T28n1551_阿毗曇心論經

大正藏第 28 冊 No. 1551 阿毗曇心論經

No. 1551 [cf. Nos. 1550, 1552]

阿毗曇心論經序

今欲解釋阿毗曇心利益弟子故。問曰。不須解釋。所以者何。古昔論師已釋阿毗曇心。利益弟子故不須釋。答曰。不然應須解釋。所以者何。古昔論師雖釋阿毗曇心太廣太略。彼未學者迷惑煩勞無由能取。我今離於廣略。但光顯修多羅自性。是故須釋。問曰。何故釋阿毗曇心利益弟子耶。答曰。彼中已說不顛倒法相。釋不顛倒法相令彼覺悟真實。是故離諸過惡生諸功德。得勇猛第一義利。問曰。若如是者。隨意解釋。答曰。我當解釋。但諸師造論以吉為初。一切吉中三寶最勝。是故本師為顯三寶少分功德故。于論初先說此偈。

阿毗曇心論經卷第一

法勝論大德優波扇多釋

高齊天竺三藏那連提耶舍譯(六卷成部)

界品第一

前頂禮最勝　　離熱饒益言　彼言說相應　　羅漢見實等

前者先也。頂禮者凈信曲躬禮也。最勝者。世尊為應供者之所供養。又於一切法中勝故名最勝。複次世尊。於一切法於一切種而得自在故名最勝。離熱者。離燒義也。謂煩惱熱能燒身心。世尊離彼故名離熱。此是自己智斷成就。

【現代漢語翻譯】現代漢語譯本：

《阿毗曇心論經序》

現在我想解釋《阿毗曇心》，爲了利益弟子。有人問：『不需要解釋。為什麼呢？因為古代的論師已經解釋過《阿毗曇心》，爲了利益弟子，所以不需要再解釋。』回答說：『不是這樣的，應該解釋。為什麼呢？因為古代的論師雖然解釋過《阿毗曇心》，但過於廣博或過於簡略，那些沒有學過的人會感到迷惑和煩惱，無法從中獲取要義。我現在要離開廣博和簡略，只闡明修多羅（Sutra）的自性，所以需要解釋。』有人問：『為什麼要解釋《阿毗曇心》來利益弟子呢？』回答說：『因為其中已經說了不顛倒的法相。解釋不顛倒的法相，使他們覺悟真實，因此可以遠離各種過錯和惡行，產生各種功德，獲得勇猛的第一義利。』有人問：『如果這樣，那就隨意解釋吧。』回答說：『我將要解釋。但各位論師造論，都以吉祥作為開始。一切吉祥之中，三寶（Triratna）最為殊勝。因此，本師爲了顯示三寶少分的功德，所以在論的開始先說這個偈頌。

《阿毗曇心論經》卷第一

法勝論（Dharmaśreṣṭhin）大德優波扇多（Upasanta）釋

高齊天竺三藏那連提耶舍（Narendrayasas）譯（六卷成部）

界品第一

前頂禮最勝，離熱饒益言，彼言說相應，羅漢（Arhat）見實等。

前者，是開始的意思。頂禮，是凈信地彎腰行禮。最勝者，世尊（Buddha）是應供者所供養的，又在一切法中殊勝，所以名為最勝。再次，世尊對於一切法、對於一切種類都得到自在，所以名為最勝。離熱者，是離開燒灼的意思。指的是煩惱的熱能燒灼身心，世尊離開了這些，所以名為離熱。這是自己智慧斷除煩惱的成就。

【English Translation】 English version:

Abhidharmahrdaya-sutra-sastra Preface

Now I wish to explain the Abhidharmahrdaya (Abhidharma-hrdaya, Essence of Abhidharma), for the benefit of disciples. Question: 'There is no need to explain it. Why? Because ancient teachers have already explained the Abhidharmahrdaya for the benefit of disciples, so there is no need to explain it.' Answer: 'That is not so; it should be explained. Why? Because although ancient teachers explained the Abhidharmahrdaya, it was either too broad or too brief. Those who have not studied it are confused and troubled, and cannot grasp its essence. Now I will depart from both breadth and brevity, and only illuminate the nature of the Sutras (Sutra). Therefore, it needs to be explained.' Question: 'Why explain the Abhidharmahrdaya to benefit disciples?' Answer: 'Because it already speaks of the characteristics of non-inverted Dharma. Explaining the characteristics of non-inverted Dharma enables them to awaken to reality. Therefore, they can be free from all faults and evils, generate all merits, and attain the courageous supreme benefit.' Question: 'If that is so, then explain it as you wish.' Answer: 'I will explain it. But all teachers begin their treatises with auspiciousness. Among all auspicious things, the Three Jewels (Triratna) are the most supreme. Therefore, the original teacher, in order to reveal a small portion of the merits of the Three Jewels, first speaks this verse at the beginning of the treatise.'

Abhidharmahrdaya-sutra-sastra Volume 1

Commentary by Dharmaśreṣṭhin (法勝論), Great Master Upasanta (優波扇多)

Translated by Narendrayasas (那連提耶舍) of Gaoqi (高齊), Tripitaka Master from India (天竺) (Consisting of six volumes)

Chapter 1: Dhatu (界品)

Foremost, I bow to the most victorious, the speech that is free from heat and beneficial, That speech is in accordance with the Arhats (羅漢) who see reality, and so on.

'Foremost' means first. 'Bowing' means reverently bending the body with pure faith. 'Most victorious' means that the World Honored One (世尊) is worthy of offerings and is offered to, and is also victorious in all Dharmas, hence the name 'most victorious.' Furthermore, the World Honored One has attained freedom in all Dharmas and in all kinds, hence the name 'most victorious.' 'Free from heat' means free from burning. It refers to the heat of afflictions that can burn the body and mind. The World Honored One is free from them, hence the name 'free from heat.' This is the accomplishment of one's own wisdom in cutting off afflictions.

彼師如是說者。彰于如來自利滿足。次說饒益言者。世尊言說。能饒益一切眾生。饒益者謂安隱也。安隱饒益一義異名。此彰世尊利他滿足。此略說天人師自利利他功德滿足。彼二種世尊等作究竟。是故應供中勝。彼言說相應者。謂道理義顯示相應如是功德。相應天人師語。禮敬此者名禮法寶。羅漢見實等者。應受天人阿修羅等供養故名阿羅漢。此說無學。實者謂四聖諦。以學見者彼名見實。此唯說學。此學無學等。謂第一義僧。禮敬此者名禮僧寶。問曰。何故禮敬。答曰。

佛開覺慧眼　　若知諸法眾　亦為他顯現　　我今說少分

佛者。知一切法。知一切種。故名為佛。開覺慧眼者。謂無礙智眼義也。若者。若佛所說所顯所宣所釋法也。知者解也。法者持也。持于自性。為他作緣故名為法。法有積聚。故名法眾。法眾群聚一義異名。亦為他顯現者。自覺知己利世間。故為他顯示。或有覺知不為他說。如升攝波林經說。我今說少分者。于彼佛說法中。我今但說少分法相。豈能盡說如是義已。問曰。何法是佛所說而欲說耶。答曰。所謂有漏無漏。有煩惱無煩惱。受蔭有諍無諍。色無色等我今當說。

一切有漏行　　離我樂常凈　此受於我等　　不見有漏故

一切有漏行離我樂常凈者。諸有漏

【現代漢語翻譯】現代漢語譯本：那位導師這樣說，彰顯瞭如來自利圓滿。接下來所說的饒益之言，世尊所說，能夠饒益一切眾生。饒益，指的是安穩。安穩和饒益，意義相同，只是名稱不同。這彰顯了世尊利他圓滿。這裡簡略地說明了天人導師自利利他的功德圓滿。這兩種功德，世尊平等地做到究竟。因此，在應供者中最為殊勝。那些與言說相應的，指的是道理和意義的顯示與這些功德相應。與這些功德相應的天人導師的語言，禮敬這些語言，稱為禮敬法寶。阿羅漢見真實等，因為應受天人阿修羅等的供養，所以稱為阿羅漢（Arhat，已證得涅槃的聖者）。這裡說的是無學（在修行上已無須再學的聖者）。真實，指的是四聖諦（Four Noble Truths，佛教的基本教義）。以學習而見到真實的人，稱為見真實。這裡只說有學（還在學習的修行者）。這些有學和無學等，指的是第一義僧（Sangha，僧團）。禮敬他們，稱為禮敬僧寶。問：為什麼要禮敬呢？答：『佛開覺慧眼，若知諸法眾，亦為他顯現，我今說少分。』佛（Buddha，覺悟者），知曉一切法，知曉一切種類，因此稱為佛。開覺慧眼，指的是無礙智眼的意思。若，指的是佛所說、所顯、所宣、所釋的法。知，指的是理解。法，指的是保持，保持其自性，為他人創造因緣，因此稱為法。法有積聚，因此稱為法眾。法眾和群聚，意義相同，只是名稱不同。也為他人顯現，指的是自覺覺他，利益世間，因此為他人顯示。也有覺知而不為他人說的，如《升攝波林經》所說。我現在說少分，在佛所說的法中，我現在只說少分法相，怎麼能全部說完呢？表達了這樣的意思后，問：什麼法是佛所說而想要說的呢？答：所謂有漏無漏，有煩惱無煩惱，受蔭有諍無諍，色無色等，我現在將要說。『一切有漏行，離我樂常凈，此受於我等，不見有漏故。』一切有漏行，離我樂常凈，指的是所有有漏的

【English Translation】 English version: That teacher speaks thus, manifesting the Tathagata's (如來，another name for Buddha) self-benefit fulfillment. Next, the words of benefiting others, the World Honored One's (世尊，another name for Buddha) speech, can benefit all sentient beings. Benefiting means peace and security. Peace and security and benefiting are the same in meaning but different in name. This manifests the World Honored One's altruistic fulfillment. This briefly explains the Teacher of Gods and Humans' (天人師，teacher of gods and humans, referring to the Buddha) self-benefit and benefiting others' merit fulfillment. These two kinds of merits, the World Honored One equally accomplishes to the utmost. Therefore, among those worthy of offerings, he is the most supreme. Those corresponding to the speech refer to the principles and meanings that are displayed in accordance with these merits. The language of the Teacher of Gods and Humans corresponding to these merits, revering these words is called revering the Dharma Jewel (法寶，the treasure of Dharma, the teachings of Buddha). Arhats (阿羅漢，one who has attained Nirvana) seeing reality, etc., are called Arhats because they should receive offerings from gods, humans, asuras (阿修羅，demi-gods), etc. This speaks of the no-more-learning ones (無學，those who have completed their learning). Reality refers to the Four Noble Truths (四聖諦，the fundamental teachings of Buddhism). Those who see reality through learning are called seeing reality. This only speaks of the learners (有學，those who are still learning). These learners and no-more-learning ones, etc., refer to the Sangha (僧伽，the monastic community) of the ultimate meaning. Revering them is called revering the Sangha Jewel (僧寶，the treasure of Sangha, the monastic community). Question: Why should we revere? 『The Buddha opens the eye of awakened wisdom; if one knows the multitude of dharmas, one also reveals them to others; I will now speak of a small part.』 Buddha (佛，the awakened one) knows all dharmas (法，teachings), knows all kinds, therefore is called Buddha. Opening the eye of awakened wisdom refers to the meaning of the unobstructed eye of wisdom. 'If' refers to the dharmas spoken, displayed, proclaimed, and explained by the Buddha. 'Knows' means understands. 'Dharma' means to uphold, to uphold its own nature, to create conditions for others, therefore it is called dharma. Dharmas have accumulation, therefore it is called a multitude of dharmas. Multitude of dharmas and gathering are the same in meaning but different in name. 'Also reveals them to others' means being self-aware and benefiting the world, therefore revealing them to others. There are also those who are aware but do not speak to others, as said in the Shangshetbolin Sutra (升攝波林經，a Buddhist scripture). 'I will now speak of a small part' means that among the dharmas spoken by the Buddha, I will now only speak of a small part of the characteristics of dharmas; how can I fully explain them all? After expressing this meaning, question: What dharma is spoken by the Buddha that you want to speak of? Answer: The so-called with outflows (有漏，tainted with defilements) and without outflows (無漏，free from defilements), with afflictions (有煩惱，with afflictions) and without afflictions (無煩惱，without afflictions), the aggregates of reception (受蔭，the aggregates of sensation), with strife (有諍，with conflict) and without strife (無諍，without conflict), form (色，rupa) and formless (無色，arupa), etc., I will now speak of. 『All actions with outflows are apart from self, joy, permanence, and purity; these receive me, etc., not seeing the outflows.』 All actions with outflows are apart from self, joy, permanence, and purity refers to all that is tainted with outflows.

行。離我離樂離常離凈。彼中世間不能觀察。無明覆障闇智。於此四門顛倒而見。故名顛倒。問曰。何因故知諸有漏行離於我耶。答曰。我事無故屬因緣故行名為他。非我自性。計我者說。我不屬他除此更無。是故我性不可得。無我因故諸行離我。問曰。何因故知諸行離樂。答曰。作逼迫故。諸有漏行是苦自性亦是苦緣是故逼迫。逼迫名苦是故離樂。問曰。何因故知諸行離常。答曰。以生滅故。現見諸行生而即滅。無見常者是故離常。問曰。何因故知諸有漏行離於凈耶。答曰。污染事故。諸有漏事煩惱境界。不凈污染是故離凈。問曰。如是諸行離於我等。世間何故取我等耶。答曰。此受於我等不見有漏故。諸有漏行不如實見。世間不能觀察作我等解。猶如怨家匿藏惡欲。詐出美言遊行家內實非親友作親友解。我我所覆故不見無我。是故現見行等作業以迷惑。故無我事中而見於我。對治覆苦事故於行住等想謂為樂。故於苦受陰中而作樂解。相似相續覆無常事。彼現見色相似相續。記憶宿事誦持經論。故於無常行中而作常解。皮色覆于不凈事。故彼于發毛爪齒處等少時見凈。于不凈中而作凈解。雖見𡱁尿。雖復不凈。猶生迷惑。此雖不淨餘者應凈。猶如野干看緊叔迦華。問曰。何故論初先說顛倒。答曰。為知不顛倒法相故

【現代漢語翻譯】現代漢語譯本行。遠離我、遠離快樂、遠離常恒、遠離清凈。這些世間的人們不能正確觀察，因為無明（avidyā）遮蔽，智慧昏暗，對於這四種顛倒的見解執迷不悟，所以稱為顛倒。問：根據什麼知道一切有漏之行是遠離我的呢？答：因為『我』是無緣無故的，並且屬於因緣和合而成，所以這些『行』名為『他』，不是『我』的自性。執著于『我』的人會說，『我』不屬於『他』，除了這個之外再沒有別的了。因此，『我』的自性是不可得的。因為沒有『我』的緣故，所以一切『行』都是遠離『我』的。問：根據什麼知道一切『行』是遠離快樂的呢？答：因為它們會帶來逼迫。一切有漏之行都是苦的自性，也是苦的因緣，所以會帶來逼迫。逼迫就叫做苦，所以是遠離快樂的。問：根據什麼知道一切『行』是遠離常恒的呢？答：因為它們會生滅。現在可以看見一切『行』生起之後立即滅去，沒有人見過常恒不變的事物，所以是遠離常恒的。問：根據什麼知道一切有漏之行是遠離清凈的呢？答：因為它們會被污染。一切有漏之事都是煩惱的境界，是不清凈的污染，所以是遠離清凈的。問：像這樣，一切『行』都是遠離『我』等等的，世間的人們為什麼還要執取『我』等等呢？答：這是因為他們接受了『我』等等的觀念，而沒有看見有漏的過患。對於一切有漏之行，不能如實地看見，世間的人們不能正確觀察，所以會產生『我』等等的錯誤理解。這就好像怨家隱藏著惡毒的慾望，假裝說出好聽的話，在家裡實際上不是親友，卻被當作親友一樣。因為『我』和『我所』的遮蔽，所以看不見無我。因此，現在看見一切『行』等等的運作，都是因為迷惑的緣故。所以在無我的事情中，卻看見了『我』。爲了對治覆蓋的痛苦，所以在『行』、『住』等等的現象中，誤以為是快樂。所以在痛苦的受陰中，產生了快樂的理解。相似的相續遮蔽了無常的事實。他們現在看見色法相似地相續，記憶過去的事情，誦持經論，所以在無常的『行』中，產生了常恒的理解。面板的顏色遮蔽了不清凈的事實。所以他們在頭髮、毛髮、指甲、牙齒等處，短暫地看見了清凈，在不清凈的事物中，產生了清凈的理解。即使看見了糞尿，即使知道不清凈，仍然會產生迷惑，認為這個雖然不清凈，其他的應該是清凈的。這就好像野干（jackal）看著緊叔迦華（kiṃśuka flower）一樣。問：為什麼在論的開頭先說顛倒呢？答：爲了知道不顛倒的法相的緣故。

【English Translation】 English version 'They are apart from self, apart from pleasure, apart from permanence, apart from purity.' The beings in that world cannot observe this. Ignorance (avidyā) covers and obscures their wisdom. They see these four aspects in a reversed manner, hence the name 'reversal'. Question: What is the reason for knowing that all conditioned phenomena are apart from self? Answer: Because 'self' is causeless, and because phenomena arise from conditions, they are called 'other', not the nature of 'self'. Those who cling to 'self' say, 'Self does not belong to the other; there is nothing else.' Therefore, the nature of 'self' is unattainable. Because there is no 'self', all phenomena are apart from 'self'. Question: What is the reason for knowing that all phenomena are apart from pleasure? Answer: Because they cause oppression. All conditioned phenomena are by nature suffering and are the cause of suffering, therefore they cause oppression. Oppression is called suffering, therefore they are apart from pleasure. Question: What is the reason for knowing that all phenomena are apart from permanence? Answer: Because they arise and cease. We see that all phenomena arise and immediately cease. No one has seen anything permanent, therefore they are apart from permanence. Question: What is the reason for knowing that all conditioned phenomena are apart from purity? Answer: Because they are subject to defilement. All conditioned things are the realm of afflictions, impure and defiled, therefore they are apart from purity. Question: If all phenomena are apart from 'self' and so on, why do beings grasp at 'self' and so on? Answer: Because they accept the notion of 'self' and do not see the faults of conditioned existence. They do not see conditioned phenomena as they truly are. Beings cannot observe correctly and thus understand them as 'self' and so on. It is like an enemy hiding evil intentions, pretending to speak beautiful words; in reality, they are not friends within the family but are mistaken for friends. Because of the covering of 'self' and 'what belongs to self', they do not see no-self. Therefore, they see the workings of phenomena and are deluded. Thus, in the matter of no-self, they see 'self'. To counteract the covering of suffering, they mistake the states of 'going', 'standing', etc., for pleasure. Therefore, in the skandha of painful feeling, they understand it as pleasure. A similar continuity covers up the fact of impermanence. They see the continuous flow of form, remember past events, and recite scriptures, thus understanding permanence in impermanent phenomena. The color of the skin covers up the impure nature. Therefore, they briefly see purity in hair, nails, teeth, and so on, and understand purity in what is impure. Even when they see feces and urine, even though they are impure, they are still deluded, thinking, 'Although this is impure, the rest should be pure.' It is like a jackal looking at a kiṃśuka flower. Question: Why does the treatise begin by discussing reversals? Answer: In order to understand the characteristics of non-reversed dharma.

我先已說。欲令弟子解真實故。以不顛倒心安隱易解。是故論初先說顛倒。問曰。為當但有此離我等諸有漏法。更有餘耶。答曰。更有。

若處生煩惱　　是聖說有漏　以彼漏名故　　慧者說煩惱

若處生煩惱是聖說有漏者。若依若聚若緣。若眾生數非眾生數。生身見等煩惱是法說有漏。問曰何故。答曰。以彼漏名故慧者說煩惱。觀察煩惱為作漏名。故以彼法生於煩惱。依漏起故名為有漏。如有怖道有毒食等。應如是說。若事屬漏。為漏所攝。彼名有漏。此說無漏緣生煩惱。非無漏法屬於煩惱為煩惱攝。無漏法但緣生煩惱。問曰。漏義云何。答曰。從有頂下至無間獄。于其中間六入瘡漏。是故名漏猶如瘡漏。又留住生死故名為漏。問曰。此更有名耶。答曰。更有。

亦名有煩惱　　取蔭及有諍　煩取諍生故　　知彼自性說

亦名有煩惱取蔭及有諍者。是有漏法。亦名有煩惱。亦名取蔭亦名有諍。問曰。何故彼諸名說。答曰。煩取諍生故知彼自性說。諸煩惱取諍等漏之異名。從煩惱生彼亦生煩惱故名有煩惱。如是從取生彼亦生取故名有取。從諍生彼亦生諍故名有諍。問曰。是蔭世尊所說為取蔭。即是蔭為離取蔭別有蔭耶。答曰。若取蔭者彼即是蔭。或有蔭而非取蔭。問曰。何者是耶。答曰。

【現代漢語翻譯】現代漢語譯本：我已經說過了。爲了讓弟子們理解真實的道理，以不顛倒的心態，安穩且容易理解。因此，在論述的開始，先說顛倒。有人問：難道只有這些離開『我』等等的有漏之法嗎？還有其他的嗎？回答是：還有。

『若處生煩惱，是聖說有漏，以彼漏名故，慧者說煩惱。』

『若處生煩惱是聖說有漏者』，無論是所依、聚集、因緣，還是眾生數、非眾生數，產生身見等煩惱，這些法都稱為有漏。有人問：為什麼？回答是：『以彼漏名故慧者說煩惱』。觀察煩惱，為它安立『漏』這個名稱。因此，由於這些法產生煩惱，依賴於『漏』而生起，所以稱為有漏。比如有恐怖的道路、有毒的食物等等，應該這樣說。如果某件事屬於『漏』，被『漏』所攝，那麼它就被稱為有漏。這裡說的是無漏的因緣產生煩惱，而不是說無漏法屬於煩惱，被煩惱所攝。無漏法只是作為因緣產生煩惱。有人問：『漏』的含義是什麼？回答是：從有頂天（Bhava-agra，三界最高處）向下，直到無間地獄（Avīci，八大地獄最下層），在這中間，六入（Ṣaḍāyatana，眼、耳、鼻、舌、身、意）就像瘡口一樣流出，所以稱為『漏』，就像瘡口流膿一樣。又因為『漏』會使眾生留住在生死輪迴中，所以稱為『漏』。有人問：它還有其他的名稱嗎？回答是：還有。

『亦名有煩惱，取蔭及有諍，煩取諍生故，知彼自性說。』

『亦名有煩惱取蔭及有諍者』，這些有漏法，也稱為有煩惱，也稱為取蘊（Upādānakkhandha，執取之蘊），也稱為有諍。有人問：為什麼要說這些名稱？回答是：『煩取諍生故知彼自性說』。這些煩惱、取、諍等等，都是『漏』的不同名稱。因為從煩惱產生，它們也產生煩惱，所以稱為有煩惱。同樣，從取產生，它們也產生取，所以稱為有取。從諍產生，它們也產生諍，所以稱為有諍。有人問：世尊所說的『蘊』，是『取蘊』就是『蘊』，還是說離開『取蘊』，另外還有『蘊』？回答是：如果是『取蘊』，那就是『蘊』。或者有的是『蘊』，但不是『取蘊』。有人問：哪些是呢？回答是：

【English Translation】 English version: I have already spoken. It is to enable the disciples to understand the true meaning, with an undeluded mind, in a stable and easy-to-understand manner. Therefore, at the beginning of the treatise, I first discuss delusion. Someone asks: Are there only these defiled dharmas that are separate from 'self' and so on? Are there others? The answer is: There are others.

'Wherever defilements arise, the Noble Ones call it defiled; because of the name 'leak', the wise call it defilement.'

'Wherever defilements arise, the Noble Ones call it defiled' means that whether it is a support, an aggregation, a condition, or the number of sentient beings or non-sentient beings, the defilements such as the view of self arise, these dharmas are called defiled. Someone asks: Why? The answer is: 'Because of the name 'leak', the wise call it defilement.' Observing defilements, the name 'leak' is established for them. Therefore, because these dharmas give rise to defilements, and arise dependent on 'leak', they are called defiled. For example, like a frightening road, poisonous food, and so on, it should be said in this way. If something belongs to 'leak', is encompassed by 'leak', then it is called defiled. This refers to the conditions of the undefiled giving rise to defilements, not that undefiled dharmas belong to defilements or are encompassed by defilements. Undefiled dharmas only serve as conditions for the arising of defilements. Someone asks: What is the meaning of 'leak' (āsrava)? The answer is: From the peak of existence (Bhava-agra) down to the Avīci hell (Avīci), in between, the six entrances (Ṣaḍāyatana) are like leaking sores, therefore they are called 'leaks', just like pus leaking from sores. Also, because 'leaks' cause beings to remain in the cycle of birth and death, they are called 'leaks'. Someone asks: Does it have other names? The answer is: It does.

'It is also called having defilements, grasping aggregates, and contention; because defilements, grasping, and contention arise, knowing their nature, it is said.'

'It is also called having defilements, grasping aggregates (Upādānakkhandha), and contention' means that these defiled dharmas are also called having defilements, also called grasping aggregates, and also called having contention. Someone asks: Why are these names spoken? The answer is: 'Because defilements, grasping, and contention arise, knowing their nature, it is said.' These defilements, grasping, contention, and so on, are different names for 'leak'. Because they arise from defilements, they also give rise to defilements, so they are called having defilements. Similarly, because they arise from grasping, they also give rise to grasping, so they are called having grasping. Because they arise from contention, they also give rise to contention, so they are called having contention. Someone asks: Are the 'aggregates' (Skandha) spoken by the World Honored One, are the 'grasping aggregates' just the 'aggregates', or are there 'aggregates' separate from 'grasping aggregates'? The answer is: If they are 'grasping aggregates', then they are 'aggregates'. Or there are 'aggregates' that are not 'grasping aggregates'. Someone asks: Which are they? The answer is:

若行離煩惱　　此是無漏蔭　及前有取蔭　　是蔭聖所說

若行離煩惱此是無漏蔭者。此蔭更有餘說。有二種蔭。無漏有漏。若行離身見等煩惱。是名無漏。是蔭非取蔭。及前有取蔭。是蔭聖所說者。若此無漏蔭及前所說取蔭合說為蔭。謂色等五蔭。問曰。蔭義云何。答曰。聚義是蔭義。問曰。若如是者蔭但假名無有實事。非但一物得有聚名和合故名聚。答曰。非但有相亦有實事。有此事者便有彼相故蔭有相。如佛所說礙相是色蔭等。是故有事界等所攝智識使等境界。如四聖諦故蔭有事非但假名。問曰。蔭界入等有何差別。答曰。

十種謂色入　　亦名無教色　是分別色蔭　　世尊之所說

色有二種。一者微塵積聚色。二者非微塵積聚色。微塵積聚色者。謂十色入眼乃至觸。非微塵積聚色者。名無教色法入所攝。彼業品當說。此等一切是色蔭相入色蔭數佛說為色蔭以此觸彼。以彼觸此是故名色。以此惱彼以彼惱此義也。如佛所說。如手等觸。觸故名色。問曰。若如是者。除無教色彼非是色何以故。非手等可觸以無對故。汝意若謂。以所依者是可觸故。彼亦是可觸故無過者。受等亦應是色。汝意若謂。彼所依四大是可觸故。彼亦是可觸者。我當說言。現見所須作功業事。作畫作泥。若如是者受

【現代漢語翻譯】現代漢語譯本　若行為遠離煩惱，這就是無漏之蔭（anāsrava-skandha，指沒有煩惱的蘊）。　以及之前的有取之蔭（upādāna-skandha，指與執取相連的蘊），這些蘊都是聖者所說的。

『若行為遠離煩惱，這就是無漏之蔭』。關於此蔭還有進一步的解釋。蔭有兩種：無漏和有漏。如果行為遠離身見（satkāya-dṛṣṭi）等煩惱，這就被稱為無漏。此蔭不是取蔭。　　『以及之前的有取之蔭，這些蘊都是聖者所說的』。如果將此無漏蔭以及之前所說的取蔭合起來說，就稱為蔭，即色（rūpa）、受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）五蘊。　　問：蔭的含義是什麼？　　答：聚集之義就是蔭的含義。　　問：如果這樣說，蔭只是假名，沒有真實的事物。不是隻有一樣東西才能稱為聚集，因為和合才稱為聚集嗎？　　答：不僅僅是有相，也有真實的事物。有了這件事物，才會有那個相，所以蔭是有相的。如佛所說，障礙之相就是色蔭等。因此，有事（vastu），即界（dhātu）等所攝的智識（vijñāna）、使（anuśaya）等境界，如四聖諦（ārya-satya）所說，所以蔭是有事，不僅僅是假名。　　問：蔭、界、入（āyatana）等有什麼差別？

十種被稱為色入（rūpāyatana），　也稱為無教色（avijñapti-rūpa），　這是分別色蔭（rūpa-skandha），　世尊所說的。

色有兩種：一是微塵積聚的色，二是非微塵積聚的色。微塵積聚的色，是指十色入，即眼（cakṣu）乃至觸（spraṣṭavya）。非微塵積聚的色，稱為無教色，屬於法入（dharmāyatana）所攝。這些將在業品中詳細說明。這些都是色蔭的相，屬於色蔭的範疇，佛說為色蔭，以此觸彼，以彼觸此，所以稱為色。以此惱彼，以彼惱此也是這個意思。如佛所說，如手等觸，因為觸所以稱為色。　　問：如果這樣說，除了無教色，其他的不是色，為什麼呢？因為不是手等可以觸及的，因為沒有對礙。　　如果你的意思是，因為所依的四大（mahābhūta）是可觸的，所以它也是可觸的，因此沒有過失。那麼，受等也應該是色。　　如果你的意思是，因為它們所依的四大是可觸的，所以它們也是可觸的，那麼我可以說，現在所見需要做功業的事情，比如作畫、作泥，如果這樣，受（vedanā）

【English Translation】 English version If conduct is free from afflictions, this is the unconditioned skandha (anāsrava-skandha, referring to the aggregate without afflictions). And the preceding conditioned skandha (upādāna-skandha, referring to the aggregate connected with clinging), these skandhas are what the Noble Ones speak of.

『If conduct is free from afflictions, this is the unconditioned skandha.』 There is further explanation regarding this skandha. There are two types of skandhas: unconditioned and conditioned. If conduct is free from afflictions such as the view of self (satkāya-dṛṣṭi), this is called unconditioned. This skandha is not a conditioned skandha. 『And the preceding conditioned skandha, these skandhas are what the Noble Ones speak of.』 If this unconditioned skandha and the previously mentioned conditioned skandha are spoken of together, they are called skandhas, namely the five skandhas of form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna). Question: What is the meaning of skandha? Answer: The meaning of gathering is the meaning of skandha. Question: If that is the case, then skandha is merely a nominal designation, without any real substance. Isn't it the case that only one thing can be called a gathering, because it is called a gathering due to combination? Answer: It is not merely a characteristic, but there is also a real substance. Because there is this substance, there is that characteristic, so skandha has a characteristic. As the Buddha said, the characteristic of obstruction is the form skandha, etc. Therefore, there are things (vastu), namely the realms (dhātu) and the objects of cognition such as consciousness (vijñāna) and latent tendencies (anuśaya), as described in the Four Noble Truths (ārya-satya), so skandha has substance and is not merely a nominal designation. Question: What are the differences between skandhas, realms, and sense bases (āyatana)?

The ten are called form sense bases (rūpāyatana), Also called non-manifesting form (avijñapti-rūpa), This is distinguishing the form skandha (rūpa-skandha), What the World Honored One spoke of.

There are two types of form: one is form accumulated from particles, and the other is form not accumulated from particles. Form accumulated from particles refers to the ten form sense bases, namely eye (cakṣu) up to touch (spraṣṭavya). Form not accumulated from particles is called non-manifesting form, which belongs to the realm of dharmas (dharmāyatana). These will be explained in detail in the chapter on karma. These are all characteristics of the form skandha, belonging to the category of the form skandha, which the Buddha spoke of as the form skandha, touching this with that, and touching that with this, so it is called form. This annoys that, and that annoys this, is also the meaning. As the Buddha said, like the touch of the hand, etc., because of touch it is called form. Question: If that is the case, then apart from non-manifesting form, the others are not form, why? Because they are not touchable by the hand, etc., because there is no opposition. If you mean that because the underlying four great elements (mahābhūta) are touchable, so it is also touchable, therefore there is no fault. Then, feeling, etc., should also be form. If you mean that because the four great elements on which they rely are touchable, so they are also touchable, then I can say that what is now seen requires the work of accomplishment, such as painting, making mud, if so, feeling (vedanā)

等心數亦應是色。故汝有過。彼等亦依眼等諸根。彼亦應是可觸。答曰。非但生心心數因。非心心數依眼等根。如光依珠。彼生時眼等作因。如是眼等是觸彼非觸也。複次造色依大如光依珠。是故大是觸故彼亦是觸。問曰。雖如是說汝相猶自不成。何以故。除過去未來微塵色故。答曰。相不可壞過去色觸已滅。未來色亦如是相生。如是微塵亦是可觸。以微細故不可得知。是故一切諸色皆是可觸。

所名為識蔭　　是說為意入　於十八界中　　亦說為七界

識蔭者。謂六識身。是十二入中說為意入。於十八界中。分別為七心界。眼識界耳識界鼻識界舌識界身識界意識界意界等。識者能知于緣故名為識。識者。能取緣義也。

余則有三蔭　　無教三無為　是說為法入　　彼亦是法界

如前所說受等諸法總為一法入。十八界中為一法界。彼入義者門義是入義如窗牖。如佛所說。婆羅門眼為門乃至見色。入字義者是輸義也。能增長心心數法。以是義故名之為入。界義者性義是界義。如硃砂界雄黃界等。界字義者能持自相與他作緣是故名界。是界事有十七。或復十二何以故。除六識界更無意界。是故十七即六識身。展轉相續名為意界。如父子名子展轉相續次第名父。如是除意界外無別六識界。是故十二

【現代漢語翻譯】現代漢語譯本等心數也應該是色（Rūpa，物質）。所以你有過失。這些心數也依賴於眼等諸根而生。那麼它們也應該是可觸的。回答說：心和心數的生起，不只是因為眼等諸根。心和心數並不依賴於眼等諸根。就像光依賴於珠子一樣。在光產生的時候，眼等諸根只是作為一種因緣。所以眼等是觸，但心數不是觸。再者，造色（物質現象）依賴於四大（Mahābhūta，地、水、火、風）就像光依賴於珠子。所以四大是觸，因此造色也是觸。問：即使你這樣說，你的相（Lakṣaṇa，特徵）仍然不能成立。為什麼呢？因為你排除了過去和未來的微塵色（Aṇu-rūpa，極微小的物質）。答：相是不可破壞的，過去的色觸已經滅盡。未來的色也是如此，當條件具足時才會生起。這些微塵也是可觸的，因為它們非常微小，所以無法被感知。因此，一切諸色都是可觸的。

所名為識蘊（Vijñāna-skandha，識的集合）是說為意入（Manāyatana，意處）於十八界（Aṣṭādaśa dhātavaḥ，十八界）中亦說為七界

識蘊，指的是六識身（Ṣaṭ vijñānakāyāḥ，六種意識的集合）。在十二入（Dvādaśāyatanāni，十二處）中，它被稱為意入。在十八界中，它被分別劃分爲七個心界：眼識界（Cakṣur-vijñāna-dhātu，眼識界）、耳識界（Śrotra-vijñāna-dhātu，耳識界）、鼻識界（Ghrāṇa-vijñāna-dhātu，鼻識界）、舌識界（Jihvā-vijñāna-dhātu，舌識界）、身識界（Kāya-vijñāna-dhātu，身識界）、意識界（Mano-vijñāna-dhātu，意識界）和意界（Manodhātu，意界）等。識，是指能夠認知所緣境（Ālambana，對像）的功能，因此被稱為識。識，就是能夠取境之義。

其餘則有三蘊（Skandha，蘊）無教（Avijñapti，無表色）三無為（Asaṃskṛta，無為法）是說為法入（Dharmāyatana，法處）彼亦是法界（Dharmadhātu，法界）

如前所說，受（Vedanā，感受）等諸法總歸為一法入。在十八界中，歸為一法界。入的意義是門，入就是門的意思，就像窗戶一樣。正如佛所說：『婆羅門，眼為門，乃至見色。』入字的意義是輸送，能夠增長心和心數法。因為這個意義，所以稱為入。界的意義是性質，界就是性質的意思，就像硃砂界、雄黃界等。界字的意義是能夠保持自身的特性，並且與他法作為緣，所以稱為界。這個界的事項有十七種，或者有十二種。為什麼呢？因為除了六識界之外，沒有另外的意界。所以十七種實際上就是六識身。輾轉相續，就稱為意界。就像父子，稱兒子為輾轉相續，次第相稱就稱為父親。這樣，除了意界之外，沒有其他的六識界。所以是十二種。

【English Translation】 English version The mental concomitants (Citta-samprayukta-dharmas) should also be Rūpa (form/matter). Therefore, you have a fault. These also depend on the sense organs such as the eye. They should also be tangible. The answer is: The mind and mental concomitants are not only caused by the sense organs such as the eye. The mind and mental concomitants do not depend on the sense organs such as the eye. Like light depends on a jewel. When it arises, the eye and other organs act as a cause. Thus, the eye and other organs are touchable, but they are not touchable. Furthermore, derived matter (Upādāyarūpa) depends on the four great elements (Mahābhūta) just as light depends on a jewel. Therefore, since the four great elements are touchable, derived matter is also touchable. Question: Even if you say so, your characteristic (Lakṣaṇa) is still not established. Why? Because you exclude past and future atomic matter (Aṇu-rūpa). Answer: The characteristic is indestructible, and the past touchable matter has ceased. The future matter is also the same, arising when conditions are met. These atoms are also touchable, but because they are very subtle, they cannot be perceived. Therefore, all matter is touchable.

What is called the Vijñāna-skandha (aggregate of consciousness) Is said to be the Manāyatana (mind base) In the Aṣṭādaśa dhātavaḥ (eighteen elements) It is also said to be seven elements

The Vijñāna-skandha refers to the six Vijñānakāyāḥ (bodies of consciousness). In the Dvādaśāyatanāni (twelve sense bases), it is called the Manāyatana (mind base). In the Aṣṭādaśa dhātavaḥ (eighteen elements), it is divided into seven mind elements: the Cakṣur-vijñāna-dhātu (eye-consciousness element), the Śrotra-vijñāna-dhātu (ear-consciousness element), the Ghrāṇa-vijñāna-dhātu (nose-consciousness element), the Jihvā-vijñāna-dhātu (tongue-consciousness element), the Kāya-vijñāna-dhātu (body-consciousness element), the Mano-vijñāna-dhātu (mind-consciousness element), and the Manodhātu (mind element). Vijñāna (consciousness) means the ability to cognize an Ālambana (object), hence it is called Vijñāna. Vijñāna means the ability to grasp an object.

The remaining are three Skandha (aggregates) Avijñapti (non-revealing matter), three Asaṃskṛta (unconditioned) Are said to be the Dharmāyatana (dharma base) That is also the Dharmadhātu (dharma element)

As previously stated, Vedanā (feeling) and other dharmas are collectively one Dharmāyatana (dharma base). In the Aṣṭādaśa dhātavaḥ (eighteen elements), it is one Dharmadhātu (dharma element). The meaning of 'āyatana' (base) is 'door'; 'āyatana' means 'door', like a window. As the Buddha said: 'Brahmin, the eye is a door, and so on, to seeing form.' The meaning of the word 'āyatana' is 'to convey', able to increase the mind and mental concomitants. Because of this meaning, it is called 'āyatana'. The meaning of 'dhātu' (element) is 'nature'; 'dhātu' means 'nature', like cinnabar element, orpiment element, etc. The meaning of the word 'dhātu' is the ability to maintain its own characteristic and to act as a condition for other dharmas, therefore it is called 'dhātu'. There are seventeen aspects of this 'dhātu', or twelve. Why? Because apart from the six Vijñāna-dhātu (consciousness elements), there is no separate Manodhātu (mind element). Therefore, the seventeen are actually the six Vijñānakāyāḥ (bodies of consciousness). Continuous succession is called the Manodhātu (mind element). Like father and son, calling the son a continuous succession, and calling the successive one the father. Thus, apart from the Manodhātu (mind element), there are no other six Vijñāna-dhātu (consciousness elements). Therefore, there are twelve.

依及依者。緣差別故。故有十八。彼界入事等攝一切法。故彼蔭一向但是有為。問曰。蔭中何故不攝無為。答曰。無蔭相故。二種蔭相共相別相。共相者。聚義是蔭義及無常等。別相者色礙等。是二種相無為中無。是故不攝無為。余更有何義。謂非顛倒事及斷方便。無為非顛倒事及斷顛倒方便。顛倒事故說取蔭。為斷顛倒方便故說無漏蔭。是故蔭中不攝無為。如是說蔭界入境界最廣。故建立於界欲說種種義。故如是說。

界中一可見　　十界說有對　八界是無記　　余則善不善

界中一可見者。十八界中當知一界可見。所謂色界。何以故。是眼識境界故是故可見。複次可示此示彼是故可見。餘十七種定不可見。十界說有對者。十八界中五內界。謂眼耳鼻舌身。五外界謂色聲香味觸。是等十界說有對。三種有對。所謂障礙有對。境界有對。緣有對障礙有對者。如手左右手相對。境界有對者。謂根與境界相對。緣有對者。意識於一切法。此中唯取障礙有對。更相障礙故名有對。彼一切十種界更互相對。若不爾者。彼不增長。如上座鳩摩羅多說若心欲起時為他所障礙。當知是有對。相違是無對。餘八界定無對八界是無記者。十八界中當知八界是無記。所謂眼耳鼻舌身香味觸。彼無愛不愛果可記。是故無記。余則

【現代漢語翻譯】現代漢語譯本：『依』和『及』的含義，是由於差別的原因，所以有十八界。這些界、入、事等涵蓋了一切法，因此這些蘊（skandha）始終都是有為法（saṃskṛta）。有人問：為什麼蘊中不包含無為法（asaṃskṛta）呢？回答是：因為無為法沒有蘊的相狀。蘊有兩種相狀：共相和別相。共相是指聚集的含義，是蘊的意義以及無常等等。別相是指色蘊的阻礙等等。這兩種相狀在無為法中都沒有，所以不包含無為法。還有什麼其他的意義呢？就是指非顛倒之事以及斷除顛倒的方便。無為法不是顛倒之事，也不是斷除顛倒的方便。因為顛倒之事，所以說取蘊（upādānaskandha）；爲了斷除顛倒的方便，所以說無漏蘊（anāsravaskandha）。因此，蘊中不包含無為法。像這樣說蘊、界、入的境界最為廣大，所以建立界是爲了說明種種意義，所以這樣說：

界中一可見　　十界說有對　　八界是無記　　余則善不善

『界中一可見』是指，在十八界中，應當知道有一界是可見的，那就是色界（rūpadhātu）。為什麼呢？因為它是眼識（cakṣurvijñāna）的境界，所以是可見的。而且，可以指示這個、指示那個，所以是可見的。其餘十七種界肯定是不可見的。『十界說有對』是指，在十八界中，五內界，即眼（cakṣu）、耳（śrotra）、鼻（ghrāṇa）、舌（jihvā）、身（kāya），五外界，即色（rūpa）、聲（śabda）、香（gandha）、味（rasa）、觸（spraṣṭavya），這十界被稱為有對。有三種有對：障礙有對、境界有對、緣有對。障礙有對，比如左右手相對。境界有對，是指根與境界相對。緣有對，是指意識（manovijñāna）對於一切法。這裡只取障礙有對，互相障礙所以稱為有對。這十種界互相相對，如果不是這樣，它們就不會增長。正如上座鳩摩羅多（Kumāralāta）所說，如果心想要生起時被其他所障礙，應當知道這就是有對。與此相反就是無對。其餘八界肯定是無對的。『八界是無記』是指，在十八界中，應當知道有八界是無記的，即眼（cakṣu）、耳（śrotra）、鼻（ghrāṇa）、舌（jihvā）、身（kāya）、色（rūpa）、香（gandha）、味（rasa）、觸（spraṣṭavya）。它們沒有可愛或不可愛的果報可以記別，所以是無記。其餘的則是善或不善。

【English Translation】 English version: The terms '依' (dependence) and '及' (and) exist because of differentiation, hence there are eighteen dhātus (界, elements). These dhātus, āyatanas (入, sense bases), and artha (事, objects) encompass all dharmas (法, phenomena). Therefore, these skandhas (蘊, aggregates) are always conditioned (saṃskṛta, 有為). Someone asks: Why aren't unconditioned dharmas (asaṃskṛta, 無為) included in the skandhas? The answer is: Because unconditioned dharmas do not have the characteristics of skandhas. There are two types of characteristics of skandhas: common characteristics and distinct characteristics. Common characteristics refer to the meaning of aggregation, the meaning of skandhas, and impermanence, etc. Distinct characteristics refer to the obstruction of rūpa (色, form), etc. These two types of characteristics do not exist in unconditioned dharmas, so they are not included. What other meanings are there? It refers to non-inverted matters and the means to sever inversion. Unconditioned dharmas are not inverted matters, nor are they the means to sever inversion. Because of inverted matters, it is said to take upādānaskandha (取蘊, aggregates of clinging); to sever the means of inversion, it is said to have anāsravaskandha (無漏蘊, aggregates without outflows). Therefore, unconditioned dharmas are not included in the skandhas. Thus, it is said that the scope of skandhas, dhātus, and āyatanas is the broadest, so establishing dhātus is to explain various meanings, so it is said:

One dhātu is visible　　Ten dhātus are said to have resistance 　　Eight dhātus are indeterminate　　The rest are wholesome or unwholesome

'One dhātu is visible' means that among the eighteen dhātus, it should be known that one dhātu is visible, which is rūpadhātu (色界, element of form). Why? Because it is the object of cakṣurvijñāna (眼識, eye consciousness), so it is visible. Moreover, it can be pointed out as 'this' or 'that', so it is visible. The remaining seventeen dhātus are definitely invisible. 'Ten dhātus are said to have resistance' means that among the eighteen dhātus, the five internal dhātus, namely cakṣu (眼, eye), śrotra (耳, ear), ghrāṇa (鼻, nose), jihvā (舌, tongue), and kāya (身, body), and the five external dhātus, namely rūpa (色, form), śabda (聲, sound), gandha (香, smell), rasa (味, taste), and spraṣṭavya (觸, touch), these ten dhātus are called having resistance. There are three types of resistance: obstructive resistance, object resistance, and condition resistance. Obstructive resistance is like the left and right hands facing each other. Object resistance refers to the root facing the object. Condition resistance refers to manovijñāna (意識, mind consciousness) towards all dharmas. Here, only obstructive resistance is taken, mutually obstructing each other, so it is called having resistance. These ten dhātus are mutually resistant. If not, they will not grow. As the venerable Kumāralāta (鳩摩羅多) said, if the mind wants to arise but is obstructed by others, it should be known that this is having resistance. The opposite is without resistance. The remaining eight dhātus are definitely without resistance. 'Eight dhātus are indeterminate' means that among the eighteen dhātus, it should be known that eight dhātus are indeterminate, namely cakṣu (眼, eye), śrotra (耳, ear), ghrāṇa (鼻, nose), jihvā (舌, tongue), kāya (身, body), rūpa (色, form), gandha (香, smell), and rasa (味, taste), spraṣṭavya (觸, touch). They do not have lovable or unlovable results that can be distinguished, so they are indeterminate. The rest are wholesome or unwholesome.

善不善者。餘十界說無記善不善。謂色聲界身口意作。是善不善。何以故。從善不善心起故。餘者是無記。眼識等七心界。是善不善無記。心相應法界。是善不善無記。心數法界。是自性相應善不善無記。彼自性善者。謂慚愧不貪等三善根。相應善者。與彼受等心數相應。自性不善者。謂無慚無愧貪等三不善根。相應不善者。與彼受等心數相應。與二相違是無記。不相應法界雜品當說。無為中一善二無記。數緣是善。虛空非數滅是無記。于中善攝愛果安隱故名為善。善攝者謂道諦苦集諦少分。愛果者謂苦集諦少分。安隱者謂滅諦。相違名不善彼苦集諦少分。除此名無記。無善不善可記故名無記。無果可記亦名無記。

十五定有漏　　餘二三三有　欲有中有四　　十一在二有

十五定有漏者。五內界五外界五識界。此十五界一向有漏。餘二者。余有三界。意界法界意識界等。彼有二種。有漏無漏。有漏者生漏共漏相應滿足跡處故名有漏。與此相違是名無漏。略說未知欲知根等。諸無漏根俱生法及彼得。出世間解脫得。及無為是無漏。余是有漏。三三有者。即此三界於三有中可得。欲有中有四者。香味鼻識舌識界等一向欲界攝。彼非色界離摶食愛故。十一在二有者。五內界色聲觸界。及緣彼三識界。此等十一

【現代漢語翻譯】現代漢語譯本：關於善與不善，其餘十界（指眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界，譯者注）說是無記（指非善非惡，譯者注）或善或不善。所謂色、聲、界、身、口、意所作，是善或不善。為什麼呢？因為是從善或不善的心生起的緣故。其餘的是無記。眼識等七心界（指眼識界、耳識界、鼻識界、舌識界、身識界、意識界、末那識界，譯者注），是善、不善、無記。心相應法界，是善、不善、無記。心數法界，是自性相應的善、不善、無記。其中自性是善的，指慚、愧、不貪等三種善根。相應是善的，指與彼受等心數相應。自性是不善的，指無慚、無愧、貪等三種不善根。相應是不善的，指與彼受等心數相應。與二者相違的是無記。不相應法界將在雜品中說明。無為法中，一是善，二是無記。數緣是善，虛空、非數滅是無記。其中，因為善能攝受愛果，帶來安穩，所以名為善。善攝受指道諦和苦集諦的少分。愛果指苦集諦的少分。安穩指滅諦。與此相違名為不善，指苦集諦的少分。除此之外名為無記。因為沒有善或不善可以記別，所以名為無記。沒有果報可以記別，也名為無記。

十五界決定是有漏的，其餘二界和三界有有漏和無漏兩種情況。欲界有中有四界，十一界存在於二有中。

十五界決定是有漏的，指五內界（眼界、耳界、鼻界、舌界、身界，譯者注）、五外界（色界、聲界、香界、味界、觸界，譯者注）、五識界（眼識界、耳識界、鼻識界、舌識界、身識界，譯者注）。這十五界一向是有漏的。其餘二界，指意界、法界、意識界等三界，它們有兩種情況：有漏和無漏。有漏的，是因為與生漏、共漏相應，滿足跡處，所以名為有漏。與此相反的，名為無漏。簡略地說，未知欲知根等，各種無漏根俱生的法以及它們的獲得，出世間的解脫得，以及無為法是無漏的，其餘是有漏的。三三有，指這三界在三有（欲有、色有、無色有，譯者注）中可以獲得。欲有中有四界，指香、味、鼻識、舌識界等一向屬於欲界所攝。因為它們不能離開摶食的愛。十一界存在於二有中，指五內界、色聲觸界，以及緣彼三者的識界。這些共十一界。

【English Translation】 English version: Regarding good and non-good, the remaining ten realms (referring to the realms of eye, ear, nose, tongue, body, mind, form, sound, smell, and taste, translator's note) are said to be either indeterminate (neither good nor evil, translator's note) or good or non-good. What is done by form, sound, realm, body, speech, and mind is good or non-good. Why? Because it arises from a mind of good or non-good. The rest are indeterminate. The seven mind realms such as eye consciousness (referring to the realms of eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, and manas consciousness, translator's note) are good, non-good, and indeterminate. The realm of mental concomitants is good, non-good, and indeterminate. The realm of mental properties is inherently associated with good, non-good, and indeterminate. Among them, that which is inherently good refers to the three good roots of shame, conscience, and non-greed. That which is associated with good refers to the mental properties such as feeling that are associated with them. That which is inherently non-good refers to the three non-good roots of shamelessness, lack of conscience, and greed. That which is associated with non-good refers to the mental properties such as feeling that are associated with them. That which is contrary to the two is indeterminate. The realm of non-associated formations will be explained in the miscellaneous section. Among unconditioned dharmas, one is good and two are indeterminate. Numbered conditions are good, space and non-numbered cessation are indeterminate. Among them, because good can gather the fruit of love and bring peace, it is called good. Gathering good refers to the Path Truth and a small part of the Truths of Suffering and Accumulation. The fruit of love refers to a small part of the Truths of Suffering and Accumulation. Peace refers to the Truth of Cessation. That which is contrary to this is called non-good, referring to a small part of the Truths of Suffering and Accumulation. Apart from this is called indeterminate. Because there is no good or non-good that can be distinguished, it is called indeterminate. Because there is no fruit that can be distinguished, it is also called indeterminate.

Fifteen realms are definitely with outflows, while the remaining two and three realms have both with and without outflows. Four realms are in the Desire Realm's intermediate existence, and eleven realms exist in the two existences.

Fifteen realms are definitely with outflows, referring to the five internal realms (eye realm, ear realm, nose realm, tongue realm, body realm, translator's note), the five external realms (form realm, sound realm, smell realm, taste realm, touch realm, translator's note), and the five consciousness realms (eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, translator's note). These fifteen realms are always with outflows. The remaining two realms, referring to the mind realm, the dharma realm, and the mind consciousness realm, etc., have two situations: with outflows and without outflows. Those with outflows are called 'with outflows' because they are associated with the outflows of birth and the common outflows, fulfilling the traces. That which is opposite to this is called 'without outflows'. Briefly speaking, the roots of unknown desire to know, etc., the dharmas born together with the various outflow-free roots and their attainment, the attainment of liberation from the world, and unconditioned dharmas are without outflows, and the rest are with outflows. The three existences, refer to these three realms that can be obtained in the three existences (Desire Realm, Form Realm, Formless Realm, translator's note). Four realms are in the Desire Realm, referring to the smell, taste, nose consciousness, and tongue consciousness realms, etc., which are always included in the Desire Realm. Because they cannot be separated from the love of solid food. Eleven realms exist in the two existences, referring to the five internal realms, the form, sound, and touch realms, and the consciousness realms that are conditioned by these three. These eleven realms in total.

在欲色界。非無色界無色故。彼為欲界使所繫是欲界系。為色界使所繫是色界系。為無色界使所繫是無色界系。

有覺有觀五　　三種三餘無　有緣當知七　　亦法界少分

有覺有觀五者。五識界一向有覺有觀與覺觀相應義故。三種三者。意界法界意識界。彼有三種。欲界初禪有覺有觀。中間禪無覺有觀。第二禪上乃至有頂無覺無觀。法界有覺有觀者。欲界及梵世除覺觀心數。法界無覺有觀者。中間禪除觀心數。法界無覺無觀者。第二禪上乃至有頂心數法界。中間禪觀一切無教等。不相應法界欲界梵世觀此三中不攝。若欲說者應言無觀有覺。余無者。餘十界無覺無觀彼與覺觀不相應故。有緣當知七亦法界少分者。七心界及心數法界是有緣。有此緣故名為有緣。彼有境界可取故說有緣。復有餘緣名如手緣杖。此等世俗言說。當知余定無緣。

九不受餘二　　有為無為一　一向是有為　　當知十七界

九不受者。九界決定不受受名。若色在根數及不離根。若割截殘壞心心數法。于中受在中住故異則不受。彼七心界聲界法界。此等九界名為不受。彼非心心數法止住處故。餘二者。餘九界二種五內界若在現在名受。或此現在識雖空亦名有受。以彼種類眾生數攝故說為受。如是過去未來及非眾生數名為

【現代漢語翻譯】現代漢語譯本：在欲界中。並非沒有色界和無色界的原因。如果被欲界煩惱所束縛，就屬於欲界所繫。如果被色界煩惱所束縛，就屬於色界所繫。如果被無色界煩惱所束縛，就屬於無色界所繫。

有覺有觀的有五個，三種有三種情況，其餘的沒有，有緣的應當知道有七個，也包括法界的一部分。

『有覺有觀的有五個』，指的是五識界（眼識、耳識、鼻識、舌識、身識），它們始終具有覺和觀，因為它們與覺和觀相應。『三種有三種情況』，指的是意界（manovijnana-dhatu，意識界）、法界（dharma-dhatu，法處界）和意識界（mano-dhatu，意界）。它們有三種情況：欲界和初禪有覺有觀；中間禪沒有覺但有觀；第二禪以上直到有頂天，既沒有覺也沒有觀。法界有覺有觀的情況，指的是欲界和梵世（brahmaloka，色界天）中，除了覺和觀之外的心所法。法界沒有覺但有觀的情況，指的是中間禪中，除了觀之外的心所法。法界既沒有覺也沒有觀的情況，指的是第二禪以上直到有頂天的心所法。中間禪的觀以及一切無表色等不相應行法屬於法界。欲界和梵世的觀不包括在這三種情況中。如果要說的話，應該說『沒有觀但有覺』。『其餘的沒有』，指的是其餘十界（地、水、火、風、空、識），既沒有覺也沒有觀，因為它們與覺和觀不相應。『有緣的應當知道有七個，也包括法界的一部分』，指的是七個心界（眼識界、耳識界、鼻識界、舌識界、身識界、意界、意識界）以及心所法界是有緣的。因為它們具有所緣境，所以稱為有緣。因為它們有可以取著的境界，所以說是有緣。還有其他的緣，比如手依靠枴杖。這些都是世俗的說法。應當知道其餘的肯定是無緣的。

九個是不受，其餘兩個是，有為和無為是一個，一向是有為，應當知道有十七界。

『九個是不受』，指的是九界（眼界、耳界、鼻界、舌界、身界、色界、聲界、香界、味界）決定不受『受』這個名稱。如果色法存在於根（indriya，感覺器官）中，並且不離開根，或者被割截殘壞的心和心所法，因為『受』在其中存在和停留，所以是不同的，因此不受。這七個心界（眼識界、耳識界、鼻識界、舌識界、身識界、意界、意識界）、聲界和法界，這九個界稱為不受。因為它們不是心和心所法的止住之處。『其餘兩個是』，指的是其餘九界（地、水、火、風、空、識）有兩種情況：五內界（眼、耳、鼻、舌、身）如果存在於現在，就稱為『受』。或者說，即使現在的識是空的，也稱為有『受』，因為它們屬於眾生的種類。因此說為『受』。像過去、未來以及非眾生數的情況，就稱為...

【English Translation】 English version: In the desire realm (kama-dhatu). It is not because there is no form realm (rupa-dhatu) and formless realm (arupa-dhatu). If one is bound by the afflictions of the desire realm, then one is bound to the desire realm. If one is bound by the afflictions of the form realm, then one is bound to the form realm. If one is bound by the afflictions of the formless realm, then one is bound to the formless realm.

Five have initial and sustained application of thought, three have three kinds, the rest do not have, those with an object should be known as seven, also a small part of the dharma realm.

'Five have initial and sustained application of thought' refers to the five sense-consciousness realms (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness), which always have initial and sustained application of thought because they are associated with them. 'Three have three kinds' refers to the mind realm (manovijnana-dhatu, realm of consciousness), the dharma realm (dharma-dhatu, realm of mental objects), and the intellect realm (mano-dhatu, realm of mind). They have three kinds: the desire realm and the first dhyana (meditative absorption) have initial and sustained application of thought; the intermediate dhyana has sustained application of thought but no initial application of thought; the second dhyana and above, up to the peak of existence (abhavagra), have neither initial nor sustained application of thought. The dharma realm has initial and sustained application of thought in the desire realm and the Brahma world (brahmaloka, world of form) except for mental factors of initial and sustained application of thought. The dharma realm has sustained application of thought but no initial application of thought in the intermediate dhyana except for the mental factor of sustained application of thought. The dharma realm has neither initial nor sustained application of thought in the second dhyana and above, up to the peak of existence, for mental factors. The sustained application of thought in the intermediate dhyana and all non-revealing forms (non-revealing matter) etc., which are non-associated formations, belong to the dharma realm. The sustained application of thought in the desire realm and the Brahma world are not included in these three kinds. If one were to speak of it, one should say 'there is no sustained application of thought but there is initial application of thought.' 'The rest do not have' refers to the remaining ten realms (earth, water, fire, wind, space, consciousness), which have neither initial nor sustained application of thought because they are not associated with them. 'Those with an object should be known as seven, also a small part of the dharma realm' refers to the seven mind realms (eye-consciousness realm, ear-consciousness realm, nose-consciousness realm, tongue-consciousness realm, body-consciousness realm, mind realm, intellect realm) and the mental factor dharma realm, which have an object. Because they have an object, they are called 'having an object.' Because they have a knowable realm, they are said to have an object. There are also other conditions, such as a hand relying on a staff. These are conventional expressions. One should know that the rest are definitely without an object.

Nine are not 'receiving', the remaining two are, conditioned and unconditioned are one, always conditioned, one should know there are seventeen realms.

'Nine are not 'receiving'' refers to the nine realms (eye-sphere, ear-sphere, nose-sphere, tongue-sphere, body-sphere, form-sphere, sound-sphere, smell-sphere, taste-sphere) that definitely do not receive the name 'receiving'. If form exists in the sense organs (indriya, faculties) and does not leave the sense organs, or if the mind and mental factors are cut off, damaged, because 'receiving' exists and remains in them, they are different, therefore they do not receive. These seven mind realms (eye-consciousness realm, ear-consciousness realm, nose-consciousness realm, tongue-consciousness realm, body-consciousness realm, mind realm, intellect realm), the sound-sphere, and the dharma-sphere, these nine realms are called not 'receiving'. Because they are not the place where mind and mental factors dwell. 'The remaining two are' refers to the remaining nine realms (earth, water, fire, wind, space, consciousness) which have two situations: the five internal spheres (eye, ear, nose, tongue, body) if they exist in the present, are called 'receiving'. Or, even if the present consciousness is empty, it is called having 'receiving', because they belong to the category of beings. Therefore it is said to be 'receiving'. Like the past, future, and non-sentient beings, they are called...

不受。色香味觸與根不相離。在現在者名受。如根中心心數法。止住彼中亦爾餘名不受。略說若法生而未滅。眾生數有對可牽可推彼名為受。彼生而未滅者除過去。未來眾生數者除現在。非眾生數有對者除生未滅。心心數法可牽可推者除聲界。有為無為一者。因緣和合作故名為。此能生義也。作者何有因義也。有因義者有為義也。有為故名作。一法界合有為無為。此中三種常故無為。虛空數滅非數滅。受等三蔭及無作色名有為。一向是有為當知十七界者。餘十七界有因故一向是有為。問曰。如是分別法相竟。云何攝法為自性為他性。答曰。

諸法離他性　　各自住己性　是故一切法　　自性之所攝

諸法離他性者。謂眼離耳。如是一切事若性離性。相攝者是說不相應。是故非他性攝。彼有何過。若一生滅餘一切亦生滅。此非道理是故他性不攝。各自住己性者。眼自住眼性如是一切法。是故一切法自性之所攝者。是故自性攝一切法。此師所說自相攝義也。此亦二種生及分齊。生者。色陰攝十色入乃至法入中色。眼界攝眼界。分齊者。此一念攝一念不攝余念。若余攝名者。如臺觀攝基陛梁椽等是世俗言說。彼眼界一界一入一陰所攝。當知一切法亦如是。

行品第二

已說諸法相生差別今當說。問

【現代漢語翻譯】現代漢語譯本：受（Vedana）。色、香、味、觸與根（Indriya）不相分離。存在於現在的稱為受。如根中的心和心所法（Citta-cetasika dharma）。止息並安住于其中的也是如此，其餘則不稱為受。簡略地說，如果一個法生起而未滅，眾生數（Satta）是有對的，可以牽引和推動的，那它就被稱為受。這裡說的生起而未滅，排除了過去；眾生數，排除了未來；非眾生數，有對的，排除了生起而未滅；心和心所法，可以牽引和推動的，排除了聲界（Sadda-ayatana）。有為（Samskrta）和無為（Asamskrta）是一體的，因緣和合而產生，這被稱為『能生』的意義。『作者』是什麼？是『有因』的意義。『有因』的意義就是『有為』的意義。因為『有為』，所以稱為『作』。一個法界（Dhatu）包含有為和無為。其中三種是常住的，所以是無為，即虛空（Akasa）、數滅（Pratisankhya-nirodha）、非數滅（Apratisankhya-nirodha）。受等三蘊（Khandha）以及無作色（Avijnapti-rupa）稱為有為。應當知道，十七界（Dhatu）一向是有為的，其餘十七界因為有因而一向是有為。問：像這樣分別法相（Dharma-laksana）之後，如何攝法為自性（Svabhava）或他性（Parabhava）？答：　　諸法離他性各自住己性　　是故一切法自性之所攝諸法離他性，是指眼（Caksu）離耳（Srota）。像這樣，一切事物如果性離性，相互攝取，那就是說不相應。所以不是他性所攝。那會有什麼過失呢？如果一生滅，其餘一切也生滅，這沒有道理，所以他性不攝。各自住己性，是指眼自住于眼性，一切法也是如此。所以一切法為自性所攝，因此自性攝一切法。這位論師所說的是自相攝的意義。這裡也有兩種：生和分齊。生，是指色陰（Rupa-skandha）攝取十色入（Dasarupa-ayatana），乃至法入（Dharma-ayatana）中的色。眼界（Caksu-dhatu）攝取眼界。分齊，是指這一念攝取這一念，不攝取其餘念。如果其餘攝取名，比如臺觀攝取基陛、梁椽等，這是世俗的言說。眼界為一界、一入、一陰所攝，應當知道一切法也是如此。行品第二已經說了諸法相生差別，現在應當說。問：

【English Translation】 English version: Vedana (Feeling). Color, smell, taste, and touch are inseparable from the Indriya (faculty). That which exists in the present is called Vedana. Like the mind and mental factors (Citta-cetasika dharma) in the faculty. To cease and abide therein is also the same; the rest are not called Vedana. Briefly, if a dharma arises and has not ceased, and the number of beings (Satta) is substantial, capable of being drawn and pushed, then it is called Vedana. Here, 'arising and not ceasing' excludes the past; 'number of beings' excludes the future; 'non-sentient beings' and 'substantial' excludes arising and not ceasing; 'mind and mental factors' and 'capable of being drawn and pushed' excludes the sound realm (Sadda-ayatana). Samskrta (conditioned) and Asamskrta (unconditioned) are one, arising from the combination of causes and conditions, which is called the meaning of 'capable of producing'. What is 'the maker'? It is the meaning of 'having a cause'. The meaning of 'having a cause' is the meaning of 'conditioned'. Because it is 'conditioned', it is called 'making'. One Dhatu (realm) includes conditioned and unconditioned. Among them, three are permanent, so they are unconditioned, namely Akasa (space), Pratisankhya-nirodha (cessation through knowledge), and Apratisankhya-nirodha (cessation without knowledge). The three Skandhas (aggregates) such as Vedana, and Avijnapti-rupa (non-manifesting form) are called conditioned. It should be known that the seventeen Dhatus are always conditioned, and the remaining seventeen Dhatus are always conditioned because they have a cause. Question: Having distinguished the Dharma-laksana (characteristics of phenomena) in this way, how are dharmas gathered into Svabhava (own-nature) or Parabhava (other-nature)? Answer: All dharmas are apart from other-nature, each abides in its own-nature. Therefore, all dharmas are gathered by own-nature. All dharmas are apart from other-nature, which means that the eye (Caksu) is apart from the ear (Srota). Like this, if all things are separate in nature, and take each other, that means they are not corresponding. So they are not gathered by other-nature. What fault would there be? If one arises and ceases, all the rest also arise and cease, which is not reasonable, so other-nature does not gather. Each abides in its own-nature, which means that the eye abides in its own-nature, and all dharmas are like this. Therefore, all dharmas are gathered by own-nature, so own-nature gathers all dharmas. What this teacher says is the meaning of gathering by own-characteristics. Here there are also two kinds: arising and limit. Arising means that the Rupa-skandha (form aggregate) gathers the ten Rupa-ayatanas (sense bases of form), up to the form in the Dharma-ayatana (sense base of phenomena). The Caksu-dhatu (eye element) gathers the eye element. Limit means that this one thought gathers this one thought, and does not gather the other thoughts. If the rest gather names, such as the platform gathering the foundation, beams, rafters, etc., this is worldly speech. The eye element is gathered by one element, one sense base, and one aggregate, and it should be known that all dharmas are also like this. Chapter Two on Action Having spoken of the differences in the arising of all dharmas, now we should speak. Question:

曰。若一切法自性攝者。亦應自力能生耶。答曰。

初無一能生　　以離伴侶故　一切彼此力　　諸法乃得生

初無一能生以離伴侶故者。有為諸行自性羸劣。是故無法自力能生。問曰。云何得生。答曰。一切彼此力諸法乃得生。有為諸法彼此力生。如二羸人彼此力起。此一切行略說四種。所謂色心心數法心不相應行。彼生亦有四種作取作依作增上作伴。彼作取者。依果報果及丈夫果少分。作依者。諸界六入造色四大。作增上者。一剎那生事一切諸法。作伴者。心心數法彼此為伴及諸有為相。如是等有為我當先說。共心俱生作伴。

若有心生處　　必與心共生　諸心法等聚　　及不相應行

心者。心意識義一異名。是心善等分別。界分別。種分別。依分別無漏等分別。無量種差別。是心若依若緣若剎那生。決定共心心數法及心不相應行生。問曰心心數法雲何。答曰。

想欲及觸慧　　念思與解脫　作意于境界　　三摩提受等

想者。于緣能取相貌。謂取男女粗細木杌長短等相。欲者愛樂如見己樂等。觸者。依緣心和合如日光珠異和合生火。慧者。能知于緣如此是色非味非是等。念者。繫念于緣。思者。善不善俱相違心轉。解脫者。于緣中心轉不障礙故。作意者。取緣勇健。有人

【現代漢語翻譯】現代漢語譯本：問：如果一切法由自性所攝，那麼也應該能依靠自身的力量產生嗎？答：

最初沒有一法能獨自產生，因為缺少伴侶。　　一切法都依靠彼此的力量，才能得以產生。

『最初沒有一法能獨自產生，因為缺少伴侶』的意思是：有為的諸行自性羸弱，因此沒有法能夠依靠自身的力量產生。問：那麼，它們是如何產生的呢？答：『一切法都依靠彼此的力量，才能得以產生』。有為的諸法依靠彼此的力量而產生，就像兩個虛弱的人互相扶持才能站起來。這些一切行，簡略來說有四種：即色（物質現象）、心（精神主體）、心數法（精神現象）、心不相應行（既非物質也非精神的現象）。它們的產生也有四種作用：作取、作依、作增上、作伴。作取是指依靠果報果以及丈夫果（指由人的行為產生的果報）的小部分。作依是指諸界（地、水、火、風等元素）、六入（眼、耳、鼻、舌、身、意六種感覺器官）、造色（由四大產生的物質）、四大（地、水、火、風）。作增上是指一剎那生滅的事物和一切諸法。作伴是指心和心數法彼此為伴，以及諸有為相。像這些有為法，我應當先說，共同與心同時產生，作為伴侶。

如果心在某處產生，必定與心共同產生。　　諸心法等聚合，以及心不相應行。

心，心、意、識（都是指精神活動）是意義相同但名稱不同的詞。心有善等分別，界分別，種分別，依分別，無漏等分別，有無量種差別。心無論是所依、所緣，還是剎那生滅，都必定與心心數法以及心不相應行共同產生。問：什麼是心心數法呢？答：

想（saṃjñā），欲（chanda），以及觸（sparśa），慧（prajñā），　　念（smṛti），思（cetanā）與解脫（vimokṣa），　　作意（manasikāra）于境界，三摩提（samādhi）受（vedanā）等。

想，對於所緣境能夠取相貌，即取男女、粗細、木樁、長短等相。欲，是愛樂，如見到自己所喜愛的事物等。觸，是依緣心和合，如日光和珠子異類和合而生火。慧，是能夠知曉所緣境，如此是色，不是味，不是……等。念，是繫念于所緣境。嗯，是善與不善相互違背的心念轉動。解脫，是對於所緣境中心念轉動沒有障礙。作意，是取緣時勇猛強健。有人……

【English Translation】 English version: Question: If all dharmas are encompassed by their own nature (svabhāva), should they also be able to arise by their own power? Answer:

Initially, nothing can arise alone, Because it lacks companionship. All dharmas arise through the power of each other, Thus, dharmas are able to arise.

『Initially, nothing can arise alone, because it lacks companionship』 means that conditioned (saṃskṛta) phenomena are weak in their nature. Therefore, no dharma can arise by its own power. Question: How do they arise then? Answer: 『All dharmas arise through the power of each other.』 Conditioned dharmas arise through the power of each other, like two weak people helping each other to stand up. These all phenomena, briefly speaking, are of four kinds: namely, rūpa (form), citta (mind), caitta (mental factors), citta-viprayukta-saṃskāra (non-mental formations). Their arising also has four kinds of functions: karotra (taking), karotra-āśraya (depending), karotra-adhipati (increasing), karotra-sahakārin (accompanying). Karotra refers to relying on the result of karma (karmaphala) and a small part of puruṣakāra-phala (the result of human effort). Karotra-āśraya refers to the elements (dhātu), the six entrances (ṣaḍāyatana), the produced matter (upādāyarūpa), and the four great elements (mahābhūta). Karotra-adhipati refers to all dharmas that arise in a single moment. Karotra-sahakārin refers to the mind and mental factors accompanying each other, as well as all conditioned characteristics. Like these conditioned dharmas, I should first say, arise together with the mind, acting as companions.

If the mind arises in a certain place, It must arise together with the mind. The aggregation of mental dharmas, etc., And non-mental formations.

Citta (mind): Citta, manas (intellect), and vijñāna (consciousness) are different names for the same meaning. The mind has distinctions such as good, etc., element distinctions, seed distinctions, dependent distinctions, non-outflow distinctions, and countless kinds of differences. Whether the mind is dependent, conditioned, or arises in a moment, it definitely arises together with mental factors and non-mental formations. Question: What are mental factors? Answer:

Saṃjñā (perception), chanda (desire), and sparśa (contact), prajñā (wisdom), Smṛti (memory), cetanā (volition) and vimokṣa (liberation), Manasikāra (attention) to the object, samādhi (concentration), vedanā (feeling), etc.

Saṃjñā (想): is able to grasp the characteristics of the object, such as grasping the characteristics of male and female, coarse and fine, stump, long and short, etc. Chanda (欲): is love and joy, such as seeing what one likes, etc. Sparśa (觸): is the harmony of the mind depending on conditions, like the combination of sunlight and a pearl producing fire. Prajñā (慧): is able to know the object, such as 'this is form, not taste, not...', etc. Smṛti (念): is keeping the object in mind. Cetanā (思): is the movement of the mind in opposition to good and bad. Vimokṣa (解脫): is the absence of obstruction in the movement of the mind towards the object. Manasikāra (作意): is courageous and strong in grasping the object. Someone...

言心專注義也。三摩提者。取緣時心不亂也。受者。於樂不樂俱相違緣中受也。

一切心生時　　是生聖所說　同於一緣轉　　亦復常相應

一切心生時是生聖所說者。是想等十法共一切心俱生故名大地。是大心地故名大地。同於一緣轉者。此十法共一切心。俱一緣中轉不別緣也。有五種同。所謂相貌緣時依事。同一相貌一緣一時一依一事。同者共相應義。亦復常相應者。此常與心相應彼此俱生。相應取緣故名相應。已說一切心中相應法。非一切心中相應法今當說。

諸根有慚愧　　信猗不放逸　不害精進舍　　或熱及覺觀

諸根者。不貪不瞋二善根也。不癡善根體即是慧。大地共故此中不說。不貪者于有無有不著。不瞋者于眾生數不恚。慚者尊重己身於惡羞恥。愧者尊重世間法。信者不顛倒因果。信猗者善心離惡身中怡泰。不放逸者。調柔方便於可作不可作。舍作方便一向心此是修善義。不害者于眾生數不惱心。精進者舍離過惡修習功德。守護增長策勵心。舍者心平等一切善心俱順道理。此十法一切善心中可得故名善大地。或熱者我見等煩惱使品當說。心粗名覺是捷利義。心細名觀是微少義。此法非一切心中可得。或有可得或不可得。次後若聚乃至心數生我今當說。此心心數法善等分別有

【現代漢語翻譯】現代漢語譯本：言心專注是專注其意義。三摩提（Samadhi，禪定）是指在專注所緣境時，心不散亂的狀態。受是指在快樂和不快樂等相互違背的境緣中產生的感受。

一切心生起時，這被稱為『生』，是聖者所說。它們共同在一個所緣境上運轉，並且常常相互相應。

『一切心生起時，這被稱為『生』，是聖者所說』，意思是想等十種法與一切心同時生起，所以稱為大地法。因為它們是大心的根本，所以稱為大地法。『共同在一個所緣境上運轉』，意思是這十種法與一切心，共同在一個所緣境中運轉，而不是在不同的所緣境中。有五種相同之處，即相貌、所緣境、時間、所依和所作之事相同。相同的相貌，相同的所緣境，相同的時間，相同的所依，相同的事。『同』是指共同相應的意義。『並且常常相互相應』，意思是這些法常常與心相應，彼此同時生起。因為相互相應，共同取所緣境，所以稱為相應。以上已經說明了一切心中相應的法。現在將要說明非一切心中相應的法。

諸根包括慚、愧、信、猗、不放逸、不害、精進、舍，或者還有熱和覺觀。

『諸根』是指不貪和不嗔兩種善根。不癡善根的本體就是智慧，因為它與大地法共同生起，所以這裡沒有單獨說明。『不貪』是指對於有和無都不執著。『不嗔』是指對於眾生不生嗔恨。『慚』是指尊重自己，對於惡行感到羞恥。『愧』是指尊重世間的道德規範。『信』是指不顛倒因果。『猗』是指善心遠離惡念，身心感到怡悅安泰。『不放逸』是指以調柔的方便，對於可做和不可做的事情，捨棄不該做的，一心專注於該做的，這是修善的意義。『不害』是指對於眾生不生惱害之心。『精進』是指捨棄過惡，修習功德，守護已有的功德，增長未有的功德，策勵自己的心。『舍』是指心平等，一切善心都順應道理。這十種法在一切善心中都可以找到，所以稱為善大地法。『或者還有熱』，是指我見等煩惱，將在煩惱品中說明。心粗糙稱為『覺』，是敏捷的意思。心細微稱為『觀』，是細緻的意思。這些法不是在一切心中都可以找到的，有時可以找到，有時找不到。接下來，如果聚集在一起，乃至心念生起，我現在將要說明。這些心和心所法，善等分別都有。

【English Translation】 English version: 'Speech-mind' focusing means focusing on the meaning. 'Samadhi' (三摩提) means that when focusing on the object of attention, the mind is not disturbed. 'Reception' means the feeling that arises in mutually contradictory circumstances such as pleasure and displeasure.

'When all minds arise, this is called 'birth,' as said by the sages.' 'They revolve together on one object of attention and are often mutually corresponding.'

'When all minds arise, this is called 'birth,' as said by the sages,' means that the ten dharmas such as thought arise simultaneously with all minds, so they are called Great Earth dharmas. Because they are the foundation of the great mind, they are called Great Earth dharmas. 'Revolving together on one object of attention' means that these ten dharmas and all minds revolve together in one object of attention, not in different objects of attention. There are five similarities: appearance, object of attention, time, basis, and action. Same appearance, same object of attention, same time, same basis, same action. 'Same' refers to the meaning of mutual correspondence. 'And are often mutually corresponding' means that these dharmas often correspond with the mind, arising simultaneously with each other. Because they correspond with each other and jointly take the object of attention, they are called corresponding. The dharmas corresponding in all minds have been explained above. Now I will explain the dharmas that do not correspond in all minds.

'The roots include shame, embarrassment, faith, ease, non-negligence, non-harm, diligence, equanimity, or also heat and observation.'

'The roots' refer to the two good roots of non-greed and non-hatred. The essence of the good root of non-ignorance is wisdom, because it arises together with the Great Earth dharmas, so it is not explained separately here. 'Non-greed' means not being attached to existence and non-existence. 'Non-hatred' means not being angry with sentient beings. 'Shame' means respecting oneself and feeling ashamed of evil deeds. 'Embarrassment' means respecting the moral norms of the world. 'Faith' means not inverting cause and effect. 'Ease' means that the good mind is free from evil thoughts, and the body and mind feel comfortable and at ease. 'Non-negligence' means using gentle means to abandon what should not be done and focus on what should be done, which is the meaning of cultivating goodness. 'Non-harm' means not having harmful thoughts towards sentient beings. 'Diligence' means abandoning faults, cultivating merits, guarding existing merits, increasing non-existing merits, and encouraging one's own mind. 'Equanimity' means that the mind is equal, and all good minds are in accordance with reason. These ten dharmas can be found in all good minds, so they are called Good Great Earth dharmas. 'Or also heat' refers to afflictions such as self-view, which will be explained in the chapter on afflictions. A coarse mind is called 'perception,' which means agility. A subtle mind is called 'observation,' which means subtlety. These dharmas cannot be found in all minds; sometimes they can be found, sometimes they cannot. Next, if they gather together, even to the arising of thoughts, I will now explain. These mind and mental dharmas have good and other distinctions.

五種聚。所謂不善不共善。隱沒無記。不隱沒無記。欲界成就五種。色無色界成就四種除不善。

不善心聚中　　心數二十一　三見中滅一　　欲二見少三

不善心聚中心數二十一者。不善心者若心與無慚無愧相應。此心聚中有二十一心數。謂十大地及覺觀。二煩惱貪瞋慢疑。及彼中一無明貪乃至疑等。彼此不相應無明。與彼相應與一切煩惱相應故。七種起煩惱。謂無慚無愧睡掉不信放逸解怠。問曰。一切不善心中悉有二十一耶。答曰不爾。三見中滅一欲二見少三。不善心聚中邪見見取戒取心相應有二十法。此中除慧。欲二見少三者。欲界身邊二見相應有十八法。除慧前已說。除無慚無愧見是慧性故。見相應聚中無慧。非一聚中有二慧事。身邊二見是無記。無慚無愧一向不善是故少三。

善心二十二　　不共有二十　無記有十二　　悔眠俱被增

善心二十二者。十大地十善大地及覺觀。不共有二十者不善心聚二十一中除一煩惱。不共者唯一無明非余使。無記有十二者不隱沒無記聚中有十二心數。謂十大地及覺觀。彼中無信等功德無貪等過惡。何以故無記故。不隱沒者非是穢污。悔眠俱被增者。追變名悔。是悔三種。善不善無記。于中善不善行作名善不善。彼四種差別。或有善建立不善。如作

【現代漢語翻譯】現代漢語譯本五種聚（Panca khandha）。所謂不善共善（Akusala obhāsa kusala）。隱沒無記（Opassaya avyākata）。不隱沒無記（Anopassaya avyākata）。欲界（Kāmadhātu）成就五種。色無色界（Rūpadhātu Arūpadhātu）成就四種，除不善。

不善心聚中，心數二十一；三見（Micchā ditthi）中滅一，欲二見少三。

不善心聚中心數二十一者。不善心者，若心與無慚（Ahirika）無愧（Anottappa）相應。此心聚中有二十一心數，謂十大地（Dasabhūmika）及覺（Vitakka）觀（Vicāra）。二煩惱（Kilesa）貪（Lobha）瞋（Dosa）慢（Māna）疑（Vicikicchā），及彼中一無明（Avijjā），貪乃至疑等。彼此不相應無明，與彼相應與一切煩惱相應故。七種起煩惱，謂無慚無愧睡（Thīna）掉（Uddhacca）不信（Assaddha）放逸（Pamāda）解怠（Kosajja）。問曰：一切不善心中悉有二十一耶？答曰：不爾。三見中滅一欲二見少三者。不善心聚中邪見（Micchā ditthi）見取（Ditthupādāna）戒取（Sīlabbatupādāna）心相應有二十法。此中除慧（Paññā）。欲界身邊二見（Sakkayaditthi）相應有十八法，除慧前已說。除無慚無愧見是慧性故。見相應聚中無慧，非一聚中有二慧事。身邊二見是無記（Avyākata）。無慚無愧一向不善是故少三。

善心二十二，不共有二十；無記有十二，悔（Kukkucca）眠（Middha）俱被增。

善心二十二者。十大地十善大地及覺觀。不共有二十者，不善心聚二十一中除一煩惱。不共者唯一無明非余使。無記有十二者，不隱沒無記聚中有十二心數，謂十大地及覺觀。彼中無信（Saddhā）等功德，無貪等過惡。何以故？無記故。不隱沒者非是穢污。悔眠俱被增者。追變名悔。是悔三種，善不善無記。于中善不善行作名善不善。彼四種差別，或有善建立不善，如作

【English Translation】 English version Five aggregates (Panca khandha). These are the unwholesome shared wholesome (Akusala obhāsa kusala), obscured indeterminate (Opassaya avyākata), and unobscured indeterminate (Anopassaya avyākata). The desire realm (Kāmadhātu) possesses five types. The form and formless realms (Rūpadhātu Arūpadhātu) possess four types, excluding the unwholesome.

In the unwholesome aggregate of mind, there are twenty-one mental factors; among the three views (Micchā ditthi), one is eliminated, in the desire realm two views are reduced by three.

The twenty-one mental factors in the unwholesome aggregate of mind are as follows: If the mind is associated with shamelessness (Ahirika) and lack of conscience (Anottappa), this aggregate of mind contains twenty-one mental factors, namely the ten universals (Dasabhūmika), initial application (Vitakka), and sustained application (Vicāra). The two defilements (Kilesa) are greed (Lobha), hatred (Dosa), conceit (Māna), and doubt (Vicikicchā), and one of them is ignorance (Avijjā), greed, and so on, up to doubt. Ignorance is not associated with each other, but it is associated with all defilements. Seven kinds of arising defilements are shamelessness, lack of conscience, sloth (Thīna), restlessness (Uddhacca), lack of faith (Assaddha), recklessness (Pamāda), and indolence (Kosajja). Question: Are there always twenty-one in all unwholesome minds? Answer: No. Among the three views, one is eliminated, in the desire realm two views are reduced by three. In the unwholesome aggregate of mind, the mind associated with wrong view (Micchā ditthi), clinging to views (Ditthupādāna), and clinging to rites and rituals (Sīlabbatupādāna) has twenty factors. Among these, wisdom (Paññā) is excluded. In the desire realm, the two views of self (Sakkayaditthi) and extremes are associated with eighteen factors, excluding wisdom as previously mentioned. Shamelessness and lack of conscience are excluded because views are of the nature of wisdom. There is no wisdom in the aggregate associated with views, and there are no two instances of wisdom in one aggregate. The two views of self and extremes are indeterminate (Avyākata). Shamelessness and lack of conscience are always unwholesome, so three are reduced.

The wholesome mind has twenty-two, the unshared has twenty; the indeterminate has twelve, remorse (Kukkucca) and sleep (Middha) are both increased.

The twenty-two wholesome minds are the ten universals, the ten wholesome universals, initial application, and sustained application. The twenty unshared are the twenty-one in the unwholesome aggregate of mind, excluding one defilement. The unshared is only ignorance, not other fetters. The twelve indeterminate are the twelve mental factors in the unobscured indeterminate aggregate, namely the ten universals, initial application, and sustained application. In that, there are no merits such as faith (Saddhā), and no faults such as greed. Why? Because it is indeterminate. The unobscured is not defiled. Remorse and sleep are both increased. Regret is called remorse. There are three kinds of remorse: wholesome, unwholesome, and indeterminate. Among them, wholesome and unwholesome actions are called wholesome and unwholesome. There are four kinds of differences, or there may be wholesome establishing unwholesome, such as doing

施等已悔。或有不善建立善。如作惡已悔。或有不善建立不善。如作惡已悔少。或有善建立善。如作施等善已悔少。若餘威儀等悔。彼是無記。是故與悔相應聚中增悔。余心數如前說。于中悔人非貪等使轉。非無癡人生悔。是故不善悔相應聚中。但一無明是煩惱非余。是故有二十一種。善悔相應聚中但增于悔。如是二十三種。不隱沒無記者。十三種此於三聚中轉。謂不共善不隱沒無記。眠者寐也。此於一切五聚中轉。何以故。眠者有不善穢污無記心。是故彼中增一眠。余心數如前說。如是三聚二種悔眠俱轉彼中增二。此是欲界心法次第。問曰。色無色界云何。答曰。

初禪離不善　　當知如欲界　中間禪除覺　　于上觀亦然

初禪離不善當知如欲界者。初禪離不善聚離無慚無愧故。余有四聚如欲界說。中間禪除覺者。中間禪除覺。余如初禪說。于上觀亦然者。二禪以上乃至有頂。除覺觀。余如初禪說。已說心心數法由伴力生。色法今當說。

微塵在四根　　十種應當知　身根九外八　　謂在有香地

微塵在四根十種應當知者。謂眼根微塵有十種。當知十種不相離義也。謂地水火風色香味觸眼根身根。此等十種常不相離。耳鼻舌亦如是。身根九者。除眼根等。余悉同前。外八者。非根法中八種

微塵。謂四大色等四塵。問曰。何界微塵如是說耶。答曰。謂在有香地。此是欲界中義彼有香故。色界微塵離於香味。是故彼中除于香味。余如前說。問曰。前說若心起時。彼心數法及不相應行生。已說心心數法。不相應行雲何。答曰。

一切有為行　　生住及異壞　是亦有四相　　彼此更相為

一切有為行生住及異壞者。一切有為行有四種相。生住異壞未生生故名生生。已自事立故名住住。已衰變故名異異。已勢滅故名壞。如是說。若有為法得如是相者。名心不相應行。我今當說有為相。此事可知故名相。彼生住老無常。生者有為事生。住者安立。老者衰變。無常者壞也。彼非一時作生者以生為業。餘者生竟作業。是故有為生住異壞非是一相。問曰。若一切有為法有四相者。此亦是有為此更有餘相耶。答曰。是亦有四相。是亦有四種相。共彼生謂生生住住異異壞壞。問曰。若如是者便為無窮。答曰。彼此更相為。此相彼此相為生。生生生生。生生生如是。住住住彼此相住。異異異彼此相異。壞壞壞彼此相壞。故非無窮。此後四為一法生生。生生事非余法。如是住住。住住事非余法。余亦如是。前四種相各為八法生生八法。謂前三相后四起相。及彼所相法。當知余亦如是。已說諸行共生隨伴故生。無伴不

【現代漢語翻譯】現代漢語譯本：微塵。指的是四大色等四種微塵。（問：）哪個界中的微塵是這樣說的呢？（答：）指的是在有香地。這裡指的是欲界中的含義，因為那裡有香。（微塵）離開了香味。因此，在那裡排除了香味。其餘的如同前面所說。（問：）前面說如果心生起時，那些心所法以及不相應行也會產生。已經說了心和心所法，什麼是不相應行呢？（答：）　　一切有為行　　生住及異壞　　是亦有四相　　彼此更相為　　一切有為行的生、住、異、壞。一切有為行有四種相。未生而生叫做生生。已經自己確立叫做住住。已經衰敗變化叫做異異。已經勢力滅亡叫做壞壞。像這樣說。如果某個有為法得到這樣的相，就叫做心不相應行。我現在應當說有為相。這件事可以知道，所以叫做相。那生、住、老、無常，生指的是有為事物的生起，住指的是安立，老指的是衰敗變化，無常指的是壞滅。它們不是同時產生的，生以生為業，其餘的在生之後才開始作用。因此，有為的生、住、異、壞不是同一個相。（問：）如果一切有為法都有四相，那麼這四相本身也是有為法，是否還有其他的相呢？（答：）這也有四相。這也有四種相，和它們一起產生，即生生、住住、異異、壞壞。（問：）如果這樣，豈不是無窮無盡了？（答：）這些相彼此互相作用。這些相彼此互相作為生，生生生生，生生生，像這樣。住住住彼此互相住。異異異彼此互相異。壞壞壞彼此互相壞。所以不是無窮無盡的。這後面的四種相為一個法生生。生生這件事不是其他的法。像這樣住住，住住這件事不是其他的法。其餘的也是這樣。前面的四種相各自為八法生生，這八法指的是前三相、后四起相，以及它們所相的法。應當知道其餘的也是這樣。已經說了諸行共同生起、隨伴，所以生起。沒有伴隨就不會生起。

【English Translation】 English version: Micro-dust. Refers to the four great elements (四大色 – sì dà sè) and the four kinds of dust. (Question:) In which realm is micro-dust spoken of in this way? (Answer:) It refers to the realm where there is fragrance (有香地 – yǒu xiāng dì). This refers to the meaning in the desire realm (欲界 – yù jiè), because there is fragrance there. (Micro-dust) is separate from fragrance and taste. Therefore, fragrance and taste are excluded there. The rest is as previously stated. (Question:) Previously, it was said that when a thought arises, those mental functions (心所法 – xīn suǒ fǎ) and non-associated activities (不相應行 – bù xiāng yìng xíng) also arise. Mental functions have already been discussed, what are non-associated activities? (Answer:) 　　All conditioned activities, arise, abide, change, and decay. 　　These also have four characteristics, mutually interacting with each other. 　　The arising, abiding, changing, and decaying of all conditioned activities. All conditioned activities have four characteristics. Arising before not yet arisen is called arising-arising. Already established by itself is called abiding-abiding. Already weakened and changed is called changing-changing. Already with its power extinguished is called decaying-decaying. It is said like this. If a conditioned dharma (有為法 – yǒu wéi fǎ) obtains such characteristics, it is called non-associated activity. I should now speak of conditioned characteristics. This matter can be known, so it is called characteristics. Those are arising, abiding, aging, and impermanence. Arising refers to the arising of conditioned things, abiding refers to establishment, aging refers to weakening and changing, and impermanence refers to decay. They do not arise simultaneously; arising takes arising as its function, and the rest begin to function after arising. Therefore, the arising, abiding, changing, and decaying of conditioned things are not the same characteristic. (Question:) If all conditioned dharmas have four characteristics, then these four characteristics themselves are also conditioned dharmas, are there other characteristics? (Answer:) These also have four characteristics. These also have four kinds of characteristics, arising together with them, namely arising-arising, abiding-abiding, changing-changing, decaying-decaying. (Question:) If it is like this, wouldn't it be endless? (Answer:) These characteristics mutually interact with each other. These characteristics mutually act as arising, arising-arising-arising, arising-arising-arising, like this. Abiding-abiding-abiding mutually abide. Changing-changing-changing mutually change. Decaying-decaying-decaying mutually decay. Therefore, it is not endless. These later four characteristics are for one dharma arising-arising. The matter of arising-arising is not other dharmas. Like this, abiding-abiding, the matter of abiding-abiding is not other dharmas. The rest is also like this. The previous four kinds of characteristics each give rise to eight dharmas arising-arising, these eight dharmas refer to the previous three characteristics, the later four arising characteristics, and the dharmas they are characterized by. It should be known that the rest is also like this. It has already been said that all activities arise together and accompany each other, so they arise. Without accompaniment, they would not arise.

生今當說。

所作共相似　　普遍相應根　從此六種因　　轉生有為法

此六種因轉生有為法。所作因者。若法于余法生中不作障礙。以此力故彼法得生。如眼生時一切法除自性。如是耳等除自性。非自性與自性作因。共因者。諸行與伴共生如心心數法。心不相應行有為相。如是四大微塵隨心戒等。相似因者。若義能生相似法。如習善生善。習不善生不善。如習工巧能知工巧。如種麥生麥。如是等。一切遍因者。若諸煩惱必相續生。如執著我見者以見力故。於我執著斷常。謗于陰相疑或取清凈。及最勝慢等過生。余亦如是。一切遍應當知。相應因者。心心數法彼此力。俱一時一緣中轉。問曰。若心心數法一時彼共生因與相應因何差別。答曰。不相離義是相應因。同一果義是共生因。如執杖杖業。如渡河牽手不斷等。報因者。謂世間生中受生。相續事果名生。如善愛果不善不愛果。已說諸因法。若法從因生今當說。

報生心心法　　及余雜煩惱　悉從五因生　　共生應當知

若報生心心數法。及穢污心心數法等從五因生。報生心心數法五因者。謂所作因共生因相似因相應因報因。所作因者。彼法生時相似不相似事不作障礙。共生因者。彼此伴生彼生等。心不相應行伴力生。相似因者。前生無記

【現代漢語翻譯】現代漢語譯本：現在我將要講述果報所生之法。

所作之因相似同，普遍相應為其根，從此六種因緣起，轉化產生有為諸法。

這六種因轉化產生有為法。所作因（Krita-hetu）的含義是：如果一個法在其他法的生起過程中不構成障礙，憑藉這種力量，那個法就能生起。例如，當眼識生起時，一切法除了它自身的自性（svalaksana），都不構成障礙。耳識等也是如此，除了它們各自的自性。非自性之法與自性之法互為因。共因（Sahabhu-hetu）的含義是：諸行與伴隨之法共同生起，例如心和心所法。心不相應行（Citta-viprayukta-samskara）和有為相（Samskrta-laksana），例如四大微塵（Mahabhuta-paramanu）隨著心和戒等而生起。相似因（Sabhaga-hetu）的含義是：如果一個意義能夠生起相似的法，例如，習慣於行善會生起善，習慣於作惡會生起惡。例如，學習工巧技藝能夠掌握工巧技藝，如同播種麥子會生長出麥子。諸如此類。一切遍因（Sarvatraga-hetu）的含義是：如果諸煩惱必然相續生起，例如，執著於我見（Atma-drsti）的人，由於我見的勢力，就會執著於我，產生斷見和常見，誹謗陰（Skandha），懷疑或執取清凈之法，以及產生最勝慢等過失。其他的煩惱也應如此理解。相應因（Samprayuktaka-hetu）的含義是：心和心所法彼此憑藉力量，同時在同一個所緣境中運作。有人問：如果心和心所法是同時生起的，那麼共生因和相應因有什麼區別？回答是：不相分離的意義是相應因，產生同一果報的意義是共生因。例如，執持手杖和手杖的作用，如同渡河時牽著手不放開等。報因（Vipaka-hetu）的含義是：在世間的生命中承受果報，相續不斷的事情的結果稱為生。例如，善的果報是可愛的，不善的果報是不可愛的。以上已經講述了諸因之法，現在我將要講述從因所生的法。

果報所生心心法，以及其餘雜煩惱，悉皆從五因而生，共生之因應當知。

如果果報所生的心和心所法，以及染污的心和心所法等，是從五種因產生的。果報所生的心和心所法的五種因是：所作因、共生因、相似因、相應因和報因。所作因的含義是：當那個法生起時，相似或不相似的事物不構成障礙。共生因的含義是：彼此伴隨生起，那個法也隨之生起等。心不相應行憑藉伴隨的力量而生起。相似因的含義是：前一生是無記（avyakrta）的。

【English Translation】 English version: Now I will speak about the laws arising from retribution.

The made cause is similar, universally corresponding to the root, From these six causes arise, transforming and generating conditioned dharmas.

These six causes transform and generate conditioned dharmas. The meaning of Krita-hetu (所作因, the cause of doing) is: if a dharma does not obstruct the arising of other dharmas, by this power, that dharma can arise. For example, when eye consciousness arises, all dharmas except its own svalaksana (自性, own-nature) do not constitute an obstacle. The same applies to ear consciousness, etc., except for their respective svalaksanas. Non-svalaksana dharmas and svalaksana dharmas are causes for each other. The meaning of Sahabhu-hetu (共因, the co-existent cause) is: the co-arising of actions and accompanying dharmas, such as mind and mental factors. Citta-viprayukta-samskara (心不相應行, non-associated formations) and Samskrta-laksana (有為相, conditioned characteristics), such as the Mahabhuta-paramanu (四大微塵, great element atoms) arising with mind and precepts, etc. The meaning of Sabhaga-hetu (相似因, the similar cause) is: if a meaning can generate similar dharmas, for example, the habit of doing good will generate good, the habit of doing evil will generate evil. For example, learning craftsmanship can master craftsmanship, just as sowing wheat will grow wheat. And so on. The meaning of Sarvatraga-hetu (一切遍因, the all-pervading cause) is: if all afflictions necessarily arise in succession, for example, a person who is attached to Atma-drsti (我見, the view of self) will, due to the power of the view of self, be attached to self, generate the views of annihilation and permanence, slander the Skandhas (陰, aggregates), doubt or grasp at pure dharmas, and generate the faults of supreme conceit, etc. Other afflictions should be understood in the same way. The meaning of Samprayuktaka-hetu (相應因, the associated cause) is: mind and mental factors rely on each other's power, simultaneously operating in the same object. Someone asks: if mind and mental factors arise simultaneously, then what is the difference between the co-existent cause and the associated cause? The answer is: the meaning of non-separation is the associated cause, and the meaning of producing the same result is the co-existent cause. For example, holding a staff and the function of the staff, like holding hands without letting go when crossing a river, etc. The meaning of Vipaka-hetu (報因, the retribution cause) is: in the lives of the world, bearing the results of retribution, the result of continuous events is called birth. For example, the result of good is lovable, and the result of evil is unlovable. The above has described the dharmas of the causes, and now I will speak about the dharmas arising from the causes.

The mind and mental dharmas arising from retribution, as well as other mixed afflictions, All arise from five causes, the co-existent cause should be known.

If the mind and mental factors arising from retribution, as well as defiled minds and mental factors, etc., arise from five causes. The five causes of the mind and mental factors arising from retribution are: Krita-hetu (所作因, the cause of doing), Sahabhu-hetu (共生因, the co-existent cause), Sabhaga-hetu (相似因, the similar cause), Samprayuktaka-hetu (相應因, the associated cause), and Vipaka-hetu (報因, the retribution cause). The meaning of Krita-hetu is: when that dharma arises, similar or dissimilar things do not constitute an obstacle. The meaning of Sahabhu-hetu is: arising with each other, that dharma also arises, etc. Citta-viprayukta-samskara (心不相應行, non-associated formations) arise by the power of accompaniment. The meaning of Sabhaga-hetu is: the previous life is avyakrta (無記, indeterminate).

法。或作是解。是報因生非威儀等何以故。彼勝故非勝與劣作因。相應因者。彼此力一時一緣中轉。報因者。彼或善不善業。此則彼果穢污。心心數法無報因。何以故。隱沒非無記果報性故。遍因第五由彼力故此得生。餘四因如前說。

是彼不相應　　及余相應法　除最初無漏　　彼從四因生

是彼不相應者。若報生色及報生心。不相應行從四因生。謂所作因共生因相似因報因。穢污色及穢污心。不相應行亦從四因生。謂所作因共生因相似因遍因。及余相應法除最初無漏。從四因生者。余心心數法除最初無漏。亦從四因生。謂所作因共生因相似因相應因。餘者謂不隱沒無記除報。

若余不相應　　相似當知三　及諸餘相應　　最初無漏法

若余不相應相似當知三者。前所說心不相應及余彼餘名余。彼謂善不隱沒無記除報。若彼相似因成就。除初無漏從三因生。謂所作因共生因相似因。及諸餘相應最初無漏法者。彼初生無漏相應亦從三因生。謂所作因共生因相應因。彼無相似前生無漏故無相似因。

彼中不相應　　是從二因生　若從一因生　　必定無此事

彼中不相應是從二因生者。彼初生無漏聚中色。及心不相應行。從二因生。謂所作因共生因。已說一切有為法。若從一因生必

【現代漢語翻譯】現代漢語譯本：法。或者這樣解釋：這是報因所生，而非威儀等。為什麼呢？因為彼（指報因）是殊勝的，殊勝的不會與低劣的作為因。相應因是指：彼此力量在同一時間、同一緣起中運轉。報因是指：彼或者為善業，或者為不善業，此則是彼的果報，是染污。心和心所法沒有報因。為什麼呢？因為隱沒（指無記）不是無記果報的性質。遍因第五，由於彼的力量，此才能產生。其餘四因如前所述。

『是彼不相應，及余相應法，除最初無漏，彼從四因生。』

『是彼不相應者』，如果報生色以及報生心，不相應行從四因生。即所作因、共生因、相似因、報因。染污色以及染污心，不相應行也從四因生。即所作因、共生因、相似因、遍因。『及余相應法除最初無漏，從四因生者』，其餘心心所法，除了最初的無漏，也從四因生。即所作因、共生因、相似因、相應因。其餘是指不隱沒的無記，除了報。

『若余不相應，相似當知三，及諸餘相應，最初無漏法。』

『若余不相應相似當知三者』，前面所說的心不相應以及其餘，彼餘名為余。彼是指善、不隱沒的無記，除了報。如果彼相似因成就，除了最初的無漏，從三因生。即所作因、共生因、相似因。『及諸餘相應最初無漏法者』，彼最初生的無漏相應也從三因生。即所作因、共生因、相應因。彼沒有相似的前生無漏，所以沒有相似因。

『彼中不相應，是從二因生，若從一因生，必定無此事。』

『彼中不相應是從二因生者』，彼最初生的無漏聚中的色，以及心不相應行，從二因生。即所作因、共生因。已經說了一切有為法，如果從一因生，必定沒有這件事。

【English Translation】 English version: Dharma. Or it can be explained this way: this is born from retribution cause (報因), not from dignified behavior (威儀) etc. Why? Because that (referring to retribution cause) is superior; the superior does not act as a cause with the inferior. Co-existent cause (相應因) refers to: the power of each other turning in the same time and the same condition. Retribution cause refers to: that may be good karma or bad karma, this is its result, which is defiled. Mind and mental functions (心心數法) do not have retribution cause. Why? Because obscured (隱沒, referring to neutral) is not the nature of neutral retribution. Pervasive cause (遍因) fifth, because of its power, this can arise. The other four causes are as previously mentioned.

'These non-associated (不相應) with it, and other associated dharmas, except for the initial non-outflow (無漏), they arise from four causes.'

'These non-associated with it', if retribution-born form (報生色) and retribution-born mind (報生心), non-associated activities arise from four causes. Namely, the productive cause (所作因), co-existent cause (共生因), similar cause (相似因), and retribution cause (報因). Defiled form and defiled mind, non-associated activities also arise from four causes. Namely, the productive cause, co-existent cause, similar cause, and pervasive cause. 'And other associated dharmas except for the initial non-outflow, arise from four causes', the other mind and mental functions, except for the initial non-outflow, also arise from four causes. Namely, the productive cause, co-existent cause, similar cause, and co-existent cause. The other refers to non-obscured neutral, except for retribution.

'If other non-associated, similarity should be known as three, and all other associated, initial non-outflow dharmas.'

'If other non-associated, similarity should be known as three', the previously mentioned non-associated with mind and the other, that other is called other. That refers to good, non-obscured neutral, except for retribution. If that similar cause is accomplished, except for the initial non-outflow, it arises from three causes. Namely, the productive cause, co-existent cause, and similar cause. 'And all other associated, initial non-outflow dharmas', that initial born non-outflow associated also arises from three causes. Namely, the productive cause, co-existent cause, and co-existent cause. That has no similar previous born non-outflow, so there is no similar cause.

'Among them, non-associated, arises from two causes, if it arises from one cause, this matter is definitely not possible.'

'Among them, non-associated, arises from two causes', that initial born non-outflow aggregate's form, and non-associated activities of mind, arise from two causes. Namely, the productive cause and co-existent cause. It has been said that all conditioned dharmas, if they arise from one cause, this matter is definitely not possible.

定無此事者。一切法必定從所作因共生因生。余因不定。是故無法從一因生。已說因差別。世尊以如是因為化眾生故說緣。我今當說。

次第亦緣緣　　增上及與因　法從四緣生　　世尊之所說

如是四緣生一切有為法。彼次第緣者。心一一生次第相續作容受方便。緣緣者。心心數法境界攀挽方便緣彼故能生。增上緣者。法生時不作障礙。如王自在即是前說所作因。因緣者。除所作因其餘五因彼是因緣。問曰。因之與緣有何差別。答曰。或有說者。無有差別。我說因者如種子法。緣者彼持方便如地糞等。已分別緣。若法隨緣生今當說。

心及諸心法　　是從四緣生　二正受從三　　余法說於二

心及諸心法是從四緣生者。心心數法從四緣生。前容受此法是次第緣。境界是緣緣。除自性餘一切法是增上緣。共生因自分因相應因是因緣。或時有遍因報因。二正受從三者。無想正受滅盡正受從三緣生。彼二入定心是次第緣。彼前生正受念及正受心。界地善自分名相似因。共生生住異壞名共生因。如此二因是彼因緣增上緣如前說。余法說於二者。余心不相應行。及色從二緣生。謂因緣增上緣。問曰。此法何故名行。答曰。

多法生一法　　是亦能生多　緣行所作故　　名行應當知

多法

生一法是亦能生多者。一法以多法力故生。是亦能生多法。如是一切彼此力。緣行所作故名行應當知者。此亦是緣亦是行故名緣行。緣行所作故名緣行。所作此亦能作緣行是故名行。如是說者。此行為他所作。亦能作他。是故名行。

阿毗曇心論經卷第一

◎非次第是轉生自地。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。

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。

【現代漢語翻譯】現代漢語譯本『生一法是亦能生多者』，一種法也能產生多種法。一種法憑藉多種法的力量而產生，因此它也能產生多種法。同樣，一切事物都依靠彼此的力量。因為因緣和合而產生作用，所以稱為『行』，這是應當瞭解的。因為『此』既是因緣，也是『行』，所以稱為『緣行』。因為因緣和合而產生作用，所以稱為『緣行』。『所作』也能產生『緣行』，因此稱為『行』。這樣說，這種『行』是由其他事物所產生，也能產生其他事物，因此稱為『行』。

《阿毗曇心論經》卷第一

◎非次第是轉生自地。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。這件事應當分別說明：從梵天上命終后，可以次第地投生到欲界。如果他在梵天中心懷穢污，那麼他在此（欲界）也會以穢污之心相續。所有其他地的情況也是如此。

已經說明了諸使的自相。因為世尊爲了教化，所以對這些煩惱有多種說法。現在應當分別說明。問：世尊說了七使，即欲愛（kama-raga，對慾望的愛）、恚（vyapada，嗔恨）、有愛（bhava-raga，對存在的愛）、慢（mana，驕慢）、見（drsti，錯誤的見解）、疑（vicikitsa，懷疑）及無明（avidya，無知）。這是什麼意思呢？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』，是指見苦、見習、見滅、見道時所斷的思惟。『色無色如上有愛當分別』，是指色界和無色界的愛各有五種。無色界的情況也一樣。

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』，是指瞋恚也有五種。『憍慢及無明十五在三界』，是指慢在欲界有五種，在色界有五種，在無色界有五種。無明也是如此。

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』，是指欲界有十二種見。五見苦斷（在見苦時斷除的五種見），二見習斷（在見習時斷除的兩種見），二見滅斷（在見滅時斷除的兩種見），三見道斷（在見道時斷除的三種見）。

【English Translation】 English version 'Generating one dharma is also capable of generating many.' One dharma can generate many dharmas because of the power of many dharmas. Therefore, it is also capable of generating many dharmas. Likewise, all things rely on each other's power. Because of the actions arising from conditions, it is called 'action,' which should be understood. Because 'this' is both condition and 'action,' it is called 'conditioned action.' Because of the actions arising from conditions, it is called 'conditioned action.' 'What is done' can also generate 'conditioned action,' therefore it is called 'action.' As it is said, this 'action' is produced by other things and can also produce other things, therefore it is called 'action.'

Abhidharmahrdaya Sutra, Volume 1

◎ Non-sequential is rebirth from one's own realm. Regarding one's own realm, all afflictions are within one's own realm. The sequential conditions of afflictions can be attained, arising one after another. All higher realms can also give rise to lower realms. This matter should be explained separately: After dying in the Brahma heaven, one can sequentially be reborn in the desire realm. If one dies in the Brahma heaven with a defiled mind, then in this (desire realm), a defiled mind will continue. The situation is the same for all other realms.

The self-characteristics of the fetters have already been explained. Because the World-Honored One teaches in various ways for the sake of instruction, there are many explanations of these afflictions. Now they should be explained separately. Question: The World-Honored One spoke of seven fetters: kama-raga (desire-attachment, attachment to desire), vyapada (hatred), bhava-raga (existence-attachment, attachment to existence), mana (pride), drsti (wrong views), vicikitsa (doubt), and avidya (ignorance). What does this mean? Answer:

The five desires of the desire realm, this speaks of the fetter of desire-attachment; the form and formless realms are as above, existence-attachment should be explained separately.

'The five desires of the desire realm, this speaks of the fetter of desire-attachment,' refers to the thoughts severed when seeing suffering, the origin, cessation, and the path. 'The form and formless realms are as above, existence-attachment should be explained separately,' refers to the five types of attachment in the form realm and the five types of attachment in the formless realm. The situation is the same for the formless realm.

Hatred is the fetter of hatred, the five types are as previously described; pride and ignorance, fifteen are in the three realms.

'Hatred is the fetter of hatred, the five types are as previously described,' refers to the five types of hatred. 'Pride and ignorance, fifteen are in the three realms,' refers to the five types of pride in the desire realm, the five types in the form realm, and the five types in the formless realm. The same is true for ignorance.

Thirty-six views are fetters, said to be pervasive in the three realms; twelve are the fetters of doubt, these seven have different names.

'Thirty-six views are fetters, said to be pervasive in the three realms,' refers to the twelve views in the desire realm: five views severed when seeing suffering, two views severed when seeing the origin, two views severed when seeing cessation, and three views severed when seeing the path.

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。問以何等故。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。大正藏第 28 冊 No. 1551 阿毗曇心論經

阿毗曇心論經卷第二

法勝論大德優波扇多釋

高齊天竺三藏那連提耶舍譯(六卷成部)

業品第三　別譯

已說諸行因緣力生。次觀察世間生滅差別。由於煩惱業因故生。當思彼業師欲廣說于業。是故說此。

業莊飾世間　　趣趣各各異　是以當思業　　求離世解脫

業莊飾世間趣趣各各異者。如是一切世間五趣。種種身生業能莊飾。當思彼業為世間因生種種身。如世尊說眾生差別。由業所作謂高下優劣。是以當思業求離世解脫。彼業自性種地成就善不善差別。為知彼故當勤思惟。問曰。何者彼業。云何思惟。為世間因生種種身。答曰。

身口意集業　　在於有有中　從彼生諸行　　及受種種身

身口意集業在於有有中者。有三種業。謂身口意業。彼身所作或業依身名為身業。若口所作

【現代漢語翻譯】現代漢語譯本『色無』（Rūpa Arūpa，指色界和無色界）也是如此。如果有人懷疑有十二種煩惱，那麼欲界有四種，即見苦、見習、見滅、見道時斷除的煩惱。『色無』（Rūpa Arūpa）也是如此。這七種煩惱有不同的名稱，被稱為『扼』（Argha，束縛）、『受』（Vedanā，感受）、『流』（Āsrava，漏泄）、『漏』（Kleśa，煩惱）。有人問為什麼這樣稱呼？回答是：

『扼縛及受流，漏一切無窮，諸扼及受流，煩惱是說漏。』

因為繫縛一切眾生所以稱為『扼』（Argha）。因為是產生感受的根本所以稱為『受流』（Vedanā Āsrava）。因為向下流注一切眾生所以稱為『流漏』（Āsrava Kleśa）。因為一切無窮盡所以稱為『漏』（Kleśa）。已經說了種種相，現在應當說相應根。

《阿毗曇心論經》卷第二

法勝論大德優波扇多釋

高齊天竺三藏那連提耶舍譯（六卷成部）

業品第三別譯

已經說了諸行因緣力生，接下來觀察世間生滅差別。由於煩惱和業的因緣而產生。應當思考這些業，老師想要廣泛地講述業，所以才說這些。

『業莊飾世間，趣趣各各異，是以當思業，求離世解脫。』

『業莊飾世間趣趣各各異』的意思是，像這樣的一切世間五趣，種種身都是由業來莊嚴修飾的。應當思考這些業，它們是世間產生種種身的因。正如世尊所說，眾生的差別是由業所造成的，即高下優劣。因此，應當思考業，尋求脫離世間的解脫。這些業的自性、種子、地、成就都有善與不善的差別。爲了瞭解這些，應當勤奮地思惟。有人問，什麼是那些業？應該如何思惟？它們是如何作為世間的因而產生種種身的？回答是：

『身口意集業，在於有有中，從彼生諸行，及受種種身。』

『身口意集業在於有有中』的意思是，有三種業，即身業、口業和意業。身體所作的，或者業依附於身體的，稱為身業。如果是口所作的

【English Translation】 English version 『Rūpa Arūpa』 (referring to the Form Realm and Formless Realm) is also like this. If someone doubts that there are twelve kinds of afflictions, then in the Desire Realm there are four, namely the afflictions that are severed upon seeing suffering, seeing the cause, seeing cessation, and seeing the path. 『Rūpa Arūpa』 is also like this. These seven have different names, being called 『Argha』 (fetter), 『Vedanā』 (feeling), 『Āsrava』 (outflow), 『Kleśa』 (affliction). Someone asks why they are called this? The answer is:

『Fetters and outflows, and outflows all endless, all fetters and outflows, afflictions are called outflows.』

Because they bind all sentient beings, they are called 『Argha』 (fetter). Because they are the root of producing feelings, they are called 『Vedanā Āsrava』 (feeling outflow). Because they flow downwards to all sentient beings, they are called 『Āsrava Kleśa』 (outflow affliction). Because they are all endless, they are called 『Kleśa』 (affliction). Having spoken of various characteristics, now we should speak of the corresponding roots.

Abhidharmahrdaya-sutra-sastra Volume 2

Commentary by Dharmaśreṣṭhin, Great Master Upaśānta

Translated by Tripitaka Master Narendrayaśas of the Gao Qi Dynasty from India (completed in six volumes)

Chapter 3 on Karma, Separate Translation

Having spoken of the arising of all phenomena due to causes and conditions, next we observe the differences in the arising and ceasing of the world. They arise due to the causes and conditions of afflictions and karma. We should contemplate these karmas, as the teacher wishes to extensively explain karma, therefore he speaks of these.

『Karma adorns the world, each destiny is different, therefore we should contemplate karma, seeking liberation from the world.』

『Karma adorns the world, each destiny is different』 means that all the various bodies in the five destinies of this world are adorned by karma. We should contemplate these karmas, they are the cause of the world producing various bodies. Just as the World Honored One said, the differences among sentient beings are made by karma, namely high and low, superior and inferior. Therefore, we should contemplate karma, seeking liberation from the world. The nature, seeds, ground, and accomplishment of these karmas have differences of good and bad. In order to understand these, we should diligently contemplate. Someone asks, what are those karmas? How should we contemplate them? How do they act as the cause of the world producing various bodies? The answer is:

『Body, speech, and mind accumulate karma, existing in existence, from them arise all actions, and receive various bodies.』

『Body, speech, and mind accumulate karma, existing in existence』 means that there are three kinds of karma, namely body karma, speech karma, and mind karma. What is done by the body, or the karma that relies on the body, is called body karma. If it is done by speech,

名為口業。意相應名為意業。眾生世世造作身口意業。從彼生諸行及受種種身者。彼業生於諸行及外眾具宅舍色力。罪福命等及受眾生種種身。此行有二種。謂眾生數非眾生數共不共。不共者。各各眾生業增上生。共者。一切眾生業增上生。如是地獄等五趣凈不凈。種種業身受苦樂種種差別。以彼眾生種種。是故求解脫者必定應知是業。

身業應當知　　有教及無教　口業亦如是　　意業唯無教

身業應當知有教及無教者。身業二種。謂有教數及無教數。彼有教數者身動。無教者。身動滅已。與余識相應。彼相續轉如受戒竟。雖不善無記心善戒隨生。如捕鳥等雖善無記心惡戒隨生。口業亦如是者。口業亦有二種。謂有教性無教性。意業唯無教者。意業唯無教。性非如色教。此業不可示他故名無教。有言辭故名教。此五業中。

有教當知三　　善不善無記　意業亦如是　　余不說無記

有教當知三善不善無記者。身教口教當知三種善不善無記。善者謂行施受戒等。善心起動身。不善者謂殺生等不善心起動身。無記者有二種。謂隱沒不隱沒。隱沒者謂穢污無記心起動身。不隱沒者非穢污無記心起動身。所謂威儀工巧。口教亦如是應當知。意業亦如是者。意業亦有三種。彼善心相應必善。不善心相

【現代漢語翻譯】現代漢語譯本：名為口業（vak-karma，語言行為）。與意念相應的行為稱為意業（manas-karma，精神行為）。眾生世世代代造作身口意業，由此產生各種行為，並承受各種身軀。這些業產生諸行以及外在的器具、住所、色相、力量、罪過、福報、壽命等等，並使眾生承受各種身軀。這些行為有兩種，即眾生之數和非眾生之數，共業和不共業。不共業是指各個眾生各自的業力增長而生。共業是指一切眾生的業力增長而生。就像地獄等五趣（gati，生命的去處），清凈與不清凈，種種業報之身承受苦樂的種種差別，都是因為眾生各自的業力不同。因此，想要尋求解脫的人，必定應當瞭解業的道理。

身業應當知，有教及無教；口業亦如是，意業唯無教。

身業應當知有教及無教，身業有兩種，即有教之數和無教之數。有教之數是指身體的動作。無教是指身體動作停止后，與其餘的識（vijnana，意識）相應，這種相續不斷地運轉，就像受戒之後，即使是不善或無記的心，善戒也會隨之產生；又如捕鳥之人，即使是善或無記的心，惡戒也會隨之產生。口業亦如是，口業也有兩種，即有教性和無教性。意業唯無教，意業只有無教性，不像色（rupa，物質現象）那樣可以教導。這種業無法向他人展示，所以稱為無教。有言辭的緣故稱為教。這五種業中，

有教當知三，善不善無記；意業亦如是，余不說無記。

有教當知三善不善無記者，身教和口教應當知道有三種，即善、不善和無記。善是指行佈施、受戒等等，善心生起而帶動身體的動作。不善是指殺生等等，不善心生起而帶動身體的動作。無記有兩種，即隱沒和不隱沒。隱沒是指被不清凈的無記心帶動身體的動作。不隱沒是指非不清凈的無記心帶動身體的動作，例如威儀和工巧。口教也應當這樣理解。意業亦如是，意業也有三種，與善心相應的必定是善，與不善心相

【English Translation】 English version: It is called speech karma (vak-karma, verbal action). Actions corresponding to thoughts are called mind karma (manas-karma, mental action). Sentient beings create body, speech, and mind karma lifetime after lifetime, from which arise various actions and the reception of various bodies. These karmas generate actions, as well as external tools, dwellings, appearances, strength, sins, blessings, lifespan, and so on, and cause sentient beings to receive various bodies. These actions are of two kinds: those related to the number of sentient beings and those not related to the number of sentient beings, common karma and uncommon karma. Uncommon karma refers to the increase and arising of each individual sentient being's karma. Common karma refers to the increase and arising of the karma of all sentient beings. Just like the five realms (gati, destinations of life) such as hell, purity and impurity, and the various differences in suffering and happiness experienced by the bodies resulting from various karmas, are all due to the different karmas of sentient beings. Therefore, those who seek liberation must understand the principle of karma.

Body karma should be known, as teaching and non-teaching; Speech karma is also like this, mind karma is only non-teaching.

Body karma should be known as teaching and non-teaching, body karma is of two kinds, namely teaching and non-teaching. Teaching refers to the movement of the body. Non-teaching refers to the cessation of body movement, corresponding to the remaining consciousness (vijnana, consciousness), this continuous turning, like after receiving precepts, even if it is an unwholesome or neutral mind, wholesome precepts will arise accordingly; like a bird catcher, even if it is a wholesome or neutral mind, unwholesome precepts will arise accordingly. Speech karma is also like this, speech karma is also of two kinds, namely teaching nature and non-teaching nature. Mind karma is only non-teaching, mind karma only has non-teaching nature, not like form (rupa, material phenomena) that can be taught. This karma cannot be shown to others, so it is called non-teaching. Having words is called teaching. Among these five karmas,

Teaching should be known as three, wholesome, unwholesome, and neutral; Mind karma is also like this, the rest are not said to be neutral.

Teaching should be known as three, wholesome, unwholesome, and neutral, body teaching and speech teaching should be known as three kinds, namely wholesome, unwholesome, and neutral. Wholesome refers to performing generosity, receiving precepts, etc., the arising of a wholesome mind causing the body to move. Unwholesome refers to killing, etc., the arising of an unwholesome mind causing the body to move. Neutral is of two kinds, namely concealed and unconcealed. Concealed refers to the movement of the body caused by an impure neutral mind. Unconcealed refers to the movement of the body caused by a non-impure neutral mind, such as demeanor and craftsmanship. Speech teaching should also be understood in this way. Mind karma is also like this, mind karma is also of three kinds, corresponding to a wholesome mind is certainly wholesome, corresponding to an unwholesome mind is

應名不善。穢污無記心相應必隱沒無記。非穢污無記心相應。名不隱沒無記。余不說無記者。余有二業。謂身口無教。彼有二種。謂善不善。無記。何以故羸劣故。以無記心羸劣故不能起強業。若與余識俱與彼事相續。如執須摩那華。雖復舍之猶見香隨。何以故。香勢續生故。非如執木石等。已說彼諸業。

色無記二種　　隱沒不隱沒　隱沒繫在色　　余在於二界

色無記二種隱沒不隱沒者。若色性業教無記名前已說。此有二種。當知隱沒不隱沒。隱沒繫在色者。若隱沒者。繫在色界梵世非上地。何以故。彼無記作心故。非在上地下地煩惱起現在前。何以故。以離欲故。亦不在欲界。修道斷煩惱能起身口業。何以故。外門轉故。見道斷煩惱內門行故。不能起身口業。欲界修道斷煩惱但是不善。非不善煩惱能起無記業。余在於二界者。若不隱沒無記繫在欲色二界。意業如心說。何以故。彼隱沒不隱沒通三界。故於中。

若教無教戒　　略說有三種　無漏及禪生　　依順解脫戒

若教無教戒略說有三種者。無教戒略說當知有三種。問曰云何。答曰。無漏及禪生依順解脫戒。無漏戒者與道俱生。謂正語正業正命。禪生戒者與禪俱生。謂離欲不離欲凡夫及聖人。依順解脫戒者。謂眾聚和合。于彼士夫

【現代漢語翻譯】現代漢語譯本應名不善（不好的名稱）。穢污無記心相應必隱沒無記（與不清凈的無記心相應的，必定是隱沒無記）。非穢污無記心相應（不是與不清凈的無記心相應的），名不隱沒無記（名稱不隱沒的無記）。余不說無記者（其餘沒有說明的無記），余有二業（其餘有兩種業），謂身口無教（即身和口的無表業）。彼有二種（它們有兩種），謂善不善（即善和不善），無記（以及無記）。何以故羸劣故（為什麼呢？因為它們羸弱）。以無記心羸劣故（因為無記心羸弱），不能起強業（所以不能產生強大的業）。若與余識俱與彼事相續（如果與其他的識一起與那件事相續），如執須摩那華（Sumanāhua，一種花名，意為『悅意』），雖復舍之猶見香隨（即使放開了它，仍然能聞到香味跟隨）。何以故（為什麼呢）？香勢續生故（因為香味的勢力持續產生）。非如執木石等（不像拿著木頭石頭等）。已說彼諸業（已經說完了那些業）。

色無記二種　　隱沒不隱沒　隱沒繫在色　　余在於二界

色無記二種隱沒不隱沒者（色法的無記有兩種，即隱沒和不隱沒）。若色性業教無記名前已說（如果色法的性質、業、表業、無記，前面已經說過了），此有二種（這裡有兩種），當知隱沒不隱沒（應當知道是隱沒和不隱沒）。隱沒繫在色者（隱沒的繫在色界），若隱沒者（如果說是隱沒的），繫在梵世非上地（繫在梵天，而不是上地）。何以故（為什麼呢）？彼無記作心故（因為他們有無記的作意）。非在上地下地煩惱起現在前（不是在上地和下地煩惱生起顯現）。何以故（為什麼呢）？以離欲故（因為已經離欲了）。亦不在欲界（也不在欲界），修道斷煩惱能起身口業（修道斷除煩惱能夠產生身口業）。何以故（為什麼呢）？外門轉故（因為外門運轉的緣故）。見道斷煩惱內門行故（見道斷除煩惱，內門執行的緣故），不能起身口業（不能產生身口業）。欲界修道斷煩惱但是不善（欲界修道斷除煩惱，但都是不善的），非不善煩惱能起無記業（不是不善的煩惱能夠產生無記業）。余在於二界者（其餘的在兩個界），若不隱沒無記繫在欲色二界（如果不隱沒的無記，繫在欲界和色界）。意業如心說（意業就像心所說的那樣）。何以故（為什麼呢）？彼隱沒不隱沒通三界（因為它們隱沒和不隱沒，貫通三界）。故於中（因此在其中）。

若教無教戒　　略說有三種　無漏及禪生　　依順解脫戒

若教無教戒略說有三種者（如果說表業、無表業、戒律，簡略地說有三種）。無教戒略說當知有三種（無表戒簡略地說，應當知道有三種）。問曰云何（問：是什麼呢）？答曰（答：是），無漏及禪生依順解脫戒（無漏戒、禪定生戒、依順解脫戒）。無漏戒者與道俱生（無漏戒是與道同時產生的），謂正語正業正命（即正語、正業、正命）。禪生戒者與禪俱生（禪定生戒是與禪定同時產生的），謂離欲不離欲凡夫及聖人（即離欲和不離欲的凡夫以及聖人）。依順解脫戒者（依順解脫戒），謂眾聚和合（是指大眾聚集在一起），于彼士夫（對於那些人）。

【English Translation】 English version The name should not be unwholesome. Latent indeterminate [karma] must correspond to defiled indeterminate mind. Non-defiled indeterminate mind corresponds to name not latent indeterminate [karma]. The remaining indeterminate [karma] is not discussed. The remaining has two karmas, namely bodily and verbal non-manifestation. These have two types, namely wholesome and unwholesome, and indeterminate. Why? Because they are weak. Because the indeterminate mind is weak, it cannot initiate strong karma. If it is together with other consciousnesses and continues with that matter, like holding a Sumanāhua (a type of flower, meaning 'pleasant'), even if you let it go, you can still see the fragrance following. Why? Because the power of the fragrance continues to arise. It is not like holding wood or stone, etc. Those karmas have been discussed.

Indeterminate form has two types: latent and non-latent. 　Latent is bound to the Form Realm, the rest are in the two realms.

Indeterminate form has two types, latent and non-latent. If the nature of form, karma, manifestation, and indeterminate [karma] have been discussed earlier, then there are two types here, which should be understood as latent and non-latent. Latent is bound to the Form Realm. If it is latent, it is bound to the Brahma World, not the higher realms. Why? Because they have indeterminate intention. Not in the higher or lower realms do afflictions arise and manifest. Why? Because they are free from desire. Also not in the Desire Realm, cultivating the path and cutting off afflictions can produce bodily and verbal karma. Why? Because the outer gate is turning. Because seeing the path cuts off afflictions and the inner gate is moving, it cannot produce bodily and verbal karma. Cultivating the path and cutting off afflictions in the Desire Realm is only unwholesome. Non-unwholesome afflictions cannot produce indeterminate karma. The rest are in the two realms. If non-latent indeterminate [karma] is bound to the Desire and Form Realms. Mental karma is as the mind says. Why? Because they are latent and non-latent, pervading the three realms. Therefore, within them.

If manifestation, non-manifestation, and precepts are briefly said to have three types: 　Unleaked and Dhyana-born, precepts that accord with liberation.

If manifestation, non-manifestation, and precepts are briefly said to have three types. Non-manifestation precepts, briefly speaking, should be known to have three types. Question: What are they? Answer: Unleaked and Dhyana-born, precepts that accord with liberation. Unleaked precepts are born together with the path, namely right speech, right action, and right livelihood. Dhyana-born precepts are born together with Dhyana, namely ordinary people and sages who are free from desire and not free from desire. Precepts that accord with liberation refer to the assembly gathering together, for those individuals.

邊。啟請受得。此三種戒攝一切戒。問曰。如是分別有教無教戒竟。何者與心俱生。何者不與心俱生。答曰。

無教在欲界　　教依於二有　當知非心俱　　謂余心俱說

欲界無教若順解脫戒所攝。及不攝。彼一切非心俱。不隨心轉義。問曰。何故不隨心轉。答曰。彼受戒已。不善無記心亦隨生故。不與善不善無記心隨轉。何以故。無心亦隨轉故。教者欲色二界不隨心轉。何以故。屬身故。余心亦有故。謂余心俱說者。余謂禪無漏戒。彼二種隨心轉。何以故。異心不隨轉故。以彼心力生二種。彼常隨心作隨順義。故彼二種過去過去成就。未來未來成就。現在現在成就。已說業差別。若業成就今當說。

無漏戒律儀　　見實則成就　禪生若得禪　　持戒生欲界

無漏戒律儀見實則成就者。謂從初苦法忍。及一切聖人成就無漏戒。是戒在於六地。未來中間根本四禪。此色地亦無漏。彼未離欲見諦成就未來地戒。若離欲一切有學極少成就三地。或有六地一切阿羅漢成就六地。禪生若得禪者。成就禪戒非余。是戒在九地。謂禪近地中間四禪。若人若得諸地若凡夫若聖人。是得成就彼地戒。持戒生欲界者。若受戒者彼成就順解脫戒。是戒欲界人得非余趣受。已略說成就差別。隨成就過去未來現在戒。今

【現代漢語翻譯】現代漢語譯本：邊。啟請受得。這三種戒包含了一切戒。問：這樣分別了有表業戒和無表業戒之後，哪種戒與心同時生起？哪種戒不與心同時生起？答：

無表業戒在欲界，表業戒依存於二有（指欲界和色界），　應當知道它們不與心同時生起，其餘的（禪定戒和無漏戒）說是與心同時生起。

欲界的無表業戒，無論是順解脫戒所包含的，還是不包含的，它們都不與心同時生起，意思是它們不隨心而轉移。問：為什麼不隨心而轉移呢？答：因為受戒之後，不善和無記的心也會隨之生起。所以，它不隨著善、不善、無記的心而轉移。為什麼呢？因為無心的時候它也會隨之運轉。表業戒在欲界和色界也不隨心轉移。為什麼呢？因為它屬於身業。其餘的心也有（指禪定戒和無漏戒）。所說的其餘與心同時生起，其餘指的是禪定戒和無漏戒。這兩種戒隨著心而轉移。為什麼呢？因為不同的心不會使它轉移。因為它們是由心的力量產生的兩種戒。它們常常隨著心而起作用，具有隨順的意義。所以這兩種戒在過去、過去成就，未來、未來成就，現在、現在成就。已經說了業的差別，如果業成就了，現在應當說。

無漏戒律儀，見真諦時則成就，　禪定生起，如果得到禪定，　持戒生在欲界。

無漏戒律儀見真諦時則成就，指的是從最初的苦法忍（Khu-fa-ren，佛教術語，指證得苦諦之忍），以及一切聖人成就無漏戒。這種戒存在於六地（Liu-di，指欲界、未至定地、中間禪地、初禪地、二禪地、三禪地）。此色地也是無漏的。那些未離欲而見諦的人，成就未來地的戒。如果離欲，一切有學（You-xue，指還在修學階段的聖人）最少成就三地，或者有六地，一切阿羅漢（A-luo-han，佛教術語，指斷盡煩惱，證得解脫的聖人）成就六地。禪定生起，如果得到禪定，就成就禪定戒，而不是其他的戒。這種戒存在於九地（Jiu-di，指未至定地、中間禪地、四禪地）。如果有人得到諸地，無論是凡夫還是聖人，得到什麼地就成就那個地的戒。持戒生在欲界，如果受戒的人，他就成就順解脫戒。這種戒是欲界的人才能得到的，而不是其他道的眾生所能受持的。已經簡略地說了成就的差別。隨著成就過去、未來、現在的戒，現在

【English Translation】 English version: edge. Requesting and receiving. These three precepts encompass all precepts. Question: Having distinguished between the precepts of expression and non-expression, which arise simultaneously with the mind, and which do not? Answer:

Non-expression exists in the desire realm, Expression relies on the two existences (desire and form realms). Know that they do not arise simultaneously with the mind, While the remaining (dhyana and non-outflow precepts) are said to arise simultaneously with the mind.

The non-expression precepts in the desire realm, whether included in the precepts of liberation in accordance with the Dharma or not, all do not arise simultaneously with the mind, meaning they do not follow the mind's changes. Question: Why do they not follow the mind's changes? Answer: Because after receiving the precepts, unwholesome and neutral minds also arise. Therefore, it does not change with wholesome, unwholesome, or neutral minds. Why? Because it also operates when there is no mind. The expression precepts in the desire and form realms do not follow the mind's changes. Why? Because they belong to the body. The remaining minds also exist (referring to dhyana and non-outflow precepts). The remaining that are said to arise simultaneously with the mind refer to dhyana and non-outflow precepts. These two precepts follow the mind's changes. Why? Because different minds do not cause them to change. Because these two types of precepts are produced by the power of the mind. They constantly act with the mind, having a compliant meaning. Therefore, these two precepts are accomplished in the past, past; future, future; and present, present. The differences in karma have been discussed. If karma is accomplished, now it should be said.

The non-outflow precepts and discipline, Are accomplished upon seeing reality. Dhyana arises, if dhyana is attained, Holding precepts is born in the desire realm.

The non-outflow precepts and discipline are accomplished upon seeing reality, referring to the initial moment of acceptance of suffering Dharma (Khu-fa-ren, Buddhist term, referring to the acceptance of the truth of suffering), and all sages accomplish the non-outflow precepts. These precepts exist in the six realms (Liu-di, referring to the desire realm, the realm of the unreached concentration, the intermediate dhyana realm, the first dhyana realm, the second dhyana realm, and the third dhyana realm). This form realm is also non-outflow. Those who have not left desire but have seen the truth accomplish the precepts of the future realm. If they leave desire, all those still learning (You-xue, referring to sages still in the learning stage) accomplish at least three realms, or there are six realms, and all Arhats (A-luo-han, Buddhist term, referring to a saint who has exhausted afflictions and attained liberation) accomplish six realms. Dhyana arises, if dhyana is attained, then the dhyana precepts are accomplished, not other precepts. These precepts exist in the nine realms (Jiu-di, referring to the realm of the unreached concentration, the intermediate dhyana realm, and the four dhyana realms). If someone attains these realms, whether they are ordinary people or sages, they accomplish the precepts of that realm they have attained. Holding precepts is born in the desire realm, if those who receive precepts, they accomplish the precepts of liberation in accordance with the Dharma. These precepts can only be attained by people in the desire realm, not by beings in other realms. The differences in accomplishment have been briefly discussed. Following the accomplishment of past, future, and present precepts, now

當說有三種人。謂住戒人。住非戒人。住非戒非非戒人。住戒人者亦有三種。以戒有三種故。彼者。

若住解脫戒　　彼無教現在　當知恒成就　　或盡成過去

若住解脫戒彼無教現在當知恒成就者。若住順解脫戒。彼人從初剎那受無教戒。現在一切時成就彼現在無教。常次第相續乃至命未盡。何以故。要期分齊故。或盡成過去者。或有住順解脫戒。成就過去無教戒。謂已滅不捨。舍事有五因緣。后當說。

若有作于教　　成就於中世　彼盡而不捨　　當知成過去

若有作于教成就於中世者。中世名現在。若人作身口教求受戒時。成就現在教戒。彼盡而不捨當知成過去者。盡者過去義。彼教盡時若不捨者成就過去教戒。此舍因緣如前說。略說如是初念教時。成就現在教及無教。彼后乃至教未盡未來。成就過去現在教及無教。此教盡已若不捨者。成就過去現在無教。彼但成就於過去教。非現在教。

若得禪無教　　成就滅未來　中若入正受　　教亦如前說

若得禪無教成就滅未來者。若得禪者成就過去未來禪戒。如成就禪彼人無教。雖決定滅由彼禪力故初如是彼得過去。如禪第二念等三世成就乃至未起禪。若起不捨成就過去未來無漏戒。與禪同故此中不說。既說禪戒亦說彼已。何

【現代漢語翻譯】現代漢語譯本當說有三種人，即安住于戒律之人、不安住于戒律之人、以及非安住于戒律亦非不安住于戒律之人。安住于戒律之人也有三種，因為戒律有三種的緣故。這三種人是：

『若住解脫戒，彼無教現在，當知恒成就，或盡成過去。』

如果安住于解脫戒（vimoksha-sila），那麼他的無教（avyakrta）現在恒常成就，或者完全成為過去。如果安住于順解脫戒（anuloma-vimoksha-sila），此人從最初剎那接受無教戒（avyakrta-sila）。現在一切時都成就此現在的無教，常次第相續乃至生命未盡。為什麼呢？因為有要期分齊的緣故。或者完全成為過去，或者有人安住于順解脫戒，成就過去的無教戒，指的是已經滅盡而不捨棄。捨棄此事有五種因緣，後面將會說到。

『若有作于教，成就於中世，彼盡而不捨，當知成過去。』

如果有人造作于教（shiksha），成就於中世，中世指的是現在。如果有人作身口教（kaya-vak-shiksha），求受戒時，成就現在的教戒。此教盡而不捨，應當知道成為過去。盡，是過去的意思。此教盡時如果不捨棄，就成就過去的教戒。此捨棄的因緣如前所說。簡略地說，最初念教時，成就現在教及無教。此後乃至教未盡的未來，成就過去現在教及無教。此教盡已如果不捨棄，就成就過去現在無教。此人只成就過去的教，而非現在的教。

『若得禪無教，成就滅未來，中若入正受，教亦如前說。』

如果獲得禪無教（dhyana-avyakrta），成就滅未來。如果獲得禪者，成就過去未來禪戒（dhyana-sila）。如成就禪，此人無教，雖然決定滅，由於此禪力的緣故，最初是這樣，他獲得過去。如禪第二念等，三世成就乃至未起禪。如果生起不捨棄，成就過去未來無漏戒（anasrava-sila），與禪相同，因此這裡不說。既然說了禪戒，也說了他的結果，何必再說呢？

【English Translation】 English version It is said that there are three kinds of people: those who abide in precepts (sila), those who do not abide in precepts, and those who neither abide in precepts nor do not abide in precepts. Those who abide in precepts are also of three kinds, because there are three kinds of precepts. These are:

'If one abides in the precepts of liberation (vimoksha-sila), their non-revealing (avyakrta) is constantly accomplished in the present, or it entirely becomes the past.'

If one abides in the precepts conducive to liberation (anuloma-vimoksha-sila), from the very first moment, this person receives the non-revealing precepts (avyakrta-sila). At all times in the present, they accomplish this present non-revealing, constantly and successively continuing until life ends. Why? Because of the defined limit of the vow. Or it entirely becomes the past; perhaps someone abides in the precepts conducive to liberation and accomplishes the past non-revealing precepts, referring to what has been extinguished but not abandoned. There are five causes for abandoning this matter, which will be discussed later.

'If one performs an instruction (shiksha), it is accomplished in the middle age; if they are exhausted but not abandoned, know that they become the past.'

If one performs an instruction (shiksha), it is accomplished in the middle age, 'middle age' referring to the present. If someone performs bodily and verbal instructions (kaya-vak-shiksha) when seeking to receive precepts, they accomplish the present instructional precepts. If these instructions are exhausted but not abandoned, it should be known that they become the past. 'Exhausted' means the past. If these instructions are exhausted but not abandoned, they accomplish the past instructional precepts. The causes for this abandonment are as previously stated. Briefly speaking, at the initial thought of instruction, they accomplish the present instruction and non-revealing. Thereafter, until the instructions are not exhausted in the future, they accomplish the past and present instruction and non-revealing. Once these instructions are exhausted, if they are not abandoned, they accomplish the past and present non-revealing. This person only accomplishes the past instruction, not the present instruction.

'If one obtains dhyana non-revealing (dhyana-avyakrta), they accomplish the extinguished future; if in the middle they enter into right concentration (samyak-samadhi), the instruction is as previously stated.'

If one obtains dhyana non-revealing (dhyana-avyakrta), they accomplish the extinguished future. If one obtains dhyana, they accomplish the past and future dhyana precepts (dhyana-sila). Just as they accomplish dhyana, this person's non-revealing, although definitely extinguished, is initially like this due to the power of this dhyana, and they obtain the past. Like the second thought of dhyana, etc., the three times are accomplished until dhyana does not arise. If it arises and is not abandoned, they accomplish the past and future non-leaking precepts (anasrava-sila), which are the same as dhyana, so it is not discussed here. Since the dhyana precepts have been discussed, and their results have also been discussed, why discuss it again?

以故。若有見諦教者彼人決定得於禪戒。故說禪戒即是說彼。

若作不善業　　住戒成就二　共煩惱纏俱　　當知彼儘儘

若作不善業住戒成就二者。若人住順解脫戒若住禪戒。彼不見諦作于不善。增上纏時不善無教便起。彼人爾時成就不善教及無教。問曰。何者住禪戒作不善耶。答曰。若未離欲依未來禪得作不善。問曰。幾時成就無教耶。答曰共煩惱纏俱。是人乃至未舍于不善纏。當知彼儘儘。若舍彼纏彼教無教亦舍。

若住非戒處　　無教成就中　當知不愛果　　或復盡過去

若住非戒處無教成就中當知不愛果者。住非戒者所謂屠羊殺雞殺豬捕魚捕鳥等。是人於一切時成就現在不善無教。是人初發作業剎那時。即於一切眾生所成就不善戒攝無教。若人初殺生時即得殺生所攝無教。於後隨所殺生。更得殺生所攝無教。非律儀攝戒。先已得故更不重得。或復盡過去者。第二念以去殺生。及非律儀攝無教。成就過去現在。乃至不捨剎那謝過去者名盡。

若剎那住教　　是說成就中　亦復盡過去　　善於上相違

若剎那住教是說成就中者。隨住教時成就現在教剎那現在名剎那住。亦復盡過去者。隨教剎那謝於過去未斷以來。是時成就過去現在。若盡而未舍但成就過去。善於上相違者

【現代漢語翻譯】現代漢語譯本：因此，如果有人證得了見諦（Dṛṣṭi，真理之見）之教，那麼這個人必定會獲得禪定（Dhyāna，冥想）和戒律（Śīla，道德規範）。所以說禪定和戒律，實際上就是在說這個人。

如果造作不善業，安住于戒律，成就二者，與煩惱纏縛在一起，應當知道這些都會止息。

如果造作不善業，安住于戒律，成就二者：如果有人安住于順解脫戒（Anuloma-vimokṣa-śīla，順應解脫的戒律），或者安住于禪定之戒，這個人沒有證得見諦，造作不善業，當增上纏（Adhiṣṭhāna，強烈的執著）生起時，不善的教（Śikṣā，教導）便會產生。這個人那時就成就了不善的教和無教（Aśikṣā，無教導）。有人問：什麼樣的人安住于禪定之戒而造作不善業呢？回答說：如果還沒有脫離慾望，依靠未來禪定，就可能造作不善業。有人問：什麼時候成就無教呢？回答說：與煩惱纏縛在一起的時候。這個人乃至沒有捨棄不善的纏縛，應當知道這些都會止息。如果捨棄了這些纏縛，那麼教和無教也會捨棄。

如果安住于非戒之處，在成就無教之中，應當知道是不喜愛的果報，或者會耗盡過去。

如果安住于非戒之處，在成就無教之中，應當知道是不喜愛的果報：安住于非戒之處的人，比如屠宰羊、殺雞、殺豬、捕魚、捕鳥等。這個人於一切時都成就現在的、不善的無教。這個人最初開始作業的剎那（Kṣaṇa，瞬間），就於一切眾生處，成就了不善戒所攝的無教。如果有人最初殺生，就得到了殺生所攝的無教。之後隨著所殺的生命，會再次得到殺生所攝的無教。非律儀（Prātimokṣa，別解脫戒）所攝的戒，因為先前已經得到，所以不會再次得到。或者會耗盡過去：從第二念開始殺生，以及非律儀所攝的無教，成就過去和現在。乃至沒有捨棄，剎那謝於過去，就叫做耗盡。

如果剎那安住于教，這就是說在成就之中，也會耗盡過去，善與上述相反。

如果剎那安住于教，這就是說在成就之中：隨著安住于教的時候，成就現在的教，剎那現在叫做剎那住。也會耗盡過去：隨著教的剎那謝於過去，在沒有斷除之前，這個時候成就過去和現在。如果耗盡而沒有捨棄，就只成就過去。善與上述相反：

【English Translation】 English version: Therefore, if someone has realized the teaching of Dṛṣṭi (Vision of Truth), that person will definitely attain Dhyāna (Meditation) and Śīla (Moral Discipline). Hence, speaking of Dhyāna and Śīla is actually speaking of that person.

If one commits unwholesome deeds, abiding in the precepts, achieving both, and is bound by afflictions, know that these will all cease.

If one commits unwholesome deeds, abiding in the precepts, achieving both: If someone abides in Anuloma-vimokṣa-śīla (Precepts conforming to liberation), or abides in the precepts of Dhyāna, this person has not realized the vision of truth, and commits unwholesome deeds. When Adhiṣṭhāna (Intense attachment) arises, the unwholesome Śikṣā (Teaching) will then arise. This person at that time achieves both unwholesome teaching and Aśikṣā (Non-teaching). Someone asks: What kind of person abides in the precepts of Dhyāna and commits unwholesome deeds? The answer is: If one has not yet detached from desire, relying on future Dhyāna, it is possible to commit unwholesome deeds. Someone asks: When is Aśikṣā achieved? The answer is: When bound by afflictions. This person, until they have not abandoned the unwholesome bonds, should know that these will all cease. If these bonds are abandoned, then the teaching and non-teaching will also be abandoned.

If one abides in a place of non-precepts, in the midst of achieving non-teaching, one should know it is an undesirable result, or it will exhaust the past.

If one abides in a place of non-precepts, in the midst of achieving non-teaching, one should know it is an undesirable result: Those who abide in a place of non-precepts, such as slaughtering sheep, killing chickens, killing pigs, catching fish, catching birds, etc. This person at all times achieves the present, unwholesome non-teaching. This person, at the first Kṣaṇa (Moment) of starting the action, achieves the non-teaching included in the unwholesome precepts towards all sentient beings. If someone initially kills a living being, they obtain the non-teaching included in killing. Afterwards, with each life killed, they will again obtain the non-teaching included in killing. The precepts included in Prātimokṣa (Individual liberation precepts), because they were previously obtained, will not be obtained again. Or it will exhaust the past: From the second thought onwards, killing, and the non-teaching included in non-Prātimokṣa, achieve the past and present. Until it is not abandoned, the moment passes into the past, which is called exhaustion.

If one abides in teaching for a moment, this is said to be in the midst of achievement, and it will also exhaust the past, good is the opposite of the above.

If one abides in teaching for a moment, this is said to be in the midst of achievement: As one abides in the teaching, one achieves the present teaching, the present moment is called abiding in the moment. It will also exhaust the past: As the moment of teaching passes into the past, before it is cut off, at this time one achieves the past and present. If it is exhausted but not abandoned, one only achieves the past. Good is the opposite of the above:

。如住律儀說不善。如是住非律儀說善。極凈信心作施等善。彼時善無教起彼舍此亦舍。

若處中所作　　是說成就中　亦復盡過去　　或二亦復一

若處中所作是說成就中者。處中謂非律儀非不律儀。彼若作善成就現在善教。若作不善成就現在不善教。亦復盡過去者。是教若滅未斷亦成就過去現在。若盡已不捨但成就過去。或二者。或教無教過去現在。若極欲作必定方便不捨。亦復一者。方便盡已但成就現在無教。有人乃至命未盡來。成就現在無教不欲止故。問曰。已說教順解脫戒。禪無漏戒云何得耶。答曰。

色界中善心　　得禪律儀戒　是舍彼亦舍　　無漏有六心

色界中善心得禪律儀戒者。若有人得色界善心。或時離欲或不離欲。彼一切得禪律儀戒。一切色界善心戒。常隨順唯除六心。所謂眼耳身識及聞慧。心臨命終心起作業心。問曰。此云何舍。答曰。是舍彼亦舍。若舍色界善心亦舍于彼。無漏有六心者。彼無漏戒六心共得。所謂未來中間根本四禪。彼舍此亦舍。問曰。如是諸戒彼何者戒。幾時舍耶。答曰。

順解脫調伏　　是舍於五時　禪生無漏戒　　二時智所說

順解脫調伏是舍於五時者。謂舍自分種類時。舍戒時。斷善根時。二根生時。正法隱沒時舍。或有人

【現代漢語翻譯】現代漢語譯本：如果安住于律儀而說不善，或者安住于非律儀而說善。以極凈信心行佈施等善事，那時產生的善無教，捨棄彼善的同時也捨棄此善。

『若處中所作，是說成就中，亦復盡過去，或二亦復一。』

『若處中所作是說成就中』，處中指的是非律儀非不律儀的狀態。如果在此狀態下行善，則成就現在的善教；如果作不善，則成就現在的不善教。『亦復盡過去者』，這種教如果滅而未斷，也成就過去和現在。如果已經斷盡而不捨棄，則只成就過去。『或二者』，或者教和無教同時存在於過去和現在。如果極度想要去做某事，必定會採取方便措施，並且不捨棄。『亦復一者』，方便措施已經用盡，但成就現在的無教。有人乃至生命未盡之時，成就現在的無教，因為不想要停止。問：已經說了教順解脫戒，禪無漏戒如何獲得呢？答：

『中善心，得禪律儀戒，是舍彼亦舍，無漏有六心。』

『中善心得禪律儀戒者』，如果有人得到中善心，或者已經離欲，或者尚未離欲，他們都能得到禪律儀戒。一切中善心戒，常常隨順，唯獨六心除外，即眼識、耳識、身識以及聞慧、臨命終心、心起作業心。問：這種戒如何捨棄呢？答：『是舍彼亦舍』，如果捨棄中善心，也捨棄與之相關的戒。『無漏有六心者』，無漏戒由六心共同獲得，即未來中間根本四禪。捨棄彼禪，此戒也隨之捨棄。問：這些戒中，哪些戒在什麼時間捨棄呢？答：

『順解脫調伏，是舍於五時，禪生無漏戒，二時智所說。』

『順解脫調伏是舍於五時者』，即捨棄自己的種類時，舍戒時，斷善根時，二根生時，正法隱沒時捨棄。或者有人...

【English Translation】 English version: If one dwells in the precepts and speaks unwholesome words, or dwells in non-precepts and speaks wholesome words. If one performs good deeds such as giving with pure faith, then the good non-teaching that arises at that time, abandoning that good also abandons this good.

『If what is done in the middle, is said to be in accomplishment, also exhausts the past, or two, or also one.』

『If what is done in the middle is said to be in accomplishment,』 'middle' refers to the state of neither precepts nor non-precepts. If one performs good deeds in this state, then one accomplishes the present teaching of good; if one does unwholesome deeds, then one accomplishes the present teaching of unwholesome. 『Also exhausts the past,』 this teaching, if it ceases but is not cut off, also accomplishes the past and present. If it is already exhausted and not abandoned, then it only accomplishes the past. 『Or two,』 or both teaching and non-teaching exist simultaneously in the past and present. If one extremely desires to do something, one will definitely take expedient measures and not abandon them. 『Also one,』 the expedient measures have already been exhausted, but it accomplishes the present non-teaching. Some people, even until the end of their lives, accomplish the present non-teaching because they do not want to stop. Question: It has already been said about the teaching that accords with liberation precepts, how are the meditative and non-outflow precepts obtained? Answer:

『Middle wholesome mind, obtains meditative precepts, abandoning that also abandons this, non-outflow has six minds.』

『Middle wholesome mind obtains meditative precepts,』 if someone obtains a middle wholesome mind, whether they have already detached from desire or have not yet detached from desire, they can all obtain meditative precepts. All middle wholesome mind precepts always accord, except for six minds, namely eye consciousness, ear consciousness, body consciousness, as well as hearing wisdom, the mind at the time of death, and the mind that arises to perform actions. Question: How are these precepts abandoned? Answer: 『Abandoning that also abandons this,』 if one abandons the middle wholesome mind, one also abandons the precepts related to it. 『Non-outflow has six minds,』 the non-outflow precepts are jointly obtained by six minds, namely the future, intermediate, fundamental four dhyanas (meditative states). Abandoning that dhyana, this precept is also abandoned along with it. Question: Among these precepts, which precepts are abandoned at what time? Answer:

『Accord with liberation, taming, is abandoning at five times, meditative birth, non-outflow precepts, two times, as the wise say.』

『Accord with liberation, taming, is abandoning at five times,』 that is, abandoning one's own kind, abandoning the precepts, cutting off the roots of goodness, the birth of two roots, and the disappearance of the true Dharma. Or someone...

說。犯戒根本梵行時舍。罽賓者說。有四時舍。除后二種。禪生無漏戒二時智所說者。禪戒二時舍退及度界地。無漏戒亦二時舍退及得果。彼根次第得果相似故不別說。有人別之彼三時舍。問曰。非律儀云何舍。答曰。

非律儀四時　　如是善無色　穢污唯一時　　是說在於意

非律儀四時者。謂受戒時。得禪戒時。二根生時。舍自分種類時。彼戒非戒於三時舍。謂本勢過。希望止。方便息。是說舍戒非戒應當觀察。問曰。已說色自性業。無色自性業竟復云何。答曰。如是善無色善無色業亦四時舍。謂得果時退時。斷善根時。度界地時。穢污唯一時是說在於意者。穢污意業於一時舍。謂離欲時。隨處處離欲彼彼舍。已說業自性及成就。隨彼業世尊無量門分別。今當說。

若業與苦果　　當知是惡行　復有意惡行　　貪瞋及邪見

若業與苦果當知是惡行者。若業感不愛果當知是惡行。謂殺生等所有不善身口意業。及后眷屬是謂惡行。隱沒無記。無果報故不說惡行。復有意惡行貪瞋及邪見者。彼不善思是意惡行如前所說。復有貪瞋邪見業分。當知如業以果成因故。如女為梵行垢。如是等已說。

彼相違善行　　最勝之所說　于中若增上　　聖說十業道

彼相違善行最勝之所說者。與

【現代漢語翻譯】現代漢語譯本：說：當觸犯根本梵行時，戒律就會捨棄。罽賓（Kashmir）的論師說，有四種情況會捨棄戒律，除了后兩種情況。禪定所生的無漏戒，在兩種情況下會捨棄：退失禪定和超出禪定所及的界地。無漏戒也在兩種情況下會捨棄：退失和證得果位。因為他們獲得果位的根基次第相似，所以沒有分別說明。有人對此進行區分，認為有三種情況會捨棄戒律。問：非律儀如何捨棄？答：非律儀四時舍，如是善無色；穢污唯一時，是說在於意。非律儀四時舍：指受戒時，獲得禪戒時，兩種根基生起時，捨棄自己的種類時。這些戒律在三種情況下會捨棄：本來的勢力過去，希望停止，方便之法停止。這是說捨棄戒律與非戒律應當仔細觀察。問：已經說了色的自性業，無色的自性業又是什麼呢？答：如是，善的無色業也在四種情況下捨棄：證得果位時，退失時，斷絕善根時，超出界地時。穢污唯一時，是說在於意：指穢污的意業在一種情況下捨棄，即離欲時。無論在何處離欲，就在何處捨棄。已經說了業的自性和成就，世尊用無量法門來分別這些業，現在應當說：若業與苦果，當知是惡行；復有意惡行，貪瞋及邪見。若業與苦果，當知是惡行：如果某種業帶來痛苦的結果，應當知道這是惡行。指殺生等所有不善的身口意業，以及與此相關的行為，都稱為惡行。隱沒的無記業，因為沒有果報，所以不說是惡行。復有意惡行，貪瞋及邪見：這些不善的思念是意惡行，如前所述。還有貪、瞋、邪見的業分，應當知道，就像業以果來成就因一樣。如女人是梵行的垢染，等等，這些已經說過了。彼相違善行，最勝之所說；于中若增上，聖說十業道。彼相違善行，最勝之所說：與惡行相反的善行，是最殊勝的人所說的。與

【English Translation】 English version: It is said: When the fundamental Brahmachariya (fundamental pure conduct) is violated, the precepts are abandoned. The Kashmira (Kashmir) masters say that there are four instances of abandonment, except for the latter two. The precepts born of Dhyana (meditation), the Anāsrava-śīla (undefiled precepts), are abandoned in two instances: when Dhyana is lost and when the boundary of Dhyana is transcended. The Anāsrava-śīla is also abandoned in two instances: when it is lost and when the fruit is attained. Because their foundations for attaining the fruit are similar in sequence, they are not separately explained. Some distinguish them, saying that there are three instances of abandonment. Question: How is non-discipline abandoned? Answer: Non-discipline is abandoned in four instances, as is good Arūpa (formless realm); defilement is abandoned in only one instance, which is said to be in the mind. Non-discipline is abandoned in four instances: when precepts are received, when Dhyana precepts are obtained, when two roots arise, and when one's own kind is abandoned. These precepts are abandoned in three instances: when the original power has passed, when hope ceases, and when the means cease. This is to say that the abandonment of precepts and non-precepts should be carefully observed. Question: The nature of Rūpa-karma (form realm karma) has been explained, what about the nature of Arūpa-karma (formless realm karma)? Answer: Thus, good Arūpa-karma is also abandoned in four instances: when the fruit is attained, when it is lost, when the root of goodness is severed, and when the boundary is transcended. Defilement is abandoned in only one instance, which is said to be in the mind: defiled mental karma is abandoned in one instance, that is, when desire is abandoned. Wherever desire is abandoned, it is abandoned there. The nature and accomplishment of karma have been explained, and the World Honored One has distinguished these karmas with countless Dharma doors. Now it should be said: If karma yields a painful result, know that it is evil conduct; moreover, evil mental conduct includes greed, hatred, and wrong views. If karma yields a painful result, know that it is evil conduct: if a certain karma brings about an undesirable result, it should be known as evil conduct. This refers to all unwholesome bodily, verbal, and mental karmas such as killing, as well as related actions, which are called evil conduct. Hidden, indeterminate karma is not called evil conduct because it has no karmic result. Moreover, evil mental conduct includes greed, hatred, and wrong views: these unwholesome thoughts are evil mental conduct, as previously stated. There are also karmic divisions of greed, hatred, and wrong views, which should be understood as karma accomplishing the cause through the result. Just as women are a defilement to Brahmachariya, and so on, these have already been said. The opposite of that is good conduct, spoken of by the most excellent; among these, if they are increased, the Noble Ones speak of the ten paths of karma. The opposite of that is good conduct, spoken of by the most excellent: good conduct, which is the opposite of evil conduct, is spoken of by the most excellent.

惡行相違當知悉是善行。謂一切善業意業無貪無瞋正見。于中若增上聖說十業道者。彼善行惡行業中。若增上業勝者說名業道。彼惡行中增上者名不善業道。若善行中增上者是善業道。不善業道者。謂殺生等七種及貪瞋邪見等。善業道者。謂離殺等七種。及不貪不瞋正見。或行方便重非業道。或業道重。故如是說。殺生者。于彼他眾生想。作欲殺意欲害命方便。彼業究竟是名殺生不與取者。於他物中作他物解。不與想欲劫奪意。取屬於己是名不與取。邪行者。于所行處非道非處非時。于非所行處行是名邪行。妄語者。異想誑他想言說是名妄語。兩舌者。穢污心欲破壞他語業是名兩舌。粗惡語者。以瞋忿心。他不愛語說是名粗惡語。軟見貪等被躓頓。不善語無益語非法語。是名綺語。貪者。愛他資產惡欲是名為貪。瞋者。增上惱他壞他心過惡是名為瞋。邪見者。謗無因果是名邪見。此為十不善業道。與此相違名善業道。餘業不名業道。謂此業道後方便。及飲酒打拍等惡行。禮拜等善行離飲酒思。如是等是業非業道。問曰業道有何義。答曰。是業是道故名業。道又業之道故名業。道業道業道故名業道。七業亦業亦道是思之道故。三是業道此非業義。問曰。何故諸煩惱中。此貪等三說是業道非余。答曰。增上惡故自煩惱他故

【現代漢語翻譯】現代漢語譯本惡行相反的，應當知道那就是善行。所謂的善業，指的是意業中沒有貪婪、沒有嗔恨、具有正見。在這其中，如果聖者進一步闡述十業道，那麼在善行和惡行中，如果某種行為的業力特別強大，就稱之為業道。在惡行中，最強的稱為不善業道；在善行中，最強的稱為善業道。不善業道包括殺生等七種行為，以及貪婪、嗔恨、邪見等。善業道包括遠離殺生等七種行為，以及不貪婪、不嗔恨、具有正見。或者，某種行為只是方便之行，雖然做了，但罪過不重，不能算是業道；或者，某種行為罪過很重，直接就是業道。所以這樣說。殺生，指的是對於其他眾生，心存殺害的想法，並採取行動去傷害其性命，最終完成了殺害的行為，這就叫做殺生。不與取（未經允許拿取），指的是對於他人的財物，明知是別人的東西，卻心懷盜取的念頭，想要據爲己有，最終拿走了，這就叫做不與取。邪行（不正當的性行為），指的是在不適當的地點、不適當的時間，與不應該發生性行為的對象發生性行為，這就叫做邪行。妄語（說謊），指的是心裡想的和說的不一樣，用虛假的話語欺騙他人，這就叫做妄語。兩舌（挑撥離間），指的是心懷惡意，想要破壞他人之間的關係，用言語挑撥是非，這就叫做兩舌。粗惡語（惡語傷人），指的是以嗔恨憤怒的心情，說出他人不愛聽的話，這就叫做粗惡語。綺語（花言巧語），指的是因為貪婪等煩惱所困擾，說一些沒有意義、沒有益處、不符合佛法的話，這就叫做綺語。貪（貪婪），指的是貪愛他人的財產，心懷惡意的慾望，這就叫做貪。嗔（嗔恨），指的是極度惱怒他人，想要破壞他人，心懷過分的惡意，這就叫做嗔。邪見（錯誤的見解），指的是誹謗因果報應，認為沒有因果關係，這就叫做邪見。以上就是十不善業道。與此相反的，就叫做善業道。其餘的行為不能稱為業道，比如業道之後的輔助行為，以及飲酒、打罵等惡行，禮拜等善行，遠離飲酒的念頭等等，這些是業，但不是業道。問：業道有什麼意義？答：既是業，又是道，所以叫做業道。或者說是業的道路，所以叫做業道。業道、業道，所以叫做業道。七種身業既是業，又是道，因為它們是思想的道路。三種意業是業道，但不是身體的行為。問：為什麼在各種煩惱中，只說貪、嗔、邪見這三種是業道，而不是其他的煩惱？答：因為這三種煩惱會引發極大的罪惡，既會傷害自己，也會傷害他人。

【English Translation】 English version Know that actions contrary to evil deeds are good deeds. Good deeds refer to mental actions that are without greed, without hatred, and with right view. Among these, if the Holy Ones further elaborate on the Ten Paths of Action (Dasa-karma-patha) (ten kinds of karmic actions), then among good and evil deeds, the action with the most dominant karma is called a Path of Action. Among evil deeds, the most dominant is called an Unwholesome Path of Action; among good deeds, the most dominant is called a Wholesome Path of Action. The Unwholesome Paths of Action include the seven actions such as killing, as well as greed, hatred, and wrong view. The Wholesome Paths of Action include abstaining from the seven actions such as killing, as well as non-greed, non-hatred, and right view. Alternatively, an action may be a minor act of convenience, not heavily sinful, and thus not considered a Path of Action; or an action may be heavily sinful, directly constituting a Path of Action. Thus it is said. Killing (Pranatipata) (taking life) refers to having the thought of killing other beings, intending to harm their lives, and taking actions to end their lives, ultimately completing the act of killing. This is called killing. Stealing (Adattadana) (taking what is not given) refers to recognizing an object as belonging to another, having the thought of taking it without permission, intending to seize it for oneself, and ultimately taking possession of it. This is called stealing. Sexual Misconduct (Kama-mithyacara) (improper sexual behavior) refers to engaging in sexual activity in an inappropriate place, at an inappropriate time, or with an inappropriate person. This is called sexual misconduct. Lying (Mrsa-vada) (false speech) refers to thinking one thing and saying another, deceiving others with false words. This is called lying. Divisive Speech (Paisunya) (sowing discord) refers to having malicious intent, wanting to destroy the relationships between others, and using words to incite conflict. This is called divisive speech. Harsh Speech (Parusa-vada) (abusive language) refers to speaking words that others do not like to hear, with anger and resentment. This is called harsh speech. Idle Chatter (Sambhinnapralapa) (meaningless talk) refers to being troubled by afflictions such as greed, and speaking words that are meaningless, unhelpful, and not in accordance with the Dharma. This is called idle chatter. Greed (Abhidhya) (covetousness) refers to being attached to the possessions of others, having malicious desires. This is called greed. Hatred (Vyapada) (ill-will) refers to being extremely angry with others, wanting to harm them, and harboring excessive malice. This is called hatred. Wrong View (Mithya-drsti) (incorrect belief) refers to slandering the law of cause and effect, believing that there is no causal relationship. This is called wrong view. The above are the Ten Unwholesome Paths of Action. The opposite of these are called the Wholesome Paths of Action. Other actions cannot be called Paths of Action, such as auxiliary actions after a Path of Action, as well as evil deeds like drinking alcohol, hitting, and scolding; good deeds like bowing in worship; and thoughts of abstaining from alcohol, etc. These are actions, but not Paths of Action. Question: What is the meaning of a Path of Action? Answer: It is both an action and a path, therefore it is called a Path of Action. Or it is the path of action, therefore it is called a Path of Action. Path of Action, Path of Action, therefore it is called a Path of Action. The seven bodily actions are both actions and paths, because they are the paths of thought. The three mental actions are Paths of Action, but not bodily actions. Question: Why, among all the afflictions, are only greed, hatred, and wrong view said to be Paths of Action, and not the other afflictions? Answer: Because these three afflictions cause the greatest evil, harming both oneself and others.

。此極過惡余不如是。彼對治不貪等白道。於此業道攝不攝業。略說二種。謂定不定。定有二種。報定時定。時定有三種。問曰云何。答曰。

謂現法果業　　次受于生果　後果亦復然　　當知時各定

若業於此生作。即此生熟名現法受業。若業次生熟者名生受業。過次生后餘生熟者名后受業。此等三種名時決定。報決定者。報決定熟非時決定。若得因緣便熟。餘名不定。問曰。如世尊說樂受等三業。云何差別。答曰。

欲界中善業　　及色界三地　是說為樂受　　此亦定不定

欲界中善業及色界三地是說為樂受者。欲界中善業能生與樂俱行報。色界初禪二禪三禪地中。亦生與樂俱行報。彼總說樂受。問曰。此業亦時定耶。答曰。此亦定不定。若定若不定。此四地中善業悉名樂受。此是樂受所攝果報。故名樂受。

生不苦不樂　　彼在於上善　若受于苦報　　是說不善業

生不苦不樂彼在於上善者。若第四禪及無色界善業名不苦不樂受。彼業能生不苦不樂俱行報故。若受于苦報是說不善業者。謂不善業名為苦受。彼業能生苦受俱行報。故此業亦定不定。問曰。如世尊說。黑黑報等四業。云何分別。答曰。

若色中善業　　是白是白報　黑白欲界中　　二黑說不凈

【現代漢語翻譯】現代漢語譯本：這種極端的罪惡我不會那樣做。與此相反的是不貪婪等清凈之道。這種行為是否包含在業道中？簡而言之，有兩種：決定和不決定。決定又有兩種：果報決定和時間決定。時間決定有三種。問：是哪三種？答：所謂現世報的業，接著是來世受報的業，然後是更久以後受報的業，應當知道它們各自的時間是確定的。如果某個行為在此生中造作，並在此生中成熟，就稱為現世受報業。如果某個行為在來世成熟，就稱為來世受報業。如果某個行為在來世之後的其他生中成熟，就稱為後世受報業。這三種都屬於時間決定的業。果報決定的業，是果報決定成熟但時間不決定的業。如果得到因緣就會成熟。其餘的稱為不決定的業。問：正如世尊所說，樂受等三種業，有什麼區別？答：欲界中的善業，以及三地（指初禪、二禪、三禪）的善業，被稱為樂受。這些業也分決定和不決定。欲界中的善業以及三地（指初禪、二禪、三禪）的善業被稱為樂受，是因為欲界中的善業能夠產生伴隨快樂的果報。初禪、二禪、三禪的境界中，也能產生伴隨快樂的果報。這些總稱為樂受。問：這些業的時間也是決定的嗎？答：這些業也分決定和不決定。無論是決定的還是不決定的，這四個境界中的善業都稱為樂受。這是樂受所包含的果報，所以稱為樂受。產生不苦不樂感受的，在於上界善業。如果承受痛苦的果報，那就是不善業。產生不苦不樂感受的，在於上界善業，指的是第四禪以及無（可能指無色界）的善業，稱為不苦不樂受。這些業能夠產生伴隨不苦不樂感受的果報。如果承受痛苦的果報，那就是不善業，指的是不善業稱為苦受。這些業能夠產生伴隨苦受的果報。這些業也分決定和不決定。問：正如世尊所說，黑黑報等四種業，有什麼區別？答：如果在色界中的善業，是清凈的，果報也是清凈的。黑白業存在於欲界中，兩種黑業被稱為不清凈。 English version: This extremely evil deed I will not do. The antidote to this is the white path of non-greed and so on. Is this action included in the path of karma? Briefly, there are two types: definite and indefinite. Definite karma has two types: definitely retributive and definitely temporal. Temporal karma has three types. Question: What are these three? Answer: The karma that bears fruit in this life, followed by the karma that bears fruit in the next life, and then the karma that bears fruit in later lives; it should be known that their respective times are definite. If an action is performed in this life and matures in this life, it is called karma that bears fruit in this life. If an action matures in the next life, it is called karma that bears fruit in the next life. If an action matures in other lives after the next life, it is called karma that bears fruit in later lives. These three are all types of temporally definite karma. Definitely retributive karma is karma whose retribution is definite but whose time is indefinite. It will mature when the conditions are right. The rest are called indefinite karma. Question: As the World Honored One said, what are the differences between the three types of karma, such as pleasant feeling? Answer: Good karma in the desire realm, and good karma in the three dhyana realms (referring to the first, second, and third dhyanas), are called pleasant feeling. These karmas are also divided into definite and indefinite. Good karma in the desire realm and good karma in the three dhyana realms (referring to the first, second, and third dhyanas) are called pleasant feeling because good karma in the desire realm can produce retribution accompanied by pleasure. In the realms of the **first, second, and third dhyanas, retribution accompanied by pleasure can also be produced. These are collectively called pleasant feeling. Question: Is the time of these karmas also definite? Answer: These karmas are also divided into definite and indefinite. Whether definite or indefinite, good karma in these four realms is called pleasant feeling. This is the retribution contained in pleasant feeling, so it is called pleasant feeling. The arising of neither painful nor pleasant feeling lies in the higher good karma. If one receives the retribution of suffering, that is unwholesome karma. The arising of neither painful nor pleasant feeling lies in the higher good karma, referring to the good karma of the fourth dhyana and the formless realms (possibly referring to the formless realm), which is called neither painful nor pleasant feeling. These karmas can produce retribution accompanied by neither painful nor pleasant feeling. If one receives the retribution of suffering, that is unwholesome karma, referring to unwholesome karma, which is called painful feeling. These karmas can produce retribution accompanied by painful feeling. These karmas are also divided into definite and indefinite. Question: As the World Honored One said, what are the differences between the four types of karma, such as black with black retribution? Answer: If it is good karma in the form realm, it is pure, and the retribution is also pure. Black and white karma exists in the desire realm, and the two black karmas are called impure.

【English Translation】 English version: This extremely evil deed I will not do. The antidote to this is the white path of non-greed and so on. Is this action included in the path of karma? Briefly, there are two types: definite and indefinite. Definite karma has two types: definitely retributive and definitely temporal. Temporal karma has three types. Question: What are these three? Answer: The karma that bears fruit in this life, followed by the karma that bears fruit in the next life, and then the karma that bears fruit in later lives; it should be known that their respective times are definite. If an action is performed in this life and matures in this life, it is called karma that bears fruit in this life. If an action matures in the next life, it is called karma that bears fruit in the next life. If an action matures in other lives after the next life, it is called karma that bears fruit in later lives. These three are all types of temporally definite karma. Definitely retributive karma is karma whose retribution is definite but whose time is indefinite. It will mature when the conditions are right. The rest are called indefinite karma. Question: As the World Honored One said, what are the differences between the three types of karma, such as pleasant feeling? Answer: Good karma in the desire realm, and good karma in the three dhyana realms (referring to the first, second, and third dhyanas), are called pleasant feeling. These karmas are also divided into definite and indefinite. Good karma in the desire realm and good karma in the three dhyana realms (referring to the first, second, and third dhyanas) are called pleasant feeling because good karma in the desire realm can produce retribution accompanied by pleasure. In the realms of the **first, second, and third dhyanas, retribution accompanied by pleasure can also be produced. These are collectively called pleasant feeling. Question: Is the time of these karmas also definite? Answer: These karmas are also divided into definite and indefinite. Whether definite or indefinite, good karma in these four realms is called pleasant feeling. This is the retribution contained in pleasant feeling, so it is called pleasant feeling. The arising of neither painful nor pleasant feeling lies in the higher good karma. If one receives the retribution of suffering, that is unwholesome karma. The arising of neither painful nor pleasant feeling lies in the higher good karma, referring to the good karma of the fourth dhyana and the formless realms (possibly referring to the formless realm), which is called neither painful nor pleasant feeling. These karmas can produce retribution accompanied by neither painful nor pleasant feeling. If one receives the retribution of suffering, that is unwholesome karma, referring to unwholesome karma, which is called painful feeling. These karmas can produce retribution accompanied by painful feeling. These karmas are also divided into definite and indefinite. Question: As the World Honored One said, what are the differences between the four types of karma, such as black with black retribution? Answer: If it is good karma in the form realm, it is pure, and the retribution is also pure. Black and white karma exists in the desire realm, and the two black karmas are called impure.

若色界中善業是白是白報者。色界中善業是白。一向無惱故。彼報亦白。一向可愛故。黑白欲界中者。欲界善業雜于不善故名黑白。彼無一業黑白二報雜受。問曰。若報非黑雲何名黑。答曰。以不愛故名之為黑。愛者名白。二黑說不凈者。不善業名黑。不可愛故。彼黑還生黑報。

若思能破壞　　彼諸成就業　無礙道相應　　是說第四業

若道能斷彼三種業。謂無礙道攝十七學思。是第四業此不可呵故名不黑。無有染著故名不白。與流轉相違故名無報。彼見道中法智分攝。相應四思及離欲界八無礙道相應八思。此十二思斷黑黑報業。第九無礙道相應一思斷黑白報業。初禪離欲乃至第四禪離欲第九無礙道攝。相應四思斷白白報業。余非報業。無色善業此中不數。何以故。無二白事。謂鮮潔白可喜樂白。故不說白。此經中世尊說中有。問曰。如世尊說。身口意業曲過澀等何者是耶。答曰。

諂生謂為曲　　過從瞋恚生　欲生謂為澀　　世尊之所說

諂生謂為曲者。方便諂他覆藏己事心曲名諂。此在欲界梵世非上地。彼在意地修道所斷。若業從諂起以果成因。故世尊說。曲彼非曲性。過從瞋恚生者。從瞋生業以果成因。故世尊說過。欲生謂為澀者。若業從欲生。果中說因。故世尊說澀。問曰。如世

【現代漢語翻譯】現代漢語譯本：如果中間的善業是白色的，那麼它的果報也是白色的嗎？中間的善業是白色的，因為它始終沒有惱人的成分，所以它的果報也是白色的，因為它始終令人喜愛。黑白業存在於欲界中，因為欲界的善業混雜著不善業，所以稱為黑白業。但不會有一種業同時承受黑和白兩種果報。有人問：如果果報不是黑色的，為什麼稱之為黑色？回答是：因為它不令人喜愛，所以稱之為黑色；令人喜愛的則稱為白色。二黑指的是不凈的業，不善業被稱為黑色，因為它不可愛。這種黑業還會產生黑色的果報。『如果思能破壞，那些成就的業，與無礙道相應，這就是所說的第四業。』如果道能夠斷除那三種業，也就是與無礙道相關的十七種學思，這就是第四業。這種業不可指責，所以稱為不黑；沒有染著，所以稱為不白；與輪迴流轉相反，所以稱為無報。它屬於見道中的法智部分，與相應的四種思，以及離欲界的八種無礙道相應的八種思相關。這十二種思斷除黑黑報業。第九種無礙道相應的一種思斷除黑白報業。初禪離欲乃至第四禪離欲的第九種無礙道所包含的相應的四種思斷除白白報業。其餘的不是報業。無色界的善業不在此列，為什麼呢？因為沒有兩種白色，即鮮潔的白色和可喜樂的白色，所以不說白色。這部經中，世尊提到了中有（Antarabhava）。有人問：如世尊所說，身、口、意業的曲、過、澀等指的是什麼呢？回答是：『諂媚產生曲，過失從瞋恚生，慾望產生澀，這是世尊所說的。』諂媚產生曲：爲了方便諂媚他人，隱藏自己的事情，內心彎曲叫做諂媚。這種諂媚存在於欲界和梵世，而不是更高的境界。它在意地通過修道來斷除。如果業從諂媚產生，以果來成就因，所以世尊說這是曲，但它不是曲的本性。過失從瞋恚產生：從瞋恚產生的業，以果來成就因，所以世尊說過失。慾望產生澀：如果業從慾望產生，在果中說因，所以世尊說澀。有人問：如世

【English Translation】 English version: If the intermediate good karma is white, is its result also white? The intermediate good karma is white because it is always without annoying elements, so its result is also white because it is always delightful. Black and white karma exists in the desire realm (Kāmadhātu) because the good karma in the desire realm is mixed with unwholesome karma, hence it is called black and white. However, there is no karma that simultaneously receives both black and white results. Someone asks: If the result is not black, why is it called black? The answer is: because it is not delightful, it is called black; what is delightful is called white. Two blacks refer to impure karma; unwholesome karma is called black because it is not delightful. This black karma also produces black results. 'If thought can destroy, those accomplished karmas, corresponding to the unobstructed path (Anantarya-marga), this is what is called the fourth karma.' If the path can cut off those three kinds of karma, that is, the seventeen learning thoughts associated with the unobstructed path, this is the fourth karma. This karma is not blameworthy, so it is called not black; it has no attachment, so it is called not white; it is contrary to the cycle of rebirth, so it is called without result. It belongs to the Dharma-knowledge (Dharma-jnana) part of the path of seeing (Darśana-marga), and is related to the corresponding four thoughts, and the eight unobstructed paths corresponding to the eight thoughts of detachment from the desire realm. These twelve thoughts cut off black-black result karma. One thought corresponding to the ninth unobstructed path cuts off black-white result karma. The corresponding four thoughts contained in the ninth unobstructed path of detachment from the first Dhyana (Dhyāna) to the fourth Dhyana cut off white-white result karma. The rest are not result karma. Good karma in the formless realm (Arūpadhātu) is not included here, why? Because there are no two kinds of white, namely pure white and delightful white, so white is not mentioned. In this sutra, the World Honored One (Bhagavan) mentioned the intermediate existence (Antarabhava). Someone asks: As the World Honored One said, what do crookedness, excess, and roughness of body, speech, and mind karma refer to? The answer is: 'Deceit produces crookedness, excess arises from anger, desire produces roughness, this is what the World Honored One said.' Deceit produces crookedness: To conveniently flatter others, hiding one's own affairs, the mind being crooked is called deceit. This deceit exists in the desire realm and the Brahma world (Brahma-loka), not in higher realms. It is cut off in the mind-ground through cultivation. If karma arises from deceit, using the result to accomplish the cause, so the World Honored One said this is crookedness, but it is not the nature of crookedness. Excess arises from anger: Karma arising from anger, using the result to accomplish the cause, so the World Honored One said excess. Desire produces roughness: If karma arises from desire, speaking of the cause in the result, so the World Honored One said roughness. Someone asks: As the

尊說。三種清凈三種寂靜。彼相云何。答曰。

一切妙行凈　　無學身口凈　所謂意凈者　　即是無學心

一切妙行凈者。所有身口意有漏無漏妙行一切說凈。問曰。有漏妙行不凈處所云何說凈。答曰。與煩惱不凈相違故。彼少分凈能引道第一義凈故。問曰。云何名凈。答曰。無學身口凈。無學身口妙行。名身口凈。所謂意凈者即是無學心。彼無學心名為意凈。得牟尼相離煩惱語言。斷三界辮髮。揃依有頂煩惱髻。身有起作意不寂靜。是故不說牟尼。牟尼者是寂靜義。為斷樂水洗凈等教是故說凈。為斷牟尼教故說身口意牟尼。已說業和合差別。業果差別今當說。

善業不善業　　是俱說二果　善或成三果　　餘一果當知

善業不善業是俱說二果者。善業有二種果。彼有漏善有依果報果。依果者前生後生界地自分善。報果者無記。無漏斷煩惱業有依果解脫果。依果者前生聖道後生聖道。一切相似增長不減。解脫果者。謂無礙道斷諸煩惱。彼不善業亦有二果。依果報果。善或成三果者。若有漏善斷煩惱者。彼有三果。依果報果解脫果。如世俗斷結道。餘一果當知者。謂無記業及余無漏不斷結者。彼有一果。所謂依果。問曰。彼身口業造色自性四大所起。彼何者業何四大造。答曰。

自地若有

【現代漢語翻譯】尊者說：『有三種清凈和三種寂靜，它們的相狀是怎樣的呢？』回答說：

『一切殊勝的行為是清凈的，無學（arhat，阿羅漢）的身口是清凈的，所謂的意清凈，就是無學的心。』

『一切殊勝的行為是清凈的』，是指所有身、口、意的有漏和無漏的殊勝行為，都可說是清凈的。問：『有漏的殊勝行為，在不凈之處，為何說是清凈的呢？』答：『因為它與煩惱的不凈相對立。』它少分的清凈，能引導至第一義的清凈。問：『什麼叫做清凈呢？』答：『無學（arhat，阿羅漢）的身口是清凈的。』無學（arhat，阿羅漢）的身口殊勝行為，名為身口清凈。『所謂的意清凈，就是無學的心。』那無學（arhat，阿羅漢）的心，名為意清凈。得到牟尼（muni，聖者）的相，遠離煩惱的語言，斷除三界的辮髮，剪除依附有頂的煩惱髮髻。身有起作，意不寂靜，所以不能說是牟尼（muni，聖者）。牟尼（muni，聖者）是寂靜的意思。爲了斷除樂水洗凈等的教說，所以說清凈。爲了斷除牟尼（muni，聖者）的教說，所以說身口意牟尼（muni，聖者）。』已經說了業的和合差別，現在應當說業果的差別。

『善業和不善業，都說是具有二種果報，善業或者成就三種果報，其餘的業只有一種果報，應當知道。』

『善業和不善業，都說是具有二種果報』，善業有二種果報，有漏的善業有依果和報果。依果是指前生、後生，界地自分的善。報果是指無記。無漏的斷煩惱業，有依果和解脫果。依果是指前生聖道，後生聖道，一切相似增長不減。解脫果是指，無礙道斷除諸煩惱。那不善業也有二種果報，依果和報果。『善業或者成就三種果報』，如果是有漏的善業斷除煩惱，那它有三種果報，依果、報果、解脫果。如世俗斷結道。『其餘的業只有一種果報，應當知道』，是指無記業以及其餘無漏不斷結的業，它們只有一種果報，就是依果。問：『那身口業所造的色，是自性四大所生起的，它們之中，什麼業是什麼四大所造的呢？』回答說：

『自地如果存在……』

【English Translation】 The Venerable said: 'There are three kinds of purity and three kinds of tranquility. What are their characteristics?' The answer is:

'All excellent conduct is pure, the body and speech of the no-learner (arhat) are pure, and what is called purity of mind is the mind of the no-learner (arhat).'

'All excellent conduct is pure' refers to all wholesome actions of body, speech, and mind, both with outflows and without outflows, which can be said to be pure. Question: 'How can wholesome actions with outflows be said to be pure in impure places?' Answer: 'Because they are contrary to the impurity of afflictions.' Its small portion of purity can lead to the ultimate purity of the first meaning. Question: 'What is called purity?' Answer: 'The body and speech of the no-learner (arhat) are pure.' The excellent conduct of the body and speech of the no-learner (arhat) is called purity of body and speech. 'What is called purity of mind is the mind of the no-learner (arhat).' That mind of the no-learner (arhat) is called purity of mind. Obtaining the characteristics of a muni (sage), being free from the language of afflictions, cutting off the braids of the three realms, and cutting off the topknot of afflictions attached to the peak of existence. The body has activity, and the mind is not tranquil, so it cannot be called a muni (sage). Muni (sage) means tranquility. To cut off the teachings of washing with pleasure water, etc., therefore it is said to be pure. To cut off the teachings of muni (sage), therefore it is said to be body, speech, and mind muni (sage).' The differences in the combination of actions have been explained. Now, the differences in the results of actions should be explained.

'Good actions and bad actions are both said to have two kinds of results. Good actions may achieve three kinds of results, and other actions have only one kind of result, which should be known.'

'Good actions and bad actions are both said to have two kinds of results.' Good actions have two kinds of results: wholesome actions with outflows have dependent results and retributive results. Dependent results refer to the goodness of the previous life and the subsequent life, the realm and the ground, and one's own share. Retributive results refer to the unconditioned. Actions without outflows that cut off afflictions have dependent results and liberation results. Dependent results refer to the previous life's noble path and the subsequent life's noble path, all similar, increasing and not decreasing. Liberation results refer to the unobstructed path that cuts off all afflictions. Bad actions also have two kinds of results: dependent results and retributive results. 'Good actions may achieve three kinds of results.' If wholesome actions with outflows cut off afflictions, then they have three kinds of results: dependent results, retributive results, and liberation results, such as the worldly path of cutting off bonds. 'Other actions have only one kind of result, which should be known' refers to unconditioned actions and other actions without outflows that do not cut off bonds. They have only one kind of result, which is the dependent result. Question: 'The form created by the actions of body and speech is produced by the four great elements of self-nature. Among them, what action is created by what four great elements?' The answer is:

'If the own ground exists...'

大　　身口業所依　無漏隨力得　　是還依彼力

自地若有大身口業所依者。若欲界身口業。彼但欲界四大造。色界亦如是。無漏隨力得是還依彼力者。無漏身口業隨力所得。還依彼地。如是四大生。若欲界無漏道起。彼還依欲界。如是四大造無漏身口業應當知。如是色界還依彼地。如是四大造無漏業應當知。問曰。若生無色界。舍于學戒得無學戒。彼舍依何地戒。得依何地戒耶。答曰。隨依彼地生隨依彼地滅。依彼地過去戒。及依五地未來戒等皆悉舍之。更得依五地未來戒。五地者。謂欲界四禪。問曰。如世尊說三障。是相云何。答曰。

無間無救業　　廣生諸煩惱　惡道受惡報　　障礙應當知

有三種障。所謂業障煩惱障報障。障礙聖道及聖道方便故名為障。業障者五無間業。所謂殺母殺父殺阿羅漢破僧噁心出佛身血。作此業已必定次生無間地獄故名無間。殺母殺父棄背恩義故墮無間地獄。其餘三種壞福田故。煩惱障者。謂勤煩惱及利煩惱。勤煩惱者數行煩惱。利煩惱者增上煩惱。現行煩惱名之為障非成就者。何以故。一切眾生平等成就諸煩惱故。報障者隨所住報。非聖道器報過惡故。問曰。彼何者是。答曰。一切惡道北郁單越無想眾生。一向是凡夫地故。問曰。此三業中何者最為大惡。答

【現代漢語翻譯】現代漢語譯本大身口業所依無漏隨力得是還依彼力自地若有大身口業所依者。若欲界身口業。彼但欲界四大造。亦如是。無漏隨力得是還依彼力者。無漏身口業隨力所得。還依彼地。如是四大生。若欲界無漏道起。彼還依欲界。如是四大造無漏身口業應當知。如是還依彼地。如是四大造無漏業應當知。問曰。若生無，舍于學戒得無學戒。彼舍依何地戒。得依何地戒耶。答曰。隨依彼地生隨依彼地滅。依彼地過去戒。及依五地未來戒等皆悉舍之。更得依五地未來戒。五地者。謂欲界四禪。問曰。如世尊說三障。是相云何。答曰。無間無救業廣生諸煩惱惡道受惡報障礙應當知有三種障。所謂業障、煩惱障、報障。障礙聖道及聖道方便故名為障。業障者五無間業。所謂殺母、殺父、殺阿羅漢（Arhat，已證得涅槃的聖者）、破僧、噁心出佛身血。作此業已必定次生無間地獄故名無間。殺母殺父棄背恩義故墮無間地獄。其餘三種壞福田故。煩惱障者。謂勤煩惱及利煩惱。勤煩惱者數行煩惱。利煩惱者增上煩惱。現行煩惱名之為障非成就者。何以故。一切眾生平等成就諸煩惱故。報障者隨所住報。非聖道器報過惡故。問曰。彼何者是。答曰。一切惡道、北郁單越（Uttarakuru，四大部洲之一，以享樂著稱）、無想眾生。一向是凡夫地故。問曰。此三業中何者最為大惡。答

【English Translation】 English version Great, the basis of physical and verbal karma. The unconditioned (Anasrava) is attained according to one's strength; it still relies on that strength. If in one's own realm there is a basis for great physical and verbal karma, such as physical and verbal karma of the desire realm, it is created only by the four great elements of the desire realm. It is also like this: the unconditioned physical and verbal karma is attained according to one's strength and still relies on that realm. Thus, the four great elements arise. If the unconditioned path arises in the desire realm, it still relies on the desire realm. Thus, one should know that the unconditioned physical and verbal karma is created by the four great elements. Thus, it still relies on that realm. Thus, one should know that the unconditioned karma is created by the four great elements. Question: If one is born without, and abandons the precepts of learning to attain the precepts of no-more-learning (Asekha), upon which realm's precepts does one abandon, and upon which realm's precepts does one attain? Answer: According to the realm in which one is born, according to the realm in which one ceases, one abandons the past precepts of that realm, as well as the future precepts of the five realms. One further attains the future precepts of the five realms. The five realms are the desire realm and the four Dhyanas (meditative states). Question: As the World-Honored One (Bhagavan) spoke of the three obstacles, what are their characteristics? Answer: The karma of uninterrupted suffering and without refuge, broadly generates all afflictions. Suffering evil retribution in evil paths, these should be known as obstacles. There are three kinds of obstacles: karma obstacles, affliction obstacles, and retribution obstacles. They are called obstacles because they obstruct the holy path and the means to the holy path. Karma obstacles are the five deeds of immediate retribution: killing one's mother, killing one's father, killing an Arhat (a perfected being who has attained Nirvana), causing disunity in the Sangha (Buddhist community), and with malicious intent, drawing blood from the body of a Buddha. Having committed these deeds, one is certain to be reborn in the Avici (uninterrupted) hell, hence the name 'uninterrupted'. Killing one's mother or father is abandoning kindness and righteousness, thus one falls into the Avici hell. The other three destroy the field of merit. Affliction obstacles are diligent afflictions and sharp afflictions. Diligent afflictions are frequently practiced afflictions. Sharp afflictions are intensified afflictions. Afflictions that are currently active are called obstacles, not those that are accomplished. Why? Because all sentient beings equally accomplish all afflictions. Retribution obstacles are the retributions in which one dwells, because the retribution is too evil to be a vessel for the holy path. Question: What are those? Answer: All evil paths, Uttarakuru (one of the four great continents, known for its enjoyment), and non-percipient beings. They are always in the state of ordinary beings. Question: Among these three karmas, which is the most evil? Answer:

曰。

妄語破壞僧　　當知極過惡　有頂世中思　　善中最大乘

妄語破壞僧當知極過惡者。一切業中破僧妄語最為極惡。彼得阿鼻地獄經一劫住。十三聚火圍繞其身。何以故。彼法非法想非法法想。亦破壞見法想破僧起異道故破壞法輪。是故此業一切業中最為極惡。有二種破僧。謂破法輪及破羯磨。破羯磨者同一界內別處布薩作羯磨等。問曰。何者善業得最大果。答曰。有頂世中思。善中最大果有頂正受思。一切善中得最大果。彼八萬劫極寂滅故。果報因緣故有頂中思說為大果。余金剛喻相應思一切大果。彼一切結究竟盡果故。

使品第四

業及煩惱因緣流轉已廣說。業彼業煩惱力故。受種種生非離煩惱。是故師欲分別煩惱。作如是說。

一切有根本　　業侶生百苦　九十八種使　　牟尼說當思

一切有者。謂欲有色有無色有。此等三有九十八使以為根本。何以故。此為業侶。能生種種受生等苦。彼業由於煩惱力故受生有。力非離煩惱。是故欲求解脫者應當知之。知已遠離。何以故。如不識怨則為所害。經中佛說有七種使。彼界行種分別為九十八使。所謂貪使界分別為三種。分別為五界種。分別為十五。慢無明使亦復如是。瞋使界分別為一種。分別為五。疑使界分別為三種。

【現代漢語翻譯】現代漢語譯本：說：『妄語破壞僧團，應當知道這是極其惡劣的行為。在有頂天（Akanistha，色界最高天）中的思，是善行中最大的功德。』『妄語破壞僧團，應當知道這是極其惡劣的行為』，在一切惡業中，妄語破壞僧團是最為惡劣的。作此業者會墮入阿鼻地獄（Avici，八大地獄中最下層），經歷一劫的時間，被十三堆火焰圍繞身體。為什麼呢？因為他們將法視為非法，將非法視為法，也破壞了見法的想法，因為破壞僧團而創立了其他道，所以破壞了法輪（Dharmacakra，佛法之輪）。因此，這種惡業在一切惡業中是最為惡劣的。破壞僧團有兩種方式，即破壞法輪和破壞羯磨（Karma，業）。破壞羯磨是指在同一區域內，在不同的地方舉行布薩（Posadha，齋戒）和羯磨等儀式。問：什麼善業能獲得最大的果報？答：『有頂天中的思』，在有頂天中進行正受思（Samadhi，禪定），是一切善行中獲得最大果報的。因為在那裡能達到八萬劫的極度寂滅。由於果報的因緣，所以在有頂天中的思被稱為大果。其餘與金剛喻（Vajropama，比喻金剛的堅固）相應的思也是一切大果，因為它們能使一切煩惱結徹底斷盡。使品第四業和煩惱的因緣流轉已經廣泛地闡述過了。由於業和煩惱的力量，眾生會承受各種各樣的生命，無法脫離煩惱。因此，佛陀想要分別闡述煩惱，所以這樣說：『一切有（三有，即欲有、色有、無色有）的根本，是與業相伴隨而產生的百般痛苦。九十八種使（Anusaya，煩惱的潛在傾向），牟尼（Muni，聖人，這裡指佛陀）說應當思考這些。』『一切有』，指的是欲有（Kama-bhava，欲界）、色有（Rupa-bhava，色界）和無色有（Arupa-bhava，無色界）。這三種有以九十八種使為根本。為什麼呢？因為這些使是與業相伴隨的，能夠產生種種如受生等的痛苦。這些業由於煩惱的力量而導致眾生承受生命。這種力量無法脫離煩惱。因此，想要尋求解脫的人應當瞭解這些，瞭解之後就要遠離它們。為什麼呢？如果不認識怨敵，就會被怨敵所傷害。經中佛陀說了有七種使。這些使在界、行、種方面分別有九十八種。所謂的貪使（Raga-anusaya，貪慾的潛在傾向）在界方面分為三種，在五界方面分為五種，在種方面分為十五種。慢使（Mana-anusaya，傲慢的潛在傾向）和無明使（Avidya-anusaya，無明的潛在傾向）也是如此。瞋使（Pratigha-anusaya，嗔恨的潛在傾向）在界方面分為一種，在五界方面分為五種。疑使（Vicikitsa-anusaya，懷疑的潛在傾向）在界方面分為三種。

【English Translation】 English version: Said: 『False speech that destroys the Sangha (community of monks), know that this is an extremely evil act. Thinking in Akanistha (the highest heaven in the Realm of Form), is the greatest merit among good deeds.』『False speech that destroys the Sangha, know that this is an extremely evil act.』 Among all evil deeds, false speech that destroys the Sangha is the most evil. Those who commit this act will fall into Avici (the lowest of the eight great hells), and dwell there for one kalpa (an immense period of time), surrounded by thirteen piles of fire. Why? Because they regard Dharma (the teachings of the Buddha) as non-Dharma, and non-Dharma as Dharma, and also destroy the thought of seeing the Dharma, and because of destroying the Sangha, they establish other paths, thus destroying the Dharmacakra (the Wheel of Dharma). Therefore, this evil deed is the most evil of all evil deeds. There are two ways to destroy the Sangha, namely destroying the Dharmacakra and destroying the Karma (actions). Destroying Karma refers to performing Posadha (fasting) and Karma rituals in different places within the same area. Question: Which good deed can obtain the greatest reward? Answer: 『Thinking in Akanistha,』 performing Samadhi (meditative absorption) in Akanistha is the greatest reward among all good deeds. Because there, one can attain extreme tranquility for eighty thousand kalpas. Due to the cause and condition of karmic retribution, thinking in Akanistha is said to be a great reward. The remaining thoughts corresponding to Vajropama (diamond-like samadhi) are also all great rewards, because they can completely exhaust all afflictions. Chapter Four on Latent Tendencies The causal flow of karma and afflictions has already been extensively explained. Due to the power of karma and afflictions, beings will endure various kinds of lives, unable to escape from afflictions. Therefore, the Buddha wants to separately explain afflictions, so he says: 『The root of all existence (the three realms of existence, namely the Realm of Desire, the Realm of Form, and the Formless Realm), is the hundreds of sufferings that arise accompanied by karma. The Muni (sage, here referring to the Buddha) said that one should contemplate the ninety-eight Anusaya (latent tendencies of afflictions).』『All existence』 refers to the Kama-bhava (Realm of Desire), Rupa-bhava (Realm of Form), and Arupa-bhava (Formless Realm). These three existences have ninety-eight latent tendencies as their root. Why? Because these tendencies accompany karma and can produce various sufferings such as being born. These karmas cause beings to endure life due to the power of afflictions. This power cannot escape from afflictions. Therefore, those who seek liberation should understand these and, after understanding them, should stay away from them. Why? If one does not recognize the enemy, one will be harmed by the enemy. In the sutras, the Buddha said that there are seven latent tendencies. These tendencies are divided into ninety-eight in terms of realms, practices, and types. The so-called Raga-anusaya (latent tendency of greed) is divided into three in terms of realms, five in terms of the five realms, and fifteen in terms of types. The Mana-anusaya (latent tendency of pride) and Avidya-anusaya (latent tendency of ignorance) are also the same. The Pratigha-anusaya (latent tendency of hatred) is divided into one in terms of realms and five in terms of the five realms. The Vicikitsa-anusaya (latent tendency of doubt) is divided into three in terms of realms.

分別為四界種。分別為十二。見使界分別為三種。分別為四。行分別為五。行種分別為十二。身邊二見同見苦斷故為一種。戒取見苦見道斷故為二種。邪見見取為四種。如是為十二使。界行種分別為三十六使。是故有九十八使。問曰。云何知耶。答曰。

一切諸使品　　當知立二分　謂見道斷分　　及以修道斷

見道所斷乃至修道所斷。唯有此等諸使更無有餘。見者視也。彼為見所斷故名見道斷。此言為忍所害義也。修者是數習義。為修所斷故名修道斷。此說為得性道所斷義也。

煩惱二十八　　當知障見苦　彼當見苦時　　斷盡無有餘

彼見道修道所斷九十八使中。二十八使障于見苦故。見苦斷此後當說。

見集斷十九　　當知滅亦然　增三見道斷　　十說修道滅

見集斷十九者。十九使障于見集故見集斷。當知滅亦然者。當知見滅亦斷十九使也。增三見道斷者。二十二使見道所斷。十說修道滅者。當知十使修道所斷。已說使種差別。彼界差別今當說。

最初煩惱種　　欲界當知十　二中各有七　　八種見道斷

最初煩惱種欲界當知十者。如前所說初見苦斷煩惱種類。彼中十使繫在欲界。所謂身見邊見邪見見取戒取貪瞋慢疑無明。二中各有七者。如前所說見集滅

【現代漢語翻譯】現代漢語譯本：分別為四界種（四種不同的界），分別為十二。見使界（與見解相關的煩惱）分別為三種，分別為四。行（行為）分別為五，行種分別為十二。身邊二見（身見和邊見）同見苦斷（在見苦諦時一同斷除），故為一種。戒取見（執取錯誤戒律的見解）苦見道斷（在見苦諦和見道諦時斷除），故為二種。邪見見取（錯誤的見解和執取）為四種。如是為十二使（十二種煩惱）。界行種（界、行為和種類）分別為三十六使。是故有九十八使（九十八種煩惱）。問曰：云何知耶？答曰：　一切諸使品　　當知立二分　謂見道斷分　　及以修道斷　　見道所斷乃至修道所斷。唯有此等諸使更無有餘。見者視也。彼為見所斷故名見道斷。此言為忍所害義也。修者是數習義。為修所斷故名修道斷。此說為得性道所斷義也。　煩惱二十八　　當知障見苦　彼當見苦時　　斷盡無有餘　　彼見道修道所斷九十八使中。二十八使障于見苦故。見苦斷此後當說。　見集斷十九　　當知滅亦然　增三見道斷　　十說修道滅　　見集斷十九者。十九使障于見集故見集斷。當知滅亦然者。當知見滅亦斷十九使也。增三見道斷者。二十二使見道所斷。十說修道滅者。當知十使修道所斷。已說使種差別。彼界差別今當說。　最初煩惱種　　欲界當知十　二中各有七　　八種見道斷　　最初煩惱種欲界當知十者。如前所說初見苦斷煩惱種類。彼中十使繫在欲界。所謂身見邊見邪見見取戒取貪瞋慢疑無明。二中各有七者。如前所說見集滅

【English Translation】 English version: They are respectively four 'dhatu-jati' (categories of realms). They are respectively twelve. The 'drishti-anusaya-dhatu' (afflictions related to views) are respectively three, and respectively four. 'Gati' (conduct) are respectively five, and 'gati-jati' (categories of conduct) are respectively twelve. 'Satkaya-drishti' (belief in a self) and 'antagrahadrishti' (belief in extremes) are both cut off at the 'darshana-marga' (path of seeing) of 'duhkha' (suffering), therefore they are one category. 'Shilavrataparamarsha-drishti' (belief in the efficacy of rituals) is cut off at the 'darshana-marga' of 'duhkha' and 'marga' (path), therefore they are two categories. 'Mithyadrishti' (wrong view) and 'drishtiparamarsha' (clinging to views) are four categories. Thus, there are twelve 'anusaya' (latent tendencies). The 'dhatu-gati-jati' (realms, conduct, and categories) are respectively thirty-six 'anusaya'. Therefore, there are ninety-eight 'anusaya'. Question: How is this known? Answer: 　All the categories of 'anusaya'　　Should be understood as established in two parts 　Namely, the part cut off by the 'darshana-marga'　　And that cut off by the 'bhavana-marga' (path of cultivation) 　　Those cut off by the 'darshana-marga' and those cut off by the 'bhavana-marga'. Only these 'anusaya' exist, and there are no others. 'Darshana' means seeing. Because they are cut off by seeing, they are called 'darshana-marga-prahata' (cut off by the path of seeing). This means they are destroyed by 'kshanti' (patience). 'Bhavana' means repeated practice. Because they are cut off by cultivation, they are called 'bhavana-marga-prahata' (cut off by the path of cultivation). This means they are cut off by the path of attainment. 　Twenty-eight 'klesha' (afflictions)　　Should be understood as obstructing the seeing of 'duhkha' 　When 'duhkha' is seen　　They are completely cut off without remainder 　　Among the ninety-eight 'anusaya' cut off by the 'darshana-marga' and 'bhavana-marga', twenty-eight 'anusaya' obstruct the seeing of 'duhkha'. The cutting off of 'duhkha' will be discussed later. 　Nineteen are cut off by seeing 'samudaya' (arising)　　It should be known that 'nirodha' (cessation) is the same 　Three more are cut off by the 'darshana-marga'　　Ten are said to be extinguished by the 'bhavana-marga' 　　Those nineteen cut off by seeing 'samudaya' are because nineteen 'anusaya' obstruct the seeing of 'samudaya'. It should be known that 'nirodha' is the same means that nineteen 'anusaya' are also cut off by seeing 'nirodha'. Three more are cut off by the 'darshana-marga' means that twenty-two 'anusaya' are cut off by the 'darshana-marga'. Ten are said to be extinguished by the 'bhavana-marga' means that ten 'anusaya' should be known as being cut off by the 'bhavana-marga'. The differences in the categories of 'anusaya' have been discussed. Now the differences in their realms will be discussed. 　The initial category of 'klesha'　　In the 'kama-dhatu' (desire realm), it should be known as ten 　In the two middle realms, there are seven each　　Eight categories are cut off by the 'darshana-marga' 　　The initial category of 'klesha' in the 'kama-dhatu' should be known as ten means that, as previously discussed, the categories of 'klesha' initially cut off by seeing 'duhkha', among them, ten 'anusaya' are bound to the 'kama-dhatu', namely 'satkaya-drishti', 'antagrahadrishti', 'mithyadrishti', 'drishtiparamarsha', 'shilavrataparamarsha', 'raga' (desire), 'dvesha' (hatred), 'mana' (pride), 'vicikitsa' (doubt), and 'avidya' (ignorance). In the two middle realms, there are seven each means that, as previously discussed, seeing 'samudaya' and 'nirodha'.

斷煩惱種類。彼中各有七使亦系欲界。當知於此十中除身見邊見戒取為七。八種見道斷者。此欲界系七中增于戒取。

欲界應當知　　四是修道斷　謂余上二界　　當知同可得

欲界應當知四是修道斷者。謂貪瞋慢無明等如是彼三十六使。繫在欲界應當知。謂余上二界者。餘六十二使繫在色無色界。當知同可得者。如是三十一使繫在色界。三十一使系無色界。三十六中除五瞋使。已說使數種界差別。使自性今當說。

所謂有身見　　邊見及邪見　二取應當知　　此五見煩惱

此五煩惱皆是見性。身見者彼於五受蔭中。執我我所是名身見。邊見者于彼計著斷常是名邊見。邪見者誹謗四諦。審爾計著是名邪見。戒取者于自在等自性丈夫中間智等。彼非解脫苦因中妄執為因。取戒等此中除等名取戒故名戒取。見取者于有漏法執為最勝。取見等此亦除等名故名見取。此智慧性故說名見。此等五見攝一切見。此一邪見邪執著故。以行差別故說五種。

貪慾及疑瞋　　慢無明非見　境界差別轉　　說有種種名

貪慾及疑瞋慢無明非見者。貪者彼于有中愛想樂著是名為貪。疑者于諦實義計以為實。或謗實義彼中猶豫是名為疑。瞋者若他侵陵。不能容忍便生惡欲。于眾生所極作逼迫破壞。非處生

【現代漢語翻譯】現代漢語譯本斷除煩惱的種類。其中每一種都有七種隨眠，也屬於欲界。應當知道，在這十種隨眠中，除去身見（Sakkāya-ditthi，認為五蘊和合的身體為我或我所）、邊見（Antagāhika-ditthi，執著于斷滅或常恒的極端見解）和戒禁取見（Sīlabbataparāmāsa，錯誤地認為持守不正當的戒律和苦行可以解脫），剩下七種。八種見道所斷的煩惱，是在這欲界系的七種隨眠中，增加了戒禁取見。

『欲界應當知，四是修道斷，謂余上二界，當知同可得。』

『欲界應當知道，四種是修道所斷的』，指的是貪（Lobha，貪愛）、嗔（Dosa，嗔恨）、慢（Māna，傲慢）和無明（Avijjā，無知）等。像這樣，那三十六種隨眠，繫縛在欲界，應當知道。『所謂其餘上二界』，其餘六十二種隨眠，繫縛在色界（Rūpadhātu）和無色界（Arūpadhātu）。『應當知道同樣可以獲得』，像這樣，三十一種隨眠繫縛在色界，三十一種隨眠繫縛在無色界。在三十六種隨眠中，除去五種嗔隨眠。已經說了隨眠的數量、種類和界限的差別，現在應當說隨眠的自性。

『所謂有身見，邊見及邪見，二取應當知，此五見煩惱。』

這五種煩惱都是見的性質。『身見』，是指對於五受蘊（Pañcakkhandha，構成個體的五種要素：色、受、想、行、識）中，執著于『我』或『我所』，這叫做身見。『邊見』，是指對於五蘊計著斷滅或常恒，這叫做邊見。『邪見』，是指誹謗四聖諦（Cattāri Ariya Saccāni，苦、集、滅、道），審察后仍然執著，這叫做邪見。『戒禁取見』，是指對於自在天（Īśvara）等的自性、丈夫（Puruṣa）、中間智等，在那些非解脫的苦因中，錯誤地執著為解脫的原因，取戒等，這裡除去『等』字，因為取的是戒，所以叫做戒禁取見。『見取』，是指對於有漏法（Sāsava dhamma，伴隨煩惱的法）執著為最殊勝，取見等，這裡也除去『等』字，所以叫做見取。這些是智慧的性質，所以說名為『見』。這五見涵蓋了一切見。這一個邪見，因為邪惡的執著，因為行為的差別，所以說了五種。

『貪慾及疑嗔，慢無明非見，境界差別轉，說有種種名。』

『貪慾以及疑、嗔、慢、無明不是見』。『貪』，是指對於存在中的愛戀、思念和快樂的執著，這叫做貪。『疑』，是指對於真實的意義認為是真實的，或者誹謗真實的意義，在其中猶豫不決，這叫做疑。『嗔』，是指如果他人侵犯，不能容忍便產生惡念，對於眾生極力地逼迫和破壞，在不適當的地方產生。

【English Translation】 English version Eliminating the types of afflictions. Among them, each has seven latent tendencies (anusaya) and also belongs to the desire realm (Kāmadhātu). It should be known that among these ten, excluding personality belief (Sakkāya-ditthi, the view that the five aggregates constitute a self), extreme views (Antagāhika-ditthi, clinging to the extremes of eternalism or annihilationism), and clinging to rules and rituals (Sīlabbataparāmāsa, the belief that liberation can be achieved through adherence to incorrect rules and ascetic practices), there remain seven. The eight afflictions severed by the path of seeing (Darśanamārga) are these seven belonging to the desire realm, with the addition of clinging to rules and rituals.

'The desire realm should be known, four are severed by the path of cultivation, as for the remaining two realms above, it should be known they are similarly obtainable.'

'The desire realm should be known, four are severed by the path of cultivation,' refers to greed (Lobha, attachment), hatred (Dosa, aversion), conceit (Māna, pride), and ignorance (Avijjā, delusion). Thus, these thirty-six latent tendencies are bound to the desire realm, it should be known. 'As for the remaining two realms above,' the remaining sixty-two latent tendencies are bound to the form realm (Rūpadhātu) and the formless realm (Arūpadhātu). 'It should be known they are similarly obtainable,' thus, thirty-one latent tendencies are bound to the form realm, and thirty-one latent tendencies are bound to the formless realm. Among the thirty-six, excluding the five latent tendencies of hatred. The differences in the number, types, and realms of the latent tendencies have been explained. Now, the nature of the latent tendencies should be explained.

'So-called personality belief, extreme views, and wrong view, and the two kinds of clinging should be known, these are the five afflictions of view.'

These five afflictions are all of the nature of view. 'Personality belief' refers to, regarding the five aggregates of clinging (Pañcakkhandha, the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness), clinging to 'I' or 'mine,' this is called personality belief. 'Extreme views' refers to, regarding those aggregates, clinging to annihilation or permanence, this is called extreme views. 'Wrong view' refers to slandering the Four Noble Truths (Cattāri Ariya Saccāni, suffering, its origin, its cessation, and the path to its cessation), and clinging to it even after examination, this is called wrong view. 'Clinging to rules and rituals' refers to, regarding the nature of Īśvara (自在天, a deity), Puruṣa (丈夫, a cosmic being), intermediate knowledge, etc., in those causes of suffering that are not liberation, falsely clinging to them as causes, taking rules, etc., here removing the 'etc.,' because it is taking rules, it is called clinging to rules and rituals. 'Clinging to views' refers to clinging to defiled dharmas (Sāsava dhamma, dharmas accompanied by afflictions) as the most supreme, taking views, etc., here also removing the 'etc.,' so it is called clinging to views. These are of the nature of wisdom, so they are called 'views.' These five views encompass all views. This one wrong view, because of evil clinging, because of the difference in actions, so five types are spoken of.

'Greed and doubt, hatred, conceit, and ignorance are not views, due to differences in the objects, various names are spoken of.'

'Greed, doubt, hatred, conceit, and ignorance are not views.' 'Greed' refers to attachment, thought, and delight in existence, this is called greed. 'Doubt' refers to considering the true meaning as true, or slandering the true meaning, hesitating in it, this is called doubt. 'Hatred' refers to, if others infringe, being unable to tolerate it and generating evil desires, extremely oppressing and destroying beings, arising in inappropriate places.

心惱彼是名為瞋。慢者于自地中稱量心舉是名為慢。無明者于諦相中不知不凈是名無明。此五煩惱非慧性故。使不說見。如是一切煩惱境界差別轉說有種種名者。此十煩惱隨於境界。差別轉故立種種名。此中若緣苦轉說見苦斷。如是見集斷等亦爾。

不苦於一切　　離三見二轉　道除於二見　　上界不行瞋

下苦於一切者。欲界中苦是名下苦。彼一切十使與見苦相違。問曰。云何相違。答曰。世間不能觀察。彼于苦陰不如實知。聞說陰苦不喜不樂。此不觀察是名愚癡。以愚癡故於中生疑。為但是陰為有我耶。起如是心是名為疑。疑故邪說或本習故。謗言無陰是名邪見。計有於我是名身見。見彼相似相續不斷故生常見。見彼因果相續壞滅。以迷惑故生於斷見。執于斷常故名邊見。於此見中取以為凈是名戒取。於此見等取為最上是名見取。若愛己見是名為貪。若恚他見是名為瞋。以此自高是名為慢。如是次第此十煩惱與苦相違。離三見二轉者。除身見邊見戒取。其餘七使集及滅轉。彼于苦因不知是名無明。癡故生疑疑于苦因。為有為無是名為疑。疑故邪說或因本習。謗無苦因是名邪見。于彼取勝是名見取。余如前說。如是于滅諦涅槃不知是名無明。以愚癡故迷惑涅槃為有為無。是名為疑。余如前說。道除於二

【現代漢語翻譯】現代漢語譯本：心懷惱怒，認為別人不對，這叫做『瞋』（krodha，憤怒）。傲慢者在自己的位置上衡量，內心高舉自大，這叫做『慢』（māna，傲慢）。對於真諦的實相，不能認識到不凈，這叫做『無明』（avidyā，無明）。這五種煩惱不是智慧的本性，所以不說『見』（dṛṣṭi，見解）。像這樣，一切煩惱隨著境界的差別而轉變，所以說有種種名稱。這十種煩惱隨著境界的差別而轉變，因此建立種種名稱。這裡面，如果緣于苦而轉，就說是『見苦斷』（duḥkha-darśana-prahātavya，因見苦而斷除的煩惱）。像這樣，『見集斷』（samudaya-darśana-prahātavya，因見集而斷除的煩惱）等等也是一樣。

『不苦於一切，離三見二轉，道除於二見，上界不行瞋』

『下苦於一切』，指的是欲界中的苦，這叫做『下苦』。這所有的十使（daśa bandhanāni，十種束縛）與見苦（duḥkha-darśana，對苦的觀察）相違背。問：如何相違背？答：世間的人不能觀察，他們對於苦陰（duḥkha-skandha，苦的蘊）不如實知。聽到說陰是苦，不喜也不樂。這種不觀察叫做愚癡。因為愚癡，所以心中生疑，是隻有陰，還是有我呢？生起這樣的心，這叫做『疑』（vicikitsā，懷疑）。因為懷疑，所以邪說，或者因為本來的習氣，誹謗說沒有陰，這叫做『邪見』（mithyā-dṛṣṭi，錯誤的見解）。計執有我，這叫做『身見』（satkāya-dṛṣṭi，有身見）。見到那些相似的相續不斷，所以產生『常見』（śāśvata-dṛṣṭi，永恒的見解）。見到那些因果相續壞滅，因為迷惑，所以產生『斷見』（uccheda-dṛṣṭi，斷滅的見解）。執著于斷見和常見，所以叫做『邊見』（antagrāha-dṛṣṭi，極端的見解）。在這種見解中，認為它是清凈的，這叫做『戒取』（śīlāvrata-parāmarśa，持戒的錯誤執取）。在這種見解等等中，認為它是最上的，這叫做『見取』（dṛṣṭi-parāmarśa，對見解的錯誤執取）。如果愛自己的見解，這叫做『貪』（rāga，貪愛）。如果憎恨別人的見解，這叫做『瞋』（krodha，憤怒）。用這些來抬高自己，這叫做『慢』（māna，傲慢）。像這樣次第，這十種煩惱與苦相違背。『離三見二轉』，指的是除了身見、邊見、戒取，其餘的七使在集諦（samudaya-satya，集諦）和滅諦（nirodha-satya，滅諦）上轉。他們對於苦的原因不能認識，這叫做『無明』。因為愚癡，所以生疑，懷疑苦的原因，是有還是沒有，這叫做『疑』。因為懷疑，所以邪說，或者因為本來的習氣，誹謗說沒有苦的原因，這叫做『邪見』。對於它取勝，這叫做『見取』。其餘的像前面所說。像這樣，對於滅諦涅槃（nirvāṇa，涅槃）不能認識，這叫做『無明』。因為愚癡，所以迷惑涅槃是有還是沒有，這叫做『疑』。其餘的像前面所說。『道除於二』

【English Translation】 English version: Anger at others is called 'Krodha' (anger). The arrogant, measuring themselves in their own position, with hearts lifted up, this is called 'Māna' (pride). Not knowing impurity in the characteristics of truth is called 'Avidyā' (ignorance). These five afflictions are not of the nature of wisdom, therefore they are not called 'views' (dṛṣṭi). Thus, all afflictions transform according to the differences in the realm, so they are said to have various names. These ten afflictions establish various names as they transform according to the differences in the realm. Here, if it turns based on suffering, it is said to be 'seeing suffering to be abandoned' (duḥkha-darśana-prahātavya). Likewise, 'seeing the cause to be abandoned' (samudaya-darśana-prahātavya) and so on are also the same.

'Not suffering in all, apart from three views turning in two, the path removes two views, anger does not proceed in the upper realms.'

'Suffering below in all' refers to the suffering in the desire realm, which is called 'suffering below'. All these ten fetters (daśa bandhanāni) contradict the seeing of suffering (duḥkha-darśana). Question: How do they contradict? Answer: The people of the world cannot observe; they do not truly know the suffering aggregate (duḥkha-skandha). Hearing that the aggregate is suffering, they are neither pleased nor displeased. This non-observation is called ignorance. Because of ignorance, doubt arises in the heart: is there only the aggregate, or is there a self? Giving rise to such a thought is called 'doubt' (vicikitsā). Because of doubt, they speak wrongly, or because of original habits, they slander, saying there is no aggregate, which is called 'wrong view' (mithyā-dṛṣṭi). Clinging to the idea of a self is called 'self-view' (satkāya-dṛṣṭi). Seeing those similar continuations without end, they give rise to 'eternalism' (śāśvata-dṛṣṭi). Seeing those cause-and-effect continuations destroyed, because of delusion, they give rise to 'annihilationism' (uccheda-dṛṣṭi). Clinging to annihilationism and eternalism is called 'extreme view' (antagrāha-dṛṣṭi). In this view, considering it to be pure is called 'attachment to precepts' (śīlāvrata-parāmarśa). In this view, etc., considering it to be supreme is called 'attachment to views' (dṛṣṭi-parāmarśa). If one loves their own views, this is called 'greed' (rāga). If one hates others' views, this is called 'anger' (krodha). Using these to elevate oneself is called 'pride' (māna). In this order, these ten afflictions contradict suffering. 'Apart from three views turning in two' refers to, except for self-view, extreme view, and attachment to precepts, the remaining seven fetters turn on the truth of origination (samudaya-satya) and the truth of cessation (nirodha-satya). They cannot recognize the cause of suffering, which is called 'ignorance'. Because of ignorance, doubt arises, doubting the cause of suffering: is there or is there not? This is called 'doubt'. Because of doubt, they speak wrongly, or because of original habits, they slander, saying there is no cause of suffering, which is called 'wrong view'. Considering it to be superior is called 'attachment to views'. The rest is as said before. Likewise, not recognizing cessation, nirvāṇa (nirvāṇa), is called 'ignorance'. Because of ignorance, they are deluded about whether nirvāṇa exists or not, which is called 'doubt'. The rest is as said before. 'The path removes two'

見者。道除身邊二見餘八種轉。于彼不信受道是名無明。餘一切如前說。戒取者於此諸見。牛戒等中信以為凈。問曰。彼身見等何故不于集滅道中轉耶。答曰。身見於果中行我我所轉。無有作如是解。於此苦因及滅道等計於我者。是故身見於苦中轉。故見苦實悉斷無餘。邊見從身見生。是故苦緣。若見斷身見者。彼緣彼見亦斷邊見。問曰。若戒取不信于因。計自在因為道。彼云何見苦斷耶。答曰。彼愚于果。計自在等陰名而起彼常分別。于自在等以作因想。彼時能以無常等行觀察苦諦。計自在等因想即斷故見苦斷亦不通道彼計非道為道。為道故見道斷見真道故滅中無此。何以故。如是因道滅中無故。上界不行瞋者。色無色界除瞋。余如欲界說。何以故。彼無損害相故。有善欲故。性寂靜故。心滋潤故。是故無瞋。已說諸使自性差別。緣差別今當說。

普遍在苦因　　疑見及無明　是使一切品　　謂在於一地

見苦見集所斷品中。疑見及相應無明不共無明。此十一使當知界。界自界地中一切遍。此于自地一切五品中緣使上不使下。何以故。離欲性故。下不使上。何以故。非境界故。故說使于自地。問曰。一切遍義云何。答曰。緣一切有漏事義故名一切遍義。彼一切一切眾生。一切有漏事中。本來起故。是名

【現代漢語翻譯】現代漢語譯本『見』（Dṛṣṭi）是指除了『身邊二見』（兩種與身體相關的錯誤見解）之外，其餘八種『轉』（pravṛtti，活動）。對於涅槃之道不相信和接受，這被稱為『無明』（Avidyā，無知）。其餘一切都如前所述。『戒取』（Śīla-parāmarśa，執取戒律）是指對於諸如牛戒等錯誤的戒律，相信它們是清凈的。有人問：為什麼『身見』（Satkāya-dṛṣṭi，我見）等不在『集』（Samudaya，苦之根源）、『滅』（Nirodha，苦之止息）、『道』（Mārga，通往苦之止息的道路）中『轉』呢？回答是：『身見』在果報中活動，執著于『我』和『我所』，不會產生這樣的理解：在此苦因以及滅道等中，計著于『我』。因此，『身見』在『苦』（Duḥkha，苦諦）中『轉』。因此，如實地見到『苦』，就能完全斷除『身見』，沒有剩餘。『邊見』（Antagrahadṛṣṭi，邊見）從『身見』產生，因此是『苦』的緣起。如果見到斷除『身見』的人，那麼與彼見相關的『邊見』也會被斷除。有人問：如果『戒取』不相信因果，認為自在天（Īśvara）是『道』，那麼他們如何能通過見『苦』而斷除煩惱呢？回答是：他們愚昧於果報，認為自在天等的陰（Skandha，五蘊）是常恒的，並分別執著。對於自在天等，他們產生『作因』的想法。那時，他們能夠以無常等行來觀察『苦諦』。認為自在天等是『因』的想法就會斷除，因此通過見『苦』而斷除煩惱，也不相信『道』，他們認為非道是道。因為執著于非道為道，所以通過見『道』而斷除煩惱。因為見到真正的『道』，所以在『滅』中沒有這種情況。為什麼呢？因為像這樣的『因』和『道』在『滅』中不存在。在上界（指色界和無色界）中，沒有『瞋』（Dveṣa，嗔恨）。在色界和無色界中，沒有『瞋』，其餘的都如欲界所說。為什麼呢？因為那裡沒有損害的現象，有善良的慾望，本性寂靜，內心滋潤。因此沒有『瞋』。已經說了諸『使』（Anuśaya，隨眠）的自性差別，現在應當說『緣』（ālambana，所緣）的差別。

普遍在苦因　　疑見及無明　是使一切品　　謂在於一地

在見『苦』、見『集』所斷的品類中，『疑』（Vicikitsā，懷疑）、『見』（Dṛṣṭi，邪見）以及相應的『無明』（Avidyā，無知），還有不共的『無明』。這十一種『使』應當知道，在界（Dhātu，界）、自界地（Sva-bhūmi，自身所處的層次）中一切普遍。這在自身所處的層次的一切五品中，緣使上而不使下。為什麼呢？因為離欲的本性。下不使上。為什麼呢？因為不是境界。所以說『使』在自身所處的層次。有人問：一切普遍的含義是什麼？回答是：因為緣一切有漏事（Sāsrava-dharma，有煩惱的事物）的緣故，所以名為一切普遍。彼一切一切眾生，一切有漏事中，本來就生起，所以名為一切普遍。

【English Translation】 English version 'Seeing' (Dṛṣṭi) refers to the remaining eight types of 'activities' (pravṛtti) besides the 'two views related to the body'. Not believing in and accepting the path to Nirvana is called 'ignorance' (Avidyā). Everything else is as previously stated. 'Clinging to precepts' (Śīla-parāmarśa) refers to believing that erroneous precepts, such as the cow vow, are pure. Someone asks: Why don't 'self-view' (Satkāya-dṛṣṭi) etc. 'operate' in 'origin' (Samudaya), 'cessation' (Nirodha), and 'path' (Mārga)? The answer is: 'Self-view' operates in the result, clinging to 'self' and 'what belongs to self', and does not produce such an understanding: in this cause of suffering and cessation, path, etc., clinging to 'self'. Therefore, 'self-view' 'operates' in 'suffering' (Duḥkha). Therefore, truly seeing 'suffering' completely cuts off 'self-view' without remainder. 'Extreme view' (Antagrahadṛṣṭi) arises from 'self-view', therefore it is the cause of 'suffering'. If one sees someone who has cut off 'self-view', then the 'extreme view' related to that view will also be cut off. Someone asks: If 'clinging to precepts' does not believe in cause and effect, and considers Īśvara (自在天) as the 'path', then how can they cut off afflictions by seeing 'suffering'? The answer is: They are ignorant of the result, thinking that the aggregates (Skandha) of Īśvara etc. are permanent, and clinging to them separately. Regarding Īśvara etc., they generate the idea of 'making a cause'. At that time, they are able to observe the 'truth of suffering' with impermanence etc. The idea of considering Īśvara etc. as the 'cause' will be cut off, therefore cutting off afflictions by seeing 'suffering', and also not believing in the 'path', they consider the non-path as the path. Because of clinging to the non-path as the path, afflictions are cut off by seeing the 'path'. Because of seeing the true 'path', there is no such situation in 'cessation'. Why? Because such a 'cause' and 'path' do not exist in 'cessation'. In the upper realms (referring to the Form Realm and Formless Realm), there is no 'hatred' (Dveṣa). In the Form Realm and Formless Realm, there is no 'hatred', and the rest is as described in the Desire Realm. Why? Because there is no phenomenon of harm there, there are good desires, the nature is peaceful, and the mind is nourished. Therefore, there is no 'hatred'. The differences in the nature of the 'latent tendencies' (Anuśaya) have been explained, and now the differences in 'object' (ālambana) should be explained.

Universally in the cause of suffering, doubt, view, and ignorance 　These latent tendencies are all categories, said to be in one realm

In the categories cut off by seeing 'suffering' and seeing 'origin', 'doubt' (Vicikitsā), 'view' (Dṛṣṭi), and the corresponding 'ignorance' (Avidyā), as well as non-common 'ignorance'. These eleven 'latent tendencies' should be known to be universally present in the realm (Dhātu), in one's own realm (Sva-bhūmi). This, in all five categories of one's own realm, causes the upper but not the lower. Why? Because of the nature of being detached from desire. The lower does not cause the upper. Why? Because it is not the object. Therefore, it is said that the 'latent tendencies' are in one's own realm. Someone asks: What is the meaning of universally present? The answer is: Because it is related to all defiled things (Sāsrava-dharma), it is called universally present. All those beings, in all defiled things, originally arise, therefore it is called universally present.

一切遍義。無有一有漏法。若凡夫人本來不取執我我所等者。問曰。何故見苦見集所斷品中。說一切遍非滅道耶。答曰。一切有漏緣故。同一意故。是以堅固一切有漏事苦集諦攝。見滅見道所斷諸使。少分有漏緣少分無漏緣。非同一意故。非堅固亦非一切緣。問曰。何故貪瞋慢等非一切遍。答曰。此是自相使故。於一眾生少分亦生。一切遍使則不如是。一切遍者緣一切界一切地故。貪等作意起求貪慾。具一切遍者但於他現生惡行猶如河流。已說自界地一切遍。他界地一切遍今當說。

初煩惱五種　　四說為第一　于上境界轉　　普遍智所說

前說十一一切遍中。除身邊二見餘九煩惱。他界地中說一切遍。彼欲界見苦所斷邪見。謗色無色界苦果。見取取勝戒取于非苦因取為苦因。疑彼中猶豫無明迷惑。如是欲界見集所斷邪見。謗色無色界陰。因見取于因事取勝。疑于因事猶豫無明迷惑。如是色界邪見謗無色界苦果。如是應廣說。地亦如是。初禪地謗第二禪苦。如是應廣說。乃至不用處謗非想非非想處。複次無色界異彼無他界一切遍。何以故。上無界故。非想非非想處無他地。一切遍上無地故。問曰。何故身邊二見。非他界地一切遍耶。答曰。非異界地生。于異界地陰生我我所無此理也。無二身事行此非現見

故。彼無我故。無生我所理也。邊見者於己陰中計存斷常。

邪見及與疑　　俱生獨無明　見滅道二斷　　當知無漏緣

見滅斷邪見謗于滅諦。疑者疑于滅諦。彼二相應無明及獨一無明。無明不見相於滅處轉。此三煩惱緣滅諦故。是無漏緣道中亦爾。如是三界有十八使定無漏緣。問曰。何故見滅所斷。貪等煩惱非無漏緣。答曰。如其無漏緣者。則不見貪過。是故貪使非無漏緣。若貪滅道者。是善法欲非貪使也。非瞋者毀呰相不生故。自性柔軟作故。無漏非可慢也。清凈最勝是涅槃道故非二取。

阿毗曇心論經卷第二大正藏第 28 冊 No. 1551 阿毗曇心論經

阿毗曇心論經卷第三

法勝論大德優波扇多釋

高齊天竺三藏那連提耶舍譯(六卷成部)使品之二(別譯)

問曰。彼何者使。何處使。

欲界一切種　　一切遍使使　緣縛于自地　　上地亦如是

欲界一切種一切遍使使緣縛于自地者。欲界一切遍使使。欲界一切種上地亦如是者。色無色界自地亦如是。

其餘諸結使　　當知于自種　緣使于自地　　一切共依品

其餘諸結使當知于自種緣使于自地者。非一切遍使。于自種類自地法中。緣使所使此彼境界。一切共依品者。一

【現代漢語翻譯】故，因為沒有『我』(ātman)，所以沒有產生『我所』(mamata)的道理。持邊見者在自己的五蘊(skandha)中，計度存在斷見或常見。

『邪見』(mithyā-dṛṣṭi)及與『疑』(vicikitsā)，都與俱生的『無明』(avidyā)相伴隨。見道和滅道所斷，應當知道是無漏的因緣。

見『滅諦』(nirōdha-satya)所斷的是『邪見』，它誹謗『滅諦』。『疑』是懷疑『滅諦』。這二者與相應的『無明』以及獨一的『無明』相關聯。『無明』不見『滅諦』的真相，在『滅諦』之處顛倒。這三種煩惱以『滅諦』為緣，因此是無漏的因緣。在『道諦』(mārga-satya)中也是如此。像這樣，三界中有十八種隨眠(anuśaya)必定是無漏的因緣。有人問：為什麼見『滅諦』所斷的『貪』(rāga)等煩惱不是無漏的因緣呢？回答說：如果『貪』是無漏的因緣，那麼就不會看到『貪』的過患。因此，『貪』不是無漏的因緣。如果貪求『滅諦』和『道諦』，那是善法欲，不是『貪』。至於『瞋』(dveṣa)，因為毀損的相狀不會產生，它的自性是柔軟的緣故。無漏不是可以輕慢的，因為清凈最殊勝的是『涅槃』(nirvāṇa)之道，所以不是二取。

《阿毗曇心論經》卷第二大正藏第 28 冊 No. 1551 《阿毗曇心論經》

《阿毗曇心論經》卷第三

法勝論大德優波扇多釋

高齊天竺三藏那連提耶舍譯(六卷成部)使品之二(別譯)

有人問：這些是什麼『隨眠』(anuśaya)？在什麼地方起作用？

欲界的一切種類，一切『遍使』(sarvatraga-anuśaya)都是『隨眠』。以各自的『地』(bhūmi)為緣而束縛，上界也是如此。

欲界的一切種類，一切『遍使』都是『隨眠』，以各自的『地』為緣而束縛。欲界的一切『遍使』，欲界的一切種類，上界也是如此。色界和無色界，各自的『地』也是如此。

其餘的各種『結使』(saṃyojana-anuśaya)，應當知道屬於各自的種類。以各自的『地』為緣而成為『隨眠』，一切都是共同所依之品。

其餘的各種『結使』，應當知道屬於各自的種類，以各自的『地』為緣而成為『隨眠』。不是一切『遍使』，在各自種類和各自『地』的法中，以『隨眠』來驅使，這就是那些境界，一切都是共同所依之品。一

【English Translation】 Therefore, because there is no 'self' (ātman), there is no reason for the arising of 'what belongs to self' (mamata). Those who hold extreme views calculate the existence of annihilationism or eternalism within their own five aggregates (skandha).

'False view' (mithyā-dṛṣṭi) and 'doubt' (vicikitsā) are both accompanied by co-arisen 'ignorance' (avidyā). What is severed by the Path of Seeing and the Path of Cessation should be known as the condition for the unconditioned (anāsrava).

What is severed by seeing the 'Truth of Cessation' (nirōdha-satya) is 'false view', which slanders the 'Truth of Cessation'. 'Doubt' is doubting the 'Truth of Cessation'. These two are associated with corresponding 'ignorance' and singular 'ignorance'. 'Ignorance' does not see the true nature of the 'Truth of Cessation', and is inverted in the place of the 'Truth of Cessation'. These three afflictions take the 'Truth of Cessation' as their condition, therefore they are the condition for the unconditioned. It is the same in the 'Truth of the Path' (mārga-satya). In this way, there are eighteen latent tendencies (anuśaya) in the three realms that are definitely conditions for the unconditioned. Someone asks: Why are afflictions such as 'greed' (rāga), which are severed by seeing the 'Truth of Cessation', not conditions for the unconditioned? The answer is: If 'greed' were a condition for the unconditioned, then one would not see the faults of 'greed'. Therefore, 'greed' is not a condition for the unconditioned. If one craves the 'Truth of Cessation' and the 'Truth of the Path', that is a desire for good Dharma, not 'greed'. As for 'hatred' (dveṣa), because the aspect of harming does not arise, its nature is gentle. The unconditioned is not something to be disdained, because the purest and most excellent is the path of 'Nirvana' (nirvāṇa), so it is not a dualistic grasping.

Abhidharmahrdaya-sutra-sastra Volume 2 Taisho Tripitaka Volume 28 No. 1551 Abhidharmahrdaya-sutra-sastra

Abhidharmahrdaya-sutra-sastra Volume 3

Commentary by Dharma-vijaya, Great Master Upasanta

Translated by Tripitaka Narendrayasas of the Gaoqi Dynasty from India (Six fascicles forming a complete set), Chapter 2 on Latent Tendencies (Separate Translation)

Someone asks: What are these latent tendencies (anuśaya)? Where do they operate?

All types in the Desire Realm, all 'pervasive latent tendencies' (sarvatraga-anuśaya) are latent tendencies. They are bound by their own 'realm' (bhūmi) as a condition, and it is the same in the upper realms.

All types in the Desire Realm, all 'pervasive latent tendencies' are latent tendencies, bound by their own 'realm' as a condition. All 'pervasive latent tendencies' in the Desire Realm, all types in the Desire Realm, it is the same in the upper realms. It is the same for the Form Realm and the Formless Realm, each with its own 'realm'.

The remaining various 'bonds and latent tendencies' (saṃyojana-anuśaya) should be known to belong to their respective types. They become latent tendencies by taking their own 'realm' as a condition, and all are categories of common dependence.

The remaining various 'bonds and latent tendencies' should be known to belong to their respective types, and they become latent tendencies by taking their own 'realm' as a condition. Not all are 'pervasive latent tendencies'; within the Dharma of their own type and their own 'realm', they are driven by latent tendencies, and these are those realms, all of which are categories of common dependence. One

切遍使及不遍使。于自種類自品相應法中相應使。

若無漏所行　　他地緣煩惱　彼相應所使　　境界解脫故

若無漏所行他地緣煩惱彼相應所使者。若使無漏緣。及他界地緣煩惱。彼相應所使非緣使。問曰。何故。答曰。境界解脫故。此使解脫境界故。無漏諸法解脫一切煩惱。問曰。云何緣而不使。答曰。無住處故彼對治無漏。是故不得住處。譬如炎熾琉璃蚊蚋等蟲。樂升其上而不能住。如人履于熱地以熱觸故不能停足。彼亦如是。上地諸法解脫下地。是故緣而不使。問曰。此使云何為是不善為是無記。答曰。

身見及邊見　　彼俱生無明　是欲中無記　　色無色一切

身見及邊見彼俱生無明是欲中無記者。欲界身邊二見。及彼相應無明是無記。何以故。與施戒等不相違故。身見常見於施戒修不相違。何以故。欲受未來可愛果故。是故作施等事。不善則與施等相違。是故無記。又諸眾生常行此見。若此煩惱是不善者。欲界應無有一眾生得受樂者。何以故。常行不善故。複次此見愚于自事不逼迫他。是故身見非是不善。斷見隨順離欲近於無我。能作厭離無常行故亦非不善。欲界諸餘煩惱皆是不善。色無色一切者。色無色界所有諸使悉是無記。四支五支三昧所制伏故不能生報。譬如善咒制伏毒

【現代漢語翻譯】現代漢語譯本：遍使和不遍使，在它們各自種類和品類相應的法中，是相應的使。

『若無漏所行，他地緣煩惱，彼相應所使，境界解脫故。』

如果（某種）煩惱是無漏法所行境，並且緣于其他地的（眾生），那麼與此（煩惱）相應的使，是因為境界解脫的緣故（而不產生作用）。

如果（某種）煩惱是無漏法所行境，並且緣于其他地的（眾生），那麼與此（煩惱）相應的使，如果使是無漏法所緣，以及他界地所緣的煩惱，那麼與此相應的使就不是緣使。問：為什麼？答：因為境界解脫的緣故。這些使解脫了境界的緣故。無漏的諸法解脫了一切煩惱。問：怎麼樣是緣而不使呢？答：因為沒有住處。因為對治它們的無漏法，所以不能有住處。譬如熾熱的琉璃，蚊蚋等蟲子，喜歡飛到上面，卻不能停留。如同人踩在熱地上，因為熱的觸感而不能停下腳。它們也是這樣。上地的諸法解脫下地的（煩惱），所以是緣而不使。問：這些使是屬於不善的，還是屬於無記的呢？答：

『身見及邊見，彼俱生無明，是欲中無記，色無色一切。』

身見（Satkayadristi，認為五蘊和合的身體是真實存在的錯誤見解）和邊見（Antagrahadristi，執著于斷見或常見的極端見解），以及與它們同時產生的無明（Avidya，對事物真相的迷惑和無知）在欲界（Kama-dhatu，眾生有情慾和物質慾望的生存領域）中是無記的（Avyakrta，非善非惡，不產生特定果報的狀態）。為什麼呢？因為與佈施、持戒等善行不相違背的緣故。身見中的常見與佈施、持戒、修行不相違背。為什麼呢？因為想要獲得未來可愛的果報的緣故。所以會做佈施等事情。不善的（行為）則與佈施等（善行）相違背。所以是無記的。而且，眾生常常持有這種見解。如果這種煩惱是不善的，那麼欲界應該沒有一個眾生能夠享受快樂。為什麼呢？因為常常行不善的緣故。而且，這種見解愚昧於自身的事情，不逼迫他人。所以身見不是不善的。斷見（Ucchedadristi，認為人死後一切皆無的錯誤見解）隨順於遠離慾望，接近於無我（Anatta，沒有永恒不變的自我），能夠產生厭離和無常的修行，所以也不是不善的。欲界其餘的煩惱都是不善的。色界（Rupa-dhatu，脫離了粗俗慾望但仍有物質存在的生存領域）和無色界（Arupa-dhatu，完全脫離物質存在的純精神生存領域）的一切（煩惱）都是無記的。因為四禪（Dhyana，通過冥想達到的四種禪定狀態）和五通（Abhijnana，通過修行獲得的五種超自然能力）以及三昧（Samadhi，精神專注的狀態）所制伏，所以不能產生果報。譬如好的咒語能夠制伏毒藥。

【English Translation】 English version: Pervasive afflictions and non-pervasive afflictions, in their respective kinds and categories of corresponding dharmas, are corresponding afflictions.

'If what is practiced by the unconditioned, afflictions conditioned by other realms, the afflictions corresponding to them, are due to the liberation of the realm.'

If an affliction is an object of practice for the unconditioned and is conditioned by other realms, then the affliction corresponding to it does not produce an effect because of the liberation of the realm.

If an affliction is an object of practice for the unconditioned and is conditioned by other realms, then if the affliction is conditioned by the unconditioned and by other realms, the corresponding affliction is not a conditioning affliction. Question: Why? Answer: Because of the liberation of the realm. These afflictions are liberated from the realm. The unconditioned dharmas liberate all afflictions. Question: How is it that it conditions but does not afflict? Answer: Because there is no place to dwell. Because the unconditioned dharmas that counteract them, there is no place to dwell. For example, like blazing crystal, mosquitoes and other insects like to fly on top of it but cannot stay. Like a person stepping on hot ground, they cannot stop their feet because of the hot sensation. It is the same with them. The dharmas of the higher realms liberate the lower realms, so they condition but do not afflict. Question: Are these afflictions unwholesome or indeterminate? Answer:

'Self-view and extreme views, the ignorance arising with them, are indeterminate in the desire realm, all in the form and formless realms.'

Self-view (Satkayadristi, the false view that the aggregates of existence constitute a real self) and extreme views (Antagrahadristi, clinging to extreme views of permanence or annihilation), and the ignorance (Avidya, delusion and ignorance of the true nature of things) arising with them, are indeterminate (Avyakrta, neither wholesome nor unwholesome, not producing specific karmic results) in the desire realm (Kama-dhatu, the realm of beings with desires and material cravings). Why? Because they do not contradict giving, morality, and other virtuous practices. The view of permanence within self-view does not contradict giving, morality, and cultivation. Why? Because one desires to receive desirable results in the future. Therefore, one performs acts of giving and so on. Unwholesome actions contradict giving and so on, so they are indeterminate. Moreover, beings constantly hold these views. If these afflictions were unwholesome, then no being in the desire realm would be able to experience happiness. Why? Because they are constantly engaging in unwholesome actions. Furthermore, this view is ignorant of one's own affairs and does not oppress others, so self-view is not unwholesome. The view of annihilation (Ucchedadristi, the false view that everything ceases after death) is in accordance with detachment from desire, close to no-self (Anatta, the absence of a permanent, unchanging self), and can generate aversion and the practice of impermanence, so it is also not unwholesome. All other afflictions in the desire realm are unwholesome. All afflictions in the form realm (Rupa-dhatu, the realm of existence beyond gross desires but still with material form) and the formless realm (Arupa-dhatu, the realm of purely mental existence without material form) are indeterminate. Because they are subdued by the four Dhyanas (Dhyana, the four states of meditative absorption) and the five Abhijna (Abhijnana, the five supernormal powers attained through practice) and Samadhi (Samadhi, a state of mental concentration), they cannot produce karmic results. Just as a good mantra can subdue poison.

蛇不能為害。彼亦如是。複次不能為報因者。不善能生苦受報。上無苦受不可欲界受于彼果。問曰。云何一切煩惱。決定於自境界中轉。為當不耶。答曰不也問曰。云何。答曰。

貪瞋慢當知　　過去或緣縛　未來說一切　　餘一切三世

貪瞋慢當知過去或緣縛者。若過去世貪瞋慢等彼非一切。于自境界中過去世縛。何以故。非不見不聞。不聞不分別事起貪瞋慢。何以故。分齊緣故。或時有人于眼生貪非余身份。何以故。自相使故。非貪等使共取境界如身見等。未來說一切者。若未來世貪瞋慢等。緣縛三世諸有漏法。彼中若五識身。必定生法系縛未來。若不生法系縛三世。及意地生不生法。亦緣縛三世諸有漏法。何以故。彼緣一切有漏法故。餘一切三世者。見疑無明是名為除。彼共相縛故。若過去未來緣縛三世諸有漏法。何以故。彼是共相使故。現在使不定。是故不說。若有者彼自相使隨現在前。彼現在未來縛。未來縛者。謂意地及不生五識身等。過去世者。若於彼起已滅不斷于彼中縛。若共相使現在前者。彼縛三世諸有漏法。已說使世差別。次第轉今當說。

煩惱次第轉　　自地于自地　上地亦生下　　次第應當知

煩惱次第轉自地于自地者。謂一切使于自地使次第緣轉。一一次第生於一

【現代漢語翻譯】現代漢語譯本蛇不能造成傷害。他們也是如此。此外，不能作為報應之因的原因是，不善的行為會產生痛苦的感受作為報應。在更高的境界沒有痛苦的感受，因此不可欲界無法承受那樣的果報。有人問：『為什麼所有的煩惱都一定在它們各自的境界中運轉？是這樣還是不是這樣？』回答說：『不是這樣。』有人問：『為什麼？』回答說：

『貪、嗔、慢應當知，過去或為緣所縛，未來所說的一切，其餘一切皆三世。』

『貪、嗔、慢應當知，過去或為緣所縛』的意思是，如果過去世的貪、嗔、慢等等，它們並非全部在它們各自的境界中被過去世所束縛。為什麼呢？因為不是不見、不聞、不分別事物就會生起貪、嗔、慢。為什麼呢？因為有分齊的緣故。有時有人只在眼睛上產生貪慾，而不是在其他身體部位。為什麼呢？因為自相的作用。貪等煩惱不是像身見等那樣共同攝取境界。『未來所說的一切』的意思是，如果未來世的貪、嗔、慢等等，緣縛三世所有有漏之法。其中，如果是五識身，必定會生起法，繫縛未來。如果不生起法，繫縛三世，以及意地生起或不生起法，也會緣縛三世所有有漏之法。為什麼呢？因為它們緣一切有漏之法。『其餘一切皆三世』的意思是，見、疑、無明，這些被稱作除外。因為它們共同束縛。如果過去未來緣縛三世所有有漏之法。為什麼呢？因為它們是共相煩惱。現在的煩惱不確定。因此不說。如果有，那麼自相煩惱隨現在前。那麼現在束縛未來。未來束縛的意思是，指意地以及不生起五識身等等。過去世的意思是，如果在那裡生起，已經滅去，沒有斷絕，就在那裡束縛。如果共相煩惱現在前者，那麼它們束縛三世所有有漏之法。已經說了煩惱在時間上的差別，接下來應當說煩惱的次第運轉。

『煩惱次第轉，自地于自地，上地亦生下，次第應當知。』

『煩惱次第轉，自地于自地』的意思是，一切煩惱在它們各自的境界中依次緣起運轉。一次又一次地依次生起於一地。

【English Translation】 English version Snakes cannot cause harm. So are they. Furthermore, the reason for not being able to be a cause of retribution is that unwholesome actions can produce painful feelings as retribution. In the higher realms, there are no painful feelings, so the Realm of Desire cannot bear such consequences. Someone asks: 'Why do all afflictions necessarily operate within their respective realms? Is it so or is it not so?' The answer is: 'It is not so.' Someone asks: 'Why?' The answer is:

'Greed, hatred, and pride should be known, bound by past or conditions; all that is said of the future; all the rest are of the three times.'

'Greed, hatred, and pride should be known, bound by past or conditions' means that if greed, hatred, pride, etc., of the past, they are not all bound by the past in their respective realms. Why? Because greed, hatred, and pride do not arise from not seeing, not hearing, and not distinguishing things. Why? Because of the limited conditions. Sometimes someone only generates greed in the eyes, not in other parts of the body. Why? Because of the function of self-characteristics. Afflictions such as greed do not jointly grasp objects like the view of self. 'All that is said of the future' means that if greed, hatred, pride, etc., of the future, bind all conditioned dharmas of the three times. Among them, if it is the five consciousnesses, it will definitely generate dharma, binding the future. If it does not generate dharma, binding the three times, and the mind-ground generates or does not generate dharma, it will also bind all conditioned dharmas of the three times. Why? Because they condition all conditioned dharmas. 'All the rest are of the three times' means that views, doubts, and ignorance are called exceptions. Because they bind together. If the past and future condition all conditioned dharmas of the three times. Why? Because they are common afflictions. Present afflictions are uncertain. Therefore, they are not mentioned. If there are any, then self-characteristic afflictions follow the present. Then the present binds the future. Future binding means referring to the mind-ground and the non-arising of the five consciousnesses, etc. The past means that if it arises there, has ceased, and has not been cut off, it is bound there. If common afflictions are present, then they bind all conditioned dharmas of the three times. The differences of afflictions in time have been discussed. Next, the sequential operation of afflictions should be discussed.

'Afflictions sequentially operate, from their own ground to their own ground; the higher ground also gives rise to the lower; the sequence should be known.'

'Afflictions sequentially operate, from their own ground to their own ground' means that all afflictions sequentially arise and operate in their respective realms. One after another, they sequentially arise in one ground.

切。上地亦生下次第應當知者。于梵世地命終次第生欲界。一切彼中染污心命終。次第欲界中陰穢污心生。如是乃至有頂中生或生如是生。如生無色界還生無色界。問曰。如世尊說貪等七使。云何差別為九十八。答曰。

欲界五種貪　　此說欲愛使　色無色亦爾　　有愛應當知

欲界五種貪此說欲愛使者。所謂見苦集滅道修道斷等。五種欲貪說欲愛使。此如前說。色無色亦爾有愛應當知者。色界五種。無色界中亦有五種說有愛使。

瞋即是瞋使　　五種如前說　憍慢及無明　　十五在三界

瞋即是瞋使五種如前說者。欲界瞋有五種。見苦斷等說為瞋使。憍慢及無明十五在三界者。欲界憍慢亦有五種見苦斷等。色無色界亦有五種。此十五種慢說為慢使。無明亦爾。

見使三十六　　當知在三界　疑使有十二　　略說為七種

見使三十六當知在三界者。見使三十六當知十二繫在欲界謂見苦斷五。見集斷二。見滅斷二。見道斷三。色無色界亦爾。疑使有十二者。四種系在欲界。謂見苦集滅道斷。色無色界亦爾。此十二種說為疑使。略說為七種者。此界性種差別為九十八使。世尊經中略說為七種。問曰。使有何義。答曰。彼微細義是為使義。使微細行。粗者名纏。常隨入義名使。如胡麻

【現代漢語翻譯】現代漢語譯本：切。關於上地眾生如何依次轉生到地獄，應當瞭解：在梵世地（Brahmaloka，色界天之一）命終后，會依次轉生到欲界。一切于梵世地懷有染污心而命終者，會依次以欲界中陰（Antarabhava，死亡到轉生之間的過渡狀態）的穢污心轉生。如此乃至有頂（Akanistha，色界天的最高層）的眾生也是如此轉生。如同有煩惱的眾生會再次轉生，沒有煩惱的眾生則不會再次轉生。問：如世尊所說，貪等七使（Sapta anusaya，七種潛在的煩惱），如何區分成九十八使（Astadasa-uttara-sata anusaya，九十八種潛在的煩惱）？答：『欲界五種貪，此說欲愛使，色無色亦爾，有愛應當知。』欲界五種貪，此說欲愛使，是指見苦（Dukkha satya，苦諦）、見集（Samudaya satya，集諦）、見滅（Nirodha satya，滅諦）、見道（Marga satya，道諦）以及修道所斷的五種欲貪，稱為欲愛使。這如前所述。色無色亦爾，有愛應當知，是指色界（Rupadhatu，色界）的五種貪，以及無色界（Arupadhatu，無色界）中也有五種貪，稱為有愛使。『瞋即是瞋使，五種如前說，憍慢及無明，十五在三界。』瞋即是瞋使，五種如前說，是指欲界的瞋有五種，即見苦斷等，稱為瞋使。憍慢及無明，十五在三界，是指欲界的憍慢也有五種，即見苦斷等；色界和無色界也有五種。這十五種慢稱為慢使。無明也是如此。『見使三十六，當知在三界，疑使有十二，略說為七種。』見使三十六，當知在三界，是指見使三十六種，應當知道有十二種繫在欲界，即見苦斷五，見集斷二，見滅斷二，見道斷三。色界和無色界也是如此。疑使有十二，是指四種系在欲界，即見苦集滅道斷。色界和無色界也是如此。這十二種稱為疑使。略說為七種，是指這些界性種類的差別，構成了九十八使。世尊在經中簡略地說了七種。問：使（Anusaya，潛在的煩惱）有什麼含義？答：微細的意義就是使的意義。使是微細的活動，粗顯的稱為纏（Paryavasthana，纏縛）。常隨行的意義稱為使，如同胡麻（芝麻）。

【English Translation】 English version: Furthermore, regarding how beings from higher realms are reborn in lower realms in sequence, it should be understood: upon death in the Brahmaloka (Brahma world, one of the heavens in the Form Realm), they are reborn in the Desire Realm in sequence. All those who die in the Brahmaloka with defiled minds are reborn with defiled minds in the intermediate state (Antarabhava, the transitional state between death and rebirth) of the Desire Realm. Thus, even beings in the Akanistha (the highest heaven in the Form Realm) are reborn in this way. Just as beings with afflictions are reborn again, beings without afflictions are not reborn again. Question: As the World Honored One said, how are the seven anusayas (Sapta anusaya, seven latent defilements) such as greed differentiated into ninety-eight anusayas (Astadasa-uttara-sata anusaya, ninety-eight latent defilements)? Answer: 'The five types of greed in the Desire Realm, these are called the anusaya of desire-love. The same is true in the Form and Formless Realms; it should be known as the anusaya of existence-love.' The five types of greed in the Desire Realm, these are called the anusaya of desire-love, referring to the five types of desire-greed associated with seeing the truth of suffering (Dukkha satya), the truth of origination (Samudaya satya), the truth of cessation (Nirodha satya), the truth of the path (Marga satya), and those to be abandoned through cultivation. This is as previously explained. 'The same is true in the Form and Formless Realms; it should be known as the anusaya of existence-love,' refers to the five types of greed in the Form Realm (Rupadhatu, Form Realm), and the five types of greed in the Formless Realm (Arupadhatu, Formless Realm), which are called the anusaya of existence-love. 'Anger is the anusaya of anger; the five types are as previously described. Conceit and ignorance, fifteen are in the three realms.' Anger is the anusaya of anger; the five types are as previously described, referring to the five types of anger in the Desire Realm, such as those to be abandoned through seeing the truth of suffering, which are called the anusaya of anger. 'Conceit and ignorance, fifteen are in the three realms,' refers to the five types of conceit in the Desire Realm, such as those to be abandoned through seeing the truth of suffering; and the five types in the Form and Formless Realms. These fifteen types of pride are called the anusaya of pride. Ignorance is also the same. 'The anusaya of views are thirty-six; it should be known that they are in the three realms. The anusaya of doubt are twelve; briefly speaking, there are seven types.' 'The anusaya of views are thirty-six; it should be known that they are in the three realms,' refers to the thirty-six anusayas of views, and it should be known that twelve are bound in the Desire Realm, namely, five to be abandoned through seeing the truth of suffering, two to be abandoned through seeing the truth of origination, two to be abandoned through seeing the truth of cessation, and three to be abandoned through seeing the truth of the path. The Form and Formless Realms are also the same. 'The anusaya of doubt are twelve,' refers to the four bound in the Desire Realm, namely, those to be abandoned through seeing the truth of suffering, origination, cessation, and the path. The Form and Formless Realms are also the same. These twelve types are called the anusaya of doubt. 'Briefly speaking, there are seven types,' refers to the differences in these realm-natures, which constitute the ninety-eight anusayas. The World Honored One briefly spoke of seven types in the sutras. Question: What is the meaning of anusaya (latent defilement)? Answer: The subtle meaning is the meaning of anusaya. Anusaya is subtle activity; the coarse is called paryavasthana (entanglement). The meaning of constantly following is called anusaya, like sesame seeds.

摶相。著義名使。猶如小兒著于乳母。相續義名使。猶如鼠毒。如四日瘧病。如責日息。如鐵黑色不捨。如讀誦漸積。如是煩惱。世尊說為扼流取漏縛。問曰。何故。答曰。

厄取及漂流　　泄漏與繫縛　以是義故說　　厄流取漏縛

苦系義說厄。此有四種。謂欲厄有厄見厄無明厄。取生生具故說為取。此亦四種。謂欲取見取等。漂眾生故說流。亦有四種。如厄中說。彼流出義是漏義。一切生中行漏有三種。謂欲漏有漏無明漏。能繫縛世間義故名縛。問曰。何者為結。答曰。結有九種。謂愛結恚結慢結無明結見結他取結疑結慳結嫉結。已說煩惱名差別。根相應今當說。

諸使在三界　　盡舍根相應　隨地諸根使　　相應至色有

諸使在三界盡舍根相應者。三界一切煩惱盡與舍根相應。何以故。無明與舍根相應。彼隨順一切煩惱。及隨順別煩惱。一切煩惱后時悉皆處中而息。隨地諸根使相應至色有者。如梵世有喜根樂根。彼中諸使與此相應。如光曜天有喜根。彼地諸使與喜根相應。遍凈天亦有樂根。彼中諸使與樂根相應。

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。欲界邪見與苦根樂根相應。邪見者作惡業則喜。作善業則憂。無明者與一

切根相應。瞋恚疑唯苦者。欲界疑使不定故不喜故。與憂根相應。瞋恚于不愛相轉故。與苦根憂根相應。謂餘一向樂者。欲界諸餘煩惱與喜根樂根相應。彼除邪見。謂余見貪慢等喜轉。

謂熏二種身　　見斷唯意地　欲界諸煩惱　　說諸根相應

謂熏二種身者。修道所斷煩惱名熏。彼與身受心受相應。除慢唯意地故。彼苦根樂根是說身受。憂根喜根是說心受。舍根二種受。一切身受修道所斷。心受二種斷。見斷唯意地者。見斷煩惱與心受諸根相應。一切見斷煩惱在意地故。欲界諸煩惱說諸根相應者。此必定欲界煩惱法如是。上地隨地根相應亦如是。疑者色界中唯與喜根樂根相應。彼疑善助道想與喜相應。已說煩惱。起煩惱今當說。

無慚與無愧　　睡悔及慳嫉　掉眠煩惱上　　故說起煩惱

使者亦說煩惱。彼增上者是起煩惱。此等八法彼中生故。名起煩惱亦名為纏。彼中睡眠無愧三種依于癡起。掉慳無慚三種依于貪起。悔依疑起。嫉依瞋起。自身作惡不嫌名為無慚。不顧他不羞名為無愧。睡時令心無所堪能。以眠著故。令五根不能轉意不自在。于愛不愛境界生於分別。心不寂靜是名為掉。于可作不作作不可作想。後退變心熱是名為悔。見他資產。心中不喜。是名為嫉。於法于財福德吝惜。與

【現代漢語翻譯】現代漢語譯本切根相應。瞋恚（chēn huì，憤怒）疑唯苦者。欲界（yù jiè，desire realm）疑使不定故不喜故。與憂根相應。瞋恚于不愛相轉故。與苦根憂根相應。謂餘一向樂者。欲界諸餘煩惱與喜根樂根相應。彼除邪見。謂余見貪慢等喜轉。

謂熏二種身　　見斷唯意地欲界諸煩惱　　說諸根相應

謂熏二種身者。修道所斷煩惱名熏。彼與身受心受相應。除慢唯意地故。彼苦根樂根是說身受。憂根喜根是說心受。舍根二種受。一切身受修道所斷。心受二種斷。見斷唯意地者。見斷煩惱與心受諸根相應。一切見斷煩惱在意地故。欲界諸煩惱說諸根相應者。此必定欲界煩惱法如是。上地隨地根相應亦如是。疑者**中唯與喜根樂根相應。彼疑善助道想與喜相應。已說煩惱。起煩惱今當說。

無慚與無愧　　睡悔及慳嫉掉眠煩惱上　　故說起煩惱

使者亦說煩惱。彼增上者是起煩惱。此等八法彼中生故。名起煩惱亦名為纏。彼中睡眠無愧三種依于癡起。掉慳無慚三種依于貪起。悔依疑起。嫉依瞋起。自身作惡不嫌名為無慚。不顧他不羞名為無愧。睡時令心無所堪能。以眠著故。令五根不能轉意不自在。于愛不愛境界生於分別。心不寂靜是名為掉。于可作不作作不可作想。後退變心熱是名為悔。見他資產。心中不喜。是名為嫉。於法于財福德吝惜。與

【English Translation】 English version Root-connected associations. Anger and doubt are only associated with suffering. Because the doubt-affliction of the desire realm (yù jiè) is uncertain, it is not associated with joy, but with the root of sorrow. Anger transforms into unpleasant experiences, thus associated with the roots of suffering and sorrow. Those who are always happy, the remaining afflictions of the desire realm are associated with the roots of joy and pleasure, except for wrong views. The remaining views, greed, pride, etc., transform into joy.

Said to pervade two kinds of bodies, / View-severed only in the mind-ground, Desire realm afflictions, / Are said to be associated with the roots.

』Said to pervade two kinds of bodies』 means that afflictions severed by cultivation are called pervasive. They are associated with bodily and mental feelings. Except for pride, which is only in the mind-ground. The roots of suffering and pleasure refer to bodily feelings. The roots of sorrow and joy refer to mental feelings. The root of equanimity includes both kinds of feelings. All bodily feelings are severed by cultivation. Mental feelings are severed by both means. 『View-severed only in the mind-ground』 means that view-severed afflictions are associated with the roots of mental feelings. All view-severed afflictions are in the mind-ground. 『Desire realm afflictions are said to be associated with the roots』 means that this is the definite nature of afflictions in the desire realm. The root-associations of higher realms are similar. Doubt is only associated with the roots of joy and pleasure. This doubt, which aids the path to goodness, is associated with joy. Afflictions have been discussed. Now, the arising of afflictions will be discussed.

Shamelessness and lack of shame, / Sleep, regret, stinginess, and jealousy, Distraction and torpor are above afflictions, / Therefore, they are said to be arising afflictions.

The messengers also speak of afflictions. Those that are increased are arising afflictions. These eight dharmas arise from them, hence they are called arising afflictions, also known as entanglements. Among them, sleep and lack of shame arise from ignorance. Distraction, stinginess, and shamelessness arise from greed. Regret arises from doubt. Jealousy arises from anger. Not being ashamed of one's own evil deeds is called shamelessness. Not being ashamed of disregarding others is called lack of shame. Sleep makes the mind incapable during sleep, due to attachment to sleep. It prevents the five senses from functioning and the mind from being free. Discriminating between loved and unloved objects, the mind is not tranquil, this is called distraction. Thinking about what should or should not be done, doing what should not be done, and regretting afterwards is called regret. Not being happy when seeing others' wealth is called jealousy. Being stingy with the Dharma, wealth, merit, and virtue, and with

施相違慳心是名為慳。

一切煩惱伴　　當知睡與掉　無慚及無愧　　必定不善俱

一切煩惱伴當知睡與掉者。此二起煩惱與一切煩惱相應。何以故通三界故。一切煩惱不寂靜故。當知掉煩惱現前。于善無能故當知睡。無慚與無愧必定不善俱者。此二起煩惱與不善使相應。欲界一向不善故。

悔在意說苦　　修道之所斷　眠唯在欲意　　余各自建立

悔在意說苦者。悔在意地下劣處生。故與憂根相應。說苦者當知在欲界非上界。問曰為誰所斷。答曰修道之所斷。悔在善行惡行中故修道所斷。眠唯在欲意者。眠在欲界意地。眠時一切煩惱共行。是故欲界意地一切煩惱相應。余各自建立者。余謂慳嫉彼自力轉。不與余煩惱相應。義除無明決定修道所斷。與不共無明使相應。問曰。此使與幾識身相應。答曰。

貪慾瞋恚癡　　當知依六識　謂欲修道斷　　上地隨所得

貪慾瞋恚癡當知依六識。謂欲修道斷者。欲界修道所斷。愛恚無明六識相應。若見道斷者唯在意地。上地隨所得者。色無色界愛無明等。隨所得識身即與相應。如梵世四十四識身可得。彼中二使即與四識身相應。此上唯與意識相應。彼中余使一向在意地故。已分別煩惱。斷分別今當說。

一切斷煩惱　　方便智所說

【現代漢語翻譯】現代漢語譯本：『施相違慳心』（dana-samprayukta-pratigha krcpana-citta，與佈施相違背的吝嗇之心）被稱為『慳』（krcpana，吝嗇）。

『一切煩惱伴，當知睡與掉，無慚及無愧，必定不善俱。』

『一切煩惱伴當知睡與掉者』。這兩種煩惱生起時，與一切煩惱相應。為什麼呢？因為它們通於三界（tri-dhatu，欲界、色界、無色界）。一切煩惱都不寂靜的緣故。應當知道，『掉』（auddhatya，掉舉）這種煩惱現前時，對於善法沒有能力，所以應當知道有『睡』（styana，睡眠）。『無慚與無愧必定不善俱者』。這兩種煩惱生起時，與不善的隨眠（anusaya，煩惱的潛在形式）相應。因為欲界（kama-dhatu，眾生有情慾和物質慾望的生存領域）一向是不善的。

『悔在意說苦，修道之所斷，眠唯在欲意，余各自建立。』

『悔在意說苦者』。『悔』（kaukutya，追悔）在意識的低下之處產生，所以與憂根（domanasyendriya，憂的感受）相應。『說苦者』，應當知道悔存在於欲界，而不是上界（色界和無色界）。問：被誰斷除？答：被修道（bhavana-marga，通過修行斷除煩惱的道路）所斷除。悔存在於善行和惡行之中，所以被修道所斷除。『眠唯在欲意者』。『眠』（styana，睡眠）存在於欲界的意識層面。睡眠時，一切煩惱共同發生作用。因此，欲界的意識層面與一切煩惱相應。『余各自建立者』。『余』指的是慳和嫉，它們各自獨立運作，不與其他煩惱相應。從意義上來說，除了無明（avidya，無知）之外，其他的煩惱都是通過修道才能斷除的。它們與不共的無明隨眠相應。問：這些隨眠與多少識身（vijnanakaya，意識的集合）相應？答：

『貪慾瞋恚癡，當知依六識，謂欲修道斷，上地隨所得。』

『貪慾瞋恚癡當知依六識』。『謂欲修道斷者』，指的是欲界通過修道所斷除的。愛（raga，貪愛）、恚（dvesa，嗔恨）、無明與六識相應。如果是見道（darshana-marga，通過見諦斷除煩惱的道路）所斷除的，那麼就只存在於意識層面。『上地隨所得者』，指的是色界（rupa-dhatu，有物質但沒有情慾的生存領域）和無色界（arupa-dhatu，沒有物質和情慾的生存領域）的愛和無明等，隨著所獲得的識身，就與它們相應。例如，在梵世（brahma-loka，色界的第一禪天）可以獲得四十四個識身，其中兩種隨眠就與四個識身相應。再往上就只與意識相應了。因為其中的其他隨眠一向存在於意識層面。已經分別了煩惱，現在應當說斷除（煩惱）。

『一切斷煩惱，方便智所說』

【English Translation】 English version: 『Dana-samprayukta-pratigha krcpana-citta』 (the stingy mind associated with opposition to giving) is called 『krcpana』 (stinginess).

『All afflictions accompanied, know are sleep and restlessness, Shame and lack of shame, certainly with unwholesome together.』

『All afflictions accompanied, know are sleep and restlessness.』 These two, when afflictions arise, correspond with all afflictions. Why? Because they pervade the three realms (tri-dhatu: desire realm, form realm, formless realm). Because all afflictions are not tranquil. It should be known that when the affliction of 『restlessness』 (auddhatya: agitation) is present, there is no ability for wholesome dharmas, therefore, 『sleep』 (styana: torpor) should be known. 『Shame and lack of shame, certainly with unwholesome together.』 These two, when afflictions arise, correspond with unwholesome latent tendencies (anusaya: dormant afflictions). Because the desire realm (kama-dhatu: the realm of beings with desires for sense pleasures and material things) is always unwholesome.

『Regret in mind speaks suffering, severed by the path of cultivation, Torpor only in desire mind, the rest each establish themselves.』

『Regret in mind speaks suffering.』『Regret』 (kaukutya: remorse) arises in the inferior place of consciousness, therefore, it corresponds with the root of sorrow (domanasyendriya: feeling of sadness). 『Speaks suffering,』 it should be known that regret exists in the desire realm, not in the higher realms (form and formless realms). Question: By whom is it severed? Answer: Severed by the path of cultivation (bhavana-marga: the path of practice to eliminate afflictions). Regret exists in wholesome and unwholesome actions, therefore, it is severed by the path of cultivation. 『Torpor only in desire mind.』『Torpor』 (styana: torpor) exists in the mind of the desire realm. During sleep, all afflictions act together. Therefore, the mind of the desire realm corresponds with all afflictions. 『The rest each establish themselves.』『The rest』 refers to stinginess and jealousy, they each operate independently, not corresponding with other afflictions. In terms of meaning, except for ignorance (avidya: lack of knowledge), the other afflictions are severed through the path of cultivation. They correspond with non-common ignorance latent tendencies. Question: With how many aggregates of consciousness (vijnanakaya: collection of consciousness) do these latent tendencies correspond? Answer:

『Greed, hatred, delusion, know rely on six consciousnesses, Called desire, severed by the path of cultivation, higher realms according to what is obtained.』

『Greed, hatred, delusion, know rely on six consciousnesses.』『Called desire, severed by the path of cultivation,』 refers to what is severed by the path of cultivation in the desire realm. Attachment (raga: craving), aversion (dvesa: hatred), and ignorance correspond with the six consciousnesses. If it is severed by the path of seeing (darshana-marga: the path of insight to eliminate afflictions), then it only exists in the mind. 『Higher realms according to what is obtained,』 refers to attachment and ignorance in the form realm (rupa-dhatu: the realm of beings with form but without desire) and formless realm (arupa-dhatu: the realm of beings without form or desire), etc., according to the aggregates of consciousness obtained, they correspond with them. For example, in the Brahma world (brahma-loka: the first dhyana heaven of the form realm), forty-four aggregates of consciousness can be obtained, among which two latent tendencies correspond with four aggregates of consciousness. Further up, it only corresponds with consciousness. Because the other latent tendencies in it always exist in the mind. Afflictions have already been distinguished, now it should be said about severing (afflictions).

『All severed afflictions, spoken by expedient wisdom.』

如此得解脫　　當知非一時

一切斷煩惱方便智所說者。此諸煩惱謂在無礙道中。一時頓斷不數數斷。彼斷有四種。謂知緣。伴斷。斷緣。自清凈。彼知緣者。謂見苦集所斷自界緣及無漏緣。伴斷者。謂他界緣。斷緣者。謂滅道所斷有漏緣。自清凈者。謂修道所斷隨彼彼所斷。如是如是自身清凈。如此得解脫當知非一時者。此得解脫隨彼數數得。如欲界見斷五時作證。謂自分對治時。如見苦斷苦法智。如是乃至見道斷道法智。及四沙門果此前所斷。須陀洹果攝一解脫得生。斯陀含阿那含阿羅漢果攝亦如是。色無色界三諦亦如是。此中說自分對治。比智分見道斷者。斷作證決定凡夫。聖者色無色界見道所斷一時斷。是故此中無自分對治。有頂地中見苦集滅斷者。決定五時如前說。賢聖次第法見道斷者。但四沙門果自分對治。即是須陀洹果決定修道斷。欲界三時謂凡夫地阿那含果及阿羅漢果。一切悉斷法此自分對治。須陀洹果中不說色界二種。謂自分對治。阿羅漢果。自分對治者。一切色界離欲無色界。但阿羅漢果一切斷法。已說滅作證。斷知今當說。

欲界中解脫　　佛說四斷知　色無色解脫　　當知五斷知

因盡斷得無漏解脫。得度界建立斷知。何以故。解脫無餘隨得斷知名。彼有九種。彼中欲

【現代漢語翻譯】現代漢語譯本：『如此得解脫，當知非一時』—— 一切斷煩惱的方便智慧所說的是，這些煩惱在無礙道（無礙解脫之道）中，是一時頓斷，而不是數數斷（逐漸斷除）。這種斷除有四種：知緣、伴斷、斷緣、自清凈。知緣是指見苦集所斷的自界緣以及無漏緣。伴斷是指他界緣。斷緣是指滅道所斷的有漏緣。自清凈是指修道所斷，隨著彼彼煩惱的斷除，自身也隨之清凈。『如此得解脫，當知非一時』是指，這種解脫是隨著數數（多次）的證得而獲得的。例如，欲界見斷（在欲界通過見道斷除煩惱）需要五次作證（證果）：自分對治時（針對自身煩惱的對治），例如見苦斷（通過觀察苦諦斷除煩惱）的苦法智，乃至見道斷（通過觀察道諦斷除煩惱）的道法智，以及四沙門果（四種修行果位）此前所斷。須陀洹果（初果）包含一種解脫的獲得。斯陀含果（二果）、阿那含果（三果）、阿羅漢果（四果）也類似。色界和無色界的三諦（苦、集、滅）也是如此。這裡說的是自分對治。比智分見道斷（通過比智在見道位斷除煩惱）是指斷除作證的決定凡夫。聖者在色界和無色界見道所斷的煩惱是一時斷除的，因此這裡沒有自分對治。有頂地（非想非非想處）中見苦集滅斷的煩惱，決定需要五次，如前所述。賢聖次第法見道斷（賢聖次第法中通過見道斷除煩惱）只有四沙門果的自分對治，也就是須陀洹果決定修道斷。欲界有三種情況：凡夫地、阿那含果以及阿羅漢果。一切悉斷法（完全斷除煩惱的方法）都是自分對治。須陀洹果中沒有說二種，即自分對治和阿羅漢果。自分對治是指一切離欲無**。只有阿羅漢果才能一切斷法。已經說了滅作證，現在將要說斷知。『欲界中解脫，佛說四斷知；色無色解脫，當知五斷知』—— 因為煩惱斷盡而獲得無漏解脫，獲得度界建立斷知。為什麼呢？因為解脫沒有剩餘，隨著獲得而斷除，因此得名。其中有九種。其中欲界...

【English Translation】 English version: 『Thus is liberation attained, know that it is not at once』— What is spoken by the wisdom of all means to sever afflictions is that these afflictions, in the path of unobstructedness (the path of unobstructed liberation), are severed all at once, not severed gradually. This severance is of four kinds: knowing the condition, severance with accompaniment, severing the condition, and self-purification. Knowing the condition refers to the self-realm conditions severed by seeing suffering and origination, as well as the un-outflow conditions. Severance with accompaniment refers to conditions of other realms. Severing the condition refers to the outflow conditions severed by cessation and the path. Self-purification refers to what is severed by the path of cultivation; as each affliction is severed, the self is purified accordingly. 『Thus is liberation attained, know that it is not at once』 refers to the fact that this liberation is attained through repeated attainment. For example, the seeing-severance in the desire realm (severing afflictions through the path of seeing in the desire realm) requires five attestations (fruit attainments): the time of self-division counteraction (counteracting one's own afflictions), such as the knowledge of the Dharma of suffering in seeing the severance of suffering (observing the truth of suffering to sever afflictions), up to the knowledge of the Dharma of the path in seeing the severance of the path (observing the truth of the path to sever afflictions), as well as what is severed before the four sramana fruits (four stages of enlightenment). The Srotapanna fruit (stream-enterer) includes the attainment of one liberation. The Sakradagamin (once-returner), Anagamin (non-returner), and Arhat (fully enlightened being) fruits are similar. The three truths (suffering, origination, cessation) in the form and formless realms are also similar. What is spoken here is self-division counteraction. Severance through the path of seeing by comparative wisdom (severing afflictions through comparative wisdom in the path of seeing) refers to severing the determined ordinary person who makes attestation. The afflictions severed by the path of seeing in the form and formless realms by a sage are severed all at once; therefore, there is no self-division counteraction here. The afflictions severed by seeing suffering, origination, and cessation in the peak of existence (the realm of neither perception nor non-perception) definitely require five times, as mentioned before. Severance through the path of seeing in the sequential Dharma of the worthy and sage (severing afflictions through the path of seeing in the sequential Dharma of the worthy and sage) only has the self-division counteraction of the four sramana fruits, which is the Srotapanna fruit determining the severance of the path of cultivation. There are three situations in the desire realm: the ground of ordinary people, the Anagamin fruit, and the Arhat fruit. All methods of completely severing afflictions are self-division counteraction. The two kinds are not mentioned in the Srotapanna fruit, namely self-division counteraction and the Arhat fruit. Self-division counteraction refers to all desire-free and non-. Only the Arhat fruit can sever all Dharmas. Having spoken of the attestation of cessation, now we will speak of the knowledge of severance. 『In the desire realm, liberation, the Buddha said, is known by four severances; in the form and formless realms, liberation, know that it is known by five severances』— Because the afflictions are exhausted, un-outflow liberation is attained, and the knowledge of severance is established by attaining the realm of crossing over. Why? Because liberation has no remainder; it is named by severing as it is attained. There are nine kinds of these. Among them, the desire realm...

界見苦集斷。斷者得無餘解脫。何以故。開一切遍因故。斷故此一斷知見滅斷。第二見道斷。第三修道斷。第四此斷下分分別。色無色界亦爾。見斷三如前說。色界修道斷第四。此無餘離色慾故。分別無色界修道斷。第五此一切結盡分別。於此斷知分別有二。謂得阿那含果及阿羅漢果。以此二處度界得果故。問曰。諸使為與心相應。為不相應。毗婆阇婆提說。心不相應是故生疑。答曰。決定相應。何以故。

為心作煩惱　　障礙凈法相　諸妙善可得　　故非不相應

為心作煩惱者。若使決定心不相應者。不應為心作煩惱。應如色等境界。然為心作煩惱。如說貪慾穢心。以此言故當知相應。障礙者。若使心不相應者。善智生時不應障礙。應如虛空不作障礙。今為障礙故知相應。凈相違者。若使與心不相應者。便應與善不相違。不相違故則應非過。然為過故當知相違。若相違者故知相應。諸妙善可得者。若汝使與善相違心不相應者。使恒相續于中善應不能得起。現見善法能得起故。是故諸使非不相應。是相應也。

賢聖品第五

已說流轉次第。不流轉次第今當說。

賢聖棄如此　　煩惱眾怖獷　精進方便智　　彼方便善聽

賢聖者。於人天中應受供養故名賢聖。棄者舍離義也。如者

【現代漢語翻譯】現代漢語譯本『界見苦集斷』，指的是通過見道斷除對苦和集的錯誤見解。『斷者得無餘解脫』，意思是說，斷除這些見解的人能夠獲得完全的解脫。『何以故』，為什麼呢？『開一切遍因故』，因為開啟了一切普遍原因的緣故。『斷故此一斷知見滅斷』，因此，通過斷除這些見解，知見上的迷惑和錯誤也隨之斷滅。『第二見道斷』，第二種是見道上的斷除。『第三修道斷』，第三種是修道上的斷除。『第四此斷下分分別』，第四種是斷除對下分（指欲界）的分別。『色無亦爾』，對於色界和無色界也是如此。『見斷三如前說』，見道上的斷除，三種情況如前所述。『修道斷第四』，修道上的斷除是第四種。『此無餘離故』，因為這樣可以完全脫離。『分別無修道斷』，對無的分別，屬於修道上的斷除。『第五此一切結盡分別』，第五種是對一切煩惱結完全斷盡的分別。『於此斷知分別有二』，對於這種斷除的認知，可以分為兩種情況，『謂得阿那含果及阿羅漢果』，即獲得阿那含果（Anagamin，不還果）和阿羅漢果（Arhat，無學果）。『以此二處度界得果故』，因為在這兩種境界中，超越了界限而證得果位。『問曰』，有人問，『諸使為與心相應，為不相應』，各種煩惱是否與心相應，還是不相應？『毗婆阇婆提說』，毗婆阇婆提（Vibhajjavāda，分別說部）認為，『心不相應是故生疑』，煩惱與心不相應，因此產生了疑問。『答曰』，回答說，『決定相應』，煩惱一定是與心相應的。『何以故』，為什麼呢？『為心作煩惱　　障礙凈法相　諸妙善可得　　故非不相應』『為心作煩惱者』，意思是說，如果煩惱確實與心不相應，就不應該給心帶來煩惱，應該像色等外在境界一樣。『然為心作煩惱』，但實際上煩惱會給心帶來煩惱，『如說貪慾穢心』，比如我們說貪慾會污染心。『以此言故當知相應』，從這些說法中，我們應當知道煩惱是與心相應的。『障礙者』，意思是說，如果煩惱與心不相應，那麼在善的智慧生起時，就不應該產生障礙，應該像虛空一樣不產生任何阻礙。『今為障礙故知相應』，但實際上煩惱會產生障礙，因此可知煩惱是與心相應的。『凈相違者』，意思是說，如果煩惱與心不相應，那麼它就應該與善不相違背。『不相違故則應非過』，如果不相違背，那麼它就不應該成為過失。『然為過故當知相違』，但實際上煩惱會成為過失，因此可知煩惱是與善相違背的。『若相違者故知相應』，如果煩惱與善相違背，那麼可知煩惱是與心相應的。『諸妙善可得者』，意思是說，如果你們認為煩惱與善相違背，但與心不相應，那麼煩惱恒常相續，善就應該無法生起。『使恒相續于中善應不能得起』，但實際上我們看到善法能夠生起，『現見善法能得起故』，因此，『是故諸使非不相應』，所以說，各種煩惱不是與心不相應的，『是相應也』，它們是與心相應的。『賢聖品第五』『已說流轉次第』，前面已經講述了流轉的次第，『不流轉次第今當說』，現在將要講述不流轉的次第。『賢聖棄如此　　煩惱眾怖獷　精進方便智　　彼方便善聽』『賢聖者』，賢聖（Arya，聖者）是指在人天之中應該接受供養的人，『於人天中應受供養故名賢聖』。『棄者』，棄（tyāga）是舍離的意思，『舍離義也』。『如者』，如...

【English Translation】 English version 『界見苦集斷』 (jie jian ku ji duan): 『Cutting off the views of suffering and its origin through the realm of vision.』 This refers to severing incorrect views about suffering and its causes through the path of seeing. 『斷者得無餘解脫』 (duan zhe de wu yu jie tuo): 『Those who cut off these views attain complete liberation.』 This means that those who sever these views can achieve complete liberation. 『何以故』 (he yi gu): 『Why is that?』『開一切遍因故』 (kai yi qie bian yin gu): 『Because it opens up all pervasive causes.』 This is because it unlocks the universal causes. 『斷故此一斷知見滅斷』 (duan gu ci yi duan zhi jian mie duan): 『Therefore, by cutting off these views, the delusions and errors in knowledge and views are also extinguished.』『第二見道斷』 (di er jian dao duan): 『The second is the cutting off on the path of seeing.』『第三修道斷』 (di san xiu dao duan): 『The third is the cutting off on the path of cultivation.』『第四此斷下分分別』 (di si ci duan xia fen fen bie): 『The fourth is cutting off the discriminations of the lower divisions (referring to the desire realm).』『色無亦爾』 (se wu yi er): 『It is the same for the form and formless realms.』『見斷三如前說』 (jian duan san ru qian shuo): 『The three types of cutting off on the path of seeing are as previously described.』『修道斷第四』 ( xiu dao duan di si): 『The cutting off on the path of cultivation is the fourth.』『此無餘離故』 (ci wu yu li ** gu): 『Because of this, one can completely detach from .』『分別無**修道斷』 (fen bie wu ** xiu dao duan): 『Discriminating about no ** belongs to the cutting off on the path of cultivation.』『第五此一切結盡分別』 (di wu ci yi qie jie jin fen bie): 『The fifth is discriminating about the complete exhaustion of all fetters.』『於此斷知分別有二』 (yu ci duan zhi fen bie you er): 『Regarding the knowledge of this cutting off, there are two distinctions,』『謂得阿那含果及阿羅漢果』 (wei de Anagamin guo ji Arhat guo): 『namely, attaining the Anagamin (non-returner) fruit and the Arhat (worthy one) fruit.』『以此二處度界得果故』 (yi ci er chu du jie de guo gu): 『Because in these two states, one transcends the boundaries and attains the fruit.』『問曰』 (wen yue): 『Someone asks,』『諸使為與心相應，為不相應』 (zhu shi wei yu xin xiang ying, wei bu xiang ying): 『Are the various afflictions associated with the mind, or are they not associated?』『毗婆阇婆提說』 (pi po she po ti shuo): 『The Vibhajjavāda (the school of discrimination) says,』『心不相應是故生疑』 (xin bu xiang ying shi gu sheng yi): 『Afflictions are not associated with the mind, therefore doubts arise.』『答曰』 (da yue): 『The answer is,』『決定相應』 (jue ding xiang ying): 『They are definitely associated.』『何以故』 (he yi gu): 『Why is that?』『為心作煩惱　　障礙凈法相　諸妙善可得　　故非不相應』『為心作煩惱者』 (wei xin zuo fan nao zhe): 『Those that cause affliction to the mind.』 This means that if afflictions were truly not associated with the mind, they should not cause affliction to the mind, but should be like external objects such as form. 『然為心作煩惱』 (ran wei xin zuo fan nao): 『But in reality, afflictions cause affliction to the mind,』『如說貪慾穢心』 (ru shuo tan yu hui xin): 『for example, we say that greed defiles the mind.』『以此言故當知相應』 (yi ci yan gu dang zhi xiang ying): 『From these statements, we should know that afflictions are associated with the mind.』『障礙者』 (zhang ai zhe): 『Those that obstruct.』 This means that if afflictions were not associated with the mind, then when wholesome wisdom arises, they should not create obstacles, but should be like empty space, not creating any hindrance. 『今為障礙故知相應』 (jin wei zhang ai gu zhi xiang ying): 『But in reality, afflictions create obstacles, therefore we know that afflictions are associated with the mind.』『凈相違者』 (jing xiang wei zhe): 『Those that contradict purity.』 This means that if afflictions were not associated with the mind, then they should not contradict goodness. 『不相違故則應非過』 (bu xiang wei gu ze ying fei guo): 『If they did not contradict, then they should not be faults.』『然為過故當知相違』 (ran wei guo gu dang zhi xiang wei): 『But in reality, afflictions become faults, therefore we know that afflictions contradict goodness.』『若相違者故知相應』 (ruo xiang wei zhe gu zhi xiang ying): 『If afflictions contradict goodness, then we know that afflictions are associated with the mind.』『諸妙善可得者』 (zhu miao shan ke de zhe): 『Those that can attain all excellent goodness.』 This means that if you believe that afflictions contradict goodness but are not associated with the mind, then afflictions are constantly continuous, and goodness should not be able to arise. 『使恒相續于中善應不能得起』 (shi heng xiang xu yu zhong shan ying bu neng de qi): 『Afflictions are constantly continuous, and goodness should not be able to arise within them.』『現見善法能得起故』 (xian jian shan fa neng de qi gu): 『But in reality, we see that wholesome dharmas can arise,』『是故諸使非不相應』 (shi gu zhu shi fei bu xiang ying): 『therefore, the various afflictions are not not associated with the mind,』『是相應也』 (shi xiang ying ye): 『they are associated with the mind.』『賢聖品第五』 (xian sheng pin di wu): 『Chapter Five on the Worthy Ones』『已說流轉次第』 (yi shuo liu zhuan ci di): 『The order of transmigration has been explained,』『不流轉次第今當說』 (bu liu zhuan ci di jin dang shuo): 『now the order of non-transmigration will be explained.』『賢聖棄如此　　煩惱眾怖獷　精進方便智　　彼方便善聽』『賢聖者』 (xian sheng zhe): 『Worthy ones (Arya),』 refers to those who should receive offerings among humans and gods, 『於人天中應受供養故名賢聖』 (yu ren tian zhong ying shou gong yang gu ming xian sheng). 『棄者』 (qi zhe): 『Abandoning (tyāga)』 means to relinquish, 『舍離義也』 (she li yi ye). 『如者』 (ru zhe): 『Like...』

若方便如是義。此者次第說使辨其相貌。煩惱者。相續煩勞眾生故名煩惱。眾怖獷者。謂是一切苦惱因義。正精進者。如法精進義也。方便智者。謂舍摩他制發舍時智義。方便者。謂彼方便義也。善聽者。謂至心聽。聽智攝持義。方便者據始業。地人乃至無學地人。戒等所作方便行者。始業今當說。

始於身一分　　行者系自心　繫縛于識足　　為殺智慧怨

始於身一分行者系自心者。問曰。何處系耶答曰。若鼻端若眉間。不凈阿那波那。界入三方便觀故。自身分中說繫心非外法。雖有外緣方便不說。問曰。何故繫心。答曰。繫縛于識足心。性躁亂動轉不住。如驚猿猴。此是系一緣中義。問曰。何故系一緣中。答曰。為殺智慧怨。實智怨者。所謂煩惱。為斷彼義是故一心得觀。如實非亂心也。見如實故能斷煩惱以是義故作如是說。

此方便於身　　真實相決定　諸受及自心　　法亦隨順觀

心繫一緣故觀身實相。身實相者。謂不顛倒相如義也。問曰。何者是身實相。答曰。自相及共相。彼自相者。謂十色入及法入中少分色也。彼共相者。所謂無常苦空無我。如是等義不亂心。行者三方便中隨意現前。方便行次第身實相得決定。此行者觀微塵色唸唸散壞。是時身念處觀滿。如畦水流法入受念處

【現代漢語翻譯】現代漢語譯本：若方便是這樣的意義，那麼就按順序解說，使人辨別它的相貌。煩惱，是指相續不斷地煩擾眾生，所以叫做煩惱。眾怖獷，是指一切苦惱的根源。正精進，是指如法地精進修行。方便智，是指在止觀（舍摩他，Samatha）中，制止和引發智慧的時刻所用的智慧。方便，是指那些方便法門。善聽，是指以至誠之心聽聞，並用智慧來攝持所聽聞的內容。方便，是針對初學者而言的。從初地菩薩到無學地（阿羅漢）的人，他們的戒律等行為都是方便之行。現在開始講解初學者的修行。

『開始於身體的一部分，修行者繫縛自己的心，繫縛于識的根本，爲了殺死智慧的怨敵。』

『開始於身體的一部分，修行者繫縛自己的心』。問：在什麼地方繫縛呢？答：或者在鼻端，或者在眉間。因為要修不凈觀、數息觀（阿那波那，Anapana）、界分別觀和入出息觀這三種方便觀，所以在自身中說繫縛心，而不是在外在的事物上。雖然有外緣的方便，這裡不講。問：為什麼要繫縛心呢？答：爲了繫縛識的根本。心性躁動不安，難以 स्थिर（Sthira，穩定），就像受驚的猿猴一樣。這是繫縛於一緣的意義。問：為什麼要繫縛於一緣呢？答：爲了殺死智慧的怨敵。真正的智慧的怨敵，就是煩惱。爲了斷除這些煩惱，所以要一心觀照，如實地觀照，而不是以散亂的心。因為見到如實，所以能夠斷除煩惱，因此這樣說。

『這種方便對於身體，真實相是決定的，對於諸受以及自己的心，對於法也隨順地觀照。』

心繫縛於一緣，所以要觀察身體的真實相。身體的真實相，是指不顛倒的相，如實的意義。問：什麼是身體的真實相呢？答：自相和共相。自相，是指十色入和法入中的少部分色。共相，是指無常、苦、空、無我等等。像這樣的意義，不以散亂的心，修行者在三種方便中隨意地使其現前。方便行次第地進行，身體的真實相就能得到確定。這位修行者觀察微塵般的色法念念散壞，這時身念處觀就圓滿了。就像田埂上的水流一樣，流入受念處。

【English Translation】 English version: If convenience is of such meaning, then this will be explained in order, so that one can discern its appearance. 'Kleshas' (煩惱, afflictions) means continuously troubling sentient beings, hence the name 'kleshas'. 'Crowd-frightening ferocity' (眾怖獷) refers to the cause of all suffering. 'Right diligence' (正精進) means diligent practice in accordance with the Dharma. 'Skillful wisdom' (方便智) refers to the wisdom used at the moment of cessation and arising of wisdom in Shamatha (舍摩他, calming meditation). 'Skillful means' (方便) refers to those skillful means. 'Good listening' (善聽) means listening with utmost sincerity, and holding onto the meaning with wisdom. 'Skillful means' is for beginners. From the first Bhumi (地, level) Bodhisattva to those in the state of No More Learning (無學地, Arhat), their precepts and other actions are skillful practices. Now, let's explain the practice for beginners.

'Beginning with a part of the body, the practitioner binds their own mind, binding it to the root of consciousness, in order to kill the enemy of wisdom.'

'Beginning with a part of the body, the practitioner binds their own mind.' Question: Where should one bind it? Answer: Either at the tip of the nose or between the eyebrows. Because one cultivates the contemplation of impurity, Anapana (阿那波那, mindfulness of breathing), the contemplation of the elements, and the contemplation of entering and exiting, these three skillful means, therefore it is said to bind the mind within oneself, not on external things. Although there are skillful means involving external conditions, they are not discussed here. Question: Why bind the mind? Answer: To bind the root of consciousness. The mind is restless, agitated, and unable to remain still, like a startled monkey. This is the meaning of binding to a single object. Question: Why bind to a single object? Answer: To kill the enemy of wisdom. The real enemy of wisdom is the Kleshas (煩惱, afflictions). To cut off these afflictions, one must contemplate with a focused mind, contemplate truthfully, not with a distracted mind. Because one sees truthfully, one can cut off afflictions, therefore it is said in this way.

'This skillful means for the body, the true characteristic is determined, for the various feelings and one's own mind, for the Dharma also, one contemplates accordingly.'

Because the mind is bound to a single object, one should observe the true characteristic of the body. The true characteristic of the body means the non-inverted characteristic, the meaning of reality. Question: What is the true characteristic of the body? Answer: The self-characteristic and the common characteristic. The self-characteristic refers to the ten sense bases and a small portion of form within the Dharma base. The common characteristic refers to impermanence, suffering, emptiness, non-self, and so on. With such meanings, without a distracted mind, the practitioner can bring them to mind at will among the three skillful means. Practicing the skillful means in order, the true characteristic of the body can be determined. This practitioner observes the dust-like form disintegrating moment by moment, at this time the contemplation of the body as a foundation of mindfulness is complete. Like water flowing in a furrow, it flows into the contemplation of feeling as a foundation of mindfulness.

。無色法中受是最粗。故觀身後次觀于受。是人觀受自相共相。爾時受念處滿。彼受依心。是故受后次觀於心。此處亦自相共相。決定意解心念處滿。爾時為觀其餘法故。入法念處。其餘法者。所謂二蔭及無為法。彼亦觀于自相共相。爾時法念處滿。

入法中總觀　　得法真實相　此四是無常　　空無我非樂

入法中總觀得法真實相者。入余法念處已。行者知分齊緣念處修方便。於一切法余共相壞緣念處。數數慣習修身受緣共相法念處。如是身心緣如是三二。當知如是壞緣。數數慣習修已。一切身受心法念處一來總觀。問曰。云何。答曰。此四是無常空無我非樂。總觀一切有為諸法。無常等如是義。彼唸唸展轉壞滅故是無常。虛無故空。不自在故無我。三苦常隨逐故非樂。彼人慾壞煩惱覓其元首。如所見法因果差別。分別于諦彼中二種。因果有漏無漏。彼有漏者集因苦果。彼無漏者道因滅果。彼人如是分別諦已。初發趣次第聞思。念處自相共相。攝取分齊緣諦中分佈。彼時壞緣法念處四諦中。思惟十六行觀。

從是名為暖　　于覺法而生　十六行等起　　觀察四聖諦

從是名為暖于覺法而生者。行者思惟共法念處。次後最初修事。共法念處相續建立。聖者名暖善根。問曰。彼法幾行何境界。

【現代漢語翻譯】現代漢語譯本：在無色法中，受（vedanā，感受）是最粗顯的。因此，觀察身之後，接著觀察受。這個人觀察受的自相（svalakṣaṇa，自身獨特的性質）和共相（sāmānyalakṣaṇa，與其他法共通的性質）。這時，受念處（vedanānupassanā-satipaṭṭhāna，對感受的如實觀察）就圓滿了。受依存於心，所以觀察受之後，接著觀察心。這裡也觀察心的自相和共相。以決定的意解觀察，心念處（cittānupassanā-satipaṭṭhāna，對心的如實觀察）就圓滿了。這時，爲了觀察其餘的法，進入法念處（dhammānupassanā-satipaṭṭhāna，對法的如實觀察）。其餘的法，就是指二蘊（skandha，構成要素，這裡指受、想二蘊）以及無為法（asaṃskṛta-dharma，不生不滅的法，如涅槃）。他也觀察這些法的自相和共相。這時，法念處就圓滿了。

入法中總觀，得法真實相，　　此四是無常，空無我非樂。

入法中總觀得法真實相是指：進入其餘的法念處之後，修行者知道分齊緣念處（pariccheda，界限）的修習方便。對於一切法，以共相（sāmānyalakṣaṇa，與其他法共通的性質）和壞緣念處（vaya，生滅）來觀察。多次慣習修習身、受緣共相的法念處。像這樣身心緣如是三二。應當知道像這樣壞緣。多次慣習修習之後，一切身、受、心、法念處一來總觀。問：如何總觀？答：這四者是無常、空、無我、非樂。總觀一切有為諸法（saṃskṛta-dharma，因緣和合而生的法）。無常等的意義是：它們唸唸展轉壞滅，所以是無常；虛無，所以是空；不自在，所以是無我；三苦（duḥkha，苦苦、壞苦、行苦）常常隨逐，所以不是樂。這個人想要斷除煩惱，尋找它的根源。如所見法的因果差別，分別于諦（satya，真理）——彼中二種，因果有漏（sāsrava，有煩惱的）無漏（anāsrava，無煩惱的）。彼有漏者是集因苦果，彼無漏者是道因滅果。這個人像這樣分別諦之後，最初發起趣入次第的聞、思。念處的自相和共相，攝取分齊緣在諦中分佈。這時，壞緣法念處在四諦（catvāri āryasatyāni，四聖諦）中，思惟十六行觀（ṣoḍaśākāra，十六種行相的觀智）。

從是名為暖，于覺法而生，　　十六行等起，觀察四聖諦。

從是名為暖于覺法而生是指：修行者思惟共法念處，其次後最初修事。共法念處相續建立，聖者名暖善根。問：彼法幾行何境界？

【English Translation】 English version: Among the formless dharmas, feeling (vedanā) is the grossest. Therefore, after observing the body, one then observes feeling. This person observes the own-nature (svalakṣaṇa, unique characteristic) and common-nature (sāmānyalakṣaṇa, shared characteristic) of feeling. At this time, the mindfulness of feeling (vedanānupassanā-satipaṭṭhāna, mindful observation of feelings) is fulfilled. Feeling relies on the mind, so after observing feeling, one then observes the mind. Here, one also observes the own-nature and common-nature of the mind. With determined understanding, the mindfulness of mind (cittānupassanā-satipaṭṭhāna, mindful observation of the mind) is fulfilled. At this time, in order to observe the remaining dharmas, one enters the mindfulness of dharma (dhammānupassanā-satipaṭṭhāna, mindful observation of dharmas). The remaining dharmas refer to the two aggregates (skandha, aggregates of existence, here referring to feeling and perception) and the unconditioned dharma (asaṃskṛta-dharma, unconditioned dharma, such as Nirvana). One also observes the own-nature and common-nature of these dharmas. At this time, the mindfulness of dharma is fulfilled.

Entering dharma, contemplating in totality, 　　One attains the true nature of dharma, 　　These four are impermanent, 　　Empty, without self, not pleasurable.

Entering dharma, contemplating in totality, one attains the true nature of dharma means: After entering the remaining mindfulness of dharma, the practitioner knows the skillful means of cultivating the mindfulness of limited conditions (pariccheda, limitation). Regarding all dharmas, one observes with the common-nature (sāmānyalakṣaṇa, shared characteristic) and the mindfulness of destruction (vaya, arising and ceasing). Repeatedly practicing and cultivating the mindfulness of dharma regarding the common-nature of body and feeling. In this way, the body and mind are related in such a threefold and twofold manner. One should know that this is how destruction is observed. After repeatedly practicing and cultivating, one contemplates all mindfulness of body, feeling, mind, and dharma in totality. Question: How does one contemplate in totality? Answer: These four are impermanent, empty, without self, and not pleasurable. One contemplates all conditioned dharmas (saṃskṛta-dharma, conditioned dharmas) in totality. The meaning of impermanence, etc., is that they are impermanent because they are destroyed and transformed moment by moment; they are empty because they are unreal; they are without self because they are not self-governing; they are not pleasurable because the three sufferings (duḥkha, suffering of suffering, suffering of change, suffering of conditioned existence) constantly follow them. This person wants to destroy afflictions and seeks their origin. According to the differences between cause and effect of the dharmas seen, one distinguishes the truths (satya, truth)—two kinds within them, conditioned (sāsrava, with outflows) and unconditioned (anāsrava, without outflows) causes and effects. The conditioned are the cause of accumulation and the effect of suffering; the unconditioned are the cause of the path and the effect of cessation. After this person distinguishes the truths in this way, one initially arouses the sequential hearing and thinking. The own-nature and common-nature of mindfulness, taking the mindfulness of limited conditions and distributing it among the truths. At this time, the mindfulness of dharma regarding destruction contemplates the sixteen aspects (ṣoḍaśākāra, sixteen aspects of contemplation) in the Four Noble Truths (catvāri āryasatyāni, Four Noble Truths).

From this, it is called warmth, 　　Arising from the dharma of awakening, 　　The sixteen aspects arise together, 　　Observing the Four Noble Truths.

From this, it is called warmth, arising from the dharma of awakening means: The practitioner contemplates the common dharma mindfulness, and then initially cultivates the matter. The common dharma mindfulness is continuously established, and the sage is called the root of warmth. Question: How many aspects and what is the realm of this dharma?

答曰。十六行等起觀察四聖諦。行者以十六行觀察四諦。彼以四行觀察苦諦。此苦本無今有已有還離故無常。三苦隨逐故苦。內離人故空。不自在故無我。如是亦以四行觀察集諦。此集生相似果故因。能生流轉故集。能牽一切生死故有。能和合不相似事故緣。亦以四行觀察滅諦。此滅與一切生死相違故滅。離一切煩惱火故止。於一切法中勝故妙。能捨生死故離。亦以四行觀察道諦。此道能至非品故道。不顛倒故正。一切聖足所履處故跡。出過生死故出。問曰。暖有何義。答曰。智于所知。如鉆燧相研能窮盡諸有。生無漏智火。暖為相故名暖。

是法增長已　　生頂及於忍　次世第一法　　依於一剎那

是法增長已生頂及於忍者。行者入正精進故得善助道。隨順眾具增長勝進力故。暖得增長成就已。彼人修一切苦法念處。生勝善根名頂。問曰。頂是何義。答曰。不動善根。彼住此頂時。離諸過故能入忍中。彼若不者還退住暖。如人登山。若不至頂則墮四邊。行者如是。正方便相續。頂增長已次生善根名順諦忍。是修一切共法念處。勝進彼二法以十六行觀察四諦。問曰。忍有何義。答曰。彼於四諦無常等行。樂欲增長是故名忍。是故說順諦忍。能除四諦增上愚。暖頂能除四諦下中愚。非增上忍增長已。次世第

【現代漢語翻譯】現代漢語譯本：回答說：用十六種行相（Hetu）生起觀察四聖諦（catu-ārya-satya）。修行者用十六種行相觀察四諦。他們用四種行相觀察苦諦（duḥkha-satya）：這苦，本來沒有現在有，已經有了還會離散，所以是無常（anitya）。三種苦（三苦：苦苦、壞苦、行苦）隨之而來，所以是苦（duḥkha）。內在空虛，沒有人的存在，所以是空（śūnya）。不自在，所以是無我（anātman）。像這樣，也用四種行相觀察集諦（samudaya-satya）：這集，產生相似的結果，所以是因（hetu）。能夠產生流轉，所以是集（samudaya）。能夠牽引一切生死，所以是有（prabhava）。能夠和合不相似的事物，所以是緣（pratyaya）。也用四種行相觀察滅諦（nirodha-satya）：這滅，與一切生死相違背，所以是滅（nirodha）。遠離一切煩惱之火，所以是止（śānta）。在一切法中殊勝，所以是妙（praṇīta）。能夠捨棄生死，所以是離（niḥsaraṇa）。也用四種行相觀察道諦（mārga-satya）：這道，能夠到達非凡的境界，所以是道（mārga）。不顛倒，所以是正（nyāya）。一切聖者足跡所履之處，所以是跡（pratipad）。出離生死，所以是出（nairyāṇika）。問：暖位（uṣmagata）有什麼意義？答：智慧對於所知，就像鉆木取火一樣相互研磨，能夠窮盡諸有，產生無漏智慧之火，暖位是這種現象的先兆，所以叫做暖位。『是法增長已，生頂及於忍，次世第一法，依於一剎那。』是說此法增長后，產生頂位（mūrdhan）和忍位（kṣānti）。修行者進入真正的精進，因此得到善的幫助。隨著各種輔助修行的工具增長，勝進的力量也隨之增長。暖位得到增長成就后，這個人修習一切苦法念處（duḥkha-dharma-smṛtyupasthāna），產生殊勝的善根，叫做頂位。問：頂位是什麼意思？答：不動的善根。他們安住在這個頂位時，遠離各種過失，所以能夠進入忍位中。如果不是這樣，還會退回到暖位。就像人登山一樣，如果不到達頂峰，就會墮落到四邊。修行者也是這樣，正確的方便相續不斷，頂位增長后，接著產生善根，叫做順諦忍（anulomikī kṣānti）。這是修習一切共法念處（sādhāraṇa-dharma-smṛtyupasthāna）。勝進這兩種法，用十六種行相觀察四諦。問：忍位有什麼意義？答：他們對於四諦的無常等行相，樂於追求增長，所以叫做忍位。因此說順諦忍，能夠去除對於四諦的增上愚癡。暖位和頂位能夠去除對於四諦的下中愚癡。非增上忍增長后，接著是世第一法（laukikāgradharma）。

【English Translation】 English version: He replied: Observe the Four Noble Truths (catu-ārya-satya) by arising with the sixteen aspects (Hetu). Practitioners observe the Four Truths with sixteen aspects. They observe the Truth of Suffering (duḥkha-satya) with four aspects: This suffering, originally non-existent, now exists; having existed, it will still be separated, therefore it is impermanent (anitya). The three sufferings (three types of suffering: suffering of suffering, suffering of change, suffering of pervasive conditioning) follow it, therefore it is suffering (duḥkha). Internally empty, without the existence of a person, therefore it is empty (śūnya). Not self-governing, therefore it is without self (anātman). In this way, they also observe the Truth of Origin (samudaya-satya) with four aspects: This origin produces similar results, therefore it is the cause (hetu). It can produce transmigration, therefore it is origin (samudaya). It can pull all births and deaths, therefore it is existence (prabhava). It can combine dissimilar things, therefore it is condition (pratyaya). They also observe the Truth of Cessation (nirodha-satya) with four aspects: This cessation is contrary to all births and deaths, therefore it is cessation (nirodha). It is away from all the fires of affliction, therefore it is stopping (śānta). It is superior in all dharmas, therefore it is wonderful (praṇīta). It can abandon birth and death, therefore it is departure (niḥsaraṇa). They also observe the Truth of the Path (mārga-satya) with four aspects: This path can reach the extraordinary realm, therefore it is the path (mārga). It is not inverted, therefore it is correct (nyāya). It is the place where all the feet of the saints have trod, therefore it is the trace (pratipad). It is out of birth and death, therefore it is exit (nairyāṇika). Question: What is the meaning of the stage of warmth (uṣmagata)? Answer: Wisdom towards the knowable, like rubbing wood to make fire, can exhaust all existence and produce the fire of non-outflow wisdom. The stage of warmth is a sign of this phenomenon, so it is called the stage of warmth. 'When this dharma has increased, the peak and forbearance are produced, then the supreme mundane dharma, relies on one instant.' It is said that after this dharma increases, the stage of peak (mūrdhan) and the stage of forbearance (kṣānti) are produced. The practitioner enters true diligence, so they get the help of goodness. As the various tools to assist practice increase, the power of advancement also increases. After the stage of warmth has increased and been achieved, this person practices all the mindfulness of suffering dharmas (duḥkha-dharma-smṛtyupasthāna), producing superior good roots, called the stage of peak. Question: What does the stage of peak mean? Answer: Immovable good roots. When they dwell in this stage of peak, they are away from all faults, so they can enter the stage of forbearance. If not, they will return to the stage of warmth. Just like a person climbing a mountain, if they do not reach the peak, they will fall to the four sides. The practitioner is also like this, the correct means continue uninterrupted, after the stage of peak increases, then good roots are produced, called the conforming forbearance (anulomikī kṣānti). This is practicing all the mindfulness of common dharmas (sādhāraṇa-dharma-smṛtyupasthāna). Advancing these two dharmas, observe the Four Truths with sixteen aspects. Question: What is the meaning of the stage of forbearance? Answer: They are happy to pursue the increase of the impermanence and other aspects of the Four Truths, so it is called the stage of forbearance. Therefore, it is said that conforming forbearance can remove the increased ignorance of the Four Truths. The stage of warmth and the stage of peak can remove the lower and middle ignorance of the Four Truths. After the non-increased forbearance increases, then it is the supreme mundane dharma (laukikāgradharma).

一法依於一剎那。忍增長已一切共法念處勝進。故生如是一切世間功德中最勝善根。彼初開聖道門故名世第一法。有說。世間中最勝故名世第一法。此法一剎那起。此行者開涅槃門已。滅與苦法忍次第緣故。一念暖頂忍及彼最上功德。此一切善根皆五陰性。問曰。汝言世第一法與聖道作次第緣。云何是五陰性。答曰。心心數法與次第緣色心不相應行。隨順一果。是故非過。問曰。此世第一法何緣。答曰。苦諦。彼緣苦諦義也。問曰。幾行。答曰。四行。若苦諦境界四行如上所說彼行此行。問曰。幾地所攝。答曰。六地生。當知未來中間根本四禪。問曰。余達分善根幾地所攝。答曰。余亦依六地彼亦六地。如世第一法。問曰。何故達分善根六地所攝。答曰。從彼能生見道。彼地有見道有見道處即有此等。何以故。見道眷屬故。是故如是。

世間第一法　　次必起于忍　忍次生於智　　能覺于下苦

世間第一法次必起于忍者。暖等次第生如上因分。乃至能生世第一法。世第一法次第生無漏法。欲界見苦斷十使對治名苦法忍。昔所未見法欲知樂名忍。此最初無漏無礙道。忍次生於智者。苦法忍次第生苦法智。解脫道自性。問曰。此忍智何緣。答曰。能覺于下苦。下苦謂欲界苦。此二種緣如是義。

謂色無色

苦　　集滅道亦然　此法無間等　　從於十六心

謂色無色苦者。色無色界苦亦如是。生忍無礙道智解脫道。聖者亦說苦比忍苦比智。集滅道亦然者。集滅道亦如是生四種。異義二忍為無礙道。二智為解脫道。此法無間等說於十六心者。此十六心須成就無間等。無間等。是見義。此十五心須是見道。最後一心是修道攝。從此名修地乃至金剛喻定。此後名所作已辦地。略說三地。謂見地。修地無學地隨此地建立人今當說。

隨法行利見　　此在於十五　隨信行非利　　當知亦在中

隨法行利見此在於十五者。見道所攝十五心人。若利根者說隨法行。智慧隨法行故名隨法行。此障不信於他義也。隨信行非利。當知亦在中者。即此十五心人。若軟慧者說隨信行。是信他法得行義也。彼人信現在前慧隨順。與彼相違說法行。

未離欲界欲　　趣向于初果　第二舍於六　　第三九無垢

未離欲界欲趣向于初果者。此隨信行隨法行人。先未離欲具一切縛。至決定。分名向須陀洹果。第二舍於六者。欲界修道所斷煩惱分別九種。所謂下下下中下上。中下中中中上。上下上中上上。彼信行法行人在凡夫地。已刬六種煩惱后入決定。是時說向斯陀含果。第三九無垢者。若刬九種煩惱后入決定。是時說向

【現代漢語翻譯】現代漢語譯本苦、集、滅、道也是如此。這種法是無間等，從十六心中產生。所謂色界和無色界的苦。色界和無色界的苦也是如此。生忍、無礙道智、解脫道。聖者也說苦比忍、苦比智。集、滅、道也是如此，集、滅、道也是如此產生四種。異義二忍為無礙道，二智為解脫道。這種法是無間等，說於十六心，這十六心必須成就無間等。無間等，是見義。這十五心必須是見道，最後一心是修道所攝。從此名為修地，乃至金剛喻定。此後名為所作已辦地。簡略地說有三地，即見地、修地、無學地，隨著這些地的建立而建立人，現在應當說。隨法行利見，這在於十五心。隨信行非利，應當知道也在其中。隨法行利見，這在於十五心，見道所攝的十五心中，如果是利根者，就說是隨法行。因為智慧隨法行，所以名為隨法行。這種行可以阻止不信他人之義。隨信行非利，應當知道也在其中，即這十五心中，如果是軟慧者，就說是隨信行。這是相信他法而得行之義。這些人相信現在前的智慧隨順，與此相反的說法是法行。未離欲界欲，趣向于初果（Sotapanna）。第二果舍於六，第三果九無垢。未離欲界欲，趣向于初果（Sotapanna）者，這是隨信行、隨法行人，先前沒有離開欲界，具足一切束縛，到達決定位，名為趣向須陀洹果（Sotapanna）。第二果舍於六者，欲界修道所斷的煩惱分別有九種，即下下、下中、下上，中下、中中、中上，上下、上中、上上。那些信行、法行人在凡夫地，已經剷除六種煩惱後進入決定位，這時說趣向斯陀含果（Sakadagami）。第三果九無垢者，如果剷除九種煩惱後進入決定位，這時說趣向...

【English Translation】 English version Suffering, accumulation, cessation, and the path are also thus. This Dharma is without interval, etc., arising from the sixteen minds. That is, the suffering of the form and formless realms. The suffering of the form and formless realms is also thus. Production of forbearance, unobstructed path-wisdom, liberation path. The sages also speak of the forbearance of suffering, the wisdom of suffering. Accumulation, cessation, and the path are also thus; accumulation, cessation, and the path also produce four kinds. The two forbearances with different meanings are the unobstructed path, and the two wisdoms are the liberation path. This Dharma is without interval, etc., spoken of in the sixteen minds; these sixteen minds must achieve without interval, etc. Without interval, etc., is the meaning of seeing. These fifteen minds must be the path of seeing, and the last mind is included in the path of cultivation. From this, it is called the ground of cultivation, up to the Vajra-like Samadhi. After this, it is called the ground of what has been done. Briefly speaking, there are three grounds: the ground of seeing, the ground of cultivation, and the ground of no more learning. People are established according to these grounds, and now I shall speak of them. Following the Dharma, acting with keen insight, this is in the fifteen minds. Following faith, acting without keen insight, it should be known that it is also among them. Following the Dharma, acting with keen insight, this is in the fifteen minds. Among the fifteen minds included in the path of seeing, if they are of keen faculties, it is said that they follow the Dharma. Because wisdom follows the Dharma, it is called following the Dharma. This obstructs disbelief in the meaning of others. Following faith, acting without keen insight, it should be known that it is also among them, that is, among these fifteen minds, if they are of weak wisdom, it is said that they follow faith. This is the meaning of gaining practice by believing in the Dharma of others. Those people believe that the wisdom present before them is in accordance, and the teaching contrary to this is the practice of Dharma. Not yet separated from desire realm desire, approaching the first fruit (Sotapanna). The second fruit abandons six, the third fruit is nine without defilement. Not yet separated from desire realm desire, approaching the first fruit (Sotapanna), these are those who follow faith and those who follow the Dharma. Previously, they have not left the desire realm and possess all bonds. Reaching the stage of determination, it is called approaching the Sotapanna fruit (Sotapanna). The second fruit abandons six, the afflictions to be severed by cultivation in the desire realm are divided into nine kinds, namely, lower-lower, lower-middle, lower-upper, middle-lower, middle-middle, middle-upper, upper-lower, upper-middle, upper-upper. Those who follow faith and those who follow the Dharma, being in the state of ordinary beings, having already eradicated six kinds of afflictions, then enter the stage of determination, at which time it is said that they are approaching the Sakadagami fruit (Sakadagami). The third fruit is nine without defilement, if they eradicate nine kinds of afflictions and then enter the stage of determination, at which time it is said that they are approaching...

阿那含果。

若至十六心　　是說住于果　軟見信解脫　　凈見說見到

若至十六心是說信于果者。在十六心道比智相應彼起。若利根若軟根俱說信果。先未離欲須陀洹果。離六種欲斯陀含果。離九種欲阿那含果。軟見信解脫者。若軟根者向地中名信行。彼住三果名信解脫。凈見說見到者。彼利根者住果名見到。

未盡修道斷　　當知七往來　家家有三盡　　彼住須陀洹

未盡修道斷當知七往來者。此人住果未斷修道斷故當知七生死。彼人中受七生。欲界天中受七生。及中陰二十八生俱受七生。故名七生。如七葉樹。如七處善。家家有三盡者。若住果若凡夫人。欲界修道斷中三種盡。上上上中上下。彼說家家。家家者從家至家往來而入涅槃。故名家家。人中二三家天中二三家往來。此有二種。謂人家家及天家家。以業根斷煩惱差別故名家家。業者于凡夫分作受二三有集業。根者得無漏根。斷煩惱者。斷三四種煩惱。彼住須陀洹者彼七往來。及家家說住須陀洹果。問曰。何故名須陀洹。答曰。須陀名聖道流。洹名為入若人相續初見修道入彼流中。又是人得須陀洹果。故名須陀洹。如裹孕女兒。以法名人。

六盡斯陀含　　離八一種子　九品盡不還　　已出欲泥故

六盡斯陀含者。

【現代漢語翻譯】現代漢語譯本阿那含果（Anāgāmi-phala，不還果）。

若至十六心，是說住于果，軟見信解脫，凈見說見到。

若至十六心是說信于果者：在十六心道比智相應時生起。無論是利根還是鈍根，都可說是信果。先前未離欲界的須陀洹果（Srota-āpanna-phala，入流果），離六種欲是斯陀含果（Sakṛdāgāmi-phala，一來果），離九種欲是阿那含果（Anāgāmi-phala，不還果）。軟見信解脫者：若是鈍根者，在向道位中名為信行，他們安住於三果時名為信解脫。凈見說見到者：那些利根者，安住于果位時名為見到。

未盡修道斷，當知七往來，家家有三盡，彼住須陀洹。

未盡修道斷當知七往來者：此人安住于果位，但未斷盡修道所斷的煩惱，因此當知他還有七次生死輪迴。此人在人道中受七次生，在欲界天中受七次生，加上中陰身二十八生，總共受七次生，所以名為七生。如同七葉樹，如同七處善。家家有三盡者：無論是安住于果位者還是凡夫，在欲界修道斷中都有三種盡，即上上、上中、上下。這裡所說的家家，是指從一家到另一家往來而入涅槃，所以名為家家。在人道中往來二三家，在天道中往來二三家。這有兩種情況，即人道家家和天道家家。由於業根斷煩惱的差別，所以名為家家。業是指凡夫分作受二三有集業。根是指得到無漏根。斷煩惱是指斷除三四種煩惱。彼住須陀洹者：那些七往來和家家者，可說是安住于須陀洹果。問：為什麼名為須陀洹？答：須陀名為聖道之流，洹名為入。若有人相續初見修道而入此聖道之流，此人便得須陀洹果，所以名為須陀洹。如同裹在襁褓中的女兒，以法來命名。

六盡斯陀含，離八一種子，九品盡不還，已出欲泥故。

六盡斯陀含者：

【English Translation】 English version Anāgāmi-phala (The Fruit of Non-Returning).

If one reaches the sixteenth thought-moment, it is said to abide in the fruit; the soft-faculty one is liberated by faith, the pure-faculty one is said to have vision.

If one reaches the sixteenth thought-moment, it is said to have faith in the fruit: it arises when the sixteenth thought-moment of the path corresponds to the knowledge of comparison. Whether of sharp or dull faculties, both are said to have faith in the fruit. Having not previously abandoned desire, one attains the Srota-āpanna-phala (Fruit of Stream-Entry); having abandoned six kinds of desire, one attains the Sakṛdāgāmi-phala (Fruit of Once-Returning); having abandoned nine kinds of desire, one attains the Anāgāmi-phala (Fruit of Non-Returning). The soft-faculty one is liberated by faith: if one is of dull faculties, in the stage of the path they are called a follower of faith; abiding in the third fruit, they are called liberated by faith. The pure-faculty one is said to have vision: those of sharp faculties, abiding in the fruit, are called having vision.

Not having exhausted the abandonment of cultivation, one should know of seven more rebirths; in each family there are three exhaustions; they abide in Srota-āpanna.

Not having exhausted the abandonment of cultivation, one should know of seven more rebirths: this person abides in the fruit but has not exhausted the abandonment of cultivation, therefore one should know that they have seven more lives. This person experiences seven lives in the human realm, seven lives in the desire realm heavens, and including the intermediate state, twenty-eight lives, all experiencing seven lives, hence the name 'seven lives.' Like a seven-leaf tree, like seven good qualities. In each family there are three exhaustions: whether abiding in the fruit or an ordinary person, in the abandonment of cultivation in the desire realm there are three kinds of exhaustion: highest-highest, highest-middle, highest-lowest. 'In each family' refers to going from family to family and entering Nirvana, hence the name 'in each family.' Rebirth in two or three families in the human realm, rebirth in two or three families in the heavenly realm. There are two kinds of this: human family and heavenly family. Due to the difference in the root of karma and the abandonment of defilements, it is called 'in each family.' 'Karma' refers to the ordinary person dividing and receiving two or three existences of accumulated karma. 'Root' refers to obtaining the unconditioned root. 'Abandonment of defilements' refers to abandoning three or four kinds of defilements. Those who abide in Srota-āpanna: those with seven more rebirths and those 'in each family' are said to abide in the Srota-āpanna fruit. Question: Why is it called Srota-āpanna? Answer: Srota means the stream of the noble path, āpanna means entering. If a person's continuum initially sees the cultivation path and enters this stream, that person obtains the Srota-āpanna fruit, hence the name Srota-āpanna. Like a daughter wrapped in swaddling clothes, named according to the Dharma.

Having exhausted six, Sakṛdāgāmi; having abandoned eight, one seed remains; having exhausted the nine qualities, non-returning; having already emerged from the mud of desire.

Having exhausted six, Sakṛdāgāmi:

若人斷六種盡。謂上品三種中品三種是斯陀含。從此命終生於天上。復生人中而般涅槃。名斯陀含。離八一種子者。一生種子義。彼人余唯一生。若人若天有一種一種子。謂人一種子天一種子。或煩惱差別名一種子。彼余唯一有未盡故名一種子。是人為阿那含果向。當知斯陀含果中勝道攝。九品盡不還者。若人慾界一切九種煩惱斷名阿那含。不還來欲界生故名阿那含。問曰。何故不還來。答曰。已出欲泥故。出愛慾泥。是故不復還來欲界。

如是九煩惱　　在於上八地　彼雙道所斷　　世尊之所說

如是九煩惱在於上八地者。如是欲界修道斷煩惱如前說。九種煩惱下下乃至上上。當知八地亦如是。謂四禪四無色定彼雙道所斷。世尊之所說者。彼三界煩惱。當知無礙解脫道斷。無礙道斷結得解脫道證。解脫下下道斷上上種。乃至上上道斷下下種。此略說一百七十八道及見道。問曰。云何決定出世間道。斷煩惱為當不耶。答曰。不也。問曰。云何。答曰。

有垢無垢道　　俱能勝八地　住彼說身證　　謂得滅正受

有垢無垢道俱能勝八地者。有垢者世間道無垢者無漏道。彼八地欲界四禪三無色定。世間出世間道能過彼有頂。中必出世間道能過彼世俗道。亦無礙道解脫道。彼無礙道三種轉。謂苦粗

【現代漢語翻譯】現代漢語譯本：如果有人斷盡六種煩惱，也就是指上品的欲界三種煩惱和中品的三種煩惱，這樣的人就是斯陀含（梵文：Sakrdagamin，意為一來）。此人命終之後會生於天上，之後又會生於人間而般涅槃（梵文：Parinirvana，意為完全的涅槃）。這被稱為斯陀含。斷離八十一種煩惱種子的人，稱為『一生種子』，意思是說，這個人只剩下一生的壽命。如果有人或天人，只剩下一種煩惱種子，也就是人的一種煩惱種子或天人的一種煩惱種子，或者因為煩惱的差別而稱為一種子。因為他們還餘下唯一未盡的煩惱，所以稱為一種子。這樣的人是阿那含（梵文：Anagamin，意為不還）果的趨向者。應當知道，斯陀含果中包含著殊勝的道。如果有人斷盡欲界的一切九種煩惱，這樣的人稱為阿那含。因為他們不再返回欲界受生，所以稱為阿那含。有人問：『為什麼他們不再返回欲界呢？』回答說：『因為他們已經脫離了欲界的泥沼。』因為脫離了愛慾的泥沼，所以不再返回欲界。

正如這九種煩惱，存在於上面的八地中，它們是被雙道所斷除的，這是世尊所說的。

『正如這九種煩惱存在於上面的八地中』，就像前面所說的，欲界修道所斷除的煩惱有九種，從下下品到上上品。應當知道，八地也是如此，也就是四禪和四無色定。『它們是被雙道所斷除的，這是世尊所說的』，三界的煩惱，應當知道是用無礙道和解脫道斷除的。無礙道斷除煩惱的結縛，解脫道證得解脫。解脫道中，下下品道斷除上上品煩惱的種子，乃至上上品道斷除下下品煩惱的種子。這裡簡略地說明了一百七十八道以及見道。有人問：『如何決定出世間道斷除煩惱，或者不斷除呢？』回答說：『不是不斷除。』有人問：『那是如何呢？』回答說：

有垢的道和無垢的道，都能勝過八地，安住於此，稱為身證，也就是證得滅盡定。

『有垢的道和無垢的道，都能勝過八地』，有垢的道指的是世間道，無垢的道指的是無漏道。這八地指的是欲界、四禪和三無色定。世間道和出世間道都能超越有頂。其中，出世間道必定能超越世俗道，也就是無礙道和解脫道。無礙道有三種轉變，也就是苦、粗

【English Translation】 English version: If a person severs the six kinds of afflictions, meaning the three kinds of superior afflictions and the three kinds of intermediate afflictions of the desire realm, that person is a Skrdagamin (meaning 'once-returner'). After death, this person will be born in the heavens, and then be born in the human realm and attain Parinirvana (meaning 'complete Nirvana'). This is called a Skrdagamin. One who has severed eighty-one seeds of affliction is called 'one-life seed', meaning that this person has only one life remaining. If a person or a deva has only one seed of affliction remaining, meaning one seed of affliction of a human or one seed of affliction of a deva, or it is called one seed because of the difference in afflictions. Because they still have one remaining affliction that has not been exhausted, they are called one-seed. Such a person is a candidate for the Anagamin (meaning 'non-returner') fruit. It should be known that the Skrdagamin fruit contains the superior path. If a person severs all nine kinds of afflictions of the desire realm, that person is called an Anagamin. Because they do not return to be born in the desire realm, they are called Anagamin. Someone asks: 'Why do they not return to the desire realm?' The answer is: 'Because they have escaped the mire of the desire realm.' Because they have escaped the mire of lust, they no longer return to the desire realm.

Just as these nine afflictions exist in the eight realms above, they are severed by the dual paths, as spoken by the World Honored One.

'Just as these nine afflictions exist in the eight realms above', just as mentioned before, the afflictions severed by the path of cultivation in the desire realm are nine kinds, from the lowest to the highest. It should be known that the eight realms are also like this, meaning the four Dhyanas and the four formless concentrations. 'They are severed by the dual paths, as spoken by the World Honored One', the afflictions of the three realms, it should be known that they are severed by the unobstructed path and the path of liberation. The unobstructed path severs the bonds of affliction, and the path of liberation attains liberation. In the path of liberation, the lowest path severs the seeds of the highest afflictions, and even the highest path severs the seeds of the lowest afflictions. Here, the one hundred and seventy-eight paths and the path of seeing are briefly explained. Someone asks: 'How is it determined whether the supramundane path severs afflictions, or does not sever them?' The answer is: 'It is not that they are not severed.' Someone asks: 'How is it then?' The answer is:

The defiled path and the undefiled path can both overcome the eight realms, abiding in this, it is called body-witness, meaning attaining the cessation of perception and sensation.

'The defiled path and the undefiled path can both overcome the eight realms', the defiled path refers to the mundane path, and the undefiled path refers to the non-outflow path. These eight realms refer to the desire realm, the four Dhyanas, and the three formless concentrations. The mundane path and the supramundane path can both transcend the peak of existence. Among them, the supramundane path must transcend the mundane path, meaning the unobstructed path and the path of liberation. The unobstructed path has three transformations, meaning suffering, coarseness

障解脫道亦三種。謂上妙出世間道。如前所說無常行等。住彼說身證謂得滅正受者。彼八地離欲中住學人。若得滅盡定者。彼名身證。身證涅槃相似法故。是名身證。

金剛喻三昧　　次必生盡智　生意我生盡　　羅漢離諸漏

金剛喻三昧次必生盡智者。生有頂離欲第九無礙道。最後學心名金剛喻三昧。猶如金剛無不能壞。次後必生盡智。此初無學心彼二智異。或苦比智或集比智。如彼人從盡智起。作如是緣盡隨順生慧。生意我生盡者非想非非想處四陰。當知此中生。何以故。最後斷故。羅漢離諸漏者。彼盡智起時一切漏盡名阿羅漢。于天人中應受供養。故名阿羅漢。問曰。阿羅漢有幾種。答曰。

阿羅漢六種　　五從於信生　彼得於二智　　當知時離垢

阿羅漢六種者。謂退法思法護法住法必升進法不動法。彼中若人軟智軟方便。最初與退具相應。必定退故名退法。若人軟智軟方便。常厭惡身念欲壞滅。彼死成就思法。若軟智增上精進。以精進力自護。是名護法。若中智等精進彼住此道。不進不退故名住法。少利智極精進必能進至不動。名必升進法。若利智廣精進。初得不動。是名不動法。五從於信生彼得於二智者。此六種阿羅漢中。前五種本是信行。彼有二智。盡智無學正見。彼或時退

【現代漢語翻譯】現代漢語譯本

障礙解脫之道也有三種。即殊勝的出世間道，如前面所說的無常觀等。安住於此並證得身證，是指獲得滅盡正受的人。那些在第八禪天離欲界中安住的修行者，如果獲得滅盡定，就稱為身證。因為身證類似於涅槃的境界，所以稱為身證。

『金剛喻三昧，其次必定生起盡智。生有我生已盡，阿羅漢遠離一切煩惱。』

『金剛喻三昧，其次必定生起盡智』是指，在有頂天（Bhavagra，最高的天界）離欲界的第九無礙道中，最後的有學心稱為金剛喻三昧。它像金剛一樣，沒有什麼不能摧毀。此後必定生起盡智。這最初的無學心與之前的兩種智慧不同，或者是苦類智，或者是集類智。就像那個人從盡智生起，這樣緣盡而隨順生起智慧。『生有我生已盡』是指非想非非想處的四陰。應當知道這是最後斷除的地方。為什麼呢？因為這是最後斷除之處。『阿羅漢遠離一切煩惱』是指，當盡智生起時，一切煩惱都已斷盡，稱為阿羅漢（Arhat，已斷盡煩惱，值得受人天供養的聖者）。在天人之中應當接受供養，所以稱為阿羅漢。問：阿羅漢有幾種？答：

『阿羅漢有六種，五種從信根而生，他們獲得兩種智慧，應當知道是時解脫。』

『阿羅漢有六種』是指：退法阿羅漢、思法阿羅漢、護法阿羅漢、住法阿羅漢、必升進法阿羅漢和不動法阿羅漢。其中，如果一個人智慧和方便都比較薄弱，最初與退法相應，必定會退失，所以稱為退法阿羅漢。如果一個人智慧和方便都比較薄弱，常常厭惡身體，想要壞滅慾望，那麼他死後會成就思法阿羅漢。如果智慧薄弱但增上精進，以精進的力量自我守護，這稱為護法阿羅漢。如果中等智慧和精進，他安住於此道，不進不退，所以稱為住法阿羅漢。如果少許利根智慧，極其精進，必定能夠進至不動法，稱為必升進法阿羅漢。如果利根智慧且廣行精進，最初就獲得不動法，這稱為不動法阿羅漢。『五種從信根而生，他們獲得兩種智慧』是指，這六種阿羅漢中，前五種本來是信行者。他們有兩種智慧：盡智（Ksayajnana，知已盡之智）和無學正見。他們有時會退失。

【English Translation】 English version

The path of liberation from obstacles is also of three kinds, namely, the supreme transcendental path, such as the contemplation of impermanence mentioned earlier. Abiding in that and realizing 'body-witness' refers to those who have attained the cessation attainment. Those practitioners abiding in the eighth dhyana (meditative absorption) in the realm of desire, if they attain the cessation attainment, are called 'body-witness'. Because 'body-witness' is similar to Nirvana, it is called 'body-witness'.

'The diamond-like samadhi, next will surely arise the knowledge of exhaustion. Birth is exhausted, my life is finished, Arhats are free from all outflows.'

'The diamond-like samadhi, next will surely arise the knowledge of exhaustion' refers to the ninth unobstructed path in the realm of desire in the peak of existence (Bhavagra, the highest realm of existence), the last learning mind is called the diamond-like samadhi. Like a diamond, there is nothing it cannot destroy. After that, the knowledge of exhaustion will surely arise. This initial non-learning mind is different from the previous two kinds of wisdom, either knowledge of suffering or knowledge of origination. It is like that person arising from the knowledge of exhaustion, thus contemplating exhaustion and accordingly generating wisdom. 'Birth is exhausted, my life is finished' refers to the four skandhas (aggregates) in the realm of neither perception nor non-perception. It should be known that this is where it is finally cut off. Why? Because this is the final place of cutting off. 'Arhats are free from all outflows' refers to when the knowledge of exhaustion arises, all outflows are exhausted, and they are called Arhats (Arhat, one who has exhausted all defilements and is worthy of receiving offerings from gods and humans). Among gods and humans, they should receive offerings, therefore they are called Arhats. Question: How many kinds of Arhats are there? Answer:

'There are six kinds of Arhats, five arise from faith, They attain two kinds of wisdom, it should be known as liberation in time.'

'There are six kinds of Arhats' refers to: the Arhat who can regress, the Arhat who is contemplating death, the Arhat who is protecting the Dharma, the Arhat who abides in the Dharma, the Arhat who is sure to progress, and the Arhat who is immovable. Among them, if a person's wisdom and skillful means are weak, initially corresponding to regression, they will surely regress, therefore they are called the Arhat who can regress. If a person's wisdom and skillful means are weak, constantly disgusted with the body, wanting to destroy desire, then after death they will achieve the Arhat who is contemplating death. If wisdom is weak but increasing diligence, using the power of diligence to protect themselves, this is called the Arhat who is protecting the Dharma. If wisdom and diligence are moderate, they abide in this path, neither progressing nor regressing, therefore they are called the Arhat who abides in the Dharma. If they have a little sharp wisdom and are extremely diligent, they will surely be able to progress to immovability, called the Arhat who is sure to progress. If they have sharp wisdom and practice diligence extensively, initially attaining immovability, this is called the Arhat who is immovable. 'Five arise from faith, they attain two kinds of wisdom' refers to, among these six kinds of Arhats, the first five are originally faith-followers. They have two kinds of wisdom: the knowledge of exhaustion (Ksayajnana, the knowledge of having exhausted) and non-learning right view. They sometimes regress.

。是故不生無生智。彼盡智或一剎那。若次第無學正見現在前。或增長。若彼現在前當知時無垢者彼時解脫。觀察若國土若時若伴若說法若衣食等。進修善根。此善根分。不一切時隨所欲進修。故名時解脫。

不動法利根　　是非時解脫　彼得於三智　　自解脫成就

不動法利根是非時解脫者。若人一向利根是不動法。當知非時解脫。彼人善分於一切時隨所欲進。不觀於時故名非時解脫。彼得於三智者。彼生三智。謂盡智無生智無學正見。彼是不退法。是故生無生智。是人盡智一剎那無生智或一剎那若次第無學正見現在前或時得勝進便彼現在前。自解脫成就者。彼人成就自相似名解脫。當知時解脫者。彼決定時得解脫。成就不動者非非彼煩惱之所能動。猶如王印。故名不動。

當知慧解脫　　不得滅盡定　唯有俱解脫　　成就滅盡定

當知慧解脫不得滅盡定者。是六種阿羅漢中。若不得滅盡定者。當知是慧解脫。慧解脫者彼唯慧力得解脫故名慧解脫。唯有俱解脫成就滅盡定者。彼六種阿羅漢中。若得滅盡定者。當知是俱解脫。以慧力故。于煩惱障而得解脫。以定力故。于解脫障而得解脫。以是義故名俱解脫。如上所說賢聖士夫。略說二種。謂學無學。為斷煩惱故。學是名為學。非斷煩惱故名

【現代漢語翻譯】現代漢語譯本：因此不生起無生智（Anutpāda-jñāna）。那盡智（Kṣaya-jñāna）可能只是一剎那。如果次第的無學正見（Aśaikṣa-samyagdṛṣṭi）現在前，或者增長，如果它現在前，當知那時無垢者就解脫了。觀察國土、時間、同伴、說法、衣食等等，進修善根。這是善根的一部分。不是所有時間都隨心所欲地進修，所以叫做時解脫（Sāmayika-vimokṣa）。

不動法利根，是非時解脫。彼得於三智，自解脫成就。

不動法利根是非時解脫者。如果一個人一向是利根，是不動法（Akuppa-dharma），應當知道這是非時解脫（Asāmayika-vimokṣa）。這個人善於在任何時間隨心所欲地精進，不觀察時間，所以叫做非時解脫。彼得於三智者，他生起三種智慧，即盡智、無生智、無學正見。他是不退法（Aparinivartanīya-dharma）。因此生起無生智。這個人盡智一剎那，無生智也可能是一剎那，如果次第的無學正見現在前，或者有時得到殊勝的進步，那麼它就現在前。自解脫成就者，這個人成就了與自己相似的解脫，名為解脫。應當知道時解脫者，他決定在某個時間得到解脫。成就了不動者，不是非彼煩惱所能動搖的，猶如王印，所以叫做不動。

當知慧解脫，不得滅盡定（Nirodha-samāpatti）。唯有俱解脫（Ubhayatobhāga-vimukta），成就滅盡定。

當知慧解脫不得滅盡定者。在六種阿羅漢中，如果不得滅盡定，應當知道是慧解脫（Prajñā-vimukta）。慧解脫者，他只憑借智慧的力量得到解脫，所以叫做慧解脫。唯有俱解脫成就滅盡定者，在那六種阿羅漢中，如果得到滅盡定，應當知道是俱解脫。因為憑藉智慧的力量，對於煩惱障而得到解脫；憑藉禪定的力量，對於解脫障而得到解脫。因為這個緣故叫做俱解脫。如上所說的賢聖士夫，略說有兩種，即有學和無學。爲了斷除煩惱，學習的叫做有學，不是爲了斷除煩惱的叫做...

【English Translation】 English version: Therefore, the knowledge of non-arising (Anutpāda-jñāna) does not arise. That knowledge of exhaustion (Kṣaya-jñāna) may only be a moment. If the sequential non-learning right view (Aśaikṣa-samyagdṛṣṭi) is present, or increases, if it is present, know that at that time the stainless one is liberated. Observing the country, time, companions, teachings, clothing, food, etc., cultivate good roots. This is a part of good roots. It is not at all times that one cultivates as one wishes, therefore it is called liberation in time (Sāmayika-vimokṣa).

The one with unshakeable Dharma and sharp faculties, is liberated out of time. He obtains the three knowledges, and self-liberation is accomplished.

The one with unshakeable Dharma and sharp faculties is liberated out of time. If a person is always of sharp faculties and is of unshakeable Dharma (Akuppa-dharma), know that this is liberation out of time (Asāmayika-vimokṣa). This person is good at progressing at any time as he wishes, not observing the time, therefore it is called liberation out of time. He obtains the three knowledges, meaning he generates three knowledges, namely the knowledge of exhaustion, the knowledge of non-arising, and the non-learning right view. He is of non-regressing Dharma (Aparinivartanīya-dharma). Therefore, the knowledge of non-arising arises. This person's knowledge of exhaustion is a moment, and the knowledge of non-arising may also be a moment. If the sequential non-learning right view is present, or sometimes obtains superior progress, then it is present. Self-liberation is accomplished, meaning this person accomplishes liberation similar to himself, called liberation. Know that the one liberated in time is the one who is determined to obtain liberation at a certain time. The one who has accomplished the unshakeable is not shaken by those afflictions, like a royal seal, therefore it is called unshakeable.

Know that the wisdom-liberated one does not attain cessation attainment (Nirodha-samāpatti). Only the both-ways-liberated one (Ubhayatobhāga-vimukta) achieves cessation attainment.

Know that the wisdom-liberated one does not attain cessation attainment. Among the six types of Arhats, if one does not attain cessation attainment, know that he is wisdom-liberated (Prajñā-vimukta). The wisdom-liberated one is liberated only by the power of wisdom, therefore he is called wisdom-liberated. Only the both-ways-liberated one achieves cessation attainment. Among those six types of Arhats, if one attains cessation attainment, know that he is both-ways-liberated. Because by the power of wisdom, he obtains liberation from the obstacle of afflictions; by the power of samādhi, he obtains liberation from the obstacle of liberation. For this reason, he is called both-ways-liberated. The noble persons mentioned above are briefly of two types, namely the learners and the non-learners. For the sake of cutting off afflictions, learning is called learning, not for the sake of cutting off afflictions is called...

無學。何故不學學已竟故。已分別賢聖人。法差別今當說。

若隨信行法　　及隨法行法　如是見諦道　　是盡同一相

若隨信行法若隨法行法。若見諦彼同一相見諦道中。信行法行差別。以法名人。

彼中諸根數　　是說未知根　諸餘有學法　　智者說智根

彼中諸根數是說未知根者。彼見諦道所攝之中若根數法。所謂意根樂根喜根舍根。信等五根是名未知根。未知欲知故名未知根。彼見道所攝士夫當知如是根。諸餘有學法智者說知根者。見道已上即此諸根數法說為知根。知已復知故名知根。若修道所攝士夫當知如是根。

于中無學法　　當知知已根　得果舍前道　　此義應當知

于中無學法當知知已根者。于無學法中即此諸根數法名知已根。知已更無所知。故名知已根。若無學所攝士夫當知如是根。問曰。此賢聖人一一次第如上所說。彼人一切成就先所得道。為當不耶。答曰。得果舍前道。此義應當知。若此士夫入道已。當知勝進行。此得果已舍於前道。何以故。不欲令彼果向一故。若退根。及增進根。彼亦舍道。此中不說得須陀洹果舍于見道。得斯陀含果或舍見道。或舍須陀洹果勝道得阿那含果。或舍見道。或舍斯陀含果勝道得阿羅漢果。舍阿那含果。舍阿那含果勝道。

【現代漢語翻譯】現代漢語譯本『無學』（Asekha，指已達到阿羅漢果位的人）。為什麼不學習了呢？因為已經完成了學習。現在將分別解釋賢聖人（Ariya-puggala，指證悟了真理的人）的法（Dhamma，指佛法）的差別。

如果隨信行法（Saddhanusari，指通過信仰入門的人）以及隨法行法（Dhammanusari，指通過智慧入門的人），這樣的見諦道（Dassanapahana-magga，指見道的道路）是完全相同的。

如果隨信行法，如果隨法行法，如果見諦，他們（的道路）在見諦道中是同一相。信行法和法行法的差別在於法（Dhamma）的名義。

其中諸根（Indriya，指控制能力）的數量，被稱為未知根（Annatavinnasi-indriya，指未知當知的根）。其餘的有學法（Sekha-dhamma，指還在學習中的法），智者稱為智根（Anna-indriya，指已知的根）。

其中諸根的數量被稱為未知根，指的是在見諦道所包含的法中，諸根的數量，例如意根（Mana-indriya，指意識的控制能力），樂根（Sukh-indriya，指快樂的感受），喜根（Somanass-indriya，指喜悅的感受），舍根（Upekkha-indriya，指平靜的感受），信等五根（Saddha, Viriya, Sati, Samadhi, Panna，指信、精進、念、定、慧五種控制能力），這些被稱為未知根。因為未知而想要知道，所以稱為未知根。見道所包含的士夫（Purisa，指修行者）應當知道這些根。其餘的有學法，智者稱為知根，指的是在見道以上，這些諸根的數量被稱為知根。因為已知而再次知道，所以稱為知根。修道（Bhavana-magga，指修行的道路）所包含的士夫應當知道這些根。

在無學法（Asekha-dhamma，指無需再學習的法）中，應當知道是知已根（Annatavita-indriya，指已知已知的根）。獲得果位（Phala，指修行證果）后捨棄之前的道（Magga，指道路），這個道理應當知道。

在無學法中，應當知道是知已根，指的是在無學法中，這些諸根的數量被稱為知已根。因為已知后不再需要知道，所以稱為知已根。無學所包含的士夫應當知道這些根。有人問：這些賢聖人一次又一次地如上所述，他們是否完全成就了先前所得的道？回答說：獲得果位后捨棄之前的道，這個道理應當知道。如果這位士夫進入道后，應當知道會勝進行。當他獲得果位后，就會捨棄之前的道。為什麼呢？因為不希望那個果位指向同一個（道）。如果退根，以及增進根，他們也會捨棄道。這裡沒有說獲得須陀洹果（Sotapanna-phala，指入流果）就捨棄見道，獲得斯陀含果（Sakadagami-phala，指一來果）或者捨棄見道，或者捨棄須陀洹果，勝道獲得阿那含果（Anagami-phala，指不還果），或者捨棄見道，或者捨棄斯陀含果，勝道獲得阿羅漢果（Arahatta-phala，指阿羅漢果），捨棄阿那含果，捨棄阿那含果勝道。

【English Translation】 English version 'Asekha' (Non-learner, referring to someone who has attained Arahatship). Why not learn? Because learning is complete. Now I will explain the differences in the Dhamma (teachings) of the Ariya-puggala (Noble persons, those who have realized the truth).

If following the path of faith (Saddhanusari, referring to someone who enters through faith) and following the path of Dhamma (Dhammanusari, referring to someone who enters through wisdom), such a path of seeing the truth (Dassanapahana-magga, the path of seeing) is entirely the same.

If following the path of faith, if following the path of Dhamma, if seeing the truth, they (their paths) are the same in the path of seeing the truth. The difference between the path of faith and the path of Dhamma lies in the name of the Dhamma.

Among them, the number of faculties (Indriya, controlling faculties) is said to be the faculty of 'unknown-to-be-known' (Annatavinnasi-indriya, the faculty of what is not yet known). The remaining teachings of the learner (Sekha-dhamma, teachings still being learned), the wise call the faculty of knowledge (Anna-indriya, the faculty of what is known).

Among them, the number of faculties is said to be the faculty of 'unknown-to-be-known,' referring to the number of faculties within the Dhamma included in the path of seeing the truth, such as the faculty of mind (Mana-indriya, the controlling faculty of consciousness), the faculty of pleasure (Sukh-indriya, the feeling of pleasure), the faculty of joy (Somanass-indriya, the feeling of joy), the faculty of equanimity (Upekkha-indriya, the feeling of equanimity), and the five faculties of faith, etc. (Saddha, Viriya, Sati, Samadhi, Panna, referring to the five controlling faculties of faith, effort, mindfulness, concentration, and wisdom), these are called the faculty of 'unknown-to-be-known.' Because it is unknown and one wants to know, it is called the faculty of 'unknown-to-be-known.' The Purisa (person, practitioner) included in the path of seeing should know these faculties. The remaining teachings of the learner, the wise call the faculty of knowledge, referring to the number of these faculties above the path of seeing being called the faculty of knowledge. Because it is known and known again, it is called the faculty of knowledge. The Purisa included in the path of cultivation (Bhavana-magga, the path of practice) should know these faculties.

In the teachings of the non-learner (Asekha-dhamma, teachings that no longer need to be learned), it should be known as the faculty of 'known-already-known' (Annatavita-indriya, the faculty of what is already known). After attaining the fruit (Phala, the result of practice), abandoning the previous path (Magga, the path), this principle should be known.

In the teachings of the non-learner, it should be known as the faculty of 'known-already-known,' referring to the number of these faculties in the teachings of the non-learner being called the faculty of 'known-already-known.' Because it is known and there is no need to know further, it is called the faculty of 'known-already-known.' The Purisa included in the non-learner should know these faculties. Someone asks: These Noble persons, one after another as described above, do they fully achieve the previously attained path? The answer is: After attaining the fruit, abandoning the previous path, this principle should be known. If this Purisa enters the path, it should be known that they will progress further. When they attain the fruit, they will abandon the previous path. Why? Because it is not desired that the fruit points to the same (path). If there is a decline in faculties, as well as an increase in faculties, they will also abandon the path. Here it is not said that attaining the Sotapanna-phala (fruit of stream-enterer) abandons the path of seeing, attaining the Sakadagami-phala (fruit of once-returner) either abandons the path of seeing, or abandons the Sotapanna-phala, the superior path attains the Anagami-phala (fruit of non-returner), either abandons the path of seeing, or abandons the Sakadagami-phala, the superior path attains the Arahatta-phala (fruit of Arahat), abandoning the Anagami-phala, abandoning the superior path of the Anagami-phala.

若增進根差別者。舍果勝道亦得果利根所攝學無學。舍果亦得果。若退者舍勝得劣。問曰。如得果者舍于向道。彼亦舍斷不耶。答曰。舍道非斷。

已盡為解脫　　得依於一果　不穢污第九　　除斷應當知

已盡為解脫得依於一果者。先所斷煩惱。一解脫得得果攝。是故不捨斷。向道中所有解脫道得如是解脫。問曰。斷煩惱如前說。彼不穢污。云何斷耶。答曰。不穢污第九除斷應當知。已說九種煩惱。九種道斷彼不穢污。決定第九無礙道時頓斷非漸漸斷。不穢污者。謂善有漏不隱沒無記行。穢污色亦必定最後斷。問曰。何故煩惱九種斷非善等耶。答曰。煩惱相違故。聖道與煩惱相違。不與善相違。厭惡煩惱故亦舍善。同一繫縛故。問曰。已說阿羅漢勝進根。云何阿羅漢得不動。答曰。

若有相似名　　彼能得不動　此人亦信脫　　彼性亦增道

若有相似名彼能得不動者。非一切阿羅漢皆能得不動。若功德名相似者彼能得之。謂必升進。此人亦信脫彼性亦增道者。此語有餘。若信解脫必升進效能得見到非余。增道者根增如是義。問曰。已說次第見諦。未說其因。當說彼因。答曰。

功德惡差別　　次第見真諦　無礙道力得　　有為無為果

功德惡差別次第見真諦者。此中二諦過惡

【現代漢語翻譯】現代漢語譯本：若有人增進了根器的差別，即使捨棄了殊勝的道，也能獲得果位的利益，因為他們是被利根所攝的學人和無學人。捨棄果位也能獲得果位。如果退步了，就是捨棄了殊勝的，得到了低劣的。有人問：如果獲得果位的人捨棄了趨向果位的道，那麼他們也捨棄了斷除煩惱嗎？回答說：捨棄道，但並非斷除。

『已盡為解脫，得依於一果，不穢污第九，除斷應當知。』

『已盡為解脫，得依於一果』的意思是：先前所斷的煩惱，通過一種解脫而獲得果位所攝。因此，並非捨棄了斷除。在趨向果位的道中所獲得的解脫道也是如此解脫。有人問：斷除煩惱如前所說，它不會被染污，如何斷除呢？回答說：『不穢污第九，除斷應當知』。已經說了九種煩惱，九種道斷除它們，不會被染污。在決定性的第九無礙道時，是頓然斷除，而非漸漸斷除。『不穢污』是指善的有漏法，不隱沒的無記行。染污的色也必定是最後斷除。有人問：為什麼煩惱有九種斷除，而不是善等呢？回答說：因為煩惱是相互違背的。聖道與煩惱相違背，但不與善相違背。因為厭惡煩惱，所以也捨棄善。因為它們是同一繫縛。有人問：已經說了阿羅漢增進根器，阿羅漢如何獲得不動呢？回答說：

『若有相似名，彼能得不動，此人亦信脫，彼性亦增道。』

『若有相似名，彼能得不動』的意思是：並非所有的阿羅漢都能獲得不動。如果功德之名相似，那麼他就能獲得不動，也就是必定會升進。『此人亦信脫，彼性亦增道』，這句話還有餘義。如果信解脫，必定會升進，並且能見到自性，而不是其他。『增道』是指根器增長就是這樣的意思。有人問：已經說了次第見諦，但沒有說它的原因，現在應當說它的原因。回答說：

『功德惡差別，次第見真諦，無礙道力得，有為無為果。』

『功德惡差別，次第見真諦』的意思是：這裡指二諦的過患和惡行。

【English Translation】 English version: If one increases the difference in faculties, even if they abandon the superior path, they can still obtain the benefit of the fruit, because they are learners and non-learners included in the sharp faculties (indriya) . Abandoning the fruit can also obtain the fruit. If one regresses, it means abandoning the superior and obtaining the inferior. Question: If someone who has attained the fruit abandons the path leading to the fruit, do they also abandon the cutting off (prahana) of afflictions (klesha)? Answer: Abandoning the path is not cutting off.

'Extinguished is liberation, obtained relying on one fruit, not defiling the ninth, except for cutting off, it should be known.'

'Extinguished is liberation, obtained relying on one fruit' means: the afflictions previously cut off, through one liberation, are included in the attainment of the fruit. Therefore, it is not abandoning the cutting off. The path of liberation obtained in the path leading to the fruit is also liberated in this way. Question: Cutting off afflictions is as previously stated, it is not defiled, how is it cut off? Answer: 'Not defiling the ninth, except for cutting off, it should be known.' It has already been said that there are nine types of afflictions, and the nine paths cut them off, without being defiled. At the decisive ninth unobstructed path (anantarya-marga), it is cut off suddenly, not gradually. 'Not defiling' refers to wholesome (kusala) conditioned (samskrta) phenomena, and non-obscured indeterminate (avyakrta) actions. Defiled form (rupa) is also definitely cut off last. Question: Why are there nine types of cutting off afflictions, and not wholesome phenomena, etc.? Answer: Because afflictions are mutually contradictory. The noble path (arya-marga) contradicts afflictions, but does not contradict wholesome phenomena. Because of aversion to afflictions, wholesome phenomena are also abandoned. Because they are the same bondage. Question: It has already been said that an Arhat (arhat) increases their faculties, how does an Arhat obtain immovability (aninjya)? Answer:

'If there is a similar name, they can obtain immovability, this person also believes in liberation, their nature also increases the path.'

'If there is a similar name, they can obtain immovability' means: not all Arhats can obtain immovability. If the name of merit (guna) is similar, then they can obtain it, which means they will definitely progress. 'This person also believes in liberation, their nature also increases the path', this statement has additional meaning. If one believes in liberation, they will definitely progress, and can see their own nature (svabhava), not others. 'Increasing the path' means that the increase in faculties is like this. Question: It has already been said about the sequential seeing of the truth (satya-darshana), but its cause has not been mentioned, now its cause should be explained. Answer:

'The difference between merit and demerit, sequentially seeing the true meaning, obtained by the power of the unobstructed path, the fruit of conditioned and unconditioned.'

'The difference between merit and demerit, sequentially seeing the true meaning' means: here it refers to the faults and demerits of the two truths (dve satye).

差別。二諦功德差別。非見過惡者見於功德。非見功德者見於過惡。何以故。行緣差別故。非不于諦真實見故而諦無間等。非此一智慧總觀諦功德過惡差別。以是義故。次第見諦。問曰。見諦得沙門果。彼云何。為是有為是無為耶。答曰。無礙道力得有為無為果。若斷煩惱無為。若解脫道有為。彼二種皆無礙道力得。是故二種俱說沙門果。

阿毗曇心論經卷第三大正藏第 28 冊 No. 1551 阿毗曇心論經

阿毗曇心論經卷第四

法勝論大德優波扇多釋

高齊天竺三藏那連提耶舍譯(六卷成部)

智品第六(別譯)

今欲分別涅槃分智。何以故。以智慧斷諸煩惱故。欲廣釋智。故先說此。

若智效能了　　觀察一切有　有無有涅槃　　彼相我當說

有無有者。所謂涅槃。是故智者觀有無有。有者一切有漏法謂苦集義。有無有者謂滅諦也。一切有無有。故名有無有。于彼中無有義也。此說有對治謂是滅。是故滅非無也。非無物有對治。如滅盡正受心心數法不行故。對治說滅。是有物如是涅槃一切有對治。是故有事如除病得無病。彼相謂寂滅寂滅相等。彼攀緣智。智者觀察于彼。非無境界而有智轉。是故若智觀察此即是道。問曰。彼何者是。答曰。

【現代漢語翻譯】現代漢語譯本差別。二諦（satya-dvaya，兩種真理，即世俗諦和勝義諦）功德的差別。不能識別過失的人無法識別功德，不能識別功德的人無法識別過失。為什麼呢？因為行為的因緣不同。並非因為沒有如實地看待真諦，真諦之間就沒有間隔等等。沒有一種智慧能夠同時全面地觀察真諦的功德和過失的差別。因此，需要次第地證悟真諦。問：證悟真諦能夠獲得沙門果（śrāmaṇya-phala，出家修行的果位），那麼沙門果是有為法（saṃskṛta-dharma，由因緣和合而成的法）還是無為法（asaṃskṛta-dharma，不依賴因緣而存在的法）呢？答：通過無礙道（anāvaraṇa-mārga，沒有障礙的道路）的力量，可以獲得有為和無為的果。如果斷除煩惱，那就是無為果；如果通過解脫道，那就是有為果。這兩種果都是通過無礙道的力量獲得的。因此，兩種果都可以說是沙門果。

《阿毗曇心論經》卷第三大正藏第28冊 No. 1551 《阿毗曇心論經》

《阿毗曇心論經》卷第四

法勝論大德優波扇多釋

高齊天竺三藏那連提耶舍譯（六卷成部）

智品第六（別譯）

現在想要分別關於涅槃（nirvāṇa，寂滅）的智慧。為什麼呢？因為智慧能夠斷除各種煩惱。想要廣泛地解釋智慧，所以先說這些。

如果智慧能夠了解，觀察一切存在，包括有、無有和涅槃，那麼我就要說明它們的相。

『有無有』，指的就是涅槃。因此，智者觀察『有』和『無有』。『有』指的是一切有漏法（sāsrava-dharma，有煩惱的法），也就是苦諦（duḥkha-satya，苦的真理）和集諦（samudaya-satya，苦的根源的真理）的含義。『有無有』指的是滅諦（nirodha-satya，滅苦的真理）。一切『有』和『無有』，所以稱為『有無有』，指的是在其中沒有『有』的含義。這裡說的是『有』的對治，也就是滅。因此，滅不是『無』。如果不是真實存在的，就不會有對治。例如，在滅盡定（nirodha-samāpatti，一種禪定狀態）中，心和心所法（citta-caitta-dharma，心理活動及其屬性）都不起作用，所以用對治來說明滅。滅是真實存在的，就像除去疾病獲得無病的狀態一樣。涅槃是一切『有』的對治，因此是真實存在的。它們的相，指的是寂滅、寂滅相等。智慧攀緣于這些。智者觀察這些。如果沒有任何境界，智慧就無法運作。因此，如果智慧觀察這些，那就是道（mārga，道路）。問：這些是什麼呢？答：

【English Translation】 English version Difference. The difference between the merits of the two truths (satya-dvaya, two truths, namely conventional truth and ultimate truth). Those who do not see faults do not see merits, and those who do not see merits do not see faults. Why? Because the conditions of actions are different. It is not because one does not see the truth as it is that there is no interval between the truths, and so on. No one wisdom can simultaneously and comprehensively observe the differences between the merits and faults of the truths. Therefore, one must see the truths in sequence. Question: Seeing the truths leads to the fruit of a śrāmaṇa (śrāmaṇya-phala, the fruit of monastic practice). What is it? Is it conditioned (saṃskṛta-dharma, a dharma that arises from causes and conditions) or unconditioned (asaṃskṛta-dharma, a dharma that does not depend on causes and conditions)? Answer: By the power of the unobstructed path (anāvaraṇa-mārga, unobstructed path), one obtains the fruits of both conditioned and unconditioned. If one cuts off afflictions, it is the unconditioned fruit; if one attains liberation through the path of liberation, it is the conditioned fruit. Both of these fruits are obtained through the power of the unobstructed path. Therefore, both are said to be the fruit of a śrāmaṇa.

Abhidharma-hṛdaya-śāstra, Volume 3 Taishō Tripiṭaka, Volume 28, No. 1551, Abhidharma-hṛdaya-śāstra

Abhidharma-hṛdaya-śāstra, Volume 4

Commentary by Dharmaśreṣṭhin, the great worthy Upasanta

Translated by the Tripiṭaka master Narendrayaśas from India of the Northern Qi dynasty (in six volumes)

Chapter 6: Wisdom (Separate Translation)

Now, I wish to distinguish the wisdom pertaining to nirvāṇa (nirvāṇa, cessation). Why? Because wisdom can cut off all afflictions. Wishing to extensively explain wisdom, I will first speak of this.

If wisdom can understand and observe all existence, including existence, non-existence, and nirvāṇa, then I shall explain their characteristics.

'Existence and non-existence' refers to nirvāṇa. Therefore, the wise observe 'existence' and 'non-existence'. 'Existence' refers to all conditioned dharmas (sāsrava-dharma, dharmas with outflows), which is the meaning of the truth of suffering (duḥkha-satya, the truth of suffering) and the truth of the origin (samudaya-satya, the truth of the origin of suffering). 'Existence and non-existence' refers to the truth of cessation (nirodha-satya, the truth of the cessation of suffering). All 'existence' and 'non-existence' are called 'existence and non-existence', which means that there is no meaning of 'existence' in it. This speaks of the antidote to 'existence', which is cessation. Therefore, cessation is not 'non-existence'. If it were not real, there would be no antidote. For example, in the cessation attainment (nirodha-samāpatti, a state of meditative absorption), the mind and mental factors (citta-caitta-dharma, mental activity and its attributes) do not function, so cessation is explained by way of antidote. Cessation is real, just like removing illness and attaining a state of non-illness. Nirvāṇa is the antidote to all 'existence', therefore it is real. Their characteristics refer to quiescence, the equality of quiescence, and so on. Wisdom clings to these. The wise observe these. If there is no object, wisdom cannot function. Therefore, if wisdom observes these, that is the path (mārga, the path). Question: What are these? Answer:

三智佛所說　　最上第一覺　法智隨順智　　及以世俗智

此三智攝一切智。法智者。若智欲界境界。或欲界滅對治。或境界無漏。彼初取法決定行。故名法智。隨順智者。若智色無色界境界。色無色界滅對治。或境界無漏。次法智后次第隨順。故名隨順智。世俗智者。若有漏智多受俗數。謂男女等故說世智。如是等名世俗智。

苦集及滅道　　二智而隨生　如是四種智　　牟尼隨名說

法智隨順智者。隨聖諦轉。世尊隨名說苦諦境界。故說苦智。如是集滅道諦境界。故曰集滅道智。於此苦集二智行差別。苦行轉名苦智。集行轉名集智。緣無差別同緣五陰。故滅道二智行緣差別。

若智觀他心　　是從三中說　盡無生智二　　當知在四門

若智觀他心是從三中說者。三智中他心智有漏。是世智。若欲界對治境界。彼是法智。若色無色界對治境界。是隨順智心心數境界。彼心心數方便成就。故名他心智。盡無生智二者。盡智無生智是二智。謂法智隨順智。彼所作究竟受是盡智。不復更作受是無生智。問曰。盡智無生智何諦境界。答曰。當知在四門。此緣四諦義也。除初盡智彼緣二諦。已分別十智。行分別今當說。

二智十六行　　法智隨順智　上已說及余　　是說世俗智

【現代漢語翻譯】現代漢語譯本　三智佛所說，最上第一覺，法智（Dharma-jñāna，對法的認知智慧）隨順智（Anvaya-jñāna，類智，循法智而生之智），及以世俗智（Saṃvṛti-jñāna，世間知識的智慧）。

此三智包含一切智。法智者，若智知欲界境界，或欲界滅的對治，或境界無漏。彼最初取法，決定修行，故名法智。隨順智者，若智知色界、無色界境界，色界、無色界滅的對治，或境界無漏。其次於法智后，次第隨順而生，故名隨順智。世俗智者，若有漏智多涉及世俗之事，如男女等，故說為世智。如是等名為世俗智。

苦集及滅道，二智而隨生，如是四種智，牟尼（Muni，聖人）隨名說。

法智、隨順智者，隨聖諦而轉。世尊隨名說苦諦境界，故說苦智。如是集、滅、道諦境界，故曰集滅道智。於此苦集二智，行相差別。苦行轉名苦智，集行轉名集智。緣無差別，同緣五陰（Pañca-skandha，構成個體的五種要素：色、受、想、行、識）。故滅道二智，行緣差別。

若智觀他心，是從三中說，盡無生智二，當知在四門。

若智觀他人心，是從三智中說。三智中，他心智有漏，是世智。若欲界對治境界，彼是法智。若色界、無色界對治境界，彼是隨順智心心數境界。彼心心數方便成就，故名他心智。盡智（Kṣaya-jñāna，斷盡煩惱的智慧）、無生智（Anutpāda-jñāna，不再產生煩惱的智慧）二者，盡智、無生智是二智，謂法智、隨順智。彼所作究竟受是盡智，不復更作受是無生智。問曰：盡智、無生智何諦境界？答曰：當知在四門。此緣四諦（catvāri āryasatyāni，佛教的四個真理：苦、集、滅、道）之義也。除初盡智，彼緣二諦。已分別十智，行分別今當說。

二智十六行，法智隨順智，上已說及余，是說世俗智。

【English Translation】 English version The Three Wisdoms spoken by the Buddha, the supreme and foremost enlightenment, are Dharma-jñāna (wisdom of understanding the Dharma), Anvaya-jñāna (wisdom of inference, arising in accordance with Dharma-jñāna), and Saṃvṛti-jñāna (wisdom of conventional knowledge).

These three wisdoms encompass all wisdoms. Dharma-jñāna is the wisdom that knows the realm of the Desire Realm, or the antidote to the cessation of the Desire Realm, or the realm is without outflows. It initially grasps the Dharma and decisively practices, hence it is called Dharma-jñāna. Anvaya-jñāna is the wisdom that knows the realm of the Form Realm and Formless Realm, the antidote to the cessation of the Form Realm and Formless Realm, or the realm is without outflows. It arises sequentially after Dharma-jñāna, hence it is called Anvaya-jñāna. Saṃvṛti-jñāna is the wisdom with outflows that mostly involves worldly matters, such as men and women, hence it is called worldly wisdom. Such are called Saṃvṛti-jñāna.

Regarding suffering, accumulation, cessation, and the path, two wisdoms arise accordingly. The Muni (sage) speaks of these four wisdoms according to their names.

Dharma-jñāna and Anvaya-jñāna turn in accordance with the Noble Truths. The World-Honored One speaks of the realm of the Truth of Suffering according to its name, hence it is called the Wisdom of Suffering. Likewise, the realms of the Truth of Accumulation, Cessation, and the Path, hence they are called the Wisdom of Accumulation, Cessation, and the Path. Regarding these two wisdoms of Suffering and Accumulation, there is a difference in their aspects. The aspect of suffering turning is called the Wisdom of Suffering, and the aspect of accumulation turning is called the Wisdom of Accumulation. There is no difference in what they condition, both conditioning the five skandhas (Pañca-skandha, the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness). Therefore, the two wisdoms of Cessation and the Path have different aspects and conditions.

If wisdom observes the minds of others, it is spoken of among the three. The two, Kṣaya-jñāna (wisdom of the exhaustion of defilements) and Anutpāda-jñāna (wisdom of non-arising), should be known to be in the four gates.

If wisdom observes the minds of others, it is spoken of among the three wisdoms. Among the three wisdoms, the wisdom of knowing the minds of others has outflows and is Saṃvṛti-jñāna. If it is the realm of the antidote to the Desire Realm, it is Dharma-jñāna. If it is the realm of the antidote to the Form Realm and Formless Realm, it is the realm of the mental states associated with Anvaya-jñāna. These mental states are conveniently accomplished, hence they are called the Wisdom of Knowing the Minds of Others. The two, Kṣaya-jñāna and Anutpāda-jñāna, are two wisdoms, namely Dharma-jñāna and Anvaya-jñāna. The ultimate reception of what they have done is Kṣaya-jñāna, and no longer doing it is Anutpāda-jñāna. Question: What realm of truth do Kṣaya-jñāna and Anutpāda-jñāna condition? Answer: They should be known to be in the four gates. This conditions the meaning of the Four Noble Truths (catvāri āryasatyāni, the four truths of Buddhism: suffering, its origin, its cessation, and the path to its cessation). Except for the initial Kṣaya-jñāna, it conditions two truths. Having distinguished the ten wisdoms, the distinction of their aspects will now be spoken.

The two wisdoms have sixteen aspects, Dharma-jñāna and Anvaya-jñāna. What has been spoken of above and the rest is the speaking of Saṃvṛti-jñāna.

世智十六行轉。前後皆有彼十六行。暖頂忍攝。余聞思修慧第一法攝。四行無間等邊十二行。彼外更有行。謂施戒慈等。

四智有四行　　決定行所說　若知他心智　　如是行或非

四智有四行決定行所說者。苦智有四行。集滅道智亦如是。若知他心智如是行或非者。若無漏他心智。彼有四行。如道智是道智少分故。若有漏者行則異。但攝有漏心心數法。

盡智無生智　　離空無我行　說有十四行　　受相為最上

盡智無生智離空無我行說有十四行者。盡智無生智第一義轉。亦親近世智作意我生盡。如是等取我眾生相似行。空行無我行。定是第一義轉非世俗緣。是故盡智無生智。空行無我行不轉故有十四行。問曰。所有無漏智。一切十六行攝不耶。答曰。不爾。受相為最上。彼十六行是共行。若復取自相無漏智。如身念處等。彼非十六行攝。已說行差別。得今當說。

最初無漏心　　或有成就一　二或成就三　　于上四增一

最初無漏心或有成就一者。最初苦法忍相應心。未離欲成就一智謂世智。離欲成就他心智不現在前。非見道次第他心智現在前。何以故。與流轉相違故。二或成就三者。第二無漏苦法智相應心。未離欲成就三法智苦智世智。若離欲成就他心智。于上四增

【現代漢語翻譯】現代漢語譯本：　　世俗智慧（世智，指凡夫的智慧）有十六種行相的轉變。前後都有這十六種行相。包括暖位、頂位、忍位所包含的行相。其餘的則被聞慧、思慧、修慧這三種智慧中的第一種智慧所包含。四種智慧（苦集滅道四聖諦之智）是無間等邊十二行相。除此之外，還有其他的行相，比如佈施、持戒、慈悲等等。

四智有四行　　決定行所說　若知他心智　　如是行或非

四智有四行決定行所說：苦智（認識苦諦的智慧）有四種行相。集智（認識集諦的智慧）、滅智（認識滅諦的智慧）、道智（認識道諦的智慧）也是如此。若知他心智如是行或非：如果是有漏的他心智（能夠了解他人內心的智慧），它有四種行相，就像道智是道智的一部分一樣。如果是無漏的他心智，那麼行相就不同了，它只包含有漏的心和心所法。

盡智無生智　　離空無我行　說有十四行　　受相為最上

盡智無生智離空無我行說有十四行：盡智（斷盡煩惱的智慧）和無生智（證得不再輪迴的智慧）是第一義的轉變，也接近於世俗智慧，認為『我生已盡』。這樣就取了與『我』、『眾生』相似的行相。空行（體悟空性的行相）和無我行（體悟無我的行相）一定是第一義的轉變，而不是世俗的因緣。因此，盡智和無生智，因為空行和無我行不轉變，所以有十四種行相。有人問：所有的無漏智（沒有煩惱染污的智慧），都包含在十六種行相中嗎？回答說：不是的。受想（感受和想法）是最重要的。這十六種行相是共同的行相。如果再取自身念處等自相的無漏智，那麼它就不包含在十六種行相中。已經說了行相的差別，現在應當說證得。

最初無漏心　　或有成就一　二或成就三　　于上四增一

最初無漏心或有成就一：最初與苦法忍（對苦諦的忍可）相應的內心。未離欲（未脫離慾望）成就一種智慧，即世俗智慧。離欲（脫離慾望）成就他心智，但不會立即顯現，因為見道（證悟真理的道路）的次第中，他心智不會立即顯現。為什麼呢？因為它與流轉（輪迴）相違背。二或成就三：第二種與無漏苦法智（對苦諦的無漏智慧）相應的內心。未離欲成就三種智慧：法智（了解法的智慧）、苦智、世智。如果離欲，則成就他心智，在上一種情況的基礎上增加四種智慧。

【English Translation】 English version: 　　The sixteen aspects of worldly wisdom (世智, Shì Zhì, mundane wisdom) transform. Both before and after, there are these sixteen aspects. They include the aspects encompassed by the stages of Warmth, Peak, and Acceptance. The remaining aspects are encompassed by the first of the three wisdoms: Hearing-wisdom, Thinking-wisdom, and Cultivation-wisdom. The four wisdoms (the wisdoms of the Four Noble Truths: suffering, origin, cessation, and path) are the twelve aspects of immediate contiguity. Besides these, there are other aspects, such as giving, morality, loving-kindness, and so on.

The Four Wisdoms have four aspects, as the determined aspects are described. 　If one knows the mind of others, are these aspects so, or not?

'The Four Wisdoms have four aspects, as the determined aspects are described': The Wisdom of Suffering (苦智, Kǔ Zhì, wisdom of the truth of suffering) has four aspects. The Wisdom of Origin (集智, Jí Zhì, wisdom of the truth of the origin of suffering), the Wisdom of Cessation (滅智, Miè Zhì, wisdom of the truth of the cessation of suffering), and the Wisdom of the Path (道智, Dào Zhì, wisdom of the truth of the path to the cessation of suffering) are also like this. 'If one knows the mind of others, are these aspects so, or not?': If it is defiled knowledge of the minds of others (他心智, Tā Xīn Zhì, telepathy), it has four aspects, just as the Wisdom of the Path is a part of the Wisdom of the Path. If it is undefiled, then the aspects are different; it only encompasses defiled mind and mental factors.

The Wisdom of Exhaustion and the Wisdom of Non-arising, 　Apart from emptiness and no-self aspects, 　It is said there are fourteen aspects, 　With perception as the highest.

'The Wisdom of Exhaustion and the Wisdom of Non-arising, apart from emptiness and no-self aspects, it is said there are fourteen aspects': The Wisdom of Exhaustion (盡智, Jìn Zhì, wisdom of the exhaustion of defilements) and the Wisdom of Non-arising (無生智, Wú Shēng Zhì, wisdom of non-arising) are the transformation of the ultimate meaning, and also close to worldly wisdom, considering 'my birth is exhausted'. Thus, it takes aspects similar to 'self' and 'sentient beings'. The aspect of emptiness (空行, Kōng Xíng, the aspect of realizing emptiness) and the aspect of no-self (無我行, Wú Wǒ Xíng, the aspect of realizing no-self) must be the transformation of the ultimate meaning, not worldly conditions. Therefore, the Wisdom of Exhaustion and the Wisdom of Non-arising, because the aspects of emptiness and no-self do not transform, have fourteen aspects. Someone asks: Are all undefiled wisdoms (無漏智, Wú Lòu Zhì, wisdom free from defilements) encompassed by the sixteen aspects? The answer is: No. Perception (受相, Shòu Xiàng, feeling and perception) is the most important. These sixteen aspects are common aspects. If one further takes the undefiled wisdom of self-characteristics, such as mindfulness of the body, then it is not encompassed by the sixteen aspects. The differences in aspects have been explained; now, attainment should be discussed.

The initial undefiled mind, 　May accomplish one, 　Two, or accomplish three, 　Adding one to the above four.

'The initial undefiled mind may accomplish one': The initial mind corresponding to the Acceptance of the Dharma of Suffering (苦法忍, Kǔ Fǎ Rěn, acceptance of the truth of suffering). Before detachment from desire, it accomplishes one wisdom, namely worldly wisdom. Detachment from desire accomplishes the knowledge of the minds of others, but it does not immediately manifest, because in the sequence of the path of seeing (見道, Jiàn Dào, the path of insight), the knowledge of the minds of others does not immediately manifest. Why? Because it is contrary to transmigration (流轉, Liú Zhuǎn, samsara). 'Two, or accomplish three': The second mind corresponding to the undefiled Wisdom of the Dharma of Suffering (苦法智, Kǔ Fǎ Zhì, undefiled wisdom of the truth of suffering). Before detachment from desire, it accomplishes three wisdoms: the Wisdom of the Dharma (法智, Fǎ Zhì, wisdom of the Dharma), the Wisdom of Suffering, and worldly wisdom. If detached from desire, it accomplishes the knowledge of the minds of others, adding four wisdoms to the previous case.

一者。于上四心剎那中。當知一一增苦比智。得比智集法智。得集智滅法智。得滅智道法智。得道智集滅道比智。及忍不得未曾得智。問曰。在何地。答曰。

九智聖所說　　此依於二地　當知禪有十　　無色地中八

九智聖所說此依於二地者。九智依未來禪中間禪除他心智。當知禪有十者。根本四禪各有十智。問曰。何故中間禪未來禪無他心智。答曰。微細境界故。此境界微細於他身中。心心數法未來禪。少道非少道能取微細義。彼根本禪道止觀雙行。是強力道故彼能取。無色地中八者。除法智他心智。法智者欲界境界。無色界于欲界依對治行緣遠。是故無色界無法智。他心智緣色能生。是故於色界轉非無色中。余未來有頂有一世智。何以故。有漏故。已說地差別。修差別今當說。修有六種。所謂得修習修對治修出離修戒修觀察修。彼得修者。若於善法不得。得現在未來故。習修者。先所得功德現前修習。對治修者。諸有漏法修對治道。出離修者。若修道時舍離穢法。戒修者。若能調伏諸根道。觀察修者。若觀察身等。此中唯取二修。謂得修習修。

若得修諸智　　謂在聖見道　彼即當來修　　諸忍亦如是

若得修諸智謂在聖見道彼即當來修者。若見道諸智現前修。彼即當來修。謂苦法智

【現代漢語翻譯】現代漢語譯本一者，在上四心（指苦法忍、苦法智、集法忍、集法智）的剎那中，應當知道每一個剎那都增加了苦類智（苦比智）。得苦比智時，也同時得到了集法智；得集類智（集比智）時，也同時得到了滅法智；得滅類智（滅比智）時，也同時得到了道法智；得道類智（道比智）時，也同時得到了集滅道類智（集滅道比智）。以及忍位，但沒有得到未曾得智（阿羅漢果智）。問：這發生在哪個地（界）？答：『九智』（九種智慧）是聖者所說，這依賴於二地（未來禪和中間禪）。當知禪有十智，無色界中有八智。『九智是聖者所說，這依賴於二地』，指的是九智依賴於未來禪和中間禪，除了他心智。『當知禪有十智』，指的是根本四禪每一禪都有十智。問：為什麼中間禪和未來禪沒有他心智？答：因為境界微細。這種境界對於他身中的心和心所法來說過於微細。未來禪的道力較弱，無法獲取這種微細的意義。而根本禪的道是止觀雙運，力量強大，所以能夠獲取。『無色界中有八智』，指的是除去了法智和他心智。法智是欲界境界的智慧，無色界眾生對於欲界的依附和對治修行都非常疏遠，因此沒有法智。他心智的所緣是色法，能夠生起於色界，因此在色界可以轉變，但在無色界中則沒有。其餘的，在未來禪和有頂天（非想非非想處天）中，有一種世俗智。為什麼呢？因為它們是有漏的。已經說完了地的差別，現在將要說修的差別。修有六種，分別是得修、習修、對治修、出離修、戒修、觀察修。得修指的是，對於沒有得到的善法，通過修行而得到現在和未來的果報。習修指的是，先前已經得到的功德，現在加以修習。對治修指的是，對於各種有漏法，修習對治的道。出離修指的是，在修道時舍離染污的法。戒修指的是，能夠調伏諸根的道。觀察修指的是，觀察身體等等。這裡只取兩種修，即得修和習修。『如果得到修習諸智，那是在聖者的見道位。』『他們即將到來修習，各種忍位也是如此。』『如果得到修習諸智，那是在聖者的見道位。他們即將到來修習』，指的是如果在見道位，各種智慧現前修習，那麼他們即將到來修習，比如苦法智。

【English Translation】 English version Firstly, in the moment of the above four minds (referring to Kṣānti (patience) of suffering-dharma, Jñāna (knowledge) of suffering-dharma, Kṣānti of origination-dharma, Jñāna of origination-dharma), it should be known that in each moment, the Dharmānvyayakṣānti (knowledge of suffering by inference) increases. When obtaining Dharmānvyayakṣānti, one also simultaneously obtains Samudayadharmajñāna (knowledge of the origination of dharma); when obtaining Samudayānvyayakṣānti (knowledge of origination by inference), one also simultaneously obtains Nirodhadharmajñāna (knowledge of the cessation of dharma); when obtaining Nirodhānvyayakṣānti (knowledge of cessation by inference), one also simultaneously obtains Mārgadharmajñāna (knowledge of the path of dharma); when obtaining Mārgānvyayakṣānti (knowledge of the path by inference), one also simultaneously obtains Samudayanirodhamārgānvyayakṣānti (knowledge of origination, cessation, and path by inference). And in the position of Kṣānti, one does not obtain Anutpādajñāna (knowledge of non-arising, the wisdom of Arhatship). Question: In which bhūmi (realm) does this occur? Answer: 『The nine jñānas (knowledges) are spoken of by the saints, and they rely on two bhūmis (realms).』『It should be known that there are ten jñānas in dhyāna (meditation), and eight in the arūpadhātu (formless realm).』『The nine jñānas are spoken of by the saints, and they rely on two bhūmis』 refers to the nine jñānas relying on Anāgamya-dhyāna (future dhyāna) and Madhyama-dhyāna (intermediate dhyāna), excluding Paracittajñāna (knowledge of others' minds). 『It should be known that there are ten jñānas in dhyāna』 refers to each of the four dhyānas of the fundamental dhyāna having ten jñānas. Question: Why do Madhyama-dhyāna and Anāgamya-dhyāna not have Paracittajñāna? Answer: Because the realm is subtle. This realm is too subtle for the minds and mental factors in others' bodies. The power of the mārga (path) in Anāgamya-dhyāna is weak and cannot grasp such subtle meanings. However, the mārga in the fundamental dhyāna practices both śamatha (calm abiding) and vipaśyanā (insight) simultaneously, and is a powerful mārga, so it can grasp it. 『There are eight in the arūpadhātu』 refers to the exclusion of Dharmajñāna (knowledge of dharma) and Paracittajñāna. Dharmajñāna is the knowledge of the realm of desire; beings in the arūpadhātu are very distant from attachment to and the practice of counteracting the realm of desire, therefore they do not have Dharmajñāna. Paracittajñāna arises from the object of form and can arise in the rūpadhātu (form realm), therefore it can be transformed in the rūpadhātu, but not in the arūpadhātu. In the remaining Anāgamya-dhyāna and Bhavāgra (the peak of existence), there is one Laukikajñāna (mundane knowledge). Why? Because they are sāsrava (with outflows). The difference in bhūmi has been explained; now the difference in practice will be explained. There are six types of practice: Prāptisaṃskāra (attainment practice), Abhyāsaṃskāra (cultivation practice), Pratipakṣasaṃskāra (antidote practice), Niḥsaraṇasaṃskāra (escape practice), Śīlasaṃskāra (precept practice), and Upalakṣaṇasaṃskāra (observation practice). Prāptisaṃskāra refers to obtaining present and future rewards through practice for good dharmas that have not been obtained. Abhyāsaṃskāra refers to cultivating previously obtained merits in the present. Pratipakṣasaṃskāra refers to cultivating the antidote path for various sāsrava dharmas. Niḥsaraṇasaṃskāra refers to abandoning defiled dharmas when practicing the path. Śīlasaṃskāra refers to the path that can subdue the senses. Upalakṣaṇasaṃskāra refers to observing the body, etc. Here, only two practices are taken, namely Prāptisaṃskāra and Abhyāsaṃskāra. 『If one obtains the practice of jñānas, that is in the Darśanamārga (path of seeing) of the saints.』『They are about to come to practice, and so are the various kṣāntis.』『If one obtains the practice of jñānas, that is in the Darśanamārga of the saints. They are about to come to practice』 refers to if, in the Darśanamārga, various jñānas are practiced in the present, then they are about to come to practice, such as Dukhadharmajñāna (knowledge of the suffering of dharma).

現在修。彼亦未來修。非忍非余智。如是乃至道法忍。諸忍亦如是者。忍中亦如是。苦法忍現在修彼亦未來修。非智非余忍。一切忍亦如是。問曰。何故見道唯修自分道。修道修自分非自分耶。答曰。未修智故。故見道中智未習未練。修道中二種並作。

于彼三心中　　得修於世智　或修七或六　　當知最後心

于彼三心中得修於世智者。彼見道三心中得修世智。謂苦集滅比智。隨彼地見道即彼地有世智。及欲界世智修。若彼依未來地得決定彼修未來及欲界世智。如是依第四禪得決定。彼修七地世俗智。問曰。道比智何故不修。答曰。彼無邊故。諦無間等邊成就故。名無間等邊。無能修一切道。於他道不能修。于自身修。乃至未來彼行者自分不現前。於三諦自他俱能知能斷能證。是故隨得邊故能修。是故彼能修非余。是故法智亦不修。何以故。諦無間等未究竟故。於此諦世俗智本曾作證。是故此智修但有善名。方便猶未得。或修七或六當知最後心者。若離欲界欲道比智彼修七智。阿那含果所攝。除世俗智盡智無生智。若未離欲修六智除他心智。非想非非想處對治彼得沙門果。是以不修世智。

于彼上修道　　十七無漏心　當知修七種　　增益根修六

于彼上修道十七無漏心當知修七種者。若

【現代漢語翻譯】現代漢語譯本：現在修習苦法忍（Khu-fa-ren，對苦諦的忍），它也是未來要修習的。它不是智，也不是其他的忍。像這樣乃至道法忍（Dao-fa-ren，對道諦的忍），所有的忍也是如此。在忍中也是這樣。苦法忍現在修習，它也是未來要修習的。它不是智，也不是其他的忍。一切的忍也是如此。問：為什麼見道位（jian-dao-wei，初果）只修習自己相應的道，而修道位（xiu-dao-wei，二果到四果）修習自己相應的道，也修習不相應的道呢？答：因為沒有修習過智的緣故。所以在見道位中，智還沒有習得，沒有熟練。在修道位中，兩種（智和忍）同時修習。

『于彼三心中，得修於世智，或修七或六，當知最後心。』

『于彼三心中得修於世智者』，在見道的三心中，可以修習世俗智（shi-su-zhi，世間智慧）。也就是苦集滅比智（Ku-ji-mie-bi-zhi，對苦集滅三諦的比智）。隨著那個地的見道，那個地就有世俗智，以及欲界的世俗智可以修習。如果他依靠未來地而得到決定，他就修習未來地和欲界的世俗智。像這樣，依靠第四禪而得到決定，他就修習七地的世俗智。問：為什麼道比智（Dao-bi-zhi，對道諦的比智）不修習呢？答：因為它沒有邊際的緣故。諦的無間等邊成就的緣故，叫做無間等邊。沒有能夠修習一切道的。對於其他的道不能修習，對於自身修習。乃至未來，那個行者自己相應的（道）沒有現前。對於三諦，自己和他人都能夠知、能夠斷、能夠證。因此，隨著得到邊際的緣故，能夠修習。因此，他能夠修習，而不是其他的（道）。因此，法智（Fa-zhi，對法諦的智）也不修習。為什麼呢？因為諦的無間等還沒有究竟的緣故。對於這個諦，世俗智本來曾經作證。因此，這個智的修習只有善的名字，方便還沒有得到。『或修七或六當知最後心者』，如果離開了欲界的欲道比智，他就修習七智。阿那含果（A-na-han-guo，三果）所攝。除了世俗智、盡智（jin-zhi，漏盡智）、無生智（wu-sheng-zhi，無生智）。如果還沒有離開欲界，就修習六智，除了他心智（ta-xin-zhi，知他人心智）。非想非非想處（Fei-xiang-fei-fei-xiang-chu，無所有處天）對治，他得到沙門果（sha-men-guo，修行果位）。因此不修習世俗智。

『于彼上修道，十七無漏心，當知修七種，增益根修六。』

『于彼上修道十七無漏心當知修七種者』，如果...

【English Translation】 English version: Now, one cultivates the Khu-fa-ren (苦法忍, Acceptance of Suffering Truth), and it will also be cultivated in the future. It is not wisdom (zhi), nor is it any other ren (忍, Acceptance). Likewise, up to the Dao-fa-ren (道法忍, Acceptance of the Truth of the Path), all ren are the same. It is also the same within ren. One cultivates Khu-fa-ren now, and it will also be cultivated in the future. It is not wisdom (zhi), nor is it any other ren. All ren are the same. Question: Why does one in the stage of jian-dao-wei (見道位, Stream-enterer) only cultivate the path corresponding to oneself, while one in the stage of xiu-dao-wei (修道位, Once-returner to Arhat) cultivates both the path corresponding to oneself and the path not corresponding to oneself? Answer: Because one has not cultivated wisdom (zhi). Therefore, in the stage of jian-dao-wei, wisdom has not been learned or practiced. In the stage of xiu-dao-wei, both (wisdom and acceptance) are cultivated simultaneously.

'In those three minds, one can cultivate worldly wisdom, sometimes cultivating seven or six, know that it is the last mind.'

'In those three minds, one can cultivate worldly wisdom,' in the three minds of jian-dao, one can cultivate shi-su-zhi (世俗智, worldly wisdom). That is, the Ku-ji-mie-bi-zhi (苦集滅比智, comparative wisdom regarding the truths of suffering, origination, cessation). Following the jian-dao of that realm, that realm has worldly wisdom, and the worldly wisdom of the desire realm can be cultivated. If one relies on the future realm and attains determination, one cultivates the worldly wisdom of the future realm and the desire realm. Likewise, relying on the fourth dhyana and attaining determination, one cultivates the worldly wisdom of the seven realms. Question: Why is the Dao-bi-zhi (道比智, comparative wisdom regarding the truth of the path) not cultivated? Answer: Because it is boundless. Because the equal boundary of the truths without interval is accomplished, it is called the equal boundary without interval. There is no ability to cultivate all paths. One cannot cultivate other paths, but one cultivates oneself. Even into the future, that practitioner's own corresponding (path) has not appeared. Regarding the three truths, oneself and others can both know, sever, and realize. Therefore, following the attainment of the boundary, one can cultivate. Therefore, one can cultivate it, but not others (paths). Therefore, the Fa-zhi (法智, wisdom regarding the truth of dharma) is also not cultivated. Why? Because the equal boundary of the truths without interval has not been completely exhausted. Regarding this truth, worldly wisdom has originally testified. Therefore, the cultivation of this wisdom only has a good name, and the means have not yet been attained. 'Sometimes cultivating seven or six, know that it is the last mind,' if one leaves the desire realm's path of desire, one cultivates seven wisdoms. Included in the A-na-han-guo (阿那含果, Anagamin/Non-returner). Except for worldly wisdom, jin-zhi (盡智, Exhaustion Knowledge), and wu-sheng-zhi (無生智, Non-arising Knowledge). If one has not yet left the desire realm, one cultivates six wisdoms, except for ta-xin-zhi (他心智, knowledge of others' minds). Counteracting the Realm of Neither Perception Nor Non-Perception (Fei-xiang-fei-fei-xiang-chu 非想非非想處), one attains the sha-men-guo (沙門果, fruits of asceticism). Therefore, worldly wisdom is not cultivated.

'In the higher cultivation path, seventeen un-outflow minds, know that seven kinds are cultivated, increasing the roots, cultivating six.'

'In the higher cultivation path, seventeen un-outflow minds, know that seven kinds are cultivated,' if...

未離六種欲。從須陀洹果上修道中。十七剎那當知修七智。此道未來禪攝故。無他心智亦無盡智無生智。以無學故。是故彼中修餘七智。彼若以世俗道進彼世俗智現在前七種未來。若出世間道四種法智。一一現在前。餘七智未來。增益根修六者。增益根者。謂或信解脫。練治諸根進得見到。彼增進根。一切無礙道解脫道中得修六智。未離欲故無他心智。又復修道精進非斷煩惱。精進是人未得修進功德。是故不修世智。

得不還果時　　出過上七地　熏修諸神通　　解脫修習八

得不還果時者。若得阿那含果時必得根本禪。是故修他心智。及前說七種。出過上七地者。彼四禪三無色離七地欲時。九解脫道中亦修八智。若以世俗道修進。彼世俗智現在前未來八。若出世間道修進彼時四比智。及滅道法智一一現在前未來八。熏修諸神通解脫修習八者。熏修起一解脫道。彼中八法智比智。一一現在前未來八。起神通境界宿命智解脫道中。世俗智現在前未來八智。他心智解脫道法智比智。若世智中他心智。一一現在前未來八。天耳生死通。解脫道無記故不修。

此無礙道中　　及出第一有　彼八解脫道　　當知修於七

七地離欲一切無礙道中修七智。無礙道中修對治智。是故不修他心智。彼非對治故。

【現代漢語翻譯】現代漢語譯本未脫離六種慾望，從須陀洹果（Sotapanna-phala，預流果）的修行道路上，應當知道在十七剎那間修習七種智慧。因為這條道路屬於未來禪定所攝，所以沒有他心智，也沒有盡智和無生智，因為還沒有達到無學位的緣故。因此，在那其中修習其餘七種智慧。如果他以世俗道前進，那麼世俗智現在顯現，七種智慧屬於未來。如果以出世間道，四種法智一一現在顯現，其餘七種智慧屬於未來。增益根修六種智慧，所謂增益根，是指或者信解脫，練習治理諸根，進而得到見道。他增進諸根，在一切無礙道和解脫道中，可以修習六種智慧。因為沒有脫離慾望，所以沒有他心智。而且修道精進並非斷除煩惱，精進之人尚未得到修習增進的功德，因此不修習世俗智。

獲得不還果時，超出以上七地，熏修各種神通，解脫時修習八種智慧。

獲得阿那含果（Anagami-phala，不還果）的時候，必定得到根本禪定，因此修習他心智，以及前面所說的七種智慧。超出以上七地，是指他通過四禪和三無色定，脫離七地之慾的時候，在九解脫道中也修習八種智慧。如果以世俗道修習前進，那麼世俗智現在顯現，八種智慧屬於未來。如果以出世間道修習前進，那麼四種比智以及滅道法智一一現在顯現，八種智慧屬於未來。熏修各種神通解脫時修習八種智慧，是指熏修生起一種解脫道，在那其中八種法智和比智一一現在顯現，八種智慧屬於未來。生起神通境界的宿命智解脫道中，世俗智現在顯現，八種智慧屬於未來。他心智解脫道法智比智，如果在世俗智中，他心智一一現在顯現，八種智慧屬於未來。天耳通和生死通，因為解脫道是無記的，所以不修習。

此無礙道中，以及超出第一有，那八解脫道中，應當知道修習七種智慧。

在七地離欲的一切無礙道中修習七種智慧。在無礙道中修習對治智，因此不修習他心智，因為它不是對治的緣故。

【English Translation】 English version Having not departed from the six kinds of desires, from the path of cultivation of the Sotapanna-phala (Stream-enterer fruit), one should know that in seventeen kshanas (moments) one cultivates seven wisdoms. Because this path is included in future dhyana (meditation), there is no knowledge of others' minds (他心智), nor exhaustive knowledge (盡智), nor unoriginated knowledge (無生智), because one has not yet reached the state of no-more-learning. Therefore, in that state, one cultivates the remaining seven wisdoms. If one progresses with the mundane path, then mundane wisdom manifests in the present, and the seven wisdoms belong to the future. If it is the supramundane path, the four Dharma wisdoms (法智) manifest one by one in the present, and the remaining seven wisdoms belong to the future. Increasing the roots, one cultivates six wisdoms. Increasing the roots refers to either faith-liberation, practicing and governing the roots, and then attaining the path of seeing. He increases the roots, and in all unobstructed paths and liberation paths, one can cultivate six wisdoms. Because one has not departed from desire, there is no knowledge of others' minds. Moreover, the diligence of cultivation is not the severing of afflictions. A diligent person has not yet attained the merits of cultivation and advancement, therefore one does not cultivate mundane wisdom.

When attaining the Anagami-phala (Non-returner fruit), one transcends the above seven grounds, cultivates various superknowledges, and cultivates eight wisdoms in liberation.

When attaining the Anagami-phala, one certainly attains the fundamental dhyana, therefore one cultivates the knowledge of others' minds, as well as the seven wisdoms mentioned earlier. Transcending the above seven grounds means that when he departs from the desires of the seven grounds through the four dhyanas and the three formless attainments, he also cultivates eight wisdoms in the nine liberation paths. If one cultivates and progresses with the mundane path, then mundane wisdom manifests in the present, and eight wisdoms belong to the future. If one cultivates and progresses with the supramundane path, then the four comparative wisdoms (比智), as well as the Dharma wisdom of cessation and the Dharma wisdom of the path, manifest one by one in the present, and eight wisdoms belong to the future. Cultivating various superknowledges and cultivating eight wisdoms in liberation means that cultivating and arising one liberation path, in that path, eight Dharma wisdoms and comparative wisdoms manifest one by one in the present, and eight wisdoms belong to the future. In the liberation path of the superknowledge of past lives, which arises from the realm of superknowledges, mundane wisdom manifests in the present, and eight wisdoms belong to the future. The knowledge of others' minds, the Dharma wisdom of the liberation path, and comparative wisdom, if in mundane wisdom, the knowledge of others' minds manifests one by one in the present, and eight wisdoms belong to the future. The divine ear and the knowledge of death and rebirth are not cultivated because the liberation path is indeterminate.

In this unobstructed path, and also transcending the first existence, in those eight liberation paths, one should know that one cultivates seven wisdoms.

In all unobstructed paths of departing from desire in the seven grounds, one cultivates seven wisdoms. In the unobstructed path, one cultivates the wisdom of counteracting, therefore one does not cultivate the knowledge of others' minds, because it is not a counteractive.

熏修起二心無礙道相似。初是無漏第二世俗。無漏心中八法智比智一一現在前。未來七除他心智。一切無礙道不修他心智。世俗道世俗智現在前未來亦七。起四神通無礙道中。世俗智現在前未來定七。他心智有漏亦然。無漏他心智道法比智。一一現前未來定七。有頂離欲八解脫道。四比智二法智。一一現在前未來亦七。世俗智于彼中退。非對治故。世俗智未曾至有頂。彼或時作方便不決定。

出過第一有　　無礙道修六　上乘應當知　　修習于下地

出過第一有無礙道修六者。第一有離欲九無礙道修六智。除他心智世俗智余現在前。解脫道前已說。六智謂四比智二法智。上乘應當知修習于下地者。一切地中當知修自地智及下地智。若初禪進彼修自地功德。亦修未來禪攝功德。如是乃至不用處次第亦如是。若人乃至不用處離欲依初禪。乃至有頂離欲。是人九地無漏智修進。如是一切應當知。

無學初心修　　諸地生功德　漏無漏一切　　此是隨順智

無學初心修諸地生功德漏無漏一切者。得阿羅漢果一切地。漏無漏功德一切修進。問曰。何故此地修一切功德。答曰。斷一切縛得蘇息故。如來解縛法降伏煩惱。力士眾咸慶快。心得自在。首系解脫絹。如王登祚諸方萬姓貢上珍寶盡難勝。煩惱怨離

【現代漢語翻譯】現代漢語譯本熏修生起二種心，與無礙道相似。初種是無漏心，第二種是世俗心。在無漏心中，八種法智（dharmajñāna，對法的知識）和比智（anvayajñāna，類比的知識）一一現在前。未來有七種智，除去他心智（paracittajñāna，知他人心的能力）。一切無礙道不修習他心智。世俗道中，世俗智現在前，未來也有七種智。在生起四神通的無礙道中，世俗智現在前，未來必定有七種智。他心智有漏也是如此。無漏的他心智，道法比智，一一現在前，未來必定有七種智。在有頂天（Bhavāgra，三界中的最高處）離欲的八解脫道中，四種比智和兩種法智，一一現在前，未來也有七種智。世俗智在其中退失，因為它不是對治之法。世俗智未曾到達有頂天，他們有時會採取方便之法，但不確定。

出過第一有　　無礙道修六　　上乘應當知　　修習于下地

出過第一有無礙道修六者。第一有離欲九無礙道修六智。除去他心智和世俗智，其餘的現在前。解脫道前面已經說過。六智是指四種比智和兩種法智。上乘應當知修習于下地者。一切地中應當知道修習自地的智慧以及下地的智慧。如果初禪（prathama dhyāna，禪定的第一階段）進步，他們修習自地的功德，也修習未來禪定所攝的功德。像這樣乃至不用處（Ākiṃcanyāyatana，無所有處定）次第也是如此。如果有人乃至不用處離欲，依靠初禪乃至有頂天離欲，這個人九地的無漏智修習進步。像這樣一切都應當知道。

無學初心修　　諸地生功德　　漏無漏一切　　此是隨順智

無學初心修諸地生功德漏無漏一切者。得到阿羅漢果（Arhat，已證得涅槃的聖者）的一切地，有漏和無漏的功德一切修習進步。問：為什麼此地修習一切功德？答：因為斷除一切束縛，得到安息的緣故。如來（Tathāgata，佛的稱號）解脫束縛之法，降伏煩惱，力士眾都感到慶快，心得自在。首系解脫絹，如同國王登基，各方百姓進貢珍寶，儘是難得之物。煩惱怨離。

【English Translation】 English version The arising of two minds through cultivation is similar to the unobstructed path. The first is the unconditioned (anāsrava) mind, and the second is the mundane (laukika) mind. In the unconditioned mind, the eight knowledges of dharma (dharmajñāna) and inferential knowledge (anvayajñāna) each manifest in the present. In the future, there are seven knowledges, excluding the knowledge of others' minds (paracittajñāna). The unobstructed path does not cultivate the knowledge of others' minds. In the mundane path, mundane knowledge manifests in the present, and there are also seven knowledges in the future. In the unobstructed path of arising the four supernormal powers (abhijñā), mundane knowledge manifests in the present, and there are definitely seven knowledges in the future. The knowledge of others' minds with outflows (sāsrava) is also the same. In the unconditioned knowledge of others' minds, the knowledge of the path, dharma, and inferential knowledge each manifest in the present, and there are definitely seven knowledges in the future. In the eight liberations (vimoksha) of detachment from desire in the Peak of Existence (Bhavāgra), the four inferential knowledges and two knowledges of dharma each manifest in the present, and there are also seven knowledges in the future. Mundane knowledge recedes in that state because it is not an antidote. Mundane knowledge has never reached the Peak of Existence. They sometimes adopt expedient means, but it is uncertain.

Having passed beyond the first existence, the unobstructed path cultivates six. 　　The superior vehicle should know to cultivate in the lower grounds.

'Having passed beyond the first existence, the unobstructed path cultivates six' means that in the first existence, the nine unobstructed paths of detachment from desire cultivate six knowledges. Excluding the knowledge of others' minds and mundane knowledge, the rest manifest in the present. The path of liberation has been discussed earlier. The six knowledges refer to the four inferential knowledges and two knowledges of dharma. 'The superior vehicle should know to cultivate in the lower grounds' means that in all grounds, one should know to cultivate the knowledge of one's own ground as well as the knowledge of the lower grounds. If one progresses from the first dhyāna, they cultivate the merits of their own ground and also cultivate the merits included in future dhyānas. Likewise, the progression up to the Sphere of Nothingness (Ākiṃcanyāyatana) is also the same. If someone detaches from desire up to the Sphere of Nothingness, relying on the first dhyāna up to detachment from desire in the Peak of Existence, that person's unconditioned knowledge of the nine grounds progresses in cultivation. One should know all this in this way.

The initial cultivation of the non-learner generates merits in all grounds. 　　All with and without outflows, this is the knowledge of accordance.

'The initial cultivation of the non-learner generates merits in all grounds, all with and without outflows' means that in all grounds of attaining the fruit of Arhat, all merits with and without outflows progress in cultivation. Question: Why does this ground cultivate all merits? Answer: Because one has severed all bonds and attained peace. The Tathāgata's method of liberating bonds subdues afflictions, and the strong rejoice, their minds becoming free. The head is adorned with the silk of liberation, like a king ascending the throne, with people from all directions offering rare treasures. Afflictions and enemies are gone.

殺怨家故。一切國土人皆歸伏。彼先雖得下地功德。有煩惱相續故不明凈。今除煩惱盡故功德明凈。及入出定心成就。是故熏修。若住欲界得阿羅漢果法或如是。若住色界得阿羅漢者。彼二界功德修進滿足。是故一界生。如是地地應當知。問曰。無學初心何智相應。答曰。此是隨順智。此隨順智相應。彼作如是意。我生已盡。非想非非想處陰取此中生彼人緣彼。何以故。最後斷故。是故彼苦比智或集比智。問曰。世尊說若見智慧。此為一為異耶。答曰。彼是慧性。世尊觀因緣故。故如是說。

諸忍則非智　　盡無生非見　若余諸聖慧　　當知三種性

諸忍則非智者。八無間等忍非智。何以故。不決定故。決定義是智義。忍不決定。自品對治疑隨生故。忍者求欲轉。智者求欲斷。是故忍非智。盡無生非見者。盡無生二智慧見示故。慧決定故。智何故非見。無求故中平故。若余諸聖慧當知三種性者。余無漏慧事見智慧性。

若善有漏智　　在意則是見　煩惱見是智　　此及余說慧

若善有漏智在意則是見者。善有漏意地智慧求故亦說見。煩惱見是智者。若煩惱見自性。謂身見等彼從測量。思覺轉故推求故名見。彼決定故名智。此及余說慧者。若已說者。見事慧事。及余未說者。如無記意地五見。

【現代漢語翻譯】現代漢語譯本：殺掉怨敵的緣故，一切國土的人都歸順降伏。他們先前雖然得到下地的功德，因為有煩惱相續的緣故，所以不明凈。現在因為去除煩惱窮盡的緣故，所以功德明凈，以及入定出定的心成就。因此要熏修。如果住在欲界得到阿羅漢果的方法或者像這樣。如果住在**（此處原文缺失，無法翻譯）得到阿羅漢的人，那兩個界的功德修習增進圓滿。因此在一界出生。像這樣各個地都應當知道。問：無學（arhat，不再需要學習的人）最初的心與什麼智慧相應？答：這是隨順智。此隨順智相應。他們這樣想：我的生已經窮盡。非想非非想處（neither perception nor non-perception，佛教禪定中的最高境界）的陰取在此中生，那些人以此為緣。為什麼呢？因為最後斷絕的緣故。因此他們苦比智或者集比智。問：世尊（Buddha，佛陀）說如果見到智慧，這是一種還是不同的呢？答：那是慧的體性。世尊觀察因緣的緣故，所以這樣說。諸忍則非智，盡無生非見，若余諸聖慧，當知三種性。諸忍則非智：八無間等忍不是智。為什麼呢？因為不決定的緣故。決定的意義是智的意義。忍不決定，因為自品對治的疑惑隨著產生。忍者尋求慾望的轉變，智者尋求慾望的斷絕。因此忍不是智。盡無生非見：盡無生二智慧夠見示的緣故。慧是決定的緣故。智為什麼不是見呢？因為沒有尋求的緣故，中正平和的緣故。若余諸聖慧當知三種性：其餘無漏慧是見事智慧的體性。若善有漏智，在意則是見，煩惱見是智，此及余說慧。若善有漏智在意則是見：善的有漏意地智慧尋求的緣故，也說是見。煩惱見是智：如果煩惱見的自性，比如身見等，他們從測量、思考覺悟運轉的緣故，推求的緣故，叫做見。他們決定的緣故，叫做智。此及余說慧：如果已經說過的，見事慧事，以及其餘沒有說過的，比如無記意地的五見。

【English Translation】 English version: Because of killing the enemies, all the people in the country surrender. Although they previously obtained the merits of the lower realms, they were not pure because of the continuous afflictions. Now, because the afflictions are exhausted, the merits are pure, and the mind of entering and leaving Samadhi (deep meditation) is accomplished. Therefore, one should cultivate. If one attains the Arhat (one who is worthy) fruit while dwelling in the desire realm, the method is like this. If one attains Arhat while dwelling in ** (missing text, cannot translate), the merits of those two realms are cultivated and advanced to perfection. Therefore, one is born in one realm. One should know each realm in this way. Question: What wisdom does the initial mind of a non-learner (Arhat) correspond to? Answer: This is the wisdom of compliance. This wisdom of compliance corresponds. They think like this: My birth is exhausted. The skandha (aggregate) of neither perception nor non-perception takes birth in this. Those people take this as a condition. Why? Because it is the final severance. Therefore, they have the wisdom of suffering or the wisdom of accumulation. Question: The World Honored One (Buddha) said that if one sees wisdom, is it one or different? Answer: That is the nature of wisdom. The World Honored One observes the causes and conditions, therefore he speaks like this. 'All forbearance is not wisdom, exhaustion and non-birth are not seeing, if there are other holy wisdoms, one should know the three natures.' 'All forbearance is not wisdom': The eight uninterrupted forbearances are not wisdom. Why? Because they are not decisive. The meaning of decisiveness is the meaning of wisdom. Forbearance is not decisive, because doubts about self-nature and antidotes arise along with it. Those who forbear seek the transformation of desire, those who are wise seek the cessation of desire. Therefore, forbearance is not wisdom. 'Exhaustion and non-birth are not seeing': Because the two wisdoms of exhaustion and non-birth can show seeing. Because wisdom is decisive. Why is wisdom not seeing? Because there is no seeking, because it is neutral and peaceful. 'If there are other holy wisdoms, one should know the three natures': The remaining uncontaminated wisdom is the nature of seeing-matter wisdom. 'If good contaminated wisdom is in the mind, then it is seeing, afflictions and seeing are wisdom, this and the rest speak of wisdom.' 'If good contaminated wisdom is in the mind, then it is seeing': Because good contaminated mind-ground wisdom can seek, it is also said to be seeing. 'Afflictions and seeing are wisdom': If the self-nature of afflictions and seeing, such as self-view, etc., they are called seeing because they operate from measurement, thinking, and awakening, and because they seek. They are called wisdom because they are decisive. 'This and the rest speak of wisdom': If what has already been said, seeing-matter wisdom-matter, and the rest that has not been said, such as the five views of the unrecorded mind-ground.

外穢污意地及五識身相應。所有智一切是慧。當知此中未說者說。彼中若無記不能測量。不能覺察。不能推求故非見。穢污煩惱所污故。五識身相應不能分別現境界故。一往墮故。諸見不爾。問曰。一一智緣幾智。答曰。

法智隨順智　　觀察於九智　因智及果智　　二智境當知

法智隨順智觀察於九智者。法智緣九智除比智。比智亦緣九智除法智。道法智緣一切。法智彼分亦余智苦集法智。緣欲界世智。如是道比智緣自分比智。苦集比智緣色無色界世智。及世俗他心智。問曰。何故法智比智不更互彼此相緣。答曰。上下緣差別故。如二人觀地虛空。因智及果智二智境當知者。集智緣有漏他心智及世俗智。何以故。集諦分數故。不緣余智。余無漏故。苦智亦爾。

道智緣九智　　滅智無境界　餘一切境界　　決定智所說

道智緣九智者。道智緣九智除世俗智。何以故。有漏故。餘九智緣。何以故。道諦分數故。滅智無境界者。滅智不緣智。何以故。緣無為故。餘一切境界決定智所說者。餘四智緣十智。世智緣十智。何以故。一切法境界故。如是他心智一切他心心數境界故。彼有漏他心智緣有漏智。如是無漏緣無漏。彼中法智法智分隨順。隨順智分地根人度非緣。盡無生智亦如是。一切有為境

界故。問曰。如佛說。隨順智若有頂離欲。得阿羅漢果。不盡是隨順智耶。答曰。彼分對治法智斷故。亦有法智彼分對治。問曰。何者是耶。答曰。

若彼滅道中　　法智之所轉　彼三界對治　　非欲隨順智

若彼滅道中法智之所轉彼三界對治者。諸修道中滅道法智亦色無色界對治。彼人生欲界舍色無色界結。彼自地陰所逼惱。彼中極見其過故。為離彼故求對治。三界中離欲去彼有頂離欲。但法智無礙道。彼隨順智解脫道。問曰。何故非苦集法智去。答曰。苦集不等故。欲界苦集下劣。色無色上勝。不應觀察下劣厭離於上。有何過異處惱異處厭離滅道相似。是故觀彼厭離三界欲。此道理說也。問曰。頗有隨順智。亦于欲界為對治耶。答曰。非欲隨順智。無有隨順智為欲界對治。無有一人于彼見增上過。無此道理也。若於色無色離欲。然後于欲界離欲者。無有如是理也。或初難斷自地不能離。譬如國王不能降伏自國。而欲降伏他國。如王降伏自國然後降伏他國。法智亦爾。問曰。神通何智性。答曰。

神足天眼耳　　當知一世智　六智憶宿命　　五說他心智

神足天眼耳當知一世智者。神足天眼天耳是一世智。非無漏智如是轉。彼神足通智慧示現種種事。示現種種事是智慧能。天耳通者。天耳

【現代漢語翻譯】現代漢語譯本：

界限的緣故。問：如果佛說，隨順智如果能從有頂天離欲，就能得到阿羅漢果，難道不是所有的隨順智都能這樣嗎？答：不是的，因為隨順智只是部分地對治了法智所斷的煩惱。也有法智對治的部分。問：哪些部分呢？答：

『若彼滅道中，法智之所轉，彼三界對治，非欲隨順智。』

如果滅道中的法智在運轉，那麼它所對治的是三界，而不是針對欲界的隨順智。

如果滅道中的法智在運轉，那麼它所對治的是三界。在修道中，滅道法智也對治色界和無色界。那些人因為生在欲界，所以要捨棄色界和無色界的煩惱。他們被自己所處的境界的陰影所逼迫，深深地看到其中的過患，所以爲了脫離這些過患而尋求對治。在三界中，離欲就是去除有頂天的慾望。只有法智是無礙道，而隨順智是解脫道。問：為什麼不是苦集法智去除呢？答：因為苦集是不對等的。欲界的苦和集是低劣的，而色界和無色界是上勝的。不應該觀察低劣的，從而厭離上勝的。有什麼過患呢？異處的煩惱和異處的厭離，與滅道相似。因此，觀察它們，從而厭離三界的慾望。這就是這個道理的說法。問：有沒有隨順智也能對治欲界呢？答：沒有針對欲界的隨順智。沒有隨順智慧對治欲界。沒有人能看到欲界有更大的過患。沒有這樣的道理。如果先從色界和無色界離欲，然後再從欲界離欲，沒有這樣的道理。或者一開始難以斷除自己所處的境界的煩惱，就像國王不能先降伏自己的國家，卻想降伏其他國家一樣。只有像國王先降伏自己的國家，然後才能降伏其他國家一樣，法智也是如此。問：神通屬於哪種智慧的性質？答：

『神足天眼耳，當知一世智，六智憶宿命，五說他心智。』

神足通、天眼通、天耳通，應當知道它們屬於一世智。它們不是無漏智那樣運轉的。神足通的智慧示現種種事物。示現種種事物是智慧的功能。天耳通是天上的聽覺。

【English Translation】 English version:

Because of the boundaries. Question: As the Buddha said, if one attains Arhatship by abandoning desire in the Realm of Neither Perception Nor Non-Perception through compliance with wisdom, doesn't all compliance with wisdom lead to this? Answer: No, because it only partially counteracts the afflictions severed by Dharma wisdom. There is also Dharma wisdom that counteracts part of it. Question: Which parts are those? Answer:

'If in cessation and the path, What Dharma wisdom turns, That which counteracts the three realms, Is not compliance with wisdom regarding desire.'

If Dharma wisdom is operating in cessation and the path, then it is counteracting the three realms, not compliance with wisdom specifically targeting the desire realm.

If Dharma wisdom is operating in cessation and the path, it is counteracting the three realms. In the path of cultivation, Dharma wisdom regarding cessation and the path also counteracts the form and formless realms. Those who are born in the desire realm must abandon the afflictions of the form and formless realms. They are oppressed by the shadows of their own realm and deeply see the faults within it, so they seek a remedy to escape these faults. In the three realms, abandoning desire means removing the desire for the Realm of Neither Perception Nor Non-Perception. Only Dharma wisdom is the unobstructed path, while compliance with wisdom is the path of liberation. Question: Why isn't it removed by the Dharma wisdom of suffering and origination? Answer: Because suffering and origination are not equal. The suffering and origination of the desire realm are inferior, while the form and formless realms are superior. One should not observe the inferior and then become disgusted with the superior. What is the fault? The afflictions of different places and the disgust for different places are similar to cessation and the path. Therefore, observe them and then become disgusted with the desires of the three realms. This is the explanation of this principle. Question: Is there any compliance with wisdom that can also counteract the desire realm? Answer: There is no compliance with wisdom specifically targeting the desire realm. No compliance with wisdom can counteract the desire realm. No one sees greater faults in the desire realm. There is no such principle. If one first abandons desire in the form and formless realms and then abandons desire in the desire realm, there is no such principle. Or it is difficult to initially sever the afflictions of one's own realm, just as a king cannot subdue his own country first but wants to subdue other countries. Just as a king subdues his own country and then subdues other countries, so it is with Dharma wisdom. Question: To what kind of wisdom does supernatural power belong? Answer:

'Supernatural feet, heavenly eye and ear, Know them as mundane wisdom, The six know past lives, The five speak of others' minds.'

Supernatural feet, heavenly eye, and heavenly ear, know that they belong to mundane wisdom. They do not operate like unconditioned wisdom. The power of supernatural feet can manifest various things. Manifesting various things is the function of wisdom. Heavenly ear is heavenly hearing.

識相應慧。生死智通者。天眼識相應慧。六智憶宿命者。憶念過去處神通六智。謂法智憶法智分。隨順智憶隨順智分。世智憶世智分。苦智憶過去苦。集智亦如是。道智出世間行。罽賓論師說但一世智。五說他心智者。他心智通五智。謂法智隨順智世智道智及他心智等。

九智漏盡通　　決定智所說　八智身中轉　　法十九智二

九智漏盡通決定智所說者。漏盡通無漏九智漏盡智攝故。問曰。如他心智盡無生智不攝。云何言攝耶。答曰。無學正見攝故。彼一切三種智說漏盡通。問曰。念處何智性。答曰。八智身中轉。苦有色身名彼中八智轉。除他心智及滅智。法十者。除色受心餘法名法念處。彼中十智轉如前說。九智二者。受心中除滅智九智轉。問曰。如來十力四無所畏是智性。彼智云何差別。答曰。

是處非處力　　及以初無畏　當知佛十智　　余此中差別

是處非處力及以初無畏當知佛十智者。若彼是處非處力十智。如是初無畏我正遍知。如是廣說彼亦十智。何以故。正取故。余此中差別者。處非處力差別。餘力初無畏差別余無畏。問曰。佛何故差別作多種。答曰。佛隨處化眾生。欲故差別多種。有人信樂廣說不樂總說。有人樂於略說。力義者隨自樂欲。能成就義是力義。無障礙義是力

【現代漢語翻譯】現代漢語譯本與識相應的智慧，以及通達生死之智者，是與天眼識相應的智慧。能夠回憶過去宿命的六種智慧，是指憶念過去處的神通六智。這六智是指：法智憶念法智的部分，隨順智憶念隨順智的部分，世智憶念世智的部分，苦智憶念過去的苦，集智也是如此。道智是出世間的修行。罽賓（Kashmir）論師說只有一種世智。關於五種說法中的他心智，他心智通達五種智慧，即法智、隨順智、世智、道智以及他心智等。

九智漏盡通，由決定智所說；八智在身中運轉，法有十智，受心有二智。

『九智漏盡通，由決定智所說』，是因為漏盡通由無漏的九智，即漏盡智所攝。問：如果他心智和盡無生智不包含在內，怎麼能說是所攝呢？答：因為被無學正見所攝。他們三種智慧都說漏盡通。問：念處屬於哪種智慧的性質？答：八智在身中運轉。苦的有色身被稱為『彼中』，八智在此運轉，除去他心智和滅智。法有十智，除去色、受、心以外的法被稱為法念處，其中十智運轉，如前所述。受心有九智，在受和心中，除去滅智，九智運轉。問：如來的十力和四無所畏是智慧的性質，這些智慧有什麼差別？答：

『是處非處力，以及最初的無畏，應當知道佛有十智，其餘的都在此中有所差別。』

『是處非處力，以及最初的無畏，應當知道佛有十智』，如果『是處非處力』有十智，那麼最初的無畏『我正遍知』，這樣廣說也是十智。為什麼呢？因為是正確的選取。『其餘的都在此中有所差別』，『是處非處力』有所差別，其餘的力，最初的無畏有所差別，其餘的無畏也有所差別。問：佛為什麼差別地作出多種說法？答：佛隨處教化眾生，因為眾生的慾望不同，所以差別地作出多種說法。有人喜歡廣說，不喜歡總說；有人喜歡略說。力的意義在於隨順自己的喜好，能夠成就的意義就是力的意義，沒有障礙的意義就是力。

【English Translation】 English version Wisdom corresponding to consciousness, and the wise who understand the cycle of birth and death, are the wisdom corresponding to the divine eye consciousness. The six wisdoms that can recall past lives refer to the six supernatural wisdoms that remember past states. These six wisdoms are: the wisdom of Dharma remembering the aspect of Dharma wisdom, the wisdom of accordance remembering the aspect of accordance wisdom, the worldly wisdom remembering the aspect of worldly wisdom, the wisdom of suffering remembering past suffering, and the wisdom of accumulation likewise. The wisdom of the path is the practice of transcending the world. The Kashmir (罽賓) masters say there is only one worldly wisdom. Regarding the five kinds of other-minds wisdom, the other-minds wisdom penetrates five wisdoms, namely the wisdom of Dharma, the wisdom of accordance, the worldly wisdom, the wisdom of the path, and the other-minds wisdom, etc.

The nine wisdoms of the exhaustion of outflows are explained by the wisdom of determination; eight wisdoms revolve within the body, Dharma has ten wisdoms, and sensation and mind have two wisdoms.

'The nine wisdoms of the exhaustion of outflows are explained by the wisdom of determination' because the exhaustion of outflows is encompassed by the nine wisdoms without outflows, namely the wisdom of the exhaustion of outflows. Question: If the other-minds wisdom and the wisdom of the cessation of birth are not included, how can it be said to be encompassed? Answer: Because it is encompassed by the right view of the non-learner. All three wisdoms speak of the exhaustion of outflows. Question: To which wisdom does mindfulness belong? Answer: Eight wisdoms revolve within the body. The body with form that experiences suffering is called 'within it,' and eight wisdoms revolve within it, excluding the other-minds wisdom and the wisdom of cessation. Dharma has ten wisdoms; Dharma excluding form, sensation, and mind is called the place of mindfulness of Dharma, within which ten wisdoms revolve, as previously stated. Sensation and mind have nine wisdoms; in sensation and mind, excluding the wisdom of cessation, nine wisdoms revolve. Question: The ten powers and four fearlessnesses of the Tathagata are of the nature of wisdom; what are the differences between these wisdoms? Answer:

'The power of what is possible and impossible, and the initial fearlessness, should be known as the ten wisdoms of the Buddha; the rest are different within this.'

'The power of what is possible and impossible, and the initial fearlessness, should be known as the ten wisdoms of the Buddha'; if the 'power of what is possible and impossible' has ten wisdoms, then the initial fearlessness 'I am rightly and completely enlightened,' speaking broadly, is also ten wisdoms. Why? Because it is the correct selection. 'The rest are different within this'; the 'power of what is possible and impossible' is different, the remaining powers, the initial fearlessness is different, and the remaining fearlessnesses are also different. Question: Why does the Buddha make various distinctions? Answer: The Buddha teaches beings everywhere, because the desires of beings are different, so he makes various distinctions. Some people like extensive explanations and dislike concise explanations; some people like brief explanations. The meaning of power lies in following one's own preferences; the meaning of being able to accomplish is the meaning of power, and the meaning of being without obstruction is power.

義。能制義是力義。無能侵欺義是力義。能映奪他義是力義。彼處非處力者。因果中決定無礙者。是名處非處力。自業智力者。善不善業處事因報。若多若少若定不定。如是等義中若無礙智。是名自業智力。彼禪解脫三昧正受智力者。此禪等自性名字得方便。攝有味凈無漏退住勝達分。如是等義中若無礙智。是名定力根差別智力者。于眾生下中上根能知。若無礙智。是名根差別智力。種種解智力者。眾生下中上自解知無障礙。是名種種解智力。種種性智力。知眾生性知法差別性。若無礙智。是名種種性智力。一切至處道力者。一切生死轉業。能盡一切生法。知無障礙智。是名至處道智力。憶宿命智力者。自他過去生死展轉。憶知無障礙智。是名憶宿命智力。生死智力者。眾生未來有相續見無障礙智。是名生死智力。漏盡智力者。若漏盡漏盡方便。若無礙智。是名漏盡智力。如來十力無畏。如經中廣說。不怯弱義是無畏義。無恐怖義是無畏義。無逃避義是無畏義。不下劣義是無畏義。如師子自力雄猛滿足不假于伴。如師子無畏是無畏義。問曰。無礙現見亦是智性。彼云何差別。答曰。

法辯辭辯一　　樂義辯俱十　七智是愿智　　智者之所說

法辯辭辯一者。彼法無礙者句味現前。若無礙智是名法無礙。是

【現代漢語翻譯】現代漢語譯本：義。能夠制伏意義是力義（力量的意義）。沒有能夠侵犯欺騙的意義是力義。能夠映照奪取其他（宗派）的意義是力義。對於『是處』和『非處』的力量，在因果中決定沒有障礙，這被稱為處非處智力。自業智力，對於善與不善的業的處所、事情、原因和報應，無論是多是少，是決定還是不決定，在這些意義中如果沒有障礙的智慧，這被稱為自業智力。對於禪定、解脫、三昧和正受的智力，這些禪定等的自性、名字、獲得的方法，包括有味、清凈、無漏、退、住、勝、達等部分，在這些意義中如果沒有障礙的智慧，這被稱為禪定等智力。對於眾生的下、中、上根效能夠知曉，如果沒有障礙的智慧，這被稱為根差別智力。對於種種不同的理解能力，眾生對於下、中、上等自身理解沒有障礙，這被稱為種種解智力。對於種種不同的性質，知曉眾生的性質，知曉法的差別性質，如果沒有障礙的智慧，這被稱為種種性智力。對於一切能夠到達之處的道路的力量，對於一切生死輪迴的行業，能夠窮盡一切生法，知曉沒有障礙的智慧，這被稱為至處道智力。對於憶念過去生命的能力，對於自己和他人過去生死的輾轉，憶念知曉沒有障礙的智慧，這被稱為憶宿命智力。對於生死的能力，對於眾生未來世的相續顯現，知見沒有障礙的智慧，這被稱為生死智力。對於漏盡的能力，對於漏盡和漏盡的方法，如果沒有障礙的智慧，這被稱為漏盡智力。如來的十力無畏，如經典中廣泛所說。沒有怯懦的意義是無畏的意義。沒有恐怖的意義是無畏的意義。沒有逃避的意義是無畏的意義。沒有下劣的意義是無畏的意義。如同獅子自身力量雄猛充足，不需要依靠伴侶，如同獅子的無畏就是無畏的意義。問：無礙的現見也是智慧的性質，那麼它們有什麼差別呢？答：法辯辭辯一，樂義辯俱十，七智是愿智，智者之所說。法辯辭辯一，對於法無礙的句子和味道能夠現前，如果沒有障礙的智慧，這被稱為法無礙。

【English Translation】 English version: 'Meaning. To be able to subdue meaning is the meaning of power (the meaning of strength). The meaning of not being able to infringe upon or deceive is the meaning of power. To be able to reflect and seize the meaning of others (sects) is the meaning of power. Regarding the power of 'what is possible' and 'what is impossible,' to have no obstruction in the determination of cause and effect is called the power of knowing what is possible and impossible. The power of knowing one's own karma, regarding the place, events, causes, and retributions of good and bad karma, whether they are many or few, determined or undetermined, if there is unobstructed wisdom in these meanings, it is called the power of knowing one's own karma. Regarding the power of wisdom in dhyana (meditation), liberation, samadhi (concentration), and proper reception, the nature, names, and methods of obtaining these dhyanas, etc., including the parts of savoring, purity, non-outflow, retreat, dwelling, superiority, and attainment, if there is unobstructed wisdom in these meanings, it is called the power of wisdom in dhyana, etc. To be able to know the lower, middle, and upper faculties of beings, if there is unobstructed wisdom, it is called the power of knowing the difference in faculties. Regarding various different understandings, beings have no obstruction in their own understanding of lower, middle, and upper levels, this is called the power of knowing various understandings. Regarding various different natures, knowing the nature of beings, knowing the different natures of dharmas (teachings), if there is unobstructed wisdom, it is called the power of knowing various natures. Regarding the power of the path to all destinations, for all karmas of samsara (cycle of rebirth), to be able to exhaust all phenomena of birth, knowing without obstruction, this is called the power of knowing the path to all destinations. Regarding the power of remembering past lives, for the revolving of one's own and others' past lives, remembering and knowing without obstruction, this is called the power of remembering past lives. Regarding the power of knowing birth and death, for the continuous manifestation of beings in future lives, seeing without obstruction, this is called the power of knowing birth and death. Regarding the power of the exhaustion of outflows, for the exhaustion of outflows and the methods of exhausting outflows, if there is unobstructed wisdom, this is called the power of the exhaustion of outflows. The ten powers and fearlessness of the Tathagata (Buddha), as widely explained in the sutras (scriptures). The meaning of not being timid is the meaning of fearlessness. The meaning of not being afraid is the meaning of fearlessness. The meaning of not escaping is the meaning of fearlessness. The meaning of not being inferior is the meaning of fearlessness. Just as a lion's own strength is majestic and sufficient, not needing to rely on companions, the fearlessness of a lion is the meaning of fearlessness. Question: Unobstructed direct perception is also the nature of wisdom, so what is the difference between them? Answer: One in Dharma eloquence and verbal eloquence, ten in joy, meaning, and eloquence, seven wisdoms are wish-fulfilling wisdom, as spoken by the wise. One in Dharma eloquence and verbal eloquence, for the sentences and flavors of Dharma without obstruction can manifest, if there is unobstructed wisdom, this is called Dharma without obstruction.'

世智。辭無礙者。言音正不正方便隨方俗語。若無礙智。是名辭無礙彼亦世智。樂義辯俱十者。樂說無礙者法辭義相應。任放不怯弱說種種說。若無礙智是名樂說無礙。此有十智。義無礙者。於法自相共相。若無礙智是名義無礙。是亦十智。能受真實相故。問曰。愿智有幾智。答曰。愿智是七智。智者之所說。愿初轉樂欲義轉。故名愿智。彼七智罽賓論師。說除他心智盡智無生智。

定品第七之一

如是知諸智。智依義今當說。

智依於三昧　　無掛礙而轉　是故思惟定　　求于真實相

智依於三昧無掛礙而轉者。如燈依凈油炷。離風動處光焰不動而甚明凈。如是三昧依智。離諸亂風無障礙轉。其心不動如是義也。轉行於緣無有疑惑。是故思惟定求于真實相者。若無定不能生真實智。無有離真實智慧趣涅槃。是故求真實相者。必定須知三昧。彼三昧者何。謂善一心。是最勝根義也。如是一根轉自善心相續名一心。最勝者。或云境界名也。如是一緣轉是善心相續名一心。問曰。何者是三昧。云何知耶。答曰。

決定說四禪　　及與無色定　是中一一說　　有味凈無漏

決定說四禪及與無色定者。略說八種三昧攝一切三昧。是中一一說有味凈無漏者。是中一一三昧。有三種味相應凈

【現代漢語翻譯】現代漢語譯本：世智（世俗的智慧）。辭無礙（對語言表達沒有障礙）是指，根據不同地方的風俗習慣，使用正確或不正確的言語表達方式。如果這種能力是基於無礙智（沒有阻礙的智慧），那麼它也屬於世智。樂義辯（喜歡意義和辯論）都具備十種智慧。樂說無礙（喜歡演說且沒有障礙）是指，說法、言辭和意義相互對應，能夠自由發揮而不膽怯，能夠以各種方式進行演說。如果這種能力是基於無礙智，那麼就稱為樂說無礙。這裡面包含十種智慧。義無礙（對意義沒有障礙）是指，對於法的自相和共相（自身特性和共同特性）沒有障礙的智慧，這被稱為義無礙。這也包含十種智慧，因為它能夠接受真實的法相。有人問：愿智（基於願力的智慧）包含幾種智慧？回答說：愿智包含七種智慧，這是智者所說的。愿智最初是由於喜歡和慾望的轉變而產生的，因此被稱為愿智。罽賓（Kashmir）的論師認為，愿智不包括他心智（瞭解他人想法的智慧）、盡智（斷盡煩惱的智慧）和無生智（不再輪迴的智慧）。

定品第七之一

像這樣瞭解各種智慧，智慧依賴於意義，現在應當說明。

智慧依賴於三昧（專注的狀態），沒有阻礙地運轉。因此應當思惟禪定，以求得真實的法相。

智慧依賴於三昧，沒有阻礙地運轉，就像燈依賴於乾淨的油和燈芯，在沒有風的地方，光焰不會搖動，非常明亮。同樣，三昧依賴於智慧，遠離各種散亂的風，沒有障礙地運轉。內心不動搖，就是這個意思。在所緣境上運轉而沒有疑惑。因此應當思惟禪定，以求得真實的法相。如果沒有禪定，就不能產生真實的智慧。沒有離開真實智慧，就不能趣向涅槃（寂滅）。因此，爲了尋求真實的法相，必定要知道三昧。那麼，什麼是三昧呢？就是善的一心（專注的狀態），是最殊勝的根本。像這樣，一個根本轉變自身善良的心念，相續不斷，就叫做一心。最殊勝是指，或者說是境界的名稱。像這樣，一個所緣境轉變善良的心念，相續不斷，就叫做一心。有人問：什麼是三昧？如何才能知道呢？回答說：

明確地說有四禪（四種禪定）以及無色定（超越色界的禪定），在其中一一說明，有味、清凈和無漏。

明確地說有四禪以及無色定，簡略地說，這八種禪定包含了所有的禪定。在其中一一說明有味、清凈和無漏，是指在每一種禪定中，都有三種與味道相應的清凈狀態。

【English Translation】 English version: Worldly wisdom. 'Unimpeded eloquence' (ability to express oneself without hindrance) refers to using correct or incorrect speech according to local customs. If this ability is based on 'unimpeded wisdom' (wisdom without obstruction), then it also belongs to worldly wisdom. 'Fondness for meaning and debate' both possess ten kinds of wisdom. 'Unimpeded eloquence in exposition' (ability to expound freely without hindrance) refers to the correspondence of Dharma, words, and meaning, being able to expound freely without timidity, and being able to expound in various ways. If this ability is based on unimpeded wisdom, then it is called unimpeded eloquence in exposition. This contains ten kinds of wisdom. 'Unimpeded understanding of meaning' (ability to understand meaning without hindrance) refers to wisdom without obstruction regarding the self-nature and common nature of Dharmas (phenomena), and this is called unimpeded understanding of meaning. This also contains ten kinds of wisdom because it can receive the true characteristics of Dharmas. Someone asks: How many kinds of wisdom does 'aspirational wisdom' (wisdom based on vows) contain? The answer is: Aspirational wisdom contains seven kinds of wisdom, as spoken by the wise. Aspirational wisdom initially arises from the transformation of liking and desire, hence it is called aspirational wisdom. The Kashmir (Kashmir) masters say that aspirational wisdom excludes 'wisdom of others' minds' (ability to know others' thoughts), 'wisdom of the exhaustion of defilements' (ability to end afflictions), and 'wisdom of non-arising' (ability to not be reborn).

Chapter Seven on Dhyana (Concentration) - Part One

Having understood the various wisdoms in this way, wisdom depends on meaning, now we shall explain.

Wisdom depends on Samadhi (state of concentration), Turning without hindrance. Therefore, contemplate Dhyana, To seek the true characteristics.

Wisdom depends on Samadhi, turning without hindrance, just as a lamp depends on clean oil and a wick, in a place without wind, the flame does not flicker and is very bright and pure. Similarly, Samadhi depends on wisdom, away from the winds of various distractions, turning without obstruction. The mind does not waver, that is the meaning. Turning on the object of focus without doubt. Therefore, contemplate Dhyana to seek the true characteristics. If there is no Dhyana, true wisdom cannot arise. Without leaving true wisdom, one cannot approach Nirvana (liberation). Therefore, to seek the true characteristics, one must know Samadhi. So, what is Samadhi? It is a 'one-pointedness of good mind' (state of focused concentration), which is the most excellent root. Like this, a root transforms one's own good thoughts, continuously, and this is called one-pointedness. 'Most excellent' refers to, or is the name of a state. Like this, an object of focus transforms good thoughts, continuously, and this is called one-pointedness. Someone asks: What is Samadhi? How can it be known? The answer is:

Clearly speaking of the four Dhyanas (four stages of meditation), And the formless Samadhis (meditations beyond the realm of form), In each of these, it is explained, As having taste, purity, and being without outflows.

Clearly speaking of the four Dhyanas and the formless Samadhis, briefly speaking, these eight Samadhis encompass all Samadhis. In each of these, it is explained as having taste, purity, and being without outflows, referring to each Samadhi having three states of purity corresponding to taste.

無漏。

善有漏名凈　　無熱說無漏　有味愛相應　　有頂無無漏

善有漏名凈者。彼中若有漏善當知名凈。無熱說無漏者。若離煩惱者當知是無漏。問曰。若無漏第一義凈。何故世間煩惱相續說名為凈。不說無漏為凈。答曰。無漏不待言說自知是凈。世間法凈不障他人不知。為欲成彼故。說離煩惱。是名彼非相違。能牽無漏故。是故說凈。有味愛相應者。若三昧愛相應者是味相應。亦有與余煩惱相應禪等。見疑增上慢修定者。緣縛力禪等愛相應。非余煩惱共相應。非余煩惱能如是緣縛心。如愛為三昧緣縛。有頂無無漏者。有頂有凈味相應非無漏。不捷利故。聖道捷利。問曰。此禪何等性耶。答曰。

五支有覺觀　　亦復有三受　彼種種四心　　是說為初禪

五支者除五支故名五支。問曰。除支更有禪耶。答曰。不然。彼支一一是禪各各相支義須分別。分義是支義。如車支如王支。問曰。何者是支。答曰。覺觀喜樂及一心。彼覺者正受初分別粗心利義。觀者粗心隨順相續法說細。心微細少義也。喜者入定心悅。樂者身心樂離粗重。猗息心調柔方便。一心者心繫一緣有覺有觀。問曰。初說五支今何故說有覺有觀。答曰。支者善有覺有觀。此說穢污。三受者此中有三受。三識身樂根意地喜根四識

【現代漢語翻譯】現代漢語譯本：

無漏（Anāsrava，指沒有煩惱和業力的狀態）。

『善有漏名凈，無熱說無漏，有味愛相應，有頂無無漏。』

『善有漏名凈』者：如果其中有有漏的善法，應當知道這被稱為『凈』。『無熱說無漏』者：如果遠離煩惱，應當知道這是『無漏』。問：如果無漏是第一義的清凈，為什麼世間煩惱相續的狀態被稱為『凈』，而不說無漏為『凈』呢？答：無漏不需要言說，自然知道它是清凈的。世間法的清凈，不能保證他人也知道。爲了讓別人明白，所以說遠離煩惱才是『凈』。這並非是矛盾的，因為它可以牽引到無漏的境界，所以說『凈』。『有味愛相應』者：如果三昧（Samādhi，指禪定）與愛相應，就是與『味』相應。也有與其餘煩惱相應的禪定，例如那些因為常見、懷疑、增上慢而修習禪定的人，他們的禪定因為緣縛的力量而與愛相應。沒有其他煩惱能像愛一樣，以三昧為緣來束縛心。『有頂無無漏』者：有頂天（Akanistha，色界最高的禪定境界）有與『凈』和『味』相應的禪定，但沒有無漏的禪定，因為不夠敏捷。聖道是敏捷的。問：這種禪定是什麼性質呢？答：

『五支有覺觀，亦復有三受，彼種種四心，是說為初禪。』

『五支』者：因為除去了五支，所以稱為『五支』。問：除了支以外，還有禪嗎？答：不是的。這些支，每一個都是禪，各自相互支援，所以需要分別說明。『分』是支的含義，就像車子的支柱，像國王的支柱。問：什麼是支呢？答：覺（Vitarka）、觀（Vicara）、喜（Priti）、樂（Sukha）以及一心（Ekaggata）。『覺』是指最初領受、分別的粗略心念，是敏銳的。『觀』是指隨順相續的粗略心念，是細微的。『喜』是指進入禪定后內心的喜悅。『樂』是指身心的快樂，遠離粗重，使心調柔安穩。『一心』是指心專注於一個對象，有覺有觀。問：前面說有五支，現在為什麼說有覺有觀呢？答：『支』是指善的覺和觀，這裡說的是不清凈的。『三受』者：這裡面有三種感受，三種識身，樂根，意地的喜根，四識。

【English Translation】 English version:

Anāsrava (Without outflows, referring to a state free from defilements and karma).

'Good with outflows is called pure, without heat is said to be without outflows, with flavor corresponds to attachment, the peak of existence has no without outflows.'

'Good with outflows is called pure': If there is good with outflows within it, it should be known as 'pure'. 'Without heat is said to be without outflows': If one is free from afflictions, it should be known as 'without outflows'. Question: If without outflows is the ultimate purity, why is the continuous state of worldly afflictions called 'pure', and not without outflows? Answer: Without outflows does not need to be spoken of; it is naturally known to be pure. The purity of worldly dharmas cannot guarantee that others will know it. In order to make it clear to others, it is said that being free from afflictions is 'pure'. This is not contradictory, because it can lead to the state of without outflows, so it is called 'pure'. 'With flavor corresponds to attachment': If Samādhi (concentration) corresponds to attachment, it corresponds to 'flavor'. There are also meditations that correspond to other afflictions, such as those who practice meditation due to wrong views, doubt, or arrogance. Their meditation corresponds to attachment due to the power of clinging. No other affliction can bind the mind with Samādhi as the condition like attachment does. 'The peak of existence has no without outflows': Akanistha (the highest realm of form) has meditations that correspond to 'purity' and 'flavor', but it does not have meditation without outflows, because it is not quick enough. The holy path is quick. Question: What is the nature of this meditation? Answer:

'Five factors have initial and sustained thought, and also have three feelings, those various four minds, are said to be the first Dhyana.'

'Five factors': Because five factors are removed, it is called 'five factors'. Question: Is there meditation besides the factors? Answer: No. Each of these factors is meditation, and they support each other, so they need to be explained separately. 'Factor' means division, like the pillars of a chariot, like the pillars of a king. Question: What are the factors? Answer: Vitarka (initial thought), Vicara (sustained thought), Priti (joy), Sukha (happiness), and Ekaggata (one-pointedness of mind). 'Vitarka' refers to the initial reception and discrimination, the coarse mind, which is sharp. 'Vicara' refers to the continuous coarse mind, which is subtle. 'Priti' refers to the joy in the mind after entering meditation. 'Sukha' refers to the happiness of body and mind, being free from heaviness, making the mind gentle and stable. 'Ekaggata' refers to the mind focusing on one object, having initial and sustained thought. Question: Earlier it was said that there are five factors, why is it now said that there are initial and sustained thought? Answer: 'Factor' refers to wholesome initial and sustained thought, here it refers to impure ones. 'Three feelings': There are three kinds of feelings here, three aggregates of consciousness, the root of pleasure, the root of joy in the mind, and four consciousnesses.

身舍根。彼種種者。梵世種種身彼上下身。以覺觀力故生。四心者。彼有四心眼耳身意識。是說為初禪者。此諸法是說初禪。俱生正受此禪中攝。

第二有四支　　種種及二受　第三有五支　　此禪說二受

第二有四支者。內凈是信義也。離初禪欲決定界地過故。正信喜樂一心。彼無共種種身。何以故。無覺觀故。成就種種心。或時喜根現在前。有時舍根現在前。彼根本喜根未來舍根。二受者喜根舍根必定意地。如是等事說第二禪。第三有五支此禪說二受者。第三禪五支舍念安慧樂。一心樂著樂故不求餘名舍護。喜食故名念。恐第二禪地喜牽自地過。一切世間勝樂對治。及正智樂意地樂根一心名定。二受者樂根舍根。此中二受樂根舍根。此等法是說第三禪。

離息入息出　　第四有四支　支者謂說善　　隨事如先說

離息入息出第四有四支者。第四禪無出入息。三昧力故。彼身無孔。四支者彼不苦不樂受舍念清凈一心。問曰。味相應等三種禪悉成就耶。答曰。支者謂說善。善禪與支相應。當知非穢污。問曰。穢污中無何者。答曰。初禪中無離生喜樂。問曰。穢污中亦有喜何故言無。答曰。猗樂彼離生與喜相應。故說離生喜樂。此一向善故彼無。餘者有喜。於此有喜彼非支穢污。第二禪無內凈

【現代漢語翻譯】現代漢語譯本捨棄身體的根源（身舍根）。那些種種不同的東西，梵天世界的種種身體，那些上下的身體，因為覺和觀的力量而產生。四種心，即眼、耳、身、意識這四種心。這就是所說的初禪。這些法就是所說的初禪，與正受同時產生，並被包含在這個禪定之中。

第二禪有四個組成部分，種種（種種）以及兩種感受。第三禪有五個組成部分，這個禪定中說了兩種感受。

第二禪有四個組成部分，『內凈』是信仰的意義。因為離開了初禪的慾望，確定了界限和地。正信、喜、樂、一心。那裡沒有共同的種種身體。為什麼呢？因為沒有覺和觀。成就種種心。有時喜根現在顯現，有時舍根現在顯現。那個根本的喜根，未來的舍根。兩種感受，即喜根和舍根，必定在意地。像這樣的事情就是所說的第二禪。第三禪有五個組成部分，這個禪定中說了兩種感受。第三禪的五個組成部分是舍、念、安慧、樂、一心。因為喜歡執著于快樂，所以不尋求其他的名稱，稱為『舍護』。因為喜是食物，所以稱為『念』。恐怕第二禪的喜會牽引到自己的地界之外。一切世間殊勝的快樂的對治，以及正智的快樂，意地的樂根，一心稱為『定』。兩種感受，即樂根和舍根。這裡有兩種感受，樂根和舍根。這些法就是所說的第三禪。

離開呼吸的出入，第四禪有四個組成部分。組成部分就是所說的善，隨著事情像先前所說的那樣。

離開呼吸的出入，第四禪有四個組成部分。第四禪沒有出入息，因為三昧的力量。那個身體沒有孔竅。四個組成部分是，不苦不樂的感受、舍念清凈、一心。問：與味道相應的等三種禪定都成就了嗎？答：組成部分就是所說的善。善禪與組成部分相應，應當知道不是污穢的。問：污穢之中沒有哪些？答：初禪中沒有離生喜樂。問：污穢之中也有喜，為什麼說沒有？答：因為依賴於快樂，那個離生與喜相應。所以說離生喜樂。這完全是善的，所以那裡沒有。其餘的有喜。在這裡有喜，但它不是組成部分，是污穢的。第二禪沒有內凈。

【English Translation】 English version Abandoning the root of the body (身舍根, Shēn shě gēn). Those various things, the various bodies of the Brahma world, those bodies above and below, arise because of the power of perception and observation (覺觀力, jué guān lì). The four minds, namely the four minds of eye, ear, body, and consciousness. This is what is called the first Dhyana (初禪, Chū chán). These dharmas are what is called the first Dhyana, arising simultaneously with correct reception (正受, zhèng shòu) and being included in this Dhyana.

The second Dhyana has four components, various (種種, zhǒng zhǒng) and two feelings. The third Dhyana has five components, this Dhyana speaks of two feelings.

The second Dhyana has four components, 'inner purity' (內凈, nèi jìng) is the meaning of faith. Because it is separated from the desires of the first Dhyana, the boundaries and grounds are determined. Correct faith, joy, happiness, and one-pointedness of mind. There are no common various bodies there. Why? Because there is no perception and observation. Accomplishing various minds. Sometimes the root of joy manifests, sometimes the root of equanimity manifests. That fundamental root of joy, the future root of equanimity. Two feelings, namely the root of joy and the root of equanimity, are certainly in the mind-ground. Such things are what is called the second Dhyana. The third Dhyana has five components, this Dhyana speaks of two feelings. The five components of the third Dhyana are equanimity, mindfulness, clear wisdom, happiness, and one-pointedness of mind. Because of liking to cling to happiness, one does not seek other names, called 'equanimity-protection'. Because joy is food, it is called 'mindfulness'. Fearing that the joy of the second Dhyana will pull beyond its own ground. The antidote to all the supreme happiness of the world, and the happiness of correct wisdom, the root of happiness in the mind-ground, one-pointedness of mind is called 'concentration' (定, dìng). Two feelings, namely the root of happiness and the root of equanimity. Here there are two feelings, the root of happiness and the root of equanimity. These dharmas are what is called the third Dhyana.

Separated from the in-breath and out-breath, the fourth Dhyana has four components. The components are what is called good, following the matter as previously said.

Separated from the in-breath and out-breath, the fourth Dhyana has four components. The fourth Dhyana has no in-breath and out-breath, because of the power of Samadhi (三昧, Sānmèi). That body has no orifices. The four components are, the feeling of neither suffering nor happiness, purity of equanimity-mindfulness, one-pointedness of mind. Question: Are the three kinds of Dhyana corresponding to taste all accomplished? Answer: The components are what is called good. Good Dhyana corresponds to the components, one should know that it is not defiled. Question: What is not in the defilement? Answer: In the first Dhyana there is no joy and happiness born of detachment. Question: There is also joy in the defilement, why do you say there is none? Answer: Because relying on happiness, that detachment corresponds to joy. Therefore it is said joy and happiness born of detachment. This is completely good, so there is none there. The rest have joy. Here there is joy, but it is not a component, it is defiled. The second Dhyana has no inner purity.

煩惱濁亂故。猗樂先舍。是故第三禪中無憶念安慧。最勝樂惑心故無憶念。若彼有念者是失念。失念故非支。非安隱非安隱故非支。舍亦無。一向善故。第四禪中除。何以故。二種等故。第四禪無舍。念清凈非善故無舍。煩惱染污故念不清凈是故非支。彼或失念故非支隨事如先說者。若事善禪中已說。穢污禪中不除。彼穢污禪中亦說。彼初禪中覺觀一心。餘人欲立喜者。是故穢污初禪四支。彼第二禪喜一心餘人慾立信者。是故第二禪三支。第三禪樂一心。餘人欲立念慧。是故第三禪四支。第四禪不苦不樂一心。亦有欲立念者。是故第四禪三支。一切攝故說支是善。問曰。已說初禪有覺有觀。未來禪中間禪初禪攝。彼云何彼中有覺觀。答曰。

相應有覺觀　　智說未來禪　觀相應中間　　明智之所說

相應有覺觀智說未來禪者。未來依有覺觀。觀相應中間明智之所說者。中間禪有觀無覺。何以故。止息地故。次第方便人相續止息。問曰彼何自性答曰。

未來二自性　　或離味相應　中間禪三性　　二俱有一受

未來二自性或離味相應者。未來禪凈無漏二非味相應。正受愛故說味。厭離欲道于中無執著。是故無味受生愛不除。何以故。于彼連節縛故。未來禪連節縛墮。中間禪三性者。凈無漏味相

【現代漢語翻譯】現代漢語譯本：煩惱的濁流擾亂心神，所以首先要捨棄對快樂的依戀。因此，在第三禪中沒有憶念和安慧（平靜的智慧）。由於最殊勝的快樂迷惑心智，所以沒有憶念。如果第三禪中存在憶念，那就是失念。因為失念，所以不是禪支。不是安穩的狀態，因為不是安穩的狀態，所以不是禪支。舍（平靜）在第三禪中也沒有，因為它完全是善的。在第四禪中，舍被去除。為什麼呢？因為兩種狀態是相等的。第四禪中沒有舍，因爲念是清凈的，如果念不清凈，那是因為煩惱的染污，所以不是禪支。如果有人在第四禪中失念，那也不是禪支，情況和之前說的一樣。如果事情是善的，已經在禪中說過了。污穢的禪中不會去除。在污穢的禪中也說了。在初禪中，覺（初始的念頭）和觀（持續的觀察）是一心。有些人想在初禪中加入喜（喜悅），所以污穢的初禪有四個禪支。在第二禪中，喜是一心。有些人想在第二禪中加入信（信念），所以第二禪有三個禪支。在第三禪中，樂（快樂）是一心。有些人想在第三禪中加入念（憶念）和慧（智慧），所以第三禪有四個禪支。在第四禪中，不苦不樂是一心。也有人想在第四禪中加入念，所以第四禪有三個禪支。因為一切都被包含在內，所以說禪支是善的。有人問：已經說過初禪有覺和觀，未來的禪和中間禪都屬於初禪的範疇，那麼它們怎麼會有覺和觀呢？回答是：與（覺）相應有覺觀，智者說未來禪；觀相應中間禪，明智之人所說。與（覺）相應有覺觀，智者說未來禪，意思是說，未來的禪依賴於覺和觀。觀相應中間禪，明智之人所說，意思是說，中間禪有觀而沒有覺。為什麼呢？因為它是止息之地。次第修習的人相續止息。有人問：它的自性是什麼呢？回答是：未來禪有兩種自性，或者與離味相應；中間禪有三種自性，兩者都有一種受。未來禪有兩種自性，或者與離味相應，意思是說，未來的禪是清凈的，無漏的，兩種都不是與味覺相應的。因為正受是愛，所以說是味。厭離慾望的道路中沒有執著。所以沒有味，受生愛沒有去除。為什麼呢？因為在其中有連結和束縛。未來的禪有連結和束縛而墮落。中間禪有三種自性，即清凈、無漏和味。

【English Translation】 English version: Because the turbid stream of afflictions disturbs the mind, one must first abandon attachment to pleasure. Therefore, in the third Dhyana (meditative state) there is no recollection (憶念) and tranquil wisdom (安慧). Because the most supreme pleasure deludes the mind, there is no recollection. If there were recollection in the third Dhyana, it would be a loss of mindfulness. Because of the loss of mindfulness, it is not a limb (of Dhyana). It is not a state of tranquility; because it is not a state of tranquility, it is not a limb. Equanimity (舍) is also not present in the third Dhyana, because it is entirely good. In the fourth Dhyana, equanimity is removed. Why? Because the two states are equal. There is no equanimity in the fourth Dhyana, because mindfulness is pure. If mindfulness is not pure, it is because of the defilement of afflictions, so it is not a limb. If someone loses mindfulness in the fourth Dhyana, it is also not a limb, the situation is the same as previously stated. If things are good, it has already been said in the Dhyanas. It will not be removed in the defiled Dhyanas. It is also said in the defiled Dhyanas. In the first Dhyana, initial thought (覺) and sustained observation (觀) are of one mind. Some people want to add joy (喜) to the first Dhyana, so the defiled first Dhyana has four limbs. In the second Dhyana, joy is of one mind. Some people want to add faith (信) to the second Dhyana, so the second Dhyana has three limbs. In the third Dhyana, pleasure (樂) is of one mind. Some people want to add recollection and wisdom to the third Dhyana, so the third Dhyana has four limbs. In the fourth Dhyana, neither suffering nor pleasure is of one mind. There are also those who want to add recollection to the fourth Dhyana, so the fourth Dhyana has three limbs. Because everything is included, it is said that the limbs of Dhyana are good. Someone asks: It has already been said that the first Dhyana has initial thought and sustained observation, and the future Dhyana and intermediate Dhyana both belong to the category of the first Dhyana, so how can they have initial thought and sustained observation? The answer is: Initial thought is associated with initial thought and sustained observation, the wise say of the future Dhyana; sustained observation is associated with the intermediate Dhyana, as said by the wise. Initial thought is associated with initial thought and sustained observation, the wise say of the future Dhyana, meaning that the future Dhyana relies on initial thought and sustained observation. Sustained observation is associated with the intermediate Dhyana, as said by the wise, meaning that the intermediate Dhyana has sustained observation but no initial thought. Why? Because it is a place of cessation. Those who cultivate in sequence continuously cease. Someone asks: What is its nature? The answer is: The future Dhyana has two natures, either associated with detachment from flavor; the intermediate Dhyana has three natures, both have one feeling. The future Dhyana has two natures, either associated with detachment from flavor, meaning that the future Dhyana is pure and without outflows, neither of which is associated with flavor. Because right reception is love, it is called flavor. There is no attachment in the path of aversion to desire. So there is no flavor, and the love of rebirth is not removed. Why? Because there are connections and bonds within it. The future Dhyana falls due to connections and bonds. The intermediate Dhyana has three natures, namely purity, absence of outflows, and flavor.

應。二俱有一受者。未來禪中間禪必定一受謂舍根。問曰。何故未來禪無喜。答曰。有怖畏故。近欲界故。彼行者有怖畏。是故彼中喜不生。所作未究竟故。欲界離故。彼起此未得。是故所作未究竟是人不生喜。又止少故。中間禪亦止少。是故彼中無喜。已說地。彼中功德今當說。

三昧通無量　　一切入處修　除入及諸智　　解脫于中起

三昧者三三昧。空無愿無相。彼空有二種。有漏無漏。有漏者有漏無漏法空無我思惟。無漏者有漏法空無我思惟。若三昧無愿亦二種。有漏無漏。有漏者有為法無常苦因道等行思惟。若三昧無漏者。有漏法無常苦因道等行思惟。若三昧無相者。滅等行思惟。若有漏無漏三昧此中一向取。無漏當知。通者六通如智品說。無量者。四無量慈悲喜捨。此無量眾生緣故。故名無量。彼慈者欲令一切眾生得樂。如是想心轉恚對治。是無恚善根性故說名慈。苦眾生如何得脫。如是想轉害對治。無恚善根性名悲。喜眾生如是想轉嫉對治喜根名喜。舍者舍眾生想。如是心轉欲愛瞋恚對治故。無癡善根性是名舍。彼一切共伴共方便。欲界中四陰性色界五陰性。一切入處修者。十一切入。如修多羅中說。彼中八無貪善根性貪對治故。及伴及方便五陰性。于上四陰性相續無間無有空缺。廣作意

【現代漢語翻譯】現代漢語譯本應。二者都各自有一個接受者。未來禪和中間禪必定有一個接受者，指的是舍根（upekṣā-indriya，平靜的感受）。問：為什麼未來禪沒有喜（prīti，喜悅）？答：因為有怖畏的緣故。因為它接近欲界（kāma-dhātu，感官慾望的領域）。那裡的修行者心懷怖畏。因此，喜悅在那裡不會生起。因為所作的還沒有究竟。因為離開了欲界，他們生起這種禪定但尚未完全獲得，所以所作未究竟之人不會生起喜悅。而且，止（śamatha，平靜）也很少。中間禪的止也很少。因此，那裡沒有喜悅。已經說了地（bhūmi，禪定境界）。現在應當說其中的功德。

三昧通無量，一切入處修，除入及諸智，解脫于中起。

三昧（samādhi，禪定）指的是三種三昧：空（śūnyatā，空性）、無愿（apraṇihita，無愿）和無相（animitta，無相）。其中的空有兩種：有漏（sāsrava，有煩惱的）和無漏（anāsrava，無煩惱的）。有漏的空，指的是對有漏和無漏法進行空和無我的思惟。無漏的空，指的是對有漏法進行空和無我的思惟。如果三昧是無愿，也有兩種：有漏和無漏。有漏的無愿，指的是對有為法（saṃskṛta-dharma，因緣和合的法）進行無常、苦、因、道等行相的思惟。如果三昧是無漏，指的是對有漏法進行無常、苦、因、道等行相的思惟。如果三昧是無相，指的是滅等行相的思惟。如果是有漏或無漏的三昧，這裡一概取無漏的。應當知道。通（abhijñā，神通）指的是六通，如智品中所說。無量（apramāṇa，無量心）指的是四無量心：慈（maitrī，慈愛）、悲（karuṇā，悲憫）、喜（muditā，隨喜）和舍（upekṣā，捨棄）。因為這無量心是緣眾生的，所以稱為無量。其中的慈，指的是希望一切眾生得到快樂。這樣想，心就轉變為對治瞋恚。因為是無瞋的善根的性質，所以稱為慈。悲，指的是苦惱的眾生如何才能脫離痛苦。這樣想，就轉變為對治損害。無瞋的善根的性質稱為悲。喜，指的是對快樂的眾生這樣想，就轉變為對治嫉妒。喜根稱為喜。舍，指的是捨棄對眾生的執著。這樣心就轉變為對治欲愛和瞋恚。因為是無癡的善根的性質，所以稱為舍。這些都共同伴隨，共同方便。在欲界中是四陰性（catvāri arūpaskandhāḥ，四種非物質的蘊）或五陰性（pañca skandhāḥ，五蘊）。一切入處修，指的是十一切入（kṛtsnāyatana，一切處）。如修多羅（sūtra，經）中所說。其中八個是無貪善根的性質，對治貪慾的緣故。以及伴隨和方便的五陰性。對於上面的四陰性，相續不斷，沒有空缺，廣泛地作意。

【English Translation】 English version Response. Both have a receiver. Future dhyāna (meditation) and intermediate dhyāna definitely have one receiver, referring to upekṣā-indriya (the root of equanimity). Question: Why does future dhyāna not have prīti (joy)? Answer: Because there is fear. Because it is close to kāma-dhātu (the realm of desire). The practitioner there has fear. Therefore, joy does not arise in it. Because what is to be done is not yet complete. Because it is separated from the realm of desire, they arise in this dhyāna but have not yet fully attained it, so joy does not arise in those whose work is not yet complete. Also, śamatha (calm) is little. Intermediate dhyāna also has little śamatha. Therefore, there is no joy in it. The bhūmi (ground, level of meditation) has been spoken of. Now the merits in it should be spoken of.

Samādhi penetrates the immeasurable, all āyatana (bases of perception) are cultivated, except for entering and all wisdoms, liberation arises in it.

Samādhi refers to the three samādhi: śūnyatā (emptiness), apraṇihita (signlessness), and animitta (wishlessness). Among them, emptiness has two types: sāsrava (with outflows, defiled) and anāsrava (without outflows, undefiled). Sāsrava emptiness refers to contemplating emptiness and no-self in sāsrava and anāsrava dharmas. Anāsrava emptiness refers to contemplating emptiness and no-self in sāsrava dharmas. If samādhi is wishlessness, there are also two types: sāsrava and anāsrava. Sāsrava wishlessness refers to contemplating impermanence, suffering, cause, path, etc., in saṃskṛta-dharma (conditioned dharmas). If samādhi is anāsrava, it refers to contemplating impermanence, suffering, cause, path, etc., in sāsrava dharmas. If samādhi is signlessness, it refers to contemplating cessation, etc. If it is sāsrava or anāsrava samādhi, here we uniformly take anāsrava. It should be known. Abhijñā (supernormal knowledges) refers to the six abhijñā, as explained in the chapter on wisdom. Apramāṇa (immeasurables) refers to the four immeasurables: maitrī (loving-kindness), karuṇā (compassion), muditā (sympathetic joy), and upekṣā (equanimity). Because these immeasurables are directed towards sentient beings, they are called immeasurable. Among them, maitrī refers to wishing all sentient beings to attain happiness. Thinking in this way, the mind transforms to counteract anger. Because it is the nature of the root of non-anger, it is called maitrī. Karuṇā refers to how suffering sentient beings can be liberated from suffering. Thinking in this way, it transforms to counteract harm. The nature of the root of non-anger is called karuṇā. Muditā refers to thinking of happy sentient beings in this way, it transforms to counteract jealousy. The root of joy is called muditā. Upekṣā refers to abandoning attachment to sentient beings. In this way, the mind transforms to counteract desire and anger. Because it is the nature of the root of non-delusion, it is called upekṣā. These all accompany each other and are mutually facilitative. In the realm of desire, it is the nature of the four arūpaskandhāḥ (formless aggregates) or the five skandhāḥ (aggregates). Cultivating all kṛtsnāyatana refers to the ten kṛtsnāyatana (totality bases). As said in the sūtra. Among them, eight are the nature of the root of non-greed, because they counteract greed. As well as the accompanying and facilitative five aggregates. For the above four aggregates, continuously, without interruption, extensively applying the mind.

解。是說一切入處。除入者八除入。如經中說。彼一切無貪。貪對治故。及伴及方便。欲界是四陰色界是五陰。能映奪緣故名除入。極增上極光曜極最勝緣此善根速得除入。如奴雖莊嚴猶為主欺。或說非一切聖人能欺緣。彼依緣煩惱不能起。是故名除入。智者十智如智品說。解脫者。八解脫如經說。彼初三解脫不貪善根。貪對治故。共伴共方便五陰。性餘四無色解脫四陰性。滅盡定不相應行陰性。問曰。解脫有何義。答曰。不現前斷後心故名解脫。初三色貪背舍故。凈不凈背舍。于上四種一切行轉背舍。想受滅一切緣轉背舍。及斷後故。于中起者。三昧等解脫邊功德禪中生。當知已說解脫邊功德。今隨彼彼地可得今當說。

五通四禪中　　及見他心智　六中有法智　　五中三無量

五通四禪中者。五通攝受支三摩提故。及見他心智者。他心智亦如是。六中有法智者。法智六地四根本禪中間及未來。五中三無量者。五地中除喜無量。四禪中及欲界。

除入中說四　　及與喜無量　亦二種解脫　　初禪第二禪

初四除入及喜無量初第二解脫。初禪第二禪欲界色貪對治故。初禪中立二解脫。四除入初禪地色貪對治故。第二禪立二解脫。四除入第二禪無色貪。何以故。眼識身無故。是第三不立解脫。

【現代漢語翻譯】現代漢語譯本解。這是關於一切入處（kusalāyatana，善的生起之處）的解釋。除了入禪者所修的八種除入（pahāna-samāpatti，斷除煩惱的禪定）之外。正如經文中所說，這些除入都是爲了去除貪慾，因為它們是對治貪慾的。它們與伴隨的心理活動和方便法門相關聯。在欲界是四陰（catasso khandhā，四蘊），在色界是五陰（pañca khandhā，五蘊）。由於它們能夠映蔽和奪取（煩惱）的緣故，所以被稱為除入。通過極度增上、極度光耀、極度殊勝的因緣，修習這些善根可以迅速獲得除入。就像奴隸即使裝飾得再華麗，仍然會被主人欺騙一樣。或者說，並非所有的聖人都能欺騙（煩惱）的緣。他們所依賴的因緣，煩惱無法生起。因此，被稱為除入。智者具有十種智慧，如智慧品中所說。解脫者具有八種解脫，如經文中所說。其中，最初的三種解脫是不貪的善根，因為它們是對治貪慾的。它們與伴隨的心理活動和方便法門相關聯，是五陰的自性。其餘的四種無色解脫是四陰的自性。滅盡定是不相應行陰的自性。問：解脫有什麼意義？答：因為不讓（煩惱）現前，斷絕後來的心念，所以稱為解脫。最初的三種解脫是爲了背舍（virāga，離貪）對色界的貪慾，即通過凈與不凈的背舍。對於上面的四種（無色界）的一切行（saṅkhāra，行蘊）進行背舍。想受滅盡，對一切緣進行背舍，並且斷絕後來的心念。從中生起的三昧等解脫，是解脫邊功德，在禪定中產生。應當知道，已經說了關於解脫邊功德。現在，隨著各個地（bhūmi，層次）可以獲得的（功德），現在應當說。

五通在四禪中，以及見他心智。六地中有法智，五地中有三種無量。

『五通在四禪中』，是因為五通攝受了禪定的支分。『以及見他心智』，他心智也是如此。『六地中有法智』，法智存在於六地中，即四個根本禪、中間禪和未來禪。『五地中有三種無量』，在五地中，除了喜無量之外，包括四禪和欲界。

除入中說四種，以及與喜無量。也有兩種解脫，初禪和第二禪。

最初的四種除入以及喜無量，是初禪和第二禪的解脫。初禪和第二禪是對治欲界色貪的。初禪中設立兩種解脫，四種除入是對治初禪地色貪的。第二禪設立兩種解脫，四種除入是對治第二禪無色貪的。為什麼呢？因為沒有眼識身。因此，第三禪不設立解脫。

【English Translation】 English version Explanation: This concerns all the 'entrances' (kusalāyatana, places where good arises). It excludes the eight 'entrances' (pahāna-samāpatti, meditative attainments of abandonment) practiced by those who enter into meditation. As stated in the scriptures, all these are without greed, because they are the antidote to greed, and are associated with accompanying mental activities and skillful means. In the desire realm, they are the four aggregates (catasso khandhā, four aggregates); in the form realm, they are the five aggregates (pañca khandhā, five aggregates). Because they can overshadow and seize (afflictions), they are called 'entrances'. Through extremely increasing, extremely radiant, and extremely supreme conditions, cultivating these roots of goodness can quickly attain these 'entrances'. Just as a slave, even if adorned, is still deceived by the master. Or it is said that not all saints can deceive (afflictions). The conditions they rely on prevent afflictions from arising. Therefore, they are called 'entrances'. The wise possess ten kinds of wisdom, as described in the Wisdom Chapter. Those who are liberated possess eight kinds of liberation, as described in the scriptures. Among these, the first three liberations are roots of goodness without greed, because they are the antidote to greed. They are associated with accompanying mental activities and skillful means, and are of the nature of the five aggregates. The remaining four formless liberations are of the nature of the four aggregates. The cessation attainment is of the nature of the non-associated formations aggregate. Question: What is the meaning of liberation? Answer: Because it does not allow (afflictions) to manifest and cuts off subsequent thoughts, it is called liberation. The first three liberations are for abandoning (virāga, detachment) greed for the form realm, through the abandonment of the pure and impure. For the four above (formless realms), all activities (saṅkhāra, formations aggregate) are abandoned. The cessation of perception and feeling is the abandonment of all conditions and the cutting off of subsequent thoughts. The samādhi and other liberations that arise from this are the merits bordering on liberation, arising in meditation. It should be known that the merits bordering on liberation have been discussed. Now, according to the (merits) that can be attained in each realm (bhūmi, level), it should now be discussed.

The five supernormal powers are in the four dhyānas, as well as the knowledge of knowing others' minds. In the six realms, there is the knowledge of the Dharma; in the five realms, there are the three immeasurables.

'The five supernormal powers are in the four dhyānas' because the five supernormal powers encompass the factors of samādhi. 'As well as the knowledge of knowing others' minds,' the knowledge of knowing others' minds is also the same. 'In the six realms, there is the knowledge of the Dharma,' the knowledge of the Dharma exists in the six realms, namely the four fundamental dhyānas, the intermediate dhyāna, and the future dhyāna. 'In the five realms, there are the three immeasurables,' in the five realms, excluding the immeasurable joy, including the four dhyānas and the desire realm.

In the 'entrances', four are mentioned, as well as the immeasurable joy. There are also two kinds of liberation, the first dhyāna and the second dhyāna.

The first four 'entrances' and the immeasurable joy are the liberation of the first dhyāna and the second dhyāna. The first dhyāna and the second dhyāna are the antidote to greed for form in the desire realm. Two liberations are established in the first dhyāna; the four 'entrances' are the antidote to greed for form in the realm of the first dhyāna. Two liberations are established in the second dhyāna; the four 'entrances' are the antidote to greed for formlessness in the second dhyāna. Why? Because there is no body of eye-consciousness. Therefore, liberation is not established in the third dhyāna.

是故是中亦不立除入及一切處。欲入解脫中入除入欲入除入故。入一切處。彼為勝樂所惑。彼不能生如是善根。喜根亦如是。故初第二禪中有非余禪。

余有四除入　　及與一解脫　亦入一切入　　佛說最後禪

后四除入凈解脫。及八一切處。在第四禪非余。

余脫自名說　　二一切亦然　滅盡最在後　　余無垢九地

余脫自名說者。無邊虛空處解脫。乃至非想非非想處解脫。二一切亦然者。余自名說無邊虛空處無邊識處。滅盡在後者。決定有頂攝。隨順斷後邊次第下地心心數法斷已。乃至非想非非想地初斷上上。次斷上中。后斷下下。一切斷已彼滅盡定。余無垢九地者。若余無漏功德。所謂三三昧七智及漏盡通彼九地中四禪中三無色中未來中間世智。有頂處亦有。是故說遍一切地。

三解脫當知　　有漏及無漏　定智通已說　　其餘悉有漏

三解脫當知有漏及無漏者。無邊虛空處無邊識處不用處解脫。當知有漏無漏。定智通已說者。定修多羅品當更廣說。彼無漏智神通智品已說。其餘悉有漏者。如是三通威儀故。受色聲自相故。無量眾生緣故。一切除入初三解脫。彼一切信解念處故。非想非非想非捷利行故。想受滅無慧故皆有漏。

阿毗曇心論經卷第四大正藏第 2

【現代漢語翻譯】現代漢語譯本：因此，在這些禪定中，不設立去除入（niruddha-samāpatti，滅盡定）以及一切處（kasiṇāyatana，遍處）。想要進入解脫，是因為想要進入去除入，所以進入一切處。那些人被殊勝的快樂所迷惑，他們不能生起這樣的善根。喜根也是如此。所以，在初禪和第二禪中有，而在其他禪定中沒有。

其餘有四種去除入，以及一種解脫，也進入一切處。佛陀說，這些在最後的禪定中。

後面的四種去除入、清凈解脫，以及八種一切處，都在第四禪中，而不是在其他禪定中。

其餘的解脫以自己的名稱說，兩種一切處也是這樣。滅盡定在最後，其餘的無垢功德遍及九地。

其餘的解脫以自己的名稱說，指的是無邊虛空處解脫，乃至非想非非想處解脫。兩種一切處也是這樣，指的是以自己的名稱說的無邊虛空處和無邊識處。滅盡定在最後，決定包含在有頂（bhavāgra，非想非非想處）中。隨著順著斷除後邊的次第，下地的心和心數法斷除之後，乃至在非想非非想地，最初斷除最上的，其次斷除上中的，最後斷除下下的。一切都斷除之後，就是滅盡定。其餘的無垢九地，指的是其餘的無漏功德，也就是三種三昧（samādhi，等持）、七種智慧以及漏盡通（āsavakkhaya-ñāṇa，漏盡智），這些在九地中，也就是四禪中、三無色中、未來中間世智。有頂處也有。所以說遍及一切地。

應當知道三種解脫，有有漏和無漏。關於定、智、通已經說過了，其餘的都是有漏的。

應當知道三種解脫有有漏和無漏，指的是無邊虛空處、無邊識處、不用處解脫，應當知道有有漏和無漏。關於定、智、通已經說過了，在《定修多羅品》中將更廣泛地說。那些無漏智和神通智品已經說過了。其餘的都是有漏的，像這樣，因為三種通的威儀，因為領受色聲的自相，因為無量眾生的因緣，一切去除入和最初的三種解脫，那些一切信解念處，因為非想非非想不是敏捷的修行，因為想受滅沒有智慧，所以都是有漏的。

《阿毗曇心論經》卷第四大正藏第 28 冊 (No. 1550)

【English Translation】 English version: Therefore, in these [meditative states], there is no establishment of the cessation attainment (niruddha-samāpatti) and the all-encompassing spheres (kasiṇāyatana). Wanting to enter liberation, because of wanting to enter the cessation attainment, one enters the all-encompassing spheres. Those who are deluded by superior pleasure cannot generate such wholesome roots. The root of joy is also the same. Therefore, it exists in the first and second dhyānas, but not in the other dhyānas.

The remaining four cessation attainments, and one liberation, also enter the all-encompassing spheres. The Buddha said that these are in the final dhyāna.

The latter four cessation attainments, pure liberation, and the eight all-encompassing spheres are in the fourth dhyāna, not in the other dhyānas.

The remaining liberations are spoken of by their own names, and the two all-encompassing spheres are also the same. Cessation is last, and the remaining undefiled qualities pervade the nine grounds.

The remaining liberations are spoken of by their own names, referring to the liberation of the sphere of infinite space, up to the liberation of the sphere of neither perception nor non-perception. The two all-encompassing spheres are also the same, referring to the sphere of infinite space and the sphere of infinite consciousness spoken of by their own names. Cessation is last, definitely included in the peak of existence (bhavāgra). Following the order of abandoning the later stages, after the mind and mental factors of the lower grounds have been abandoned, up to the sphere of neither perception nor non-perception, first abandoning the highest, then abandoning the middle, and finally abandoning the lowest. After everything has been abandoned, that is the cessation attainment. The remaining undefiled nine grounds refer to the remaining undefiled merits, namely the three samādhis, the seven wisdoms, and the knowledge of the extinction of outflows (āsavakkhaya-ñāṇa), which are in the nine grounds, namely the four dhyānas, the three formless realms, and the mundane wisdom of the future intermediate state. It also exists in the peak of existence. Therefore, it is said to pervade all grounds.

The three liberations should be known as defiled and undefiled. The [topics of] concentration, wisdom, and supernormal powers have already been discussed; the rest are all defiled.

The three liberations should be known as defiled and undefiled, referring to the liberation of the sphere of infinite space, the sphere of infinite consciousness, and the sphere of nothingness, which should be known as defiled and undefiled. The [topics of] concentration, wisdom, and supernormal powers have already been discussed, and will be discussed more extensively in the chapter on concentration sūtras. Those undefiled wisdoms and the chapter on supernormal powers have already been discussed. The rest are all defiled, like this, because of the demeanor of the three supernormal powers, because of receiving the self-characteristics of form and sound, because of the conditions of countless beings, all cessation attainments and the first three liberations, those all-encompassing spheres of faith and understanding, because neither perception nor non-perception is not swift practice, because the cessation of perception and feeling has no wisdom, therefore they are all defiled.

Abhidharmahrdaya-sastra, Volume 4 Taisho Tripitaka, Volume 28 (No. 1550)

8 冊 No. 1551 阿毗曇心論經

阿毗曇心論經卷第五

法勝論大德優波扇多釋

高齊天竺三藏那連提耶舍譯(六卷成部)定品之二(別譯)

已說功德自性。亦說有漏無漏。成就今當說。

當知未離欲　　成就味相應　離下未至上　　成就凈諸定

當知未離欲成就味相應者。若人若此地未離欲。成就此地味相應。離下未至上成就凈諸定者。離欲界欲未生第二禪等中梵世。若離欲若不離欲。成就凈初禪。及彼地余善功德。

住上應當知　　成就下無漏　方便生功德　　當知非離欲

住上應當知成就下無漏者。聖人生梵世上。成就無漏初禪及余無漏。三昧神通及智等諸功德。彼地有漏功德生處縛。無漏斷縛。是故離生處舍有漏非無漏。如是一切地隨其義說。方便生功德當知非離欲者。已說離下地欲成就諸功德。當知說得成就不現在前。方便現在前者彼非離欲。方便得者如天眼耳。彼無記故。無漏凈味相應不攝。是故得彼三種禪時不得滅盡。是滅盡定者方便故。彼得現前二十三種正受。八味相應八凈七無漏。問曰。彼中一一幾種因。答曰。

所謂無漏定　　一一七種因　味凈相應禪　　當知因有一

所謂無漏定一一七種因者。一一無漏七種無

【現代漢語翻譯】現代漢語譯本阿毗曇心論經卷第五法勝論大德優波扇多釋高齊天竺三藏那連提耶舍譯(六卷成部)定品之二(別譯) 已說功德自性。亦說有漏無漏。成就今當說。當知未離欲　　成就味相應離下未至上　　成就凈諸定當知未離欲成就味相應者。若人若此地未離欲。成就此地味相應。離下未至上成就凈諸定者。離欲界欲未生第二禪（Dhyana）等中梵世（Brahma world）。若離欲若不離欲。成就凈初禪（First Dhyana）。及彼地余善功德。住上應當知　　成就下無漏方便生功德　　當知非離欲住上應當知成就下無漏者。聖人生梵世上。成就無漏初禪（First Dhyana）及余無漏。三昧（Samadhi）神通（Abhijna）及智等諸功德。彼地有漏功德生處縛。無漏斷縛。是故離生處舍有漏非無漏。如是一切地隨其義說。方便生功德當知非離欲者。已說離下地欲成就諸功德。當知說得成就不現在前。方便現在前者彼非離欲。方便得者如天眼耳。彼無記故。無漏凈味相應不攝。是故得彼三種禪時不得滅盡。是滅盡定（Nirodha-samapatti）者方便故。彼得現前二十三種正受。八味相應八凈七無漏。問曰。彼中一一幾種因。答曰。所謂無漏定　　一一七種因味凈相應禪　　當知因有一所謂無漏定一一七種因者。一一無漏七種無

【English Translation】 English version Abhidharmahrdaya-sastra Sutra Volume 5 Commentary by Dharmaśreṣṭhin Upasanta Translated by Narendrayasas of the Qi Dynasty from India (Six fascicles forming a complete text), Section on Concentration (Dhyana), Part 2 (Separate Translation) The nature of merits has been explained. Both defiled (with outflows) and undefiled (without outflows) have been discussed. Now, accomplishment will be discussed. Know that not yet free from desire, one accomplishes the corresponding taste. Having left the lower, not yet reached the higher, one accomplishes pure concentrations. Know that 'not yet free from desire, one accomplishes the corresponding taste' means that if a person in this realm has not yet freed himself from desire, he accomplishes the corresponding taste of this realm. 'Having left the lower, not yet reached the higher, one accomplishes pure concentrations' means having left the desire realm but not yet born in the Brahma world while in the second Dhyana etc. Whether one is free from desire or not, one accomplishes the pure first Dhyana and other wholesome merits of that realm. Dwelling above, one should know, one accomplishes the lower undefiled. Skillfully producing merits, one should know, is not free from desire. Dwelling above, one should know, one accomplishes the lower undefiled means that a sage born in the Brahma world accomplishes the undefiled first Dhyana and other undefiled Samadhi, Abhijna, and wisdom, and other merits. The defiled merits of that realm are bound by the place of birth. The undefiled severs the bonds. Therefore, leaving the place of birth, one abandons the defiled, not the undefiled. Thus, all realms are explained according to their meaning. 'Skillfully producing merits, one should know, is not free from desire' means that having explained the accomplishment of merits by leaving the desires of the lower realms, one should know that the accomplishment spoken of is not presently manifest. Those who skillfully make it manifest are not free from desire. Those who skillfully attain, such as the divine eye and ear, are unconditioned. Therefore, the undefiled, pure, and corresponding taste are not included. Thus, when attaining these three types of Dhyana, one cannot attain cessation. The one in Nirodha-samapatti is skillful. He attains the twenty-three types of correct reception, eight corresponding tastes, eight pure, and seven undefiled. Question: How many causes are there in each of these? Answer: The so-called undefiled concentration, each has seven causes. The Dhyana corresponding to taste and purity, know that there is one cause. The so-called undefiled concentration, each has seven causes means that each undefiled has seven types of non-

漏中。自分因中因自地者。亦相應共生因。味凈相應禪當知因有一者。味相應初禪味相應初禪因非余。初禪因不相似故。非餘地穢污因行相違故。非穢污行相違亦非自分。如是凈初禪凈初禪因。非穢污非無漏。何以故。不相似故。非餘地凈因自地果報故及自地繫縛故。如是一切。問曰。一一次第生幾種。答曰。

無漏禪無色　　逆順超次第　次第生六種　　當知乃至十

無漏初禪次第生六種。自地凈及無漏。如是第二第三禪如是超越正受。無漏無所有處次第生七。自地二下地四上地一。無漏第二禪次第生八。自地二初禪地二上地四。無漏無邊識處次第生九。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。

或六至十一　　謂凈次第生　從二乃至十　　當知說有味

或六至十一。謂凈次第生者。凈非想非非想處次第生六。自地味相應及凈下地四。凈及無漏非味相應。離欲故。凈初禪次第生七。自地三上地四。凈及無漏凈不用處次第生八。自地三上地一下地四。凈第二禪次第生九。無邊識處次第生十。餘十一。如是一切當知正受時如是說非死時。是故彼中上下地味相應不攝生。得凈次第上下味相應生。從二乃至十當知說有味者。味相應初禪次第生二。自地味相應及凈。彼此不相違

【現代漢語翻譯】現代漢語譯本：問：在『漏中』（指有煩惱的狀態中），『自分因中因自地者』（指屬於自己範疇的因，在自己的層次上產生的因），是否也與『相應共生因』（指相互關聯、共同產生的因）相同？『味凈相應禪』（指與樂受、清凈狀態相應的禪定）應當知道有多少種因？答：『味相應初禪』（指與樂受相應的初禪）的『味相應初禪因』（指與樂受相應的初禪的因）不是其他的。因為初禪的因與其他禪定的因不相似。不是其他層次的『穢污因』（指不清凈的因），因為行相（指心的活動狀態）相違背。與不清凈的行相相違背，也不是『自分』（指屬於自己範疇的）。像這樣，清凈的初禪的『凈初禪因』（指清凈的初禪的因），不是不清凈的，也不是無煩惱的。為什麼呢？因為不相似。不是其他層次的清凈的因，因為是自己層次的果報，以及自己層次的繫縛。像這樣，一切都是如此。問：一次次第生起幾種？答：『無漏禪無色，逆順超次第，次第生六種，當知乃至十。』無漏初禪次第生起六種。自己層次的清凈狀態以及無煩惱狀態。像這樣，第二禪、第三禪也是如此。像這樣，超越正受（指超越禪定的狀態）。無漏無所有處次第生起七種。自己層次兩種，下層四種，上層一種。無漏第二禪次第生起八種。自己層次兩種，初禪層次兩種，上層四種。無漏無邊識處次第生起九種。自己層次兩種，下層四種，上層三種。其餘的無漏禪次第生起十種。自己層次兩種，下層四種，上層四種。『或六至十一，謂凈次第生，從二乃至十，當知說有味。』或者六種到十一種。指的是清凈狀態次第生起。清凈的非想非非想處次第生起六種。自己層次的與樂受相應的狀態，以及清凈的下層四種。清凈狀態以及無煩惱狀態不是與樂受相應的狀態，因為已經離開了慾望。清凈的初禪次第生起七種。自己層次三種，上層四種。清凈狀態以及無煩惱狀態。清凈的不用處次第生起八種。自己層次三種，上層一種，下層四種。清凈的第二禪次第生起九種。無邊識處次第生起十種。其餘的十一種。像這樣，一切都應當知道，這是指正受（指禪定）的時候這樣說，不是指死亡的時候。因此，那裡上下層次的與樂受相應的狀態不包含生起。獲得清凈狀態次第生起，上下層次的與樂受相應的狀態生起。從兩種到十種，應當知道這是指與樂受相應的狀態。與樂受相應的初禪次第生起兩種。自己層次的與樂受相應的狀態，以及清凈狀態。彼此不相違背。

【English Translation】 English version: Question: Within 'leaks' (referring to the state of having afflictions), do those who are 'self-division cause within cause self-ground' (referring to causes belonging to one's own category, arising on one's own level) also correspond to 'mutually arising causes'? How many kinds of causes should one know for 'taste-pure corresponding dhyana' (referring to dhyana corresponding to pleasurable sensations and pure states)? Answer: The 'taste-corresponding first dhyana' (referring to the first dhyana corresponding to pleasurable sensations) of the 'taste-corresponding first dhyana cause' (referring to the cause of the first dhyana corresponding to pleasurable sensations) is not other. Because the cause of the first dhyana is not similar to the causes of other dhyanas. It is not a 'defiled cause' (referring to an impure cause) from other levels, because the characteristics (referring to the state of mental activity) are contradictory. Being contradictory to impure characteristics, it is also not 'self-division' (referring to belonging to one's own category). Like this, the 'pure first dhyana cause' (referring to the cause of the pure first dhyana) of the pure first dhyana is neither impure nor without afflictions. Why? Because it is not similar. It is not a pure cause from other levels, because it is the karmic result of one's own level, and the bondage of one's own level. Like this, everything is so. Question: How many kinds arise in one sequential arising? Answer: 'Non-leaking dhyana formless, reverse order surpassing sequence, sequential arising six kinds, should know even ten.' The non-leaking first dhyana sequentially arises six kinds. One's own level of pure state and the state without afflictions. Like this, the second and third dhyanas are also like this. Like this, surpassing correct reception (referring to surpassing the state of dhyana). The non-leaking nothing-whatsoever place sequentially arises seven kinds. Two kinds of one's own level, four kinds of lower levels, one kind of upper level. The non-leaking second dhyana sequentially arises eight kinds. Two kinds of one's own level, two kinds of the first dhyana level, four kinds of upper levels. The non-leaking boundless consciousness place sequentially arises nine kinds. Two kinds of one's own level, four kinds of lower levels, three kinds of upper levels. The remaining non-leaking dhyanas sequentially arise ten kinds. Two kinds of one's own level, four kinds of lower levels, four kinds of upper levels. 『Or six to eleven, called pure sequential arising, from two even to ten, should know speaking having taste.』 Or six kinds to eleven kinds. This refers to the pure state sequentially arising. The pure neither-perception-nor-non-perception place sequentially arises six kinds. One's own level of taste-corresponding state, and the pure lower four kinds. The pure state and the state without afflictions are not taste-corresponding states, because they have already left desire. The pure first dhyana sequentially arises seven kinds. Three kinds of one's own level, four kinds of upper levels. The pure state and the state without afflictions. The pure no-perception place sequentially arises eight kinds. Three kinds of one's own level, one kind of upper level, four kinds of lower levels. The pure second dhyana sequentially arises nine kinds. The boundless consciousness place sequentially arises ten kinds. The remaining eleven kinds. Like this, everything should be known, this refers to saying so at the time of correct reception (referring to dhyana), not at the time of death. Therefore, the taste-corresponding states of upper and lower levels there do not include arising. Obtaining the pure state sequentially arises, the taste-corresponding states of upper and lower levels arise. From two kinds to ten kinds, one should know that this refers to the taste-corresponding state. The taste-corresponding first dhyana sequentially arises two kinds. One's own level of taste-corresponding state, and the pure state. They do not contradict each other.

故。有頂味相應次第生十。正受味三自地二。及下地凈自地煩惱所惱故。依不用處地凈以自救護。如是一切地下地凈三。及死時上地退下地一切味相應。問曰。前說正受。煩惱今當說。答曰。凈次第正受煩惱說味相應。及受生煩惱。何以故。煩惱力生非定力。是故此中說一切煩惱凈必定定力。是故說共正受煩惱。問曰。彼中一一緣幾種。答曰。

凈及無漏禪　　一切地中轉　自地有漏法　　味相應所緣

凈及無漏禪一切地中轉者。凈及無漏禪緣一切地一切事。自地有漏法味相應所緣者。味相應禪緣自地味相應。及凈非無漏。何以故。非無漏緣。有愛亦非愛他地。

無色則不行　　于下有漏事　若根本彼善　　穢污如味禪

無色則不行於下有漏事者。無色正受不緣下地有漏法。何以故。下地不寂滅故。亦緣下地無漏。如比智分。問曰。一切有漏不緣下地耶。答曰。不爾。若根本彼善。若根本無色凈及無漏。彼緣自地及上地不緣下地。未來禪若緣下地。彼于下地粗想緣厭離穢污。如味禪者如味相應禪說。無色穢污亦如是。

色界若有餘　　無量等功德　彼欲界境界　　世尊之所說

若色界功德。謂四無量一切處。等彼緣欲界。何以故。除神通說無量等。彼五神通緣欲色界。問曰。如

【現代漢語翻譯】現代漢語譯本：因此，有頂天的味相應禪定次第產生十種（禪定）。正受味禪定有三種，即自身所處之地的兩種（禪定），以及下層凈禪定。因為受到自身所處之地的煩惱所困擾，所以依靠不用處地的凈禪定來自我救護。像這樣，一切下層之地的凈禪定有三種，以及死亡時上層之地退轉到下層之地的一切味相應禪定。有人問：前面已經說了正受，現在應當說煩惱。回答說：凈禪定次第、正受和煩惱，都說味相應，以及受生時的煩惱。為什麼呢？因為煩惱的力量產生，不是禪定的力量。因此，這裡說一切煩惱的凈禪定必定是禪定的力量。所以說共同的正受和煩惱。有人問：這些禪定中，每一種禪定緣于幾種事物？回答說：『凈禪及無漏禪，一切地中轉；自地有漏法，味相應所緣。』『凈禪及無漏禪一切地中轉』的意思是：凈禪和無漏禪緣於一切地的一切事物。『自地有漏法味相應所緣』的意思是：味相應禪緣于自身所處之地的味相應禪，以及凈禪，但不是無漏禪。為什麼呢？因為不是無漏禪所緣，有愛也不是愛他地。『無色則不行，于下有漏事；若根本彼善，穢污如味禪。』『無色則不行於下有漏事』的意思是：無色正受不緣于下層之地的有漏法。為什麼呢？因為下層之地不寂滅。也緣于下層之地的無漏法，如比智分。有人問：一切有漏法都不緣于下層之地嗎？回答說：不是這樣的。『若根本彼善』，如果是根本無色凈禪和無漏禪，那麼它緣于自身所處之地和上層之地，不緣于下層之地。未來禪如果緣于下層之地，那麼它對於下層之地的粗想，緣于厭離和穢污，就像味禪一樣。無色穢污也是這樣。『若有餘，無量等功德，彼欲界境界，世尊之所說。』『若有』功德，指的是四無量心和一切處。『等』，它們緣于欲界。為什麼呢？除了神通，說無量心等。那五種神通緣于欲界。有人問：如...

【English Translation】 English version: Therefore, the Samadhi (concentration) corresponding to the taste of the peak of existence produces ten types (of Samadhi) in succession. The Samadhi of 'correct reception' (正受) corresponding to taste has three types: two from its own plane and the pure Samadhi of the lower plane. Because it is troubled by the afflictions of its own plane, it relies on the pure Samadhi of the 'no-place' (不用處) plane for self-protection. Thus, all three pure Samadhis of the lower planes, and all taste-corresponding Samadhis when the upper plane regresses to the lower plane at the time of death. Someone asks: 'The 'correct reception' has been discussed earlier, now we should discuss afflictions.' The answer is: 'The pure Samadhi sequence, the 'correct reception,' and afflictions all speak of taste correspondence, as well as the afflictions at the time of rebirth. Why? Because the power of afflictions arises, not the power of Samadhi. Therefore, here it is said that the pure Samadhi of all afflictions must be the power of Samadhi. Therefore, it speaks of the common 'correct reception' and afflictions.' Someone asks: 'Among these Samadhis, how many objects does each one cognize?' The answer is: 'Pure Samadhi and non-outflow Samadhi, revolve in all planes; the outflowing Dharmas of one's own plane, are what taste-corresponding Samadhi cognizes.' The meaning of 'Pure Samadhi and non-outflow Samadhi revolve in all planes' is: Pure Samadhi and non-outflow Samadhi cognize all things in all planes. The meaning of 'The outflowing Dharmas of one's own plane are what taste-corresponding Samadhi cognizes' is: Taste-corresponding Samadhi cognizes the taste-corresponding Samadhi of its own plane, as well as pure Samadhi, but not non-outflow Samadhi. Why? Because it is not what non-outflow Samadhi cognizes, and love is not loving other planes. 'Formless (無色) does not proceed, to lower outflowing things; if the root is good, defilement is like taste Samadhi.' The meaning of 'Formless does not proceed to lower outflowing things' is: The 'correct reception' of the formless realm does not cognize the outflowing Dharmas of the lower planes. Why? Because the lower planes are not tranquil. It also cognizes the non-outflow Dharmas of the lower planes, such as the 'division of comparative wisdom' (比智分). Someone asks: 'Does all outflowing Dharma not cognize the lower planes?' The answer is: 'That is not so.' 'If the root is good,' if it is the root formless pure Samadhi and non-outflow Samadhi, then it cognizes its own plane and the upper planes, but not the lower planes. If future Samadhi cognizes the lower planes, then for the coarse thoughts of the lower planes, it cognizes aversion and defilement, just like taste Samadhi. The defilement of the formless realm is also like this. 'If there are remaining, immeasurable and other merits, their realm is the desire realm, as spoken by the World Honored One (世尊).' 'If there are' merits, referring to the Four Immeasurables (四無量心) and the All-Accomplishing (一切處). 'Other,' they cognize the desire realm. Why? Except for supernormal powers (神通), it speaks of immeasurable minds and others. Those five supernormal powers cognize the desire realm. Someone asks: Like...

前說熏禪中修智。彼云何熏。答曰。

若能熏諸禪　　是依第四禪　三地愛盡故　　凈居唯廣果

若能熏諸禪是依第四禪者。得第四禪能熏禪非余。彼人數數入無漏四禪起無漏。數數入有漏禪復還入無漏。還入有漏漸略乃至住二剎那。如是方便若一無漏心若一有漏心。是時一念有漏一念無漏。二念一有漏一無漏。是說成就。問曰。此何處得果。答曰。凈居天中。何以故。三地愛盡故。凈居唯廣果。若得第四禪離三地愛。是故此得第四禪人。凈居廣果中凡夫共修熏禪。不與凡夫共。五種者。下中上上中上上。彼如是五種不廣天無熱天善見天善現天及色究竟天。是故彼中得果。問曰。如前說七種愿智是云何。答曰。

無著不動法　　得一切正受　彼三昧智力　　能起頂四禪

彼人煩惱不能逼惱心相續故一切正受力心相續生故得三功德。謂愿智無諍及無礙。彼愿智者。若欲知過去未來現在及無為。彼時愿智邊際。住第四禪正受能知。無諍名於他相續中。煩惱諍不欲起。此人他相續中。不起煩惱諍。無礙名如前說。問曰。愿智何地攝。答曰。

三地有愿智　　無諍五地中　二地法辭辯　　二辯依九地

三地有愿智者。第四禪初禪及欲界。決定第四禪中得。欲界唯人中能起欲界。梵世相應

【現代漢語翻譯】現代漢語譯本前面已經說過在熏禪中修習智慧。那麼，如何熏習呢？回答是：

若能熏諸禪　　是依第四禪　三地愛盡故　　凈居唯廣果

『若能熏諸禪是依第四禪』的意思是，只有得到第四禪的人才能熏習禪定，其他人不行。這些人反覆進入無漏的四禪，然後生起無漏的智慧。他們也反覆進入有漏的禪定，然後又回到無漏的狀態。再回到有漏的狀態時，逐漸減少禪定的時間，甚至只停留兩個剎那。通過這樣的方法，有時一個念頭是有漏的，一個念頭是無漏的。或者兩個念頭，一個是有漏的，一個是無漏的。這就是所謂的成就。有人問，『這在什麼地方得到果報呢？』回答是，在凈居天（Śuddhāvāsa）。為什麼呢？因為他們已經斷盡了三界的愛慾，所以凈居天只存在於廣果天（Bṛhatphala）。如果得到第四禪，就能脫離三界的愛慾。因此，這些得到第四禪的人，在凈居天的廣果天中，與不與凡夫共同修習熏禪。五種人是：下品、中品、上品、上中品、上上品。這五種人不在無廣天（Anabhraka）、無熱天（Atapa）、善見天（Sudṛśa）、善現天（Sudarśana）以及色究竟天（Akaniṣṭha）中。因此，他們在那裡面得到果報。有人問，『前面說過七種愿智，那是什麼呢？』回答是：

無著不動法　　得一切正受　彼三昧智力　　能起頂四禪

這些人因為煩惱不能逼迫他們的心相續，所以能得到一切正受的力量，他們的心相續因此產生三種功德，即愿智、無諍以及無礙。所謂的愿智，是指如果想知道過去、未來、現在以及無為法，那時愿智就能達到邊際，安住在第四禪的正受中就能知道。無諍是指在其他眾生的相續中，不想生起煩惱的爭端。這個人在他人的相續中，不會生起煩惱的爭端。無礙的意思和前面說的一樣。有人問，『愿智屬於哪個地呢？』回答是：

三地有愿智　　無諍五地中　二地法辭辯　　二辯依九地

『三地有愿智』的意思是，第四禪、初禪以及欲界。但願智一定是在第四禪中得到的。在欲界中，只有人道能夠生起愿智，與梵世相應。

【English Translation】 English version It was previously said that wisdom is cultivated in the practice of '熏禪' (xūn chán, perfuming meditation). How is this '熏' (xūn, perfuming) done? The answer is:

If one can perfume all the '禪' (chán, meditations), 　It relies on the Fourth '禪' (chán, meditation). 　Because the love for the three realms is exhausted, 　The Pure Abodes are only in '廣果' (Guǎngguǒ, Bṛhatphala).

『If one can perfume all the '禪' (chán, meditations), it relies on the Fourth '禪' (chán, meditation)』 means that only those who have attained the Fourth '禪' (chán, meditation) can perfume the '禪' (chán, meditations), not others. These people repeatedly enter the Four '禪' (chán, meditations) without outflows (無漏, wú lòu), and then generate wisdom without outflows. They also repeatedly enter '禪' (chán, meditations) with outflows (有漏, yǒu lòu), and then return to the state without outflows. When returning to the state with outflows, they gradually reduce the time of '禪' (chán, meditation), even staying for only two '剎那' (chànà, kṣaṇa, moments). Through such methods, sometimes one thought is with outflows and one thought is without outflows. Or two thoughts, one with outflows and one without outflows. This is what is called accomplishment. Someone asks, 『Where is the fruit obtained?』 The answer is, in the '凈居天' (Jìngjūtiān, Śuddhāvāsa, Pure Abodes). Why? Because they have exhausted the love for the three realms, so the '凈居天' (Jìngjūtiān, Śuddhāvāsa, Pure Abodes) only exist in '廣果天' (Guǎngguǒtiān, Bṛhatphala). If one attains the Fourth '禪' (chán, meditation), one can be free from the love of the three realms. Therefore, these people who have attained the Fourth '禪' (chán, meditation), in the '廣果天' (Guǎngguǒtiān, Bṛhatphala) of the '凈居天' (Jìngjūtiān, Śuddhāvāsa, Pure Abodes), practice '熏禪' (xūn chán, perfuming meditation) together with or without ordinary people. The five types are: lower, middle, upper, upper-middle, and upper-upper. These five types are not in '無廣天' (Wúguǎngtiān, Anabhraka), '無熱天' (Wúrètiān, Atapa), '善見天' (Shànjiàntiān, Sudṛśa), '善現天' (Shànxiàntiān, Sudarśana), and '色究竟天' (Sèjiūjìngtiān, Akaniṣṭha). Therefore, they obtain the fruit there. Someone asks, 『Earlier it was said that there are seven types of '愿智' (yuàn zhì, aspirational wisdom), what are they?』 The answer is:

The unattached and unmoving Dharma, 　Obtains all right concentration. 　The power of that '三昧' (sānmèi, samādhi, concentration) and wisdom, 　Can arise from the peak of the Four '禪' (chán, meditations).

These people, because afflictions cannot oppress their mind-continuum, can obtain the power of all right concentration, and their mind-continuum thus generates three merits, namely '愿智' (yuàn zhì, aspirational wisdom), '無諍' (wú zhēng, non-contention), and '無礙' (wú ài, unobstructedness). The so-called '愿智' (yuàn zhì, aspirational wisdom) refers to if one wants to know the past, future, present, and '無為法' (wúwéi fǎ, asaṃskṛta dharma, unconditioned dharmas), then '愿智' (yuàn zhì, aspirational wisdom) can reach the boundary, and residing in the right concentration of the Fourth '禪' (chán, meditation) can know. '無諍' (wú zhēng, non-contention) means that in the mind-continuum of other beings, one does not want to generate the contention of afflictions. This person does not generate the contention of afflictions in the mind-continuum of others. '無礙' (wú ài, unobstructedness) means the same as previously said. Someone asks, 『To which realm does '愿智' (yuàn zhì, aspirational wisdom) belong?』 The answer is:

'愿智' (yuàn zhì, aspirational wisdom) exists in the three realms, 　'無諍' (wú zhēng, non-contention) is in the five realms. 　'法' (fǎ, dharma), '辭' (cí, eloquence), and '辯' (biàn, debate) are in the two realms, 　The two '辯' (biàn, debates) rely on the nine realms.

『'愿智' (yuàn zhì, aspirational wisdom) exists in the three realms』 means the Fourth '禪' (chán, meditation), the First '禪' (chán, meditation), and the desire realm. But '愿智' (yuàn zhì, aspirational wisdom) is definitely obtained in the Fourth '禪' (chán, meditation). In the desire realm, only humans can generate '愿智' (yuàn zhì, aspirational wisdom), corresponding to the '梵世' (Fànshì, Brahma-world).

心記起言說心。彼處有。是故說三地。無諍五地中者。根本四禪及欲界。此決定於四禪中得。人中能起非余處。二地法辭辯者。法辯欲界梵世。此五地根本四禪及欲界。此但名緣言從名轉。是故起語言道。有覺觀處說辭辯。欲界及梵世。何以故。言語緣故。二辯依九地者。義辯樂說辯。欲界四禪中及四無色定。未來中間禪根本初禪攝。問曰。云何得此正受。答曰。

離欲及受生　　而得於凈禪　穢污退及生　　無漏唯離欲

離欲及受生而得於凈禪者。凈初禪二時得。離欲時得及上地沒生梵世。彼地過舍。如是一切。穢污退及生者。味相應禪退上得下。或第二禪中若欲界纏若梵世纏退。爾時得味相應初禪生得者。如上地沒生欲界及梵世。爾時得味相應。初禪如是一切。無漏唯離欲者。無漏禪離欲得。謂聖人離欲界欲。彼得無漏初禪。昔所未得故得。如是一切。問曰。此功德何者能除煩惱。答曰。

無漏除煩惱　　正受中間者　一切定中間　　相應于舍根

無漏除煩惱者。無漏禪無色除煩惱非世俗。問曰。何故世俗不斷煩惱。答曰。同一繫縛故。世俗共煩惱一縛。是故自地煩惱不能斷。如人被反縛不能自解。若彼對治及斷中生。問曰。一切世俗不能斷煩惱耶。答曰。有世俗能斷煩惱。問曰。何者

【現代漢語翻譯】現代漢語譯本心記起言說心。彼處有。是故說三地。無諍五地中者。根本四禪及欲界。此決定於四禪中得。人中能起非余處。二地法辭辯者。法辯欲界梵世。此五地根本四禪及欲界。此但名緣言從名轉。是故起語言道。有覺觀處說辭辯。欲界及梵世。何以故。言語緣故。二辯依九地者。義辯樂說辯。欲界四禪中及四無色定。未來中間禪根本初禪攝。問曰。云何得此正受。答曰：『離欲及受生，而得於凈禪；穢污退及生，無漏唯離欲。』離欲及受生而得於凈禪者。凈初禪二時得。離欲時得及上地沒生梵世（梵天界）。彼地過舍。如是一切。穢污退及生者。味相應禪退上得下。或第二禪中若欲界纏若梵世纏退。爾時得味相應初禪生得者。如上地沒生欲界及梵世。爾時得味相應。初禪如是一切。無漏唯離欲者。無漏禪離欲得。謂聖人離欲界欲。彼得無漏初禪。昔所未得故得。如是一切。問曰。此功德何者能除煩惱。答曰：『無漏除煩惱，正受中間者；一切定中間，相應于舍根。』無漏除煩惱者。無漏禪無色除煩惱非世俗。問曰。何故世俗不斷煩惱。答曰。同一繫縛故。世俗共煩惱一縛。是故自地煩惱不能斷。如人被反縛不能自解。若彼對治及斷中生。問曰。一切世俗不能斷煩惱耶。答曰。有世俗能斷煩惱。問曰。何者？

【English Translation】 English version The mind remembers and speaks of the mind. It exists in that place. Therefore, it is said to be the three realms. Among the five realms without contention, there are the fundamental four Dhyanas (meditative states) and the desire realm. This is definitely attained in the four Dhyanas. It can arise among humans but not elsewhere. The two realms of Dharma (teachings) and eloquence are: Dharma eloquence in the desire realm and the Brahma (divine) world. These five realms include the fundamental four Dhyanas and the desire realm. This is merely a name based on conditions, and speech arises from the transformation of names. Therefore, the path of language arises. Eloquence is spoken of where there is perception and contemplation, in the desire realm and the Brahma world. Why? Because of the condition of language. The two kinds of eloquence rely on the nine realms: eloquence of meaning and eloquence of joyful speech, in the desire realm, the four Dhyanas, and the four formless Samadhis (meditative absorptions). The future intermediate Dhyana is included in the fundamental first Dhyana. Question: How is this right Samadhi (meditative concentration) attained? Answer: 『By separating from desire and experiencing birth, one attains pure Dhyana; defilement, regression, and birth, only the undefiled is separated from desire.』『By separating from desire and experiencing birth, one attains pure Dhyana.』 Pure first Dhyana is attained at two times: when separating from desire and when dying in a higher realm and being born in the Brahma world. That realm surpasses abandonment. It is all like this. 『Defilement, regression, and birth.』 The taste-related Dhyana regresses from above to attain below, or from the second Dhyana, if entangled by the desire realm or the Brahma world, it regresses. At that time, one attains the taste-related first Dhyana. 『Birth attainment』 is like dying in a higher realm and being born in the desire realm or the Brahma world. At that time, one attains the taste-related first Dhyana. It is all like this. 『Only the undefiled is separated from desire.』 Undefiled Dhyana is attained by separating from desire. That is, a sage separates from the desire of the desire realm. He attains undefiled first Dhyana. Because it was not attained before, it is now attained. It is all like this. Question: Which of these merits can eliminate afflictions? Answer: 『The undefiled eliminates afflictions, those in right Samadhi in between; all Samadhis in between, correspond to the root of equanimity.』『The undefiled eliminates afflictions.』 Undefiled Dhyana and the formless realms eliminate afflictions, not the worldly. Question: Why do worldly practices not cut off afflictions? Answer: Because of the same bondage. Worldly practices and afflictions are bound together. Therefore, afflictions of one's own realm cannot be cut off. Like a person bound backward cannot untie himself. If that antidote arises in the midst of cutting off. Question: Can all worldly practices not cut off afflictions? Answer: Some worldly practices can cut off afflictions. Question: Which ones?

是。答曰。正受中間者。謂未來禪猶未得根本禪。若作方便得離下地欲。彼初禪未來有漏無漏。余未來一向有漏。為根本禪無色正受。是故說世俗不斷煩惱。問曰。此近禪何處。答曰。一切定中間相應于舍根。一切正受中舍根相應。未得所求故不生喜。問曰。雖說神足境界智證神通。未說幾種變化心今當說。答曰。十四欲界初禪果。初禪地初禪果。欲界二禪果。初禪地二禪果。二禪地二禪果。乃至第四禪亦如是。問曰。彼誰成就。答曰。

下地變化心　　成就彼種果　隨彼識相應　　彼上地成就

下地變化心成就彼種果者。若人成就禪。是人成就彼果下地變化心。如得初禪是初禪地欲界中初禪果。成就如是一切應當知。問曰。汝先說第二禪等無五識身。若生於上若欲見聞。彼云何見聞。答曰。梵世識現前。問曰。何故上地無此識。答曰。無覺觀故。問曰。彼幾時成就。答曰。隨彼識相應。彼上地成就。乃至彼識相應爾時成就。或眼識或耳識或身識。隨爾時現在前爾時成就。此識滅時名舍。何以故。系屬根故。

修多羅品第八

一切智口所說最深微細義。此余我今當說。

一切智口說　　甚深微細義　我今說少分　　修多羅諦聽

問曰。如佛說三界。彼何者是。答曰。

欲界

【現代漢語翻譯】現代漢語譯本：是。答：正受中間是指，未來的禪定還沒有得到根本禪（指色界四禪和無色界四空定）。如果通過方便法門得以脫離下地的慾望，那麼他初禪的未來是有漏或無漏的。其餘的未來則一概是有漏的。因為根本禪和無色正受的緣故，所以說世俗之人無法斷除煩惱。問：這個近禪在哪裡？答：一切定和中間定都與舍根相應，一切正受中也與舍根相應。因為沒有得到所求，所以不生喜悅。問：雖然說了神足境界智證神通，但沒有說有幾種變化心，現在應當說。答：有十四種：欲界初禪的果報，初禪地的初禪果報，欲界二禪的果報，初禪地的二禪果報，二禪地的二禪果報，乃至第四禪也是如此。問：這些由誰成就？答：下地變化心，成就彼種果；隨彼識相應，彼上地成就。下地變化心成就彼種果的意思是，如果有人成就了禪定，那麼這個人就成就了那個果報的下地變化心。例如，如果得到了初禪，那麼就是初禪地的欲界中的初禪果報。像這樣的一切都應當知道。問：你先前說第二禪等沒有五識身，如果生於上界想要見聞，他們如何見聞？答：梵世的識會顯現出來。問：為什麼上地沒有這種識？答：因為沒有覺和觀。問：他們什麼時候成就這種識？答：隨著那個識相應，他們就在上地成就這種識。乃至那個識相應的時候，就成就這種識。或者眼識，或者耳識，或者身識，隨著那個時候現在前，那個時候就成就這種識。這個識滅的時候叫做舍，為什麼呢？因為它系屬於根。修多羅品第八一切智（Buddha's omniscience）口中所說最深微細的意義，這些剩餘的我今天應當說。一切智口說，甚深微細義；我今說少分，修多羅諦聽。問：如佛所說三界（Trailokya），它們是什麼？答：欲界（Kāmadhātu）

【English Translation】 English version: Yes. Answer: 'Between Right Attainments' refers to future dhyānas where the fundamental dhyāna (referring to the four dhyānas of the Form Realm and the four formless attainments of the Formless Realm) has not yet been attained. If one uses skillful means to detach from the desires of the lower realms, then their future first dhyāna is either with outflows or without outflows. The remaining future dhyānas are invariably with outflows. Because of the fundamental dhyāna and the formless right attainments, it is said that worldly people cannot sever afflictions. Question: Where is this near dhyāna? Answer: All samādhis and intermediate states are associated with the root of equanimity (upekṣā), and all right attainments are also associated with the root of equanimity. Because what is sought has not been obtained, joy does not arise. Question: Although the supernormal powers of the realm of spiritual power (ṛddhi), wisdom, and realization have been discussed, the types of transformation minds have not been discussed. Now they should be discussed. Answer: There are fourteen types: the result of the first dhyāna of the Desire Realm (Kāmadhātu), the result of the first dhyāna of the first dhyāna realm, the result of the second dhyāna of the Desire Realm, the result of the second dhyāna of the first dhyāna realm, the result of the second dhyāna of the second dhyāna realm, and so on, up to the fourth dhyāna. Question: Who achieves these? The transformation mind of the lower realm, achieves the result of that kind; according to the corresponding consciousness, the upper realm achieves it. The meaning of 'the transformation mind of the lower realm achieves the result of that kind' is that if someone achieves dhyāna, then that person achieves the transformation mind of the lower realm of that result. For example, if one attains the first dhyāna, then it is the result of the first dhyāna in the Desire Realm of the first dhyāna realm. All such things should be understood in this way. Question: You said earlier that the second dhyāna and so on do not have the five consciousnesses (vijñāna-kāya). If they are born in the upper realms and want to see and hear, how do they see and hear? Answer: The consciousness of the Brahma world (brahmaloka) manifests. Question: Why doesn't the upper realm have this consciousness? Answer: Because there is no perception (vitarka) and observation (vicāra). Question: When do they achieve this consciousness? Answer: According to the corresponding consciousness, they achieve this consciousness in the upper realm. Even when that consciousness corresponds, they achieve this consciousness. Either eye consciousness, or ear consciousness, or body consciousness, according to what is present at that time, they achieve this consciousness at that time. When this consciousness ceases, it is called relinquishing (upekṣā), why? Because it is connected to the root. Chapter Eight of the Sutras (Sūtra) The deepest and most subtle meaning spoken by the mouth of the All-Knowing One (sarvajña), these remaining things I should speak of today. The All-Knowing One spoke, of the deepest and most subtle meaning; I will now speak of a small part, listen attentively to the Sutras. Question: As the Buddha said about the Three Realms (Trailokya), what are they? Answer: The Desire Realm (Kāmadhātu)

十居處　　色界說十七　無色界有四　　決定唯彼有

欲界十居處者。謂地獄畜生餓鬼人六慾界天。種類此十居處。當知說欲界。此眾生有欲想轉。若此處具足彼一切愛慾相應。是故說欲界。色界說十七者。梵身梵富樓。少光無量光光曜。少凈無量凈遍凈。無蔭福生大果無想眾生。不廣不熱善見善現色究竟。此十七居處說色界。此居處欲想不轉。彼極大色非男女相。是故說色界。無色界有四者。無色界有四居處。無邊虛空處。無邊識處。無所有處。非想非非想處。此居處中色不生。何以故。離色慾故。又次第滅故。若無色中生色者。便無次第滅。然有次第滅。若無者。應色中生欲過。是故無色中不生色。是故說無色。問曰。如佛說三有。欲有色有無色有。此云何。答曰。決定唯彼有。前所說界此即是有。問曰。如世尊說七識住。彼何者是。答曰。

善趣是欲界　　及色界三地　無色亦三地　　當知為識住

欲界善趣數。謂人天。色界前三地。無色界前三地。此七地說識住處。問曰。何故三惡道第四禪有頂不說識住耶。答曰。若地為見斷修斷。若不斷生識彼說識住。三惡趣中無不斷事。第四禪中無想眾生。及凈居天。無見斷事。是故第四禪不攝。有頂一向有漏。若識樂住說識住。三惡道中識不樂住

【現代漢語翻譯】現代漢語譯本：十居處：說明十七處。無色有四：決定只有那些地方存在。

欲界十居處指的是：地獄、畜生、餓鬼、人，以及六慾界天。這十種是欲界的居處。應當知道，這裡說的是欲界，因為這些眾生有慾望和想法在流轉。如果這些地方完全具備了與愛慾相應的一切，所以稱為欲界。說明十七處指的是：梵身天（Brahmakayika，色界初禪天），梵富樓天（Brahmapurohita，色界初禪天），少光天（Parittabha，色界二禪天），無量光天（Apramanabha，色界二禪天），光曜天（Abhasvara，色界二禪天），少凈天（Parittasubha，色界三禪天），無量凈天（Apramanasubha，色界三禪天），遍凈天（Subhakrtsna，色界三禪天），無蔭天（Anabhraka，色界四禪天），福生天（Punyaprasava，色界四禪天），大果天（Brhatphala，色界四禪天），無想眾生天（Asanjnasattva，色界四禪天），不廣天（Avrha，色界五不還天），不熱天（Atapa，色界五不還天），善見天（Sudrsa，色界五不還天），善現天（Sudarsana，色界五不還天），色究竟天（Akanistha，色界五不還天）。這十七個地方被稱為色界。這些居處沒有慾望和想法的流轉，那裡只有極大的色，沒有男女之相，所以稱為色界。無色有四指的是：無邊虛空處天（Akasanantyayatana），無邊識處天（Vijnananantyayatana），無所有處天（Akincanyayatana），非想非非想處天（Naivasamjnanasamjnatayatana）。在這些居處中，色法不產生。為什麼呢？因為遠離了色法。而且是次第滅盡的緣故。如果在無色界中產生色法，就沒有次第滅盡。然而實際上是有次第滅盡的。如果沒有次第滅盡，就應該在色界中產生慾望的過失。因此，無色界中不產生色法。所以稱為無色界。有人問：如果佛陀說有三種存在，即欲有、色有、無色有，這是怎麼回事呢？回答說：決定只有那些地方存在。前面所說的界，就是這裡所說的有。有人問：如世尊所說的七識住，指的是哪些地方呢？回答說：

善趣是欲界，以及色界前三地。無色亦三地，應當知道是識住。

欲界的善趣包括：人和天。色界的前三地，無色界的前三地，這七個地方被稱為識住之處。有人問：為什麼三惡道、第四禪天和有頂天不被稱為識住呢？回答說：如果某個地方是見所斷或修所斷的，或者有不斷的事物產生意識，那麼這個地方就被稱為識住。三惡道中沒有不斷的事物。第四禪天中有無想眾生天和凈居天，沒有見所斷的事物。因此，第四禪天不包括在內。有頂天完全是有漏的。如果意識喜歡停留的地方，才被稱為識住。三惡道中，意識不喜歡停留。

【English Translation】 English version: Ten abodes: Explaining the seventeen. Four formless realms: It is determined that only those places exist.

The ten abodes of the desire realm refer to: hells, animals, hungry ghosts, humans, and the six heavens of the desire realm. These ten are the abodes of the desire realm. It should be known that this refers to the desire realm because these beings have desires and thoughts in flux. If these places fully possess everything corresponding to love and desire, then it is called the desire realm. Explaining the seventeen refers to: Brahmakayika (the first dhyana heaven of the form realm), Brahmapurohita (the first dhyana heaven of the form realm), Parittabha (the second dhyana heaven of the form realm), Apramanabha (the second dhyana heaven of the form realm), Abhasvara (the second dhyana heaven of the form realm), Parittasubha (the third dhyana heaven of the form realm), Apramanasubha (the third dhyana heaven of the form realm), Subhakrtsna (the third dhyana heaven of the form realm), Anabhraka (the fourth dhyana heaven of the form realm), Punyaprasava (the fourth dhyana heaven of the form realm), Brhatphala (the fourth dhyana heaven of the form realm), Asanjnasattva (the fourth dhyana heaven of the form realm), Avrha (the five pure abodes of the form realm), Atapa (the five pure abodes of the form realm), Sudrsa (the five pure abodes of the form realm), Sudarsana (the five pure abodes of the form realm), Akanistha (the five pure abodes of the form realm). These seventeen places are called the form realm. These abodes do not have desires and thoughts in flux; there is only great form there, without male or female characteristics, so it is called the form realm. Four formless realms refer to: Akasanantyayatana (the sphere of infinite space), Vijnananantyayatana (the sphere of infinite consciousness), Akincanyayatana (the sphere of nothingness), Naivasamjnanasamjnatayatana (the sphere of neither perception nor non-perception). In these abodes, form does not arise. Why? Because they are far from form. Moreover, it is because of the gradual cessation. If form arose in the formless realm, there would be no gradual cessation. However, in reality, there is gradual cessation. If there were no gradual cessation, there should be the fault of desire arising in the form realm. Therefore, form does not arise in the formless realm. So it is called the formless realm. Someone asks: If the Buddha said there are three existences, namely the desire existence, the form existence, and the formless existence, what is the meaning of this? The answer is: It is determined that only those places exist. The realms mentioned earlier are what are referred to as existence here. Someone asks: As the World Honored One said about the seven abodes of consciousness, what places are being referred to? The answer is:

The good realms are the desire realm, and the first three grounds of the form realm. The three grounds of the formless realm are also known to be the abodes of consciousness.

The good realms of the desire realm include: humans and gods. The first three grounds of the form realm, and the first three grounds of the formless realm, these seven places are called the places where consciousness abides. Someone asks: Why are the three evil paths, the fourth dhyana heaven, and the peak of existence not called abodes of consciousness? The answer is: If a place is subject to abandonment by seeing or abandonment by cultivation, or if there are things that are not abandoned that give rise to consciousness, then that place is called an abode of consciousness. In the three evil paths, there are no things that are not abandoned. In the fourth dhyana heaven, there are the Asanjnasattva heaven and the pure abodes, which do not have things to be abandoned by seeing. Therefore, the fourth dhyana heaven is not included. The peak of existence is entirely with outflows. If consciousness enjoys abiding in a place, then it is called an abode of consciousness. In the three evil paths, consciousness does not enjoy abiding.

。何以故。苦逼迫故。凈居天向涅槃故識不樂住。無想眾生亦一向無心。是故第四禪不攝。有頂行不捷利。是故彼亦不攝。三種眾生或樂境界樂樂樂想。彼中樂境界眾生人及欲界天。樂樂三禪地樂想三無色。是故彼說識住。問曰。九眾生居云何。答曰。

有頂及無想　　是說眾生居　四種有漏陰　　當知識住處

有頂及無想是說眾生居者。前說七識住。及無想天有頂。此說九眾生居。問曰。何故惡道無想眾生外。第四禪不說眾生居耶。答曰。隨何處樂住不欲去。彼處名眾生居。惡道中無此二。廣果中雖欲樂住亦欲樂去。問曰。如佛說四識住。彼云何。答曰。四種有漏陰。當知識住處。有漏色受想行。是名陰說識住。取俱識生住執著長養故名識住。是故無漏非識住。彼壞有故。彼亦非取和合識住處。問曰。何故識非識住處。答曰。彼因由不成。如王道王非是道。無住分俱生識名住處。三和合名住處。此識非如是。問曰。無有他識現前緣耶。答曰。自和合不生故。彼亦不成就彼。亦眾生數非眾生數。問曰。云何外識。住處事作。答曰。和合俱生依緣住多故無過。彼亦緣住彼自分地界非他分地界。問曰。如世尊說十二緣起。彼有何相。答曰。

諸煩惱及業　　有事次第生　當知是有支　　眾生一切生

【現代漢語翻譯】現代漢語譯本：為什麼呢？因為苦的逼迫。由於凈居天（Suddhavasa Devas，色界天中的最高層天）趨向涅槃，所以識不樂於安住。無想眾生（Asaññasatta，沒有知覺的眾生）也完全沒有心。因此，第四禪不包括在內。有頂天（Nevasaññānāsaññāyatana，非想非非想處天）的修行不敏捷，因此他們也不包括在內。三種眾生或者喜歡境界之樂，或者喜歡樂受之樂，或者喜歡樂想。其中，喜歡境界之樂的眾生是人和欲界天。喜歡樂受之樂的是三禪地的眾生。喜歡樂想的是三無色界的眾生。因此，經中說這些是識的住處。問：九種眾生住處是什麼？答：有頂及無想，是說眾生居，四種有漏陰，當知識住處。有頂天和無想天被稱為眾生住處。前面說了七識住，加上無想天和有頂天，這裡說的是九眾生住處。問：為什麼惡道和無想眾生之外，第四禪不說成是眾生住處呢？答：隨著在何處樂於安住而不願意離開，那個地方就叫做眾生住處。惡道中沒有這兩種情況。廣果天（Vehapphala，色界第四禪天）雖然想要樂於安住，但也想要樂於離開。問：如果佛陀說了四識住，那又是什麼呢？答：四種有漏陰，應當知道是識的住處。有漏的色、受、想、行，這叫做陰，說是識的住處。因為取、俱生的識、住、執著、長養，所以叫做識住。因此，無漏不是識住，因為它會壞滅有。它也不是取和合的識住處。問：為什麼識不是識的住處呢？答：因為那個因由不成立。就像王道，王不是道。無住的分位，俱生的識，叫做住處。三和合叫做住處。這個識不是這樣。問：沒有其他的識現前作為緣嗎？答：因為自和合不生，所以它也不能成就它。它也是眾生數，也不是非眾生數。問：外識如何作為住處的事呢？答：因為和合俱生，依靠緣而住的情況很多，所以沒有過失。它也緣住它自己分的地界，而不是他人分的地界。問：如果世尊說了十二緣起，它有什麼樣的相呢？答：諸煩惱及業，有事次第生，當知是有支，眾生一切生。

【English Translation】 English version: Why is that? Because of the oppression of suffering. Because the Suddhavasa Devas (Pure Abode Devas, the highest heavens in the Form Realm) are inclined towards Nirvana, consciousness does not delight in abiding. Asaññasatta (Non-percipient beings, beings without perception) also have no mind at all. Therefore, the Fourth Dhyana is not included. The practice of Nevasaññānāsaññāyatana (the Realm of Neither Perception Nor Non-Perception) is not swift, therefore they are also not included. Three kinds of beings either delight in the pleasure of objects, or delight in the pleasure of sensation, or delight in the pleasure of thought. Among them, beings who delight in the pleasure of objects are humans and the gods of the Desire Realm. Those who delight in the pleasure of sensation are beings in the Third Dhyana realm. Those who delight in the pleasure of thought are beings in the three Formless Realms. Therefore, it is said in the scriptures that these are the abodes of consciousness. Question: What are the nine abodes of beings? Answer: 『The Peak and the Non-Perception, are said to be the abodes of beings, the four kinds of defiled aggregates, should be known as the dwelling places of consciousness.』 The Peak (Nevasaññānāsaññāyatana) and the Non-Perception (Asaññasatta) are called the abodes of beings. Previously, the seven abodes of consciousness were mentioned, and adding the Non-Perception heaven and the Peak, here we speak of the nine abodes of beings. Question: Why, apart from the evil paths and Non-Perception beings, is the Fourth Dhyana not spoken of as an abode of beings? Answer: Wherever one delights in abiding and does not want to leave, that place is called an abode of beings. In the evil paths, these two conditions are not present. In Vehapphala (Great Fruit Heaven, the fourth dhyana heaven in the Form Realm), although one wants to delight in abiding, one also wants to delight in leaving. Question: If the Buddha spoke of the four abodes of consciousness, what are they? Answer: The four kinds of defiled aggregates should be known as the dwelling places of consciousness. Defiled form, feeling, perception, and mental formations, these are called aggregates, and are said to be the abodes of consciousness. Because of grasping, co-arisen consciousness, abiding, attachment, and growth, it is called the abode of consciousness. Therefore, the undefiled is not an abode of consciousness, because it destroys existence. It is also not a place where consciousness abides in aggregation. Question: Why is consciousness not the abode of consciousness? Answer: Because that cause is not established. Just like the king's road, the king is not the road. The aspect of non-abiding, the co-arisen consciousness, is called the abode. The three harmonies are called the abode. This consciousness is not like that. Question: Is there no other consciousness present as a condition? Answer: Because self-harmony does not arise, it also cannot accomplish it. It is also a number of beings, and also not a non-number of beings. Question: How does external consciousness act as the affair of the abode? Answer: Because the conditions of harmony and co-arising, relying on conditions to abide, are many, there is no fault. It also abides in its own element of earth, not in the element of earth of others. Question: If the World Honored One spoke of the twelve links of dependent origination, what are their characteristics? Answer: 『All afflictions and actions, arise in order with events, should be known as the limbs of existence, all beings are born.』

無明愛取是煩惱。行及有是業。余支是事。如是此煩惱業事。彼彼生中次第起故說緣起支。彼中煩惱依事。煩惱作業業作事。如是。

彼諸分建立　　謂眾生受生　過去及未來　　中間當知八

彼諸分建立謂眾生受生者。此分差別說十二支。問曰。此云何。答曰。過去及未來中間當知八。于中無明者過去煩惱。行者過去業。識者相續心及眷屬名色者已受生相續連縛不滅。未生四種色根六入未具。是名名色。六入者已生四種色根。未能為觸作所依。是時名六入。觸者此諸根已能為觸作所依。未能分別苦樂。不能分別利衰。是時名觸。受者能分別苦樂利衰因。能知差別食分別愛不起淫慾。是時名受。愛者于欲具中。愛求欲不能求有分別。是時名愛。取者能取有分別。有者此于彼境界求趣向速疾。廣生諸有趣當來生。是時名有。生者彼死次第相續連節縛。是時名生。老死者次後名色受等是名老死。問曰。世尊說六界。此云何。答曰。

所謂四大種　　及諸有漏識　亦色中間見　　是界說生本

所謂四大種及諸有漏識亦色中間見者。四大及五識身有漏意識。若色孔眼所取虛空數。此說六界。問曰。何故十八界中。別說六界耶。答曰。是界說生本。彼法生本此中丈夫想。地所成立。水和合潤漬。火

【現代漢語翻譯】現代漢語譯本：『無明』（Avidya，無知）、『愛』（Trsna，渴愛）、『取』（Upadana，執取）是煩惱。『行』（Samskara，行）和『有』（Bhava，有）是業。其餘的支是事。如此，這些煩惱、業、事，在各個生命中依次生起，所以稱為緣起支。其中，煩惱依賴於事，煩惱造作業，業造作事，就是這樣。

彼諸分建立，謂眾生受生，過去及未來，中間當知八。

這些部分的建立，指的是眾生受生。這種區分用十二因緣來解釋。問：這是什麼意思？答：過去和未來之間，應當瞭解有八支。其中，『無明』是過去的煩惱，『行』是過去的業，『識』（Vijnana，識）是相續的心和眷屬，『名色』（Namarupa，名色）是已經受生的相續連縛不滅，但未生出四種色根，六入（感官）未完全具備，這叫做『名色』。『六入』是已經生出的四種色根，但還不能作為『觸』（Sparsa，觸）的所依，這時叫做『六入』。『觸』是這些根已經能作為『觸』的所依，但還不能分辨苦樂，不能分辨利弊，這時叫做『觸』。『受』（Vedana，受）是能分辨苦樂利弊的原因，能知道差別，但對食物的分辨和愛慾還沒有生起，這時叫做『受』。『愛』是對慾望的器具，愛求慾望，但不能求有分別，這時叫做『愛』。『取』是能取有分別。『有』是指對於那個境界，追求趣向迅速，廣泛地產生各種趣向，將要到來生，這時叫做『有』。『生』（Jati，生）是指那個死亡次第相續連結縛。『老死』（Jaramarana，老死）是指隨後的名色受等，這叫做『老死』。問：世尊說六界（Dhatu，界），這是什麼意思？答：

所謂四大種，及諸有漏識，亦色中間見，是界說生本。

所謂四大種（四大元素）以及各種有漏識，還有在色（Rupa，色）中間所見的。四大以及五識身（眼識、耳識、鼻識、舌識、身識）和有漏意識。如果色孔眼所取的虛空數，這就是所說的六界。問：為什麼在十八界中，特別說六界呢？答：因為這些界是生命產生的根本。這些法產生的根本，在這裡丈夫想，地所成立，水和合潤漬，火……

【English Translation】 English version: 'Avidya' (ignorance), 'Trsna' (craving), and 'Upadana' (grasping) are afflictions. 'Samskara' (formations) and 'Bhava' (becoming) are actions. The remaining limbs are events. Thus, these afflictions, actions, and events arise sequentially in each life, hence they are called the limbs of dependent origination. Among them, afflictions depend on events, afflictions create actions, and actions create events, and so on.

These divisions are established, referring to the birth of sentient beings, the past and the future, and the eight in between should be understood.

The establishment of these divisions refers to the birth of sentient beings. This distinction is explained using the twelve links of dependent origination. Question: What does this mean? Answer: Between the past and the future, eight links should be understood. Among them, 'Avidya' is past affliction, 'Samskara' is past action, 'Vijnana' (consciousness) is the continuous mind and its retinue, 'Namarupa' (name and form) is the continuous binding that has already been born and not extinguished, but the four sense bases have not yet arisen, and the six entrances (senses) are not fully equipped, this is called 'Namarupa'. 'Six Entrances' are the four sense bases that have already arisen, but cannot yet serve as the basis for 'Sparsa' (contact), at this time it is called 'Six Entrances'. 'Sparsa' is when these roots can already serve as the basis for 'Sparsa', but cannot yet distinguish between suffering and pleasure, and cannot distinguish between benefit and harm, at this time it is called 'Sparsa'. 'Vedana' (feeling) is the cause of being able to distinguish between suffering, pleasure, benefit, and harm, and can know the difference, but the discrimination of food and the desire for lust have not yet arisen, at this time it is called 'Vedana'. 'Trsna' is for the instruments of desire, loving and seeking desire, but cannot seek to have distinctions, at this time it is called 'Trsna'. 'Upadana' is being able to grasp with distinctions. 'Bhava' refers to that realm, pursuing and approaching quickly, broadly generating various tendencies, and the future birth is about to come, at this time it is called 'Bhava'. 'Jati' (birth) refers to that death sequence of continuous connection and binding. 'Jaramarana' (old age and death) refers to the subsequent Namarupa, Vedana, etc., this is called 'Jaramarana'. Question: The World Honored One spoke of the six Dhatu (elements), what does this mean? Answer:

The so-called four great elements, and all defiled consciousnesses, and also what is seen in between form, these elements are said to be the root of birth.

The so-called four great elements (the four great elements) and the various defiled consciousnesses, and also what is seen in between Rupa (form). The four great elements and the five aggregates of consciousness (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) and defiled consciousness. If the number of empty spaces taken by the color holes of the eyes, this is what is said to be the six elements. Question: Why are the six elements specifically mentioned among the eighteen elements? Answer: Because these elements are the root of the production of life. The root of the production of these dharmas, here the thought of a husband, established by earth, water harmonizes and moistens, fire...

熟除臭爛。風界推。空中間孔。飲食入出。相應識力建立得名丈夫想。是故此名界想。何以故。是生性故。如世尊說。因六界因緣入母腹胎。修多羅句如是。彼大亦生是故名大生。如大眾生如大生。於此中地堅相水濕相火熱相風輕舉相。色邊受色相名虛空界。色者是與思異事也。識者了知相也。問曰。聖諦有何相。答曰。

果相似諸行　　有漏是說苦　因相似是集　　滅諦眾苦盡

果相似諸行有漏是說苦者。一切有漏行從因生。逼惱相是故說苦。因相似是集者。一切有漏行他因相似。是故彼說苦集。如一稻種子前後相望故。亦說果亦說因。如是有漏行觀已生當生故。亦說苦說集。滅諦眾苦盡者。一切有漏行究竟盡滅。是說滅諦。

若無漏諸行　　是說為道諦　彼二種名故　　從粗次第見

若無漏諸行是說為道諦者。一切無漏行說道諦。彼一切苦滅故說道。問曰。何故說名諦。答彼二種名故。二種事故名諦。謂自相不虛。及見彼生不顛倒心覺。問何故虛空非數滅非諦攝。答曰。非因果故。此觀察苦盡故。觀察聖諦彼非苦苦因非離苦方便。但欲盡苦故觀察。譬如病因病藥。病差如觀察病。問曰。聖諦有何義。答曰。聖者如實覺已。為他顯示故名聖諦。是中逼迫相是苦。生相是集。寂靜相是滅。出

【現代漢語翻譯】現代漢語譯本去除腐臭和腐爛。風界推動。空中間的孔隙。飲食的進入和排出。相應的識別能力建立，從而產生丈夫的觀念。因此，這被稱為界想（界限的觀念）。為什麼呢？因為這是生性（自然的屬性）。正如世尊所說，由於六界的因緣，進入母親的子宮。經文就是這樣說的。那『大』也產生，所以稱為『大生』。如同大眾生，如同大生。在這裡，地有堅硬的特性，水有潮濕的特性，火有熱的特性，風有輕動的特性。顏色的一邊被稱為色相，虛空界（ākāśadhātu）是色的名稱，色與思考是不同的事物。識（vijñāna）是了知的特性。問：聖諦（āryasatya）有什麼特性？答：果相似的諸行，有漏的被稱為苦。因相似的是集，滅諦是眾苦的止息。『果相似的諸行，有漏的被稱為苦』，指的是一切有漏行（sāsrava-saṃskāra）從因產生，具有逼迫的特性，所以稱為苦。『因相似的是集』，指的是一切有漏行與其他因相似，因此被稱為苦集（duḥkhasamudaya）。就像一粒稻種，前後相望，既可以稱為果，也可以稱為因。同樣，觀察有漏行的已生和當生，既可以稱為苦，也可以稱為集。『滅諦是眾苦的止息』，指的是一切有漏行究竟止息，稱為滅諦（duḥkhanirodha）。若無漏的諸行，被稱為道諦。這兩種名稱，從粗到細次第顯現。『若無漏的諸行，被稱為道諦』，指的是一切無漏行（anāsrava-saṃskāra）被稱為道諦（duḥkhanirodhagāminīpratipad）。因為它們能滅除一切苦，所以稱為道。問：為什麼稱為諦（satya，真理）？答：因為這兩種名稱。因為兩種原因被稱為諦，即自相不虛，以及見到它們產生不顛倒的心覺。問：為什麼虛空（ākāśa）和非數滅（asaṃkhyāta-nirodha）不被攝入諦中？答：因為它們不是因果。這種觀察是爲了苦的止息。觀察聖諦，它們不是苦，不是苦因，也不是脫離苦的方便。只是爲了止息苦而觀察。譬如病因、病藥、病癒，就像觀察疾病一樣。問：聖諦有什麼意義？答：聖者如實覺悟后，為他人顯示，所以稱為聖諦。其中，逼迫相是苦，生相是集，寂靜相是滅，出（解脫）...

【English Translation】 English version Removing foul odors and decay. The wind element pushes. Pores in the middle of space. The entering and exiting of food and drink. Correspondingly, the power of recognition is established, giving rise to the thought of a 'husband'. Therefore, this is called the 'element-thought' (dhātusaṃjñā). Why? Because it is the nature of birth. As the World-Honored One said, due to the conditions of the six elements, one enters the mother's womb. The sutra passage is thus. That 'great' also arises, therefore it is called 'great birth'. Like the multitude of beings, like the great birth. Here, earth has the characteristic of solidity, water has the characteristic of wetness, fire has the characteristic of heat, wind has the characteristic of lightness. The side of form is called the form aspect, the space element (ākāśadhātu) is the name of form, form is different from thought. Consciousness (vijñāna) is the characteristic of knowing. Question: What are the characteristics of the Noble Truths (āryasatya)? Answer: The conditioned things similar to effects, those with outflows are said to be suffering (duḥkha). That which is similar to causes is the origin (samudaya), the cessation of all suffering is the Truth of Cessation (nirodha). 'The conditioned things similar to effects, those with outflows are said to be suffering,' refers to all conditioned things with outflows (sāsrava-saṃskāra) arising from causes, having the characteristic of oppression, therefore they are called suffering. 'That which is similar to causes is the origin,' refers to all conditioned things with outflows being similar to other causes, therefore they are called the origin of suffering (duḥkhasamudaya). Just like a grain of rice, viewed in sequence, can be called both a fruit and a cause. Similarly, observing the arising and future arising of conditioned things with outflows, they can be called both suffering and origin. 'The cessation of all suffering is the Truth of Cessation,' refers to the ultimate cessation of all conditioned things with outflows, which is called the Truth of Cessation (duḥkhanirodha). If the conditioned things are without outflows, they are said to be the Truth of the Path (mārga). These two kinds of names are seen sequentially from coarse to subtle. 'If the conditioned things are without outflows, they are said to be the Truth of the Path,' refers to all conditioned things without outflows (anāsrava-saṃskāra) being called the Truth of the Path (duḥkhanirodhagāminīpratipad). Because they extinguish all suffering, they are called the Path. Question: Why are they called Truths (satya)? Answer: Because of these two kinds of names. They are called Truths because of two reasons: their self-nature is not false, and seeing their arising gives rise to undistorted mental awareness. Question: Why are space (ākāśa) and non-number cessation (asaṃkhyāta-nirodha) not included in the Truths? Answer: Because they are not cause and effect. This observation is for the cessation of suffering. Observing the Noble Truths, they are not suffering, not the cause of suffering, nor a means of escaping suffering. They are observed only for the sake of ceasing suffering. For example, the cause of disease, the medicine for disease, the cure of disease, are like observing the disease. Question: What is the meaning of the Noble Truths? Answer: After a noble one has truly awakened, he reveals it to others, therefore it is called the Noble Truth. Among them, the characteristic of oppression is suffering, the characteristic of arising is origin, the characteristic of tranquility is cessation, and exit (liberation)...

離相是道。問曰。如見因有果。何故佛先說果后說因耶。答曰。從粗次第見。如是但見無間等故世尊前說果。行者先得苦無間等。后苦因。先滅后道。何以故。先知果已。后斷因。修智生故。彼行者于苦自性無間。已彼時為斷苦因。故決定智生是過患因故。如是彼行者先見滅相。彼時為欲證滅。故修方便生決定智。是故先說果。如是先見粗后見細故。苦粗集細施設推求故。信故滅粗道細。是故先說滅后說道。如修多羅說。比丘當爲說滅為趣滅故說道。如是等。是故先求滅后修道。如向城道先覓道已然後得入。一切皆信滅而不通道。是故欲易知故從粗次第說。問曰。世尊說四沙門果。彼幾事。答曰。

聖果事有六　　最勝在九地　第三在六地　　二種依未來

聖果事有六者。六事說沙門果。五無漏陰及數緣滅。問曰。沙門果何義。答曰。聖道說沙門。彼精進成就故名沙門果。問曰。世俗道亦精進丈夫得。彼亦得沙門果。答曰。彼見聖道果差別。問曰。此何果何地攝。答曰。最勝在九地。阿羅漢果九地攝。未來中間四禪三無色。第三在六地。阿那含果六地攝。除無色。二種依未來。須陀洹斯陀含果未來攝。何以故。未離欲故。問曰。跡有何相。答曰。

隨信行諸法　　無煩惱鈍根　隨法行諸法　　無煩

【現代漢語翻譯】現代漢語譯本：離相是道。有人問：『既然看見因才有果，為什麼佛先說果后說因呢？』回答說：『這是從粗顯的次第來看。』因為只能見到無間等，所以世尊先說果。修行者先得到苦無間等，然後是苦因；先是寂滅，然後是道。為什麼呢？因為先知道果，然後斷除因，修習智慧才能生起。那位修行者對於苦的自性沒有疑惑，那時爲了斷除苦因，所以生起決定的智慧，知道這是過患的因。這樣，那位修行者先見到寂滅之相，那時爲了想要證得寂滅，所以修習方便，生起決定的智慧。所以先說果。這樣，先見到粗顯的，后見到細微的，苦是粗顯的，集是細微的，通過施設推求才能明白。因為相信寂滅是粗顯的，道是細微的，所以先說寂滅后說道。如修多羅（Sutra，經）所說：『比丘應當爲了說寂滅而趣向寂滅，所以說道。』像這樣等等。所以先尋求寂滅，后修習道。如同前往城市的道路，先尋找道路，然後才能進入。一切都相信寂滅而不相通道，所以爲了容易理解，從粗顯的次第來說。有人問：『世尊所說的四沙門果，包含哪些內容？』回答說：『聖果之事有六，最勝在九地，第三在六地，二種依未來。』聖果之事有六：用六事來說明沙門果，即五無漏陰及數緣滅。有人問：『沙門果是什麼意思？』回答說：『聖道稱為沙門，因為精進成就的緣故，稱為沙門果。』有人問：『世俗道也有精進的丈夫可以得到，他們也能得到沙門果嗎？』回答說：『他們見到聖道果的差別。』有人問：『這屬於什麼果，屬於什麼地？』回答說：『最勝在九地。』阿羅漢果（Arhat，斷盡煩惱的聖者）屬於九地所攝，即未來中間的四禪和三無色。『第三在六地。』阿那含果（Anagamin，不還果）屬於六地所攝，除去無色界。『二種依未來。』須陀洹果（Srotapanna，入流果）和斯陀含果（Sakrdagamin，一來果）屬於未來所攝。為什麼呢？因為還沒有脫離慾望的緣故。有人問：『跡像有什麼相？』回答說：『隨信行諸法，無煩惱鈍根，隨法行諸法，無煩。』

【English Translation】 English version: 'Separation from appearances is the path.' Someone asked: 'Since seeing the cause results in the effect, why does the Buddha speak of the effect first and then the cause?' The answer is: 'It is seen from the order of the coarse.' Because one can only see the 'anantara' (無間, immediate consequence), the World-Honored One speaks of the effect first. The practitioner first obtains the 'dukha-anantara' (苦無間, immediate consequence of suffering), then the cause of suffering; first is cessation, then the path. Why? Because after knowing the effect, one then cuts off the cause, and wisdom arises through cultivation. That practitioner has no doubt about the nature of suffering; at that time, in order to cut off the cause of suffering, definite wisdom arises, knowing that this is the cause of fault. Thus, that practitioner first sees the aspect of cessation; at that time, in order to want to attain cessation, one cultivates expedient means, and definite wisdom arises. Therefore, the effect is spoken of first. Thus, one first sees the coarse and then sees the subtle; suffering is coarse, and accumulation is subtle, which can only be understood through establishment and investigation. Because one believes that cessation is coarse and the path is subtle, cessation is spoken of first and then the path. As the Sutra (修多羅, scripture) says: 'The Bhikshu (比丘, monk) should speak of the path because it leads to cessation.' Like this and so on. Therefore, one first seeks cessation and then cultivates the path. Like the road to a city, one first seeks the road and then can enter. Everyone believes in cessation but does not believe in the path, so for the sake of easy understanding, it is spoken of from the order of the coarse.' Someone asked: 'What are the contents of the four 'Sramana-phala' (沙門果, fruits of asceticism) spoken of by the World-Honored One?' The answer is: 'The affairs of the holy fruit are six, the most excellent is in the ninth 'bhumi' (地, level), the third is in the sixth 'bhumi', the two kinds rely on the future.' The affairs of the holy fruit are six: the 'Sramana-phala' is explained by six things, namely the five 'anāsrava skandhas' (無漏陰, undefiled aggregates) and 'nirodha-samāpatti' (數緣滅, cessation attainment). Someone asked: 'What is the meaning of 'Sramana-phala'?' The answer is: 'The holy path is called 'Sramana' (沙門, ascetic), and because of the accomplishment of diligence, it is called 'Sramana-phala'.' Someone asked: 'Worldly paths also have diligent men who can attain them; can they also attain 'Sramana-phala'?' The answer is: 'They see the difference in the fruit of the holy path.' Someone asked: 'To what fruit and to what 'bhumi' does this belong?' The answer is: 'The most excellent is in the ninth 'bhumi'.' The 'Arhat-phala' (阿羅漢果, fruit of Arhat) is included in the nine 'bhumis', namely the four 'dhyanas' (禪, meditations) and the three formless realms in the intermediate future. 'The third is in the sixth 'bhumi'.' The 'Anagamin-phala' (阿那含果, fruit of Non-Returner) is included in the six 'bhumis', excluding the formless realms. 'The two kinds rely on the future.' The 'Srotapanna-phala' (須陀洹果, fruit of Stream-Enterer) and the 'Sakrdagamin-phala' (斯陀含果, fruit of Once-Returner) are included in the future. Why? Because they have not yet separated from desire. Someone asked: 'What are the characteristics of the traces?' The answer is: 'Following faith, all dharmas, without afflictions, dull roots, following the Dharma, all dharmas, without afflictions.'

惱速相

隨信行諸法無煩惱鈍根者。隨信行人自身無漏法軟分攝者。當知鈍信行攝故。信解脫時解脫亦攝。當知軟根故。隨法行諸法無煩惱速相者。隨法行自身法利根所攝故。當知速相彼攝故。見到不時解脫法亦攝。當知。何以故。利根故。

彼禪根本中　　當知是樂通　小及難得故　　當知余說苦

彼禪根本中當知是樂通者。根本四禪若軟根法。及利根法當知樂跡。止觀等得道故及樂行故。小及難得故當知余說苦者。餘者無漏地攝道名苦以少故。彼未來中間禪止道少。無色中觀少無漏。未來禪難得。何以故。世間從未來得故得彼故易修。禪中間禪一地中間心心數斷除現前。謂覺斷觀現前成就如木斷木。無色界微細難成就五陰轉斷。四陰轉現前。彼難如是難得故說難。非聖道苦自性非苦受相應。此中建立勝道故。入涅槃城義故名跡義。問曰。不壞凈云何。答曰。

佛及聲聞法　　解脫亦余因　清凈無垢信　　聖戒謂決定

佛及聲聞法解脫亦余因清凈無垢信者。一切種正覺智菩提佛。彼阿羅漢攝功德佛法。當知于彼中若無漏信彼名佛不壞凈。他教授得正決定聲聞。當知彼中學無學得聲聞法。若彼無漏信彼是僧不壞信。若於涅槃若無漏信。轉余有為法中。如苦諦集諦等信如是無漏。菩薩功

【現代漢語翻譯】現代漢語譯本惱速相

隨信行諸法無煩惱鈍根者。隨信行人自身無漏法軟分攝者。當知鈍信行攝故。信解脫時解脫亦攝。當知軟根故。隨法行諸法無煩惱速相者。隨法行自身法利根所攝故。當知速相彼攝故。見到不時解脫法亦攝。當知。何以故。利根故。

彼禪根本中當知是樂通小及難得故當知余說苦

彼禪根本中當知是樂通者。根本四禪若軟根法。及利根法當知樂跡。止觀等得道故及樂行故。小及難得故當知余說苦者。餘者無漏地攝道名苦以少故。彼未來中間禪止道少。無色中觀少無漏。未來禪難得。何以故。世間從未來得故得彼故易修。禪中間禪一地中間心心數斷除現前。謂覺斷觀現前成就如木斷木。無**微細難成就五陰轉斷。四陰轉現前。彼難如是難得故說難。非聖道苦自性非苦受相應。此中建立勝道故。入涅槃城義故名跡義。問曰。不壞凈云何。答曰。

佛及聲聞法解脫亦余因清凈無垢信聖戒謂決定

佛及聲聞法解脫亦余因清凈無垢信者。一切種正覺智菩提佛（Buddha）。彼阿羅漢攝功德佛法。當知于彼中若無漏信彼名佛不壞凈。他教授得正決定聲聞（Śrāvaka）。當知彼中學無學得聲聞法。若彼無漏信彼是僧不壞信。若於涅槃（Nirvana）若無漏信。轉余有為法中。如苦諦（Dukkha Satya）集諦（Samudaya Satya）等信如是無漏。菩薩（Bodhisattva）功

【English Translation】 English version Nao Su Xiang

Those who follow faith and practice all dharmas are without煩惱 (klesha, afflictions) and are of dull faculties. Those who follow faith and practice, their own unconditioned dharmas are included in the soft division. Know that because they are included in dull faith practice, when faith is liberated, liberation is also included. Know that this is because of soft faculties. Those who follow the Dharma and practice all dharmas are without煩惱 (klesha, afflictions) and have quick characteristics. Those who follow the Dharma and practice, their own Dharma is included in sharp faculties. Know that because the quick characteristics are included in them, seeing the Dharma of liberation without delay is also included. Know this. Why? Because of sharp faculties.

In the root of that禪 (dhyana, meditation) Know that it is the path of joy Because it is small and difficult to obtain Know that the rest is said to be苦 (duhkha, suffering)

In the root of that禪 (dhyana, meditation), know that it is the path of joy. The root of the four禪 (dhyana, meditation), whether it is the Dharma of soft faculties or the Dharma of sharp faculties, know that it is the trace of joy. Because止 (shamatha, calming) and觀 (vipassana, insight) etc. lead to the path and because of joyful practice. Because it is small and difficult to obtain, know that the rest is said to be苦 (duhkha, suffering). The rest, the path included in the unconditioned ground, is called苦 (duhkha, suffering) because it is small. In the future intermediate禪 (dhyana, meditation), the止 (shamatha, calming) path is small. In the formless realm, the觀 (vipassana, insight) is small and unconditioned. Future禪 (dhyana, meditation) is difficult to obtain. Why? Because the world obtains it from the future, so it is easy to cultivate because of obtaining it. In禪 (dhyana, meditation), the intermediate禪 (dhyana, meditation), in one ground, the mind and mental factors are cut off and manifest. That is,覺 (vitarka, initial application of thought) is cut off and觀 (vicara, sustained application of thought) manifests, achieving like cutting wood with wood. Without ** subtle, it is difficult to achieve the transformation and cutting off of the five skandhas (aggregates). The transformation and manifestation of the four skandhas (aggregates). That difficulty is said to be difficult because it is so difficult to obtain. It is not the self-nature of苦 (duhkha, suffering) of the noble path, nor is it corresponding to the feeling of苦 (duhkha, suffering). In this, the supreme path is established. Therefore, entering the city of涅槃 (Nirvana) is the meaning of the trace. Question: What is indestructible purity? Answer:

Buddha and Śrāvaka Dharma Liberation is also another cause Pure and stainless faith Holy precepts are called determination

Buddha and Śrāvaka Dharma, liberation is also another cause, pure and stainless faith. The all-knowing wisdom is菩提 (Bodhi, enlightenment) Buddha. That阿羅漢 (Arhat) includes the meritorious Dharma of the Buddha. Know that if there is unconditioned faith in that, it is called the indestructible purity of the Buddha. Others are taught to obtain correct and determined Śrāvaka (hearer). Know that those who study and are beyond study obtain the Śrāvaka Dharma. If that is unconditioned faith, it is the indestructible faith of the Sangha. If there is unconditioned faith in涅槃 (Nirvana). Turning to other conditioned dharmas. Such as faith in苦諦 (Dukkha Satya, the truth of suffering), 集諦 (Samudaya Satya, the truth of the origin of suffering), etc., is unconditioned.菩薩 (Bodhisattva) merit

德學無學辟支佛法。一切法中不壞信。彼苦集中正信清凈。滅道中希求信。無漏戒聖道俱生第四不壞凈。云何名不壞。知已決定清凈信名不壞信。問曰。何所知不壞。答曰。四聖諦中。問曰。何故無漏不壞信。答曰。決定故彼實智俱生無漏信。及戒決定有漏信者。能障欺呵不信。持戒破戒呵欺障。無漏余不生能障欺呵。是故決定無漏不壞信差別者。問曰。修定有何相。答曰。

初禪若有善　　當知現法樂　謂得生死智　　是說名知見

初禪若有善當知現法樂者。凈及無漏初禪現法樂住。是名修定得現法樂。謂得生死智。是說名知見者。生死智通是說修定得知見。

慧分別當知　　方便生功德　金剛喻四禪　　是名為漏盡

慧分別當知方便生功德者。所有方便生功德。乃至欲界有教戒聞思修功德。三界中隨所有。若有為無漏。彼一切說名修定得分別慧。金剛喻四禪是名為漏盡者。金剛喻定者。最後學心彼共眷屬相應。第四禪地漏盡故是說修定。此世尊自說已功德。菩薩閻浮提樹影中。初禪正受彼見法樂住。十一起煩惱清凈天眼智見。如趺祇羅經說。彼經說知受生如是等慧差別。依第四禪無上正真道證漏盡。問曰。如意足何自性。答曰。

善有為諸法　　方便之所起　佛說如意足　　是亦

【現代漢語翻譯】現代漢語譯本：德學無學辟支佛法（Pratyekabuddha-dharma，緣覺乘法）：在一切法中具有不壞的信心。對於苦的集起具有清凈的正信。在滅和道中希求信心。無漏戒與聖道同時生起，具有第四種不壞凈。什麼叫做不壞？知曉之後決定清凈的信心叫做不壞信。問：知曉什麼才是不壞？答：知曉四聖諦。問：為什麼無漏是不壞信？答：因為是決定的，這種與真實智慧同時生起的無漏信，以及戒律決定的有漏信，能夠阻礙、欺騙、呵斥不信。持戒者呵斥欺騙阻礙破戒者。無漏的其餘不生，能夠阻礙、欺騙、呵斥。因此，決定的無漏不壞信是有差別的。問：修定有什麼相？答：『初禪若有善，當知現法樂，謂得生死智，是說名知見。』初禪若有善當知現法樂：清凈以及無漏的初禪是現法樂住。這叫做修定得到現法樂。謂得生死智，是說名知見：生死智通，這叫做修定得知見。『慧分別當知，方便生功德，金剛喻四禪，是名為漏盡。』慧分別當知方便生功德：所有方便生功德，乃至欲界有教戒聞思修功德。三界中隨所有，若有為無漏，彼一切說名修定得分別慧。金剛喻四禪是名為漏盡：金剛喻定，是最後學心與彼共眷屬相應。第四禪地漏盡，因此說修定。這是世尊自己說的功德。菩薩在閻浮提樹影中，初禪正受，他見法樂住。十一起煩惱清凈天眼智見，如趺祇羅經所說。該經說知受生等慧的差別。依靠第四禪無上正真道證得漏盡。問：如意足的自性是什麼？答：『善有為諸法，方便之所起，佛說如意足，是亦』

【English Translation】 English version: The Dharma of the Śaikṣa and Aśaikṣa Pratyekabuddhas (Pratyekabuddha-dharma): In all dharmas, there is indestructible faith. In the arising of suffering, there is pure right faith. In cessation and the path, there is the desire for faith. The undefiled precepts arise simultaneously with the noble path, possessing the fourth indestructible purity. What is meant by 'indestructible'? Faith that is determined and pure after knowing is called indestructible faith. Question: Knowing what is indestructible? Answer: Knowing the Four Noble Truths. Question: Why is undefiled faith indestructible? Answer: Because it is determined; this undefiled faith, which arises simultaneously with true wisdom, and the defiled faith determined by precepts, can obstruct, deceive, and rebuke disbelief. The one who upholds the precepts rebukes, deceives, and obstructs the one who breaks the precepts. The remaining undefiled does not arise, and can obstruct, deceive, and rebuke. Therefore, determined undefiled indestructible faith is different. Question: What are the characteristics of cultivating samadhi (meditative concentration)? Answer: 'If there is goodness in the first dhyana (jhāna, meditative absorption), know that there is happiness in the present life; it is said to attain the wisdom of birth and death, which is called knowledge and vision.' If there is goodness in the first dhyana, know that there is happiness in the present life: Pure and undefiled first dhyana is dwelling in happiness in the present life. This is called attaining happiness in the present life through cultivating samadhi. It is said to attain the wisdom of birth and death, which is called knowledge and vision: The wisdom of birth and death is comprehensive; this is called attaining knowledge and vision through cultivating samadhi. 'Knowing that wisdom distinguishes, skillful means produce merit; the diamond-like fourth dhyana is called the exhaustion of outflows.' Knowing that wisdom distinguishes, skillful means produce merit: All skillful means produce merit, even the merit of teachings, precepts, learning, contemplation, and cultivation in the desire realm. Whatever exists in the three realms, whether conditioned or undefiled, all of that is called attaining discriminating wisdom through cultivating samadhi. The diamond-like fourth dhyana is called the exhaustion of outflows: Diamond-like samadhi is the final learning mind corresponding to its retinue. The exhaustion of outflows in the fourth dhyana ground is therefore said to be cultivating samadhi. This is the merit spoken of by the World-Honored One himself. The Bodhisattva, in the shade of the Jambudvipa tree, rightly receives the first dhyana; he sees the dwelling in the happiness of the Dharma. The ten and one together, afflictions are purified, and there is the wisdom of the divine eye. As the Kukkuṭārāma Sūtra says. That sutra speaks of the differences in wisdom such as knowing the arising of reception. Relying on the unsurpassed right and true path of the fourth dhyana, one attains the exhaustion of outflows. Question: What is the nature of the ṛddhipāda (iddhi-pāda, foundations of magical power)? Answer: 'Good conditioned dharmas, arising from skillful means, the Buddha speaks of the ṛddhipāda, which is also'

說正燒

善有為諸法方便之所起佛說如意足者。若彼方便所起法。已說彼一切如意器故說如意足。自心自在起種種功德。成就如意足名如意足。足支具因一義也。何者是謂三昧。彼四種增上差別。如欲增上生三昧名欲三昧。如是精進心增上生名簡擇三昧。初起欲故欲增上。欲生已欲所求為得故。精進定增上起精進已。不捨精進隨順趣向心名心定。此欲精進心道理現前。如意足具身中究竟故名慧三昧。若不簡擇余此一心一切成就。一切心中生故方便差別。彼增長故說余功德。彼亦說正燒。此如是所說功德亦說為正燒。依道理能燒煩惱草故名正燒。或以能斷煩惱故說正斷。入正決定故名正勝。彼舍過惡功德生。守護增長策勤業名精進正勝。彼四種業差別故。一心建立精進能作四業。現在煩惱得斷。未來不生。于善法容受生故。生已相續不失方便力。彼亦四種差別。

彼亦說念處　　亦說四聖種　隨其勢力生　　以彼名說彼

彼亦說念處亦說四聖種。彼前所說功德說念處如修多羅。身受心法內外俱自相共相是名念處。彼四種緣差別故。彼一切緣分齊差別故。身念處身緣非余法。如是受念處說受念處非余心念處。說心念處非余法念處。二種余法緣。以想陰行陰有為緣。及壞緣。以身受身心受。如是等乃至一

切法緣。問曰。云何聖種。答曰。聖種亦如是。彼所說功德亦說聖種。聖以此為種故名聖種。此法自性是聖種故說聖種。於此種中生故名聖種。四種愛生對治故。說四差別。因衣服故愛生。廣說四種如修多羅。問曰。云何以此功德為如意足。乃至四正斷等耶。答曰。隨彼勢力生以彼名說彼。此法以定力生故名如意足。精進力生故說正斷。念增上生故說念處。知足增上生故說聖種。已說助菩提分。共此自相今當說。

凈信精進念　　智慧及喜猗　覺分及與舍　　思戒三摩提

如佛所說三十七助菩提分法。彼名有三十七事有十。于中信等如偈中結集。彼中信根信力名信。正斷精進根精進力精進覺支正精進。此是精進。念根念力念覺支正念。是名念四念處。慧根慧力擇法覺支正見。是等名慧。喜猗舍覺支。正思惟戒。是正語正業正命。如意足定根定力定覺支正定八支是定支。問曰。何故如是多種說。答曰。

處方便一心　　軟及利亦然　見道亦修道　　故說三十七

處者正緣處故說念處。方便者正方便說正斷。一心者一心中住處。是故說如意足。軟根相續見名根。利事此亦是根利根相續見故名力。彼中增上義是根義。余不能陵名力見道得見故名道分。修道見故名覺支。說三十七。此十法如是各各業

【現代漢語翻譯】現代漢語譯本切斷愛慾的因緣。問：什麼是聖種（āryavaṃśa，高尚的血統或族群）？答：聖種也是如此。他們所說的功德也稱為聖種。聖人以此為根本，所以稱為聖種。此法的自性就是聖種，所以說是聖種。於此聖種中出生，所以稱為聖種。爲了對治四種因愛慾而生的煩惱，所以說有四種差別。因為對衣服的貪愛而生煩惱，詳細的四種情況如修多羅（sūtra，經）中所說。問：如何用這些功德作為如意足（ṛddhipāda，成就神通的根本），乃至四正斷（samyakprahāṇa，四種正確的努力）等呢？答：隨著它們的力量產生，就用它們的名字來稱呼它們。此法因禪定的力量而生，所以稱為如意足。因精進的力量而生，所以說正斷。因憶念增長而生，所以說念處（smṛtyupasthāna，專注的場所）。因知足而增長，所以說聖種。已經說了幫助菩提（bodhi，覺悟）的部分，共同的和各自的特徵現在要說。

凈信、精進、念，智慧以及喜、猗（prasrabdhi，輕安），覺分以及舍（upekṣā，捨棄），思、戒、三摩提（samādhi，禪定）。

如佛所說三十七助菩提分法（saptatriṃśad bodhipākṣikā dharmāḥ，三十七道品）。這些名稱有三十七件事有十種。其中信等如偈頌中總結的。其中信根（śraddhā-indriya，信的根基）、信力（śraddhā-bala，信的力量）名為信。正斷、精進根（vīrya-indriya，精進的根基）、精進力（vīrya-bala，精進的力量）、精進覺支（vīrya-saṃbodhyaṅga，精進的覺悟支）、正精進（samyagvyāyāma，正確的精進）。這是精進。念根（smṛti-indriya，唸的根基）、念力（smṛti-bala，唸的力量）、念覺支（smṛti-saṃbodhyaṅga，唸的覺悟支）、正念（samyaksmṛti，正確的念）。是名念四念處。慧根（prajñā-indriya，智慧的根基）、慧力（prajñā-bala，智慧的力量）、擇法覺支（dharma-pravicaya-saṃbodhyaṅga，選擇法的覺悟支）、正見（samyagdṛṣṭi，正確的見解）。這些名為慧。喜、猗、舍覺支（upekṣā-saṃbodhyaṅga，捨棄的覺悟支）。正思惟、戒（śīla，戒律）。是正語（samyagvāc，正確的言語）、正業（samyakkarmānta，正確的行為）、正命（samyagājīva，正確的生計）。如意足、定根（samādhi-indriya，禪定的根基）、定力（samādhi-bala，禪定的力量）、定覺支（samādhi-saṃbodhyaṅga，禪定的覺悟支）、正定（samyaksamādhi，正確的禪定）八支是定支。問：為什麼有這麼多種說法？答：

處、方便、一心，軟以及利也是這樣，見道也修道，所以說三十七。

處，是指正緣處，所以說念處。方便，是指正方便，所以說正斷。一心，是指在一心中安住，所以說如意足。軟根相續的見解名為根。利事，這也是根，利根相續的見解所以名為力。其中增上的意義是根的意義。其餘不能夠侵犯的名為力。見道得到見解所以名為道分。修道見到所以名為覺支。所以說三十七。這十種法各自的業是這樣。

【English Translation】 English version Severing the causes of attachment. Question: What is a 'noble lineage' (āryavaṃśa)? Answer: The 'noble lineage' is also like that. The merits they speak of are also called 'noble lineage'. Because the noble ones take this as their foundation, it is called 'noble lineage'. The very nature of this Dharma is the 'noble lineage', hence it is called 'noble lineage'. Because one is born from this lineage, it is called 'noble lineage'. To counteract the four kinds of afflictions arising from attachment, four distinctions are spoken of. Afflictions arise because of attachment to clothing; the four kinds are explained in detail in the Sutras (sūtra). Question: How can these merits be considered as the 'foundations of miraculous power' (ṛddhipāda), and even the 'four right exertions' (samyakprahāṇa), etc.? Answer: According to the power they generate, they are named accordingly. This Dharma arises from the power of concentration, hence it is called the 'foundations of miraculous power'. Because it arises from the power of diligence, it is called 'right exertion'. Because mindfulness increases, it is called the 'foundations of mindfulness' (smṛtyupasthāna). Because of contentment, it increases, hence it is called 'noble lineage'. The factors aiding Bodhi (bodhi, enlightenment) have been discussed; now we will discuss the common and individual characteristics.

Pure faith, diligence, mindfulness, wisdom, as well as joy, tranquility (prasrabdhi), factors of awakening, and equanimity (upekṣā), thought, discipline, and Samadhi (samādhi).

As the Buddha said, the thirty-seven factors aiding Bodhi (saptatriṃśad bodhipākṣikā dharmāḥ). These names have thirty-seven things and ten types. Among them, faith, etc., are summarized in the verses. Among them, the root of faith (śraddhā-indriya), the power of faith (śraddhā-bala) are called faith. Right exertion, the root of diligence (vīrya-indriya), the power of diligence (vīrya-bala), the factor of awakening of diligence (vīrya-saṃbodhyaṅga), right diligence (samyagvyāyāma). This is diligence. The root of mindfulness (smṛti-indriya), the power of mindfulness (smṛti-bala), the factor of awakening of mindfulness (smṛti-saṃbodhyaṅga), right mindfulness (samyaksmṛti). These are called the four foundations of mindfulness. The root of wisdom (prajñā-indriya), the power of wisdom (prajñā-bala), the factor of awakening of discernment of Dharma (dharma-pravicaya-saṃbodhyaṅga), right view (samyagdṛṣṭi). These are called wisdom. Joy, tranquility, the factor of awakening of equanimity (upekṣā-saṃbodhyaṅga). Right thought, discipline (śīla). These are right speech (samyagvāc), right action (samyakkarmānta), right livelihood (samyagājīva). The foundations of miraculous power, the root of Samadhi (samādhi-indriya), the power of Samadhi (samādhi-bala), the factor of awakening of Samadhi (samādhi-saṃbodhyaṅga), right Samadhi (samyaksamādhi), the eight limbs are the limbs of Samadhi. Question: Why are there so many different explanations? Answer:

Place, means, one-pointedness, softness, and sharpness are also like that, seeing the path and also cultivating the path, therefore thirty-seven are spoken of.

'Place' refers to the right object of focus, hence the 'foundations of mindfulness' are spoken of. 'Means' refers to right means, hence 'right exertion' is spoken of. 'One-pointedness' refers to abiding in one-pointedness of mind, hence the 'foundations of miraculous power' are spoken of. The continuous view of the soft root is called the root. The sharp matter, this is also the root, the continuous view of the sharp root is therefore called power. Among them, the meaning of increase is the meaning of root. What cannot be violated is called power. Gaining insight into the path is called a factor of the path. Seeing through cultivation is called a factor of awakening. Therefore, thirty-seven are spoken of. The respective functions of these ten Dharmas are like this.

差別故佛說三十七。此中覺支一向無漏。余有漏無漏。問曰道品云何有漏。菩提是無漏。彼菩提器菩提眷屬。是故名菩提分。如是此中與菩提遠有漏。隨順菩提故名菩提分。是故無過。

二禪三十六　　未來禪亦然　三四及中間　　是悉三十五

二禪三十六者。除思何以故此地無覺觀故。未來禪亦然者。亦三十六除喜覺支。何以故未成就是故無喜我已先說。三四及中間是悉三十五者。第四第三中間三十五除喜除正思惟。

初禪說一切　　三空三十二　有頂二十二　　欲界亦如是

初禪說一切者。初禪中一切三十七。三空三十二。除喜正思正語正業正命。有頂二十二者。一切無覺支道支是故二十二。隨何處覺支次說道分。彼中當知有漏無漏。欲界亦如是者。欲界亦二十二。一向是有漏二處一向有漏故。問曰四食何地何性。答曰。

諸食中摶食　　欲界說三入　識食及思觸　　是食說有漏

諸食中摶食慾界說三入者。摶食是欲界三入香味觸。事有十三十一事是觸。四大七種造色。所謂澀滑重輕冷飢渴及香味。問曰何故色聲非食。答曰見聞非增長。滿足根大資益義是食義。或見或聞妄分別力故生。樂受觸生喜彼喜不能潤益根大。是故觸為食能利益。非色聲香味離分別亦能資益身。識食

【現代漢語翻譯】現代漢語譯本：因為差別，佛陀說了三十七道品（Saptatrimśad-bodhipākṣika-dharmāḥ，三十七種幫助證悟的法）。其中，覺支（Bojjhanga，又稱七覺支）完全是無漏的（Anāsrava，沒有煩惱的）。其餘的既有有漏的（Sāsrava，有煩惱的），也有無漏的。問：道品怎麼會有有漏的呢？菩提（Bodhi，覺悟）是無漏的。那些作為菩提的工具和菩提的眷屬，所以被稱為菩提分（Bodhipākṣika，菩提的部分）。就像這樣，這些與菩提相距較遠的法是有漏的，因為它們隨順於菩提，所以被稱為菩提分。因此，這沒有過失。二禪有三十六道品，未來的禪定也是如此。三禪、四禪以及中間禪，都有三十五道品。二禪有三十六道品，是因為去除了尋（Vitarka，粗略的思考）和伺（Vicāra，細緻的思考）。為什麼呢？因為這個禪定境界沒有覺（Prīti，喜悅）和觀（Vitarka，粗略的思考）。未來的禪定也是如此，也有三十六道品，去除了喜覺支（Prīti-bojjhanga，喜悅的覺悟因素）。為什麼呢？因為還沒有成就，所以沒有喜悅，我之前已經說過了。三禪、四禪以及中間禪都有三十五道品，去除了喜（Prīti，喜悅）和正思惟（Samyak-saṃkalpa，正確的思維）。初禪包含一切道品，三空定（Trīṇi-śūnyatā-samādhīni，三種空性三昧）有三十二道品，有頂天（Bhavāgra，存在之頂）有二十二道品，欲界（Kāmadhātu，慾望界）也是如此。初禪包含一切道品，指的是初禪中包含全部三十七道品。三空定有三十二道品，去除了喜（Prīti，喜悅）、正思惟（Samyak-saṃkalpa，正確的思維）、正語（Samyag-vāc，正確的言語）、正業（Samyak-karmānta，正確的行為）和正命（Samyag-ājīva，正確的謀生）。有頂天有二十二道品，因為完全沒有覺支和道支，所以是二十二道品。無論在哪個地方，覺支之後接著說道分，在那些地方應當知道有有漏和無漏。欲界也是如此，欲界也是二十二道品，完全是有漏的，因為這兩個地方完全是有漏的。問：四食（Catvāra āhārāḥ，四種食物）在哪些境界，是什麼性質？答：在各種食物中，摶食（Kabaḍīkāra āhāra，段食）在欲界中說是三種所入（Trayāṇām āyatanānām，三種處），識食（Vijñāna āhāra，識食）以及思食（Manasañcetanā āhāra，意思食）和觸食（Sparśa āhāra，觸食），這些食物被說成是有漏的。在各種食物中，摶食在欲界中說是三種所入，摶食是欲界的三種所入，即香味觸。事物有十三種，十一種是觸。四大（Cattāri mahābhūtāni，四大元素）和七種造色（Saptavidhā upādāyarūpa，七種衍生色），即所謂的澀、滑、重、輕、冷、飢渴以及香味。問：為什麼色和聲不是食物呢？答：因為見和聞不能增長。滿足根（Indriya，感官）的需要，滋養壯大是食物的意義。或者因為見或聞，由於虛妄分別的力量而產生樂受（Sukha vedanā，快樂的感受），觸生起喜悅，但這種喜悅不能潤澤滋養根。因此，觸是食物，能夠利益。離開分別，色聲香味也能滋養身體。識食（Vijñāna āhāra，識食）...

【English Translation】 English version: Because of the difference, the Buddha spoke of the thirty-seven Bodhipākṣika-dharmāḥ (thirty-seven factors conducive to enlightenment). Among these, the Bojjhanga (seven factors of enlightenment) are entirely Anāsrava (free from defilements). The rest are both Sāsrava (with defilements) and Anāsrava. Question: How can the factors of the path be Sāsrava? Bodhi (enlightenment) is Anāsrava. Those that are instruments of Bodhi and related to Bodhi are therefore called Bodhipākṣika (parts of enlightenment). Thus, those dharmas that are distant from Bodhi are Sāsrava, and because they are in accordance with Bodhi, they are called Bodhipākṣika. Therefore, there is no fault. The second Dhyāna (meditative absorption) has thirty-six, and so does the future Dhyāna. The third, fourth, and intermediate Dhyānas all have thirty-five. The second Dhyāna has thirty-six because Vitarka (initial application of thought) and Vicāra (sustained application of thought) are removed. Why? Because this state of Dhyāna does not have Prīti (joy) and Vitarka (initial application of thought). The future Dhyāna is also the same, having thirty-six, removing the Prīti-bojjhanga (factor of joy in enlightenment). Why? Because it has not yet been achieved, so there is no joy, as I have said before. The third, fourth, and intermediate Dhyānas all have thirty-five, removing Prīti (joy) and Samyak-saṃkalpa (right thought). The first Dhyāna includes all, the Trīṇi-śūnyatā-samādhīni (three samādhis of emptiness) have thirty-two, the Bhavāgra (peak of existence) has twenty-two, and so does the Kāmadhātu (desire realm). The first Dhyāna includes all, meaning that the first Dhyāna includes all thirty-seven. The Trīṇi-śūnyatā-samādhīni have thirty-two, removing Prīti (joy), Samyak-saṃkalpa (right thought), Samyag-vāc (right speech), Samyak-karmānta (right action), and Samyag-ājīva (right livelihood). The Bhavāgra has twenty-two because it completely lacks the factors of enlightenment and the path, so it has twenty-two. Wherever the factors of enlightenment are followed by the factors of the path, it should be known that there are both Sāsrava and Anāsrava. The Kāmadhātu is also the same, having twenty-two, and is entirely Sāsrava because these two places are entirely Sāsrava. Question: In which realms and of what nature are the Catvāra āhārāḥ (four kinds of nutriment)? Answer: Among all the foods, Kabaḍīkāra āhāra (physical food) in the Kāmadhātu is said to be the Trayāṇām āyatanānām (three entrances), Vijñāna āhāra (consciousness as food), and Manasañcetanā āhāra (volition as food) and Sparśa āhāra (contact as food), these foods are said to be Sāsrava. Among all the foods, Kabaḍīkāra āhāra in the Kāmadhātu is said to be the three entrances, physical food is the three entrances of the Kāmadhātu, namely smell, taste, and touch. There are thirteen things, eleven of which are touch. The Cattāri mahābhūtāni (four great elements) and the Saptavidhā upādāyarūpa (seven kinds of derived matter), namely roughness, smoothness, heaviness, lightness, coldness, hunger, thirst, and smell and taste. Question: Why are form and sound not food? Answer: Because seeing and hearing do not increase. Fulfilling the needs of the Indriya (senses) and nourishing growth is the meaning of food. Or because of seeing or hearing, Sukha vedanā (pleasant feeling) arises due to the power of false discrimination, contact gives rise to joy, but this joy cannot moisten and nourish the senses. Therefore, contact is food and can benefit. Apart from discrimination, form, sound, smell, and taste can also nourish the body. Vijñāna āhāra (consciousness as food)...

及思觸是食。說有漏者識思觸是有漏。彼持生相續縛能牽有是故名食。無漏觸等雖利益諸根大。彼不能牽有故斷除有是故非食。有三種事故名食。能牽後有。牽已復牽攝持自身是故名食。彼意思識牽未來有。摶食觸食生已諸有攝持。或復一切諸食皆能牽有。皆能攝持諸根。問曰先所說諸三昧。何者三昧幾種轉。答曰。

無愿有十行　　空二行當知　四行說無相　　是說為聖行

無愿有十行者。無愿三昧總說十行。緣三諦故十行轉。苦中無常苦二行。集中四行如前說。道中四行亦如前說。問曰何故不緣滅。答曰不願求故名無愿。是不樂求義也。不願何等謂苦彼因盡則無。是故彼因亦舍彼因修道儘是故緣道。是故此定緣苦因道不緣滅。或復說于有為不願是故緣三諦。是中修道如服苦藥。如是如空二行當知。身見近對治故。空三昧有二行。何等為二。空無我。身見取我我所行見。我對治故說無我行。我所對治故說空行。如彼法無我是故無我。四行說無相者。無相三昧滅四行轉。除有為行但緣於法。行說無相此中顯示解脫門。故一向無漏三昧。問曰顛倒云何斷何自性。答曰。

謂彼四顛倒　　當知見苦斷　于彼增上見　　見實者廢立

謂彼四顛倒當知見苦斷者。一切四顛倒依苦轉。是故見苦斷已說三

【現代漢語翻譯】現代漢語譯本：及思觸是食（及：和；思：思念；觸：接觸；食：食物）。說有漏者，識思觸是有漏。彼持生相續，縛能牽有，是故名食。無漏觸等雖利益諸根大，彼不能牽有，故斷除有，是故非食。有三種事故名食：能牽後有，牽已復牽，攝持自身，是故名食。彼意思識牽未來有，摶食觸食生已諸有攝持。或復一切諸食皆能牽有，皆能攝持諸根。問曰：先所說諸三昧（Samadhi，禪定），何者三昧幾種轉？答曰：無愿有十行，空二行當知，四行說無相，是說為聖行。無愿有十行者，無愿三昧總說十行。緣三諦（Three Truths）故十行轉。苦中無常苦二行。集中四行如前說。道中四行亦如前說。問曰：何故不緣滅？答曰：不願求故名無愿，是不樂求義也。不願何等？謂苦彼因盡則無，是故彼因亦舍彼因修道儘是故緣道。是故此定緣苦因道不緣滅。或復說于有為不願是故緣三諦。是中修道如服苦藥。如是如空二行當知。身見近對治故，空三昧有二行。何等為二？空無我。身見取我我所行見。我對治故說無我行，我所對治故說空行。如彼法無我是故無我。四行說無相者，無相三昧滅四行轉。除有為行但緣於法。行說無相此中顯示解脫門。故一向無漏三昧。問曰：顛倒云何斷何自性？答曰：謂彼四顛倒，當知見苦斷，于彼增上見，見實者廢立。謂彼四顛倒當知見苦斷者，一切四顛倒依苦轉，是故見苦斷已說三。

【English Translation】 English version: And thought, contact are food. Speaking of the defiled, consciousness, thought, and contact are defiled. They maintain the continuity of existence, binding and drawing beings into existence, therefore they are called food. Although undefiled contact and the like benefit the great elements of the senses, they cannot draw beings into existence, thus cutting off existence, and therefore are not food. There are three reasons why they are called food: they can draw beings into future existence, draw them again after drawing them, and maintain themselves, therefore they are called food. Thought and consciousness draw beings into future existence, while coarse food and contact nourish existing beings. Or, all foods can draw beings into existence and maintain the senses. Question: Among the Samadhis (Samadhi, meditative states) mentioned earlier, which Samadhis turn in how many ways? Answer: The desireless has ten aspects, emptiness has two aspects, four aspects are said to be signless, this is said to be the noble practice. The desireless has ten aspects, meaning the desireless Samadhi generally has ten aspects. Because it is based on the Three Truths (Three Truths), it turns in ten ways. In suffering, there are the two aspects of impermanence and suffering. In accumulation, there are four aspects as previously mentioned. In the path, there are also four aspects as previously mentioned. Question: Why is cessation not considered? Answer: Because it is not desired, it is called desireless, meaning it is not sought with pleasure. What is not desired? It means that suffering and its cause cease to exist, therefore its cause is also abandoned, and the path is cultivated to end its cause, therefore it is based on the path. Therefore, this Samadhi is based on suffering, its cause, and the path, but not on cessation. Or, it is said that there is no desire for conditioned things, therefore it is based on the Three Truths. In this, cultivating the path is like taking bitter medicine. Thus, emptiness has two aspects. Because the view of self is closely counteracted, the emptiness Samadhi has two aspects. What are the two? Emptiness and no-self. The view of self takes the view of 'I' and 'mine'. Because 'I' is counteracted, the aspect of no-self is spoken of. Because 'mine' is counteracted, the aspect of emptiness is spoken of. Just as that Dharma is without self, therefore it is no-self. Four aspects are said to be signless, meaning the signless Samadhi turns in four aspects of cessation. It only relies on Dharma, excluding conditioned actions. The practice is said to be signless, which reveals the gate of liberation. Therefore, it is entirely an undefiled Samadhi. Question: How are the inversions cut off, and what is their nature? Answer: These four inversions, know that they are cut off by seeing suffering, with increased perception of them, those who see reality establish and abolish. These four inversions, know that they are cut off by seeing suffering, meaning all four inversions rely on suffering to turn, therefore, having seen suffering, three are spoken of.

見中。于彼增上見者。此四顛倒三見中少分是見自性。經中想心濁故說想心倒。見實者廢立。何以故增上見中。若得增上如是力顛倒建立。如我見顛倒非我所見。如是邊見常見顛倒非斷見。見取凈樂見顛倒。問曰誰增上。答曰推建立一向顛倒。是故顛倒彼如是想。是故非一切見是顛倒。邪見斷見雖推及一向倒。壞事轉建立戒取。推建立非一向顛倒。取少凈非勝見勝取少勝。我見力建立我所。是故我所見不立顛倒。問曰世尊說多見如六十二見彼見何見攝。答曰五見攝。問曰此云何。答曰。

誹謗于真實　　此見說邪見　非實而建立　　二見及是智

誹謗于真實此見說邪見者。若見謗真實有義言無所有。如無施等是為邪見。非實而建立二見及是智者。于陰中非實我所建立身見。非真實樂凈建立見取。若余非實建立。如見杭建立人想。邪智非邪見。

又戒威儀取　　非因而見因　若攝受邊見　　依常見斷見

又戒威儀取非因而見因者。如自在天因牛戒見等。生天世間流轉解脫。若攝受邊見依常見斷見者。若見諸行常是名常見。如說常者彼不知因果連續。是故於事中立斷是名斷見。是二見名受邊見。除此更無餘見。是故一切見入此見中當知。問曰此見何斷何不斷。答曰。

誹謗而建立　　因見依

【現代漢語翻譯】現代漢語譯本：見（Dṛṣṭi，見解）。在那些增上見（Adhyāśaya-dṛṣṭi，強烈的錯誤見解）中，這四種顛倒（Viparyāsa，錯誤的認知）、三種見（Dṛṣṭi，錯誤的見解）中，只有少部分是見的自性（Svabhāva，本質）。經文中說想（Saṃjñā，認知）和心（Citta，心識）是混濁的，所以說想和心是顛倒的。見真實（Tathatā，真如）的人會揚棄或建立（事物）。為什麼呢？因為在增上見中，如果獲得了增上的力量，就會顛倒地建立。例如，我見（Ātma-dṛṣṭi，認為有我的見解）顛倒，所以認為不是我所見（Ātmīya-dṛṣṭi，認為屬於我的見解）。同樣，邊見（Antagrāha-dṛṣṭi，極端的見解）中的常見（Śāśvata-dṛṣṭi，認為事物永恒存在的見解）是顛倒的，因為它不是斷見（Uccheda-dṛṣṭi，認為事物斷滅的見解）。見取（Dṛṣṭi-parāmarśa，執取錯誤的見解）認為清凈和快樂是顛倒的。問：誰增上？答：是那些推論和建立一向顛倒的人。因此，顛倒就是他們所想的那樣。所以，不是所有的見都是顛倒的。邪見（Mithyā-dṛṣṭi，錯誤的見解）和斷見雖然也推論和一向顛倒，但會破壞事物，反而建立戒取（Śīla-vrata-parāmarśa，執取錯誤的戒律和苦行）。推論和建立並非一向顛倒。執取少許的清凈，並非勝見（Viśiṣṭa-dṛṣṭi，殊勝的見解），勝取少許的殊勝。我見的力量建立了我所。因此，我所見不被認為是顛倒。問：世尊（Bhagavān，佛陀）所說的六十二見（Bāṣṭi-dṛṣṭi，六十二種錯誤的見解）屬於哪種見？答：屬於五見（Pañca-dṛṣṭi，五種根本的錯誤見解）。問：這是怎麼回事？答：『誹謗于真實，此見說邪見；非實而建立，二見及是智。』『誹謗于真實，此見說邪見』的意思是，如果有人誹謗真實，認為有意義的事物是空無所有，例如否定佈施等，這就是邪見。『非實而建立，二見及是智』的意思是，在五蘊（Skandha，構成個體存在的五種要素）中，將非真實的我所建立為身見（Satkāya-dṛṣṭi，認為五蘊和合的身體是我的見解）。將非真實的快樂和清凈建立為見取。如果還有其他非真實的建立，例如將木樁看成人，那就是邪智（Mithyā-jñāna，錯誤的智慧），而不是邪見。『又戒威儀取，非因而見因；若攝受邊見，依常見斷見。』『又戒威儀取，非因而見因』的意思是，例如認為自在天（Īśvara，一種神祇）是因，或者認為牛戒（Go-vrata，模仿牛的行為的苦行）等可以生天，在世間流轉，最終解脫。『若攝受邊見，依常見斷見』的意思是，如果認為諸行（Saṃskāra，一切有為法）是常的，這就被稱為常見。例如，那些說常的人，他們不知道因果（Hetu-phala，原因和結果）的連續性。因此，在事物中建立斷滅，這被稱為斷見。這兩種見被稱為受邊見（Antagrāha-dṛṣṭi，執取極端的見解）。除此之外，沒有其他的見。因此，應當知道一切見都包含在這兩種見中。問：這些見斷什麼，不中斷什麼？答：『誹謗而建立，因見依』

【English Translation】 English version: Dṛṣṭi (Views). Among those Adhyāśaya-dṛṣṭi (Intense Wrong Views), only a small part of these four Viparyāsa (Inverted Perceptions), and three Dṛṣṭi (Wrong Views) is the Svabhāva (Nature) of views. In the scriptures, it is said that Saṃjñā (Perception) and Citta (Mind) are turbid, therefore it is said that Saṃjñā and Citta are inverted. Those who see Tathatā (Suchness) will abandon or establish (things). Why? Because in Adhyāśaya-dṛṣṭi, if one obtains the power of Adhyāśaya, one will establish things in an inverted way. For example, Ātma-dṛṣṭi (Self-View) is inverted, so it is considered not Ātmīya-dṛṣṭi (View of What Belongs to Self). Similarly, Śāśvata-dṛṣṭi (Eternalism) in Antagrāha-dṛṣṭi (Extreme Views) is inverted because it is not Uccheda-dṛṣṭi (Annihilationism). Dṛṣṭi-parāmarśa (Clinging to Wrong Views) considers purity and happiness to be inverted. Question: Who is Adhyāśaya? Answer: Those who infer and establish one-sided inversion. Therefore, inversion is what they think. So, not all views are inverted. Although Mithyā-dṛṣṭi (Wrong View) and Uccheda-dṛṣṭi also infer and are one-sidedly inverted, they destroy things and instead establish Śīla-vrata-parāmarśa (Clinging to Wrong Precepts and Practices). Inference and establishment are not one-sidedly inverted. Clinging to a little purity is not Viśiṣṭa-dṛṣṭi (Superior View), and superiorly grasping a little superiority. The power of Ātma-dṛṣṭi establishes Ātmīya. Therefore, Ātmīya-dṛṣṭi is not considered inverted. Question: Which view do the sixty-two Bāṣṭi-dṛṣṭi (Sixty-Two Wrong Views) mentioned by Bhagavan (The Blessed One) belong to? Answer: They belong to the Pañca-dṛṣṭi (Five Views). Question: How is this so? Answer: 'Slandering the truth, this view is called wrong view; establishing what is unreal, two views and wisdom.' 'Slandering the truth, this view is called wrong view' means that if someone slanders the truth, thinking that meaningful things are empty and non-existent, such as denying giving, this is Mithyā-dṛṣṭi. 'Establishing what is unreal, two views and wisdom' means that in the Skandha (Aggregates), establishing the unreal as Satkāya-dṛṣṭi (Self-Identity View). Establishing unreal happiness and purity as Dṛṣṭi-parāmarśa. If there are other unreal establishments, such as seeing a person in a stake, that is Mithyā-jñāna (Wrong Knowledge), not Mithyā-dṛṣṭi. 'Also clinging to precepts and rituals, seeing cause in non-cause; if embracing extreme views, relying on eternalism and annihilationism.' 'Also clinging to precepts and rituals, seeing cause in non-cause' means, for example, thinking that Īśvara (A deity) is the cause, or thinking that Go-vrata (Cow Vow) etc. can lead to rebirth in heaven, transmigration in the world, and ultimate liberation. 'If embracing extreme views, relying on eternalism and annihilationism' means that if one thinks that Saṃskāra (Conditioned Phenomena) are permanent, this is called Śāśvata-dṛṣṭi. For example, those who say permanence do not know the continuity of Hetu-phala (Cause and Effect). Therefore, establishing annihilation in things is called Uccheda-dṛṣṭi. These two views are called Antagrāha-dṛṣṭi. Apart from these, there are no other views. Therefore, it should be known that all views are included in these two views. Question: What do these views cut off, and what do they not cut off? Answer: 'Slandering and establishing, relying on causal views'

二邊　隨於此事轉　　若見彼則斷

誹謗邪見已說。彼若謗苦彼說見苦斷。如是集等建立不實說二見。彼身見於苦建立見苦斷。見取若見苦斷樂等建立是故見苦斷當知。如是見集斷等戒取。若依于有漏轉彼見苦斷。若依無漏轉彼見道斷當知。斷見常見依苦轉。是故見苦所斷。

阿毗曇心論經卷第五大正藏第 28 冊 No. 1551 阿毗曇心論經

阿毗曇心論經卷第六

法勝論大德優波扇多釋

高齊天竺三藏那連提耶舍譯(六卷成部)修多羅品之二(別譯)

問曰。世尊說二十二根。彼云何。答曰。

謂眼等四根　　身根有三種　如意根及命　　此根生死依

謂眼等四根者。眼耳鼻舌。彼眼根眼識依凈色。於色已見今見未來或當知此。或復有異彼余自分。問曰何謂自分。答曰彼相似義也。如色不曾見今不見當不見。何以故識空故。如是一切如識自依說。身根有三種者。身根亦如是。彼說三種身根男根女根。如意根何者意根。若心意識彼復六識身。若已知法今知法當知法。或復是自分彼無生法如是當來。及命者命根第九彼三界壽。此根說生死依故說根。眾生生死故。

受是煩惱伴　　信等依涅槃　九根若無漏　　此三依于道

受是煩惱伴者

【現代漢語翻譯】現代漢語譯本二邊隨於此事轉若見彼則斷誹謗邪見已說。彼若謗苦彼說見苦斷。如是集等建立不實說二見。彼身見於苦建立見苦斷。見取若見苦斷樂等建立是故見苦斷當知。如是見集斷等戒取。若依于有漏轉彼見苦斷。若依無漏轉彼見道斷當知。斷見常見依苦轉。是故見苦所斷。阿毗曇心論經卷第五大正藏第 28 冊 No. 1551 阿毗曇心論經阿毗曇心論經卷第六法勝論大德優波扇多(Upasanta)釋高齊天竺三藏那連提耶舍(Narendrayasas)譯(六卷成部)修多羅品之二(別譯) 問曰。世尊說二十二根。彼云何。答曰。謂眼等四根身根有三種如意根及命此根生死依謂眼等四根者。眼耳鼻舌。彼眼根眼識依凈色。於色已見今見未來或當知此。或復有異彼余自分。問曰何謂自分。答曰彼相似義也。如色不曾見今不見當不見。何以故識空故。如是一切如識自依說。身根有三種者。身根亦如是。彼說三種身根男根女根。如意根何者意根。若心意識彼復六識身。若已知法今知法當知法。或復是自分彼無生法如是當來。及命者命根第九彼三界壽。此根說生死依故說根。眾生生死故。受是煩惱伴信等依涅槃九根若無漏此三依于道受是煩惱伴者

【English Translation】 English version Two Extremes Following this matter's turning, if one sees that, then sever it. Slander and wrong views have been spoken of. If one slanders suffering, it is said that seeing suffering severs it. Thus, the establishment of the aggregates, etc., falsely speaks of two views. The view of self based on suffering establishes the severance of seeing suffering. Grasping at views, if one sees the severance of suffering, the establishment of pleasure, etc., therefore, one should know that seeing suffering is severed. Likewise, grasping at precepts, etc., severs the aggregates. If relying on the outflows' turning, one sees the severance of suffering. If relying on the non-outflows' turning, one should know that one sees the severance of the path. The view of permanence and the view of annihilation rely on the turning of suffering. Therefore, seeing suffering is what is severed. Abhidharmahrdaya-sutra-sastra Volume 5 Taisho Tripitaka Volume 28 No. 1551 Abhidharmahrdaya-sutra-sastra Abhidharmahrdaya-sutra-sastra Volume 6 Commentary by the Venerable Upasanta (Upasanta) of the Dharmavijaya School Translated by the Tripiṭaka Master Narendrayasas (Narendrayasas) of Tianzhu (India) of the Northern Qi Dynasty (Six fascicles forming a complete text) Sutra Chapter 2 (Separate Translation) Question: The World-Honored One spoke of twenty-two roots. What are they? Answer: The four roots, such as the eye, The body root has three kinds, Such as the mind root and life, These roots are the basis of birth and death. The four roots, such as the eye, are the eye, ear, nose, and tongue. The eye root relies on pure form for eye consciousness. Regarding form, one has already seen, now sees, will see in the future, or should know this. Or there is a difference in one's own share. Question: What is one's own share? Answer: It is the meaning of similarity. For example, a form that has not been seen, is not seen now, and will not be seen. Why? Because consciousness is empty. Thus, everything is spoken of as consciousness relies on itself. The body root has three kinds, and the body root is also like this. It speaks of three kinds of body roots: the male root, the female root. What is the mind root? If it is mind, consciousness, it is also the six consciousness bodies. If one has already known the Dharma, now knows the Dharma, will know the Dharma, or it is one's own share, that unarisen Dharma is like this in the future. And life, the life root is the ninth, the lifespan of the three realms. These roots are said to be the basis of birth and death, therefore they are called roots. Because beings are born and die. Feeling is a companion of afflictions, Faith, etc., rely on Nirvana, If the nine roots are without outflows, These three rely on the path. Feeling is a companion of afflictions

。苦樂憂喜舍受。雜煩惱煩惱伴依地故說根。信等依涅槃者。言精進念定慧依寂滅伴故說根。九根若無漏。是三依于道者。信等五喜樂舍意根等。有漏無漏此中若無漏。彼依于道三根說。如賢聖品說。如是諸根名二十二。事十七。男根女根身根少分。三無漏無異。問曰何者是根義。答曰彼增上義是根義。如人主獸王一切法有增上主。彼最勝增上主名根。彼取六境界增上主。男女二根眾生差別分別增上主。初時無差別。命根持眾生身增上。受有煩惱增上。信等涅槃增上。無漏道差別增上。

欲界四善八　　色種根有七　諸心數有十　　一心智者說

欲界四者。如是根四在欲界。男女憂苦決定欲界相應。問曰何故色界無男女根。答曰無受用事故。鼻舌二根亦應無。為端嚴身故生無妨。又男女二根令身醜惡故無。無苦根非逼迫果故。彼他不惱故無憂根。何以故無知生故。彼智知欲界。余色根意根界品已說。舍根信等五根三界相應不相應。喜樂根色慾相應不相應。無漏三根決定不相應命根。雜品當說。問曰幾善。答曰善八。信等五三無漏必定是善非不善。余憂根受等善不善無記憂根命根后當說。余如界品說。如是取色七者眼等五及男女根。此等是色余非色。問曰幾心性幾非心性如是廣說。答曰諸心數有十。五受五

【現代漢語翻譯】現代漢語譯本：苦受、樂受、憂受、喜受、舍受。由於它們與雜染的煩惱相伴隨並作為其所依之地，所以被稱為『根』。而信根等依靠涅槃，是因為精進、念、定、慧等依靠寂滅，並與之相伴隨，所以被稱為『根』。如果九根是無漏的，那麼這三者是依靠于道的：信根等五根、喜根、樂根、舍根、意根等。有漏和無漏都在其中，如果它們是無漏的，那麼它們所依靠的道的三根就會被闡述，正如《賢聖品》中所說。像這樣，這些根被稱為二十二根，涉及十七件事：男根、女根、身根（少部分）。三無漏根沒有區別。問：什麼是『根』的含義？答：『增上』的含義就是『根』的含義。就像人主、獸王一樣，一切法都有增上的主宰。那最殊勝的增上主宰就叫做『根』。它們獲取六種境界是增上主宰，男女二根是眾生差別分別的增上主宰，最初時沒有差別。命根是維持眾生身體的增上。受是煩惱的增上。信等是涅槃的增上。無漏道是差別的增上。欲界有四種善根，八種根，色界有七種根。各種心所法有十種，這是有智慧的人所說的。欲界四種根：這四種根在欲界中，即男女根、憂根、苦根，它們決定與欲界相應。問：為什麼色界沒有男女根？答：因為沒有受用的緣故。鼻根和舌根也應該沒有，但爲了端正身體的緣故，產生也沒有妨礙。而且男女二根會使身體醜陋，所以沒有。沒有苦根是因為它不是逼迫的果報。因為他人不惱害，所以沒有憂根。為什麼沒有知覺的產生？因為智慧知道欲界。其餘的色根和意根已經在界品中說過了。舍根、信根等五根與三界相應或不相應。喜根和樂根與色界相應或不相應。無漏的三根決定不相應于命根。雜品中將會說到。問：有多少是善的？答：有八種善。信根等五根和三種無漏根必定是善的，不是不善的。其餘的憂根、受等是善、不善或無記的。憂根和命根將在後面說到。其餘的如界品中所說。像這樣，取色界的七種根：眼根等五根以及男女根。這些是色法，其餘不是色法。問：有多少是心性的，有多少是非心性的？像這樣廣泛地說。答：各種心所法有十種，五種受和五種...

【English Translation】 English version: Suffering, pleasure, sorrow, joy, and equanimity. Because they are accompanied by defiled afflictions and serve as their basis, they are called 'roots'. Faith and the like rely on Nirvana because diligence, mindfulness, concentration, and wisdom rely on tranquility and accompany it, so they are called 'roots'. If the nine roots are unconditioned, then these three rely on the path: the five roots of faith and the like, joy, pleasure, equanimity, and the mind root. Conditioned and unconditioned are both included, and if they are unconditioned, then the three roots on which they rely on the path will be explained, as stated in the 'Noble Ones' chapter. Thus, these roots are called the twenty-two roots, involving seventeen things: the male root, the female root, and the body root (partially). The three unconditioned roots are not different. Question: What is the meaning of 'root'? Answer: The meaning of 'dominance' is the meaning of 'root'. Just like a ruler or a king of beasts, all dharmas have a dominant master. That most supreme dominant master is called 'root'. They obtain the six realms as dominant masters, and the male and female roots are the dominant masters of the distinctions and differentiations of beings, initially without difference. The life root is the dominant master that sustains the bodies of beings. Feeling is the dominance of afflictions. Faith and the like are the dominance of Nirvana. The unconditioned path is the dominance of differentiation. In the desire realm, there are four wholesome roots and eight roots. In the form realm, there are seven roots. There are ten kinds of mental factors, as said by the wise. The four roots in the desire realm: these four roots are in the desire realm, namely the male and female roots, sorrow, and suffering, which are definitely associated with the desire realm. Question: Why are there no male and female roots in the form realm? Answer: Because there is no enjoyment. The nose and tongue roots should also not exist, but there is no harm in their arising for the sake of a dignified body. Moreover, the male and female roots would make the body ugly, so they do not exist. There is no suffering root because it is not the result of oppression. Because others do not harm, there is no sorrow root. Why is there no arising of perception? Because wisdom knows the desire realm. The remaining form roots and mind root have already been discussed in the realm chapter. The equanimity root, the faith root, and the other five roots are associated or not associated with the three realms. The joy and pleasure roots are associated or not associated with the form realm. The three unconditioned roots are definitely not associated with the life root. This will be discussed in the miscellaneous chapter. Question: How many are wholesome? Answer: There are eight wholesome roots. The five roots of faith and the like and the three unconditioned roots are definitely wholesome, not unwholesome. The remaining sorrow root, feeling, etc., are wholesome, unwholesome, or neutral. The sorrow root and the life root will be discussed later. The rest is as described in the realm chapter. Thus, taking the seven roots of the form realm: the five roots of the eye, etc., and the male and female roots. These are form dharmas, and the rest are not form dharmas. Question: How many are mental and how many are non-mental? Speaking broadly like this. Answer: There are ten kinds of mental factors, five kinds of feeling, and five kinds of...

信等。一心智者說者。意根一種心自性。無漏前已說九根無漏。三餘非心心數決定。問曰幾有報幾無報。答曰。

一及七有報　　此義應當知　十三中是報　　見實者所說

一及十有報此義應當知者。憂根一向有報。何以故善不善故。問曰何故憂根無記無。答曰憂根與喜下劣行相違。非身邊見相應故。非隱沒無記分別轉故。非不隱沒無記。非工巧報生威儀等分別生。若彼分別生誰在於后。非離欲滅離欲不斷故。非不隱沒無記。是故非不隱沒無記。憂根信等中若有漏彼有報。若無漏彼無報。意根及三受若不善善有漏彼有報。無記無漏無報。苦根善不善有報。無記無報余根非有報。問曰何故不善善有漏有報。答曰堅固住故資助力。如畦水潤糞覆爛壞堅固種子生。非無漏無資緣故。如在倉中種子。雖堅不生愛水不潤故。余煩惱如糞無故不能爛壞。非無記有報。如爛種子雖置畦中不生。問曰幾根是報。答曰十三中是報見實者所說。七色根意根命根。除憂根四受是有報。亦有非報色長養非報余是報。命根正受果壽行數。彼非報余是報。意根及受善穢污非報。威儀工巧變化心數非報。余是報余根決定非報。問曰幾根最初生時得報。答曰。

二或六七八　　初念生時得　欲中有報相　　色六及上一

若眾生

【現代漢語翻譯】信等（Sad-dha，等指信等其他心所）。一心智者說者。意根（Mano-indriya，意根）是一種心自性。無漏前已說九根無漏。三餘非心心數決定。問：有幾種是有報的，幾種是無報的？答：

一及七有報　　此義應當知　十三中是報　　見實者所說

『一及十有報此義應當知』者。憂根（Dukkha-indriya，憂根）一向有報。何以故？善不善故。問：何故憂根無記無？答：憂根與喜下劣行相違。非身邊見相應故。非隱沒無記分別轉故。非不隱沒無記。非工巧報生威儀等分別生。若彼分別生誰在於后？非離欲滅離欲不斷故。非不隱沒無記。是故非不隱沒無記。憂根信等中若有漏彼有報。若無漏彼無報。意根及三受若不善善有漏彼有報。無記無漏無報。苦根善不善有報。無記無報余根非有報。問：何故不善善有漏有報？答：堅固住故資助力。如畦水潤糞覆爛壞堅固種子生。非無漏無資緣故。如在倉中種子。雖堅不生愛水不潤故。余煩惱如糞無故不能爛壞。非無記有報。如爛種子雖置畦中不生。問：幾根是報？答：十三中是報見實者所說。七色根（Satta-vanna-indriya，七色根），意根（Mano-indriya，意根），命根（Jivita-indriya，命根）。除憂根（Dukkha-indriya，憂根）四受是有報。亦有非報色長養非報余是報。命根正受果壽行數。彼非報余是報。意根（Mano-indriya，意根）及受善穢污非報。威儀工巧變化心數非報。余是報余根決定非報。問：幾根最初生時得報？答：

二或六七八　　初念生時得　欲中有報相　　色六及上一

若眾生

【English Translation】 English version: Faith, etc. (Saddha, etc., referring to other mental factors like faith). The wise say that the mind-root (Mano-indriya, mind-root) is a kind of mind-nature. It has already been said that the nine roots are without outflows. The remaining three are definitely not mind or mental properties. Question: How many are with retribution and how many are without retribution? Answer:

One and seven have retribution　　This meaning should be known 　Among the thirteen, these have retribution　　As said by those who see the truth

『One and ten have retribution, this meaning should be known.』 The sorrow-root (Dukkha-indriya, sorrow-root) always has retribution. Why? Because of good and non-good. Question: Why is the sorrow-root neither neutral nor without retribution? Answer: The sorrow-root is contrary to the inferior conduct of joy. It does not correspond to the view of self or what belongs to self. It does not transform through obscured neutral discrimination. It is not unobscured neutral. It does not arise from skillful retribution, demeanor, etc., through discrimination. If that discrimination arises, who is after it? It is not detached from desire, extinguished from desire, or uninterrupted from desire. It is not unobscured neutral. Therefore, it is not unobscured neutral. Among the sorrow-root, faith, etc., if there are outflows, they have retribution. If there are no outflows, they have no retribution. If the mind-root and the three feelings are non-good, good, and have outflows, they have retribution. Neutral and without outflows have no retribution. The suffering-root has retribution for good and non-good. Neutral has no retribution, and the remaining roots do not have retribution. Question: Why do non-good, good, and having outflows have retribution? Answer: Because they firmly abide and provide assistance. Like a field where water irrigates, manure covers, rots, and destroys, and firm seeds grow. It is not without outflows because there is no assistance. Like seeds in a granary, although firm, they do not grow because the water of love does not irrigate them. Other afflictions are like manure, and without it, they cannot rot and destroy. Neutral does not have retribution. Like rotten seeds, even if placed in a field, they do not grow. Question: How many roots have retribution? Answer: Among the thirteen, these have retribution, as said by those who see the truth. The seven sense-roots (Satta-vanna-indriya, seven sense-roots), the mind-root (Mano-indriya, mind-root), and the life-root (Jivita-indriya, life-root). Except for the sorrow-root (Dukkha-indriya, sorrow-root), the four feelings have retribution. There are also non-retribution colors that nourish, which are not retribution; the rest are retribution. The life-root receives the correct fruit of life and the number of actions. These are not retribution; the rest are retribution. The mind-root (Mano-indriya, mind-root) and the feelings of good and defilement are not retribution. Demeanor, skill, and transformation of mental properties are not retribution. The rest are retribution, and the remaining roots are definitely not retribution. Question: How many roots obtain retribution at the time of their initial arising? Answer:

Two or six, seven, or eight　　Are obtained at the time of the first thought 　In the desire realm, there is the aspect of retribution　　Six in the form realm and above

If sentient beings

根次第生。卵生濕生胎生彼初念二根報生身根及命根。意根彼是穢污是故不取。非穢污心為連繫報。非穢污是故非報。舍根亦如是。化生無根六色根五及命根。一切化生不少眼根等。一根七二根八。欲中有報根故。此法用欲界眾生當知。色六及上一者。色界得六。無色界一但命根。問曰死時最後舍幾根。答曰。

舍四八與九　　亦說舍於十　漸終及頓沒　　善舍各增五

舍四八與九亦說舍於十漸終及頓沒者。無記心漸終舍四身意命舍根。無根一時無記心死舍八。謂眼等根命意舍根。一根九二根十不善心亦爾。問曰善心舍幾根。答曰善舍各增五。於是中加信等五根。色無色隨所得亦如是。問曰幾見斷如是等應當廣說。答曰。

二斷無斷四　　六根則二種　三無漏不斷　　余則修道盡

二斷無斷四者。意根及三種受此見斷修斷。若無漏無斷。六根則二種者憂根見修斷。信等五根修道斷不斷。三無漏不斷者。一向無漏故。余則修道盡者。餘九根修道斷。彼眼等八不穢污故。修道斷墮生死故非不斷。苦根五識身是故修道斷。問曰世尊說六識身。彼取何法。答曰。

若取識根義　　五種心境界　若取一切法　　是則意識界

若取識根義五種心境界者。色等五境界五識身取。眼識取色色形相

【現代漢語翻譯】現代漢語譯本：根的次第生起：卵生、濕生、胎生，它們最初一念有二根，即報生身根和命根。意根是染污的，所以不包括在內。非染污的心是連繫果報的，非染污的所以不是果報。舍根也是如此。化生沒有根，有六色根（眼、耳、鼻、舌、身、色）和五根（眼、耳、鼻、舌、身）以及命根。一切化生不少於眼根等。一根有七個，二根有八個。因為欲界中有果報根。這個法則適用於欲界眾生。色界有六個，以及更上一層的一個。獲得六個。無色界只有一個命根。

問：死亡時最後捨棄幾個根？

答：

捨棄四、八和九，也有說捨棄十個。漸終和頓沒，善心捨棄各增加五個。

捨棄四、八和九，也有說捨棄十個，漸終和頓沒：無記心漸終時捨棄四個，即身根、意根、命根、舍根。無根一時無記心死亡時捨棄八個，即眼等根、命根、意根、舍根。一根有九個，二根有十個，不善心也是如此。

問：善心捨棄幾個根？

答：善心捨棄各增加五個。於是在其中加上信等五根。色界和無色界隨所得也是如此。

問：幾種是見斷，像這樣等應當廣說。

答：

二斷無斷四，六根則二種。三無漏不斷，其餘則是修道盡。

二斷無斷四：意根和三種受（苦受、樂受、不苦不樂受）是見斷和修斷。如果是無漏，則無斷。六根則二種：憂根是見修斷。信等五根是修道斷和不斷。三無漏不斷：因為一向是無漏的。其餘則是修道盡：其餘九根是修道斷。那些眼等八根因為不染污。修道斷會墮入生死輪迴，所以不是不斷。苦根是五識身，所以是修道斷。

問：世尊說六識身，那裡取什麼法？

答：

如果取識根的意義，五種心境界。如果取一切法，那就是意識界。

如果取識根的意義，五種心境界：色等五種境界是五識身所取。眼識取形相。

【English Translation】 English version: The order of arising of roots: oviparous (born from eggs), viviparous (born from womb), and moisture-born beings initially have two roots in their first thought: the resultant body root and the life root. The mind root is defiled, so it is not included. A non-defiled mind is the connection to the result; being non-defiled, it is not the result. The root of relinquishment is also the same. Transformation-born beings have no roots, but have six sense-sphere roots (eye, ear, nose, tongue, body, and form) and five roots (eye, ear, nose, tongue, body) as well as the life root. All transformation-born beings have no fewer than the eye root, etc. One root has seven, two roots have eight. Because there are resultant roots in the desire realm. This Dharma applies to beings in the desire realm. The form realm has six, and the higher realm has one. Six are obtained. The formless realm has only the life root.

Question: How many roots are finally relinquished at the time of death?

Answer:

Four, eight, and nine are relinquished; it is also said that ten are relinquished. Gradual cessation and sudden demise; wholesome relinquishment each increases by five.

Relinquishing four, eight, and nine; it is also said that ten are relinquished; gradual cessation and sudden demise: When the neutral mind gradually ceases, four are relinquished: the body root, mind root, life root, and root of relinquishment. When the rootless neutral mind dies suddenly, eight are relinquished: namely, the eye root, etc., the life root, the mind root, and the root of relinquishment. One root has nine, two roots have ten; unwholesome minds are also like this.

Question: How many roots are relinquished by a wholesome mind?

Answer: Wholesome relinquishment each increases by five. Thus, the five roots of faith, etc., are added. The form and formless realms are also like this, according to what is obtained.

Question: How many are severed by seeing, and so on? This should be explained in detail.

Answer:

Two are severed, four are unsevered; the six roots are of two kinds. Three are unconditioned and unsevered; the rest are exhausted by the path of cultivation.

Two are severed, four are unsevered: The mind root and the three feelings (painful, pleasant, neither painful nor pleasant) are severed by seeing and severed by cultivation. If it is unconditioned, then it is unsevered. The six roots are of two kinds: the root of sorrow is severed by seeing and severed by cultivation. The five roots of faith, etc., are severed by the path of cultivation and unsevered. Three are unconditioned and unsevered: because they are always unconditioned. The rest are exhausted by the path of cultivation: the remaining nine roots are severed by the path of cultivation. Those eight roots, such as the eye root, etc., are not defiled. Severance by the path of cultivation causes one to fall into the cycle of birth and death, so it is not unsevered. The root of suffering is the five consciousnesses, so it is severed by the path of cultivation.

Question: The World Honored One spoke of the six consciousnesses; what Dharma is taken there?

Answer:

If the meaning of the root of consciousness is taken, the five objects of mind. If all Dharmas are taken, then it is the realm of consciousness.

If the meaning of the root of consciousness is taken, the five objects of mind: the five objects such as form, etc., are taken by the five consciousnesses. Eye consciousness takes form.

色者。謂青等無量種。形相者長等無量種。彼眼等不到取眼著藥。捭則不見。耳識聲亦不到取。鼻香舌味身觸此到取。一切五識身能取現在境界。問曰意識云何取。答曰若取一切法是則意識界。若五識身所取。彼若不取過去未來。現在法及無為一切意識取。除彼剎那自體共生相應法。問曰初知不壞境界已說此境界。云何十種差別。答欲界相應不相應如是。色界無色界如是。無漏有為無為善無記。問曰十智一一智幾法境界。答曰。

五法應當知　　法智之境界　七種隨順智　　他心境界三

五法應當知法智之境界者。欲界相應不相應及無漏無為善。七種隨順智者。色無色無漏相應不相應善無為。他心境界三者。欲色界無漏相應。

有漏當知十　　因果智有六　解脫智一法　　道智二餘九

有漏當知十者。世俗智一切十種法境界。因果智有六者。苦集智三界相應不相應。解脫智一法者。滅智中一無為善。道智二者。道智有為無漏相應不相應。餘九者。盡智無生智境界九法除無為。無記使境界如前說。復欲總說故說此。

自地諸煩惱　　定使于自地　自種一切遍　　在彼種類中

自地諸煩惱定使于自地者。欲界一切使所使。欲界乃至有頂地彼地亦然。勝故對治故下地上地不使。離欲現

【現代漢語翻譯】現代漢語譯本『色』（Rūpa，物質）是指青色等無數種顏色。『形相』（Samsthāna，形狀）是指長形等無數種形狀。眼識等不能直接獲取，眼睛需要依靠藥物才能看見。如果被遮擋，就無法看見。耳識對聲音的感知也是間接的。鼻識對氣味、舌識對味道、身識對觸覺是直接獲取。一切五識（眼、耳、鼻、舌、身識）能夠獲取現在的境界。問：意識（Manovijñāna）如何獲取？答：如果能獲取一切法（Dharma，事物），那就是意識的境界。五識所獲取的，意識可以獲取，也可以不獲取。過去、未來、現在的法以及無為法（Asamskrta，非造作法），一切都由意識獲取，除了剎那生滅的自體以及與其共同生起的相應法。問：最初了知不壞的境界已經說過，這境界有哪十種差別？答：欲界（Kāmadhātu，慾望界）相應和不相應，有為（有作用的）和無為，有漏（有煩惱的）和無漏（無煩惱的），善和無記（非善非惡）。問：十智（Daśa jñānāni，十種智慧）中的每一種智慧，其境界是什麼？答：五法應當知，法智之境界；七種隨順智，他心境界三。五法應當知法智之境界：欲界相應和不相應，以及無漏、無為、善。七種隨順智：色界（Rūpadhātu，色界）、無色界（Arūpadhātu，無色界）、無漏相應和不相應，善和無為。他心境界三：欲界、無漏相應。有漏當知十，因果智有六；解脫智一法，道智二餘九。有漏當知十：世俗智（Samvrti-jñāna，世俗諦智）的一切十種法境界。因果智有六：苦智（Dukkha-jñāna，知苦之智）、集智（Samudaya-jñāna，知集之智）的三界（欲界、色界、無色界）相應和不相應。解脫智一法：滅智（Nirodha-jñāna，知滅之智）中的一個無為善。道智二：道智（Mārga-jñāna，知道之智）的有為無漏相應和不相應。餘九：盡智（Ksaya-jñāna，知盡之智）、無生智（Anutpāda-jñāna，知無生之智）的境界是九法，除了無為。無記使（Avyākrta-anuśaya，無記隨眠）的境界如前所說。再次想要總說，所以說這個。自地諸煩惱，定使于自地；自種一切遍，在彼種類中。自地諸煩惱定使于自地：欲界的一切隨眠所隨使，欲界乃至有頂地（Bhavāgra，三界之頂）也是如此。因為殊勝和對治的緣故，下地和上地不隨使。遠離慾望的顯現。

【English Translation】 English version 'Rūpa' (色者, Form) refers to countless types of colors such as blue. 'Samsthāna' (形相者, Shape) refers to countless types of shapes such as long. The eye consciousness, etc., cannot directly grasp; the eye relies on medicine to see. If obstructed, it cannot see. The ear consciousness's perception of sound is also indirect. The nose consciousness of smell, the tongue consciousness of taste, and the body consciousness of touch are direct grasping. All five consciousnesses (eye, ear, nose, tongue, body consciousness) can grasp present realms. Question: How does the mind consciousness (Manovijñāna) grasp? Answer: If it can grasp all dharmas (法, things), then that is the realm of mind consciousness. What the five consciousnesses grasp, the mind consciousness can grasp or not grasp. Past, future, and present dharmas, as well as unconditioned dharmas (Asamskrta, 無為法), are all grasped by mind consciousness, except for the momentary self-nature and the corresponding dharmas that arise together with it. Question: The initial knowing of the indestructible realm has already been spoken of; what are the ten differences of this realm? Answer: Corresponding and non-corresponding to the desire realm (Kāmadhātu, 欲界), conditioned (having effect) and unconditioned, defiled (having afflictions) and undefiled (without afflictions), good and neutral. Question: What is the realm of each of the ten wisdoms (Daśa jñānāni, 十智)? Answer: 'Five dharmas should be known, the realm of Dharma-wisdom; seven kinds of following wisdom, the realm of others' minds is three.' 'Five dharmas should be known, the realm of Dharma-wisdom': corresponding and non-corresponding to the desire realm, as well as undefiled, unconditioned, and good. 'Seven kinds of following wisdom': corresponding and non-corresponding to the form realm (Rūpadhātu, 色界), the formless realm (Arūpadhātu, 無色界), undefiled, good, and unconditioned. 'The realm of others' minds is three': corresponding to the desire realm and undefiled. 'Defiled should be known as ten, wisdom of cause and effect is six; wisdom of liberation is one dharma, wisdom of the path is two, the rest is nine.' 'Defiled should be known as ten': all ten kinds of dharma realms of conventional wisdom (Samvrti-jñāna, 世俗智). 'Wisdom of cause and effect is six': corresponding and non-corresponding to the three realms (desire realm, form realm, formless realm) of the wisdom of suffering (Dukkha-jñāna, 苦智) and the wisdom of accumulation (Samudaya-jñāna, 集智). 'Wisdom of liberation is one dharma': one unconditioned good in the wisdom of cessation (Nirodha-jñāna, 滅智). 'Wisdom of the path is two': corresponding and non-corresponding to the conditioned and undefiled of the wisdom of the path (Mārga-jñāna, 道智). 'The rest is nine': the realm of the wisdom of exhaustion (Ksaya-jñāna, 盡智) and the wisdom of non-arising (Anutpāda-jñāna, 無生智) is nine dharmas, except for the unconditioned. The realm of neutral latent tendencies (Avyākrta-anuśaya, 無記隨眠) is as previously stated. Wanting to speak generally again, therefore this is said. 'The afflictions of one's own realm, definitely cause in one's own realm; all pervasive in one's own kind, within that category.' 'The afflictions of one's own realm, definitely cause in one's own realm': all latent tendencies of the desire realm cause in the desire realm, and so on up to the peak of existence (Bhavāgra, 有頂地). Because of superiority and counteraction, the lower and upper realms do not cause. The manifestation of being apart from desire.

前上地下地不使。自種一切遍在彼種類中者。自種類法自種類使所使。一切遍他類亦使如身見。見苦斷使所使見集斷等他類亦使。如是一切遍使說。乃至修道斷修道斷一切使。所使一切遍使。

三界定煩惱　　如是定三界　如是說二界　　一界生亦然

三界定煩惱如是定三界者。三界攝煩惱中三界使所使。隨方便如意根。三界于中一切三界使所使。如是說二界者二界所攝法二界使所使。如方便如覺觀欲界及色界。于中欲界色界使所使。一界生亦然者。一界所攝法一界使所使。如憂根欲界于中欲界使所使。

此佛所說經　　若事我已說　識智及諸使　　觀察此三門

此佛所說經中。若我所說法此三門應宣說。識門智門使門。如欲界中根事一切有。是故欲界六識身當知相應不相應故。七智知除比智滅智道智。五種類攝故。欲界一切使所使。色界三根事有此四識識七智知。色無色界一切使所使。無色界無五境界。但一識識六智知。除他心智法智滅智道智。無色界一切使所使。如是一切應當知。

雜品第九

已說定相續　　種種諸餘法　于上眾雜義　　我今當略說

已說定相續種種諸餘法者。已說諸法彼此相續種種聚。于上眾雜義我今當略說者。于上所說廣義今略說。

有緣

【現代漢語翻譯】現代漢語譯本：前際、上地、下地，不使（指煩惱不生起）。自種（指自身）的一切遍在於彼種類中者，自種類法，自種類使所使（指煩惱）。一切遍於他類也同樣使，如身見（Sakkāya-ditthi，認為五蘊為我）。見苦斷使所使，見集斷等他類也同樣使。像這樣一切遍使說，乃至修道斷，修道斷一切使，所使一切遍使。

三界定煩惱，如是定三界，如是說二界，一界生亦然。

三界定煩惱，如是定三界者，三界所攝的煩惱中，三界使所使。隨方便如意根（Manindriya，意根）。三界于中一切三界使所使。如是說二界者，二界所攝法，二界使所使。如方便如覺觀，欲界及色界。于中欲界色界使所使。一界生亦然者，一界所攝法，一界使所使。如憂根，欲界于中欲界使所使。

此佛所說經，若事我已說，識智及諸使，觀察此三門。

此佛所說經中，若我所說法，此三門應宣說：識門、智門、使門。如欲界中根事一切有。是故欲界六識身當知，相應不相應故。七智知，除比智（Paricciya-ñana，遍知智）、滅智（Nirodha-ñana，滅盡智）、道智（Magga-ñana，道智）。五種類攝故。欲界一切使所使。色界三根事有，此四識識，七智知。色界無色界一切使所使。無色界無五境界，但一識識，六智知，除他心智（Paracitta-ñana，知他心智）、法智（Dhamma-ñana，知法智）、滅智（Nirodha-ñana，滅盡智）、道智（Magga-ñana，道智）。無色界一切使所使。如是一切應當知。

雜品第九

已說定相續，種種諸餘法，于上眾雜義，我今當略說。

已說定相續，種種諸餘法者，已說諸法彼此相續種種聚。于上眾雜義我今當略說者，于上所說廣義今略說。

有緣

【English Translation】 English version: 'Not making' the past, the upper realms, the lower realms. Those who are of the same kind, everything is pervasive in that kind. The law of one's own kind, the afflictions caused by one's own kind. Everything pervasive in other kinds also causes, like Sakkāya-ditthi (self-view, the view that the five aggregates are 'I' or 'mine'). The afflictions caused by seeing suffering are severed, and the afflictions caused by seeing arising, etc., also cause in other kinds. Thus, everything pervasive is spoken of, up to the severance of the path of cultivation, the severance of all afflictions by the path of cultivation, everything pervasive that is caused.

'The afflictions fixed in the three realms, thus fixed are the three realms, thus are the two realms spoken of, and so is the one realm of existence.'

'The afflictions fixed in the three realms, thus fixed are the three realms' means, among the afflictions included in the three realms, the afflictions caused by the afflictions of the three realms. According to convenience, like Manindriya (faculty of mind). In the three realms, everything is caused by the afflictions of the three realms. 'Thus are the two realms spoken of' means, the phenomena included in the two realms, the afflictions caused by the afflictions of the two realms. According to convenience, like perception and observation, the desire realm and the form realm. Among them, the afflictions of the desire realm and the form realm cause. 'And so is the one realm of existence' means, the phenomena included in one realm, the afflictions caused by the afflictions of one realm. Like the root of sorrow, the desire realm, among them, the afflictions of the desire realm cause.

'This sutra spoken by the Buddha, whatever I have spoken, consciousness, wisdom, and all afflictions, observe these three doors.'

In this sutra spoken by the Buddha, whatever I have spoken, these three doors should be declared: the door of consciousness, the door of wisdom, and the door of afflictions. Like everything in the desire realm concerning the faculties. Therefore, the six bodies of consciousness in the desire realm should be known, because of being associated or not associated. Seven kinds of wisdom are known, except for Paricciya-ñana (comprehending wisdom), Nirodha-ñana (wisdom of cessation), and Magga-ñana (wisdom of the path). Because they are included in five categories. Everything in the desire realm is caused by afflictions. In the form realm, there are three faculties, these four consciousnesses are conscious, and seven kinds of wisdom are known. Everything in the form realm and the formless realm is caused by afflictions. In the formless realm, there are no five sense objects, but one consciousness is conscious, and six kinds of wisdom are known, except for Paracitta-ñana (wisdom of knowing the minds of others), Dhamma-ñana (wisdom of knowing the law), Nirodha-ñana (wisdom of cessation), and Magga-ñana (wisdom of the path). Everything in the formless realm is caused by afflictions. All this should be known.

Ninth Chapter: Miscellaneous

'Having spoken of the continuity of fixed states, various other phenomena, regarding the numerous miscellaneous meanings above, I will now briefly explain.'

'Having spoken of the continuity of fixed states, various other phenomena' means, having spoken of the various aggregates of phenomena that are continuous with each other. 'Regarding the numerous miscellaneous meanings above, I will now briefly explain' means, I will now briefly explain the extensive meanings spoken of above.

Having conditions

有相應　　有行及有依　心及心數等　　是說總略義

此是心心數法名。于種種法中攀緣轉故名有緣。俱同行同方便名相應。境界行作故名有行。依根轉故名有依。

從緣生亦因　　有因及有為　說事及世道　　有果此決定

此是有為法名。彼彼緣和合得生故名緣生。他法生故因由因力故。有因諸法和合作故名有為。多因差別顯示故名說事。未有有轉自相行名世。彼有果名有果。

有罪亦隱沒　　穢污下賤黑　善有為及習　　亦複名修學

有罪亦隱沒穢污下賤黑者。此是不善隱沒無記法種種名。可厭惡故名有罪。煩惱覆蔽故名隱沒。煩惱垢污故名穢污。凡鄙故名下賤。無智闇分故名黑。善有為及習亦複名修學者。善有為法如此名也。智中有或相續此法名智是故善。如世間說善巧人歌舞善巧手。或善者慧名彼慧善談說故名善。攝取如是義也。功德增上成就說習。亦說修心。不相應行此中當說。

無想二正受　　亦眾生種類　句味與名身　　命根與法得　謂彼凡夫性　　及諸法四相　非色不相應　　說是有為行

無想名無想眾生生。心心數法不轉。二無心定者。無想定滅盡定。無想定名厭于生死解脫想。第四禪力心相續次第中間滅。滅盡定名厭散亂心寂滅想。初住想心

【現代漢語翻譯】現代漢語譯本：有緣、相應、有行及有依，心及心數等，是說總略義。這是心心數法的名稱。在種種法中攀緣轉動，所以叫做『有緣』。共同行動，方便一致，叫做『相應』。境界執行造作，叫做『有行』。依靠根而轉動，叫做『有依』。從緣生亦因，有因及有為，說事及世道，有果此決定。這是有為法的名稱。種種因緣和合而生，所以叫做『緣生』。由其他法所生，因由因的力量，所以說『有因』。諸法和合運作，叫做『有為』。多種原因的差別顯示，叫做『說事』。尚未存在而存在，運轉自身相狀，叫做『世』。它有結果，叫做『有果』。有罪亦隱沒，穢污黑，善有為及習，亦複名修學。『有罪』、『隱沒』、『穢污』、『』、『黑』，這些是不善、隱沒、無記法的種種名稱。令人厭惡，所以叫做『有罪』。被煩惱覆蓋遮蔽，所以叫做『隱沒』。被煩惱垢染污濁，所以叫做『穢污』。凡庸鄙俗，所以叫做『**』。沒有智慧，處於黑暗之中，所以叫做『黑』。『善有為』以及『習』，也叫做『修學』。善的有為法就是這樣的名稱。智慧之中有所得，或者相續不斷，這種法叫做『智』，所以是善。如同世間所說，善於技巧的人歌舞巧妙，手藝精湛。或者『善』就是智慧的名稱，因為這種智慧善於談說，所以叫做『善』。這就是攝取這樣的意義。功德增長成就，叫做『習』。也說是修心。不相應行，將在下面說明。無想二正受，亦眾生種類，句味與名身，命根與法得，謂彼凡夫性，及諸法四相，非色不相應，說是有為行。『無想』是指無想眾生的產生。心和心數法不再運轉。『二無心定』是指無想定和滅盡定。『無想定』是指厭惡生死，想要解脫的想法。憑藉第四禪的力量，心相續次第在中間斷滅。『滅盡定』是指厭惡散亂的心，想要寂滅的想法。最初安住于想法和心中。

【English Translation】 English version: 『Having an object (有緣)』『Corresponding (相應)』, 『Having activity (有行)』 and 『Having a basis (有依)』, mind and mental factors, etc., this is a summary of the meaning. These are the names of mind and mental functions. Because they grasp and move among various dharmas, they are called 『Having an object (有緣)』. Acting together and having the same means are called 『Corresponding (相應)』. The realm operates and creates, so it is called 『Having activity (有行)』. Relying on the root to move, it is called 『Having a basis (有依)』. 『Arising from conditions is also a cause (從緣生亦因)』, 『Having a cause and being conditioned (有因及有為)』, 『Speaking of events and the ways of the world (說事及世道)』, 『Having a result, this is certain (有果此決定)』. These are the names of conditioned dharmas. Because they arise from the combination of various conditions, they are called 『Arising from conditions (緣生)』. Being born from other dharmas, due to the power of the cause, it is said to 『Have a cause (有因)』. The combination and operation of all dharmas are called 『Being conditioned (有為)』. The difference in many causes is displayed, so it is called 『Speaking of events (說事)』. Not yet existing but coming into existence, operating its own characteristics, is called 『World (世)』. It has a result, so it is called 『Having a result (有果)』. 『Having fault and also concealed (有罪亦隱沒)』, 『Defiled, ** , dark (穢污黑)』, 『Good conditioned and also practice (善有為及習)』, 『Also called learning (亦複名修學)』. 『Having fault (有罪)』, 『Concealed (隱沒)』, 『Defiled (穢污)』, 『』, 『Dark (黑)』, these are various names for unwholesome, concealed, and neutral dharmas. Being detestable, it is called 『Having fault (有罪)』. Being covered and obscured by afflictions, it is called 『Concealed (隱沒)』. Being defiled by the filth of afflictions, it is called 『Defiled (穢污)』. Being vulgar and base, it is called 『**』. Lacking wisdom and being in the darkness, it is called 『Dark (黑)』. 『Good conditioned (善有為)』 and 『Practice (習)』 are also called 『Learning (修學)』. Good conditioned dharmas are like this name. Having something within wisdom or continuous, this dharma is called 『Wisdom (智)』, therefore it is good. As the world says, a skilled person is skillful in singing and dancing, and has skillful hands. Or 『Good (善)』 is the name of wisdom, because this wisdom is good at speaking, so it is called 『Good (善)』. This is grasping such a meaning. The increase and accomplishment of merit are called 『Practice (習)』. It is also said to be cultivating the mind. Non-associated formations will be discussed below. 『No thought and two correct samadhis (無想二正受)』, 『Also a type of sentient being (亦眾生種類)』, 『Phrase, taste, and body of name (句味與名身)』, 『Root of life and attainment of dharma (命根與法得)』, 『Called the nature of ordinary beings (謂彼凡夫性)』, 『And the four characteristics of all dharmas (及諸法四相)』, 『Non-form and non-associated (非色不相應)』, 『Said to be conditioned activities (說是有為行)』. 『No thought (無想)』 refers to the birth of non-thinking beings (無想眾生). Mind and mental functions no longer operate. 『Two mindlessness samadhis (二無心定)』 refers to the Nirodha-samāpatti (無想定) and Cessation Samāpatti (滅盡定). 『Nirodha-samāpatti (無想定)』 refers to the thought of being disgusted with birth and death and wanting liberation. Relying on the power of the fourth dhyana, the succession of mind is cut off in the middle. 『Cessation Samāpatti (滅盡定)』 refers to the thought of being disgusted with the scattered mind and wanting tranquility. Initially dwelling in thought and mind.

思念。非想非非想過噁心心數次第滅。眾生種類名一趣生眾生。身根長短來去住飲食自共分。句名字集隨所欲說義。分齊究竟名句。如婆伽羅那云。言說味者字生。名者隨義名也。如牛馬等。如毗伽羅論言句。命者隨得根大。心和合事次第相續不壞。因得名得法到成就得一義也。凡夫性者。未到正決定聚遠離聖士夫法。四相者生老住無常如行品說。非色者。非此法色自性。不相應者不相應無緣也。說是有為行者。行隱攝故。問曰此行幾是善如是等廣說。答曰。

二善五種三　　當知七無記　二在於色界　　一在無色地

二善者。無想正受滅盡正受。一向是善有報故。無想正受無想報滅盡正受。除命根有頂四陰。五種三者。得生老住無常等。善中善不善中不善無記中無記。當知七無記者。無想種類句味名命根凡夫性。問曰幾欲界如是等。應廣知。答曰二在於色界。無想正受廣果地故。一在無色地者。滅盡定非想非非想處攝故。

二界三當知　　余在於三界　有漏無漏五　　其餘定有漏

二界三當知者。名句味欲界色界。非無色界離語言故。余在於三界者種。類得命凡夫相。問曰幾有漏幾無漏如是等。答曰有漏無漏五。得生老住無常相等。有漏中有漏無漏中無漏。得者有漏中有漏。無漏盡為無漏

【現代漢語翻譯】現代漢語譯本思念。非想非非想處（既不是『有想』也不是『無想』的禪定境界）的噁心心數次第滅盡。眾生種類名稱為一趣生眾生（指在同一趣道中輪迴的眾生）。身根的長短、來去、住留、飲食，各自共同分擔。語句、名字的集合，隨著所希望表達的意義而說。分清界限，最終確定，稱為句。如同婆伽羅那云：『言說的味道產生於字』。名字是隨著意義而命名的，如牛、馬等。如同毗伽羅論所說，語句的生命在於隨其所得的根基和廣大的心，以及和合的事物，次第相續而不壞。因為得到（因），才能得到（果），才能使法達到成就，才能得到一個意義。凡夫的性質是，未到達正確的決定，遠離聖賢的法則。四相，即生、老、住、無常，如行品所說。非色，指不是此法色自性。不相應，指不相應，沒有緣分。說是有為行，是因為行被隱藏和攝取。問：這些行中有多少是善的？等等，廣泛地說。答：二善五種三，當知七無記，二在於，一在無色地。二善，指無想正受（進入無思想狀態的禪定）和滅盡正受（完全停止感受和思想的禪定）。它們一向是善的，因為有果報。無想正受是無想的果報，滅盡正受除了命根和有頂天的四陰之外。五種三，指得、生、老、住、無常等。善中有善，不善中有不善，無記中有無記。當知七無記，指無想的種類、語句、味道、名字、命根、凡夫的性質。問：有多少在欲界？等等，應該廣泛地瞭解。答：二在於，無想正受在廣果地。一在無色地，指滅盡定被非想非非想處所攝。二界三當知，余在於三界，有漏無漏五，其餘定有漏。二界三當知，指名字、語句、味道在欲界和。沒有是因為離開了語言。其餘在於三界，指種類、得到、命、凡夫的相。問：有多少是有漏的，有多少是無漏的？等等。答：有漏無漏五，指得、生、老、住、無常等。有漏中有有漏，無漏中有無漏。得到，有漏中有有漏，無漏的盡頭是無漏。

【English Translation】 English version Contemplation. The mind and mental states of the realm of neither perception nor non-perception (a state of meditative absorption that transcends both perception and non-perception) are sequentially extinguished. The types of sentient beings are named as sentient beings of one destiny (referring to beings who transmigrate within the same realm). The length of the physical sense organs, coming and going, dwelling, food, are shared individually and collectively. The collection of phrases and names, according to the meaning one wishes to express. Distinguishing boundaries and ultimately determining, is called a phrase. As Bhagarana says: 'The flavor of speech arises from words.' Names are named according to their meaning, such as cows and horses. As the Vigala treatise says, the life of a phrase lies in the root and vastness of the mind that it obtains, as well as the harmonious things, sequentially continuing without decay. Because of obtaining (cause), one can obtain (effect), enabling the Dharma to reach accomplishment, and thus obtain a meaning. The nature of ordinary beings is that they have not reached correct determination and are far from the laws of the noble ones. The four characteristics are birth, aging, dwelling, and impermanence, as described in the chapter on actions. Non-form refers to not being the self-nature of this form. Non-correspondence refers to not corresponding and having no affinity. Saying that there are conditioned actions is because actions are hidden and gathered. Question: How many of these actions are good? And so on, speaking broadly. Answer: Two are good, five are of three kinds, know that seven are neutral, two are in , one is in the formless realm. Two good, refers to the cessation attainment (entering a meditative state of non-thought) and the extinction attainment (a meditative state of complete cessation of feeling and thought). They are always good because they have karmic results. The cessation attainment is the result of non-thought, and the extinction attainment excludes the life-force and the four aggregates of the peak of existence. Five of three kinds, refers to obtaining, birth, aging, dwelling, impermanence, etc. Good within good, unwholesome within unwholesome, neutral within neutral. Know that seven are neutral, referring to the type of non-thought, phrases, flavor, names, life-force, the nature of ordinary beings. Question: How many are in the desire realm? And so on, one should understand broadly. Answer: Two are in , the cessation attainment is in the realm of vast fruit. One is in the formless realm, referring to the extinction attainment being included in the realm of neither perception nor non-perception. Two realms, know that three, the rest are in the three realms, five are with outflows and without outflows, the rest are definitely with outflows. Two realms, know that three, refers to names, phrases, flavor in the desire realm and **. There is no ** because it is separated from language. The rest are in the three realms, referring to type, obtaining, life, the characteristics of ordinary beings. Question: How many are with outflows, how many are without outflows? And so on. Answer: Five are with outflows and without outflows, referring to obtaining, birth, aging, dwelling, impermanence, etc. With outflows within with outflows, without outflows within without outflows. Obtaining, with outflows within with outflows, the end of without outflows is without outflows.

。數滅聖凡夫有漏無漏。非數緣無為唯有漏。其餘定有漏者。當知余行決定有漏。問曰離聖法名凡夫。彼云何舍云何斷。答曰。

最初無漏心　　是聖不得舍　愚夫流轉界　　離欲時滅盡

最初無漏心是聖不得舍者。聖者苦法忍舍凡夫性。是舍凡夫對治愚夫流轉界者。此凡夫事界流轉舍。隨彼處決舍地生隨地得。不隱沒無記故如是一剎那得。離欲時滅盡者。隨地離欲若凡或聖。彼地凡夫事斷。問曰三無為已說彼有何相。答曰。

斷煩惱遠離　　是名數緣滅　無諸障礙相　　是名為虛空

斷煩惱遠離是名數緣滅者。若身見等煩惱數緣力所滅。彼斷次第斷若遠離欲得。彼數分名數滅。無諸障礙相是名為虛空者。容受色無障礙。住來去等事得是名虛空。

依于眾緣法　　有依及攀緣　若不具不生　　此滅非是智

有為法依緣力能生彼無不生。如眼識眼色明空。憶彼生和合意作眼識生余。闕一則不生。若與余識相應。唸唸眼生滅和合。闕此眼識不生。若彼眼依識欲生彼不生。若彼眼生滅已。彼必定不復生。如是色彼緣闕。彼眼識未來滅不復生。如是余識身如得生說。若彼生滅彼初非智緣。如是事不數數而滅名非數滅。略說未來不生法中。緣闕畢竟不生。自然滅名非數滅。問曰已說有為法

【現代漢語翻譯】現代漢語譯本：關於計數滅（nirodha-samāpatti）所滅的聖者、凡夫，有漏（sāsrava）和無漏（anāsrava）之法：非計數緣滅（pratisaṃkhyā-nirodha）唯有有漏法。其餘決定為有漏的，應當知道其餘行（saṃskāra）決定是有漏的。問：離開聖法（ārya-dharma）名為凡夫（pṛthagjana），他們如何捨棄，如何斷除？答：

最初無漏心　　是聖不得舍　愚夫流轉界　　離欲時滅盡

最初的無漏心是聖者（ārya）所不能捨棄的：聖者以苦法忍（kṣānti）捨棄凡夫性（pṛthagjana-tva）。這是捨棄凡夫的對治。愚夫流轉的界（dhātu）：此凡夫的事界（karmadhātu）流轉而捨棄，隨彼處決定捨棄，隨地而生，隨地而得。不隱沒無記（avyākṛta）故，如是一剎那（kṣaṇa）而得。離欲時滅盡：隨地離欲，無論是凡夫或聖者，彼地凡夫的事（karma）斷滅。問：三種無為法（asaṃskṛta-dharma）已經說了，它們有什麼相（lakṣaṇa）？答：

斷煩惱遠離　　是名數緣滅　無諸障礙相　　是名為虛空

斷煩惱遠離是名數緣滅：若身見（satkāya-dṛṣṭi）等煩惱（kleśa）以數緣力所滅，彼斷次第斷，若遠離欲得，彼數分名數滅。無諸障礙相是名為虛空：容受色（rūpa）無障礙，住來去等事得，是名虛空。

依于眾緣法　　有依及攀緣　若不具不生　　此滅非是智

有為法（saṃskṛta-dharma）依緣力能生，彼無不生。如眼識（cakṣu-vijñāna）、眼色（rūpa）、明（āloka）、空（ākāśa）。憶彼生和合意作眼識生余，闕一則不生。若與余識相應，唸唸眼生滅和合。闕此眼識不生。若彼眼依識欲生彼不生。若彼眼生滅已，彼必定不復生。如是色彼緣闕，彼眼識未來滅不復生。如是余識身如得生說。若彼生滅彼初非智緣。如是事不數數而滅名非數滅（apratisaṃkhyā-nirodha）。略說未來不生法中，緣闕畢竟不生，自然滅名非數滅。問：已說有為法（saṃskṛta-dharma）。

【English Translation】 English version: Regarding the saints (ārya) and ordinary beings (pṛthagjana), with outflows (sāsrava) and without outflows (anāsrava), who are extinguished by cessation attainment (nirodha-samāpatti): Non-cessation through reasoning (pratisaṃkhyā-nirodha) exists only for phenomena with outflows. As for the rest, which are definitely with outflows, it should be known that the remaining formations (saṃskāra) are definitely with outflows. Question: One who is apart from the noble dharma (ārya-dharma) is called an ordinary being (pṛthagjana), how do they abandon and how do they eliminate? Answer:

The initial mind without outflows, is noble, and cannot be abandoned. 　The ignorant one transmigrates in the realm, and is extinguished upon detachment.

The initial mind without outflows is noble (ārya) and cannot be abandoned: The noble one abandons the nature of an ordinary being (pṛthagjana-tva) through the forbearance of suffering-dharma (kṣānti). This is the antidote to abandoning the ordinary being. The realm of the ignorant one's transmigration (dhātu): This realm of action (karmadhātu) of the ordinary being transmigrates and is abandoned, determined by the place, born according to the place, and obtained according to the place. Because it is not obscured and is indeterminate (avyākṛta), it is obtained in such an instant (kṣaṇa). Extinguished upon detachment: Detachment from desire according to the place, whether ordinary being or noble one, the action (karma) of the ordinary being in that place is extinguished. Question: The three unconditioned dharmas (asaṃskṛta-dharma) have already been spoken of, what are their characteristics (lakṣaṇa)? Answer:

The abandonment of afflictions and separation, is called cessation through reasoning. 　The characteristic of having no obstructions, is called space.

The abandonment of afflictions and separation is called cessation through reasoning: If afflictions (kleśa) such as the view of self (satkāya-dṛṣṭi) are extinguished by the power of cessation through reasoning, that abandonment is a gradual abandonment, and if detachment from desire is obtained, that numerical division is called cessation through reasoning. The characteristic of having no obstructions is called space: Accommodating form (rūpa) without obstruction, the ability to dwell, come, go, etc., is called space.

Relying on the law of numerous conditions, 　There is reliance and clinging. 　If not complete, it does not arise, 　This extinction is not wisdom.

Conditioned phenomena (saṃskṛta-dharma) arise by relying on the power of conditions, and they do not arise without them. For example, eye consciousness (cakṣu-vijñāna), eye-object (rūpa), light (āloka), and space (ākāśa). Recalling that the arising of these in combination with mental activity causes eye consciousness to arise, if one is missing, it does not arise. If it corresponds with other consciousnesses, the arising and ceasing of the eye occur in combination moment by moment. Without this, eye consciousness does not arise. If that eye-dependent consciousness desires to arise, it does not arise. If that eye has already arisen and ceased, it will definitely not arise again. Thus, if the conditions for that object are missing, that future extinction of eye consciousness will not arise again. The arising of the remaining consciousnesses is described in the same way. If that arises and ceases, that initial cause is not wisdom. Thus, the extinction of things not extinguished repeatedly is called non-cessation through reasoning (apratisaṃkhyā-nirodha). Briefly speaking, in the dharma of future non-arising, if the conditions are missing, it will definitely not arise, and natural extinction is called non-cessation through reasoning. Question: Conditioned phenomena (saṃskṛta-dharma) have already been spoken of.

因。彼何法何因。答曰。

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。前前法如是相似未來因。亦增因非滅因。如軟善根軟中上自地善根因中增。增增因修習法住增非減。非勝法為下因。或俱依倚生者。如相應共有因。二因及一緣一向已生說者。自分因已生說非未生前生後生自分因。說非未生有前後。如是一切遍因。亦說當知次第緣過去現在。阿羅漢最後心心數除。余過去現在心心數。彼一切名次第緣一種。一種不差別前聚后聚。次第緣故名次第緣。問曰何故色心不相應行非次第緣耶。答曰眾雜事色雜如是。一時欲界色界不相應現前。如受戒凡夫及聖人亦不相應行。三界不相應一時現前。心心數不雜事故得名次第緣。問曰報為眾生數。非眾生數耶。答曰。

報是眾生數　　有為解脫果　有緣說俱轉　　謂於他相轉

報是眾生數者。眾生數法必定得名為報。何以故不共故非非眾生數共故。問曰報者何義。答曰不相似受故。如善不善無記。問曰果法說何者。答曰有為解脫果。一切有為法善不善無記果。因緣相依故數緣滅。無為者彼說道果。問曰有緣法雲何緣中轉。答曰有緣說俱轉。若法有緣彼一時緣轉不別異。問曰何處緣轉。答曰謂於他相轉。他攀緣義也。非自性

【現代漢語翻譯】現代漢語譯本：問：什麼是因？什麼法是因？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』是指，先前的法以相似的方式成為未來之因。也是增長之因，而非滅亡之因。例如，軟弱的善根在軟、中、上等自地善根的因中增長。增長增長之因，修習之法得以住留增長而非減損。殊勝之法不會成為低劣之因。『或俱依倚生』是指，例如相應的共有之因。『二因及一緣一向已生說』是指，自類之因已生才可說，而非未生。前生後生的自類之因，說的是已生，而非未生，有前後次第。像這樣，一切普遍之因也應當知道。次第緣是過去和現在。阿羅漢（Arhat，已證得涅槃的聖者）的最後心和心所除外，其餘過去和現在的心和心所，它們都被稱為次第緣，是一種。一種不區分前後聚合。因為是次第緣的緣故，所以名為次第緣。問：為什麼色、心不相應行不是次第緣呢？答：因為眾雜事和色雜亂無章。例如，一時之間，欲界的不相應行同時現前。如同受戒的凡夫和聖人，不相應行也是三界同時現前。心和心所不雜亂，所以才得名為次第緣。問：報是眾生數，還是非眾生數呢？答：『報是眾生數，有為解脫果，有緣說俱轉，謂於他相轉。』『報是眾生數』是指，眾生數之法必定可以被稱為報。為什麼呢？因為不共通，所以不是非眾生數，因為共通，所以是眾生數。問：報是什麼意思？答：是不相似的感受。例如，善、不善、無記。問：果法說的是什麼？答：是有為解脫果。一切有為法，善、不善、無記之果，因緣相互依存，所以是數緣滅。無為法說的是道果。問：有緣之法如何在緣中運轉？答：有緣說的是同時運轉。如果法有緣，那麼它就同時與緣運轉，沒有差別。問：在何處緣運轉？答：說的是在他相中運轉。是他攀緣的含義，而非自性。

【English Translation】 English version: Question: What is cause? What dharma is a cause? Answer: 'Prior causes increase similarly, or arise dependently together, two causes and one condition, are said to be invariably already arisen.' 'Prior causes increase similarly' means that prior dharmas become future causes in a similar way. They are also causes of increase, not causes of destruction. For example, weak good roots increase in the causes of weak, medium, and superior good roots in their own realms. Increasing the causes of increase, the practice of dharma abides and increases, not decreases. Superior dharmas do not become inferior causes. 'Or arise dependently together' refers to, for example, corresponding common causes. 'Two causes and one condition are said to be invariably already arisen' means that causes of one's own kind are said to have already arisen, not to be unarisen. Causes of one's own kind that arise before or after refer to what has already arisen, not what is unarisen, having a sequence. In this way, all pervasive causes should also be known. Sequential conditions are past and present. Except for the final mind and mental factors of an Arhat (Arhat, a saint who has attained Nirvana), the remaining past and present minds and mental factors are all called sequential conditions, which are of one kind. One kind does not differentiate between prior and posterior aggregates. Because they are sequential conditions, they are called sequential conditions. Question: Why are form and non-corresponding activities of mind not sequential conditions? Answer: Because the various miscellaneous matters and forms are disordered. For example, at one time, the non-corresponding activities of the desire realm manifest simultaneously. Like the laity and saints who take precepts, non-corresponding activities also manifest simultaneously in the three realms. Because the mind and mental factors are not disordered, they are called sequential conditions. Question: Is retribution a number of sentient beings or non-sentient beings? Answer: 'Retribution is a number of sentient beings, the fruit of conditioned liberation, conditioned dharmas are said to revolve together, referring to revolving in relation to other characteristics.' 'Retribution is a number of sentient beings' means that dharmas that are numbers of sentient beings can definitely be called retribution. Why? Because they are not common, so they are not non-sentient beings; because they are common, they are sentient beings. Question: What is the meaning of retribution? Answer: It is dissimilar feeling. For example, good, unwholesome, and neutral. Question: What is meant by the fruit dharma? Answer: It is the fruit of conditioned liberation. All conditioned dharmas, the fruits of good, unwholesome, and neutral, are mutually dependent on causes and conditions, so they are counted as conditioned cessation. Unconditioned dharmas refer to the fruit of the path. Question: How do conditioned dharmas revolve in conditions? Answer: Conditioned dharmas are said to revolve simultaneously. If a dharma has a condition, then it revolves simultaneously with the condition, without difference. Question: Where do conditions revolve? Answer: It refers to revolving in relation to other characteristics. It is the meaning of clinging to others, not self-nature.

自性緣。何以故自性離自性故。一切事中如眼不自見。指端不自觸。刀不自割。相應不緣。何以故一緣故。俱生亦不緣太相近故。如眼著藥捭眼眵。眼睫太近故不見。自依不能緣。問曰彼有住處無住處耶。答曰。

遍因無處所　　欲生時解脫　煩惱智心中　　道欲滅時滅

遍因無處所者。此遍因心心數二眼因生一識。如是耳鼻舌識亦然。若有處所應一眼中生。若然者應一眼見非二眼見。或兩識生不然是故無處所。問曰何心解脫。為過去現在未來耶。答曰欲生時解脫。欲生時道滅煩惱。是故欲生時得解脫。無學心障中得解脫。問曰道生時斷煩惱耶。答曰煩惱智心中道欲滅時舍。道欲滅時斷。煩惱欲生是未來。未來道不能作事。是故無礙道欲滅時舍煩惱。解脫道欲生時解脫煩惱得。次說煩惱名。問曰有愛有幾種。答曰。

有愛有五種　　無有唯一相　愛事余煩惱　　斷離是三界

有愛有五種者。有愛名有中貪著彼五種。苦集滅道見修道斷。無有唯一相者。無有愛名斷見。自身斷樂。彼亦修道斷。何以故見愛見道斷。此亦轉愛是故修道斷。此須陀洹雖不斷亦不共行。何以故斷見所長養故。彼皆上現前彼須陀洹斷盡。因緣相應知故。問曰如世尊說斷界離界滅界何者是。答曰愛事余煩惱斷離是三界。斷

【現代漢語翻譯】現代漢語譯本自性不能作為（自己的）緣。為什麼呢？因為自性離開了自性。（就像）一切事物中，眼睛不能自己看見自己，指尖不能自己觸控自己，刀不能自己割自己。（自性）相應也不作為緣。為什麼呢？因為（自性）是唯一的緣故。俱生的（自性）也不作為緣，因為太相近了。（就像）眼睛點了藥，或者眼屎、眼睫毛太近了，所以看不見。（自性）自己依靠自己，也不能作為緣。問：那個（自性）有住處還是沒有住處呢？答：　遍因沒有處所，　（煩惱）欲生的時候解脫。　（在）煩惱和智慧心中，　道想要滅的時候滅。『遍因沒有處所』的意思是：這個遍因，心和心所（法）作為二個眼睛的因，產生一個識。像這樣，耳、鼻、舌識也是這樣。如果（遍因）有處所，應該在一個眼睛中產生（識）。如果這樣，應該一個眼睛看見，而不是兩個眼睛看見。或者兩個識產生，（但）不是這樣，所以（遍因）沒有處所。問：什麼心解脫？是過去、現在還是未來（的心）呢？答：(煩惱)欲生的時候解脫。欲生的時候，道滅煩惱。所以欲生的時候得到解脫。無學（阿羅漢）的心障中得到解脫。問：道生的時候斷煩惱嗎？答：在煩惱和智慧心中，道想要滅的時候舍（煩惱）。道想要滅的時候斷（煩惱）。煩惱想要生是未來（的事情），未來（的）道不能做事。所以無礙道想要滅的時候舍（煩惱），解脫道想要生的時候解脫煩惱得到（解脫）。下面說煩惱的名字。問：有愛有幾種？答：　有愛有五種，　沒有唯一的相。　愛事和其餘煩惱，　斷離是三界。『有愛有五種』的意思是：有愛，指在有（存在）中貪著，（它有）五種（情況）：苦、集、滅、道（四聖諦）的見道和修道斷。（以及）沒有唯一的相的意思是：沒有愛名叫斷見（認為死後一切斷滅）。自身斷樂，它也是修道斷。為什麼呢？因為見愛（是）見道斷，這個也轉愛，所以修道斷。這個須陀洹（初果聖人）雖然不斷，也不共同行（斷見），為什麼呢？因為斷見所長養的緣故。他們都在上面現前，這個須陀洹斷盡。因為因緣相應知道的緣故。問：如世尊說，斷界、離界、滅界，哪個是（指有愛）？答：愛事和其餘煩惱，斷離是三界。（斷）

【English Translation】 English version The self-nature cannot be a condition (for itself). Why? Because self-nature is separate from self-nature. (It's like) in all things, the eye cannot see itself, the fingertip cannot touch itself, the knife cannot cut itself. Correspondence also does not serve as a condition. Why? Because (self-nature) is the only condition. Co-arising (self-nature) also does not serve as a condition because it is too close. (It's like) when the eye is treated with medicine, or when there is eye mucus or eyelashes too close, it cannot see. (Self-nature) relying on itself cannot serve as a condition. Question: Does that (self-nature) have a dwelling place or no dwelling place? Answer: The pervasive cause has no location, When (afflictions) are about to arise, there is liberation. In the mind of affliction and wisdom, When the path wants to cease, it ceases. 'The pervasive cause has no location' means: this pervasive cause, mind and mental factors serve as the cause for two eyes, producing one consciousness. Likewise, ear, nose, and tongue consciousness are also like this. If (the pervasive cause) had a location, it should arise in one eye. If so, one eye should see, not two eyes. Or two consciousnesses should arise, (but) it is not like this, therefore (the pervasive cause) has no location. Question: Which mind is liberated? Is it the past, present, or future (mind)? Answer: When (afflictions) are about to arise, there is liberation. When (afflictions) are about to arise, the path extinguishes afflictions. Therefore, when (afflictions) are about to arise, liberation is attained. In the mind-obstacle of the non-learner (Arhat), liberation is attained. Question: Does the path extinguish afflictions when it arises? Answer: In the mind of affliction and wisdom, when the path wants to cease, it abandons (afflictions). When the path wants to cease, it cuts off (afflictions). Afflictions wanting to arise is a future (event), the future path cannot do anything. Therefore, when the unobstructed path wants to cease, it abandons (afflictions), when the liberation path wants to arise, it attains liberation from afflictions. Next, the names of afflictions are discussed. Question: How many kinds of craving for existence (bhava-tanha) are there? Answer: Craving for existence has five kinds, There is no single aspect. Craving matters and other afflictions, Cutting off and leaving is the triple realm. 'Craving for existence has five kinds' means: craving for existence, refers to attachment in existence, (it has) five kinds (of situations): the path of seeing and the path of cultivation that cuts off suffering, accumulation, cessation, and the path (the Four Noble Truths). (And) 'there is no single aspect' means: there is no craving called annihilationism (uccheda-diṭṭhi) (the view that everything is annihilated after death). Cutting off pleasure for oneself, it is also cut off by the path of cultivation. Why? Because view-craving (is) cut off by the path of seeing, this also transforms craving, therefore it is cut off by the path of cultivation. Although this Stream-enterer (Sotapanna) (the first stage of enlightenment) does not cut it off, he does not associate with (annihilationism), why? Because it is nurtured by annihilationism. They all appear above, this Stream-enterer cuts it off completely. Because the causes and conditions correspond and are known. Question: As the World Honored One said, which is the cutting-off realm, the leaving realm, the extinguishing realm (referring to bhava-tanha)? Answer: Craving matters and other afflictions, cutting off and leaving is the triple realm. (Cutting off)

愛離界彼愛染著相應事。斷滅界彼亦染亦相應。彼若余煩惱斷彼斷界。彼相應非染。近對治故如是建立。如是一切一相十一心。欲界善不善隱沒無記不隱沒無記。色界三除不善。無色界三亦如是及無漏。問曰此中幾穢污心得幾善幾無記。答曰。

穢污心得十　　智者如是說　善心必得六　　無記即無記

穢污心得十智者如是說者。界地地來還二界善穢污隱沒無記心得相續心。余無色界善穢污不隱沒無記。彼現前事得。問曰欲界色界不隱沒無記云何。答曰變化心色界欲生時得。彼禪力得非余。是故非無記得退非無漏。如無學退學得。如是等如是得故緣次第說。非一人一剎那中得十。善心必得六者。善心得六如盡智。欲界善無漏心中。變化心亦無記。如是色界無色界善心及無漏。無記即無記者。不隱沒無記心唯得無記心。非余現前亦得前已說。非彼剎那未得心得。問曰十法菩提分彼中幾根性。答曰。

菩提分六法　　當知是根性　諸法若相應　　當知是他分

菩提分六法當知是根性者。信等五及喜覺支。餘者非根自性。問曰為自性相應法。為他性相應法。答曰諸法若相應當知是他分他分相應。當知非自性自性伴。一時無二故。問曰何處得解脫。答曰。

緣中得解脫　　大仙如是說　亦少斷

【現代漢語翻譯】現代漢語譯本：與愛離界（Arūpadhātu，無色界）相關的彼愛染著之事，以及斷滅界（Nirodhasamāpatti，滅盡定）也同樣被染污和相應。如果其他煩惱斷滅，那麼彼斷滅界也斷滅，但與之相應的則非染污，因為有近對治的緣故，所以如此建立。像這樣，一切都是一相十一心：欲界（Kāmadhātu）的善、不善、隱沒無記、不隱沒無記。三者之中，除去不善。無色界（Arūpadhātu）的三者也如此，以及無漏。問：這裡面有多少是穢污心，多少是善心，多少是無記心？答：穢污心得十，智者如是說；善心必得六，無記即無記。『穢污心得十，智者如是說』，指的是從界地地（Bhūmi，境界）而來，二界（指欲界和色界）的善、穢污、隱沒無記心可以相續。其餘的則沒有善、穢污、不隱沒無記。彼現前之事可以獲得。問：欲界（Kāmadhātu）的不隱沒無記是什麼？答：變化心（Nirmāṇa-citta，化心）在欲界（Kāmadhātu）產生時可以獲得，那是通過禪定力獲得的，不是其他方式。因此，並非無記就不能退轉，並非無漏就不能退轉，就像無學（Aśaikṣa，阿羅漢）退轉后可以獲得學（Śaikṣa，有學）一樣。像這樣，因為如此獲得，所以按照次第來說。並非一人在一剎那中可以獲得十種心。『善心必得六』，指的是善心可以獲得六種，比如盡智（Kṣayajñāna，漏盡智）。欲界（Kāmadhātu）的善心和無漏心中，變化心（Nirmāṇa-citta，化心）也是無記的。像這樣，無色界（Arūpadhātu）沒有善心和無漏心。『無記即無記』，指的是不隱沒無記心只能獲得無記心，不能獲得其他的現前心，前面已經說過了。並非彼剎那未獲得心就不能獲得心。問：十法菩提分（Bodhipakṣadharma，菩提分法）中，有多少是根性（Indriya，根）？答：菩提分六法，當知是根性；諸法若相應，當知是他分。『菩提分六法，當知是根性』，指的是信等五根（Śraddhendriya，信根；Vīryendriya，精進根；Smṛtīndriya，念根；Samādhīndriya，定根；Prajñendriya，慧根）以及喜覺支（Prīti-sambodhyanga，喜覺支）。其餘的則不是根的自性。問：是自性相應法，還是他性相應法？答：『諸法若相應，當知是他分』，指的是他分相應，應當知道不是自性自性伴，因為一時沒有二者。問：在何處可以獲得解脫？答：緣中得解脫，大仙如是說；亦少斷。

【English Translation】 English version: Regarding the matter of attachment to love associated with the Realm of No-Form (Arūpadhātu), and also the Realm of Cessation (Nirodhasamāpatti), they are likewise defiled and associated. If other afflictions are extinguished, then that Realm of Cessation is also extinguished, but what is associated with it is not defiled, because of the presence of a proximate antidote, thus it is established. In this way, all are one aspect and eleven minds: the wholesome, unwholesome, obscured indeterminate, and unobscured indeterminate of the Desire Realm (Kāmadhātu). Among the three, unwholesome is excluded. The three of the Realm of No-Form (Arūpadhātu) are also like this, as well as the unconditioned. Question: Among these, how many are defiled minds, how many are wholesome minds, and how many are indeterminate minds? Answer: The defiled mind obtains ten, thus the wise say; the wholesome mind necessarily obtains six, the indeterminate is simply indeterminate. 'The defiled mind obtains ten, thus the wise say,' refers to coming from the realm-ground (Bhūmi), the wholesome, defiled, and obscured indeterminate minds of the two realms (referring to the Desire Realm and the Form Realm) can be continuous. The remaining do not have wholesome, defiled, and unobscured indeterminate. The matter that is present can be obtained. Question: What is the unobscured indeterminate of the Desire Realm (Kāmadhātu)? Answer: The transformation mind (Nirmāṇa-citta) can be obtained when it arises in the Desire Realm (Kāmadhātu), that is obtained through the power of meditation, not through other means. Therefore, it is not that the indeterminate cannot regress, it is not that the unconditioned cannot regress, just as an Arhat (Aśaikṣa) can regress and obtain the state of a learner (Śaikṣa). In this way, because it is obtained in this way, it is spoken of in sequence. It is not that one person can obtain ten minds in one instant. 'The wholesome mind necessarily obtains six,' refers to the wholesome mind being able to obtain six, such as the Exhaustion Knowledge (Kṣayajñāna). In the wholesome and unconditioned minds of the Desire Realm (Kāmadhātu), the transformation mind (Nirmāṇa-citta) is also indeterminate. In this way, the Realm of No-Form (Arūpadhātu) does not have wholesome and unconditioned minds. 'The indeterminate is simply indeterminate,' refers to the unobscured indeterminate mind only being able to obtain the indeterminate mind, not being able to obtain other present minds, which has been said before. It is not that the mind cannot be obtained if the mind has not been obtained in that instant. Question: Among the ten factors of enlightenment (Bodhipakṣadharma), how many are faculties (Indriya)? Answer: Six factors of enlightenment, know that they are faculties; if all dharmas are associated, know that they are other parts. 'Six factors of enlightenment, know that they are faculties,' refers to the five faculties of faith, etc. (Śraddhendriya, Vīryendriya, Smṛtīndriya, Samādhīndriya, Prajñendriya) and the joy enlightenment factor (Prīti-sambodhyanga). The remaining are not the nature of faculties. Question: Are they self-nature associated dharmas, or other-nature associated dharmas? Answer: 'If all dharmas are associated, know that they are other parts,' refers to the association of other parts, it should be known that they are not self-nature self-nature companions, because there are not two at one time. Question: Where can liberation be obtained? Answer: Liberation is obtained in conditions, thus the great sage said; also, a little cessation.

而縛　　見道及修道

緣中得解脫大仙如是說者。緣中離煩惱不能于相應解脫。何以故一剎那故。煩惱心一念緣中。眾生愚惑于緣不愚。故解脫煩惱成就。問曰若不相應亦斷不斷耶。所斷者相應不相應耶。答曰若不相應亦斷。亦少斷而縛見道及修道。有少分斷亦非解脫。如苦智生集智未生。若見苦斷煩惱斷。彼見集斷一切遍煩惱縛。修道中亦一種斷。彼中八種縛乃至八斷究竟下下縛。問曰見諦云何得不壞凈。答曰。

二覺於三諦　　四由見正道　能起不壞凈　　修習於二世

二覺於三諦四由見正道能起不壞凈者。苦集滅無間等。得法不壞凈及聖愛戒。彼三法自性故。見道一切得四種佛法僧彼中有故。問曰幾世法修。答曰修習於二世。現世修行未來得修。問曰何法隨心轉。答曰。

一切心數法　　說與心俱轉　若心相及余　　作亦應當知

一切心數法說與心俱轉者。一切心數法說與心共行。何以故共心一緣故。若心相及餘者。此心相生等彼亦隨心轉共心一生滅故。及餘者。如是余心數相亦隨心轉。一種方便安隱故。作亦應當知者。此業名也。彼中說心數處。已說思身口業。未盡今當說彼禪道無教戒彼力生故說作。彼隨心轉心一果故。心作一事一切隨心轉說。問曰斷法雲何。答曰。

【現代漢語翻譯】現代漢語譯本：而縛（而縛，梵文原文，此處指束縛）：見道及修道

緣中得解脫大仙如是說者。緣中離煩惱不能于相應解脫。何以故一剎那故。煩惱心一念緣中。眾生愚惑于緣不愚。故解脫煩惱成就。問曰若不相應亦斷不斷耶。所斷者相應不相應耶。答曰若不相應亦斷。亦少斷而縛見道及修道。有少分斷亦非解脫。如苦智生集智未生。若見苦斷煩惱斷。彼見集斷一切遍煩惱縛。修道中亦一種斷。彼中八種縛乃至八斷究竟下下縛。問曰見諦云何得不壞凈。答曰：

二覺於三諦　　四由見正道能起不壞凈　　修習於二世

二覺於三諦四由見正道能起不壞凈者。苦集滅無間等。得法不壞凈及聖愛戒。彼三法自性故。見道一切得四種佛法僧彼中有故。問曰幾世法修。答曰修習於二世。現世修行未來得修。問曰何法隨心轉。答曰：

一切心數法　　說與心俱轉若心相及余　　作亦應當知

一切心數法說與心俱轉者。一切心數法說與心共行。何以故共心一緣故。若心相及餘者。此心相生等彼亦隨心轉共心一生滅故。及餘者。如是余心數相亦隨心轉。一種方便安隱故。作亦應當知者。此業名也。彼中說心數處。已說思身口業。未盡今當說彼禪道無教戒彼力生故說作。彼隨心轉心一果故。心作一事一切隨心轉說。問曰斷法雲何。答曰：

【English Translation】 English version: And bondage: The Path of Seeing and the Path of Cultivation

The great sage said that liberation is attained through conditions. Without corresponding liberation, one cannot be freed from afflictions through conditions. Why? Because of a single moment. In a single thought of affliction, beings are deluded by conditions, but not deluded about conditions. Therefore, the liberation from afflictions is achieved. Question: If there is no correspondence, is it cut off or not cut off? Is what is cut off corresponding or not corresponding? Answer: If there is no correspondence, it is also cut off. It is also partially cut off, and bondage occurs in the Path of Seeing and the Path of Cultivation. Partial cutting off is not liberation. For example, when the wisdom of suffering arises but the wisdom of accumulation has not yet arisen. If one sees suffering and cuts off afflictions, then seeing the accumulation cuts off all pervasive bonds of affliction. In the Path of Cultivation, there is also a kind of cutting off. In that path, there are eight kinds of bonds, and even the eight kinds of cutting off ultimately lead to the lowest bonds. Question: How does one attain indestructible purity in the Path of Seeing? Answer:

Two awakenings to the Three Truths, four from seeing the Right Path, Can arise indestructible purity, cultivate in the two worlds.

Two awakenings to the Three Truths and four from seeing the Right Path can arise indestructible purity. Suffering, accumulation, cessation, without interval, etc. One attains indestructible purity of the Dharma and holy love and precepts. Because these three are of such nature. In the Path of Seeing, one attains all four: Buddha, Dharma, Sangha, because they are present there. Question: In how many worlds is the Dharma cultivated? Answer: Cultivate in the two worlds. In the present world, one cultivates and in the future, one attains cultivation. Question: What Dharma follows the mind? Answer:

All mental functions, are said to turn with the mind. If the mind's characteristics and others, actions should also be known.

All mental functions are said to turn with the mind. All mental functions are said to act together with the mind. Why? Because they share the same object. If the mind's characteristics and others, such as the arising of the mind, also turn with the mind, because they arise and cease together with the mind. And others, such as other mental characteristics, also turn with the mind. Because of a kind of convenient peace. Actions should also be known. This is the name of karma. In that, the place of mental functions is spoken of. Thoughts, body, and speech karma have already been spoken of. What has not been exhausted will now be spoken of. The non-teaching precepts of the path of meditation are said to be actions because they arise from that power. They turn with the mind because the mind is the single result. When the mind does one thing, everything is said to turn with the mind. Question: How is the Dharma cut off? Answer:

斷諸有漏法　　智者亦無垢　滅未來說遠　　此余說則近

斷諸有漏法者。一切有漏法斷有過故。是故無漏不斷。彼無垢故無過去垢故名斷。如衣有垢浣事。問曰知法雲何。答曰知者亦無垢。若有漏法及無漏法。是一切知法。一切法智境界故。隨方便智如智品說。問曰遠法雲何。答曰滅未來說遠。不辦事故四種遠。作事遠處遠相遠自分遠。不辦事遠者過去未來世道。處遠者海此彼岸。相遠者如地與虛空濕與暖異。分遠者善法不善法。欲色無色雖一相彼亦是遠。此余則說近者。余現在及無為彼當知近。現在能辦事故近。無為隨處速得。數緣非數緣滅。隨處得。虛空者遍一切處。問曰決定法雲何。答曰。

所謂無間業　　及諸無垢行　慧者說決定　　見處是有漏

所謂無間業及諸無垢行慧者說決定者。無間業邪定如是法決定將向地獄故。余亦有惡行決定能趣地獄。彼不定無間非不定。已說決定無垢行正決定得解脫果。除五無間業餘者不定。有漏及無為不定。問曰見處法雲何。答曰見處是有漏。一切有漏法是見處五見相應故。若此法穢污見緣。相應使俱生伴法中住。彼法名見處。問曰幾根眾產生就答曰。

說有十九根　　謂成就極多　極少成就八　　曉了根所說

說有十九根謂成就極多者

【現代漢語翻譯】現代漢語譯本斷滅所有具有煩惱的法，有智慧的人也不會有染污。斷滅未來和過去，可說是遙遠的；而現在和無為法，可說是接近的。

『斷滅所有具有煩惱的法』，是因為一切具有煩惱的法，斷滅後會有過失。因此，沒有煩惱的法是不會斷滅的。因為它們沒有染污，沒有過去的染污，所以稱為『斷』。就像衣服有污垢才需要洗滌一樣。問：如何認識法？答：有智慧的人也不會有染污。如果是有煩惱的法和沒有煩惱的法，這就是一切所知的法。一切法都是智慧的境界，隨順方便的智慧，如《智慧品》所說。問：什麼是遙遠的法？答：斷滅未來和過去，可說是遙遠的。因為不能成辦事情，所以有四種遙遠：做事處的遙遠、遙遠的相狀、自身分的遙遠、不能辦事處的遙遠。不能辦事處的遙遠，指的是過去和未來的世間之道。處所的遙遠，指的是大海的此岸和彼岸。相狀的遙遠，指的是如大地與虛空、潮濕與溫暖的不同。自身分的遙遠，指的是善法和不善法，欲界、色界、無色界雖然有相同的相狀，但它們也是遙遠的。『現在和無為法，可說是接近的』，現在和無為法應當知道是接近的。現在能夠成辦事情，所以是接近的。無為法隨處都可以迅速獲得，數緣滅和非數緣滅，隨處都可以獲得。虛空遍佈一切處。問：什麼是決定的法？答：

所謂的無間業，以及各種沒有染污的行為，有智慧的人說是決定的。無間業和邪定，這樣的法決定會走向地獄。其餘也有惡行決定會趣向地獄，但它們是不決定的。無間業不是不決定的。已經說了決定的沒有染污的行為，決定會得到解脫的果報。除了五無間業，其餘的都是不決定的。有煩惱的法和無為法是不決定的。問：什麼是見處法？答：見處是有煩惱的。一切有煩惱的法都是見處，因為與五見相應。如果此法是污穢的，是見的因緣，與相應的煩惱一起生起，住在伴隨的法中，這種法就叫做見處。問：眾生能成就多少根？答：

說有十九根，這是說成就的極多。

【English Translation】 English version Cutting off all defiled dharmas, the wise are also without impurity. Extinguishing the future and the past is said to be distant; the present and the unconditioned are said to be near.

『Cutting off all defiled dharmas』 means that all defiled dharmas, when cut off, have faults. Therefore, undefiled dharmas are not cut off. Because they are without impurity, without past impurity, they are called 『cut off.』 It is like clothes that need washing when they are dirty. Question: How does one know the dharma? Answer: The wise are also without impurity. If there are defiled dharmas and undefiled dharmas, this is all that is known of the dharma. All dharmas are the realm of wisdom, wisdom that accords with expedience, as described in the 『Wisdom Chapter.』 Question: What is a distant dharma? Answer: Extinguishing the future and the past is said to be distant. Because things cannot be accomplished, there are four kinds of distance: the distance of the place of action, the distance of the appearance, the distance of one's own division, and the distance of not being able to accomplish things. The distance of not being able to accomplish things refers to the paths of the past and future worlds. The distance of place refers to the near and far shores of the ocean. The distance of appearance refers to the differences such as earth and space, wetness and warmth. The distance of one's own division refers to good dharmas and unwholesome dharmas; the desire realm, the form realm, and the formless realm, although they have the same appearance, are also distant. 『The present and the unconditioned are said to be near』; the present and the unconditioned should be known to be near. The present is near because it can accomplish things. The unconditioned can be quickly attained everywhere; cessation through knowledge and cessation not through knowledge can be attained everywhere. Space pervades all places. Question: What is a definite dharma? Answer:

What are called the karmas of immediate retribution (anantarika-karma) and all undefiled practices, the wise say are definite. The karmas of immediate retribution and wrong views, such dharmas are definitely directed towards hell. There are also other evil deeds that definitely lead to hell, but they are not definite. The karmas of immediate retribution are not indefinite. It has been said that definite undefiled practices will definitely attain the fruit of liberation. Except for the five karmas of immediate retribution, the rest are indefinite. Defiled dharmas and the unconditioned are indefinite. Question: What is the dharma of the place of views (dṛṣṭi-sthāna)? Answer: The place of views is defiled. All defiled dharmas are the place of views, because they correspond to the five views. If this dharma is impure, is the condition for views, arises together with the corresponding afflictions, and abides in the accompanying dharma, this dharma is called the place of views. Question: How many roots (indriya) can beings attain? Answer:

It is said that there are nineteen roots; this is said to be the maximum that can be attained.

。若一切多成就根彼十九。如不斷善根不缺根二根故。此凡夫是故彼無無漏根不缺根。如是未離欲聖人。彼一根二無漏無。極少成就八曉了根所說者。若一切少成就但八。如余身根斷善根。彼有身意命根五受等。及生無色界凡夫彼意命舍根信等五根有。問曰幾種觸。答曰。

增語及有對　　明無明處中　所謂得果者　　是則雙道事

增語及有對明無明處中者。彼意識相應觸增語觸。何以故增語依轉故。由增語轉彼名增語。由意識故語轉。是故意識與彼相應觸名增語觸。或增語名彼意識分別境界非餘五識。是故增語境界相應觸名增語觸。五識身相應觸名有對觸。何以故有對依緣故。五有對觸。穢污無明觸。無漏明觸非穢污。有漏非明非無明觸。問曰云何無礙道得果者。為無礙道解脫道耶。答曰所謂得果者是則雙道事。雙道俱得果。無礙道斷結得。解脫道得解脫證。如以毒蛇一手著甕中一手蔽頭。如怨家一手推出一手閉門。問曰阿羅漢住何心入涅槃。答曰。

無著住報心　　得入于涅槃　生有及壞有　　本有亦復中

無著住報心得入于涅槃者。一切所作事中平住任運心。阿羅漢住報生心中入涅槃。亦住威儀心入涅槃。何以故任執行故。說住報心入涅槃。彼自然心斷隨順故。住無記心入涅槃。善心

【現代漢語翻譯】現代漢語譯本：如果一切都完全成就了根，那麼就有十九種。例如，不斷善根和不缺根兩種情況。這個凡夫就是這樣，所以他沒有無漏根，也不缺根。就像未離欲的聖人一樣，他有一種根，兩種無漏根，沒有。極少成就了八種根，這是曉了根所說的。如果一切都很少成就，那就只有八種。例如，其餘的身根和斷善根。他們有身、意、命根，五種受等等。以及生無想天的凡夫，他們有意、命、舍根，信等五根。問：有幾種觸？答：

增語及有對　　明無明處中　所謂得果者　　是則雙道事

增語及有對，明無明處中，指的是意識相應的觸是增語觸。為什麼呢？因為增語是依轉而產生的。由於增語的運轉，所以稱為增語。由於意識的緣故，語言才得以運轉。因此，意識與它相應的觸被稱為增語觸。或者說，增語指的是意識分別境界，而不是其餘五識。因此，與增語境界相應的觸被稱為增語觸。五識身相應的觸被稱為有對觸。為什麼呢？因為有對是依緣而產生的。五有對觸包括：穢污無明觸，無漏明觸（非穢污），有漏非明非無明觸。問：無礙道得果者是什麼意思？是無礙道還是解脫道？答：所謂得果者，是則雙道事。雙道都能得到果。無礙道斷結而得果，解脫道得解脫證。就像用一隻手把毒蛇放在甕中，另一隻手遮住頭一樣。就像怨家一手推出，一手關門一樣。問：阿羅漢以什麼心入涅槃？答：

無著住報心　　得入于涅槃　生有及壞有　　本有亦復中

無著住報心得入于涅槃，指的是在一切所作的事情中，保持平靜任運的心。阿羅漢住在報生心中入涅槃。也住在威儀心中入涅槃。為什麼呢？因為是任執行的緣故。說住在報心中入涅槃，是因為這種自然的心斷絕了隨順。住在無記心中入涅槃。善心

【English Translation】 English version: If all the roots are fully accomplished, then there are nineteen. For example, the two cases of not cutting off good roots and not lacking roots. This ordinary person is like this, so he has no un-outflow roots and does not lack roots. Like a saint who has not left desire, he has one root, two un-outflow roots, and none. Very few accomplish eight roots, which are what the knowing roots speak of. If very few are accomplished, then there are only eight. For example, the remaining body roots and cut-off good roots. They have body, mind, life roots, five feelings, etc. And the ordinary person who is born in the realm of non-perception, they have mind, life, neutral feeling roots, five roots such as faith. Question: How many kinds of contact are there? Answer:

Augmentation and resistance, in the place of clarity and non-clarity 　Those who attain the fruit, it is the matter of both paths

'Augmentation and resistance, in the place of clarity and non-clarity' refers to the contact corresponding to consciousness being augmentation contact. Why? Because augmentation arises from transformation. Because of the transformation of augmentation, it is called augmentation. Because of consciousness, language can transform. Therefore, the contact corresponding to consciousness is called augmentation contact. Or, augmentation refers to the consciousness distinguishing realms, not the other five consciousnesses. Therefore, the contact corresponding to the realm of augmentation is called augmentation contact. The contact corresponding to the five consciousness bodies is called resistance contact. Why? Because resistance arises from conditions. The five resistance contacts include: defiled non-clarity contact, un-outflow clarity contact (not defiled), outflow non-clarity and non-non-clarity contact. Question: What does it mean by 'those who attain the fruit through the unobstructed path'? Is it the unobstructed path or the path of liberation? Answer: 'Those who attain the fruit, it is the matter of both paths.' Both paths can attain the fruit. The unobstructed path cuts off fetters and attains the fruit, the path of liberation attains liberation and realization. It's like putting a poisonous snake in a jar with one hand and covering the head with the other. It's like an enemy pushing out with one hand and closing the door with the other. Question: With what mind does an Arhat enter Nirvana? Answer:

Dwelling in the mind of retribution without attachment, one can enter Nirvana 　Existence of birth and existence of decay, the original existence is also in the middle

'Dwelling in the mind of retribution without attachment, one can enter Nirvana' refers to maintaining a calm and natural mind in all actions. An Arhat enters Nirvana dwelling in the mind of retribution. Also enters Nirvana dwelling in the mind of deportment. Why? Because it is natural operation. It is said to enter Nirvana dwelling in the mind of retribution because this natural mind cuts off compliance. Enters Nirvana dwelling in the mind of non-discrimination. Good mind

中相續彼次第心自息。不善心身離欲時舍穢污心。有頂離欲時舍善無記現前。彼最後心是故住如是無記心入涅槃。問曰幾種有。答曰四種有。生有及壞有本有亦復中。彼生有者。生剎那若陰生。壞有者死時最後陰。本有名生有死有中間陰名本有。中間有名死已乃至未受生有。此中間處所陰名中有。或有不立中有者。彼人處所中間不相續。彼言不相應。何以故心數依處轉見。此心數依處見非余。彼何所依共報身。此不存中陰者。欲界處相續見行相違心數轉。是故不生相續。若存中陰者彼依處。如是中有陰生見。法不相違心數轉。相應成就處相續故。是故必有中陰。問曰如佛說有厭離。云何厭云何離。答曰。

諸智在苦因　　及忍修于厭　離欲得無慾　　說在於四中

諸智在苦因及忍修于厭者。苦集緣智及忍說厭厭事轉故。離欲得無慾說在於四中者。苦集滅道中智及忍說厭離。能壞欲故。彼中忍見道壞智者。修道無礙道斷煩惱不復見道智。無礙道修道中有四智。

問論品第十

離律不律儀　　而得於律儀　不因彼得勝　　若能知者說

答曰有無色界沒生色界。凡夫法彼人界流轉時。舍戒系屬界故。是人生色界時。得彼禪戒退分故是故不增。

頗得沙門果　　聖賢離諸過　得有為善法

【現代漢語翻譯】現代漢語譯本中陰相續，彼次第心自然止息。不善心與身份離、斷絕慾望時，捨棄污穢之心。在有頂天斷絕慾望時，捨棄善良無記之心顯現。那最後的念頭，因此停留在這樣的無記心中進入涅槃。問：『有』有幾種？答：有四種。生有、死有、本有，以及中陰。那生有，是出生的剎那，如果陰產生。死有，是死亡時最後的陰。本有，是指生有和死有之間的陰，稱為本有。中陰，是指死亡之後，尚未受生之前的陰。這中間處所的陰，稱為中有（Antarabhava）。或者有人不承認中有的存在。他們認為人在處所中間不會相續。這種說法是不相應的。為什麼呢？因為心識依賴於處所而轉變和顯現。這心識依賴於處所而顯現，而不是其他。它依賴於什麼呢？共同的果報之身。如果否認中陰的存在，那麼在欲界處所，相續顯現的心識的執行方式就會相互矛盾，因此不會產生相續。如果承認中陰的存在，那麼它所依賴的處所，就像這樣，中陰的陰產生並顯現。法不相違背，心識轉變。因為相應的成就處是相續的。所以必定有中陰。問：如佛所說有厭離，什麼是厭，什麼是離？答：『諸智在苦因，及忍修于厭；離欲得無慾，說在於四中。』諸智在苦因及忍修于厭者：對於苦、集、緣的智慧和忍辱，說明了厭離，因為厭離之事會轉變。離欲得無慾說在於四中者：在苦、集、滅、道中，智慧和忍辱說明了厭離。因為能摧毀慾望。其中忍辱見道能摧毀慾望，而智慧者，修道無礙道能斷除煩惱，不再需要見道智。無礙道和修道中有四種智慧。問論品第十『離律不律儀，而得於律儀；不因彼得勝，若能知者說。』答：有無沒生。凡夫的法則，當他們在人界流轉時，捨棄了戒律的系屬，因此當他們出生時，得到了禪定的戒律，但這是退步的，所以不會增長。『頗得沙門果，聖賢離諸過，得有為善法』

【English Translation】 English version The intermediate existence continues, and that sequential mind naturally ceases. When the unwholesome mind separates from the body and abandons desire, it relinquishes the defiled mind. When abandoning desire in the peak of existence (Bhavagra), it relinquishes the wholesome and neutral mind that is present. That final thought, therefore, remains in such a neutral mind and enters Nirvana. Question: How many types of 『existence』 (Bhava) are there? Answer: There are four types. Birth existence (Upapattibhava), death existence (Cutibhava), fundamental existence (Mulabhava), and also the intermediate existence (Antarabhava). That birth existence is the moment of birth, if the aggregates (Skandha) arise. Death existence is the final aggregate at the time of death. Fundamental existence is the aggregate between birth existence and death existence, called fundamental existence. Intermediate existence is the aggregate in the intermediate place after death and before rebirth. This aggregate in the intermediate place is called the intermediate existence (Antarabhava). Or some do not establish the existence of the intermediate existence. They believe that people do not continue in the intermediate place. This statement is not consistent. Why? Because consciousness depends on the place to transform and manifest. This consciousness depends on the place to manifest, not on anything else. What does it depend on? The common karmic body. If the existence of the intermediate existence is denied, then in the realm of desire (Kamadhatu), the way the mind continues to manifest would be contradictory, and therefore continuity would not arise. If the existence of the intermediate existence is acknowledged, then the place it depends on, like this, the aggregate of the intermediate existence arises and manifests. The Dharma is not contradictory, and consciousness transforms. Because the corresponding accomplishment place is continuous. Therefore, there must be an intermediate existence. Question: As the Buddha said there is revulsion and detachment, what is revulsion and what is detachment? Answer: 『The wisdom regarding the cause of suffering, and forbearance cultivated in revulsion; abandoning desire and attaining non-desire, is said to be in the four truths.』『The wisdom regarding the cause of suffering, and forbearance cultivated in revulsion』: The wisdom and forbearance regarding suffering, origin, and condition explain revulsion, because the matter of revulsion will transform. 『Abandoning desire and attaining non-desire is said to be in the four truths』: In suffering, origin, cessation, and path, wisdom and forbearance explain revulsion and detachment. Because it can destroy desire. Among them, forbearance seeing the path can destroy desire, while the wise one, cultivating the path and the unobstructed path, can cut off afflictions and no longer needs the wisdom of seeing the path. There are four types of wisdom in the unobstructed path and the path of cultivation. Chapter Ten on Questions and Discussions 『Abandoning the discipline and non-discipline, and attaining the discipline; not because of that attaining victory, if one knows, let him speak.』 Answer: There is disappearance and birth. The laws of ordinary people, when they flow in the human realm, abandon the affiliation of precepts, therefore when they are born, they obtain the precepts of meditation, but this is a regression, so it will not increase. 『Is it possible to obtain the fruit of a Shramana (Śrāmaṇa), the sages and virtuous ones are free from faults, and obtain wholesome Dharma with existence?』

不名為修習

答曰有如本得退得過去彼但得不增。是故名不修習。余習修不能現前。本所得者更得。

頗道興起時　　未離諸過咎　解脫時離惡　　能決定者說

答曰有如未來修如前生現前。盡智除。若余未來盡智。彼欲生時得彼時未解脫。何以故本時障解脫。一切未來無學。相續心解脫故。

頗光曜煩惱　　起已定相應　清凈初禪中　　而得於退法

答曰有光曜纏生。退阿羅漢得盡智者。初清凈禪盡智力。得彼時舍彼學無學。或熏修初禪等。

頗有見諦道　　得於諸善法　彼法是有緣　　智者不見緣

答曰有欲界中無間等邊得世智。欲界陰不見比智彼無間邊得世智。是故彼時不見欲界陰。

頗果有漏慧　　相應凈功德　不相應智慧　　彼時得彼果

答曰有如欲界離欲。非梵世離欲。彼欲界第四禪果。變化心不相應斷故。成就彼於此禪中彼果。彼禪中不相應慧不斷故。如是色界變化心說。于下上地離欲不離欲。

頗住無礙道　　成就於諸滅　障礙彼煩惱　　非彼無漏見

答曰有如有漏通生住無礙道。隨地通能生彼地離欲。彼有通離欲斷。是故彼住無礙道彼遠離成就。常相續得遠離。

頗有煩惱滅　　無垢者獲得　非舍彼煩惱　　于彼

【現代漢語翻譯】現代漢語譯本不名為修習

答：如果像原本已經獲得的，後來又退失，只是得到了，沒有增長。因此名為不修習。其餘的修習不能現前。原本所得的，再次獲得。

頗道興起時，未離諸過咎，解脫時離惡，能決定者說。

答：如果像未來修習像前生現前。盡智（Kshaya-jnana，知盡之智）除。如果其餘未來盡智。他想要生起時得到，那時未解脫。為什麼呢？因為本時障礙解脫。一切未來無學（Asaiksa，無學果）相續心解脫的緣故。

頗光曜煩惱，起已定相應，清凈初禪中，而得於退法。

答：有光曜纏生。退阿羅漢（Arhat，斷盡一切煩惱，證入最高果位的人）得到盡智的人。初清凈禪盡智力。得到那時捨棄那學無學。或者熏修初禪等。

頗有見諦道，得於諸善法，彼法是有緣，智者不見緣。

答：有欲界中無間等邊得到世智（世俗之智）。欲界陰不見比智，他在無間邊得到世智。因此那時不見欲界陰。

頗果有漏慧，相應凈功德，不相應智慧，彼時得彼果。

答：有如欲界離欲。非梵世離欲。他欲界第四禪果。變化心不相應斷的緣故。成就他在這個禪中那個果。這個禪中不相應慧不斷的緣故。像這樣變化心說。在下上地離欲不離欲。

頗住無礙道，成就於諸滅，障礙彼煩惱，非彼無漏見。

答：有如有漏通生住無礙道。隨地通能生彼地離欲。他有通離欲斷。因此他住無礙道他遠離成就。常相續得到遠離。

頗有煩惱滅，無垢者獲得，非舍彼煩惱，于彼

【English Translation】 English version Not Called Cultivation

Answer: If it is like something originally obtained but later lost, it is merely obtained, not increased. Therefore, it is called not cultivation. Other cultivations cannot manifest. What was originally obtained is obtained again.

When the path arises, not yet free from faults, liberation is free from evil, the one who can decide speaks.

Answer: If it is like future cultivation manifesting like a previous life. Except for Kshaya-jnana (knowledge of exhaustion). If it is other future Kshaya-jnana. When he wants to arise, he obtains it, but at that time he is not liberated. Why? Because the original time obstructs liberation. Because all future Asaiksa (state of no more learning) continuous minds are liberated.

Does the radiance of afflictions, arise and definitely correspond, in the pure first Dhyana, and obtain the law of regression?

Answer: There is the arising of radiant entanglements. An Arhat (one who has destroyed all defilements and attained the highest state) who regresses obtains the one with the knowledge of exhaustion. The power of the first pure Dhyana is the knowledge of exhaustion. Obtaining that, he abandons that learning and non-learning. Or he cultivates the first Dhyana, etc.

Does the path of seeing the truth, obtain all good dharmas, that dharma has conditions, the wise do not see conditions.

Answer: There is the worldly knowledge obtained in the desire realm at the edge of the uninterrupted sequence. The aggregates of the desire realm do not see comparative knowledge; he obtains worldly knowledge at the edge of the uninterrupted sequence. Therefore, at that time, he does not see the aggregates of the desire realm.

Does the fruit have defiled wisdom, corresponding to pure merits, non-corresponding wisdom, at that time obtain that fruit.

Answer: It is like being detached from desire in the desire realm, but not detached from desire in the Brahma world. He has the fruit of the fourth Dhyana of the desire realm. Because the transformed mind is disconnected and non-corresponding. He achieves that fruit in that Dhyana. Because the non-corresponding wisdom in that Dhyana is not disconnected. Thus, the transformed mind is spoken of. In the lower and upper realms, detached from desire and not detached from desire.

Does one abiding in the unobstructed path, achieve all cessations, obstructing those afflictions, not those undefiled views.

Answer: It is like one with defiled supernormal powers being born and abiding in the unobstructed path. According to the realm, the supernormal power can generate detachment from desire in that realm. He has the disconnection of desire through supernormal powers. Therefore, he abides in the unobstructed path and achieves that detachment. He constantly and continuously obtains detachment.

Is there an extinction of afflictions, obtained by the stainless one, not abandoning those afflictions, in that

無垢盡

答曰有如光曜中梵世生。欲生時欲界煩惱遠離得。如是彼前已斷彼遠離得。世俗故彼地系屬。是故地流轉舍。又復還來得彼得名遠離得。

頗無垢凈地　　未曾得而得　非離欲非退　　不依于見道

答曰有如色離欲證決定無漏。無色修道中方便得。

頗未得法中　　而得於勝利　不捨彼不利　　若曾學者否

答曰有彼初生無漏品。除余無漏功德。得時彼不捨凡夫事。苦法忍彼退一切無漏功德。不得凡夫事。

大德優波扇多為利益弟子故造此阿毗曇心論。

阿毗曇心論經卷第六

【現代漢語翻譯】現代漢語譯本無垢盡

問：答曰，有如光曜中梵世生（Brahma world）。欲生時，欲界煩惱遠離得。如是彼前已斷彼遠離得。世俗故彼地系屬。是故地流轉舍。又復還來得彼得名遠離得。

頗無垢凈地，未曾得而得，非離欲非退，不依于見道？

答：答曰，有如色離欲證決定無漏。無色修道中方便得。

頗未得法中，而得於勝利，不捨彼不利，若曾學者否？

答：答曰，有彼初生無漏品。除余無漏功德。得時彼不捨凡夫事。苦法忍（Kṣānti）彼退一切無漏功德。不得凡夫事。

大德優波扇多（Upasanta）為利益弟子故造此阿毗曇心論（Abhidhamahrdaya）。

阿毗曇心論經卷第六

【English Translation】 English version The Exhaustion of Immaculate

Question: Answer: It is like being born in the Brahma world (Brahma world) within the realm of radiance. When one desires to be born there, one attains detachment from the afflictions of the desire realm. Thus, having previously severed those afflictions, one attains detachment from them. Because of conventional truth, that realm is bound. Therefore, the realm is relinquished through transmigration. Moreover, returning again, one attains that attainment, which is named detachment.

Is there an immaculate pure realm, attained without ever having been attained before, neither detached from desire nor regressed, not relying on the path of seeing?

Answer: Answer: It is like the definitive non-outflow (anāsrava) attained through detachment from desire in the form realm. It is attained through skillful means in the cultivation path of the formless realm.

Is it possible to gain victory in a Dharma (teaching) not yet attained, without abandoning that disadvantage, if one has previously studied it?

Answer: Answer: There are those newly born non-outflow qualities. Except for other non-outflow merits, when attained, one does not abandon the affairs of ordinary beings. With the forbearance of suffering-dharma (Kṣānti), one regresses from all non-outflow merits and does not attain the affairs of ordinary beings.

The great virtuous Upasanta (Upasanta) composed this Abhidhamahrdaya (Abhidhamahrdaya) for the benefit of his disciples.

Abhidhamahrdaya Sutra, Volume Six