosts and spirits). Therefore, it is called contaminated. Question: Does it have other names? Answer:
It is also called the feeling aggregate (shou yin - one of the five aggregates, sensation), and also called the strife of afflictions, this dharma is called the flourishing aggregate (aggregate full of afflictions).
It is called toil, it is called strife. Question: Why? Answer:
Because afflictions, feelings, and strife arise from it, this should be understood.
Various afflictions such as self-view cause sentient beings to feel toiled, therefore they are called afflictions. Because they trouble feelings, they are called feelings. Because they generate anger, they are called strife. From self-view and other afflictions arise various contaminated dharmas, because they generate toil, they are called toil. Because they generate feelings, they are called feelings. Because they generate strife, they are called strife. The flourishing aggregate has been discussed, now the characteristics of the aggregates will be explained.
If one is apart from afflictions, uncontaminated conditioned dharmas (wu lou you wei - pure conditioned dharmas), and all mixed feeling aggregates, these aggregates are what the sages speak of.
It refers to dharmas that are apart from afflictions such as self-view, and also liberated from various contaminated conditioned dharmas, because they arise from conditions. This is everything, and the flourishing aggregate mentioned earlier. Here, the aggregates are summarized. They are the five aggregates: form (se - material form), feeling (shou - sensation), perception (xiang - ideation), volition (xing - mental formations), and consciousness (shi - awareness). Question: What is the form aggregate? Answer:
Ten types are called form entrances (se ru - places where form enters), and also non-manifest form (wu jiao se - unrevealed form), this is the differentiated form aggregate, spoken by the Muni (sage).
Ten types, called form entrances, refer to the visible form perceived by the eye sense, sound perceived by the ear sense, smell perceived by the nose sense, taste perceived by the tongue sense, touch (smoothness) perceived by the body sense. And also non-manifest form.
教假色者。如業品說。此色是色陰。分別色陰時。是世尊說。
所名曰識陰 此即是意入 於十八界中 亦復說七種
謂識陰即是意入。亦界中七種分別。眼識耳鼻舌身意識及意。
余則有三陰 無教三無為 謂是說法入 亦復是法界
余則有三陰者。痛陰想陰行陰。無教三無為者。虛空。數緣滅。亦非數緣滅。此總說法入亦復是法界。如是此法說陰界入。但陰一向有為界。及入有為無為。已說陰界入。一一相今當說。
界中一可見 十則說有對 無記謂八種 余則善不善
界中一可見者。色界此可視在此在彼是故可見。當知十七不可見。十則說有對者。十界有對眼色耳聲鼻香舌味身細滑。是各各相對各各相障礙。處所若有一則無二是故有對。當知八無對。無記謂八種者。眼耳鼻香舌味身細滑。此非樂報可記。亦非苦報可記故曰無記。余則善不善者。色聲意法及六識。善身動是善色。不善身動是不善色。余色無記。如是聲口動凈心七識界。善不善煩惱相應是不善余無記。法界識心相應彼如心說。若不相應如雜品說。
有漏有十五 餘二三三有 欲有中有四 十一在二有
有漏有十五者。五內界五外界五識界漏止住故。餘二者。意界意識界法界。此
【現代漢語翻譯】 現代漢語譯本 關於假色的教導，如《業品》所說。此色是色陰（rupa-skandha，五蘊之一，指物質現象）。世尊在分別色陰時說：
『所名為識陰（vijnana-skandha，五蘊之一，指識別作用），此即是意入（manayatana，十二處之一，指意識的入口）。於十八界（dhatus，指構成經驗的十八種元素）中，亦復說七種。』
所謂識陰即是意入，也是十八界中的七種分別，即眼識（caksu-vijnana）、耳識（srotra-vijnana）、鼻識（ghrana-vijnana）、舌識（jihva-vijnana）、身識（kaya-vijnana）、意識（mano-vijnana）以及意（manas）。
『余則有三陰（skandha，蘊），無教三無為（asamskrta，非造作），謂是說法入（dharmayatana，十二處之一，指法的入口），亦復是法界（dhatu，十八界之一，指法的元素）。』
其餘則有三陰，即痛陰（vedana-skandha，五蘊之一，指感受）、想陰（samjna-skandha，五蘊之一，指概念）、行陰（samskara-skandha，五蘊之一，指意志）。無教三無為，即虛空（akasa）、數緣滅（pratisamkhya-nirodha，擇滅）和非數緣滅（apratisamkhya-nirodha，非擇滅）。此總括說法入，也同樣是法界。如此，此法說明了陰、界、入。但陰一向是有為（samskrta，造作），界和入則有有為和無為。已經說了陰、界、入，現在應當說它們各自的相。
『界中一可見，十則說有對（sapratigha，有障礙），無記（avyakrta，非善非惡）謂八種，余則善不善。』
界中一可見，指色界（rupa-dhatu，十八界之一，指色的元素），此可視在此在彼，所以是可見的。應當知道其餘十七界是不可見的。十則說有對，指十界有對，即眼（caksu）與色（rupa）、耳（srotra）與聲（sabda）、鼻（ghrana）與香（gandha）、舌（jihva）與味（rasa）、身（kaya）與細滑（sprastavya）。這些是各自相對，各自互相障礙。處所若有一個，則沒有第二個，所以是有對。應當知道八界是無對的。無記謂八種，指眼、耳、鼻、香、舌、味、身、細滑。這些不是樂報可記，也不是苦報可記，所以說是無記。其餘則是善不善，指色、聲、意、法以及六識。善身動是善色，不善身動是不善色，其餘色是無記。如此，聲口動凈心七識界，善不善煩惱相應是不善，其餘是無記。法界識心相應，彼如心說。若不相應，如雜品所說。
『有漏（sasrava，有煩惱）有十五，餘二三三有（bhava，存在），欲有（kama-bhava，欲界的存在）中有（antarabhava，中陰）有四，十一在二有。』
有漏有十五，指五內界（adhyatmika-dhatu，內六界，即眼、耳、鼻、舌、身、意）五外界（bahya-dhatu，外六界，即色、聲、香、味、觸、法）五識界（vijnana-dhatu，六識界，即眼識、耳識、鼻識、舌識、身識、意識），因為有煩惱止住的緣故。其餘二者，指意界（mano-dhatu，十八界之一，指意的元素）、意識界（manovijnana-dhatu，十八界之一，指意識的元素）和法界（dharma-dhatu，十八界之一，指法的元素）。此
【English Translation】 English version Teaching on False Colors, as stated in the Karma Chapter. This color is the Rupa-skandha (form aggregate, one of the five aggregates, referring to material phenomena). When the World Honored One distinguished the Rupa-skandha, he said:
'What is called the Vijnana-skandha (consciousness aggregate, one of the five aggregates, referring to the function of discernment) is the Manayatana (mind base, one of the twelve bases, referring to the entrance of consciousness). Among the eighteen Dhatus (elements, referring to the eighteen elements that constitute experience), seven are also described.'
That is, the Vijnana-skandha is the Manayatana, and also the seven distinctions among the eighteen Dhatus, namely, Caksur-vijnana (eye-consciousness), Srotra-vijnana (ear-consciousness), Ghrana-vijnana (nose-consciousness), Jihva-vijnana (tongue-consciousness), Kaya-vijnana (body-consciousness), Mano-vijnana (mind-consciousness), and Manas (mind).
'The remaining are the three Skandhas (aggregates), the three Unconditioned (Asamskrta, uncreated), which are said to be the Dharmayatana (dharma base, one of the twelve bases, referring to the entrance of dharma), and also the Dharma-dhatu (dhatu, one of the eighteen elements, referring to the element of dharma).'
The remaining are the three Skandhas, namely, Vedana-skandha (feeling aggregate, one of the five aggregates, referring to sensation), Samjna-skandha (perception aggregate, one of the five aggregates, referring to conception), and Samskara-skandha (volition aggregate, one of the five aggregates, referring to volition). The three Unconditioned are Akasa (space), Pratisamkhya-nirodha (cessation through wisdom), and Apratisamkhya-nirodha (cessation without wisdom). This encompasses the Dharmayatana and is also the Dharma-dhatu. Thus, this Dharma explains the Skandhas, Dhatus, and Ayatanas. However, the Skandhas are always Conditioned (Samskrta, created), while the Dhatus and Ayatanas are both Conditioned and Unconditioned. Having spoken of the Skandhas, Dhatus, and Ayatanas, now we shall speak of their individual characteristics.
'Among the Dhatus, one is visible, ten are said to be Sapratigha (obstructive), Avyakrta (indeterminate, neither good nor evil) are said to be eight kinds, and the rest are good or unwholesome.'
Among the Dhatus, one is visible, referring to the Rupa-dhatu (form element, one of the eighteen elements, referring to the element of form), which can be seen here and there, therefore it is visible. It should be known that the remaining seventeen Dhatus are invisible. Ten are said to be Sapratigha, referring to the ten Dhatus that are obstructive, namely, Caksus (eye) and Rupa (form), Srotra (ear) and Sabda (sound), Ghrana (nose) and Gandha (smell), Jihva (tongue) and Rasa (taste), Kaya (body) and Sprastavya (touch). These are mutually related and mutually obstructive. If there is one in a place, there is no second, therefore they are obstructive. It should be known that eight Dhatus are non-obstructive. Avyakrta are said to be eight kinds, referring to eye, ear, nose, smell, tongue, taste, body, and touch. These are neither pleasurable rewards that can be noted, nor painful rewards that can be noted, therefore they are called Avyakrta. The rest are good or unwholesome, referring to form, sound, mind, dharma, and the six consciousnesses. Good bodily movement is good form, unwholesome bodily movement is unwholesome form, the remaining form is indeterminate. Thus, sound, mouth movement, pure mind, and the seven consciousness Dhatus, if associated with good or unwholesome afflictions, are unwholesome, the rest are indeterminate. The Dharma-dhatu, if associated with mind-consciousness, is as described for the mind. If not associated, as described in the Miscellaneous Chapter.
'Fifteen are Sasrava (with outflows, with defilements), the remaining two, three, three Bhavas (existences), Kama-bhava (desire realm existence, existence in the desire realm), Antarabhava (intermediate existence, the intermediate state) has four, eleven are in two Bhavas.'
Fifteen are Sasrava, referring to the five internal Dhatus (Adhyatmika-dhatu, the six internal Dhatus, namely, eye, ear, nose, tongue, body, and mind), the five external Dhatus (Bahya-dhatu, the six external Dhatus, namely, form, sound, smell, taste, touch, and dharma), and the five consciousness Dhatus (Vijnana-dhatu, the six consciousness Dhatus, namely, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness), because defilements abide there. The remaining two refer to the Mano-dhatu (mind element, one of the eighteen elements, referring to the element of mind), the Manovijnana-dhatu (mind-consciousness element, one of the eighteen elements, referring to the element of mind-consciousness), and the Dharma-dhatu (dharma element, one of the eighteen elements, referring to the element of dharma). This
或有漏或無漏。若漏止住是有漏。異則無漏。三三有者。意法識界是三有中可得。欲有色有無色有。欲有中有四者。香味鼻識舌識是一向欲有。中攝非色無色有。離欲揣食故一切香味是性揣食。十一在二有者。欲有色有十一界內五色聲細滑及是境界識。此非無色中以離色故。
有覺有觀五 三行三餘無 有緣當知七 法入少所入
有覺有觀五者。五識界與覺觀俱粗故覺觀相應。三行三者。意法識界此三行。若欲界及初禪是有覺有觀。若中間禪是無覺少觀。是上無覺無觀。余無者。謂余界非覺。俱亦非觀。俱不相應故。有緣當知七者。七界有緣有此緣故故曰有緣。如人有子謂之有子彼亦如是。眼識緣色耳識緣聲鼻識緣香舌識緣味身識緣細滑意識緣諸法。法入少所入者。若心心數法。是有緣余則無緣。
九不受餘二 為無為共一 一向是有為 當知十七界
九不受者。受名謂若色根數。亦不離根是心心數法。所行於中止住故。異則不受。于中九界不受。聲心法界非於中心心數法止住。餘二者。五內界若現在是受。于中心心數法止住。過去未來不受。非彼心心數法止住。色香味細滑若不離根及現在是受。如心心數法根中止住。彼中亦爾。不離根故余則不受。為無為共一者。一法界有為及無
【現代漢語翻譯】 現代漢語譯本 或有漏或無漏。如果煩惱止息，就是有漏（Sāsrava，指伴隨煩惱的）。如果不是這樣，就是無漏（Anāsrava，指沒有煩惱的）。 三三有（指三種存在狀態）是：意界（Manodhātu，意識界）、法界（Dharmadhātu，法處界）、識界（Viññāṇadhātu，識界）這三者可以在三有（指三種存在）中找到。三有是：欲有（Kāmadhātu，欲界有）、色有（Rūpadhātu，色界有）、無色有（Arūpadhātu，無色界有）。 欲有中包含四種：香（Gandha，氣味）、味（Rasa，味道）、鼻識（Ghāṇaviññāṇa，鼻識）、舌識（Jivhāviññāṇa，舌識）是一定屬於欲有的，包含在欲有中，不屬於色有和無色有。因為脫離了欲界的摶食（Kabalikāhāra，段食），所以一切香和味都是屬於性摶食（本性是段食）。 十一界存在於二有中：欲有和色有中包含十一界，即五色（Pañcavaṇṇa，五種顏色）、聲（Sadda，聲音）、細滑（Phoṭṭhabba，觸覺）以及是境界識（指眼識、耳識、身識）。這些不屬於無色有，因為無色界脫離了色法。 有覺有觀五，三行三餘無，有緣當知七，法入少所入。 有覺有觀五者：五識界（Pañcaviññāṇadhātu，五種感官的識界）與覺（Vitakka，尋）和觀（Vicāra，伺）同時存在，因為它們是粗顯的，所以與覺和觀相應。 三行三者：意界、法界、識界這三界是三行（指三種行為）。如果是在欲界和初禪（Paṭhamajjhāna，初禪）是有覺有觀的。如果是在中間禪（Majjhimajjhāna，中間禪）是無覺少觀的。如果是更高的禪定，就是無覺無觀的。 余無者：其餘的界既不是覺，也不是觀，因此不相應。 有緣當知七者：七界是有緣的，因為有此緣故，所以說是有緣。就像人有兒子，就說他有兒子一樣。眼識（Cakkhuviññāṇa，眼識）緣於色（Rūpa，顏色），耳識（Sotaviññāṇa，耳識）緣于聲（Sadda，聲音），鼻識緣于香，舌識緣于味，身識（Kāyaviññāṇa，身識）緣于細滑，意識（Manoviññāṇa，意識）緣于諸法（Dhamma，一切事物）。 法入少所入者：如果心（Citta，心）和心數法（Cetasika，心所法）是有緣的，其餘的就沒有緣。 九不受餘二，為無為共一，一向是有為，當知十七界。 九不受者：受（Paṭiggaha，接受）的含義是指色根（Rūpāyatana，色處），也不離根（指五根），是心和心數法所行於其中止住的。如果不是這樣，就是不受。其中九界是不接受的。聲界（Saddāyatana，聲處）、心界（Manodhātu，意識界）、法界（Dharmadhātu，法處界）不是在心和心數法中止住的。 餘二者：五內界（指眼、耳、鼻、舌、身）如果是現在，就是接受的，在心和心數法中止住。過去和未來是不接受的，不是在心和心數法中止住。色、香、味、細滑如果不離根並且是現在，就是接受的，就像心和心數法在根中止住一樣，它們也是這樣，因為不離根，其餘的就不接受。 為無為共一者：一法界（Dharmadhātu，法處界）既是有為（Saṃkhata，有條件的），也是無為（Asaṃkhata，無條件的）。
【English Translation】 English version Either with outflows (Sāsrava) or without outflows (Anāsrava). If the outflows cease, it is with outflows. If it is different, it is without outflows. The three of the three existences (referring to the three realms of existence) are: the mind element (Manodhātu), the dharma element (Dharmadhātu), and the consciousness element (Viññāṇadhātu). These three can be found within the three existences. The three existences are: the desire realm (Kāmadhātu), the form realm (Rūpadhātu), and the formless realm (Arūpadhātu). Within the desire realm, there are four: smell (Gandha), taste (Rasa), nose-consciousness (Ghāṇaviññāṇa), and tongue-consciousness (Jivhāviññāṇa) are definitely within the desire realm, included in the desire realm, and not within the form or formless realms. Because they are detached from the lump of food (Kabalikāhāra) of the desire realm, all smells and tastes are by nature lump of food. Eleven elements are in two existences: the desire and form realms contain eleven elements, namely the five colors (Pañcavaṇṇa), sound (Sadda), tangible (Phoṭṭhabba), and the consciousnesses that are their objects (referring to eye-consciousness, ear-consciousness, body-consciousness). These are not in the formless realm because the formless realm is detached from form. Five with initial and sustained thought, three with three remaining, seven should be known as having conditions, the dharma entry, a small entry. Five with initial and sustained thought: the five consciousness elements (Pañcaviññāṇadhātu) exist simultaneously with initial thought (Vitakka) and sustained thought (Vicāra), because they are coarse, they are associated with initial and sustained thought. Three actions are three: the mind element, the dharma element, and the consciousness element are the three actions. If it is in the desire realm and the first Jhāna (Paṭhamajjhāna), it is with initial and sustained thought. If it is in the intermediate Jhāna (Majjhimajjhāna), it is without initial thought but with some sustained thought. If it is a higher state of meditation, it is without initial and sustained thought. The remaining are without: the remaining elements are neither initial thought nor sustained thought, therefore they are not associated. Seven should be known as having conditions: seven elements have conditions, because they have these conditions, they are said to have conditions. Just as a person has a son, it is said that he has a son. Eye-consciousness (Cakkhuviññāṇa) conditions color (Rūpa), ear-consciousness (Sotaviññāṇa) conditions sound (Sadda), nose-consciousness conditions smell, tongue-consciousness conditions taste, body-consciousness (Kāyaviññāṇa) conditions tangible, and mind-consciousness (Manoviññāṇa) conditions all dharmas (Dhamma). The dharma entry, a small entry: if the mind (Citta) and mental factors (Cetasika) have conditions, the rest do not have conditions. Nine are not received, two remain, conditioned and unconditioned together are one, always conditioned, seventeen elements should be known. Nine are not received: the meaning of 'received' (Paṭiggaha) refers to the sense bases (Rūpāyatana), and are not separate from the bases (referring to the five senses), and are where the mind and mental factors dwell. If it is not like this, it is not received. Among them, nine elements are not received. The sound element (Saddāyatana), the mind element (Manodhātu), and the dharma element (Dharmadhātu) do not dwell in the mind and mental factors. Two remain: the five internal elements (referring to eye, ear, nose, tongue, body) if they are present, they are received, and dwell in the mind and mental factors. The past and future are not received, and do not dwell in the mind and mental factors. Color, smell, taste, tangible, if they are not separate from the bases and are present, they are received, just as the mind and mental factors dwell in the bases, they are also like this, because they are not separate from the bases, the rest are not received. Conditioned and unconditioned together are one: the one dharma element (Dharmadhātu) is both conditioned (Saṃkhata) and unconditioned (Asaṃkhata).
為。于中三種有常故不可有為。余法界無常故有為。有為無為合施設故。是以為無為共一。一向是有為當知十七界者。十七界無常故一切有為。是故一向有為。問如是分別法相已。云何攝法為自性為他性。答自性。問何故。答。
諸法離他性 各自住己性 故說一切法 自性定所攝
諸法離他性者。謂眼離耳。如是一切法不應說若離者。是攝以故非他性所攝。各自住己性者。眼自住眼性。如是一切法應當說。若住者是攝。故說一切法自性之所攝。已施設自性所攝。于中可見法一界一陰一入所攝。如是一切法。複次此義契經品當廣說。
行品第二
已說諸法自相。如法生今當說。問若諸法自性所攝者。亦當以自力故生。答。
至竟無能生 用離等侶故
一切法不能自生。所以者何。諸行性劣無勢力故。如羸病人不能自力起。問若不自力起。當云何起。答。
一切眾緣力 諸法乃得生
如羸病人由他扶起。彼亦如是。如心由伴生。今當說。
若心有所起 是心必有俱 心數法等聚 及不相應行
心者意。意者識。實同而異名。此心若依若緣若時起。彼心共俱心數法等聚生。問何者心數法等聚。答。
想欲更樂慧 念思及解脫 作意于境界
【現代漢語翻譯】 現代漢語譯本：因為這三種（法）是常住的，所以不能說是有為法。其餘的法界是無常的，所以是有為法。因為有為法和無為法是共同施設的，所以說有為法和無為法共為一體。如果一概地認為是有為法，應當知道這十七界（眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界）都是無常的，一切都是有為法。所以說一概地是有為法。問：像這樣分別法相之後，如何將法歸攝為自性或他性呢？答：自性。問：為什麼呢？答： 諸法離他性，各自住己性，故說一切法，自性定所攝。 諸法離他性，是指眼不依賴於耳。像這樣，一切法都不應該說『若離者』，因為它們是被攝的，所以不是他性所攝。各自住己性，是指眼安住于眼性。像這樣，一切法都應當說『若住者』，因為它們是被攝的。所以說一切法都是自性所攝。已經施設了自性所攝，其中可見法被一界（色界）、一陰（色陰）、一入（色入）所攝。像這樣，一切法都是如此。此外，這個意義在《契經品》中會詳細說明。 行品第二 已經說了諸法的自相，現在來說法是如何產生的。問：如果諸法都是自性所攝，那麼也應當依靠自身的力量而產生。答： 至竟無能生，用離等侶故。 一切法都不能自己產生。為什麼呢？因為諸行的性質是低劣的，沒有勢力。就像虛弱的病人不能自己站起來一樣。問：如果不依靠自身的力量站起來，那麼應當如何站起來呢？答： 一切眾緣力，諸法乃得生。 就像虛弱的病人依靠他人扶持才能站起來一樣。它們也是如此。就像心依靠伴隨者而產生一樣。現在來說： 若心有所起，是心必有俱，心數法等聚，及不相應行。 心，就是意，意，就是識。實際上是相同的，只是名稱不同。這個心如果依靠、緣于、或在某個時候產生，那麼這個心就會與心所法等聚合在一起產生。問：什麼是心所法等聚合呢？答： 想欲更樂慧，念思及解脫，作意于境界。
【English Translation】 English version: Because these three (dharmas) are permanent, they cannot be said to be conditioned (having causes). The remaining dharma realms are impermanent, so they are conditioned. Because conditioned and unconditioned dharmas are jointly established, it is said that conditioned and unconditioned are one. If one categorically considers them to be conditioned, one should know that these seventeen realms (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm, touch realm, dharma realm, eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm) are all impermanent, and everything is conditioned. Therefore, it is said that they are categorically conditioned. Question: Having distinguished the characteristics of dharmas in this way, how are dharmas categorized as self-nature or other-nature? Answer: Self-nature. Question: Why? Answer: 'Dharmas are apart from other-nature, each dwells in its own nature, therefore it is said that all dharmas are definitely included in self-nature.' 'Dharmas are apart from other-nature' means that the eye does not depend on the ear. Like this, it should not be said of all dharmas 'if they are apart', because they are included, so they are not included in other-nature. 'Each dwells in its own nature' means that the eye dwells in the eye-nature. Like this, it should be said of all dharmas 'if they dwell', because they are included. Therefore, it is said that all dharmas are included in self-nature. Having established what is included in self-nature, among them, visible dharmas are included in one realm (form realm), one skandha (form skandha), and one ayatana (form ayatana). Like this, all dharmas are like this. Furthermore, this meaning will be explained in detail in the Sutra Chapter. Chapter Two on Action Having spoken of the self-characteristics of dharmas, now I will speak of how dharmas arise. Question: If all dharmas are included in self-nature, then they should also arise by their own power. Answer: 'Ultimately, nothing can arise by itself, because it lacks companions and the like.' No dharma can arise by itself. Why? Because the nature of actions is inferior and without power. It is like a weak person who cannot stand up by himself. Question: If one does not stand up by one's own power, then how should one stand up? Answer: 'By the power of all conditions, dharmas are able to arise.' It is like a weak person who can only stand up with the help of others. They are also like this. It is like the mind arises relying on companions. Now I will speak: 'If a mind arises, that mind must have with it, aggregates of mental factors and the like, and non-associated formations.' Mind is intention, intention is consciousness. In reality, they are the same, only the names are different. If this mind relies on, is conditioned by, or arises at a certain time, then this mind will arise together with aggregates of mental factors and the like. Question: What are the aggregates of mental factors and the like? Answer: 'Perception, desire, further joy, wisdom, mindfulness, thought, and liberation, attention to the object.'
三摩提與痛
想者事立時隨其像貌受。欲者受緣時欲受。更樂者。心依緣和合不相離。慧者于緣決定審諦。念者于緣憶不忘。思者功德惡俱相違於心造作。解脫者于緣中受想時彼必有是。作意者于緣中勇猛發動。定者受緣時心不散。痛者樂不樂俱相違緣受。
一切心生時 是生聖所說 同共一緣行 亦復常相應
一切心生時是生聖所說者。此十法一切心生時共生。是故說名大地。同共一緣行者。一切心共俱同一緣行不相離。亦復常相應者。各各共俱及與心俱常相應共行。離增減故故曰相應。已說心數法謂通一切心中。不通今當說。
諸根及覺觀 信猗不放逸 進護眾煩惱 或時不相應
諸根者。善根無貪無恚無愚癡。覺者於心粗相續。觀者於心細相續。信者成實真凈。猗者善心時于身心離惡故快樂。不放逸者。信善時方便不捨。進者作事專著。護者作事。行以不行求以不求。自守無為。眾煩惱者。如使品說此法非一切心中可得。或時相應或時不相應。問何故說心數。答意謂之心。彼眷屬故說心數。已說諸心數法相。如所生今當說。
不善心品中 心數二十一 穢污二損減 欲界非不善
不善心品中。心數二十一者。不善名若心生欲界諸煩惱除欲界身見邊
【現代漢語翻譯】 現代漢語譯本 三摩提（Samadhi，定）與痛（Vedana，感受）
思者（Saṃjñā，想）於事生起之時，隨其像貌而感受。欲者（Chanda，欲）于受緣之時生起欲求。更樂者，心依緣而和合不相離。慧者（Prajñā，慧）于緣決定審諦。念者（Smṛti，念）于緣憶念而不忘。思者（Tarka，思）功德與惡俱相違，於心中造作。解脫者（Moksha，解脫）于緣中受想之時，彼必有是。作意者（Manasikara，作意）于緣中勇猛發動。定者（Samadhi，定）受緣之時心不散亂。痛者（Vedana，感受）樂與不樂俱相違緣而感受。
一切心生時，是生聖所說；同共一緣行，亦復常相應。
一切心生時是生聖所說者，此十法一切心生時共生，是故說名大地。同共一緣行者，一切心共俱同一緣行不相離。亦復常相應者，各各共俱及與心俱常相應共行，離增減故故曰相應。已說心數法謂通一切心中，不通今當說。
諸根及覺觀，信猗不放逸；進護眾煩惱，或時不相應。
諸根者，善根無貪無恚無愚癡。覺者（Vitarka，覺）於心粗相續。觀者（Vicara，觀）於心細相續。信者（Śrāddha，信）成實真凈。猗者（Prasrabdhi，輕安）善心時于身心離惡故快樂。不放逸者（Apramāda，不放逸），信善時方便不捨。進者（Vīrya，精進）作事專著。護者作事，行以不行求以不求，自守無為。眾煩惱者，如使品說此法非一切心中可得，或時相應或時不相應。問何故說心數？答意謂之心，彼眷屬故說心數。已說諸心數法相，如所生今當說。
不善心品中，心數二十一；穢污二損減，欲界非不善。
不善心品中，心數二十一者，不善名若心生欲界諸煩惱除欲界身見邊
【English Translation】 English version Samadhi (Concentration) and Vedana (Feeling)
The thinker (Saṃjñā, perception) experiences according to the appearance of the object when it arises. The desirer (Chanda, desire) desires when experiencing a condition. The one who delights more, the mind relies on the condition and unites without separation. The wise one (Prajñā, wisdom) decisively examines the condition. The mindful one (Smṛti, mindfulness) remembers the condition without forgetting. The thinker (Tarka, thought) creates in the mind both meritorious and evil, which are contrary to each other. The liberated one (Moksha, liberation) certainly has this when experiencing perception in a condition. The one who directs attention (Manasikara, attention) vigorously initiates in a condition. The concentrated one (Samadhi, concentration) does not scatter the mind when experiencing a condition. The one who feels (Vedana, feeling) experiences pleasure and displeasure, which are contrary to each other, based on the condition.
When all minds arise, it is said to be the arising of the noble ones; together they proceed with one condition, and they are also constantly in accordance.
When all minds arise, it is said to be the arising of the noble ones; these ten dharmas arise together when all minds arise, therefore they are called the great earth. Those who proceed together with one condition, all minds together proceed with the same condition without separation. Those who are also constantly in accordance, each together and with the mind are constantly in accordance and proceed together, without increase or decrease, therefore it is called accordance. The mental factors that have been spoken of are said to be common to all minds, and those that are not common will now be spoken of.
The roots and initial and sustained application of mind, faith, ease, non-negligence, effort, protection from all afflictions, sometimes they are not in accordance.
The roots are the wholesome roots of non-greed, non-hatred, and non-delusion. Initial application of mind (Vitarka, initial application of mind) is the coarse continuation in the mind. Sustained application of mind (Vicara, sustained application of mind) is the subtle continuation in the mind. Faith (Śrāddha, faith) is the accomplishment of truth and purity. Ease (Prasrabdhi, ease) is the happiness in body and mind when the wholesome mind is free from evil. Non-negligence (Apramāda, non-negligence) is the skillful means of not abandoning when believing in goodness. Effort (Vīrya, effort) is the focused engagement in doing things. Protection is doing things, acting without acting, seeking without seeking, guarding oneself with non-action. The various afflictions, as described in the chapter on latent tendencies, these dharmas are not obtainable in all minds, sometimes they are in accordance and sometimes they are not. Question: Why are mental factors spoken of? Answer: The meaning is the mind, and because they are its retinue, mental factors are spoken of. The characteristics of the various mental factors have been spoken of, and now what arises from them will be spoken of.
In the category of unwholesome minds, there are twenty-one mental factors; two defilements are reduced; the desire realm is not unwholesome.
In the category of unwholesome minds, there are twenty-one mental factors; unwholesome means that when the mind arises in the desire realm, all afflictions except the view of self and extreme views in the desire realm are present.
見。是轉成不愛果故謂不善。此心品中當知有二十一心數法。十大地覺觀。二煩惱無慚無愧。睡調不信放逸懈怠穢污二損減。欲界非不善者。謂心品是欲界穢污非是不善。如身見邊見相應心。此品中當知有十九心數法。除無慚無愧一向不善故。
善不共二十 無記有十二 悔及於眠心 是能以為增
善不共二十者。不共名謂心獨一無明煩惱。生是二十心數。除一煩惱余如前說。善名謂凈心能轉成愛果。此心共俱當知有二十。十大地覺觀信進。猗不放逸善根護慚愧。無記有十二者。不穢污心品中有十二心數法。十大地覺觀。悔及於眠心是能以為增者悔名事不成恨為悔是善不善。彼相應心品中增悔余心數法如前說。眠名滅心一向合不自在為眠。是一切五品中生彼盡增益。余心數法如前說。若悔眠不行三品中是增二。余心數法如前說。問此欲界心相續說色界云何。答。
初禪離不善 余知如欲有 禪中間除覺 于上觀亦然
初禪離不善余知如欲有者。初禪無不善彼中有四品。善穢污不共無記是如欲界說。善中二十無記十二穢污十九。已離不善當知亦離無慚無愧。一向不善故不共有十八。禪中間除覺者。中間禪無覺彼一向除覺余如初禪說。于上觀亦然者。第二第三第四禪亦復無觀。及無色界
【現代漢語翻譯】 現代漢語譯本： 見。這是因為轉變成不愛之果，所以稱為不善。此心品中應當知道有二十一種心數法（Caitasikas，心理活動）。十大地法（Mahābhūta，構成物質世界的元素），覺（Vitarka，尋）觀（Vicāra，伺）。二煩惱：無慚（Ahrikya，無慚）無愧（Anapatrāpya，無愧）。睡（Middha，睡眠），調（不確定，可能指平衡或和諧），不信（Asraddhā，不信），放逸（Pramāda，放逸），懈怠（Styāna，昏沉），穢污（Klista，染污）二損減。欲界非不善者，是指心品是欲界的染污，但並非是不善。如身見（Satkāyadṛṣṭi，有身見）邊見（Antagrahadṛṣṭi，邊見）相應的心。此品中應當知道有十九種心數法，因為無慚無愧一向是不善的。 善不共二十，無記有十二，悔及於眠心，是能以為增。 善不共二十者，不共名是指心獨一無明煩惱。生起這二十種心數，除了一種煩惱，其餘如前所述。善名是指凈心能轉變成愛之果。此心共同具有應當知道有二十種。十大地法，覺（Vitarka，尋）觀（Vicāra，伺），信（Śraddhā，信），進（Vīrya，精進），猗（Praśrabdhi，輕安），不放逸（Apramāda，不放逸），善根（Kuśalamūla，善根），護（不確定，可能指守護），慚（Hrī，慚），愧（Apatrāpya，愧）。無記有十二者，不染污的心品中有十二種心數法。十大地法，覺（Vitarka，尋）觀（Vicāra，伺）。悔及於眠心是能以為增者，悔名是指事情不成而產生的懊惱，是悔，是善或不善。與它相應的心品中增加悔，其餘心數法如前所述。眠名是指滅心，一向和合不自在為眠。這是一切五品中生起，並且增益。其餘心數法如前所述。如果悔眠不行，在三品中是增加二，其餘心數法如前所述。問：此欲界心相續如何？答： 初禪離不善，余知如欲有，禪中間除覺，于上觀亦然。 初禪離不善余知如欲有者，初禪沒有不善，其中有四品：善、穢污、不共、無記，如同欲界所說。善中有二十，無記有十二，穢污有十九。已經離開了不善，應當知道也離開了無慚無愧，因為一向是不善的，不共有十八。禪中間除覺者，中間禪沒有覺（Vitarka，尋），因此一向去除覺（Vitarka，尋），其餘如同初禪所說。于上觀亦然者，第二、第三、第四禪也沒有觀（Vicāra，伺），以及沒有**（此處原文不完整，無法翻譯）。
【English Translation】 English version: Seeing. This is called unwholesome because it transforms into the fruit of non-love. In this mind category, it should be known that there are twenty-one mental factors (Caitasikas). The ten great elements (Mahābhūta), initial application of thought (Vitarka) and sustained application of thought (Vicāra). Two afflictions: shamelessness (Ahrikya) and lack of embarrassment (Anapatrāpya). Sleep (Middha), adjustment (uncertain, possibly referring to balance or harmony), disbelief (Asraddhā), recklessness (Pramāda), laziness (Styāna), defilement (Klista), and two diminutions. Those in the desire realm that are not unwholesome refer to the mind category being defiled in the desire realm but not unwholesome, such as the mind associated with the view of self (Satkāyadṛṣṭi) and extreme views (Antagrahadṛṣṭi). In this category, it should be known that there are nineteen mental factors, because shamelessness and lack of embarrassment are always unwholesome. 'Good, non-common twenty, neutral twelve, remorse and sleep, are capable of increasing.' Regarding 'Good, non-common twenty,' 'non-common' refers to the mind's unique ignorance and afflictions. These twenty mental factors arise, except for one affliction, the rest are as previously stated. 'Good' refers to the pure mind capable of transforming into the fruit of love. This mind collectively has twenty factors: the ten great elements, initial application of thought (Vitarka) and sustained application of thought (Vicāra), faith (Śraddhā), effort (Vīrya), pliancy (Praśrabdhi), non-recklessness (Apramāda), wholesome root (Kuśalamūla), protection (uncertain, possibly referring to guarding), shame (Hrī), and embarrassment (Apatrāpya). Regarding 'neutral twelve,' in the undefiled mind category, there are twelve mental factors: the ten great elements, initial application of thought (Vitarka) and sustained application of thought (Vicāra). 'Remorse and sleep are capable of increasing' means that remorse refers to regret arising from unaccomplished matters, which is remorse, whether good or unwholesome. In the mind category associated with it, remorse increases, and the remaining mental factors are as previously stated. Sleep refers to the mind being extinguished, always united and unfree, which is sleep. This arises and increases in all five categories. The remaining mental factors are as previously stated. If remorse and sleep do not occur, in the three categories, two are increased, and the remaining mental factors are as previously stated. Question: How does this mind continuum of the desire realm proceed? Answer: 'The first dhyana is free from unwholesome, the rest are known as in the desire realm, the intermediate dhyana removes initial application of thought, the same is true for the higher contemplations.' Regarding 'The first dhyana is free from unwholesome, the rest are known as in the desire realm,' the first dhyana has no unwholesome, and it has four categories: good, defiled, non-common, and neutral, as described in the desire realm. There are twenty in the good category, twelve in the neutral category, and nineteen in the defiled category. Having already departed from unwholesome, it should be known that one has also departed from shamelessness and lack of embarrassment, because they are always unwholesome, and there are eighteen in the non-common category. Regarding 'the intermediate dhyana removes initial application of thought,' the intermediate dhyana has no initial application of thought (Vitarka), therefore initial application of thought (Vitarka) is always removed, and the rest are as described in the first dhyana. Regarding 'the same is true for the higher contemplations,' the second, third, and fourth dhyanas also have no sustained application of thought (Vicāra), and no ** (the original text is incomplete, unable to translate).
于中一切除觀覺前已除。已說心數法由伴生色今當說。
極微在四根 十種應當知 身根有九種 餘八種謂香
極微在四根十種應當知者。謂極微在眼中是知有十種。地種水火風種。色種香味細滑種。眼根種身根種。耳鼻舌極微亦如是。身根有九種者。謂余身根極微九種彼有一根種余如上說。餘八種者。于中余非根色中極微有八種。問此極微何界說。答謂香欲界中有香。色界中離香彼一切除香味種。餘種如欲界說問前已說若心生彼中必心數法生。及心不相應行。于中已說心數法。心不相應行雲何。答。
一切有為法 生住變異壞
一切有為法各各有四相生住異壞。世中起故生。已起自事立故住。已住勢衰故異。已異滅故壞。此相說心不相應行。問若一切有為法各有四相者是為相。復有相。答是亦有四相。彼相中餘四相俱生。生為生住為住異為異壞為壞。問若爾者便無窮。答。
展轉更相為
此相各各相為。如生生各各相生。如是住住各各相生。異異各各相異。壞壞各各相壞。是以非無窮。后四相各行一法。前四相各行八法。生者生八法。前三后四及彼法余亦如是。已說諸行伴。如由伴生今當說。
所作共自然 普遍相應報 從是六種因 轉生有為法
一切因
盡在六因中。此因生一切有為行。于中所作因者。生法時不障礙不留住。由此故生不相似法。如由地萬物得生。共因者。諸行各各相伴由此故生。如心心數法心不相應行及極微種。自然因者謂彼自已相似如習善生善。習不善生不善。習無記生無記。如物種隨類相因。一切遍因者。謂諸煩惱轉相續生。如見我審入計著。由此見故於我有常無常審入計著。謗陰相審入計著。于陰相猶豫受有常樂凈等生。諸煩惱如是。說諸一切遍如。使品說相應因者。心及心數法。各各力於一緣中。一時行相離則不生。報因者。謂行生於生中轉成果。如善愛果不善不愛果由此故生。已說諸因。諸法隨因中生今當說。
若心因報生 心數及煩惱 是從於五因 興起應當知
若心心數法因報生及諸煩惱。是從五因生。報因生者。從所作因生。彼生時相似不相似物不障礙故住。從共因生伴力故生。彼各各相伴。及心不相應行共伴從自然因生。彼有相似前生無記法從相應因生。俱一時一緣中行從報因生彼善不善。謂此果穢污心心數法除報因無記故。是從一切遍因生由此故生。餘四因如前說。
是彼不相應 諸餘相應法 除其初無漏 是從四因生
是彼不相應者。若色從報生。及心不相應行是從四因生。所作因共因報
因自然因。穢污色及心不相應行亦從四因生。所作因共因自然因一切遍因。諸餘相應法除其初無漏。是從四因生者。余心心數法除其初無漏。亦從四因生。所作因共因自然因相應因。
謂余不相應 因生當知三 及諸餘相應 初生無漏法
謂不相應法前所說于中。余若有自然因除初無漏。是從三因生。所作因自然因共因。初無漏相應亦從三因生。所作因共因相應因。是前無自然。
于中不相應 應從二因生 若從一因中 生者必無有
于中不相應應從二因生者。初無漏品中。色心不相應行從二因生。所作因共因。已說一切有為。于中若從一因生者必無有。已說諸因。如此因如來定知諸法相。覺力教化故說。緣今當說。
次第亦緣緣 增上及與因 法從四緣生 明智之所說
次第緣者。一一心生相續無間。緣緣者。心心數法境界。緣彼故心心數法生。增上緣者。是所作因一切萬物。萬物生時不作掛礙。但自所作為要。是說增上緣。因緣者。共因相應因自然因報因一切遍因。已說諸緣。諸法隨緣生今當說。
心及諸心數 是從四緣生 二正受從三 謂余說於二
心及諸心數是從四緣生者。心心數法從四緣生。前開導故生是彼次第緣。境界是彼緣緣除其
【現代漢語翻譯】 現代漢語譯本： 因自然因（Hetu-samanantara-hetu）。穢污色（Klista-rupa）及心不相應行（Citta-viprayukta-samskara）亦從四因生：所作因（Karana-hetu）、共因（Sahabhu-hetu）、自然因（Svabhava-hetu）、一切遍因（Sarvatraga-hetu）。諸餘相應法（Samprayukta-dharma）除其初無漏（Anasrava），是從四因生者。余心心數法（Citta-caitta-dharma）除其初無漏，亦從四因生：所作因、共因、自然因、相應因（Samprayukta-hetu）。 『謂余不相應，因生當知三，及諸餘相應，初生無漏法。』 謂不相應法（Asamprayukta-dharma）前所說于中，余若有自然因除初無漏，是從三因生：所作因、自然因、共因。初無漏相應亦從三因生：所作因、共因、相應因。是前無自然。 『于中不相應，應從二因生，若從一因中，生者必無有。』 于中不相應應從二因生者，初無漏品中，色心不相應行從二因生：所作因、共因。已說一切有為（Samskrta-dharma），于中若從一因生者必無有。已說諸因，如此因如來定知諸法相，覺力教化故說。緣今當說。 『次第亦緣緣，增上及與因，法從四緣生，明智之所說。』 次第緣者（Samanantara-pratyaya）。一一心生相續無間。緣緣者（Alambana-pratyaya）。心心數法境界，緣彼故心心數法生。增上緣者（Adhipati-pratyaya）。是所作因一切萬物，萬物生時不作掛礙，但自所作為要，是說增上緣。因緣者（Hetu-pratyaya）。共因、相應因、自然因、報因（Vipaka-hetu）、一切遍因。已說諸緣，諸法隨緣生今當說。 『心及諸心數，是從四緣生，二正受從三，謂余說於二。』 心及諸心數是從四緣生者，心心數法從四緣生。前開導故生是彼次第緣。境界是彼緣緣除其
【English Translation】 English version: Hetu-samanantara-hetu (cause as immediate sequence). Klista-rupa (defiled form) and Citta-viprayukta-samskara (mind-independent formations) also arise from four causes: Karana-hetu (productive cause), Sahabhu-hetu (co-existent cause), Svabhava-hetu (natural cause), and Sarvatraga-hetu (omnipresent cause). All other Samprayukta-dharma (associated dharmas), except for the initial Anasrava (untainted), arise from four causes. The remaining Citta-caitta-dharma (mind and mental factors), except for the initial untainted, also arise from four causes: productive cause, co-existent cause, natural cause, and Samprayukta-hetu (associative cause). 'It should be known that the remaining non-associated dharmas arise from three causes, as do all other associated dharmas and the initially arising untainted dharmas.' Regarding the previously mentioned Asamprayukta-dharma (non-associated dharmas), those with a natural cause, excluding the initial untainted, arise from three causes: productive cause, natural cause, and co-existent cause. The initial untainted associated dharmas also arise from three causes: productive cause, co-existent cause, and associative cause. The former lacks a natural cause. 'Among these, non-associated dharmas should arise from two causes; if they arise from only one cause, it is impossible.' Among these, non-associated dharmas should arise from two causes. In the initial untainted category, form and mind-independent formations arise from two causes: productive cause and co-existent cause. All Samskrta-dharma (conditioned dharmas) have been discussed; among them, if anything arises from only one cause, it is impossible. The causes have been discussed. The Tathagata (Thus Gone One) knows the characteristics of all dharmas through such causes, and speaks because of the power of enlightenment and teaching. Now, the conditions will be discussed. 'Immediate sequence is also a condition, as are object-condition, dominant condition, and causal condition. Dharmas arise from four conditions, as the wise have said.' Samanantara-pratyaya (immediate sequence condition): each mind arises in continuous, uninterrupted succession. Alambana-pratyaya (object-condition): the object of mind and mental factors; because of that object, mind and mental factors arise. Adhipati-pratyaya (dominant condition): this is the productive cause of all things; when all things arise, they do not create obstacles, but only fulfill their own function; this is the dominant condition. Hetu-pratyaya (causal condition): co-existent cause, associative cause, natural cause, Vipaka-hetu (resultant cause), and omnipresent cause. The conditions have been discussed; now it will be said that all dharmas arise according to conditions. 'Mind and mental factors arise from four conditions; the two correct receptions arise from three; it is said that the rest arise from two.' Mind and mental factors arise from four conditions; mind and mental factors arise from four conditions. The previous guidance causes them to arise, which is their immediate sequence condition. The object is their object-condition, except for
自已。餘一切諸法。是彼增上緣。二正受從三者。無想定滅盡定是從三緣生。于中入定心是彼次第緣。于中自地前生功德是彼因緣。及余俱生生住異壞。亦彼因緣彼增上緣如前說。謂余說於二者。離彼余心不相應行。及色從二緣生。因緣及增上緣。問以何故此諸法謂之行。答。
多法生一法 一亦能生多 緣行所作行 如是應當知
多法生一法一亦能生多者。無有一法能自力生。但一法由多法生。多法亦由一法生。以是故謂緣行所作行如是應當知。
業品第三
已說諸行己性及由諸因緣生。今謂此有因能嚴飾果種。生種生差別可得。今當說。
業能莊嚴世 趣趣在處處 以是當思業 求離世解脫
業能莊飾世趣趣在處處者。三世於五趣中。種種身差別嚴飾。是世嚴飾事唯業。是以當思業求離世解脫。
身業及口意 有有之所造 從是生諸行 嚴飾種種身
身業及口意有有之所造者。謂身口意業生生所造作。從是生諸行嚴飾種種身。此業相今當略說。
身業教無教 當知二俱有 口業亦如是 意業唯無教
身業教無教當知二俱有者。身業性二種有教性無教性。于中有教者。身動是善不善無記。善從善心生。不善從不善心生。無記從無記
【現代漢語翻譯】 現代漢語譯本 自身。其餘一切諸法，是它的增上緣。二、正受從三種緣生。無想定、滅盡定是從三種緣生。其中，入定之心是它的次第緣。其中，自身所處地位之前所生的功德是它的因緣。以及其餘俱生、生、住、異、壞，也是它的因緣，它的增上緣如前所說。所謂其餘所說的兩種，離開它，其餘心不相應行，以及色從兩種緣生：因緣和增上緣。問：因為什麼緣故，這些法被稱為『行』？答： 多法生一法，一亦能生多，緣行所作行，如是應當知。 『多法生一法，一亦能生多』的意思是，沒有一種法能夠依靠自身的力量產生，而是一種法由多種法產生，多種法也由一種法產生。因此，被稱為緣行所作行，應當這樣理解。 業品第三 已經說了諸行的自身性質以及由諸因緣而生。現在說，這有因能夠莊嚴果的種子，產生種子，產生差別是可以得到的。現在應當說。 業能莊嚴世，趣趣在處處，以是當思業，求離世解脫。 『業能莊嚴世，趣趣在處處』的意思是，三世在五趣（Gati，生命輪迴的六個領域，此處為五趣）之中，種種身體的差別被莊嚴。這世間的莊嚴之事唯有業。因此，應當思考業，尋求脫離世間的解脫。 身業及口意，有有之所造，從是生諸行，嚴飾種種身。 『身業及口意，有有之所造』的意思是，身、口、意業由生生所造作。從此產生諸行，莊嚴種種身體。這業的相貌現在將簡略地說。 身業教無教，當知二俱有，口業亦如是，意業唯無教。 『身業教無教，當知二俱有』的意思是，身業的性質有兩種：有教性、無教性。其中，有教是指身體的動作，是善、不善或無記。善從善心生，不善從不善心生，無記從無記。
【English Translation】 English version Itself. All other dharmas are its adhipati-pratyaya (dominant condition). Secondly, reception (vedana) arises from three conditions. Asaṃjñi-samāpatti (non-perceptive attainment) and nirodha-samāpatti (cessation attainment) arise from three conditions. Among them, the mind entering samadhi (concentration) is its samanantara-pratyaya (contiguous condition). Among them, the merits generated before its own ground are its hetu-pratyaya (causal condition), and the remaining co-arising, arising, abiding, changing, and decaying are also its hetu-pratyaya (causal condition), and its adhipati-pratyaya (dominant condition) is as previously stated. What is said about the remaining two is that, apart from it, the remaining citta-viprayukta-saṃskāras (mind-unrelated formations), and rupa (form) arise from two conditions: hetu-pratyaya (causal condition) and adhipati-pratyaya (dominant condition). Question: For what reason are these dharmas called 'saṃskāra' (formations)? Answer: Many dharmas generate one dharma, and one can also generate many; the formations are made by conditions, thus it should be understood. The meaning of 'Many dharmas generate one dharma, and one can also generate many' is that no dharma can arise by its own power, but one dharma arises from many dharmas, and many dharmas also arise from one dharma. Therefore, it is called formations made by conditions, and it should be understood in this way. Karma Chapter Three The self-nature of all formations and their arising from various conditions have already been discussed. Now it is said that this has a cause that can adorn the seed of the result, and the generation of the seed and the difference in generation can be obtained. Now it should be said. Karma adorns the world, in each gati (realm) and in each place; therefore, one should contemplate karma and seek liberation from the world. The meaning of 'Karma adorns the world, in each gati (realm) and in each place' is that the differences in various bodies in the three times (past, present, future) within the five gatis (realms of rebirth) are adorned. The adornment of this world is only karma. Therefore, one should contemplate karma and seek liberation from the world. Body karma, speech karma, and mind; are created by existence; from this arise all formations, adorning various bodies. The meaning of 'Body karma, speech karma, and mind; are created by existence' is that body, speech, and mind karma are created by birth after birth. From this arise all formations, adorning various bodies. The characteristics of this karma will now be briefly explained. Body karma has both manifestation (vijñapti) and non-manifestation (avijñapti), it should be known that both exist; speech karma is also like this; mind karma is only non-manifestation. The meaning of 'Body karma has both manifestation (vijñapti) and non-manifestation (avijñapti), it should be known that both exist' is that the nature of body karma has two types: manifestation and non-manifestation. Among them, manifestation refers to the actions of the body, which can be good, unwholesome, or neutral. Good arises from a good mind, unwholesome arises from an unwholesome mind, and neutral arises from a neutral mind.
心生。無教者。若作業牢固。轉異心中此種子生。如善受戒人不善。無記心中。彼猶相隨惡業人惡戒相隨。口業亦如是者。口業性亦二種。意業唯無教者。意業性一向無教。所以者何。不現故思微相續故。問此五業幾善。幾不善。幾無記。答。
教當知三種 善不善無記 意無教亦然 余不說無記
教當知三種善不善無記者。身口教說三種善不善無記。于中善身教者。行施持戒等善心作身動。不善身教者。殺生不與取非梵行等。不善心作身動。無記身教者。無記心作身動。如威儀工巧伎術。如是口動善者。如不虛言饒益相應。應時言等從善心生。口業不善者。如妄言兩舌惡口綺語等。從不善心生。口業無記者。從無記心生。口業意無教亦然者。意業無教亦三種善不善無記。善心相應思是善。不善心相應思是不善。無記心相應思是無記。余不說無記者。余有二身無教及口無教。彼二種善不善。無無記。所以者何。無記心羸劣。彼不能生強力業。謂轉異心中彼相似相隨。是故身無教口無教無無記。問無記業何業性。何處系。答。
色有無記二 隱沒不隱沒 隱沒繫在色 余在於二界
色有無記二隱沒不隱沒者。身口業是色性以業色性故。二種隱沒及不隱沒。隱沒者。謂煩惱所覆亦從諸煩
【現代漢語翻譯】 現代漢語譯本： 心生。無教業（沒有教示的行為）。如果行為牢固，在轉變的心中，此種子就會產生。例如，一個很好地受了戒律的人，如果心變得不善或無記（非善非惡），那麼他仍然會受到惡業的跟隨，就像一個作惡的人被惡戒所跟隨一樣。口業也是如此。口業的性質也有兩種。意業只有無教業。意業的性質完全是無教業。為什麼呢？因為它不顯現於外，只是細微的念頭相續不斷。問：這五種業，哪些是善的，哪些是不善的，哪些是無記的？答： 『教』應當知道有三種，即善、不善、無記。 意無教也是如此，其餘的（身無教和口無教）則不說有無記。 『教』應當知道有三種，即善、不善、無記。身教和口教有三種，即善、不善、無記。其中，善的身教是指，以行佈施、持戒等善心所作的身動。不善的身教是指，殺生、偷盜、邪淫等，以不善心所作的身動。無記的身教是指，以無記心所作的身動，如威儀、工巧、伎術。同樣，善的口動是指，如不虛妄語、說有益的話、應時而說等，從善心生起。不善的口業是指，如妄語、兩舌、惡口、綺語等，從不善心生起。無記的口業是指，從無記心生起。 意業無教也是如此。意業的無教也有三種，即善、不善、無記。與善心相應的思是善的，與不善心相應的思是不善的，與無記心相應的思是無記的。其餘的（身無教和口無教）則不說有無記。其餘的還有兩種，即身無教和口無教。這兩種只有善和不善，沒有無記。為什麼呢？因為無記心羸弱，它不能產生強大的業力，即在轉變的心中，那種相似的相隨。所以，身無教和口無教沒有無記。問：無記業屬於哪種業性？屬於哪個界系？答： 色界有無記二種，即隱沒和不隱沒。 隱沒的繫在色界，其餘的（不隱沒的）則在欲界和色界。 色界有無記二種，即隱沒和不隱沒。身業和口業是色性的，因為它們是業所生的色。有兩種，即隱沒和不隱沒。隱沒的是指，被煩惱所覆蓋，也從各種煩惱...
【English Translation】 English version: The arising of mind. Non-instructional actions (actions without explicit instruction). If the action is firm, this seed arises in the transformed mind. For example, a person who has well received precepts, if their mind becomes unwholesome or neutral (neither good nor bad), they are still followed by bad karma, just as an evil person is followed by evil precepts. Verbal karma is also like this. The nature of verbal karma is also of two kinds. Mental karma only has non-instructional actions. The nature of mental karma is entirely non-instructional. Why? Because it does not manifest externally, but is only a subtle continuous stream of thoughts. Question: Among these five types of karma, which are wholesome, which are unwholesome, and which are neutral? 'Instruction' should be known to be of three kinds: wholesome, unwholesome, and neutral. Mental non-instructional actions are also like this; the rest (bodily and verbal non-instructional actions) are not said to be neutral. 'Instruction' should be known to be of three kinds: wholesome, unwholesome, and neutral. Bodily and verbal instructions are of three kinds: wholesome, unwholesome, and neutral. Among them, wholesome bodily instruction refers to bodily actions performed with a wholesome mind, such as giving alms and upholding precepts. Unwholesome bodily instruction refers to bodily actions performed with an unwholesome mind, such as killing, stealing, and engaging in unchaste conduct. Neutral bodily instruction refers to bodily actions performed with a neutral mind, such as demeanor, craftsmanship, and skills. Similarly, wholesome verbal actions refer to actions arising from a wholesome mind, such as not speaking falsely, speaking beneficial words, and speaking at the appropriate time. Unwholesome verbal karma refers to actions arising from an unwholesome mind, such as lying, divisive speech, harsh speech, and frivolous speech. Neutral verbal karma refers to actions arising from a neutral mind. Mental non-instructional actions are also like this. The non-instructional actions of mental karma are also of three kinds: wholesome, unwholesome, and neutral. Thoughts associated with a wholesome mind are wholesome; thoughts associated with an unwholesome mind are unwholesome; thoughts associated with a neutral mind are neutral. The rest (bodily and verbal non-instructional actions) are not said to be neutral. There are two remaining: bodily non-instructional actions and verbal non-instructional actions. These two only have wholesome and unwholesome, and do not have neutral. Why? Because the neutral mind is weak; it cannot generate strong karmic force, that is, in the transformed mind, that similar following. Therefore, bodily and verbal non-instructional actions do not have neutral. Question: To which karmic nature does neutral karma belong? To which realm does it belong? The Form Realm has two kinds of neutral karma: concealed and unconcealed. The concealed is bound to the Form Realm; the rest (the unconcealed) are in the Desire Realm and the Form Realm. The Form Realm has two kinds of neutral karma: concealed and unconcealed. Bodily and verbal karma are of the nature of form, because they are form produced by karma. There are two kinds: concealed and unconcealed. The concealed refers to that which is covered by afflictions, and also arises from various afflictions...
惱生。異者是不隱沒。隱沒繫在色者。若隱沒一向系色界。所以者何。思惟斷煩惱能起身口業。此欲界思惟斷煩惱一向不善。不以不善煩惱能起無記業。余在於二界者。不隱沒無記業。亦繫在欲界。亦繫在色界。意業如心說是余處分別。故今不說。
身口業無教 當知善不善 三相禪無漏 調御威儀戒
身口業無教當知善不善者。業若色性于中若無教性是善不善。三相禪無漏調御威儀戒者。無教戒有三相。無漏禪生調御威儀。無漏者。謂戒道共俱行。正語正業正命。禪生者。謂禪俱行離惡。調御威儀戒者。謂欲界戒。
無教在欲界 教依於二有 當知非心俱 謂余心俱說
謂欲界無教是非心共俱。所以者何。謂受戒戒雖善心不善心無記心隨行。而不與善不善無記共。俱教者亦在欲界亦在色界。但非心共俱。所以者何。由身故色界無教。及無漏與心共俱。所以者何。由心故此非余心中隨行。已分別諸業。若成就業今當說。
無漏戒律儀 見諦所成就 禪生若得禪 持戒生欲界
無漏戒律儀見諦所成就者。見諦謂無漏見見聖諦。初生無漏見時見於欲界苦諦。是故一切聖人成就無漏戒。禪生若得禪者。謂得禪是成就禪戒。持戒生欲界者。若受戒者故成就欲界戒。已略說成
【現代漢語翻譯】 現代漢語譯本 惱生（煩惱產生）。異者是不隱沒（不同之處在於是否隱沒）。隱沒繫在色者（隱沒與色有關）。若隱沒一向系（如果隱沒總是與有關）。所以者何（為什麼呢）？思惟斷煩惱能起身口業（通過思考斷除煩惱能夠產生身口業）。此欲界思惟斷煩惱一向不善（在欲界，通過思考斷除煩惱總是與不善相關）。不以不善煩惱能起無記業（不能用不善的煩惱產生無記業）。余在於二界者（其餘在色界和無色界）。不隱沒無記業（不隱沒的無記業）。亦繫在欲界（也與欲界有關）。亦繫在（也與有關）。意業如心說是余處分別（意業就像心所說的那樣，在其他地方分別）。故今不說（所以現在不說）。
身口業無教 當知善不善 三相禪無漏 調御威儀戒
身口業無教當知善不善者（身口業的無教要知道是善或不善）。業若色性于中若無教性是善不善（業如果是色性，其中如果是無教性，就是善或不善）。三相禪無漏調御威儀戒者（三相禪、無漏、調御威儀戒）。無教戒有三相（無教戒有三種相）。無漏禪生調御威儀（無漏禪產生調御威儀）。無漏者（無漏是指）。謂戒道共俱行（戒與道共同執行）。正語正業正命（正語、正業、正命）。禪生者（禪產生是指）。謂禪俱行離惡（禪與離惡共同執行）。調御威儀戒者（調御威儀戒是指）。謂欲界戒（欲界的戒）。
無教在欲界 教依於二有 當知非心俱 謂余心俱說
謂欲界無教是非心共俱（欲界的無教不是與心共同產生）。所以者何（為什麼呢）？謂受戒戒雖善心不善心無記心隨行（因為受戒時，戒雖然是善的，但心可能是不善的或無記的，隨之而行）。而不與善不善無記共（但不與善、不善、無記共同產生）。俱教者亦在欲界亦在（俱教也在欲界，也在）。但非心共俱（但不是與心共同產生）。所以者何（為什麼呢）？由身故無教（因為身體的緣故，沒有無教）。及無漏與心共俱（以及無漏與心共同產生）。所以者何（為什麼呢）？由心故此非余心中隨行（因為心的緣故，這不在其他心中隨之而行）。已分別諸業（已經分別了各種業）。若成就業今當說（如果成就了業，現在應當說）。
無漏戒律儀 見諦所成就 禪生若得禪 持戒生欲界
無漏戒律儀見諦所成就者（無漏戒律儀是通過見諦所成就的）。見諦謂無漏見見聖諦（見諦是指無漏的見，見到聖諦）。初生無漏見時見於欲界苦諦（最初產生無漏見時，見到欲界的苦諦）。是故一切聖人成就無漏戒（所以一切聖人都成就無漏戒）。禪生若得禪者（禪產生，如果得到禪）。謂得禪是成就禪戒（得到禪就是成就禪戒）。持戒生欲界者（持戒生欲界是指）。若受戒者故成就欲界戒（如果受戒，就成就欲界戒）。已略說成（已經簡略地說了成就）。
【English Translation】 English version 'Nao sheng' (Afflictions arise). 'Yi zhe shi bu yin mo' (The difference lies in whether they are obscured). 'Yin mo xi zai se zhe' (Obscuration is related to form). 'Ruo yin mo yi xiang xi ' (If obscured, it is always related to ). 'Suo yi zhe he' (Why is that)? 'Si wei duan fan nao neng qi shen kou ye' (Contemplating and cutting off afflictions can generate physical and verbal karma). 'Ci yu jie si wei duan fan nao yi xiang bu shan' (In the desire realm, contemplating and cutting off afflictions is always related to unwholesomeness). 'Bu yi bu shan fan nao neng qi wu ji ye' (Unwholesome afflictions cannot generate neutral karma). 'Yu zai yu er jie zhe' (The rest, in the form and formless realms). 'Bu yin mo wu ji ye' (Unobscured neutral karma). 'Yi xi zai yu jie' (Is also related to the desire realm). 'Yi xi zai yu ' (Is also related to ). 'Yi ye ru xin shuo shi yu chu fen bie' (Mental karma, as the mind says, is distinguished elsewhere). 'Gu jin bu shuo' (Therefore, it is not discussed now).
'Shen kou ye wu jiao' 'Dang zhi shan bu shan' 'San xiang chan wu lou' 'Tiao yu wei yi jie'
'Shen kou ye wu jiao dang zhi shan bu shan zhe' (The non-instructive physical and verbal karma, one should know whether it is wholesome or unwholesome). 'Ye ruo se xing yu zhong ruo wu jiao xing shi shan bu shan' (If karma is of the nature of form, and within it is non-instructive, it is wholesome or unwholesome). 'San xiang chan wu lou tiao yu wei yi jie zhe' (The three aspects of dhyana, non-outflow, taming, dignified conduct, precepts). 'Wu jiao jie you san xiang' (Non-instructive precepts have three aspects). 'Wu lou chan sheng tiao yu wei yi' (Non-outflow dhyana generates taming and dignified conduct). 'Wu lou zhe' (Non-outflow refers to). 'Wei jie dao gong ju xing' (Precepts and the path moving together). 'Zheng yu zheng ye zheng ming' (Right speech, right action, right livelihood). 'Chan sheng zhe' (Dhyana generates refers to). 'Wei chan ju xing li e' (Dhyana moving together with abandoning evil). 'Tiao yu wei yi jie zhe' (Taming and dignified conduct precepts refers to). 'Wei yu jie jie' (The precepts of the desire realm).
'Wu jiao zai yu jie' 'Jiao yi yu er you' 'Dang zhi fei xin ju' 'Wei yu xin ju shuo'
'Wei yu jie wu jiao shi fei xin gong ju' (The non-instructive in the desire realm is not generated together with the mind). 'Suo yi zhe he' (Why is that)? 'Wei shou jie jie sui shan xin bu shan xin wu ji xin sui xing' (Because when receiving precepts, although the precepts are wholesome, the mind may be unwholesome or neutral, following along). 'Er bu yu shan bu shan wu ji gong' (But it does not generate together with wholesome, unwholesome, or neutral). 'Ju jiao zhe yi zai yu jie yi zai ' (The instructive also exists in the desire realm and in ). 'Dan fei xin gong ju' (But it is not generated together with the mind). 'Suo yi zhe he' (Why is that)? 'You shen gu ** wu jiao' (Because of the body, ** has no non-instructive). 'Ji wu lou yu xin gong ju' (And non-outflow is generated together with the mind). 'Suo yi zhe he' (Why is that)? 'You xin gu ci fei yu xin zhong sui xing' (Because of the mind, this does not follow along in other minds). 'Yi fen bie zhu ye' (The various karmas have been distinguished). 'Ruo cheng jiu ye jin dang shuo' (If karma is accomplished, it should be discussed now).
'Wu lou jie lv yi' 'Jian di suo cheng jiu' 'Chan sheng ruo de chan' 'Chi jie sheng yu jie'
'Wu lou jie lv yi jian di suo cheng jiu zhe' (The non-outflow precepts and discipline are accomplished through seeing the truth). 'Jian di wei wu lou jian jian sheng di' (Seeing the truth refers to the non-outflow seeing, seeing the noble truth). 'Chu sheng wu lou jian shi jian yu yu jie ku di' (When first generating non-outflow seeing, one sees the suffering truth of the desire realm). 'Shi gu yi qie sheng ren cheng jiu wu lou jie' (Therefore, all sages accomplish non-outflow precepts). 'Chan sheng ruo de chan zhe' (Dhyana generates, if one obtains dhyana). 'Wei de chan shi cheng jiu chan jie' (Obtaining dhyana is accomplishing dhyana precepts). 'Chi jie sheng yu jie zhe' (Holding precepts generates the desire realm refers to). 'Ruo shou jie zhe gu cheng jiu yu jie jie' (If one receives precepts, one accomplishes the precepts of the desire realm). 'Yi lve shuo cheng' (Accomplishment has been briefly discussed).
就。如過去未來。現在可得。今當說。
謂住威儀戒 無教在於今 當知恒成就 或復盡過去
謂住威儀戒無教在於今當知恒成就者。若住威儀一切時成就無教戒。彼終不離至命盡所縛。或復盡過去者。或成就過去無教戒。若盡不失。謂初已儘是成就過去。過去者假名為盡。
若有作于教 即時立中世 當知成過去 已盡而不捨
若有作于教即時立中世。若作身口教。爾時即成就現在教。現在者假名中世。當知成過去已盡而不捨者。若彼教已盡不失。爾時即成就過去。
謂得禪無教 成就滅未至 中若入正受 教亦如前說
謂得禪無教成就滅未至者。若得禪彼成就過去未來。所以者何。如彼禪成就戒亦復爾。中若入正受者。現在假名中。彼若入定空爾時成就現在無教。所以者何。與定俱故。教亦如前說者。如住威儀戒。若作教爾時成就現在教。若不作教爾時不成就教。若盡不失爾時成就過去。若不盡設盡便失。爾時不成就。住禪戒亦復如是。
悉成就當知 得道若未生 中間在道心 盡不捨前世
悉成就當知得道若未生者。一切得道成就未來無漏無教。所以者何。如彼無漏心成就戒亦復爾。中間在道心者。已合道若入于定。爾時即成就現在。盡不
【現代漢語翻譯】 現代漢語譯本： 就如過去、未來、現在可以得到。現在應當說。
所謂安住于威儀戒，無教在於現在。 應當知道恒常成就，或者窮盡於過去。
所謂安住于威儀戒，無教在於現在，應當知道恒常成就：如果安住于威儀，一切時都成就無教戒。他終究不會離開直至生命終結所束縛的（戒）。或者窮盡於過去：或者成就過去的無教戒。如果窮盡而不失壞。所謂最初已經窮盡，這是成就過去。過去，只是假名為窮盡。
如果造作于教，即時立於中世（現在）。 應當知道成就過去，已經窮盡而不捨棄。
如果造作于教，即時立於中世（現在）：如果造作身口之教，爾時即成就現在之教。現在，只是假名為中世。應當知道成就過去，已經窮盡而不捨棄：如果那個教已經窮盡而不失壞。爾時即成就過去。
所謂得到禪定無教，成就滅盡而未來到。 中間如果入于正受，教也如前所說。
所謂得到禪定無教，成就滅盡而未來到：如果得到禪定，他成就過去未來（的無教）。為什麼呢？如那個禪定成就戒也如此。中間如果入于正受：現在假名為中間。他如果入于定空，爾時成就現在無教。為什麼呢？與定俱生之故。教也如前所說：如安住于威儀戒。如果造作教，爾時成就現在教。如果不造作教，爾時不成就教。如果窮盡而不失壞，爾時成就過去。如果不窮盡，假設窮盡便失壞。爾時不成就。安住禪定戒也如此。
全部成就應當知道，得到道果如果還未生起。 中間在於道心，窮盡而不捨棄前世（的業）。
全部成就應當知道，得到道果如果還未生起：一切得到道果，成就未來無漏無教。為什麼呢？如那個無漏心成就戒也如此。中間在於道心：已經與道合一，如果入于定。爾時即成就現在。窮盡不
【English Translation】 English version: Just like the past, future, and present can be obtained. Now, it should be said.
So-called abiding in the conduct-rules (威儀戒, wēiyí jiè), the non-instruction (無教, wújiào) is in the present. It should be known that it is constantly accomplished, or exhausted in the past.
So-called abiding in the conduct-rules, the non-instruction is in the present, it should be known that it is constantly accomplished: If abiding in conduct-rules, at all times one accomplishes the non-instruction precepts. He will ultimately not depart from what is bound until the end of life. Or exhausted in the past: Or one accomplishes the past non-instruction precepts. If exhausted and not lost. So-called initially already exhausted, this is accomplishing the past. 'Past' is merely a provisional name for 'exhausted'.
If one creates an instruction (教, jiào), immediately it is established in the middle age (中世, zhōngshì) (present). It should be known that one accomplishes the past, already exhausted and not abandoned.
If one creates an instruction, immediately it is established in the middle age (present): If one creates bodily and verbal instruction, at that time one immediately accomplishes the present instruction. 'Present' is merely a provisional name for 'middle age'. It should be known that one accomplishes the past, already exhausted and not abandoned: If that instruction is already exhausted and not lost. At that time one immediately accomplishes the past.
So-called obtaining meditative non-instruction, accomplishing cessation (滅, miè) but not yet arrived. In the middle, if one enters into right concentration (正受, zhèngshòu), the instruction is also as previously said.
So-called obtaining meditative non-instruction, accomplishing cessation but not yet arrived: If one obtains meditation, he accomplishes the past and future (non-instruction). Why? Like that meditation accomplishes precepts, it is also like that. In the middle, if one enters into right concentration: 'Present' is provisionally named 'middle'. If he enters into the emptiness of concentration, at that time he accomplishes the present non-instruction. Why? Because it arises together with concentration. The instruction is also as previously said: Like abiding in conduct-rules. If one creates instruction, at that time one accomplishes the present instruction. If one does not create instruction, at that time one does not accomplish instruction. If exhausted and not lost, at that time one accomplishes the past. If not exhausted, supposing exhausted then lost. At that time one does not accomplish. Abiding in meditative precepts is also like this.
All are accomplished, it should be known, obtaining the Path (道, dào) if not yet arisen. In the middle, being in the mind of the Path, exhausted and not abandoning the previous life (of karma).
All are accomplished, it should be known, obtaining the Path if not yet arisen: All who obtain the Path accomplish the future un-leaked (無漏, wúlòu) non-instruction. Why? Like that un-leaked mind accomplishes precepts, it is also like that. In the middle, being in the mind of the Path: Already united with the Path, if one enters into concentration. At that time one immediately accomplishes the present. Exhausted, not
舍前世者前世是過去彼於此無教。若盡不失如得聖果。及退者成就過去無教。
若作惡不善 立戒成就二 至彼纏所纏 盡已盡當知
若作惡不善立戒成就二者。如此住威儀戒。或住禪戒或住無漏戒。或作不善濁重纏。爾時于不善中起無教。即成就教及無教。若非濁重纏不起無教。問幾時成就。答至彼纏所纏。若纏所纏隨可得成就。盡已盡當知者。彼纏若儘教及無教亦隨盡。
處不威儀戒 無教成就中 惡而不愛果 亦復過去盡
處不威儀戒無教成就中惡而不愛果者。若住不威儀戒。爾時成就不善無教。不善名不愛果。亦復過去盡者。滅非不滅。
有教現於時 是說成就中 亦復盡過去 善於上相違
有教現於時是說成就中亦復盡過去者。教謂如前說。善於上相違者。如住威儀戒說。不善如是住不威儀。說善至彼善心。
若處中所作 即成就中世 亦復過去盡 或二亦復一
處中者。不威儀亦非不威儀住是居中容。彼如善住說善。或復二有教及無教。或一向教。或善不善。或一。問云何得色界戒云何舍。為根本禪得。為余方便。答非一向根本禪。
色界中善心 得定威儀戒 是失彼亦失 無漏有六心
色界中善心得定威儀戒者。
【現代漢語翻譯】 現代漢語譯本 捨棄前世者，前世是過去，（因為）他於此（世）沒有（新的）無教（avijñapti，無表色）。如果（前世的無教）完全消失不復存在，就像獲得聖果（Arhatship）一樣。（即使）退轉者也成就過去（的）無教。
若作惡不善，立戒成就二，至彼纏所纏，盡已盡當知。
若作惡不善，立戒成就二者：如此安住于威儀戒（samvara-sila，律儀戒），或安住于禪戒（dhyana-sila，禪定戒），或安住于無漏戒（anāsrava-sila，無漏戒）。或者造作不善的、污濁的、沉重的纏縛（kilesa-paryutthana，煩惱現行）。爾時，于不善中生起無教，即成就教（viññapti，表色）及無教。如果不是污濁沉重的纏縛，則不生起無教。問：幾時成就？答：至彼纏所纏。如果（被）纏縛所纏縛，隨其可得（之時）成就。（纏縛）盡已盡當知者：彼纏縛如果滅盡，教及無教也隨之滅盡。
處不威儀戒，無教成就中，惡而不愛果，亦復過去盡。
處不威儀戒，無教成就中，惡而不愛果者：如果安住于不威儀戒（asamvara-sila，非律儀戒），爾時成就（由）不善（業產生的）無教。不善（業）名為不愛果（anişta-phala，非可愛果）。亦復過去盡者：滅（了）並非不滅（盡）。
有教現於時，是說成就中，亦復盡過去，善於上相違。
有教現於時，是說成就中，亦復過去盡者：教，謂如前所說。善於上相違者：如安住于威儀戒所說。不善（戒）如是安住于不威儀（戒）。說善（戒）乃至彼善心。
若處中所作，即成就中世，亦復過去盡，或二亦復一。
處中者：不威儀亦非不威儀，安住于居中容（majjhatta-prakara，中間容止）。彼如善住說善（戒）。或復二（者，指）有教及無教。或一向（唯）教。或（唯）善（戒）不善（戒）。或一（者，指以上皆有可能）。問：云何得**戒（samadhi-sila，定戒）？云何舍（定戒）？（是）為根本禪（mula-jhana，根本禪定）得（定戒），為（通過）其他方便（而得定戒）？答：非一向（通過）根本禪。
**中善心，得定威儀戒，是失彼亦失，無漏有六心。
**中善心得定威儀戒者：
【English Translation】 English version He who abandons a previous existence, that previous existence is past; because he has no avijñapti (unmanifested form) in this (existence). If (the avijñapti of the previous existence) completely disappears and no longer exists, it is like attaining Arhatship (holy fruit). Even a backslider also achieves past avijñapti.
If one does evil and unwholesome deeds, establishing precepts accomplishes two things; reaching that which is entangled by defilements, know that it is exhausted when exhausted.
If one does evil and unwholesome deeds, establishing precepts accomplishes two things: Thus, abiding in samvara-sila (discipline of restraint), or abiding in dhyana-sila (discipline of meditation), or abiding in anāsrava-sila (discipline of non-outflow). Or, one commits evil, impure, and heavy kilesa-paryutthana (manifestations of defilements). At that time, avijñapti arises from unwholesome deeds, thus accomplishing both viññapti (manifested form) and avijñapti. If it is not an impure and heavy entanglement, avijñapti does not arise. Question: When is it accomplished? Answer: Reaching that which is entangled by defilements. If (one is) entangled by defilements, it is accomplished as it can be obtained. 'Exhausted when exhausted' means: if those defilements are exhausted, both viññapti and avijñapti are also exhausted accordingly.
Abiding in non-restraint discipline, in the accomplishment of avijñapti, evil and unloved fruit, also the past is exhausted.
Abiding in non-restraint discipline, in the accomplishment of avijñapti, evil and unloved fruit means: If one abides in asamvara-sila (non-restraint discipline), at that time, avijñapti (arising) from unwholesome (deeds) is accomplished. Unwholesome (deeds) are called anişta-phala (unloved fruit). 'Also the past is exhausted' means: (It) ceases, it does not not cease (exhaust).
Viññapti appearing at the time, it is said to be in accomplishment, also the past is exhausted, good is contrary to the above.
'Viññapti appearing at the time, it is said to be in accomplishment, also the past is exhausted' means: Viññapti is as previously said. 'Good is contrary to the above' means: As said about abiding in samvara-sila (discipline of restraint). Unwholesome (discipline) is like abiding in asamvara-sila (non-restraint discipline). Saying good (discipline) up to that wholesome mind.
If made in a middle place, it is accomplished in the middle world, also the past is exhausted, or two, or also one.
'Abiding in the middle' means: neither restraint nor non-restraint, abiding in majjhatta-prakara (middle posture). That is like saying good (discipline) when abiding well. Or two (refers to) viññapti and avijñapti. Or only viññapti. Or (only) wholesome (discipline) or unwholesome (discipline). Or one (refers to) all of the above are possible. Question: How is samadhi-sila (discipline of concentration) obtained? How is (discipline of concentration) abandoned? Is (it) obtained through mula-jhana (fundamental meditation), or (obtained) through other means? Answer: Not solely (through) fundamental meditation.
In **wholesome mind, obtaining samadhi-sila (discipline of concentration), if it is lost, that is also lost, non-outflow has six minds.
In **wholesome mind, obtaining samadhi-sila (discipline of concentration) means:
若得色界善心或離欲或不離欲。彼一切得色界戒。所以者何。一切色界善心中戒常共俱。問云何失。答是失彼亦失。問無漏云何。答無漏有六心無漏戒。無漏六地心共得。問云何失。答是失彼亦失。六地者。未來禪中間禪根本四禪。問此戒幾時舍。答。
調御威儀戒 是舍於五時 禪生及無漏 二時覺所說
調御威儀戒是舍於五時者。威儀戒五時舍。罷道犯戒死時。邪見增法沒盡。禪生及無漏二時覺所說者。禪戒二時舍退及上生。無漏戒亦二時舍退及得果。問餘業云何舍。答。
不善戒有二 善無色亦然 穢污說一時 若業住于意
不善戒有二者。不作方便及死時善無色亦然者。善無色業亦二時舍。善根斷時及上生。穢污說一時若業在於意者。穢污意業一時舍離欲時。已說諸業性及成就。如此業世尊種種分別。今當說。
若業與苦果 當知是惡行 意惡行增上 貪瞋恚邪見
若業與苦果當知是惡行者。謂業是不善盡說是惡行。不善者苦果。意惡行增上貪瞋恚邪見者。不善思愿是意惡行。復三種說意惡行。貪瞋恚邪見。
此相違妙行 最勝之所說 若於中最上 是名為十道
此相違妙行最勝之所說者。此相違一切善業及無貪無恚正見。若於中最上是
【現代漢語翻譯】 現代漢語譯本 若獲得善心，無論此善心是離欲的還是不離欲的，都能獲得戒律（戒：佛教中防止惡行、保持身心清凈的行爲準則）。為什麼呢？因為一切善心中，戒律總是共同存在的。問：如何失去戒律？答：如果失去善心，戒律也會失去。問：無漏戒（無漏：佛教術語，指沒有煩惱和業力的狀態）如何獲得？答：無漏戒通過六種無漏心獲得，這六種無漏心與六地（六地：指修禪的不同層次）的心共同獲得。問：如何失去無漏戒？答：如果失去無漏心，無漏戒也會失去。六地指的是：未來禪、中間禪、根本四禪。 問：這種戒律在什麼時候會捨棄？答： 調御威儀戒，是舍於五時；禪生及無漏，二時覺所說。 調御威儀戒在五種情況下會捨棄：停止修行、違犯戒律、死亡時、產生邪見、增上法（增上法：指通過修行獲得的更高層次的智慧和能力）消失殆盡。禪生及無漏二時覺所說：禪定之戒在兩種情況下會捨棄：退失禪定以及向上生（向上生：指通過修行提升到更高的境界）。無漏戒也在兩種情況下會捨棄：退失無漏狀態以及證得果位（果位：指修行所達到的不同層次的成就）。問：其他的業（業：指行為及其帶來的結果）如何捨棄？答： 不善戒有二，善無色亦然；穢污說一時，若業住于意。 不善戒有兩種捨棄方式：停止作惡以及死亡時。善無色業（善無色業：指與無色界禪定相關的善業）也是如此，有兩種捨棄方式：善根斷絕時以及向上生。穢污意業（穢污意業：指不清凈的意念行為）在一種情況下捨棄：離欲時。如果業停留在意念中，那麼就在離欲時捨棄。以上已經說明了各種業的性質和成就。世尊（世尊：對佛陀的尊稱）如此種種分別地闡述了業，現在將要說明： 若業與苦果，當知是惡行；意惡行增上，貪瞋恚邪見。 如果某種業帶來痛苦的結果，那麼應當知道這是惡行。凡是不善的業，最終都會帶來痛苦的結果。意念上的惡行會增長貪婪、嗔恨和邪見。進一步說，意念上的惡行有三種：貪婪、嗔恨和邪見。 此相違妙行，最勝之所說；若於中最上，是名為十道。 與此相反的妙行，是最殊勝的教導。這種妙行就是一切善業以及無貪、無嗔、正見。如果在這些善行中最殊勝的，就被稱為十道（十道：指通往解脫的十種途徑）。
【English Translation】 English version If one obtains a good mind, whether it is detached from desire or not, one obtains precepts (戒: Śīla, moral conduct, a set of principles to abstain from negative actions and cultivate positive ones). Why is that? Because precepts are always present together in all good minds. Question: How are they lost? Answer: If that is lost, then these are also lost. Question: How is the unconditioned (無漏: Anāsrava, free from outflows of defilements) obtained? Answer: The unconditioned is obtained with six unconditioned minds. The unconditioned is obtained together with the minds of the six realms (六地: Six grounds or levels of meditative absorption). Question: How is it lost? Answer: If that is lost, then these are also lost. The six realms are: future dhyana (禪: meditation), intermediate dhyana, and the four fundamental dhyanas. Question: When are these precepts abandoned? Answer: The precepts of controlled conduct are abandoned at five times; the Awakened One (覺: Buddha) said two times for dhyana and the unconditioned. The precepts of controlled conduct are abandoned at five times: when one abandons the path, violates the precepts, at the time of death, when wrong views arise, and when the accumulated Dharma (增上法: Adhikadharma, higher teachings) is exhausted. The Awakened One said two times for dhyana and the unconditioned: the precepts of dhyana are abandoned at two times: when one regresses from dhyana and when one is born into a higher realm (向上生: Urdhvajanman, rebirth in a higher realm). The unconditioned precepts are also abandoned at two times: when one regresses from the unconditioned state and when one attains the fruit (果位: Phala, the result of practice). Question: How are other karmas (業: Karma, actions and their consequences) abandoned? Answer: Unwholesome precepts are two, so are wholesome formless ones; defilements are said to be one time, if the karma dwells in the mind. Unwholesome precepts are abandoned in two ways: when one ceases to engage in unwholesome actions and at the time of death. Wholesome formless karmas (善無色業: Wholesome formless karma, meritorious actions related to the formless realms) are also abandoned in two ways: when the root of goodness is severed and when one is born into a higher realm. Defiled mental karma (穢污意業: Defiled mental karma, impure mental actions) is abandoned at one time: when one is detached from desire. If the karma dwells in the mind, then it is abandoned when one is detached from desire. The nature and attainment of various karmas have been explained above. The World Honored One (世尊: Bhagavan, an epithet of the Buddha) has explained karma in various ways. Now, I will explain: If a karma yields a painful result, know that it is an evil deed; mental evil deeds increase greed, hatred, and wrong views. If a karma yields a painful result, know that it is an evil deed. All unwholesome karmas ultimately yield painful results. Mental evil deeds increase greed, hatred, and wrong views. Furthermore, there are three kinds of mental evil deeds: greed, hatred, and wrong views. The sublime conduct contrary to this is what the Most Excellent One (最勝: The most excellent one, referring to the Buddha) has spoken; if it is the most supreme among these, it is called the Ten Paths (十道: Ten paths, referring to the ten aspects of the Noble Eightfold Path). The sublime conduct contrary to this is the most excellent teaching. This sublime conduct is all wholesome karma and non-greed, non-hatred, and right view. If it is the most supreme among these wholesome actions, it is called the Ten Paths.
名為十道者。若於不善業中。若業最上者是說業道。如殺生不與取邪行妄言兩舌惡口綺語貪恚邪見。于中殺生者。眾生想舍眾生意斷他命求方便成業。不與取者。物他所有他想不與輒取。邪行者。婦女他所有犯于道。若自所有時時犯非道。妄言者。異想意欺誑他說。兩舌者。憎他故親相離方便說。惡口者。以瞋於他不愛言。綺語者。不善心無義言。貪者欲界欲恚者忿怒。邪見者謗因果此是業道。餘者非業道。謂此行方便求及飲酒等。不正業思愿者是根本業。此以彼十為道。
若業現法報 次受于生報 后報亦復然 余則說不定
謂業能成現法果時則不定。問如世尊說。三業樂報苦報不苦不樂報。此云何。答。
若欲界中善 及色界三地 是應有樂報 受者定不定
若欲界中善及色界三地是應有樂報者。欲界善業生報與樂俱。及色界初禪第二第三。亦生報與樂俱。此總說樂報。問此亦是定耶。答受者定不定。若定若不定是四地中。善一切有樂報。
生不苦不樂 謂在於上善 若受于苦報 是說不善業
生不苦不樂謂在於上善者。第四禪地善業及無色中是不苦不樂報。是生報與不苦不樂俱。于中無樂痛。若受于苦報是說不善業者。不善業是苦報。必與苦痛俱。受報此亦
【現代漢語翻譯】 現代漢語譯本 名為十道（Dasavidha）。如果對於不善業中，哪種業最為突出，那就是所謂的業道。例如殺生（prāṇātipāta，奪取生命）、不與取（adattādāna，偷盜）、邪行（kāmamithyācāra，不正當性行為）、妄言（mṛṣāvāda，虛假言語）、兩舌（paiśunya，離間語）、惡口（phāruṣya，粗惡語）、綺語（saṃbhinna-pralāpa，無意義的閑聊）、貪（abhidhyā，貪婪）、恚（vyāpāda，嗔恨）、邪見（mithyā-dṛṣṭi，錯誤見解）。其中，殺生是指：對於眾生持有眾生之想，斷絕眾生的意願，斷絕他的生命，尋求方便以成就此業。不與取是指：物品為他人所有，心想是屬於他人的，未經允許就拿走。邪行是指：婦女為他人所有，侵犯她；如果是自己所有，則時常在非正當的性行為上犯錯。妄言是指：心懷異想，意圖欺騙，用謊言欺騙他人。兩舌是指：因為憎恨他人，爲了使親近的人分離，尋找機會進行挑撥離間。惡口是指：因為嗔恨他人，說出不友善的話語。綺語是指：懷著不善的心，說沒有意義的話。貪是指對欲界（Kāmadhātu）的慾望，恚是指忿怒。邪見是指誹謗因果。這些就是業道，其餘的則不是業道。例如，為此行為尋找方便，以及飲酒等。不正當的業的思考和願望是根本業。這些以那十種為道。
若業現法報，次受于生報，后報亦復然，余則說不定。
意思是說，業能夠成就現世的果報，但時間是不確定的。問：正如世尊所說，有三種業，即樂報、苦報、不苦不樂報。這是怎麼回事呢？答：
若欲界中善，及**三地，是應有樂報，受者定不定。
如果欲界中的善業，以及三地（前三個禪定境界），就應該有樂報。欲界的善業，其生報與快樂一同到來。以及初禪、第二禪、第三禪，其生報也與快樂一同到來。這是總的來說樂報。問：這也是一定的嗎？答：受報者是確定的還是不確定的。無論確定還是不確定，在這四個地界中，善業都一定會有樂報。
生不苦不樂，謂在於上善，若受于苦報，是說不善業。
生不苦不樂，是指在上界中的善業。第四禪地（Caturtha Dhyana）的善業以及無色界（Arūpadhātu）是不苦不樂報。其生報與不苦不樂一同到來。其中沒有快樂的感受。如果承受苦報，那就是說不善業。不善業是苦報，必定與痛苦一同到來，承受果報也是如此。
【English Translation】 English version These are called the Ten Paths (Dasavidha). If, among unwholesome actions, there is an action that is most prominent, that is what is called a path of action (karmapatha). For example, killing (prāṇātipāta, taking life), taking what is not given (adattādāna, stealing), sexual misconduct (kāmamithyācāra, improper sexual behavior), false speech (mṛṣāvāda, false speech), divisive speech (paiśunya, divisive speech), harsh speech (phāruṣya, harsh speech), idle chatter (saṃbhinna-pralāpa, meaningless chatter), covetousness (abhidhyā, greed), malice (vyāpāda, hatred), and wrong view (mithyā-dṛṣṭi, wrong view). Among these, killing means: having the thought of a being towards a being, severing the intention of a being, taking his life, seeking means to accomplish the action. Taking what is not given means: an object belongs to another, thinking it belongs to another, taking it without permission. Sexual misconduct means: a woman belongs to another, violating her; if she belongs to oneself, then frequently committing non-virtuous sexual acts. False speech means: having a different thought, intending to deceive, deceiving others with lies. Divisive speech means: because of hating others, in order to separate close people, seeking opportunities to sow discord. Harsh speech means: because of hating others, speaking unkind words. Idle chatter means: having an unwholesome mind, speaking meaningless words. Covetousness means desire for the desire realm (Kāmadhātu), malice means anger. Wrong view means slandering cause and effect. These are the paths of action, the rest are not paths of action. For example, seeking means for this action, and drinking alcohol, etc. Improper thoughts and wishes of action are fundamental actions. These take those ten as the path.
If an action has a result in the present life, then it receives a result in the next life, and the later result is also the same, the rest are said to be uncertain.
It means that the time when an action can achieve a result in the present life is uncertain. Question: As the World Honored One said, there are three kinds of actions, namely, pleasurable result, painful result, and neither painful nor pleasurable result. What is this about? Answer:
If there is virtue in the desire realm, and the **three dhyana realms, it should have a pleasurable result, the receiver is either definite or indefinite.
If there is virtue in the desire realm, and the three dhyana realms (the first three meditative states), then it should have a pleasurable result. The virtuous actions of the desire realm, their birth result comes together with pleasure. And the first dhyana, second dhyana, and third dhyana, their birth result also comes together with pleasure. This is a general statement of pleasurable results. Question: Is this also definite? Answer: The receiver is either definite or indefinite. Whether definite or indefinite, in these four realms, virtuous actions will definitely have pleasurable results.
Birth is neither painful nor pleasurable, referring to virtue in the upper realms, if one receives a painful result, it is said to be unwholesome action.
Birth is neither painful nor pleasurable, referring to virtuous actions in the upper realms. The virtuous actions of the fourth dhyana realm (Caturtha Dhyana) and the formless realm (Arūpadhātu) are neither painful nor pleasurable results. Their birth result comes together with neither pain nor pleasure. There is no feeling of pleasure in it. If one receives a painful result, it is said to be unwholesome action. Unwholesome action is a painful result, it will definitely come together with pain, and receiving the result is also like this.
定不定如上。問世尊說四業。黑黑報。白白報。黑白黑白報。不黑不白無報。此云何。答。
色中有善業 是白有白報 黑白在欲界 黑報說不凈
色中有善業是白有白報者。色界善業是白報一向不凈故。及離不善故彼一向極妙報。是謂白有白報。黑白在欲中者。欲界善業黑白黑白報。所以者何。是不善所壞羸劣故故說黑白。彼雜受報愛不愛故說黑白報。黑報說不凈者。不善謂不凈是黑增惡故。鄙賤故是說黑報。
若思能捨離 是盡無有餘 彼在無礙道 謂是第四業
謂道能滅此三業是無礙道。若有思此思是第四業。于中四思思惟道滅。第二業十三有二道。見諦道四。思惟道九。是無漏思不增惡故不黑。不五樂故不白。與無窮相違故無報。問世尊說身口意曲穢濁。此云何。答。
麴生于諂偽 穢從瞋恚生 欲生謂為濁 世尊之所說
麴生于諂偽者。若業從偽生。是曲欺誑故。穢從瞋恚生者。若業從恚生。是穢一向諍故。欲生謂為濁世尊之所說者。若業從欲生。是濁一向塵垢故。問如世尊說三凈身口意。此云何。答。
凈一切妙行 滿者是身口 謂無學意滿 即是無學心
凈一切妙行者。若有妙行是一切凈。離煩惱不凈故。問滿云何。答滿者是身口
【現代漢語翻譯】 現代漢語譯本 關於業的確定與不確定，如上所述。有人問世尊關於四種業：黑業帶來黑報，白業帶來白報，黑白業帶來黑白報，以及非黑非白無報業，這是什麼意思？佛陀回答：
色界中有善業，是白業有白報。 黑白業在欲界，黑業報說是不凈。
色界中有善業是白業有白報，指的是善業是白業，帶來純凈的果報，因為它遠離了不善，所以其果報極其美好，這被稱為白業有白報。黑白業在欲界中，指的是欲界的善業是黑白業，帶來黑白果報。為什麼這麼說呢？因為這些善業被不善所破壞，顯得虛弱，所以說是黑白業。它們夾雜著可愛與不可愛的果報，所以說是黑白報。黑業報說是不凈，指的是不善業是不凈的，是黑業，因為它增長了惡行，顯得卑賤，所以說是黑報。
若思能捨離，是盡無有餘。 彼在無礙道，謂是第四業。
指的是通過修道可以滅除這三種業，這就是無礙道。如果有人思惟這種道，這種思惟就是第四種業。在這第四種業中，四種思惟道可以滅除（煩惱）。在第二種業中，有十三種有二道：見諦道四種，思惟道九種。這是無漏的思惟，因為它不增長惡行，所以不是黑業；因為它不追求五種欲樂，所以不是白業；因為它與無窮的輪迴相違背，所以沒有果報。有人問世尊，關於身口意（的行為）是彎曲、污穢、混濁的，這是什麼意思？佛陀回答：
彎曲生於諂偽，污穢從瞋恚生。 欲生謂為濁，世尊之所說。
彎曲生於諂偽，指的是如果行為從虛偽中產生，那就是彎曲，因為它是欺騙性的。污穢從瞋恚生，指的是如果行為從嗔恨中產生，那就是污穢，因為它總是充滿爭鬥。欲生謂為濁，世尊之所說，指的是如果行為從慾望中產生，那就是混濁，因為它總是充滿塵垢。有人問，如世尊所說的三種清凈的身口意，這是什麼意思？佛陀回答：
凈一切妙行，滿者是身口。 謂無學意滿，即是無學心。
凈一切妙行，指的是如果有什麼美好的行為，那就是一切清凈，因為它遠離了煩惱的不凈。有人問，什麼是圓滿？佛陀回答，圓滿指的是身口（的行為）。 謂無學意滿，即是無學心。
【English Translation】 English version The determination and non-determination of karma are as described above. Someone asked the World Honored One about the four types of karma: black karma bringing black retribution, white karma bringing white retribution, black and white karma bringing black and white retribution, and non-black non-white karma bringing no retribution. What does this mean? The Buddha answered:
Good karma in the Form Realm, is white karma with white retribution. Black and white karma is in the Desire Realm, black karma is said to be impure.
Good karma in the Form Realm is white karma with white retribution, referring to good karma being white karma, bringing pure retribution, because it is far from unwholesome deeds, so its retribution is extremely wonderful, this is called white karma with white retribution. Black and white karma in the Desire Realm, refers to good karma in the Desire Realm being black and white karma, bringing black and white retribution. Why is this so? Because these good karmas are destroyed by unwholesome deeds, appearing weak, so they are called black and white karma. They are mixed with lovely and unlovely retributions, so they are called black and white retribution. Black karma is said to be impure, referring to unwholesome karma being impure, being black karma, because it increases evil deeds, appearing base, so it is called black retribution.
If thought can abandon, it is exhausted without remainder. It is in the unobstructed path, said to be the fourth karma.
Refers to eliminating these three karmas through cultivation of the path, this is the unobstructed path. If someone contemplates this path, this contemplation is the fourth karma. In this fourth karma, the four contemplative paths can eliminate (afflictions). In the second karma, there are thirteen with two paths: the four paths of seeing the truth, and the nine paths of contemplation. This is uncontaminated contemplation, because it does not increase evil deeds, so it is not black karma; because it does not pursue the five desires, so it is not white karma; because it is contrary to endless samsara, so there is no retribution. Someone asked the World Honored One, about the body, speech, and mind (actions) being crooked, defiled, and turbid, what does this mean? The Buddha answered:
Crookedness arises from flattery and deceit, defilement arises from anger. Desire is said to be turbidity, as spoken by the World Honored One.
Crookedness arises from flattery and deceit, referring to if actions arise from falsehood, that is crookedness, because it is deceptive. Defilement arises from anger, referring to if actions arise from hatred, that is defilement, because it is always full of strife. Desire is said to be turbidity, as spoken by the World Honored One, referring to if actions arise from desire, that is turbidity, because it is always full of dust. Someone asked, as the World Honored One said about the three pure body, speech, and mind, what does this mean? The Buddha answered:
Pure are all wonderful actions, fullness is the body and speech. The fullness of the mind of the non-learner, is the mind of the non-learner.
Pure are all wonderful actions, referring to if there are any wonderful actions, that is all pure, because it is far from the impurity of afflictions. Someone asked, what is fullness? The Buddha answered, fullness refers to the (actions of) body and speech. The fullness of the mind of the non-learner, is the mind of the non-learner.
。無學意中身口妙行。是謂滿善除一切掛礙故。謂無學意滿即是無學心者。若無學意滿是無學心。所以者何。無學心者。已逮得文尼相故。已說諸業假名果。今當說。
善惡不善業 是俱有二果 善或成三果 一果謂余說
善惡不善業是俱有二果者。善業成二果所依果及報果。無漏業亦有二果。所依果及解脫果。不善業亦有二果。所依果及報果。善或成三果者。謂善有漏業能除諸煩惱是三果。所依果報果及解脫果。一果謂余說者。謂余無記業是一果所依果。無餘。問造色相是身口業。是業何四大造。答。
自地若有大 依于身口業 無漏隨力得 是彼謂之果
自地若有大依于身口業者。若欲界諸業是依于欲界大此所造故。色界業亦如是。問無漏諸業云何。答無漏隨力得是彼謂之果者。無漏色若依四大得即依彼地。若住欲界得道。彼身口業欲界四大造。如是一切地謂力除色界欲及無色界。彼若命終生無色中。若未得而得身口業。是身口業即彼地四大造。問如世尊說三障。業障煩惱障報障。是相云何。答。
無間無救業 廣能生煩惱 惡道受惡業 障礙亦應知
此三法障礙者。必不受聖法是故說障礙。問此業何等最大惡。答。
若業壞僧者 是說為極惡
【現代漢語翻譯】 現代漢語譯本：無學（Asekha，佛教修行最高階段）的意、身、口所行的微妙之行，這被稱為圓滿的善，因為它能去除一切掛礙。所謂『無學意滿』，就是指無學之心。如果無學意滿就是無學之心，那是因為無學之心已經獲得了牟尼（Muni，聖人）的相。之前已經說了諸業的假名果，現在應當繼續說。
善惡不善業，是俱有二果； 善或成三果，一果謂余說。
善惡不善業是俱有二果：善業成就兩種果報，即所依果和報果。無漏業（Anasrava-karma，超越世間的業）也有兩種果報，即所依果和解脫果。不善業也有兩種果報，即所依果和報果。善或成三果：指有漏善業（Sasrava-karma，世間的業）能夠去除各種煩惱，因此有三種果報，即所依果、報果和解脫果。一果謂余說：指其餘的無記業（Avyakrta-karma，非善非惡的業）只有一種果報，即所依果，沒有其他的。 問：造色相的身口業，是由哪四大（四大元素）所造？答：
自地若有大，依于身口業； 無漏隨力得，是彼謂之果。
自地若有大依于身口業：如果欲界的諸業是依于欲界四大所造。業也是如此。問：無漏的諸業又如何呢？答：無漏隨力得，是彼謂之果：無漏色如果依四大而得，就依于那個地。如果住在欲界而得道，那麼他的身口業就是由欲界的四大所造。一切地的情況都是如此，除了欲界和無色界（Arupadhatu）之外。如果他命終後生于無色界，如果他還沒有得道而得到了身口業，那麼這個身口業就是由那個地的四大所造。問：如世尊所說的三種障礙，即業障、煩惱障、報障，它們的相狀如何？答：
無間無救業，廣能生煩惱； 惡道受惡業，障礙亦應知。
這三種法之所以是障礙，是因為它們必定使人無法接受聖法，所以被稱為障礙。問：這些業中，哪一種業最為惡劣？答：
若業壞僧者，是說為極惡。
【English Translation】 English version: The subtle conduct of mind, speech, and body of an Asekha (one beyond learning, the highest stage of Buddhist practice) is called perfect good because it removes all attachments. 'The fulfillment of the Asekha's mind' refers to the Asekha's heart. If the fulfillment of the Asekha's mind is the Asekha's heart, it is because the Asekha's heart has already attained the characteristics of a Muni (sage). Having previously discussed the imputed results of various karmas, we should now continue.
Good, evil, and neutral deeds, all have two results; Good may have three results; one result is said of the rest.
Good, evil, and neutral deeds all have two results: Good deeds produce two results, the dependent result and the retributive result. Non-outflow (Anasrava-karma, karma beyond the world) deeds also have two results, the dependent result and the liberation result. Evil deeds also have two results, the dependent result and the retributive result. Good may have three results: This refers to outflow good deeds (Sasrava-karma, worldly karma) that can remove various afflictions, thus having three results, the dependent result, the retributive result, and the liberation result. One result is said of the rest: This refers to the remaining neutral deeds (Avyakrta-karma, neither good nor evil karma) that have only one result, the dependent result, and nothing else. Question: The karma of body and speech that creates form is made of which four great elements (Mahabhuta)? Answer:
The great elements of its own realm, depend on the karma of body and speech; Non-outflow is obtained according to strength; that is said to be its result.
The great elements of its own realm depend on the karma of body and speech: If the deeds of the desire realm are based on the great elements of the desire realm, then they are created by them. Karma is also like this. Question: What about non-outflow deeds? Answer: Non-outflow is obtained according to strength; that is said to be its result: If non-outflow form is obtained depending on the four great elements, then it depends on that realm. If one dwells in the desire realm and attains the path, then his karma of body and speech is created by the four great elements of the desire realm. All realms are like this, except for the desire realm and the formless realm (Arupadhatu). If he dies and is born in the formless realm, and if he has not yet attained the path but has obtained the karma of body and speech, then this karma of body and speech is created by the four great elements of that realm. Question: As the World Honored One said, there are three obstacles, namely karma obstacle, affliction obstacle, and retribution obstacle. What are their characteristics? Answer:
Karma of uninterrupted consequence and without rescue, broadly generates afflictions; Suffering evil karma in evil paths, these should also be known as obstacles.
These three dharmas are obstacles because they inevitably prevent people from accepting the holy dharma, so they are called obstacles. Question: Among these karmas, which karma is the most evil? Answer:
If a deed destroys the Sangha, it is said to be extremely evil.
謂業壞僧是業最惡。是阿鼻大地獄住劫。問何者最大妙。答。
第一有中思 當知彼最大
非想非非想處於有第一。彼地攝思是大妙極。大果彼八萬劫壽報。
阿毗曇心論卷第一 大正藏第 28 冊 No. 1550 阿毗曇心論
阿毗曇心論卷第二
尊者法勝造
晉太元元年僧伽提婆共惠遠於廬山譯
使品第四
已說諸業。諸煩惱今當說。
一切有根本 業侶生百苦 九十八使者 文尼當說思
譬怨不識則害成。若識則得離。諸煩惱亦然。當知如怨家。問云何知。答。
一切諸使品 當知立二種 見諦所斷種 亦思惟所斷
若有使者。盡見斷及思惟斷。謂從見道是見斷。從思惟道是思惟斷。于中。
說二十八使 是繫在見苦 謂當見苦時 斷滅盡無餘 見習斷當知 十九滅亦然 增三見道斷 十說思惟止
是謂九十八使已說。種界今當說。
第一煩惱種 在欲當知十 二種種有七 餘八見道斷 在欲界當知 四是思惟斷 謂余在二界 是亦當分別
在欲界當知四是思惟斷者。此三十六使是欲界系。謂余在二界是亦當分別者。餘六十二使。于中三十一色界系。三十一無
【現代漢語翻譯】 現代漢語譯本 說破壞僧團的罪業是最嚴重的罪業，會墮入阿鼻大地獄（Avici Hell），經歷漫長的劫數。問：什麼是最殊勝的禪定？答： 『第一有中思，當知彼最大。』 『非想非非想處』（Neither perception nor non-perception）位於『有』（bhava）的最高處。處於此地的禪定是最殊勝、最極妙的，能獲得極大的果報，壽命長達八萬劫。 《阿毗曇心論》卷第一 《阿毗曇心論》卷第二 尊者法勝（Dharmatrāta）造 晉太元元年，僧伽提婆（Sanghadeva）與慧遠（Huiyuan）于廬山翻譯 使品第四 已經講述了各種業，現在應當講述各種煩惱。 『一切有根本，業侶生百苦，九十八使者，文尼當說思。』 譬如怨家，不認識就會受到傷害，如果認識了就能遠離。各種煩惱也是如此，應當知道它們就像怨家一樣。問：如何才能認識它們？答： 『一切諸使品，當知立二種，見諦所斷種，亦思惟所斷。』 如果存在使（anuśaya），它們可以分為見斷和思惟斷兩種。從見道（darśanamārga）所斷的是見斷，從思惟道（bhāvanāmārga）所斷的是思惟斷。其中： 『說二十八使，是繫在見苦，謂當見苦時，斷滅盡無餘。見習斷當知，十九滅亦然，增三見道斷，十說思惟止。』 這就是所說的九十八使。已經講述了使，現在應當講述種界。 『第一煩惱種，在欲當知十，二種種有七，餘八見道斷。在欲界當知，四是思惟斷，謂余在二界，是亦當分別。』 『在欲界當知四是思惟斷』，指的是欲界（Kāmadhātu）系的三十六使。『謂余在二界是亦當分別者』，指的是其餘六十二使，其中三十一**系，三十一無
【English Translation】 English version To destroy the Sangha (community of monks) is the worst karma, leading to residence in Avici Hell (Avici Hell) for an entire kalpa (aeon). Question: What is the greatest meditation? Answer: 'Among the realms of existence, the thought in the highest is known to be the greatest.' The 'Neither perception nor non-perception' realm (Neither perception nor non-perception) is the highest among the realms of 'existence' (bhava). Meditation in this realm is the most supreme and wonderful, yielding great rewards, with a lifespan of eighty thousand kalpas. Abhidharma-hrdaya-sastra Volume 1 Abhidharma-hrdaya-sastra Volume 2 Composed by Venerable Dharmatrāta (Dharmatrāta) Translated by Sanghadeva (Sanghadeva) and Huiyuan (Huiyuan) at Mount Lu in the first year of the Taiyuan era of the Jin Dynasty Chapter 4: On the Fetters The various karmas have been discussed. Now, the various afflictions will be discussed. 'All have a root, karma accompanies the arising of hundreds of sufferings, the ninety-eight fetters, the Muni (sage) should speak of contemplation.' Like an enemy, if not recognized, harm will result. If recognized, one can be free. The various afflictions are also like this. Know them as enemies. Question: How can one know them? Answer: 'All the categories of fetters, know that they are established as two types: those severed by seeing the truth, and those severed by contemplation.' If there are fetters (anuśaya), they can be divided into those severed by the path of seeing (darśanamārga) and those severed by the path of cultivation (bhāvanāmārga). Those severed from the path of seeing are the 'seen-severed,' and those severed from the path of cultivation are the 'cultivation-severed.' Among these: 'Twenty-eight fetters are said to be bound to the suffering of seeing, meaning that when seeing suffering, they are completely extinguished without remainder. Know that nineteen are severed by seeing the origin, and the same for cessation. Adding three, the path of seeing severs. Ten are said to be stopped by contemplation.' These are the ninety-eight fetters that have been discussed. The categories of realms will now be discussed. 'The first category of afflictions, know that there are ten in the desire realm, the second category has seven, the remaining eight are severed by the path of seeing. In the desire realm, know that four are severed by contemplation, meaning that the remainder in the two realms should also be distinguished.' 'In the desire realm, know that four are severed by contemplation,' refers to the thirty-six fetters bound to the desire realm (Kāmadhātu). 'Meaning that the remainder in the two realms should also be distinguished,' refers to the remaining sixty-two fetters, of which thirty-one are **-bound, and thirty-one are not.
色界系。已說界諸使。今當說。
受邊見邪見 及與五我見 二盜應當知 是煩惱說見
從因相續不識諸法性。于中或有常相。或有斷相。斷常是二邊世尊之所說。于中若見受邊是謂受邊見。誹謗真實義此見是邪見。若有情識類愚于中計我是謂身見。有漏法受第一此見是見盜。非因見因此見是戒盜。此五煩惱是慧性故說見。
欲猶豫瞋恚 慢癡說非見 是界差別故 轉行種種名
欲猶豫瞋恚慢癡說非見者。欲名受念想思。于諸行中樂著猶豫名如前所見。于中或思惟瞋恚名所作相違忿怒。慢名自舉。癡名所有不識。此五煩惱說非見。是謂一切諸煩惱。是界差別故轉行種種名者。是十煩惱或從苦行。或從習或從滅或從道。于中若從苦行者。是見苦斷如是至道。餘思惟斷。
下苦於一切 離三見行二 道除於二見 上界不行恚
下苦於一切者。下苦是欲界苦。于中行一切十煩惱。凡愚于欲界苦不了因見斷。不了果見常謗果謗苦邪見。苦受第一見盜。謂法於法非因計因戒盜。自見欲他見恚從見中或從自見舉慢。不了無明。離三見行二者。習及滅各七行。身見行於現五陰。習者細微不現。是故於中不行。滅亦如是。受邊見者亦行於現。戒盜行於界彼亦非習滅。道除於二見者。
身見邊見不行於道有漏境界。故戒盜者行於道。似道故終竟不解至不見正道。上界不行恚者。如欲界分別。色無色界亦爾。除其恚彼中無恚意止柔軟故。諸見及疑非思惟所斷。余欲界四思惟所斷。色界三無色界二。問云何彼緣境界。答。
普遍在苦因 疑見及無明 是一切種使 樂在一地中
見苦斷種及見習斷。疑見及無明此煩惱是普遍。一切五種行於自地。所以者何。一切有漏法是苦習性。問何故行於自地非他地。答非境界故不行於上。離欲故不行於下。是謂欲界十一一切遍煩惱。色無色界亦爾。余不一切遍自種境界故。
初煩惱五種 四說為第二 境界于上界 未離慧所說
欲界見苦斷邪見。謗色無色界苦見盜。受第一戒盜受解脫方便疑惑無明不了。見習斷邪見謗色無色界因見盜。于因受第一疑惑無明不了。如是色無色界一切地。乃至無所有處。
邪疑是俱生 及不共無明 息止道二斷 當知無漏緣
見滅斷邪見謗于滅。是緣滅故無漏緣。如是疑惑于滅。及彼相應無明無漏緣。如是見滅斷不共無明。謂不欲于涅槃。彼亦無漏緣。見道斷亦復如是。是十八使無漏緣。問云何有漏種諸使所縛。答。
若種在欲界 一切諸遍使 緣縛於己地 在上界亦然
【現代漢語翻譯】 現代漢語譯本 執著于自身（身見，Satkayadrishti）和執著于斷滅或永恒的極端觀點（邊見，Antagrahadrishti）不會在通往解脫的道路（道，Marga）和有漏的境界中存在。因此，戒除偷盜的行為才是在道上行走。類似正道的行為最終不能理解真諦，以至於不能見到真正的道路。上界（更高的禪定境界）中沒有嗔恚。如同欲界（Kama-dhatu）的分別一樣，色界（Rupa-dhatu）和無色界（Arupa-dhatu）也是如此。因為在這些境界中沒有嗔恚，意念止息且柔軟。各種錯誤的見解（諸見，Drishti）和懷疑（疑，Vicikitsa）不是通過思惟（思惟，Thana）可以斷除的。其餘欲界的四種煩惱是通過思惟斷除的。色界和無色界有三種，無色界第二種。 問：它們如何緣取境界？答： 普遍存在於苦因中，懷疑、錯誤的見解和無明（Avidya），是一切種類的煩惱的根本，快樂存在於同一地界中。 在見苦所斷的煩惱和見集所斷的煩惱中，懷疑、錯誤的見解和無明是普遍存在的。一切五種煩惱在各自的地界中執行。為什麼呢？因為一切有漏法（有漏法，Sasrava-dharma）都是苦和集的性質。問：為什麼在各自的地界中執行而不是在其他的地界中執行？答：因為不是（其他地界的）境界，所以不在更高的地界中執行；因為離欲，所以不在更低的地界中執行。這就是所謂的欲界十一種一切遍行煩惱。色界和無色界也是如此。其餘的不是一切遍行，因為是各自種類的境界。 最初的煩惱有五種，四種被稱為第二種，境界存在於更高的地界中，這是未離欲的智慧所說的。 欲界見苦所斷的邪見（邪見，Mithyadrishti）是誹謗色界和無色界的苦見之盜。接受第一種戒律的盜是接受解脫的方便，疑惑和無明是不瞭解。見集所斷的邪見是誹謗色界和無色界的因見之盜。在因上接受第一種戒律，疑惑和無明是不瞭解。色界和無色界的一切地界也是如此，乃至無所有處（Akinchanayatana）。 邪見和懷疑是俱生的，以及不共的無明，息滅和止息的道路是兩種斷除，應當知道是無漏的緣。 見滅所斷的邪見是誹謗滅諦（Nirodha）。因為是緣滅諦，所以是無漏的緣。如同疑惑滅諦，以及與此相應的無明是無漏的緣。如同見滅所斷的不共無明，即不希望涅槃（Nirvana），這也是無漏的緣。見道所斷也是如此。這十八種煩惱是無漏的緣。問：有漏的種子如何被各種煩惱所束縛？答： 如果種子在欲界，一切普遍存在的煩惱，緣取和束縛于自己的地界，在更高的地界也是如此。
【English Translation】 English version Attachment to self (Satkayadrishti) and attachment to extreme views of annihilation or eternity (Antagrahadrishti) do not exist in the path to liberation (Marga) and the realm of defilements. Therefore, abstaining from stealing is walking on the path. Actions resembling the true path ultimately fail to understand the truth, leading to not seeing the true path. There is no hatred in the higher realms (higher meditative states). Just as in the Desire Realm (Kama-dhatu), so it is in the Form Realm (Rupa-dhatu) and the Formless Realm (Arupa-dhatu). Because there is no hatred in these realms, the mind is stilled and softened. Various wrong views (Drishti) and doubt (Vicikitsa) cannot be eliminated through contemplation (Thana). The remaining four defilements of the Desire Realm are eliminated through contemplation. The Form Realm and Formless Realm have three, the Formless Realm has two. Question: How do they take objects as their condition? Answer: Universally present in the cause of suffering, doubt, wrong views, and ignorance (Avidya) are the root of all kinds of afflictions, and pleasure exists in the same realm. Among the afflictions eliminated by seeing suffering and those eliminated by seeing the origin, doubt, wrong views, and ignorance are universally present. All five kinds of afflictions operate in their respective realms. Why? Because all defiled dharmas (Sasrava-dharma) are of the nature of suffering and origin. Question: Why do they operate in their respective realms and not in other realms? Answer: Because they are not the objects (of other realms), they do not operate in higher realms; because of detachment from desire, they do not operate in lower realms. These are the eleven universally present afflictions of the Desire Realm. The Form Realm and Formless Realm are also the same. The rest are not universally present because they are objects of their respective kinds. The initial afflictions are of five kinds, four are called the second kind, and the objects exist in higher realms, as described by the wisdom that has not yet detached from desire. The wrong view (Mithyadrishti) eliminated by seeing suffering in the Desire Realm is the theft of the view of suffering that slanders the Form Realm and Formless Realm. The theft of accepting the first precept is accepting the means of liberation, doubt and ignorance are not understanding. The wrong view eliminated by seeing the origin is the theft of the view of the cause that slanders the Form Realm and Formless Realm. Accepting the first precept regarding the cause, doubt and ignorance are not understanding. The same is true for all realms of the Form Realm and Formless Realm, up to the Realm of Nothingness (Akinchanayatana). Wrong views and doubt are co-arisen, as well as unshared ignorance, the cessation and stopping of the path are two kinds of elimination, and it should be known that they are unconditioned conditions. The wrong view eliminated by seeing cessation is the slander of cessation (Nirodha). Because it is conditioned by cessation, it is an unconditioned condition. Just as doubt about cessation, and the ignorance corresponding to it, are unconditioned conditions. Just as the unshared ignorance eliminated by seeing cessation, that is, not desiring Nirvana, is also an unconditioned condition. The same is true for what is eliminated by seeing the path. These eighteen afflictions are unconditioned conditions. Question: How are defiled seeds bound by various afflictions? Answer: If the seed is in the Desire Realm, all universally present afflictions take as their condition and bind to their own realm, and the same is true in higher realms.
諸一切遍使。是于自地中緣使一切種。
其餘諸結使 當知自種緣 所使于自界 及是相應品
其餘諸結使當知自種緣所使于自界者。一切不遍使自於種中。緣諸法即彼所使。及是相應品者。一切遍及不一切遍是一切自品中相應所使。
若無漏所行 及他地緣惱 是相應所使 境界解脫故
若無漏所行及他地緣惱是相應所使者。若使無漏緣及上地緣。是自品相應所使非緣使。所以者何。境界解脫故。此使不緣于境界。無漏諸法解脫一切煩惱。上地諸法解脫下地煩惱。問此使當言不善為無記。答。
己身見邊見 此相應無明 是欲中無記 色無色一切
己身見邊見此相應無明是欲中無記者。欲界身見邊見及相應無明是無記。所以者何。己身見數數行。若當不善者欲界眾生。應無有樂多作不善故。複次若不善者相違于福。此中計我人行福令我得樂。不善者相違于善。是以身見非不善。斷見是無常見厭于生死是亦非不善。是故非不善有常見亦不違善。如身見是故非不善。余欲界煩惱一向不善。色無色一切者。色界無色界諸使盡無記。所以者何。正受所壞故。不善者受苦痛報彼中無苦痛。問一切諸煩惱盡縛自所有境界為不。答。
貪慾瞋恚慢 知或過去縛
【現代漢語翻譯】 現代漢語譯本： 所有一切遍使（Sarvatraga-anuśaya，隨眠的種類，指在所有心識活動中普遍存在的煩惱），都是在其各自的自地（Sva-bhūmi，指特定界域，如欲界、色界、無色界）中緣使一切種（Sarva-prakāra，指所有型別的煩惱）。
其餘的各種結使（Bandhana-anuśaya，束縛眾生的煩惱），應當知道是由其各自的種類所緣起。 所驅使的範圍在於其自身界域，以及與其相應的品類。
其餘的各種結使，應當知道是由其各自的種類所緣起，所驅使的範圍在於其自身界域。一切不遍使（Asarvatraga-anuśaya，指非普遍存在的煩惱）在其種類中，緣起諸法，即是它們所驅使的對象，以及與其相應的品類。一切遍使和不一切遍使（Asarvatraga-anuśaya，指非普遍存在的煩惱）都是一切自身品類中相應的所驅使對象。
若無漏（Anāsrava，指超越煩惱的智慧）所行，以及他地（Para-bhūmi，指其他界域）所緣的煩惱。 是相應品類所驅使，因為境界已經解脫。
如果無漏所行，以及他地所緣的煩惱是相應品類所驅使。如果驅使無漏所緣以及上地所緣，這是自身品類相應的所驅使，而不是緣使。為什麼呢？因為境界已經解脫。這些煩惱不再緣于境界。無漏的諸法解脫了一切煩惱，上地的諸法解脫了下地的煩惱。問：這些煩惱應當說是『不善』還是『無記』（Avyākṛta，指非善非惡）呢？答：
己身見（Satkāya-dṛṣṭi，認為五蘊和合的身體是真實自我的邪見）、邊見（Antagrāha-dṛṣṭi，執著于斷見或常見的邪見）。 與此相應的無明（Avidyā，對事物真相的無知）。 在欲界（Kāma-dhātu，眾生有情慾和物質慾望的界域）中是無記，在色界（Rūpa-dhātu，有物質但沒有情慾的界域）和無色界（Arūpa-dhātu，既沒有物質也沒有情慾的界域）中也是一切無記。
己身見、邊見以及與此相應的無明，在欲界中是無記。為什麼呢？因為己身見常常發生。如果說它是不善的，那麼欲界眾生應該沒有快樂，因為他們做了很多不善的事情。再者，如果是不善的，就與福德相違背。而在此處，人們認為行福可以讓他們得到快樂。不善與善相違背，因此身見不是不善的。斷見是無常見，厭惡生死，因此也不是不善的。所以它不是不善的，有常見也不違背善。就像身見一樣，因此它不是不善的。其餘欲界的煩惱一向是不善的。色界和無色界的一切煩惱都是無記。為什麼呢？因為正受（Samāpatti，指禪定中的狀態）破壞了它們。不善會帶來苦痛的果報，但在色界和無色界中沒有苦痛。問：一切諸煩惱都束縛其自身所有的境界嗎？答：
貪慾（Rāga，對事物的貪戀）、瞋恚（Dveṣa，憤怒和憎恨）、慢（Māna，傲慢和自大）。 要知道，或者過去（Atīta，已發生的時間）束縛。
【English Translation】 English version: All Sarvatraga-anuśayas (pervasive latent tendencies, referring to afflictions that are universally present in all mental activities) are those that, within their own Sva-bhūmi (own ground, referring to a specific realm such as the desire realm, form realm, or formless realm), condition all types of afflictions (Sarva-prakāra).
The remaining Bandhana-anuśayas (afflictions that bind sentient beings) should be understood as conditioned by their own kind. What they condition is within their own realm, as well as their corresponding categories.
The remaining Bandhana-anuśayas should be understood as conditioned by their own kind, and what they condition is within their own realm. All Asarvatraga-anuśayas (non-pervasive latent tendencies, referring to afflictions that are not universally present) within their own kind, condition dharmas, which are what they condition, as well as their corresponding categories. All Sarvatraga-anuśayas and Asarvatraga-anuśayas are what are conditioned within their own corresponding categories.
If what is practiced in Anāsrava (non-outflow, referring to wisdom free from afflictions), and the afflictions conditioned by Para-bhūmi (other grounds, referring to other realms). Are what are conditioned by the corresponding categories, because the realm has been liberated.
If what is practiced in Anāsrava, and the afflictions conditioned by Para-bhūmi are what are conditioned by the corresponding categories. If they condition what is conditioned by Anāsrava and what is conditioned by higher grounds, this is what is conditioned by the corresponding categories of their own kind, and not conditioning afflictions. Why? Because the realm has been liberated. These afflictions no longer condition the realm. The dharmas of Anāsrava liberate all afflictions, and the dharmas of higher grounds liberate the afflictions of lower grounds. Question: Should these afflictions be said to be 'unwholesome' or 'Avyākṛta' (unspecified, neither wholesome nor unwholesome)? Answer:
Satkāya-dṛṣṭi (the view of a real self, the false view that the aggregate of the five skandhas is a real self), Antagrāha-dṛṣṭi (the extreme view, the false view of clinging to either annihilationism or eternalism). The Avidya (ignorance, ignorance of the true nature of things) corresponding to this. In the Kāma-dhātu (desire realm, the realm of beings with sensual and material desires) is unspecified, and in the Rūpa-dhātu (form realm, the realm with material form but without sensual desires) and Arūpa-dhātu (formless realm, the realm without material form or sensual desires) is all unspecified.
Satkāya-dṛṣṭi, Antagrāha-dṛṣṭi, and the Avidya corresponding to this, in the Kāma-dhātu are unspecified. Why? Because Satkāya-dṛṣṭi often arises. If it were unwholesome, then beings in the Kāma-dhātu should have no happiness, because they do many unwholesome things. Furthermore, if it were unwholesome, it would contradict merit. But here, people think that performing meritorious deeds will bring them happiness. Unwholesomeness contradicts wholesomeness, therefore Satkāya-dṛṣṭi is not unwholesome. The view of annihilation is the view of impermanence, and aversion to birth and death, therefore it is also not unwholesome. So it is not unwholesome, and having a view of permanence does not contradict wholesomeness. Like Satkāya-dṛṣṭi, therefore it is not unwholesome. The remaining afflictions of the Kāma-dhātu are always unwholesome. All afflictions of the Rūpa-dhātu and Arūpa-dhātu are unspecified. Why? Because Samāpatti (attainment, referring to states in meditative absorption) destroys them. Unwholesomeness brings painful results, but there is no pain in the Rūpa-dhātu and Arūpa-dhātu. Question: Do all afflictions bind all their own realms? Answer:
Rāga (greed, attachment to things), Dveṣa (hatred, anger and aversion), Māna (pride, arrogance and conceit). Know that, or the past (Atīta, time that has already occurred) binds.
未來受一切 餘二世盡受
貪慾瞋恚慢知或過去縛者。謂過去愛恚慢。是不必於前一切自境界起愛者。不能於前一切法中起。非以不見生故。未來受一切者。謂未來愛恚慢縛一切有漏法。所以者何。緣一切有漏故。餘二世盡受者。見疑及無明總緣一切法。是故縛過去未來諸有漏法。現在使不定故不說。若有者受自相彼應說如過去。已說諸使境界。次第今當說。
次第是轉生 自地于自地 上地亦生下 此事當分別
次第是轉生自地于自地者。一切諸煩惱于自地煩惱次第緣。可得一一次第生一切。上地亦生下此事當分別者。梵天上命終次第生欲界一切。若彼中穢污心命終。此中一向穢污心相續。如是一切地。
已說諸使自相。如此煩惱世尊教化故多種說今當分別。問世尊說七使。欲愛恚有愛慢見疑及無明。此云何。答。
欲界五種欲 此說欲愛使 色無色如上 有愛當分別
欲界五種欲此說欲愛使者。見苦習滅道思惟斷。色無色如上有愛當分別者。色界愛五種無色界亦爾。
恚即是恚使 五種如前說 憍慢及無明 十五在三界
恚即是恚使五種如前說者。瞋恚亦如是五種。憍慢及無明十五在三界者。慢欲界五種。色界五種。無色界五種。無明亦爾。
【現代漢語翻譯】 現代漢語譯本 『未來受一切，餘二世盡受』
貪慾、瞋恚、慢，知或過去縛者：指的是過去的愛、恚、慢。這不一定是對之前一切自身境界生起愛，不能對之前一切法中生起，因為不是以不見而生起的緣故。未來受一切者：指的是未來的愛、恚、慢束縛一切有漏法。為什麼呢？因為緣於一切有漏的緣故。餘二世盡受者：見、疑及無明總緣一切法，因此束縛過去、未來諸有漏法。現在的「使」不確定，所以不說。如果有自身之相，那應該像過去一樣說。已經說了諸「使」的境界，接下來應當說。
『次第是轉生，自地于自地，上地亦生下，此事當分別』
次第是轉生自地于自地者：一切諸煩惱于自地煩惱次第緣，可以一次又一次次第生起一切。上地亦生下此事當分別者：梵天上命終次第生欲界一切。如果他們心中有染污，命終后，這裡（欲界）一向是染污心相續。一切地也是如此。
已經說了諸「使」的自相。如此煩惱世尊教化，所以多種說法，現在應當分別。問：世尊說七使（seven anusayas）：欲愛（kama-raga，desire-attachment）、恚（pratigha，aversion）、有愛（bhava-raga，existence-attachment）、慢（mana，conceit）、見（drsti，wrong view）、疑（vicikitsa，doubt）及無明（avidya，ignorance）。這是怎麼回事？答：
『欲界五種欲，此說欲愛使，色無色如上，有愛當分別』
欲界五種欲此說欲愛使者：見苦、習、滅、道思惟斷。色無色如上有愛當分別者：愛五種無亦爾。
『恚即是恚使，五種如前說，憍慢及無明，十五在三界』
恚即是恚使五種如前說者：瞋恚也像這樣有五種。憍慢及無明十五在三界者：慢欲界五種，五種，無五種。無明也是這樣。
【English Translation】 English version 『The future receives all, the remaining two times receive completely.』
Greed, hatred, conceit, knowing or past bonds: refers to past attachment, aversion, and conceit. This does not necessarily mean that attachment arises to all previous self-realms; it cannot arise to all previous dharmas because it does not arise from not seeing. 『The future receives all』 means that future attachment, aversion, and conceit bind all contaminated dharmas. Why? Because they are conditioned by all contaminated things. 『The remaining two times receive completely』 means that views, doubt, and ignorance generally condition all dharmas, thus binding past and future contaminated dharmas. The present 『anusaya』 (underlying tendency) is uncertain, so it is not discussed. If there is a self-nature, it should be discussed as in the past. The realms of the anusayas have been discussed; next, we should discuss:
『The sequence is rebirth, from one's own realm to one's own realm, the higher realm also gives rise to the lower; this matter should be distinguished.』
『The sequence is rebirth from one's own realm to one's own realm』 means that all afflictions are sequentially conditioned by afflictions in their own realm, and everything can arise sequentially, one after another. 『The higher realm also gives rise to the lower; this matter should be distinguished』 means that those who die in the Brahma heavens are reborn sequentially in all of the desire realm. If they die with a defiled mind, then here (in the desire realm) there is a continuous succession of defiled minds. This is the case for all realms.
The self-nature of the anusayas has been discussed. The World-Honored One teaches about such afflictions, so there are many different ways of speaking; now we should distinguish them. Question: The World-Honored One speaks of seven anusayas (underlying tendencies): kama-raga (desire-attachment), pratigha (aversion), bhava-raga (existence-attachment), mana (conceit), drsti (wrong view), vicikitsa (doubt), and avidya (ignorance). What is this about? Answer:
『The five desires of the desire realm, this speaks of kama-raga anusaya; the form and formless realms are as above; bhava-raga should be distinguished.』
『The five desires of the desire realm, this speaks of kama-raga anusaya』 means that it is severed by contemplating suffering, accumulation, cessation, and the path. 『The form and formless realms are as above; bhava-raga should be distinguished』 means that attachment is also like this, without the five types.
『Aversion is aversion anusaya; the five types are as previously described; conceit and ignorance are fifteen in the three realms.』
『Aversion is aversion anusaya; the five types are as previously described』 means that aversion is also like this, with five types. 『Conceit and ignorance are fifteen in the three realms』 means that conceit has five types in the desire realm, five types, without five types. Ignorance is also like this.
見使三十六 說普在三界 疑使有十二 此七有異名
見使三十六說普在三界者。欲界十二見五見苦斷。二見習斷二見滅斷。三見道斷。色無色界亦爾。疑使有十二者。欲界有四見苦習滅道斷。色無色界亦爾此七有異名者。此煩惱說扼受流漏。問何以等故答。
扼縛及受流 漏一切無窮 諸扼及受流 煩惱是說漏
系一切眾生故說扼。受生具故說受。流下一切眾生故說流。漏一切無窮故說漏。已說種種相。相應根今當說。
諸使在三界 盡護根相應 隨地諸根使 相應於色身
諸使在三界盡護根相應者。一切九十八使盡護根相應。諸煩惱后時依于無求而止。隨地諸根使相應於色有者。梵天及光曜有喜根。彼地諸使喜根相應及護根。遍凈有樂根彼地諸使。樂根相應及護根。
邪見及無明 欲界中樂苦 瞋恚疑唯苦 謂餘一向樂
邪見及無明欲界中樂苦者。欲界邪見無明樂根相應及苦邪見者作惡業為喜凈業為憂。彼相應無明亦爾。瞋恚疑唯苦者。疑憂戚為本不決定故。不喜瞋恚亦爾謂餘一向樂者。欲界余使一向樂相應非苦。彼歡喜為本。
二勛堅著身 見斷唯應意 欲界諸煩惱 此根是相應
二勛堅著。名諸煩惱思惟斷。彼身痛相應
【現代漢語翻譯】 現代漢語譯本 見使三十六，說普在三界：見使（Dṛṣṭi-anuśaya，由錯誤見解產生的潛在煩惱）有三十六種，普遍存在於三界（Tridhātu，欲界、色界、無色界）之中。 疑使有十二，此七有異名：疑使（Vicikitsā-anuśaya，懷疑的潛在煩惱）有十二種，這七種煩惱有不同的名稱。
見使三十六說普在三界者：見使三十六種，普遍存在於三界之中。欲界（Kāmadhātu）有十二種，即五見（五種錯誤的見解，包括身見、邊見、邪見、見取見、戒禁取見）在苦諦（Duḥkha-satya）中被斷除，二見（有身見、邊見）在集諦（Samudaya-satya）中被斷除，二見在滅諦（Nirodha-satya）中被斷除，三見在道諦（Mārga-satya）中被斷除。色界（Rūpadhātu）和無色界（Arūpadhātu）也是如此。 疑使有十二者：疑使有十二種。欲界有四種，在苦、集、滅、道四諦中被斷除。色界和無色界也是如此。 此七有異名者：這七種煩惱有不同的名稱。這些煩惱被稱為『扼』（Artha，束縛）、『受』（Vedanā，感受）、『流』（Ogha，瀑流）、『漏』（Āsrava，煩惱的滲漏）。 問：為什麼這樣稱呼它們？答：
扼縛及受流，漏一切無窮：『扼』束縛，『縛』（Bandhana，捆綁）束縛，『受』感受，『流』瀑流，『漏』一切無窮無盡。 諸扼及受流，煩惱是說漏：所有『扼』和『受』，煩惱都被稱為『漏』。
系一切眾生故說扼：因為它們束縛一切眾生，所以稱為『扼』。 受生具故說受：因為它們是感受產生的工具，所以稱為『受』。 流下一切眾生故說流：因為它們使一切眾生沉溺其中，所以稱為『流』。 漏一切無窮故說漏：因為它們無休止地滲漏，所以稱為『漏』。已經說了種種相，現在應當說相應的根。
諸使在三界，盡護根相應：所有使在三界中，都與護根（Gopaka-indriya，保護根）相應。 隨地諸根使，相應於色身：隨著不同境界的諸根，使與色身（Rūpakāya，物質身體）相應。
諸使在三界盡護根相應者：所有九十八種使都與護根相應。這些煩惱在之後會依賴於無求而停止。 隨地諸根使相應於色有者：在梵天（Brahmaloka）和光曜天（Ābhāsvara）有喜根（Pīti-indriya，喜悅的根）。這些境界的使與喜根相應，並且與護根相應。在遍凈天（Śubhakṛtsna）有樂根（Sukha-indriya，快樂的根），這些境界的使與樂根相應，並且與護根相應。
邪見及無明，欲界中樂苦：邪見（Mithyādṛṣṭi，錯誤的見解）和無明（Avidyā，無知）在欲界中與樂（Sukha，快樂）和苦（Duḥkha，痛苦）相應。 瞋恚疑唯苦，謂餘一向樂：瞋恚（Dveṣa，嗔恨）和疑（Vicikitsā，懷疑）只與苦相應，其餘的則只與樂相應。
邪見及無明欲界中樂苦者：欲界的邪見和無明與樂根和苦根相應。持有邪見的人作惡業時感到喜悅，行清凈業時感到憂愁。與邪見相應的無明也是如此。 瞋恚疑唯苦者：疑以憂愁和悲傷為根本，因為它們是不確定的。不喜的瞋恚也是如此。 謂餘一向樂者：欲界其餘的使只與樂相應，不與苦相應。它們以歡喜為根本。
二勛堅著身，見斷唯應意：『二勛堅著』指的是那些通過思惟而被斷除的煩惱。它們與身體的痛苦相應。 見斷唯應意：通過見道斷除的煩惱只與意根（Manas-indriya，意識的根）相應。 欲界諸煩惱，此根是相應：欲界的所有煩惱都與這個根相應。
二勛堅著。名諸煩惱思惟斷。彼身痛相應：『二勛堅著』指的是那些通過思惟而被斷除的煩惱。它們與身體的痛苦相應。
【English Translation】 English version Thirty-six kinds of Dṛṣṭi-anuśaya are said to pervade the three realms. Twelve kinds of Vicikitsā-anuśaya exist; these seven have different names.
'Thirty-six kinds of Dṛṣṭi-anuśaya are said to pervade the three realms' means that there are thirty-six kinds of Dṛṣṭi-anuśaya that pervade the three realms. In the Kāmadhātu (desire realm), twelve are severed: the five views (Saṃskṛta-dharma-lakṣaṇa, including Satkāya-dṛṣṭi, Antagrahā-dṛṣṭi, Mithyā-dṛṣṭi, Dṛṣṭi-parāmarśa, and Śīla-vrata-parāmarśa) are severed in the Duḥkha-satya (truth of suffering), two views (Satkāya-dṛṣṭi and Antagrahā-dṛṣṭi) are severed in the Samudaya-satya (truth of the origin of suffering), two views are severed in the Nirodha-satya (truth of the cessation of suffering), and three views are severed in the Mārga-satya (truth of the path to the cessation of suffering). The same applies to the Rūpadhātu (form realm) and Arūpadhātu (formless realm). 'Twelve kinds of Vicikitsā-anuśaya exist' means that there are twelve kinds of Vicikitsā-anuśaya. In the Kāmadhātu, there are four that are severed in the truths of suffering, origin, cessation, and path. The same applies to the Rūpadhātu and Arūpadhātu. 'These seven have different names' means that these seven afflictions have different names. These afflictions are called 'Artha' (fetter), 'Vedanā' (feeling), 'Ogha' (flood), and 'Āsrava' (influx). Question: Why are they called these names? Answer:
Artha, Bandhana, and Vedanā, Ogha, all Āsrava are endless. All Artha and Vedanā, afflictions are called Āsrava.
They are called 'Artha' because they bind all sentient beings. They are called 'Vedanā' because they are the means of generating feelings. They are called 'Ogha' because they submerge all sentient beings. They are called 'Āsrava' because they endlessly flow. Having spoken of various characteristics, now we shall speak of the corresponding roots.
All anuśaya in the three realms correspond to the Gopaka-indriya. Depending on the realm, the indriya and anuśaya correspond to the Rūpakāya.
'All anuśaya in the three realms correspond to the Gopaka-indriya' means that all ninety-eight anuśaya correspond to the Gopaka-indriya. These afflictions will later cease depending on non-seeking. 'Depending on the realm, the indriya and anuśaya correspond to the Rūpakāya' means that in the Brahmaloka and Ābhāsvara realms, there is the Pīti-indriya (root of joy). The anuśaya of those realms correspond to the Pīti-indriya and the Gopaka-indriya. In the Śubhakṛtsna realm, there is the Sukha-indriya (root of pleasure), and the anuśaya of those realms correspond to the Sukha-indriya and the Gopaka-indriya.
Mithyādṛṣṭi and Avidyā in the Kāmadhātu correspond to Sukha and Duḥkha. Dveṣa and Vicikitsā correspond only to Duḥkha; the rest correspond only to Sukha.
'Mithyādṛṣṭi and Avidyā in the Kāmadhātu correspond to Sukha and Duḥkha' means that Mithyādṛṣṭi and Avidyā in the Kāmadhātu correspond to the Sukha-indriya and Duḥkha-indriya. Those who hold Mithyādṛṣṭi feel joy when committing evil deeds and sorrow when performing pure deeds. The Avidyā corresponding to Mithyādṛṣṭi is also the same. 'Dveṣa and Vicikitsā correspond only to Duḥkha' means that Vicikitsā has sorrow and grief as its basis because they are uncertain. Dveṣa, which is not joyful, is also the same. 'The rest correspond only to Sukha' means that the remaining anuśaya in the Kāmadhātu correspond only to Sukha and not to Duḥkha. They have joy as their basis.
'Two Xun firmly attached to the body' refers to those afflictions that are severed through contemplation. They correspond to bodily pain. 'Severed by Dṛṣṭi correspond only to the mind' means that the afflictions severed by the path of seeing correspond only to the Manas-indriya (root of mind). 'All afflictions in the Kāmadhātu, this root corresponds' means that all afflictions in the Kāmadhātu correspond to this root.
'Two Xun firmly attached' refers to the afflictions severed through contemplation. They correspond to bodily pain.
心痛。于中身痛者樂根及苦根。心痛者喜根及憂根俱有。護根一切身痛思惟斷意俱有。見斷唯應意者。見諦斷結唯意相應。欲界諸煩惱此根是相應者。是謂欲界諸煩惱。已分別相應根。上煩惱今當說。
無慚亦無愧 睡悔及與慳 嫉掉眠煩盛 故設上煩惱
此八事說上煩惱諸使是煩惱。于中此上從中起此。是使垢依于使。問何者使垢。答。
一切煩惱俱 說睡及與掉 無慚不善俱 無愧亦復然
一切煩惱俱說睡及與掉者。掉名於心不止息。是一切煩惱相應。煩惱是不止息眠雖名沈意。彼亦一切煩惱相應。以沉心使生煩惱。無慚不善俱無愧亦復然者。無慚名行惡時不慚他。無愧名自惡不厭不著。此二上煩惱。一向不善相應非無記。
謂苦在於意 悔思惟所斷 眠唯在欲意 余各自建立
謂苦在於意悔思惟所斷者。悔名作善作惡事不成而悔。不可說是喜故一向苦相應。是意憂根相應從惡行生故。說思惟斷苦相應故當知是欲界。眠唯在欲意者。眠意閉故眠是一向欲界在意地。彼于欲界一切煩惱相應。一切諸煩惱行於眠時。余各自建立者。謂餘二上煩惱嫉及慳。嫉名見他樂生熱。慳名守護惜著。彼俱自建立非余煩惱相應。問諸煩惱幾識相應。答。
欲瞋恚無明 當知
【現代漢語翻譯】 現代漢語譯本：身痛時，樂受（Sukha vedana）和苦受（Dukkha vedana）同時存在。心痛時，喜受（Somanassa vedana）和憂受（Domanassa vedana）同時存在。守護諸根（Indriya-samvara）時，一切身痛的思惟都會被斷除，只有意（Manas）存在。見斷（Darsana-prahātavya）只應在意上進行，見諦（Darsana-satya）斷結（Samyojana）只與意相應。欲界（Kāmadhātu）的諸煩惱，哪些根是相應的呢？這就是所謂的欲界諸煩惱。已經分別了相應的根，現在應當說上煩惱（Upaklesha）。 『無慚（Ahrikya）亦無愧（Anapatrāpya），睡眠（Styana）後悔（Kaukṛtya）及與慳（Mātsarya），嫉妒（Irshya）掉舉（Audhatya）睡眠煩惱盛，故說上煩惱。』 這八件事被稱為上煩惱，諸使（Anusaya）是煩惱。其中，這些上煩惱從中生起，是使的垢染，依附於使。問：什麼是使垢？答： 『一切煩惱俱，說睡眠及與掉舉，無慚不善俱，無愧亦復然。』 『一切煩惱俱說睡眠及與掉舉』，掉舉是指心不止息，與一切煩惱相應。煩惱是不止息的，睡眠雖然名為沉意，但它也與一切煩惱相應，因為沉心會使煩惱產生。『無慚不善俱，無愧亦復然』，無慚是指做惡事時不以他人為恥，無愧是指自己做惡事不厭惡不捨棄。這兩種上煩惱，一向與不善相應，而非無記（Avyākata）。 『謂苦在於意，後悔思惟所斷，睡眠唯在欲意，其餘各自建立。』 『謂苦在於意，後悔思惟所斷』，後悔是指做了好事或壞事，事後感到後悔。不能說是喜受，所以一向與苦相應，是意憂根相應，從惡行生起。因此說思惟斷苦相應，應當知道這是欲界。『睡眠唯在欲意』，睡眠是意閉塞，所以睡眠一向在欲界意地。它與欲界的一切煩惱相應，一切諸煩惱在睡眠時都會發生。『其餘各自建立』，是指其餘兩種上煩惱，嫉妒和慳吝。嫉妒是指看到他人快樂而心生煩熱，慳吝是指守護自己的東西，吝惜不捨。它們都是各自建立，不與其餘煩惱相應。問：諸煩惱與幾種識相應？答： 『欲、瞋恚、無明，應當知……』
【English Translation】 English version: When there is bodily pain, both pleasant feeling (Sukha vedana) and painful feeling (Dukkha vedana) are present. When there is mental pain, both joyful feeling (Somanassa vedana) and sorrowful feeling (Domanassa vedana) are present. When guarding the senses (Indriya-samvara), all bodily pain-related thoughts are cut off, and only mind (Manas) remains. Cutting off defilements (Samyojana) through seeing (Darsana-prahātavya) should only be done in the mind; the cutting off of fetters (Samyojana) through the vision of truth (Darsana-satya) is only associated with the mind. Among the defilements of the desire realm (Kāmadhātu), which roots are associated? These are the so-called defilements of the desire realm. Having distinguished the associated roots, now we should speak of the secondary defilements (Upaklesha). 'Shamelessness (Ahrikya) and lack of conscience (Anapatrāpya), sloth (Styana), regret (Kaukṛtya), and stinginess (Mātsarya), jealousy (Irshya), restlessness (Audhatya), and intensified sleep defilements, therefore, are called secondary defilements.' These eight things are called secondary defilements, and the tendencies (Anusaya) are defilements. Among them, these secondary defilements arise from within, are the stains of the tendencies, and are dependent on the tendencies. Question: What are the stains of the tendencies? Answer: 'All defilements together, are said to include sloth and restlessness, shamelessness is associated with unwholesomeness, and so is lack of conscience.' 'All defilements together are said to include sloth and restlessness,' restlessness means the mind is not still, and it is associated with all defilements. Defilements are not still; although sloth is called mental sinking, it is also associated with all defilements, because a sinking mind causes defilements to arise. 'Shamelessness is associated with unwholesomeness, and so is lack of conscience,' shamelessness means not being ashamed before others when doing evil, and lack of conscience means not being disgusted or abandoning oneself when doing evil. These two secondary defilements are always associated with unwholesomeness, and not with neutral (Avyākata). 'It is said that suffering is in the mind, regret is cut off by contemplation, sleep is only in the desire mind, the rest are established separately.' 'It is said that suffering is in the mind, regret is cut off by contemplation,' regret means feeling regret after doing good or bad deeds. It cannot be said to be joyful feeling, so it is always associated with suffering, and is associated with the mental root of sorrow, arising from evil deeds. Therefore, it is said that contemplation cuts off suffering, and it should be known that this is the desire realm. 'Sleep is only in the desire mind,' sleep is the closing of the mind, so sleep is always in the mind ground of the desire realm. It is associated with all the defilements of the desire realm; all defilements occur during sleep. 'The rest are established separately,' refers to the remaining two secondary defilements, jealousy and stinginess. Jealousy means feeling hot when seeing others' happiness, and stinginess means guarding one's own things, being reluctant to give them away. They are both established separately and are not associated with other defilements. Question: With how many types of consciousness are the defilements associated? Answer: 'Desire, hatred, ignorance, should be known...'
依六識 謂欲思惟斷 色中隨所得
欲瞋恚無明當知依六識。謂欲思惟斷者。欲界思惟所斷。愛恚無明六識相應。色中隨所得者。愛無明色界隨所可得。梵天上四識彼中。此二煩惱四識相應。余煩惱在意識中。已說諸煩惱。如所斷今當說。
一時斷煩惱 而於中解脫 無量時所得 正智之所說
一時斷煩惱而於中解脫者。此煩惱無礙道一時斷。非已斷復斷。無量時所得正智之所說者。此得盡數數如欲界見斷。五時得盡證自分。及四沙門果如是。一切如賢聖品說。
欲界中解脫 聖說四斷智 離色無色界 當知五斷智
永盡無餘謂之斷智。于中若欲界見苦習所斷。若盡得無餘解脫是一斷智。見滅斷二。見道斷三。思惟斷四。色無色界見苦習斷一斷智。見滅斷二。見道斷三。色界思惟斷四。無色界思惟斷五。問以何等故於斷分斷智。答智果故說斷智。如瞿曇性中生亦名瞿曇。此亦復爾。問此諸使為心相應。為不相應。答相應。所以者何。
心為使煩惱 障礙清凈違 諸妙善可得 當知相應使
心為使煩惱者。若使心不相應不以煩心。若煩心者是故相應。障礙名若使心不相應。不障礙諸善法。若障礙者善法不生。不障礙使生是故相應。凈相違諸妙善可得者。若
【現代漢語翻譯】 現代漢語譯本 依六識 所謂欲的思惟斷滅，在色界中隨處可得。 貪慾、嗔恚、無明，應當知道都依賴於六識。所謂欲界思惟所斷滅的，是指欲界的思惟所斷滅的愛、嗔恚、無明與六識相應。在色界中隨處可得的，是指愛和無明，在色界和無色界中隨處可得。梵天以上的四禪天，這兩種煩惱與四識相應，其餘的煩惱則在意識中。以上已經說了各種煩惱，下面將要說如何斷滅它們。 一時斷滅煩惱，從而獲得解脫；無數時間才能獲得的，是正智所說的。 一時斷滅煩惱而獲得解脫，是指這些煩惱在無礙道中一時斷滅，而不是已經斷滅又重新斷滅。無數時間才能獲得的，是正智所說的，是指獲得盡的次數，就像欲界見斷一樣，五次獲得盡，證得自己的果位，以及四沙門果也是如此。一切都如賢聖品中所說。 在欲界中獲得解脫，聖人說有四種斷智；離開色界和無色界，應當知道有五種斷智。 永遠斷盡沒有剩餘，就叫做斷智。其中，如果欲界見苦、見集所斷的煩惱，如果斷盡沒有剩餘而獲得解脫，這是一種斷智。見滅所斷是兩種斷智。見道所斷是三種斷智。思惟所斷是四種斷智。色界和無色界見苦、見集所斷是一種斷智。見滅所斷是兩種斷智。見道所斷是三種斷智。色界思惟所斷是四種斷智。無色界思惟所斷是五種斷智。問：因為什麼緣故在斷滅中分出斷智？答：因為智是斷滅的果，所以說斷智。就像瞿曇種姓中出生的人也叫瞿曇一樣，這裡也是如此。問：這些煩惱是與心相應，還是不相應？答：是相應的。為什麼呢？ 心被煩惱所驅使，障礙清凈，違背各種美妙的善法，可以獲得，應當知道煩惱是與心相應的。 心被煩惱所驅使，如果煩惱與心不相應，就不會煩擾心；如果煩擾心，所以是相應的。障礙，如果煩惱與心不相應，就不會障礙各種善法；如果障礙，善法就不會產生。不障礙煩惱的產生，所以是相應的。與清凈相違背，各種美妙的善法可以獲得，如果
【English Translation】 English version Depending on the Six Consciousnesses It is said that the desire for contemplation is cut off, and it is obtained in the realm of form. Desire, hatred, and ignorance should be known to depend on the six consciousnesses. 'The desire for contemplation is cut off' refers to the love, hatred, and ignorance that are cut off by contemplation in the desire realm, which are associated with the six consciousnesses. 'It is obtained in the realm of form' refers to love and ignorance, which can be obtained in the realms of form and formlessness. In the four Dhyana heavens above Brahma, these two afflictions are associated with the four consciousnesses, while the remaining afflictions are in the consciousness. The various afflictions have been discussed above; now, how to cut them off will be discussed. Afflictions are cut off at once, and liberation is attained within; what is obtained over countless times is what is spoken of by Right Wisdom. 'Afflictions are cut off at once, and liberation is attained within' means that these afflictions are cut off at once in the path of non-obstruction, not cut off and then cut off again. 'What is obtained over countless times is what is spoken of by Right Wisdom' refers to the number of times of obtaining cessation, just like the view-severed in the desire realm, obtaining cessation five times, realizing one's own fruit, and the four Sramana fruits as well. Everything is as described in the chapter on the Virtuous and the Holy. In the desire realm, liberation is attained, and the sages speak of four cutting-off knowledges; apart from the realms of form and formlessness, it should be known that there are five cutting-off knowledges. Completely exhausting without remainder is called cutting-off knowledge. Among them, if the afflictions cut off by seeing suffering and seeing origination in the desire realm, if they are completely exhausted without remainder and liberation is attained, this is one cutting-off knowledge. What is cut off by seeing cessation is two cutting-off knowledges. What is cut off by seeing the path is three cutting-off knowledges. What is cut off by contemplation is four cutting-off knowledges. What is cut off by seeing suffering and seeing origination in the realms of form and formlessness is one cutting-off knowledge. What is cut off by seeing cessation is two cutting-off knowledges. What is cut off by seeing the path is three cutting-off knowledges. What is cut off by contemplation in the realm of form is four cutting-off knowledges. What is cut off by contemplation in the realm of formlessness is five cutting-off knowledges. Question: For what reason is cutting-off knowledge divided in cutting off? Answer: Because wisdom is the result of cutting off, it is called cutting-off knowledge. Just as someone born into the Gautama lineage is also called Gautama, so it is here as well. Question: Are these afflictions associated with the mind, or not associated? Answer: They are associated. Why? The mind is driven by afflictions, obstructing purity, and opposing various wonderful good dharmas, which can be obtained; it should be known that afflictions are associated with the mind. The mind is driven by afflictions; if afflictions are not associated with the mind, they will not afflict the mind; if they afflict the mind, then they are associated. Obstruction: if afflictions are not associated with the mind, they will not obstruct various good dharmas; if they obstruct, good dharmas will not arise. Not obstructing the arising of afflictions, so they are associated. Opposing purity, various wonderful good dharmas can be obtained, if
使不相應不與善相違。若不與善相違者善心亦應生。若不相應是煩惱性亦不應作患。若相違常相隨不生善。不相隨則生善。因此事故是相應使。
賢聖品第五
已說使品。賢聖品今當說。
如此聖斷勞 眾恐怖之本 等方便正智 今當說善聽
不亭心者無能起正見是以。
始自身處所 繫縛心令定 亦欲縛識足 及盡煩惱怨 是方便於身 真實相常定 諸痛及此心 法亦如是觀
此身不凈相無常相苦相無我相。是相定真實彼自身一處繫心離心亂。始真實觀身相。次觀痛后觀心。彼伴彼依及彼相應余心數法。觀亦諸心不相應行。如其性如其相所有如是。彼身痛心法意正次第生。
入法中總觀 同觀諸法相 此四是無常 空無我非樂
入法中總觀同觀諸法相者。入法意止中彼聖總觀諸行相。觀諸行相已增長養止。生無垢智眼。一切身痛心法總觀。問云何。答。
此四是無常 空無我非樂
此身痛心法展轉相生。故無常不自在。故空非主故無我。惡災患故苦。
從是名暖法 即是意中生 行是十六行 正觀四真諦
從是名暖法即是意中生者。彼如是觀生善暖。于中當生無漏智火能燒一切行薪。問彼何行何境界。答行是
【現代漢語翻譯】 現代漢語譯本： 使（Śāsrava，煩惱的根本）不相應，不與善法相違背。如果不與善法相違背，那麼善心也應該生起。如果不相應，是煩惱的性質，也不應該造成危害。如果相違背，常常相隨，就不會產生善法；如果不相隨，就會產生善法。因此，這是相應的使。
賢聖品第五
已經說了使品，現在應當說賢聖品。
如此聖斷勞，眾恐怖之本，等方便正智，今當說善聽。
不能使心安定的人，無法生起正確的見解。
始自身處所，繫縛心令定，亦欲縛識足，及盡煩惱怨，是方便於身，真實相常定，諸痛及此心，法亦如是觀。
這個身體是不凈的，是無常的，是痛苦的，是沒有我的。以這樣的方式來確定真實，他自身在一個地方繫縛心，遠離心的散亂。開始真實地觀察身體的相狀，然後觀察感受，最後觀察心。觀察與心伴隨、依賴以及相應的其他心所法（Caitasika-dharmas，心理活動）。也觀察與心不相應的行（Viprayukta-saṃskāra，非心法）。如其本性，如其相狀，所有的一切都是如此。他的身、感受、心、法，按照正確的次序生起。
入法中總觀，同觀諸法相，此四是無常，空無我非樂。
進入法中總的觀察，共同觀察諸法的相狀。進入法意止中，那位聖者總的觀察諸行的相狀。觀察諸行的相狀之後，增長和培養止（Śamatha，止禪）。生起無垢的智慧之眼。一切的身、感受、心、法，總的觀察。問：如何觀察？答：
此四是無常，空無我非樂。
這身、感受、心、法，輾轉相生，所以是無常的；不自在，所以是空的；沒有主宰，所以是無我的；是惡和災患，所以是痛苦的。
從是名暖法，即是意中生，行是十六行，正觀四真諦（Satya，四聖諦）。
從此名為暖法，即是從意中生起。他這樣觀察，生起善的暖相。在其中將要生起無漏的智慧之火，能夠燒盡一切行的薪柴。問：那是什麼行？什麼境界？答：行是
【English Translation】 English version: The Ṥāsrava (root of afflictions) is not associated and does not contradict the wholesome. If it does not contradict the wholesome, then wholesome thoughts should also arise. If it is not associated and is of the nature of affliction, it should not cause harm either. If it contradicts, it always accompanies and does not give rise to wholesome qualities; if it does not accompany, then wholesome qualities arise. Therefore, it is an associated Ṥāsrava.
Chapter Five: The Wise and Noble
The chapter on Ṥāsrava has been discussed. Now, the chapter on the Wise and Noble will be discussed.
Such holy severance of toil, the root of all fears, equal skillful means and right wisdom, now I shall speak, listen well.
One whose mind is not stilled cannot give rise to right view.
First, in one's own dwelling place, bind the mind and make it steady; also desiring to bind the feet of consciousness and exhaust the afflictive enemies, this is the skillful means for the body, the true characteristic is always fixed; pains and this mind, the Dharma (teachings) should also be observed in this way.
This body is impure, impermanent, suffering, and without self. By determining the truth in this way, he binds his mind in one place, away from mental distractions. He begins by truly observing the characteristics of the body, then observes feelings, and finally observes the mind. He observes the mental factors (Caitasika-dharmas) that accompany, depend on, and are associated with the mind. He also observes the non-associated formations (Viprayukta-saṃskāra). As their nature is, as their characteristics are, all are observed in this way. His body, feelings, mind, and Dharma arise in the correct order.
Entering the Dharma, observing in totality, observing the characteristics of all Dharmas equally, these four are impermanent, empty, without self, and not pleasurable.
Entering the Dharma, observing in totality, observing the characteristics of all Dharmas equally. Entering the cessation of thought in Dharma, that noble one observes the characteristics of all formations in totality. After observing the characteristics of all formations, he increases and cultivates Śamatha (tranquility meditation). The stainless eye of wisdom arises. All body, feelings, mind, and Dharma are observed in totality. Question: How to observe? Answer:
These four are impermanent, empty, without self, and not pleasurable.
This body, feelings, mind, and Dharma arise in mutual dependence, therefore they are impermanent; not self-governed, therefore they are empty; without a master, therefore they are without self; they are evil and calamity, therefore they are suffering.
From this it is called 'warmth Dharma,' which arises from the mind; the practice is the sixteen practices, rightly observing the Four Noble Truths (Satya).
From this it is called 'warmth Dharma,' which arises from the mind. He observes in this way, giving rise to the warmth of goodness. Within it, the unconditioned fire of wisdom will arise, capable of burning away all the fuel of formations. Question: What are those formations? What is their realm? Answer: The formations are
十六行正觀四真諦。彼行是十六行境界。四真諦四行觀苦諦。此苦性劣從因緣生故無常。無常力所壞故苦。內離人故空。不自在故無我。四行觀習此習成相似果故因。行相續習。一切生死無窮可得故有。不相似事相續故緣。四行觀滅此滅覆一切患盡故滅。除一切煩惱火故止。勝一切法故妙。捨生死故離。四行觀道此道至非品故道。非顛倒故如。一切聖所履故跡。生死患轉出故乘。是謂彼行十六行境界。四真諦善根謂之暖法。
彼起已成立 生頂及於忍 得世第一法 依倚於一相
彼起已成立生頂及於忍者。若已成暖法于中復于欲界生善根如頂。亦十六行觀四真諦。勝暖法故說頂。已增上頂生善根名為忍。亦十六行觀四真諦堪任故說忍。若忍已成立。得世第一法依倚於一相。一切世俗功德中。最勝生善根名世間第一法。開涅槃門故。于凡夫意中最勝故。說第一法。問以何等故說依倚於一相。答于凡夫意中。更無有比二功德。若有者彼亦應開涅槃門而不開。是故說依倚於一相。問彼幾行何緣何地所攝。答。
彼行苦四行 說攝依六地
彼行苦者。彼即緣苦諦非餘四行者。謂行苦諦境界無常為首。所以者何。如初無漏心緣彼亦復爾。說攝依六地者。彼法攝於六地。未來禪中間禪根本四禪。非欲
【現代漢語翻譯】 現代漢語譯本： 十六行正觀四真諦（Satya，佛教中的四條真理）。彼行是十六行境界。四真諦四行觀苦諦（Dukkha Satya，關於苦難的真理）。此苦性劣，從因緣生故無常（Anitya，無常）。無常力所壞故苦。內離人故空（Sunyata，空性）。不自在故無我（Anatta，無我）。四行觀習，此習成相似果故因。行相續習。一切生死無窮可得故有。不相似事相續故緣。四行觀滅，此滅覆一切患盡故滅（Nirodha Satya，關於滅苦的真理）。除一切煩惱火故止。勝一切法故妙。捨生死故離。四行觀道，此道至非品故道（Marga Satya，關於達到滅苦之道的真理）。非顛倒故如。一切聖所履故跡。生死患轉出故乘。是謂彼行十六行境界。四真諦善根謂之暖法。
彼起已成立，生頂及於忍，得世第一法，依倚於一相。
彼起已成立生頂及於忍者。若已成暖法于中復于欲界生善根如頂。亦十六行觀四真諦。勝暖法故說頂。已增上頂生善根名為忍。亦十六行觀四真諦堪任故說忍。若忍已成立。得世第一法依倚於一相。一切世俗功德中。最勝生善根名世間第一法。開涅槃（Nirvana，涅槃）門故。于凡夫意中最勝故。說第一法。問以何等故說依倚於一相。答于凡夫意中。更無有比二功德。若有者彼亦應開涅槃門而不開。是故說依倚於一相。問彼幾行何緣何地所攝。答。
彼行苦四行，說攝依六地
彼行苦者。彼即緣苦諦非餘四行者。謂行苦諦境界無常為首。所以者何。如初無漏心緣彼亦復爾。說攝依六地者。彼法攝於六地。未來禪（Dhyana，禪那）中間禪根本四禪。非欲
【English Translation】 English version: The sixteen aspects of right contemplation on the Four Noble Truths (Satya). These practices are the realm of the sixteen aspects. The four aspects of the Four Noble Truths contemplate the Truth of Suffering (Dukkha Satya). This suffering is inferior in nature, arising from causes and conditions, hence impermanent (Anitya). Because it is destroyed by the power of impermanence, it is suffering. Because it is internally separated from people, it is emptiness (Sunyata). Because it is not self-governing, it is non-self (Anatta). The four aspects contemplate accumulation; this accumulation becomes a similar result, hence a cause. Practices are continuously accumulated. Because all birth and death are endlessly attainable, there is existence. Because dissimilar things continue, there is condition. The four aspects contemplate cessation; this cessation covers all afflictions and exhausts them, hence cessation (Nirodha Satya). Because it removes all the fires of affliction, it is stopping. Because it surpasses all dharmas, it is wonderful. Because it abandons birth and death, it is detachment. The four aspects contemplate the path; this path leads to the non-defiled, hence the path (Marga Satya). Because it is not inverted, it is as it is. Because all sages tread it, it is a trace. Because it turns away from the suffering of birth and death, it is a vehicle. These are called the sixteen aspects of practice. The roots of goodness of the Four Noble Truths are called 'warmth dharma'.
'Having arisen, it is established, giving rise to the peak and to forbearance, attaining the foremost dharma in the world, relying on a single aspect.'
'Having arisen, it is established, giving rise to the peak and to forbearance.' If the 'warmth dharma' has already been achieved, and within it, roots of goodness arise in the desire realm like a peak, this is also the sixteen aspects contemplating the Four Noble Truths. Because it surpasses the 'warmth dharma', it is called 'peak'. The roots of goodness that arise from an increased peak are called 'forbearance'. This is also the sixteen aspects contemplating the Four Noble Truths, capable of enduring, hence it is called 'forbearance'. 'If forbearance is already established, one attains the foremost dharma in the world, relying on a single aspect.' Among all worldly merits, the most excellent arising of roots of goodness is called the 'foremost dharma in the world'. Because it opens the gate of Nirvana (Nirvana). Because it is the most excellent in the minds of ordinary people, it is called the 'foremost dharma'. Question: Why is it said to rely on a single aspect? Answer: In the minds of ordinary people, there is no comparison to these two merits. If there were, it should also open the gate of Nirvana, but it does not. Therefore, it is said to rely on a single aspect. Question: How many aspects are there, what are their conditions, and what realms do they encompass? Answer:
'Those practices are the four aspects of suffering, said to be encompassed by six realms.'
'Those practices are the four aspects of suffering.' That is, they are related to the Truth of Suffering, not the other four aspects. That is, the realm of contemplating the Truth of Suffering begins with impermanence. Why is this so? Just as the initial undefiled mind is related to it, so it is. 'Said to be encompassed by six realms.' These dharmas are encompassed by six realms: future Dhyana (Dhyana), intermediate Dhyana, and the four fundamental Dhyanas. Not the desire
界不定界故。非無色界無見道故。問余善根何地所攝。答。
忍亦攝六地 余則依於七
忍亦攝六地者。諦順忍六地所攝如世間第一法。余則依於七者。暖及頂七地所攝。此六及欲界未除欲。欲界已除欲色界。
世第一法次 必興起法忍 忍次生於智 俱觀于下苦
世第一法次必興起法忍者。世間第一法次第。生無漏法忍名苦法忍。彼未曾觀今觀時堪任故曰忍。是謂初無漏無礙道。忍次生於智者。彼次第生苦法智。同境界受真實性解脫道。問彼忍及智何緣。答俱觀于下苦。下苦者欲界苦彼同緣。
上苦亦如是 因滅道亦然 是正觀諸法 說十六凈心
上苦亦如是者。上苦是色無色界苦。彼亦如是生忍無礙道智解脫道。苦未知忍及苦未知智。因者是習諦彼亦如是生四道。如苦習法忍。習法智習未知忍。習未知智。滅者滅亦如是生四道。滅法忍滅法智滅未知忍滅未知智。道亦然者。道亦如是生四道。道法忍。道法智道未知忍道未知智。是正觀諸法說十六凈心者。是見法。見法者。謂之正觀是見異名。
從法行利根 此在十五意 從信行當知 鈍見亦在中
從法行利根此在十五意者。彼十五心頂若利根是說從法行。從信行當知鈍見亦在中者。即彼十五心頂若
鈍根是說從信行。
未離欲界欲 趣向於始果 舍六趣至二 三向九無漏
未離欲界欲趣向於始果者。彼從信行及從法行趣沙門果時。若未離欲俱趣須陀洹果。舍六趣至二者。欲界煩惱九種。微微微中微上。上中微中。中中上上微上中上上。彼若凡夫時已離六種。彼於後若趣證。是俱趣第二果。三向九無漏者。若已離九種是俱趣阿那含果。
若至十六心 是名住于果 信解脫濡見 見到說利見
若至十六心是名住于果者。十六心名道未知智心相應。彼生已說住于果。未曾離欲界欲俱須陀洹。已曾離六品俱斯陀含。盡離九品俱阿那含。信解脫濡見見到說利見者。若彼趣時從信行鈍根是信解脫。若彼從法行利根是見到。
未盡思惟斷 極生生死七 家家有三盡 俱在道跡果
未盡思惟斷極生生死七者。彼信解脫及見到未離欲界思惟所斷煩惱。是生生死七。彼有天上七生及人中。故說極生生死七。家家有三盡者。若三種盡上微上中上上是說家家。彼天上及人中。或生二家或生三家。后般涅槃故說家家。俱在道跡果者。極七有及家家當言俱住須陀洹。
六盡一往來 離八謂一種 九滅盡不還 已出欲污泥
六盡一往來者。若有六種盡上三中三是斯陀含。彼
【現代漢語翻譯】 現代漢語譯本 鈍根是指從信行開始修行的人。
『未離欲界欲，趣向於始果，舍六趣至二，三向九無漏。』
『未離欲界欲趣向於始果』的意思是：那些從信行和從法行開始修行，趨向沙門果位時，如果還沒有斷除欲界的慾望，就一起趨向須陀洹果（Sotapanna-phala，預流果）。『舍六趣至二』的意思是：欲界的煩惱有九種，分別是微微微中微上、上中微中、中中上上微上中上上。如果這個人還是凡夫的時候，就已經斷除了六種煩惱，那麼他在之後如果趨向證悟，就是一起趨向第二果（斯陀含果，Sakadagami-phala，一來果）。『三向九無漏』的意思是：如果已經斷除了九種煩惱，就是一起趨向阿那含果（Anagami-phala，不還果）。
『若至十六心，是名住于果，信解脫濡見，見到說利見。』
『若至十六心是名住于果』的意思是：十六心指的是道未知智心相應。這種心生起后，就說是安住于果位。未曾斷除欲界慾望的人一起證得須陀洹果。已經斷除了六品煩惱的人一起證得斯陀含果。完全斷除了九品煩惱的人一起證得阿那含果。『信解脫濡見，見到說利見』的意思是：如果這個人趨向果位時，是從信行開始修行的鈍根之人，就是信解脫（Saddha-vimutta）。如果這個人是從法行開始修行的利根之人，就是見到（Ditthippatta）。
『未盡思惟斷，極生生死七，家家有三盡，俱在道跡果。』
『未盡思惟斷極生生死七』的意思是：那些信解脫和見到之人，還沒有斷除欲界思惟所斷的煩惱，就會經歷最多七次的生死輪迴。他們會在天上經歷七次投生，也會在人間經歷投生。所以說最多經歷七次生死輪迴。『家家有三盡』的意思是：如果斷除了三種煩惱，即上微、上中、上上，就稱為家家。他們會在天上和人間，或者投生於兩家，或者投生於三家，之後般涅槃（Parinirvana，完全解脫），所以稱為家家。『俱在道跡果』的意思是：最多七有和家家，都應當說是安住于須陀洹果。
『六盡一往來，離八謂一種，九滅盡不還，已出欲污泥。』
『六盡一往來』的意思是：如果斷除了六種煩惱，即上三和中三，就是斯陀含。他們
【English Translation】 English version 『Dunkun』 refers to those who start practicing from faith.
『Not yet detached from desire realm desire, approaching the initial fruit, abandoning six destinies to two, three towards nine without outflows.』
『Not yet detached from desire realm desire, approaching the initial fruit』 means: Those who start practicing from faith and from Dharma practice, when approaching the fruit of Sramana, if they have not yet severed the desires of the desire realm, they together approach the Sotapanna-phala (stream-enterer fruit). 『Abandoning six destinies to two』 means: The afflictions of the desire realm are of nine types, namely, subtle-subtle, subtle-medium, subtle-superior, superior-medium-subtle, medium-medium, superior-superior-subtle, superior-medium, and superior-superior. If this person, while still a common person, has already severed six types of afflictions, then if he approaches enlightenment later, he together approaches the second fruit (Sakadagami-phala, once-returner fruit). 『Three towards nine without outflows』 means: If one has already severed nine types of afflictions, one together approaches the Anagami-phala (non-returner fruit).
『If reaching sixteen minds, it is called dwelling in the fruit, faith-liberated, moistened seeing, seeing, called sharp seeing.』
『If reaching sixteen minds, it is called dwelling in the fruit』 means: Sixteen minds refer to the mind corresponding to the wisdom of the path of unknowing. Once this mind arises, it is said to be dwelling in the fruit. Those who have never severed the desires of the desire realm together attain the Sotapanna-phala. Those who have already severed six grades of afflictions together attain the Sakadagami-phala. Those who have completely severed nine grades of afflictions together attain the Anagami-phala. 『Faith-liberated, moistened seeing, seeing, called sharp seeing』 means: If this person, when approaching the fruit, is a person of dull faculties who starts practicing from faith, he is a Saddha-vimutta (faith-liberated). If this person is a person of sharp faculties who starts practicing from Dharma practice, he is a Ditthippatta (one who has attained vision).
『Not yet exhausted the afflictions severed by contemplation, at most born seven times in samsara, family to family has three exhausted, together dwelling in the path-fruit.』
『Not yet exhausted the afflictions severed by contemplation, at most born seven times in samsara』 means: Those faith-liberated and those who have attained vision, who have not yet severed the afflictions severed by contemplation in the desire realm, will experience at most seven cycles of birth and death. They will experience seven rebirths in the heavens and also rebirths in the human realm. Therefore, it is said that they will experience at most seven cycles of birth and death. 『Family to family has three exhausted』 means: If one has severed three types of afflictions, namely, superior-subtle, superior-medium, and superior-superior, it is called family to family. They will be in the heavens and the human realm, either reborn into two families or reborn into three families, and then attain Parinirvana (complete liberation), so it is called family to family. 『Together dwelling in the path-fruit』 means: At most seven existences and family to family, it should be said that they are dwelling in the Sotapanna-phala.
『Six exhausted, one coming and going, severing eight is called one kind, nine extinguished, not returning, already out of the mud of desire.』
『Six exhausted, one coming and going』 means: If one has severed six types of afflictions, namely, the upper three and the middle three, one is a Sakadagami. They
餘一生天上一生。人中一往來已般涅槃。故說斯陀含。離八謂一種者。若八品儘是一種。彼余唯一生無餘故說一種。九滅盡不還者。若一切九品儘是阿那含。彼不復來欲界故說阿那含。所以者何。已出欲污泥。
如是九煩惱 若在上八地 彼雙道所滅 世尊之所說
如是九煩惱若在上八地者。如欲界九種煩惱暖暖至上。上上界亦如是。八地中梵世。光曜。遍凈。果實無量空處。無量識處。無所有處。非想非非想處。彼雙道所滅世尊之所說者。此一切煩惱欲界。及色無色界雙道所滅。以無礙道滅。解脫道得證。問此道為世俗。為無漏。答。
有垢無垢道 俱能離八地 住中說身證 謂獲滅盡定
欲界地一。色界地四。無色界地三亦世俗道滅亦無漏。凡夫從世俗道尚得遠離。況復聖住中說身證。謂獲滅盡定者。住於八地無慾中。謂學得滅盡定是身證。所以者何。法似涅槃身所觸故說身證。
金剛喻定次 必逮得盡智 生意我生盡 離於一切漏
金剛喻定次必逮得盡智者。金剛喻定名非想非非想處。離欲時第九無礙道最後學心。于中一切諸煩惱永盡無餘。一切聖行畢竟故。說金剛喻三摩提。此次第生盡智最初無學智。生意我生盡離於一切漏者。彼生定意我一切生盡。彼于
【現代漢語翻譯】 現代漢語譯本 『餘一生天上一生。人中一往來已般涅槃。故說斯陀含（Sakadagamin，一來果）。』意思是說，在天上再生一次，在人間再來一次就已經入滅，所以稱為斯陀含。 『離八謂一種者。若八品儘是一種。彼余唯一生無餘故說一種。』如果斷盡了欲界的八品思惑，就稱為『一種』。因為他只剩下一生，沒有其他的生，所以稱為『一種』。 『九滅盡不還者。若一切九品儘是阿那含（Anagamin，不來果）。彼不復來欲界故說阿那含。所以者何。已出欲污泥。』如果斷盡了欲界的全部九品思惑，就稱為阿那含。因為他不再來欲界，所以稱為阿那含。這是為什麼呢？因為他已經脫離了慾望的污泥。 『如是九煩惱 若在上八地 彼雙道所滅 世尊之所說』 意思是說，這九種煩惱，如果在色界和無色界的八個禪定境界中，是由雙道（無礙道和解脫道）所滅除的，這是世尊所說的。 『如是九煩惱若在上八地者。如欲界九種煩惱暖暖至上。上上界亦如是。八地中梵世。光曜。遍凈。果實無量空處。無量識處。無所有處。非想非非想處。』就像欲界的九種煩惱由弱到強一樣，色界和無色界也是如此。這八地指的是：梵世（Brahmaloka），光曜（Abhasvara），遍凈（Subhakrtsna），果實（Vrhatphala），無量空處（Akasanantyayatana），無量識處（Vijnananantyayatana），無所有處（Akincanyayatana），非想非非想處（Naivasamjnanasamjnatayatana）。 『彼雙道所滅世尊之所說者。此一切煩惱欲界。及色無雙道所滅。以無礙道滅。解脫道得證。』這些煩惱，包括欲界、色界和無色界的煩惱，都是由雙道所滅除的。用無礙道來斷除，用解脫道來證得。 問：『此道為世俗。為無漏。』 答： 『有垢無垢道 俱能離八地 住中說身證 謂獲滅盡定』 意思是說，有染污的世俗道和無染污的出世間道，都能使人脫離八地（色界和無色界的八個禪定境界）。住在這些禪定境界中，可以獲得身證，也就是獲得滅盡定（Nirodhasamapatti）。 『欲界地一。地四。無**地三亦世俗道滅亦無漏。凡夫從世俗道尚得遠離。況復聖住中說身證。謂獲滅盡定者。住於八地無慾中。謂學得滅盡定是身證。所以者何。法似涅槃身所觸故說身證。』欲界是一地，色界是四地，無色界是三地，這些都可以用世俗道來滅除，也可以用無漏道來滅除。凡夫通過世俗道尚且可以遠離這些境界，更何況是聖人呢？住在八地無慾之中，學習獲得滅盡定就是身證。這是為什麼呢？因為滅盡定的狀態類似於涅槃，可以被身體所體驗到，所以稱為身證。 『金剛喻定次 必逮得盡智 生意我生盡 離於一切漏』 『金剛喻定次必逮得盡智者。金剛喻定名非想非非想處。離欲時第九無礙道最後學心。于中一切諸煩惱永盡無餘。一切聖行畢竟故。說金剛喻三摩提。』在金剛喻定（Vajropamasamadhi）之後，必定能夠獲得盡智（Ksaya-jnana）。金剛喻定指的是非想非非想處。在斷除慾望的時候，第九無礙道是最後的有學之心。在這個定中，一切煩惱都永遠斷盡，一切聖行都最終完成，所以稱為金剛喻三摩提。 『此次第生盡智最初無學智。生意我生盡離於一切漏者。彼生定意我一切生盡。彼于』這是次第生起的盡智，是最初的無學智。意思是說，因為證得了這個禪定，所以一切的生都已窮盡，他于...
【English Translation】 English version 'Remaining one life in heaven, one coming and going in the human realm, one attains Nirvana. Therefore, it is called Sakadagamin (Once-Returner).' This means that after being reborn in heaven once and returning to the human realm once, one enters Nirvana, hence the name Sakadagamin. 'Leaving eight is called 'one-seed'. If the eight categories are exhausted, it is 'one-seed'. Because only one life remains, with no other lives remaining, it is called 'one-seed'.' 'Nine extinguished, not returning, is called Anagamin (Non-Returner). If all nine categories are exhausted, it is Anagamin. Because they no longer come to the desire realm, it is called Anagamin. Why is that? Because they have already emerged from the mud of desire.' 'Thus, these nine afflictions, if in the upper eight realms, are extinguished by the dual paths, as spoken by the World Honored One.' This means that these nine afflictions, if in the eight meditative states of the form and formless realms, are extinguished by the dual paths (the path of unobstructedness and the path of liberation), as spoken by the World Honored One. 'Thus, these nine afflictions, if in the upper eight realms, are like the nine kinds of afflictions in the desire realm, from weak to strong. The same is true in the upper realms. The eight realms are: Brahmaloka, Abhasvara, Subhakrtsna, Vrhatphala, Akasanantyayatana, Vijnananantyayatana, Akincanyayatana, Naivasamjnanasamjnatayatana.' Just as the nine kinds of afflictions in the desire realm range from weak to strong, so it is in the form and formless realms. These eight realms refer to: Brahmaloka (the Brahma world), Abhasvara (world of radiant light), Subhakrtsna (world of pervasive purity), Vrhatphala (world of great fruit), Akasanantyayatana (sphere of infinite space), Vijnananantyayatana (sphere of infinite consciousness), Akincanyayatana (sphere of nothingness), Naivasamjnanasamjnatayatana (sphere of neither perception nor non-perception). 'These are extinguished by the dual paths, as spoken by the World Honored One. All these afflictions, including those of the desire realm, form realm, and formless realm, are extinguished by the dual paths. They are severed by the path of unobstructedness and attained by the path of liberation.' Question: 'Is this path mundane or supramundane?' Answer: 'Paths with defilements and without defilements, both can leave the eight realms. Dwelling within, it is said to be bodily realization, meaning obtaining the cessation attainment.' This means that both the defiled mundane path and the undefiled supramundane path can enable one to leave the eight realms (the eight meditative states of the form and formless realms). Dwelling in these meditative states, one can attain bodily realization, which is obtaining the Nirodhasamapatti (cessation attainment). 'The desire realm is one realm, the form realm is four realms, and the formless realm is three realms. These can be extinguished by both the mundane path and the supramundane path. Even ordinary people can distance themselves from these realms through the mundane path, let alone the sages. Dwelling in the eight realms without desire, learning to attain the cessation attainment is bodily realization. Why is that? Because the state of cessation attainment is similar to Nirvana and can be experienced by the body, it is called bodily realization.' The desire realm is one realm, the form realm is four realms, and the formless realm is three realms. These can be extinguished by both the mundane path and the supramundane path. Even ordinary people can distance themselves from these realms through the mundane path, let alone the sages? Dwelling in the eight realms without desire, learning to attain the cessation attainment is bodily realization. Why is that? Because the state of cessation attainment is similar to Nirvana and can be experienced by the body, it is called bodily realization. 'Next to the Vajropamasamadhi, one will surely attain the knowledge of exhaustion. Birth is exhausted, my life is finished, free from all outflows.' 'Next to the Vajropamasamadhi, one will surely attain the knowledge of exhaustion. The Vajropamasamadhi refers to the sphere of neither perception nor non-perception. When abandoning desire, the ninth unobstructed path is the last learning mind. In this samadhi, all afflictions are forever exhausted without remainder. All holy practices are ultimately completed, hence it is called Vajropamasamadhi.' After the Vajropamasamadhi (Diamond-like Samadhi), one will surely attain Ksaya-jnana (knowledge of exhaustion). The Vajropamasamadhi refers to the sphere of neither perception nor non-perception. When abandoning desire, the ninth unobstructed path is the last learning mind. In this samadhi, all afflictions are forever exhausted, and all holy practices are ultimately completed, hence it is called Vajropamasamadhi. 'This is the successively arising knowledge of exhaustion, the initial knowledge of no-more-learning. Birth is exhausted, my life is finished, free from all outflows. This means that because this samadhi is attained, all births are exhausted, and he is...
爾時無著。解脫於一切漏。問無著幾種。答。
無著有六種 是從信生五 逮得於二智 當知時解脫
無著有六種者。世尊說六無著。退法念法護法等住。必升進不動法。于中若濡智及濡進。是得退具便退故說退法。暖智及暖進數數惡身。惡身已念壞故說念法。暖智而廣進。進力常自護心故說護法。中智及等進是不增不損等。住于中道故說等住。少利而廣進彼必得不動。故說必升進利智。及廣進是始得不動故說不動。是從信生五逮得於二智者。于中五曾從信行彼有二智。盡智及無學等見。當知時解脫者。彼當知時解脫是求時。不能一切時隨所欲學善。
不動法利根 是不時解脫 獲得於三智 成就等解脫
不動法利根是不時解脫者。謂一向利根是不動法。彼不時解脫能一切時。隨所欲學善不求時。獲得於三智者。彼有三智盡智無生智無學等見。成就等解脫者。謂此五無著時解脫。是成就等意解脫。謂不動法是成就不動解脫。
慧解脫當知 不得滅盡定 唯有俱解脫 成就滅盡定
慧解脫當知不得滅盡定者。此六無著若不成就滅盡定。是說慧解脫是慧力解脫非定力。唯有俱解脫成就滅盡定者。此六無著若得滅盡定是說俱解脫。彼俱力解脫慧力及定力。已說賢聖。人法
【現代漢語翻譯】 現代漢語譯本 爾時，無著（Avalambana，不依賴）解脫於一切漏（asrava，煩惱）。問：無著有幾種？答：
無著有六種，是從信生五， 逮得於二智，當知時解脫。
無著有六種者，世尊說六無著：退法（decline-dharma）、念法（mindfulness-dharma）、護法（guarding-dharma）、等住（equanimity-abiding）、必升進（assured progress）、不動法（non-decline-dharma）。于中，若濡智（mild wisdom）及濡進（mild progress），是得退具便退，故說退法。暖智（warm wisdom）及暖進（warm progress），數數惡身（frequent evil deeds），惡身已念壞故說念法。暖智而廣進（extensive progress），進力常自護心故說護法。中智（intermediate wisdom）及等進（equal progress）是不增不損等，住于中道故說等住。少利而廣進，彼必得不動，故說必升進利智（sharp wisdom）。及廣進是始得不動故說不動。是從信生五逮得於二智者，于中五曾從信行，彼有二智：盡智（knowledge of exhaustion）及無學等見（seeing as a non-learner）。當知時解脫者，彼當知時解脫是求時，不能一切時隨所欲學善。
不動法利根，是不時解脫， 獲得於三智，成就等解脫。
不動法利根是不時解脫者，謂一向利根是不動法。彼不時解脫能一切時，隨所欲學善不求時。獲得於三智者，彼有三智：盡智、無生智（knowledge of non-arising）、無學等見。成就等解脫者，謂此五無著時解脫，是成就等意解脫。謂不動法是成就不動解脫。
慧解脫當知，不得滅盡定（cessation attainment）， 唯有俱解脫（both-ways-liberated），成就滅盡定。
慧解脫當知不得滅盡定者，此六無著若不成就滅盡定，是說慧解脫是慧力解脫非定力。唯有俱解脫成就滅盡定者，此六無著若得滅盡定是說俱解脫。彼俱力解脫慧力及定力。已說賢聖人法。
【English Translation】 English version At that time, Avalambana (無著, non-reliance), liberated from all asravas (漏, outflows/defilements). Question: How many kinds of Avalambana are there? Answer:
There are six kinds of Avalambana, Five arise from faith, Attaining two knowledges, One should know, liberation in due time.
The six kinds of Avalambana are those that the World Honored One spoke of: decline-dharma (退法), mindfulness-dharma (念法), guarding-dharma (護法), equanimity-abiding (等住), assured progress (必升進), and non-decline-dharma (不動法). Among them, if one has mild wisdom (濡智) and mild progress (濡進), they are prone to decline and thus are said to have decline-dharma. Warm wisdom (暖智) and warm progress (暖進), frequent evil deeds, evil deeds are already destroyed by mindfulness, hence mindfulness-dharma is spoken of. Warm wisdom with extensive progress, the power of progress constantly protects one's mind, hence guarding-dharma is spoken of. Intermediate wisdom (中智) and equal progress (等進) neither increase nor decrease, abiding in the middle way, hence equanimity-abiding is spoken of. Little benefit but extensive progress, they will surely attain non-decline, hence assured progress with sharp wisdom (利智) is spoken of. Extensive progress is the beginning of attaining non-decline, hence non-decline is spoken of. Five arise from faith, attaining two knowledges, among them, five have previously practiced through faith, they have two knowledges: knowledge of exhaustion (盡智) and seeing as a non-learner (無學等見). One should know, liberation in due time, they should know that liberation in due time is seeking the right time, unable to learn goodness at all times as desired.
Non-decline-dharma with sharp faculties, Is liberation out of due time, Attaining three knowledges, Accomplishing equal liberation.
Non-decline-dharma with sharp faculties is liberation out of due time, meaning those with consistently sharp faculties are non-decline-dharma. They are liberated out of due time, able to learn goodness at all times as desired, not seeking the right time. Attaining three knowledges, they have three knowledges: knowledge of exhaustion, knowledge of non-arising (無生智), and seeing as a non-learner. Accomplishing equal liberation, these five Avalambanas are liberated in due time, accomplishing equal mind liberation. Non-decline-dharma accomplishes non-decline liberation.
One should know that wisdom liberation, Does not attain cessation attainment (滅盡定), Only both-ways-liberated (俱解脫), Accomplishes cessation attainment.
One should know that wisdom liberation does not attain cessation attainment, these six Avalambanas, if they do not accomplish cessation attainment, it is said that wisdom liberation is liberation through the power of wisdom, not the power of samadhi. Only both-ways-liberated accomplishes cessation attainment, these six Avalambanas, if they attain cessation attainment, it is said that they are both-ways-liberated. They are liberated through both powers, the power of wisdom and the power of samadhi. The Dharma of the worthy and the holy has been spoken of.
今當說。
從信行諸法 及從法行法 聖道見諦道 是盡同一相
從信行法從法行法是說見道。
于中諸根法 是名未知根 謂余有學法 佛說已知根
于中諸根法是名未知根者。于見道法中謂根根數如心。及痛信首五根是未知根。謂余有學法佛說已知根者。離見道學法諸餘學法中。即彼根說已知根。
當知無知根 在於無學中 已得果便舍 前道應當說
當知無知根在於無學中者。無學法中即彼根說無知根。已得果便舍前道應當說者。此無漏法升進得果時。舍無礙道所攝及解脫道。
已盡為解脫 得攝於一果 不穢污第九 滅盡應當說
已盡為解脫得攝於一果者。無礙道至解脫道。于其中間得煩惱盡。但得果時一切煩惱。盡得一解脫果。不穢污第九滅盡應當說者。說諸煩惱九種道所滅。但不穢污第九無礙道一時斷不漸漸。
若有相似名 彼能獲不動 無著及信脫 彼同性增道
若有相似名彼能獲不動者。謂無著不能一切得不動。性必升進得彼是相似名。無著及信脫彼同性增道者。謂信解脫一向性必升進。是增益諸根逮得見到非余。問云何知漸漸見諦。答。
建立功德惡 次第見真諦
非以見功德時見惡。亦不以見
【現代漢語翻譯】 現代漢語譯本：現在應當解說。
從信行諸法，以及從法行法，聖道和見諦道，這些最終都是同一相。
從信行法和從法行法，這是在說見道。
在這些法中，諸根法被稱為未知根，也就是其餘的有學法，佛陀說這是已知根。
在這些根法中，被稱為未知根。在見道法中，所謂的根和根數，比如心，以及痛、信、首五根，這些是未知根。其餘的有學法，佛陀說這是已知根。離開見道的學法，其餘的學法中，那些根被稱為已知根。
應當知道無知根，存在於無學之中，一旦獲得果位便捨棄，之前的道應當說明。
應當知道無知根存在於無學中。在無學法中，那些根被稱為無知根。一旦獲得果位便捨棄之前的道，應當說明。這些無漏法在提升並獲得果位時，捨棄無礙道所包含的以及解脫道。
已經窮盡煩惱而獲得解脫，被攝入一個果位之中，不被第九種道所染污，滅盡應當說明。
已經窮盡煩惱而獲得解脫，被攝入一個果位之中。無礙道到達解脫道，在這期間獲得煩惱的窮盡。但是獲得果位時，一切煩惱都窮盡，獲得一個解脫果。不被第九種道所染污，滅盡應當說明。說明諸煩惱被九種道所滅。但是不被第九無礙道所染污，一時斷滅，不是漸漸斷滅。
如果有名相相似的，他們能夠獲得不動（Acala），無著（Anasrava）以及信解脫（Sraddhadhimukta），他們是同性的增道。
如果有名相相似的，他們能夠獲得不動（Acala）。所謂的無著（Anasrava）不能完全獲得不動（Acala），其性質必定提升才能獲得，這是相似的名相。無著（Anasrava）以及信解脫（Sraddhadhimukta），他們是同性的增道。所謂的信解脫（Sraddhadhimukta）一向必定提升，是增益諸根，能夠獲得見到真諦，而不是其他。問：如何知道是漸漸見到真諦？答：
建立功德和惡業，次第見到真諦。
不是在見到功德時見到惡業，也不是在見到惡業時見到功德。
【English Translation】 English version: Now it should be explained.
From those who proceed by faith in the dharmas, and from those who proceed by dharma in the dharmas, the noble path and the path of seeing the truth, these are ultimately of the same nature.
Proceeding by faith in the dharmas and proceeding by dharma in the dharmas, this is speaking of the path of seeing.
Among these dharmas, the root dharmas are called the 'unknown root,' that is, the remaining dharmas of the learners, which the Buddha said are the 'known root.'
Among these root dharmas, they are called the 'unknown root.' In the dharma of the path of seeing, the so-called roots and the number of roots, such as the mind, and the five roots of feeling (vedana), faith (sraddha), etc., these are the 'unknown root.' The remaining dharmas of the learners, which the Buddha said are the 'known root.' Apart from the learning dharmas of the path of seeing, in the remaining learning dharmas, those roots are called the 'known root.'
It should be known that the 'un-knowing root' exists in the state of no-more-learning (Arhatship), once the fruit is obtained, it is abandoned, and the previous path should be explained.
It should be known that the 'un-knowing root' exists in the state of no-more-learning (Arhatship). In the dharmas of no-more-learning, those roots are called the 'un-knowing root.' Once the fruit is obtained, the previous path should be explained. When these undefiled dharmas advance and obtain the fruit, they abandon what is contained in the unobstructed path (niravadhi-marga) and the path of liberation (vimukti-marga).
Having exhausted the afflictions and attained liberation, it is included in one fruit, not defiled by the ninth path, and the extinction should be explained.
Having exhausted the afflictions and attained liberation, it is included in one fruit. The unobstructed path (niravadhi-marga) reaches the path of liberation (vimukti-marga), and in the meantime, the exhaustion of afflictions is obtained. But when the fruit is obtained, all afflictions are exhausted, and one fruit of liberation is obtained. Not defiled by the ninth path, the extinction should be explained. It explains that the afflictions are extinguished by the nine paths. But not defiled by the ninth unobstructed path (niravadhi-marga), it is extinguished at once, not gradually.
If there are similar names, they can obtain the 'immovable' (Acala), the 'untainted' (Anasrava), and the 'faith-liberated' (Sraddhadhimukta), they are the increasing path of the same nature.
If there are similar names, they can obtain the 'immovable' (Acala). The so-called 'untainted' (Anasrava) cannot completely obtain the 'immovable' (Acala), its nature must be improved to obtain it, this is a similar name. The 'untainted' (Anasrava) and the 'faith-liberated' (Sraddhadhimukta), they are the increasing path of the same nature. The so-called 'faith-liberated' (Sraddhadhimukta) is always bound to improve, it is to increase the roots, and can obtain seeing the truth, not others. Question: How do you know that you gradually see the truth? Answer:
Establish merit and evil, and gradually see the true reality.
It is not seeing evil when seeing merit, nor is it seeing merit when seeing evil.
惡時見功德。亦非初總觀彼惡。亦非一時一切厭。亦非總功德諸功德亦非一時合。是以建立功德惡次第見真諦。問云何知有為無為果。答以無礙道力得有為無為果。無礙道力得有為果及無為果。是故以無礙道力。得有為無為果。
阿毗曇心論卷第二 大正藏第 28 冊 No. 1550 阿毗曇心論
阿毗曇心論卷第三
尊者法勝造
晉太元元年僧伽提婆共惠遠於廬山譯
智品第六
智慧效能了 明觀一切有 有無有涅槃 是相今當說
謂智賢聖品已略說有無。有境界今當說。
三智佛所說 最上第一意 法智未知智 及世俗等智
此三智攝一切智。于中法智名謂境界。于欲界苦習滅道無漏智境界。是初受法相故曰法智。從法智根現見已。非根現亦見未知智。未知智名謂境界。色無色界苦習滅道無漏智境界。是后受法相故曰未知智。等智名謂有漏智。是多取等諦智男女長短為首。
苦習息止道 二智如可得 此名與四智 解脫師所說
此二智法智未知智。若行於諦如是相似名所說。苦諦境界說苦智。習諦境界說習智。滅諦境界說滅智。道諦境界說道智。解脫師所說。
若智觀他心 是從三中說 盡無生智二 境界
【現代漢語翻譯】 現代漢語譯本 惡時見功德：在不好的時候也能看到功德。並非一開始就全面地觀察到那些不好的方面。也不是在同一時間對一切都感到厭惡。也不是所有的功德在同一時間結合在一起。因此，爲了建立功德和惡的次第，才能見到真諦（Satya，真理）。 問：如何知道有為（Saṃskṛta，有生滅變化的事物）和無為（Asaṃskṛta，沒有生滅變化的事物）的果報？ 答：通過無礙道力（Asanga-mārga-bala，修行上沒有任何阻礙的力量）獲得有為和無為的果報。無礙道力既能得到有為的果報，也能得到無為的果報。所以，通過無礙道力，可以獲得有為和無為的果報。
《阿毗曇心論》卷第二 大正藏第 28 冊 No. 1550 《阿毗曇心論》
《阿毗曇心論》卷第三
尊者法勝（Dharmaśreṣṭhin，論主名）造
晉太元元年僧伽提婆（Saṃghadeva，譯者名）共慧遠（Huiyuan，協助翻譯者名）于廬山譯
智品第六
智慧效能了，明觀一切有； 有無有涅槃（Nirvāṇa，寂滅），是相今當說。
所謂智賢聖品已經略說了有和無。現在將要說有境界。
三智佛所說，最上第一意； 法智（Dharma-jñāna，知法的智慧）未知智（Anvaya-jñāna，無漏智）及世俗等智（Saṃvṛti-jñāna，世俗諦的智慧）。
這三種智慧涵蓋了一切智慧。其中，法智是指對境界的認知，即對欲界（Kāmadhātu，眾生有情慾的世界）的苦（Duḥkha，痛苦）、習（Samudāya，痛苦的根源）、滅（Nirodha，痛苦的止息）、道（Mārga，通往止息痛苦的道路）的無漏智（Anāsrava-jñāna，沒有煩惱的智慧）的認知。這是最初接受法相，所以稱為法智。從法智的根本現見之後，即使不是從根本現見，也能見到未知智。未知智是指對境界的認知，即對色界（Rūpadhātu，有色的世界）和無色界（Arūpadhātu，沒有物質的世界）的苦、習、滅、道的無漏智的認知。這是後來接受法相，所以稱為未知智。等智是指有漏智（Sāsrava-jñāna，有煩惱的智慧），它廣泛地獲取對世俗諦的認知，例如對男女、長短等事物的認知。
苦習息止道，二智如可得； 此名與四智，解脫師所說。
這兩種智慧，即法智和未知智，如果應用於四諦，就可以得到相似的名稱。苦諦（Duḥkha-satya，關於痛苦的真理）的境界稱為苦智（Duḥkha-jñāna，知痛苦的智慧），習諦（Samudāya-satya，關於痛苦根源的真理）的境界稱為習智（Samudāya-jñāna，知痛苦根源的智慧），滅諦（Nirodha-satya，關於痛苦止息的真理）的境界稱為滅智（Nirodha-jñāna，知痛苦止息的智慧），道諦（Mārga-satya，關於通往痛苦止息道路的真理）的境界稱為道智（Mārga-jñāna，知道路的智慧）。這是解脫師所說的。
若智觀他心，是從三中說； 盡無生智二，境界
【English Translation】 English version Seeing Merit in Bad Times: One can see merit even in bad times. It is not that one initially observes all the bad aspects comprehensively. Nor is it that one feels aversion to everything at the same time. Nor are all merits combined at the same time. Therefore, in order to establish the order of merit and demerit, one can see the Truth (Satya). Question: How does one know the results of the conditioned (Saṃskṛta) and the unconditioned (Asaṃskṛta)? Answer: One obtains the results of the conditioned and the unconditioned through the power of unobstructed path (Asanga-mārga-bala). The power of unobstructed path can yield both the results of the conditioned and the unconditioned. Therefore, through the power of unobstructed path, one can obtain the results of the conditioned and the unconditioned.
Abhidharma-hṛdaya-śāstra, Volume 2 Taishō Tripiṭaka, Volume 28, No. 1550, Abhidharma-hṛdaya-śāstra
Abhidharma-hṛdaya-śāstra, Volume 3
Composed by Venerable Dharmaśreṣṭhin
Translated by Saṃghadeva with Huiyuan at Mount Lu in the first year of the Taiyuan era of the Jin Dynasty
Chapter 6: On Wisdom
The nature of wisdom is to understand, to clearly observe all existence; Existence, non-existence, and Nirvāṇa, these aspects I will now explain.
The chapter on the wise and noble has already briefly discussed existence and non-existence. Now I will discuss the realm of existence.
The three wisdoms spoken by the Buddha are the highest and foremost; Dharma-jñāna, Anvaya-jñāna, and Saṃvṛti-jñāna.
These three wisdoms encompass all wisdom. Among them, Dharma-jñāna refers to the cognition of the realm, that is, the non-outflow wisdom (Anāsrava-jñāna) regarding suffering (Duḥkha), origin (Samudāya), cessation (Nirodha), and path (Mārga) in the desire realm (Kāmadhātu). This is the initial acceptance of the characteristics of the Dharma, hence it is called Dharma-jñāna. Having directly seen the root of Dharma-jñāna, one can also see Anvaya-jñāna even if it is not directly seen from the root. Anvaya-jñāna refers to the cognition of the realm, that is, the non-outflow wisdom regarding suffering, origin, cessation, and path in the form realm (Rūpadhātu) and the formless realm (Arūpadhātu). This is the subsequent acceptance of the characteristics of the Dharma, hence it is called Anvaya-jñāna. Saṃvṛti-jñāna refers to outflow wisdom (Sāsrava-jñāna), which broadly acquires cognition of conventional truths, such as the cognition of men and women, long and short, and so on.
Suffering, origin, cessation, and path, these two wisdoms can be obtained as such; These names, along with the four wisdoms, are spoken by the teacher of liberation.
These two wisdoms, namely Dharma-jñāna and Anvaya-jñāna, if applied to the Four Noble Truths, can obtain similar names. The realm of the truth of suffering (Duḥkha-satya) is called Duḥkha-jñāna, the realm of the truth of origin (Samudāya-satya) is called Samudāya-jñāna, the realm of the truth of cessation (Nirodha-satya) is called Nirodha-jñāna, and the realm of the truth of the path (Mārga-satya) is called Mārga-jñāna. This is what is spoken by the teacher of liberation.
If wisdom observes the minds of others, it is spoken of among the three; The two, Exhaustion and Non-arising Wisdoms, the realm
在四門
若智觀他心是從三中說者。他心智謂有漏境界。是等智境界。欲界道是法智境界。色界道是未知智。盡無生智二者。無學二智盡智無生智。于中所作已竟受無學智是盡智。不復更作受無學智。是無生智是亦法智未知智。問盡智無生智何諦境界。答境界在四門。此二智四諦境界苦習滅道。已說十智。行今當說。
二智十六行 法智未知智 如是行或非 是說為等智
二智十六行法智未知智者。法智性是十六行四行受。苦四行習四行滅四行道未知智。色無色界亦爾。如是行或非是說為等智者。暖頂忍第一法中攝等智行。無漏行二諦所攝。十六行第一法攝四行聞思。及餘思惟等智十六行。離此余等智非十六行。謂施戒慈如是比。
四智有四行 決定行所說 正觀他心智 此或是或非
四智有四行決定行所說者。苦智四行如上說。習滅道智亦如是。正觀他心智此或是或非者。無漏他心智四行如道智有漏非。
盡智無生智 離空無我行 說有十四行 受相為最勝
盡智無生智離空無我行說有十四行者。盡智無生智十四行除空無我行。所以者何。彼行等諦我已作不復更作。空無我者不以此行。受相為最勝者。非一切無漏智在十六行。十六行者是總行。更有無漏智
【現代漢語翻譯】 現代漢語譯本 在四門
若以智慧觀察他人之心，是從三種智慧中來說的。他心智指的是有漏的境界，與等智的境界相同。欲界之道是法智的境界。**道是未知智。盡智和無生智這兩種智慧，是無學之人的兩種智慧。盡智和無生智，其中所作已完成，接受無學之智的是盡智。不再重複去做，接受無學之智的是無生智，這也是法智和未知智。問：盡智和無生智的境界是什麼？答：境界在於四諦之門。這兩種智慧的境界是苦、集、滅、道四諦。以上已經說了十智，現在將要說行。
二智十六行 法智未知智 如是行或非 是說為等智
二智十六行，法智未知智指的是，法智的性質是十六行，四行是關於苦，四行是關於集，四行是關於滅，四行是關於道，未知智，對於色界和無色界也是如此。『如是行或非』，說的是等智，暖位、頂位、忍位、第一法中包含等智之行。無漏之行包含在二諦之中。十六行中的第一法包含四行，即聞、思，以及其餘的思惟。等智有十六行。除此之外，其餘的等智不是十六行，比如佈施、持戒、慈悲等等。
四智有四行 決定行所說 正觀他心智 此或是或非
四智有四行，決定行所說的是，苦智有四行，如上所述。集智、滅智、道智也是如此。正觀他心智，『此或是或非』指的是，無漏的他心智有四行，如同道智，有漏的則不是。
盡智無生智 離空無我行 說有十四行 受相為最勝
盡智無生智，除去空和無我之行，說有十四行指的是，盡智和無生智有十四行，除去空和無我之行。為什麼呢？因為對於這些行所對應的諦，我已經做了，不再重複去做。空和無我，不以此行。『受相為最勝』指的是，並非一切無漏智都在十六行之中。十六行是總括性的行，還有其他的無漏智。
【English Translation】 English version At the Four Gates
If observing the minds of others with wisdom is discussed from the perspective of the three wisdoms, 'other-mind wisdom' refers to the realm of defilements (有漏境界), which is the same as the realm of 'equal wisdom' (等智境界). The path of the desire realm (欲界道) is the realm of 'wisdom of the Dharma' (法智境界). **path is 'unknown wisdom' (未知智). 'Exhaustion wisdom' (盡智) and 'non-arising wisdom' (無生智), these two are the two wisdoms of those who have nothing more to learn (無學). Among exhaustion wisdom and non-arising wisdom, that which has completed what needs to be done and receives the wisdom of no more learning is 'exhaustion wisdom'. That which no longer repeats the doing and receives the wisdom of no more learning is 'non-arising wisdom', and this is also 'wisdom of the Dharma' and 'unknown wisdom'. Question: What are the realms of exhaustion wisdom and non-arising wisdom? Answer: The realms lie in the four gates of the Four Noble Truths (四諦). The realms of these two wisdoms are the Four Noble Truths: suffering (苦), accumulation (集), cessation (滅), and path (道). The ten wisdoms have been discussed above; now we will discuss the practices (行).
Two Wisdoms, Sixteen Practices: Wisdom of the Dharma, Unknown Wisdom Such Practices, Either Are or Are Not: This is Said to Be Equal Wisdom
Two wisdoms, sixteen practices: 'Wisdom of the Dharma' and 'unknown wisdom' refer to the nature of 'wisdom of the Dharma' being the sixteen practices, four practices concerning suffering, four practices concerning accumulation, four practices concerning cessation, and four practices concerning the path. 'Unknown wisdom' is the same for the form realm (色界) and the formless realm (無色界). 'Such practices, either are or are not' refers to 'equal wisdom', the practices of 'equal wisdom' are included in the stages of warmth (暖位), peak (頂位), forbearance (忍位), and the first Dharma (第一法). The undefiled (無漏) practices are included in the two truths. The first Dharma of the sixteen practices includes four practices: hearing (聞), thinking (思), and the remaining contemplation. 'Equal wisdom' has sixteen practices. Apart from this, the remaining 'equal wisdom' is not the sixteen practices, such as giving (施), precepts (戒), loving-kindness (慈), and so on.
Four Wisdoms Have Four Practices: The Determined Practices Are Spoken Of Rightly Observing the Minds of Others: This Either Is or Is Not
Four wisdoms have four practices; the determined practices that are spoken of are that 'wisdom of suffering' has four practices, as mentioned above. The same is true for 'wisdom of accumulation', 'wisdom of cessation', and 'wisdom of the path'. 'Rightly observing the minds of others, this either is or is not' refers to undefiled 'other-mind wisdom' having four practices, like 'wisdom of the path'; the defiled is not.
Exhaustion Wisdom, Non-Arising Wisdom: Apart from Emptiness and No-Self Practices It Is Said to Have Fourteen Practices: Perception Is the Most Excellent
'Exhaustion wisdom' and 'non-arising wisdom', apart from the practices of emptiness (空) and no-self (無我), it is said to have fourteen practices, referring to 'exhaustion wisdom' and 'non-arising wisdom' having fourteen practices, excluding the practices of emptiness and no-self. Why? Because for the truths corresponding to these practices, I have already done them and will not repeat them. Emptiness and no-self are not practiced in this way. 'Perception is the most excellent' refers to not all undefiled wisdom being within the sixteen practices. The sixteen practices are comprehensive practices; there are other undefiled wisdoms.
受十六相。如身意止是自相智。不在十六行前受十六行。此自相行於諸無漏智前受故勝。已說十六行。如此智所得今當說。
第一無漏心 或有成就一 二或成就三 于上增益一
第一無漏心或有成就一者。第一無漏心苦法忍相應。未離欲成就一等智。已離欲成就他心智。二或成就三者。第二無漏心苦法智相應。未離欲成就三法智苦智等智。已離欲成就他心智。于上增益一者。于上四時增說一。四時得苦未知智。得未知智習法智。得習智滅法智。得滅智道法智。得道智。忍中不得智。問此智何地所攝。答。
九智聖所說 依倚于上地 禪中有十智 無色地中八
九智聖所說依倚于上地者。未來禪中間禪。無他心智根本禪攝故。禪中有十智者。根本四禪中有十智無色地中八者。無色中有八智除法智他心智。法智者境界。于欲界不以無色境界。于欲界他心智行。乘色無色中無色。已說地。修今當說。修有二種得修行修。得修者。謂功德未曾得而得。得已諸餘功德彼所倚。亦得得已后時不求而生。行修者。謂曾得功德今現在前行。問此諸智云何修。答。
若以得為修 智者諸聖見 彼即當來修 諸忍亦如是
若已得為修智者諸聖見彼即當來修者。見諦道中謂智現在前修。
【現代漢語翻譯】 現代漢語譯本 受持十六相（Shíliù xiàng）：如以身意止（Shēn yì zhǐ）為自相智（Zì xiàng zhì）。不在十六行（Shíliù xíng）之前受持十六行。此自相行（Zì xiàng xíng）于諸無漏智（Zhū wú lòu zhì）前受持，故殊勝。已說十六行，如此智所得，今當說。
第一無漏心（Dì yī wú lòu xīn），或有成就一，二或成就三，于上增益一。
第一無漏心或有成就一者：第一無漏心與苦法忍（Kǔ fǎ rěn）相應。未離欲（Wèi lí yù）成就一等智（Yī děng zhì），已離欲成就他心智（Tā xīn zhì）。二或成就三者：第二無漏心與苦法智（Kǔ fǎ zhì）相應。未離欲成就三法智（Sān fǎ zhì）、苦智（Kǔ zhì）、等智（Děng zhì），已離欲成就他心智。于上增益一者：于上四時增說一。四時得苦未知智（Kǔ wèi zhī zhì），得未知智習法智（Xí fǎ zhì），得習智滅法智（Miè fǎ zhì），得滅智道法智（Dào fǎ zhì），得道智（Dào zhì）。忍中不得智。問：此智何地所攝？答：
九智聖所說（Jiǔ zhì shèng suǒ shuō），依倚于上地，禪中有十智（Chán zhōng yǒu shí zhì），無色地中八。
九智聖所說依倚于上地者：未來禪（Wèilái chán）、中間禪（Zhōngjiān chán），無他心智，根本禪（Gēnběn chán）攝故。禪中有十智者：根本四禪中有十智。無色地中八者：無色中有八智，除法智（Fǎ zhì）、他心智。法智者境界，于欲界（Yù jiè）不以無色境界。于欲界他心智行，乘色無色中無色。已說地，修今當說。修有二種：得修行修。得修者：謂功德未曾得而得，得已諸餘功德彼所倚，亦得得已后時不求而生。行修者：謂曾得功德今現在前行。問：此諸智云何修？答：
若以得為修，智者諸聖見，彼即當來修，諸忍亦如是。
若已得為修智者諸聖見彼即當來修者：見諦道（Jiàn dì dào）中謂智現在前修。
【English Translation】 English version Receiving the Sixteen Aspects (Shíliù xiàng): For example, focusing the mind on the body (Shēn yì zhǐ) is the wisdom of self-nature (Zì xiàng zhì). The sixteen aspects are not received before the sixteen practices (Shíliù xíng). This practice of self-nature (Zì xiàng xíng) is received before all the non-outflow wisdoms (Zhū wú lòu zhì), therefore it is superior. The sixteen practices have been explained; now I will explain what is obtained by this wisdom.
The first non-outflow mind (Dì yī wú lòu xīn), some achieve one, some achieve three, and on top of that, add one.
The first non-outflow mind, some achieve one: The first non-outflow mind corresponds to the forbearance of the Dharma of suffering (Kǔ fǎ rěn). Those who have not detached from desire (Wèi lí yù) achieve the wisdom of equality (Yī děng zhì); those who have detached from desire achieve the wisdom of knowing others' minds (Tā xīn zhì). Some achieve three: The second non-outflow mind corresponds to the wisdom of the Dharma of suffering (Kǔ fǎ zhì). Those who have not detached from desire achieve the three wisdoms of Dharma (Sān fǎ zhì), the wisdom of suffering (Kǔ zhì), and the wisdom of equality (Děng zhì); those who have detached from desire achieve the wisdom of knowing others' minds. On top of that, add one: On top of the above, in four instances, one is added. In the four instances, one obtains the wisdom of not yet knowing suffering (Kǔ wèi zhī zhì), obtains the wisdom of not yet knowing the Dharma of accumulation (Xí fǎ zhì), obtains the wisdom of accumulation and the Dharma of cessation (Miè fǎ zhì), obtains the wisdom of cessation and the Dharma of the path (Dào fǎ zhì), and obtains the wisdom of the path (Dào zhì). In forbearance, wisdom is not obtained. Question: To which realm does this wisdom belong? Answer:
The nine wisdoms spoken of by the sages (Jiǔ zhì shèng suǒ shuō) rely on the higher realms; in dhyana (Chán) there are ten wisdoms; in the formless realms there are eight.
The nine wisdoms spoken of by the sages rely on the higher realms: Future dhyana (Wèilái chán), intermediate dhyana (Zhōngjiān chán), do not have the wisdom of knowing others' minds, because they are included in fundamental dhyana (Gēnběn chán). In dhyana there are ten wisdoms: In the four fundamental dhyanas there are ten wisdoms. In the formless realms there are eight: In the formless realms there are eight wisdoms, excluding the wisdom of Dharma (Fǎ zhì) and the wisdom of knowing others' minds. The wisdom of Dharma is the realm; in the desire realm (Yù jiè), it does not use the formless realm. In the desire realm, the wisdom of knowing others' minds functions, riding on the form and formless realms. The realms have been explained; now I will explain cultivation. There are two types of cultivation: attainment cultivation and practice cultivation. Attainment cultivation: This refers to merits that have not been obtained but are obtained; once obtained, all other merits rely on them, and also, once obtained, they arise without seeking them later. Practice cultivation: This refers to merits that have been obtained and are now present and functioning. Question: How are these wisdoms cultivated? Answer:
If attainment is considered cultivation, the wise and the sages see that it is future cultivation, and so are all the forbearances.
If what has been attained is considered cultivation, the wise and the sages see that it is future cultivation: In the path of seeing the truth (Jiàn dì dào), it means that wisdom is now present and cultivated.
即彼當來修法智乃至道智。諸忍亦如是者。忍亦如是苦法忍現在前修。即苦法忍當來修。非智非余忍如是一切。
是於三心中 得修于等智 或修七或六 最後心所說
是於三心中得修于等智者。即見諦道中。三心須當來修等智。苦未知智。習未知智。滅未知智。行此三諦時得修等智。所以者何。此三諦習已觀非道諦。謂地見道即彼地等智及欲界。或修七或六最後心所說者。道未知智離欲修七智。謂阿那含果所攝。未離欲修六智除他心智。彼中非想非非想道得沙門果。是以不修等智。
十七無漏心 于上思惟道 當知修於七 六修增益根
十七無漏心於上思惟道當知修於七者。須陀洹果上思惟道。十七心須修七智。此道未來禪所攝是以無他心智。盡智無生智是無學。以故無餘七智必修。所以者何。彼意此功德常不空。若不修者曾得已舍復未更得。于其中間應空而不空是以必修。六種增益根者。增益根名謂信解脫。增益諸根逮得見到。彼有九無礙道九解脫道。是一切無礙道一切解脫道修六智。此說未離欲是以無他心智。爾時學道不學斷煩惱。彼未曾得修功德非已曾得。是以不修等智。
得不還果時 遠離於七地 思學諸通道 解脫修習八
得不還果時者。若得不還果
【現代漢語翻譯】 現代漢語譯本 即彼當來修法智乃至道智（對佛法的理解和智慧）。諸忍亦如是者。忍亦如是苦法忍現在前修。即苦法忍當來修。非智非余忍如是一切。
是於三心中 得修于等智 或修七或六 最後心所說
是於三心中得修于等智者。即見諦道（證悟真理的道路）中。三心須當來修等智。苦未知智（對苦的未知之智），習未知智（對苦因的未知之智），滅未知智（對滅苦的未知之智）。行此三諦（三種真理）時得修等智。所以者何。此三諦習已觀非道諦（非正道的真理）。謂地見道即彼地等智及欲界（慾望的領域）。或修七或六最後心所說者。道未知智離欲修七智。謂阿那含果（不還果）所攝。未離欲修六智除他心智。彼中非想非非想道得沙門果（修行者的果位）。是以不修等智。
十七無漏心 于上思惟道 當知修於七 六修增益根
十七無漏心於上思惟道當知修於七者。須陀洹果（入流果）上思惟道。十七心須修七智。此道未來禪（禪定）所攝是以無他心智。盡智（知盡之智）無生智（無生之智）是無學（無需再學的境界）。以故無餘七智必修。所以者何。彼意此功德常不空。若不修者曾得已舍復未更得。于其中間應空而不空是以必修。六種增益根者。增益根名謂信解脫（通過信仰獲得解脫）。增益諸根逮得見到。彼有九無礙道（九種無礙之道）九解脫道（九種解脫之道）。是一切無礙道一切解脫道修六智。此說未離欲是以無他心智。爾時學道不學斷煩惱。彼未曾得修功德非已曾得。是以不修等智。
得不還果時 遠離於七地 思學諸通道 解脫修習八
得不還果時者。若得不還果
【English Translation】 English version That is, he should cultivate the Dharma-wisdom (understanding of the Dharma) and even the Path-wisdom (wisdom of the Path) in the future. The same applies to all the 'acceptances' (忍, kshanti). Acceptance is like this: the Acceptance of the Dharma of Suffering (苦法忍, duhkha-dharma-ksanti) is cultivated in the present. That is, the Acceptance of the Dharma of Suffering should be cultivated in the future. Everything that is not wisdom or other acceptances is like this.
In these three minds, one obtains and cultivates equal wisdom. Or cultivates seven or six, as said in the last mind.
'In these three minds, one obtains and cultivates equal wisdom' means that in the Path of Seeing the Truth (見諦道, darshana-marga), the three minds must cultivate equal wisdom in the future: the Wisdom of the Unknowing of Suffering (苦未知智, duhkha-anvaya-jnana), the Wisdom of the Unknowing of the Cause (習未知智, samudaya-anvaya-jnana), and the Wisdom of the Unknowing of Cessation (滅未知智, nirodha-anvaya-jnana). When practicing these three truths, one obtains and cultivates equal wisdom. Why? Because after practicing these three truths, one observes the Truth of the Non-Path (非道諦, a-marga-satya). That is, the Path of Seeing in the Realm of Form (地見道, rupa-dhatu-darshana-marga) is the equal wisdom of that realm and the Realm of Desire (欲界, kama-dhatu). 'Or cultivates seven or six, as said in the last mind' means that the Wisdom of the Unknowing of the Path (道未知智, marga-anvaya-jnana) cultivates seven wisdoms when detached from desire, which are included in the Anagamin Fruit (阿那含果, anagami-phala). Before detaching from desire, one cultivates six wisdoms, excluding the Wisdom of Knowing Others' Minds (他心智, para-citta-jnana). In that state, the Path of Neither Perception Nor Non-Perception (非想非非想道, naiva-samjna-na-asamjna-marga) obtains the Sramana Fruit (沙門果, sramana-phala). Therefore, equal wisdom is not cultivated.
Seventeen un-outflow minds, in the Path of Higher Contemplation. One should know to cultivate seven, six cultivate increasing roots.
'Seventeen un-outflow minds in the Path of Higher Contemplation, one should know to cultivate seven' means that in the Path of Higher Contemplation above the Sotapanna Fruit (須陀洹果, srotapanna-phala), the seventeen minds must cultivate seven wisdoms. This path is included in the future Dhyana (禪, dhyana), so there is no Wisdom of Knowing Others' Minds. Exhaustion-Wisdom (盡智, ksaya-jnana) and Non-Arising-Wisdom (無生智, anutpada-jnana) are beyond learning (無學, asaiksa). Therefore, the remaining seven wisdoms must be cultivated. Why? Because their intention is that this merit is always not empty. If one does not cultivate them, one would have obtained and abandoned them, and not obtained them again. In the middle, it should be empty but is not empty, so they must be cultivated. 'Six cultivate increasing roots' means that the name of increasing roots is Faith-Liberation (信解脫, sraddha-vimukti). Increasing the roots leads to seeing. They have nine unobstructed paths (無礙道, anantarya-marga) and nine liberation paths (解脫道, vimukti-marga). All unobstructed paths and all liberation paths cultivate six wisdoms. This says that one has not detached from desire, so there is no Wisdom of Knowing Others' Minds. At that time, one learns the path but does not learn to cut off afflictions. They have never obtained and cultivated merit, nor have they ever obtained it. Therefore, equal wisdom is not cultivated.
When obtaining the Anagamin Fruit, one is far from the seven realms. Thinking and learning all the paths, liberation cultivates eight.
'When obtaining the Anagamin Fruit' means if one obtains the Anagamin Fruit
修八智彼中要得根本禪是以修他心智余智如前。遠離於七地者。四禪三無色離欲時。一切九解脫道修八智。于中一切修下地禪。思學諸通道解脫修習八者。三通如意足天眼天耳。一切九解脫道修八智。所以者何。攝根本禪故。
此無礙道中 及滅第一有 彼八解脫道 說者修習七
七地離欲時一切無礙道中。修七智除他心智。所以者何。此無礙道修滅結。智他心智非滅結。以故不修非想非非想處第一有。彼離欲時八解脫道中修七智除等智。所以者何。等智于非想非非想處轉。還以非離故。
離於第一有 六修無礙道 乘上應當知 修習于下地
離於第一有六修無礙道者。第一離欲時九無礙道中。修六智除他心智及等智。乘上應當知修習于下地者。此修一切地當知修自地諸智。及下地所攝。謂依初禪離欲彼修二地功德。自地所攝及未來禪。如是至無所有處。
漏無漏一切 諸地修功德 初無學心中 此未知智意
漏無漏一切諸地修功德初無學心中者。得無著果時九地及自地。亦一切諸地于中修。所以者何。非想非非想處地煩惱相違。一切地有煩惱意不明凈。無煩惱意明凈。是以離彼修一切。問此無學初心何智相應。答此未知智意。是初無學心未知智相應。彼作是念我
【現代漢語翻譯】 現代漢語譯本：修習八智，是爲了在這些境界中獲得根本禪（dhyana，禪定），因此要修習他心智（paracitta-ñāṇa，知他人心智），其餘的智慧如前所述。遠離七地（satta bhūmi，七種境界）的人，在四禪（catasso jhānāni，四種禪定）和三無色定（tisso arūpā samāpattiyo，三種無色禪定）離欲時，一切九解脫道（nava vimokkha-maggā，九種解脫之道）都要修習八智。其中，一切都要修習下地禪（hīn ভূমি jhāna，較低層次的禪定）。思索學習各種通道解脫，修習這八種智慧。三通（tisso abhiññā，三種神通），即如意足通（iddhi-vidhā ñāṇa，神足通）、天眼通（dibba-cakkhu ñāṇa，天眼通）和天耳通（dibba-sota ñāṇa，天耳通），一切九解脫道都要修習八智。為什麼呢？因為要攝取根本禪的緣故。 在此無礙道（anantara-magga，無間道）中，以及滅除第一有（paṭhama bhava，第一有），那八解脫道（attha vimokkha-maggā，八種解脫之道），宣說者修習七智。 七地離欲時，一切無礙道中，修習七智，除去他心智。為什麼呢？因為此無礙道修習滅除煩惱結（kilesa-bandhana，煩惱的束縛），而他心智並非滅除煩惱結的智慧，因此不修習。在非想非非想處（nevasaññānāsaññāyatana，非想非非想處）的第一有離欲時，八解脫道中修習七智，除去等智（samatā-ñāṇa，平等智）。為什麼呢？因為等智在非想非非想處運轉，仍然因為沒有遠離的緣故。 遠離於第一有，六種修習無礙道，乘上應當知曉，修習于下地。 遠離第一有，六種修習無礙道，指的是在第一有離欲時，九無礙道中，修習六智，除去他心智和等智。乘上應當知曉修習于下地，指的是修習一切地時，應當知曉修習自地（saka bhūmi，自身所處的境界）的各種智慧，以及下地所攝的智慧。例如，依據初禪（paṭhama jhāna，初禪）離欲，那麼就修習二地的功德，自身所攝的以及未來禪。像這樣直到無所有處（ākiñcaññāyatana，無所有處）。 有漏無漏一切，諸地修習功德，初無學心中，此未知智意。 有漏（sāsava，有煩惱）無漏（anāsava，無煩惱）一切諸地修習功德，在初無學心（paṭhama asekha citta，初入無學道之心）中，獲得無著果（anāsava-phala，無漏果）時，九地（nava bhūmi，九種境界）以及自地，也包括一切諸地，都在其中修習。為什麼呢？因為非想非非想處地的煩惱是相違背的。一切地都有煩惱，意念不明凈；沒有煩惱，意念才明凈。因此，遠離那個境界，修習一切。問：此無學初心與什麼智慧相應？答：此未知智意（aññāta-ñāṇa，未知智）。這是初無學心與未知智相應。他這樣想：我...
【English Translation】 English version: Cultivating the eight knowledges is to attain the fundamental dhyana (禪定, meditation) in those realms; therefore, one should cultivate paracitta-ñāṇa (知他人心智, knowledge of others' minds), and the remaining knowledges are as previously described. For those who have distanced themselves from the seven bhūmi (七種境界, seven realms), when detached from desire in the four jhānāni (四種禪定, four meditations) and the three arūpā samāpattiyo (三種無色禪定, three formless attainments), all nine vimokkha-maggā (九種解脫之道, paths of liberation) should cultivate the eight knowledges. Among these, all should cultivate the lower bhūmi jhāna (hīn ভূমি jhāna, lower realm meditation). Contemplate and learn the various paths of liberation, cultivating these eight knowledges. The three abhiññā (三種神通, supernormal knowledges), namely, iddhi-vidhā ñāṇa (神足通, psychic power), dibba-cakkhu ñāṇa (天眼通, divine eye), and dibba-sota ñāṇa (天耳通, divine ear), all nine vimokkha-maggā should cultivate the eight knowledges. Why? Because of the need to encompass the fundamental dhyana. In this anantara-magga (無間道, path of immediate consequence), and in extinguishing the paṭhama bhava (第一有, first existence), those eight vimokkha-maggā (八種解脫之道, paths of liberation), the speaker cultivates seven knowledges. When detached from desire in the seven bhūmi, in all anantara-magga, cultivate seven knowledges, excluding paracitta-ñāṇa. Why? Because this anantara-magga cultivates the extinguishing of kilesa-bandhana (煩惱的束縛, bonds of defilements), and paracitta-ñāṇa is not a knowledge that extinguishes defilements; therefore, it is not cultivated. When detached from desire in the paṭhama bhava of nevasaññānāsaññāyatana (非想非非想處, neither perception nor non-perception), in the eight vimokkha-maggā, cultivate seven knowledges, excluding samatā-ñāṇa (平等智, knowledge of equanimity). Why? Because samatā-ñāṇa operates in the realm of neither perception nor non-perception, still because it has not been distanced. Distanced from the first existence, six cultivate the anantara-magga, riding above one should know, cultivate in the lower realm. Distanced from the first existence, six cultivate the anantara-magga, referring to when detached from desire in the first existence, in the nine anantara-magga, cultivate six knowledges, excluding paracitta-ñāṇa and samatā-ñāṇa. Riding above one should know to cultivate in the lower realm, referring to when cultivating all realms, one should know to cultivate the various knowledges of one's own saka bhūmi (自身所處的境界, own realm), as well as the knowledges encompassed by the lower realms. For example, based on detachment from desire in the paṭhama jhāna (初禪, first meditation), then one cultivates the merits of two realms, those encompassed by oneself and future meditations. Thus, up to ākiñcaññāyatana (無所有處, the realm of nothingness). Leaky and unleaky all, all realms cultivate merits, in the initial no-learning mind, this unknown knowledge intention. Sāsava (有煩惱, with outflows) and anāsava (無煩惱, without outflows), all realms cultivate merits, in the initial asekha citta (初入無學道之心, mind of no-more-learning), when attaining anāsava-phala (無漏果, fruit of no outflows), the nava bhūmi (九種境界, nine realms) and one's own realm, also including all realms, are all cultivated within. Why? Because the defilements of the realm of neither perception nor non-perception are contradictory. All realms have defilements, and the mind is not clear; without defilements, the mind is clear. Therefore, distancing oneself from that realm, cultivate everything. Question: What knowledge corresponds to this initial no-learning mind? Answer: This aññāta-ñāṇa (未知智, unknown knowledge). This is the initial no-learning mind corresponding to the unknown knowledge. He thinks thus: I...
生已滅。是非想非非想處生緣。所以者何。最後盡故是以苦未知智相應。問又世尊言見智慧此三為一種為種種。答此是慧之差別慧性所有。但以事故世尊或說見或說智。問此義云何。答。
謂決定能知 諸忍非智性 盡智則非見 無生智亦然
謂決定能知諸忍非智性者。修行八忍能求故見能視故慧。但非智不決定故。所以者何。用始緣故。盡智則非見無生智亦然者。盡智無生智視故慧決定故智。但非見不求故無所為故。余無漏慧種三性所有見智及慧。
善俗有漏智 在意及諸見 當知此則見 說一切是慧
善俗有漏智在意及諸見當知此則見者。意識地中善有漏慧。三性見智及慧。五見煩惱性此見所有觀察故。亦不離智及慧。余有漏慧種非見性所有。所以者何。無記意識相應慧種。非見性所有不觀察故。穢污慧種亦非見性。所有煩惱所壞故。五識相應慧種亦非見性。所有不觀察故亦不離智性。說一切是慧者。謂前所說離如忍中。離智盡智無生智離見。除善意識地及五見已餘有漏慧離見慧不如是。所以者何。一切智種一切見種即是慧種故。問一一智幾智緣。答。
法智未知智 曉了於九智 因智及果智 是二智境界
法智未知智曉了於九智者。法智觀九智緣九智除未知
【現代漢語翻譯】 現代漢語譯本：生已滅。（指）已經滅盡。（問：）是非想非非想處（Neither perception nor non-perception）的生緣是什麼？（答：）因為最後已經窮盡，所以與苦未知智相應。（問：）世尊說『見』、『智慧』、『智』這三者，是一種還是種種？（答：）這是智慧的差別，是慧的體性所具有的。只是因為某些原因，世尊有時說『見』，有時說『智』。（問：）這個道理是什麼？（答：） 所謂決定能夠知曉，諸忍（Kshanti）不是智的體性，盡智（Jnana of Exhaustion）則不是見，無生智（Jnana of Non-arising）也是這樣。 所謂決定能夠知曉諸忍不是智的體性，（因為）修行八忍（Eightfold forbearance）能夠尋求，所以是見；能夠視察，所以是慧。但不是智，因為不決定。為什麼呢？因為是用初始的因緣的緣故。盡智則不是見，無生智也是這樣，（因為）盡智、無生智慧夠視察，所以是慧；（具有）決定的作用，所以是智。但不是見，因為不尋求，沒有所為的緣故。其餘的無漏慧（Anasrava-prajna）的種類，具有三種體性，是見、智以及慧。 善的、世俗的、有漏的智，在意（Manas）以及諸見（Dristi）中，應當知道這就是見，（世尊）說一切都是慧。 善的、世俗的、有漏的智，在意以及諸見中，應當知道這就是見。（指）意識地（Mind consciousness ground）中的善的有漏慧，具有三種體性，是見、智以及慧。五見（Five views）是煩惱的體性，是見所具有的，因為能夠觀察。也不離智以及慧。其餘的有漏慧的種類，不是見的體性所具有的。為什麼呢？因為與無記（avyākrta）意識相應的慧的種類，不是見的體性所具有的，因為不觀察。染污的慧的種類也不是見的體性所具有的，因為被煩惱所破壞。與五識（Five consciousnesses）相應的慧的種類也不是見的體性所具有的，因為不觀察，也不離智的體性。（世尊）說一切都是慧，（指）前面所說的，離開如忍（forbearance）中的，離開智的盡智、無生智，離開見。除了善的意識地以及五見之外，其餘的有漏慧離開見，慧不是這樣。為什麼呢？因為一切智的種類，一切見的種類，就是慧的種類。問：一一智以幾種智為緣？答： 法智（Dharma-jnana）、未知智（Anajata-jnana），曉了於九智，因智（Hetu-jnana）以及果智（Phala-jnana），是二智的境界。 法智、未知智曉了於九智。（指）法智觀察九智，以九智為緣，除了未知智。
【English Translation】 English version: The arising has ceased. (Referring to) having ceased completely. (Question:) What is the condition for arising in the realm of Neither perception nor non-perception (Neither perception nor non-perception)? (Answer:) Because the end has been exhausted, it corresponds to the Jnana of Suffering that is Unknown. (Question:) The World Honored One said 'seeing', 'wisdom', 'knowledge', are these three the same or different? (Answer:) These are the differences of wisdom, possessed by the nature of prajna. It's just that for certain reasons, the World Honored One sometimes says 'seeing', sometimes says 'knowledge'. (Question:) What is this principle? (Answer:) That is, being able to know definitively, the various Kshanti (Kshanti) are not the nature of Jnana, the Jnana of Exhaustion (Jnana of Exhaustion) is not seeing, and the Jnana of Non-arising (Jnana of Non-arising) is also like this. That is, being able to know definitively that the various Kshanti are not the nature of Jnana, (because) practicing the Eightfold forbearance (Eightfold forbearance) can seek, so it is seeing; being able to inspect, so it is prajna. But it is not Jnana, because it is not definitive. Why? Because it is using the initial condition. The Jnana of Exhaustion is not seeing, and the Jnana of Non-arising is also like this, (because) the Jnana of Exhaustion and the Jnana of Non-arising can inspect, so it is prajna; (having) a definitive function, so it is Jnana. But it is not seeing, because it does not seek, and there is no purpose. The remaining types of Anasrava-prajna (Anasrava-prajna) have three natures, which are seeing, Jnana, and prajna. Good, mundane, contaminated Jnana, in Manas (Manas) and the various Dristi (Dristi), it should be known that this is seeing, (the World Honored One) says that everything is prajna. Good, mundane, contaminated Jnana, in Manas and the various Dristi, it should be known that this is seeing. (Referring to) the good contaminated prajna in the Mind consciousness ground (Mind consciousness ground), having three natures, which are seeing, Jnana, and prajna. The Five views (Five views) are the nature of affliction, possessed by seeing, because it can observe. It is also inseparable from Jnana and prajna. The remaining types of contaminated prajna are not possessed by the nature of seeing. Why? Because the types of prajna corresponding to the avyākrta (avyākrta) consciousness are not possessed by the nature of seeing, because they do not observe. The types of defiled prajna are also not possessed by the nature of seeing, because they are destroyed by affliction. The types of prajna corresponding to the Five consciousnesses (Five consciousnesses) are also not possessed by the nature of seeing, because they do not observe, and are also inseparable from the nature of Jnana. (The World Honored One) says that everything is prajna, (referring to) what was said earlier, leaving the Jnana of Exhaustion and the Jnana of Non-arising that are apart from forbearance (forbearance), leaving seeing. Apart from the good mind consciousness ground and the Five views, the remaining contaminated prajna is apart from seeing, and prajna is not like this. Why? Because all types of Jnana, all types of seeing, are types of prajna. Question: How many types of Jnana does each Jnana take as its condition? Answer: Dharma-jnana (Dharma-jnana), Anajata-jnana (Anajata-jnana), understand the nine Jnana, Hetu-jnana (Hetu-jnana) and Phala-jnana (Phala-jnana) are the realm of the two Jnana. Dharma-jnana and Anajata-jnana understand the nine Jnana. (Referring to) Dharma-jnana observing the nine Jnana, taking the nine Jnana as its condition, except for Anajata-jnana.
智。所以者何。未知智者非欲界果非欲界因非欲界滅非欲界道。未知智亦如是九智緣除法智。因智及果智是二智境界者。習智是因智。彼有漏他心智及等智緣同習故。余非緣無漏故。苦智亦如是此即果智。
道智是九智 解脫智無緣 餘一切境界 決定智所說
道智是九智者道智境界九智不緣等智有漏故。余盡緣同道諦故。解脫智無緣者。解脫智是滅智。非緣智緣無為故。餘一切境界決定智所說者余有四智緣一切十智。等智緣十智境界一切法故。他心智亦緣十智。具他心境界故。盡智無生智亦緣十智。一切有為境界故。問又世尊言。未知智如離非想非非想處得無著果。未知智是彼道。非以此可知未知智。是彼道非余耶。答亦有法智是色無色界道。問何者。答。
若息止及道 法智之所行 是滅於三界 非欲未知智
若息止及道法智之所行是滅於三界者。謂滅法智及道法智。在思惟道是滅於三界結。或有法智離色無色界欲。謂此重見惡是于欲界思惟滅及道。離色無色界欲非苦智非習智。所以者何。不同苦習同於滅道故。問頗有未知智滅欲界不。答非欲未知智。無有未知智慧滅于欲界。所以者何。無彼重見惡而悲此。問神通智性所有彼。亦應當說一一幾智。答。
如意足等智 天
【現代漢語翻譯】 現代漢語譯本：智。為什麼這麼說呢？因為未知智不是欲界（Kāmadhātu，desire realm）的果，不是欲界的因，不是欲界的滅，不是欲界的道。未知智也像這樣，九智（nine knowledges）所緣除去了法智（Dharma-jñāna，knowledge of Dharma）。因智（Hetu-jñāna，knowledge of causes）和果智（Phala-jñāna，knowledge of results）是兩種智慧的境界。習智（Samudaya-jñāna，knowledge of origination）是因智，它緣于有漏（āsrava，outflows）的他心智（Para-citta-jñāna，knowledge of others' minds）及等智（Samatā-jñāna，knowledge of equanimity），因為它們具有相同的習性。其餘的智慧不緣于無漏（anāsrava，without outflows）的智慧。苦智（Dukkha-jñāna，knowledge of suffering）也是如此，這即是果智。 道智（Mārga-jñāna，knowledge of the path）是九智所緣，解脫智（Vimoksha-jñāna，knowledge of liberation）沒有所緣，其餘一切境界由決定智（Nirnaya-jñāna，knowledge of certainty）所說。 道智是九智所緣，道智的境界是九智，但不緣于等智，因為它是有漏的。其餘的智慧都緣于道諦（Mārga-satya，truth of the path），因為它們與道諦相同。解脫智沒有所緣，解脫智是滅智（Nirodha-jñāna，knowledge of cessation），不緣于智，因為它緣于無為法（asaṃskṛta，unconditioned）。其餘一切境界由決定智所說，其餘的四智緣於一切十智（ten knowledges）。等智緣於十智的境界，緣於一切法。他心智也緣於十智，因為它具有他心的境界。盡智（Kshaya-jñāna，knowledge of destruction）和無生智（Anutpāda-jñāna，knowledge of non-arising）也緣於十智，緣於一切有為境界（saṃskṛta，conditioned）。問：世尊說，未知智就像離開非想非非想處（Naiva-saṃjñā-nāsaṃjñāyatana，sphere of neither perception nor non-perception）而得到無著果（anāsrava-phala，fruit of non-outflow）。未知智是那條道路，難道只有通過它才能知道未知智，它是那條道路，而不是其他的嗎？答：也有法智是離色界（Rūpadhātu，form realm）和無色界（Arūpadhātu，formless realm）貪慾的道路。問：是什麼呢？答： 如果息止（nirodha，cessation）和道（mārga，path）是法智所行，那麼它就能滅除三界（trayo dhātavaḥ，three realms），而不是欲界（Kāmadhātu，desire realm）的未知智。 如果息止和道是法智所行，那麼它就能滅除三界，指的是滅法智和道法智。在思惟道（bhāvanāmārga，path of cultivation）中，它能滅除三界的結縛。或者，有些法智慧離色界和無色界的貪慾，指的是這種重見惡（dṛṣṭi-prahātavyāḥ，to be abandoned by seeing），它在欲界的思惟中滅除和道。離色界和無色界的貪慾不是苦智，也不是習智。為什麼呢？因為它與苦和習不同，而與滅和道相同。問：難道有未知智慧夠滅除欲界嗎？答：沒有欲界的未知智。沒有未知智慧夠滅除欲界。為什麼呢？因為沒有那種重見惡而悲憫它。問：神通智（abhijñā-jñāna，knowledge of supernormal powers）的性質是什麼？也應當一一說明有幾種智慧。答： 如意足（ṛddhi-pāda，bases of magical power）等智，天（deva，gods）……
【English Translation】 English version: Wisdom. Why is that? Because the unknown wisdom is neither the fruit of the desire realm (Kāmadhātu), nor the cause of the desire realm, nor the cessation of the desire realm, nor the path of the desire realm. The unknown wisdom is also like this; the object of the nine knowledges excludes Dharma-jñāna (knowledge of Dharma). Hetu-jñāna (knowledge of causes) and Phala-jñāna (knowledge of results) are the realms of two kinds of wisdom. Samudaya-jñāna (knowledge of origination) is the knowledge of causes; it is related to the contaminated (āsrava) Para-citta-jñāna (knowledge of others' minds) and Samatā-jñāna (knowledge of equanimity) because they have the same habits. The rest are not related to uncontaminated (anāsrava) wisdom. Dukkha-jñāna (knowledge of suffering) is also like this; this is the knowledge of results. Mārga-jñāna (knowledge of the path) is the object of the nine knowledges, Vimoksha-jñāna (knowledge of liberation) has no object, and all other realms are described by Nirnaya-jñāna (knowledge of certainty). Mārga-jñāna is the object of the nine knowledges; the realm of Mārga-jñāna is the nine knowledges, but it is not related to Samatā-jñāna because it is contaminated. The rest of the wisdom is related to Mārga-satya (truth of the path) because they are the same as the truth of the path. Vimoksha-jñāna has no object; Vimoksha-jñāna is Nirodha-jñāna (knowledge of cessation), not related to wisdom, because it is related to the unconditioned (asaṃskṛta). All other realms are described by Nirnaya-jñāna; the rest of the four knowledges are related to all ten knowledges. Samatā-jñāna is related to the realm of the ten knowledges, related to all dharmas. Para-citta-jñāna is also related to the ten knowledges because it has the realm of others' minds. Kshaya-jñāna (knowledge of destruction) and Anutpāda-jñāna (knowledge of non-arising) are also related to the ten knowledges, related to all conditioned realms (saṃskṛta). Question: The World Honored One said that the unknown wisdom is like leaving the sphere of neither perception nor non-perception (Naiva-saṃjñā-nāsaṃjñāyatana) and obtaining the fruit of non-outflow (anāsrava-phala). The unknown wisdom is that path. Is it only through it that the unknown wisdom can be known, and is it that path and not others? Answer: There is also Dharma-jñāna that is the path of detachment from desire in the form realm (Rūpadhātu) and the formless realm (Arūpadhātu). Question: What is it? Answer: If cessation (nirodha) and the path (mārga) are what Dharma-jñāna practices, then it can eliminate the three realms (trayo dhātavaḥ), not the unknown wisdom of the desire realm (Kāmadhātu). If cessation and the path are what Dharma-jñāna practices, then it can eliminate the three realms, referring to the Dharma-jñāna of cessation and the Dharma-jñāna of the path. In the path of cultivation (bhāvanāmārga), it can eliminate the bonds of the three realms. Or, some Dharma-jñāna can detach from desire in the form realm and the formless realm, referring to this heavy view of evil (dṛṣṭi-prahātavyāḥ), which eliminates and paths in the contemplation of the desire realm. Detachment from desire in the form realm and the formless realm is neither Dukkha-jñāna nor Samudaya-jñāna. Why? Because it is different from suffering and origination, but the same as cessation and the path. Question: Is there unknown wisdom that can eliminate the desire realm? Answer: There is no unknown wisdom of the desire realm. There is no unknown wisdom that can eliminate the desire realm. Why? Because there is no such heavy view of evil to pity it. Question: What is the nature of the knowledge of supernormal powers (abhijñā-jñāna)? It should also be explained one by one how many kinds of wisdom there are. Answer: The wisdom of the bases of magical power (ṛddhi-pāda), etc., the gods (deva)...
眼耳亦然 六于宿命中 五說他心智
如意足等智天眼耳亦然者。如意足說等智天眼天耳亦如是。無漏智不以此行。六于宿命中者。宿命通有六智。法智憶法智分未知智憶未知智分等智憶俗。苦智憶過去苦習智。憶過去習道智憶過去道。五說他心智者。他心智通有五智。法智知他心中法智及彼相應心心數法未知智亦如是。等智知他俗心心數法。道智知他無漏心心數法他心智五。
九智漏盡通 聖人之所說 八境界于身 法十九智二
九智漏盡通聖人之所說者。漏盡通無漏九智。一切漏相違故。問又世尊言。身身觀意止觀者。是慧此意止何智所有。答八境界于身八智觀身色假名為身。是八智所知除他心智及滅智。若智緣色者是身意止。此二智不緣色。法十者。法意止有十智離色痛心餘法。謂法是境界有十智自相界。及一切總如是法意止。九智二者。痛及心九智除滅智。謂智緣痛是痛意止。謂智緣心是心意止。問諸如來有智力。云何如來力施設智。及如來四無所畏智性。所有如所說我等正覺。此諸法未等正覺不見此相。如是一切此亦應當分別。一一幾智性所有。答。
是處非處力 及無畏第一 此是佛十智 余此中差別
是處非處力及無畏第一此是佛十智者。佛有十智是處。
【現代漢語翻譯】 現代漢語譯本 『眼耳亦然』 六于宿命中，五說他心智 如如意足等智、天眼、天耳也是如此。如意足說等智、天眼、天耳也是這樣。無漏智不通過這種方式執行。六于宿命中：宿命通有六種智慧。法智憶起法智的部分，未知智憶起未知智的部分，等智憶起世俗。苦智憶起過去的苦，習智憶起過去的習，道智憶起過去的道。五說他心智：他心智通有五種智慧。法智知道他人心中的法智以及與它相應的心理活動，未知智也是如此。等智知道他人世俗的心和心理活動。道智知道他人無漏的心和心理活動，他心智有五種。 九智漏盡通，聖人之所說，八境界于身，法十九智二 九智漏盡通，是聖人所說的：漏盡通是無漏的九種智慧，因為它與一切煩惱相違背。問：世尊說，身身觀意止觀，這種智慧屬於哪種意止？答：八境界于身，用八種智慧觀察身體的色法，假名為身。這是八種智慧所知的，除了他心智和滅智。如果智慧緣於色法，那就是身意止。這兩種智慧不緣於色法。法十：法意止有十種智慧，離開色、痛、心之外的其他法。所謂法是境界，有十種智慧，自相界以及一切總和，像這樣是法意止。九智二：痛和心有九種智慧，除了滅智。所謂智慧緣于痛，是痛意止。所謂智慧緣於心，是心意止。問：諸如來有智力，如來力施設智是什麼？以及如來四無所畏的智性是什麼？如所說，『我等正覺，這些法未等正覺，不見此相。』像這樣的一切也應當分別，每一種有多少種智性？答： 是處非處力，及無畏第一，此是佛十智，余此中差別 是處非處力以及無畏第一，這是佛的十種智慧：佛有十種智慧，是處。
【English Translation】 English version 'Eye and ear are also thus.' Six in the knowledge of past lives, five in the knowledge of others' minds. The supernormal power of fulfillment, etc. (iddhi-vidha) with its wisdom, the divine eye (dibba-cakkhu), and the divine ear (dibba-sota) are also thus. The supernormal power of fulfillment speaks of wisdom, the divine eye, and the divine ear in the same way. Non-outflow wisdom (anāsava-ñāṇa) does not operate in this manner. 'Six in the knowledge of past lives': The supernormal knowledge of past lives (pubbe-nivāsānussati-ñāṇa) has six types of wisdom. Knowledge of the Dharma (dhamma-ñāṇa) recalls the knowledge of the Dharma, the part of the knowledge of the unarisen (anuppāda-ñāṇa), recalls the part of the knowledge of the unarisen, the wisdom of equality (samatā-ñāṇa) recalls the conventional truth (sammuti-sacca). Knowledge of suffering (dukkha-ñāṇa) recalls past suffering, knowledge of the origin (samudaya-ñāṇa) recalls past origins, knowledge of the path (magga-ñāṇa) recalls the past path. 'Five in the knowledge of others' minds': The supernormal knowledge of others' minds (para-citta-vijñāna) has five types of wisdom. Knowledge of the Dharma knows the knowledge of the Dharma in others' minds and the mental factors (cetasikas) associated with it, the knowledge of the unarisen is also thus. The wisdom of equality knows the conventional minds and mental factors of others. The knowledge of the path knows the non-outflow minds and mental factors of others, the knowledge of others' minds has five. Nine wisdoms in the supernormal knowledge of the extinction of outflows, spoken of by the Noble Ones; eight realms in the body; in the Dharma, nineteen wisdoms, two. 『Nine wisdoms in the supernormal knowledge of the extinction of outflows, spoken of by the Noble Ones』: The supernormal knowledge of the extinction of outflows (āsavakkhaya-ñāṇa) is the non-outflow nine wisdoms, because it is contrary to all outflows (āsavas). Question: Furthermore, the World-Honored One said, 'Mindfulness of the body in the body (kāya-kāyānupassanā), mindfulness of the cessation of thought (citta-cittānupassanā).' To which mindfulness does this wisdom belong? Answer: 'Eight realms in the body': Eight wisdoms observe the form (rūpa) of the body, nominally called the body. This is known by eight wisdoms, except for the knowledge of others' minds and the knowledge of cessation (nirodha-ñāṇa). If wisdom arises from form, that is mindfulness of the body. These two wisdoms do not arise from form. 'Dharma ten': Mindfulness of the Dharma (dhamma-dhammānupassanā) has ten wisdoms apart from form, feeling (vedanā), and mind (citta), the remaining dharmas. The so-called Dharma is the realm, there are ten wisdoms, the realm of self-characteristics (svalakṣaṇa) and all aggregates, like this is mindfulness of the Dharma. 'Nine wisdoms two': Feeling and mind have nine wisdoms except for the knowledge of cessation. The so-called wisdom arising from feeling is mindfulness of feeling (vedanā-vedanānupassanā). The so-called wisdom arising from mind is mindfulness of mind. Question: The Tathāgatas have the power of wisdom (bala-ñāṇa). What is the wisdom of the Tathāgata's power of application? And what is the nature of the Tathāgata's four fearlessnesses (catu-vesārajja)? As it is said, 'We are rightly enlightened (sammā-sambuddha), these dharmas are not yet rightly enlightened, and this aspect is not seen.' Everything like this should also be distinguished, how many types of wisdom does each have? Answer: The power of what is possible and impossible, and the first of the fearlessnesses, this is the Buddha's ten wisdoms, the rest are different within this. 『The power of what is possible and impossible (ṭhānāṭhāna-bala-ñāṇa), and the first of the fearlessnesses』: This is the Buddha's ten wisdoms: The Buddha has ten wisdoms, it is possible.
非處力。是處智名受諸法真實相真實行。受知此法如是相如是行。是謂是處智非處智。名諸法他相他行不可得。則知非此法如是相如是行是名非處智。是佛十智初無畏。亦十智等正受故。余此中差別者。是處非處力差別有十力初無畏差別。有四無所畏處非處智。是境界差別故十種分別。初無畏亦境界差別故四種分別。問四辯亦智性所有。此亦應當分別。一一幾智。答。
法辯辭辯一 應義辯俱十 愿智是七智 智最勝所說
法辯辭辯一者。法辯名覺諸法名是等智。非以無漏智受名。世俗中名是假號。無漏智不以此行。辭辯名覺正說。此亦等是俗中假智號。應義辯俱十者。應辯名觀及現無所掛礙方便智是十智義辯名覺諸法真實。彼亦十智受真實相故(其人云辭應二辭應一等智法義二辯十智也)。問愿智有幾智。答愿智是七智智最勝所說。愿智有七智除他心智盡智無生智。愿智者利捷疾境界。於三世受一切諸法。是七智性所有(其人云一等智)。
定品第七
問如是知諸智。此智當云何。答。
智依于諸定 行無掛礙行 是以思惟定 欲求其真實
智依于諸定行無掛礙行者。如燈依油離風處光焰甚明。如是智依于定意離諸亂。智光甚明必定無疑行於緣。是以思惟定欲求其真
【現代漢語翻譯】 現代漢語譯本： 『非處力』（knowing what is possible and impossible）是指『處智』（knowing what is possible）之名，領受諸法真實之相、真實之行。領受並知曉此法，如是之相、如是之行，這被稱為『是處智』（knowing what is possible）；『非處智』（knowing what is impossible）之名，是指諸法他相、他行不可得，則知非此法如是相、如是行，這被稱為『非處智』（knowing what is impossible）。這是佛陀十智（ten powers of a Buddha）之初，無畏（fearlessness）。亦是十智平等領受之故。其餘此中差別在於，是處非處力（power of knowing what is possible and impossible）的差別有十力（ten powers）之初，無畏（fearlessness）的差別。有四無所畏（four fearlessnesses）處非處智（wisdom of right and wrong），是境界差別之故，有十種分別。初無畏（first fearlessness）亦是境界差別之故，有四種分別。問：四辯（four kinds of eloquence）亦是智性所有，此亦應當分別，一一各有幾智？答： 『法辯』（eloquence in expounding the Dharma）、『辭辯』（eloquence in expression）為一，『應義辯』（eloquence in understanding meaning）俱為十。『愿智』（wisdom of aspiration）是七智，智最勝所說。 『法辯辭辯一』者，『法辯』之名，覺悟諸法之名，是等智。非以無漏智（wisdom free from outflows）受名，世俗中名是假號，無漏智不以此行。『辭辯』之名，覺悟正說，此亦等是俗中假智號。『應義辯俱十』者，『應辯』之名，觀及現無所掛礙方便智（wisdom of skillful means without hindrance），是十智；『義辯』之名，覺悟諸法真實，彼亦十智受真實相故（其人云辭應二辭應一等智法義二辯十智也）。問：『愿智』（wisdom of aspiration）有幾智？答：『愿智』（wisdom of aspiration）是七智，智最勝所說。『愿智』（wisdom of aspiration）有七智，除去他心智（wisdom of knowing others' minds）、盡智（wisdom of the exhaustion of defilements）、無生智（wisdom of non-arising）。『愿智』（wisdom of aspiration）者，利捷疾境界，於三世領受一切諸法，是七智性所有（其人云一等智）。 定品第七 問：如是知諸智，此智當云何？答： 智依于諸定，行無掛礙行，是以思惟定，欲求其真實。 『智依于諸定行無掛礙行』者，如燈依油離風處光焰甚明，如是智依于定意離諸亂，智光甚明必定無疑行於緣。『是以思惟定欲求其真』
【English Translation】 English version: 'Non-place power' (knowing what is possible and impossible) refers to the name of 'place wisdom' (knowing what is possible), receiving the true characteristics and true practices of all dharmas. Receiving and knowing this dharma, with such characteristics and such practices, this is called 'place wisdom' (knowing what is possible); the name of 'non-place wisdom' (knowing what is impossible) refers to the impossibility of other characteristics and other practices of all dharmas, then knowing that this dharma is not of such characteristics and such practices, this is called 'non-place wisdom' (knowing what is impossible). This is the beginning of the ten powers of a Buddha (ten powers of a Buddha), fearlessness. It is also because of the equal reception of the ten wisdoms. The difference between the rest lies in the difference between the power of knowing what is possible and impossible (power of knowing what is possible and impossible) and the difference between the beginning of the ten powers (ten powers) and fearlessness. There are four fearlessnesses (four fearlessnesses) wisdom of right and wrong (wisdom of right and wrong), which is why there are ten kinds of distinctions due to the difference in realms. The first fearlessness (first fearlessness) also has four kinds of distinctions due to the difference in realms. Question: The four kinds of eloquence (four kinds of eloquence) are also properties of wisdom, and this should also be distinguished, how many wisdoms does each have? Answer: 'Eloquence in expounding the Dharma' (eloquence in expounding the Dharma) and 'eloquence in expression' (eloquence in expression) are one, and 'eloquence in understanding meaning' (eloquence in understanding meaning) are both ten. 'Wisdom of aspiration' (wisdom of aspiration) is seven wisdoms, the most superior wisdom is spoken of. Those who say 'eloquence in expounding the Dharma and eloquence in expression are one', the name of 'eloquence in expounding the Dharma' is the enlightenment of the names of all dharmas, which is equal wisdom. It is not named by wisdom free from outflows (wisdom free from outflows), and the name in the mundane world is a false name, and wisdom free from outflows does not practice in this way. The name of 'eloquence in expression' is the enlightenment of correct speech, which is also an equal and false wisdom name in the mundane world. Those who say 'eloquence in understanding meaning are both ten', the name of 'eloquence in understanding' is the wisdom of skillful means without hindrance (wisdom of skillful means without hindrance) of observation and manifestation, which is the ten wisdoms; the name of 'eloquence in meaning' is the enlightenment of the truth of all dharmas, and they are also the ten wisdoms because they receive the true characteristics (the person said that eloquence should be two, eloquence should be one, equal wisdom, Dharma and meaning, two kinds of eloquence, ten wisdoms). Question: How many wisdoms does 'wisdom of aspiration' (wisdom of aspiration) have? Answer: 'Wisdom of aspiration' (wisdom of aspiration) is seven wisdoms, the most superior wisdom is spoken of. 'Wisdom of aspiration' (wisdom of aspiration) has seven wisdoms, excluding wisdom of knowing others' minds (wisdom of knowing others' minds), wisdom of the exhaustion of defilements (wisdom of the exhaustion of defilements), and wisdom of non-arising (wisdom of non-arising). 'Wisdom of aspiration' (wisdom of aspiration) is the realm of benefit, quickness, and speed, receiving all dharmas in the three times, which is the property of the seven wisdoms (the person said one equal wisdom). Chapter Seven on Concentration Question: Knowing all these wisdoms, what should this wisdom be? Answer: Wisdom relies on all concentrations, practicing without hindrance, therefore contemplate concentration, desiring to seek its truth. Those who say 'wisdom relies on all concentrations, practicing without hindrance', just as a lamp relies on oil and is away from the wind, its light and flame are very bright, so wisdom relies on concentration and is away from all disturbances, the light of wisdom is very bright and undoubtedly practices on conditions. 'Therefore contemplate concentration, desiring to seek its truth'
實。
決定說四禪 及與無色定 此中一一說 雜味凈無漏
決定說四禪及與無色定者。有八定四禪及四無色定。此中一一說雜味凈無漏者。初禪有三種味相應凈無漏。如是一切諸定門。云何味相應。云何凈。云何無漏。答。
善有漏是凈 無熱謂無漏 氣味愛相應 最上無無漏
善有漏是凈者。謂善是凈故說凈。無熱謂無漏者。煩惱假名熱謂定無煩惱是無漏。氣味愛相應者。謂禪無色定愛相應。是具足共相應共行是說味相應。最上無無漏者。最上非想非非想處彼中無無漏。不揵疾行故是有三種余各三種。問禪何性所有。答。
五枝有覺觀 亦復有三痛 若干種四心 謂之是初禪
五枝者。謂五枝攝受初禪令堅固。亦從此得名覺觀。喜樂一心覺名。當入定時生善功德。始粗心思惟觀名。令心細相續相連喜名。于定中悅樂名。已悅于身心中安隱快樂一心名。于緣中心專不散。此種住定時是枝及入時舍時是故五枝。初禪有覺觀者。有覺有觀即是初禪。問以受五枝今覺觀何用。答枝者謂善是於五枝中。說穢污及無記。亦有覺有觀而不是善。亦復有三痛者。初禪有三痛樂根喜根護根。于痛中樂根是身痛。喜根是意地。護根在四識。若干種者梵世中若干種有上有下。是說具足
【現代漢語翻譯】 現代漢語譯本：
實。
決定說四禪（Dhyana，指禪定）及與無色定（Arūpa-samāpatti，指無色界的禪定） 此中一一說 雜味凈無漏
決定說四禪及與無色定者。有八定，四禪及四無色定。此中一一說雜味凈無漏者。初禪有三種，味相應、凈、無漏。如是一切諸定門。云何味相應？云何凈？云何無漏？答。
善有漏是凈 無熱謂無漏 氣味愛相應 最上無無漏
善有漏是凈者。謂善是凈故說凈。無熱謂無漏者。煩惱假名熱，謂定無煩惱是無漏。氣味愛相應者。謂禪、無色定愛相應。是具足共相應共行是說味相應。最上無無漏者。最上非想非非想處彼中無無漏。不揵疾行故是有三種余各三種。問禪何性所有？答。
五枝有覺觀 亦復有三痛 若干種四心 謂之是初禪
五枝者。謂五枝攝受初禪令堅固。亦從此得名覺觀。喜樂一心覺名。當入定時生善功德。始粗心思惟觀名。令心細相續相連喜名。于定中悅樂名。已悅于身心中安隱快樂一心名。于緣中心專不散。此種住定時是枝及入時舍時是故五枝。初禪有覺觀者。有覺有觀即是初禪。問以受五枝今覺觀何用？答枝者謂善是於五枝中。說穢污及無記。亦有覺有觀而不是善。亦復有三痛者。初禪有三痛，樂根、喜根、護根。于痛中樂根是身痛。喜根是意地。護根在四識。若干種者梵世中若干種有上有下。是說具足
【English Translation】 English version:
Real.
It is determined to speak of the four Dhyanas (Dhyana, referring to meditative states) and the Arūpa-samāpatti (Arūpa-samāpatti, referring to formless attainments). Herein, each is spoken of, mixed flavor, pure, and without outflows.
It is determined to speak of the four Dhyanas and the Arūpa-samāpatti. There are eight samādhis, the four Dhyanas and the four Arūpa-samāpattis. Herein, each is spoken of as mixed flavor, pure, and without outflows. The first Dhyana has three types: corresponding to flavor, pure, and without outflows. Thus are all the gates of samādhi. What is corresponding to flavor? What is pure? What is without outflows? Answer:
Good with outflows is pure, without heat is said to be without outflows. Flavor, taste, and love correspond, the highest has no outflows.
Good with outflows is pure: meaning good is pure, therefore it is said to be pure. Without heat is said to be without outflows: afflictions are falsely called heat, meaning samādhi without afflictions is without outflows. Flavor, taste, and love correspond: meaning Dhyana and Arūpa-samāpatti correspond to love. Being complete, together corresponding, together practicing is said to be corresponding to flavor. The highest has no outflows: the highest, the state of neither perception nor non-perception, therein there are no outflows. Because of not being bound and quickly moving, there are three types, the rest each have three types. Question: What is the nature of Dhyana? Answer:
Five branches have initial and sustained application of thought, also there are three feelings. Several kinds of four minds, this is called the first Dhyana.
Five branches: meaning the five branches embrace the first Dhyana, making it firm. Also, from this, the names initial and sustained application of thought are obtained. 'Initial application of thought' is the name for the awareness of joy, pleasure, and one-pointedness of mind. When entering samādhi, good merits arise. 'Sustained application of thought' is the name for the initial coarse mental contemplation. Causing the mind to be subtle, continuous, and connected is called joy. Being delighted in samādhi is called pleasure. Having been delighted, being peaceful and happy in body and mind is called one-pointedness of mind. Being focused and not scattered on the object of focus. This kind of abiding in samādhi is a branch, and also when entering and leaving samādhi, therefore there are five branches. The first Dhyana has initial and sustained application of thought: having initial and sustained application of thought is the first Dhyana. Question: Having received the five branches, what is the use of initial and sustained application of thought now? Answer: Branches mean good is among the five branches. Speaking of defilement and non-recollection. Also, there is initial and sustained application of thought, but it is not good. Also, there are three feelings: the first Dhyana has three feelings, the pleasure root, the joy root, and the neutral root. Among the feelings, the pleasure root is bodily feeling. The joy root is mental feeling. The neutral root is in the four consciousnesses. Several kinds: in the Brahma world, there are several kinds, high and low. This is said to be complete.
生處。四心者初禪有四心。眼識耳識身識意識。謂之是初禪者。此一切諸法謂是初禪。已說初禪。第二今當說。
二痛若干種 二禪有四枝 五枝是第三 此禪說二痛
二痛者。第二禪有二痛喜根及護根。若干種者。于中身有若干種。已離覺觀有若干心。或時入喜根或時入護根。但喜是根本邊有護根。二禪有四枝者。第二禪有四枝。內凈喜樂一心內凈名。是信于離中生信。已得初禪離便作是念。一切可離餘枝如前說。此種于第二禪是枝。五枝是第三者。第三禪有五枝樂護念智一心。樂者意識地中樂根。護者已樂於樂不求余(其人云護雖有義不應云枝也)念者。是護方便不捨智者不令樂。一心者定此種于第三禪中是枝。此禪說二痛者。第三禪有二痛。樂根及護根。樂根是根本。護根是邊。
離息入息出 第四有四枝 此枝謂說善 亦復分別種
離息入息出者。息入者來息出者去。是第四禪中無。所以者何。彼由定力故身諸毛孔合。第四有四枝者。第四禪有四枝。不苦不樂護凈念。一心求離苦樂。不苦不樂余如前說。問何禪是枝相應。答此枝謂說善。善禪枝相應枝非穢污亦非無記。亦復分別種者。謂種隨處已說。當知是余處不應有。如初禪有覺有觀。四心說此種餘一切地無。第四禪離息
【現代漢語翻譯】 現代漢語譯本： 生處。四心者，初禪有四心：眼識、耳識、身識、意識。稱之為初禪者，此一切諸法謂是初禪。已說初禪，第二禪現在開始說。
二痛若干種，二禪有四枝，五枝是第三，此禪說二痛。
二痛者，第二禪有二痛：喜根及護根。若干種者，于中身有若干種，已離覺觀有若干心，或時入喜根，或時入護根，但喜是根本，邊有護根。二禪有四枝者，第二禪有四枝：內凈、喜、樂、一心。內凈名是信，于離中生信，已得初禪離便作是念，一切可離，餘枝如前說。此種于第二禪是枝。五枝是第三者，第三禪有五枝：樂、護、念、智、一心。樂者，意識地中樂根。護者，已樂於樂不求余（其人云護雖有義不應云枝也）。念者，是護方便不捨。智者，不令樂。一心者，定。此種于第三禪中是枝。此禪說二痛者，第三禪有二痛：樂根及護根。樂根是根本，護根是邊。
離息入息出，第四有四枝，此枝謂說善，亦復分別種。
離息入息出者，息入者來，息出者去，是第四禪中無。所以者何？彼由定力故身諸毛孔合。第四有四枝者，第四禪有四枝：不苦不樂、護、凈念、一心。求離苦樂，不苦不樂余如前說。問：何禪是枝相應？答：此枝謂說善。善禪枝相應，枝非穢污亦非無記。亦復分別種者，謂種隨處已說。當知是余處不應有。如初禪有覺有觀，四心說此種餘一切地無。第四禪離息。
【English Translation】 English version: Place of birth. The four minds are the four minds of the first Dhyana (Chán 定): eye consciousness (眼識), ear consciousness (耳識), body consciousness (身識), and mind consciousness (意識). What is called the first Dhyana is that all these dharmas (法) are called the first Dhyana. The first Dhyana has been explained, and now the second Dhyana will be explained.
Two pains of various kinds, the second Dhyana has four branches, the third has five branches, this Dhyana speaks of two pains.
The two pains are that the second Dhyana has two pains: the root of joy (喜根) and the root of protection (護根). 'Various kinds' means that there are various kinds in the body, and there are various minds that have left perception and observation. Sometimes one enters the root of joy, and sometimes one enters the root of protection, but joy is the root, and protection is on the side. The second Dhyana has four branches: inner purity (內凈), joy (喜), pleasure (樂), and one-pointedness of mind (一心). 'Inner purity' is called faith (信), and faith arises from detachment. Having attained the first Dhyana, one thinks that everything can be detached, and the other branches are as described before. This kind is a branch in the second Dhyana. 'Five branches is the third' means that the third Dhyana has five branches: pleasure (樂), protection (護), mindfulness (念), wisdom (智), and one-pointedness of mind (一心). 'Pleasure' is the root of pleasure in the realm of mind consciousness. 'Protection' means that one is already pleased with pleasure and does not seek anything else (someone said that although protection has meaning, it should not be called a branch). 'Mindfulness' is a convenient way to protect and not abandon. 'Wisdom' does not allow pleasure. 'One-pointedness of mind' is concentration (定). This kind is a branch in the third Dhyana. 'This Dhyana speaks of two pains' means that the third Dhyana has two pains: the root of pleasure and the root of protection. The root of pleasure is the root, and the root of protection is on the side.
Leaving the in-breath and out-breath, the fourth has four branches, this branch is said to be good, and also distinguishes kinds.
'Leaving the in-breath and out-breath' means that the in-breath comes and the out-breath goes, which is not in the fourth Dhyana. Why? Because their bodies' pores are closed due to the power of concentration. 'The fourth has four branches' means that the fourth Dhyana has four branches: neither suffering nor pleasure (不苦不樂), protection (護), pure mindfulness (凈念), and one-pointedness of mind (一心). Seeking to leave suffering and pleasure, 'neither suffering nor pleasure' is as described before. Question: Which Dhyana is associated with branches? Answer: This branch is said to be good. The branches of good Dhyana are associated, and the branches are neither defiled nor non-remembering. 'Also distinguishes kinds' means that the kinds have already been explained everywhere. It should be known that they should not be in other places. For example, the first Dhyana has perception and observation, and the four minds speak of this kind, which is not in any other realm. The fourth Dhyana leaves the breath.
入息出。是三中無不應說。已說四禪四無色定。謂余今當說。問如世尊言。有根本依。若未離欲。未有根本依。而有無漏功德。是無漏功德何地所攝。答未來禪所攝。又世尊所說有三定。有覺有觀無覺少觀無覺無觀。于中初禪是有覺有觀。第二禪是無覺無觀。謂無覺少觀。定是何地所攝。答是中間禪所攝。是未來禪中間禪相今當說。
相應有覺觀 俱在未來禪 觀相應中間 明智之所說
相應有覺觀俱在未來禪者。未來禪中有覺有觀。觀相應中間明智之所說者。中間禪少有觀而無覺。彼漸漸心息止。
無依而二種 除其味相應 中禪有三種 俱為說一痛
無依而二種除其味相應者。未來禪一向善有漏及無漏。有漏者凈。無漏即無漏。中禪有三種者。中間禪有三種味凈無漏生死居故。俱為說一痛者。未來禪及中間禪俱有一痛護根非根本地故。已說諸定余功德。于中攝今當說。
三摩提有通 無量修一切 除入及諸智 解脫于中起
三摩提者。三三摩提空無愿無相。無漏心繫縛故。有通者。有六通如意足智天耳智他心通智憶宿命智生死智漏盡通智。無量者。四無量慈悲喜護。無量眾生境界故曰無量。修一切者。十一切入。地一切入。水火風青黃赤白一切入。無量空處一
【現代漢語翻譯】 現代漢語譯本：入息出（呼吸）。這三種情況都應該說明。已經說了四禪和四無色定。現在要說的是，如果世尊說，有根本依（根本所依），如果還沒有離開慾望，就沒有根本依，但有無漏功德（沒有煩惱的功德）。這無漏功德屬於哪個層次？答：屬於未來禪（尚未證得的禪定）。 世尊還說過有三種定：有覺有觀（有粗細念頭）、無覺少觀（沒有粗念頭，只有細念頭）、無覺無觀（沒有粗細念頭）。其中，初禪是有覺有觀，第二禪是無覺無觀。那麼，無覺少觀的定屬於哪個層次？答：屬於中間禪（初禪和二禪之間的禪定）。現在要說未來禪和中間禪的特徵。 『相應有覺觀，俱在未來禪；觀相應中間，明智之所說。』 意思是，未來禪中有覺有觀。『觀相應中間，明智之所說』，意思是中間禪只有觀而沒有覺。因為他的心漸漸平靜下來。 『無依而二種，除其味相應；中禪有三種，俱為說一痛。』 意思是，未來禪有兩種，一種是善的有漏（有煩惱），一種是無漏（沒有煩惱）。有漏的是清凈的，無漏的就是無漏的。中間禪有三種，因為中間禪有三種：味（貪愛）、凈（清凈）、無漏（沒有煩惱），處於生死輪迴之中。『俱為說一痛』，意思是未來禪和中間禪都有一種痛苦，因為它們是護根（保護感官），不是根本的境界。 已經說了各種禪定和其他功德，現在要說其中包含的內容。 『三摩提有通，無量修一切，除入及諸智，解脫于中起。』 『三摩提』，指的是三種三摩提：空三摩提（體悟諸法皆空）、無愿三摩提（不希求任何事物）、無相三摩提（不執著于任何現象）。因為它們能束縛無漏的心。『有通』，指的是六神通：如意足通（能隨意變化）、天耳通（能聽到遠處的聲音）、他心通（能知道他人的想法）、宿命通（能知道過去的事情）、天眼通（能看到未來的事情）、漏盡通（能斷除一切煩惱）。『無量』，指的是四無量心：慈（愿眾生快樂）、悲（愿眾生離苦）、喜（對眾生的快樂感到高興）、舍（對眾生平等對待）。因為它們以無量眾生為對象，所以稱為無量。『修一切』，指的是十一切入：地一切入、水一切入、火一切入、風一切入、青一切入、黃一切入、赤一切入、白一切入、無量空處一切入。
【English Translation】 English version: 'In-breath, out-breath.' These three aspects should be explained. The four Dhyanas (meditative states) and the four Formless Attainments have already been discussed. Now, I will speak about the following. Question: As the World-Honored One (世尊) [Buddha] said, there is a fundamental basis (根本依) [root support]. If one has not yet detached from desire, there is no fundamental basis, yet there are undefiled merits (無漏功德) [merits free from outflows]. To which realm do these undefiled merits belong? Answer: They belong to the Future Dhyana (未來禪) [meditative state of the future]. Furthermore, the World-Honored One has said that there are three kinds of Samadhi (三定) [concentration]: with initial and sustained application (有覺有觀) [with coarse and subtle thought], without initial application but with sustained application (無覺少觀) [without coarse thought, but with subtle thought], and without initial or sustained application (無覺無觀) [without coarse or subtle thought]. Among these, the First Dhyana (初禪) [first meditative state] is with initial and sustained application, and the Second Dhyana (第二禪) [second meditative state] is without initial or sustained application. Then, to which realm does the Samadhi without initial application but with sustained application belong? Answer: It belongs to the Intermediate Dhyana (中間禪) [intermediate meditative state]. Now, I will speak about the characteristics of the Future Dhyana and the Intermediate Dhyana. 'Correspondingly, initial and sustained application, both are in the Future Dhyana; sustained application corresponds to the Intermediate, as spoken by the wise.' This means that in the Future Dhyana, there is both initial and sustained application. 'Sustained application corresponds to the Intermediate, as spoken by the wise' means that the Intermediate Dhyana has only sustained application and no initial application. Because his mind gradually calms down. 'Without support, yet of two kinds, except for its taste correspondence; the Intermediate Dhyana has three kinds, all said to have one pain.' This means that the Future Dhyana is of two kinds: one is wholesome with outflows (有漏) [with defilements], and the other is without outflows (無漏) [without defilements]. That with outflows is pure, and that without outflows is undefiled. The Intermediate Dhyana has three kinds because the Intermediate Dhyana has three kinds: taste (味) [craving], purity (凈) [purity], and undefiled (無漏) [without defilements], residing in the cycle of birth and death. 'All said to have one pain' means that both the Future Dhyana and the Intermediate Dhyana have one kind of pain because they are guarding the senses (護根) [guarding the roots], not the fundamental realm. The various Dhyanas and other merits have already been discussed, and now I will speak about what is contained within them. 'Samadhi has powers, immeasurable, cultivating all, except for the entrances and the wisdoms, liberation arises within them.' 'Samadhi' refers to the three Samadhis: emptiness Samadhi (空三摩提) [Samadhi of emptiness], wishlessness Samadhi (無愿三摩提) [Samadhi of wishlessness], and signlessness Samadhi (無相三摩提) [Samadhi of signlessness]. Because they can bind the undefiled mind. 'Has powers' refers to the six supernormal powers (六神通) [six supernatural powers]: the power of psychic abilities (如意足通) [power of fulfilling wishes], the power of divine hearing (天耳通) [power of divine ear], the power of knowing others' minds (他心通) [power of knowing others' minds], the power of knowing past lives (宿命通) [power of knowing past lives], the power of divine sight (天眼通) [power of divine eye], and the power of the extinction of outflows (漏盡通) [power of the extinction of outflows]. 'Immeasurable' refers to the four immeasurable minds (四無量心) [four immeasurable minds]: loving-kindness (慈) [loving-kindness], compassion (悲) [compassion], joy (喜) [joy], and equanimity (舍) [equanimity]. Because they take immeasurable beings as their object, they are called immeasurable. 'Cultivating all' refers to the ten all-encompassing entrances (十一切入) [ten all-encompassing entrances]: earth all-encompassing entrance, water all-encompassing entrance, fire all-encompassing entrance, wind all-encompassing entrance, blue all-encompassing entrance, yellow all-encompassing entrance, red all-encompassing entrance, white all-encompassing entrance, immeasurable space all-encompassing entrance.
切入。無量識處一切入。盡具解故一切入。除入者。八除入內未除色想不凈觀少境界。一無量境界。二除色相少境界。三無量境界。四復除色想青黃赤白觀除入。除凈境界故故曰除入。及諸智者。諸智有十如前說。解脫者。八解脫未除色想不凈思惟一。除色想不凈思惟二。凈思惟三。四無色及滅盡定。境界背不向故說解脫。于中起者。此諸功德九地中可得及於中起(其人云應十地)。已說諸功德隨地可得今當說。
一慧悲及護 慈亦有五通 說遍四禪中 六中有現智
一慧悲及護慈亦有五通說遍四禪中者。一慧謂他心智三無量。及五通是一切功德根本四禪中非余。六中有現智者。現智是法智。六地中有根本四禪未來禪中間禪。
除入中說四 于中亦有喜 初解脫及二 功德初二禪
前四除入喜等初第二解脫。此功德初第二禪中非余。
除入謂有餘 及與解脫一 亦八一切入 佛說最上禪
后四除入凈解脫前八一切入。是功德第四禪中非余。
余脫即名說 二一切亦然 滅盡最在後 餘九謂無漏
余脫即名說二一切亦然者。餘四解脫自名所說。及二一切入亦如是。無量空處解脫無量空處一切入。于無量空處中所攝如是至非想非非想處。滅盡最在後者
【現代漢語翻譯】 現代漢語譯本： 切入。無量識處一切入（ākāśānantyāyatana，指超越物質形式，專注于無限意識的禪定狀態）。盡具解故一切入。除入者。八除入內未除色想不凈觀少境界。一無量境界。二除色相少境界。三無量境界。四復除色想青黃赤白觀除入。除凈境界故故曰除入。及諸智者。諸智有十如前說。解脫者。八解脫未除色想不凈思惟一。除色想不凈思惟二。凈思惟三。四無色及滅盡定（nirodha-samāpatti，指一種超越感知的禪定狀態）。境界背不向故說解脫。于中起者。此諸功德九地中可得及於中起(其人云應十地)。已說諸功德隨地可得今當說。
一慧悲及護 慈亦有五通 說遍四禪中 六中有現智
一慧悲及護慈亦有五通說遍四禪中者。一慧謂他心智（para-citta-jñāna，指了解他人思想的能力）三無量。及五通（pañcābhijñā，指五種超自然能力）是一切功德根本四禪中非余。六中有現智者。現智是法智（dharma-jñāna，指對佛法的理解和智慧）。六地中有根本四禪未來禪中間禪。
除入中說四 于中亦有喜 初解脫及二 功德初二禪
前四除入喜等初第二解脫。此功德初第二禪中非余。
除入謂有餘 及與解脫一 亦八一切入 佛說最上禪
后四除入凈解脫前八一切入。是功德第四禪中非余。
余脫即名說 二一切亦然 滅盡最在後 餘九謂無漏
余脫即名說二一切亦然者。餘四解脫自名所說。及二一切入亦如是。無量空處解脫無量空處一切入。于無量空處中所攝如是至非想非非想處（nevasaññānāsaññāyatana，指一種非常精微的禪定狀態）。滅盡最在後者
【English Translation】 English version: Entering. Ākāśānantyāyatana-samatāpatti (無量識處一切入, the samadhi of the sphere of infinite consciousness). Entering completely with full understanding. Excluding the entries. Within the eight exclusions, the impure contemplation of form and perception with limited scope is not excluded. One, limitless scope. Two, excluding form and characteristics with limited scope. Three, limitless scope. Four, again excluding form and perception, the exclusion of blue, yellow, red, and white contemplation. Excluding pure realms, hence called exclusion. And the wise ones. The ten wisdoms are as previously mentioned. Liberation. Within the eight liberations, the impure contemplation of form and perception is not excluded, one. Excluding the impure contemplation of form and perception, two. Pure contemplation, three. The four formless realms and Nirodha-samāpatti (滅盡定, the cessation of perception and feeling). Because the realm turns away and does not face, it is called liberation. Arising within them. These merits can be attained in the nine grounds and arise within them (someone says it should be ten grounds). Having spoken of the merits attainable in each ground, now I shall speak.
One, wisdom, compassion, and protection, also, loving-kindness has five supernormal powers. It is said to pervade the four dhyānas (禪那, meditative states), within the six there is manifest wisdom.
One, wisdom, compassion, and protection, also, loving-kindness has five supernormal powers, it is said to pervade the four dhyānas. One, wisdom refers to para-citta-jñāna (他心智, the knowledge of others' minds), the three immeasurables. And the five abhijñās (五通, supernormal powers) are the root of all merits, within the four dhyānas, not others. Within the six, there is manifest wisdom. Manifest wisdom is dharma-jñāna (法智, knowledge of the Dharma). Within the six grounds, there are the fundamental four dhyānas, future dhyāna, and intermediate dhyāna.
Within the exclusions, four are spoken of, within them there is also joy. The first liberation and two, the merits of the first two dhyānas.
The first four exclusions, joy, etc., the first and second liberations. These merits are within the first and second dhyānas, not others.
Exclusion refers to having remainder, and also the first liberation. Also, the eight all-entrances, the Buddha spoke of the supreme dhyāna.
The last four exclusions, pure liberation, the first eight all-entrances. These merits are within the fourth dhyāna, not others.
The remaining liberations are named and spoken of, the two all-entrances are also thus. Cessation is most at the end, the remaining nine refer to non-outflow.
The remaining liberations are named and spoken of, the two all-entrances are also thus. The remaining four liberations are named as spoken of. And the two all-entrances are also thus. The liberation of the sphere of infinite space, the all-entrance of the sphere of infinite space. Contained within the sphere of infinite space, thus up to the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana, 非想非非想處). Cessation is most at the end.
。滅盡定非想非非想處所攝。所以者何。謂未離彼欲亦入。餘九謂無漏者。謂余無漏法九地所攝。如三三摩提七智漏盡通是九地所攝。四禪三無色未來。及中間等智是十地所攝。此亦非想非非想處可得以定數故。問此功德幾有漏幾無漏。答。
三解脫當知 有漏及無漏 定智已分別 謂余盡有漏
三解脫當知有漏及無漏者。無量空處無量識處。無所有處解脫是有漏無漏。定智無分別者。定如契經品說。無漏智及諸通如智品說。謂余盡有漏者。餘一切功德一向有漏。如三通威儀法故色聲受相故。無量眾生緣故。一切入意解希望故。三解脫亦如是。非想非非想處非揵疾行故。想智滅離覺觀故。除入亦意解希望故。已說諸功德。相成就今當說。
未能度于欲 成就味相應 度下未至上 成就凈諸定
未能度于欲成就味相應者。謂地若未離欲。于彼地成就味相應度。下未至上成就凈諸定者。謂離欲界欲。若未生梵世上地。彼成就凈初禪。及初禪地有漏功德。如是一切盡當知。
住上應當知 無漏成就禪 求得諸功德 知非無慾中
住上應當知無漏成就禪者。謂離下地欲彼住上地。亦成就下地無漏。如見諦離欲住梵世上地。成就無漏初禪。及初禪地定等諸無漏功德。如是一切
【現代漢語翻譯】 現代漢語譯本： 滅盡定（Nirodha-samāpatti，一種止息一切心識活動的禪定狀態）並非由非想非非想處（Naiva-saṃjñānāsaṃjñāyatana，無色界最高的禪定境界）所攝。這是為什麼呢？因為還未斷離彼處之慾者也能進入滅盡定。其餘九地是指無漏者，也就是其餘的無漏法由九地所攝。例如，三種三摩地（Samādhi，禪定）、七種智慧、漏盡通（Āsravakṣayajñāna，斷盡煩惱的神通）都由九地所攝。四禪（Dhyāna，色界的四種禪定）、三無色定（Arūpa-samāpatti，無色界的四種禪定中的三種）、未來禪定以及中間禪定等智慧由十地所攝。因此，非想非非想處可以用定數來衡量。問：這些功德中有多少是有漏的，有多少是無漏的？答： 三解脫應當知，有漏及無漏；定智已分別，謂余盡有漏。 三解脫應當知有漏及無漏是指：無量空處（Ākāśānantyāyatana，無色界第一禪定）、無量識處（Vijñānānantyāyatana，無色界第二禪定）、無所有處（Ākiṃcanyāyatana，無色界第三禪定）的解脫是有漏的也是無漏的。定和智已經分別說明了。其餘的都是有漏的。例如契經品中說的定，以及智品中說的無漏智和各種神通。其餘的一切功德都是一向有漏的，例如三種神通、威儀法，因為有色、聲、受的相；因為有無量眾生為所緣；因為有一切入定和意解希望。三種解脫也是如此。非想非非想處不是因為快速行進而得，而是因為想和智的滅盡，遠離覺和觀而得。除了入定之外，還有意解和希望。以上已經說了各種功德，下面應當說相成就。 未能度于欲，成就味相應；度下未至上，成就凈諸定。 未能度于欲成就味相應是指：如果某個地還未斷離慾望，那麼對於那個地來說，就成就了與味道相應的狀態。度下未至上成就凈諸定是指：如果斷離了欲界的慾望，但還未生到梵世（Brahmaloka，色界的第一層天）以上的地，那麼他就成就了清凈的初禪（Prathama Dhyāna，色界的第一禪），以及初禪地的有漏功德。所有這些都應當知道。 住上應當知，無漏成就禪；求得諸功德，知非無慾中。 住上應當知無漏成就禪是指：如果斷離了下地的慾望，而住在上地，那麼他也成就了下地的無漏。例如，見諦（Darśana-satya，見證真理）者斷離了慾望，住在梵世以上的地，那麼他就成就了無漏的初禪，以及初禪地的定等各種無漏功德。所有這些都應當知道。
【English Translation】 English version: Nirodha-samāpatti (cessation attainment, a state of meditative absorption where all mental activity ceases) is not included within the Naiva-saṃjñānāsaṃjñāyatana (the sphere of neither perception nor non-perception, the highest realm of formless existence). Why is that? Because even those who have not abandoned desire for that realm can enter Nirodha-samāpatti. The remaining nine grounds refer to those who are without outflows (anāsrava), meaning that the remaining anāsrava dharmas are included within the nine grounds. For example, the three Samādhis (states of meditative concentration), the seven wisdoms, and Āsravakṣayajñāna (the knowledge of the exhaustion of outflows) are all included within the nine grounds. The four Dhyānas (meditative absorptions in the form realm), the three Arūpa-samāpattis (formless attainments, three of the four formless realms), future dhyānas, and intermediate dhyānas, along with wisdom, are included within the ten grounds. Therefore, the Naiva-saṃjñānāsaṃjñāyatana can be measured by a fixed number. Question: How many of these merits are with outflows (sāsrava) and how many are without outflows (anāsrava)? Answer: The three liberations should be known as both with and without outflows; concentration and wisdom have already been distinguished; the remainder are entirely with outflows. The statement 'The three liberations should be known as both with and without outflows' refers to the liberations of Ākāśānantyāyatana (the sphere of infinite space, the first formless realm), Vijñānānantyāyatana (the sphere of infinite consciousness, the second formless realm), and Ākiṃcanyāyatana (the sphere of nothingness, the third formless realm), which are both with and without outflows. Concentration and wisdom have already been distinguished, as stated in the chapter on sūtras, and anāsrava wisdom and the various supernormal knowledges (abhijñā) are as stated in the chapter on wisdom. All other merits are entirely with outflows, such as the three supernormal powers (abhijñā), proper conduct, because of the characteristics of form, sound, and sensation; because of the countless beings as objects of focus; and because of all the attainments and mental interpretations and hopes. The three liberations are also like this. The Naiva-saṃjñānāsaṃjñāyatana is not attained through rapid progress, but through the cessation of thought and wisdom, and the abandonment of perception and contemplation. Besides entering into absorption, there are also mental interpretations and hopes. The various merits have already been discussed; now the attainment of characteristics will be discussed. If one has not overcome desire, one attains corresponding taste; having crossed the lower but not reached the higher, one attains pure concentrations. The statement 'If one has not overcome desire, one attains corresponding taste' means that if a ground has not abandoned desire, then for that ground, one attains a state corresponding to taste. 'Having crossed the lower but not reached the higher, one attains pure concentrations' means that if one has abandoned desire for the desire realm but has not yet been born into the Brahmaloka (the Brahma world, the first heaven in the form realm) or a higher realm, then one attains pure first Dhyāna (the first meditative absorption in the form realm), and the sāsrava merits of the first Dhyāna ground. All of this should be understood. Dwelling above, one should know that one attains anāsrava dhyāna; having sought and obtained the various merits, know that it is not in the absence of desire. The statement 'Dwelling above, one should know that one attains anāsrava dhyāna' means that if one has abandoned desire for a lower ground and dwells in a higher ground, then one also attains the anāsrava of the lower ground. For example, one who has seen the truth (Darśana-satya, seeing the truth) and abandoned desire, dwelling in the Brahmaloka or a higher ground, then one attains anāsrava first Dhyāna, and the various anāsrava merits such as concentration of the first Dhyāna ground. All of this should be understood.
盡當知。世俗功德繫在隨生處。無漏在斷中。是以離生處舍有漏功德不捨無漏。求得諸功德知非無慾中者。已說離下地欲成就上功德。當知非一切功德離欲時得。如如意足智天眼智天耳智無記性。所有欲及滅盡定此求得。非離下地欲時得。已說成就因緣今當說。定種有二十三。八味相應八凈七無漏。問此一一種幾種因。答。
妙無漏無染 七種謂之因 凈味相應禪 當知因有一
妙無漏無染七種謂之因者。一一無漏七種自然因。自地相應因共因。凈味相應禪。當知因有一者。味相應初禪。于味相應初禪因非余。非善因不相似故。非餘地穢污因行相違故。凈初禪于凈初禪因。非穢污因不相似故。非無漏因亦不相似故。非餘地凈因自地果報故。及自地繫縛故。如是一切盡當知。已說因緣次第緣。今當說。問一一次第生幾種。答。
無漏禪次第 興起六種禪 七八九有十 起禪亦空定
無漏初禪次第生六種自地凈及無漏。如是第二第三禪無漏。無所有處次第生七。自地二下地四上地一。無漏第三禪次第生八。自地二下地二上地四。無漏無量識處次第生九。自地二下地四上地三。余無漏次第生十。自地二下地四上地四。
凈六有七八 九十生十一 味相應諸禪 興二乃已十
【現代漢語翻譯】 現代漢語譯本 應當知道，世俗的功德與輪迴的生命處境相關聯，而無漏的功德則在於斷除煩惱。因此，捨棄輪迴的生命處境，就會捨棄有漏的功德，但不捨棄無漏的功德。如果想要獲得各種功德，要知道這些功德並非在無慾的狀態中就能獲得。上面已經說了，離開下層的慾望才能成就上層的功德。應當知道，並非所有的功德都是在離開慾望時才能獲得的，比如如意足智（神通的一種，能隨意到達想去的地方）、天眼智（能看見遠處或細微事物的能力）、天耳智（能聽見遠處或細微聲音的能力）以及無記性（非善非惡的性質）。所有這些，以及欲界定和滅盡定，都是通過修習才能獲得的，而不是在離開下層慾望時就能獲得的。上面已經說了成就的因緣，現在將要說的是定（禪定）的種類。定的種類有二十三種：八種與味（指禪悅之味）相應的定，八種清凈的定，七種無漏的定。問：這每一種定，各有幾種因？答：
殊勝的無漏無染定，有七種因緣。 清凈的、與味相應的禪定，應當知道只有一種因。
『殊勝的無漏無染定，有七種因緣』，意思是說，每一種無漏定都有七種自然的因緣：自地的相應因，以及共因。 『清凈的、與味相應的禪定，應當知道只有一種因』，意思是說，與味相應的初禪，對於與味相應的初禪來說，只有一種因，而不是其他的因。因為它不是善因，也不相似。不是其他地的染污因，因為行相相違背。清凈的初禪，對於清凈的初禪來說，只有一種因，而不是染污的因，因為不相似；也不是無漏的因，因為也不相似；不是其他地的清凈因，因為是自地的果報，以及自地的繫縛。像這樣，所有的情況都應當知道。上面已經說了因緣，現在將要說的是次第緣。問：每一種次第生起，會生起幾種？答：
無漏的禪定次第生起，能生起六種禪定。 七種、八種、九種，乃至十種，生起禪定也包括空定。
無漏的初禪次第生起，能生起六種禪定：自地的清凈禪定，以及無漏禪定。像這樣，第二禪、第三禪也是如此。無漏的無所有處次第生起，能生起七種禪定：自地兩種，下地四種，上地一種。無漏的第三禪次第生起，能生起八種禪定：自地兩種，下地兩種，上地四種。無漏的無量識處次第生起，能生起九種禪定：自地兩種，下地四種，上地三種。其餘的無漏禪定次第生起，能生起十種禪定：自地兩種，下地四種，上地四種。
清凈的禪定生起六種、七種、八種， 九種、十種，乃至生起十一種。 與味相應的各種禪定，生起兩種乃至十種。
【English Translation】 English version It should be known that worldly merits are tied to the place of rebirth, while non-outflow (anāsrava) merits are in the cessation (of defilements). Therefore, by abandoning the place of rebirth, one abandons outflow-related merits but does not abandon non-outflow merits. If one seeks to obtain various merits, know that these merits are not obtained in a state of desirelessness. It has already been said that by leaving lower realms of desire, one can achieve higher merits. It should be known that not all merits are obtained when leaving desire, such as the psychic power of fulfilling wishes (riddhi-pāda-jñāna), the wisdom of the divine eye (divya-cakṣus-jñāna), the wisdom of the divine ear (divya-śrotra-jñāna), and the nature of being neutral (avyākṛta). All these, as well as the desire realm samādhi and the cessation attainment (nirodha-samāpatti), are obtained through cultivation, not when leaving lower realms of desire. The causes and conditions for achievement have already been discussed; now we will discuss the types of samādhi (meditative concentration). There are twenty-three types of samādhi: eight corresponding to taste (sāsvāda), eight pure (śuddha), and seven non-outflow (anāsrava). Question: How many causes does each of these have? Answer:
The excellent, non-outflow, undefiled (samādhi) has seven causes. Pure and taste-corresponding dhyāna (jhāna), know that it has one cause.
'The excellent, non-outflow, undefiled (samādhi) has seven causes' means that each non-outflow (samādhi) naturally has seven causes: the corresponding cause of its own realm and the common cause. 'Pure and taste-corresponding dhyāna, know that it has one cause' means that the first dhyāna corresponding to taste has only one cause for the first dhyāna corresponding to taste, and not others. Because it is not a wholesome cause and is not similar. It is not a defiled cause from another realm because the characteristics are contradictory. The pure first dhyāna has only one cause for the pure first dhyāna, and not a defiled cause because it is not similar; nor is it a non-outflow cause because it is also not similar; it is not a pure cause from another realm because it is the result of its own realm and is bound by its own realm. In this way, all situations should be understood. The causes and conditions have already been discussed; now we will discuss the sequential conditions. Question: How many types arise sequentially from each type? Answer:
Non-outflow dhyāna arises sequentially, giving rise to six types of dhyāna. Seven, eight, nine, and even ten, the arising of dhyāna also includes the emptiness samādhi (śūnyatā-samādhi).
Non-outflow first dhyāna arises sequentially, giving rise to six types of dhyāna: pure dhyāna of its own realm and non-outflow dhyāna. Similarly, the second and third dhyānas are also like this. Non-outflow realm of nothingness (ākiñcanyāyatana) arises sequentially, giving rise to seven types: two of its own realm, four of the lower realms, and one of the higher realms. Non-outflow third dhyāna arises sequentially, giving rise to eight types: two of its own realm, two of the lower realms, and four of the higher realms. Non-outflow realm of infinite consciousness (vijñānānantyāyatana) arises sequentially, giving rise to nine types: two of its own realm, four of the lower realms, and three of the higher realms. The remaining non-outflow dhyānas arise sequentially, giving rise to ten types: two of its own realm, four of the lower realms, and four of the higher realms.
Pure dhyāna arises six, seven, or eight types, Nine, ten, and even eleven types arise. The various dhyānas corresponding to taste arise two to ten types.
凈六有七八九十生十一者。凈非想非非想處次第生六。自地味相應及凈下地四。凈無漏無所有處無量識處。非味相應離欲故。如是一切盡當知。一切自地味相應。味相應諸禪興二乃以十者。味相應禪次第生二。自地味相應及凈不生余。各各相違故。如是一切自地二下地一凈(其人云不應有下地一凈)。一切味相應死時生。已說次第緣緣。今當說問一一幾種緣。答。
凈以無漏禪 必緣一切地 穢污相應禪 獨緣於己地
凈以無漏禪必緣一切地者。凈及無漏禪一切地緣一切種。穢污相應禪獨緣於己地者。味相應禪緣于自地味相應禪及凈。非無漏愛無無漏緣。亦不樂於他地。
無色無有力 緣下有漏地 善有根本地 穢污如味禪
無色無有力緣下有漏地者。無色定不能緣下地有漏法極寂靜故。問何謂無色不能緣下地有漏法。答善有根本地凈。及無漏根本無色。是自地緣及上地非下地緣。穢污如味禪者。如味相應說無色亦然。
謂余於色界 無量等功德 是必欲界緣 世尊之所說
謂色界余功德如無量等。一切入除入及解脫。唯緣欲界緣無量苦眾生。青等諸色此則欲界。所以者何。神通二界緣故。問世尊所說勛禪是云何。答勛一切四禪無漏者。勛有漏是無漏力故。受凈
【現代漢語翻譯】 現代漢語譯本 凈六有七八九十生十一者：指從凈居天（Suddhavasa）第六天到第十一天的眾生。凈非想非非想處次第生六：指從凈居天到非想非非想處天（Nevasannanasannayatana）次第往生六種情況。自地味相應及凈下地四：指自身所處之地的『味』（即樂受）相應的禪定，以及低於自身清凈之地的四種情況。凈無漏無所有處無量識處：指清凈的無漏禪定，以及無所有處（Akincannayatana）和無量識處（Vinnanancayatana）的禪定。非味相應離欲故：因為這些禪定不與『味』相應，並且已經離欲。如是一切盡當知：所有這些情況都應當瞭解。一切自地味相應：一切都與自身所處之地的『味』相應。味相應諸禪興二乃以十者：與『味』相應的禪定，從第二禪到第十禪。味相應禪次第生二：與『味』相應的禪定，次第產生兩種情況。自地味相應及凈不生余：指自身所處之地的『味』相應的禪定，以及清凈的禪定，不會產生其他情況。各各相違故：因為它們各自相互違背。如是一切自地二下地一凈（其人云不應有下地一凈）：所有這些情況，都是自身所處之地的兩種情況，以及低於自身之地的一種清凈情況（有人說不應該有低於自身之地的一種清凈情況）。一切味相應死時生：一切與『味』相應的禪定，在死亡時產生。已說次第緣緣：已經說了次第的緣起。今當說問一一幾種緣：現在應當說，每一種情況有多少種緣。答： 凈以無漏禪 必緣一切地 穢污相應禪 獨緣於己地 凈以無漏禪必緣一切地者：清凈的禪定和無漏禪定，可以緣於一切地。一切地緣一切種：一切地都可以緣於一切種類。穢污相應禪獨緣於己地者：與染污相應的禪定，只能緣于自身所處之地。味相應禪緣于自地味相應禪及凈：與『味』相應的禪定，可以緣于自身所處之地的與『味』相應的禪定，以及清凈的禪定。非無漏愛無無漏緣：不是無漏的愛，就沒有無漏的緣。亦不樂於他地：也不喜歡其他地。 無色無有力 緣下有漏地 善有根本地 穢污如味禪 無色無有力緣下有漏地者：無色定不能緣下地有漏法極寂靜故：無色定不能緣于下地的有漏法，因為它極其寂靜。問何謂無色不能緣下地有漏法：為什麼說無色定不能緣于下地的有漏法？答善有根本地凈及無漏根本無色：善的、有根本地的清凈禪定，以及無漏的根本無色定。是自地緣及上地非下地緣：只能緣于自身所處之地和高於自身之地，不能緣于低於自身之地。穢污如味禪者：與染污相應的禪定，就像與『味』相應的禪定一樣。如味相應說無色亦然：就像前面說的與『味』相應的禪定一樣，無色定也是如此。 謂余于 無量等功德 是必欲界緣 世尊之所說 謂余功德如無量等：指除了**之外的其他功德，比如無量等。一切入除入及解脫：一切入、除入和解脫。唯緣欲界緣無量苦眾生：只能緣于欲界，緣于無量受苦的眾生。青等諸色此則欲界：青色等各種顏色，都屬於欲界。所以者何：為什麼這麼說呢？神通二界緣故：因為神通可以緣于兩個界。問世尊所說勛禪是云何：世尊所說的勛禪是什麼？答勛一切四禪無漏者：勛一切四禪無漏，指的是熏習一切四禪的無漏功德。勛有漏是無漏力故：熏習有漏法，是因為無漏的力量。受凈
【English Translation】 English version Those who are purely in the sixth, seventh, eighth, ninth, tenth, and eleventh births: refers to beings from the sixth to the eleventh of the Suddhavasa (Pure Abodes) heavens. Purely born in the Nevasannanasannayatana (Neither Perception Nor Non-Perception) in sequence six: refers to the six kinds of rebirths from the Pure Abodes to the Nevasannanasannayatana heaven. The corresponding 'taste' (i.e., pleasurable feeling) of one's own realm and the four pure lower realms: refers to the dhyana (meditative state) corresponding to the 'taste' of one's own realm, and the four kinds of pure realms lower than oneself. Pure Anāsrava (without outflows), Akincannayatana (sphere of no-thingness), Vinnanancayatana (sphere of infinite consciousness): refers to pure Anāsrava dhyana, and the dhyana of Akincannayatana and Vinnanancayatana. Not corresponding to 'taste' because of being detached from desire: because these dhyanas do not correspond to 'taste' and are already detached from desire. All of this should be known: all these situations should be understood. Everything corresponds to the 'taste' of one's own realm: everything corresponds to the 'taste' of one's own realm. The dhyanas corresponding to 'taste' arise from the second to the tenth: the dhyanas corresponding to 'taste' arise in sequence from the second to the tenth dhyana. The corresponding 'taste' of one's own realm and the pure do not give rise to others: refers to the dhyana corresponding to the 'taste' of one's own realm, and the pure dhyana, which do not give rise to other situations. Because they contradict each other: because they contradict each other. All of this is one's own realm two, lower realm one pure (someone says there should not be a lower realm one pure): all these situations are two kinds of one's own realm, and one kind of pure lower than oneself (someone says there should not be one kind of pure lower than oneself). All corresponding to 'taste' are born at the time of death: all dhyanas corresponding to 'taste' arise at the time of death. The sequential conditions have been spoken of: the sequential conditions have been spoken of. Now it should be said how many kinds of conditions each has: now it should be said how many kinds of conditions each situation has. Answer: Pure with Anāsrava dhyana necessarily conditions all realms Defiled corresponding dhyana exclusively conditions its own realm Pure with Anāsrava dhyana necessarily conditions all realms: Pure dhyana and Anāsrava dhyana can condition all realms. All realms condition all kinds: all realms can condition all kinds. Defiled corresponding dhyana exclusively conditions its own realm: Dhyana corresponding to defilement can only condition its own realm. Dhyana corresponding to 'taste' conditions its own realm's dhyana corresponding to 'taste' and the pure: Dhyana corresponding to 'taste' can condition its own realm's dhyana corresponding to 'taste' and the pure dhyana. If there is no Anāsrava love, there is no Anāsrava condition: If there is no Anāsrava love, there is no Anāsrava condition. Also, it does not delight in other realms: Also, it does not delight in other realms. Formless has no power to condition lower outflow realms Good has fundamental realms, defiled is like 'taste' dhyana Formless has no power to condition lower outflow realms: Formless samadhi cannot condition lower realm outflow dharmas because it is extremely tranquil: Formless samadhi cannot condition lower realm outflow dharmas because it is extremely tranquil. Question: Why is it said that formless cannot condition lower realm outflow dharmas? Answer: Good has fundamental realms, pure, and Anāsrava fundamental formless: Good, pure dhyana with fundamental realms, and Anāsrava fundamental formless samadhi. It is a condition of its own realm and higher realms, not a condition of lower realms: It can only condition its own realm and higher realms, not lower realms. Defiled is like 'taste' dhyana: Dhyana corresponding to defilement is like dhyana corresponding to 'taste'. As 'taste' corresponding is said, formless is also so: Just as it was said before about dhyana corresponding to 'taste', formless samadhi is also like that. Speaking of the remaining ** immeasurable merits This necessarily conditions the desire realm, as the World Honored One said Speaking of the remaining ** merits such as immeasurable: Refers to other merits besides **, such as immeasurable. All entrances, except entrances, and liberation: All entrances, except entrances, and liberation. Only conditions the desire realm, conditions immeasurable suffering beings: Can only condition the desire realm, condition immeasurable suffering beings. Blue and other colors, this is the desire realm: Blue and other colors belong to the desire realm. Why is this so? Because supernatural powers can condition two realms. Question: What is the 'Hsun' dhyana spoken of by the World Honored One? Answer: 'Hsun' all four dhyanas Anāsrava: 'Hsun' all four dhyanas Anāsrava refers to cultivating the Anāsrava merits of all four dhyanas. Cultivating outflow is because of Anāsrava power: Cultivating outflow dharmas is because of the power of Anāsrava. Receiving purity.
居果報。問若一切四禪勛者。以何等故下三禪中無凈居果。答。
若能勛諸禪 是依第四禪 三地愛盡故 凈居果實中
若得第四禪是能勛禪。第四禪者先勛餘者后。謂得第四禪離三禪欲。以是故下地無有凈居果實中。有問世尊言。有愿智是云何。答謂。
無著性不動 是得一切定 彼由定力故 能起頂四禪
于中若彼意生功德。愿智不諍辯首諸功德。愿智者如所愿入定。或過去或未來或現在。或有為或無為是一切盡知。不諍者。欲令他意不起諍。便不起辯者。諸法義及味決定。無疑不掛礙無所畏。問是愿智不諍及辯何地攝。答。
三地有愿智 無諍依五地 法辭辯依二 二辯依於九
三地有愿智者。愿智三地所攝。第四禪初禪及欲界。入第四禪知初禪及欲界。說無諍依五地者。無諍五地可得根本四禪四及欲界。欲令一切不諍。法辭辯依二者。法辯名緣味是欲界及梵天世。非上地離覺觀故。辭辯名是味撰智。彼亦二地中可得。欲界及梵天世。二辯依於九者。義辯及應辯九地中可得。四禪四無色及欲界。已說初禪。當知已說未來及中間。此是初禪眷屬故。問云何得此定。答。
斷欲亦復生 而得於凈禪 穢污退及生 無漏唯斷欲
斷欲亦復生而得於
【現代漢語翻譯】 現代漢語譯本： 關於果報的問題。有人問：如果有人修習了全部四禪，為什麼在下方的三個禪定境界中沒有凈居天的果報呢？回答是： 『如果能夠修習諸禪定，那是因為依靠了第四禪。因為在三界中愛慾已經斷盡，所以凈居天的果報才真實。』 如果證得了第四禪，才能修習其他的禪定。第四禪是先修習其他禪定之後才能證得的。意思是說，證得第四禪的人已經脫離了前三個禪定境界的慾望。因此，在較低的境界中沒有凈居天的果報。有人問世尊：什麼是愿智？回答是： 『沒有執著，本性不動搖，這樣才能獲得一切禪定。憑藉禪定的力量，能夠發起最頂級的四禪。』 其中，如果他的意念產生了功德，那麼愿智、不諍辯才等功德就會顯現。愿智是指能夠按照自己的意願進入禪定，無論是過去、未來還是現在，無論是有為法還是無為法，都能完全知曉。不諍是指希望他人不起爭執，因此自己也不發起爭論。辯才則是指對於諸法的意義和味道能夠確定無疑，沒有疑惑，沒有障礙，無所畏懼。有人問：愿智、不諍和辯才屬於哪個境界？回答是： 『愿智存在於三個境界，不諍依賴於五個境界，法辯和辭辯依賴於兩個境界，義辯和應辯依賴於九個境界。』 愿智存在於三個境界，指的是愿智存在於三個境界之中，即第四禪、初禪和欲界。進入第四禪的人能夠了解初禪和欲界的情況。說不諍依賴於五個境界，指的是不諍可以在五個境界中獲得，即根本四禪和欲界。希望一切不起爭執。法辯和辭辯依賴於兩個境界，指的是法辯（關於法的辯才）、辭辯（關於言辭的辯才）和名辯（關於名稱的辯才），以及味辯（關於味道的辯才），存在於欲界和梵天世界。因為更高的境界已經脫離了覺和觀。辭辯是指對於味道的精妙理解。它也可以在兩個境界中獲得，即欲界和梵天世界。義辯和應辯依賴於九個境界，指的是義辯（關於意義的辯才）和應辯（關於應答的辯才）可以在九個境界中獲得，即四禪、四無色界和欲界。已經說了初禪，應當知道也包括了未來的禪定和中間的禪定。這是因為它們都屬於初禪的眷屬。有人問：如何才能獲得這種禪定？回答是： 『斷除慾望，並且不斷生起善念，才能獲得清凈的禪定。如果被污穢所染，就會退失，或者重新墮入輪迴。無漏的禪定只能通過斷除慾望才能獲得。』 斷除慾望，並且不斷生起善念，才能獲得清凈的禪定。
【English Translation】 English version: Regarding the retribution of karma. Someone asked: 'If one cultivates all four Dhyanas (meditative states) [Chán 定], why are there no Śuddhāvāsa (Pure Abodes) [Jìngjūtiān 淨居天] fruits in the lower three Dhyanas?' The answer is: 'If one can cultivate all Dhyanas, it is because one relies on the fourth Dhyana. Because the love and desire in the three realms are exhausted, the fruits of the Śuddhāvāsa are real.' If one attains the fourth Dhyana, one can cultivate other Dhyanas. The fourth Dhyana is attained after cultivating the others. It means that one who attains the fourth Dhyana has detached from the desires of the previous three Dhyanas. Therefore, there are no Śuddhāvāsa fruits in the lower realms. Someone asked the World Honored One: 'What is Prajñā-bala (power of wisdom) [Yuànzhì 願智]?' The answer is: 'Without attachment, the nature is unmoving, thus one can attain all Samādhis (meditative concentrations) [Dìng 定]. By the power of Samādhi, one can initiate the supreme four Dhyanas.' Among them, if his intention generates merit, then the merits of Prajñā-bala, non-contention, and eloquence will manifest. Prajñā-bala refers to the ability to enter Samādhi according to one's wish, whether it is past, future, or present, whether it is conditioned (with causes) or unconditioned (without causes), one can know everything completely. Non-contention refers to the hope that others will not initiate disputes, so one does not initiate disputes oneself. Eloquence refers to the ability to determine the meaning and taste of all Dharmas (teachings) [Fǎ 法] without doubt, without hindrance, and without fear. Someone asked: 'To which realm do Prajñā-bala, non-contention, and eloquence belong?' The answer is: 'Prajñā-bala exists in three realms, non-contention relies on five realms, Dharma-eloquence and verbal-eloquence rely on two realms, meaning-eloquence and responsive-eloquence rely on nine realms.' Prajñā-bala exists in three realms, referring to Prajñā-bala existing in the fourth Dhyana, the first Dhyana, and the desire realm [Yùjiè 欲界]. One who enters the fourth Dhyana can understand the situation of the first Dhyana and the desire realm. Saying that non-contention relies on five realms means that non-contention can be obtained in five realms, namely the fundamental four Dhyanas and the desire realm. Hoping that everything will not initiate disputes. Dharma-eloquence and verbal-eloquence rely on two realms, referring to Dharma-eloquence (eloquence about Dharma), verbal-eloquence (eloquence about words), and name-eloquence (eloquence about names), as well as taste-eloquence (eloquence about taste), existing in the desire realm and the Brahma [Fàn 梵] world. Because the higher realms have detached from perception and observation. Verbal-eloquence refers to the subtle understanding of taste. It can also be obtained in two realms, namely the desire realm and the Brahma world. Meaning-eloquence and responsive-eloquence rely on nine realms, referring to meaning-eloquence (eloquence about meaning) and responsive-eloquence (eloquence about response) that can be obtained in nine realms, namely the four Dhyanas, the four formless realms [Wúsèjiè 無色界], and the desire realm. Having spoken of the first Dhyana, it should be known that it also includes future Dhyanas and intermediate Dhyanas. This is because they all belong to the family of the first Dhyana. Someone asked: 'How can one obtain this Samādhi?' The answer is: 'Cutting off desires and constantly generating good thoughts, one can obtain pure Dhyana. If one is contaminated by defilements, one will regress or fall back into reincarnation. Unstained Dhyana can only be obtained by cutting off desires.' Cutting off desires and constantly generating good thoughts, one can obtain pure Dhyana.
凈禪者。凈初禪二時得。離欲時及上地沒生梵天世。如是一切盡當知。穢污退及生者。穢污味相應是退時得。若欲界及梵天世纏退于爾時得。味相應初禪生時得者。若上地命終生欲界及梵天世于爾時得。味相應初禪如是一切盡當知。無漏唯斷欲者。無漏唯斷欲時得。謂聖得離欲于爾時得無漏初禪。如是一切盡當知。問此功德誰能除煩惱。答。
無漏除煩惱 亦復定中間 一切定中間 相應于護根
無漏除煩惱者。無漏初禪八地除煩惱。如是一切盡當知。亦復定中間者。定中間名謂下地除欲。以方便道故終不得根本生。未得離欲余不能除。一切定中間相應于護根者。一切定中間護根相應終不得喜至不得義。問變化心有幾。謂有如意足能變化答八。四禪果欲界。四禪果初禪地。問彼誰成就。答。
下地變化意 成就彼種果 若合三種心 上地應當說
下地變化意成就彼種果者。謂若成就禪是成就彼果下地變化心。問如說初禪有四心。住于上地欲聞欲見。彼云何見聞。答。
梵世地識現在前。問彼幾時成就。答若合三種心上地應當說。若時彼識現在前。若眼識若鼻識若耳識若身識。爾時成就彼識。若不現在前即滅爾時不成就。
阿毗曇心論卷第三 大正藏第 28 冊 No
【現代漢語翻譯】 現代漢語譯本 凈禪者（獲得清凈禪定的人）。凈初禪在兩種情況下獲得：一是離欲時，二是上地（指色界或無色界）眾生死亡后投生到梵天世（色界天的第一層）。像這樣的一切都應當瞭解。穢污（指與煩惱相關的）退失以及（禪定）生起的情況：與穢污味（指對禪定的貪著）相應時，禪定會退失。如果從欲界或梵天世的禪定退失，就在那時獲得（穢污）。與味相應的初禪生起時獲得（清凈禪定）的情況：如果上地眾生死亡后投生到欲界或梵天世，就在那時獲得。與味相應的初禪，像這樣的一切都應當瞭解。無漏（指不被煩惱污染的）禪定只有斷除慾望的人才能獲得。無漏禪定只有在斷除慾望時才能獲得，也就是聖者獲得離欲時，就在那時獲得無漏初禪。像這樣的一切都應當瞭解。問：這種功德誰能用來去除煩惱？答： 無漏除煩惱，亦復定中間，一切定中間，相應于護根。 無漏除煩惱：無漏初禪在八地（指欲界、色界和無色界的八種禪定境界）中能去除煩惱。像這樣的一切都應當瞭解。亦復定中間：定中間指的是下地斷除慾望。因為使用方便道（指輔助性的修行方法），最終無法獲得根本生（指真正的禪定生起）。沒有獲得離欲的人，其餘的（煩惱）也無法去除。一切定中間相應于護根：一切定中間與護根（指守護六根，防止外境誘惑）相應，最終無法獲得喜（指禪定中的喜悅感受），也無法獲得義（指禪定的意義）。問：變化心有幾種？答：有如意足（指神通力）的人能變化出八種（心）。四禪果（指四禪的果報）在欲界，四禪果在初禪地。問：他們是誰成就的？答： 下地變化意，成就彼種果，若合三種心，上地應當說。 下地變化意成就彼種果：指的是如果成就了禪定，就是成就了那種果報的下地變化心。問：如果說初禪有四種心，住在上地想要聽聞和看見，他們是如何見聞的？答： 梵世地識現在前。問：他們什麼時候成就？答：若合三種心，上地應當說。如果那時他們的識（指眼識、鼻識、耳識、身識）顯現出來，那時就成就了那種識。如果不顯現出來，就滅了，那時就不成就。 《阿毗曇心論》卷第三 《大正藏》第28冊 No.
【English Translation】 English version A practitioner of pure meditation. When is pure first Dhyana (meditation) attained? It is attained at two times: when one is detached from desire and when beings from higher realms (referring to the Form Realm or Formless Realm) die and are reborn in the Brahma world (the first level of the Form Realm). All of this should be understood. The defilement (referring to that which is associated with afflictions) of regression and the arising (of meditation): when it corresponds to the taste of defilement (referring to attachment to meditation), meditation will regress. If one regresses from Dhyana in the Desire Realm or the Brahma world, it is attained at that time (defilement). The attainment of pure Dhyana when it corresponds to taste: if beings from higher realms die and are reborn in the Desire Realm or the Brahma world, it is attained at that time. Pure first Dhyana corresponding to taste, all of this should be understood. Non-outflow (referring to that which is not contaminated by afflictions) meditation can only be attained by those who have severed desire. Non-outflow meditation can only be attained when desire is severed, that is, when a sage attains detachment from desire, non-outflow first Dhyana is attained at that time. All of this should be understood. Question: Who can use this merit to remove afflictions? Answer: 『Non-outflow removes afflictions, also fixed intermediate, all fixed intermediate, corresponds to guarding the roots.』 『Non-outflow removes afflictions』: Non-outflow first Dhyana can remove afflictions in the eight realms (referring to the eight levels of meditative absorption in the Desire Realm, Form Realm, and Formless Realm). All of this should be understood. 『Also fixed intermediate』: Fixed intermediate refers to severing desire in the lower realms. Because of using expedient means (referring to auxiliary practices), one ultimately cannot attain fundamental arising (referring to the true arising of meditation). Those who have not attained detachment from desire cannot remove the remaining (afflictions). 『All fixed intermediate corresponds to guarding the roots』: All fixed intermediate corresponds to guarding the roots (referring to guarding the six senses to prevent external temptations), and ultimately cannot attain joy (referring to the feeling of joy in meditation) or meaning (referring to the meaning of meditation). Question: How many kinds of transformation minds are there? Answer: Those with psychic powers (referring to supernatural abilities) can transform into eight kinds (of minds). The fruit of the four Dhyanas (referring to the karmic result of the four Dhyanas) is in the Desire Realm, and the fruit of the four Dhyanas is in the first Dhyana realm. Question: Who attains them? Answer: 『Lower realm transformation mind, attains that kind of fruit, if combined with three kinds of minds, the higher realm should be spoken of.』 『Lower realm transformation mind attains that kind of fruit』: This refers to if one attains Dhyana, one attains the lower realm transformation mind of that kind of fruit. Question: If it is said that there are four kinds of minds in the first Dhyana, and one dwells in the higher realms wanting to hear and see, how do they see and hear? Answer: 『The consciousness of the Brahma world realm manifests.』 Question: When do they attain it? Answer: 『If combined with three kinds of minds, the higher realm should be spoken of.』 If at that time their consciousness (referring to eye consciousness, nose consciousness, ear consciousness, body consciousness) manifests, then they attain that kind of consciousness. If it does not manifest, it ceases, and then they do not attain it. 《Abhidharmahrdaya-sastra》 Volume 3 Taisho Tripitaka Volume 28, No.
. 1550 阿毗曇心論
阿毗曇心論卷第四
尊者法勝造
晉太元元年僧伽提婆共惠遠於廬山譯
契經品第八
已說定品契經品今當說。
一切智所說 契經微妙義 此吾今當說 宜應善心聽
雖有一切阿毗曇契經義。然諸契經應具分別今當說。世尊說三界欲界色界無色界。問此云何。答。
欲界十居止 色界說十七 無色中有四 三有亦復然
欲界十居止者。此欲界十居止。地獄畜生餓鬼人。六慾天。四王天。三十三天。炎摩。兜師哆。化樂。他化自在。是眾生起欲想。此處所中若可得物盡望淫慾所有。是以說欲界。問色界云何。答色界說十七。色界說十七者。居梵身梵富樓光。少光無量光光曜。少凈無量凈遍凈。無掛礙受福果實。無想眾生不煩不熱善見善現色究竟。此處所不起欲想。但成極妙色。非男非女形是故色界。無色中有四者。無色界四。居無量空處。無量識處。無所有處。非想非非想處。此處所無色彼離色慾。是以說無色界。問世尊說三有欲有色有無色有。此云何。答三有亦復然謂前三界分別即是三有。問如世尊所說七識住。是云何。答。
善趣是欲界 及色界三地 無色亦如是 慧知諸識住
此欲界中若趣善
【現代漢語翻譯】 現代漢語譯本 《阿毗曇心論》卷第四 尊者法勝造 晉太元元年僧伽提婆共惠遠於廬山譯 契經品第八 已說定品，契經品今當說。 一切智（Buddha，佛陀）所說，契經微妙義，此吾今當說，宜應善心聽。 雖有一切阿毗曇（Abhidhamma，論藏）契經義，然諸契經應具分別，今當說。世尊（Bhagavan，佛）說三界（Triloka）：欲界（Kāmadhātu）、色界（Rūpadhātu）、無色界（Arūpadhātu）。問：此云何？答： 欲界十居止，說十七，無色中有四，三有亦復然。 欲界十居止者：此欲界十居止，地獄（Naraka）、畜生（Tiryak）、餓鬼（Preta）、人（Manusya），六慾天（Six heavens of desire）：四王天（Cāturmahārājikādeva）、三十三天（Trāyastriṃśa）、炎摩天（Yāmadeva）、兜師哆天（Tuṣitadeva）、化樂天（Nirmāṇarati）、他化自在天（Paranirmitavaśavartin）。是眾生起欲想，此處所中若可得物盡望淫慾所有，是以說欲界。問：云何？答：說十七。說十七者：居梵身天（Brahmapāriṣadya）、梵富樓天（Brahmapurohita）、光天（Ābhāsvara）、少光天（Parīttābha）、無量光天（Apramāṇābha）、光曜天（Ābhāsvara），少凈天（Parīttaśubha）、無量凈天（Apramāṇaśubha）、遍凈天（Śubhakṛtsna），無掛礙受福果實天（Anabhraka），無想眾生天（Asaññasatta）、不煩天（Avṛha）、不熱天（Atapa）、善見天（Sudṛśa）、善現天（Sudarśana）、色究竟天（Akaniṣṭha）。此處所不起欲想，但成極妙色，非男非女形是故。無色中有四者：無色界有四處。居無量空處（Ākāśānantyāyatana）、無量識處（Vijñānānantyāyatana）、無所有處（Ākiṃcanyāyatana）、非想非非想處（Naivasaṃjñānāsaṃjñāyatana）。此處所無色彼離欲，是以說無色。問：世尊說三有：欲有（Kāmabhava）、色有（Rūpabhava）、無色有（Arūpabhava），此云何？答：三有亦復然，謂前三界分別即是三有。問：如世尊所說七識住（Satta viññāṇaṭṭhiti），是云何？答： 善趣是欲界，及色界三地，無色亦如是，慧知諸識住。 此欲界中若趣善。
【English Translation】 English version Abhidhammahrdaya Sutra Volume 4 Composed by Venerable Dharmashrestha Translated by Sangadeva and Huiyuan at Mount Lu in the first year of the Taiyuan era of the Jin Dynasty Chapter 8: Discourses The chapter on Samadhi (concentration) has been discussed; now the chapter on Discourses will be discussed. The Buddha (Enlightened One) spoke of the subtle meaning of the discourses. I will now explain this; one should listen with a good mind. Although there are all the meanings of the Abhidhamma (collection of philosophical texts) discourses, the various discourses should be fully distinguished, and now I will explain them. The World Honored One (Bhagavan) spoke of the three realms (Triloka): the Desire Realm (Kāmadhātu), the Form Realm (Rūpadhātu), and the Formless Realm (Arūpadhātu). Question: What is this? Answer: The Desire Realm has ten abodes, the Form Realm is said to have seventeen, the Formless Realm has four, and the three existences are also like this. The Desire Realm has ten abodes: These ten abodes of the Desire Realm are hell (Naraka), animals (Tiryak), hungry ghosts (Preta), humans (Manusya), the six heavens of desire: the Heaven of the Four Great Kings (Cāturmahārājikādeva), the Heaven of the Thirty-three (Trāyastriṃśa), the Yama Heaven (Yāmadeva), the Tuṣita Heaven (Tuṣitadeva), the Nirmāṇarati Heaven, and the Paranirmitavaśavartin Heaven. These beings give rise to desires, and in these places, whatever can be obtained is hoped for in terms of sexual desire; therefore, it is called the Desire Realm. Question: What is it? Answer: It is said to have seventeen. It is said to have seventeen abodes: the Brahmapāriṣadya Heaven, the Brahmapurohita Heaven, the Ābhāsvara Heaven, the Parīttābha Heaven, the Apramāṇābha Heaven, the Ābhāsvara Heaven, the Parīttaśubha Heaven, the Apramāṇaśubha Heaven, the Śubhakṛtsna Heaven, the Anabhraka Heaven, the Asaññasatta Heaven, the Avṛha Heaven, the Atapa Heaven, the Sudṛśa Heaven, the Sudarśana Heaven, and the Akaniṣṭha Heaven. In these places, desires do not arise, but extremely subtle forms are achieved, neither male nor female; therefore, it is the Form Realm. The Formless Realm has four abodes: the Realm of Infinite Space (Ākāśānantyāyatana), the Realm of Infinite Consciousness (Vijñānānantyāyatana), the Realm of Nothingness (Ākiṃcanyāyatana), and the Realm of Neither Perception nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana). In these places, there is no form, and they are detached from desire; therefore, it is called the Formless Realm. Question: The World Honored One spoke of the three existences: the existence of desire (Kāmabhava), the existence of form (Rūpabhava), and the existence of formlessness (Arūpabhava). What is this? Answer: The three existences are also like this, meaning that the distinctions of the previous three realms are the three existences. Question: As the World Honored One said, what are the seven abodes of consciousness (Satta viññāṇaṭṭhiti)? Answer: The good realms are the Desire Realm, and three grounds of the Form Realm, the Formless Realm is also like this; with wisdom, know the abodes of consciousness. In this Desire Realm, if one goes towards goodness.
數。如人及六慾天。色界前三地無色前三地。初禪地上。二禪地三二禪地上。三禪地三三禪地上。四禪地九。于中前三地及無色前三地。是說七識住。何以故。不壞識故惡趣中苦痛壞故。不得立識住。第四禪無想定壞故。亦不得立識住。非想非非想處。滅盡定壞故。不得立識住。是故不說。
第一有無想 眾生居說九 諸有漏四陰 是說四識住
第一有無想眾生居說九者。此七識住及無想眾生非想非非想處。是說九眾生居。于中眾生居止是故說眾生居。諸有漏四陰是說四識住者。有漏色痛想行。若識相續有此伴。是故說識住。問世尊說十二枝緣起。此亦應當說相。答。
諸煩惱及業 有體漸漸生 是名說有枝 眾生一切生
于中煩惱是無明愛受名說業者。行及有名說體者。餘枝是一切眾生漸漸生依體立煩惱。煩惱所作業業所作體。是故十二種分別。問此枝為一時行為漸漸。答非一時。十二苦陰說十二枝。無明為首。
彼是次第立 受于生死中 過去及未來 處中說於八
彼有枝次第立。于中前生時一切煩惱。共有及伴說無明。由此故造業。業造果是行。彼生種心是識。彼共生四陰相續是名色。于中所依眼為首。諸根是六入。根境界心和合是更樂。更樂所生受是痛。
【現代漢語翻譯】 現代漢語譯本： 例如人和六慾天（Kāmadhātu Devas）。前三地（前三個禪定層級）和無色界（Arūpadhātu）的前三地。初禪地（Prathama Dhyana Bhumi）之上。二禪地（Dvitiya Dhyana Bhumi）和三二禪地之上。三禪地（Tritiya Dhyana Bhumi）和三三禪地之上。四禪地（Caturtha Dhyana Bhumi）有九個。其中前三地和無色界的前三地，這被稱為七識住（Sapta Vijnana Sthitayah）。為什麼呢？因為識不壞滅的緣故。惡趣（Durgati）中的苦痛會壞滅，因此不能立為識住。第四禪（Caturtha Dhyana）的無想定（Asanjnasamapatti）會壞滅，因此也不能立為識住。非想非非想處（Naivasamjnanasamjnayatana）的滅盡定（Nirodhasamapatti）會壞滅，因此不能立為識住。所以不說。
第一有無想，眾生居說九，諸有漏四陰，是說四識住。
第一有（Prathamabhavah）和無想（Asanjnaka）眾生居（Sattvavasa）說九個，這七識住以及無想眾生和非想非非想處，這被稱為九眾生居。其中眾生居住和停止的地方，因此稱為眾生居。諸有漏四陰（Sasrava Catvari Skandhah）是說四識住，有漏的色（Rupa）、痛（Vedana）、想（Samjna）、行（Samskara），如果識（Vijnana）相續存在這些伴隨，因此稱為識住。問：世尊（Bhagavan）說十二枝緣起（Dvadasanga Pratityasamutpada），這也應當說其相。答：
諸煩惱及業，有體漸漸生，是名說有枝，眾生一切生。
其中煩惱是無明（Avidya）、愛（Trsna）、受（Vedana），稱為業者，是行（Samskara）及有（Bhava），稱為體者，其餘的枝是一切眾生漸漸生起，依賴於體而立煩惱。煩惱所作業，業所作體。因此有十二種分別。問：這些枝是一時行為還是漸漸行為？答：不是一時行為。十二苦陰（Dvadasa Duhkhaskandhah）說十二枝，以無明為首。
彼是次第立，受于生死中，過去及未來，處中說於八。
彼有枝次第而立。其中前生時的一切煩惱，共有及伴隨，稱為無明。由此故造業。業造果是行。彼生種心是識。彼共生四陰相續是名色。于中所依眼為首。諸根是六入（Sadayatana）。根境界心和合是更樂（Sparsa）。更樂所生受是痛（Vedana）。
【English Translation】 English version: For example, humans and the Six Desire Realms (Kāmadhātu Devas). The first three realms (the first three Dhyana levels) and the first three realms of the Formless Realm (Arūpadhātu). Above the First Dhyana Realm (Prathama Dhyana Bhumi). The Second Dhyana Realm (Dvitiya Dhyana Bhumi) and above the third Second Dhyana Realm. The Third Dhyana Realm (Tritiya Dhyana Bhumi) and above the third Third Dhyana Realm. The Fourth Dhyana Realm (Caturtha Dhyana Bhumi) has nine. Among them, the first three realms and the first three realms of the Formless Realm are called the Seven Abodes of Consciousness (Sapta Vijnana Sthitayah). Why? Because consciousness does not perish. Suffering in the evil realms (Durgati) perishes, therefore it cannot be established as an abode of consciousness. The Non-Perception Samadhi (Asanjnasamapatti) of the Fourth Dhyana (Caturtha Dhyana) perishes, therefore it cannot be established as an abode of consciousness. The Neither Perception Nor Non-Perception Realm (Naivasamjnanasamjnayatana) perishes due to the Cessation Samadhi (Nirodhasamapatti), therefore it cannot be established as an abode of consciousness. Therefore, it is not discussed.
'The first existence is without thought, the abodes of beings are said to be nine, the four aggregates with outflows, are said to be the four abodes of consciousness.'
The first existence (Prathamabhavah) and the Non-Perception (Asanjnaka) Abodes of Beings (Sattvavasa) are said to be nine. These Seven Abodes of Consciousness, as well as the Non-Perception beings and the Neither Perception Nor Non-Perception Realm, are called the Nine Abodes of Beings. Among them, the place where beings reside and stop is called the Abode of Beings. The Four Aggregates with Outflows (Sasrava Catvari Skandhah) are said to be the Four Abodes of Consciousness. The Form (Rupa), Feeling (Vedana), Perception (Samjna), and Mental Formations (Samskara) with outflows, if consciousness (Vijnana) continuously exists with these companions, therefore it is called the Abode of Consciousness. Question: The World-Honored One (Bhagavan) spoke of the Twelve Limbs of Dependent Origination (Dvadasanga Pratityasamutpada), this should also be explained in terms of its characteristics. Answer:
'The afflictions and actions, gradually arise with a body, these are called the limbs of existence, all beings are born.'
Among them, afflictions are Ignorance (Avidya), Craving (Trsna), and Feeling (Vedana). Those called actions are Mental Formations (Samskara) and Existence (Bhava). Those called the body are the remaining limbs. All beings gradually arise, relying on the body to establish afflictions. Afflictions create actions, and actions create the body. Therefore, there are twelve kinds of distinctions. Question: Are these limbs actions that occur simultaneously or gradually? Answer: They are not simultaneous actions. The Twelve Aggregates of Suffering (Dvadasa Duhkhaskandhah) speak of the twelve limbs, with Ignorance as the head.
'They are established in order, experiencing within birth and death, the past and the future, in the middle it is said to be eight.'
These limbs of existence are established in order. Among them, all the afflictions of the previous life, shared and accompanied, are called Ignorance. Because of this, actions are created. Actions create the result, which is Mental Formations. The seed of that birth is consciousness. The co-arising of the four aggregates in succession is called Form. Among them, the eye is the head of what is relied upon. The sense organs are the Six Entrances (Sadayatana). The union of the sense organs, objects, and mind is Contact (Sparsa). The feeling arising from contact is Feeling (Vedana).
痛所著是愛。痛具所煩勞是受。彼所勞造業是有。于中更受果是生彼生中無量起災患是老死。如是此有枝一切生中。二攝過去世。二未來。八現在生中攝。問世尊說六界此云何。答。
諸大謂有四 及與有漏識 亦色中間知 是界說生本
諸大謂有四及與有漏識亦色中間知者。四大地水火風有漏識及色中間可知。謂眼所受此六法說界。問以何等故於眾多法中說六界。答是界說生本。是六法生死之本。此中有士夫想。于中身地所生。水所潤火成熟除爛腐臭。風所起。空中間飲食。由風行出入識所立。此中起士夫想。是生死性故說界。問世尊說四聖諦此相云何。答。
諸行若有果 有漏是說苦 若有因是習 苦盡謂之滅
諸行若有果有漏是說苦者。一切有漏從行因中生。亦作一切苦患。是故一切行說苦諦。若有因是習者。一切有漏行他因。是以一切行說習諦。如一女亦說母亦說女前後故。如是有漏行亦說苦諦亦說習諦。已生當生故。苦盡謂之滅者。一切有漏行滅休息止謂之滅諦。
若有無漏行 是說為道諦 彼為二事故 見著則知微
若有無漏行是說為道諦者。一切無漏行說道諦。何以故。休息苦時儘是具故。問何以故說諦。答彼為二事故。二事說諦。自相真實非顛倒
【現代漢語翻譯】 現代漢語譯本 痛苦的根源是愛（愛慾）。痛苦的根本原因是感受（vedanā）。由這些煩惱所造作的行為是『有』（bhava，存在、業）。在其中再次承受果報是『生』（jāti，出生）。在那出生之中，無量災禍的開始是『老死』（jarā-maraṇa）。像這樣，這『有』的枝幹，在一切生命之中，兩部分包含過去世，兩部分包含未來世，八部分包含現在生之中。 問：世尊說六界（dhātu），這是什麼意思？答： 『諸大謂有四，及與有漏識，亦色中間知，是界說生本。』 『諸大謂有四，及與有漏識，亦色中間知』的意思是：四大（mahābhūta）——地（pṛthivī）、水（āpas）、火（tejas）、風（vāyu），有漏識（sāsrava-vijñāna），以及色（rūpa）中間可知。就是眼睛所感受的這六法，稱為界。 問：因為什麼緣故，在眾多法中只說六界？答：因為『是界說生本』。這六法是生死輪迴的根本。這裡面有士夫（puruṣa，補特伽羅）的妄想。其中身體由地大所生，由水大所滋潤，由火大使其成熟，去除腐爛和臭味，由風大所啟動，空大是中間的通道，飲食通過風大進行出入，由識大所建立。在這裡產生士夫的妄想。這是生死的本性，所以稱為界。 問：世尊所說的四聖諦（ārya-satya），它的相狀是什麼？答： 『諸行若有果，有漏是說苦，若有因是習，苦盡謂之滅。』 『諸行若有果，有漏是說苦』的意思是：一切有漏（sāsrava）之行從行（saṃskāra）因中產生，也產生一切苦患。因此，一切行被稱為苦諦（duḥkha-satya）。『若有因是習』的意思是：一切有漏之行是其他（煩惱）的因。因此，一切行被稱為集諦（samudaya-satya）。就像一個女人，既可以被稱為母親，也可以被稱為女兒，因為有前後關係。同樣，有漏之行既可以被稱為苦諦，也可以被稱為集諦，因為已經產生和將要產生。 『苦盡謂之滅』的意思是：一切有漏之行的滅盡、休息、停止，被稱為滅諦（nirodha-satya）。 『若有無漏行，是說為道諦，彼為二事故，見著則知微。』 『若有無漏行，是說為道諦』的意思是：一切無漏（anāsrava）之行被稱為道諦（mārga-satya）。為什麼呢？因為休息苦時窮盡，是完備的緣故。 問：因為什麼緣故說諦？答：『彼為二事故』。因為兩個原因說諦：自相真實，不是顛倒。
【English Translation】 English version Pain is caused by attachment. The root of pain is feeling (vedanā). The actions created by these afflictions are 'becoming' (bhava). To experience the results of these actions again is 'birth' (jāti). Within that birth, the beginning of countless calamities is 'old age and death' (jarā-maraṇa). Thus, this branch of 'becoming', in all lives, two parts encompass the past, two parts encompass the future, and eight parts encompass the present life. Question: The World Honored One spoke of the six elements (dhātu), what does this mean? Answer: 'The great elements are four, along with defiled consciousness, also knowing the intermediate of form, these elements are said to be the origin of birth.' 'The great elements are four, along with defiled consciousness, also knowing the intermediate of form' means: the four great elements (mahābhūta) - earth (pṛthivī), water (āpas), fire (tejas), wind (vāyu), defiled consciousness (sāsrava-vijñāna), and the intermediate knowable of form (rūpa). These six dharmas perceived by the eye are called elements. Question: For what reason are only the six elements spoken of among the many dharmas? Answer: Because 'these elements are said to be the origin of birth.' These six dharmas are the root of birth and death. Within this, there is the delusion of a self (puruṣa). The body is born from the earth element, nourished by the water element, matured by the fire element, removing decay and foulness, activated by the wind element, space is the intermediate passage, food and drink enter and exit through the wind element, and established by the consciousness element. Here, the delusion of a self arises. This is the nature of birth and death, therefore it is called elements. Question: What is the nature of the Four Noble Truths (ārya-satya) spoken of by the World Honored One? Answer: 'If actions have results, defiled ones are said to be suffering, if there is a cause, it is accumulation, the cessation of suffering is called cessation.' 'If actions have results, defiled ones are said to be suffering' means: all defiled (sāsrava) actions arise from the cause of actions (saṃskāra), and also produce all suffering and affliction. Therefore, all actions are called the Truth of Suffering (duḥkha-satya). 'If there is a cause, it is accumulation' means: all defiled actions have other (afflictions) as their cause. Therefore, all actions are called the Truth of the Origin of Suffering (samudaya-satya). Just as a woman can be called both a mother and a daughter, because of the sequential relationship. Similarly, defiled actions can be called both the Truth of Suffering and the Truth of the Origin of Suffering, because they have already arisen and will arise. 'The cessation of suffering is called cessation' means: the complete extinction, rest, and cessation of all defiled actions is called the Truth of Cessation (nirodha-satya). 'If there are undefiled actions, they are said to be the Truth of the Path, for these two reasons, seeing attachment then knowing the subtle.' 'If there are undefiled actions, they are said to be the Truth of the Path' means: all undefiled (anāsrava) actions are called the Truth of the Path (mārga-satya). Why? Because the exhaustion of suffering at the time of rest is complete. Question: For what reason are the Truths spoken of? Answer: 'For these two reasons'. The Truths are spoken of for two reasons: their self-nature is real and not inverted.
。及見彼得非顛倒意。問如前因後果。以何等故。世尊前說果后說因。答見著則知微。聖諦雖有前習后苦。先修道后得滅。但應前見苦諦后見習諦。如是應先見滅諦后見道諦。何以故。苦粗習細滅粗道細。是故世尊先說苦諦后說習諦。先說滅諦后說道諦。問世尊說四聖沙門果此幾種。答。
聖果有六種 最勝在九地 第三在六地 二俱依未來
聖果有六種者。六種四沙門果無漏五陰及數緣滅。問四沙門果何地所攝。答最勝在九地。最勝是無著果。是九地所攝。根本四禪三無色未來及中間。第三在六地者。不還果六地所攝。具足四禪未來及中。非無色以無法智故。二俱依未來者。須陀洹果及斯陀含未來禪所攝。以未離欲故。問世尊說四道。苦非速通苦速通樂不速通樂速通此何相。答。
從信行諸法 無煩惱遲想 從法行諸法 無煩惱速想
從信行諸法無煩惱遲想者。從信行無漏法是非速。鈍根輩所攝是遲。若受此當知信解脫時解脫。亦受同鈍根故。從法行諸法無煩惱速想者。從法行無漏法利根輩所攝是速。若受此當知見到不時解脫亦受同利根故。
根本禪地中 知假名樂想 小及難得故 余皆是苦想
根本禪地中知假名樂想者。根本四禪中利根及鈍根法說樂道。何以
【現代漢語翻譯】 現代漢語譯本：並且見到彼得（Peter）沒有顛倒其意，（阿羅漢）問（世尊）如前因後果，以何等緣故，世尊（Buddha）之前說果后說因？（世尊）回答說：『見到執著就能知道細微之處。聖諦（Arya Satya）雖然有前習后苦，先修道后得滅，但應當先見苦諦（Dukkha Satya）后見習諦（Samudaya Satya）。如此，應先見滅諦（Nirodha Satya）后見道諦（Magga Satya）。』為什麼呢？苦（Dukkha）粗、習（Samudaya）細、滅（Nirodha）粗、道（Magga）細。所以世尊先說苦諦后說習諦，先說滅諦后說道諦。問：世尊所說的四沙門果（Śrāmaṇaphala），這有幾種？答： 『聖果有六種，最勝在九地，第三在六地，二俱依未來。』 聖果有六種，指六種四沙門果：無漏五陰（Anāsrava pañca-skandha）、及數緣滅（Saṃkhyā-nirodha）。問：四沙門果為何地所攝？答：最勝在九地。最勝是無著果（Anāsakti-phala），是九地所攝，根本四禪（catasra dhyānāni）三無色（trayo arūpāḥ），未來及中間。第三在六地，指不還果（Anāgāmi-phala）為六地所攝，具足四禪，未來及中，非無色，以無法智故。二俱依未來，指須陀洹果（Srotaāpanna-phala）及斯陀含果（Sakṛdāgāmi-phala）為未來禪所攝，以未離欲故。問：世尊說四道，苦非速通、苦速通、樂不速通、樂速通，這是什麼相？答： 『從信行諸法，無煩惱遲想；從法行諸法，無煩惱速想。』 從信行諸法無煩惱遲想，指從信行（Śraddhā-anusārin）無漏法（Anāsrava dharma）是非速，鈍根輩所攝是遲。若受此，當知信解脫（Śraddhāvimukta）時解脫，亦受同鈍根故。從法行諸法無煩惱速想，指從法行（Dharma-anusārin）無漏法是利根輩所攝是速。若受此，當知見到不時解脫，亦受同利根故。 『根本禪地中，知假名樂想；小及難得故，余皆是苦想。』 根本禪地中知假名樂想，指根本四禪中利根及鈍根法說樂道。為什麼呢？
【English Translation】 English version: And seeing that Peter (Peter) did not misunderstand, (the Arhat) asked (the Buddha) about the cause and effect as before. For what reason did the World-Honored One (Buddha) speak of the effect before and the cause after? (The Buddha) replied, 'Seeing attachment allows one to know the subtle aspects. Although the Noble Truths (Arya Satya) have prior habits and subsequent suffering, and one first cultivates the path and then attains cessation, one should first see the Truth of Suffering (Dukkha Satya) and then see the Truth of the Origin (Samudaya Satya). Likewise, one should first see the Truth of Cessation (Nirodha Satya) and then see the Truth of the Path (Magga Satya).' Why is that? Suffering (Dukkha) is coarse, Origin (Samudaya) is subtle, Cessation (Nirodha) is coarse, and Path (Magga) is subtle. Therefore, the World-Honored One first spoke of the Truth of Suffering and then the Truth of Origin, first spoke of the Truth of Cessation and then the Truth of the Path. Question: The World-Honored One spoke of the four Śrāmaṇaphala (fruits of the ascetic life), how many kinds are there? Answer: 'There are six kinds of holy fruits, the most excellent is in the ninth ground, the third is in the sixth ground, and both depend on the future.' There are six kinds of holy fruits, referring to the six kinds of the four Śrāmaṇaphala: the undefiled five aggregates (Anāsrava pañca-skandha), and cessation through wisdom (Saṃkhyā-nirodha). Question: Which ground do the four Śrāmaṇaphala belong to? Answer: The most excellent is in the ninth ground. The most excellent is the fruit of non-attachment (Anāsakti-phala), which belongs to the nine grounds: the fundamental four dhyānas (catasra dhyānāni), the three formless realms (trayo arūpāḥ), the future, and the intermediate. The third is in the sixth ground, referring to the Anāgāmi-phala (fruit of non-returning) belonging to the six grounds, possessing the four dhyānas, the future, and the intermediate, but not the formless realms, because there is no wisdom of the Dharma. Both depend on the future, referring to the Srotaāpanna-phala (fruit of stream-entry) and the Sakṛdāgāmi-phala (fruit of once-returning) belonging to the future dhyāna, because they have not yet abandoned desire. Question: The World-Honored One spoke of the four paths: suffering not quick to penetrate, suffering quick to penetrate, pleasure not quick to penetrate, pleasure quick to penetrate. What are their characteristics? Answer: 'From those who follow by faith, there is no affliction, slow thought; from those who follow by Dharma, there is no affliction, quick thought.' From those who follow by faith, there is no affliction, slow thought, referring to the undefiled Dharma (Anāsrava dharma) practiced by those who follow by faith (Śraddhā-anusārin), which is not quick, and those of dull faculties are slow. If one receives this, one should know that one is liberated at the time of faith-liberation (Śraddhāvimukta), and also receives the same dull faculties. From those who follow by Dharma, there is no affliction, quick thought, referring to the undefiled Dharma practiced by those who follow by Dharma (Dharma-anusārin), which is quick for those of sharp faculties. If one receives this, one should know that one sees liberation not in time, and also receives the same sharp faculties. 'In the fundamental dhyāna grounds, one knows the false name of pleasure; because it is small and difficult to obtain, the rest are all thoughts of suffering.' In the fundamental dhyāna grounds, one knows the false name of pleasure, referring to the fundamental four dhyānas, in which those of sharp and dull faculties speak of the path of pleasure. Why is that?
故。止觀導等故及樂行故。小及難得故余皆是苦想者。餘地攝無漏是苦想。所以者何。以小故。未來禪中間禪止道小。無色中觀小。是故極苦一向難得及小故說苦。問世尊說四不壞凈。于佛不壞凈。於法僧聖戒不壞凈此云何。答。
自覺聲聞法 解脫亦余因 清凈無垢信 聖戒及決定
自覺聲聞法解脫亦余因清凈無垢信者。自覺是佛。彼佛無著果所攝。無學功德是佛法。於此法若無漏信。是說于佛不壞凈。已取正證聲聞。彼學無學功德是說聲聞法。於此法若無漏信。是說于僧不壞凈。涅槃中無漏信及余有為法。如苦諦習諦信。菩薩無漏功德信。學無學辟支佛法信。是說於法不壞凈。聖戒者無漏戒。是說于戒不壞凈。問以何等故不壞凈。一向無漏非有漏。答及決定此是決定。從正見中生故。無漏信無漏戒定無漏。有漏信者為不信所壞。有漏戒者為非戒所壞。是以不決定。無漏不壞至後生是以決定。故不壞凈一向無漏。問世尊說修定有四。有修定于現法中得樂居。有修定得知見。有修定分別慧。有修定得漏盡。此何相。答。
初禪若有善 說現法是樂 若知于生死 是說名知見
初禪若有善說現法是樂者。凈及無漏初禪能得現法樂居。若知于生死是說名知見者。生死智通。是說修定知見
【現代漢語翻譯】 現代漢語譯本 因此，由於止觀的引導等原因，以及樂於修行的緣故；由於（無漏法）稀少且難以獲得，所以其餘的都認為是苦想。其餘的（欲界、色界）地所攝的無漏法是苦想。為什麼呢？因為它們稀少。未來的禪定、中間禪定、止道都很稀少，無色界的觀也很稀少。因此，極度的痛苦往往難以獲得且稀少，所以說是苦。問：世尊說有四不壞凈（catūsu aveccappasādesu）：于佛不壞凈（buddhe aveccappasāda），於法（dhamma）僧（saṃgha）聖戒（ariya-sīla）不壞凈，這是什麼意思呢？答： 自覺聲聞法，解脫亦余因，清凈無垢信，聖戒及決定。 『自覺』是佛（Buddha），彼佛是無著果（anāsava-phala）所攝。無學（asekha）的功德是佛法（Buddha-dhamma）。對於此法，若有無漏信（anāsava saddhā），是說于佛不壞凈。已經取得正證的聲聞（sāvaka），彼學（sekha）無學的功德是說聲聞法。對於此法，若有無漏信，是說于僧不壞凈。涅槃（Nibbāna）中的無漏信以及其餘有為法（saṃkhata dhamma），如苦諦（dukkha sacca）習諦（samudaya sacca）的信，菩薩（Bodhisatta）無漏功德的信，學無學辟支佛（paccekabuddha）法的信，是說於法不壞凈。聖戒是無漏戒（anāsava sīla），是說于戒不壞凈。問：以什麼緣故不壞凈一定都是無漏的而不是有漏的呢？答：以及『決定』，這是決定。從正見（sammā-diṭṭhi）中產生，所以無漏信、無漏戒決定是無漏的。有漏信會被不信所破壞，有漏戒會被非戒所破壞，因此是不決定的。無漏不壞，直至後生也是如此，因此是決定的。所以不壞凈一定都是無漏的。問：世尊說修定（samādhi）有四種：有修定于現法中得樂居（diṭṭhadhammasukhavihārāya samādhi），有修定得知見（ñāṇadassanāya samādhi），有修定分別慧（paṭivedhāya samādhi），有修定得漏盡（āsavakkhayāya samādhi），這是什麼相呢？答： 初禪若有善，說現法是樂，若知于生死，是說名知見。 『初禪若有善，說現法是樂』，清凈以及無漏的初禪（paṭhama jhāna）能得現法樂居。『若知于生死，是說名知見』，生死智通（cutūpapāta-ñāṇa），是說修定知見。
【English Translation】 English version Therefore, due to the guidance of cessation and contemplation (止觀, zhǐ guān) and the joy of practice; because (the unconditioned dharmas) are rare and difficult to obtain, the rest are considered thoughts of suffering. The unconditioned dharmas included in the remaining (desire realm, form realm) are thoughts of suffering. Why? Because they are rare. Future meditation, intermediate meditation, and the path of cessation are rare. Contemplation in the formless realm is also rare. Therefore, extreme suffering is often difficult to obtain and rare, so it is said to be suffering. Question: The World Honored One (世尊, Shìzūn) spoke of the four kinds of unwavering confidence (四不壞凈, sì bù huài jìng): unwavering confidence in the Buddha (于佛不壞凈, yú fó bù huài jìng) (buddhe aveccappasāda), unwavering confidence in the Dharma (於法, yú fǎ) (dhamma), unwavering confidence in the Sangha (于僧, yú sēng) (saṃgha), and unwavering confidence in the noble precepts (聖戒, shèng jiè) (ariya-sīla). What does this mean? Answer: Self-awakened disciple's Dharma, liberation is also a cause, pure and stainless faith, noble precepts and determination. 'Self-awakened' is the Buddha (佛, Fó) (Buddha), that Buddha is included in the fruit of non-attachment (無著果, wú zhuó guǒ) (anāsava-phala). The virtues of the non-learner (無學, wú xué) (asekha) are the Buddha-Dharma (佛法, Fó-fǎ) (Buddha-dhamma). If there is unconditioned faith (無漏信, wú lòu xìn) (anāsava saddhā) in this Dharma, it is said to be unwavering confidence in the Buddha. The disciple (聲聞, shēng wén) (sāvaka) who has already attained right realization, their virtues of the learner (學, xué) (sekha) and non-learner are said to be the Dharma of the disciple. If there is unconditioned faith in this Dharma, it is said to be unwavering confidence in the Sangha. Unconditioned faith in Nirvana (涅槃, Nièpán) (Nibbāna) and other conditioned dharmas (有為法, yǒu wéi fǎ) (saṃkhata dhamma), such as faith in the truth of suffering (苦諦, kǔ dì) (dukkha sacca) and the truth of the origin (習諦, xí dì) (samudaya sacca), faith in the unconditioned virtues of the Bodhisattva (菩薩, Púsà) (Bodhisatta), faith in the Dharma of the learner and non-learner Pratyekabuddha (辟支佛, bìzhīfó) (paccekabuddha), is said to be unwavering confidence in the Dharma. Noble precepts are unconditioned precepts (無漏戒, wú lòu jiè) (anāsava sīla), which is said to be unwavering confidence in the precepts. Question: For what reason is unwavering confidence always unconditioned and not conditioned? Answer: And 'determination', this is determination. Because it arises from right view (正見, zhèng jiàn) (sammā-diṭṭhi), unconditioned faith and unconditioned precepts are determined to be unconditioned. Conditioned faith can be destroyed by disbelief, and conditioned precepts can be destroyed by non-precepts, therefore it is undetermined. Unconditioned is indestructible, even until the next life, therefore it is determined. Therefore, unwavering confidence is always unconditioned. Question: The World Honored One said that there are four kinds of meditation (修定, xiū dìng) (samādhi): there is meditation that leads to pleasant abiding in the present life (于現法中得樂居, yú xiàn fǎ zhōng dé lè jū) (diṭṭhadhammasukhavihārāya samādhi), there is meditation that leads to knowledge and vision (得知見, dé zhī jiàn) (ñāṇadassanāya samādhi), there is meditation that leads to penetrating wisdom (分別慧, fēnbié huì) (paṭivedhāya samādhi), and there is meditation that leads to the exhaustion of outflows (得漏盡, dé lòu jǐn) (āsavakkhayāya samādhi). What are their characteristics? Answer: The first dhyana if there is good, is said to be pleasure in the present life, if knowing about birth and death, is said to be knowledge and vision. 'The first dhyana (初禪, chū chán) (paṭhama jhāna) if there is good, is said to be pleasure in the present life', pure and unconditioned first dhyana can attain pleasant abiding in the present life. 'If knowing about birth and death, is said to be knowledge and vision', the knowledge of the passing away and rebirth of beings (生死智通, shēngsǐ zhì tōng) (cutūpapāta-ñāṇa), is said to be meditation leading to knowledge and vision.
共依五陰。
慧分別當知 求得諸功德 金剛喻四禪 是名為漏盡
慧分別當知求得諸功德者。方便生功德名欲界戒。聞思修功德一切色無色界善法。一切無漏有為法。是一切修定分別慧。金剛喻四禪是名為漏盡者。金剛喻名最後學心共相應。共有第四禪所攝。是說修定漏盡。何義此如來自已說。問世尊說四如意足四正斷四意止。彼亦應當說相。答。
善有為諸法 求方便等起 佛說如意足 亦現正意斷
善有為諸法求方便等起佛說如意足者。求方便等起如前修定分別慧。說是一切如意足。如意乘器故。亦現正意斷者。即此一切功德說正斷。
彼亦是意止 四聖種亦然 謂有恩力生 彼聖之所說
彼亦是意止者。即此法亦說意止。問世尊說四聖種此云何。答四聖種亦然。即此法亦說四聖種。問何以故。此一切功德。說意止正斷如意足聖種。答謂有恩力生。彼聖之所說。此諸法謂定恩力生由定住。是故說如意足。精進恩力生故說正斷。念恩力生故說意止。少欲知足恩力生故說聖種。已共分別道品。自相今當說。
凈信精進念 喜慧及倚覺 護思惟戒定 是法謂道品
此十法說道品非余。于中信是信根信力精進是四正斷。精進根精進力精進覺枝正方便
【現代漢語翻譯】 現代漢語譯本： 共依五陰（skandha，構成個體經驗的五種要素：色、受、想、行、識）。
慧分別當知 求得諸功德
金剛喻四禪 是名為漏盡
慧分別當知求得諸功德者。方便生功德名欲界戒。聞思修功德一切色無色善法。一切無漏有為法。是一切修定分別慧。金剛喻四禪是名為漏盡者。金剛喻名最後學心共相應。共有第四禪所攝。是說修定漏盡。何義此如來自已說。問世尊說四如意足（catuṛddhipāda，四種成就神通的基礎）四正斷（catvāri samyakprahāṇāni，斷除惡行的四種努力）四意止（smṛtyupasthāna，四種專注的修行）。彼亦應當說相。答。
善有為諸法 求方便等起
佛說如意足 亦現正意斷
善有為諸法求方便等起佛說如意足者。求方便等起如前修定分別慧。說是一切如意足。如意乘器故。亦現正意斷者。即此一切功德說正斷。
彼亦是意止 四聖種亦然
謂有恩力生 彼聖之所說
彼亦是意止者。即此法亦說意止。問世尊說四聖種（catvāri āryavaṃśāḥ，聖者的四種族性）此云何。答四聖種亦然。即此法亦說四聖種。問何以故。此一切功德。說意止正斷如意足聖種。答謂有恩力生。彼聖之所說。此諸法謂定恩力生由定住。是故說如意足。精進恩力生故說正斷。念恩力生故說意止。少欲知足恩力生故說聖種。已共分別道品。自相今當說。
凈信精進念 喜慧及倚覺
護思惟戒定 是法謂道品
此十法說道品非余。于中信是信根信力精進是四正斷。精進根精進力精進覺枝正方便
English version: Dependent on the five skandhas (skandha, the five aggregates that constitute individual experience: form, feeling, perception, mental formations, and consciousness).
Wisdom distinguishes and knows Seeking to obtain all merits
Vajra-like four dhyanas Are called the exhaustion of outflows
'Wisdom distinguishes and knows, seeking to obtain all merits.' The merit arising from skillful means is called the precepts of the desire realm. The merits of hearing, thinking, and cultivating are all good dharmas of the form and formless realms, and all undefiled conditioned dharmas. This is all wisdom that distinguishes through cultivation and concentration. 'Vajra-like four dhyanas are called the exhaustion of outflows.' 'Vajra-like' means the final learning mind is in accordance. It is contained within the fourth dhyana. This speaks of the exhaustion of outflows through cultivating concentration. What is the meaning of this? The Thus Come One has already spoken of it. Question: The World Honored One spoke of the four bases of psychic power (catuṛddhipāda, the four foundations for achieving supernormal abilities), the four right exertions (catvāri samyakprahāṇāni, the four efforts to eliminate evil), and the four foundations of mindfulness (smṛtyupasthāna, the four applications of mindfulness). Their characteristics should also be explained. Answer:
Good conditioned dharmas Seeking skillful means to arise
The Buddha spoke of the bases of psychic power Also manifesting right exertions
'Good conditioned dharmas, seeking skillful means to arise, the Buddha spoke of the bases of psychic power.' Seeking skillful means to arise is like the wisdom that distinguishes through cultivation and concentration mentioned earlier. This is said to be all the bases of psychic power, because psychic power is a vehicle. 'Also manifesting right exertions' means that all these merits are called right exertions.
They are also the foundations of mindfulness The four noble lineages are also thus
It is said that grace and power arise That which is spoken by the noble ones
'They are also the foundations of mindfulness.' This dharma is also called the foundations of mindfulness. Question: The World Honored One spoke of the four noble lineages (catvāri āryavaṃśāḥ, the four traditions of the noble ones), what are they? Answer: The four noble lineages are also thus. This dharma is also called the four noble lineages. Question: Why is it that all these merits are called the foundations of mindfulness, right exertions, bases of psychic power, and noble lineages? Answer: It is said that grace and power arise, that which is spoken by the noble ones. These dharmas, namely, grace and power arising from concentration, abide due to concentration. Therefore, they are called the bases of psychic power. Because grace and power arise from diligence, they are called right exertions. Because grace and power arise from mindfulness, they are called the foundations of mindfulness. Because grace and power arise from contentment and knowing satisfaction, they are called the noble lineages. The aspects of the limbs of enlightenment have already been distinguished together. Their individual characteristics will now be spoken of.
Pure faith, diligence, mindfulness Joy, wisdom, and reliance on awakening
Protection, thought, precepts, concentration These dharmas are called the limbs of enlightenment
These ten dharmas are called the limbs of enlightenment and no others. Among them, faith is the root of faith and the power of faith. Diligence is the four right exertions, the root of diligence, the power of diligence, the limb of diligence for awakening, and right effort.
【English Translation】 Dependent on the five skandhas. Wisdom distinguishes and knows Seeking to obtain all merits Vajra-like four dhyanas Are called the exhaustion of outflows Wisdom distinguishes and knows, seeking to obtain all merits. The merit arising from skillful means is called the precepts of the desire realm. The merits of hearing, thinking, and cultivating are all good dharmas of the form and formless realms, and all undefiled conditioned dharmas. This is all wisdom that distinguishes through cultivation and concentration. 'Vajra-like four dhyanas are called the exhaustion of outflows.' 'Vajra-like' means the final learning mind is in accordance. It is contained within the fourth dhyana. This speaks of the exhaustion of outflows through cultivating concentration. What is the meaning of this? The Thus Come One has already spoken of it. Question: The World Honored One spoke of the four bases of psychic power, the four right exertions, and the four foundations of mindfulness. Their characteristics should also be explained. Answer: Good conditioned dharmas Seeking skillful means to arise The Buddha spoke of the bases of psychic power Also manifesting right exertions Good conditioned dharmas, seeking skillful means to arise, the Buddha spoke of the bases of psychic power. Seeking skillful means to arise is like the wisdom that distinguishes through cultivation and concentration mentioned earlier. This is said to be all the bases of psychic power, because psychic power is a vehicle. 'Also manifesting right exertions' means that all these merits are called right exertions. They are also the foundations of mindfulness The four noble lineages are also thus It is said that grace and power arise That which is spoken by the noble ones They are also the foundations of mindfulness. This dharma is also called the foundations of mindfulness. Question: The World Honored One spoke of the four noble lineages, what are they? Answer: The four noble lineages are also thus. This dharma is also called the four noble lineages. Question: Why is it that all these merits are called the foundations of mindfulness, right exertions, bases of psychic power, and noble lineages? Answer: It is said that grace and power arise, that which is spoken by the noble ones. These dharmas, namely, grace and power arising from concentration, abide due to concentration. Therefore, they are called the bases of psychic power. Because grace and power arise from diligence, they are called right exertions. Because grace and power arise from mindfulness, they are called the foundations of mindfulness. Because grace and power arise from contentment and knowing satisfaction, they are called the noble lineages. The aspects of the limbs of enlightenment have already been distinguished together. Their individual characteristics will now be spoken of. Pure faith, diligence, mindfulness Joy, wisdom, and reliance on awakening Protection, thought, precepts, concentration These dharmas are called the limbs of enlightenment These ten dharmas are called the limbs of enlightenment and no others. Among them, faith is the root of faith and the power of faith. Diligence is the four right exertions, the root of diligence, the power of diligence, the limb of diligence for awakening, and right effort.
。念是念根念力念覺枝正念。喜是喜覺枝。慧是四意止慧根慧力。擇法覺枝正見。倚是倚覺枝。護是護覺枝。思惟是正志。戒是正語正業正命。定是四如意足定根定力定覺枝正定。問何以此法如是多種分別。答。
處方便一意 濡鈍及利根 見道思惟道 佛說三十七
處者。正念立緣中故說意止。方便者。正方便故說正斷。一意者。立一意故說如意足。濡鈍意得故說根。利根者。利根意得故說力。見道者。見道得故說道支。思惟道者。思惟道得故說覺支。是謂分別事故。佛說三十七。此十法事故佛說三十七。問此道品何地所攝。答。
禪第二未來 是說三十六 三四三十五 中間禪亦然
禪第二未來是說三十六者。第二禪無正志未來禪無喜覺枝。余有三四三十五。中間禪亦然者。第三第四禪中間禪。無喜覺枝無正志余有。
第一說一切 三空三十一 最上二十一 欲界二十二
第一說一切者。初禪具有三十七。三空三十一者。三空中有三十一。喜正志正語正業正命身意止彼中無餘有。最上二十一者。非想非非想處。無七覺八道及身意止。欲界二十二者。除覺枝道枝余有。問世尊說四食揣食更樂食意思食識食。是何想。答。
諸食中揣食 是欲界三種 識思
【現代漢語翻譯】 現代漢語譯本：念是指念根（專注的根本）念力（專注的力量）念覺枝（導向覺悟的專注）正念（正確的專注）。喜是指喜覺枝（喜悅的覺悟）。慧是指四意止（四念處）慧根（智慧的根本）慧力（智慧的力量）。擇法覺枝（選擇正確的法的覺悟）正見（正確的見解）。倚是指倚覺枝（依靠的覺悟）。護是指護覺枝（守護的覺悟）。思惟是指正志（正確的意念）。戒是指正語（正確的言語）正業（正確的行為）正命（正確的謀生方式）。定是指四如意足（四種達到目的的禪定）定根（禪定的根本）定力（禪定的力量）定覺枝（導向覺悟的禪定）正定（正確的禪定）。問：為什麼這種法有如此多種的分別？答： 『處方便一意，濡鈍及利根，見道思惟道，佛說三十七。』 處，是指正念安立於緣起之中，所以說意止（念住）。方便，是指正方便，所以說正斷（正精進）。一意，是指安立一心，所以說如意足（神足通）。濡鈍，是指根器遲鈍，所以說根。利根，是指根器敏銳，所以說力。見道，是指見道位，所以說道支（道）。思惟道，是指思惟道位，所以說覺支（菩提）。這就是分別的緣故。佛說三十七道品。這十種法事的緣故，佛說三十七道品。問：這些道品屬於哪個地界所攝？答： 『禪第二未來，是說三十六，三四三十五，中間禪亦然。』 禪第二未來是說三十六，是指第二禪沒有正志（正思惟），未來禪沒有喜覺枝（喜悅的覺悟）。其餘的有三、四禪和三十五道品。中間禪亦然，是指第三、第四禪和中間禪，沒有喜覺枝和正志，其餘的都有。 『第一說一切，三空三十一，最上二十一，欲界二十二。』 第一說一切，是指初禪具有三十七道品。三空三十一，是指三空處（無所有處、非想非非想處、識無邊處）中有三十一道品。喜、正志、正語、正業、正命、身意止（身念住、意念住），這些在三空中沒有，其餘的都有。最上二十一，是指非想非非想處，沒有七覺支（七菩提分）、八道支（八正道）以及身意止。欲界二十二，是指除了覺枝和道支，其餘的都有。問：世尊說四食，揣食（段食）、觸食、意思食（思食）、識食，是指什麼？答： 『諸食中揣食，是欲界三種，識思』
【English Translation】 English version: 'Nian' (念) refers to Nian Gen (念根, the root of mindfulness), Nian Li (念力, the power of mindfulness), Nian Jue Zhi (念覺枝, mindfulness as a branch of enlightenment), and Zheng Nian (正念, right mindfulness). 'Xi' (喜) refers to Xi Jue Zhi (喜覺枝, the joy branch of enlightenment). 'Hui' (慧) refers to the Four Yi Zhi (四意止, the four foundations of mindfulness), Hui Gen (慧根, the root of wisdom), and Hui Li (慧力, the power of wisdom). Ze Fa Jue Zhi (擇法覺枝, the discernment of dharma branch of enlightenment) and Zheng Jian (正見, right view). 'Yi' (倚) refers to Yi Jue Zhi (倚覺枝, the reliance branch of enlightenment). 'Hu' (護) refers to Hu Jue Zhi (護覺枝, the protection branch of enlightenment). Si Wei (思惟) refers to Zheng Zhi (正志, right thought). Jie (戒) refers to Zheng Yu (正語, right speech), Zheng Ye (正業, right action), and Zheng Ming (正命, right livelihood). Ding (定) refers to the Four Ru Yi Zu (四如意足, the four bases of psychic power), Ding Gen (定根, the root of concentration), Ding Li (定力, the power of concentration), Ding Jue Zhi (定覺枝, the concentration branch of enlightenment), and Zheng Ding (正定, right concentration). Question: Why are these dharmas distinguished in so many ways? Answer: 'Chu Fang Bian Yi Yi, Ru Dun Ji Li Gen, Jian Dao Si Wei Dao, Fo Shuo San Shi Qi.' 'Chu' (處) refers to Zheng Nian (正念, right mindfulness) being established in the conditions of dependent origination, therefore it is called Yi Zhi (意止, mindfulness). 'Fang Bian' (方便) refers to Zheng Fang Bian (正方便, right effort), therefore it is called Zheng Duan (正斷, right exertion). 'Yi Yi' (一意) refers to establishing one-pointedness of mind, therefore it is called Ru Yi Zu (如意足, the bases of psychic power). 'Ru Dun' (濡鈍) refers to dull faculties, therefore it is called Gen (根, root). 'Li Gen' (利根) refers to sharp faculties, therefore it is called Li (力, power). 'Jian Dao' (見道) refers to the path of seeing, therefore it is called Dao Zhi (道支, path branch). 'Si Wei Dao' (思惟道) refers to the path of cultivation, therefore it is called Jue Zhi (覺支, enlightenment branch). This is the reason for the distinctions. The Buddha spoke of the thirty-seven factors of enlightenment. Because of these ten dharmic matters, the Buddha spoke of the thirty-seven factors of enlightenment. Question: To which realm do these factors of enlightenment belong? Answer: 'Chan Di Er Wei Lai, Shi Shuo San Shi Liu, San Si San Shi Wu, Zhong Jian Chan Yi Ran.' 'Chan Di Er Wei Lai Shi Shuo San Shi Liu' means that the second Dhyana (禪) lacks Zheng Zhi (正志, right thought), and the future Dhyana lacks Xi Jue Zhi (喜覺枝, the joy branch of enlightenment). The remaining ones have the third and fourth Dhyanas and thirty-five factors of enlightenment. 'Zhong Jian Chan Yi Ran' means that the third and fourth Dhyanas and the intermediate Dhyana lack Xi Jue Zhi and Zheng Zhi, but have the rest. 'Di Yi Shuo Yi Qie, San Kong San Shi Yi, Zui Shang Er Shi Yi, Yu Jie Er Shi Er.' 'Di Yi Shuo Yi Qie' means that the first Dhyana has all thirty-seven factors of enlightenment. 'San Kong San Shi Yi' means that the three formless realms (無所有處, the sphere of nothingness; 非想非非想處, the sphere of neither perception nor non-perception; 識無邊處, the sphere of infinite consciousness) have thirty-one factors of enlightenment. Xi (喜, joy), Zheng Zhi (正志, right thought), Zheng Yu (正語, right speech), Zheng Ye (正業, right action), Zheng Ming (正命, right livelihood), Shen Yi Zhi (身意止, mindfulness of body and mind) are absent in the three formless realms, but the rest are present. 'Zui Shang Er Shi Yi' means that the realm of neither perception nor non-perception lacks the seven Jue Zhi (七覺支, seven factors of enlightenment), the eight Dao Zhi (八道支, eightfold path), and Shen Yi Zhi. 'Yu Jie Er Shi Er' means that the desire realm has all except the enlightenment branches and path branches. Question: The World Honored One spoke of the four kinds of food: Tuan Shi (揣食, morsel food), Chu Shi (觸食, contact food), Yi Si Shi (意思食, volitional food), and Shi Shi (識食, consciousness food). What does this refer to? Answer: 'Zhu Shi Zhong Tuan Shi, Shi Yu Jie San Zhong, Shi Si'
及更樂 是食謂有漏
諸食中揣食是欲界三種者。欲界揣食三種香味細滑。除飢渴故說食。識思及更樂是食謂有漏者。有漏識有漏思有漏更樂。是說食有何義。後生相續不斷故說食。問世尊說三三摩提空無愿無相。此三摩提云何行幾行。答。
無愿有十行 二行是空定 聖行中四行 說是無想定
無愿有十行者。無愿三摩提行十行。無常行苦行習諦四行道諦四行。二行是空定者。空三摩提二行空及無我行。聖行中四行說是無想定者。無想三摩提滅諦四行。問世尊說四顛倒。于無常有常想心顛倒想顛倒見顛倒。苦有樂想不凈有凈想非我有我想。心顛倒想顛倒見顛倒。此何見斷為何性。答。
曉了見苦斷 四種是顛倒 三見性所有 舍見正見說
曉了見苦斷四種是顛倒者。一切四顛倒見苦斷以行苦處故。三見性所有舍見正見說者。顛倒是見性三見中最上即是說顛倒。身見是說我見我是我見故。邊見見有常及斷。見盜不凈見凈彼一切行苦處。及見性所有心想見作亂故。說心顛倒想顛倒見顛倒。但非性顛倒。問世尊說多見六十二首。是何見所攝。答一切見是五見所攝。身見為首。問云何知。答。
誹謗于真實 此說為邪見 非實而見實 是二見及智
誹謗于真實此
【現代漢語翻譯】 現代漢語譯本： 及更樂（Geng Le，感受）是食謂有漏： 在各種食物中，摶食（Tuan Shi，用手捏成團的食物）是欲界的三種：欲界的摶食有三種，即香味和細滑。爲了解除飢渴而說為食物。識（Shi，意識）、思（Si，思維）及更樂（Geng Le，感受）是食謂有漏：有漏的識、有漏的思、有漏的更樂。說食物有什麼意義呢？爲了後生相續不斷，所以說為食物。問：世尊說三種三摩提（San Mo Ti，禪定），即空、無愿、無相。這三種三摩提如何修行，有多少種行？答： 無愿有十行，二行是空定，聖行中四行，說是無想定。 無愿有十行：無愿三摩提修行十種行，即無常行、苦行、集諦四行、道諦四行。二行是空定：空三摩提有兩種行，即空行和無我行。聖行中四行說是無想定：無想三摩提是滅諦四行。問：世尊說四種顛倒，即在無常中有常想，心顛倒、想顛倒、見顛倒；在苦中有樂想，不凈中有凈想，非我中有我想，心顛倒、想顛倒、見顛倒。這些是什麼見所斷，是什麼性質的？答： 曉了見苦斷，四種是顛倒，三見性所有，舍見正見說。 曉了見苦斷四種是顛倒：一切四種顛倒都是見苦所斷，因為它們存在於行苦之處。三見性所有舍見正見說：顛倒是見性的，在三種見中最上等的，就是說顛倒。身見是說我見，因為我是我見。邊見是見有常和斷。見盜、不凈見凈，它們都在行苦之處，並且是見性所有的，因為心想見作亂。所以說心顛倒、想顛倒、見顛倒，但不是性顛倒。問：世尊說多見六十二首，這些是什麼見所攝？答：一切見都是五見所攝，以身見為首。問：如何知道？答： 誹謗于真實，此說為邪見，非實而見實，是二見及智。 誹謗于真實，這被稱為邪見；不是真實的卻見為真實，這是兩種見和智。
【English Translation】 English version: And Geng Le (Geng Le, feeling) is called food with outflows: Among all foods, Tuan Shi (Tuan Shi, food kneaded into a ball by hand) is the three of the desire realm: Tuan Shi of the desire realm has three kinds, namely fragrance, taste, and smoothness. It is called food to relieve hunger and thirst. Shi (Shi, consciousness), Si (Si, thought), and Geng Le (Geng Le, feeling) are called food with outflows: consciousness with outflows, thought with outflows, and Geng Le with outflows. What is the meaning of calling it food? It is called food so that subsequent births continue without interruption. Question: The World Honored One spoke of three Samadhis (San Mo Ti, meditation), namely emptiness, wishlessness, and signlessness. How are these three Samadhis practiced, and how many practices are there? Answer: Wishlessness has ten practices, two practices are the emptiness Samadhi, four practices in the noble practice, which are called the non-thinking Samadhi. Wishlessness has ten practices: Wishless Samadhi practices ten kinds of practices, namely impermanence practice, suffering practice, the four practices of the truth of accumulation, and the four practices of the truth of the path. Two practices are the emptiness Samadhi: Emptiness Samadhi has two practices, namely the practice of emptiness and the practice of non-self. Four practices in the noble practice are called the non-thinking Samadhi: Non-thinking Samadhi is the four practices of the truth of cessation. Question: The World Honored One spoke of four inversions, namely having the thought of permanence in impermanence, inversion of mind, inversion of thought, inversion of view; having the thought of pleasure in suffering, having the thought of purity in impurity, having the thought of self in non-self, inversion of mind, inversion of thought, inversion of view. What views are these severed by, and what is their nature? Answer: Understanding and seeing suffering severs, the four kinds are inversions, all three natures of views possess, abandoning views and speaking of right views. Understanding and seeing suffering severs the four kinds are inversions: all four kinds of inversions are severed by seeing suffering, because they exist in the place of the suffering of action. All three natures of views possess abandoning views and speaking of right views: Inversions are of the nature of views, and the highest among the three views is speaking of inversions. The view of the body is speaking of the view of self, because 'I' is the view of self. The extreme view is seeing permanence and cessation. Seeing theft, seeing purity in impurity, they are all in the place of the suffering of action, and are possessed by the nature of views, because the mind, thought, and view are in disorder. Therefore, it is said that the inversion of mind, the inversion of thought, and the inversion of view, but it is not the inversion of nature. Question: The World Honored One spoke of the sixty-two heads of many views, what views are these included in? Answer: All views are included in the five views, with the view of the body as the head. Question: How do you know? Answer: Slandering the truth, this is said to be a wrong view, seeing what is not real as real, these are two views and wisdom. Slandering the truth, this is called a wrong view; seeing what is not real as real, these are two views and wisdom.
說為邪見者。謂見誹謗真實法無。此如說無施無齊無說。如是一切說邪見。非實而見實是二見及智者。五陰中不真實我見。我觀有是實見說身見。非真實樂凈觀有樂凈。是見見盜及余邪智思惟所斷。如夜有見。謂是賊。如豎木人像。
凈見謂戒盜 是非因見因 受邊說此見 依斷滅有常
凈見謂戒盜是非因見因者。謂法於法非因見是因。此見是戒盜。如苦行至解脫。受邊說此見依斷滅有常者。謂見無常事見常。是謂有常見。謂因緣相續不識已見斷。是謂斷見謂之受邊見。
建立諸誹謗 因依於二邊 若有事轉行 是正見應斷
建立諸誹謗者。說邪見。彼若誹謗苦是見苦斷。若誹謗習是見習斷。若誹謗滅是見滅斷。若誹謗道是見道斷。身見建立於苦我是我是見苦斷。見盜建立苦為樂是見苦斷。若習是見習斷。若滅是見滅斷。不受正法是故見滅斷道亦復然。戒盜若行有漏處是見苦斷。若行無漏處是見道斷。見斷滅計常是亦見苦斷。現五陰受斷滅計常非不現。此中分別一切諸見。問世尊說二十二根。此云何。答。
諸界在於內 身三及命根 是根生死依 聖人之所說
諸界在於內者。眼耳鼻舌意。身三者。身根三種身根男根女根。及命根者。命根第九。是根生死依聖人之
【現代漢語翻譯】 現代漢語譯本： 被稱為邪見的是指那些誹謗真實佛法不存在的見解。例如，聲稱沒有佈施，沒有供養，沒有祭祀等等。像這樣的一切說法都是邪見。將非真實的視為真實，或者將真實的視為非真實，這兩種見解都不是智者的行為。在五蘊（panchaskandha）中，持有不真實的『我』的觀念，認為『我』是存在的，這是一種真實的常見，被稱為身見（satkayadrishti）。將非真實的快樂或清凈的事物視為快樂或清凈，這種見解是錯誤的，它會被錯誤的見解、貪婪以及其他邪惡的智慧所斷除，就像在夜晚看到一個東西，就認為是盜賊一樣，也像看到一個木頭做的人像一樣。
『凈見』是指認為持戒可以導致盜取（涅槃），認為非因是因。這種見解認為苦行可以達到解脫。『受邊』是指依賴斷滅見或常見。認為無常的事物是常，這被稱為常見。認為因緣相續的現象在死後斷滅，這就是斷見，被稱為受邊見。
建立各種誹謗，其原因在於依賴於兩種極端（斷見和常見）。如果存在某種事物可以轉變修行，那麼這種正見就應該斷除。
建立各種誹謗，指的是邪見。如果誹謗苦諦（duhkha satya），那麼就要通過如實知見苦諦來斷除這種誹謗。如果誹謗集諦（samudaya satya），那麼就要通過如實知見集諦來斷除這種誹謗。如果誹謗滅諦（nirodha satya），那麼就要通過如實知見滅諦來斷除這種誹謗。如果誹謗道諦（marga satya），那麼就要通過如實知見道諦來斷除這種誹謗。認為『我』存在於苦諦中，這就是身見，應該通過如實知見苦諦來斷除。認為在苦中可以找到快樂，這是錯誤的見解，應該通過如實知見苦諦來斷除。如果對集諦有錯誤的見解，那麼就要通過如實知見集諦來斷除。如果對滅諦有錯誤的見解，那麼就要通過如實知見滅諦來斷除。如果不接受正法，那麼對滅諦和道諦的錯誤見解也是如此。如果認為持戒可以導致有漏的果報，那麼這是對苦諦的錯誤見解，應該通過如實知見苦諦來斷除。如果認為持戒可以導致無漏的果報，那麼這是對道諦的錯誤見解，應該通過如實知見道諦來斷除。認為斷滅之後是常，這也是對苦諦的錯誤見解，應該通過如實知見苦諦來斷除。即使五蘊的感受已經斷滅，仍然認為存在常，這並非不明顯。這裡分別討論了所有的見解。有人問：世尊說了二十二根（indriya），這是什麼意思呢？回答是：
存在於內在的各種界（dhatu），包括眼、耳、鼻、舌、意。身三指的是三種身根：身根、男根、女根。以及命根，命根是第九種。這些根是生死輪迴的依據，是聖人所說的。
【English Translation】 English version: That which is called wrong view refers to views that slander the truth of the Dharma as non-existent. For example, saying there is no giving, no offering, no sacrifice, and so on. All such statements are wrong views. To see what is unreal as real, or what is real as unreal, these two views are not the actions of the wise. Within the five skandhas (panchaskandha), holding the untrue notion of 'self,' thinking 'I' exist, is a common real view, called satkayadrishti (身見). To regard what is not truly pleasurable or pure as pleasurable or pure, this view is wrong, and it is severed by wrong views, greed, and other evil wisdom, just as seeing something at night and thinking it is a thief, or like seeing a wooden mannequin.
'Pure view' refers to thinking that upholding precepts can lead to stealing (Nirvana), thinking that a non-cause is a cause. This view thinks that ascetic practices lead to liberation. 'Accepting extremes' refers to relying on annihilationism or eternalism. To see impermanent things as permanent, this is called eternalism. To think that the continuous arising of conditioned phenomena ceases after death, this is annihilationism, called accepting extreme views.
Establishing various slanders, the reason lies in relying on two extremes (annihilationism and eternalism). If there is something that can transform practice, then this right view should be severed.
Establishing various slanders refers to wrong views. If one slanders the truth of suffering (duhkha satya), then one should sever this slander by truly knowing the truth of suffering. If one slanders the truth of the origin (samudaya satya), then one should sever this slander by truly knowing the truth of the origin. If one slanders the truth of cessation (nirodha satya), then one should sever this slander by truly knowing the truth of cessation. If one slanders the truth of the path (marga satya), then one should sever this slander by truly knowing the truth of the path. Thinking 'I' exists in the truth of suffering, this is satkayadrishti, and it should be severed by truly knowing the truth of suffering. Thinking that pleasure can be found in suffering, this is a wrong view, and it should be severed by truly knowing the truth of suffering. If one has wrong views about the truth of the origin, then one should sever them by truly knowing the truth of the origin. If one has wrong views about the truth of cessation, then one should sever them by truly knowing the truth of cessation. If one does not accept the right Dharma, then the wrong views about the truth of cessation and the truth of the path are also the same. If one thinks that upholding precepts can lead to conditioned results, then this is a wrong view about the truth of suffering, and it should be severed by truly knowing the truth of suffering. If one thinks that upholding precepts can lead to unconditioned results, then this is a wrong view about the truth of the path, and it should be severed by truly knowing the truth of the path. Thinking that after annihilation there is permanence, this is also a wrong view about the truth of suffering, and it should be severed by truly knowing the truth of suffering. Even if the feeling of the five skandhas has ceased, still thinking there is permanence is not unclear. Here, all views are discussed separately. Someone asks: The World Honored One spoke of twenty-two indriyas (根), what does this mean? The answer is:
The various dhatus (界) that exist internally include the eye, ear, nose, tongue, and mind. The three bodily faculties refer to the three bodily roots: the body root, the male root, and the female root. And the life faculty, the life faculty is the ninth. These roots are the basis of birth and death, as spoken by the sages.
所說者。此九根生死依故。說根眾生是生死想。
從痛諸煩惱 信首依清凈 九根謂無漏 是三依于道
從痛諸煩惱者。樂根苦根喜根憂根護根。是諸痛從此諸煩惱故說根。信首依清凈者。信根精進念定慧根。依此解脫故說根。九根謂無漏是三依于道者。信首五根三痛及意根。是若無漏依道故說根。謂從信行法行道所攝是未知根。謂思惟道所攝是已知根。謂無學道所攝是無知根。問此中幾欲界系。幾色界系。幾無色界系。答。
欲界四善八 色種性有七 諸心數者十 一心慧所說
欲界四者男根女根苦根憂根。是一向欲界系。余如界品說。善八者。信首五根及三無漏。色種性有七者。色根有七五色根男根女根餘者非色。問幾性心幾性心數幾非性心非性心數。答諸心數者。十信首五根及五痛。一心慧所說者。意根是余根非性心非性心數。問幾有報幾無報。答。
一及十有報 是慧之所說 十三中是報 見實者分別
一者憂根一定有報。一向善不善故。現在方便起是不從報生。非威儀非工巧。是以非無記故一向有報。及十有報是慧之所說者。信首五根謂有漏是有報。謂無漏是無報。意根及三痛謂無記及無漏是無報。余善不善是有報。苦根謂無記是無報余有報。問幾是報
【現代漢語翻譯】 現代漢語譯本： 所說的是，這九根（nine roots）是生死輪迴的依據，所以說根（roots）和眾生（sentient beings）是生死之想（thoughts of birth and death）。 從痛諸煩惱，信首依清凈，九根謂無漏，是三依于道。 從痛諸煩惱指的是樂根（sukha-indriya，根是感官）、苦根（duhkha-indriya）、喜根（saumanasya-indriya）、憂根（daurmanasya-indriya）、護根（upeksa-indriya）。這些痛感（feelings）是由於各種煩惱而產生的，所以稱為根（roots）。信首依清凈指的是信根（sradha-indriya）、精進根（virya-indriya）、念根（smrti-indriya）、定根（samadhi-indriya）、慧根（prajna-indriya）。依靠這些根可以解脫，所以稱為根（roots）。九根謂無漏是三依于道指的是信首五根（five roots beginning with faith）、三種痛感（three feelings）以及意根（manas-indriya）。如果這些是無漏的（anāsrava，不被煩惱污染的），它們就依賴於道（path），所以稱為根（roots）。從信行（faith-conduct）和法行（dharma-conduct）之道所攝的是未知根（anajñāta-indriya）。從思惟道（path of contemplation）所攝的是已知根（ajñā-indriya）。從無學道（path of no more learning）所攝的是無知根（anajnavin-indriya）。問：這裡面有多少屬於欲界（kāmadhātu）？有多少屬於色界（rūpadhātu）？有多少屬於無色界（arūpadhātu）？答： 欲界四善八，色種性有七，諸心數者十，一心慧所說。 欲界四指的是男根（purusa-indriya）、女根（strī-indriya）、苦根（duhkha-indriya）、憂根（daurmanasya-indriya）。這些完全屬於欲界。其餘的在界品（section on realms）中已經說過。善八指的是信首五根（five roots beginning with faith）以及三種無漏根（three anāsrava roots）。色種性有七指的是色根（rūpa-indriya）有七種：五色根（five sense faculties of form）、男根（purusa-indriya）、女根（strī-indriya），其餘的不是色（form）。問：有多少是自性心（inherent mind）？有多少是自性心數（inherent mental factors）？有多少是非自性心（non-inherent mind）？有多少是非自性心數（non-inherent mental factors）？答：諸心數者，十信首五根（five roots beginning with faith）以及五種痛感（five feelings）。一心慧所說指的是意根（manas-indriya）是，其餘的根不是自性心（inherent mind）也不是自性心數（inherent mental factors）。問：有多少是有報（with retribution）？有多少是無報（without retribution）？答： 一及十有報，是慧之所說，十三中是報，見實者分別。 一指的是憂根（daurmanasya-indriya）一定是有報的，因為它總是善（kusala）或不善（akusala）的。現在方便生起，不是從報（retribution）而生，不是威儀（mannerism）也不是工巧（skillful），因此不是無記（avyākrta，中性的），所以一定是有報的。及十有報是慧之所說指的是信首五根（five roots beginning with faith），有漏（sāsrava，被煩惱污染的）是有報的，無漏（anāsrava）是無報的。意根（manas-indriya）以及三種痛感（three feelings），無記（avyākrta）和無漏（anāsrava）是無報的，其餘的善（kusala）和不善（akusala）是有報的。苦根（duhkha-indriya）是無記（avyākrta）是無報的，其餘的是有報的。問：有多少是報（retribution）？
【English Translation】 English version: What is being said is that these nine roots (nine indriyas) are the basis for birth and death, therefore it is said that roots (indriyas) and sentient beings (sattva) are thoughts of birth and death (samsara). From pain, all afflictions; faith first, relying on purity; nine roots are said to be without outflows; these three rely on the path. 『From pain, all afflictions』 refers to the pleasure faculty (sukha-indriya), the pain faculty (duhkha-indriya), the joy faculty (saumanasya-indriya), the sorrow faculty (daurmanasya-indriya), and the equanimity faculty (upeksa-indriya). These feelings (vedana) arise from various afflictions, hence they are called roots (indriyas). 『Faith first, relying on purity』 refers to the faith faculty (sradha-indriya), the vigor faculty (virya-indriya), the mindfulness faculty (smrti-indriya), the concentration faculty (samadhi-indriya), and the wisdom faculty (prajna-indriya). Relying on these faculties leads to liberation, hence they are called roots (indriyas). 『Nine roots are said to be without outflows; these three rely on the path』 refers to the five faculties beginning with faith (faith, vigor, mindfulness, concentration, wisdom), the three feelings (joy, sorrow, equanimity), and the mind faculty (manas-indriya). If these are without outflows (anāsrava, uncontaminated), they rely on the path (marga), hence they are called roots (indriyas). Those included in the path of faith-conduct (sradhanusarin) and dharma-conduct (dharmanusarin) are the faculty of the unknown (anajñāta-indriya). Those included in the path of contemplation (darśana-marga) are the faculty of the known (ajñā-indriya). Those included in the path of no more learning (asaiksha-marga) are the faculty of the unknowing (anajnavin-indriya). Question: How many of these belong to the desire realm (kāmadhātu)? How many belong to the form realm (rūpadhātu)? How many belong to the formless realm (arūpadhātu)? Answer: Desire realm four, wholesome eight; form nature has seven; mental factors are ten; one mind, wisdom speaks of. 『Desire realm four』 refers to the male faculty (purusa-indriya), the female faculty (strī-indriya), the pain faculty (duhkha-indriya), and the sorrow faculty (daurmanasya-indriya). These entirely belong to the desire realm. The rest has been discussed in the section on realms (dhātu). 『Wholesome eight』 refers to the five faculties beginning with faith (faith, vigor, mindfulness, concentration, wisdom) and the three without outflows (three anāsrava roots). 『Form nature has seven』 refers to the form faculty (rūpa-indriya) having seven types: the five sense faculties of form (sight, hearing, smell, taste, touch), the male faculty (purusa-indriya), and the female faculty (strī-indriya); the rest are not form (rūpa). Question: How many are inherent mind (svabhāva-citta)? How many are inherent mental factors (svabhāva-cetasika)? How many are non-inherent mind (asvabhāva-citta)? How many are non-inherent mental factors (asvabhāva-cetasika)? Answer: 『Mental factors are ten』 the five faculties beginning with faith (faith, vigor, mindfulness, concentration, wisdom) and the five feelings (pleasure, pain, joy, sorrow, equanimity). 『One mind, wisdom speaks of』 refers to the mind faculty (manas-indriya) is, the rest of the faculties are neither inherent mind (svabhāva-citta) nor inherent mental factors (svabhāva-cetasika). Question: How many have retribution (vipāka)? How many are without retribution (avipakā)? Answer: One and ten have retribution; this is what wisdom speaks of; thirteen among these are retribution; those who see reality distinguish. 『One』 refers to the sorrow faculty (daurmanasya-indriya) definitely has retribution, because it is always either wholesome (kusala) or unwholesome (akusala). Arising conveniently in the present, it does not arise from retribution (vipāka), it is neither mannerism (iryāpatha) nor skillful (nairmānika), therefore it is not neutral (avyākrta), so it definitely has retribution. 『And ten have retribution; this is what wisdom speaks of』 refers to the five faculties beginning with faith (faith, vigor, mindfulness, concentration, wisdom), those with outflows (sāsrava, contaminated) have retribution, those without outflows (anāsrava) are without retribution. The mind faculty (manas-indriya) and the three feelings (joy, sorrow, equanimity), neutral (avyākrta) and without outflows (anāsrava) are without retribution, the rest wholesome (kusala) and unwholesome (akusala) have retribution. The pain faculty (duhkha-indriya) which is neutral (avyākrta) is without retribution, the rest have retribution. Question: How many are retribution (vipāka)?
幾非是報。答十三中是報。見實者分別十三根中。或性是報或非色根。七命根意根及四痛無記法者。善不善中生故報。問生時幾根最初得報。答。
二或六七八 謂初時可得 欲中有報相 亦六及上一
二或六七八謂初時可得者。謂漸漸成根。如卵生濕生胎生。是最初時二根生身根及命根。化生無形得六根。五色根及命根。一形七二形八。欲中有報想者。此說是一向欲界眾生。亦六及上一者。色界最初得六根。無色一根。彼爾時一向穢污心。是以一向穢污得心心數法非報。問命終時幾根最後舍。答。
四舍八與九 或復舍於十 死時漸漸滅 善舍各增五
四舍八與九或復舍於十死時漸漸滅者。無記心漸命終時。最後舍四根身意命護根。無形一時無記心命終舍八根。一形九二形十。善舍各增五者。即彼善心加增信首五根。如是色無色界隨根可得亦如是。問幾見斷幾思惟斷幾無斷。答。
二斷無斷四 二種根有六 三微妙不斷 謂餘思惟斷
二斷無斷四者。四根見斷思惟斷無斷意根及三痛。二種根有六者。信首五根及憂根。三微妙不斷者。三無漏是不斷。謂餘思惟斷者。九根思惟斷命根八及苦根。已說諸經門今當說。問世尊說六識。眼識耳鼻舌身意識此識識何法。答。
【現代漢語翻譯】 現代漢語譯本： 哪些不是果報？答：十三種法不是果報。觀察實相的人能夠區分十三種根，或者自性是果報，或者不是色根。七種命根、意根以及四種舍受、苦受和無記法，因為在善與不善中產生，所以是果報。問：眾生出生時，最初得到果報的是哪幾種根？答： 二、或六、七、八， 指的是最初時可以得到的根。 欲界中有果報的想， 也有六種以及更多。 『二、或六、七、八，指的是最初時可以得到的根』，指的是根漸漸形成。例如卵生、濕生、胎生，在最初的時候，會產生兩種根：身根和命根。化生沒有形體的眾生得到六根：五種色根和命根。一種形體的眾生得到七根，兩種形體的眾生得到八根。『欲界中有果報的想』，這裡說的是一向在欲界的眾生，『也有六種以及更多』，最初得到六根，無色界的眾生得到一種根。他們那時都是不清凈的心，因此不清凈的心和心所法不是果報。問：眾生命終時，最後捨棄的是哪幾種根？答： 捨棄四種、八種與九種， 或者捨棄十種。 死亡時漸漸消滅， 善心捨棄時各自增加五種。 『捨棄四種、八種與九種，或者捨棄十種，死亡時漸漸消滅』，指的是以無記心漸漸命終時，最後捨棄四種根：身根、意根、命根和護根。沒有形體的眾生在無記心中命終時捨棄八根。一種形體的眾生捨棄九根，兩種形體的眾生捨棄十根。『善心捨棄時各自增加五種』，指的是在善心中增加信等五根。像這樣，色界和無色界隨其根可以得到的也是如此。問：哪些是見斷？哪些是思惟斷？哪些是無斷？答： 兩種是斷，無斷有四種， 兩種根有六種。 三種微妙是不斷， 指的是其餘思惟斷。 『兩種是斷，無斷有四種』，四種根是見斷、思惟斷和無斷：意根和三種感受（舍受、苦受、樂受）。『兩種根有六種』，信等五根和憂根。『三種微妙是不斷』，三種無漏法是不斷。『指的是其餘思惟斷』，九種根是思惟斷：命根、八種根和苦根。已經說了諸經門，現在應當說。問：世尊說六識，眼識、耳識、鼻識、舌識、身識、意識，這些識分別識別什麼法？答：
【English Translation】 English version: What are not retributions? Answer: Thirteen dharmas are not retributions. Those who see reality can distinguish thirteen roots, either their nature is retribution, or they are not form-roots. The seven life-roots, the mind-root, and the four neutral feelings, painful feelings, and neutral dharmas, because they arise from good and non-good, are retributions. Question: When beings are born, which roots are initially obtained as retribution? Answer: Two, or six, seven, or eight, Refers to the roots that can be obtained initially. In the desire realm, there is the thought of retribution, Also six and above. 'Two, or six, seven, or eight, refers to the roots that can be obtained initially,' refers to the gradual formation of roots. For example, in egg-born, moisture-born, and womb-born beings, initially, two roots arise: the body-root and the life-root. Transformation-born beings without form obtain six roots: the five form-roots and the life-root. Beings with one form obtain seven roots, and beings with two forms obtain eight roots. 'In the desire realm, there is the thought of retribution,' this refers to beings who are always in the desire realm, 'also six and above,' initially obtaining six roots, and beings in the formless realm obtain one root. At that time, their minds are always impure, therefore impure minds and mental factors are not retributions. Question: When beings die, which roots are the last to be abandoned? Answer: Abandon four, eight, or nine, Or abandon ten. At the time of death, they gradually disappear, When abandoning good, each increases by five. 'Abandon four, eight, or nine, or abandon ten, at the time of death, they gradually disappear,' refers to gradually dying with a neutral mind, finally abandoning four roots: the body-root, the mind-root, the life-root, and the protective root. Formless beings abandon eight roots when dying with a neutral mind. Beings with one form abandon nine roots, and beings with two forms abandon ten roots. 'When abandoning good, each increases by five,' refers to adding the five roots of faith, etc., in a good mind. Likewise, in the form and formless realms, the roots that can be obtained are also like this. Question: Which are severed by seeing? Which are severed by thinking? Which are not severed? Answer: Two are severed, four are not severed, Two kinds of roots have six. Three subtle ones are not severed, Refers to the remaining severed by thinking. 'Two are severed, four are not severed,' four roots are severed by seeing, severed by thinking, and not severed: the mind-root and the three feelings (neutral, painful, and pleasant). 'Two kinds of roots have six,' the five roots of faith, etc., and the sorrow-root. 'Three subtle ones are not severed,' the three unconditioned dharmas are not severed. 'Refers to the remaining severed by thinking,' nine roots are severed by thinking: the life-root, eight roots, and the pain-root. The sutra gates have been spoken, now we should speak. Question: The World Honored One spoke of the six consciousnesses, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness, what dharmas do these consciousnesses respectively cognize? Answer:
若取諸根義 是五種心界 受一切諸法 是謂意識界
若取諸根義是五種心界者。義名五種色是五識識。眼識識色乃至身識識細滑。受一切諸法是謂意識界者。意識識一切諸法。此境界一切諸法。問有十法欲界相應不相應。色界相應不相應。無色界相應不相應。有為無漏相應不相應。無為二種善及無記。此中應分別智。一一智境界幾法。答。
五法應當知 法智之境界 未知智為七 他心境界三
五法應當知法智之境界者。五法法智境界欲界相應不相應。無漏相應不相應無為善。未知智為七者。未知智境界七法。色無色界及無漏相應不相應無為善。他心境界三者。他心智境界三法欲色及無漏相應。
有漏智有十 因果境界六 解脫智一法 道二謂餘九
有漏智有十者。有漏智是等智。彼一切十法境界一切法境界故。因果境界六者。苦智及習智是境界六法。三界相應不相應。解脫智一法者。滅智境界一法唯無為善。道二者。道智境界二法。有為無漏相應不相應。謂餘九者。余盡智無生智是境界九法。除其無為無記是謂智解。
自地煩惱定 所使于自地 一切遍是種 隨在於彼類
自地煩惱定所使于自地者。欲界諸煩惱所使于欲界。梵世諸煩惱所使
【現代漢語翻譯】 現代漢語譯本 『若取諸根義，是五種心界，受一切諸法，是謂意識界。』
如果取諸根的意義，那就是五種心界。這裡的『義』指的是五種色，也就是五識所識別的對象。眼識識別色，乃至身識識別細滑。『受一切諸法，是謂意識界』，意識識別一切諸法。這個境界就是一切諸法。問題：有十種法，欲界相應和不相應，相應和不相應，無相應和不相應，有為無漏相應和不相應，無為二種善以及無記。這裡應該分別智慧，每一種智慧的境界是幾種法？回答：
『五法應當知，法智之境界，未知智為七，他心境界三。』
五種法應當知道，是法智的境界。這五種法是法智的境界：欲界相應和不相應，無漏相應和不相應，無為善。未知智的境界是七種法：色無**以及無漏相應和不相應，無為善。他心智的境界是三種法：欲界、色界以及無漏相應。
『有漏智有十，因果境界六，解脫智一法，道二謂餘九。』
有漏智有十種，有漏智是等智。這十種法都是一切法境界的境界。因果的境界是六種法：苦智和習智的境界是六種法，三界相應和不相應。解脫智的境界是一種法：滅智的境界是一種法，只有無為善。道智的境界是兩種法：有為無漏相應和不相應。其餘的九種法：其餘的盡智和無生智的境界是九種法，除去無為無記，這就是智慧的解釋。
『自地煩惱定，所使于自地，一切遍是種，隨在於彼類。』
自身所處的境界的煩惱，必定會驅使自身處於自身所處的境界。欲界的各種煩惱會驅使自身處於欲界，梵世的各種煩惱會驅使自身處於梵世。
【English Translation】 English version 『If one takes the meaning of the sense organs, these are the five mind realms; receiving all dharmas, this is called the consciousness realm.』
If taking the meaning of the sense organs refers to the five mind realms, the 『meaning』 here refers to the five types of form, which are what the five consciousnesses recognize. Eye consciousness recognizes form, and so on, until body consciousness recognizes the subtle and coarse. 『Receiving all dharmas, this is called the consciousness realm,』 means that consciousness recognizes all dharmas. This realm is all dharmas. Question: Are there ten dharmas, corresponding and non-corresponding to the desire realm? Corresponding and non-corresponding, non-existent. Corresponding and non-corresponding? Existing. Conditioned and unconditioned, corresponding and non-corresponding? Unconditioned, two types of good, and neutral. Here, one should distinguish wisdom. How many dharmas are in the realm of each wisdom? Answer:
『Five dharmas should be known, the realm of Dharma-wisdom; Unknown-wisdom is seven, the realm of others' minds is three.』
Five dharmas should be known, which are the realm of Dharma-wisdom. These five dharmas are the realm of Dharma-wisdom: corresponding and non-corresponding to the desire realm, unconditioned corresponding and non-corresponding, unconditioned good. The realm of Unknown-wisdom is seven dharmas: form, non-** and unconditioned corresponding and non-corresponding, unconditioned good. The realm of others' minds is three dharmas: the desire realm, the form realm, and unconditioned corresponding.
『Leaked-wisdom has ten, the realm of cause and effect is six, liberation-wisdom is one dharma, the path is two, the remainder is nine.』
Leaked-wisdom has ten, leaked-wisdom is equal wisdom. These ten dharmas are all the realm of all dharma realms. The realm of cause and effect is six dharmas: the wisdom of suffering and the wisdom of accumulation are the realm of six dharmas, the three realms corresponding and non-corresponding. The realm of liberation-wisdom is one dharma: the wisdom of cessation is the realm of one dharma, only unconditioned good. The wisdom of the path is the realm of two dharmas: conditioned and unconditioned corresponding and non-corresponding. The remaining nine dharmas: the remaining Exhaustion-wisdom and Non-arising-wisdom are the realm of nine dharmas, excluding the unconditioned and neutral, this is the explanation of wisdom.
『The afflictions of one's own ground, are definitely used in one's own ground, all pervasive are the seeds, following in that category.』
The afflictions of one's own ground will definitely cause one to be in one's own ground. The various afflictions of the desire realm will cause one to be in the desire realm, and the various afflictions of the Brahma world will cause one to be in the Brahma world.
于梵世。如是至非想非非想處盡當知。一切遍是種隨在於彼類者。通一切遍不通一切遍。諸煩惱所使隨種通一切遍亦他種。如身見見苦斷。此中苦諦所斷一切使所使。及見習斷通一切。如是至命根思惟斷。此思惟所斷一切所使及通一切。
三界煩惱定 定在於三界 二界應當知 一界亦復然
三界煩惱定定在於三界者。謂法三界所攝是定在於三界。此中三界一切使所使。如意根定在三界。此中一切使所使。二界應當知者。謂法二界所攝是定於二界。此中二界一切使所使。隨界可得。如覺觀定在欲色界。此中欲色界一切使所使。一界亦復然者。謂法定在一界。此中一界一切使所使如憂根。定在欲界一切使所使。
此佛說契經 顯示于諸法 識智及諸使 分別此三門
此佛契經中。若說諸法是三門應分別。識門智門使門。如欲有中五根義是六識識。色界四識除鼻識舌識。相應不相應故七智知。五種故欲色界使所使。
雜品第九
已說契經品雜品今當說。
已說隨相應 一一分別法 于上眾雜義 今略說善聽 有緣亦相應 有行或與依 心及心數法 是同一義說
心及心數法此名差別。一切行一緣是故說有緣。更互相應故說相應。境界行故說行。由
【現代漢語翻譯】 現代漢語譯本： 在梵天世界，乃至到非想非非想處，都應當知道，一切普遍存在於各種類別之中。通一切遍和不通一切遍。諸煩惱所驅使，隨其種類而通一切遍，也可能是其他種類。例如，身見（Sakkāya-ditthi，認為五蘊為我）在見苦諦時斷除。這裡，苦諦所斷除的一切煩惱和其所驅使的，以及見習諦時斷除的，都通一切遍。像這樣，直到命根思惟斷除。這種思惟所斷除的一切所驅使的，以及通一切遍。
三界煩惱的確定，確定在於三界；二界應當知道，一界也是這樣。
三界煩惱的確定，確定在於三界，是指法（Dharma，此處指事物、現象）被三界所包含，這種確定就在於三界。這裡，三界的一切煩惱和其所驅使的。例如，意根（Manindriya，意識的根源）的確定在三界。這裡，一切煩惱和其所驅使的。二界應當知道，是指法被二界所包含，這種確定就在於二界。這裡，二界的一切煩惱和其所驅使的，隨其界限可以獲得。例如，覺觀（Vitakka-vicara，粗略和細緻的思考）的確定在欲界。這裡，欲界的一切煩惱和其所驅使的。一界也是這樣，是指法確定在一界。這裡，一界的一切煩惱和其所驅使的。例如，憂根（Domanassindriya，憂愁的根源）確定在欲界，一切煩惱和其所驅使的。
這部佛陀所說的契經（Sutta，佛經），顯示了諸法（Dharma，事物、現象），識（Viññāṇa，意識）、智（Ñāṇa，智慧）以及諸煩惱（Kilesa，煩惱），分別這三個方面。
在這部佛陀的契經中，如果說到諸法是三個方面，應當分別：識的方面、智的方面、煩惱的方面。例如，在欲有（Kāmabhava，欲界的存在）中，五根（Pañcindriya，五種感官能力）的意義是六識（Saḷāyatana，六種意識）的識。**四識，除去鼻識（Ghāṇaviññāṇa，嗅覺意識）和舌識（Jivhāviññāṇa，味覺意識）。因為相應和不相應，所以用七智（Satta ñāṇa，七種智慧）來了解。因為有五種，所以欲界的煩惱驅使。
雜品第九
已經說了契經品，雜品現在應當說。
已經說了隨相應，一一分別法，對於上面眾多的雜義，現在簡略地說，好好聽著。有緣也相應，有行或者與依，心以及心數法，是同一意義的說法。
心（Citta，心）以及心數法（Cetasika，心理活動），這些名稱不同。一切行（Saṅkhāra，行為）只有一個緣，所以說有緣。互相相應，所以說相應。境界是行為的場所，所以說行。由於……
【English Translation】 English version: In the Brahma world, up to the realm of neither perception nor non-perception, it should be known that everything universally exists in various categories. 'Universally pervading' and 'not universally pervading'. The afflictions that are driven, according to their kind, are universally pervading, and may also be of other kinds. For example, the view of self (Sakkāya-ditthi, the belief that the five aggregates are 'I' or 'mine') is abandoned upon seeing the truth of suffering (Dukkha). Here, all the afflictions abandoned by the truth of suffering and what they drive, as well as what is abandoned upon seeing the truth of the origin (Samudaya), are universally pervading. Like this, up to the abandonment of thinking about the life faculty (Jīvitindriya). Everything driven by this thinking that is abandoned, and what is universally pervading.
The determination of the afflictions of the three realms, the determination lies in the three realms; the two realms should be known, and the one realm is also thus.
The determination of the afflictions of the three realms, the determination lies in the three realms, meaning that the Dharma (here referring to things, phenomena) is contained by the three realms, and this determination lies in the three realms. Here, all the afflictions of the three realms and what they drive. For example, the determination of the mind faculty (Manindriya, the source of consciousness) is in the three realms. Here, all the afflictions and what they drive. The two realms should be known, meaning that the Dharma is contained by the two realms, and this determination lies in the two realms. Here, all the afflictions of the two realms and what they drive, according to their limits, can be obtained. For example, the determination of initial and sustained thought (Vitakka-vicara, coarse and subtle thinking) is in the desire realm (Kāmadhātu). Here, all the afflictions of the desire realm and what they drive. The one realm is also thus, meaning that the Dharma is determined in one realm. Here, all the afflictions of the one realm and what they drive. For example, the faculty of sorrow (Domanassindriya, the source of sorrow) is determined in the desire realm, all the afflictions and what they drive.
This Sutta (Buddhist scripture) spoken by the Buddha, reveals the Dharmas (things, phenomena), consciousness (Viññāṇa), wisdom (Ñāṇa), and the afflictions (Kilesa), distinguishing these three aspects.
In this Sutta of the Buddha, if it is said that the Dharmas are three aspects, it should be distinguished: the aspect of consciousness, the aspect of wisdom, and the aspect of afflictions. For example, in the realm of desire existence (Kāmabhava, existence in the desire realm), the meaning of the five faculties (Pañcindriya, five sensory abilities) is the consciousness of the six consciousnesses (Saḷāyatana, six consciousnesses). **Four consciousnesses, excluding olfactory consciousness (Ghāṇaviññāṇa, sense of smell) and gustatory consciousness (Jivhāviññāṇa, sense of taste). Because of correspondence and non-correspondence, it is understood with the seven wisdoms (Satta ñāṇa, seven kinds of wisdom). Because there are five kinds, the afflictions of the desire realm drive.
Miscellaneous Section Ninth
The Sutta section has been spoken, the miscellaneous section should now be spoken.
The corresponding has been spoken, each Dharma distinguished, for the many miscellaneous meanings above, now briefly spoken, listen well. Having a condition also corresponds, having an action or with a basis, mind and mental factors, are said to be of the same meaning.
Mind (Citta) and mental factors (Cetasika), these names are different. All actions (Saṅkhāra) have only one condition, therefore it is said to have a condition. Corresponding mutually, therefore it is said to correspond. The realm is the place of action, therefore it is said to be action. Because of...
依生故說依。
從緣生亦因 有因及有為 說處有道路 有果應當知
有為法中此名差別。由依緣故說緣。生他故說因。由依因故說有因。由依造有故說有為。多方便善顯現故說處。依過去未來現在道路故說道路。有轉成果故說有果。
有惡亦隱沒 穢污下賤黑 善有為及習 亦複名修學
有惡亦隱沒穢污下賤黑者。不善及隱沒無記法此名差別。不可說輩中立故說有惡。煩惱所覆故說隱沒。煩惱垢污故說穢污。凡鄙故說下賤。無智闇亂故說黑。善有為及習者。善有為法此名差別。慧中生故說善行時。能得功德及可行故說習及修。已說心相應行。心不相應行今當說。
無思想二定 亦眾生種類 句身味名身 命根與法得 凡夫性所有 及諸法四相 非色不相應 說是有為行
無思想者。生無想天心心數法不起。二定者。無想定滅盡定。無想定名厭于生死解脫想。由第四禪心相續一時斷。滅盡定名厭于勞務息止想。由非想非非想心相續一時斷。亦眾生種類者。生處已生於此處眾生依及心相似。句者名會所說如所行非常謂興衰法味者句會事。廣說如偈及契經。名者字會說義如說常命根者。根及大等相續不斷。得者成就諸法不捨。凡夫性者。未取正證離聖法是凡夫
【現代漢語翻譯】 現代漢語譯本 依仗產生所以稱為『依』（Nissaya）。
從因緣和合而生也稱為『因』（Hetu），因為有『因』和『有為』（Sankhata）的緣故，所以說在某個『處』（Thana）有道路，應當知道有結果（Phala）。
在『有為法』（Sankhata dhamma）中，這被稱為差別。由於依賴因緣的緣故，所以說『緣』。由於產生其他事物，所以稱為『因』。由於依賴『因』的緣故，所以說『有因』。由於依賴造作的緣故，所以說『有為』。由於多種方便善巧地顯現，所以稱為『處』。依賴過去、未來、現在的道路，所以說『道路』。由於有轉變和成果，所以說『有果』。
有罪惡也隱藏，污穢、卑劣、黑暗。 善、有為以及習氣，也稱為修行。
『有惡也隱藏，污穢、卑劣、黑暗』指的是：不善和隱藏的無記法，這些被稱為差別。因為在不可言說的群體中建立，所以說『有惡』。因為被煩惱覆蓋，所以說『隱藏』。因為被煩惱垢染，所以說『污穢』。因為凡俗卑賤，所以說『卑劣』。因為沒有智慧而愚昧昏暗，所以說『黑暗』。『善、有為以及習氣』指的是：善的有為法，這些被稱為差別。因為從智慧中產生，所以說『善行』。在修行時，能夠獲得功德並且可以實行，所以說『習』和『修』。已經說了心相應行（Citta-sampayutta-sankhara），現在應當說心不相應行（Citta-vippayutta-sankhara）。
無想、二種禪定，也是眾生的種類。 句身、味、名身，命根與法得。 凡夫的本性所有，以及諸法的四相（Lakshana）。 非色法不相應，這被稱為『有為行』。
『無想』指的是：生於無想天（Asaññasatta）時，心和心所法不起作用。『二定』指的是：無想定（Asaññasamapatti）和滅盡定（Nirodhasamapatti）。無想定指的是厭離生死解脫的想法，由於第四禪（Catuttha Jhana）的心相續暫時中斷。滅盡定指的是厭離勞務休息的想法，由於非想非非想處定（Nevasaññānāsaññāyatana）的心相續暫時中斷。『也是眾生的種類』指的是：已經生於某個地方，並且依賴於此處的眾生以及相似的心。『句』指的是：名稱的集合，所說如所行，非常，指的是興衰之法。『味』指的是句子的集合。廣說如偈頌和契經。『名』指的是文字的集合，說明意義，如說『常』。『命根』指的是：根和大等相續不斷。『得』指的是：成就諸法而不捨棄。『凡夫性』指的是：沒有取得正確的證悟，遠離聖法的凡夫。
【English Translation】 English version Because of dependence, it is called 'Nissaya' (dependence).
That which arises from conditions is also called 'Hetu' (cause). Because there is 'cause' and 'Sankhata' (conditioned), it is said that in a certain 'Thana' (place) there is a path, and it should be known that there is a 'Phala' (result).
In 'Sankhata dhamma' (conditioned phenomena), this is called difference. Because of relying on conditions, it is called 'condition'. Because it produces other things, it is called 'cause'. Because of relying on 'cause', it is called 'having a cause'. Because of relying on fabrication, it is called 'conditioned'. Because of skillful manifestation through various means, it is called 'place'. Because of relying on the paths of the past, future, and present, it is called 'path'. Because there is transformation and result, it is called 'result'.
There is evil, also hidden, impure, base, and dark. Good, conditioned, and habits, are also called training.
'There is evil, also hidden, impure, base, and dark' refers to: unwholesome and hidden indeterminate phenomena, these are called difference. Because it is established in an unspeakable group, it is called 'evil'. Because it is covered by afflictions, it is called 'hidden'. Because it is defiled by afflictions, it is called 'impure'. Because it is vulgar and base, it is called 'base'. Because there is no wisdom and it is ignorant and confused, it is called 'dark'. 'Good, conditioned, and habits' refers to: good conditioned phenomena, these are called difference. Because it arises from wisdom, it is called 'good conduct'. When practicing, one can obtain merit and it can be practiced, so it is called 'habit' and 'training'. The Citta-sampayutta-sankhara (mentally associated formations) have been discussed, now the Citta-vippayutta-sankhara (mentally dissociated formations) should be discussed.
Non-perception, two kinds of samadhi (meditative absorption), are also types of beings. Phrase-body, taste, name-body, life-faculty and attainment of phenomena. That which belongs to the nature of ordinary beings, and the four characteristics (Lakshana) of all phenomena. Non-material and not associated, this is called 'conditioned formations'.
'Non-perception' refers to: when born in the Asaññasatta (non-percipient realm), mind and mental factors do not arise. 'Two samadhi' refers to: Asaññasamapatti (samadhi of non-perception) and Nirodhasamapatti (samadhi of cessation). Asaññasamapatti refers to the idea of being disgusted with birth and death and seeking liberation, because the mind-continuum of the Catuttha Jhana (fourth jhana) is temporarily interrupted. Nirodhasamapatti refers to the idea of being disgusted with labor and seeking rest, because the mind-continuum of the Nevasaññānāsaññāyatana (sphere of neither perception nor non-perception) is temporarily interrupted. 'Also types of beings' refers to: having already been born in a certain place, and relying on the beings in this place and similar minds. 'Phrase' refers to: the collection of names, what is said is as it is practiced, impermanent, referring to the law of rise and fall. 'Taste' refers to the collection of sentences. Explained extensively in verses and sutras. 'Name' refers to the collection of words, explaining the meaning, such as saying 'permanent'. 'Life-faculty' refers to: the continuous unbroken sequence of roots and the like. 'Attainment' refers to: achieving phenomena without abandoning them. 'Nature of ordinary beings' refers to: ordinary beings who have not attained correct enlightenment and are far from the holy Dharma.
性。所有四相者。生住老無常。非色者。此一切諸法如上所說。非色非色所攝。不相應者無緣故。說是有為行者。有為造故說有為行。問此中幾善幾不善幾無記。答。
善二三種五 七應是無記 二在色當知 一在無色地
善二者。無想定滅盡定。三種五者。得生老住無常。善中善不善中不善無記中無記。七應是無記者。七無記無想天眾生種類。句味名命凡夫性所有。問此中幾欲界系幾色界系幾無色界系。答二在色。當知一在無色地。二在色當知者。無想定及無想天是色界。一在無色地者。滅盡定在無色界。
二界說於三 謂余在三界 有漏無漏五 其餘定有漏
二界說於三者。句味名亦在欲界亦在色界。非無色界離言語故。謂余在三界者。眾生種類命得凡夫性所有。及四相通在三界。問此中幾有漏幾無漏。答曰。有漏無漏五其餘定有漏五者。得生老住無常。在有漏中有漏。在無漏中無漏。其餘定有漏者。謂餘一切定有漏。問此離聖法假名凡夫三界中無記。此云何舍云何斷。答。
初無漏心中 聖不成就舍 凡夫流諸界 離欲時滅盡
初無漏心中聖不成就舍者。第一無漏心中得聖法時得不成就舍。凡夫流諸界者。流諸界時謂處所命終此處所舍。謂處所生彼處所得無
【現代漢語翻譯】 現代漢語譯本 性（Skandha，蘊）。所有四相（Lakshana，相）者。生、住、老、無常。非色（Arupa，無色）者。此一切諸法如上所說。非色非色所攝。不相應者無緣故。說是有為行（Samskrta，有為）者。有為造故說有為行。問：此中幾善、幾不善、幾無記？答： 善二三種五，七應是無記，二在色當知，一在無色地。 善二者。無想定（Asanjnasamadhi，無想定）、滅盡定（Nirodhasamapatti，滅盡定）。三種五者。得、生、老、住、無常。善中善、不善中不善、無記中無記。七應是無記者。七無記：無想天（Asanjnasattva，無想天）眾生種類、句、味、名、命、凡夫性所有。問：此中幾欲界系、幾色界系、幾無色界系？答：二在色。當知一在無色地。二在色當知者。無想定及無想天是色界。一在無色地者。滅盡定在無色界。 二界說於三，謂余在三界，有漏無漏五，其餘定有漏。 二界說於三者。句、味、名亦在欲界（Kama-dhatu，欲界）亦在色界（Rupa-dhatu，色界）。非無色界（Arupa-dhatu，無色界），離言語故。謂余在三界者。眾生種類、命、得、凡夫性所有。及四相通在三界。問：此中幾有漏、幾無漏？答曰：有漏無漏五，其餘定有漏。五者。得、生、老、住、無常。在有漏中有漏，在無漏中無漏。其餘定有漏者。謂餘一切定有漏。問：此離聖法假名凡夫三界中無記。此云何舍云何斷？答： 初無漏心中，聖不成就舍，凡夫流諸界，離欲時滅盡。 初無漏心中聖不成就舍者。第一無漏心中得聖法時得不成就舍。凡夫流諸界者。流諸界時謂處所命終此處所舍。謂處所生彼處所得無
【English Translation】 English version Nature (Skandha). All four characteristics (Lakshana): birth, duration, decay, and impermanence. Non-form (Arupa): all these dharmas, as described above, are non-form and not included in form. Non-corresponding means without cause. It is said that conditioned existence (Samskrta) is so because it is created by conditions. Question: Among these, how many are wholesome, unwholesome, and neutral? Answer: 'Wholesome two, three kinds of five, seven should be neutral, two are known in the Form Realm, one in the Formless Realm.' The two wholesome are the Non-Perception Samadhi (Asanjnasamadhi) and the Cessation Samadhi (Nirodhasamapatti). The three kinds of five are: attainment, birth, aging, duration, and impermanence. Wholesome within wholesome, unwholesome within unwholesome, neutral within neutral. 'Seven should be neutral' refers to the seven neutral aspects: the beings in the Heaven of Non-Perception (Asanjnasattva), species of beings, phrase, taste, name, life, and the nature of ordinary beings. Question: Among these, how many are related to the Desire Realm, the Form Realm, and the Formless Realm? Answer: 'Two are known in the Form Realm, one in the Formless Realm.' 'Two are known in the Form Realm' refers to the Non-Perception Samadhi and the Heaven of Non-Perception, which belong to the Form Realm. 'One in the Formless Realm' refers to the Cessation Samadhi, which is in the Formless Realm. 'Two realms are spoken of in three, the rest are in the three realms, defiled and undefiled are five, the rest are definitely defiled.' 'Two realms are spoken of in three' means that phrase, taste, and name are also in the Desire Realm (Kama-dhatu) and the Form Realm (Rupa-dhatu), but not in the Formless Realm (Arupa-dhatu), because they are devoid of language. 'The rest are in the three realms' refers to the species of beings, life, attainment, the nature of ordinary beings, and the four characteristics, which are all present in the three realms. Question: Among these, how many are defiled and undefiled? Answer: 'Defiled and undefiled are five, the rest are definitely defiled.' The five are: attainment, birth, aging, duration, and impermanence. Defiled within the defiled, undefiled within the undefiled. 'The rest are definitely defiled' means that all other states are definitely defiled. Question: How are these neutral aspects, which are separate from the noble Dharma, false names, ordinary beings, and the three realms, abandoned and cut off? Answer: 'In the initial undefiled mind, the noble one abandons non-attainment, ordinary beings flow through the realms, extinguished upon leaving desire.' 'In the initial undefiled mind, the noble one abandons non-attainment' means that upon attaining the noble Dharma in the first undefiled mind, one attains the abandonment of non-attainment. 'Ordinary beings flow through the realms' means that when flowing through the realms, at the time of death in a certain place, one abandons it there. When born in another place, one does not attain what was
記故。離欲時滅盡者。謂地凡夫所有。若此地離欲爾時得滅凡夫性。已說心不相應行。無為今當說。三無為法數緣滅非數緣及虛空。于中數緣滅者解脫諸煩惱。依于數緣滅有漏法離煩惱解脫。數緣力智力計挍事有而無。是名數緣滅。無掛礙之相是名曰虛空。謂不障礙色是虛空。
諸法眾緣起 亦從依與緣 不具以不生 此滅非是明
一切有為法從眾緣而生無緣則不生。如眼識依眼依色依空依明依地依寂然。若此一切共和者便得生。若余不具便不得生。如眼時眠一切時生。爾時是餘事不具眼識不得生。若彼眼識應當生而不生。眼生已終不復更生離此緣故。是有未來不復當生。彼起具差違不和是非數緣滅。如是一切行盡當知。已說無為因今當說。問有為法說是因。此中雲何因為誰因。答。
前因相似增 或俱依倚生 二因及一緣 一向已生說
前因相似增者。前生法後生相似因轉增。如濡善於自地濡善因。及中因上因中於中因。及上因上唯上因。行法時有住有增終不減。以是故非為濡因。或俱依倚生者。或因俱生如相應因及共有因。二因及一緣一向已生說者。自然因已生當言因。非不生前者后因。未生者無前後。若為有者應隨時生不從因。但不爾是故不有一切。遍因亦如是及次第緣。問
【現代漢語翻譯】 現代漢語譯本：
記錄如下。當斷絕慾望時，滅盡指的是地界凡夫所有。如果在這個地界斷絕慾望，那時就能擺脫凡夫的本性。已經講述了心不相應行，現在將要講述無為法。三種無為法是數緣滅（Pratisankhya-nirodha，通過智慧力滅除煩惱）、非數緣滅（Apratisankhya-nirodha，不依靠智慧力自然滅除煩惱）以及虛空（Akasa，沒有阻礙的空間）。其中，數緣滅指的是從各種煩惱中解脫。依靠數緣滅，有漏法（Sasrava-dharma，伴隨煩惱的法）脫離煩惱而解脫。數緣滅是依靠智慧的力量，通過計算和比較，認識到事物的存在而使其不再存在。沒有掛礙的相，這被稱為虛空。指的是不阻礙色法（Rupa，物質現象）的虛空。
諸法由眾多因緣生起，也依賴於所依和助緣。如果因緣不具足，就不會產生。這種滅不是指明。
一切有為法（Samskrta-dharma，由因緣和合而成的法）從眾多因緣而生，沒有因緣就不會生。例如，眼識（Caksur-vijnana，視覺意識）依賴於眼根（Caksu，眼睛）、依賴於色境（Rupa，顏色和形狀）、依賴於空間、依賴於光明、依賴於地界、依賴於寂靜。如果這些條件全部具備，眼識就能產生。如果其中任何一個條件不具備，眼識就不能產生。例如，當眼睛處於睡眠狀態時，或者在其他情況下，如果條件不具備，眼識就不能產生。如果那個眼識應該產生卻沒有產生，或者眼識已經產生后不再產生，這是因為缺少了相應的因緣。因此，未來不會再產生。它們的生起、具備、差異和不和諧，這就是非數緣滅。像這樣，一切行（Samskara，行蘊）的滅盡都應當知道。已經講述了無為的因，現在將要講述有為的因。有人問：有為法說是因，這裡所說的因，是什麼的因？回答是：
前因相似增長，或者共同依附而生，兩種因和一個緣，都是指已經產生的法。
前因相似增長指的是，先產生的法，後來產生相似的因，從而增長。例如，下品善法（Kusala-dharma，有益的行為）是其自身地界的下品善法的因，中品善法是下品善法和中品善法的因，上品善法是中品善法和上品善法的因，唯有上品善法是上品善法的因。行法（Karma，行為）在持續時，會有住留和增長，但永遠不會減少。因此，它不是濡因（濕潤的因）。或者共同依附而生指的是，或者因共同產生，例如相應因（Samprayuktaka-hetu，與心識相應的因）和共有因（Sahabhava-hetu，共同存在的因）。兩種因和一個緣，都是指已經產生的法。自然因（Svabhavika-hetu，自性因）是指已經產生的法才能說是因，而不是未產生的法。先前的不是後來的因，未產生的沒有先後。如果認為有，就應該隨時產生，而不是從因產生。但事實並非如此，所以不是一切法都遍在。遍因（Sarvatraga-hetu，普遍存在的因）也是如此，以及次第緣（Anantara-pratyaya，次第緣）。有人問：
【English Translation】 English version:
It is recorded as follows. 'Extinction when detached from desire' refers to what is possessed by ordinary beings in the realm of desire. If one detaches from desire in this realm, at that time one can be liberated from the nature of an ordinary being. The non-associated formations of mind have been discussed; now we will discuss the unconditioned. The three unconditioned dharmas are Pratisankhya-nirodha (cessation through wisdom), Apratisankhya-nirodha (cessation without wisdom), and Akasa (space). Among them, Pratisankhya-nirodha is the liberation from all afflictions. Relying on Pratisankhya-nirodha, the contaminated dharmas (Sasrava-dharma) are liberated from afflictions. Pratisankhya-nirodha is through the power of wisdom, by calculating and comparing, recognizing the existence of things and causing them to cease to exist. The characteristic of non-obstruction is called Akasa. It refers to the space that does not obstruct material phenomena (Rupa).
All dharmas arise from numerous causes and conditions, and also depend on the basis and supporting conditions. If the causes and conditions are not complete, they will not arise. This extinction is not referring to clarity.
All conditioned dharmas (Samskrta-dharma) arise from numerous causes and conditions; without causes and conditions, they will not arise. For example, eye-consciousness (Caksur-vijnana) depends on the eye organ (Caksu), depends on the object of sight (Rupa), depends on space, depends on light, depends on the earth element, depends on tranquility. If all these conditions are complete, eye-consciousness can arise. If any of these conditions are not complete, eye-consciousness cannot arise. For example, when the eyes are asleep, or in other situations, if the conditions are not complete, eye-consciousness cannot arise. If that eye-consciousness should arise but does not, or if eye-consciousness has already arisen and no longer arises, it is because the corresponding causes and conditions are lacking. Therefore, it will not arise again in the future. Their arising, completeness, differences, and disharmony, this is Apratisankhya-nirodha. In this way, the extinction of all formations (Samskara) should be understood. The cause of the unconditioned has been discussed; now we will discuss the cause of the conditioned. Someone asks: Conditioned dharmas are said to have causes; what is the cause being referred to here? The answer is:
The preceding cause increases similarly, or arises dependently together; two causes and one condition all refer to dharmas that have already arisen.
The preceding cause increases similarly means that the dharma that arises first causes a similar cause to arise later, thereby increasing it. For example, an inferior wholesome dharma (Kusala-dharma) is the cause of an inferior wholesome dharma in its own realm, a middling wholesome dharma is the cause of an inferior and middling wholesome dharma, a superior wholesome dharma is the cause of a middling and superior wholesome dharma, and only a superior wholesome dharma is the cause of a superior wholesome dharma. When a karma (Karma) continues, there will be abiding and increase, but it will never decrease. Therefore, it is not a 'wet' cause. 'Or arises dependently together' means that the causes arise together, such as the associated cause (Samprayuktaka-hetu) and the co-existent cause (Sahabhava-hetu). 'Two causes and one condition all refer to dharmas that have already arisen.' The natural cause (Svabhavika-hetu) refers to dharmas that have already arisen that can be said to be causes, not dharmas that have not yet arisen. The preceding is not the cause of the subsequent, and what has not arisen has no before or after. If it is thought to exist, it should arise at any time, not from a cause. But this is not the case, so not all dharmas are pervasive. The pervasive cause (Sarvatraga-hetu) is also like this, as well as the sequential condition (Anantara-pratyaya). Someone asks:
謂此報者為是眾生數為非眾生數。答報是眾生數報者眾生。數法中。說非不眾生數。所以者何。眾生數者不共有。非眾生數共有是故非報。問是果法雲何。答有為解脫果。一切有為法性果。所有由因緣故無為解脫亦應說道果。問有緣法雲何行緣。答有緣者共俱有緣法是相應是共俱一緣中行不別。問何處行。答行於他境界。他境界中行非自性。離自行及緣差別故。問心心數法為有處所為無處所。答無處所。所以者何。普因故普因生心心數法。因二眼生一識。若有住處者應住一眼中一識故。若爾者第二眼不應見色而見。是故非一眼中住。如是一切盡知。若如是者。以是故無住處。問世尊說心解脫云何。心解脫為過去為未來為現在。答生時而解脫道生時解脫。所以者何。道生時諸煩惱滅。是故生時解脫。問道生時斷煩惱為不。答。
道滅時滅結 明慧之所說
道滅時斷諸煩惱非生時。所以者何。道生時是未來。未來道者不能行事。以是故無礙道滅時斷煩惱。解脫道生時解脫。問世尊說有愛無有愛。有愛幾種無有幾種。答。
有愛有五種 無有獨一相
有愛有五種。有愛名于生不生物。若愛是名有愛。此五種有苦斷見習滅道斷及思惟斷。無有獨一相者。無有愛名已見斷。樂於斷是名無有愛。此一向思
【現代漢語翻譯】 現代漢語譯本：問：這種報應是屬於眾生之數，還是不屬於眾生之數？答：報應屬於眾生之數，報應者即是眾生。在眾生之數的法中說，報應不屬於非眾生之數。為什麼呢？因為眾生之數是不共有的，而非眾生之數是共有的，所以報應不屬於非眾生之數。問：什麼是果法呢？答：是有為解脫的果，一切有為法自性的果。所有由因緣產生的無為解脫，也應該說是道果。問：什麼是有緣法，什麼又是行緣呢？答：有緣是指共同具有因緣的法，是相應的，是共同具有的，在一個因緣中執行而不分離。問：在何處執行呢？答：在其他的境界中執行。在其他的境界中執行，而不是在自性中。因為離開了自性和因緣的差別。問：心和心數法是有處所，還是沒有處所呢？答：沒有處所。為什麼呢？因為普遍的因產生普遍的心和心數法。因為兩隻眼睛產生一個識。如果心和心數法有住處，那麼應該只住在一隻眼睛中，因為只有一個識。如果這樣，那麼第二隻眼睛就不應該能看見顏色。因此，心和心數法不是住在一隻眼睛中。像這樣，一切都應該明白。如果是這樣，因此心和心數法沒有住處。問：世尊所說的心解脫是什麼意思？心解脫是過去、未來還是現在？答：是產生時就解脫，道產生時就解脫。為什麼呢？因為道產生時，諸煩惱就滅盡了。所以是產生時就解脫。問：道產生時斷煩惱嗎？答： 道滅時滅結，明慧之所說 道滅時斷諸煩惱，不是產生時。為什麼呢？因為道產生時是未來。未來的道不能行事。因此，是無礙道滅時斷煩惱。解脫道產生時就解脫。問：世尊說有愛和無有愛，有愛有幾種，無有愛有幾種？答： 有愛有五種，無有獨一相 有愛有五種。有愛是指對於生和不生的愛。如果愛是名有愛，這五種有愛包括苦斷見、習滅道斷以及思惟斷。無有獨一相是指，無有愛是指已見斷。樂於斷是名無有愛。這是一種思惟。
【English Translation】 English version: Question: Is this retribution considered to belong to the category of sentient beings or non-sentient beings? Answer: Retribution belongs to the category of sentient beings; the one who receives retribution is a sentient being. Within the dharma of sentient beings, it is said that retribution does not belong to the category of non-sentient beings. Why? Because the category of sentient beings is not shared, while the category of non-sentient beings is shared; therefore, retribution does not belong to the category of non-sentient beings. Question: What is the dharma of fruition? Answer: It is the fruition of conditioned liberation, the fruition of the nature of all conditioned dharmas. All unconditioned liberation that arises from causes and conditions should also be called the fruition of the path. Question: What are conditioned dharmas, and what is the condition of action? Answer: Conditioned refers to dharmas that share causes and conditions, are corresponding, and are jointly possessed; they operate within one condition without separation. Question: Where do they operate? Answer: They operate in the realm of others. They operate in the realm of others, not in their own nature, because they are separate from their own nature and the differences of conditions. Question: Do mind and mental functions have a location, or do they not have a location? Answer: They do not have a location. Why? Because universal causes produce universal mind and mental functions. Because two eyes produce one consciousness. If mind and mental functions had a dwelling place, they should dwell in only one eye, because there is only one consciousness. If that were the case, then the second eye should not be able to see colors. Therefore, mind and mental functions do not dwell in one eye. In this way, everything should be understood. If that is the case, then mind and mental functions have no dwelling place. Question: What does the World Honored One mean by liberation of the mind? Is liberation of the mind in the past, future, or present? Answer: It is liberation at the time of arising; liberation at the time the path arises. Why? Because when the path arises, all afflictions are extinguished. Therefore, it is liberation at the time of arising. Question: Does the path sever afflictions at the time of arising? Answer: When the path ceases, the bonds are destroyed, As explained by wisdom and understanding. The path severs all afflictions when it ceases, not when it arises. Why? Because when the path arises, it is in the future. The future path cannot perform actions. Therefore, it is when the unobstructed path ceases that afflictions are severed. Liberation occurs when the path of liberation arises. Question: The World Honored One speaks of existence-love (bhava-tanha) and non-existence-love (vibhava-tanha). How many kinds of existence-love are there, and how many kinds of non-existence-love are there? Answer: Existence-love has five kinds, Non-existence-love has only one aspect. Existence-love has five kinds. Existence-love refers to love for existence and non-existence. If love is called existence-love, these five kinds of existence-love include the view of annihilation severed by suffering, the cessation of habit, the path of severance, and severance through contemplation. Non-existence-love has only one aspect, which means that non-existence-love refers to the severance that has already been seen. Delight in severance is called non-existence-love. This is a kind of contemplation.
惟斷。所以者何。從見愛思惟斷。此是不轉行相續中。愛非愛見是故思惟斷。問世尊說三界斷界無慾界滅界此何相。答。
愛處余煩惱 滅盡是三界
愛斷是無慾界。處斷是滅界。余煩惱斷是斷界。問十心欲界。善穢污無記色界。善穢污無記無色界。善穢污無記及無漏。此心幾穢污心中可得。幾善心中可得。幾無記心中。答。
穢污心得十 正覺之所說 善心中得六 無記即無記
穢污心得十正覺之所說者。穢污心中得一切十心界。及地來還時三界善穢污及無記。此心一切得退時得無漏。善心中得六者。善心中得六心。欲界善求學得及身口行。亦變化心無記。色界善變化心無記。無色界善心及無漏。無記即無記者。無記心唯無記以劣故。問前已說道品十法。此中幾根性所有。幾非根。答。
道品有六法 當知是為根
此中六法根性。所有信首五根及喜餘者非根所有。問諸法為自性相應。為他性。答。
相應于諸法 是說謂為他
諸法他性相應不自性。非為自性于自性伴。問若此解脫當云何。答。
緣中解于縛 大仙人所說
諸煩惱于緣中愚即彼不起愚。緣中縛即于中解。不可以相應解相應。所以者何。以空故。問若斷即是解脫為異。答如是若解脫
【現代漢語翻譯】 現代漢語譯本： 唯有斷除。為什麼呢？因為從見愛（Dṛṣṭi-rāga，因錯誤的見解而產生的貪愛）的思惟而斷除。這在不轉變的行相續中，愛（Rāga，貪愛）與非愛（不貪愛）的見解，因此思惟斷除。問：世尊（Bhagavān，佛陀）所說的三界（Tridhātu，欲界、色界、無色界）的斷界（Nirodhakṣetra，滅盡的領域）、無慾界（Vītarāgadhātu，沒有貪慾的領域）、滅界（Nirodhakṣetra，滅盡的領域），這些是什麼相？答： 愛處和其餘煩惱，滅盡就是這三界。 愛斷是無慾界，處斷是滅界，其餘煩惱斷是斷界。問：十心（Daśa citta，十種心）在欲界（Kāmadhātu，慾望的領域）中，有善（Kuśala，好的）、穢污（Sakleśa，染污的）、無記（Avyākṛta，非善非惡的）嗎？善、穢污、無記沒有嗎？善、穢污、無記及無漏（Anāsrava，沒有煩惱的）嗎？這些心中，有幾種可以在穢污心中得到？有幾種可以在善心中得到？有幾種可以在無記心中得到？答： 穢污心得十，正覺（Samyak-saṃbuddha，完全覺悟者）之所說；善心中得六，無記即無記。 穢污心得十，正覺之所說：在穢污心中可以得到一切十心界，以及從地而來還時，三界的善、穢污及無記。這些心一切都可以得到，退失時可以得到無漏。善心中得六：在善心中可以得到六心，欲界的善，求學得及身口行，以及變化心無記。善變化心無記。無**善心及無漏。無記即無記者：無記心唯有無記，因為低劣的緣故。問：前面已經說道品（Bodhipākṣika-dharmas，菩提分法，通往覺悟的要素）的十法（Daśa dharmas，十種法），這其中有幾種是根性（Indriya，根）所有的？有幾種不是根？答： 道品有六法，應當知道這是根。 這其中有六法是根性所有的，信（Śraddhā，信仰）、首五根（Pañcendriyāṇi，五根，即信根、精進根、念根、定根、慧根）以及喜（Prīti，喜悅），其餘的不是根所有。問：諸法（Sarva dharmas，一切事物）是自性相應（Svabhāva-saṃbandha，與自身性質相關聯），還是他性（Parabhāva，與他者性質相關聯）？答： 相應于諸法，是說謂為他。 諸法是他性相應，不是自性。不是自性與自性為伴。問：如果這樣解脫（Mokṣa，解脫），應當如何？答： 緣中解于縛，大仙人（Mahāmuni，偉大的聖人）所說。 諸煩惱在緣中愚昧，那麼它就不會生起愚昧。緣中束縛，就在其中解脫。不可以相應解相應。為什麼呢？因為是空（Śūnyatā，空性）的緣故。問：如果斷除就是解脫，還是不同？答：是的，如果解脫。
【English Translation】 English version: Only severance. Why is that? Because it is severed from the contemplation of views and attachment (Dṛṣṭi-rāga, attachment arising from wrong views). In the uninterrupted continuation of unchanging characteristics, views of attachment (Rāga, greed) and non-attachment, therefore, contemplation is severed. Question: The World-Honored One (Bhagavān, the Buddha) spoke of the severance realm (Nirodhakṣetra, the realm of cessation), the desireless realm (Vītarāgadhātu, the realm without greed), and the extinction realm (Nirodhakṣetra, the realm of cessation) of the three realms (Tridhātu, the realm of desire, the realm of form, and the formless realm). What are these characteristics? Answer: The exhaustion of attachment, places, and other afflictions, these are the three realms. The severance of attachment is the desireless realm, the severance of places is the extinction realm, and the severance of other afflictions is the severance realm. Question: Are the ten minds (Daśa citta, ten types of minds) in the desire realm (Kāmadhātu, the realm of desire) wholesome (Kuśala, good), defiled (Sakleśa, impure), or neutral (Avyākṛta, neither good nor bad)? Are wholesome, defiled, and neutral without ? Are wholesome, defiled, neutral, and unconditioned (Anāsrava, without defilements)? Among these minds, how many can be obtained in defiled minds? How many can be obtained in wholesome minds? How many in neutral minds? Answer: The defiled mind obtains ten, as spoken by the Perfectly Awakened One (Samyak-saṃbuddha, the fully enlightened one); the wholesome mind obtains six, and the neutral is simply neutral. The defiled mind obtains ten, as spoken by the Perfectly Awakened One: In the defiled mind, all ten mind realms can be obtained, as well as the wholesome, defiled, and neutral of the three realms when coming from and returning to the earth. All these minds can be obtained, and the unconditioned can be obtained when regressing. The wholesome mind obtains six: In the wholesome mind, six minds can be obtained, the wholesome of the desire realm, the learning obtained, and the actions of body and speech, as well as the neutral of the transformation mind. Wholesome transformation mind is neutral. Without** wholesome mind and unconditioned. The neutral is simply neutral: The neutral mind is only neutral because it is inferior. Question: Previously, the ten factors of the path (Bodhipākṣika-dharmas, factors leading to enlightenment) have been discussed. Among these, how many are possessed by the faculties (Indriya, faculties)? How many are not faculties? Answer: Among the factors of the path, six factors, know that these are faculties. Among these, six factors are possessed by the faculties: faith (Śraddhā, faith), the first five faculties (Pañcendriyāṇi, the five faculties, namely faith, diligence, mindfulness, concentration, and wisdom), and joy (Prīti, joy), the rest are not possessed by the faculties. Question: Are all phenomena (Sarva dharmas, all things) self-natured (Svabhāva-saṃbandha, related to their own nature) or other-natured (Parabhāva, related to the nature of others)? Answer: Corresponding to all phenomena, it is said to be other. All phenomena correspond to other-nature, not self-nature. It is not self-nature accompanied by self-nature. Question: If this is liberation (Mokṣa, liberation), how should it be? Answer: In conditions, liberation from bondage, as spoken by the Great Sage (Mahāmuni, great sage). Afflictions are foolish in conditions, then that foolishness will not arise. Bondage in conditions, then liberation is within it. It is not possible to liberate correspondence with correspondence. Why is that? Because it is emptiness (Śūnyatā, emptiness). Question: If severance is liberation, or is it different? Answer: Yes, if liberation.
者即是斷。問頗斷非解脫不。答有。或斷已故縛。見道及思惟。苦智已生習智未生。見苦所斷煩惱斷。而見習所斷煩惱縛。如是思惟所斷一切種。更互相緣故。問見四真諦云何得不壞凈。答。
二解於三諦 四由見正道 興起清凈信 修習於二世
二解於三諦者。觀苦習滅得於法不壞凈。苦智習滅相應信。是名不壞凈得是及聖戒。四由見正道興起清凈信者。見道時具得四。問幾世修。答修習於二世。諸法修於二世。現在修行未來者得修。問心共行法雲何。答。
一切心數法 說是心共行 此相及余法 作亦應當知
一切心數法說是心共行者。一切心數法說心共行心近故。此相者。此心有四相生住老無常。亦心近故。及余法者。余心數法相亦心共行。作亦應當知者。無教戒如前說。問斷法雲何。答斷諸有漏法。一切有漏法斷雜惡故。問知法雲何。答知及諸無垢有漏及無漏。是一切知法一切智境界故。問遠法雲何。答過去未來是說遠不辦事故。問近法雲何。答余說近。現在近辦事故。無為近速得故。問定法雲何。答。
無間無救業 及諸無漏行 慧者說是定
五無間業是定必至地獄故。無漏行亦是定必至解脫果故余不定。問見處云何。答見處必有漏一切有漏法見處五見處
所故。問若成就根是成就幾根。答。
說有十九根 謂成就極多 少成就極八 曉了根所說
說有十九根。謂成就極多者。十九根成就極多如二形。及具根者未離欲見諦。少成就極八曉了根所說者。成就八根如不具身根斷善根。及生無色中凡夫。問幾種更樂。答五種。
增有對無明 處中明更樂 聖道俱有二 能興起成果
意識相應更樂是說增更樂。五識相應更樂是謂有對更樂。穢污更樂是說無明更樂。無漏更樂是說明更樂。有漏非穢污更樂。是說非明非無明更樂。問何等道德果為無礙道為解脫道。答聖道俱有二能興起成果。二道共得果。一者解縛。二者得解脫。此二道成果。問無著住何心般涅槃。答無著心中得無為涅槃。無著一切事無所作無為無所求住。從報心中便般涅槃。問幾有。答。
生有及死有 根本亦復中
生有者。始生時陰是謂生有。死有者死時陰是謂死有。根本有者。除生有及死有。于其中間陰是謂根本有。中有者。有所至陰是謂中有。問說有厭有離欲。云何厭云何離欲。答。
諸智在苦因 此忍修于厭 滅欲得無慾 說普在四中
諸智在苦因此忍修于厭者。若智及忍緣苦習。是說厭行厭處故。滅欲得無慾。說普在四中者。四諦中智及
【現代漢語翻譯】 現代漢語譯本： 問：如果成就了根，是成就了幾根？ 答： 『說有十九根，謂成就極多，少成就極八，曉了根所說。』 說有十九根，是指成就最多。例如，兩性人和具有完整根器但未脫離慾望而證見真諦的人。 少成就極八，曉了根所說，是指成就八根。例如，不具身根、斷了善根的人，以及生於無色界的凡夫。 問：有幾種更樂（Geng Le，更強烈的快樂）？ 答：五種。 『增有對無明，處中明更樂，聖道俱有二，能興起成果。』 意識相應的更樂，稱為增更樂。五識相應的更樂，稱為有對更樂。被污染的更樂，稱為無明更樂。無漏的更樂，稱為明更樂。有漏但非被污染的更樂，稱為非明非無明更樂。 問：什麼道成果為無礙道，什麼道成果為解脫道？ 答：聖道都具有兩種能力，能興起成果。兩種道共同獲得果實：一是解縛，二是得解脫。這兩種道都能成就果實。 問：無著者以何種心般涅槃（ban nie pan，進入涅槃）？ 答：無著的心中得到無為涅槃。無著對一切事物無所作為、無所求，安住于從報應而來的心中，便般涅槃。 問：有幾種有（You，存在）？ 答： 『生有及死有，根本亦復中。』 生有，是指開始出生時的陰（yin，五蘊）。死有，是指死亡時的陰。根本有，是指除了生有和死有之外，處於中間狀態的陰。中有，是指將要到達下一處所的陰。 問：說有厭（Yan，厭離）有離欲（Li Yu，脫離慾望），什麼是厭，什麼是離欲？ 答： 『諸智在苦因，此忍修于厭，滅欲得無慾，說普在四中。』 諸智在苦因此忍修于厭，是指如果智慧和忍辱緣于苦和習（苦因），這就是厭行厭處。滅欲得無慾，是指普遍存在於四諦中的智慧和忍辱。
【English Translation】 English version: Question: If one has accomplished roots, how many roots are accomplished? Answer: 'It is said there are nineteen roots, meaning the most accomplished. Few accomplish at most eight, as explained by the roots.' It is said there are nineteen roots, referring to the greatest accomplishment. For example, those who are hermaphrodites and those with complete faculties who have not yet detached from desire and seen the truth. Few accomplish at most eight, as explained by the roots, referring to the accomplishment of eight roots. For example, those without physical faculties, those who have severed their roots of goodness, and ordinary beings born in the Formless Realm. Question: How many kinds of Geng Le (more intense pleasure) are there? Answer: Five kinds. 'Increase, having opposition, ignorance, in the middle, clarity is more pleasurable. The noble path has both, able to arise and bear fruit.' Geng Le corresponding to consciousness is called increased Geng Le. Geng Le corresponding to the five senses is called having opposition Geng Le. Defiled Geng Le is called ignorance Geng Le. Unstained Geng Le is called clarity Geng Le. Stained but not defiled Geng Le is called neither clarity nor ignorance Geng Le. Question: Which path's fruit is the unobstructed path, and which path's fruit is the liberation path? Answer: The noble path has both abilities, able to arise and bear fruit. The two paths together obtain fruit: one is liberation from bondage, and the other is obtaining liberation. These two paths can both accomplish fruit. Question: With what mind does a non-attached one enter ban nie pan (Nirvana)? Answer: In the mind of non-attachment, one obtains unconditioned Nirvana. The non-attached one is without action, without seeking, and dwells in the mind arising from retribution, and then enters ban nie pan. Question: How many kinds of You (existence) are there? Answer: 'Birth existence and death existence, fundamental existence and intermediate existence.' Birth existence refers to the skandhas (yin, five aggregates) at the beginning of birth. Death existence refers to the skandhas at the time of death. Fundamental existence refers to the skandhas in the intermediate state, excluding birth existence and death existence. Intermediate existence refers to the skandhas that are about to arrive at the next destination. Question: It is said there is Yan (disgust) and Li Yu (detachment from desire), what is Yan, and what is Li Yu? Answer: 'All wisdom is in the cause of suffering, this endurance cultivates Yan, extinguishing desire obtains non-desire, it is said to be universally in the four truths.' All wisdom is in the cause of suffering, this endurance cultivates Yan, refers to if wisdom and endurance are related to suffering and accumulation (cause of suffering), this is called the practice of disgust. Extinguishing desire obtains non-desire, refers to the wisdom and endurance universally present in the Four Noble Truths.
忍說離欲能斷欲故。
論品第十
威儀不威儀 若離復獲得 不由此致勝 能決定者答
答有從無色生色。
頗得聖果時 一切離諸惡 有為凈善法 得已而不修
答有退時得過去。
道者興起時 未遠離諸惡 解脫時離惡 愿答已必定
答有謂當來愿。
頗光曜煩惱 興起于定時 清凈初禪中 獲得墮衰退
答有無著果修及勛修。
頗見諦道中 逮得諸善法 是法亦有緣 聖者不見緣
答有欲界中修行等智。
頗慧有漏果 遠離凈功德 不離從於意 此亦是彼果
答有欲界變化心。
頗住無礙道 成就於諸滅 諸煩惱從彼 非如無漏見
答有修學諸道時。
頗結不解脫 無垢者獲得 而不斷煩惱 謂此無垢盡
答有從光曜中生梵天時。
頗無漏凈地 未曾得已得 不離欲非退 不依于見道
答有離色慾取證時。得無漏無色思惟道。
頗未得諸法 而逮得此法 不捨彼不得 若能知者答
答有餘初無漏心品。得余無漏功德。舍凡夫事餘者一切不得。
阿毗曇心論卷第四
【現代漢語翻譯】 現代漢語譯本：忍耐地說離開慾望能夠斷除慾望。
論品第十
威儀和不威儀，如果離開后又獲得，不能因此達到勝利，能夠確定的人回答。
回答：有從無色界（Arupaloka）生到色界（Rupaloka）的情況。
是否在獲得聖果（Phala）時，完全脫離了各種惡行，對於有為的清凈善法，獲得后卻不修習？
回答：有退轉的時候得到過去的果報。
修行者生起道的時候，沒有遠離各種惡行，解脫的時候才遠離惡行，希望回答已經確定。
回答：有說是當來的愿。
是否光明的煩惱，在禪定的時候生起，在清凈的初禪（Prathama Dhyana）中，獲得后又墮落衰退？
回答：有無著果（Anasrava-phala）的修習以及熏修。
是否在見諦道（Darshana-marga）中，獲得各種善法，這些法也有因緣，聖者卻不見到因緣？
回答：有在欲界（Kamadhatu）中修行等智。
是否智慧是有漏的果報，遠離清凈的功德，不離開從意念產生，這也還是那個果報？
回答：有欲界的變化心。
是否住在無礙道（Anantarya-marga）中，成就各種滅盡，各種煩惱從那裡產生，不像無漏的見道？
回答：有修學各種道的時候。
是否結使沒有解脫，無垢者卻獲得了，卻不斷除煩惱，說這是無垢的滅盡？
回答：有從光曜天（Abhasvara）中生到梵天（Brahma）的時候。
是否無漏清凈的境界，未曾得到卻得到了，不離欲界（Kamadhatu）也不是退轉，不依賴於見道（Darshana-marga）？
回答：有離開**取證的時候，得到無漏無色界的思惟道。
是否未得到各種法，卻獲得了這個法，不捨棄那個就不能得到這個，如果能知道的人回答。
回答：有其餘最初的無漏心品，得到其餘的無漏功德，捨棄凡夫的事情，其餘的一切都不能得到。
《阿毗曇心論》卷第四
【English Translation】 English version: Patience says that leaving desire can cut off desire.
Chapter Ten on Qualities
Dignified and undignified, if one leaves and then obtains again, one cannot achieve victory by this. Let the one who can determine answer.
Answer: There are cases where one is born from the Formless Realm (Arupaloka) into the Realm of Form (Rupaloka).
When attaining the fruit of sainthood (Phala), does one completely abandon all evils, yet not cultivate the conditioned pure wholesome dharmas that have been attained?
Answer: There are times when one regresses and obtains past results.
When a practitioner arises on the path, they have not yet abandoned all evils. Only upon liberation do they abandon evils. May the answer be definitive.
Answer: Some say it is a future aspiration.
Do luminous afflictions arise during meditative concentration? Having attained purity in the first dhyana (Prathama Dhyana), does one then fall into decline?
Answer: There is the cultivation and habitual cultivation of the fruit of non-attachment (Anasrava-phala).
In the path of seeing the truth (Darshana-marga), does one attain various wholesome dharmas? These dharmas also have conditions, yet the saints do not see the conditions?
Answer: There is the cultivation of equal wisdom in the Desire Realm (Kamadhatu).
Is wisdom a defiled result, separate from pure merits? If it does not separate from intention, is it still that result?
Answer: There is the mind of transformation in the Desire Realm.
Does one abide in the path of non-obstruction (Anantarya-marga), accomplishing all cessations? Do various afflictions arise from there, unlike the undefiled path of seeing?
Answer: There are times when one studies the various paths.
Does one who is bound but not liberated, obtain defilements? Yet they do not cut off afflictions, saying this is the exhaustion of defilements?
Answer: There are times when one is born into the Brahma heaven (Brahma) from the Heaven of Radiance (Abhasvara).
Is there an undefiled pure realm that one has not attained but then attains, without leaving the Desire Realm (Kamadhatu), without regression, and not relying on the path of seeing (Darshana-marga)?
Answer: There is the attainment of the path of undefiled formless contemplation when leaving **.
Are there dharmas that one has not attained, yet one attains this dharma? If one does not abandon that, one cannot attain this. Let the one who knows answer.
Answer: There are the remaining undefiled mental qualities of the beginning. One attains the remaining undefiled merits. Abandoning the affairs of ordinary people, one cannot attain anything else.
Abhidhammahrdaya Shastra, Volume Four